T39n1787_金光明經疏
大正藏第 39 冊 No. 1787 金光明經疏
No. 1787 [cf. No. 663]
金光明經疏
沙門吉藏撰
法身幽寂壽無長短。至人絕慮有感必通。大權方便任機應說。是以四佛現室宣常住之旨。菩薩感夢說懺悔之方。因兼二善總該萬行。果升靈覺壽等虛空。所以十地遵修此理。四王嘆護經德。依經講說障難消散。托法愿求福樂隨心。故此經以正法中道為體。三點四德為宗。若具存天竺正音。應言佛陀槃遮修拔那婆羅婆修修多羅也。佛陀云覺者。槃遮云說。而略兩目。修拔那婆羅婆修者。此云金光明。修多羅者此云含五義。以經義代之。經者訓法訓常。亦經由也。故云金光明經也。
金光明經者。乃是究竟大乘菩薩藏攝。是頓教所收。論其宗極表三種三法。一表三身佛果。二表涅槃三德。三表三種佛性。表三身者。金體真實譬法身佛。光用能照譬應身佛。明能遍益猶如化身。第二譬三德者。以金體四義譬法身四德。色無變如常。體無染如凈。轉作無礙如我。令人富貴如樂也。次光有二義。能照能除如般若。次明有兩義。無闇廣遠如解脫總無眾患。第三表三種佛性者。金體本有如道前正因。光用始有如道內了因。明是無闇如道后至果。以金等三義譬三種
【現代漢語翻譯】 現代漢語譯本：
大正藏第 39 冊 No. 1787 金光明經疏
No. 1787 [cf. No. 663]
金光明經疏
沙門吉藏撰
法身幽深寂靜，壽命沒有長短之分。至人（指達到最高境界的人）斷絕思慮，有感應必定通達。大權方便（指佛菩薩以大智慧和神通力所展現的方便法門）隨著眾生的根機而應時應地說教。因此，四佛（指過去、現在、未來和十方一切諸佛）在室內顯現，宣說常住（永恒不變）的旨意。菩薩（指發菩提心，行菩薩道，自覺覺他的人）因夢境而感動，宣說懺悔的方法。因和果兼具二善，總括萬行。果位升至靈覺，壽命等同虛空。所以十地菩薩（指菩薩修行過程中的十個階段）遵從修習這個道理。四天王（佛教的護法神）讚歎守護這部經的功德。依照經文講說，障礙和災難消散。依託佛法，發願祈求，福樂隨心而來。所以這部經以正法中道（不偏不倚，超越二元對立的真理）為本體，三點四德（法身的三種特性和涅槃的四種功德）為宗旨。如果完全儲存天竺（古印度）的正音，應該說成佛陀槃遮修拔那婆羅婆修修多羅（Buddha-pañca-śubharṇa-prabhāsa-sūtra）。佛陀（Buddha）的意思是覺者。槃遮（pañca）的意思是說，這裡省略了兩個字。修拔那婆羅婆修（śubharṇa-prabhāsa）的意思是金光明。修多羅（sūtra）的意思是包含五種含義。用經的意義代替它。經的意思是法則和常理，也是經歷和遵循。所以叫做金光明經。
金光明經，是究竟大乘（佛教中最高深的教義）菩薩藏（菩薩所修行的法門）所攝。是頓教（指能夠使人迅速開悟的教法）所包含的。論及其根本宗旨，在於闡明三種三法。一是闡明三身佛果（法身、應身、化身）。二是闡明涅槃三德（法身德、般若德、解脫德）。三是闡明三種佛性（正因佛性、了因佛性、緣因佛性）。闡明三身，金的本體真實，譬如法身佛。光的作用能夠照耀，譬如應身佛。明的作用能夠普遍利益眾生，猶如化身佛。第二，譬如三德，用金的本體的四種含義來比喻法身的四德。色沒有變化，如同常。體沒有污染，如同凈。轉化運作沒有阻礙，如同我。令人富貴，如同樂。其次，光有兩種含義，能夠照耀和消除黑暗，如同般若（智慧）。其次，明有兩種含義，沒有黑暗，廣闊深遠，如同解脫，總能消除各種苦難。第三，闡明三種佛性，金的本體本來就存在，如同道前的正因佛性。光的作用開始顯現，如同道中的了因佛性。明的作用沒有黑暗，如同道后的至果。用金等三種含義來比喻三種佛性。
【English Translation】 English version:
Tripitaka Volume 39 No. 1787 Suvarnaprabhasottama Sutra Commentary
No. 1787 [cf. No. 663]
Suvarnaprabhasottama Sutra Commentary
Composed by the Monk Jizang
The Dharmakaya (法身, the body of the Dharma) is profound and tranquil, its lifespan without length or shortness. The Perfected One (至人, a person who has reached the highest state) is free from thoughts, and their response is invariably thorough. The great power of expedient means (大權方便, skillful means employed by Buddhas and Bodhisattvas) adapts to the occasion and speaks accordingly. Therefore, the Four Buddhas (四佛, Buddhas of the past, present, future, and all directions) appear in the chamber, proclaiming the essence of permanence. The Bodhisattva (菩薩, an enlightened being who postpones their own nirvana to help others) is moved by a dream, expounding the method of repentance. Cause and effect both encompass two kinds of goodness, comprehensively covering myriad practices. The fruit ascends to spiritual enlightenment, with a lifespan equal to the void. Therefore, the Ten Bhumi Bodhisattvas (十地菩薩, the ten stages of a Bodhisattva's path) follow and cultivate this principle. The Four Heavenly Kings (四天王, guardian deities of Buddhism) praise and protect the merit of the Sutra. By relying on the Sutra for explanation, obstacles and difficulties are dispelled. By entrusting to the Dharma and making vows, blessings and happiness follow one's heart. Therefore, this Sutra takes the Middle Way of the Right Dharma (正法中道, the truth that is neither extreme nor biased) as its essence, and the three points and four virtues (三點四德, three characteristics of Dharmakaya and four virtues of Nirvana) as its purpose. If the correct pronunciation of Tianzhu (天竺, ancient India) were fully preserved, it should be said as Buddha-pañca-śubharṇa-prabhāsa-sūtra (佛陀槃遮修拔那婆羅婆修修多羅). Buddha (佛陀) means 'enlightened one'. Pañca (槃遮) means 'to speak', and two characters are omitted here. Śubharṇa-prabhāsa (修拔那婆羅婆修) means 'Golden Light'. Sūtra (修多羅) means 'containing five meanings'. The meaning of the Sutra is used to represent it. Sutra means law and constancy, and also to experience and follow. Therefore, it is called the Suvarnaprabhasottama Sutra (金光明經).
The Suvarnaprabhasottama Sutra is contained within the ultimate Mahayana (大乘, the Great Vehicle) Bodhisattva-pitaka (菩薩藏, the collection of Bodhisattva teachings). It is included in the Sudden Teaching (頓教, teachings that lead to rapid enlightenment). Regarding its ultimate purpose, it elucidates three types of threefold dharmas. First, it elucidates the three bodies of the Buddha-fruit (三身佛果, Dharmakaya, Sambhogakaya, Nirmanakaya). Second, it elucidates the three virtues of Nirvana (涅槃三德, Dharmakaya-virtue, Prajna-virtue, Liberation-virtue). Third, it elucidates the three types of Buddha-nature (三種佛性, inherent Buddha-nature, manifesting Buddha-nature, causal Buddha-nature). To elucidate the three bodies, the reality of the golden substance is like the Dharmakaya Buddha. The function of light is to illuminate, like the Sambhogakaya Buddha. The function of brightness is to universally benefit sentient beings, like the Nirmanakaya Buddha. Second, to illustrate the three virtues, the four meanings of the golden substance are used to exemplify the four virtues of the Dharmakaya. Its color does not change, like permanence. Its substance is without defilement, like purity. Its transformation and operation are without obstruction, like self. It brings wealth and nobility to people, like bliss. Next, light has two meanings: it can illuminate and dispel darkness, like Prajna (wisdom). Next, brightness has two meanings: it is without darkness, vast and far-reaching, like liberation, which can eliminate all suffering. Third, to elucidate the three types of Buddha-nature, the substance of gold is inherently present, like the inherent cause of Buddha-nature before the path. The function of light begins to manifest, like the manifesting cause of Buddha-nature within the path. The function of brightness is without darkness, like the ultimate fruit after the path. The three meanings of gold, etc., are used to exemplify the three types of Buddha-nature.
三法。故言金光明經也。與序品如常釋也。此三種三義具在七卷也。此四卷中大判有三段。第一序品即是序說分。第二從壽量品訖捨身品是正說分。第三贊佛一品是流通說也。所以有此三段者有二義。一就化主說。若無序說物不生信心。若無信心忽為說者眾生不受。然則如來有空說之過故有序說。既有信心如來不說則有失機之咎。故有正說。正說既顯。若無流通如來即有無大悲失。故有流通說也。第二約所化說者。眾生入道信心為初。故有序說。依信生解故有正說。依解起行故有流通也。
序說中有二。如是我聞是證信序也。一時以下是發起序。料簡二序如涅槃義疏中說也。發起序中有二。時等三句是通發起。是時如來下是別發起。為下正說諸品通是緣起故名為通。別為緣起故名為別。通發起中應有同聞。而不立者有三義。一者壽量品是四佛說。是信相室說。不與千二百等共聞。二者懺悔品是信相夢中見聞。亦非千二百等共聞。三者后贊佛品中他方大士。往他方贊佛。亦非千二百等共居。有此三義故不宜立同聞眾也。斯則說此經有四時三處。處三者。信相室崛山他土謂此三也。四時者。謂兩晝一夜及他方贊佛時也。崛山舍城如常釋也。別發起序與余經序有異。直以三密冥加為序。三密者。身口意密也。欲說此經
【現代漢語翻譯】 現代漢語譯本： 三法，因此稱為《金光明經》。序品的解釋如常。這三種三義都包含在七卷本中。這四卷本中大致分為三個部分。第一部分是序品，即序說分。第二部分從《壽量品》到《捨身品》，是正說分。第三部分是《贊佛品》，是流通分。之所以有這三個部分，有兩個原因。一是就教化者（化主）來說，如果沒有序說，人們就不會產生信心。如果沒有信心，貿然為他們說法，眾生也不會接受。這樣，如來就會有過失，所以要有序說。既然有了信心，如來不說法，就會有錯失時機的過錯。所以要有正說。正說既然已經顯明，如果沒有流通，如來就會有缺乏大悲心的過失。所以要有流通說。二是就所教化者（所化）來說，眾生進入佛道的開始是信心，所以要有序說。依靠信心產生理解，所以要有正說。依靠理解產生行動，所以要有流通。 序說分中有兩個部分。『如是我聞』是證信序。『一時』以下是發起序。兩種序的分析如《涅槃義疏》中所說。發起序中也有兩個部分。『時』等三句是通發起。『是時如來』以下是別發起。因為以下正說各品都是緣起，所以稱為『通』。特別爲了緣起，所以稱為『別』。通發起中應該有同聞眾，但沒有設立，有三個原因。一是《壽量品》是四佛所說，是信相（Sadaksatramati）的住所（室）所說，不與千二百人等共同聽聞。二是《懺悔品》是信相在夢中所見所聞，也不是千二百人等共同聽聞。三是後面的《贊佛品》中，他方的大士前往他方贊佛，也不是千二百人等共同居住的地方。因為有這三個原因，所以不宜設立同聞眾。因此，這部經有四個時間和三個地點。三個地點是：信相的住所（信相室），崛山（Grdhrakuta），他方國土，這就是這三個地點。四個時間是：兩個白天和一個夜晚，以及他方贊佛時。崛山（Grdhrakuta）和舍城（Sravasti）的解釋如常。別發起序與其餘經典的序言不同，直接以三密冥加作為序言。三密是：身密、口密、意密。想要宣說這部經。
【English Translation】 English version: The Three Dharmas, hence the name 『Golden Light Sutra』 (金光明經, Jinguangming Jing). The explanation of the 『Introduction Chapter』 (序品, Xupin) is as usual. These three sets of three meanings are all contained in the seven-fascicle version. This four-fascicle version is broadly divided into three sections. The first section, the 『Introduction Chapter』 (序品, Xupin), is the introductory section (序說分, Xushuo fen). The second section, from the 『Chapter on the Duration of Life』 (壽量品, Shouliang pin) to the 『Chapter on Self-Sacrifice』 (捨身品, Sheshen pin), is the main section (正說分, Zhengshuo fen). The third section, the 『Chapter on Praising the Buddha』 (贊佛品, Zanfo pin), is the dissemination section (流通分, Liutong fen). There are two reasons for having these three sections. First, from the perspective of the one who transforms (化主, Huazhu), if there is no introduction, people will not generate faith. If there is no faith, and one rashly speaks to them, sentient beings will not accept it. In this way, the Tathagata would have the fault of speaking in vain, so there must be an introduction. Since there is faith, if the Tathagata does not speak, there would be the fault of missing the opportunity. Therefore, there must be a main section. Since the main section has been revealed, if there is no dissemination, the Tathagata would have the fault of lacking great compassion. Therefore, there must be a dissemination section. Second, from the perspective of those who are transformed (所化, Suohua), the beginning of sentient beings entering the path of Buddhism is faith, so there must be an introduction. Relying on faith to generate understanding, so there must be a main section. Relying on understanding to generate action, so there must be dissemination. Within the introductory section, there are two parts. 『Thus have I heard』 (如是我聞, Rushi wo wen) is the attestation introduction (證信序, Zhengxin xu). 『At one time』 (一時, Yishi) and below is the origination introduction (發起序, Faqi xu). The analysis of the two introductions is as described in the 『Commentary on the Nirvana Sutra』 (涅槃義疏, Niepan Yishu). Within the origination introduction, there are also two parts. The three phrases 『time』 (時, Shi) etc. are the general origination (通發起, Tong faqi). 『At that time, the Tathagata』 (是時如來, Shishi Rulai) and below is the specific origination (別發起, Bie faqi). Because the following main sections of each chapter are all arising from conditions, it is called 『general』 (通, Tong). Specifically for the arising of conditions, it is called 『specific』 (別, Bie). Within the general origination, there should be a gathering of those who heard together (同聞眾, Tongwen zhong), but it is not established, for three reasons. First, the 『Chapter on the Duration of Life』 (壽量品, Shouliang pin) is spoken by the Four Buddhas, spoken in the residence (室, shi) of Sadaksatramati (信相, Sadaksatramati), not jointly heard with the twelve hundred people, etc. Second, the 『Chapter on Repentance』 (懺悔品, Chanhuipin) is what Sadaksatramati saw and heard in a dream, also not jointly heard by the twelve hundred people, etc. Third, in the later 『Chapter on Praising the Buddha』 (贊佛品, Zanfo pin), the great Bodhisattvas from other lands go to other lands to praise the Buddha, also not residing in the same place as the twelve hundred people, etc. Because there are these three reasons, it is not appropriate to establish a gathering of those who heard together. Therefore, this sutra has four times and three places. The three places are: the residence of Sadaksatramati (信相室, Xinxiang shi), Grdhrakuta Mountain (崛山, Grdhrakuta), and other lands, these are the three places. The four times are: two days and one night, and the time when the Buddha is praised in other lands. The explanations of Grdhrakuta Mountain (崛山, Grdhrakuta) and Sravasti (舍城, Sravasti) are as usual. The specific origination introduction is different from the introductions of other sutras, directly using the three mysteries (三密, Sanmi) as the introduction. The three mysteries are: body mystery (身密, Shenmi), speech mystery (口密, Koumi), and mind mystery (意密, Yimi). Wanting to proclaim this sutra.
身在崛山表此經殊勝。即是身密也。意念法性及四佛護持。乃至懺悔等法即是意密。又將欲說此等深法即是口密也。以此三密冥加信相。故信相疑念感四方佛說壽量果。又因此三密信相感夢說懺悔等法。四天王等發願弘經乃至說捨身品故。云三密為發起序也。就別起序中有二初十九行偈為正說作序。二我今所說下。有九行半偈為流通作序。就初有二。初八行偈為壽量下。經體四品作序。二諸根不具下十一行偈。為四天王品下經力用十二品作序。又就初有二。初五行偈為壽量品作序。二我今當說下有三行偈。為懺悔品下三品作序也。言是時者有三時。一如來欲說法時。二眾欲聽時。三大眾心無高下時。如來者有三如來。一者法身二應身三化身。法身如來者。道前無變異曰如。道后顯現曰來。應身如來者。乘如實道曰如。來成正覺曰來。化身如來者。化身化人不過時不待時曰如。八相趣果曰來。今言如來正是應身及以化身也。明應身照法身常樂等。以化身欲說故也。游于無量者。法身之體無有彼此限量故言無量。應身智慧照力有游故言游也。甚深法性者。法是法身。性是自性。自性真實故言法性。此之法性深難得底。故言甚深。應身諸佛能窮行之。故言佛行處。過諸學地。故言過諸菩薩。無復境智之殊二障永盡。故言所行
【現代漢語翻譯】 現代漢語譯本： 身在崛山表明此經的殊勝之處，這就是身密（Kayamudra）的體現。意念法性（Dharmata）以及四佛（Four Buddhas）的護持，乃至懺悔等法，這就是意密（Cittamudra）。又將要宣說這些甚深之法，這就是口密（Vakmudra）。以這三密（Three secrets）冥冥加持信相，所以信相的疑念感得四方佛宣說壽量果（the fruit of lifespan）。又因此三密信相感得夢中宣說懺悔等法。四大天王（Four Heavenly Kings）等發願弘揚此經，乃至宣說捨身品（the chapter of self-sacrifice），所以說三密是發起序。在別起序中，有二部分：首先是十九行偈頌，作為正說的序言；其次是『我今所說』以下，有九行半偈頌，作為流通的序言。在第一部分中，又有二部分：首先是八行偈頌，為『壽量』以下的經體四品作序；其次是『諸根不具』以下的十一行偈頌，為『四天王品』以下的經力用十二品作序。又在第一部分中，又有二部分：首先是五行偈頌，為壽量品（Lifespan chapter）作序；其次是『我今當說』以下的三行偈頌，為懺悔品（Repentance chapter）以下的三品作序。說到『是時』，有三種時機：一是如來（Tathagata）想要說法時；二是大眾想要聽法時；三是大眾心中沒有高下之別時。如來有三種如來：一是法身（Dharmakaya），二是應身（Sambhogakaya），三是化身（Nirmanakaya）。法身如來，在證道前沒有變異叫做『如』，證道后顯現叫做『來』。應身如來，乘坐如實之道叫做『如』，來成就正覺叫做『來』。化身如來，化身化人，不過時不等待時叫做『如』，八相成道趣向果位叫做『來』。現在所說的如來，正是應身以及化身。闡明應身照耀法身的常樂等，因為化身想要說法的緣故。『游于無量』，法身的本體沒有彼此的分別，所以說『無量』。應身的智慧照力有遊歷，所以說『游』。『甚深法性』，法是法身，性是自性，自性真實，所以說『法性』。這法性深奧難以探底，所以說『甚深』。應身諸佛能夠窮盡地修行它，所以說『佛行處』。超過各種學地，所以說『過諸菩薩』。沒有境智的差別，二障永遠斷盡，所以說『所行』。
【English Translation】 English version: Being in Mount Kutsu indicates the supreme auspiciousness of this sutra, which embodies the Kayamudra (body secret). Contemplating Dharmata (the nature of reality) and the protection of the Four Buddhas, along with practices like repentance, embodies the Cittamudra (mind secret). Furthermore, the intention to expound these profound teachings embodies the Vakmudra (speech secret). Through the unseen blessing of these Three Secrets (Triguhya) upon the believing aspect, the doubts of the believing aspect evoke the Four Buddhas to expound the fruit of lifespan. Moreover, due to the believing aspect of these Three Secrets, dreams arise, expounding practices like repentance. The Four Heavenly Kings and others make vows to propagate this sutra, even expounding the chapter of self-sacrifice; hence, it is said that the Three Secrets serve as the introductory cause. Within the specific introduction, there are two parts: first, the nineteen lines of verses serve as the introduction to the main discourse; second, from 'What I am about to say now' onwards, there are nine and a half lines of verses serving as the introduction to the circulation. Within the first part, there are again two parts: first, the eight lines of verses serve as the introduction to the four chapters of the sutra's essence, starting with 'Lifespan'; second, the eleven lines of verses starting with 'Those with incomplete faculties' serve as the introduction to the twelve chapters on the power and function of the sutra, starting with 'Four Heavenly Kings'. Again, within the first part, there are two parts: first, the five lines of verses serve as the introduction to the Lifespan chapter; second, the three lines of verses starting with 'What I am about to say now' serve as the introduction to the three chapters starting with the Repentance chapter. When speaking of 'at that time', there are three times: first, when the Tathagata (Thus Come One) wishes to expound the Dharma; second, when the assembly wishes to hear the Dharma; third, when there is no sense of superiority or inferiority in the minds of the assembly. There are three kinds of Tathagatas: first, the Dharmakaya (Dharma Body); second, the Sambhogakaya (Enjoyment Body); third, the Nirmanakaya (Emanation Body). The Dharmakaya Tathagata is called 'Thus' because there is no change before enlightenment, and 'Come' because it manifests after enlightenment. The Sambhogakaya Tathagata is called 'Thus' because it rides the path of reality, and 'Come' because it comes to accomplish perfect enlightenment. The Nirmanakaya Tathagata is called 'Thus' because the emanation body and the emanation person do not exceed the time or wait for the time, and 'Come' because the eight aspects of attaining the path lead to the fruition. The Tathagata spoken of now is precisely the Sambhogakaya and the Nirmanakaya. It clarifies the constant joy and other qualities of the Dharmakaya illuminated by the Sambhogakaya, because the Nirmanakaya wishes to expound the Dharma. 'Wandering in the immeasurable', the essence of the Dharmakaya has no distinction of this or that, hence it is called 'immeasurable'. The wisdom and illuminating power of the Sambhogakaya have wandering, hence it is called 'wandering'. 'Profound Dharmata', Dharma is the Dharmakaya, and nature is self-nature; self-nature is real, hence it is called 'Dharmata'. This Dharmata is profound and difficult to fathom, hence it is called 'profound'. The Sambhogakaya Buddhas are able to exhaustively practice it, hence it is called 'the place where Buddhas walk'. It surpasses all stages of learning, hence it is called 'surpassing all Bodhisattvas'. There is no difference between realm and wisdom, and the two obscurations are forever exhausted, hence it is called 'what is practiced'.
清凈。是金光明諸經之王者。此經名說法身常住。亦表三種三義。故立此名。過於小乘故言王也。若有聞者下。次嘆經用。若有聞者生聞慧。則能思惟生思慧也。無上微妙甚深之義生修慧也。如是經典下明能說之人。言四方佛者顯諸佛道同故也。但言四者欲表四德。故不五不六。東方不動表常德也。南方寶相寶相是如意珠有自在力表我德也。西方無量壽是安樂國。表樂德也。北方微妙聲。聲無穢濁表凈德。從上法性經名經用能說如此等法。並是如來意念欲所游之境也。我今當說下是第二序。于中有三。初半行表。次二行釋。後半行結。初云懺悔舉懺悔品。等法即下二品。亦可懺悔舉五法中懺悔。等法者等取勸請隨喜迴向發願也。次釋中初一行明因行。謂生善滅惡。又次一行明果德。謂智慧功德。依此懺悔等法所生功德。余法無加故言無上。亦令離苦滅惡故言壞盡。此即無行不備無過不盡也。一切種智亦以此懺悔等法以為根本。其餘功德亦是懺悔等法所莊嚴也。此即是功德智慧二種莊嚴也。滅除諸苦者。拔分段變易二種生死。此結離過。與無量樂者。與菩提涅槃二種樂也。此結德備。諸根不具下大段第二序經力用。于中有二。初六行前序正論訖捨身品。明弘經者得經力用也。第二護世四王下五行偈。追序四王訖散脂品明
經力用大。此中欲示前弘經有德故天神守護。后正說中示由天護乃得弘經故。序正之中前後不同也。就初有二。初三行半明所滅惡。次兩行半明能滅行。又就初有二。初兩行一句明因現事生惡愁。次五句明因未現事生惱。凡世間惡事不過現與未現。故以此二攝一切也。初中以下一句通牽屬上八句。如言諸根不具故愁憂恐怖。諸天舍離故愁憂恐怖。乃至財物損耗故愁憂恐怖。如通牽屬也。就第二中惡星是天上怪。蟲道鬼神怪。惡夢是夢相怪也。若有如此等三障惡事者。凈心聽經即得消滅。言三障者不具損減困苦。舍離是報障也斗訟忿諍乃至愁惱通是業煩惱障。所加損耗災怪惡夢是起業煩惱緣。若弘此經滅苦生樂。故離報障。滅惡生善即離業障。滅惑生解離煩惱障。第二序經力大可解。就流通序中有二。初八行半流通壽量品作序。后一行偈流通懺悔品下作序。問曰。此中佛自嘆經。彼贊佛品唯嘆佛德。若為作序。釋云。經所以尊由說佛德。故此嘆佛。就初有四。初一行半嘆值得。次四行偈明弘經得果。次兩行偈明勸修行。次一行偈明結弘經人。八部所敬佛菩薩護持者言外護之果也。偈無量福聚者。言內心正報也。慈心供養者。言為眾生與樂心供養此經也。如凈名經中。為菩提起于慈心此中亦爾。凡供養三種。一利養供養二
恭敬供養三修行供養。此中供養唯是恭敬及與修行供養也。人身者別於余身。人道者別於余道。正命者別於邪命。聞經供養。即福慧具足超于餘人故言善得。第二序因門可解。不明流通四王以下經力用序者。本由流通經體得經力用故不別明。
第二正說中有二。第一從壽量訖空品明常住因果。即是經體。第二從四天王品訖捨身品明嘆經勸學。即經力用。第一中復有二。壽量品明三身常住。此即是果。第二懺悔品已去明修道。即是因行。
言壽量者以無量為量。真如實相以無相為相。實際以無際為際。就此品有三。第一信相疑念四佛降現降室現瑞故名降現。第二爾時信相下。明信相請問四佛為說。第三偈后長行明坐眾利益四佛不現。就第一中先明疑念。從思是義時下次明降現。言信相者。此是地前菩薩于理決定。故名為信。此人曾供養諸佛深殖善因。故能承佛三密冥加疑佛八十。問曰。此經是何時說疑佛八十。釋曰。未涅槃前九十日說。所以知然。從如來出世至於法華未有八十之語。說法華已后告于魔王唱言。卻後三月涅槃。此時眾生方知正八十年。以此可知於九十日說。而九十日中未知是何日說。方者將也。二月十五日入八十而未滿足曰將。復更念言下明念因疑果。不殺是長壽正因如生母也。施食是緣因
【現代漢語翻譯】 現代漢語譯本 恭敬供養三種修行供養。這裡的供養僅僅是恭敬以及修行供養。得到人身不同於其他身，進入人道不同於其他道，擁有正當的生命不同於邪惡的生命。聽聞佛經並供養，就能福慧具足，超越其他人，所以說是善得。第二序因門可以理解。沒有詳細說明流通經文后四天王等護法的經文力量，是因為流通經文的本體就能獲得經文的力量，所以沒有單獨說明。
第二部分是正說，其中有兩部分。第一部分從《壽量品》到《空品》，闡明常住的因果，這就是經文的本體。第二部分從《四天王品》到《捨身品》，讚歎經文並勸人學習，這就是經文的力量。在第一部分中又有兩部分。《壽量品》闡明三身常住，這就是果。第二部分從《懺悔品》開始，闡明修道，這就是因行。
說到壽量，是以無量作為衡量。真如實相以無相作為表相。實際以無邊無際作為邊際。關於《壽量品》有三部分。第一部分是信相（對佛法的信心和理解）的疑念，四佛降臨並顯現祥瑞，所以稱為降現。第二部分從『爾時信相』開始，闡明信相請問四佛為他們解說。第三部分在偈頌之後的長行文中，闡明在座聽眾獲得的利益，四佛不再顯現。在第一部分中，首先闡明疑念。從『思是義時』開始，闡明佛的降臨和顯現。說到信相，這是指地前菩薩對佛理已經確定無疑，所以稱為信。這個人曾經供養諸佛，深深地種下善因，所以能夠承受佛的三密（身密、口密、意密）的默默加持，從而懷疑佛的八十種相好。有人問：這部經是什麼時候說的，從而懷疑佛的八十種相好？回答說：在佛陀涅槃前九十天說的。為什麼知道是這樣呢？從如來出世到《法華經》為止，沒有關於八十種相好的說法。在說完《法華經》之後，告訴魔王說，『再過三個月我就要涅槃了。』這時眾生才知道佛的正八十年。由此可知是在九十天前說的。而在九十天中，還不知道是哪一天說的。『方』是『將要』的意思。二月十五日進入八十歲但還沒有滿足，就說是『將要』。『復更念言』之後，闡明念因疑果。不殺生是長壽的正因，如同生母一樣。佈施食物是緣因。
【English Translation】 English version Respectfully offering the three practices of offering. Here, the offering is solely reverence and the practice of offering. Obtaining a human body is distinct from other bodies, entering the human path is distinct from other paths, and having a righteous life is distinct from an evil life. Hearing the scriptures and making offerings will result in both blessings and wisdom, surpassing others, hence it is said to be a good attainment. The second section on the cause of the order can be understood. The reason for not explicitly explaining the power of the scriptures of the Four Heavenly Kings and other protectors after the circulation of the scriptures is that the power of the scriptures is obtained from the very essence of the circulated scriptures, so it is not explained separately.
The second part is the correct exposition, which has two parts. The first part, from the 'Lifespan Chapter' to the 'Emptiness Chapter', elucidates the cause and effect of permanence, which is the essence of the scripture. The second part, from the 'Four Heavenly Kings Chapter' to the 'Abandoning the Body Chapter', praises the scripture and encourages learning, which is the power of the scripture. In the first part, there are again two parts. The 'Lifespan Chapter' elucidates the permanence of the three bodies (Trikaya), which is the result. The second part, starting from the 'Repentance Chapter', elucidates the path of cultivation, which is the causal practice.
Speaking of lifespan, it is measured by the immeasurable. True Suchness (Tathata) takes non-form as its form. Reality (Actual) takes the boundless as its boundary. Regarding the 'Lifespan Chapter', there are three parts. The first part is the doubt of the 'Faith Aspect' (confidence and understanding of the Dharma), the four Buddhas descend and manifest auspicious signs, hence it is called 'Descent and Manifestation'. The second part starts from 'At that time, the Faith Aspect', elucidating the Faith Aspect asking the four Buddhas to explain to them. The third part, in the prose section after the verses, elucidates the benefits gained by the audience present, and the four Buddhas no longer appear. In the first part, doubt is first elucidated. Starting from 'When thinking about this meaning', the descent and manifestation of the Buddhas are elucidated. Speaking of the 'Faith Aspect', this refers to a Bodhisattva before the tenth ground (Bhumi) who has no doubt about the Buddhist principles, hence it is called 'Faith'. This person has previously made offerings to the Buddhas, deeply planting good causes, so they are able to receive the silent blessings of the three secrets (body, speech, and mind) of the Buddhas, thereby doubting the eighty minor marks of the Buddha. Someone asks: When was this scripture spoken, leading to doubt about the eighty minor marks of the Buddha? The answer is: It was spoken ninety days before the Buddha's Nirvana. How do we know this? From the appearance of the Tathagata in the world until the Lotus Sutra, there was no mention of the eighty minor marks. After speaking the Lotus Sutra, he told Mara, 'After three months, I will enter Nirvana.' At this time, sentient beings knew about the Buddha's full eighty years. From this, it can be known that it was spoken ninety days before. And within those ninety days, it is still not known which day it was spoken. 'Fang' means 'about to'. Entering eighty years old on February 15th but not yet complete is said to be 'about to'. After 'Thinking again', the cause of thought and the result of doubt are elucidated. Not killing is the direct cause of longevity, like a birth mother. Giving food is the contributing cause.
如乳母也。就第二降現中先明四佛降室。放大光明下現瑞蒙益。何故變小室令廣博嚴凈。密顯短而即長。猶如此室穢而即凈也。余又可尋。爾時信相下大段第二。于中先明信相陳疑請問。爾時四佛下明四佛為說。于中有三。第一試敕略表。時四如來下第二集會廣釋。是故大士下兩行第三雙結。第一中先試何以故下略表常住。就第二中先明集眾。爾時四佛下以偈廣釋。諸水須彌大地虛空雖復難知。並是有相之法。可以意知。可以言論。而三身佛果三而恒一。一而恒三。然則非一非三。體不可以智知。相不可以言論。無有數量算計也。又復法身本有無有生滅。報佛與之相應。亦無生滅。是故大經云。諸佛所師所謂法也。以法常故諸佛亦常。又化身如來以二佛為體。以眾生為緣。體無盡故化身亦無盡也。故云三身常住。如七卷經中明。應化二身是相續常者。以菩薩業識所影項背光明三十二相等合名報佛。同與樂因相應故。約體論之實是化身。故言唸唸相續常。若言與理相應之報是凝然常住。何故四佛不現者。為顯法身不異跡雖有四。歸處無異故。
懺悔以下三品明經體。第二辯修道門。果不自得要因修道。故次明之。即是因門中宗明緣因。若論正因在七卷經三身品中。此經略無。就此因門有二段。初二品明功德門。即
【現代漢語翻譯】 現代漢語譯本：如同乳母一般。在第二次降生示現中，首先闡明四佛降臨于室。『放大光明』等句，示現祥瑞，使眾生蒙受利益。為何將狹小的房間變得廣大而莊嚴清凈？這是秘密地顯示短暫即是長久，猶如這房間原本污穢而立即變得清凈一樣。其餘的含義還可以進一步探尋。當時，『信相』等句開始第二大段，其中首先闡明信相陳述疑問並請求解答。『爾時四佛』等句闡明四佛為他解說。其中有三部分。第一部分是試探性地敕令，簡略地表明常住之理。『時四如來』等句是第二部分，詳細地解釋。『是故大士』等兩行是第三部分，總結前文。第一部分中，首先試探，『何以故』等句簡略地表明常住之理。在第二部分中，首先闡明聚集大眾。『爾時四佛』等句用偈頌詳細地解釋。諸如水、須彌山、大地、虛空，即使難以知曉，都是有相之法，可以用意識去了解，可以用言語去討論。而三身佛果，三而恒一，一而恒三，那麼就既非一也非三。其本體無法用智慧去了解，其相狀無法用言語去描述，無法用數量來計算。而且，法身本來就存在，沒有生滅。報身佛與之相應，也沒有生滅。所以《大般涅槃經》說：『諸佛的老師，就是法。』因為法是常住的，所以諸佛也是常住的。另外，化身如來以法身和報身佛為本體，以眾生為因緣。本體是無盡的，所以化身也是無盡的。所以說三身常住，如第七卷經中闡明的那樣。應身和化身是相續常住的，因為菩薩的業識所顯現的項背光明、三十二相等，合起來稱為報身佛，與給予快樂的因相應。如果從本體上來說，實際上是化身。所以說唸唸相續常。如果說與真理相應的報身是凝然常住的，那麼為什麼四佛不顯現呢？這是爲了顯示法身沒有差異，雖然示現的形跡有四，但歸宿之處沒有差異。 懺悔以下三品闡明經的體性。第二部分辨析修道之門。果位不是自然而得的，必須通過修道才能獲得，所以接著闡明修道之門，也就是因門中主要闡明緣因。如果論及正因，則在第七卷經的三身品中，此經中省略了。就此因門有兩段。前兩品闡明功德之門，即是修道之門。
【English Translation】 English version: Like a wet nurse. In the second manifestation of descent, it first clarifies the four Buddhas descending into the chamber. 'Emitting great light' and other phrases manifest auspicious signs, benefiting sentient beings. Why transform the small chamber into a vast, adorned, and pure space? This secretly reveals that the short is immediately long, just as this chamber was originally impure and immediately becomes pure. Other meanings can be further explored. At that time, 'Faithful Appearance' and other phrases begin the second major section, in which it first clarifies Faithful Appearance stating doubts and requesting answers. 'At that time, the four Buddhas' and other phrases clarify the four Buddhas explaining for him. There are three parts within this. The first part is a tentative decree, briefly indicating the principle of permanence. 'At that time, the four Tathagatas' and other phrases are the second part, explaining in detail. 'Therefore, the great Bodhisattva' and the following two lines are the third part, summarizing the preceding text. In the first part, it first tests, 'Why is it so?' and other phrases briefly indicate the principle of permanence. In the second part, it first clarifies the gathering of the assembly. 'At that time, the four Buddhas' and other phrases explain in detail using verses. Such as water, Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology), the earth, and space, even if they are difficult to know, they are all phenomena with form, which can be understood with consciousness and discussed with words. And the Trikaya (Trikaya: the three bodies of a Buddha) Buddha-fruit, three yet always one, one yet always three, then it is neither one nor three. Its essence cannot be understood with wisdom, its appearance cannot be described with words, and it cannot be calculated with numbers. Moreover, the Dharmakaya (Dharmakaya: the body of essence) is originally existent, without arising or ceasing. The Sambhogakaya (Sambhogakaya: the body of enjoyment) Buddha corresponds to it, also without arising or ceasing. Therefore, the Mahaparinirvana Sutra says: 'The teacher of all Buddhas is the Dharma.' Because the Dharma is permanent, so are the Buddhas. In addition, the Nirmanakaya (Nirmanakaya: the body of transformation) Tathagata takes the Dharmakaya and Sambhogakaya Buddha as its essence, and sentient beings as its condition. The essence is endless, so the Nirmanakaya is also endless. Therefore, it is said that the Trikaya is permanent, as clarified in the seventh volume of the sutra. The Nirmanakaya and Transformation Body are continuously permanent because the light of the halo and the thirty-two marks (32 Marks: physical characteristics of a Buddha) manifested by the karma-consciousness of the Bodhisattva, combined, are called the Sambhogakaya Buddha, corresponding to the cause of giving happiness. If speaking from the essence, it is actually the Nirmanakaya. Therefore, it is said that it is continuously permanent in every moment. If saying that the Sambhogakaya corresponding to the truth is permanently abiding, then why do the four Buddhas not appear? This is to show that the Dharmakaya has no difference, although the manifested forms are four, the place of return has no difference. The three chapters from Repentance onwards clarify the essence of the sutra. The second part distinguishes the gate of cultivation. The fruit is not obtained naturally, but must be obtained through cultivation, so it then clarifies the gate of cultivation, which is the primary clarification of the conditional cause within the causal gate. If discussing the direct cause, it is in the Trikaya chapter of the seventh volume of the sutra, which is omitted in this sutra. Regarding this causal gate, there are two sections. The first two chapters clarify the gate of merit, which is the gate of cultivation.
是方便道。后一品明智慧門。即是般若道。何故明此二。一切因行不出功德智慧故以二門攝盡。依修二因得三身果。其義何耶。修功德故非二乘行。修智慧故非凡夫行。非凡夫行故不在生死。非二乘行故不住涅槃。即是得化應二身。不在生死故即法身究竟。故云得三身果。又復修功德故離業障。修智慧故離煩惱障。故與理相應即得應身。離業障故隨物無礙即有化身。二障既離果報阿梨耶即滅不起。法身之體究竟顯現。是故欲得三身者。必修功德智慧也。對三點三性例此可尋。就功德門中二品即為二段。懺悔品是佛所說信相述之。讚歎品是信相昔說。佛今述之。何故明此二者。顯感應之道故也。信相夢中所見聞事。是如來應。是故信相向佛述之。今所述贊佛發願是信相感。是故佛今對信相述之。欲顯見聞不虛。是故明感應相符也。何故夢中見聞者。欲明菩薩之道覺夢無異。又顯如來佛事不在晝夜。又由信相願力故也。
言懺悔品者。外國云懺摩毗。此云厭離。亦云改悔。胡漢具存故云懺悔。於此品中具明五法。懺悔在初故從初為目。就此品中有二。初長行是經家辭。后偈是信相自陳。就長行有二。初明信相夢中見聞。次從夢寤已下。明信相寤已往至佛所說。就初有二。一見如來應。二見有一人明見眾生感。即于其
【現代漢語翻譯】 現代漢語譯本：這是方便道。後面一品闡明智慧之門，也就是般若道。為何要闡明這兩者呢？因為一切因行都離不開功德和智慧，所以用這兩個門來涵蓋一切。依靠修習功德和智慧這兩種因，可以獲得法身、報身、應身這三種果報。這其中的含義是什麼呢？修習功德，所以不是二乘（聲聞、緣覺）的行為；修習智慧，所以不是凡夫的行為。不是凡夫的行為，所以不在生死輪迴之中；不是二乘的行為，所以不住于涅槃寂靜。這便是獲得了化身和應身。不在生死之中，便是法身究竟顯現，所以說獲得三種果報。進一步說，修習功德，所以遠離業障；修習智慧，所以遠離煩惱障。所以與真理相應，便能獲得應身。遠離業障，所以能隨順萬物而沒有阻礙，便有化身。當業障和煩惱障都消除后，作為果報的阿賴耶識便滅除不再生起，法身的本體便究竟顯現。因此，想要獲得三身，必須修習功德和智慧。對照三點三性，可以依此推尋。就功德門來說，這兩品可以分為兩段。《懺悔品》是佛所說，信相加以敘述。《讚歎品》是信相過去所說，佛現在加以敘述。為何要闡明這兩者呢？爲了彰顯感應的道理。信相在夢中所見所聞之事，是如來的應現，所以信相向佛陳述。現在佛所敘述的贊佛發願，是信相的感應，所以佛現在對信相加以敘述。想要彰顯所見所聞不虛妄，所以闡明感應相符。為何在夢中見聞呢？想要闡明菩薩之道，覺悟到夢境與現實沒有差別。又彰顯如來的佛事不在白天黑夜的分別。又是因為信相的願力所致。
說到《懺悔品》，外國語稱作『懺摩毗』（Ksama-bhi），這裡翻譯為『厭離』，也翻譯為『改悔』。胡語和漢語都保留，所以稱為『懺悔』。在這一品中，詳細闡明了五種方法。懺悔在最開始，所以從最開始作為標題。就這一品來說，分為兩部分。最初的長行是經家的文辭，後面的偈頌是信相自己陳述。就長行來說，分為兩部分。首先闡明信相在夢中所見所聞。其次從『夢寤已下』開始，闡明信相從夢中醒來后前往佛所說法的過程。就最初的部分來說，分為兩部分。一是見到如來的應現，二是見到一個人，闡明見到眾生的感應，就在其中。
【English Translation】 English version: This is the path of skillful means (Upaya). The following chapter elucidates the gate of wisdom, which is the Prajna path. Why are these two elucidated? Because all causal actions (Hetu) cannot exist without merit (Punya) and wisdom (Prajna), therefore these two gates encompass everything. Relying on the cultivation of these two causes, one obtains the three bodies (Trikaya) as a result. What is the meaning of this? Cultivating merit, therefore it is not the practice of the two vehicles (Sravaka and Pratyekabuddha). Cultivating wisdom, therefore it is not the practice of ordinary beings. Not the practice of ordinary beings, therefore one is not in Samsara (birth and death). Not the practice of the two vehicles, therefore one does not abide in Nirvana. This is obtaining the Transformation Body (Nirmanakaya) and the Reward Body (Sambhogakaya). Not being in Samsara is the ultimate manifestation of the Dharma Body (Dharmakaya), therefore it is said to obtain the three bodies. Furthermore, cultivating merit, therefore one is separated from karmic obstacles (Karma-avarana). Cultivating wisdom, therefore one is separated from afflictive obstacles (Klesa-avarana). Therefore, being in accordance with the truth, one obtains the Reward Body. Being separated from karmic obstacles, one is unimpeded by things, thus having the Transformation Body. When the two obstacles are eliminated, the Alaya-vijnana (store consciousness) as a result ceases to arise, and the essence of the Dharma Body is ultimately revealed. Therefore, those who wish to obtain the three bodies must cultivate merit and wisdom. Comparing the three points and three natures, one can explore this further. Regarding the merit gate, these two chapters can be divided into two sections. The 'Repentance Chapter' is spoken by the Buddha and narrated by Faith Aspect (Sin-xiang). The 'Praise Chapter' is what Faith Aspect said in the past, and the Buddha now narrates it. Why are these two elucidated? To reveal the principle of interaction (between sentient beings and Buddhas). What Faith Aspect saw and heard in the dream is the response of the Tathagata (Ru-lai), therefore Faith Aspect narrates it to the Buddha. The praise of the Buddha and the vows that are now narrated by the Buddha are the response of Faith Aspect, therefore the Buddha now narrates it to Faith Aspect. Wanting to show that what is seen and heard is not false, therefore it is clarified that the responses are consistent.
Speaking of the 'Repentance Chapter', in foreign languages it is called 'Ksama-bhi', which is translated here as 'disgust and separation', and also translated as 'repentance'. Both the foreign language and Chinese are retained, so it is called 'Repentance'. In this chapter, five methods are explained in detail. Repentance is at the beginning, so it is used as the title from the beginning. Regarding this chapter, it is divided into two parts. The initial prose section is the words of the compiler of the sutra, and the following verses are Faith Aspect's own statement. Regarding the prose section, it is divided into two parts. First, it explains what Faith Aspect saw and heard in the dream. Second, starting from 'after waking from the dream', it explains the process of Faith Aspect going to the Buddha to preach after waking up from the dream. Regarding the initial part, it is divided into two parts. One is seeing the response of the Tathagata, and the other is seeing a person, explaining the response of seeing sentient beings, which is within it.
夜者。說壽量品竟之夜也。金鼓喻法身。姝之言妙。妙出生死名相之外。大者遍含萬德。故名為大。依此法身成應身。應身遍照故言如日光也。其明者此即是光。非是光中之明故猶應身。非是喻化身也。復于光中下明見化佛。即是光中之明。斯則明見法報二身但喻無法。身中有法無喻。而為說法者明其所聞。似婆羅門者。信相菩薩位在地前未得地上真解故言似也。信相機桴擊法身之鼓。令出化身音聲說懺悔等法故。言以桴擊鼓乃至說偈頌也。第二段文相可知也。偈中有二。初四行偈陳述所見。此見相可知。其鼓音中下次述所聞。于中有二。初半行偈總標。次百五十七行半偈別述。于中有四。初七十六行明離過行。第二諸佛世尊我所依止下七十二行半明攝善行。第三若有敬禮下六行半偈舉利勸修。第四非於一佛下兩行半嘆經難聞。相生可見。就初有二例。初二十二行偈明嘆教勝用。第二無依無歸下五十四偈。正明離過行體。就初有三。初十行偈明拔苦與樂用。第二從若有眾生處在地獄下八行偈。明滅惡生善德。第三從若有眾生墮大地獄下四行偈結。又就初有二。初兩行偈明拔三種苦。是鼓所出下八行偈。明與三種樂。三種苦者。一三世苦即是長苦。於三世中長受故。二者三途苦即是重苦。此苦粗重故。三者三界苦。貧窮
【現代漢語翻譯】 現代漢語譯本 夜者：指的是宣講《壽量品》結束的夜晚。金鼓比喻法身（Dharmakaya）。『姝』的意思是妙，超越生死名相之外。『大』的意思是遍含萬德，所以稱為『大』。依靠此法身成就應身（Nirmanakaya）。應身普照，所以說如日光。『其明者』，這指的就是光，不是光中的明，所以仍然是應身，不是比喻化身（Sambhogakaya）。 『復于光中下明見化佛』，指的是光中的明。這表明所見是法身（Dharmakaya）和報身（Sambhogakaya），但沒有比喻法。身中有法，沒有比喻，而為說法者闡明他們所聽到的。『似婆羅門者』，指的是信相菩薩（Vishvasena Bodhisattva），他的地位在地上菩薩之前，尚未獲得地上菩薩的真正理解，所以說是『似』。 信相菩薩用槌敲擊法身的鼓，使其發出化身的聲音，宣說懺悔等法，所以說『以桴擊鼓乃至說偈頌也』。第二段文義顯而易見。偈頌中有兩部分。前四行偈陳述所見，所見之相顯而易見。『其鼓音中下』，接下來陳述所聞。其中有兩部分。前半行偈總標，接下來一百五十七行半偈分別陳述。其中有四部分。前七十六行偈闡明離過行。第二『諸佛世尊我所依止下』七十二行半偈闡明攝善行。第三『若有敬禮下』六行半偈舉例勸人修行。第四『非於一佛下』兩行半偈讚歎此經難以聽聞。相生之理顯而易見。 就第一部分而言，有兩個例子。前二十二行偈闡明讚歎教法的殊勝作用。第二『無依無歸下』五十四偈，正式闡明離過行的本體。就第一部分而言，有三部分。前十行偈闡明拔苦與樂的作用。第二『從若有眾生處在地獄下』八行偈，闡明滅惡生善的功德。第三『從若有眾生墮大地獄下』四行偈總結。又就第一部分而言，有兩部分。前兩行偈闡明拔除三種苦。『是鼓所出下』八行偈，闡明給予三種樂。三種苦是：一、三世苦，即是長苦，於三世中長久承受的苦。二、三途苦，即是重苦，此苦粗重。三、三界苦，貧窮。
【English Translation】 English version 'Night' refers to the night after the Sutra of the Lifetime of the Tathagata was preached. The golden drum is a metaphor for the Dharmakaya (法身). 'Shu' (姝) means wonderful, beyond the realm of birth and death and names and forms. 'Great' means all-encompassing of myriad virtues, hence it is called 'Great'. Relying on this Dharmakaya, the Nirmanakaya (應身) is achieved. The Nirmanakaya shines everywhere, hence it is said to be like sunlight. 'Qi Ming Zhe' (其明者) refers to the light itself, not the brightness within the light, so it is still the Nirmanakaya, not a metaphor for the Sambhogakaya (化身). 'Fu yu guang zhong xia ming jian hua fo' (復于光中下明見化佛) refers to the brightness within the light, revealing the Dharmakaya and Sambhogakaya, but there is no metaphor for the Dharma. Within the body is the Dharma, without metaphor, and it clarifies what those who listen to the Dharma hear. 'Si Poluomen zhe' (似婆羅門者) refers to Vishvasena Bodhisattva (信相菩薩), whose position is before the ground of the Bodhisattvas, and has not yet attained the true understanding of the ground, hence it is said to be 'similar'. Vishvasena Bodhisattva strikes the drum of the Dharmakaya with a mallet, causing it to emit the sound of the Nirmanakaya, proclaiming the Dharma of repentance and so on, hence it is said 'yi fu ji gu nai zhi shuo ji song ye' (以桴擊鼓乃至說偈頌也). The meaning of the second paragraph is self-evident. There are two parts to the verses. The first four lines of verses state what is seen, and the appearance of what is seen is self-evident. 'Qi gu yin zhong xia' (其鼓音中下), next states what is heard. There are two parts to it. The first half-line of verse is a general statement, and the next one hundred and fifty-seven and a half lines of verses state separately. There are four parts to it. The first seventy-six lines of verses explain the practice of abandoning faults. The second 'Zhu fo shi zun wo suo yi zhi xia' (諸佛世尊我所依止下) seventy-two and a half lines of verses explain the practice of gathering good deeds. The third 'Ruo you jing li xia' (若有敬禮下) six and a half lines of verses give examples to encourage people to practice. The fourth 'Fei yu yi fo xia' (非於一佛下) two and a half lines of verses praise the difficulty of hearing this sutra. The principle of arising in relation is self-evident. Regarding the first part, there are two examples. The first twenty-two lines of verses explain and praise the superior function of the teachings. The second 'Wu yi wu gui xia' (無依無歸下) fifty-four verses formally explain the essence of the practice of abandoning faults. Regarding the first part, there are three parts. The first ten lines of verses explain the function of removing suffering and giving happiness. The second 'Cong ruo you zhong sheng chu zai di yu xia' (從若有眾生處在地獄下) eight lines of verses explain the merit of eliminating evil and generating good. The third 'Cong ruo you zhong sheng duo da di yu xia' (從若有眾生墮大地獄下) four lines of verses conclude. Again, regarding the first part, there are two parts. The first two lines of verses explain the removal of three kinds of suffering. 'Shi gu suo chu xia' (是鼓所出下) eight lines of verses explain the giving of three kinds of happiness. The three kinds of suffering are: first, the suffering of the three lifetimes, which is long-lasting suffering, endured for a long time in the three lifetimes; second, the suffering of the three evil paths, which is heavy suffering, this suffering is coarse and heavy; third, the suffering of the three realms, poverty.
是人中苦。及諸有苦者是天上苦。是三界苦中具含行壞二苦。此即是深苦也。第二與樂中初兩行偈。明與無畏樂。次諸佛聖人下五行偈。明與菩提樂。后一行偈明與寂滅樂者即是蘇息樂。是經能治總緣所逼一切怖畏。令得如佛無畏也。第二言菩提樂者即是覺智樂也。于中初一行先明諸佛所證。欲顯此經能令眾生如諸佛所證故。次四行偈正明與菩提樂。于中初兩行半明自利菩提。后一行半明利他菩提。如是眾生所得功德者。言如諸佛是。眾生所得功德者。言如諸佛是。眾生所得定及助道如海也。定者謂四空。助道者謂三十七品等也。超波羅蜜等諸行越舉助道故言及也。亦可定者證道者。謂教道超不住道故言及也。此一行明菩提因圓。因行既圓即菩提果滿。故言令得梵音勝果。梵音者有五德。一深如雷。二清徹遠聞。三諦了易解。四眾生愛敬。五聽者無厭。有此五德名為梵音。此是化身菩提。勝果者此是法報二身菩提也。直明化佛梵音體相即是自利。故以化身亦名自利菩提。三身既滿轉無上妙法。授與眾生住無量劫。為說正法究竟利益。故言轉無上輪乃至利益眾生。第三言寂滅樂者是無為樂也。文相可尋。就第二滅惡生善中有四。初兩行明生信。次兩行明生解。次兩行偈明生行。次兩行偈明令愿滿。第一云生信者。若眾生
【現代漢語翻譯】 現代漢語譯本： 是人中的苦。以及各種有苦難者，是天上的苦。這三界之苦中，包含了行苦和壞苦兩種。這就是深刻的苦啊。第二部分，給予快樂中，開始的兩行偈頌，說明給予無畏的快樂。接著，『諸佛聖人』下方的五行偈頌，說明給予菩提（Bodhi）樂（覺悟）樂。最後一行偈頌，說明給予寂滅樂，也就是安息的快樂。這部經能夠治療被總體的因緣所逼迫而產生的一切怖畏，使人獲得如佛一般的無畏。 第二句所說的菩提樂，就是覺悟智慧的快樂。其中，第一行先說明諸佛所證悟的境界，想要顯示這部經能夠使眾生像諸佛一樣證悟。接下來的四行偈頌，正式說明給予菩提樂。其中，前兩行半說明自利（self-benefit）的菩提，后一行半說明利他（other-benefit）的菩提。像這樣眾生所得到的功德，就像諸佛一樣。眾生所得到的禪定以及助道之法，就像大海一樣。禪定指的是四空定（four formless realms）。助道之法指的是三十七道品（thirty-seven factors of enlightenment）等等。超越波羅蜜（Pāramitā，到彼岸）等各種修行，超越了助道之法，所以說『及』。也可以說，禪定指的是證道者，指的是教導，超越了不住之道，所以說『及』。這一行說明菩提的因圓滿。因為因行已經圓滿，所以菩提的果實也圓滿，所以說『令得梵音勝果』。梵音有五種功德：一是深沉如雷，二是清晰透徹，傳得很遠，三是真實明白，容易理解，四是眾生喜愛敬重，五是聽的人不會厭倦。具有這五種功德，稱為梵音。這是化身（Nirmāṇakāya）菩提。『勝果』指的是法身（Dharmakāya）和報身（Saṃbhogakāya）兩種菩提。直接說明化佛的梵音的體相，就是自利。所以用化身也稱為自利菩提。三身既然圓滿，就轉動無上的微妙之法，授予眾生，安住無量劫，為他們宣說正法，究竟利益他們。所以說『轉無上輪乃至利益眾生』。 第三句所說的寂滅樂，是無為（asaṃskṛta）的快樂。文句的表象可以自己去尋找。關於第二部分，滅惡生善，其中有四個方面：開始的兩行說明生起信心，接著的兩行說明生起理解，接著的兩行偈頌說明生起行動，接著的兩行偈頌說明使願望圓滿。第一句說生起信心，如果眾生……
【English Translation】 English version: It is suffering among humans. And those who have various sufferings are the sufferings in the heavens. These sufferings of the three realms contain both the suffering of change and the suffering of suffering. This is profound suffering. In the second part, giving joy, the first two lines of the verses explain giving the joy of fearlessness. Then, the five lines of verses below 'All Buddhas and Sages' explain giving the joy of Bodhi (enlightenment). The last line of verses explains giving the joy of Nirvana, which is the joy of rest. This sutra can cure all fears caused by the overall conditions, enabling one to obtain the fearlessness like that of the Buddha. The joy of Bodhi mentioned in the second sentence is the joy of awakened wisdom. Among them, the first line first explains the realm attained by all Buddhas, wanting to show that this sutra can enable sentient beings to attain like all Buddhas. The following four lines of verses formally explain giving the joy of Bodhi. Among them, the first two and a half lines explain self-benefiting Bodhi, and the last one and a half lines explain other-benefiting Bodhi. The merits obtained by sentient beings in this way are like those of all Buddhas. The samadhi and aids to enlightenment obtained by sentient beings are like the ocean. Samadhi refers to the four formless realms. Aids to enlightenment refer to the thirty-seven factors of enlightenment, etc. Transcending the Pāramitā (perfection) and other practices, transcending the aids to enlightenment, hence the word 'and'. It can also be said that samadhi refers to those who attain the path, referring to teaching, transcending the path of non-abiding, hence the word 'and'. This line explains the perfection of the cause of Bodhi. Because the cause and practice are already perfect, the fruit of Bodhi is also complete, hence the saying 'enabling one to obtain the superior fruit of Brahma's sound'. Brahma's sound has five merits: first, it is deep like thunder; second, it is clear and penetrating, reaching far; third, it is true and clear, easy to understand; fourth, sentient beings love and respect it; fifth, listeners do not get tired of it. Having these five merits is called Brahma's sound. This is the Nirmāṇakāya (transformation body) Bodhi. 'Superior fruit' refers to the Dharmakāya (dharma body) and Saṃbhogakāya (enjoyment body) Bodhi. Directly explaining the essence of the transformation Buddha's Brahma's sound is self-benefit. Therefore, the transformation body is also called self-benefiting Bodhi. Since the three bodies are complete, it turns the supreme and wonderful Dharma, bestowing it upon sentient beings, abiding for countless kalpas, speaking the true Dharma for them, ultimately benefiting them. Therefore, it is said 'turning the supreme wheel and even benefiting sentient beings'. The joy of Nirvana mentioned in the third sentence is the joy of the unconditioned (asaṃskṛta). The appearance of the words can be sought by oneself. Regarding the second part, eliminating evil and generating good, there are four aspects: the first two lines explain generating faith, the next two lines explain generating understanding, the next two lines of verses explain generating action, and the next two lines of verses explain fulfilling wishes. The first sentence says generating faith, if sentient beings...
在獄受苦。聞此金鼓所出言教尚得生信禮佛。何況人天不蒙利益。故偏舉地獄人也。言生解者令知宿世善惡因果。亦令正念諸佛聞無上法分別邪正也。言生行者言令值諸佛修道之緣離於惡業也。令愿滿者無不具足信解行愿滿。既以具足不信等惡自然滅盡。故言滅惡生善。第三結中但結拔苦。其餘略不結之。初一行舉地獄重苦。次一行舉流轉長苦。次一行總舉三途重苦及三有中深苦。后一行偈舉鼓音總結滅苦也。從無依無歸下大段第二明離過行。離過行體不出五種。五種者何。所謂懺悔勸請隨喜迴向發願。菩薩何故行此五法者。欲反起惡根本心故。起罪根本亦有五種。一者無慚愧心。二者不樂佛法心。三者嫉妒心。四者三有取著心。五懈怠心也。菩薩懺悔以慚愧心為體。故對翻第一心。然慚愧有三人。一者慚愧師友見處不犯不見處則犯。此是下品人。二者慚愧佛與天憶時不犯不憶則犯。此是中品人。三者愧自身與諸佛同性。而諸佛已證已得。己性我獨未得。故愧自身不作諸惡。此是上品人。第二勸請。以樂佛求法心為體故對翻第二。第三隨喜。以四等中喜心為體故對翻第三。第四回向。以菩提心為體故對翻第四。第五發愿。以愿樂利益自他心為體故對翻第五。故釋論云。菩薩六時行五法也。就此段中有三。初十九行偈。
【現代漢語翻譯】 現代漢語譯本 在獄中受苦的眾生，聽聞這金鼓所發出的言教，尚且能夠生起信心禮敬諸佛，更何況是人天眾生不會蒙受利益呢？所以這裡特別舉出地獄眾生為例。所說的『生解』，是令眾生知曉過去世所造的善惡因果，也令眾生以正念憶念諸佛，聽聞無上佛法，從而分辨邪正。所說的『生行』，是說令眾生值遇諸佛，修習佛道的因緣，遠離各種惡業。令眾生的願望圓滿，沒有不具足信、解、行、愿的。既然已經具足了這些，不信等惡自然就會滅盡，所以說『滅惡生善』。第三部分總結時，只總結了拔除痛苦，其餘的略而不提。最初一行偈頌舉出了地獄的深重苦難，接下來一行偈頌舉出了輪迴的漫長痛苦，再接下來一行偈頌總括了三惡道的深重苦難以及三有中的深重痛苦，最後一行偈頌以鼓音來總結滅除痛苦。 從『無依無歸』開始的第二大段，闡明了遠離過失的修行。遠離過失的修行的本體不外乎五種，這五種是什麼呢？就是所謂的懺悔、勸請、隨喜、迴向、發願。菩薩為什麼要修行這五種法呢？是爲了反轉生起罪惡的根本之心。生起罪惡的根本也有五種：一是沒有慚愧心，二是不喜好佛法的心，三是嫉妒心，四是對三有的執著心，五是懈怠心。 菩薩的懺悔以慚愧心為本體，所以對應反轉第一種心。然而慚愧心有三種人：一是慚愧師友，在看得見的地方不犯錯，在看不見的地方就犯錯，這是下品人。二是慚愧佛與天，記得的時候不犯錯，不記得的時候就犯錯，這是中品人。三是慚愧自身與諸佛具有相同的佛性，而諸佛已經證悟已經獲得，自己的佛性我卻獨自沒有獲得，因此慚愧自身而不作諸惡，這是上品人。第二是勸請，以喜好佛法、尋求佛法的心為本體，所以對應反轉第二種心。第三是隨喜，以四無量心中的喜心為本體，所以對應反轉第三種心。第四是迴向，以菩提心為本體，所以對應反轉第四種心。第五是發願，以愿樂利益自己和他人之心為本體，所以對應反轉第五種心。所以《釋論》中說，菩薩六時行五法。就這一段中有三個部分，最初是十九行偈頌。
【English Translation】 English version Those suffering in hell, upon hearing the teachings emanating from this golden drum, can still generate faith and pay homage to the Buddhas. How much more so will humans and devas not receive benefits? Therefore, hell beings are specifically mentioned as an example. 'Generating understanding' means enabling beings to know the karmic consequences of good and evil deeds from past lives. It also enables them to remember the Buddhas with right mindfulness, hear the unsurpassed Dharma, and thereby distinguish between right and wrong. 'Generating practice' means enabling beings to encounter the Buddhas, cultivate the path, and stay away from evil deeds. 'Fulfilling vows' means that all are fully endowed with faith, understanding, practice, and vows. Since they are fully endowed with these, evils such as disbelief will naturally be extinguished. Therefore, it is said 'extinguishing evil and generating good.' In the third concluding part, only the removal of suffering is concluded, while the rest is omitted. The first line of verse mentions the heavy suffering of hell, the next line mentions the long suffering of samsara, the next line summarizes the heavy suffering of the three evil realms and the deep suffering in the three realms of existence, and the last line of verse uses the sound of the drum to conclude the extinguishing of suffering. The second major section, starting with 'without reliance or refuge,' elucidates the practice of abandoning faults. The essence of abandoning faults in practice is none other than five types. What are these five types? They are repentance (懺悔, chànhuǐ), exhortation (勸請, quànqǐng), rejoicing (隨喜, suíxǐ), dedication (迴向, huíxiàng), and aspiration (發願, fāyuàn). Why do Bodhisattvas practice these five dharmas? It is to reverse the fundamental mind that gives rise to evil. There are also five roots that give rise to evil: first, the lack of shame and remorse; second, the mind that does not delight in the Buddha Dharma; third, jealousy; fourth, attachment to the three realms of existence; and fifth, laziness. The Bodhisattva's repentance has shame and remorse as its essence, thus corresponding to reversing the first type of mind. However, there are three types of people with shame and remorse: first, those who are ashamed before teachers and friends, not committing offenses where they are seen, but committing them where they are not seen; these are inferior people. Second, those who are ashamed before the Buddhas and devas, not committing offenses when they remember, but committing them when they do not remember; these are middling people. Third, those who are ashamed that their own nature is the same as that of the Buddhas, and that the Buddhas have already realized and attained it, while they alone have not yet attained their own nature, therefore being ashamed of themselves and not committing any evils; these are superior people. Second is exhortation, with the mind that delights in the Buddha Dharma and seeks the Dharma as its essence, thus corresponding to reversing the second type of mind. Third is rejoicing, with the mind of joy in the four immeasurables as its essence, thus corresponding to reversing the third type of mind. Fourth is dedication, with the Bodhicitta (菩提心, pútíxīn) as its essence, thus corresponding to reversing the fourth type of mind. Fifth is aspiration, with the mind that wishes to benefit oneself and others as its essence, thus corresponding to reversing the fifth type of mind. Therefore, the Shilun (釋論) says that Bodhisattvas practice the five dharmas at six times. Within this section, there are three parts, the first being nineteen lines of verse.
約起惡因緣以明懺悔。第二我今供養下二十七行半。就造惡時節以明懺悔。第三若此國土下七行半偈。據作惡及受報果處以明懺悔。所有三障不出因緣時節處所。故以此三攝一切盡。就第一初一行偈明發愿。即是滅罪內因。次兩行偈明勸請。即滅罪外緣。從我本所作下十六行偈。正明懺悔體。何故第一先發愿者。菩薩修行必以菩提心為依止故。所修諸行異於二乘凡夫。故攝論云。菩薩波羅蜜依止無等也。是故此中為諸眾生無依護者。起作歸處愿也。次明勸請者。雖有滅罪內因。無外勝緣其罪難治。故須必請諸佛作悔化主也。如世間人對首請悔主也。因緣既具故。次明懺愧責。于中初一行偈總懺。從不識諸佛下別懺。于中初一行偈明內因不別愚癡。外緣勝思善業造作眾惡。次一行偈明內因憍慢放逸。外緣種性財年。次一行偈明內因三業。外緣不見其過。次一行明內因愚癡。外緣近惡友。次一行偈明內因瞋貪。外緣五欲。次一行偈明內因慳嫉奸諂。外緣非聖貧窮。次一行偈明內因怖畏。外系屬他。次一行偈明內因三毒渴愛。外緣諸法。次一行偈明內因諸結。外緣衣食女色。次一行偈明總舉三業悔責。次兩行偈明內因三毒憍慢。外緣三寶三乘。次一行半偈明內因無智。外緣正法父母師長。次一行半偈總舉結懺。就第二時節懺
【現代漢語翻譯】 現代漢語譯本 約起惡因緣以明懺悔。第二我今供養下二十七行半。就造惡時節以明懺悔。第三若此國土下七行半偈。據作惡及受報果處以明懺悔。所有三障不出因緣時節處所。故以此三攝一切盡。就第一初一行偈明發愿。即是滅罪內因。次兩行偈明勸請。即滅罪外緣。從我本所作下十六行偈。正明懺悔體。何故第一先發愿者。菩薩修行必以菩提心為依止故。所修諸行異於二乘凡夫。故攝論云。菩薩波羅蜜依止無等也。是故此中為諸眾生無依護者。起作歸處愿也。次明勸請者。雖有滅罪內因。無外勝緣其罪難治。故須必請諸佛作悔化主也。如世間人對首請悔主也。因緣既具故。次明懺愧責。于中初一行偈總懺。從不識諸佛下別懺。于中初一行偈明內因不別愚癡。外緣勝思善業造作眾惡。次一行偈明內因憍慢放逸。外緣種性財年。次一行偈明內因三業。外緣不見其過。次一行明內因愚癡。外緣近惡友。次一行偈明內因瞋貪。外緣五欲。次一行偈明內因慳嫉奸諂。外緣非聖貧窮。次一行偈明內因怖畏。外系屬他。次一行偈明內因三毒渴愛。外緣諸法。次一行偈明內因諸結。外緣衣食女色。次一行偈明總舉三業悔責。次兩行偈明內因三毒憍慢。外緣三寶（指佛法僧三寶）三乘（聲聞乘，緣覺乘，菩薩乘）。次一行半偈明內因無智。外緣正法父母師長。次一行半偈總舉結懺。就第二時節懺
【English Translation】 English version To explain repentance by arising from evil causes and conditions. Secondly, the following twenty-seven and a half lines from 'I now make offerings' explain repentance based on the timing of creating evil. Thirdly, the seven and a half lines of verses from 'If this land' explain repentance based on the place where evil is committed and the consequences are received. All three obstacles do not go beyond causes, conditions, timing, and location. Therefore, these three encompass everything. Regarding the first verse, the first line explains making vows, which is the internal cause of eliminating sins. The next two lines of verses explain exhortation, which is the external condition for eliminating sins. The sixteen lines of verses from 'From what I have done' directly explain the essence of repentance. Why make vows first? Because Bodhisattva practice must rely on Bodhicitta (the mind of enlightenment) as its foundation. The practices performed are different from those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary people. Therefore, the Saṃgrahaṇī says, 'The Bodhisattva's Pāramitā (perfections) rely on the unequaled.' Therefore, here, for all sentient beings who have no refuge or protection, the vow to create a place of return is made. Next, exhortation is explained. Although there is an internal cause for eliminating sins, without superior external conditions, the sins are difficult to cure. Therefore, it is necessary to invite all Buddhas to be the masters of repentance. Like worldly people, facing each other, they invite a master of repentance. Since the causes and conditions are complete, next, the confession and remorse are explained. Among them, the first line of verses is a general confession. From 'Not recognizing all Buddhas' onwards, there is a separate confession. Among them, the first line of verses explains that the internal cause is not distinguishing ignorance. The external condition is superior thoughts and good deeds creating all kinds of evil. The next line of verses explains that the internal cause is arrogance and recklessness. The external conditions are lineage, wealth, and age. The next line of verses explains that the internal cause is the three karmas (body, speech, and mind). The external condition is not seeing one's own faults. The next line explains that the internal cause is ignorance. The external condition is being close to evil friends. The next line of verses explains that the internal cause is anger and greed. The external condition is the five desires. The next line of verses explains that the internal cause is stinginess, jealousy, deceit, and flattery. The external condition is being unholy and poor. The next line of verses explains that the internal cause is fear. The external condition is being bound to others. The next line of verses explains that the internal cause is the three poisons (greed, hatred, and delusion) and thirst for love. The external condition is all dharmas (phenomena). The next line of verses explains that the internal cause is all fetters. The external condition is clothing, food, and female beauty. The next line of verses explains a general summary of the repentance of the three karmas. The next two lines of verses explain that the internal cause is the three poisons and arrogance. The external condition is the Three Jewels (Buddha, Dharma, Sangha) and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The next one and a half lines of verses explain that the internal cause is lack of wisdom. The external condition is the true Dharma, parents, and teachers. The next one and a half lines of verses give a general summary of the conclusion of repentance. Regarding the second, the repentance of timing.
悔中有三。初中四行半偈明發愿為內因。第二諸佛世尊下七行偈明諸佛為外緣。第三過去諸惡下六行偈正懺悔。生起例上可見。就初有三。初一行偈明愿上供諸佛。第二我當拔濟下八行半偈明愿下化眾生。第三我當安止下五行偈明愿得佛果。就第二愿中有二。初四行愿令離苦得樂。次四行半偈明愿令滅惡生善。就初有三。初一行明令離苦。次兩行明令得樂。次一行結離苦。就第二滅惡中有三。初一行愿為說悔法。次兩行教懺悔方法。次一行半結嘆經力能滅障。就第三愿得佛果中有二。初兩行略標愿得佛果下化眾生。次三行廣釋。住十地者謂十種法界體。十種珍寶者謂十波羅蜜行。此波羅蜜涉十種法界名為腳足。亦可以十波羅蜜為因足。建立佛果故名腳足。甚深法藏者是佛所知甚深之理有無量德也。一切種智者愿得智慧果。百千禪定下愿功德果就。就大段第二勸請中有三。初一行標。次四行半釋。后一行半結。就釋中有二。初二行半明我有惡怖畏故請。次二行明佛有大悲能治故請。結請可解。就第三正悔過中三。初兩行就三世。次兩行就十惡。次兩行總舉結懺。大段第三就處明悔中有二。初二行明迴向。次五行半正悔。何故先明迴向者。源在世間六趣作惡受報。本由取著三有故發回向之心對翻其根。就第二中有二。初三
行總懺。次兩行半別懺。就初有兩。初一行半一舉六趣惡業以總懺。次一行半舉生死煩惱以總懺。就別懺中輕[跳-兆+參]難者。謂心無主當即是散亂煩惱。若配八難即是世智。近惡友難者即是惡緣。若配八難即是無相天等外道也。三有險難者謂起惡處所。若配八難即是北郁單越。無求出世意故。三毒難者謂起惡內因。若配八難即是三途。多癡生畜生。多貪墮餓鬼。多瞋入地獄故地。無難難者謂惡報也。若配八難即是根不具足難。值好時難下明作惡時節。若配八難即是佛前佛後。上來至此是第一明離過行。其三段懺悔中雖具懺三障。若隱顯互論第一段以煩惱為宗。第二以業為宗。第三報障為宗。故以三障判文亦得。又五法中但有懺悔勸請發願迴向四法。隨喜略無。若隨義為言。于下化眾生愿中兼攝故不別明也。諸佛世尊我所依止下。是大段第二明攝善行。于中有四。初二十偈明勸請。第二相好莊嚴下四十八偈半明發愿。第三若此閻浮下兩行偈明隨喜。第四我今以此下兩行明迴向。但有四法懺悔略無。此中正明攝善行故。就第一文中無勸請正語。但有讚歎之辭。而今作義體者。所以頂禮讚嘆。意在請住說法。故名勸請。文有二別。初十四行半偈正嘆佛德。第二如大海水下五行半偈明嘆。不能得下第一嘆文中不過應化二
身。若嘆色文即是嘆化身。若嘆大智大悲等即是嘆應身。文相可尋。第二相好莊嚴中有五。初一行偈通為自他發願文云令眾皆得者。言我與眾生共一眾故也。第二我以善業下九行偈別為自發愿。第三一切世界下三十四行半偈。別為他發願文自有二。前十二行半偈明拔苦愿。次眾生相視下二十二行偈明與樂愿。第四從若我現在下兩行偈結為自發愿。第五從若諸眾生下兩行偈結為他發願。隨喜迴向文相可知。明攝善行竟。從此已下六行半偈。是大段第三舉利勸修。于中有兩。初二行明修因離過。后四行半偈明修因得果。大段第四嘆經難聞文相可知。
讚歎品 明功德門中。是第三信相昔說佛今述之。來意有二。第一證上懺悔品夢中見聞。由信相昔日讚歎發願力有之。第二贊上夢中見聞非是妄相。此二顯感應符會也。此品中大意具述五法。但讚歎在初故從初名品中有三。初長行舉能嘆之人。第二以六十行半偈正述信相昔日贊佛等事。第三末後兩行明結會古今。何故偏對地神述信相事者。此地神有緣故偏對之。偈中有三。初三十三偈明讚歎。此即是勸請。第二我今以禮下兩行偈明迴向。第三如是人王下二十五行半偈明發愿。若隨義攝之。隨喜在於迴向發願文中。懺悔攝在余愿文中。第一讚嘆中有三。初一行偈總嘆。第二
【現代漢語翻譯】 現代漢語譯本：身。如果讚歎色身文，那就是讚歎化身（Nirmanakaya，佛爲了度化眾生而顯現的形態）。如果讚歎大智大悲等，那就是讚歎應身（Sambhogakaya，佛經過修行獲得的報身）。文句的表相可以尋繹。第二，相好莊嚴中有五部分。最初一行偈頌，總括地為自己和他人發願，說『令眾皆得』，意思是『我與眾生共同組成一個整體』。第二，『我以善業』以下九行偈頌，分別地為自己發願。第三，『一切世界』以下三十四行半偈頌，分別地為他人發願，其中又分為兩部分。前十二行半偈頌，闡明拔除痛苦的願望。其次，『眾生相視』以下二十二行偈頌，闡明給予快樂的願望。第四，從『若我現在』以下兩行偈頌，總結為自己發願。第五，從『若諸眾生』以下兩行偈頌，總結為他人發願。隨喜迴向的文句表相可以理解。闡明攝取善行的部分結束。從這以下六行半偈頌，是第三大段，舉出利益勸勉修行。其中有兩部分。最初兩行，闡明修習善因，遠離過失。后四行半偈頌，闡明修習善因，獲得善果。第四大段，讚歎佛經難以聽聞，文句表相可以理解。
讚歎品，闡明功德之門。是第三信相，過去佛所說，現在我來敘述它。來的用意有兩個。第一，證明上面懺悔品中夢中所見所聞，是由於信相過去讚歎發願的力量所致。第二，讚歎上面夢中所見所聞不是虛妄的景象。這二者顯示感應相符。此品中的大意是具足敘述五法，但讚歎在最開始，所以從最初命名品。品中有三部分。最初長行，舉出能夠讚歎的人。第二，用六十行半偈頌，正式敘述信相過去贊佛等事。第三，最後兩行，闡明總結古今。為什麼偏偏對地神敘述信相的事呢？因為這位地神有緣分，所以偏偏對他說。偈頌中有三部分。最初三十三偈頌，闡明讚歎。這就是勸請。第二，『我今以禮』以下兩行偈頌，闡明迴向。第三，『如是人王』以下二十五行半偈頌，闡明發願。如果按照意義來攝取，隨喜包含在迴向發願文中，懺悔包含在其餘愿文中。第一，讚歎中有三部分。最初一行偈頌，總括地讚歎。第二
【English Translation】 English version: Body. If praising the physical form (Rupakaya), it is praising the Nirmanakaya (the emanation body of the Buddha manifested to liberate beings). If praising great wisdom and great compassion, it is praising the Sambhogakaya (the enjoyment body of the Buddha attained through practice). The literal meaning can be understood. Second, the adornments of excellent marks have five parts. The first verse summarizes the vows for oneself and others, saying 'May all attain,' meaning 'I and all beings are one assembly.' Second, the nine verses from 'I with good deeds' separately make vows for oneself. Third, the thirty-four and a half verses from 'All worlds' separately make vows for others, which are divided into two parts. The first twelve and a half verses clarify the vow to remove suffering. Next, the twenty-two verses from 'Beings regard each other' clarify the vow to give happiness. Fourth, the two verses from 'If I now' conclude the vows for oneself. Fifth, the two verses from 'If all beings' conclude the vows for others. The meaning of rejoicing and dedication can be understood. The explanation of gathering good deeds ends. From here onwards, the six and a half verses are the third major section, raising benefits and encouraging practice. There are two parts. The first two lines clarify cultivating causes and avoiding faults. The latter four and a half verses clarify cultivating causes and attaining results. The fourth major section praises the difficulty of hearing the sutra, and the literal meaning can be understood.
The 'Praising' chapter clarifies the door of merit. It is the third aspect of faith, spoken by the past Buddhas and now narrated by me. There are two purposes for this. First, to prove that the dreams and visions in the previous 'Repentance' chapter are due to the power of the past vows of praise made by the aspect of faith. Second, to praise that the dreams and visions above are not false appearances. These two show that the responses are in accord. The main idea of this chapter is to fully describe the five dharmas, but since praise comes first, the chapter is named after it. There are three parts in the chapter. First, the prose section introduces the person who can praise. Second, the sixty and a half verses formally narrate the past events of the aspect of faith praising the Buddha, etc. Third, the last two lines clarify the conclusion of ancient and modern times. Why is the matter of the aspect of faith narrated specifically to the earth deity? Because this earth deity has a connection, it is specifically addressed to him. There are three parts in the verses. The first thirty-three verses clarify praise. This is encouragement. Second, the two verses from 'I now with reverence' clarify dedication. Third, the twenty-five and a half verses from 'Such a king' clarify the vows. If taken according to meaning, rejoicing is included in the verses of dedication and vows, and repentance is included in the remaining vows. First, there are three parts in praise. The first verse gives a general praise. Second
諸佛清凈下二十六行半別廣嘆。第三設以百舌下五行半明嘆不可盡。就第二廣嘆中有二。初二十三行半偈明正嘆。次三行偈明三業供養。廣正嘆中舉其色聲發齒目舌毫相眉細鼻高得味毛生。各以一行偈次第嘆之。從即于生時下。別舉生時放光利物身色面貌明耀威儀循臂圓光佛身凈妙佛光魏魏佛日普照等一一嘆之從本所修下別舉自來嘆臂手足色。三業供養嘆不能盡及以迴向文相可解。如是人王下第三明發愿。于中初一行結前起后。后二十四行半正明發愿。于中有十愿即為十段。第一有兩偈。愿夢見金鼓得聞懺悔之聲。今所讚歎下第二有一偈。愿得如來面貌清凈。諸佛功德下第三有兩偈。愿夢見如來晝如實說。我當具足下第四有兩偈。願行六度先人後己。別有愿得佛文句。此中愿成道者。意先人後己也。奉貢金鼓下第五有兩偈半。愿值釋迦得授記莂。若有眾生下第六三偈。愿為作眾生依止處。我未來下第七有兩偈半。愿煩惱業海悉竭無餘。于中初偈誓行道。后一偈半正愿。我功德海下第八有五偈半。愿得如來眾德具足。當度眾生下第九有一偈。愿拔眾生苦與眾生樂。來世多劫下第十有三偈。愿得凈國土猶如諸佛。初一偈誓行道。后兩偈正愿。諸愿之初皆應誓行道。但文略無耳。信相當知下第三兩偈結會古今也。銀相等者。
【現代漢語翻譯】 現代漢語譯本 諸佛清凈下二十六行半別廣嘆。第三設以百舌下五行半明嘆不可盡。就第二廣嘆中有二。初二十三行半偈明正嘆。次三行偈明三業供養。廣正嘆中舉其色聲發齒目舌毫相眉細鼻高得味毛生。各以一行偈次第嘆之。從即于生時下。別舉生時放光利物身色面貌明耀威儀循臂圓光佛身凈妙佛光魏魏佛日普照等一一嘆之從本所修下別舉自來嘆臂手足色。三業供養嘆不能盡及以迴向文相可解。如是人王下第三明發愿。于中初一行結前起后。后二十四行半正明發愿。于中有十愿即為十段。第一有兩偈。愿夢見金鼓得聞懺悔之聲。今所讚歎下第二有一偈。愿得如來面貌清凈。諸佛功德下第三有兩偈。愿夢見如來晝如實說。我當具足下第四有兩偈。願行六度先人後己。別有愿得佛文句。此中愿成道者。意先人後己也。奉貢金鼓下第五有兩偈半。愿值釋迦（釋迦牟尼佛）得授記莂。若有眾生下第六三偈。愿為作眾生依止處。我未來下第七有兩偈半。愿煩惱業海悉竭無餘。于中初偈誓行道。后一偈半正愿。我功德海下第八有五偈半。愿得如來眾德具足。當度眾生下第九有一偈。愿拔眾生苦與眾生樂。來世多劫下第十有三偈。愿得凈國土猶如諸佛。初一偈誓行道。后兩偈正愿。諸愿之初皆應誓行道。但文略無耳。信相當知下第三兩偈結會古今也。銀相等者。
【English Translation】 English version The following twenty-six and a half lines extensively praise the pure qualities of all Buddhas. The third section, with five and a half lines, explains that the praise is inexhaustible, even with a hundred tongues. The second extensive praise section has two parts. The first twenty-three and a half lines of verses directly express praise. The next three lines of verses describe offerings through the three karmas (body, speech, and mind). The extensive direct praise section highlights aspects such as color, voice, hair, teeth, eyes, tongue, fine marks, eyebrows, delicate nose, high palate, taste, and hair growth. Each aspect is praised in a verse. Starting with 'Immediately upon birth,' it specifically praises aspects like emitting light to benefit beings, the color and appearance of the body, the brightness and majesty of the face, the halo around the arms, the pure and wondrous Buddha-body, the radiant Buddha-light, and the universal illumination like the sun. Starting with 'From the cultivation of the roots,' it specifically praises the color of the arms, hands, and feet from past practices. The praise of the three karmas' offerings is inexhaustible, and the meaning of the dedication verses can be understood. Following 'Thus, the king of men,' the third section clarifies the making of vows. The first line connects the preceding and initiates the following. The subsequent twenty-four and a half lines directly express the making of vows. There are ten vows, forming ten sections. The first has two verses, wishing to dream of golden drums and hear the sound of repentance. Following 'Now, what is praised,' the second has one verse, wishing to attain the pure appearance of the Tathagata (如來). Following 'The merits of all Buddhas,' the third has two verses, wishing to dream of the Tathagata and speak truthfully during the day. Following 'I shall fully possess,' the fourth has two verses, wishing to practice the six paramitas (六度), prioritizing others before oneself. There is a separate wish to attain the Buddha's words and phrases. Here, the intention of wishing to attain enlightenment is to prioritize others before oneself. Following 'Offering golden drums,' the fifth has two and a half verses, wishing to encounter Shakyamuni (釋迦牟尼佛) and receive a prophecy. Following 'If there are sentient beings,' the sixth has three verses, wishing to become a refuge for sentient beings. Following 'In the future,' the seventh has two and a half verses, wishing for the sea of afflictions and karmas to be completely exhausted. The first verse vows to practice the path, and the subsequent one and a half verses express the actual wish. Following 'My sea of merits,' the eighth has five and a half verses, wishing to attain the complete virtues of the Tathagata. Following 'When liberating sentient beings,' the ninth has one verse, wishing to remove the suffering of sentient beings and give them happiness. Following 'In future lives, for many kalpas,' the tenth has three verses, wishing to attain a pure land like those of the Buddhas. The first verse vows to practice the path, and the subsequent two verses express the actual wish. At the beginning of each vow, one should vow to practice the path, but the text is abbreviated. The meaning should be understood. Following 'Believing, one should know,' the third section, with two verses, concludes by connecting the past and present. 'Silver-like' and so on.
于下授記品即是銀相銀光也。
空品 明波若以導前功德。有四十五偈為三。初四行半偈序略說之意。第二從是身虛偽下二十八行偈正說空理。第三從我斷一切下十二行半。明觀空利益以勸修。就初有三。初一行表今略說。第二一行半釋略說意。第三二行明此說略令蒙眾生機。無量余經者指波若等經中。廣明有無內外等法悉空寂故言廣說。今此經中但明有法與內法空故名略說。凡廣略之意亦不可定。若就理為言。廣為利根略為鈍根。若就教為論。廣為鈍根略為利根。又復莫問教之與理。廣為利根略為鈍根。鈍根之徒無總持力少智慧故。今此中略意在第三句耳。就第三中初一行知機。次一行說教。異妙方便者。明今此略說異昔廣說功稱物機故言異妙。種種因緣者。謂下文所說種種事也。若廣說無利略說有益故言起大悲也。如我所解者。言今此妙典如證而說。但知眾生樂略之意不能廣說耳。是身虛偽下。是第二正明空理。于中有二。初二十一行偈明人空。第二從如是諸大下七行偈明法空。就初有二。初十九行半別明五非常門。二從善女當觀下明結觀空。五非常門者。明眾生之身無我無常空苦不凈。此是俗諦觀也。身即如是。何處有人。本性空寂此即真諦觀也。五非常門即為五段。初四行半明無我門。身猶如空聚。結
【現代漢語翻譯】 現代漢語譯本： 于下授記品，即是銀相（指佛像的莊嚴相好）銀光（指佛像所發出的光明）。
空品：闡明般若（智慧）以引導之前的功德。共有四十五偈，分為三部分。首先是四行半偈，作為序言，簡略說明要旨。第二部分從『是身虛偽』開始，共二十八行偈，正式闡述空性的道理。第三部分從『我斷一切』開始，共十二行半，闡明觀空的利益，以勸勉修行。就第一部分而言，又分為三部分。首先是一行，表明現在是簡略說明。第二行半，解釋簡略說明的意義。第三二行，闡明這種簡略說明是爲了適應眾生的根機。『無量余經』指的是《般若經》等經典中，廣泛闡明有、無、內外等法都是空寂的，所以說是廣說。現在這部經中，只闡明有法與內法是空性的，所以稱為略說。凡是廣說與略說的意義，也不可一概而定。如果就理而言，廣說是為利根之人，略說是為鈍根之人。如果就教而言，廣說是為鈍根之人，略說是為利根之人。又或者不論教與理，廣說是為利根之人，略說是為鈍根之人。鈍根之人沒有總持之力，缺少智慧的緣故。現在這裡所說的略意，在於第三句。就第三部分而言，首先一行是瞭解眾生的根機，其次一行是宣說教法。『異妙方便』，說明現在這種簡略的說法，不同於以往廣說的說法，功德與眾生的根機相稱，所以說是『異妙』。『種種因緣』，指的是下文所說的種種事情。如果廣說沒有利益，略說反而有益，所以說是生起大悲心。『如我所解』，意思是說現在這部妙典，是如實證悟后所說的。只是知道眾生喜歡簡略的說法，不能廣說罷了。『是身虛偽』以下，是第二部分，正式闡明空性的道理。其中分為兩部分。首先是二十一行偈，闡明人空。第二部分從『如是諸大』開始，共七行偈，闡明法空。就第一部分而言，又分為兩部分。首先是十九行半，分別闡明五種非常之門。第二部分從『善女當觀』開始，闡明總結觀空。五種非常之門，闡明眾生的身體是無我、無常、空、苦、不凈的。這是俗諦的觀法。身體既然如此，哪裡還有人呢？其本性是空寂的，這便是真諦的觀法。五種非常之門，可以分為五段。首先是四行半，闡明無我之門。身體猶如虛空的聚合。
【English Translation】 English version: In the following chapter on Predictions, it refers to the silver appearance (referring to the majestic features of the Buddha's image) and silver light (referring to the light emitted by the Buddha's image).
The Chapter on Emptiness: Clarifies Prajna (wisdom) to guide previous merits. It consists of forty-five verses, divided into three parts. The first four and a half verses serve as an introduction, briefly explaining the main points. The second part, starting from 'This body is false,' consists of twenty-eight verses, formally expounding the principle of emptiness. The third part, starting from 'I cut off all,' consists of twelve and a half verses, clarifying the benefits of contemplating emptiness to encourage practice. Regarding the first part, it is further divided into three parts. First, one line indicates that it is now a brief explanation. The second and a half lines explain the meaning of the brief explanation. The third two lines clarify that this brief explanation is to adapt to the faculties of sentient beings. 'Countless other sutras' refers to the Prajna Sutra and other scriptures, which extensively clarify that existence, non-existence, internal, external, and other dharmas are all empty and still, so it is called extensive explanation. Now, this sutra only clarifies that existence and internal dharmas are empty, so it is called a brief explanation. The meaning of extensive and brief explanations cannot be generalized. If speaking in terms of principle, extensive explanation is for those with sharp faculties, and brief explanation is for those with dull faculties. If speaking in terms of teaching, extensive explanation is for those with dull faculties, and brief explanation is for those with sharp faculties. Furthermore, regardless of teaching or principle, extensive explanation is for those with sharp faculties, and brief explanation is for those with dull faculties. Those with dull faculties lack the power of total retention and lack wisdom. The brief meaning mentioned here lies in the third sentence. Regarding the third part, the first line is to understand the faculties of sentient beings, and the second line is to expound the Dharma. 'Different and wonderful expedient means' indicates that this brief explanation is different from the previous extensive explanation, and the merit is commensurate with the faculties of sentient beings, so it is called 'different and wonderful.' 'Various causes and conditions' refers to the various matters mentioned in the following text. If extensive explanation is not beneficial, but brief explanation is beneficial, it is said to give rise to great compassion. 'As I understand it' means that this wonderful scripture is spoken after truly realizing it. It only knows that sentient beings like brief explanations and cannot explain extensively. 'This body is false' below is the second part, formally clarifying the principle of emptiness. It is divided into two parts. First, twenty-one verses clarify the emptiness of persons. The second part, starting from 'Such are all the great elements,' consists of seven verses, clarifying the emptiness of dharmas. Regarding the first part, it is further divided into two parts. First, nineteen and a half lines separately clarify the five gates of impermanence. The second part, starting from 'Good woman, contemplate,' clarifies the conclusion of contemplating emptiness. The five gates of impermanence clarify that the bodies of sentient beings are without self, impermanent, empty, suffering, and impure. This is the contemplation of conventional truth. Since the body is like this, where is the person? Its nature is empty and still, which is the contemplation of ultimate truth. The five gates of impermanence can be divided into five sections. First, four and a half lines clarify the gate of no-self. The body is like an aggregation of emptiness.
賊所止無有真主。即遣離我。一切諸根各住自性不能相知。各緣自境不能互緣無有自在。此是即遣我也。第二從心如幻化下五行偈明無常門。心識如幻。自生自滅馳騁分別六塵所害。又常依止六根及境。各在所伺在處則滅不能至於異處。如鳥投在細網即死。第三從身空虛偽下二行半明空。言身虛偽雖有衣食無可長養。亦無自我與他諍訟。亦無自性為身正主。但從因緣妄相緣起如機關木人也。第四從地水火風下四行偈明苦門。四大相違風火上升地水二下。又復風火其性是陽向東向南。地水陰性向西與北故。言諸方亦二。第五從心識二性下三行半偈明不凈門。初一行半明種子不凈。心是梨耶識。是六七二識躁動。起業煩惱不凈種子。受六道身故言種子不凈。次一行偈外相不凈。次半行偈明究竟不凈。善女當觀下是第二段明真諦。文相可解。如是諸大下是大段第二明法空。于中初兩行偈明色法空。次五行偈明色心法空。性無和合者。言四大本是不生故也。無所有故假名。無明者尋無明之體。即是真如凈心。何處別有無明體相。故以假名名為無明。猶如波浪離水無別也。從我斷一切下。是大段第三舉益勸修。于中有二。初八行半偈舉果益以勸修。第二于無量劫下四行偈。舉因益以勸修。就初有二。初兩行偈明自利果。次六行半
【現代漢語翻譯】 現代漢語譯本 『賊所止無有』（賊停留的地方什麼都沒有）。『即遣離我』（就讓它離開我）。一切諸根（眼、耳、鼻、舌、身、意）各自安住于自身的體性，不能互相瞭解。各自緣取各自的境界，不能互相緣取，沒有自在。這就是『即遣我』的意思。第二，從『心如幻化』開始的五行偈頌，闡明無常之門。心識如同幻化，自生自滅，奔波馳騁，分別六塵（色、聲、香、味、觸、法）的侵害。又常常依止六根和六塵境界。各自在所伺候的地方消滅，不能到達異處。如同鳥兒投入細網就會死去。第三，從『身空虛偽』開始的兩行半，闡明空。說身體虛假不實，即使有衣食，也不能長養。也沒有自我與他人爭訟。也沒有自性作為身體真正的主宰。只是從因緣和合而虛妄地相互緣起，如同機關木偶一樣。第四，從『地水火風』開始的四行偈頌，闡明苦之門。四大（地、水、火、風）相互違背，風火向上升騰，地水向下沉降。而且風火的性質是陽，朝向東和南。地水的性質是陰，朝向西和北。所以說諸方也是二。第五，從『心識二性』開始的三行半偈頌，闡明不凈之門。最初一行半闡明種子不凈。心是阿梨耶識（第八識），是第六識（意識）和第七識（末那識）躁動，產生業和煩惱的不凈種子，承受六道輪迴的身體，所以說種子不凈。接下來一行偈頌說明外相不凈。再接下來半行偈頌說明究竟不凈。『善女當觀』以下是第二段，闡明真諦。文句的含義可以理解。『如是諸大』以下是大的段落第二，闡明法空。其中最初兩行偈頌闡明色法空。接下來五行偈頌闡明色心法空。『性無和合者』，說四大本來是不生的緣故。因為沒有所有，所以是假名。『無明者』，尋覓無明的本體，就是真如清凈心。哪裡另外有無明的體相？所以用假名稱為無明。猶如波浪離開水就沒有區別。從『我斷一切』以下，是大的段落第三，舉出利益勸勉修行。其中有二。最初八行半偈頌舉出果報利益來勸勉修行。第二，『于無量劫』以下四行偈頌，舉出因地利益來勸勉修行。就最初的又有二。最初兩行偈頌闡明自利果。接下來六行半
【English Translation】 English version 『Thief's dwelling is nonexistent』 (There is nothing where the thief stays). 『Immediately dismiss me』 (Just let it leave me). All the sense faculties (eyes, ears, nose, tongue, body, and mind) each abide in their own nature, unable to know each other. Each grasps its own object, unable to grasp each other, without freedom. This is the meaning of 『immediately dismiss me.』 Second, the five lines of verses starting from 『Mind is like illusion』 explain the gate of impermanence. The mind-consciousness is like illusion, arising and ceasing by itself, running around and discriminating, harmed by the six dusts (form, sound, smell, taste, touch, and dharma). It also constantly relies on the six sense faculties and the six sense objects. Each perishes in the place it serves, unable to reach another place. Like a bird that dies when it falls into a fine net. Third, the two and a half lines starting from 『Body is empty and false』 explain emptiness. It says that the body is false and unreal, and even with clothing and food, it cannot be nourished. There is also no self to argue with others. There is also no self-nature as the true master of the body. It is only from the false arising of conditions, like a mechanical wooden puppet. Fourth, the four lines of verses starting from 『Earth, water, fire, wind』 explain the gate of suffering. The four great elements (earth, water, fire, and wind) contradict each other, with wind and fire rising upwards, and earth and water sinking downwards. Moreover, the nature of wind and fire is yang, facing east and south. The nature of earth and water is yin, facing west and north. Therefore, it is said that the directions are also two. Fifth, the three and a half lines of verses starting from 『Mind-consciousness has two natures』 explain the gate of impurity. The first one and a half lines explain the impurity of the seed. The mind is the Alaya consciousness (the eighth consciousness), and the sixth consciousness (mind consciousness) and the seventh consciousness (Manas consciousness) are restless, producing impure seeds of karma and afflictions, and receiving bodies in the six realms of reincarnation, so it is said that the seed is impure. The next line of verses explains the impurity of the external appearance. The next half line of verses explains the ultimate impurity. 『Good woman, you should contemplate』 below is the second section, explaining the true meaning. The meaning of the sentences can be understood. 『These great elements』 below is the second part of the large section, explaining the emptiness of dharmas. Among them, the first two lines of verses explain the emptiness of form. The next five lines of verses explain the emptiness of form and mind. 『Those whose nature is not harmonious』 means that the four great elements are originally unborn. Because there is nothing, it is a false name. 『Ignorance』 means seeking the substance of ignorance, which is the pure mind of true thusness. Where else is there a form of ignorance? Therefore, it is called ignorance by a false name. Like a wave that is no different from water. From 『I cut off everything』 below is the third part of the large section, raising benefits and encouraging cultivation. There are two parts in it. The first eight and a half lines of verses raise the benefits of the fruit to encourage cultivation. Second, the four lines of verses from 『In immeasurable kalpas』 raise the benefits of the cause to encourage cultivation. There are two parts in the first one. The first two lines of verses explain the benefit of self-benefit. The next six and a half
偈明利他果。我斷一切者。謂釋迦我佛果由觀空理斷見纏等裂諸煩惱。汝等亦應欲斷煩惱宜修空觀故名勸修。此是斷德下之勸意類此可尋。五陰舍宅下一行明智慧德果。第二明利他果中有二。初兩行半明轉法輪果。次四行偈明攝化眾生果。就初有二。初一行半就理明轉。次一行偈就教明轉。開甘露門等句就能化人說。一往略說名。開委悉分別為示。甘露譬涅槃果。如世間人食天甘露得生死果。涅槃亦爾。入甘露城下四句就所化人說。初一句明聞慧。聞慧未證名入城。思慧近證名處室。修慧證得名食味。同法華經中開示悟入。彼經開示即同此經開示。彼經云入此經名入處。彼經云悟即此經名食味。吹法螺者如世間人慾改年號必以吹螺。如來亦爾。欲改小乘名字章句。必說大乘教法。擊法鼓者如世鼓聲近遠皆聞齊心破敵。大乘教法亦爾。令一切聞進入勝境破煩惱敵。故名擊鼓。然法燈者如世燈照了萬物令一切見。佛亦如是。說大乘顯了諸法。令得一切智故名然燈。雨法雨者如世間雨令五穀增長。佛教亦爾。令善根增長。依法華論如此解也。我令摧伏下。是第二明利他果德。于中初一行明摧邪德。即是降天魔也。次三行偈明拔苦德。即是化六道也。于無量劫下。是大段第二舉因益以勸修。于中有二。初兩行偈明難行能行。于
【現代漢語翻譯】 現代漢語譯本 偈語闡明了利他的果報。『我斷一切者』，指的是釋迦牟尼佛（Śākyamuni Buddha）的果位，他通過觀察空性的道理，斷除了見惑等煩惱，破裂了各種煩惱。你們也應該想要斷除煩惱，適宜修習空觀，所以稱為勸修。這是斷德之下的勸意，可以依此類推。『五陰舍宅』下一行闡明了智慧德的果報。 第二部分闡明了利他的果報，其中包含兩點。首先兩行半闡明了轉法輪的果報，接著四行偈語闡明了攝化眾生的果報。關於轉法輪的果報，又分為兩點。首先一行半從理上闡明了轉法輪，接著一行偈語從教法上闡明了轉法輪。『開啟甘露門』等語句，是從能教化的人的角度來說的。簡略地說，是開啟；詳細地分別說明，是顯示。甘露比喻涅槃的果報，就像世間人食用天上的甘露，得到不生不死的果報一樣，涅槃也是如此。『進入甘露城』下四句，是從所教化的人的角度來說的。第一句闡明了聞慧，聞慧尚未證得，稱為進入甘露城。思慧接近證得，稱為安住室宅。修慧證得，稱為品嚐甘露美味。這與《法華經》（Saddharma Puṇḍarīka Sūtra）中的開示悟入相似。《法華經》中的開示，就等同於此經中的開示；《法華經》中說的『入』，就等同於此經中的『入處』；《法華經》中說的『悟』，就等同於此經中的『食味』。 『吹法螺者』，就像世間人想要更改年號，必定要吹響螺號一樣，如來（Tathāgata）也是如此，想要改變小乘的名字章句，必定要宣說大乘的教法。『擊法鼓者』，就像世間的鼓聲，遠近都能聽見，齊心協力地擊破敵人一樣，大乘的教法也是如此，令一切眾生聽聞，進入殊勝的境界，破除煩惱的敵人，所以稱為擊鼓。『燃法燈者』，就像世間的燈，照亮萬物，令一切都能看見一樣，佛（Buddha）也是如此，宣說大乘，顯現諸法，令眾生得到一切智慧，所以稱為燃燈。『雨法雨者』，就像世間的雨，令五穀生長一樣，佛教的教法也是如此，令善根增長。依據《法華論》（Saddharma Puṇḍarīka Śāstra），是這樣解釋的。 『我令摧伏』以下，是第二部分闡明利他果德。其中第一行闡明了摧伏邪惡的功德，也就是降伏天魔。接著三行偈語闡明了拔除痛苦的功德，也就是教化六道眾生。『于無量劫』以下，是第二大段，舉出因地的利益來勸勉修行。其中包含兩點，首先兩行偈語闡明了難行能行。
【English Translation】 English version The verses clarify the fruit of benefiting others. 'I, the one who has severed all,' refers to the fruit of Śākyamuni Buddha (釋迦牟尼佛), who, through observing the principle of emptiness, severed afflictions such as the entanglement of views and shattered all vexations. You should also desire to sever afflictions and be suitable to cultivate the contemplation of emptiness, hence it is called 'encouragement to cultivate.' This is the intention of encouragement under the virtue of severance, and similar cases can be found accordingly. The next line, 'Five Skandha Dwelling,' clarifies the fruit of the virtue of wisdom. The second part clarifies the fruit of benefiting others, which includes two points. The first two and a half lines clarify the fruit of turning the Dharma wheel, followed by four lines of verses clarifying the fruit of gathering and transforming sentient beings. Regarding the fruit of turning the Dharma wheel, it is further divided into two points. The first one and a half lines clarify the turning of the Dharma wheel from the perspective of principle, followed by one line of verses clarifying the turning of the Dharma wheel from the perspective of teachings. The phrases 'opening the gate of nectar,' etc., are spoken from the perspective of those who can teach and transform others. Briefly speaking, it is opening; explaining in detail and separately, it is revealing. Nectar is a metaphor for the fruit of Nirvāṇa, just as worldly people who consume heavenly nectar attain the fruit of non-birth and non-death, so too is Nirvāṇa. The four lines below 'entering the city of nectar' are spoken from the perspective of those who are being transformed. The first line clarifies the wisdom of hearing, which is called entering the city when the wisdom of hearing has not yet been attained. The wisdom of thinking is close to being attained, which is called dwelling in the chamber. The wisdom of cultivation is attained, which is called tasting the flavor of nectar. This is similar to the opening, revealing, awakening, and entering in the Saddharma Puṇḍarīka Sūtra (法華經). The opening and revealing in the Saddharma Puṇḍarīka Sūtra are equivalent to the opening and revealing in this sutra; the 'entering' spoken of in the Saddharma Puṇḍarīka Sūtra is equivalent to the 'place of entering' in this sutra; the 'awakening' spoken of in the Saddharma Puṇḍarīka Sūtra is equivalent to the 'tasting the flavor' in this sutra. 'Blowing the Dharma conch,' is like worldly people who want to change the reign title must blow the conch, so too is the Tathāgata (如來), who wants to change the names and phrases of the Small Vehicle, must proclaim the teachings of the Great Vehicle. 'Striking the Dharma drum,' is like the sound of the worldly drum, which can be heard far and near, and everyone unites to defeat the enemy, so too is the teachings of the Great Vehicle, which causes all sentient beings to hear, enter the supreme realm, and destroy the enemy of afflictions, hence it is called striking the drum. 'Lighting the Dharma lamp,' is like the worldly lamp, which illuminates all things and allows everyone to see, so too is the Buddha (佛), who proclaims the Great Vehicle, reveals all dharmas, and enables sentient beings to attain all wisdom, hence it is called lighting the lamp. 'Raining the Dharma rain,' is like the worldly rain, which causes the five grains to grow, so too is the teachings of Buddhism, which causes the roots of goodness to grow. According to the Saddharma Puṇḍarīka Śāstra (法華論), this is how it is explained. Below 'I cause to subdue,' is the second part clarifying the virtues of benefiting others. The first line clarifies the merit of subduing evil, which is subduing the heavenly demons. The following three lines of verses clarify the merit of eradicating suffering, which is transforming the beings of the six realms. Below 'In immeasurable kalpas,' is the second major section, citing the benefits of the causal ground to encourage cultivation. It contains two points, the first two lines of verses clarify the ability to do what is difficult to do.
中半行明長時修。次半行明恭敬修。次半行明無間修。次半行明余修。即是攝論中四修也。第二有兩偈明難捨能捨。初三句明內施。次一句明內外施。后一行偈明外施也。
四天王品 上來第一明經體竟。從此品已下十二品。是正說第二明經力用。備顯常住因果。力寧不大。故次明之。于中有二。初五品明經力大。勸物弘通。次正論品下七品。明能弘之人得此經力以成前意。就初五品有二。初一品明四王愿弘此經。次四品明八部利益弘通之人。又四天王者。住須彌四埵名那干訶羅山。去地四萬二千由旬。縱廣亦爾。上有四王。東方天王名提頭賴吒。此云持國。領諸天眾並乾闥婆及毗舍阇二部鬼神。南方天王名毗留勒。此云增長。主領諸天眾並鳩槃荼及避脅多二部鬼神。西方天王名毗留博叉。此云雜語。領諸天眾及龍富單那二部鬼神。北方天王名毗沙門。此云多聞。領諸天眾及夜叉羅剎二部鬼神。故名四天王品。品中有三。第一明四王愿弘。如來述成經力大。故四王愿弘之。愿弘合理。故佛述之。第二說偈已去明四王嘆佛如來嘆經。能說經故四王嘆佛。經能成人。故佛嘆經。第三偈后長行明四王歡喜供養髮愿。以聞經力大生歡喜心。供養佛發願故。就初有三。一出能弘人。第二白佛下嘆所弘法。第三是金光明下明
【現代漢語翻譯】 現代漢語譯本：中間一半說明長時間修習（中半行明長時修）。接下來一半說明恭敬修習（次半行明恭敬修）。接下來一半說明無間斷修習（次半行明無間修）。最後一半說明其餘修習（次半行明余修）。這就是《攝大乘論》中的四種修習。第二部分有兩首偈頌說明難以捨棄的也能捨棄（難捨能捨）。最初三句說明內施（初三句明內施）。接下來一句說明內外施（次一句明內外施）。後面一行偈頌說明外施（后一行偈明外施）。
《四天王品》：上面第一部分說明經的體性完畢（上來第一明經體竟）。從此品以下十二品，是正式宣說第二部分，說明經的力量和作用（從此品已下十二品。是正說第二明經力用），充分顯示常住的因果，力量怎麼會不大呢（備顯常住因果。力寧不大）。所以接下來說明它（故次明之）。其中有兩部分。最初五品說明經的力量大，勸人弘揚流通（初五品明經力大。勸物弘通）。接下來《正論品》以下七品，說明能夠弘揚的人得到此經的力量，以成就前面的意願（次正論品下七品。明能弘之人得此經力以成前意）。就最初五品來說，有兩部分。第一品說明四天王願意弘揚此經（初一品明四王愿弘此經）。接下來四品說明八部眾利益弘揚流通此經的人（次四品明八部利益弘通之人）。又四天王，居住在須彌山的四個山峰上，名叫那干訶羅山，距離地面四萬二千由旬，縱橫也是如此（又四天王者。住須彌四埵名那干訶羅山。去地四萬二千由旬。縱廣亦爾）。上面有四位天王。東方天王名叫提頭賴吒（Dhṛtarāṣṭra），翻譯成漢語是持國（東方天王名提頭賴吒。此云持國），統領諸天眾以及乾闥婆（Gandharva）和毗舍阇（Piśāca）兩部鬼神。南方天王名叫毗留勒（Virūḍhaka），翻譯成漢語是增長（南方天王名毗留勒。此云增長），主要統領諸天眾以及鳩槃荼（Kumbhāṇḍa）和避脅多兩部鬼神。西方天王名叫毗留博叉（Virūpākṣa），翻譯成漢語是雜語（西方天王名毗留博叉。此云雜語），統領諸天眾以及龍（Nāga）和富單那（Pūtanā）兩部鬼神。北方天王名叫毗沙門（Vaiśravaṇa），翻譯成漢語是多聞（北方天王名毗沙門。此云多聞），統領諸天眾以及夜叉（Yakṣa）和羅剎（Rākṣasa）兩部鬼神。所以叫做《四天王品》（故名四天王品）。品中有三部分。第一部分說明四天王發願弘揚，如來贊述成就，因為經的力量大，所以四天王願意弘揚它（第一明四王愿弘。如來述成經力大。故四王愿弘之）。發願弘揚合情合理，所以佛贊述他們（愿弘合理。故佛述之）。第二部分從『說偈』開始，說明四天王讚歎佛，如來讚歎經（第二說偈已去明四王嘆佛如來嘆經）。因為能說此經，所以四天王讚歎佛（能說經故四王嘆佛）。因為經能成就人，所以佛讚歎經（經能成人。故佛嘆經）。第三部分偈頌後面的長行，說明四天王歡喜供養，發願（第三偈后長行明四王歡喜供養髮愿）。因為聽聞經的力量大，所以生起歡喜心，供養佛，併發愿（以聞經力大生歡喜心。供養佛發願故）。就第一部分來說，有三點。第一點是說明能夠弘揚的人（一出能弘人）。第二點從『白佛』開始，讚歎所弘揚的法（第二白佛下嘆所弘法）。第三點是『是金光明』以下，說明……（第三是金光明下明）
【English Translation】 English version: The middle half explains cultivating for a long time (中半行明長時修). The next half explains cultivating with reverence (次半行明恭敬修). The next half explains cultivating without interruption (次半行明無間修). The last half explains other cultivations (次半行明余修). These are the four cultivations in the Mahāyānasaṃgraha.
The second part has two verses explaining being able to give up what is difficult to give up (難捨能捨). The first three lines explain internal giving (初三句明內施). The next line explains internal and external giving (次一句明內外施). The last line of the verse explains external giving (后一行偈明外施).
Chapter of the Four Heavenly Kings: The first part above explains the essence of the sutra is complete (上來第一明經體竟). From this chapter down to the twelfth chapter, it is the formal explanation of the second part, explaining the power and function of the sutra (從此品已下十二品。是正說第二明經力用), fully revealing the cause and effect of permanence. How could the power not be great (備顯常住因果。力寧不大). Therefore, it is explained next (故次明之). There are two parts in it. The first five chapters explain the great power of the sutra, encouraging people to promote and circulate it (初五品明經力大。勸物弘通). The next seven chapters from the Chapter on Correct Discussion explain that those who can promote it will obtain the power of this sutra to fulfill the previous intention (次正論品下七品。明能弘之人得此經力以成前意). As for the first five chapters, there are two parts. The first chapter explains that the Four Heavenly Kings are willing to promote this sutra (初一品明四王愿弘此經). The next four chapters explain that the Eightfold Division benefits those who promote and circulate this sutra (次四品明八部利益弘通之人). Moreover, the Four Heavenly Kings reside on the four peaks of Mount Sumeru, named Nakanhara Mountain, which is 42,000 yojanas away from the ground, and the length and width are also the same (又四天王者。住須彌四埵名那干訶羅山。去地四萬二千由旬。縱廣亦爾). Above are the Four Heavenly Kings. The Eastern Heavenly King is named Dhṛtarāṣṭra (提頭賴吒), which is translated into Chinese as 'Upholding the Country' (持國) (東方天王名提頭賴吒。此云持國), leading the heavenly hosts and the Gandharvas (乾闥婆) and Piśācas (毗舍阇), two divisions of ghosts and spirits. The Southern Heavenly King is named Virūḍhaka (毗留勒), which is translated into Chinese as 'Increasing' (增長) (南方天王名毗留勒。此云增長), mainly leading the heavenly hosts and the Kumbhāṇḍas (鳩槃荼) and two divisions of ghosts and spirits. The Western Heavenly King is named Virūpākṣa (毗留博叉), which is translated into Chinese as 'Mixed Speech' (雜語) (西方天王名毗留博叉。此云雜語), leading the heavenly hosts and the Nāgas (龍) and Pūtanas (富單那), two divisions of ghosts and spirits. The Northern Heavenly King is named Vaiśravaṇa (毗沙門), which is translated into Chinese as 'Much Hearing' (多聞) (北方天王名毗沙門。此云多聞), leading the heavenly hosts and the Yakṣas (夜叉) and Rākṣasas (羅剎), two divisions of ghosts and spirits. Therefore, it is called the Chapter of the Four Heavenly Kings (故名四天王品). There are three parts in the chapter. The first part explains that the Four Heavenly Kings vow to promote it, and the Tathāgata praises and accomplishes it, because the power of the sutra is great, so the Four Heavenly Kings are willing to promote it (第一明四王愿弘。如來述成經力大。故四王愿弘之). Vowing to promote it is reasonable, so the Buddha praises them (愿弘合理。故佛述之). The second part starts from 'Speaking the verses', explaining that the Four Heavenly Kings praise the Buddha, and the Tathāgata praises the sutra (第二說偈已去明四王嘆佛如來嘆經). Because he can speak this sutra, the Four Heavenly Kings praise the Buddha (能說經故四王嘆佛). Because the sutra can accomplish people, the Buddha praises the sutra (經能成人。故佛嘆經). The third part, the long passage after the verses, explains that the Four Heavenly Kings rejoice, make offerings, and make vows (第三偈后長行明四王歡喜供養髮愿). Because they hear the great power of the sutra, they generate joyful minds, make offerings to the Buddha, and make vows (以聞經力大生歡喜心。供養佛發願故). As for the first part, there are three points. The first point is to explain the people who can promote it (一出能弘人). The second point starts from 'Reporting to the Buddha', praising the Dharma that is being promoted (第二白佛下嘆所弘法). The third point is 'It is the Golden Light' below, explaining... (第三是金光明下明)
法為人弘。就第三中有二。一嘆經德重。第二此經能照下嘆經多能。明由多能故德重。德重故多能也。就初有三。第一諸佛愛重。明此經顯性德之因。第二諸天禮敬。明經生修德之道。第三四王贊佛。明經成修德之果。就初先嘆法。如金光明。法身性因如金。波若性因如光。解脫因如明。譬三身佛性亦得也。次諸佛世尊下明人。人是諸佛應身。以法為師言護念。如大經云。諸佛所師所謂法也。就第二中亦先嘆法。法能生菩薩行之道。故言莊嚴菩薩深妙功德。次明人。人能如說修行于道。故為諸天恭敬。能令下第三亦先嘆法。法成四德令諸天愿樂。故言歡喜。次明人。人心歡喜故口讚歎。故言亦為所嘆也。就第二嘆經多能中有三。初生智慧。照諸王宮令生智慧故。次與快樂后明滅苦。于中有二。初別明。舉要下總結。別中有七苦。所謂三途怖畏怨賊饑饉疾病惡星憂惱也。從世尊是金光明下。是大段第三法。為人弘有二。第一明四王聞經獲利。第二我等四王能說正法下發愿弘通。發願弘通由獲利故也。心進勇銳者明智慧也。就第二中有五番。大為二別。初一番明四王自願擁護。佛即述成。四番勸他弘通如來述成。就初有二。初王愿護。后如來述。就初復有二。第一四王自明有弘護德。第二若此國土下正發願。能說者能說十
【現代漢語翻譯】 現代漢語譯本 法賴人來弘揚。在第三部分中有兩點。一是讚歎此經功德深重，二是此經能夠照亮，以下讚歎此經具有多種能力。說明因為具有多種能力，所以功德深重。因為功德深重，所以具有多種能力。在第一點中又有三點。第一，諸佛愛重，說明此經彰顯法身性德之因。第二，諸天禮敬，說明此經產生修德之道。第三，四天王贊佛，說明此經成就修德之果。在第一點中，先讚歎法。如《金光明經》，法身性因如金，般若性因如光，解脫因如明。譬如三身佛性也可以這樣理解。其次，『次諸佛世尊』以下說明人。人是諸佛的應身。以法為師，所以說護念。如《大般涅槃經》所說：『諸佛所師，所謂法也。』在第二點中，也先讚歎法。法能夠產生菩薩行之道，所以說莊嚴菩薩深妙功德。其次說明人。人能夠如所說修行于道，所以被諸天恭敬。『能令』以下第三點也先讚歎法。法成就四德，使諸天願意喜樂，所以說歡喜。其次說明人。人心歡喜，所以口中讚歎，所以說也被（諸天）所讚歎。在第二部分讚歎此經具有多種能力中，有三點。首先是產生智慧，照亮諸王宮，使（他們）產生智慧。其次是給予快樂，之後說明滅除痛苦。其中有兩點，首先是分別說明，『舉要』以下是總結。分別說明中有七種苦，所謂三途怖畏、怨賊、饑饉、疾病、惡星、憂惱。從『世尊是金光明』以下，是第三大段，法賴人來弘揚，有兩點。第一是說明四天王聽聞此經獲得利益，第二是『我等四王能說正法』以下是發願弘揚流通。發願弘揚流通是因為獲得利益的緣故。『心進勇銳』說明（他們獲得了）智慧。在第二點中，有五番，大致分為兩部分。最初一番說明四天王自己發願擁護，佛即認可。后四番勸他人弘揚流通，如來認可。在最初一番中有兩點，首先是四天王自己說明具有弘揚護持的功德，第二是『若此國土』以下正式發願。（誰）能說，能說十（事）。 English version The Dharma is propagated by people. In the third part, there are two points. First, praising the profound merits of this Sutra; second, this Sutra can illuminate, and below praising this Sutra has multiple abilities. It explains that because it has multiple abilities, its merits are profound. Because its merits are profound, it has multiple abilities. In the first point, there are three points. First, all Buddhas cherish it, explaining that this Sutra manifests the cause of the Dharma body's inherent virtue. Second, all devas (heavenly beings) pay homage, explaining that this Sutra generates the path of cultivating virtue. Third, the Four Heavenly Kings praise the Buddha, explaining that this Sutra accomplishes the result of cultivating virtue. In the first point, first praise the Dharma. Like the 『Suvarnaprabhasa Sutra』 (Golden Light Sutra), the inherent cause of the Dharma body is like gold, the inherent cause of prajna (wisdom) is like light, and the cause of liberation is like brightness. It can be understood that the Buddha-nature of the Trikaya (three bodies of Buddha) can also be understood in this way. Secondly, 『next the Buddhas, World Honored Ones』 below explains people. People are the manifested bodies of all Buddhas. Taking the Dharma as their teacher, therefore it is said to protect and remember. As the 『Mahaparinirvana Sutra』 says: 『What all Buddhas take as their teacher is the Dharma.』 In the second point, first praise the Dharma. The Dharma can generate the path of Bodhisattva practice, therefore it is said to adorn the profound and wonderful merits of Bodhisattvas. Secondly, explain people. People can cultivate the path as it is said, therefore they are respected by all devas. 『Can cause』 below, the third point also first praises the Dharma. The Dharma accomplishes the four virtues, making all devas willing and joyful, therefore it is said to be joyful. Secondly, explain people. People's hearts are joyful, so their mouths praise, therefore it is said to be praised (by the devas) as well. In the second part, praising this Sutra has multiple abilities, there are three points. First, it generates wisdom, illuminating the palaces of the kings, causing (them) to generate wisdom. Second, it gives happiness, and then explains the elimination of suffering. Among them, there are two points, first is separate explanation, 『to summarize』 below is the summary. In the separate explanation, there are seven sufferings, namely the fear of the three evil paths (三途怖畏 san tu bu wei), enemies and thieves (怨賊 yuan zei), famine (饑饉 ji jin), disease (疾病 ji bing), evil stars (惡星 e xing), and worries and afflictions (憂惱 you nao). From 『World Honored One is the Golden Light』 below, is the third major section, the Dharma relies on people to propagate, there are two points. First, it explains that the Four Heavenly Kings hear this Sutra and obtain benefits, second is 『We Four Heavenly Kings can speak the True Dharma』 below is vowing to propagate and circulate it. Vowing to propagate and circulate it is because of obtaining benefits. 『Hearts advance bravely and sharply』 explains (they obtained) wisdom. In the second point, there are five times, roughly divided into two parts. The first time explains that the Four Heavenly Kings themselves vow to protect, and the Buddha immediately approves. The last four times encourage others to propagate and circulate, and the Tathagata (如來 rulai) approves. In the first time, there are two points, first is that the Four Heavenly Kings themselves explain that they have the merits of propagating and protecting, second is 『If this country』 below is formally vowing. (Who) can speak, can speak ten (things).
【English Translation】 English version The Dharma is propagated by people. In the third part, there are two points. First, praising the profound merits of this Sutra; second, this Sutra can illuminate, and below praising this Sutra has multiple abilities. It explains that because it has multiple abilities, its merits are profound. Because its merits are profound, it has multiple abilities. In the first point, there are three points. First, all Buddhas cherish it, explaining that this Sutra manifests the cause of the Dharma body's inherent virtue. Second, all devas (heavenly beings) pay homage, explaining that this Sutra generates the path of cultivating virtue. Third, the Four Heavenly Kings praise the Buddha, explaining that this Sutra accomplishes the result of cultivating virtue. In the first point, first praise the Dharma. Like the 『Suvarnaprabhasa Sutra』 (Golden Light Sutra), the inherent cause of the Dharma body is like gold, the inherent cause of prajna (wisdom) is like light, and the cause of liberation is like brightness. It can be understood that the Buddha-nature of the Trikaya (three bodies of Buddha) can also be understood in this way. Secondly, 『next the Buddhas, World Honored Ones』 below explains people. People are the manifested bodies of all Buddhas. Taking the Dharma as their teacher, therefore it is said to protect and remember. As the 『Mahaparinirvana Sutra』 says: 『What all Buddhas take as their teacher is the Dharma.』 In the second point, first praise the Dharma. The Dharma can generate the path of Bodhisattva practice, therefore it is said to adorn the profound and wonderful merits of Bodhisattvas. Secondly, explain people. People can cultivate the path as it is said, therefore they are respected by all devas. 『Can cause』 below, the third point also first praises the Dharma. The Dharma accomplishes the four virtues, making all devas willing and joyful, therefore it is said to be joyful. Secondly, explain people. People's hearts are joyful, so their mouths praise, therefore it is said to be praised (by the devas) as well. In the second part, praising this Sutra has multiple abilities, there are three points. First, it generates wisdom, illuminating the palaces of the kings, causing (them) to generate wisdom. Second, it gives happiness, and then explains the elimination of suffering. Among them, there are two points, first is separate explanation, 『to summarize』 below is the summary. In the separate explanation, there are seven sufferings, namely the fear of the three evil paths (三途怖畏 san tu bu wei), enemies and thieves (怨賊 yuan zei), famine (饑饉 ji jin), disease (疾病 ji bing), evil stars (惡星 e xing), and worries and afflictions (憂惱 you nao). From 『World Honored One is the Golden Light』 below, is the third major section, the Dharma relies on people to propagate, there are two points. First, it explains that the Four Heavenly Kings hear this Sutra and obtain benefits, second is 『We Four Heavenly Kings can speak the True Dharma』 below is vowing to propagate and circulate it. Vowing to propagate and circulate it is because of obtaining benefits. 『Hearts advance bravely and sharply』 explains (they obtained) wisdom. In the second point, there are five times, roughly divided into two parts. The first time explains that the Four Heavenly Kings themselves vow to protect, and the Buddha immediately approves. The last four times encourage others to propagate and circulate, and the Tathagata (如來 rulai) approves. In the first time, there are two points, first is that the Four Heavenly Kings themselves explain that they have the merits of propagating and protecting, second is 『If this country』 below is formally vowing. (Who) can speak, can speak ten (things).
二部也。修行者六度。此兩句明出世德。為世法王下明世間德。以法治世遮諸惡鬼等。是世間德也。就第二正發願中有二。一愿護國。第二如諸國王下愿護人。就第二佛述中有二。第一讚。第二說于正法下正述。初中言四王過去供養諸佛者。此四王位登初地。三阿僧祇劫行行也。種諸善根者過世心也。如大集經說。初地作四天王。二地作忉利王。三地作炎摩王。四地作兜率。五地作化樂。六地作他化。七地初禪。八地二禪。九地三禪。十地四禪也。十回金輪王王四天下。十行銀輪王王三天下。十解銅輪王王二天下。十信鐵輪王王一天下也。就第二正述中有二。第一述成有德。以是義故下述成愿護。不述聞法得利。就第二述愿護中。先述第二護人。第二汝等若能下還述第一護國。文相可解。就第二四番勸他弘通中有三。初一番正勸他弘經。次兩番示弘經方法。后一番明得失以結勸。菩薩不但自行復欲他化故。先勸他弘經弘經必有方法故。次示方法。既知方法不行則失。行則為得。故次明得失。就第一番中。初四王勸。后如來述。初四王勸中有二。初勸國王弘經。第二以是因緣下明四王擁護。于中有二。初四王聞法得利。得利之事如上。第二從是故我等下明人王被護。于中有三。初明護法。次亦當下護人。復他方下護國。
【現代漢語翻譯】 現代漢語譯本 這是第二部分，關於修行者修習六度（paramita，到達彼岸的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）。這兩句話闡明了出世的功德。『為世法王』以下闡明了世間的功德。以佛法治理世間，遮蔽各種惡鬼等，這就是世間的功德。在第二部分，正式發願中，有兩點：一是愿護衛國家，二是『如諸國王』以下，愿護衛人民。在第二部分，佛陀的敘述中，也有兩點：一是讚揚，二是『說于正法』以下，正式敘述。在最初的讚揚中，說到四天王過去供養諸佛，這四天王的位置已經登上初地（prathama-bhumi，菩薩修行階位的第一個階段），經歷了三大阿僧祇劫（asamkhya-kalpa，極長的時間單位）的修行。『種諸善根』指的是過去世的修行。正如《大集經》所說，初地菩薩作四天王，二地菩薩作忉利天王（Trayastrimsa，三十三天之主），三地菩薩作炎摩天王（Yama，掌管地獄的夜摩天王），四地菩薩作兜率天王（Tusita，彌勒菩薩居住的兜率天），五地菩薩作化樂天王（Naraka，欲界第六天），六地菩薩作他化自在天王（Paranirmita-vasavartin，欲界頂天的天王），七地菩薩證得初禪（prathama-dhyana，色界第一禪），八地菩薩證得二禪（dvitiya-dhyana，色界第二禪），九地菩薩證得三禪（trtiya-dhyana，色界第三禪），十地菩薩證得四禪（caturtha-dhyana，色界第四禪）。十回金輪王統治四大部洲，十行銀輪王統治三大部洲，十解銅輪王統治兩大部洲，十信鐵輪王統治一個部洲。 在第二部分，正式敘述中，有兩點：一是敘述成就功德，『以是義故』以下，敘述成就愿護。沒有敘述聽聞佛法獲得利益。在第二部分，敘述愿護中，先敘述第二點，護衛人民，然後『汝等若能』以下，再敘述第一點，護衛國家。文句的含義可以理解。在第二部分，四次勸導他人弘揚流通佛經中，有三點：第一次是正式勸導他人弘揚佛經，接下來的兩次是展示弘揚佛經的方法，最後一次是闡明得失，以總結勸導。菩薩不僅自己修行，還希望教化他人，所以先勸導他人弘揚佛經。弘揚佛經必然有方法，所以接下來展示方法。既然知道了方法而不實行就會有損失，實行了就會有所得，所以接下來闡明得失。在第一部分中，先是四天王的勸導，然後是如來的敘述。在四天王的勸導中，有兩點：一是勸導國王弘揚佛經，二是『以是因緣』以下，闡明四天王的擁護。其中有兩點：一是四天王聽聞佛法獲得利益，獲得利益的事情如上所述。二是『從是故我等』以下，闡明人間的國王受到護衛。其中有三點：一是闡明護衛佛法，二是『亦當』以下，護衛人民，『復他方』以下，護衛國家。
【English Translation】 English version This is the second part, concerning the six paramitas (perfections, ways to cross over to the other shore: generosity, discipline, patience, diligence, concentration, and wisdom) practiced by cultivators. These two sentences clarify the merits of transcending the world. 'To be a king of the Dharma in the world' and below clarifies worldly merits. Governing the world with the Dharma and shielding various evil spirits, etc., is worldly merit. In the second part, the formal vow, there are two points: one is the vow to protect the country, and the second is 'Like all kings' and below, the vow to protect the people. In the second part, the Buddha's narration, there are also two points: one is praise, and the second is 'Speaking of the true Dharma' and below, the formal narration. In the initial praise, it is said that the Four Heavenly Kings in the past made offerings to all Buddhas. The positions of these Four Heavenly Kings have already ascended to the first bhumi (stage of a Bodhisattva's practice), having practiced for three great asamkhya-kalpas (immeasurably long periods of time). 'Planting all good roots' refers to past lives of practice. As the Mahasamghata Sutra says, a Bodhisattva on the first bhumi becomes one of the Four Heavenly Kings, a Bodhisattva on the second bhumi becomes the King of Trayastrimsa (Thirty-three Heavens), a Bodhisattva on the third bhumi becomes King Yama (ruler of the hells), a Bodhisattva on the fourth bhumi becomes the King of Tusita (where Maitreya Bodhisattva resides), a Bodhisattva on the fifth bhumi becomes the King of Naraka (the sixth heaven of the desire realm), a Bodhisattva on the sixth bhumi becomes the King of Paranirmita-vasavartin (the king of the highest heaven of the desire realm), a Bodhisattva on the seventh bhumi attains the first dhyana (the first meditation of the form realm), a Bodhisattva on the eighth bhumi attains the second dhyana (the second meditation of the form realm), a Bodhisattva on the ninth bhumi attains the third dhyana (the third meditation of the form realm), and a Bodhisattva on the tenth bhumi attains the fourth dhyana (the fourth meditation of the form realm). Ten times a gold wheel-turning king rules over the four continents, ten times a silver wheel-turning king rules over three continents, ten times a bronze wheel-turning king rules over two continents, and ten times an iron wheel-turning king rules over one continent. In the second part, the formal narration, there are two points: one is the narration of achieving merit, and 'For this reason' and below, the narration of achieving the vow of protection. There is no narration of gaining benefits from hearing the Dharma. In the second part, the narration of the vow of protection, first narrates the second point, protecting the people, and then 'If you can' and below, narrates the first point, protecting the country. The meaning of the sentences can be understood. In the second part, the four encouragements to others to propagate and circulate the sutra, there are three points: the first time is the formal encouragement to others to propagate the sutra, the next two times are to show the methods of propagating the sutra, and the last time is to clarify the gains and losses to conclude the encouragement. Bodhisattvas not only practice themselves but also want to teach others, so they first encourage others to propagate the sutra. Propagating the sutra must have methods, so next, the methods are shown. Since knowing the methods and not practicing them will result in loss, and practicing them will result in gain, the gains and losses are clarified next. In the first part, first is the encouragement of the Four Heavenly Kings, and then the narration of the Tathagata. In the encouragement of the Four Heavenly Kings, there are two points: one is to encourage the king to propagate the sutra, and the second is 'For this reason' and below, to clarify the protection of the Four Heavenly Kings. Among them, there are two points: one is that the Four Heavenly Kings gain benefits from hearing the Dharma, and the matter of gaining benefits is as mentioned above. The second is 'Therefore, we' and below, to clarify that the human king is protected. Among them, there are three points: one is to clarify the protection of the Dharma, the second is 'Also should' and below, to protect the people, and 'Again, other directions' and below, to protect the country.
護國有三。初表。次若有人王下釋。起諸怖懼下結。問曰。經與四王本是利他。云何乃令彼國有苦。釋云。經及四王無心總彼。但此土弘經則此土有德。彼王惡意違此有德。為惡自就耳。如人噁心違佛及父母也。文相可解。就第二佛述中有二。初二十行許。先述第二四王擁護。從若未來世下。第二追述第一國王弘經。就初有三。初述成第一護法。二從及諸人王下。述成第二護人。三從復能擁護下。述成第三護土。護土有三。初略述。二從四王當知下廣述。三從以是因緣下結。文相可解。就第二述成。第一人王弘經。第二從是王即為下天王得益。三從是諸人王下勸。人王下勸人王弘經成前第一。四從以是因緣下。勸天王護成前第二。文相可解。就大段第二有二番。即為二。第一番示弘經方法。第二番示用心方法。就初有二。一四王勸。二如來述。就初復有二。初舉果報。二從如是人王下明修因。于中有二。初明重法。二從於說法者下明敬人。文相可解。就第二佛述中。但述第一行因不述得果。述因中先述第二敬人。二從於說法師下述重法。文相可解。就第二番中有二。初四王勸后如來述。就初有二。一示聽法運心。二從世尊是諸人王下示供養運心。問曰。四王是初地已上。云何乃就人王述善。釋云。此是應跡令物傾仰生
【現代漢語翻譯】 現代漢語譯本 護國有三種方式。第一種是表法（初表，指最初的表達）。第二種是如果有人王（次若有人王下釋，指接下來如果有人王的部分進行解釋）。引起各種恐懼（起諸怖懼下結，指最後總結會引起各種恐懼）。 有人問：『經書和四大天王（四王）本來是爲了利益眾生，為什麼反而會讓那個國家有苦難呢？』 解釋說：『經書和四大天王並沒有主觀意願去針對那個國家。只是因為這個國土弘揚佛經，那麼這個國土就會有功德。而那些國王因為惡意違背這種功德，所以惡報是自己招來的。』就像有人用惡意違背佛和父母一樣。 文句的表面意思可以理解。關於第二段佛的敘述，分為兩個部分。第一部分是二十行（初二十行許，指最初的二十行左右）。先敘述第二類，即四大天王的擁護（先述第二四王擁護）。從『如果未來世』（從若未來世下，指從『如果未來世』開始的部分）。第二部分是追述第一類，即國王弘揚佛經（第二追述第一國王弘經）。 在第一部分中，有三個方面。首先敘述成就第一種護法（初述成第一護法）。第二是從『以及各位人王』（二從及諸人王下，指從『以及各位人王』開始的部分）。敘述成就第二種護人（述成第二護人）。第三是從『又能擁護』（三從復能擁護下，指從『又能擁護』開始的部分）。敘述成就第三種護土（述成第三護土）。 護土有三個方面。首先是簡略敘述（初略述）。第二是從『四大天王應當知道』（二從四王當知下廣述，指從『四大天王應當知道』開始詳細敘述）。第三是從『因為這個因緣』（三從以是因緣下結，指從『因為這個因緣』開始總結）。文句的表面意思可以理解。 關於第二部分敘述成就，分為第一類人王弘揚佛經（第一人王弘經）。第二是從『這位國王就是』（第二從是王即為下天王得益，指從『這位國王就是』開始天王得到利益）。第三是從『各位人王』（三從是諸人王下勸，指從『各位人王』開始勸導）。勸導人王弘揚佛經，成就前面的第一類（人王下勸人王弘經成前第一）。第四是從『因為這個因緣』（四從以是因緣下，指從『因為這個因緣』開始）。勸導天王護持，成就前面的第二類（勸天王護成前第二）。文句的表面意思可以理解。 在大的段落的第二部分，有兩番，分為兩類（即為二）。第一番是展示弘揚佛經的方法（第一番示弘經方法）。第二番是展示用心的方法（第二番示用心方法）。 關於第一類，分為兩部分。一是四大天王的勸導（一四王勸）。二是如來的敘述（二如來述）。關於第一部分，又有兩個方面。首先是舉出果報（初舉果報）。第二是從『像這樣的人王』（二從如是人王下明修因，指從『像這樣的人王』開始闡明修行的因）。其中有兩個方面。首先是重視佛法（初明重法）。第二是從『對於說法的人』（二從於說法者下明敬人，指從『對於說法的人』開始闡明尊敬說法之人）。文句的表面意思可以理解。 關於第二部分佛的敘述中，只敘述了第一類修行的因，沒有敘述得到的果報（但述第一行因不述得果）。在敘述因的過程中，首先敘述第二類尊敬說法之人（述因中先述第二敬人）。第二是從『對於說法師』（二從於說法師下述重法，指從『對於說法師』開始敘述重視佛法）。文句的表面意思可以理解。 關於第二番中，分為兩部分。首先是四大天王的勸導，然後是如來的敘述（初四王勸后如來述）。關於第一部分，有兩個方面。一是展示聽法時如何用心（一示聽法運心）。第二是從『世尊，這些國王』（二從世尊是諸人王下示供養運心，指從『世尊，這些國王』開始展示供養時如何用心）。 有人問：『四大天王是初地（初地）以上的菩薩，為什麼還要就人王來敘述善行呢？』 解釋說：『這是應化示現，爲了讓眾生傾慕仰望，從而生起信心。』（釋云。此是應跡令物傾仰生）
【English Translation】 English version There are three ways to protect a country. The first is the initial expression (初表, chū biǎo, referring to the initial expression of the Dharma). The second is if there is a human king (次若有人王下釋, cì ruò yǒu rén wáng xià shì, referring to the explanation that follows if there is a human king). The third is the conclusion that evokes all fears (起諸怖懼下結, qǐ zhū bù jù xià jié, referring to the conclusion that evokes all fears). Someone asks: 'The Sutras and the Four Heavenly Kings (四王, sì wáng) are originally for the benefit of sentient beings, why would they cause suffering to that country instead?' The explanation is: 'The Sutras and the Four Heavenly Kings do not have the subjective intention to target that country. It is just that if this land propagates the Sutras, then this land will have merit. And those kings, because of their malicious intent, violate this merit, so the retribution is self-inflicted.' It's like someone using malicious intent to violate the Buddha and their parents. The surface meaning of the sentences can be understood. Regarding the second part of the Buddha's narration, it is divided into two parts. The first part is about twenty lines (初二十行許, chū èr shí háng xǔ, referring to the initial twenty lines or so). First, it narrates the second category, which is the protection of the Four Heavenly Kings (先述第二四王擁護, xiān shù dì èr sì wáng yōng hù). From 'If in the future world' (從若未來世下, cóng ruò wèi lái shì xià, referring to the part starting from 'If in the future world'). The second part is a recollection of the first category, which is the king propagating the Sutras (第二追述第一國王弘經, dì èr zhuī shù dì yī guó wáng hóng jīng). In the first part, there are three aspects. First, it narrates the accomplishment of the first type of Dharma protection (初述成第一護法, chū shù chéng dì yī hù fǎ). Second, from 'and all the human kings' (二從及諸人王下, èr cóng jí zhū rén wáng xià, referring to the part starting from 'and all the human kings'). It narrates the accomplishment of the second type of protecting people (述成第二護人, shù chéng dì èr hù rén). Third, from 'and can also protect' (三從復能擁護下, sān cóng fù néng yōng hù xià, referring to the part starting from 'and can also protect'). It narrates the accomplishment of the third type of protecting the land (述成第三護土, shù chéng dì sān hù tǔ). Protecting the land has three aspects. First, there is a brief narration (初略述, chū lüè shù). Second, from 'The Four Heavenly Kings should know' (二從四王當知下廣述, èr cóng sì wáng dāng zhī xià guǎng shù, referring to the detailed narration starting from 'The Four Heavenly Kings should know'). Third, from 'Because of this cause and condition' (三從以是因緣下結, sān cóng yǐ shì yīn yuán xià jié, referring to the conclusion starting from 'Because of this cause and condition'). The surface meaning of the sentences can be understood. Regarding the second part of the narration of accomplishment, it is divided into the first category of human kings propagating the Sutras (第一人王弘經, dì yī rén wáng hóng jīng). Second, from 'This king is' (第二從是王即為下天王得益, dì èr cóng shì wáng jí wéi xià tiān wáng dé yì, referring to the part starting from 'This king is' where the Heavenly Kings receive benefits). Third, from 'All the human kings' (三從是諸人王下勸, sān cóng shì zhū rén wáng xià quàn, referring to the exhortation starting from 'All the human kings'). Exhorting the human kings to propagate the Sutras, accomplishing the first category mentioned earlier (人王下勸人王弘經成前第一, rén wáng xià quàn rén wáng hóng jīng chéng qián dì yī). Fourth, from 'Because of this cause and condition' (四從以是因緣下, sì cóng yǐ shì yīn yuán xià, referring to the part starting from 'Because of this cause and condition'). Exhorting the Heavenly Kings to protect, accomplishing the second category mentioned earlier (勸天王護成前第二, quàn tiān wáng hù chéng qián dì èr). The surface meaning of the sentences can be understood. In the second part of the large paragraph, there are two turns, divided into two categories (即為二, jí wéi èr). The first turn is to show the method of propagating the Sutras (第一番示弘經方法, dì yī fān shì hóng jīng fāng fǎ). The second turn is to show the method of using the mind (第二番示用心方法, dì èr fān shì yòng xīn fāng fǎ). Regarding the first category, it is divided into two parts. One is the exhortation of the Four Heavenly Kings (一四王勸, yī sì wáng quàn). The other is the narration of the Tathagata (二如來述, èr rú lái shù). Regarding the first part, there are two aspects. First, it cites the karmic retribution (初舉果報, chū jǔ guǒ bào). Second, from 'Like this human king' (二從如是人王下明修因, èr cóng rú shì rén wáng xià míng xiū yīn, referring to the part starting from 'Like this human king' to clarify the cause of cultivation). Among them, there are two aspects. First, it clarifies the importance of the Dharma (初明重法, chū míng zhòng fǎ). Second, from 'For the one who speaks the Dharma' (二從於說法者下明敬人, èr cóng yú shuō fǎ zhě xià míng jìng rén, referring to the part starting from 'For the one who speaks the Dharma' to clarify the respect for the one who speaks the Dharma). The surface meaning of the sentences can be understood. Regarding the second part of the Buddha's narration, it only narrates the cause of the first type of cultivation, without narrating the resulting karmic retribution (但述第一行因不述得果, dàn shù dì yī xíng yīn bù shù dé guǒ). In the process of narrating the cause, first, it narrates the second category of respecting the one who speaks the Dharma (述因中先述第二敬人, shù yīn zhōng xiān shù dì èr jìng rén). Second, from 'For the Dharma teacher' (二從於說法師下述重法, èr cóng yú shuō fǎ shī xià shù zhòng fǎ, referring to the part starting from 'For the Dharma teacher' to narrate the importance of the Dharma). The surface meaning of the sentences can be understood. Regarding the second turn, it is divided into two parts. First, there is the exhortation of the Four Heavenly Kings, and then there is the narration of the Tathagata (初四王勸后如來述, chū sì wáng quàn hòu rú lái shù). Regarding the first part, there are two aspects. One is to show how to use the mind when listening to the Dharma (一示聽法運心, yī shì tīng fǎ yùn xīn). Second, from 'World Honored One, these kings' (二從世尊是諸人王下示供養運心, èr cóng shì zūn shì zhū rén wáng xià shì gòng yǎng yùn xīn, referring to the part starting from 'World Honored One, these kings' to show how to use the mind when making offerings). Someone asks: 'The Four Heavenly Kings are Bodhisattvas of the First Ground (初地, chū dì) or above, why do they still narrate good deeds based on human kings?' The explanation is: 'This is a manifested response, in order to make sentient beings admire and look up to them, thereby generating faith.' (釋云。此是應跡令物傾仰生, shì yún. cǐ shì yìng jì lìng wù qīng yǎng shēng)
于勝福耳。文相可尋。就第二佛述中。但述供養運心不述聽法運心。述中有二。第一此土釋迦述人王供。第二從諸佛世尊聞是妙音下。明他方諸佛贊四眾弘經耳。就初有二。初明非唯照天宮亦遠至大千。第二從是諸人王手擎香爐下。明非但至大千。亦遍至十方佛土。就第二他方贊中有二。第一明聞見興神變。第二從異口同音下讚歎。于中有二。一讚四眾弘經。第二從爾時十方下贊四眾得果。于中有二。第一讚當得。第二從汝已能坐下嘆已得。因中說果故名已得。十二種行者謂小乘法也。無上法鼓等者謂大乘法也。大段第三以一番明得失。于中有二。初四王結勸。二如來述。就初有二。先牒上人王弘經。二從我以敬念下牒上天聽受。同共一行者。言是弘經人王與四天王同行大乘。故名一行。無有相違名相應行。又是人王弘經利益四天。故名施主。從若有人王下第二正結勸。于中有三。初明不弘經者則有國敗之失。第二從若有人王欲得自護下。明弘經者則有土豐之得。第三從以是因緣故下正結勸修行。就初有四。第一明不弘經此。二從我等四王下明四王失利。三從我等四王下明諸天舍國。四從其國當有下明國敗亡。就第二明弘經為得中有四。第一明人王欲得土安。二從是人王等下明勸人王弘經。三從我等四王下明四王得益
【現代漢語翻譯】 現代漢語譯本 于勝福耳（指《勝天王般若波羅蜜經》）。文相可尋。就第二佛述中，但述供養運心，不述聽法運心。述中有二：第一，此土釋迦（Sakyamuni，釋迦牟尼）述人王供；第二，從『諸佛世尊聞是妙音』下，明他方諸佛贊四眾弘經耳。就初有二：初明非唯照天宮，亦遠至大千（Mahā-sāhasra-loka-dhātu，大千世界）；第二，從『是諸人王手擎香爐』下，明非但至大千，亦遍至十方佛土。就第二他方贊中有二：第一，明聞見興神變；第二，從『異口同音』下讚歎。于中有二：一，贊四眾弘經；第二，從『爾時十方』下贊四眾得果。于中有二：第一，贊當得；第二，從『汝已能坐』下嘆已得。因中說果，故名已得。十二種行者謂小乘法也。無上法鼓等者謂大乘法也。大段第三以一番明得失。于中有二：初四王結勸；二，如來述。就初有二：先牒上人王弘經；二，從『我以敬念』下牒上天聽受。同共一行者，言是弘經人王與四天王同行大乘，故名一行。無有相違，名相應行。又是人王弘經利益四天，故名施主。從『若有人王』下第二正結勸。于中有三：初明不弘經者則有國敗之失；第二，從『若有人王欲得自護』下，明弘經者則有土豐之得；第三，從『以是因緣故』下正結勸修行。就初有四：第一，明不弘經此；二，從『我等四王』下明四王失利；三，從『我等四王』下明諸天舍國；四，從『其國當有』下明國敗亡。就第二明弘經為得中有四：第一，明人王欲得土安；二，從『是人王等』下明勸人王弘經；三，從『我等四王』下明四王得益。
【English Translation】 English version It is for the benefit of the victorious. The textual characteristics can be found. In the second section on the Buddha's description, it only describes the mind of offering, not the mind of listening to the Dharma. There are two aspects in the description: first, Sakyamuni (釋迦牟尼) in this land describes the offering of the human king; second, from 'When the Buddhas and World-Honored Ones heard this wonderful sound' onwards, it clarifies that Buddhas from other lands praise the four assemblies for propagating the scriptures. Regarding the first aspect, there are two points: first, it clarifies that it not only illuminates the heavenly palace but also reaches the great trichiliocosm (Mahā-sāhasra-loka-dhātu, 大千世界); second, from 'These human kings holding incense burners in their hands' onwards, it clarifies that it not only reaches the great trichiliocosm but also pervades the Buddha lands of the ten directions. Regarding the second aspect of praise from other lands, there are two points: first, it clarifies that hearing and seeing give rise to miraculous transformations; second, from 'Speaking with one voice' onwards, it praises. Within this, there are two aspects: one, praising the four assemblies for propagating the scriptures; second, from 'At that time, the ten directions' onwards, praising the four assemblies for attaining the fruit. Within this, there are two aspects: first, praising the future attainment; second, from 'You are already able to sit' onwards, admiring the already attained. Speaking of the fruit in the cause is called already attained. The twelve types of practitioners refer to the Hinayana (小乘) teachings. The unsurpassed Dharma drum and others refer to the Mahayana (大乘) teachings. The third major section uses one instance to clarify gain and loss. Within this, there are two aspects: first, the Four Heavenly Kings conclude with encouragement; second, the Tathagata (如來) describes. Regarding the first aspect, there are two points: first, it repeats the above human king's propagation of the scriptures; second, from 'I, with reverence' onwards, it repeats the above heavens' listening and receiving. 'Acting together in one practice' means that the human king propagating the scriptures and the Four Heavenly Kings practice the Mahayana together, hence it is called one practice. Without contradiction, it is called corresponding practice. Also, the human king propagating the scriptures benefits the four heavens, hence he is called a benefactor. From 'If there is a human king' onwards, the second part is the correct conclusion and encouragement. Within this, there are three points: first, it clarifies that those who do not propagate the scriptures will have the loss of national ruin; second, from 'If there is a human king who wishes to protect himself' onwards, it clarifies that those who propagate the scriptures will have the gain of abundant land; third, from 'Because of this cause and condition' onwards, it correctly concludes and encourages practice. Regarding the first aspect, there are four points: first, it clarifies not propagating the scriptures here; second, from 'We, the Four Heavenly Kings' onwards, it clarifies the loss of benefit for the Four Heavenly Kings; third, from 'We, the Four Heavenly Kings' onwards, it clarifies the heavens abandoning the country; fourth, from 'Their country will have' onwards, it clarifies national ruin and destruction. Regarding the second aspect of clarifying propagating the scriptures for gain, there are four points: first, it clarifies that the human king wishes to have land peace; second, from 'These human kings and others' onwards, it clarifies encouraging the human king to propagate the scriptures; third, from 'We, the Four Heavenly Kings' onwards, it clarifies the gain of benefit for the Four Heavenly Kings.
。從如諸梵天下明國安隱。于中有三。初明此經用勝彼三論。二從如是等無量功德下。明說此經人勝彼說論之人。三從若閻浮提下。明此經理過彼三論之理。言出欲論者。是四違陀經明梵天離欲等事。言帝釋善論者。謂伽羅論明十善等事。言神仙論者。謂伽世師彌論明五通仙藥等事。何故此法勝他三論者。此經以如來大悲廣為利益一切眾生。與樂拔苦故勝彼論也。大悲力過梵天。苦行力過帝釋者。此是互舉一邊。第二述中有二。初述護人王。二從若有人能下述護眾。文相可解。說偈已下大段第二讚歎中有二。初四王贊佛。二如來嘆經。就初有三。初二句標。次六行偈贊。三二行結。就第二中有兩。初四行半贊應化二身。后一行半嘆法身。就初有二。初三行略。后一行半廣。略中有二。初一行半嘆化身色光明面目齒白也。次一行半嘆身功德智慧三昧也。廣中有二。初一行廣化身。次半行廣應身。嘆法身中初半行嘆法身中體。次一行嘆法身用。就第二如來嘆中有四。初五行偈嘆經力大。二從閻浮提內下十二行半偈勸人王弘。三從是金光明下四行令天王護。四從若有得聞下三行結上三義。就初有二。初兩行嘆體。次三行嘆用。初中一行明法。次一行明人。就用中初一行與樂。次一行生善。后一行拔苦。就大段第二十二行半中
【現代漢語翻譯】 現代漢語譯本：從如同諸梵天下明國安隱（指從梵天界降臨，使國家安定太平）。其中有三層含義。首先說明此經的功用勝過其他三種論典。其次，從『如是等無量功德』以下，說明宣說此經的人勝過宣說那些論典的人。再次，從『若閻浮提』以下，說明此經的道理勝過那三種論典的道理。所說的『出欲論』，指的是四《吠陀經》，闡明梵天離欲等事。所說的『帝釋善論』，指的是《伽羅論》，闡明十善等事。所說的『神仙論』，指的是《伽世師彌論》，闡明五神通、仙藥等事。為什麼此法勝過其他三種論典呢？因為此經以如來大悲，廣泛地利益一切眾生，給予快樂，拔除痛苦，所以勝過那些論典。大悲的力量勝過梵天，苦行的力量勝過帝釋，這只是互相舉例說明一方面。第二部分敘述中有兩層含義。首先敘述護衛人王，其次從『若有人能』以下敘述護衛大眾，文句的含義可以理解。說完偈頌以下，是第二大段讚歎，其中有兩部分。首先是四天王讚歎佛，其次是如來讚歎經。就第一部分而言，有三層含義。首先兩句是標示，其次六行偈頌讚嘆，再次兩行是總結。就第二部分而言，有兩層含義。首先四行半讚歎應化二身，后一行半讚歎法身。就第一部分而言，有兩層含義。首先三行略述，后一行半廣述。略述中有兩層含義。首先一行半讚歎化身色光明面目齒白，其次一行半讚歎身功德智慧三昧。廣述中有兩層含義。首先一行廣述化身，其次半行廣述應身。讚歎法身中，首先半行讚歎法身本體，其次一行讚歎法身功用。就第二部分如來讚歎而言，有四層含義。首先五行偈頌讚嘆經的力量大，其次從『閻浮提內』以下十二行半偈頌勸人王弘揚，再次從『是金光明』以下四行令天王護衛，再次從『若有得聞』以下三行總結以上三層含義。就第一部分而言，有兩層含義。首先兩行讚歎本體，其次三行讚歎功用。在讚歎本體中，首先一行說明法，其次一行說明人。就在讚歎功用中，首先一行給予快樂，其次一行生出善，后一行拔除痛苦。就大段第二十二行半中
【English Translation】 English version: From as all Brahma heavens illuminate the country and bring peace (referring to descending from the Brahma heaven realm to bring stability and peace to the country). There are three meanings within this. First, it clarifies that the function of this sutra surpasses the other three treatises. Second, from 'Such immeasurable merits' onwards, it clarifies that the person who speaks this sutra surpasses the person who speaks those treatises. Third, from 'If Jambudvipa' onwards, it clarifies that the principle of this sutra surpasses the principles of those three treatises. The so-called 'Discourse on Leaving Desire' refers to the four 'Vedas', which elucidate matters such as Brahma's detachment from desire. The so-called 'Good Discourse of Indra' refers to the 'Kalapa Grammar', which elucidates matters such as the ten virtues. The so-called 'Discourse of Immortals' refers to the 'Kashyapa-shrami Grammar', which elucidates matters such as the five supernormal powers and immortal medicines. Why does this Dharma surpass the other three treatises? Because this sutra, with the great compassion of the Tathagata, broadly benefits all sentient beings, giving happiness and removing suffering, therefore it surpasses those treatises. The power of great compassion surpasses Brahma, and the power of ascetic practice surpasses Indra; these are merely mutual examples illustrating one aspect. The second part of the narration has two meanings. First, it narrates the protection of the human king; second, from 'If someone can' onwards, it narrates the protection of the masses; the meaning of the sentences can be understood. After reciting the verses, the second major section is praise, which has two parts. First, the Four Heavenly Kings praise the Buddha; second, the Tathagata praises the sutra. Regarding the first part, there are three meanings. First, the two sentences are the indication; second, the six lines of verses are praise; third, the two lines are the conclusion. Regarding the second part, there are two meanings. First, four and a half lines praise the two manifested bodies; the latter one and a half lines praise the Dharma body. Regarding the first part, there are two meanings. First, three lines are a brief description; the latter one and a half lines are a detailed description. In the brief description, there are two meanings. First, one and a half lines praise the manifested body's color, light, face, and white teeth; second, one and a half lines praise the body's merits, wisdom, and samadhi. In the detailed description, there are two meanings. First, one line elaborates on the manifested body; second, half a line elaborates on the responsive body. In praising the Dharma body, first half a line praises the essence of the Dharma body; second, one line praises the function of the Dharma body. Regarding the second part, the Tathagata's praise, there are four meanings. First, five lines of verses praise the great power of the sutra; second, from 'Within Jambudvipa' onwards, twelve and a half lines of verses encourage the human king to propagate it; third, from 'This Golden Light' onwards, four lines instruct the Heavenly Kings to protect it; fourth, from 'If one can hear' onwards, three lines summarize the above three meanings. Regarding the first part, there are two meanings. First, two lines praise the essence; second, three lines praise the function. In praising the essence, first one line explains the Dharma; second, one line explains the person. In praising the function, first one line gives happiness; second, one line generates goodness; the last line removes suffering. Regarding the second major section, the twenty-two and a half lines
有兩。初四行半勸弘通。二從是經能作下十八行明得益。就弘通中初二行半明弘者有利。后二行正勸。就二得益中有二。初二行半法說有三。初半行明生道善。次一行拔生死苦。后一行與因安樂。第二譬說三。初寶樹。第二冷水。后珍寶。文相可知。就第三天護中四。初一行諸天供養。次一行明四王護持。此二正法。次一行諸佛護念。次一行明鬼神擁護。此二正護人。就大段第四結上三義則為三。初一行結第一嘆經力大。次一行結第二人王聽受。后一行結第三天王守護。偈后長行是大段第三明聞經歡樂散華供養愿護弘經人也。言寂滅法者領上法身體也。
大辯品 此下四品是大段第二明人部利益弘通之人。即為四別。初一品與功德品益資財。地神品施飲食。散脂品益智慧。若無辯才資生衣服飲食智慧不能弘法。是故四神次第益之。此大辯神蹟在天上。神本是九地菩薩具足四辯。故名大辯品。就文有二。一利益說人。二從當令是等下利益聽眾。就初有二。初正明利益說者。二從若有眾生下勸為他說。又就初有二。初益四辯。初三句是樂說辯。次兩句是辭辯。后一句合明法義二辯。二從若是經中下益總持力。第二勸為他說中。初出所化人有善根。二從是說法者下正勸為他說。大段第二益聽眾中有三。初益福慧。先與
【現代漢語翻譯】 現代漢語譯本 有兩部分。首先是前四行半，勸人弘揚流通此經。其次是從『是經能作』開始的十八行，闡明所得利益。在弘揚流通部分，前兩行半說明弘揚者能獲得利益，后兩行正式勸勉。在所得利益部分，分為兩部分。首先是前兩行半，以法理說明，分為三點。首先是半行，說明能生出道心和善根。其次一行，說明能拔除生死之苦。后一行，說明能給予安樂的因緣。第二部分是譬喻說明，分為三點。首先是寶樹的比喻，第二是冷水的比喻，最後是珍寶的比喻。文義顯明易懂。在第三部分，天神護持中，分為四點。首先一行，說明諸天供養。其次一行，說明四大天王護持，這兩點是正面的護法。其次一行，說明諸佛護念。其次一行，說明鬼神擁護，這兩點是正面的護人。在大的段落第四部分，總結以上三方面的意義，分為三點。首先一行，總結第一方面的意義，讚歎此經力量巨大。其次一行，總結第二方面的意義，人王聽受此經。后一行，總結第三方面的意義，天王守護此經。偈頌后的長行是大的段落第三部分，說明聽聞此經，心生歡喜，散花供養，發願護持弘揚此經之人。所說的『寂滅法』，是領悟以上所說法體的意思。
大辯品。以下四品是大的段落第二部分，說明人部利益弘揚流通之人。分為四個方面。第一品《功德品》給予功德和資財。《地神品》施予飲食。《散脂品》增益智慧。如果沒有辯才，資生、衣服、飲食、智慧都無法弘法。因此，四位神祇依次增益這些方面。這位大辯神的神蹟在天上。神祇的本體是九地菩薩，具足四種辯才。因此名為《大辯品》。文章分為兩部分。第一部分是利益說法之人。第二部分是從『當令是等』開始，利益聽眾。在第一部分，分為兩點。首先是正面說明利益說法之人。其次是從『若有眾生』開始，勸勉為他人說法。在第一部分，又分為兩點。首先是增益四種辯才。前三句是樂說辯，其次兩句是辭辯，后一句合起來說明法義二辯。其次是從『若是經中』開始，增益總持之力。第二部分，勸勉為他人說法中，首先說明所教化之人具有善根，其次是從『是說法者』開始，正式勸勉為他人說法。大的段落第二部分，利益聽眾，分為三點。首先是增益福慧，先給予福慧。
【English Translation】 English version There are two parts. The first four and a half lines encourage the propagation and circulation of this sutra. The second, starting from 'Shi Jing Neng Zuo' (是經能作 - 'This sutra can make'), the eighteen lines clarify the benefits obtained. Within the propagation and circulation section, the first two and a half lines explain that those who propagate it will gain benefits, and the latter two lines formally exhort. In the section on benefits obtained, it is divided into two parts. First, the first two and a half lines explain the principles through Dharma, divided into three points. First, half a line explains that it can generate the mind of the Tao and good roots. The next line explains that it can remove the suffering of birth and death. The last line explains that it can give the causes and conditions for happiness. The second part is metaphorical explanation, divided into three points. First is the metaphor of the precious tree, second is the metaphor of cool water, and last is the metaphor of precious jewels. The meaning of the text is clear and easy to understand. In the third part, the protection of the Devas (天神 - celestial beings), it is divided into four points. First, one line explains that the Devas make offerings. The next line explains that the Four Heavenly Kings (四大天王 - Four Guardian Kings) protect, these two points are the positive protection of the Dharma. The next line explains that all Buddhas remember and protect. The next line explains that ghosts and spirits support and protect, these two points are the positive protection of people. In the large fourth section, summarizing the meaning of the above three aspects, it is divided into three points. First, one line summarizes the meaning of the first aspect, praising the great power of this sutra. The next line summarizes the meaning of the second aspect, that the human king listens to and receives this sutra. The last line summarizes the meaning of the third aspect, that the Heavenly Kings protect this sutra. The prose after the verses is the large third section, explaining that hearing this sutra brings joy, scattering flowers as offerings, and vowing to protect those who propagate this sutra. The so-called 'Nirvana Dharma' (寂滅法 - Dharma of extinction) is to understand the meaning of the Dharma body mentioned above.
The 'Great Eloquence' Chapter (大辯品 - Da Bian Pin). The following four chapters are the large second section, explaining the benefits to people who propagate and circulate the sutra. It is divided into four aspects. The first chapter, 'Merit' Chapter (功德品 - Gong De Pin), gives merit and wealth. The 'Earth Goddess' Chapter (地神品 - Di Shen Pin) bestows food and drink. The 'Sanjhi' Chapter (散脂品 - San Zhi Pin) increases wisdom. Without eloquence, sustenance, clothing, food, and wisdom cannot propagate the Dharma. Therefore, the four deities increase these aspects in order. The traces of this Great Eloquence deity are in the heavens. The deity's essence is a ninth-ground Bodhisattva, possessing the four kinds of eloquence. Therefore, it is named the 'Great Eloquence' Chapter. The article is divided into two parts. The first part is the benefit to those who speak the Dharma. The second part starts from 'Dang Ling Shi Deng' (當令是等 - 'Should cause these'), benefiting the audience. In the first part, it is divided into two points. First, it directly explains the benefit to those who speak the Dharma. Second, starting from 'Ruo You Zhong Sheng' (若有眾生 - 'If there are sentient beings'), it encourages speaking the Dharma for others. In the first part, it is further divided into two points. First, it increases the four kinds of eloquence. The first three sentences are the eloquence of joyful speech, the next two sentences are the eloquence of words, and the last sentence combines to explain the two eloquences of Dharma and meaning. Second, starting from 'Ruo Shi Jing Zhong' (若是經中 - 'If it is in this sutra'), it increases the power of total retention. In the second part, encouraging speaking the Dharma for others, first it explains that those who are taught have good roots, and second, starting from 'Shi Shuo Fa Zhe' (是說法者 - 'This Dharma speaker'), it formally encourages speaking the Dharma for others. The large second section, benefiting the audience, is divided into three points. First, it increases blessings and wisdom, first giving blessings and wisdom.
智慧后益福報。二從善辭下與四辯善解方便即辭辯也。善能辯暢諸論者是樂說辯。善知伎術者謂法義二辯。三從能出生死下明得佛果也。
功德天品 此神蹟在樹神之王。隨所至處與他勝樂。故名功德。外國呼神亦名為天。此神本是初地。初地具足檀波羅蜜。故有財物自在行也。就品有二。初與說者所須。第二從我已過去下與聽眾財物。此品中亦與食飲。而與財物為正。就初有二。初正與所須乃至令得尋經。二從若有眾生下勸令弘經。于中初明所化者善根。是說法者下正勸令弘。是諸眾生下明所化利益。大段第二與聽者財物。于中有二。初明有與之德。第二若有人能下正明與所須。初中先明宿殖善根。是故我今下明今身得隨意報。故能以慈心隨所念方。以天眼隨所視方。以身通隨所至方。令眾生受樂七寶具足也。就大段第二正與所須中有三。初略明。二從於此北方下廣說。三從應當至心下結勸。就初有二。初明令其修因。修因者所謂稱金光明。為功德天供養諸佛。別以香華供養天神也。二從當知是人下明得果。得果者所謂財寶地味谷果滋茂出生諸物也。第二段亦二。初勸修因。二從從此日夜下明得果。就初有三。初示處所。二從若有欲得下正勸修因。三從作是誓願下明天來。第一可解。第二修因中有四。一修治
【現代漢語翻譯】 現代漢語譯本 智慧增長福報。『二從善辭下與四辯善解方便即辭辯也』，是指善於辯論通暢各種論點的人，就是樂說辯才。『善知伎術者謂法義二辯』，是指善於了解法和義兩種辯才。『三從能出生死下明得佛果也』，是指能夠脫離生死輪迴，最終證得佛果。
功德天品：這位神靈居住在樹神之王那裡，無論到哪裡都能帶給他人殊勝的快樂，所以被稱為功德天（Lakshmi）。外國也稱神為天。這位神原本是初地菩薩（first Bhumi）。初地菩薩具足檀波羅蜜（Dāna pāramitā），所以能夠擁有財富並自在地施捨。這一品分為兩部分：第一部分是給予說法者所需，第二部分是從『我已過去下』開始，給予聽眾財物。這一品中也給予食物和飲品，但主要是給予財物。第一部分又分為兩部分：第一部分是給予說法者所需，乃至使其能夠尋得經文；第二部分是從『若有眾生下』開始，勸導人們弘揚經文。其中，首先闡明所教化之人的善根，然後是『說法者下』，正式勸導人們弘揚經文，『是諸眾生下』，闡明所教化之人的利益。第二大部分是給予聽眾財物，分為兩部分：第一部分是闡明給予的功德，第二部分是『若有人能下』，正式闡明給予所需。第一部分中，首先闡明宿世所種的善根，『是故我今下』，闡明今生能夠得到隨心所欲的果報，所以能夠以慈悲心念及四方，以天眼觀察四方，以神通到達四方，使眾生得到快樂，七寶具足。第二大部分正式給予所需，分為三部分：第一部分是簡略地說明，第二部分是從『於此北方下』開始，詳細地說明，第三部分是從『應當至心下』開始，總結勸導。第一部分分為兩部分：第一部分是使其修習因，修習因就是稱念《金光明經》（Suvarṇaprabhāsa Sūtra），為功德天供養諸佛，特別用香和花供養天神。第二部分是從『當知是人下』開始，闡明得到的果報，得到的果報就是財寶、土地的滋味、穀物和果實的豐茂，以及各種物品的出生。第二段也分為兩部分：第一部分是勸導修習因，第二部分是從『從此日夜下』開始，闡明得到的果報。第一部分分為三部分：第一部分是指出處所，第二部分是從『若有欲得下』開始，正式勸導修習因，第三部分是從『作是誓願下』開始，闡明天神降臨。第一部分容易理解。第二部分修習因分為四部分：一是修治
【English Translation】 English version Wisdom increases blessings. '二從善辭下與四辯善解方便即辭辯也' means that those who are good at debating and clearly explaining various arguments possess the eloquence of joyful speech. '善知伎術者謂法義二辯' refers to being skilled in understanding the two kinds of eloquence: Dharma (law) and meaning. '三從能出生死下明得佛果也' means being able to escape the cycle of birth and death and ultimately attain Buddhahood.
Chapter on the Goddess of Merit (Lakshmi): This deity resides with the King of Tree Gods and brings supreme joy to others wherever she goes, hence she is called the Goddess of Merit (Lakshmi). In foreign lands, deities are also called 'Deva' (heavenly beings). This goddess is originally a Bodhisattva of the first Bhumi (ground). A Bodhisattva of the first Bhumi possesses the perfection of generosity (Dāna pāramitā), and therefore has wealth and freely gives. This chapter is divided into two parts: the first part is giving what the speaker needs, and the second part, starting from '我已過去下', is giving wealth to the audience. This chapter also gives food and drink, but mainly gives wealth. The first part is further divided into two parts: the first part is giving the speaker what they need, even to the point of enabling them to find the scriptures; the second part, starting from '若有眾生下', is encouraging people to propagate the scriptures. Among them, it first clarifies the good roots of those being taught, then '說法者下', formally encourages people to propagate the scriptures, and '是諸眾生下', clarifies the benefits of those being taught. The second major part is giving wealth to the audience, divided into two parts: the first part is clarifying the merit of giving, and the second part is '若有人能下', formally clarifying giving what is needed. In the first part, it first clarifies the good roots planted in past lives, '是故我今下', clarifies that in this life, one can receive the rewards one desires, so one can think of all directions with a compassionate heart, observe all directions with heavenly eyes, and reach all directions with supernatural powers, bringing joy to sentient beings and fulfilling them with the seven treasures. The second major part formally gives what is needed, divided into three parts: the first part is a brief explanation, the second part, starting from '於此北方下', is a detailed explanation, and the third part, starting from '應當至心下', is a concluding encouragement. The first part is divided into two parts: the first part is to make them cultivate the cause, and cultivating the cause is reciting the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), making offerings to the Buddhas for the Goddess of Merit, and especially offering incense and flowers to the deities. The second part, starting from '當知是人下', clarifies the results obtained, and the results obtained are wealth, the taste of the land, the abundance of grains and fruits, and the birth of various things. The second section is also divided into two parts: the first part is encouraging the cultivation of the cause, and the second part, starting from '從此日夜下', clarifies the results obtained. The first part is divided into three parts: the first part is to point out the location, the second part, starting from '若有欲得下', formally encourages the cultivation of the cause, and the third part, starting from '作是誓願下', clarifies the arrival of the deities. The first part is easy to understand. The second part, cultivating the cause, is divided into four parts: first, cultivating
內外。住處凈掃是外。著衣涂身是內。二從為我至心下明供養三寶。三從爾時當說下明讀誦咒。四從七日七夜下明修行發願。言灌頂章句者所謂神咒。神咒所詮凡有四種。一嘆諸佛功德。二說第一義諦。三明藥草。四唱鬼神名字。此中所明應是諸佛功德。明諸佛功德灌眾生信心之頂登法王位。從譬為名故言灌頂。依此咒力必得善果故言吉祥不虛。等行眾生者。欲行此法必須同行之人。及中善根者。言下根心薄誦不得咒力。上根德厚不依咒力。必須中根也。第四修行發願可解。第三明天來中初令興念。從自於所居下明凈舍宅以待。從我于爾時下明天神來。大段第二得果中。初明所須無乞。此是與樂也。從若能以已下明始終扶護。此除苦也。第二結勸可解。
堅牢地神品 此品是第三施飲食利益行人。神能持地使令不壞。因功受稱。此神亦是跡在地神。本是初地以上故有施飲食自在行也。就品有三。初明地神供養弘經之人。第二從我于爾時下明由供養故得弘經。三從是諸眾生各于住處下。明由弘故得勝果。就初有三。初表示處。二從世尊隨是經典下正明供養。三從我聞法已下明聞法得益。初二可解。就第三中有二。一明地神獲利。二從而此大地下明眾生得益。于中有三。初明誦出地肥增長百味資益身力顏貌妙特。此
【現代漢語翻譯】 現代漢語譯本 內外：住所打掃乾淨是『外』。穿衣涂身是『內』。 二、從『為我至心』開始，闡明供養三寶。 三、從『爾時當說』開始，闡明讀誦咒語。 四、從『七日七夜』開始，闡明修行發願。所說的『灌頂章句』就是指神咒。神咒所詮釋的內容凡有四種：一、讚歎諸佛功德。二、宣說第一義諦。三、說明藥草。四、唱誦鬼神名字。這裡所闡明的內容應該是諸佛功德。闡明諸佛功德，灌注眾生信心之頂，登上法王之位。因為譬喻的緣故，所以稱為『灌頂』。依靠此咒的力量必定得到善果，所以稱為『吉祥不虛』。 『等行眾生』是指想要修行此法，必須有同行之人。『及中善根者』，是指下根之人，心薄弱，誦唸無法得到咒力；上根之人，德行深厚，不依靠咒力。必須是中等根器的人。 第四，修行發願，容易理解。 第三，明天神降臨，首先要使人興起念頭。從『自於所居』開始，闡明清凈舍宅以待天神。 從『我于爾時』開始，闡明天神降臨。大段第二，得到果報，首先闡明所需之物無需乞求。這是給予快樂。 從『若能以』開始，闡明始終扶持。這是解除痛苦。第二，總結勸勉，容易理解。
《堅牢地神品》：此品是第三，施予飲食利益修行之人。地神能夠持地，使令不壞。因為功德而受到稱讚。此神也是跡在地神，本來是初地以上的菩薩，所以有施予飲食的自在行。就此品有三部分：第一，闡明地神供養弘揚經典之人。第二，從『我于爾時』開始，闡明由於供養的緣故，得以弘揚經典。第三，從『是諸眾生各于住處』開始，闡明由於弘揚經典的緣故，得到殊勝的果報。就第一部分有三點：第一，表示處所。第二，從『世尊隨是經典』開始，正式闡明供養。第三，從『我聞法已』開始，闡明聽聞佛法得到利益。前兩點容易理解。就第三點中有兩點：第一，闡明地神獲得利益。第二，從『而此大地下』開始，闡明眾生得到利益。其中有三點：第一，闡明誦經能使土地肥沃，增長百味，資益身力，顏貌美妙特殊。
【English Translation】 English version Inner and Outer: Clean sweeping of the dwelling is 'outer'. Wearing clothes and applying unguents to the body is 'inner'. Second, starting from 'For me, with utmost sincerity', it elucidates the offering to the Three Jewels (Triratna). Third, starting from 'At that time, one should recite', it elucidates the recitation of mantras. Fourth, starting from 'For seven days and seven nights', it elucidates the practice of cultivation and making vows. The so-called 'Guan Ding (Abhisheka) verses' refer to divine mantras. The meanings expressed by divine mantras are generally of four types: 1. Praising the merits of all Buddhas. 2. Explaining the ultimate truth (Paramartha). 3. Describing medicinal herbs. 4. Chanting the names of ghosts and spirits. What is elucidated here should be the merits of all Buddhas. Elucidating the merits of all Buddhas, it pours into the crown of sentient beings' faith, ascending to the position of Dharma King. Because of the metaphor, it is called 'Guan Ding (Abhisheka)'. Relying on the power of this mantra, one will surely obtain good results, so it is called 'auspicious and not false'. 'Sentient beings of equal practice' refers to those who want to practice this Dharma and must have companions who practice together. 'And those of middling good roots' refers to those with inferior roots, whose minds are weak, and recitation cannot obtain the power of the mantra; those with superior roots, whose merits are profound, do not rely on the power of the mantra. It must be those of middling roots. Fourth, the practice of cultivation and making vows is easy to understand. Third, the coming of the heavenly deities, first causing one to arise thoughts. Starting from 'From one's own dwelling', it elucidates cleaning the dwelling to await the heavenly deities. Starting from 'I, at that time', it elucidates the coming of the heavenly deities. In the second major section, obtaining the result, it first elucidates that what is needed does not need to be begged for. This is giving happiness. Starting from 'If one can', it elucidates supporting and protecting from beginning to end. This is removing suffering. Second, the concluding exhortation is easy to understand.
Chapter on the Steadfast Earth Goddess (Dridha): This chapter is the third, bestowing food and drink to benefit practitioners. The goddess can hold the earth, causing it not to be destroyed. She is praised because of her merits. This goddess is also a trace-manifestation Earth Goddess, originally a Bodhisattva above the first ground (Bhumi), so she has the unhindered practice of bestowing food and drink. Regarding this chapter, there are three parts: First, it elucidates the Earth Goddess making offerings to those who propagate the scriptures. Second, starting from 'I, at that time', it elucidates that because of making offerings, one can propagate the scriptures. Third, starting from 'These sentient beings, each in their dwelling', it elucidates that because of propagating the scriptures, one obtains superior results. Regarding the first part, there are three points: First, indicating the location. Second, starting from 'World Honored One, following these scriptures', it formally elucidates making offerings. Third, starting from 'I, having heard the Dharma', it elucidates that hearing the Dharma brings benefits. The first two points are easy to understand. Regarding the third point, there are two points: First, it elucidates the Earth Goddess obtaining benefits. Second, starting from 'And from this great earth', it elucidates that sentient beings obtain benefits. Among them, there are three points: First, it elucidates that reciting the scriptures can make the land fertile, increase the hundred flavors, nourish the body's strength, and make the appearance beautiful and special.
是財利。二從成就如是下明法利益。三從是故世間下結。先結財。從是諸眾生下結法利。文相可解。就大段第二明弘經中有三。初明地神請說此經。二從何以故下明說經利物。三是故世尊下勸人聽受。初二可解。就第三中初明教念。二從我當必定下明勸聽受。三從既聽受已下明自慶有五事。一慶聞法。二從已為攝取下慶攝功德。三從值遇下慶值諸佛。四從三惡下慶免惡趣。五從未來世下慶生人天。就大段第三明弘經得果中有三。初地神正明得果。二如來報述。三地神奉酬。就初有二。初明弘經。一喻者經中有明一譬喻也。一緣者經中所說一因愿事二緣事。二從世尊下明得果。地豐物茂眾生受樂明報果。多饒財貨下明習果也。就第二佛述中有二。初明聽者得報。二從地神下明供養者得報。就第二奉酬中有三。初明地神供養說者。二從若有眾生下明眾生聽聞。三從是諸眾生下明眾生得果。先明受樂報。二從值遇下明得果。文相分明不須煩解。
散脂鬼神品 此是大段第四明與智慧。外國言散脂修摩。此云密神。跡在鬼王。本是十地。故能以智慧氣力利益弘經者也。就品有三。初明能益弘經之人。二從以是之故下明說者得益故能弘經。三從南無下歸依眾聖。歸依眾聖力故有上兩能故也。就初有二。一明神力擁護滅惡。
【現代漢語翻譯】 現代漢語譯本 是財利（指物質利益）。第二部分從『成就如是』開始，闡明弘揚佛法的利益。第三部分從『是故世間』開始總結，先總結財利，再從『是諸眾生』開始總結佛法的利益。文句的結構可以理解。就大的段落來說，第二部分闡明弘揚佛經有三個方面。首先闡明地神請求宣說此經。第二部分從『何以故』開始，闡明宣說佛經能利益眾生。第三部分從『是故世尊』開始，勸人聽聞和接受佛經。前兩個方面容易理解。就第三個方面來說，首先闡明教導唸誦，第二部分從『我當必定』開始，勸人聽聞和接受佛經。第三部分從『既聽受已』開始，闡明自己慶幸有五件事：一是慶幸聽聞佛法，二是從『已為攝取』開始，慶幸攝取功德，三是從『值遇』開始，慶幸值遇諸佛，四是從『三惡』開始，慶幸免除三惡道，五是從『未來世』開始，慶幸能生於人天善道。就大的段落來說，第三部分闡明弘揚佛經得到的果報有三個方面。首先是地神正式闡明得到的果報，其次是如來佛的講述，再次是地神的奉獻和酬謝。就第一個方面來說，有兩個方面：首先闡明弘揚佛經，一是指佛經中的譬喻，二是指佛經中所說的一個因緣和願望。第二部分從『世尊』開始，闡明得到的果報。土地豐饒，物產茂盛，眾生享受安樂，這是闡明報應的果報。『多饒財貨』是闡明修習的果報。就第二部分佛的講述來說，有兩個方面：首先闡明聽聞佛經的人得到的果報，第二部分從『地神』開始，闡明供養佛經的人得到的果報。就第二部分地神的奉獻和酬謝來說，有三個方面：首先闡明地神供養說法的人，第二部分從『若有眾生』開始，闡明眾生聽聞佛經，第三部分從『是諸眾生』開始，闡明眾生得到的果報。先闡明享受安樂的果報，第二部分從『值遇』開始，闡明得到的果報。文句的結構分明，不需要過多解釋。 散脂鬼神品。這是大的段落的第四部分，闡明給予智慧。外國話叫散脂修摩（Sanci Suma），這裡翻譯為密神（指秘密守護神）。他的軌跡顯現在鬼王之中，但實際上是十地菩薩，所以能夠以智慧和氣力來利益弘揚佛經的人。就這一品來說，有三個方面：首先闡明能夠利益弘揚佛經的人，第二部分從『以是之故』開始，闡明說法的人得到利益，所以能夠弘揚佛經，第三部分從『南無』開始，歸依眾聖。因為歸依眾聖的力量，所以有以上兩種能力。就第一個方面來說，有兩個方面：一是闡明神力擁護，滅除罪惡。
【English Translation】 English version These are material benefits. The second part, starting from 'achieving thus,' clarifies the benefits of propagating the Dharma. The third part, starting from 'therefore, in the world,' concludes, first summarizing material benefits, and then from 'these beings,' summarizing the benefits of the Dharma. The structure of the sentences is understandable. In terms of the larger section, the second part clarifies that there are three aspects to propagating the scriptures. First, it clarifies that the earth deities request the exposition of this scripture. The second part, starting from 'why,' clarifies that expounding the scriptures benefits sentient beings. The third part, starting from 'therefore, World Honored One,' encourages people to listen to and accept the scriptures. The first two aspects are easy to understand. In terms of the third aspect, first, it clarifies teaching recitation, and the second part, starting from 'I shall certainly,' encourages people to listen to and accept the scriptures. The third part, starting from 'having listened and accepted,' clarifies that one rejoices in five things: first, rejoicing in hearing the Dharma; second, starting from 'already having gathered,' rejoicing in gathering merit; third, starting from 'encountering,' rejoicing in encountering all Buddhas; fourth, starting from 'three evil,' rejoicing in being freed from the three evil realms; and fifth, starting from 'future lives,' rejoicing in being born in the human and heavenly realms. In terms of the larger section, the third part clarifies that there are three aspects to the results obtained from propagating the scriptures. First, the earth deities formally clarify the results obtained; second, the Tathagata's (the thus-gone one) narration; and third, the earth deities' offering and gratitude. In terms of the first aspect, there are two aspects: first, clarifying the propagation of the scriptures, one refers to the parables in the scriptures, and the other refers to a cause and vow mentioned in the scriptures. The second part, starting from 'World Honored One,' clarifies the results obtained. Fertile land, abundant produce, and sentient beings enjoying happiness clarify the results of retribution. 'Abundant wealth and goods' clarifies the results of practice. In terms of the second part, the Buddha's narration, there are two aspects: first, clarifying the results obtained by those who listen to the scriptures; and the second part, starting from 'earth deities,' clarifies the results obtained by those who make offerings to the scriptures. In terms of the second part, the earth deities' offering and gratitude, there are three aspects: first, clarifying the earth deities' offering to those who expound the Dharma; the second part, starting from 'if there are sentient beings,' clarifies sentient beings listening to the scriptures; and the third part, starting from 'these sentient beings,' clarifies the results obtained by sentient beings. First, clarifying the results of enjoying happiness, and the second part, starting from 'encountering,' clarifies the results obtained. The structure of the sentences is clear and does not require much explanation. Sanci (secret) Ghost Spirit Chapter. This is the fourth part of the larger section, clarifying the giving of wisdom. In foreign languages, it is called Sanci Suma (Sanci Suma), which is translated here as 'secret spirit' (referring to a secret guardian deity). His traces appear among the ghost kings, but he is actually a Bodhisattva of the Tenth Ground, so he is able to benefit those who propagate the scriptures with wisdom and strength. In terms of this chapter, there are three aspects: first, clarifying those who can benefit the propagation of the scriptures; the second part, starting from 'because of this,' clarifies that those who expound the Dharma receive benefits, so they are able to propagate the scriptures; and the third part, starting from 'Namo (homage),' taking refuge in all the saints. Because of the power of taking refuge in all the saints, one has the above two abilities. In terms of the first aspect, there are two aspects: first, clarifying the divine power of protection and the eradication of evil.
二從何因緣故下。正明以智慧氣力增益說者。就初有三。先明能護之人。二從是金光明下明所護之法。三從我當以此下正明守護之事。于中初護說者。次護聽眾。后守國土。文相可解。就大段第二中有二。初明能益之德。二從世尊散脂大將下正明益物有三。初表。二從我知下釋。三從以是故下結。就第二釋中有三。一明能知二諦之德。二從我現見下明有能知二智之德。三從我于諸法下雙結上二也。言其二諦各有事理。妄法差別是俗諦事。緣集虛假是俗諦理。真法恒沙是真諦事。恒沙即如是真諦理也。我知一切法者謂知俗諦事。一切緣法者謂俗諦理也。在初我知二字通貫下二句也。了一切法知法分齊者。此是重顯知法分齊明。故言了一切法顯初句也。知世諦法以虛假為分齊故。言法分齊顯后句也。一切法如性者謂真諦理。理無有二。故名為如。不改曰性。亦是性者體也。於一切法含受一切法者謂真諦事。於一一德中攝一切德。故言含受。在初如法安住四字通貫下二句。如理而證如事而知。無有功用動心。故言如法安住。就第二明知二智中。初四句明知智體。后一句明知智用。言智光者明實智。當法而照無有闇礙如日光也。言智炬者明方便智。隨緣照如炬明也。言智行者明下二智不行為行也。智聚者。言上二智眾德積聚故
【現代漢語翻譯】 現代漢語譯本 二、從何因緣故下，正是說明以智慧氣力增益說法者。就最初有三個方面：首先說明能護衛的人，其次從『是金光明』下說明所護衛的法，再次從『我當以此』下正式說明守護之事。其中，首先是護衛說法者，其次是護衛聽眾，最後是守護國土，文句的含義可以理解。 就大段的第二部分中有兩個方面：首先說明能增益的功德，其次從『世尊散脂大將』下正式說明利益眾生有三個方面：首先是表述，其次從『我知』下解釋，再次從『以是故』下總結。在第二部分的解釋中有三個方面：一是說明能知二諦（Two Truths）的功德，二是從『我現見』下說明有能知二智（Two Wisdoms）的功德，三是從『我于諸法』下總結以上兩個方面。所說的二諦各有事和理，虛妄法的差別是俗諦（Conventional Truth）的事，因緣聚合的虛假是俗諦的理，真實法如恒河沙數是真諦（Ultimate Truth）的事，恒河沙數就是如是真諦的理。『我知一切法』是指知道俗諦的事，『一切緣法』是指俗諦的理。在最初的『我知』二字貫穿下面的兩句。『了一切法知法分齊』，這是再次顯明知道法的界限，所以說『了一切法』是顯明第一句，知道世俗諦法以虛假為界限，所以說『法分齊』是顯明後一句。『一切法如性』是指真諦的理，理沒有兩個，所以名為『如』，不改變叫做『性』，『性』也是體。『於一切法含受一切法』是指真諦的事，在每一個功德中攝取一切功德，所以說『含受』。在最初的『如法安住』四個字貫穿下面的兩句，如理而證，如事而知，沒有功用動心，所以說『如法安住』。 就第二部分說明知二智中，最初四句說明知智的體性，后一句說明知智的作用。說『智光』是說明實智（Real Wisdom），面對法而照耀，沒有黑暗阻礙，如同日光一樣。說『智炬』是說明方便智（Expedient Wisdom），隨順因緣而照耀，如同火炬一樣明亮。說『智行』是說明下面的二智不行為行。『智聚』是說上面的二智眾德積聚的緣故。
【English Translation】 English version Second, 'From what causes and conditions?' This precisely explains that the speaker is augmented by the power of wisdom. Initially, there are three aspects: first, clarifying the person who can protect; second, from 'It is the Suvarnaprabhasa Sutra' below, clarifying the Dharma (Law) that is protected; third, from 'I shall with this' below, formally explaining the matter of guarding. Among these, first is guarding the speaker, second is guarding the audience, and last is guarding the country. The meaning of the sentences can be understood. In the second part of the major section, there are two aspects: first, clarifying the merit of being able to benefit; second, from 'World Honored One, General Samjaya' below, formally explaining that benefiting beings has three aspects: first is the expression, second is the explanation from 'I know' below, and third is the conclusion from 'Therefore' below. In the second part of the explanation, there are three aspects: first, explaining the merit of being able to know the Two Truths (Dva Satyas); second, from 'I see' below, explaining the merit of having the ability to know the Two Wisdoms (Dve Jñāne); third, from 'I in all dharmas' below, summarizing the above two aspects. The so-called Two Truths each have phenomena and principle. The differences in false dharmas are the phenomena of the Conventional Truth (Saṁvṛti-satya), and the illusion of conditioned arising is the principle of the Conventional Truth. The true dharmas, like the sands of the Ganges, are the phenomena of the Ultimate Truth (Paramārtha-satya), and the sands of the Ganges are the principle of such Ultimate Truth. 'I know all dharmas' refers to knowing the phenomena of the Conventional Truth, and 'all conditioned dharmas' refers to the principle of the Conventional Truth. In the beginning, the words 'I know' encompass the following two sentences. 'Completely understanding all dharmas, knowing the boundaries of the Dharma,' this is again clearly showing knowing the boundaries of the Dharma, therefore it is said 'Completely understanding all dharmas' is clarifying the first sentence, and knowing the mundane truth Dharma takes falsity as its boundary, therefore it is said 'boundaries of the Dharma' is clarifying the latter sentence. 'All dharmas are like nature' refers to the principle of the Ultimate Truth. Principle has no duality, therefore it is called 'like.' Unchanging is called 'nature,' and 'nature' is also the essence. 'In all dharmas, containing all dharmas' refers to the phenomena of the Ultimate Truth, in each merit encompassing all merits, therefore it is said 'containing.' In the beginning, the four words 'abiding in accordance with the Dharma' encompass the following two sentences, realizing according to principle, knowing according to phenomena, without effort or moving the mind, therefore it is said 'abiding in accordance with the Dharma.' In the second part, explaining knowing the Two Wisdoms, the first four sentences explain the essence of knowing wisdom, and the last sentence explains the function of knowing wisdom. Saying 'Wisdom Light' is explaining Real Wisdom (Jnana), facing the Dharma and illuminating, without darkness or obstruction, like sunlight. Saying 'Wisdom Torch' is explaining Expedient Wisdom (Upaya-jñana), illuminating according to conditions, as bright as a torch. Saying 'Wisdom Action' is explaining that the following two wisdoms do not act as action. 'Wisdom Accumulation' is saying that the above two wisdoms are the accumulation of all merits.
名為聚。明智體竟。言智境者。依上二智所變化境。如化身故名為境。故大經云。諸佛境界悉皆無常也。此智體智用並是無名無相。無相故不可思。無名故不可議。故言不可思議。鬼王證知非是妄心境相。故言現見也。就第三結中正解者。知世諦事非邪。故曰正解。非是比量。故曰正觀。非總相知。故言正分別。此結上知世諦事也。正解于緣者結上知俗諦理也。正能覺了者。此總結知真諦事理及智體智用境也。就大段第二正明益物中有二。初明益事。所謂辯才身力勇銳智慧憶念等五事具足。二從心無下出益相。所謂無疲受樂歡喜等三事也。就大段第二明說者得益故能弘經中有四。初明說者有智慧說。二從若有眾生下。明聽者有善堪受。三從說法之人下。明勸為物說成上第一。四從無量眾生下明聽者得利。所謂智慧功德受樂菩提離苦五種利也。大段第三歸依可解也。
正論品 此下七品。是大段第二明弘經之人得此經力。于中有兩。初三品出弘宣之人得因益。后四品明得果益。就初三品即為三段。初正論品明信相弘宣。次善集品明釋迦弘宣。后鬼神品明四眾弘宣。言正論者四王與梵天問答明治化正法。故名正論品。問曰。治國正法是世間論。云何名為弘宣此經得因益耶。釋言。治化之德即是般若大悲平等之心。自
【現代漢語翻譯】 現代漢語譯本：名為聚（Samgati，集）。明智體竟。言智境者，依上二智所變化之境。如化身故名為境。故《大般涅槃經》云：『諸佛境界悉皆無常也。』此智體、智用並是無名無相。無相故不可思，無名故不可議。故言不可思議。鬼王證知非是妄心境相，故言現見也。就第三結中正解者，知世諦事非邪，故曰正解。非是比量，故曰正觀。非總相知，故言正分別。此結上知世諦事也。正解于緣者，結上知俗諦理也。正能覺了者，此總結知真諦事理及智體智用境也。就大段第二正明益物中有二。初明益事，所謂辯才、身力、勇銳、智慧、憶念等五事具足。二從『心無』下出益相，所謂無疲、受樂、歡喜等三事也。就大段第二明說者得益故能弘經中有四。初明說者有智慧說。二從『若有眾生』下，明聽者有善堪受。三從『說法之人』下，明勸為物說成上第一。四從『無量眾生』下，明聽者得利，所謂智慧、功德、受樂、菩提、離苦五種利也。大段第三歸依可解也。
正論品。此下七品，是大段第二明弘經之人得此經力。于中有兩。初三品出弘宣之人得因益，后四品明得果益。就初三品即為三段。初正論品明信相弘宣，次善集品明釋迦（Sakyamuni）弘宣，后鬼神品明四眾弘宣。言正論者，四王與梵天（Brahma）問答明治化正法。故名正論品。問曰：治國正法是世間論，云何名為弘宣此經得因益耶？釋言：治化之德即是般若（Prajna，智慧）大悲平等之心。自
【English Translation】 English version: Named Samgati (聚, collection). Comprehending the body of wisdom completely. Speaking of the realm of wisdom, it relies on the realm transformed by the above two wisdoms. Because it is like a manifested body, it is called a realm. Therefore, the Mahaparinirvana Sutra says: 'The realms of all Buddhas are impermanent.' This body of wisdom and the function of wisdom are both nameless and formless. Because it is formless, it cannot be conceived. Because it is nameless, it cannot be discussed. Therefore, it is said to be inconceivable. The ghost king testifies that it is not a state of delusional mind, therefore it is said to be directly seen. Regarding the correct understanding in the third conclusion, knowing worldly truths is not wrong, therefore it is called correct understanding. It is not inference, therefore it is called correct observation. It is not knowing in a general way, therefore it is called correct differentiation. This concludes the above knowledge of worldly truths. Correctly understanding the conditions concludes the above knowledge of conventional truths. Being able to fully awaken summarizes the knowledge of ultimate truths, principles, as well as the body of wisdom, the function of wisdom, and the realm. In the second major section, directly explaining the benefit to beings, there are two aspects. First, explaining the beneficial matters, namely, being complete with five things: eloquence, physical strength, courage, wisdom, and memory. Second, from 'the mind without' onwards, revealing the aspects of benefit, namely, three things: without fatigue, receiving joy, and happiness. In the second major section, explaining that the speaker gains benefit and is therefore able to propagate the sutra, there are four aspects. First, explaining that the speaker has the wisdom to speak. Second, from 'if there are sentient beings' onwards, explaining that the listeners have goodness and are capable of receiving. Third, from 'the person who speaks the Dharma' onwards, encouraging speaking for the benefit of beings, completing the first aspect above. Fourth, from 'countless sentient beings' onwards, explaining that the listeners gain benefits, namely, five kinds of benefits: wisdom, merit, receiving joy, Bodhi (菩提, enlightenment), and freedom from suffering. The third major section on refuge is self-explanatory.
The Correct Discourse Chapter. The following seven chapters are the second major section, explaining that the person who propagates this sutra gains the power of this sutra. Within this, there are two aspects. The first three chapters explain the causal benefits gained by the person who propagates and proclaims. The latter four chapters explain the resulting benefits gained. Regarding the first three chapters, they are divided into three sections. First, the Correct Discourse Chapter explains propagating and proclaiming through faith. Second, the Good Gathering Chapter explains Sakyamuni (釋迦, the historical Buddha) propagating and proclaiming. Third, the Ghost and Spirit Chapter explains the four assemblies propagating and proclaiming. The term 'correct discourse' refers to the Four Heavenly Kings and Brahma (梵天, the creator god in Hinduism) answering questions and clarifying the correct Dharma of governance and transformation. Therefore, it is called the Correct Discourse Chapter. Question: The correct Dharma of governing a country is a worldly discourse. How can it be called gaining causal benefits from propagating this sutra? Explanation: The virtue of governance and transformation is precisely the heart of Prajna (般若, wisdom), great compassion, and equality. Self-
非依經修行。何由能得不擇怨親平等治化也。就品有二。初明緣起。二從何等下正明正論緣起可解。就第二中初表起。從偈以去正是論說。于中有三。初兩行偈誡許。二從諸王和合下四行偈請問。三從護世四王下七十六行偈為釋。誡許者父王信相太子許說正論也。第二請問中有二。初二行明四王贊請。次兩行偈出四王請事。于中有二。初一行問。后一行偈結。就問中有三事。初二句問何故是人而名為天。次一句問何故是人而獨名王。后一句問何故人王而名天子。后一行總結。問云。雖在人中以正法治世。故而名為天耶。此是結第一問。第二第三略不結也。就第二釋中有二。初兩行半許說。二從因集業故下七十三行半正答。于中有二。初六行略答問正論之體。第二從半名人王下六十七行半。廣答顯正論之相。就初有三。初一行答第二問。云雖同是人而統領國土故名為王。二從處在胎中下三行半答第三問。于中初二行明在胎內為天所護故曰天子。次一行明胎外為天所養故名天子。后一行明長大之後天德分與故名天子。後半行結。為天神力所加故。得自在名為天也。三從遠離惡法下一行半追答第一問。于中有三。初半行明以天律滅惡故名為天。後半行明以天律生善故名令生天為天。後半行明以天律令生天上故名為天。半名人
【現代漢語翻譯】 現代漢語譯本 不依照佛經修行，又怎麼能做到不分怨親，平等地治理教化呢？這一品分為兩部分。首先闡明緣起，其次從『從何等下』開始正式闡明正論的緣起，這部分可以理解。在第二部分中，首先是表述緣起，從偈頌開始正式進入論述。其中有三部分。首先是兩行偈頌的告誡和應允，其次是從『諸王和合下』開始的四行偈頌的請問，最後是從『護世四王下』開始的七十六行偈頌的解釋。告誡和應允是指父王信相（父王名號）太子應允宣說正論。第二部分請問中有兩部分。首先是兩行說明四天王（佛教護法神）的贊請，其次是兩行偈頌提出四天王請問的事情。其中有兩部分，首先是一行提問，然後一行偈頌總結。在提問中包含三件事。首先兩句問為什麼這些人被稱為天（天人）。其次一句問為什麼這些人單獨被稱為王（國王）。最後一句問為什麼人王又被稱為天子（上天的兒子）。最後一行總結提問，說：『雖然身在人間，卻以正法治理世間，所以被稱為天嗎？』這是總結第一個問題。第二和第三個問題略去總結。在第二部分解釋中，有兩部分。首先是兩行半的應允宣說，其次是從『因集業故下』開始的七十三行半的正式回答。其中有兩部分。首先是六行略答提問，闡述正論的本體。第二是從『半名人王下』開始的六十七行半，詳細回答，彰顯正論的相狀。在第一部分中，有三部分。首先一行回答第二個問題，說：『雖然同樣是人，卻統領國土，所以被稱為王。』其次是從『處在胎中下』開始的三行半回答第三個問題。其中，首先兩行說明在胎內受到天神的保護，所以稱為天子。其次一行說明在胎外受到天神的養育，所以稱為天子。最後一行說明長大之後，分得天神的德行，所以稱為天子。最後半行總結，因為受到天神力量的加持，所以能夠自在，被稱為天。第三是從『遠離惡法下』開始的一行半追溯回答第一個問題。其中有三部分。首先半行說明以天律滅除惡行，所以被稱為天。後半行說明以天律生出善行，所以使人昇天，成為天。最後半行說明以天律使人升到天上，所以被稱為天。半名人（未完） English version Not following the sutras in practice, how can one achieve impartial governance and transformation without discrimination between those who are close and those who are resented? This chapter is divided into two parts. The first clarifies the origination, and the second, starting from '從何等下' (cong he deng xia - from what follows), formally clarifies the origination of the correct discourse, which can be understood. In the second part, the origination is first expressed, and the discussion formally begins from the verses. There are three parts within this. First, the two lines of verses are a warning and a promise. Second, the four lines of verses from '諸王和合下' (zhu wang he he xia - the kings gathered together) are a request for inquiry. Third, the seventy-six lines of verses from '護世四王下' (hu shi si wang xia - the four guardian kings) are an explanation. The warning and promise refer to King Xìnxiàng (信相 - name of the king) and the prince agreeing to expound the correct discourse. The second part, the request for inquiry, has two parts. First, the two lines explain the praise and request of the Four Heavenly Kings (四天王 - Buddhist guardian deities). Second, the two lines of verses present the matters the Four Heavenly Kings are asking about. There are two parts within this. First, one line asks the question, and then one line of verses summarizes. The question contains three matters. First, the two sentences ask why these people are called Devas (天 - heavenly beings). Second, one sentence asks why these people are uniquely called Kings (王 - kings). Finally, one sentence asks why human kings are also called Sons of Heaven (天子 - sons of heaven). The last line summarizes the question, saying: 'Although residing in the human realm, they govern the world with the correct Dharma, so are they called Devas?' This summarizes the first question. The second and third questions are summarized briefly. In the second part, the explanation, there are two parts. First, the two and a half lines promise to explain. Second, the seventy-three and a half lines from '因集業故下' (yin ji ye gu xia - because of accumulated karma) are the formal answer. There are two parts within this. First, the six lines briefly answer the questions, elaborating on the essence of the correct discourse. Second, the sixty-seven and a half lines from '半名人王下' (ban ming ren wang xia - half-named human king) answer in detail, revealing the characteristics of the correct discourse. In the first part, there are three parts. First, one line answers the second question, saying: 'Although they are the same as humans, they govern the land, so they are called Kings.' Second, the three and a half lines from '處在胎中下' (chu zai tai zhong xia - residing in the womb) answer the third question. Among them, the first two lines explain that they are protected by the Devas while in the womb, so they are called Sons of Heaven. The next line explains that they are nurtured by the Devas outside the womb, so they are called Sons of Heaven. The last line explains that after growing up, they receive the virtues of the Devas, so they are called Sons of Heaven. The last half line concludes that because they are blessed by the power of the Devas, they can be free and are called Devas. Third, the one and a half lines from '遠離惡法下' (yuan li e fa xia - staying away from evil dharmas) trace back to answer the first question. There are three parts within this. First, the half line explains that they eliminate evil with the laws of the Devas, so they are called Devas. The second half line explains that they generate good with the laws of the Devas, so they cause people to ascend to heaven and become Devas. The last half line explains that they cause people to ascend to heaven with the laws of the Devas, so they are called Devas. Half-named human (incomplete)
【English Translation】 English translation line 1 English translation line 2
王下是大段第二廣答。于中有二。初三行廣治化人德。第二從若有惡事下六十四行半廣治化正論。就初有兩。初一行半依名辨德。次一行半釋疑顯德。半名人王者。言一邊名天一邊名人。故名為半。此二名人天一雙。亦名執樂者執世中禮樂。以化人安樂故名執樂。亦名羅剎者作惡之人于王生怖故名羅剎。此二名與樂生怖一雙也。言魁膾者。貨魚典宰曰膾。貨豬典宰曰魁。咒國主斷惡並非故言能遮諸惡。名父母者教修善法。故名父母。此是遮惡教善一雙。依名辨德竟。此下第二釋疑顯德有二。疑初。疑雲若人王如羅剎膾魁令人怖畏者。何故為天所護。釋云。人王示現作惡有報故致鞭撻。令其怖畏而無噁心。為天所護故言示現果報諸天所護也。善惡諸業下釋第二疑。疑雲。若鞭撻等苦但令怖畏者。爾此現苦無因而得耶。釋云。善惡業果現在未來故。鞭撻等苦是現受苦報。非是無因也。若有惡事下。是大段第二廣治化正法。于中有三。初三十五行明人王縱惡則禍生國敗。第二從若為諸天所護生者下二十一行半。明人王修善則福至土豐。第三從以是因緣下八行結勸舍惡從善。就初有四。初六行半明人民起惡。第二從暴風卒起下十二行半明國主起惡。第三從諸受寵祿下十三偈明諸臣起惡。第四從若有人王下三行偈。總結皆由王爾
。就第一中初二行明作惡因。次三行明得苦果。后一行半結不應行。文相可知。就人王作惡中亦有三。初一行半表明得苦果。所謂風雨不調。星宿失度。果實不登三種果也。二從由王舍正下三行偈明作惡因。三從以天瞋故下八偈廣明惡果。于中初半行偈總明國敗。次七行半別明惡果。所謂疾病國敗眷屬分離。災怪惡賊餓饑死。正財物散失星宿失度等也。就第三大臣作惡中有三。初一行臣行非法。二從如是行惡下兩偈明人王許可。許可者所謂惡臣偏受王恭敬。良臣衰滅亦不領錄也。三從故使世間三災並起下十行明得苦報。于中初兩行開章門。后八行釋。初中復有二。初一行明得惡相。惡相者三異並起。三異者謂星宿失度暴風惡雨也。次一行明有惡果。惡果者所謂壞出世正法世間眾生正報及地肥依報也。就釋中有三。初半行舉惡因。二從故天降雹下六行半正明得果。得果者所謂雹餓疾死。谷果衰滅。多病滿國。甘果減苦味增也。次本所遊戲下廣釋可解。三從多有病苦下一行結也。從若有人王下是第四明皆由王爾。于中有三。初一行明令王民作惡。次二句明令得苦。后一行半正明皆由王爾也。從若為諸天下。是大段第二明人王修善即福至土豐。于中有三。初一行半明王不作惡則人民行善生天。二從行不善者下二行半。明人民
【現代漢語翻譯】 現代漢語譯本 第一部分闡述了作惡的原因，接下來三行闡述了得到的苦果，最後一行半總結了不應該作惡，文意顯而易見。關於人王作惡，也有三個方面：首先，一行半表明了得到的苦果，即風雨不調、星宿失度、果實不豐收這三種結果。其次，從『由王舍正』開始的三行偈頌闡述了作惡的原因。第三，從『以天瞋故』開始的八行偈頌廣泛地闡述了惡果，其中前一半偈頌總括地說明了國家衰敗，接下來的七行半分別說明了惡果，即疾病、國家衰敗、眷屬分離、災禍怪事、惡賊、飢餓死亡、正當的財物散失、星宿失度等等。關於第三部分，大臣作惡，有三個方面：首先，一行說明大臣行為非法。其次，從『如是行惡』開始的兩偈說明人王的許可，所謂的許可就是指惡臣受到人王的偏袒和恭敬，而良臣則衰敗沒落，不被採納。第三，從『故使世間三災並起』開始的十行說明了得到的苦報，其中前兩行是開章明義，后八行是解釋說明。在開章明義中又分為兩個方面：首先，一行說明了得到的惡相，惡相是指三種異象同時出現，三種異象是指星宿失度、暴風惡雨。其次，一行說明了有惡果，惡果是指破壞出世的正法、世間眾生的正報以及土地肥沃的依報。在解釋說明中分為三個方面：首先，半行提出了作惡的原因。其次，從『故天降雹』開始的六行半正式說明了得到的惡果，得到的惡果是指冰雹、飢餓、疾病死亡、穀物果實衰敗、疾病蔓延全國、甘甜的果實減少而苦味增加。接下來『本所遊戲』廣泛地解釋了這些，容易理解。第三，從『多有病苦』開始的一行是總結。從『若有人王』開始是第四部分，說明一切都由人王造成，其中有三個方面：首先，一行說明人王使人民作惡。其次，兩句說明使人民得到苦果。最後一行半正式說明一切都由人王造成。從『若為諸天下』開始是第二大段，說明人王修善就會帶來福報，土地豐收，其中有三個方面：首先，一行半說明人王不作惡，人民就會行善，死後昇天。其次，從『行不善者』開始的兩行半，說明人民 English version The first part initially explains the causes of evil deeds. The next three lines explain the bitter consequences. The last one and a half lines conclude that one should not commit evil. The meaning is clear. Regarding the evil deeds of a king, there are also three aspects: First, one and a half lines indicate the bitter consequences, namely, the three results of irregular wind and rain, abnormal stellar phenomena, and poor harvests. Second, the three lines of verses starting from 'due to the king abandoning righteousness' explain the causes of evil deeds. Third, the eight lines of verses starting from 'because the heavens are angered' extensively explain the evil consequences, in which the first half of the verse summarizes the decline of the country, and the following seven and a half lines separately explain the evil consequences, namely, diseases, national decline, separation of family members, disasters and strange events, bandits, famine and death, loss of righteous wealth, abnormal stellar phenomena, and so on. Regarding the third part, the evil deeds of ministers, there are three aspects: First, one line explains that ministers act illegally. Second, the two verses starting from 'thus acting evilly' explain the king's permission. The so-called permission refers to the evil ministers receiving the king's favoritism and respect, while the virtuous ministers decline and are not adopted. Third, the ten lines starting from 'therefore causing the three calamities to arise in the world' explain the bitter retribution received, in which the first two lines are the opening statement, and the last eight lines are the explanation. In the opening statement, there are two aspects: First, one line explains the evil signs received. Evil signs refer to the simultaneous occurrence of three anomalies. The three anomalies refer to abnormal stellar phenomena, violent winds, and evil rains. Second, one line explains that there are evil consequences. Evil consequences refer to the destruction of the transcendental Dharma, the righteous rewards of sentient beings in the world, and the fertile land as the dependent reward. In the explanation, there are three aspects: First, half a line raises the cause of evil deeds. Second, the six and a half lines starting from 'therefore the heavens send down hail' formally explain the evil consequences received. The evil consequences received refer to hail, famine, death from disease, the decline of grains and fruits, diseases spreading throughout the country, the reduction of sweet fruits and the increase of bitter tastes. Next, 'the places of former enjoyment' extensively explains these, which is easy to understand. Third, the one line starting from 'many have sickness and suffering' is the conclusion. Starting from 'if there is a king', is the fourth part, explaining that everything is caused by the king, in which there are three aspects: First, one line explains that the king causes the people to commit evil. Second, two sentences explain that the people receive bitter consequences. The last one and a half lines formally explain that everything is caused by the king. Starting from 'if for all under heaven' is the second major section, explaining that if the king cultivates goodness, it will bring blessings and abundant land, in which there are three aspects: First, one and a half lines explain that if the king does not commit evil, the people will do good and be reborn in heaven. Second, the two and a half lines starting from 'those who act unwholesomely' explain that the people
【English Translation】 Modern Chinese Translation The first part elucidates the causes of evil deeds, the next three lines elucidate the bitter consequences, and the last one and a half lines conclude that one should not commit evil. The meaning is self-evident. Regarding the evil deeds of a human king, there are also three aspects: First, one and a half lines indicate the bitter consequences, namely the three results of unfavorable wind and rain, the loss of stellar order, and unfruitful harvests. Second, the three lines of verses starting from 'due to the king abandoning righteousness' explain the causes of evil deeds. Third, the eight lines of verses starting from 'because the heavens are angered' extensively explain the evil consequences, in which the first half of the verse summarizes the decline of the country, and the following seven and a half lines separately explain the evil consequences, namely diseases, national decline, separation of family members, disasters and strange events, bandits, famine and death, the loss of righteous wealth, the loss of stellar order, and so on. Regarding the third part, the evil deeds of ministers, there are three aspects: First, one line explains that ministers act illegally. Second, the two verses starting from 'thus acting evilly' explain the human king's permission, the so-called permission being that evil ministers receive the human king's favoritism and respect, while virtuous ministers decline and are not adopted. Third, the ten lines starting from 'therefore causing the three calamities to arise in the world' explain the bitter retribution received, in which the first two lines are the opening statement, and the last eight lines are the explanation. In the opening statement, there are two aspects: First, one line explains the evil signs received, the evil signs being the simultaneous occurrence of three anomalies, the three anomalies being the loss of stellar order, violent winds, and evil rains. Second, one line explains that there are evil consequences, the evil consequences being the destruction of the transcendental Dharma, the righteous rewards of sentient beings in the world, and the fertile land as the dependent reward. In the explanation, there are three aspects: First, half a line raises the cause of evil deeds. Second, the six and a half lines starting from 'therefore the heavens send down hail' formally explain the evil consequences received, the evil consequences received being hail, famine, death from disease, the decline of grains and fruits, diseases spreading throughout the country, the reduction of sweet fruits and the increase of bitter tastes. Next, 'the places of former enjoyment' extensively explains these, which is easy to understand. Third, the one line starting from 'many have sickness and suffering' is the conclusion. Starting from 'if there is a human king' is the fourth part, explaining that everything is caused by the human king, in which there are three aspects: First, one line explains that the human king causes the people to commit evil. Second, two sentences explain that the people receive bitter consequences. The last one and a half lines formally explain that everything is caused by the human king. Starting from 'if for all under heaven' is the second major section, explaining that if the human king cultivates goodness, it will bring blessings and abundant land, in which there are three aspects: First, one and a half lines explain that if the human king does not commit evil, the people will do good and be reborn in heaven. Second, the two and a half lines starting from 'those who act unwholesomely' explain that the people
作惡得苦。由王縱惡不治。三從起諸奸惡下十七行半。明國王治即得國豐樂。初二可解。就第三中有三。初五行半通誡惡勸善。二從不應行惡下四行。偏明作惡國敗。三從以善化國下八行。偏明行善土豐。次以是因緣下八行。是大段第三明結勸舍惡從善。文相分明不須煩解。
善集品 善集即是釋迦本身。寶冥即是阿閦本身。品中正明善集王事。故以為名。就品有二。初長行表。后以偈釋。偈中有二。初五十一行半明因。第二從爾時為王說法比丘下十二行半明得果。就行因中。有二。初四行明佈施行。二從又過去世下四十七行半明智慧行。佈施行有四。初一行舍國城。次一行舍珍寶。次一行舍眷屬。次一行捨身命。就第三得智慧中有二。初十八行明求法因緣。第二從時寶冥尊下二十九行半正聽法。于中有四。初十一行明受請。二從是時寶冥下八行正為說經。三從是時大王下二行半明聞法歡喜。四從為欲供養下八行明報恩供養。就第三說法得果中有三。初兩偈結會古今。二從我于爾時下八行半明得果。三從所得功德下三行合結因果。
鬼神品 此品明四眾聽受則有勝善為鬼神所護。故從之受名。就品有三。第一從品初二十六偈勸眾聽受。第二從大梵王天下四十八行半明八部守護。第三從是經典者下二十七行
【現代漢語翻譯】 現代漢語譯本：作惡會招致痛苦，這是因為國王放縱邪惡而不加以治理。《三從起諸奸惡》以下十七行半的內容，闡明國王施行仁政就能使國家富饒安樂。開頭兩句可以理解。第三部分中有三個小部分。最初五行半是普遍地告誡人們停止作惡，勸勉人們行善。第二部分從『不應行惡』以下四行，著重闡明作惡會導致國家敗亡。第三部分從『以善化國』以下八行，著重闡明施行善政能使土地豐饒。接下來『以是因緣』以下八行，是這一大段的第三部分，闡明總結勸誡人們捨棄邪惡，遵循善良，文意清晰明白，無需過多解釋。
《善集品》 善集（Shanjī）即是釋迦牟尼（Shìjiā Móní）本身。寶冥（Bǎo Míng）即是阿閦（Āchù）本身。這一品主要闡明善集王的事蹟，因此以此為名。這一品分為兩個部分。首先是長行文的敘述，然後用偈頌來解釋。偈頌中又分為兩個部分。最初五十一行半闡明原因，第二部分從『爾時為王說法比丘』以下十二行半闡明獲得的結果。在闡明原因的部分中，又分為兩個部分。最初四行闡明佈施的行為，第二部分從『又過去世』以下四十七行半闡明智慧的行為。佈施的行為有四種。最初一行是捨棄國家城池，接下來一行是捨棄珍寶，再接下來一行是捨棄眷屬，最後一行是捨棄身命。在第三部分獲得智慧中，又分為兩個部分。最初十八行闡明尋求佛法的因緣，第二部分從『時寶冥尊』以下二十九行半正式聽聞佛法。其中又分為四個部分。最初十一行闡明接受邀請，第二部分從『是時寶冥』以下八行正式宣說佛經，第三部分從『是時大王』以下兩行半闡明聽聞佛法後感到歡喜，第四部分從『為欲供養』以下八行闡明爲了報答恩情而進行供養。在第三部分說法獲得結果中，有三個部分。最初兩句偈頌總結了古今，第二部分從『我于爾時』以下八行半闡明獲得的結果，第三部分從『所得功德』以下三行總結了因果關係。
《鬼神品》 這一品闡明四眾弟子聽聞和接受佛法，就會有殊勝的善報，並受到鬼神的護佑，因此以此命名。這一品分為三個部分。第一部分從本品開始的二十六句偈頌，勸勉大眾聽聞和接受佛法。第二部分從『大梵王天』以下四十八行半，闡明八部眾的守護。第三部分從『是經典者』以下二十七行。
【English Translation】 English version: Suffering arises from doing evil. This is because the king indulges in evil without restraint. The seventeen and a half lines from 'Three follow the rise of treacherous evils' explain that a king who practices benevolent governance will bring prosperity and happiness to the country. The first two sentences are understandable. The third part has three sub-parts. The first five and a half lines generally warn against doing evil and encourage doing good. The second part, from 'One should not do evil' for the next four lines, focuses on explaining that doing evil leads to the downfall of the country. The third part, from 'Transforming the country with goodness' for the next eight lines, focuses on explaining that practicing good governance brings abundance to the land. Then, the next eight lines from 'Because of this cause' are the third part of this large section, explaining the conclusion of urging people to abandon evil and follow goodness. The meaning of the text is clear and does not require much explanation.
'The Chapter on the Gathering of Goodness' Shanjī (善集) is Shakyamuni (釋迦牟尼) himself. Bǎo Míng (寶冥) is Akshobhya (阿閦) himself. This chapter mainly explains the deeds of King Shanjī, hence the name. This chapter is divided into two parts. First, there is the narrative in prose, and then the verses are used to explain it. The verses are further divided into two parts. The first fifty-one and a half lines explain the cause, and the second part, from 'At that time, the Bhikshu who preached to the king' for the next twelve and a half lines, explains the result obtained. In the part explaining the cause, it is further divided into two parts. The first four lines explain the act of giving, and the second part, from 'Also, in past lives' for the next forty-seven and a half lines, explains the act of wisdom. There are four types of giving. The first line is giving up the country and city, the next line is giving up treasures, the next line is giving up family, and the last line is giving up life. In the third part, obtaining wisdom, there are two parts. The first eighteen lines explain the causes and conditions for seeking the Dharma, and the second part, from 'At that time, the Venerable Bǎo Míng' for the next twenty-nine and a half lines, formally listens to the Dharma. Among them, there are four parts. The first eleven lines explain accepting the invitation, the second part, from 'At that time, Bǎo Míng' for the next eight lines, formally expounds the Sutra, the third part, from 'At that time, the Great King' for the next two and a half lines, explains feeling joy after hearing the Dharma, and the fourth part, from 'Desiring to make offerings' for the next eight lines, explains making offerings to repay gratitude. In the third part, obtaining results from preaching the Dharma, there are three parts. The first two verses summarize the past and present, the second part, from 'At that time, I' for the next eight and a half lines, explains the result obtained, and the third part, from 'The merits obtained' for the next three lines, summarizes the relationship between cause and effect.
'The Chapter on Ghosts and Gods' This chapter explains that if the fourfold assembly listens to and accepts the Dharma, there will be supreme good fortune and protection from ghosts and gods, hence the name. This chapter is divided into three parts. The first part, from the twenty-six verses at the beginning of this chapter, encourages the assembly to listen to and accept the Dharma. The second part, from 'The Great Brahma King Heaven' for the next forty-eight and a half lines, explains the protection of the eightfold assembly. The third part, from 'This Sutra' for the next twenty-seven lines.
半明具諸勝果。就初有二。初長行及二行偈正勸聽受。二從是妙經典下二十四行偈嘆經力大。就初有二。長行及偈。長行中初舉供養諸佛功德。次舉智。佛所行第一義處。后勸云欲得如上功德智慧應聽是經。偈頌可知。就第二嘆經力中有二。初九行偈正嘆經力。二從隨所至處下十五行偈舉益勸聽。就初有兩。初二行嘆拔苦力。從是經甚深下七行嘆生福慧。初中一行嘆經力。一行明拔苦惱。第二亦兩。初兩行半明嘆經德。初中后善者明戒定慧是三也。亦可序正流通為三也。二從若入是經下四行半明生福慧。于中初兩行明生智慧。入法性者明證法身也。得見我者謂見應化二身也。次兩行半明生功德。就第二舉益勸聽中有二。初兩行正勸忍苦聽受。二從聽是經故下十三行明聽經有益。于中有三。初一行半明聽者滅惡相。二從於說法處下五行偈明說者得勝相。勝相者。言若下法坐而為大眾。於法座上猶見佛菩薩色像及余形色等事。如前無異者。言本時無如此相。滅后亦無如前也。三從成就如是下六行半偈令得勝果。于中初四行半正明得勝果。勝果者。言內有諸佛所贊威德名稱。外破怨敵惡夢惡業。入陳勝他等事也。次從名聞流佈下兩行偈結。就大段第二明八部守護中有四。四行半明供養。二從生不思議下五行半明恭敬。三從如
【現代漢語翻譯】 現代漢語譯本 半明具足各種殊勝的果報。就最初的部分有兩點。首先是長行和兩行偈頌，正面勸導聽聞和接受。其次是從『是妙經典』下方的二十四行偈頌，讚歎此經的力量巨大。就最初的部分有兩點：長行和偈頌。長行中，首先列舉供養諸佛的功德，其次列舉智慧，即佛所行的第一義處（指最高的真理）。最後勸導說，想要獲得如上的功德和智慧，就應該聽聞此經。偈頌的內容可以自行理解。就第二部分讚歎經的力量，其中有兩點。最初的九行偈頌正面讚歎經的力量，其次是從『隨所至處』下方的十五行偈頌，列舉利益並勸導聽聞。就最初的部分有兩點。最初的兩行讚歎拔除痛苦的力量，從『是經甚深』下方的七行讚歎產生福慧。最初的部分中，一行讚歎經的力量，一行闡明拔除苦惱。第二部分也有兩點。最初的兩行半闡明讚歎經的功德，其中『初中后善者』闡明戒、定、慧是三學。也可以將序分、正宗分、流通分作為三部分。其次是從『若入是經』下方的四行半闡明產生福慧。其中最初的兩行闡明產生智慧，『入法性者』闡明證得法身（Dharmakaya）。『得見我者』是指見到應身（Nirmanakaya）和化身（Transformation body）。其次的兩行半闡明產生功德。就第二部分列舉利益並勸導聽聞，其中有兩點。最初的兩行正面勸導忍受痛苦並聽聞接受。其次是從『聽是經故』下方的十三行闡明聽經的益處。其中有三點。最初的一行半闡明聽者滅除惡相。其次是從『于說法處』下方的五行偈頌闡明說法者獲得殊勝的相。『勝相者』，意思是如果在說法的地方，坐在法座上為大眾說法，在法座上仍然能見到佛菩薩的色像以及其他的形色等事物，和之前沒有差別。『如前無異者』，意思是本來沒有這樣的相，滅除之後也沒有像之前那樣。第三是從『成就如是』下方的六行半偈頌，使人獲得殊勝的果報。其中最初的四行半正面闡明獲得殊勝的果報。『勝果者』，意思是內心具有諸佛所讚歎的威德名稱，外能破除怨敵、惡夢、惡業，進入戰場戰勝他人等等。其次是從『名聞流佈』下方的兩行偈頌作總結。就大段的第二部分，闡明八部（Eight kinds of supernatural beings）守護，其中有四行半闡明供養。其次是從『生不思議』下方的五行半闡明恭敬。第三是從...
【English Translation】 English version It fully possesses all kinds of excellent results. Regarding the initial part, there are two points. First, the prose and the two-line verse directly encourage listening and receiving. Second, from the twenty-four-line verse below 'This wonderful scripture,' it praises the great power of this scripture. Regarding the initial part, there are two aspects: prose and verse. In the prose, first, it lists the merits of making offerings to all Buddhas; second, it lists wisdom, which is the first principle (the highest truth) practiced by the Buddha. Finally, it advises that if one wants to obtain the above merits and wisdom, one should listen to this scripture. The content of the verses can be understood by oneself. Regarding the second part, praising the power of the scripture, there are two points. The initial nine-line verse directly praises the power of the scripture, and the fifteen-line verse below 'Wherever it goes' lists the benefits and encourages listening. Regarding the initial part, there are two points. The initial two lines praise the power of eradicating suffering, and the seven lines below 'This scripture is very profound' praise the generation of blessings and wisdom. In the initial part, one line praises the power of the scripture, and one line explains the eradication of suffering. The second part also has two points. The initial two and a half lines explain and praise the merits of the scripture, in which 'those who are good in the beginning, middle, and end' explain that morality (sila), concentration (samadhi), and wisdom (prajna) are the three learnings. One can also consider the introduction (nidana), the main body (vastu), and the conclusion (phalamsa) as three parts. Second, the four and a half lines below 'If one enters this scripture' explain the generation of blessings and wisdom. Among them, the initial two lines explain the generation of wisdom, and 'entering the Dharma-nature' explains the attainment of the Dharmakaya (法身). 'Seeing me' refers to seeing the Nirmanakaya (應身) and Transformation body (化身). The next two and a half lines explain the generation of merits. Regarding the second part, listing the benefits and encouraging listening, there are two points. The initial two lines directly encourage enduring suffering and listening and receiving. Second, the thirteen lines below 'Because of listening to this scripture' explain the benefits of listening to the scripture. There are three points among them. The initial one and a half lines explain that the listener eliminates evil appearances. Second, the five-line verse below 'At the place of teaching the Dharma' explains that the speaker obtains excellent appearances. 'Excellent appearances' means that if one sits on the Dharma seat and teaches the Dharma to the masses, one can still see the images of Buddhas and Bodhisattvas and other forms and colors on the Dharma seat, which are no different from before. 'No different from before' means that there was no such appearance originally, and there is no such appearance after it is eliminated. Third, the six and a half lines of verses below 'Achieving such' enable people to obtain excellent results. Among them, the initial four and a half lines directly explain the attainment of excellent results. 'Excellent results' means that one has the majestic virtues and names praised by the Buddhas internally, and externally one can destroy enemies, bad dreams, and bad karma, enter the battlefield and defeat others, and so on. Second, the two-line verse below 'Fame spreads' concludes. Regarding the second part of the major section, explaining the protection of the Eight kinds of supernatural beings (八部), there are four and a half lines explaining offerings. Second, the five and a half lines below 'Inconceivable birth' explain reverence. Third, from...
是大悲下四行明讚歎。四從如是眾生下三十四行半明擁護。文相可見。從是經典者下二十八行偈。是大段第三明具諸勝果。于中有二。初二十六行別明八事。八事者。初一行一句增色力。第二兩行除禍災。第三四行出地肥。第四兩行生快樂。第五三行生谷果草木。第六三行三句生好華。第七八行光明照益。第八兩行陰陽調適。后兩行偈是第二總結也。
授記品 前三品明得因益。自下四品大段第二明弘經之人得果。于中有二。初一品正明得果。后三品明舉緣修因成得果義。自前正論品等雖明得果之人未明記莂故。今一品正明得記。得記必由勝因故。后三品廣示往因成得記義。授者與也。記者決也。與信相等決得佛果故名授記品。就品有四。初明受記眾集。第二從佛告下正明授記。初明信相記。次明二子記。后明諸天記。第三從爾時道場下。明樹神生疑有三。初略表。二從世尊下廣釋。三從世尊是天子下結請。第四從爾時佛告下如來釋疑。于中有三。初略表。二從何以故下釋。三從是故下結。因緣者。言天子內有修行善因。外有如來本願之緣。故名因緣。又復聞經生凈心善因。依聞大士授記之緣故得授記。以隨相修者謂六波羅蜜等行。言此天子已於過去隨緣相造修行也。
治病品 自此以下三品。是大段第
【現代漢語翻譯】 現代漢語譯本： 『是大悲下四行明讚歎』：指《大悲咒》之後的四行文字，用以讚歎。《四從如是眾生下三十四行半明擁護』：從『如是眾生』開始的三十四行半文字，闡明此經的擁護力量。文句的表述方式顯而易見。『從是經典者下二十八行偈』：從『是經典者』開始的二十八行偈頌，是第三大段，闡明具備各種殊勝的果報。其中分為兩部分。首先是二十六行，分別闡明八件事。這八件事是：第一，一行一句，增加色身和力量；第二，兩行，消除禍患災難；第三，四行，使土地肥沃；第四，兩行，產生快樂；第五，三行，生長谷物、果實和草木；第六，三行三句，生長美好的花朵；第七，八行，光明照耀並帶來利益；第八，兩行，陰陽調和適宜。最後的兩行偈頌是第二部分的總結。
『授記品』：前面的三品闡明獲得『因』和『益』。從下面的四品開始，是第二大段，闡明弘揚經典的人所獲得的果報。其中分為兩部分。第一品，正式闡明獲得果報。後面的三品，闡明舉出因緣，修習『因』，成就獲得果報的意義。從前面的《正論品》等，雖然闡明了獲得果報的人，但沒有闡明『記莂』（Vyakarana，對未來成佛的預言），所以這一品正式闡明『得記』（Vyakarana，得到授記）。獲得授記必定是因為殊勝的『因』，所以後面的三品廣泛地展示了往昔的『因』，成就獲得授記的意義。『授』是給予的意思，『記』是決定的意思。給予相信等等，決定獲得佛果，所以叫做《授記品》。這一品分為四個部分。首先，闡明接受授記的聽眾聚集。第二，從『佛告』開始，正式闡明授記。首先闡明『信相記』，其次闡明『二子記』，最後闡明諸天接受授記。第三，從『爾時道場』開始，闡明樹神產生疑問，分為三個部分。首先是簡略地表述。第二，從『世尊』開始，廣泛地解釋。第三，從『世尊是天子』開始，總結並請求。第四，從『爾時佛告』開始，如來解釋疑問，分為三個部分。首先是簡略地表述。第二，從『何以故』開始，解釋。第三，從『是故』開始，總結。『因緣』是指天子內在有修行的善因，外在有如來本願的緣分，所以叫做『因緣』。又因為聽聞經典產生清凈心是善因，依靠聽聞大士授記的緣分，所以得到授記。以隨順相貌修行的，是指六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）等等修行。說這位天子已經在過去隨順因緣相而造作修行。
『治病品』：從這一品開始的三品，是第三大段
【English Translation】 English version: 'The four lines of praise below the Great Compassion' refers to the four lines of text after the Great Compassion Mantra, used to praise. 'The thirty-four and a half lines from 'Thus beings' below clarify protection': The thirty-four and a half lines of text starting from 'Thus beings' explain the protective power of this scripture. The expression of the sentences is obvious. 'The twenty-eight lines of verses from 'Those who are this scripture' below' are the third major section, clarifying the possession of various excellent fruits. It is divided into two parts. First, twenty-six lines, respectively clarifying eight matters. These eight matters are: First, one line and one sentence, increasing the color and strength of the body; second, two lines, eliminating misfortunes and disasters; third, four lines, making the land fertile; fourth, two lines, producing happiness; fifth, three lines, growing grains, fruits, and vegetation; sixth, three lines and three sentences, growing beautiful flowers; seventh, eight lines, illuminating and bringing benefits; eighth, two lines, harmonizing yin and yang appropriately. The last two lines of verses are the summary of the second part.
'The Chapter on Prediction': The previous three chapters clarify obtaining 'cause' and 'benefit'. Starting from the following four chapters, it is the second major section, clarifying the rewards obtained by those who promote the scripture. It is divided into two parts. The first chapter formally clarifies obtaining rewards. The following three chapters clarify the meaning of citing conditions, cultivating 'cause', and achieving the attainment of rewards. From the previous 'Chapter on Correct Discourse' etc., although it clarifies the people who obtain rewards, it does not clarify 'Vyakarana' (prediction of future Buddhahood), so this chapter formally clarifies 'Vyakarana' (receiving prediction). Receiving prediction must be due to excellent 'cause', so the following three chapters extensively show the past 'cause', achieving the meaning of receiving prediction. 'Giving' means to bestow, 'prediction' means to decide. Giving belief etc., deciding to obtain Buddhahood, so it is called 'The Chapter on Prediction'. This chapter is divided into four parts. First, clarifying the gathering of the audience receiving prediction. Second, starting from 'The Buddha said', formally clarifying prediction. First clarifying 'Prediction of Faith', second clarifying 'Prediction of the Two Sons', and finally clarifying the devas receiving prediction. Third, starting from 'At that time, the Bodhimanda', clarifying the tree spirit raising doubts, divided into three parts. First is a brief statement. Second, starting from 'The World Honored One', extensively explaining. Third, starting from 'The World Honored One is a deva', summarizing and requesting. Fourth, starting from 'At that time, the Buddha said', the Tathagata explains the doubts, divided into three parts. First is a brief statement. Second, starting from 'Why', explaining. Third, starting from 'Therefore', summarizing. 'Cause and condition' refers to the deva having internal good causes of cultivation, and external conditions of the Tathagata's original vows, so it is called 'cause and condition'. Also, because hearing the scripture generates pure mind, which is a good cause, relying on the conditions of hearing the prediction of the Bodhisattva, so receiving prediction. Those who cultivate according to appearances refer to the practice of the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) etc. It is said that this deva has already cultivated and created in accordance with conditions in the past.
'The Chapter on Curing Illness': The three chapters starting from this chapter are the third major section.
二明舉往修因成得果義。即是廣明授記因緣以遣上疑。于中有兩。初二品正成授記品。傍顯壽量品。后捨身品正成壽量品。傍成授記品。初之二品正明十千天子作魚身。聞法之因故今日得記。故言正成授記。即顯釋迦曾作長者修慈悲行令得成佛。故言傍顯壽量。后一品正明釋迦曾作王子修大悲因。今得成佛故言正顯壽量。佛既修因得果。信相何由不然。故言傍成授記。於二品中此治病品明得記遠緣。流水品明得記近緣。近遠可尋。此品明釋迦昔日大悲治病故名治病品。就品有二。初誡許說。二從過去下明正說。正說有二。初述本生。二從是時國內下明本事。初有兩。一明本生時處。二從是王國中下正明本生。就大段第二明本事中有二。從初訖偈后長行一行半明慈悲體。二從時長者子下明慈悲用。就初有五。一明國人有病。二從善女天下明思惟欲救。三從時長者子明請問醫方。四從時父長者下明父為說。五從善女天下明聞說得解。初二可解。就第三中初以長行發起。次四行正問。正問有四事。初一行問病因緣。次一行問病飲食。次一行問病醫藥。次一行問時節。病因緣者是四大五藏五緣。四大不調五藏傷損。令諸根有病。如肝惡眼病。腎惡耳聾也。生病緣多坐多眠得水病。多行多倚多語生風病。又多坐生熱病。多淫生一
【現代漢語翻譯】 現代漢語譯本 二明舉往昔修行之因成就今日之果的意義，這是廣泛闡明授記的因緣，以消除之前的疑惑。其中分為兩部分。前兩品（《授記品》、《壽量品》）主要成就《授記品》，附帶顯明《壽量品》。后一品（《捨身品》）主要成就《壽量品》，附帶成就《授記品》。最初的兩品主要闡明十千天子作為魚身，聽聞佛法的因緣，所以今日得以授記，因此說主要成就《授記品》。這顯示了釋迦牟尼佛曾作為長者修行慈悲之行，令眾生得以成佛，因此說附帶顯明《壽量品》。后一品主要闡明釋迦牟尼佛曾作為王子修行大悲之因，今得以成佛，因此說主要顯明《壽量品》。佛既然修行因地而得果報，信徒又有什麼理由不能如此呢？因此說附帶成就《授記品》。在這兩品中，《治病品》闡明獲得授記的遠因，《流水品》闡明獲得授記的近因。遠近之因可以尋覓。《治病品》闡明釋迦牟尼佛昔日以大悲心治療疾病，所以名為《治病品》。此品分為兩部分。首先是誡許說，其次是從『過去』開始闡明正式的說法。正式的說法分為兩部分。首先是敘述本生故事，其次是從『是時國內』開始闡明本生事蹟。首先敘述本生故事，分為兩部分。首先闡明本生故事發生的時間和地點，其次是從『是王國中』開始正式闡明本生故事。就大段的第二部分，闡明本生事蹟，分為兩部分。從開始到偈頌后的長行一行半，闡明慈悲的本體。其次是從『時長者子』開始闡明慈悲的功用。就第一部分，分為五個方面。首先闡明國內人民有病。其次是從『善女天』開始闡明思惟想要救治。再次是從『時長者子』開始闡明請問醫治的方法。再次是從『時父長者』開始闡明父親為他說法。最後是從『善女天』開始闡明聽聞說法后得到理解。最初的兩個方面可以理解。就第三個方面，首先以長行發起，其次以四行偈頌正式提問。正式提問分為四個方面。首先一行提問疾病的因緣。其次一行提問疾病的飲食。再次一行提問疾病的醫藥。最後一行提問疾病的時節。疾病的因緣是指四大、五臟、五緣。四大不調，五臟受損，導致諸根有病。例如肝臟不好導致眼病，腎臟不好導致耳聾。生病的因緣多是由於久坐、多眠導致水病，多行走、多倚靠、多說話導致風病。又久坐導致熱病，多淫導致一
【English Translation】 English version The second point clarifies the meaning of achieving the fruit of Buddhahood by cultivating the causes in the past. This is to extensively explain the conditions for the prediction of enlightenment (Vyākaraṇa), in order to dispel the previous doubts. It is divided into two parts. The first two chapters (Vyākaraṇa-parivarta, Āyuḥ-pramāṇa-parivarta) primarily establish the Vyākaraṇa-parivarta, while secondarily revealing the Āyuḥ-pramāṇa-parivarta. The last chapter (Śarīra-tyāga-parivarta) primarily establishes the Āyuḥ-pramāṇa-parivarta, while secondarily establishing the Vyākaraṇa-parivarta. The first two chapters mainly explain the conditions under which the ten thousand devaputras (heavenly beings) as fish bodies heard the Dharma, and therefore received the prediction of enlightenment today. Hence, it is said to primarily establish the Vyākaraṇa-parivarta. This shows that Śākyamuni Buddha once practiced compassion as an elder, enabling sentient beings to attain Buddhahood. Hence, it is said to secondarily reveal the Āyuḥ-pramāṇa-parivarta. The last chapter mainly explains that Śākyamuni Buddha once cultivated the cause of great compassion as a prince, and now attained Buddhahood. Hence, it is said to primarily reveal the Āyuḥ-pramāṇa-parivarta. Since the Buddha cultivated the causes and attained the fruit, why can't believers do the same? Hence, it is said to secondarily establish the Vyākaraṇa-parivarta. Among these two chapters, the 'Healing Sickness' chapter explains the distant cause of receiving the prediction of enlightenment, and the 'Flowing Water' chapter explains the near cause of receiving the prediction of enlightenment. The near and distant causes can be sought. The 'Healing Sickness' chapter explains that Śākyamuni Buddha healed sickness with great compassion in the past, hence the name 'Healing Sickness' chapter. This chapter is divided into two parts. First, the admonition and permission to speak; second, starting from 'past', explaining the formal teaching. The formal teaching is divided into two parts. First, narrating the Jātaka (birth story); second, starting from 'at that time in the country', explaining the actual events. The first part, narrating the Jātaka, is divided into two parts. First, explaining the time and place of the Jātaka; second, starting from 'in that kingdom', formally explaining the Jātaka. Regarding the second part of the major section, explaining the actual events, it is divided into two parts. From the beginning to one and a half lines of prose after the verses, explaining the essence of compassion. Second, starting from 'at that time, the elder's son', explaining the function of compassion. Regarding the first part, it is divided into five aspects. First, explaining that the people in the country are sick. Second, starting from 'Goddess Goodness', explaining the contemplation of wanting to save them. Third, starting from 'at that time, the elder's son', explaining asking about the method of healing. Fourth, starting from 'at that time, the elder father', explaining the father explaining the Dharma. Finally, starting from 'Goddess Goodness', explaining understanding after hearing the Dharma. The first two aspects can be understood. Regarding the third aspect, first initiating with prose, then formally asking with four lines of verses. The formal questions are divided into four aspects. First, one line asking about the causes of the sickness. Second, one line asking about the diet for the sickness. Third, one line asking about the medicine for the sickness. Fourth, one line asking about the time for the sickness. The causes of the sickness refer to the four elements (mahābhūta), five organs (pañcendriya), and five conditions. Imbalance of the four elements and damage to the five organs cause sickness in the senses. For example, a bad liver causes eye disease, and bad kidneys cause deafness. The causes of sickness are often due to prolonged sitting and excessive sleep causing water diseases, prolonged walking, leaning, and talking causing wind diseases. Also, prolonged sitting causes heat diseases, and excessive indulgence causes one
切病則等分病也。又火少令痰飲多。若火多令熱多。若風多吹火增熱。水多痰增冷也。病飲食者有六。一過量食。二小量食。三過時食。大饑方食。四逆時食。未饑強與。五妨礙食。食肉竟飲生乳等。六不曾食而強食之。如南人飲漿。北人如飲乳。又蘇蜜等分服之即死。又苦菜和蜜食令不能男。並是妨礙食。又風病人食冷濕味令人度壽。若熱病飲酒。食小麥生牛肉等令人失眼咄血。若痰病食甜肥辛酢。令人𡃤鼻多汁㿃下等。文言身火不滅者。若食飽熱病。應息而不息者有病故也。水過損肺即是痰病也。治病藥者病難有四。一風二痰三熱四等分。此四種各有三品。一者可治此是新病。四大猶強也。二者恒治不差。此是四大過傷也。三者不可治。見有必死相故。若論藥品如下文說。病時節者。四月至五月風生時。六月七月風病起時。八月九月風滅時。次六月七月熱生時。八月九月熱起時。十月至正月熱滅時。次十月至正月水生時。二月三月水病起時。四月至七月水病滅時也。就大段第四答中有二。初一行是佛序父答。后十六行正是父答。于中有二。初三行定時節。后十三行正是治病之方。三三本攝者解有二師。初解云。一年有四時謂春夏秋冬。春為氣首冬為氣末。一時之中各有三月日。謂孟仲季。正月孟春二月仲春三月季
【現代漢語翻譯】 現代漢語譯本 切病，就是將疾病進行分類。火元素少會導致痰飲增多。如果火元素過多，會導致熱癥增多。如果風元素過多，就像吹火一樣增加熱量。水元素過多，痰就會增多，導致寒癥加重。因飲食導致的疾病有六種：一是過量飲食；二是少量飲食；三是過了時間才吃，比如非常飢餓時才吃；四是逆時節飲食，還沒餓就強迫自己吃；五是妨礙飲食，比如吃了肉之後立刻喝生牛奶等；六是不習慣的食物強行食用，比如南方人喝米漿，北方人喝牛奶。另外，蘇蜜等量混合服用會導致死亡。苦菜和蜂蜜一起食用會導致男子喪失性功能，這些都屬於妨礙飲食。風病患者食用寒冷潮濕的食物會減損壽命。熱病患者飲酒，食用小麥、生牛肉等會導致失明或吐血。痰病患者食用甜膩、肥厚、辛辣、酸澀的食物，會導致鼻塞、多涕、下痢等癥狀。文中所說的『身火不滅』，是指如果吃飽后得了熱病，應該休息卻不休息，這是因為身體有疾病的緣故。水元素過多會損傷肺部，這就是痰病。治療疾病的藥物，疾病的種類大致有四種：一是風病，二是痰病，三是熱病，四是等分病（指各種元素不平衡的疾病）。這四種疾病每種又分為三個等級：一是可治癒的，這是新病，四大元素（地、水、火、風）還比較強盛；二是持續治療也不見好轉的，這是四大元素過度損傷；三是不可治癒的，因為已經出現了必死的徵兆。關於藥品的討論，將在下文說明。疾病發生的時間，四月到五月是風元素產生的時候，六月七月是風病開始的時候，八月九月是風元素消滅的時候。接下來，六月七月是熱元素產生的時候，八月九月是熱病開始的時候，十月到正月是熱元素消滅的時候。接下來，十月到正月是水元素產生的時候，二月三月是水病開始的時候，四月到七月是水病消滅的時候。在第四大段的回答中，有兩部分。最初一行是佛的序言，後面十六行是父親的回答。在父親的回答中，又分為兩部分，最初三行是確定時節，後面十三行是具體的治療方法。『三三本攝』有兩種解釋。第一種解釋是，一年有四個季節，即春夏秋冬。春季是氣之始，冬季是氣之末。每個季節中各有三個月，即孟月、仲月、季月。正月是孟春，二月是仲春，三月是季春。
【English Translation】 English version 'Cutting' diseases means classifying them. A deficiency of the fire element leads to an increase in phlegm and fluid retention. An excess of the fire element leads to an increase in heat-related ailments. An excess of the wind element is like blowing on a fire, increasing the heat. An excess of the water element increases phlegm, leading to a worsening of cold-related ailments. Diseases caused by diet are of six kinds: first, overeating; second, undereating; third, eating at the wrong time, such as only eating when extremely hungry; fourth, eating against the seasons, forcing oneself to eat when not hungry; fifth, harmful combinations of food, such as drinking raw milk immediately after eating meat; sixth, forcing oneself to eat foods one is not accustomed to, such as a Southerner drinking rice water or a Northerner drinking milk. Furthermore, equal parts of Su honey taken together will cause death. Eating bitter vegetables with honey will cause a man to lose his virility; these are all harmful combinations of food. For wind disease sufferers, eating cold, damp foods will shorten their lifespan. For heat disease sufferers, drinking alcohol, eating wheat, raw beef, etc., will cause blindness or vomiting of blood. For phlegm disease sufferers, eating sweet, fatty, spicy, or sour foods will cause nasal congestion, excessive mucus, diarrhea, etc. The phrase 'the body's fire not extinguished' refers to someone who, after eating a full meal and contracting a heat disease, should rest but does not, because of an underlying illness. An excess of the water element damages the lungs, which is phlegm disease. As for medicines for treating diseases, there are roughly four types of diseases: first, wind disease; second, phlegm disease; third, heat disease; fourth, 'equal division' disease (referring to diseases caused by an imbalance of various elements). Each of these four types is further divided into three grades: first, curable, which is a new disease where the four great elements (earth, water, fire, wind) are still relatively strong; second, constantly treated but not improving, which is where the four great elements are excessively damaged; third, incurable, because signs of certain death have already appeared. The discussion of medicines will be explained below. The timing of diseases: April to May is when the wind element arises; June and July are when wind diseases begin; August and September are when the wind element disappears. Next, June and July are when the heat element arises; August and September are when heat diseases begin; October to January are when the heat element disappears. Next, October to January are when the water element arises; February and March are when water diseases begin; April to July are when water diseases disappear. In the fourth major section of the answer, there are two parts. The first line is the Buddha's preface, and the following sixteen lines are the father's answer. Within the father's answer, there are two parts: the first three lines establish the timing, and the following thirteen lines are the specific treatment methods. 'Three three original collections' has two interpretations. The first interpretation is that there are four seasons in a year, namely spring, summer, autumn, and winter. Spring is the beginning of the qi, and winter is the end of the qi. Each season has three months, namely the first month, the middle month, and the last month. The first month is the first month of spring (Mengchun), the second month is the middle month of spring (Zhongchun), and the third month is the last month of spring (Jichun).
春。后三時例爾。正月為本攝后兩月悉屬春分。四月為本攝后兩月悉屬夏分。七月為本攝后兩月悉屬秋分。十月為本攝后兩月悉屬冬分。四時各有三月。故言三三而說。初月為本攝后三月。故云三三本攝。此是本攝末。又言。正月二月正是春時。木于中王。土寄三月攝屬春時。四月五月正是夏時。火于中王。土寄六月攝屬夏時。七月八月正是秋時。金于中王。土寄九月攝屬秋時。十月十一月正是冬時。水于中王。土寄臘月攝屬冬時。土寄四季以正時為本。各各三月並攝於中土故言三三本攝。此是主攝客。客是土也。第二解云。依佛法中年有三時謂冬春夏。冬為氣首夏為氣末。一時之中各有四月。廢去秋時。三時之中各攝秋時一月故。一時中有四月日。故言三三本攝。初三字舉秋時三月也。次三本字謂冬春夏中本三月也。四時之中何故偏廢秋時者。釋言。凡有二義。一為破保常之執。秋時成就人皆此時保常為樂故。欲破其執廢去秋時。二開后安居立迦提月。安居本名夏坐。八月半以還若是秋時便成秋坐。故宜廢之也。二二現時者亦有二解。第一解言。四時之中各二月日以為正時。土寄四季各以月日攝屬陰陽合成六時。六時者正月二月是木王現時。四月五月是火王現時。七月八月是金王現時。十月十一月是水王現時。十二
【現代漢語翻譯】 現代漢語譯本 春季。之後的三個月也是如此。正月作為根本，統攝後面的兩個月，都屬於春分。四月作為根本，統攝後面的兩個月，都屬於夏分。七月作為根本，統攝後面的兩個月，都屬於秋分。十月作為根本，統攝後面的兩個月，都屬於冬分。四季各有三個月，所以說『三三』。初月作為根本，統攝後面的三個月，所以說『三三本攝』。這是根本統攝末尾的情況。 又說，正月、二月正是春季，木在其中旺盛。土寄託在三月，統攝屬於春季。四月、五月正是夏季，火在其中旺盛。土寄託在六月，統攝屬於夏季。七月、八月正是秋季，金在其中旺盛。土寄託在九月，統攝屬於秋季。十月、十一月正是冬季，水在其中旺盛。土寄託在臘月，統攝屬於冬季。土寄託在四季，以正時為根本，各自三個月都統攝於中央的土，所以說『三三本攝』。這是主體統攝客體，客體就是土。 第二種解釋說，依照佛法，一年中有三個時節，分別是冬季、夏季和春季。冬季是氣的開始，夏季是氣的結束。每個時節中有四個月，廢除了秋季。三個時節各自統攝秋季的一個月。所以，每個時節中有四個月。所以說『三三本攝』。前面的『三三』指的是秋季的三個月。後面的『三本』指的是冬季、春季、夏季中的根本三個月。 四季之中為什麼偏偏廢除秋季呢？解釋說，大概有兩個原因。一是爲了破除保持恒常的執念。秋季成就，人們都認為此時可以保持恒常，以此為樂。爲了破除這種執念，所以廢除秋季。二是開啟後面的安居，設立迦提月（Kathika-masa）。安居本來的名稱是夏坐。八月半以後，如果是秋季，就變成了秋坐。所以應該廢除秋季。『二二現時』也有兩種解釋。第一種解釋說，四季之中各有二個月作為正時。土寄託在四季，各自以月日統攝屬於陰陽，合成了六時。六時是：正月、二月是木旺盛的現時，四月、五月是火旺盛的現時，七月、八月是金旺盛的現時，十月、十一月是水旺盛的現時，十二月
【English Translation】 English version Spring. The following three periods are similar. The first month is the root, governing the following two months, all belonging to the spring equinox. The fourth month is the root, governing the following two months, all belonging to the summer solstice. The seventh month is the root, governing the following two months, all belonging to the autumn equinox. The tenth month is the root, governing the following two months, all belonging to the winter solstice. Each of the four seasons has three months, hence the saying 'three three'. The first month is the root, governing the following three months, hence the saying 'three three root governing'. This is the root governing the end. It is also said that the first and second months are precisely the time of spring, with wood flourishing within. Earth is entrusted to the third month, governing and belonging to spring. The fourth and fifth months are precisely the time of summer, with fire flourishing within. Earth is entrusted to the sixth month, governing and belonging to summer. The seventh and eighth months are precisely the time of autumn, with metal flourishing within. Earth is entrusted to the ninth month, governing and belonging to autumn. The tenth and eleventh months are precisely the time of winter, with water flourishing within. Earth is entrusted to the twelfth month, governing and belonging to winter. Earth is entrusted to the four seasons, taking the proper time as the root, each with three months all governed by the central earth, hence the saying 'three three root governing'. This is the subject governing the object, the object being earth. The second explanation says that according to Buddhist teachings, there are three seasons in a year, namely winter, summer, and spring. Winter is the beginning of the 'qi' (vital energy), and summer is the end of the 'qi'. Each season has four months, with autumn being discarded. The three seasons each govern one month of autumn. Therefore, each season has four months. Hence the saying 'three three root governing'. The first 'three three' refers to the three months of autumn. The second 'three root' refers to the root three months of winter, spring, and summer. Why is autumn specifically discarded among the four seasons? The explanation is that there are roughly two reasons. One is to break the attachment to preserving permanence. With the accomplishment of autumn, people all believe that they can preserve permanence at this time and take pleasure in it. To break this attachment, autumn is discarded. The second is to initiate the subsequent 'an-ju' (monastic retreat) and establish the Kathika-masa (month of Kathika). The original name of 'an-ju' is summer sitting. After the middle of the eighth month, if it were autumn, it would become autumn sitting. Therefore, it should be discarded. There are also two explanations for 'two two present time'. The first explanation says that each of the four seasons has two months as the proper time. Earth is entrusted to the four seasons, each governing and belonging to yin and yang with months and days, combining to form six periods. The six periods are: the first and second months are the present time of wood flourishing, the fourth and fifth months are the present time of fire flourishing, the seventh and eighth months are the present time of metal flourishing, the tenth and eleventh months are the present time of water flourishing, the twelfth
月三月是陽土寄王。六月九月是陰土寄王。王名為現。故言二二現時足滿六時。第二解言。依法三時時有四月。各有初分後分合成六時。六時者。從臘月十六日至二月十五日。此二月是春時初分現。從二月十六日至四月十五日。此二月是春時後分現。從四月十六日至六月十五日。此二月是夏時初分現。從六月十六日至八月十五日。此二月是夏時後分現。從八月十六日至十月十五日。此二月是冬時初分現。從十月十六日至臘月十五日。此二月是冬時後分現。故言若二二說足滿六時。就第二正答中有二。初十一行半明隨時發病。次一行半明違時動病。就初有七。初一行答上第二病飲食問。次一行答上第一病因緣問。第三一行半答上第三病湯藥問。第四二行答上第四病時節問。第五兩行半重答上第三治病藥問。第六兩行重答上第二病飲食問。第七二行半重答上第三治病藥問。所以三過重答治病藥問者。初一段示未得病前以藥防護。次一段明得病時以藥治之。后一段明治病之後以藥補之。所以兩過答第二者。初明食能資身無病。后明食慾損身生病。第一文言醫方所說者。謂本草諸藥方中明飲食有宜不宜。不宜不依之也。第二中言代謝增損者。謂四時來去四大增損也。第三中言六大者。即是六府。一大腸二小腸三脾四三焦。就二
傍光為六。第四中言風病夏動者。夏毛孔開通外風得入故也。熱病秋動者。秋時毛孔閉塞熱伏內不通故也。第三等分冬發者。春時動水肺病不差。至秋動熱熱病不差。至冬具動一切病故也。肺病春增者。二月三月是二陰痰病起時故也。第五中言風病夏服肥膩等者。夏月毛孔開通。宜以肥膩塞之。咸酢性熱消水。令體堅實令風不入。熱食流汗風出。又治虛冷風不得入也。冷甜即是蘇乳等能治熱也。等分冬服甜酢肥膩肥膩治風也。肺病服肥膩者。毛孔令水不入。辛熱消水故能治肺病也。第六中言飽發肺病者。食飽既多腸胃盈滿故發肺病。消時發熱者。始食爛䔳熱還發食消也。后風聚虛中故發風病。第七中言風以酥膩者。風虛疏故以膩補之。熱勢未盡。欲蕩治心腹故服下藥也。等分病應以酥膩治風。以甜除熱。以辛除水。肺病是水宜服吐藥。次一行半除違時病。準前訊息之也。從時長者子下是大段第二。于中有三。初明善言慰喻。輕病即愈。病重者。與藥乃愈。第三合結。文相可見。
流水長者子品 此品第二明記近因。與前三異。一者前于同類人道生慈。此中異類畜生生慈。二者前治身病之慈。此除心病之慈。三者前明世間之慈。此明出世之慈。有此三異。是以此品名得記近因。此品有三。初嘆除病之德。二明救魚
【現代漢語翻譯】 現代漢語譯本 傍光為六（指六種病因）。第四（段）中說風病在夏天發作是因為夏天毛孔張開，外面的風容易進入的緣故。熱病在秋天發作是因為秋天毛孔閉塞，熱氣鬱積在內無法散發的緣故。第三等分（段）說冬天發病，是因為春天發作的水病和肺病無法痊癒，到了秋天發作的熱病也無法痊癒，到了冬天各種病癥一起發作的緣故。肺病在春天加重，是因為二月、三月是陰氣旺盛，痰病容易發作的時候。第五（段）中說風病在夏天服用肥膩食物等，是因為夏天毛孔張開，應該用肥膩的食物來堵塞毛孔，用鹹味、酸味和熱性的食物來消除水氣，使身體堅實，使風邪無法進入。吃熱的食物使身體流汗，風邪就能排出。又可以治療虛寒，使風邪無法侵入。寒冷和甜味的食物，比如酥油和牛奶等，能夠治療熱病。等分（段）說冬天服用甜味、酸味和肥膩的食物，肥膩的食物可以治療風病。肺病服用肥膩的食物，可以使毛孔閉合，水氣無法進入，辛辣和熱性的食物可以消除水氣，所以能夠治療肺病。第六（段）中說吃飽了容易發作肺病，是因為吃得太多，腸胃脹滿，所以容易發作肺病。消化的時候發熱，是因為剛開始吃容易腐爛的食物，熱氣還會發散，食物消化的時候也會發熱。之後風邪聚集在虛弱的身體中，所以容易發作風病。第七（段）中說用酥油來滋養風病，是因為風病是虛弱和疏鬆的，所以用油膩的食物來滋補。如果熱勢還沒有完全消退，想要盪滌和治療心腹，所以要服用瀉藥。等分（段）的病癥應該用酥油來治療風病，用甜味來消除熱氣，用辛辣來消除水氣。肺病是水病，應該服用催吐的藥物。接下來一行半（的內容）是去除不合時宜的病癥，按照前面的方法來斟酌處理。從『時長者子』開始是第二大段，其中有三（部分）。首先說明用善言來安慰，輕微的病癥就能痊癒。病重的，給予藥物才能痊癒。第三（部分）是總結，文意顯而易見。 《流水長者子品》這一品是第二品，說明記錄近期的因緣，與前面的三（品）不同。一是前面是對同類的人道生起慈悲，這裡是對異類的畜生生起慈悲。二是前面是治療身體疾病的慈悲，這裡是去除心病的慈悲。三是前面是說明世間的慈悲，這裡是說明出世間的慈悲。有這三種不同，因此這一品的名字叫做『得記近因』。這一品有三（部分）。首先讚歎去除疾病的功德，二是說明救魚（的故事）。
【English Translation】 English version The six '傍光' (bàng guāng) refer to six causes of illness. The fourth section states that wind disorders manifest in summer because the pores are open, allowing external wind to enter. Heat disorders manifest in autumn because the pores are closed, trapping heat inside. The third '等分' (děng fēn) section says that illnesses manifest in winter because water and lung disorders that began in spring have not healed, and heat disorders that began in autumn have not healed either, leading to a combination of all illnesses in winter. Lung disorders worsen in spring because February and March are times when yin energy is strong and phlegm disorders easily arise. The fifth section states that for wind disorders in summer, one should consume fatty foods because the pores are open, and fatty foods can block them. Salty, sour, and hot foods eliminate water, strengthening the body and preventing wind from entering. Eating hot foods causes sweating, which expels wind. It also treats deficiency and cold, preventing wind from entering. Cold and sweet foods like ghee and milk can treat heat. The '等分' (děng fēn) section says to consume sweet, sour, and fatty foods in winter; fatty foods treat wind disorders. Consuming fatty foods for lung disorders closes the pores, preventing water from entering, while spicy and hot foods eliminate water, thus treating lung disorders. The sixth section states that overeating can trigger lung disorders because the stomach and intestines become full. Fever during digestion occurs because easily rotten foods generate heat, and the heat is released during digestion. Afterward, wind gathers in the weakened body, causing wind disorders. The seventh section states that wind disorders should be treated with ghee because wind disorders are characterized by weakness and looseness, which ghee can replenish. If the heat has not completely subsided and one wants to cleanse the heart and abdomen, one should take purgatives. '等分' (děng fēn) disorders should be treated with ghee for wind, sweetness for heat, and spiciness for water. Lung disorders are water disorders and should be treated with emetics. The next one and a half lines discuss removing untimely illnesses, which should be handled according to the previous methods. The section beginning with '時長者子' (Shí cháng zhě zǐ) is the second major section, which has three parts. First, it explains that kind words of comfort can heal minor illnesses, while severe illnesses require medication. The third part is a conclusion, and the meaning is clear. The chapter 'The Story of the Stream-Dwelling Elder's Son' is the second chapter, explaining the recording of recent causes, which differs from the previous three chapters. First, the previous chapters generated compassion for beings of the same kind (humans), while this chapter generates compassion for beings of a different kind (animals). Second, the previous chapters were about compassion for treating physical illnesses, while this chapter is about compassion for removing mental illnesses. Third, the previous chapters explained worldly compassion, while this chapter explains transcendent compassion. Because of these three differences, this chapter is named 'Recording Recent Causes'. This chapter has three parts. First, it praises the merit of removing illnesses, and second, it explains the story of saving fish.
之功。三結會古今。就初有兩。初明長者除病。二從以病除故下明眾生修福。恭敬讚歎以報恩。就大段第二中亦二。初明長者救魚。二從醉酒而臥下明十千魚報恩。就初有二。初明夫妻二子本生。二從是長者子下明本生事。于中有二。初明長者見魚樹神教救生慈悲心。即是明慈悲體。二從時此空池下明慈悲用。于中有二。初明財施。二從與魚食已下明法施。就大段第二報恩中有三。初明生天。二從爾時十千下明報恩。三從時閻浮提下明國王覺悟。文相可見。
捨身品 此品明釋迦苦行以成壽量之果。傍顯授記。就品有二。初問后答。答中有三。初現寶塔。二從爾時世尊欲為大眾下明寶塔緣。三從是名禮塔下小許文結酬上問。就初有二。初明現塔眾喜神問佛釋。二從爾時佛告下明現舍利讚歎禮拜。就大段第二明緣起中有二。一從初訖偈說舍利因緣。二從偈后長行明寶塔因緣。就初有二。初長行后偈頌。就長行中有二。一經家標。二從阿難下明如來說。于中有二。初明本生。二從是三王子下明本事。于中有三。初明捨身因緣。二從爾時王子還至虎所下正明捨身。三從爾時第一王子下明眷屬悲苦。就初有三。一明遊山共議。二從時諸王子下明見虎共議。三從爾時第三王子下明思惟捨身。何由得知產來七日者有四義。一
【現代漢語翻譯】 現代漢語譯本：的功德。三結貫古今。就第一部分有兩點。首先說明長者祛除疾病。其次從『以病除故』開始說明眾生修福，恭敬讚歎以報恩。就大段第二部分也有兩點。首先說明長者救魚。其次從『醉酒而臥』開始說明十千條魚報恩。就第一部分有兩點。首先說明夫妻二子的本生故事。其次從『是長者子』開始說明本生事蹟。其中有兩點。首先說明長者見魚，樹神教導他救生，生起慈悲心。這就是說明慈悲的本體。其次從『時此空池』開始說明慈悲的運用。其中有兩點。首先說明財佈施。其次從『與魚食已』開始說明法佈施。就大段第二部分報恩中有三點。首先說明魚生天。其次從『爾時十千』開始說明報恩。再次從『時閻浮提』開始說明國王覺悟。文句的表象可以見到。
捨身品：此品說明釋迦牟尼的苦行以成就壽量的果報，同時顯現授記。就此品有兩部分。先是提問，后是回答。回答中有三點。首先顯現寶塔。其次從『爾時世尊欲為大眾』開始說明寶塔的因緣。再次從『是名禮塔』開始用少量文字總結，酬謝之前的提問。就第一部分有兩點。首先說明顯現寶塔，大眾歡喜，神詢問佛陀解釋。其次從『爾時佛告』開始說明顯現舍利，讚歎禮拜。就大段第二部分說明緣起中有兩點。一是從開始到偈頌說完舍利的因緣。二是從偈頌后的長行文字說明寶塔的因緣。就第一部分有兩點。先是經家的標示，其次從『阿難』開始說明如來說法。其中有兩點。首先說明本生故事。其次從『是三王子』開始說明本事。其中有三點。首先說明捨身因緣。其次從『爾時王子還至虎所』開始正式說明捨身。再次從『爾時第一王子』開始說明眷屬的悲苦。就第一部分有三點。一說明遊山共議。二是從『時諸王子』開始說明見虎共議。三是從『爾時第三王子』開始說明思惟捨身。如何得知產來七日者有四種意義。一
【English Translation】 English version: The merit of. The three connect the past and the present. There are two parts to the first section. The first explains how the elder removes illness. The second, starting from 'because the illness is removed,' explains how sentient beings cultivate blessings, respectfully praise, and repay kindness. There are also two parts to the second major section. The first explains how the elder saves the fish. The second, starting from 'drunk and asleep,' explains how ten thousand fish repay kindness. There are two parts to the first section. The first explains the Jataka (previous life) story of the couple and their two children. The second, starting from 'the elder's son,' explains the events of the Jataka. Within this, there are two points. The first explains how the elder sees the fish, and the tree spirit teaches him to save lives, giving rise to compassion. This explains the essence of compassion. The second, starting from 'at that time, this empty pond,' explains the application of compassion. Within this, there are two points. The first explains the giving of wealth (Dāna). The second, starting from 'after feeding the fish,' explains the giving of Dharma (teaching). There are three points in the second major section on repaying kindness. The first explains the fish being born in the heavens. The second, starting from 'at that time, ten thousand,' explains the repayment of kindness. The third, starting from 'at that time, Jambudvipa (the continent where humans live),' explains the king's awakening. The appearance of the text is visible.
'The Chapter on Giving Up the Body': This chapter explains Shakyamuni's (釋迦) ascetic practices to achieve the fruit of longevity, while also revealing predictions. There are two parts to this chapter. First is the question, then the answer. There are three points in the answer. First, the appearance of the treasure stupa (寶塔). Second, starting from 'at that time, the World Honored One (世尊), desiring to benefit the multitude,' explains the causes and conditions of the treasure stupa. Third, starting from 'this is called paying homage to the stupa,' uses a small amount of text to summarize and repay the previous question. There are two points in the first section. The first explains the appearance of the treasure stupa, the joy of the multitude, and the gods asking the Buddha (佛陀) for an explanation. The second, starting from 'at that time, the Buddha told,' explains the appearance of the relics (舍利), praising and paying homage. There are two points in the second major section explaining the causes and conditions. One is from the beginning to the end of the verses explaining the causes and conditions of the relics. The second is from the prose after the verses explaining the causes and conditions of the treasure stupa. There are two points in the first section. First is the indication by the sutra compiler (經家), second, starting from 'Ananda (阿難),' explains the Buddha's teaching. Within this, there are two points. First, explains the Jataka story. Second, starting from 'the three princes,' explains the actual events. Within this, there are three points. First, explains the causes and conditions of giving up the body. Second, starting from 'at that time, the princes returned to the tiger's place,' formally explains giving up the body. Third, starting from 'at that time, the first prince,' explains the sorrow of the family. There are three points in the first section. One explains discussing together while traveling in the mountains. Two, starting from 'at that time, the princes,' explains discussing together upon seeing the tiger. Three, starting from 'at that time, the third prince,' explains contemplating giving up the body. How to know that the one who has been born for seven days has four meanings. One
虎子額上有七點。二見眼始開。三虎饑臨死可知七日不食。四者鬼神語之如樹神導十千魚。但經不出耳。就第三明思惟捨身中有三。初思惟捨身時至。二從何以故下正思惟欲捨身。三從勇猛勘任下發遣二兄。就第二正欲舍中有二。一思惟捨身修涅槃因。二從複次若舍是身下思惟捨身求涅槃果。就初有二。一思此身有四非常。二從我於今日下思惟修因。初中先明苦。然復不免下明無常。是身不堅下明空無我。可惡如賊下明不凈。就第二明因中初明自行。于生死下明化他行。就第二求涅槃果中有二。一明思惟身患。二從是故我今下求涅槃果。初中一明苦無常。二從唯有下明空無我。三從是身不凈下明不凈。就第二求涅槃中有二。一明自證。二從證成如是下明化他。就初有兩。初明總求涅槃。二從永離下明別求三點。即為三。初求解脫。二從無下求般若。三從具足下法求身。就大段第二正捨身中有二。一明王子發願捨身現種種瑞。二從是虎爾時下明為虎所食。就大段第三眷屬悲苦中有三。初明二兄悲苦。二從小王子下明侍從悲苦。三從爾時王妃下明父母悲苦。就大段第二偈頌中有三。初二行總明捨身大意。二從我念宿命下正頌上長行。三從佛告樹神下五行半偈。明結會古今。文處分開不須煩論。
贊佛品 是大段第三
【現代漢語翻譯】 現代漢語譯本 虎子的額頭上有七個點。當他第二次睜開眼睛時，就知道他已經餓到瀕臨死亡，可能七天沒有進食了。第四點是鬼神會與他交流，比如樹神引導一萬條魚給他，只是（虎子）聽不見罷了。關於第三部分，明瞭思惟捨身，其中有三點：首先，思惟捨身的時機已到；其次，從『從何以故』開始，正式思惟想要捨身；第三，從『勇猛勘任』開始，遣走兩個哥哥。關於第二點，正式想要捨身，其中有兩點：一是思惟捨身是爲了修涅槃的因；二是從『複次若舍是身』開始，思惟捨身是爲了求涅槃的果。關於第一點，有兩點：一是思惟此身有四種非常；二是從『我於今日』開始，思惟修因。在第一點中，首先闡明苦。然後從『然復不免』開始，闡明無常。從『是身不堅』開始，闡明空無我。從『可惡如賊』開始，闡明不凈。關於第二點，闡明因，首先闡明自行，從『于生死』開始，闡明化他行。關於第二點，求涅槃果，其中有兩點：一是闡明思惟身體的患難；二是從『是故我今』開始，求涅槃果。在第一點中，一是闡明苦和無常；二是從『唯有』開始，闡明空無我；三是從『是身不凈』開始，闡明不凈。關於第二點，求涅槃，其中有兩點：一是闡明自證；二是從『證成如是』開始，闡明化他。關於第一點，有兩點：一是闡明總求涅槃；二是從『永離』開始，闡明分別求三點，即分為三點：首先，求解脫；其次，從『無』開始，求般若（智慧）；第三，從『具足』開始，求法身。關於大段的第二部分，正式捨身，其中有兩點：一是闡明王子發願捨身，顯現種種瑞相；二是從『是虎爾時』開始，闡明被老虎吃掉。關於大段的第三部分，眷屬的悲苦，其中有三點：首先，闡明兩個哥哥的悲苦；其次，從『小王子』開始，闡明侍從的悲苦；第三，從『爾時王妃』開始，闡明父母的悲苦。關於大段的第二部分，偈頌，其中有三點：首先，前兩行總括闡明捨身的大意；其次，從『我念宿命』開始，正式用偈頌讚頌上面的長行文；第三，從『佛告樹神』開始，用五行半的偈頌，闡明總結古今。文句段落已經分開，不需要再繁瑣地討論。 贊佛品（praise of Buddha）是大段的第三部分
【English Translation】 English version The tiger cub had seven spots on its forehead. When it opened its eyes for the second time, it was known that it was starving to death, possibly having not eaten for seven days. The fourth point is that ghosts and spirits would communicate with it, such as the tree spirit guiding ten thousand fish to it, but (the tiger cub) simply couldn't hear it. Regarding the third part, clarifying the contemplation of giving up the body, there are three points: First, contemplating that the time to give up the body has arrived; second, starting from 'From what reason,' formally contemplating wanting to give up the body; third, starting from 'Courageously enduring,' sending away the two elder brothers. Regarding the second point, formally wanting to give up the body, there are two points: One is contemplating that giving up the body is to cultivate the cause of Nirvana; the other is starting from 'Furthermore, if giving up this body,' contemplating that giving up the body is to seek the fruit of Nirvana. Regarding the first point, there are two points: One is contemplating that this body has four kinds of impermanence; the other is starting from 'I, today,' contemplating cultivating the cause. In the first point, first clarifying suffering. Then, starting from 'Yet still cannot avoid,' clarifying impermanence. Starting from 'This body is not firm,' clarifying emptiness and no-self. Starting from 'Detestable like a thief,' clarifying impurity. Regarding the second point, clarifying the cause, first clarifying self-practice, starting from 'In birth and death,' clarifying the practice of transforming others. Regarding the second point, seeking the fruit of Nirvana, there are two points: One is clarifying contemplating the suffering of the body; the other is starting from 'Therefore, I now,' seeking the fruit of Nirvana. In the first point, one is clarifying suffering and impermanence; the other is starting from 'Only have,' clarifying emptiness and no-self; the third is starting from 'This body is impure,' clarifying impurity. Regarding the second point, seeking Nirvana, there are two points: One is clarifying self-realization; the other is starting from 'Realizing thus,' clarifying transforming others. Regarding the first point, there are two points: One is clarifying generally seeking Nirvana; the other is starting from 'Eternally departing,' clarifying separately seeking three points, which are divided into three points: First, seeking liberation; second, starting from 'Without,' seeking Prajna (wisdom); third, starting from 'Complete,' seeking the Dharma body. Regarding the second part of the major section, formally giving up the body, there are two points: One is clarifying the prince vowing to give up the body, manifesting various auspicious signs; the other is starting from 'The tiger at that time,' clarifying being eaten by the tiger. Regarding the third part of the major section, the sorrow of the family, there are three points: First, clarifying the sorrow of the two elder brothers; second, starting from 'The little prince,' clarifying the sorrow of the attendants; third, starting from 'At that time, the queen,' clarifying the sorrow of the parents. Regarding the second part of the major section, the verses, there are three points: First, the first two lines summarize and clarify the main idea of giving up the body; second, starting from 'I remember past lives,' formally praising the long prose above with verses; third, starting from 'The Buddha told the tree spirit,' using five and a half lines of verses, clarifying summarizing the past and present. The sentences and paragraphs have been separated, no need for further tedious discussion. The 'Praise of the Buddha' (Zan Fo Pin) is the third part of the major section.
明流通分。準七卷經有二品。初一品贊能說人德即是讚歎流通。后一品明弘所說教法即是付屬流通。此四卷經唯讚歎流通略無付屬。就品有二。初明他方菩薩讚他方佛。第二明此土大士嘆此世佛。何故彼此各嘆者。嘆顯能說人德彼此無異故。就他方贊中初長行出能贊之人。后偈出所贊之事。于中兩。初十九行讚歎。后一行迴向。就初有三。初七行贊色聲。二從智慧寂滅下七行嘆福慧。三從如來世尊下五行合結。就初有三。初三行半嘆色相好。次一行半嘆音聲。六種清凈者。一大悲觀世音。二大慈濡雅音。三大梵清凈音。四大光普照音。五師子無畏音。六天人丈夫音。次二行結。于中一行結聲一行結色。第二嘆福慧中有二。初一行半嘆內德。二從為諸眾生下五行半嘆外化德。內德中初半行嘆智慧。次半行嘆功德。後半行作譬。嘆外化中初一行表。上半表拔苦。下半表與樂。后四行半廣釋。于中初一行半明拔苦與樂之體。后三行明拔苦與樂之事。就大段第三合結中。初二行明佛德無量。次二行明無人能知。后一行明嘆不能盡。文相可見。就大段第二此間大士贊中有二。初信相贊。后樹神贊。就信相贊中有二。初十行半別贊。二從如來悉知下六行半總嘆。就初有三。初八行嘆色身。次一行半嘆福慧。后一行結。就初有兩。初
【現代漢語翻譯】 現代漢語譯本 明流通分。通常七卷本的經文有兩品。第一品讚揚能說法之人的德行，即是讚歎流通。后一品闡明弘揚所說教法，即是付囑流通。這四卷本的經文只有讚歎流通，略去了付囑。就品而言，分為兩部分。首先闡明他方菩薩讚歎他方佛。第二闡明此土大士讚歎此世佛。為什麼彼此各自讚嘆呢？因為讚歎顯示能說法之人的德行彼此沒有差異。就他方讚歎中，首先長行文指出能讚歎之人。后以偈頌形式指出所讚歎之事。其中分為兩部分。首先十九行是讚歎。后一行是迴向。就讚歎部分，又分為三部分。首先七行讚歎色身和音聲。其次從『智慧寂滅』下七行讚歎福慧。再次從『如來世尊』下五行總結。就讚歎色聲部分，又分為三部分。首先三行半讚歎色相之好。其次一行半讚歎音聲。六種清凈的音聲是：一大悲觀世音（Mahākaruṇā Avalokiteśvara）。二大慈濡雅音。三大梵清凈音。四大光普照音。五師子無畏音。六天人丈夫音。再次兩行是總結。其中一行總結音聲，一行總結色身。第二部分讚歎福慧，分為兩部分。首先一行半讚歎內在的德行。其次從『為諸眾生』下五行半讚歎外在的化德。內在德行中，首先半行讚歎智慧。其次半行讚歎功德。後半行作比喻。讚歎外在化德中，首先一行表述。上半部分表述拔除痛苦。下半部分表述給予快樂。后四行半是廣泛解釋。其中首先一行半闡明拔苦與樂的本體。后三行闡明拔苦與樂的事蹟。就大段第三部分總結中。首先兩行闡明佛的德行無量。其次兩行闡明無人能夠完全知曉。后一行闡明讚歎不能窮盡。文句的表象是可見的。就大段第二部分，此間大士的讚歎分為兩部分。首先是信相贊。后是樹神贊。就信相贊而言，分為兩部分。首先十行半是分別讚歎。其次從『如來悉知』下六行半是總的讚歎。就分別讚歎而言，分為三部分。首先八行讚歎色身。其次一行半讚歎福慧。后一行是總結。就讚歎色身而言，分為兩部分。
【English Translation】 English version Ming Circulation Section. Usually, the seven-fascicle sutras have two chapters. The first chapter praises the virtues of the speaker, which is the praise and circulation. The second chapter clarifies the propagation of the teachings, which is the entrustment and circulation. This four-fascicle sutra only has praise and circulation, omitting the entrustment. In terms of chapters, it is divided into two parts. First, it clarifies the Bodhisattvas from other realms praising the Buddhas of other realms. Second, it clarifies the great beings of this land praising the Buddhas of this world. Why do they praise each other? Because the praise shows that the virtues of the speakers are no different from each other. In the praise from other realms, the long prose first points out the praisers. Then, the verses point out the things being praised. It is divided into two parts. First, nineteen lines are praise. The last line is dedication. In the praise section, it is divided into three parts. First, seven lines praise the physical form and voice. Second, from 'Wisdom and Tranquility' onwards, seven lines praise blessings and wisdom. Third, from 'Tathāgata, World Honored One' onwards, five lines summarize. In the praise of physical form and voice, it is divided into three parts. First, three and a half lines praise the goodness of the physical characteristics. Second, one and a half lines praise the voice. The six kinds of pure voices are: 1. Mahākaruṇā Avalokiteśvara (Great Compassion Avalokiteśvara). 2. Great Compassionate Soft and Elegant Voice. 3. Great Brahma Pure Voice. 4. Great Light Universally Illuminating Voice. 5. Lion's Fearless Voice. 6. Voice of Gods, Humans, and Heroes. Again, two lines are the conclusion. One line concludes the voice, and one line concludes the physical form. The second part praises blessings and wisdom, divided into two parts. First, one and a half lines praise the inner virtues. Second, from 'For all sentient beings' onwards, five and a half lines praise the external transformative virtues. In the inner virtues, the first half line praises wisdom. The second half line praises merit. The last half line makes a metaphor. In the praise of external transformative virtues, the first line expresses. The first half expresses removing suffering. The second half expresses giving happiness. The last four and a half lines are a broad explanation. Among them, the first one and a half lines clarify the essence of removing suffering and giving happiness. The last three lines clarify the deeds of removing suffering and giving happiness. In the third part of the major section, the conclusion. First, two lines clarify the immeasurable virtues of the Buddha. Second, two lines clarify that no one can fully know. The last line clarifies that praise cannot be exhausted. The appearance of the sentences is visible. In the second part of the major section, the praise of the great beings of this land is divided into two parts. First is the praise of faith. Second is the praise of the tree god. In terms of the praise of faith, it is divided into two parts. First, ten and a half lines are separate praise. Second, from 'Tathāgata knows all' onwards, six and a half lines are general praise. In terms of separate praise, it is divided into three parts. First, eight lines praise the physical form. Second, one and a half lines praise blessings and wisdom. The last line is the conclusion. In terms of praising the physical form, it is divided into two parts.
四行嘆色身體。二從光明下嘆色身用。第二嘆福慧可見。第三總結中。上結色身下半結福慧。大段第三總嘆中。初兩行嘆福慧。次四行半嘆色身。就初有二。一行外化一行內德。就后亦兩。初二行外化。次二行半內德。文相可見。第二樹神贊中初出能贊人。從南無下出所嘆事。于中有二。初二十五行半樹神嘆。后二行如來述。就初有三。初十九行半合嘆應化二身。二從聲聞之身下五行別嘆法身。三從我今不疑下一行結請。就初有兩。初十二行半正嘆。二從我常唸佛下七行明渴仰。就初有二。初四行半嘆三身體。二從佛出於世下八行嘆用。初中二。初二行半嘆智慧。次二行嘆功德。初中二。一行表嘆。次一行半釋。非法者。言邪法也。非道者。言邪道也。知有者知世諦也。非有者知真諦也。本性清凈知一實諦也。第二嘆用中有兩。初一行總表出世希有。次七行明希有事。于中有兩。初二行嘆外化德。二從善哉下五行嘆內證德。于中有二。初二行明能證智。二從一切下三行明所證理。諸根寂滅者。言于諸根中煩惱不起是數滅無為。善寂大城者。言大涅槃即是德滅無為也。甚深三昧者謂禪定也。入諸佛所行處者謂智慧也。此禪定智慧即是菩提德也。就第二所證理中。初一行明聖道空。次一行明萬法空。后一行明眾生空。身皆
【現代漢語翻譯】 現代漢語譯本 四行讚歎色身。二從光明下讚歎色身的作用。第二讚歎福慧的顯現。第三總結。上半部分總結色身，下半部分總結福慧。第三大段總贊中，開始兩行讚歎福慧，接著四行半讚歎色身。就前者而言，分為兩部分：一行讚歎外在的化現，一行讚歎內在的德行。就後者而言，也分為兩部分：開始兩行讚歎外在的化現，接著兩行半讚歎內在的德行。文中的脈絡清晰可見。 第二部分是樹神讚歎，首先說明能讚歎的人，從『南無』開始說明所讚歎的事。其中分為兩部分：開始二十五行半是樹神的讚歎，後面兩行是如來的敘述。就前者而言，分為三部分：開始十九行半是合起來讚歎應化二身，從『聲聞之身』下五行是分別讚歎法身，從『我今不疑』下一行是總結並請求。就第一部分而言，分為兩部分：開始十二行半是正式讚歎，從『我常唸佛』下七行是表明渴求仰慕之情。就正式讚歎而言，分為兩部分：開始四行半是讚歎三身體，從『佛出於世』下八行是讚歎作用。在讚歎三身體中，分為兩部分：開始兩行半是讚歎智慧，接著兩行是讚歎功德。在讚歎智慧中，分為兩部分：一行是表面上的讚歎，接著一行半是解釋。『非法』是指邪法，『非道』是指邪道，『知有』是指知道世俗諦，『非有』是指知道真諦，『本性清凈』是指知道一實諦。 第二部分讚歎作用，分為兩部分：開始一行總括地表明出世的稀有，接著七行說明稀有的事。其中分為兩部分：開始兩行讚歎外化的德行，從『善哉』下五行讚歎內證的德行。在讚歎內證的德行中，分為兩部分：開始兩行說明能證的智慧，從『一切』下三行說明所證的理。『諸根寂滅』是指在諸根中煩惱不起，這是數滅無為。『善寂大城』是指大涅槃，也就是德滅無為。『甚深三昧』是指禪定。『入諸佛所行處』是指智慧。這禪定和智慧就是菩提德。 在第二部分所證的理中，開始一行說明聖道空，接著一行說明萬法空，最後一行說明眾生空。身皆
【English Translation】 English version Four lines of praise for the physical body (Skt: rupa-kaya). The second, starting from 'brightness', praises the function of the physical body. The second praises the manifestation of blessings and wisdom. The third is a summary. The first half summarizes the physical body, and the second half summarizes blessings and wisdom. The third major section is a general praise, with the first two lines praising blessings and wisdom, followed by four and a half lines praising the physical body. Regarding the former, it is divided into two parts: one line praises the external manifestation, and one line praises the internal virtues. Regarding the latter, it is also divided into two parts: the first two lines praise the external manifestation, and the next two and a half lines praise the internal virtues. The structure of the text is clear. The second part is the tree deity's praise, first stating the person who can praise, and starting from 'Namo' (Homage), stating the things being praised. Among them, it is divided into two parts: the first twenty-five and a half lines are the tree deity's praise, and the last two lines are the Tathagata's (Thus Come One) narration. Regarding the former, it is divided into three parts: the first nineteen and a half lines are combined praise for the manifested and transformed bodies (Skt: nirmana-kaya and sambhogakaya), the five lines from 'the body of the Sravaka' (Hearer) separately praise the Dharma body (Skt: dharma-kaya), and the one line from 'I now have no doubt' is a conclusion and request. Regarding the first part, it is divided into two parts: the first twelve and a half lines are formal praise, and the seven lines from 'I constantly remember the Buddha' express longing and admiration. Regarding the formal praise, it is divided into two parts: the first four and a half lines praise the three bodies (trikaya), and the eight lines from 'The Buddha appears in the world' praise the function. In praising the three bodies, it is divided into two parts: the first two and a half lines praise wisdom (Skt: prajna), and the next two lines praise merit (Skt: punya). In praising wisdom, it is divided into two parts: one line is superficial praise, and the next one and a half lines are explanation. 'Non-dharma' refers to evil dharma, 'non-path' refers to evil path, 'knowing existence' refers to knowing the mundane truth (Skt: samvriti-satya), 'non-existence' refers to knowing the ultimate truth (Skt: paramartha-satya), 'inherently pure' refers to knowing the one true reality. The second part praises the function, divided into two parts: the first line generally states the rarity of appearing in the world, and the next seven lines explain the rare things. Among them, it is divided into two parts: the first two lines praise the external virtues, and the five lines from 'Excellent' praise the internal virtues. In praising the internal virtues, it is divided into two parts: the first two lines explain the wisdom that can be realized, and the three lines from 'all' explain the principle that is realized. 'The extinction of the senses' refers to the absence of afflictions in the senses, which is cessation through calculation (Skt: pratisankhya-nirodha) and unconditioned (Skt: asamskrita). 'The great city of perfect tranquility' refers to great Nirvana (Skt: nirvana), which is the cessation of virtue and unconditioned. 'Profound Samadhi' (Skt: samadhi) refers to Dhyana (Skt: dhyana), or meditation. 'Entering the place where all Buddhas walk' refers to wisdom. This Dhyana and wisdom are the virtues of Bodhi (Enlightenment). In the second part, the principle that is realized, the first line explains the emptiness of the holy path, the next line explains the emptiness of all dharmas, and the last line explains the emptiness of sentient beings. All bodies
空寂者。言二乘道空。行虛亦空者。言大乘之道是如來行處。此道空亦空也。性相亦空者。言真實依他離性者故空。分別無相故相亦空也。就大段第二明渴仰中有兩。初四行明彼渴仰愿見。二從唯愿下愿佛慈悲攝受。初中初一行舉唸佛善以愿見。次一行舉禮拜善以愿見。次一行舉修悲行以愿見。次一行舉渴仰憂火以愿見。就第二愿佛攝受中。初一行愿說法水令滅憂火。次一行偈愿佛現身令我常見。次一行偈結請。大段第二別嘆法身中有兩。初三行嘆法身深智。二從如來行處下兩行明物不能知。就初有兩。初一行半明生死虛妄。二從如來下一行半明法身真實。凈如琉璃者。言法身之體離於萬相故名為凈。即是三無性理也。就大段第三結中。上半結法應二身。佛者謂應身也。所行處者是法身也。下半請現化身。
金光明經疏一卷
鋟金光明經疏跋
右金光明經疏一卷。隋嘉祥大師釋曇無讖譯四卷經文所著也。文簡義顯。科節尤精。大有裨于學者焉。頃有人攜來。謀入梓以廣其傳。嗚呼茲文也。雖夙傳於本邦。而隱晦甚久矣。而顯於今者。殆有數而然邪。惜魯魚寫脫差誤不少。遂訪尋原本。精為校讎。傍加國語。授諸印生。聊題其卷尾用識之歲月云。
旹
正德改元歲次辛卯初冬上浣
【現代漢語翻譯】 現代漢語譯本： 空寂者：指的是二乘（聲聞乘和緣覺乘）的道是空性的。行虛亦空者：指的是大乘（菩薩乘）的道是如來所行之處，這個道以及它的空性也是空性的。性相亦空者：指的是真實的依他起性（一切法由因緣和合而生，沒有自性）是空性的，因為分別而產生的無相，所以相也是空性的。
就大段第二部分，闡明渴仰之心，其中包含兩層意思。首先前四行闡明他們渴仰並希望見到佛。其次，從『唯愿』開始，表達希望佛以慈悲之心攝受他們。在第一層意思中，第一行舉唸佛的善行以表達願意見佛。第二行舉禮拜的善行以表達願意見佛。第三行舉修行悲心的善行以表達願意見佛。第四行舉渴仰之心如憂愁之火以表達願意見佛。在第二層意思中，第一行希望佛說法之水來熄滅憂愁之火。第二行以偈頌的形式希望佛顯現真身讓他們能夠常見。第三行以偈頌的形式作總結性的祈請。
大段第二部分，特別讚歎法身，其中包含兩層意思。首先前三行讚歎法身具有深刻的智慧。其次，從『如來行處』開始的兩行闡明眾生無法了解法身。在第一層意思中，前一行半闡明生死是虛妄的。其次，從『如來』開始的一行半闡明法身是真實的。『凈如琉璃』指的是法身的本體遠離一切相，所以被稱為『凈』，也就是三無性（無自性性、無生性、無戲論性）的道理。
就大段第三部分，作總結。前半部分總結法身和應身。『佛』指的是應身。『所行處』指的是法身。後半部分祈請佛顯現化身。
《金光明經疏》一卷
《鋟金光明經疏跋》
右《金光明經疏》一卷，是隋朝嘉祥大師釋曇無讖（Dharmaksema）翻譯的四卷《金光明經》經文所作的疏解。文字簡明扼要，義理清晰，科判條理尤其精當，對學習者大有幫助。近來有人帶來此書，計劃付梓印刷以廣泛流傳。唉！這本書，雖然早已在本國流傳，但隱晦了很久。如今能夠顯現出來，大概是有定數吧。可惜的是，抄寫過程中魯魚亥豕的錯誤不少，於是訪尋原本，精心進行校對，旁邊加上國語註釋，交給印刷者。姑且在書卷末尾題寫這些文字，用來記錄歲月。
時
正德改元辛卯年（1507年）初冬上浣（上旬）
【English Translation】 English version: Emptiness and Stillness: This refers to the emptiness of the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Action is Illusory and also Empty': This refers to the path of the Mahāyāna (Bodhisattvayāna) as the place where the Tathāgata acts. This path and its emptiness are also empty.
'Nature and Characteristics are also Empty': This refers to the fact that the true dependent nature (everything arises from the combination of causes and conditions, without inherent existence) is empty. Because of the absence of characteristics due to discrimination, characteristics are also empty.
In the second major section, the aspiration is clarified, which includes two layers of meaning. First, the first four lines clarify their aspiration and hope to see the Buddha. Second, starting from 'Only wish,' it expresses the hope that the Buddha will receive them with compassion. In the first layer of meaning, the first line cites the good deed of reciting the Buddha's name to express the wish to see the Buddha. The second line cites the good deed of prostration to express the wish to see the Buddha. The third line cites the good deed of practicing compassion to express the wish to see the Buddha. The fourth line cites the aspiration like the fire of sorrow to express the wish to see the Buddha. In the second layer of meaning, the first line hopes that the Buddha's water of Dharma will extinguish the fire of sorrow. The second line, in the form of a verse, hopes that the Buddha will manifest his true body so that they can see him often. The third line makes a concluding prayer in the form of a verse.
The second major section especially praises the Dharmakāya (Dharma Body), which includes two layers of meaning. First, the first three lines praise the Dharmakāya for having profound wisdom. Second, the two lines starting from 'The place where the Tathāgata acts' clarify that sentient beings cannot understand the Dharmakāya. In the first layer of meaning, the first one and a half lines clarify that birth and death are illusory. Second, the one and a half lines starting from 'Tathāgata' clarify that the Dharmakāya is real. 'Pure like crystal' refers to the fact that the essence of the Dharmakāya is far from all appearances, so it is called 'pure,' which is the principle of the three non-natures (absence of self-nature, absence of origination, absence of conceptual proliferation).
In the third major section, a conclusion is made. The first half concludes the Dharmakāya and Nirmāṇakāya (Transformation Body). 'Buddha' refers to the Nirmāṇakāya. 'The place where he acts' refers to the Dharmakāya. The second half prays for the Buddha to manifest the Transformation Body.
Golden Light Sutra Commentary, One Volume
Postscript to the Engraved Golden Light Sutra Commentary
To the right is one volume of the Golden Light Sutra Commentary, which was written by Master Jixiang (Jiāxiáng) of the Sui Dynasty, based on the four-volume Golden Light Sutra translated by Dharmaksema (Tánwúchèn). The text is concise and clear, the meaning is obvious, and the classification is particularly precise, which is of great help to learners. Recently, someone brought this book, planning to have it printed and widely circulated. Alas! This book, although it has long been circulated in this country, has been hidden for a long time. Now that it can be revealed, it is probably destined. Unfortunately, there are many errors in the copying process, so I visited the original, carefully proofread it, added annotations in the national language, and handed it over to the printers. I will write these words at the end of the volume to record the years.
Time:
The first ten days of the first winter month of the Xīnmǎo year (1507) of the Zhengde reign.
比睿山沙門(俊靜)敬筆于東溪本覺院
【現代漢語翻譯】 現代漢語譯本： 比睿山（Hieizan）的沙門（Shamon，指佛教僧侶）俊靜（Shunjo），于東溪本覺院（Toki Hongaku-in）恭敬地書寫。
【English Translation】 English version: Respectfully written by the Shamon (Buddhist monk) Shunjo of Mount Hiei (Hieizan) at Toki Hongaku-in.