T39n1788_金光明最勝王經疏
大正藏第 39 冊 No. 1788 金光明最勝王經疏
No. 1788 [cf. No. 665]
金光明最勝王經疏卷第一
唐三藏法師義凈奉 制譯
翻經沙門慧沼撰
諸有三德圓 群生正調御 所證演真教 深妙諸法門 隨學聖賢僧 凈信歸依者 我今贊斯典 弘法益自他 迴向大菩提 共生登妙覺 虔誠三業禮 唯愿各加護
將釋此經先以五門分別。一敘經之起因。二彰經之宗體。三明經之時利。四辨經之得名。五依文科釋。第一經之起因復有其二。一通起因。二別起因。通謂通諸經。別謂局此教。初通因者。夫一切如來離諸分別。心證定海。智等如如。物我俱亡形聲雙寂。然因修宿願任感機緣。若圓鏡之現形。等虛巖之發響。故有應化垂跡振隨類音。教雖萬差起緣唯二。一由如來大悲所流。二由有情性慾所感。然諸教中隨舉不定。如無量義經。但舉由生性慾所感故彼經云。法無量者。以諸眾生性慾無量。教其所說法亦復無量。法華經第一云。我今亦復如是。知諸眾生有種種欲深心所著。隨其本性以種種因緣譬喻言辭。方便力故而為說法。此經夢見懺悔品云。住壽不可思議劫。隨機說法利群生。天親攝論云。且約由悲云大悲所
【現代漢語翻譯】 現代漢語譯本 大正藏第 39 冊 No. 1788 《金光明最勝王經疏》
No. 1788 [cf. No. 665]
《金光明最勝王經疏》卷第一
唐三藏法師義凈（Yijing）奉 制譯
翻經沙門慧沼（Huizhao）撰
諸佛具有三德圓滿，是眾生的真正調御者。 他們所證悟的真理，演化為深奧微妙的諸法門。 我以清凈的信心歸依隨學聖賢僧眾。 我今天讚歎這部經典，弘揚佛法利益自己和他人。 愿將功德迴向于大菩提（Mahabodhi），共同證得妙覺。 虔誠地以身口意三業禮敬，唯愿諸佛菩薩加持護佑。
將要解釋這部經，首先用五個方面來分別說明：一是敘述經的起因，二是闡明經的宗體，三是說明經的利益，四是辨析經的得名，五是依照經文的科判來解釋。第一，關於經的起因，又有兩種：一是通起因，二是別起因。通起因是指通用於所有經典的起因，別起因是指侷限於這部經的起因。首先說通起因。一切如來（Tathagata）遠離各種分別，以心證入禪定之海，智慧平等如如不動，物與我皆空，形與聲俱寂。然而，由於過去所修的宿願，以及感應機緣，就像圓鏡顯現形像，空曠的山谷發出迴響一樣，所以有應化之身垂跡於世，發出隨順不同根性的聲音。教法雖然千差萬別，但起因只有兩種：一是由如來的大悲心所流露，二是由有情眾生的所感應。然而，各種經典中，所舉的起因並不一定。例如《無量義經》只舉了由眾生所感應，所以該經說：『法無量，因為眾生的**無量，教化他們所用的法也無量。』《法華經》第一品說：『我現在也像這樣，知道眾生有種種慾望，內心深處執著于各種事物，隨順他們的本性，用種種因緣、譬喻、言辭，以方便之力來為他們說法。』這部經的《夢見懺悔品》說：『住世不可思議劫，隨順眾生的根機說法，利益眾生。』天親（Vasubandhu）的《攝論》說：『且從大悲心來說，』
【English Translation】 English version Taisho Tripitaka Volume 39, No. 1788: Commentary on the Golden Light Sutra
No. 1788 [cf. No. 665]
Commentary on the Golden Light Sutra, Volume 1
Translated under Imperial Decree by the Tripitaka Master Yijing (Yijing) of the Tang Dynasty
Written by the Sramana Huizhao (Huizhao), who translated the scriptures
The Buddhas possess the perfection of the Three Virtues, and are the true guides of sentient beings. The truth they have realized is evolved into the profound and subtle Dharma doors. With pure faith, I take refuge in and follow the Sangha of sages and worthies. Today, I praise this scripture, propagating the Dharma to benefit myself and others. May this merit be dedicated to the Great Bodhi (Mahabodhi), together attaining the Wonderful Enlightenment. With sincere body, speech, and mind, I pay homage, and pray that all Buddhas and Bodhisattvas will bless and protect us.
To explain this sutra, I will first use five aspects to distinguish and explain it: first, to narrate the cause of the sutra's arising; second, to clarify the sutra's essence; third, to explain the sutra's benefits; fourth, to analyze the sutra's name; and fifth, to explain it according to the divisions of the sutra text. First, regarding the cause of the sutra's arising, there are two types: the general cause and the specific cause. The general cause refers to the cause that applies to all sutras, and the specific cause refers to the cause that is limited to this sutra. First, let's talk about the general cause. All Tathagatas (Tathagata) are free from all distinctions, and with their minds enter the sea of samadhi, their wisdom is equal and unmoving, objects and self are empty, form and sound are both still. However, due to the past vows they cultivated, and the response to opportunities, just like a round mirror showing images, and an empty valley echoing sounds, therefore, there are manifested bodies appearing in the world, emitting sounds that accord with different dispositions. Although the teachings are varied, there are only two causes: one is flowing from the great compassion of the Tathagata, and the other is the response to the ** of sentient beings. However, in various sutras, the cause mentioned is not necessarily fixed. For example, the Infinite Meaning Sutra only mentions the response to the ** of sentient beings, so that sutra says: 'The Dharma is immeasurable, because the ** of sentient beings are immeasurable, and the Dharma used to teach them is also immeasurable.' The first chapter of the Lotus Sutra says: 'Now I am also like this, knowing that sentient beings have various desires, and in their hearts they are deeply attached to various things, according to their nature, using various causes, metaphors, and words, with the power of skillful means to preach the Dharma to them.' The 'Dream Vision of Repentance' chapter of this sutra says: 'Dwelling in the world for inconceivable kalpas, preaching the Dharma according to the dispositions of sentient beings, benefiting sentient beings.' Vasubandhu's (Vasubandhu) Compendium on the Great Vehicle says: 'Let's talk about it from the perspective of great compassion,'
流十二部經。無性攝論即約機性云自善根力識心所起。二十唯識合說。起因頌云。展轉增上力二識成決定。釋云。謂余相續識差別故。令余差別相續識生。此言相續者身。差別者教。此意由佛身識現名句義。令聞者識名句義生。此由生根熟為能感。如來大悲為能應。多據大悲。利他所以又有二緣。一為法久住。二為利有情故。法華經第一云。種種因緣以無量喻照明佛法開悟眾生。照明佛法為令法久住。是大智。開悟眾生為利有情。是大悲。此經亦爾。懺悔品云住壽不可思議劫隨機說法利群生大悲。如付屬品云汝等誰能發心守護廣宣流佈。能令正法久住世間大智也。或可。令法久住意利有情為大悲也。或可。利益群生令法久住為大智也。亦令聞者修於二利。令法久住修自利。為益有情修利他故。瑜伽論八十二云。若具如是五分說法如五分樂。能令自他生大喜樂。又能引發自他利益。釋此五分如仁王般若疏中具明。又有三緣。一令生欲樂。二令修行。三令斷障。即明。眾生欲聞之法莫過三種。一愿求勝果並利有情。二所修之行。三所除之障。如般若經善現所問。既云諸有發趣菩薩乘者云何住等。明知發趣所餘之乘亦有三種。人天乘中雖不斷種。亦能制伏三惡道障得生人天故各有三。此由機感。又有四緣。一未離苦者欲令離
【現代漢語翻譯】 現代漢語譯本： 流十二部經（佛教經典的不同分類）。《無性攝論》是根據眾生的根器和自善根的力量，識別由心所產生的。《二十唯識論》綜合地闡述了這一點。其中的『起因頌』說：『輾轉增上力，二識成決定。』解釋說：『因為其他相續識的差別，使得其他的差別相續識產生。』這裡說的『相續』指的是身，『差別』指的是教。意思是說，由於佛的身識顯現名句義，使得聽聞者識別名句義產生。這由眾生根性的成熟作為能感的力量，如來的大悲作為能應的力量。更多的是依據大悲心，爲了利益他人，所以又有兩種因緣：一是為使佛法長久住世，二是為利益有情眾生。 《法華經》第一品說：『用種種因緣和無量比喻來照明佛法，開悟眾生。』照明佛法是爲了使佛法長久住世，這是大智慧。開悟眾生是爲了利益有情眾生，這是大悲心。這部經也是這樣。《懺悔品》中說：『住壽不可思議劫，隨機說法利群生大悲。』如同《付屬品》中說：『你們誰能發心守護，廣泛宣傳流佈，能使正法長久住世？』這是大智慧啊！或者可以說，使佛法長久住世是爲了利益有情眾生，這是大悲心。或者可以說，利益群生，使佛法長久住世，這是大智慧。也使聽聞者修習自利和利他兩種利益。使佛法長久住世是修習自利，爲了利益有情眾生是修習利他。 《瑜伽師地論》第八十二卷說：『如果具備這五種成分來說法，就像五種樂器合奏一樣，能使自己和他人產生巨大的喜悅。又能引發自己和他人得到利益。』解釋這五種成分，如同《仁王般若經疏》中詳細說明的那樣。又有三種因緣：一是使眾生生起欲樂，二是使眾生修行，三是使眾生斷除障礙。這說明眾生想要聽聞的佛法，沒有超過這三種：一是愿求殊勝的果報並利益有情眾生，二是所修行的法門，三是所要斷除的障礙。如同《般若經》中善現（須菩提的別名）所問。既然說諸有發趣菩薩乘者，應該如何安住等等，明顯知道發趣其餘的乘也有三種。人天乘中雖然不斷除種子，也能制伏三惡道的障礙，得以投生人天，所以各有三種。這由眾生的根機感應。又有四種因緣：一是對於未脫離痛苦的眾生，想要使他們脫離痛苦。
【English Translation】 English version: The twelve divisions of scriptures (different classifications of Buddhist scriptures). The Wu Xing She Lun (Treatise on the Absence of Nature) relies on the nature of beings and the power of their own good roots to identify what arises from the mind. The Twenty Verses on Consciousness-Only combines these explanations. The 'Verse on the Cause of Arising' says: 'Through the force of mutual increase, the two consciousnesses become definite.' The explanation says: 'Because of the difference in other continuous consciousnesses, other different continuous consciousnesses arise.' Here, 'continuous' refers to the body, and 'difference' refers to the teachings. This means that because the Buddha's body-consciousness manifests names, phrases, and meanings, it causes listeners to recognize the arising of names, phrases, and meanings. This is due to the maturation of beings' faculties as the power to perceive, and the Buddha's great compassion as the power to respond. It relies more on great compassion, and for the benefit of others, there are two causes: first, to make the Dharma long-lasting in the world; second, to benefit sentient beings. The first chapter of the Lotus Sutra says: 'Using various causes and conditions and countless metaphors to illuminate the Buddha-dharma and enlighten sentient beings.' Illuminating the Buddha-dharma is to make the Dharma long-lasting in the world, which is great wisdom. Enlightening sentient beings is to benefit sentient beings, which is great compassion. This sutra is also like this. The Repentance Chapter says: 'Dwelling for inconceivable eons, teaching the Dharma according to the occasion to benefit sentient beings with great compassion.' As the Entrustment Chapter says: 'Who among you can resolve to protect, widely propagate, and spread it, so that the true Dharma may long abide in the world?' This is great wisdom! Or it can be said that making the Dharma long-lasting in the world is to benefit sentient beings, which is great compassion. Or it can be said that benefiting sentient beings and making the Dharma long-lasting in the world is great wisdom. It also enables listeners to cultivate both self-benefit and the benefit of others. Making the Dharma long-lasting in the world is cultivating self-benefit, and benefiting sentient beings is cultivating the benefit of others. The eighty-second volume of the Yogacarabhumi-sastra says: 'If one possesses these five components when teaching the Dharma, it is like the combined playing of five musical instruments, which can cause oneself and others to generate great joy. It can also lead oneself and others to obtain benefits.' Explaining these five components is as detailed in the commentary on the Benevolent King Prajna Sutra. There are also three causes: first, to cause beings to generate desire and joy; second, to cause beings to practice; and third, to cause beings to cut off obstacles. This explains that the Dharma that beings want to hear does not exceed these three: first, the desire to seek superior results and benefit sentient beings; second, the practices to be cultivated; and third, the obstacles to be removed. As asked by Subhuti (another name for Subhuti) in the Prajna Sutra. Since it says that those who have set out on the Bodhisattva path, how should they abide, etc., it is clear that there are also three types of those who have set out on the remaining vehicles. Although the seeds are not cut off in the human and heavenly vehicles, they can also subdue the obstacles of the three evil paths and be reborn in the human and heavenly realms, so each has three. This is due to the response of beings' faculties. There are also four causes: first, for those who have not escaped suffering, wanting to enable them to escape suffering.
苦。未得樂者欲令得樂。未能發心斷惡修善者欲令斷惡修善。未成佛者愿早成佛。此由悲願。故法華經第三云。未度者令度。度是離苦義。未解者令解。解者斷惡修善義。未安者令安。安者令得樂義。未涅槃者令得涅槃。即未成佛愿成佛義。即是如次依四弘願化生次第。法華第三云。眾生常苦惱盲冥無導師。不識苦盡道不知求解脫。乃至云。今佛得最上安穩無漏道。我等及天人為得最大利。此意常苦惱是苦諦。盲冥無導師是集諦。不識苦盡道道諦。不知求解脫滅諦。明先不解。今佛出世示悟使解。令知苦斷集證滅修道。又有五緣。如思益經第二云。若人能于如來所說文字言說章句通達隨順。乃至云。能知如來以何說法。以何隨宜說。以何方便說。以何法門說。以何大悲說。梵天若菩薩能知如來以是五力說。是菩薩能作佛事。以何說法即談法體。以何隨宜即隨機所應。以何方便即示教利喜。于無名言而方便說諸善巧等。以何法門謂於一法諸門辨說。以何大悲謂三十二種大悲。如言諸法無我。而諸眾生不能信解。如來於此而起大悲說令信解。廣如彼說。初四即為大智。第五即為大悲。又初四所起。第五能起。此即眾生為能感如來為能應。由雖迷愚不信不解。然有善根感佛為說。隨此經中所說之法。即為眾生不能信解。佛起
大悲而為演說。如不能解如來壽命。如來悲愍而為說之。準知即是若干大悲。上之三門觀文分別屬。恐煩不舉。又有六緣。如無著般若論說。何故上座須菩提問釋有六因。為斷疑故。為起信故。為入深法故。為不退轉故。為生喜故。為正法久住故。故世尊答亦為斯六。彼論釋意。若有疑者得斷疑故。若已斷疑有樂福德而心未成就。諸菩薩等聞多福德。于般若經起信解故。已成就心者入甚深義故。已得不自輕賤者。由貪受持修行有多功德不復退轉故。已得順攝及凈心者於法自入。及見生喜故。能令未來大乘教法久住者故。此意即為于住修伏有疑之者請說除疑。雖得除疑心樂福德而根未熟。謂於此經持讀之者無多功德故。說校量持經福多令生信解。既生信解成就心者。而能入解甚深之義。既入深義知自堪能修行得果不自輕賤。貪多功德受持。修行不復退轉。既久不退。至抉擇位漸入見道名得順攝及凈心者。於法自悟。及見他入生歡喜故。由此能令法久住不滅。今者此經亦有六義。如如來壽量品妙幢菩薩云。亦復思惟。釋迦如來無量功德。唯于壽命生疑惑心。云何短促唯八十年。四佛為說。即有疑者令得斷疑。又下文云。于百千大劫修行六度而無方便。不如聞此經所生福。又無染著陀羅尼品云。若阿僧企耶三千大千世界。滿
【現代漢語翻譯】 現代漢語譯本：以大悲心為他們演說。如果不能理解如來壽命的意義，如來就會以慈悲之心為他們解說。由此可知，這其中蘊含著無量的大悲。以上的三門觀文已經分別歸屬，恐怕過於繁瑣，不再贅述。此外，還有六種因緣。正如無著在《般若論》中所說，上座須菩提向釋迦牟尼佛提問，有六個原因：爲了斷除疑惑，爲了生起信心，爲了進入甚深之法，爲了不退轉，爲了生起喜悅，爲了正法久住。所以，世尊的回答也爲了這六個目的。該論的解釋是，如果有疑惑的人，可以斷除疑惑；如果已經斷除疑惑，但喜愛福德的心還沒有成就，諸位菩薩等聽到（讀誦此經）有很多福德，就會對《般若經》生起信心和理解；已經成就心的人，可以進入甚深義；已經不再輕賤自己的人，由於貪求受持修行有很多功德，就不會再退轉；已經得到順攝及凈心的人，對於佛法自然領悟，並且見到他人領悟而生起喜悅；能夠使未來大乘教法長久住世的人。這個意思是說，對於那些在修習中存在疑惑的人，請佛陀開示以消除疑惑。即使消除了疑惑，內心喜愛福德，但根基尚未成熟，認為對此經的受持讀誦沒有太多功德，所以佛陀宣說校量持經的福德之多，使他們生起信心和理解。既然生起了信心和理解，成就了心的人，就能進入和理解甚深之義。既然進入了深義，知道自己堪能修行並獲得果報，就不會輕賤自己，貪求更多功德而受持修行，不再退轉。既然長久不退轉，到達抉擇位，逐漸進入見道，被稱為得到順攝及凈心的人，對於佛法自然領悟，並且見到他人領悟而生歡喜。由此能夠使佛法長久住世而不滅。現在這部經也有六種意義，如《如來壽量品》中妙幢菩薩所說：『也反覆思惟，釋迦如來有無量功德，唯獨對壽命產生疑惑，為何如此短促只有八十年？』四佛為他們解說，就能使有疑惑的人斷除疑惑。又如下文所說：『于百千大劫修行六度而沒有方便，不如聽聞此經所生的福德。』又《無染著陀羅尼品》中說：『如果阿僧祇耶三千大千世界，都充滿……』 English version: He preaches to them with great compassion. If they cannot understand the meaning of the Tathagata's (如來) lifespan, the Tathagata (如來) will explain it to them with compassion. From this, it can be known that it contains immeasurable great compassion. The above three gates of contemplation have been assigned separately, and I am afraid it is too cumbersome to repeat them. In addition, there are six causes and conditions. As Asanga (無著) said in the Prajnaparamita Shastra (般若論), the elder Subhuti (須菩提) asked Shakyamuni Buddha (釋迦牟尼佛) for six reasons: to eliminate doubts, to generate faith, to enter the profound Dharma (法), to not regress, to generate joy, and to make the True Dharma (正法) abide long. Therefore, the World Honored One's (世尊) answer is also for these six purposes. The explanation of that treatise is that if there are people who have doubts, they can eliminate their doubts; if they have eliminated their doubts, but their hearts are not yet accomplished in loving blessings, the Bodhisattvas (菩薩) and others will hear that there are many blessings (from reading this sutra), and they will generate faith and understanding in the Prajnaparamita Sutra (般若經); those who have accomplished their hearts can enter the profound meaning; those who no longer despise themselves, because they greedily receive, uphold, and practice, have many merits and will no longer regress; those who have obtained favorable reception and pure minds will naturally understand the Dharma (法) and see others understand it and generate joy; those who can make the future Mahayana (大乘) teachings abide long in the world. This means that for those who have doubts in their practice, they ask the Buddha (佛陀) to explain to eliminate their doubts. Even if the doubts are eliminated, their hearts love blessings, but their roots are not yet mature, thinking that there are not many merits in upholding and reciting this sutra, so the Buddha (佛陀) proclaims the many merits of comparing and measuring the upholding of the sutra, so that they generate faith and understanding. Since they have generated faith and understanding, those who have accomplished their hearts can enter and understand the profound meaning. Since they have entered the profound meaning, knowing that they are capable of practicing and obtaining the fruit, they will not despise themselves, greedily seek more merits and uphold and practice, and will no longer regress. Since they do not regress for a long time, reaching the stage of determination, gradually entering the path of seeing, they are called those who have obtained favorable reception and pure minds, naturally understanding the Dharma (法) and seeing others understand it and generating joy. From this, they can make the Dharma (法) abide long in the world and not perish. Now this sutra also has six meanings, as the Bodhisattva (菩薩) Wonderful Banner (妙幢) said in the Chapter on the Lifespan of the Tathagata (如來壽量品): 'Also repeatedly thinking, Shakyamuni Tathagata (釋迦如來) has immeasurable merits, only having doubts about his lifespan, why is it so short, only eighty years?' The four Buddhas (佛) explain it to them, so that those who have doubts can eliminate their doubts. Also, as it says in the following text: 'Practicing the Six Paramitas (六度) for hundreds of thousands of great kalpas (大劫) without skillful means is not as good as the blessings generated from hearing this sutra.' Also, in the Chapter on the Dharani (陀羅尼) of Non-Attachment (無染著陀羅尼品), it says: 'If asankhyeya (阿僧祇耶) three thousand great thousand worlds (三千大千世界) are filled with...'
【English Translation】 He preaches to them with great compassion. If they cannot understand the meaning of the Tathagata's (如來) lifespan, the Tathagata (如來) will explain it to them with compassion. From this, it can be known that it contains immeasurable great compassion. The above three gates of contemplation have been assigned separately, and I am afraid it is too cumbersome to repeat them. In addition, there are six causes and conditions. As Asanga (無著) said in the Prajnaparamita Shastra (般若論), the elder Subhuti (須菩提) asked Shakyamuni Buddha (釋迦牟尼佛) for six reasons: to eliminate doubts, to generate faith, to enter the profound Dharma (法), to not regress, to generate joy, and to make the True Dharma (正法) abide long. Therefore, the World Honored One's (世尊) answer is also for these six purposes. The explanation of that treatise is that if there are people who have doubts, they can eliminate their doubts; if they have eliminated their doubts, but their hearts are not yet accomplished in loving blessings, the Bodhisattvas (菩薩) and others will hear that there are many blessings (from reading this sutra), and they will generate faith and understanding in the Prajnaparamita Sutra (般若經); those who have accomplished their hearts can enter the profound meaning; those who no longer despise themselves, because they greedily receive, uphold, and practice, have many merits and will no longer regress; those who have obtained favorable reception and pure minds will naturally understand the Dharma (法) and see others understand it and generate joy; those who can make the future Mahayana (大乘) teachings abide long in the world. This means that for those who have doubts in their practice, they ask the Buddha (佛陀) to explain to eliminate their doubts. Even if the doubts are eliminated, their hearts love blessings, but their roots are not yet mature, thinking that there are not many merits in upholding and reciting this sutra, so the Buddha (佛陀) proclaims the many merits of comparing and measuring the upholding of the sutra, so that they generate faith and understanding. Since they have generated faith and understanding, those who have accomplished their hearts can enter and understand the profound meaning. Since they have entered the profound meaning, knowing that they are capable of practicing and obtaining the fruit, they will not despise themselves, greedily seek more merits and uphold and practice, and will no longer regress. Since they do not regress for a long time, reaching the stage of determination, gradually entering the path of seeing, they are called those who have obtained favorable reception and pure minds, naturally understanding the Dharma (法) and seeing others understand it and generate joy. From this, they can make the Dharma (法) abide long in the world and not perish. Now this sutra also has six meanings, as the Bodhisattva (菩薩) Wonderful Banner (妙幢) said in the Chapter on the Lifespan of the Tathagata (如來壽量品): 'Also repeatedly thinking, Shakyamuni Tathagata (釋迦如來) has immeasurable merits, only having doubts about his lifespan, why is it so short, only eighty years?' The four Buddhas (佛) explain it to them, so that those who have doubts can eliminate their doubts. Also, as it says in the following text: 'Practicing the Six Paramitas (六度) for hundreds of thousands of great kalpas (大劫) without skillful means is not as good as the blessings generated from hearing this sutra.' Also, in the Chapter on the Dharani (陀羅尼) of Non-Attachment (無染著陀羅尼品), it says: 'If asankhyeya (阿僧祇耶) three thousand great thousand worlds (三千大千世界) are filled with...'
中七寶奉施諸佛。及以上妙衣服飲食種種供養經無數劫。若復有人。於此陀羅尼乃至一句能受持者。所生之福倍多於彼。此意即局心樂福德而根未熟。謂持此經無多功德故。說校量持經福多。令生信解受持讀誦。如空性品云。時諸大眾聞佛說此甚深空性。有無量眾生悉能了達四大五蘊性俱空。六根六境妄生繫縛等。即能入解甚深之義。依空滿愿品云。有三千億菩薩于阿耨菩提得不退轉。即是已入深法。知自堪能修行得果不自輕賤。貪多功德受持不退。空性品云。愿舍輪迴正修出離。深心慶喜如法奉持。即名已得順攝。在四善根。何以得知。既云愿舍輪迴。明未登地。又云正修出離深心慶喜。即求住唯識真勝義性名正修出離。多喜勤故深心慶喜。凈地陀羅尼品云。說是法時三萬億菩薩摩訶薩得無生法忍。依空滿愿品云。無數國王臣人遠塵離垢得法眼凈。此即入凈地。由此自喜見入亦喜。故亦能令正法久住。如下諸品愿流通者。皆此所攝。由此亦成轉法輪義。何者。自既聞法除疑得入。乃至得聖成其初轉。見他得入心生歡喜。復令正法久住流佈。即是令他除疑入法乃至得聖。是故得名轉法輪也。又約八義。謂欲說大法等義準引解。略指少文。餘者準知。上通起因。別起因者。準智度論釋經起因。隨此經中所說之法即是起因
【現代漢語翻譯】 現代漢語譯本 以七種珍寶供奉諸佛，以及用上好的衣服飲食等種種供養，持續無數劫。如果有人，對於這個陀羅尼，乃至一句能夠受持，所產生的福報比前者更多。這意思是說，（前者）只是侷限於內心喜歡福德，而根基尚未成熟，認為持誦此經沒有多少功德。所以說校量持經的福德更多，是爲了讓他們生起信心和理解，從而受持讀誦。如《空性品》所說：『當時，大眾聽聞佛陀宣說這甚深的空性，有無量眾生完全能夠了達四大五蘊的自性都是空性的，六根六境虛妄產生繫縛等等。』就能進入並理解甚深的意義。依據《空滿愿品》所說：『有三千億菩薩于阿耨多羅三藐三菩提得不退轉。』這就是已經進入甚深之法，知道自己堪能修行並獲得果實，不自我輕賤，貪求更多功德而受持不退。《空性品》說：『愿捨棄輪迴，真正修習出離，內心深感慶幸喜悅，如法奉行。』這就叫做已經得到順攝，處於四善根的位階。如何得知呢？既然說『愿捨棄輪迴』，說明尚未登地。又說『真正修習出離，內心深感慶喜』，就是尋求安住于唯識真勝義性，名為真正修習出離。因為多喜勤奮，所以內心深感慶喜。《凈地陀羅尼品》說：『宣說此法時，三萬億菩薩摩訶薩得到無生法忍。』依據《空滿愿品》說：『無數國王臣民遠離塵垢，得到法眼清凈。』這就是進入凈地。由此自己歡喜，見到他人進入也歡喜，所以也能令正法長久住世。如下面各品中發願流通此經的人，都屬於這種情況。由此也成就了轉法輪的意義。為什麼呢？自己既然聽聞佛法，消除疑惑而得以進入，乃至證得聖果，成就了最初的轉法輪。見到他人得以進入，內心生起歡喜，又令正法長久住世流佈，就是令他人消除疑惑進入佛法，乃至證得聖果。所以得名為轉法輪。又可以從八個方面來理解，比如想要宣說大法等等，可以參照引申理解。這裡只略微指出少許文字，其餘的可以參照理解。上面是總的起因，特別的起因，可以參照《智度論》解釋經的起因。隨此經中所說的法，就是起因。
【English Translation】 English version To offer the seven precious treasures to all Buddhas, and to provide exquisite clothing, food, and various offerings for countless kalpas (aeons). If there is someone who, regarding this Dharani (mantra), can receive and uphold even a single phrase, the merit generated will be many times greater than the former. This means that (the former) is merely limited to delighting in merit with the mind, while the roots are not yet mature, thinking that reciting this sutra does not have much merit. Therefore, it is said that the merit of comparing and measuring the upholding of this sutra is greater, in order to generate faith and understanding in them, so that they receive, uphold, read, and recite it. As the 'Emptiness Chapter' says: 'At that time, when the assembly heard the Buddha expounding this profound emptiness, countless beings were able to fully understand that the nature of the four great elements and the five aggregates are all empty, and that the six sense organs and six sense objects falsely generate bondage, etc.' They can then enter and understand the profound meaning. According to the 'Fulfilling Wishes Through Emptiness Chapter': 'Three trillion Bodhisattvas attained non-retrogression in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' This means they have already entered the profound Dharma, know that they are capable of practicing and attaining the fruit, do not belittle themselves, and crave more merit to uphold without regression. The 'Emptiness Chapter' says: 'Vowing to abandon Samsara (cycle of rebirth) and truly cultivate liberation, deeply rejoicing and joyfully practicing according to the Dharma.' This is called having already obtained favorable reception, being in the stage of the four good roots. How is this known? Since it says 'Vowing to abandon Samsara,' it indicates that they have not yet attained the Bhumi (grounds). It also says 'Truly cultivating liberation, deeply rejoicing,' which means seeking to abide in the true ultimate nature of consciousness-only, called truly cultivating liberation. Because of much joy and diligence, they deeply rejoice. The 'Pure Land Dharani Chapter' says: 'When this Dharma was spoken, three trillion Bodhisattva Mahasattvas attained the forbearance of non-origination of dharmas.' According to the 'Fulfilling Wishes Through Emptiness Chapter': 'Countless kings, ministers, and people were freed from defilement and attained the purity of the Dharma eye.' This means entering the pure land. From this, they rejoice themselves, and rejoice seeing others enter, so they can also cause the True Dharma to abide long in the world. Those who vow to circulate this sutra in the following chapters all belong to this category. From this, the meaning of turning the Dharma wheel is also accomplished. Why? Since one has heard the Dharma, eliminated doubts, and been able to enter, and even attained sainthood, accomplishing the initial turning of the Dharma wheel. Seeing others able to enter, joy arises in the heart, and causing the True Dharma to abide long in the world and spread, is causing others to eliminate doubts and enter the Dharma, and even attain sainthood. Therefore, it is named turning the Dharma wheel. It can also be understood from eight aspects, such as wanting to expound the Great Dharma, etc., which can be understood by referring to and extending the meaning. Here, only a few words are briefly pointed out, and the rest can be understood by referring to them. The above is the general cause, and the specific cause can be understood by referring to the explanation of the cause of the sutra in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). The Dharma spoken in this sutra is the cause.
。如說壽量。三身。差別。懺悔。凈地。各各多法皆別起因。然佛說法文義包含。一文義中各現無量。今且略明有其六義。一明菩提涅槃無漏之果。二明除去不善之因。三身令脫不善之報。四者令修菩提涅槃無漏之因。五者令修有漏善因。六者令得人天之樂。世出世中無漏果勝。諸佛出世為斯大事。故先明之。令欣樂故。次欲令求學教懺悔除不善因。不善因亡不善果滅。不爾不能求無上果。既悔除彼不善因果。次應修習無漏果因。然此因中有其緣正。有漏之行無漏助緣。有漏正因故。次第五明有漏因。有漏因得人天樂報故。次第六明有漏果。又復有情種性差別。為有大乘性明前二義。為決定小乘及無種性明後二門。又久修者能得前二。初修之者能得后二。不善因果通為二明。以有無性及近遠修皆能行故。又不善因若不先悔不可發心緣無上覺。此且略依六門陀羅尼經明起因故。壽量三身品明無漏果。懺悔滅障明除不善所有因果。凈地品已下明無漏因。四天王觀察品下。通明有漏無漏因果得無生忍。遠塵離垢得法眼凈等是無漏因果。望前為果。據后是因。持咒求福得財飲食。此等亦是有漏因果。引文可知。二明經之宗體者。初明經宗。后明經體。言經宗者傳真諦釋云。此經示三身本有顯四德無生。開果果忘緣解如如真實。
【現代漢語翻譯】 現代漢語譯本： 例如關於壽量（佛的壽命）、三身（法身、報身、應身）、差別、懺悔、凈地等，各種不同的法都有各自不同的生起原因。然而，佛所說的法，其文句和義理都包含著深意，一個文句的義理中可以顯現出無量的內容。現在且簡略地說明其中有六種含義： 第一，闡明菩提（覺悟）和涅槃（寂滅）這些無漏的果報。 第二，闡明去除不善的因。 第三，使眾生脫離不善的果報。 第四，使眾生修習菩提和涅槃這些無漏的因。 第五，使眾生修習有漏的善因。 第六，使眾生獲得人天之樂。 在世間和出世間法中，無漏的果報最為殊勝。諸佛出世就是爲了這件大事，所以首先闡明它，使眾生心生欣樂。 其次，想要讓眾生求學教法，懺悔以去除不善之因。不善之因消亡，不善之果才會滅除，否則就不能求得無上的果報。既然已經懺悔去除了那些不善的因果，接下來就應該修習無漏果的因。 然而，這無漏的因中又有緣和正因的區別。有漏的行為是無漏的助緣，有漏的行為是正因。所以，接下來第五點闡明有漏的因，因為有漏的因可以得到人天之樂的果報。然後第六點闡明有漏的果報。 此外，眾生的根性也有差別。對於具有大乘根性的人，闡明前面的兩種含義；對於決定是小乘根性以及沒有根性的人，闡明後面的兩種含義。另外，長期修行的人能夠得到前面的兩種含義，初學的人能夠得到後面的兩種含義。不善的因果普遍地用兩種方式來闡明，因為無論是有無根性，還是修行時間的長短，都可以實行。 而且，不善的因如果不先懺悔，就不能發起緣于無上覺悟的心。這裡且簡略地依據《六門陀羅尼經》來說明生起的原因。壽量品和三身品闡明無漏的果報。懺悔滅障闡明去除不善的所有因果。凈地品以下闡明無漏的因。四天王觀察品以下，普遍地闡明有漏和無漏的因果，得到無生忍，遠離塵垢而得到法眼凈等，這些是無漏的因果。相對於前面來說是果，根據後面來說是因。持咒求福，得到財富飲食，這些也是有漏的因果，引用經文就可以知道。 第二，闡明經的宗和體。首先闡明經的宗，然後闡明經的體。說到經的宗，真諦的解釋是：這部經顯示三身本有，顯現四德（常、樂、我、凈）無生，開啟果果忘緣，解脫如如真實。
【English Translation】 English version: For example, regarding lifespan (the Buddha's lifespan), Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), distinctions, repentance, pure land, etc., each different Dharma has its own distinct cause of arising. However, the Dharma spoken by the Buddha, its words and meanings are inclusive, and countless meanings can be manifested in one word and meaning. Now, let's briefly explain six meanings: First, clarify the fruition of Bodhi (enlightenment) and Nirvana (extinction), which are free from outflows (anāsrava). Second, clarify the removal of unwholesome causes. Third, enable sentient beings to be liberated from the retribution of unwholesome deeds. Fourth, enable sentient beings to cultivate the causes of Bodhi and Nirvana, which are free from outflows. Fifth, enable sentient beings to cultivate wholesome causes with outflows (sāsrava). Sixth, enable sentient beings to attain the happiness of humans and gods. Among worldly and supramundane Dharmas, the fruition free from outflows is the most supreme. The Buddhas appear in the world for this great matter, so it is first clarified to make sentient beings rejoice. Secondly, wanting to enable sentient beings to seek learning of the teachings, to repent in order to remove unwholesome causes. When unwholesome causes are extinguished, unwholesome results will be eliminated, otherwise, one cannot seek the supreme fruition. Since those unwholesome causes and results have been repented and removed, next one should cultivate the causes of fruition free from outflows. However, within this cause free from outflows, there are distinctions between conditions and direct causes. Actions with outflows are auxiliary conditions for that which is without outflows, and actions with outflows are direct causes. Therefore, the fifth point clarifies causes with outflows, because causes with outflows can attain the fruition of happiness in the human and heavenly realms. Then the sixth point clarifies the fruition with outflows. In addition, the nature of sentient beings also differs. For those with the Mahayana nature, clarify the first two meanings; for those who are definitely of the Hinayana nature and those without nature, clarify the latter two meanings. Furthermore, those who have cultivated for a long time can attain the first two meanings, and those who are beginners can attain the latter two meanings. Unwholesome causes and results are universally clarified in two ways, because whether one has nature or not, and whether one has cultivated for a long time or a short time, one can practice. Moreover, if unwholesome causes are not repented first, one cannot arouse the mind that is connected to unsurpassed enlightenment. Here, let's briefly explain the causes of arising based on the 'Six-Door Dharani Sutra'. The 'Lifespan' chapter and the 'Trikaya' chapter clarify the fruition free from outflows. 'Repentance and Elimination of Obstacles' clarifies the removal of all unwholesome causes and results. The 'Pure Land' chapter and below clarify the causes free from outflows. The 'Four Heavenly Kings Observation' chapter and below universally clarify the causes and results with and without outflows, attaining the forbearance of non-origination, and being far from dust and defilement to attain the pure Dharma eye, etc., these are the causes and results free from outflows. Relative to the former, it is the fruition; according to the latter, it is the cause. Holding mantras to seek blessings, obtaining wealth and food, these are also causes and results with outflows, which can be known by quoting the sutras. Secondly, clarify the doctrine and essence of the sutra. First clarify the doctrine of the sutra, then clarify the essence of the sutra. Speaking of the doctrine of the sutra, the explanation of Paramārtha is: this sutra shows that the Trikaya is inherent, manifests the non-origination of the Four Virtues (eternity, bliss, self, purity), opens the forgetting of conditions of fruition, and liberates the Suchness of reality.
又有。說云。此經菩提涅槃因果為宗。究暢本始二果備顯緣正兩因。二俱有過。初云三身本有。據因可爾。說果即非。何者。豈報化身未修已得。如在因位名如來藏。非名法身故。四德無生據法身說。理即為正。約報化說非定無生。如涅槃經說。如來有八自在我等。據遍計說理亦無違。有說言暢本始二果明緣正兩因。理亦有失。何者。真如雖是本有。在因不得名果。報化必在修成。何名本始二果。又因雖有緣正。舊說多以真如為三身之正因。此不應理。如能顯中邊慧日論中廣辨。今辨經宗略有二解。一云。唯以菩提因果為經正宗。何以故。但說壽量及三身差別。又此經第四卷。但問菩提心因佛答但說十度之行。又付囑品云。汝等當知我于無量無數大劫勤修苦行獲甚深法。菩提正因已為汝說。故知但以菩提因果為經正宗。一云。亦說涅槃因果為宗故。壽量品中以三複次各十義故名為涅槃。又辨如來十種行已云。善男子如是當知。如來應正等覺說有如是無邊正行。汝等當知。是謂涅槃真實之相。又十方菩薩讚歎品云。常為宣說第一義令證涅槃真寂靜。佛說甘露殊勝法能與甘露微妙義。引入甘露涅槃城令受甘露無為樂。問。若其涅槃亦經宗者。何故壽量品下重明三身。最凈地已下明菩提因。及付囑品世尊自云菩提正因。何不
【現代漢語翻譯】 現代漢語譯本 還有一種說法是，此經以菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）的因果為宗旨，詳盡闡述了本始二果，全面顯現了緣正兩種因。這兩種說法都有過失。首先說三身（trikaya，佛的三種化身，即法身、報身、化身）本有，從因的角度來說可以這樣認為，但從果的角度來說就不對了。為什麼呢？難道報身和化身在未修行之前就已經獲得了嗎？如同在因位時稱為如來藏（tathagatagarbha，如來藏），但不能稱為法身（dharmakaya，法身）。所以，四德（nitya, sukha, atma, subha，常、樂、我、凈）和無生（anutpada，不生不滅）是根據法身來說的，從理上說是正確的。但如果從報身和化身來說，就不能確定是無生。如同《涅槃經》（Nirvana Sutra）所說，如來有八自在（asta-vasita，八種自在力）等等，根據普遍的說法，在道理上也沒有違背。有人說，詳盡闡述本始二果，闡明緣正兩種因，這個說法在道理上也有缺失。為什麼呢？真如（tathata，事物的真實本性）雖然是本有的，但在因位時不能稱為果。報身和化身必定是在修行成就之後才能獲得，怎麼能稱為本始二果呢？而且，因雖然有緣正兩種，但舊的說法大多以真如為三身的正因，這不合道理。如同《能顯中邊慧日論》（Madhyantavibhaga-bhasya-tika）中廣泛辨析的那樣。現在辨析此經的宗旨，大概有兩種解釋。一種說法是，只以菩提的因果作為此經的正宗。為什麼呢？只說了壽量（ayu，壽命的長度）以及三身的差別。而且此經第四卷，只問菩提心的因，佛的回答也只說了十度（paramita，十種波羅蜜）的修行。而且《付囑品》（entrustment chapter）中說，『你們應當知道，我于無量無數大劫勤修苦行，獲得了甚深法。菩提的正因已經為你們說了。』所以知道只以菩提的因果作為此經的正宗。另一種說法是，也說了涅槃的因果作為宗旨。所以在《壽量品》（lifespan chapter）中，用三次重複的各有十種意義的緣故，稱為涅槃。而且在辨析如來的十種行之後說，『善男子，應當這樣知道。如來應正等覺（tathagata arhat samyaksambuddha，如來、阿羅漢、正等覺）說有如此無邊的正行。你們應當知道，這就是涅槃真實的相。』而且《十方菩薩讚歎品》（ten directions bodhisattvas praise chapter）中說，『常為宣說第一義，令證涅槃真寂靜。佛說甘露殊勝法，能與甘露微妙義。引入甘露涅槃城，令受甘露無為樂。』問：如果涅槃也是此經的宗旨，為什麼《壽量品》之後又重新闡明三身，最凈地（paramavisuddhi-bhumi，最清凈的境界）以下闡明菩提的因，以及《付囑品》中世尊自己說菩提的正因，為什麼不（說涅槃的正因）呢？ 說涅槃正因耶。
【English Translation】 English version Furthermore, it is said that this sutra takes the cause and effect of Bodhi (bodhi, enlightenment) and Nirvana (nirvana, cessation) as its main principle, thoroughly elucidating the two fruits of the original beginning and fully revealing the two causes of condition and correctness. Both of these views have shortcomings. The first view states that the Trikaya (trikaya, the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya) are inherently present. This may be acceptable from the perspective of cause, but not from the perspective of effect. Why? Are the Sambhogakaya and Nirmanakaya obtained before cultivation? Just as in the stage of cause, it is called Tathagatagarbha (tathagatagarbha, the womb of the Tathagata), but it is not called Dharmakaya (dharmakaya, the body of the Dharma). Therefore, the Four Virtues (nitya, sukha, atma, subha, permanence, bliss, self, purity) and Anutpada (anutpada, non-arising) are based on the Dharmakaya, which is correct in principle. However, if viewed from the perspective of the Sambhogakaya and Nirmanakaya, it cannot be definitively said to be non-arising. As the Nirvana Sutra (Nirvana Sutra) says, the Tathagata has Eight Sovereignties (asta-vasita, eight kinds of sovereignty), etc., which does not contradict the principle according to the general view. Some say that thoroughly elucidating the two fruits of the original beginning and clarifying the two causes of condition and correctness also have shortcomings in principle. Why? Although Tathata (tathata, the true nature of things) is inherently present, it cannot be called a fruit in the stage of cause. The Sambhogakaya and Nirmanakaya must be obtained after cultivation and accomplishment. How can they be called the two fruits of the original beginning? Moreover, although there are two causes of condition and correctness, the old view mostly regards Tathata as the correct cause of the Trikaya, which is unreasonable. As extensively analyzed in the Madhyantavibhaga-bhasya-tika (Madhyantavibhaga-bhasya-tika). Now, analyzing the principle of this sutra, there are roughly two interpretations. One view is that only the cause and effect of Bodhi are taken as the main principle of this sutra. Why? It only talks about the length of lifespan (ayu, the length of life) and the differences of the Trikaya. Moreover, in the fourth volume of this sutra, only the cause of the Bodhi mind is asked, and the Buddha's answer only talks about the practice of the Ten Paramitas (paramita, ten perfections). Moreover, in the Entrustment Chapter (entrustment chapter), it says, 'You should know that I have diligently practiced asceticism for immeasurable and countless great kalpas and obtained profound Dharma. The correct cause of Bodhi has already been spoken for you.' Therefore, it is known that only the cause and effect of Bodhi are taken as the main principle of this sutra. Another view is that the cause and effect of Nirvana are also spoken of as the main principle. Therefore, in the Lifespan Chapter (lifespan chapter), it is called Nirvana because of the three repetitions, each with ten meanings. Moreover, after analyzing the ten practices of the Tathagata, it says, 'Good men, you should know this. The Tathagata Arhat Samyaksambuddha (tathagata arhat samyaksambuddha, Thus Come One, Arhat, Perfectly Enlightened One) says that there are such boundless correct practices. You should know that this is the true aspect of Nirvana.' Moreover, in the Ten Directions Bodhisattvas Praise Chapter (ten directions bodhisattvas praise chapter), it says, 'Always proclaim the supreme meaning, so that they may attain the true tranquility of Nirvana. The Buddha speaks of the nectar of the supreme Dharma, which can give the subtle meaning of nectar. Lead them into the city of nectar Nirvana, so that they may receive the bliss of nectar non-action.' Question: If Nirvana is also the main principle of this sutra, why does the Lifespan Chapter re-elucidate the Trikaya, and the Paramavisuddhi-bhumi (paramavisuddhi-bhumi, the most pure realm) below elucidate the cause of Bodhi, and in the Entrustment Chapter, the World Honored One himself speaks of the correct cause of Bodhi, why not (speak of the correct cause of Nirvana)?
重明涅槃因果。答。二因不別故合說之。但望其果因分生了。因體既同。故不別說。果不重說者。以法身體即是涅槃故。壽量品云。如來法身體是真實名為涅槃。又云。空性即是真法身故名為涅槃。問。若爾法身即涅槃者二義何別。答。言法身者據功德依義邊。言涅槃者取息苦等義。故二有別。又影略故不重說之。任意取捨。然雙取勝。何以故。說壽量三身。即以菩提為宗。既說涅槃。何故不取涅槃為宗。若云經內但說獲甚深法菩提正因不言涅槃正因。故知但取菩提為宗者。若爾涅槃離菩提因別修何法為涅槃因。故菩提因亦涅槃因。又菩提果望于涅槃亦得名因。如瑜伽論九十五說轉法輪相。有五種相。一為得所得所緣相故。二為得所得之方便。方便者即三轉相皆名方便。方便即因。前為后因。既第三轉亦名方便。明知菩提望證涅槃亦得名因。故不別說。次明經體者。初出教體次辨聚集。出教體中總有五門。一攝相歸性體。二攝余從識體。三攝假從實體。四性用別論體。五總攝諸法體。此五門中初辨五體。次明得失。初辨體中。前之四門如本法苑總聊簡義林廣說。五總攝諸法體者。據實亦是性用別論門。今更廣明。以未說故。瑜伽八十一云。云何為體。所謂契經略有二種。一文二義。文是所依。義是能依。如是二種總名
【現代漢語翻譯】 現代漢語譯本 重明涅槃的因果關係是什麼？回答：因為兩種因沒有區別，所以合在一起說。只是從它們的結果來看，因可以分為生因和了因。因為因的本體是相同的，所以不分別說明。果不重複說明，是因為法身本體就是涅槃。如《壽量品》所說：『如來的法身本體是真實的，名為涅槃。』又說：『空性就是真法身，所以名為涅槃。』問：如果法身就是涅槃，那麼這兩個概念有什麼區別？答：說法身是從功德所依的意義方面來說的，說涅槃是取止息痛苦等的意義。所以兩者是有區別的。而且因為省略的緣故，所以不重複說明。可以任意取捨，但同時取用更好。為什麼呢？因為說《壽量品》的三身，是以菩提為根本宗旨。既然說了涅槃，為什麼不以涅槃為根本宗旨呢？如果說經中只說了獲得甚深法菩提的正因，沒有說涅槃的正因，所以只取菩提為根本宗旨。那麼，涅槃離開菩提的因，另外修什麼法作為涅槃的因呢？所以菩提的因也是涅槃的因。而且菩提的果，相對於涅槃，也可以稱為因。如《瑜伽師地論》第九十五卷所說，轉法輪相有五種相：一是爲了獲得所要獲得和所要緣取的對象；二是爲了獲得所要獲得的方便，方便就是三轉相，都稱為方便。方便就是因，前一個是爲了后一個的因。既然第三轉也稱為方便，就說明菩提相對於證得涅槃也可以稱為因，所以不分別說明。 接下來闡明經的體性。首先闡述教體，然後辨別聚集。闡述教體總共有五個方面：一是攝相歸性體，二是攝余從識體，三是攝假從實體，四是性用別論體，五是總攝諸法體。這五個方面中，首先辨別五體，然後說明得失。首先辨別體性，前面的四個方面如《本法苑》總論、《聊簡義林》廣說。第五個總攝諸法體，實際上也是性用別論的方面。現在更廣泛地說明，因為之前沒有說過。《瑜伽師地論》第八十一卷說：『什麼是體性？所謂契經略有二種：一是文，二是義。文是所依，義是能依。』這兩種總稱為體性。
【English Translation】 English version What is the cause and effect of the re-manifestation of Nirvana? Answer: Because the two causes are not different, they are discussed together. However, from the perspective of their results, the cause can be divided into the cause of production (生因) and the cause of realization (了因). Since the substance of the cause is the same, it is not explained separately. The result is not repeated because the Dharmakaya (法身) itself is Nirvana. As stated in the 『Lifespan Chapter』 (壽量品): 『The Dharmakaya of the Tathagata (如來) is real and is called Nirvana.』 It also says: 『Emptiness (空性) is the true Dharmakaya, therefore it is called Nirvana.』 Question: If the Dharmakaya is Nirvana, what is the difference between these two concepts? Answer: When we speak of Dharmakaya, we refer to the aspect of the basis of merit and virtue. When we speak of Nirvana, we take the meaning of cessation of suffering, etc. Therefore, the two are different. Moreover, due to brevity, it is not repeated. One can choose to take one or the other, but it is better to take both. Why? Because when discussing the three bodies (三身) in the 『Lifespan Chapter』, it takes Bodhi (菩提, enlightenment) as its fundamental principle. Since Nirvana is mentioned, why not take Nirvana as the fundamental principle? If it is said that the sutra only mentions the direct cause of obtaining profound Dharma Bodhi and does not mention the direct cause of Nirvana, therefore only Bodhi is taken as the fundamental principle. Then, apart from the cause of Bodhi, what other Dharma should be cultivated as the cause of Nirvana? Therefore, the cause of Bodhi is also the cause of Nirvana. Moreover, the result of Bodhi, in relation to Nirvana, can also be called a cause. As stated in the ninety-fifth volume of the Yogacarabhumi-sastra (瑜伽師地論), the characteristics of turning the wheel of Dharma (轉法輪相) have five aspects: first, to obtain what is to be obtained and what is to be apprehended; second, to obtain the means to obtain what is to be obtained. The means are the three turnings (三轉相), all of which are called means. The means are the cause, the former being the cause for the latter. Since the third turning is also called a means, it shows that Bodhi can also be called a cause in relation to attaining Nirvana, so it is not explained separately. Next, the essence of the sutra is clarified. First, the teaching essence (教體) is explained, then the collection (聚集) is distinguished. There are five aspects to explaining the teaching essence: first, the essence of gathering phenomena into nature (攝相歸性體); second, the essence of gathering the rest from consciousness (攝余從識體); third, the essence of gathering the false from the real (攝假從實體); fourth, the essence of discussing nature and function separately (性用別論體); fifth, the essence of gathering all dharmas (諸法) together (總攝諸法體). Among these five aspects, first, the five essences are distinguished, then the gains and losses are explained. First, the essence is distinguished. The first four aspects are as discussed in the Benfa Yuan (本法苑) general treatise and the Liaojian Yilin (聊簡義林) extensive explanation. The fifth, the essence of gathering all dharmas together, is actually also an aspect of discussing nature and function separately. Now it is explained more extensively because it has not been said before. The eighty-first volume of the Yogacarabhumi-sastra says: 『What is the essence? The so-called sutras (契經) briefly have two kinds: one is the text (文), and the other is the meaning (義). The text is what is relied upon, and the meaning is what relies on it.』 These two together are called the essence.
一切所知境界。又云。如是建立諸經文義體已故。得名為總攝諸法體。言文義者論云。文有六種。一者名身。二者句身。三者文身。四者語。五者行相。六者機請。此中正文唯文身是。餘名文者。名句從所依。語從能依。行相約所顯並能說者。機請據能起。相從名文故。論云。如是六種皆顯于文。由能顯義。是故名文。義有十種。一者地義謂九定地及十地等。二者相義謂諸法體相。三者作意義謂諸作意等。四者依處義謂事依處時依處數取趣依處。五過患義謂可呵法。六勝利義謂可讚法。七所治義謂雜染法。八能治義謂清凈法。九略義。十廣義。此中依所詮及所為併名為義。十俱所詮。依處之中補特伽羅亦是所為。為此有情說諸法故且取所詮。六文十義俱經體者有其三義。一克性體。二所依體。三所為體。文為能詮義是所詮。就能詮中。名句二法體是能詮即克性體。文及語二是所依體。故成唯識云。名詮自性句詮差別。文即是字為二所依。語者是聲。由帶名句名之為語。故成唯識云。語不異能詮故。從能依名能詮體。行相通二。謂克性所依。但約所詮及能說者辨其行相。故行相體即聲名句文。故通二種。機請名文是文所為。或為請起文故說機請名為文者是所為體。所詮體中補特伽羅依處。通是克性及於所為。亦為此補特
【現代漢語翻譯】 一切所知的境界。又說：『像這樣建立起所有經文的意義和本體之後，就可以稱之為總攝一切法的本體。』所說的『文』和『義』，在《論》中提到，『文』有六種：一是名身（nama-kāya，名稱的集合），二是句身（pada-kāya，語句的集合），三是文身（vyañjana-kāya，字句的集合），四是語（vac，語言），五是行相（ākāra，形態），六是機請（adhyeṣaṇā，請求）。這裡所說的『正文』僅僅指『文身』。其餘的『名文』，『名』和『句』是從所依賴的對象而來的，『語』是從能依賴的對象而來的，『行相』是根據所顯示的內容以及能說者而定的，『機請』是根據能引發的原因而定的。『相』是從『名文』而來的。因此，《論》中說：『這六種都顯示了文，因為它們能夠顯現意義，所以被稱為文。』 『義』有十種：一是地義（bhūta-artha，地的意義），指九次第定地和十地等；二是相義（lakṣaṇa-artha，相的意義），指諸法的體相；三是作意義（kṛtya-artha，作用的意義），指諸作意等；四是依處義（āśraya-artha，所依的意義），指事所依處、時所依處、數取趣所依處；五是過患義（ādinava-artha，過患的意義），指應呵責的法；六是勝利義（ānisaṃsa-artha，勝利的意義），指應讚歎的法；七是所治義（heya-artha，所應調伏的意義），指雜染法；八是能治義（pratipakṣa-artha，能調伏的意義），指清凈法；九是略義（saṃkṣepa-artha，簡略的意義）；十是廣義（vistara-artha，廣大的意義）。這裡，根據所詮釋的內容以及所要達成的目的，都稱為『義』。這十種都是所詮釋的內容。在『依處』之中，補特伽羅（pudgala，人）也是所要達成的目的，因為是爲了這些有情才宣說諸法的，所以姑且只取所詮釋的內容。 這六文和十義構成經文的本體，具有三種意義：一是克性體（lakṣaṇa-kāya，自性體），二是所依體（āśraya-kāya，所依止體），三是所為體（kṛtya-kāya，作用體）。『文』是能詮釋的，『義』是所詮釋的。就『能詮釋』而言，『名』和『句』二法的本體是能詮釋的，即克性體。『文』和『語』二者是所依體。所以，《成唯識論》中說：『名詮釋自性，句詮釋差別。』『文』就是字，是『名』和『句』二者所依賴的。『語』就是聲音，由於帶有『名』和『句』，所以稱之為『語』。因此，《成唯識論》中說：『語不異於能詮釋。』從能依止的角度來說，『語』是能詮釋的本體。『行相』貫通二者，即克性體和所依體。但是，根據所詮釋的內容以及能說者來辨別其『行相』。因此，『行相』的本體就是聲音、名、句、文，所以貫通兩種。『機請』和『名文』是『文』所要達成的目的。或者，爲了請求發起『文』，所以說『機請』名為『文』，這是所為體。在『所詮釋』的本體中，補特伽羅（pudgala，人）所依賴的處所，貫通克性體和所要達成的目的。也是爲了這個補特伽羅（pudgala，人）。
【English Translation】 All knowable realms. It is also said: 'Having thus established the meaning and essence of all sutra texts, it can be called the essence that encompasses all dharmas.' Regarding 'text' and 'meaning,' the Treatise states that there are six types of 'text' (vyañjana): first, nāma-kāya (名身, collection of names); second, pada-kāya (句身, collection of sentences); third, vyañjana-kāya (文身, collection of words and phrases); fourth, vac (語, speech); fifth, ākāra (行相, form); and sixth, adhyeṣaṇā (機請, request). Here, the 'actual text' refers only to vyañjana-kāya (文身). The remaining 'name-texts' (nāma-vyañjana), 'name' and 'sentence' are derived from what they depend on; 'speech' is derived from what it relies on; 'form' is determined by what is revealed and by the speaker; 'request' is determined by the cause that initiates it. 'Form' is derived from 'name-text.' Therefore, the Treatise says: 'These six all reveal the text, because they can manifest meaning, they are called text.' There are ten types of 'meaning' (artha): first, bhūta-artha (地義, meaning of ground), referring to the nine successive stages of meditative absorption and the ten grounds; second, lakṣaṇa-artha (相義, meaning of characteristic), referring to the essence and characteristics of all dharmas; third, kṛtya-artha (作意義, meaning of function), referring to all mental activities; fourth, āśraya-artha (依處義, meaning of support), referring to the support of things, the support of time, and the support of individuals; fifth, ādinava-artha (過患義, meaning of fault), referring to blameworthy dharmas; sixth, ānisaṃsa-artha (勝利義, meaning of benefit), referring to praiseworthy dharmas; seventh, heya-artha (所治義, meaning of what is to be subdued), referring to defiled dharmas; eighth, pratipakṣa-artha (能治義, meaning of what can subdue), referring to pure dharmas; ninth, saṃkṣepa-artha (略義, concise meaning); and tenth, vistara-artha (廣義, extensive meaning). Here, based on what is being explained and the purpose to be achieved, all are called 'meaning.' These ten are all what is being explained. Among the 'supports,' pudgala (補特伽羅, person) is also the purpose to be achieved, because it is for these sentient beings that the dharmas are taught, so we only take what is being explained for the time being. These six texts and ten meanings constitute the essence of the sutra text, having three meanings: first, lakṣaṇa-kāya (克性體, essence of characteristic); second, āśraya-kāya (所依體, essence of support); and third, kṛtya-kāya (所為體, essence of function). 'Text' is what explains, and 'meaning' is what is explained. In terms of 'what explains,' the essence of 'name' and 'sentence' are what explain, that is, the essence of characteristic. 'Text' and 'speech' are the essence of support. Therefore, the Vijñaptimātratāsiddhi (成唯識論) says: 'Name explains self-nature, sentence explains difference.' 'Text' is the word, which is what 'name' and 'sentence' rely on. 'Speech' is sound, because it carries 'name' and 'sentence,' it is called 'speech.' Therefore, the Vijñaptimātratāsiddhi (成唯識論) says: 'Speech is not different from what explains.' From the perspective of what relies on, 'speech' is the essence of what explains. 'Form' encompasses both, that is, the essence of characteristic and the essence of support. However, 'form' is distinguished based on what is being explained and the speaker. Therefore, the essence of 'form' is sound, name, sentence, and text, so it encompasses both. 'Request' and 'name-text' are the purpose to be achieved by 'text.' Or, in order to request the initiation of 'text,' it is said that 'request' is called 'text,' which is the essence of function. In the essence of 'what is being explained,' the place that pudgala (補特伽羅, person) relies on encompasses the essence of characteristic and the purpose to be achieved. It is also for this pudgala (補特伽羅, person).
伽羅說彼伽羅。說彼伽羅即是所詮。依處少分餘九並是克性所詮。此言義者非唯道理。但所詮者並得名義。故總攝體有此三義。然三科法相出體性者。並是性用別論門收。此之五門偏據大乘。三科法相通三乘故略不具述。辨得失者如唯識義燈說。次辨聚集者廣如法苑總章義林及唯識義燈辨。三明時利復分為二。初明時後明利。時中復二。初明世尊起說經時。后明弟子翻譯年代。初佛說時復分為二。初辨時不同。二辨教時攝。辨時不同者。如法苑中總章義林及能斷般若疏並慧日論等廣明。上明世尊起說經時。二明教時攝者是第三時。何以知者。下文亦說十二行法輪。又滿愿品云。八千億天子國王臣民遠塵離垢得法眼凈。準瑜伽論得預流果。無間道遠塵解脫道離垢。故通為一切乘。后弟子翻譯年代者。此經述三身之秘賾談四德之玄樞。涉彼岸之龍輿。出炎莊之象駕。所以累祛三障。行備二因。護王國之堅城作降魔之劍甲。由此十方剎土頂戴流行。故斯振旦已經五譯。曇無讖三藏創傳於北涼。耶舍法師後周復翻于歸聖寺內。真諦重翻于建鄴。阇那更譯于隋朝。雖各依梵本並竭專誠。但為貝葉傳文時有脫漏。致令譯者增減不同。三藏義凈法師明悟秀出標奇于救蟻之年。風鑒挺生拔萃于進具之岸。四韋三藏皎越朝㬢。五篇七略明
【現代漢語翻譯】 現代漢語譯本 伽羅（kala，時間）說彼伽羅（pi-kala，瞬間）。說彼伽羅（pi-kala，瞬間）即是所詮（suo-quan，被表達的）。依處少分，其餘九個都是克性所詮（ke-xing suo-quan，被特性所表達的）。這句話的意思不僅僅是道理，而且所詮（suo-quan，被表達的）也都可以被稱為名義。所以總攝體有這三種含義。然而，三科法相（san-ke fa-xiang，三種分類的法相）的體性，都是性用別論門（xing-yong bie-lun men，體性和作用分別討論的門）所包含的。這五個門偏重於大乘（Mahayana）。三科法相（san-ke fa-xiang，三種分類的法相）貫通三乘（Triyana），所以在此省略不詳細敘述。辨別得失，就像《唯識義燈》（Wei Shi Yi Deng）所說的那樣。接下來辨別聚集，詳細內容見《法苑總章》（Fa Yuan Zong Zhang）、《義林》（Yi Lin）以及《唯識義燈》（Wei Shi Yi Deng）。 三明時利又分為兩個部分。首先說明時間，然後說明利益。時間中又分為兩個部分。首先說明世尊（釋迦牟尼佛）開始說經的時間，然後說明弟子翻譯的年代。首先，佛陀（Buddha）說經的時間又分為兩個部分。首先辨別時間的不同，其次辨別教時所包含的內容。辨別時間的不同，就像《法苑總章》（Fa Yuan Zong Zhang）、《義林》（Yi Lin）以及《能斷般若疏》（Neng Duan Ban Ru Shu）和《慧日論》（Hui Ri Lun）等廣泛闡明的那樣。 上面說明了世尊（釋迦牟尼佛）開始說經的時間。其次，教時所包含的內容是第三個時期。為什麼知道是第三個時期呢？下文也說了十二行法輪（shi-er-xing fa-lun，十二種形式的法輪）。而且《滿愿品》（Man Yuan Pin）中說，八千億天子、國王、臣民遠離塵垢，獲得法眼凈（fa-yan jing，清凈的法眼），證得預流果（Sotapanna）。無間道（wu-jian dao，無間道）遠離塵垢，解脫道（jie-tuo dao，解脫道）脫離污垢。因此，貫通一切乘（yana）。 後來弟子翻譯的年代，這部經講述了三身（trikaya，佛的三種身）的秘密，談論了四德（si-de，四種功德）的玄妙樞機，涉及到達彼岸的龍車，展現了炎莊的象駕。因此，多次祛除三種障礙，修行具備兩種原因。守護王國的堅固城池，製作降伏魔的劍甲。因此，十方剎土（shi-fang sha-tu，十方佛土）都頂戴流行。所以這部經在振旦（Zhendan，中國）已經翻譯了五次。曇無讖（Dharmaksema）三藏（Tripitaka）最初在北涼（Bei Liang）翻譯，耶舍（Yashe）法師在後周（Hou Zhou）的歸聖寺（Gui Sheng Si）內再次翻譯，真諦（Paramartha）在建鄴（Jianye）重新翻譯，阇那（Jiana）在隋朝（Sui Chao）再次翻譯。雖然各自依據梵文版本，並且竭盡誠意，但是因為貝葉（bei-ye，貝多羅樹葉）傳文有時有脫漏，導致譯者增減不同。三藏（Tripitaka）義凈（Yijing）法師明悟秀出，在救蟻之年標新立異，風鑒挺生，在進具之岸脫穎而出。四韋三藏（si-wei san-zang，四吠陀和三藏）皎越朝曦，五篇七略（wu-pian qi-lue，五篇和七略）明晰。
【English Translation】 English version Kala (time) speaks of pi-kala (instant). Speaking of pi-kala (instant) is what is expressed (suo-quan). The basis is a small part, and the remaining nine are all characteristics expressed (ke-xing suo-quan). The meaning of this statement is not only reason, but also what is expressed (suo-quan) can be called name and meaning. Therefore, the comprehensive entity has these three meanings. However, the nature of the three categories of dharma characteristics (san-ke fa-xiang) are all included in the gate of separate discussions of nature and function (xing-yong bie-lun men). These five gates are biased towards Mahayana. The three categories of dharma characteristics (san-ke fa-xiang) are common to the three vehicles (Triyana), so they are omitted here and not described in detail. Discriminating gains and losses is as stated in 'Commentary on Consciousness-only' (Wei Shi Yi Deng). Next, distinguishing gathering is as extensively described in 'General Chapters of the Dharma Garden' (Fa Yuan Zong Zhang), 'Forest of Meanings' (Yi Lin), and 'Commentary on Consciousness-only' (Wei Shi Yi Deng). The three clarifications of time and benefit are further divided into two parts. First, clarify time, then clarify benefit. Time is further divided into two parts. First, clarify the time when the World Honored One (Sakyamuni Buddha) began to speak the sutra, and then clarify the years of translation by the disciples. First, the time when the Buddha (Buddha) spoke the sutra is further divided into two parts. First, distinguish the differences in time, and second, distinguish what is included in the teaching time. Distinguishing the differences in time is as extensively explained in 'General Chapters of the Dharma Garden' (Fa Yuan Zong Zhang), 'Commentary on the Diamond Sutra' (Neng Duan Ban Ru Shu), and 'Treatise on the Wisdom of the Sun' (Hui Ri Lun), etc. The above clarifies the time when the World Honored One (Sakyamuni Buddha) began to speak the sutra. Second, what is included in the teaching time is the third period. How do we know it is the third period? The following also mentions the twelve aspects of the Wheel of Dharma (shi-er-xing fa-lun). Moreover, the 'Chapter on Fulfilling Wishes' (Man Yuan Pin) says that eight hundred billion devas, kings, ministers, and people were far from dust and obtained the pure Dharma eye (fa-yan jing), attaining the fruit of Stream-enterer (Sotapanna). The path of no interval (wu-jian dao) is far from dust, and the path of liberation (jie-tuo dao) is free from defilement. Therefore, it is common to all vehicles (yana). Later, the years of translation by the disciples, this sutra narrates the secrets of the three bodies (trikaya) of the Buddha, discusses the subtle pivot of the four virtues (si-de), involves the dragon chariot reaching the other shore, and displays the elephant carriage of the blazing village. Therefore, it repeatedly removes the three obstacles and the practice is equipped with two causes. It protects the solid city of the kingdom and makes the sword and armor for subduing demons. Therefore, the ten directions of Buddha lands (shi-fang sha-tu) all uphold and circulate it. Therefore, this sutra has been translated five times in Zhendan (China). Tripitaka Dharmaksema (Tanwuchen) first translated it in Northern Liang (Bei Liang), Dharma Master Yashe (Yashe) translated it again in Gui Sheng Temple in Later Zhou (Hou Zhou), Paramartha (Zhendi) re-translated it in Jianye, and Jiana re-translated it in the Sui Dynasty (Sui Chao). Although each relied on Sanskrit versions and exerted their sincerity, because the palm-leaf (bei-ye) manuscripts sometimes had omissions, the translators made different additions and subtractions. Tripitaka Master Yijing was outstanding in his understanding and originality, innovating in the year of saving ants, and standing out on the shore of advancing tools. The Four Vedas and Three Pitakas (si-wei san-zang) were as bright as the morning sun, and the Five Treatises and Seven Abstracts (wu-pian qi-lue) were clear.
逾夕月。志懷舟濟情切紹隆。殉道忘疲何辭折骨。周遊西夏二十餘年。天藏龍宮備皆探賾。尋諸梵本考較無遺。振錫東歸奉敕翻譯。長安二年次在壬寅。受筆斯經精勤莫輟。至長安三載次在癸卯十月四日。修飾畢周寫成十卷三十一品。文圓理具華質得中。始得髻珠同開寶塔。凡聖欣慶上簡帝心。聲教所覃敕令抄寫。其間闕具義至方明。斯即弟子翻譯時代。二種不同並是辨時。第二辨利者。利謂利益。此經為利何等機性。于中分二。初辨機性不同。后明所利機性。辨不同者。諸教之中說機差別各各有異。如涅槃經但說一機。故彼經云。凡有心者皆當作佛。此經一會多宜聞有。談有藏無言皆作佛。法華亦同。故云若有聞法者無一不成佛等。若善戒經地持論等說有二機。一謂有性。二謂無性。故彼經云。性種性者從無始來展轉相續。法爾所得六處殊勝此有性也。又云。無種性人無種性故。雖復發心行菩薩道。終不能得無上菩提。此無性也。顯了說也。若法華經說有三機。序品云。為求聲聞者說應四諦法。為求辟支佛者說應十二法。為諸菩薩說應六波羅蜜。亦隱無性。由於此會多對不定聲聞而說云皆作佛。更有多類。如慈恩樞要法華經疏。及慧日論能斷般若疏述。明所利機性者。初明所利之機。后明得利多少。明所利機略有二
【現代漢語翻譯】 現代漢語譯本 逾夕月（Yue Xi Yue）。志懷如舟般濟度眾生的情懷，迫切希望紹隆佛法。爲了殉道，忘記疲憊，不惜粉身碎骨。周遊西夏二十餘年。天藏龍宮等秘境都已探究詳盡。尋找各種梵文版本，考證比較沒有遺漏。帶著佛經回到東方，奉皇帝的命令進行翻譯。長安二年，歲在壬寅年。開始翻譯這部經書，精進勤勉沒有停歇。到長安三年，歲在癸卯年十月四日。修訂完畢，抄寫完成十卷三十一品。文辭圓融，義理完備，內容與文采兼顧。開始顯現如髻珠般珍貴，如同開啟寶塔一般。凡人和聖人都歡欣慶賀，皇上也十分滿意。佛法教義所傳播之處，都下令抄寫。其間或許有缺失不全之處，但義理自然會逐漸明朗。這些就是弟子翻譯的時代背景。兩種不同的說法都是爲了辨明時機。 第二是辨別利益。利益是指好處。這部經書能利益哪些根器的人呢？其中分為兩部分。首先辨別根器的不同，然後說明所利益的根器。辨別不同之處在於，各種教派對於根器差別的說法各有不同。例如《涅槃經》只說一種根器。所以該經說：『凡是有心識的眾生，都能夠成佛。』這部經書的一次法會，適合多種根器的人聽聞，談論有藏、無言都能成佛。《法華經》也相同。所以說：『如果有聽聞佛法的人，沒有一個不能成佛等等。』如果像《善戒經》、《地持論》等，則說有兩種根器。一種是有自性的，一種是沒有自性的。所以該經說：『有種性的人，從無始以來輾轉相續，自然而然地獲得六根殊勝，這就是有自性。』又說：『沒有種性的人，因為沒有種性，即使發心修行菩薩道，最終也不能獲得無上菩提。』這是明確的說法。如果《法華經》說有三種根器。《序品》中說：『為求聲聞的人，說應四諦法；為求辟支佛的人，說應十二因緣法；為諸菩薩，說應六波羅蜜。』也隱含了沒有自性的說法。因為這次法會大多是針對不確定的聲聞而說，說他們都能成佛。還有很多種類，如慈恩的《樞要》、《法華經疏》，以及慧日的《能斷般若疏述》。說明所利益的根器，首先說明所利益的根器，然後說明得到利益的多少。說明所利益的根器，大致有兩種。
【English Translation】 English version Yue Xi Yue (name of a monk). His aspiration was to ferry sentient beings across the sea of suffering like a boat, earnestly hoping to propagate the Dharma. For the sake of martyrdom, he forgot fatigue and did not hesitate to break his bones. He traveled around Western Xia for more than twenty years. He thoroughly explored the secret realms such as Tianzang Dragon Palace. He sought various Sanskrit versions, examining and comparing them without omission. He returned to the East with the scriptures, and translated them by imperial order. In the second year of Chang'an, the year of Renyin, he began translating this scripture, diligently and tirelessly. In the third year of Chang'an, the year of Guimao, on the fourth day of October, the revision was completed, and ten volumes and thirty-one chapters were transcribed. The writing was perfect, the meaning was complete, and the content and style were balanced. It began to manifest as precious as a jewel on the head, like opening a pagoda. Both ordinary people and saints rejoiced and celebrated, and the emperor was very pleased. Wherever the Buddhist teachings spread, orders were given to transcribe them. There may be omissions or incompleteness in the meantime, but the meaning will naturally become clear. These are the historical backgrounds of the disciple's translation. The two different statements are both to clarify the timing. The second is to distinguish the benefits. Benefit refers to advantage. What kind of beings can this scripture benefit? It is divided into two parts. First, distinguish the differences in aptitude, and then explain the aptitude that is benefited. The difference lies in the fact that the various schools have different views on the differences in aptitude. For example, the Nirvana Sutra only speaks of one kind of aptitude. Therefore, the sutra says: 'All sentient beings with consciousness can become Buddhas.' This scripture's dharma assembly is suitable for people of various aptitudes to hear, and it speaks of both those with hidden potential and those without words can become Buddhas. The Lotus Sutra is the same. Therefore, it says: 'If there are those who hear the Dharma, none will fail to become Buddhas, etc.' If it is like the Shanjie Jing (Good Precepts Sutra), the Dichilun (Stages of the Earth Sutra), etc., then there are two kinds of aptitude. One is with inherent nature, and the other is without inherent nature. Therefore, the sutra says: 'People with inherent nature, from beginningless time, continue to inherit, and naturally obtain the superiority of the six senses, this is with inherent nature.' It also says: 'People without inherent nature, because they have no inherent nature, even if they aspire to practice the Bodhisattva path, they will ultimately not be able to attain Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment).' This is a clear statement. If the Lotus Sutra says that there are three kinds of aptitude. The Preface says: 'For those who seek Shravakas (voice-hearers), the Four Noble Truths should be taught; for those who seek Pratyekabuddhas (solitary Buddhas), the Twelve Nidanas (links of dependent origination) should be taught; for the Bodhisattvas, the Six Paramitas (perfections) should be taught.' It also implies the statement of no inherent nature. Because this Dharma assembly is mostly aimed at uncertain Shravakas, saying that they can all become Buddhas. There are many other kinds, such as Ci'en's Shunyao (Essentials), the Lotus Sutra Commentary, and Hui Ri's Nengduan Bore Shushu (Commentary on the Diamond Sutra). Explaining the aptitude that is benefited, first explain the aptitude that is benefited, and then explain the amount of benefit received. Explaining the aptitude that is benefited, there are roughly two kinds.
解。一云。唯備大乘根性。通定不定性有聲聞故。何故不備定性聲聞等耶。答。準法華經及大寶積經論云。所以聲聞問者。為聲聞人所作事故此經初問。既是妙幢菩薩。又但問如來壽量廣說三身故知。但為菩薩根性。而下得利云遠塵離垢等者。準大莊嚴論得入初地亦云得法眼凈。不唯聲聞故。一云。既第三時教通備五乘。會列聲聞復有遠塵離垢。準瑜伽論得預流果文無定說故可通備。然正宗內但為菩薩。四天王品已下可通備余。以皆令得人天果故。二解后勝。許是第三時法輪所攝故。后明得利多少者復分為二。初明得現利。次明得后利。現利即坐得益。后利即佛說之後得。現利有二。一得果利二得因利。果有兩種。一出世果二世間果。出世果者總有七類。五是大乘二是小乘。依空滿愿品有一云。爾時會中有五十億苾芻。行菩薩行欲退菩提心。聞如意寶光耀菩薩說是法時。皆得堅固不可思議滿足上愿。更復發起菩提之心。即為授記。汝諸苾芻過三十阿僧祇劫當得作佛。劫名難勝光王。國名無垢光。同時作佛皆同一號名愿莊嚴間飾王如來。授記品有四。初授妙幢菩薩記云。汝于金光明世界當成阿耨多羅三藐三菩提。號金寶山王如來。二云。時此如來法皆滅盡時彼長子名曰銀幢。即於此界當得作佛。名曰金幢光如來。三云。
時此如來所有教法悉皆滅盡。次子銀光當得作佛。號曰金光明如來。四云。是時十千天子聞三大士得授記已。復聞如是最勝王經。心喜清凈無垢如空。爾時如來知是十千天子善根成熟即與授記。汝等當來于最勝因陀羅高幢世界得成阿耨多羅三藐三菩提。同一種性又同一名號。曰面目清凈優缽羅香山十號具足。如是次第十千諸佛出現於世。六凈地陀羅尼品云。無量無邊苾芻苾芻尼得法眼凈此得初果。若據大乘得法眼凈是初地位。即因利攝。且依瑜伽說是小果。七依空滿愿品云。說是品時有八千億天子無數國王臣人。遠塵離垢得法眼凈。二世間果者。略舉十七類。如來壽量品中雲。三千大千世界所有眾生。以佛威力受勝妙樂無有乏少。若身不具悉蒙具足。盲者能視。聾者得聞。啞者能言。愚者得智。若心亂者得本心。若無衣者得衣服。被惡賤者人所敬。有垢穢者身清潔。於此世間所有利益未曾有事悉皆顯現。此有九益。一得樂具。二具諸根。三得舌用。四得智慧。五不失心。六得衣服。七得敬仰。八身清凈。九得雜益。四天王護國品末云。說是法時無量眾生皆得大智。聰睿辨才攝受無量功德之聚。離諸憂苦發喜樂心善明眾論。此中八益。如文可知。已上世界登出離道不復退轉速證菩提。此出世因利。二得因利中復二。初得
【現代漢語翻譯】 現代漢語譯本： 此時如來所有的教法都將滅盡。之後子銀光將會成佛，佛號為金光明如來（Suvarnaprabhasa-kumara，意為金光明之子）。 四云：當時一萬天子聽聞三大士得到授記后，又聽聞了這部《最勝王經》（Suvarnaprabhasottama Sutra，意為最殊勝的金光明經），內心歡喜清凈，如同虛空一般。當時如來知道這一萬天子的善根已經成熟，就為他們授記說：『你們將來在最勝因陀羅高幢世界（Indradhvaja-ketu，意為帝釋旗幟）成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），同一種性，又同一個名號，叫做面目清凈優缽羅香山（Utpalagandha-parvata，意為蓮花香山），十號具足。』就這樣依次有一萬諸佛出現在世間。 《六凈地陀羅尼品》中說：『無量無邊的比丘（Bhikkhu，意為出家男子）、比丘尼（Bhikkhuni，意為出家女子）得到法眼凈（Dharma-caksu，意為法眼清凈），這是得到初果（Srotapanna，意為須陀洹）。』如果按照大乘佛教的說法，得到法眼凈是初地位，也就是因利攝。且依據《瑜伽師地論》的說法，這是小果。 《七依空滿愿品》中說：『在宣說這一品時，有八千億天子和無數國王、臣民，遠離塵垢，得到法眼凈。』 二、世間果：簡略地列舉十七類。《如來壽量品》中說：『三千大千世界所有眾生，以佛的威力，享受殊勝美妙的快樂，沒有任何缺少。如果身體不健全的，都得到健全。盲人能夠看見，聾人能夠聽見，啞巴能夠說話，愚笨的人得到智慧，心神錯亂的人恢復本心，沒有衣服的人得到衣服，被厭惡輕賤的人得到人們的尊敬，有污垢的人身體清潔。』在這個世間，所有利益、前所未有的事情都顯現出來。這裡有九種利益：一、得到快樂的器具；二、具備各種根器；三、得到舌頭的功用；四、得到智慧；五、不失去本心；六、得到衣服；七、得到尊敬仰慕；八、身體清潔；九、得到各種利益。 《四天王護國品》末尾說：『在宣說此法時，無量眾生都得到大智慧，聰明睿智，善於辯論，攝受無量功德之聚，遠離各種憂愁痛苦，生起歡喜快樂的心，善於明白各種論點。』這裡有八種利益，如文中所說的那樣。 以上是世界登上出離之道，不再退轉，迅速證得菩提（Bodhi，意為覺悟）。這是出世間的因利。 二、在得到因利中又分為兩種：首先是得到……
【English Translation】 English version: At that time, all the teachings of the Tathagata (如來，one who has thus come) will be extinguished. Then, the son Suvarnaprabhasa-kumara (銀光, Golden Light Boy) will attain Buddhahood, with the name Suvarnaprabhasa Tathagata (金光明如來, Golden Light Thus Come One). It is said that when ten thousand devas (天子, heavenly beings) heard that the three great Bodhisattvas had received predictions of their future Buddhahood, and further heard this most excellent Suvarnaprabhasottama Sutra (最勝王經, The Sutra of Golden Light), their minds were filled with joy, pure and immaculate like the sky. At that time, the Tathagata, knowing that the good roots of these ten thousand devas were ripe, immediately gave them predictions: 'In the future, in the most excellent Indradhvaja-ketu world (因陀羅高幢世界, Indra's Banner World), you will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), of the same nature and with the same name, called Utpalagandha-parvata (面目清凈優缽羅香山, Lotus Fragrance Mountain), possessing all ten titles.' In this way, ten thousand Buddhas will appear in the world in succession. The 'Six Pure Lands Dharani' chapter says: 'Countless Bhikkhus (比丘, monks) and Bhikkhunis (比丘尼, nuns) will attain the Dharma-caksu (法眼凈, Dharma Eye), which is the attainment of the first fruit (Srotapanna, 須陀洹, Stream-enterer).' According to Mahayana Buddhism, attaining the Dharma Eye is the first stage, which is the benefit of the cause. According to the Yogacara school, this is a small fruit. The 'Seven Relying on Emptiness to Fulfill Wishes' chapter says: 'When this chapter was being taught, eight hundred billion devas and countless kings, ministers, and people, were freed from dust and defilement and attained the Dharma Eye.' Two, worldly fruits: Briefly listing seventeen categories. The 'Tathagata's Lifespan' chapter says: 'All beings in the three thousand great thousand worlds, through the power of the Buddha, enjoy supreme and wonderful happiness without any lack. Those who are physically incomplete will be made complete. The blind will be able to see, the deaf will be able to hear, the mute will be able to speak, and the foolish will gain wisdom. Those whose minds are disturbed will regain their original mind. Those who have no clothes will receive clothes. Those who are despised will be respected. Those who are defiled will become clean.' In this world, all benefits and unprecedented events will appear. There are nine benefits here: one, obtaining instruments of happiness; two, possessing all faculties; three, obtaining the use of the tongue; four, obtaining wisdom; five, not losing one's mind; six, obtaining clothes; seven, obtaining respect and admiration; eight, becoming clean; nine, obtaining various benefits. The end of the 'Four Heavenly Kings Protecting the Nation' chapter says: 'When this Dharma was being taught, countless beings all gained great wisdom, intelligence, eloquence, and accumulated immeasurable merits, freed from all sorrows and sufferings, generating joy and happiness, and becoming skilled in understanding various doctrines.' There are eight benefits here, as described in the text. The above is the world ascending the path of liberation, no longer regressing, and quickly attaining Bodhi (菩提, enlightenment). This is the causal benefit of transcending the world. Two, within the benefits of obtaining the cause, there are two further divisions: first, obtaining...
出世因后得世間因。出世因利有十五類。一壽量品有二云。爾時會中三萬二千天子皆發阿耨菩提之心。二又云。說是如來壽量品時。無量無數無邊眾生皆發阿耨菩提之心。三懺悔品云。若有善男子善女人。聞是寶王大光照如來名號者。于菩薩地得不退轉。至大涅槃時會既聞明得此益。四品末云。時諸大眾聞佛說已皆蒙勝益歡喜奉行。五凈地陀羅尼品云。說是法時三萬億菩薩摩訶薩得無生法忍。六又云。無量諸菩薩不退菩提心。七又云。無量無邊苾芻苾芻尼得法眼凈。八又云。無量眾生髮菩薩心。九蓮華喻贊品云。大眾聞是說皆發菩提心。愿現在未來常依此懺悔。十重顯空性品云。時諸大眾聞佛說此甚深空性。有無量眾生悉能了達四大五蘊體性俱空六根六境妄生繫縛。愿舍輪迴正修出離。十一依空滿愿品云。說是法時有三千億菩薩。于阿耨菩提得不退轉。十二又云。會中有五十億苾芻。行菩薩行欲退菩提。聞如意寶光耀菩薩說是法時。皆得堅固不可思議滿足上愿。更復發菩提之心。十三四天王護國品云。無量無邊眾生登出離道不復退轉速證菩提。具如前引。十四流水品云。汝等皆應勤求出離勿為放逸。大眾聞已悉皆悟解。由大慈悲救護一切。勤修苦行方能證獲無上菩提。咸發深心信受歡喜。十五捨身品云。說是往昔因緣
【現代漢語翻譯】 現代漢語譯本： 以出世之因，方能獲得世間之果。出世之因所帶來的利益有十五種： 一、《壽量品》中有兩處提到：『當時法會中有三萬二千位天子都發起了證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。』 二、又說：『在宣說如來壽量品時，無量無數無邊的眾生都發起了證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。』 三、《懺悔品》中說：『如果有善男子、善女人，聽聞寶王大光照如來（Ratnaraja-mahaprabha-kara Buddha）的名號，在菩薩的修行位次上就能得到不退轉，直至證得大涅槃（Mahā-nirvāṇa）。』由此可知，法會聽聞佛法能獲得此等利益。 四、《品末》中說：『當時的大眾聽聞佛陀所說之後，都獲得了殊勝的利益，歡喜地信受奉行。』 五、《凈地陀羅尼品》中說：『在宣說此法時，有三萬億菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）獲得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）。』 六、又說：『無量的諸位菩薩不退轉于菩提心。』 七、又說：『無量無邊的比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）獲得了法眼凈（dharma-cakṣus-viśuddhi，清凈的法眼）。』 八、又說：『無量的眾生髮起了菩薩心。』 九、《蓮華喻贊品》中說：『大眾聽聞這些說法后，都發起了菩提心，愿現在和未來常常依此懺悔。』 十、《重顯空性品》中說：『當時的大眾聽聞佛陀所說的甚深空性，有無量眾生完全了達四大（mahābhūta，地、水、火、風）、五蘊（skandha，色、受、想、行、識）的體性本空，六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）、六境（ṣaḍviṣaya，色、聲、香、味、觸、法）虛妄生起繫縛。愿捨棄輪迴，真正修習出離之道。』 十一、《依空滿愿品》中說：『在宣說此法時，有三千億菩薩于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得到不退轉。』 十二、又說：『法會中有五十億比丘（bhikṣu，出家男眾），他們修菩薩行，想要退失菩提心。聽聞如意寶光耀菩薩（Cintāmaṇi-prabhāsa-kīrti Bodhisattva）宣說此法時，都得到了堅固不可思議的滿足上愿，更進一步發起了菩提之心。』 十三、《四天王護國品》中說：『無量無邊的眾生登上出離之道，不再退轉，迅速證得菩提。』具體內容如前面所引用。 十四、《流水品》中說：『你們都應當勤奮尋求出離之道，不要放逸。』大眾聽聞后都領悟理解，因為大慈悲心救護一切眾生，勤修苦行才能證得無上菩提，都發起了深刻的信心，信受歡喜。 十五、《捨身品》中說：『宣說往昔的因緣』
【English Translation】 English version: The mundane cause is obtained after the supramundane cause. There are fifteen categories of benefits from the supramundane cause: 1. The 'Lifespan Chapter' has two mentions: 'At that time, thirty-two thousand devas (devas, celestial beings) in the assembly all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 2. It also says: 'When the 'Lifespan Chapter' of the Tathāgata (Tathāgata, Thus Come One) was being preached, immeasurable, countless, and boundless beings all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 3. The 'Repentance Chapter' says: 'If there is a good man or good woman who hears the name of Ratnaraja-mahaprabha-kara Buddha (Ratnaraja-mahaprabha-kara Buddha, the Buddha of Great Light of the Jewel King), they will attain non-retrogression in the Bodhisattva (Bodhisattva, enlightenment being) grounds, until they reach Mahā-nirvāṇa (Mahā-nirvāṇa, great extinction).' It is known that hearing the Dharma (Dharma, the teachings) at the assembly brings this benefit. 4. The 'End of Chapter' says: 'At that time, all the great assembly, having heard the Buddha's (Buddha, the awakened one) words, all received supreme benefits, joyfully believing and practicing.' 5. The 'Pure Land Dhāraṇī Chapter' says: 'When this Dharma (Dharma, the teachings) was being preached, three hundred trillion Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) attained the Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the patience with the non-arising of phenomena).' 6. It also says: 'Immeasurable Bodhisattvas (Bodhisattva, enlightenment being) do not regress from the Bodhi mind (Bodhi mind, the mind of enlightenment).' 7. It also says: 'Immeasurable and boundless bhikṣus (bhikṣu, monks) and bhikṣuṇīs (bhikṣuṇī, nuns) attained the dharma-cakṣus-viśuddhi (dharma-cakṣus-viśuddhi, purity of the Dharma eye).' 8. It also says: 'Immeasurable beings generated the Bodhisattva mind (Bodhisattva mind, the mind of enlightenment).' 9. The 'Lotus Analogy Praise Chapter' says: 'The great assembly, having heard these teachings, all generated the Bodhi mind (Bodhi mind, the mind of enlightenment), vowing to constantly rely on this repentance in the present and future.' 10. The 'Repeatedly Revealing Emptiness Chapter' says: 'At that time, the great assembly, having heard the Buddha (Buddha, the awakened one) speak of this profound emptiness, immeasurable beings were able to fully understand that the nature of the four great elements (mahābhūta, earth, water, fire, wind) and the five skandhas (skandha, form, feeling, perception, volition, consciousness) are inherently empty, and the six sense organs (ṣaḍindriya, eye, ear, nose, tongue, body, mind) and six sense objects (ṣaḍviṣaya, sight, sound, smell, taste, touch, dharma) arise falsely, creating bondage. They vowed to abandon saṃsāra (saṃsāra, cycle of rebirth) and truly cultivate liberation.' 11. The 'Relying on Emptiness to Fulfill Vows Chapter' says: 'When this Dharma (Dharma, the teachings) was being preached, three hundred trillion Bodhisattvas (Bodhisattva, enlightenment being) attained non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 12. It also says: 'In the assembly, there were fifty billion bhikṣus (bhikṣu, monks) who were practicing the Bodhisattva path (Bodhisattva path, the path of enlightenment) and wanted to regress from Bodhi (Bodhi, enlightenment). When they heard Cintāmaṇi-prabhāsa-kīrti Bodhisattva (Cintāmaṇi-prabhāsa-kīrti Bodhisattva, the Bodhisattva of Wish-Fulfilling Jewel Light) preach this Dharma (Dharma, the teachings), they all attained firm, inconceivable fulfillment of their supreme vows, and further generated the Bodhi mind (Bodhi mind, the mind of enlightenment).' 13. The 'Four Heavenly Kings Protecting the Country Chapter' says: 'Immeasurable and boundless beings ascended the path of liberation, no longer regressing, and quickly attained Bodhi (Bodhi, enlightenment).' The details are as quoted earlier. 14. The 'Flowing Water Chapter' says: 'You should all diligently seek liberation and not be lax.' The great assembly, having heard this, all awakened and understood, because of great compassion, they protect all beings, and only by diligently cultivating ascetic practices can they attain unsurpassed Bodhi (Bodhi, enlightenment). They all generated deep faith, believing and rejoicing. 15. The 'Body Offering Chapter' says: 'Speaking of past causes and conditions.'
之時。無量阿僧企耶人天大眾皆大歡喜。嘆未曾有悉發阿耨菩提之心。后明得現世因利者懺悔品云。若有女人聞是佛名者。臨命終時得見彼佛來至其所。既見佛已究竟不復更受女身。既為眾說時諸女人聞此佛名亦現得因。于當來世不受女報。次明得後世利者。即鷲峰會說此經已。后依修學所得利者並是后利。略舉少分。一明聞經益。四天王護國品云。若有眾生聞是金光明經者。即于阿耨菩提不復退轉。二明讀誦益。大辯才天女品云。辯才天女白佛言。世尊若有法師說是金光明最勝王經者。我當益其智慧具足莊嚴言說之辯。若彼法師於此經中文字句義。所有忘失皆令憶持。能善聞悟復與陀羅尼總持無礙。三明受持益。無染著陀羅尼品云。若有十阿僧祇三千大千世界滿中七寶奉施諸佛。及以上妙衣服飲食種種供養經無量劫。若復有人。於此陀羅尼乃至一句能受持者所生之福倍多於彼。何以故。此無染著陀羅尼甚深法門是諸佛母故。此意由經能生諸佛故名佛母。四明流通益。三身品云。若所在處講說是經。于其國土有四種益。一者國王軍眾強盛無諸怨敵。離於疾疫壽命延長。吉祥安樂正法興顯。二者中宮后妃王子諸臣和悅無諍。離於諂佞王所愛重。三者沙門婆羅門及諸國人。修行正法無病安樂無枉死者。于諸福田悉皆修立。
【現代漢語翻譯】 現代漢語譯本： 那時，無數阿僧祇耶（asaṃkhyeya，無數）的人天大眾都非常歡喜，讚歎從未有過這樣的事，全都發起了證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的心。後面『明得現世因利者懺悔品』中說，如果有女人聽到這部佛經的名字，臨命終時就能見到佛來到她身邊。見到佛之後，最終不再受女身。當（佛）為大眾說法時，那些聽到這部佛經名字的女人，也能立即得到利益，在未來的世間不再受女身的果報。接下來闡明得到後世利益的情況。就是在鷲峰山法會上宣說這部經之後，依據修學所得到的利益，都屬於後世的利益。這裡簡要地列舉少部分。一是闡明聽聞佛經的利益。《四天王護國品》中說，如果有眾生聽聞這部《金光明經》，對於證得阿耨多羅三藐三菩提，就不會再退轉。 二是闡明讀誦佛經的利益。《大辯才天女品》中說，辯才天女對佛說：『世尊，如果有法師宣說這部《金光明最勝王經》，我應當增加他的智慧，使他具備莊嚴圓滿的言辭辯才。如果這位法師對於這部經中的文字句義有所遺忘，我都讓他憶持不忘，能夠很好地理解領悟，並且給予他陀羅尼（dhāraṇī，總持）的加持，使他總持無礙。』 三是闡明受持佛經的利益。《無染著陀羅尼品》中說，如果有十阿僧祇（asaṃkhyeya，無數）三千大千世界，都裝滿了七寶，用來供奉諸佛，以及用上等的衣服飲食等種種供養，經過無數劫。如果又有人，對於這部陀羅尼（dhāraṇī，總持），乃至一句能夠受持，所產生的福報比前者還要多很多。為什麼呢？因為這部無染著陀羅尼（dhāraṇī，總持）是非常深奧的法門，是諸佛之母。』這裡的意思是，因為這部經能夠產生諸佛，所以稱為佛母。 四是闡明流通佛經的利益。《三身品》中說，如果在任何地方講說這部經，對於那個國家有四種利益：一是國王和軍隊強大興盛，沒有各種怨敵，遠離疾病瘟疫，壽命延長，吉祥安樂，正法興盛。二是後宮的后妃、王子和各位大臣和睦喜悅，沒有爭執，遠離諂媚奸佞，受到國王的愛重。三是沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）以及各個國家的人民，修行正法，沒有疾病，安樂幸福，沒有冤枉死亡的人，對於各種福田都能夠修立。
【English Translation】 English version: At that time, immeasurable asaṃkhyeya (countless) numbers of gods, humans, and other beings were overjoyed, praising this unprecedented event, and all aspired to attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Later, the 『Chapter on Repentance, Revealing the Benefits of the Present Life』 states: 『If a woman hears the name of this Buddha, she will see that Buddha coming to her at the moment of her death. Having seen the Buddha, she will ultimately no longer be reborn in a female body.』 When (the Buddha) was speaking to the assembly, those women who heard the name of this Buddha also immediately received benefits, and in future lives, they would not receive the retribution of a female body. Next, it clarifies the benefits obtained in future lives. That is, after this sutra was spoken at the assembly on Vulture Peak, the benefits obtained through practice and study all belong to future benefits. Here, a few are briefly listed. First, it clarifies the benefits of hearing the sutra. The 『Chapter on the Four Heavenly Kings Protecting the Nation』 states: 『If there are sentient beings who hear this Golden Light Sutra, they will no longer regress from anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).』 Second, it clarifies the benefits of reciting the sutra. The 『Chapter on the Great Eloquent Goddess』 states: 『The Eloquent Goddess said to the Buddha: 『World Honored One, if there is a Dharma master who speaks this Sutra of Golden Light, the Most Victorious King, I shall increase his wisdom, making him fully endowed with eloquent and adorned speech. If that Dharma master forgets any of the words, phrases, or meanings in this sutra, I will cause him to remember them, enabling him to understand and comprehend well, and also grant him dhāraṇī (mantra, retention) to maintain everything without obstruction.』 Third, it clarifies the benefits of upholding the sutra. The 『Chapter on the Stain-Free Dhāraṇī』 states: 『If there are ten asaṃkhyeya (countless) three-thousand-great-thousand worlds filled with the seven treasures, offered to all the Buddhas, as well as excellent clothing, food, and various offerings for countless kalpas. If there is another person who can uphold even one phrase of this dhāraṇī (mantra, retention), the merit generated will be many times greater than the former. Why? Because this Stain-Free Dhāraṇī (mantra, retention) is a very profound Dharma gate, it is the mother of all Buddhas.』 The meaning here is that because this sutra can give birth to all Buddhas, it is called the mother of Buddhas. Fourth, it clarifies the benefits of propagating the sutra. The 『Chapter on the Three Bodies』 states: 『Wherever this sutra is spoken, there are four benefits for that country: First, the king and the army are strong and prosperous, without any enemies, free from diseases and plagues, with prolonged life, auspiciousness, peace, and the flourishing of the true Dharma. Second, the empresses, princes, and ministers in the palace are harmonious and joyful, without disputes, free from flattery and deceit, and are loved and respected by the king. Third, śrāmaṇa (ascetics, monks), brāhmaṇa (brahmins, priests), and the people of all countries practice the true Dharma, without illness, with peace and happiness, and without any unjust deaths, and they are able to cultivate all fields of merit.』
四者於三時中四大調適。常為諸天增加守護。慈悲平等無傷害心。令諸眾生歸敬三寶修習阿耨菩提之行。又三身品明聞經益云。若有善男子善女人。於此金光明經聽聞信解。不墮地獄餓鬼傍生阿蘇羅道。常處人天不生下賤。恒得親近諸佛如來聽受正法。常生諸佛清凈國土。所以者何。由得聞此甚深法故。是善男女則為如來已知已記。當得不退阿耨菩提。於此甚深微妙之法一經耳者。當知是人不謗如來不毀正法不輕聖眾。一切眾生未種善根令得種故。已種善根令增長成就故。一切世界所有眾生皆勤修行六波羅蜜多。又懺悔品明流通益云。若有四眾。隨在何處為人講說是金光明微妙經典。于其國土皆獲四種福利善根。一者國王無病離諸災厄。二者壽命延長無有障礙。三者無諸怨敵兵眾勇健。四者安穩豐樂正法流通。又云。于其國中大臣輔相有四種益。一者更相親穆尊重愛念。二者常為人王心所愛重。亦為沙門婆羅門大國小國之所遵敬。三者輕財重法不求世利。嘉名普暨眾所欽仰。四者壽命延長安穩快樂。沙門婆羅門亦得四勝利。一四事無乏。二安心思惟。三依山林得安樂住。四隨愿得滿。人民皆得豐樂無諸疾疫。商估往還多獲寶貨具足勝福。已外諸品說得利益雖無量種類不過此。利益既多。諸有聞者應如法學。四明經之得
【現代漢語翻譯】 現代漢語譯本 四者在三個時辰中使四大（地、水、火、風）調和適順，常為諸天增加守護的力量，以慈悲平等且沒有傷害的心，令一切眾生歸依敬重三寶（佛、法、僧），修習阿耨菩提（無上正等正覺）的修行。 《三身品》中闡明聽聞此經的利益說：『如果有善男子、善女人，對於這部《金光明經》聽聞、信受、理解，就不會墮入地獄、餓鬼、傍生（畜生）、阿修羅道，常處人間天上，不生於**（此處原文缺失，無法翻譯）。恒常能夠親近諸佛如來，聽受正法，常生於諸佛清凈的國土。』 『這是什麼緣故呢？由於聽聞了這部甚深之法。這些善男子、善女人，就被如來所知、所記，將來必定得到不退轉的阿耨菩提。對於這部甚深微妙之法，一旦經過耳根，應當知道這個人不誹謗如來，不毀壞正法，不輕視聖眾。對於一切尚未種下善根的眾生，令他們得以種下善根；對於已經種下善根的眾生，令他們增長成就。一切世界所有的眾生，都勤奮修行六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）。』 《懺悔品》中闡明流通此經的利益說：『如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），無論身在何處，為人講說這部《金光明》微妙經典，那麼這個國家都能獲得四種福利善根：一是國王沒有疾病，遠離各種災厄；二是壽命延長，沒有障礙；三是沒有各種怨敵，軍隊勇猛強健；四是國家安穩豐樂，正法流通。』 又說：『在這個國家中，大臣輔相有四種利益：一是互相親近和睦，尊重愛念；二是常常被國王所愛重，也被沙門（出家修行者）、婆羅門（祭司）、大國小國所遵敬；三是輕視錢財，重視佛法，不追求世俗的利益，美好的名聲普遍傳揚，被眾人所欽佩仰慕；四是壽命延長，安穩快樂。』 沙門婆羅門也能得到四種勝利：一是生活所需沒有缺乏；二是安心思惟佛法；三是依靠山林，得到安樂居住；四是隨心所愿，都能得到滿足。人民都能得到豐衣足食，沒有各種疾病瘟疫。商人往來貿易，多能獲得寶貨，具備殊勝的福報。 以上各品所說的利益雖然種類繁多，但都超不過這些。利益既然如此之多，所有聽聞的人都應當如法修學，這便是闡明此經所能獲得的利益。
【English Translation】 English version The four elements (earth, water, fire, and wind) are harmonized in the three periods of the day, constantly increasing the protection of the various heavens. With a compassionate, equal, and non-harming mind, they cause all sentient beings to take refuge in and respect the Three Jewels (Buddha, Dharma, Sangha), and cultivate the practice of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The 『Chapter on the Three Bodies』 clarifies the benefits of hearing the Sutra, saying: 『If there are good men and good women who hear, believe, and understand this Golden Light Sutra, they will not fall into the hells, the realms of hungry ghosts, animals, or Asuras (demigods). They will always dwell in the realms of humans and gods, and will not be born in ** (missing text in the original, untranslatable). They will always be able to draw near to the Buddhas and Tathagatas, listen to the true Dharma, and be constantly born in the pure lands of the Buddhas.』 『What is the reason for this? It is because they have heard this profound Dharma. These good men and good women will be known and remembered by the Tathagata, and will surely attain non-retrogressing Anuttara-samyak-sambodhi. For those who hear this profound and subtle Dharma even once, know that these people do not slander the Tathagata, do not destroy the true Dharma, and do not despise the Sangha. For all sentient beings who have not yet planted good roots, they will be enabled to plant them; for those who have already planted good roots, they will be enabled to grow and achieve them. All sentient beings in all worlds will diligently cultivate the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom).』 The 『Chapter on Repentance』 clarifies the benefits of circulating this Sutra, saying: 『If there are the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) who, wherever they may be, expound this Golden Light Wonderful Sutra for others, then that country will obtain four kinds of beneficial roots: first, the king will be free from illness and all calamities; second, his lifespan will be extended without obstacles; third, there will be no enemies, and the army will be brave and strong; fourth, the country will be peaceful and prosperous, and the true Dharma will circulate.』 It also says: 『In that country, the ministers and counselors will have four kinds of benefits: first, they will be close, harmonious, respectful, and loving to each other; second, they will always be loved and respected by the king, and will also be revered by the Sramanas (ascetics), Brahmins (priests), and both large and small countries; third, they will value the Dharma over wealth, not seeking worldly benefits, and their good reputation will spread widely, being admired and respected by all; fourth, their lifespans will be extended, and they will have peace and happiness.』 The Sramanas and Brahmins will also obtain four kinds of victories: first, they will lack nothing in terms of the four requisites; second, they will be able to contemplate the Dharma with peace of mind; third, they will be able to live peacefully relying on the mountains and forests; fourth, their wishes will be fulfilled. The people will all be prosperous and free from all diseases and epidemics. Merchants traveling back and forth will often obtain treasures and possess supreme blessings. Although the benefits described in the other chapters are numerous, they do not exceed these. Since the benefits are so many, all who hear them should practice and study according to the Dharma. This clarifies the benefits that can be obtained from this Sutra.
名者。復分為二。初泛論釋名。次釋此經目。初中有二。初泛論釋名。次辨釋意。此廣具如法華義決及唯識義燈。次釋經目者。初釋經都名。次別釋品目。釋經都名。初依古次述今。依古釋者。傳真諦云。外國言修跋拏此曰金。婆頗婆此曰光。郁多摩此言明。因陀羅此曰帝。邏閱那此曰王。故西土出本云佛陀經金光明經帝王經也。此意佛陀經從所詮為名。金光明法喻合名。亦從功用號帝王經。但從喻稱言金光明者。此三字表經三種三為體。一三身。二三德。謂般若解脫法身。三三位。即道前道中道后。道前即住自性佛性。道中即引出佛性。道后即至得果佛性。準舊解亦即應得因加行因因滿因。如次配前三種佛性。初三身者。一金體本有真實以譬法身。二光明能照以譬應身。三明能遍益以喻化身。二譬三德者。一金譬法身有四義。一色無變如常。二體無染如凈。三轉作萬物無礙如我。四令人富貴如樂。次光有二義。一能照了二能除闇。如般若。次明有兩義。一無闇二廣遠。如解脫。總無眾患。三譬三位者。金是本有如道前正因。此意用如以為三佛。光是始有如道中了因。此意對緣起修功能始起。非體本有。故望果德名爲了因。明是無闇如道后之果。三身中法身宜取真實義。二身不實也。以是功能始起名假。三德中法身宜
【現代漢語翻譯】 名相。又可以分為兩個部分。首先是泛論解釋名稱，其次是解釋這部經的題目。在第一部分中又有兩個小部分，首先是泛論解釋名稱，其次是辨析解釋的意義。這些內容在《法華義決》和《唯識義燈》中有詳細的闡述。接下來是解釋經的題目，首先解釋經的總名，然後分別解釋每一品的題目。解釋經的總名時，首先依照古義，然後敘述今義。依照古義解釋，真諦法師翻譯說：『修跋拏』（Subarṇa）在這裡譯為『金』，『婆頗婆』（prabhā）在這裡譯為『光』，『郁多摩』（uttama）在這裡譯為『明』，『因陀羅』（Indra）在這裡譯為『帝』，『邏閱那』（rāja）在這裡譯為『王』。因此，在西土流傳的原本中，稱這部經為《佛陀經》、《金光明經》、《帝王經』。』這裡的含義是，《佛陀經》是從所詮釋的內容來命名的，《金光明經》是法和譬喻結合來命名的，也可以從功用的角度稱為《帝王經》。但如果只從譬喻的角度來說『金光明』，這三個字代表了經的三種『三』作為本體：一是三身，二是三德（即般若、解脫、法身），三是三位（即道前、道中、道后）。道前是指安住于自性佛性，道中是指引出佛性，道后是指證得果位的佛性。按照舊的解釋，也可以對應應得因、加行因、因滿因，依次對應前面的三種佛性。首先說三身，一是金的本體本有真實，用來比喻法身；二是光明能夠照耀，用來比喻應身；三是明能夠普遍利益，用來比喻化身。其次比喻三德，一是金比喻法身有四種含義：一是顏色不變如常，二是本體沒有污染如凈，三是轉化成萬物沒有障礙如我，四是使人富貴如樂。其次光有兩種含義：一是能夠照亮，二是能夠去除黑暗，如同般若。其次明有兩種含義：一是沒有黑暗，二是廣闊深遠，如同解脫，總而言之沒有各種憂患。三是比喻三位，金是本有的，如同道前的正因。這裡的含義是用『如』來作為三佛。光是始有的，如同道中的了因。這裡的含義是對緣起修行的功能開始生起，並非本體本有。因此，相對於果德來說，稱為『了因』。明是沒有黑暗的，如同道后的果。三身中法身宜於取真實義，應身和化身是不真實的。因為應身和化身的功能是開始生起的，所以稱為假。三德中法身宜於 取真實義。
【English Translation】 Names can be further divided into two parts. First, a general discussion on explaining names; second, an explanation of the title of this scripture. The first part has two sub-parts: first, a general discussion on explaining names; second, a clarification of the meaning of the explanations. These are elaborated in detail in the 『Fa Hua Yi Jue』 (Commentary on the Lotus Sutra) and 『Wei Shi Yi Deng』 (Lamp of Consciousness-only). Next is the explanation of the scripture's title, first explaining the overall title of the scripture, and then separately explaining the titles of each chapter. When explaining the overall title of the scripture, first follow the ancient interpretations, then describe the current interpretations. According to the ancient interpretations, the Tripitaka Master Paramārtha translated: 『Subarṇa』 (修跋拏) [gold] is translated here as 『gold』 (金), 『prabhā』 (婆頗婆) [light] is translated here as 『light』 (光), 『uttama』 (郁多摩) [supreme] is translated here as 『bright』 (明), 『Indra』 (因陀羅) [king of gods] is translated here as 『emperor』 (帝), 『rāja』 (邏閱那) [king] is translated here as 『king』 (王). Therefore, in the original texts circulating in the Western regions, this scripture is called the 『Buddha Sutra』 (佛陀經), 『Golden Light Sutra』 (金光明經), 『Emperor King Sutra』 (帝王經). The meaning here is that the 『Buddha Sutra』 is named from the content it elucidates, the 『Golden Light Sutra』 is named by combining Dharma and metaphor, and it can also be called the 『Emperor King Sutra』 from the perspective of its function. However, if only speaking from the perspective of metaphor, the three characters 『Golden Light』 represent the scripture's three types of 『three』 as the essence: first, the Trikaya (三身) [three bodies of Buddha]; second, the Triguṇa (三德) [three virtues, namely prajñā (般若) [wisdom], vimukti (解脫) [liberation], and dharmakāya (法身) [dharma body]]; third, the three stages (三位) [namely the stage before enlightenment, the stage during enlightenment, and the stage after enlightenment]. The stage before enlightenment refers to dwelling in the self-nature Buddha-nature, the stage during enlightenment refers to drawing out the Buddha-nature, and the stage after enlightenment refers to realizing the Buddha-nature of the fruition stage. According to the old interpretations, it can also correspond to the 『cause of attainment』 (應得因), the 『cause of practice』 (加行因), and the 『cause of complete fulfillment』 (因滿因), corresponding in order to the preceding three types of Buddha-nature. First, regarding the Trikaya, first, the essence of gold is inherently real, used to symbolize the dharmakāya; second, the light is able to illuminate, used to symbolize the sambhogakāya (應身) [enjoyment body]; third, the brightness is able to universally benefit, used to symbolize the nirmāṇakāya (化身) [transformation body]. Second, the metaphor of the Triguṇa, first, gold symbolizes the dharmakāya with four meanings: first, the color is unchanging as constant; second, the essence is without defilement as pure; third, transforming into all things without obstruction as self; fourth, making people rich and noble as joy. Second, light has two meanings: first, it is able to illuminate; second, it is able to remove darkness, like prajñā. Third, brightness has two meanings: first, there is no darkness; second, it is vast and far-reaching, like vimukti, in short, without various worries. Third, the metaphor of the three stages, gold is inherent, like the direct cause (正因) [hetupratyaya] before enlightenment. The meaning here is to use 『suchness』 (如) as the three Buddhas. Light is newly arisen, like the contributing cause (了因) [ālambanapratyaya] during enlightenment. The meaning here is that the function of practicing arising from conditions begins to arise, not inherently existing in the essence. Therefore, relative to the fruition virtue, it is called the 『contributing cause』. Brightness is without darkness, like the fruit after enlightenment. Among the Trikaya, the dharmakāya should take the meaning of reality, the sambhogakāya and nirmāṇakāya are not real. Because the function of the sambhogakāya and nirmāṇakāya is newly arisen, they are called provisional. Among the Triguṇa, the dharmakāya should take the meaning of reality.
取無染等四義。具四方是法身也。三位中法身宜明本有義。對緣與果是始有也。此意道后約修行明談如。本性不有三別故。克取體取本有義。即道前如。此三次第前後者。有因緣修故得果。得果故有三德。三德圓故以三身化物。此意由有三位之中道前如故為正因。道中修滿至道后位具足三德。三德圓故方可三身化物。逆為次第。此三種之三三位為正體。故壽量一品明果在道后。三身一品明因在道前。懺悔已下明在道內也。此意經中正明三位為經正宗也。三帝王者有三義。一明法身攝華嚴。華嚴以法身為體。二明智慧貫波若。波若智慧為體。三明四德收涅槃。涅槃常等為正體也。此意由貫斯三故曰帝王經。有三種正。一正說十二部文。二正行文下所學之行。三正果四德之法也。正說出正行。正行出正果。一能顯二能行三能到故同曰經。今此言經正是初一。次述今者梵音舊訛。今者正云蘇跋那婆婆娑郁多摩啰阇蘇怛纜。蘇跋那(此云金)婆婆娑(此云光)言光明者遂言便也。郁多摩(此云最勝)啰阇(此云王)蘇怛纜(此義云綎索經)應言金光最勝王經。金王二字一向是喻。光明最勝並通法喻。今於此目略為五釋。一依教理行果四法解釋。二依三寶。三依菩提涅槃。四依法喻。五依人法。一依教等者。此能詮教如似光明。
【現代漢語翻譯】 現代漢語譯本：取無染等四義，具備四方就是法身（Dharmakaya）的體現。在三位（指道前、道中、道后）之中，法身宜於闡明其本有的意義。相對於緣起和結果而言，則是始有的。這個意思在道后，會結合修行來詳細說明，例如本性不有這三種區別。確切地說，體取的是本有的意義，也就是道前的如（Tathata）。這三者的次第前後關係是：因為有因緣的修習，所以能得到果；得到果，所以有三德（法身德、般若德、解脫德）；三德圓滿，所以能以三身（法身、報身、應身）來化度眾生。這個意思是因為有三位之中的道前如，所以作為正因；道中修習圓滿，到達道后位，就具足三德。三德圓滿，才可以三身化度眾生，這是逆向的次第。這三種之中的三三位是正體。所以《壽量品》闡明果在道后，《三身品》闡明因在道前，《懺悔品》以下闡明在道內。這個意思是說，經中正是闡明三位是經的正宗。 三帝王有三種意義：一是闡明法身統攝《華嚴經》（Avatamsaka Sutra），《華嚴經》以法身為體；二是闡明智慧貫穿《般若經》（Prajna Sutra），《般若經》以智慧為體；三是闡明四德（常、樂、我、凈）收攝《涅槃經》（Nirvana Sutra），《涅槃經》以常等四德為正體。這個意思是說，因為貫穿這三部經，所以稱為帝王經。有三種正：一是正說十二部經文，二是正行經文下所學的行持，三是正果四德之法。正說產生正行，正行產生正果。一能顯，二能行，三能到，所以都稱為經。現在這裡說的經，正是指第一種。接下來敘述『今者』這個詞，是梵音舊時的訛誤。『今者』正確的說法應該是『蘇跋那婆婆娑郁多摩啰阇蘇怛纜』。『蘇跋那』（Subarna，意為金），『婆婆娑』（Prabhasa，意為光），說光明就是方便的意思。『郁多摩』（Uttama，意為最勝），『啰阇』（Raja，意為王），『蘇怛纜』（Sutra，此義為線索經），應該說是《金光明最勝王經》。金王二字一向是比喻，光明最勝既可以通於法，也可以通於比喻。現在對此經名略作五種解釋：一是依據教、理、行、果四法來解釋；二是依據三寶（佛、法、僧）；三是依據菩提（Bodhi）、涅槃；四是依據法喻；五是依據人法。一是依據教等，這能詮釋的教法，就像光明一樣。
【English Translation】 English version: Taking the four meanings of non-attachment, etc., possessing the four directions is the embodiment of the Dharmakaya (法身). Among the three stages (referring to before the Path, during the Path, and after the Path), the Dharmakaya should clarify its inherent meaning. Relative to causes and results, it is newly arisen. This meaning will be explained in detail after the Path, combined with practice, such as the three distinctions of inherent nature being non-existent. To be precise, it embodies the inherent meaning, which is the Tathata (如) before the Path. The order of these three is: because of the practice of causes and conditions, one can obtain the result; having obtained the result, one has the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue); with the perfection of the three virtues, one can transform sentient beings with the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). This meaning is because of the Tathata before the Path among the three stages, so it serves as the direct cause; practicing fully during the Path, reaching the stage after the Path, one possesses the three virtues. With the perfection of the three virtues, one can transform sentient beings with the three bodies, which is the reverse order. The three stages within these three are the main body. Therefore, the 'Lifespan Chapter' clarifies that the result is after the Path, the 'Three Bodies Chapter' clarifies that the cause is before the Path, and the 'Repentance Chapter' and below clarify that it is within the Path. This means that the sutra precisely clarifies that the three stages are the main principle of the sutra. The three 'Emperor Kings' have three meanings: First, it clarifies that the Dharmakaya encompasses the Avatamsaka Sutra (華嚴經), with the Dharmakaya as its essence. Second, it clarifies that wisdom permeates the Prajna Sutra (般若經), with wisdom as its essence. Third, it clarifies that the four virtues (permanence, bliss, self, purity) are contained within the Nirvana Sutra (涅槃經), with the four virtues of permanence, etc., as its main essence. This means that because it permeates these three sutras, it is called the 'Emperor King Sutra'. There are three kinds of 'correctness': First, correctly explaining the twelve divisions of the scriptures; second, correctly practicing the practices learned under the scriptures; third, the correct result of the four virtues. Correct explanation produces correct practice, and correct practice produces the correct result. One can reveal, two can practice, and three can reach, so they are all called sutras. The sutra mentioned here refers to the first type. Next, the word 'now' is described as an old error in the Sanskrit pronunciation. The correct way to say 'now' should be 'Subarnaprabhasa-uttamaraajasutra'. 'Subarna' (蘇跋那, meaning gold), 'Prabhasa' (婆婆娑, meaning light), saying light is a convenient way of speaking. 'Uttama' (郁多摩, meaning supreme), 'Raja' (啰阇, meaning king), 'Sutra' (蘇怛纜, meaning thread sutra), it should be called the 'Golden Light Supreme King Sutra'. The words 'gold' and 'king' are always metaphors, and 'golden light' and 'supreme' can refer to both the Dharma and metaphors. Now, let's briefly explain the name of this sutra in five ways: First, according to the four Dharmas of teaching, principle, practice, and result; second, according to the Three Jewels (Buddha, Dharma, Sangha); third, according to Bodhi (菩提) and Nirvana; fourth, according to Dharma metaphors; fifth, according to person and Dharma. First, according to teaching, etc., this teaching that can be explained is like light.
故無垢稱序品云。演法寶光。瑜伽四十四云。欲聽法時作五種想。第一作寶想。極難得故。二作眼想。得俱生慧目故。三作明想。已得廣慧於一切種等照義故。四作大果勝功德想。能得涅槃及三菩提。無上妙跡因性義故。五作無罪大適悅想。于現法中未得涅槃及三菩提。於法如實簡擇止觀。無罪大樂因性義故。取第三義以能顯理如似光明。雙舉光明者意顯二空。或復福智。或菩提涅槃各有因果。不爾光明隨舉於一。何假二耶。教中最勝如似於王。故付囑品云。我親從佛聞無量眾經典。未曾聞如是深妙法中王。何等是勝。如經中說諸勝妙事。恐煩不引。披者應敘。故但取金及王為喻。且取金喻略舉四義。一性本有。二極難得。三為金輪。四寶中勝。一性本有者。喻此教法真如所流。攝相歸性故皆本有。又諸佛說無初際故。二極難得者。序品云。我當說是經甚深佛行處。諸佛秘密教千萬劫難逢。付囑品云。汝等當知。我于無量無數大劫勤修苦行。獲甚深法菩提正因。已為汝說。又如貧者終不能得。要有福因故。大辯天女品云。此金光明最勝王經。為彼有情已於百千佛所種諸善根當受持者。于贍部洲廣行流佈乃至而演說之。三為金輪者。如輪王出用金為輪。能降未伏能鎮已伏。此經亦爾。懺悔滅障及凈地品說斷諸障如降未伏
【現代漢語翻譯】 現代漢語譯本 《無垢稱經序品》中說：『演說如法寶般的光芒。』《瑜伽師地論》第四十四卷中說：『想要聽法時，應作五種觀想。第一，作珍寶想，因為佛法極難獲得。第二，作眼想，因為能獲得與生俱來的智慧之眼。第三，作光明想，因為已得廣大智慧，能平等照亮一切事物。第四，作大果殊勝功德想，因為能獲得涅槃和三菩提（無上正等正覺），是無上妙跡的因性。第五，作無罪大喜悅想，因為在現世中未得涅槃和三菩提時，能對佛法如實地進行簡擇、止觀，是無罪大樂的因性。』這裡取第三種意義，因為它能顯現真理，就像光明一樣。同時舉出光明，意在顯示人空和法空，或者福德和智慧，或者菩提和涅槃，各自有其因和果。如果不是這樣，光明隨便舉出一個就可以了，何必用兩個呢？ 佛經中最殊勝的就像國王一樣。所以《付囑品》中說：『我親自從佛那裡聽聞無量經典，從未聽聞過如此深奧微妙的法中之王。』什麼是殊勝呢？就像經中所說的各種殊勝美妙的事物。恐怕過於繁瑣，這裡就不一一列舉了，讀者應該自己去了解。所以這裡只取黃金和國王作為比喻。先取黃金的比喻，略舉四種意義：一、本性固有；二、極其難得；三、成為金輪；四、寶中殊勝。一、本性固有，比喻此教法是從真如流出，攝相歸性，所以都是本有的。而且諸佛所說沒有初始的邊際。二、極其難得，《序品》中說：『我當宣說這部經，甚深佛行之處，諸佛秘密教法，千萬劫難得一遇。』《付囑品》中說：『你們應當知道，我于無量無數大劫勤修苦行，獲得甚深法菩提正因，已經為你們說了。』又像貧窮的人終究不能得到，一定要有福德的因緣。所以《大辯天女品》中說：『這部《金光明最勝王經》，是為那些已在百千佛所種下各種善根，應當受持的有情眾生，在贍部洲廣為流傳演說的。』三、成為金輪，就像轉輪聖王出現時，用金子做成輪寶，能降伏未被降伏的，能鎮壓已被降伏的。這部經也是這樣，《懺悔滅障品》和《凈地品》中說，斷除各種業障，就像降伏未被降伏一樣。
【English Translation】 English version The 'Introduction Chapter' of the Vimalakīrti Nirdeśa Sūtra says: 'Emanating the light of Dharma jewels.' Yoga forty-fourth says: 'When desiring to listen to the Dharma, cultivate five thoughts. First, think of it as a treasure, because it is extremely difficult to obtain. Second, think of it as an eye, because one obtains the wisdom-eye born together with oneself. Third, think of it as light, because having already obtained vast wisdom, it illuminates all things equally. Fourth, think of it as a great fruit of supreme merit, because it can attain Nirvana (extinction of suffering) and Tri-bodhi (three kinds of enlightenment), being the causal nature of the unsurpassed and wonderful trace. Fifth, think of it as great joy without fault, because in the present Dharma, not yet having attained Nirvana and Tri-bodhi, one can truly discern and contemplate the Dharma without fault, which is the causal nature of great joy.' Here, we take the third meaning, because it can reveal the truth, just like light. Mentioning light twice is intended to show the emptiness of persons and the emptiness of phenomena, or merit and wisdom, or Bodhi (enlightenment) and Nirvana, each having its cause and effect. Otherwise, light could be mentioned once, why mention it twice? The most supreme among the teachings is like a king. Therefore, the 'Entrustment Chapter' says: 'I have personally heard countless scriptures from the Buddha, but I have never heard of such a profound and subtle king among the Dharma.' What is supreme? It is like the various supreme and wonderful things mentioned in the scriptures. Fearing prolixity, I will not list them one by one here; the reader should understand them themselves. Therefore, I only take gold and a king as metaphors. First, taking the metaphor of gold, I briefly mention four meanings: first, inherent nature; second, extremely difficult to obtain; third, becoming a golden wheel; fourth, supreme among treasures. First, inherent nature, is a metaphor for this teaching flowing from Tathata (suchness), encompassing phenomena and returning to nature, so they are all inherent. Moreover, the Buddhas say that there is no initial limit. Second, extremely difficult to obtain, the 'Introduction Chapter' says: 'I will proclaim this scripture, the place of profound Buddha-conduct, the secret teachings of the Buddhas, difficult to encounter in countless kalpas (eons).' The 'Entrustment Chapter' says: 'You should know that I have diligently cultivated ascetic practices for countless great kalpas, obtaining the profound Dharma, the true cause of Bodhi, which I have already spoken for you.' It is also like a poor person who can never obtain it; there must be a cause of merit. Therefore, the 'Great Goddess of Eloquence Chapter' says: 'This Suvarṇaprabhāsa Sūtra (Golden Light Sutra), is for those sentient beings who have already planted various good roots in the presence of hundreds of thousands of Buddhas, who should uphold it, widely propagate and expound it in Jambudvipa (the continent south of Mount Meru).' Third, becoming a golden wheel, is like when a cakravartin (wheel-turning king) appears, he uses gold to make a wheel-treasure, which can subdue the unsubdued and suppress the subdued. This scripture is also like that; the 'Repentance and Eradication of Obstacles Chapter' and the 'Purifying the Ground Chapter' say that cutting off various obstacles is like subduing the unsubdued.
。諸品中說聞已證得不過轉者如鎮已伏。其理極成。煩不引文。四寶中勝者。如七寶中金第一故。故但取金喻於此經法寶中勝亦復如是。取王喻者亦略舉四義。一能摧怨敵義。二能集諸寶義。三能遍化生義。四令位不絕義。且如輪王有此四義。一有千子及主兵臣故能降敵。喻於此經有懺悔法。及行十度滅除十障二十二無明等。二能集諸寶義故。諸論說集福德王定。此經滿愿品云。若王在世七寶不滅。王若過去世一切七寶自然而盡。是金光明微妙經典。若現在世大正法寶皆悉不滅。又如輪王既出於世七寶應現。此之經王既演說已。七聖財寶悉皆顯現。三能遍化生義者。如金輪王遍化四洲。此之經王遍化四生。壽量品云。三千大千界所有眾生。以佛威力受勝妙樂無有乏少等故。四令位不絕義。如金輪王必定傳位使不斷絕。此經亦爾。能令佛種相續不絕故。授記品與妙幢菩薩及以二子而授記別。十千天人因聞此三得授記別。起殷凈心亦得授記故喻于王。二依理者。三身品云。由三凈故名極清凈。一煩惱凈。二苦凈。三相凈。譬如真金镕銷冶煉。既燒打已無復塵垢。為顯金性本清凈故。金體清凈非謂無金。乃至云。為顯佛性本清凈故。非謂無體此喻理也。真如本有自性清凈障隱不現。離障時顯。非始有凈。以真如理勝故。如王
【現代漢語翻譯】 現代漢語譯本： 正如諸品中所說，聽聞后證得不退轉的境界，就像鎮壓已經降伏的敵人一樣，這個道理非常明顯，所以不再引用其他經文來證明。四寶之中，金最為殊勝，就像七寶之中金是第一一樣。因此，只取金來比喻此經，說明此經在一切佛法寶藏中也是最殊勝的。取國王來比喻，也是爲了概括說明四個方面的含義：一、能夠摧毀怨敵；二、能夠聚集各種珍寶；三、能夠普遍教化眾生；四、能夠使王位永不中斷。比如轉輪聖王就具備這四個方面的含義：一、有一千個兒子和主兵大臣，所以能夠降伏敵人，這比喻此經具有懺悔之法，以及修行十度，可以滅除十種障礙和二十二種無明等等。二、能夠聚集各種珍寶，所以各種論典都說聚集福德之王必定能實現願望。此經《滿愿品》中說：『如果國王在世，七寶就不會消失；國王去世后，一切七寶自然消失。這部《金光明》微妙經典，如果現在世間有這部大法寶，一切都不會消失。』又如轉輪聖王出現於世，七寶就會應時出現，這部經王被宣說之後，七聖財寶全部顯現。三、能夠普遍教化眾生，如金輪王普遍教化四大部洲的眾生，這部經王普遍教化四生（胎生、卵生、濕生、化生）的眾生。《壽量品》中說：『三千大千世界所有眾生，依靠佛的威力，享受殊勝美妙的快樂，沒有任何缺乏。』四、能夠使王位永不中斷，如金輪王必定傳位給繼承人，使王位不斷絕，這部經也是如此，能夠使佛種相續不斷絕。在《授記品》中，給妙幢菩薩以及他的兩個兒子授記，一萬個天人因為聽聞這三人的授記而生起恭敬清凈之心，也得到了授記，所以用國王來比喻。 二、依據真如之理來說明。三身品中說：『由於三種清凈的緣故，稱為極清凈，一、煩惱清凈，二、痛苦清凈，三、相清凈。』譬如真正的黃金，經過熔化、銷煉、燒製、捶打之後，不再有塵垢，這是爲了顯示金的本性本來就是清凈的。金的本體清凈，並不是說沒有金。乃至說：『爲了顯示佛性本來就是清凈的緣故，並不是說沒有本體。』這個比喻就是真如之理。真如本來就具有自性清凈的特性，只是被障礙遮蔽而不能顯現，離開障礙的時候就能顯現，並不是開始才有清凈。因為真如之理最為殊勝，就像國王一樣。
【English Translation】 English version: As stated in various chapters, attaining the state of non-retrogression after hearing the teachings is like subduing an already defeated enemy. This principle is extremely clear, so I will not cite other scriptures to prove it. Among the four treasures, gold is the most superior, just as gold is the first among the seven treasures. Therefore, only gold is taken as a metaphor for this scripture, indicating that this scripture is also the most superior among all Dharma treasures. Taking the king as a metaphor is also to summarize four aspects of meaning: first, the ability to destroy enemies; second, the ability to gather various treasures; third, the ability to universally transform sentient beings; fourth, the ability to make the throne never interrupted. For example, the Chakravartin King (Wheel-Turning King) possesses these four aspects: first, he has a thousand sons and chief military ministers, so he can subdue enemies, which is a metaphor for this scripture having the Dharma of repentance, and practicing the ten perfections (paramitas), which can eliminate the ten obstacles and twenty-two kinds of ignorance, etc. Second, he can gather various treasures, so various treatises say that the king who gathers merits will surely fulfill his wishes. The 'Fulfilling Wishes' chapter of this scripture says: 'If the king is alive, the seven treasures will not disappear; if the king passes away, all the seven treasures will naturally disappear. This subtle and wonderful Golden Light Sutra, if this great Dharma treasure is present in the world, everything will not disappear.' Also, just as when the Chakravartin King appears in the world, the seven treasures will appear in response, after this Sutra King is expounded, all the seven noble treasures will appear. Third, he can universally transform sentient beings, just as the Golden Wheel King universally transforms sentient beings in the four continents, this Sutra King universally transforms sentient beings in the four types of birth (womb-born, egg-born, moisture-born, and transformation-born). The 'Lifespan' chapter says: 'All sentient beings in the three thousand great thousand worlds, relying on the power of the Buddha, enjoy supreme and wonderful happiness, without any lack.' Fourth, he can make the throne never interrupted, just as the Chakravartin King will surely pass the throne to his successor, so that the throne is not interrupted, this scripture is also like this, it can make the Buddha-seed continue uninterrupted. In the 'Prediction' chapter, predictions are given to Bodhisattva Wonderful Banner and his two sons, and ten thousand devas, because they heard the predictions of these three people, gave rise to respectful and pure minds, and also received predictions, so the king is used as a metaphor. Second, to explain according to the principle of Suchness (Tathata). The 'Three Bodies' chapter says: 'Because of the three kinds of purity, it is called extremely pure, first, purity of afflictions, second, purity of suffering, third, purity of characteristics.' For example, real gold, after being melted, refined, burned, and hammered, no longer has dust and dirt, this is to show that the nature of gold is originally pure. The purity of the gold body does not mean that there is no gold. Even saying: 'In order to show that the Buddha-nature is originally pure, it does not mean that there is no substance.' This metaphor is the principle of Suchness. Suchness originally has the characteristic of self-nature purity, but it is obscured by obstacles and cannot appear, it can appear when it is away from obstacles, it is not that it only begins to have purity. Because the principle of Suchness is the most superior, just like the king.
為依持故有餘功德。三依行者。三身品云。如諸善男子白佛言。世尊何者為善。何者不善。何者正修得清凈行。諸佛如來及弟子眾。即便為說令其聞悟。彼既聞已正念憶持。發心修行即斷十一障。得入十一地。乃至舉喻。譬如真金镕銷冶煉。此喻修行。既燒打已無復塵垢。此喻得果。即所修行亦得喻金。亦如光明。故四天王護國品云。我等四王藥叉眷屬擁護是經及說法師。以智光明而為助衛等。此即修行。能修行者亦得名為最王。如王王子位等。又人天八部所有諸王能行此經。亦王中勝名最勝王。故觀察品云。當令彼王于諸王中最為第一等。斯即依行。四依果者如前舊釋。依於三身三德者。是此意欲顯教理行果四種皆勝俱得名經。由依勝教能顯勝理。依于勝理能起勝行。由勝行故能得勝果。故通依四以立經名。二依三寶釋經名者。此經或依佛寶立名。以明三身及壽量故。或依法寶立名。以通教理行果故。或依僧寶立名明十地行。能行假者是僧寶故。或通依三寶以立經名故。八卷經夢懺愿云。我當安止住於十地。十種珍寶以為腳足。成佛無上功德光明。能安住者僧。所住十地是法。所成者佛功德光明通於三種。三寶光明如何名勝。且佛光明如滅業障品云。依妙靜慮從身毛孔放大光明。無量百千種種諸色諸佛剎土悉現光中
【現代漢語翻譯】 現代漢語譯本 為依止的緣故，還有剩餘的功德。依靠三者修行的行者。《三身品》中說：『如同各位善男子對佛說：世尊，什麼是善？什麼是不善？什麼才是正確修行而得清凈的行為？』諸佛如來以及弟子們，就為他們解說，使他們聽聞領悟。他們聽聞后，以正念憶持，發心修行，就能斷除十一障，進入十一地。乃至舉例說，譬如真正的黃金，經過熔化冶煉，這比喻修行。已經燒煉打造后，不再有塵垢，這比喻得到果位。那麼所修行的也可以比喻為金子，也像光明一樣。所以《四天王護國品》中說：『我們四天王以及藥叉眷屬，擁護這部經以及說法師，以智慧光明來輔助衛護等等。』這就是修行。能夠修行的人，也可以被稱為最勝之王，如同國王和王子的地位一樣。而且人天八部所有的諸王，能夠修行這部經，也是國王中最殊勝的，名為最勝王。所以《觀察品》中說：『應當使那位國王在諸王中成為最為第一等等。』這就是依靠修行。四依的果報，如前面舊的解釋。依靠三身三德，這是想要顯示教、理、行、果四種都殊勝，都能夠稱為經。由於依靠殊勝的教法，能夠顯現殊勝的道理。依靠殊勝的道理，能夠發起殊勝的修行。由於殊勝的修行，能夠得到殊勝的果報。所以通通依靠四者來建立經名。二、依靠三寶解釋經名，這部經或者依靠佛寶立名，因為闡明三身以及壽命長短的緣故。或者依靠法寶立名，因為貫通教、理、行、果的緣故。或者依靠僧寶立名，闡明十地之行，能夠實行假觀的是僧寶的緣故。或者通通依靠三寶來建立經名。所以在八卷經的《夢懺愿》中說：『我應當安穩地住在十地，用十種珍寶作為腳足，成就佛的無上功德光明。』能夠安住的是僧，所安住的十地是法，所成就的是佛的功德光明，貫通於三種。三寶的光明如何稱之為殊勝呢？且說佛的光明，如《滅業障品》中說：『依靠微妙的禪定，從身上的毛孔放出大光明，無量百千種種的顏色，諸佛的剎土都顯現在光明之中。』
【English Translation】 English version Because of reliance, there are remaining merits. Those who practice relying on the three. The 『Three Bodies』 chapter says: 『As the good men said to the Buddha: World Honored One, what is good? What is not good? What is the correct practice to attain pure conduct?』 The Buddhas, Tathagatas, and their disciples then explain it to them, causing them to hear and understand. After hearing this, they remember and uphold it with right mindfulness, and by resolving to practice, they cut off the eleven obstacles and enter the eleven grounds. Even using an analogy, like true gold that is melted and refined, this is a metaphor for practice. After being burned and hammered, there is no more dust or impurities, this is a metaphor for attaining the fruit. So, what is practiced can also be likened to gold, and also like light. Therefore, the 『Four Heavenly Kings Protecting the Nation』 chapter says: 『We, the Four Heavenly Kings and Yaksha (a type of mythical being) retinue, protect this sutra and the Dharma masters who preach it, using the light of wisdom to assist and defend them, etc.』 This is practice. Those who can practice can also be called the most supreme king, like the position of a king and prince. Moreover, all the kings of the eight divisions of humans and devas (gods), who can practice this sutra, are also the most excellent among kings, named the Most Supreme King. Therefore, the 『Observation』 chapter says: 『He should cause that king to be the foremost among all kings, etc.』 This is relying on practice. The fruits of the Four Reliances are as explained in the previous old interpretations. Relying on the Three Bodies (Trikaya) and Three Virtues, this is to show that the teaching, principle, practice, and fruit are all supreme and can all be called a sutra. Because of relying on the supreme teaching, one can reveal the supreme principle. Relying on the supreme principle, one can initiate supreme practice. Because of supreme practice, one can attain supreme fruit. Therefore, one relies on all four to establish the name of the sutra. Second, explaining the name of the sutra by relying on the Three Jewels (Triratna), this sutra either establishes its name by relying on the Buddha Jewel (Buddha-ratna), because it elucidates the Three Bodies and the length of life. Or it establishes its name by relying on the Dharma Jewel (Dharma-ratna), because it connects the teaching, principle, practice, and fruit. Or it establishes its name by relying on the Sangha Jewel (Sangha-ratna), elucidating the practice of the ten grounds, because those who can practice provisional contemplation are the Sangha Jewel. Or it establishes its name by relying on all three jewels. Therefore, in the 『Dream Confession Vows』 of the eight-fascicle sutra, it says: 『I shall dwell securely in the ten grounds, using the ten kinds of treasures as my feet, accomplishing the Buddha's supreme merit and light.』 Those who can dwell are the Sangha, the ten grounds in which they dwell are the Dharma, and what is accomplished is the Buddha's merit and light, which pervades the three. How can the light of the Three Jewels be called supreme? Moreover, the light of the Buddha, as the 『Eliminating Karmic Obstacles』 chapter says: 『Relying on subtle meditation, great light is emitted from the pores of the body, countless hundreds of thousands of various colors, and all the Buddha lands appear within the light.』
。十方恒河沙校量辟喻所不能及。五濁惡世為光所照。是諸眾生作十惡業五無間罪。誹謗三寶不孝尊親。輕慢師長婆羅門眾應墮地獄餓鬼傍生。彼各蒙光至所住處。乃至云。因光力故皆得安樂。端正殊妙色相具足。福智莊嚴得見諸佛。此中有十二種勝餘光明。一因勝。從妙靜慮。二能起發勝。佛身故。三自性勝。百千色。四能現勝。諸佛土。五校量勝。喻不及。六慈悲勝。照五濁。七滅惡勝。作十惡業至婆羅門眾。八拔苦勝。應墮地獄。乃至云。至所住處。九與樂勝。因光力故皆得安樂。十莊嚴勝。端正殊妙色相具足。十一菩提資糧勝。福智莊嚴。十二親近勝。得見諸佛。法僧光勝引文可知。三依菩提涅槃釋經名者。壽量三身是菩提。有多複次說大涅槃是涅槃義。以金光明配菩提。三身配涅槃義。三事義同於古。引文可知。四依法喻釋經名者或是喻名。以金有光明寶中最勝。如人天王人天中最勝。最勝通二處。此經如彼故從喻名。或法喻名。金光明是喻。最勝王是法。故付屬品云。我親從佛聞無量眾經典。未曾聞如是深妙法中王。或復光明通於法喻。以法光明光明中勝故。蓮華喻讚歎品云。愿我身光等諸佛。福德智慧亦復然。一切世界獨稱尊。威力自在無倫匹。五依人法釋經名者。或金光明是人。故授記品云。其子銀
【現代漢語翻譯】 現代漢語譯本 十方恒河沙數的世界，用譬喻都無法衡量其殊勝之處。五濁惡世被佛光照耀。那些造作十惡業、犯五無間罪、誹謗佛法僧三寶、不孝敬父母尊長、輕慢師長和婆羅門眾，本應墮入地獄、餓鬼、畜生道中的眾生，都因佛光照耀到他們所居住的地方，乃至（經文說），因為佛光的力量，都得到了安樂，變得端正殊妙，色相具足，以福德和智慧莊嚴自身，得以見到諸佛。 這其中有十二種殊勝的光明：一、因勝，源於妙靜慮（Dhyana，禪定）；二、能起發勝，因為是佛身所發；三、自性勝，具有百千種顏色；四、能現勝，能顯現諸佛國土；五、校量勝，無法用譬喻衡量；六、慈悲勝，照耀五濁惡世；七、滅惡勝，能滅除造作十惡業乃至輕慢婆羅門眾的罪業；八、拔苦勝，能救拔本應墮入地獄的眾生，乃至（經文說）使他們到達所居住的地方；九、與樂勝，因為佛光的力量，都得到了安樂；十、莊嚴勝，變得端正殊妙，色相具足；十一、菩提資糧勝，以福德和智慧莊嚴自身；十二、親近勝，得以見到諸佛。佛光、法光、僧光的殊勝之處，可以從引用的經文中得知。 三、依據菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）來解釋經名：壽量和三身代表菩提，多次提到的大涅槃代表涅槃的意義。用金光明來比配菩提，用三身來比配涅槃的意義，這三件事的意義與古義相同，可以從引用的經文中得知。 四、依據法和比喻來解釋經名：或者是一種比喻性的名稱。用金和光明來比喻寶物中最殊勝的，就像人中之王在人中最殊勝一樣。最殊勝同時適用於這兩個方面。這部經就像金和光明一樣殊勝，所以從比喻來命名。或者是一種法和比喻結合的名稱。金光明是一種比喻，最勝王是法。所以《付屬品》中說：『我親自從佛陀那裡聽聞了無量眾多的經典，從未聽聞過如此深妙的法中之王。』或者光明可以同時用於法和比喻，因為法的光明是光明中最殊勝的。蓮華喻讚歎品中說：『愿我的身光等同於諸佛，福德智慧也同樣如此。在一切世界中獨稱尊，威力自在無與倫比。』 五、依據人和法來解釋經名：或者金光明是人，所以在《授記品》中說：『其子銀』
【English Translation】 English version The merit and virtue of the light shining over countless worlds, as many as the sands of the Ganges River in all ten directions, cannot be fully described even with metaphors. The evil world of the five turbidities is illuminated by this light. Those sentient beings who commit the ten evil deeds, the five heinous offenses, slander the Three Jewels (Buddha, Dharma, Sangha), are unfilial to their parents and elders, and disrespect teachers and Brahmins, and who should fall into hell, the realm of hungry ghosts, or the animal realm, all receive the light at their dwelling places. It is even said that, due to the power of the light, they all attain peace and happiness, become upright and wonderful, possess complete and beautiful appearances, adorn themselves with blessings and wisdom, and are able to see all the Buddhas. Among these, there are twelve kinds of superior and extraordinary lights: First, the superiority of the cause, arising from wonderful meditative concentration (Dhyana); second, the superiority of the ability to initiate and develop, because it originates from the Buddha's body; third, the superiority of its nature, possessing hundreds of thousands of colors; fourth, the superiority of its ability to manifest, able to manifest the Buddha-lands; fifth, the superiority of its measure, beyond comparison; sixth, the superiority of compassion, illuminating the five turbidities; seventh, the superiority of eradicating evil, able to eradicate the evil deeds of committing the ten evil deeds up to disrespecting Brahmins; eighth, the superiority of relieving suffering, able to rescue sentient beings who should fall into hell, and even (as the scripture says) enable them to reach their dwelling places; ninth, the superiority of bestowing happiness, because of the power of the light, they all attain peace and happiness; tenth, the superiority of adornment, becoming upright and wonderful, possessing complete and beautiful appearances; eleventh, the superiority of the provisions for Bodhi (Enlightenment), adorning themselves with blessings and wisdom; twelfth, the superiority of closeness, being able to see all the Buddhas. The superiority of the Buddha-light, Dharma-light, and Sangha-light can be understood from the cited scriptures. Third, explaining the name of the scripture based on Bodhi (Enlightenment) and Nirvana (Extinction): The lifespan and the three bodies represent Bodhi, and the often-mentioned Great Nirvana represents the meaning of Nirvana. Using the golden light to correspond to Bodhi, and using the three bodies to correspond to the meaning of Nirvana, the meaning of these three matters is the same as the ancient meaning, which can be understood from the cited scriptures. Fourth, explaining the name of the scripture based on Dharma and metaphor: Or it is a metaphorical name. Using gold and light to symbolize the most superior among treasures, just as the king of humans is the most superior among humans. 'Most superior' applies to both aspects. This scripture is as superior as gold and light, so it is named from a metaphor. Or it is a name combining Dharma and metaphor. Golden light is a metaphor, and Most Excellent King is the Dharma. Therefore, the 'Appendages' say: 'I have personally heard countless scriptures from the Buddha, but I have never heard such a profound and wonderful king among the Dharma.' Or light can be used for both Dharma and metaphor, because the light of the Dharma is the most superior among lights. The Lotus Flower Metaphor Praise chapter says: 'May my body's light be equal to all the Buddhas, and may my blessings and wisdom be the same as well. May I be uniquely honored in all the worlds, with power and freedom unmatched.' Fifth, explaining the name of the scripture based on person and Dharma: Or golden light is a person, so in the 'Prediction Chapter' it says: 'His son, silver'
光還於金光明世界當得作佛。號金光明。又釋。金光明是法名。以其國界名金光明故。又夢懺悔品云。夢見金鼓放大光明。於此光中得見十方無量諸佛。又第三云。放金色光遍十方界。是經威力。或通人法。由前二文影略說故。雖理事殊俱得名法。理亦得通人法喻名。正意法喻以為經名。依六釋者。此最勝王經或法光明即如金光明。或法最勝即如王名金光明最勝王。並持業釋。不欲別解金光明及最勝王。故非相違。不欲詮金光明。故非有財釋。金光明最勝王是所詮理。經者是能詮教。即是依主。若俱是教金光明即經是持業釋。俱理亦然。中間差別更有多門。恐煩不述。次別釋品名復分為四。一列品名。二明別得名。三明有無開合。四明次第。初列品名者。謂序品．壽量品．三身品．夢見懺悔品．滅業障品．凈地陀羅尼品．蓮華喻贊品．金勝陀羅尼品．重顯空性品．依空滿愿品．四天王觀察人天品．四天王護國品．無染著陀羅尼品．如意寶珠品．大辯才天女品．大吉祥天女品．大吉祥天女增長財物品．堅牢地神品．僧慎爾耶藥叉大將品．王法正論品．善生王品．諸天藥叉護持品．授記品．除病品．長者子流水品．捨身品．十方菩薩讚歎品．妙幢菩薩讚歎品．菩提樹神讚歎品．大辯才天女讚歎品．付囑品。二明別得名者三
【現代漢語翻譯】 現代漢語譯本 光還復到金光明世界，當能成佛，佛號為金光明（Gold Light）。又解釋說，金光明是一種法的名稱，因為那個國界名為金光明。又《夢見懺悔品》中說，夢見金鼓放出大光明，在這光明中得見十方無量諸佛。又第三卷說，放出金色光芒遍照十方世界，這是此經的威力。或者可以通指人和法，因為前面兩段文字簡略地說明了這個意思。雖然事和理不同，都可以稱為法。理也可以通指人、法、譬喻的名稱。正意是以法和譬喻作為經名。依照六種解釋方法，這部《最勝王經》或者法光明就像金光明，或者法最勝就像王名金光明最勝王，都是持業釋。不想要分別解釋金光明和最勝王，所以不是相違。不想要詮釋金光明，所以不是有財釋。金光明最勝王是所要詮釋的理，經是能詮釋的教，這就是依主釋。如果都是教，金光明即經是持業釋，都是理也是這樣。中間的差別還有很多方面，恐怕繁瑣就不敘述了。接下來分別解釋品名，又分為四個方面：一是列出品名，二是說明分別得名的原因，三是說明有無開合，四是說明次第。首先列出品名，包括：《序品》、《壽量品》、《三身品》、《夢見懺悔品》、《滅業障品》、《凈地陀羅尼品》、《蓮華喻贊品》、《金勝陀羅尼品》、《重顯空性品》、《依空滿愿品》、《四天王觀察人天品》、《四天王護國品》、《無染著陀羅尼品》、《如意寶珠品》、《大辯才天女品》、《大吉祥天女品》、《大吉祥天女增長財物品》、《堅牢地神品》、《僧慎爾耶藥叉大將品》、《王法正論品》、《善生王品》、《諸天藥叉護持品》、《授記品》、《除病品》、《長者子流水品》、《捨身品》、《十方菩薩讚歎品》、《妙幢菩薩讚歎品》、《菩提樹神讚歎品》、《大辯才天女讚歎品》、《付囑品》。二是說明分別得名的原因
【English Translation】 English version The light returns to the Gold Light World and will become a Buddha, named Gold Light. It is also explained that 'Gold Light' is the name of a Dharma, because that realm is named Gold Light. Furthermore, the 'Dream Vision of Repentance' chapter says, 'I dreamed of golden drums emitting great light, and in this light, I saw countless Buddhas of the ten directions.' Also, the third volume says, 'It emits golden light that shines throughout the ten directions; this is the power of this sutra.' Or it can generally refer to person and Dharma, because the previous two texts briefly explain this meaning. Although phenomena and principle are different, both can be called Dharma. Principle can also generally refer to the names of person, Dharma, and metaphor. The main intention is to use Dharma and metaphor as the sutra's name. According to the six types of explanations, this 'Sutra of the Most Victorious King' or Dharma Light is like Gold Light, or Dharma Most Victorious is like the king's name Gold Light Most Victorious King; both are Karmadhāraya compounds. It is not intended to separately explain Gold Light and Most Victorious King, so it is not contradictory. It is not intended to interpret Gold Light, so it is not a possessive compound. Gold Light Most Victorious King is the principle to be interpreted, and 'sutra' is the teaching that can interpret it, which is a dependent determinative compound. If both are teachings, 'Gold Light Sutra' is a Karmadhāraya compound. The same is true if both are principles. There are many more differences in between, but I am afraid of being tedious and will not describe them. Next, the chapter names are explained separately, divided into four aspects: first, listing the chapter names; second, explaining the reasons for the separate names; third, explaining the presence or absence of opening and closing; and fourth, explaining the order. First, listing the chapter names includes: 'Introduction Chapter', 'Lifespan Chapter', 'Three Bodies Chapter', 'Dream Vision of Repentance Chapter', 'Eliminating Karmic Obstacles Chapter', 'Pure Land Dharani Chapter', 'Lotus Metaphor Praise Chapter', 'Golden Victory Dharani Chapter', 'Re-emphasizing Emptiness Chapter', 'Fulfilling Wishes Based on Emptiness Chapter', 'Four Heavenly Kings Observing Humans and Gods Chapter', 'Four Heavenly Kings Protecting the Country Chapter', 'Non-Attachment Dharani Chapter', 'Wish-Fulfilling Jewel Chapter', 'Great Eloquence Heavenly Woman Chapter', 'Great Auspiciousness Heavenly Woman Chapter', 'Great Auspiciousness Heavenly Woman Increasing Wealth Chapter', 'Firm Earth Goddess Chapter', 'Samjna Yaksha General Chapter', 'Royal Law and Righteousness Chapter', 'King Good Birth Chapter', 'Gods and Yakshas Protecting and Maintaining Chapter', 'Prediction Chapter', 'Disease Removal Chapter', 'Elder's Son Flowing Water Chapter', 'Body Offering Chapter', 'Ten Directions Bodhisattvas Praise Chapter', 'Wonderful Banner Bodhisattva Praise Chapter', 'Bodhi Tree God Praise Chapter', 'Great Eloquence Heavenly Woman Praise Chapter', 'Entrustment Chapter'. Second, explaining the reasons for the separate names
十一品分為二類。一法為名有二十。二法為名有十一。初中復四。從事為名有三。謂序品．捨身品．付囑品。從法為名有十。謂壽量品．三身品．夢見懺悔品．滅業障品．凈地陀羅尼品．重顯空性品．依空滿愿品．無染著陀羅尼品．授記品．除病品。從喻為名有一。如意寶珠品。從人為名有六。大辯才天女品．大吉祥天女品．堅牢地神品．僧慎爾耶藥叉大將品．善生王品．長者子流水品。二法名中復分為二。法喻為名有二。蓮華喻贊品．金勝陀羅尼品。人法為名有九。四天王觀察人天品．四天王護國品．大吉祥天女增長財物品．王法正論品．諸天藥叉護持品．十方菩薩讚歎品．妙幢菩薩讚歎品．菩提樹神讚歎品．大辯才天女讚歎品。三有無開合者。初明有無不同。西涼曇無讖所譯有十八品。闕十三品。五品開出猶闕八品。梁真諦譯者有二十二品。加三身品．凈障品．最凈地品．依空滿愿品。除開出者猶少四品。隋阇那崛多出二十四品。加銀主陀羅尼品。即今無染陀羅尼品。及囑累品。除開出者仍少兩品。大唐中興三藏法師。勘諸梵本譯其脫略具獲諸品及其品名。更加金勝陀羅尼品．如意寶珠品。舊本所無。二開合有異者。舊本觀察人天品．護國品合名四天王品。大吉祥天女品．大吉祥天女增長財物品合為功德天女品。
【現代漢語翻譯】 現代漢語譯本 十一品分為兩類。第一類以法為名，共有二十品。第二類以二法為名，共有十一品。第一類中又分為四種情況：以事為名有三品，即序品、捨身品、付囑品；以法為名有十品，即壽量品、三身品、夢見懺悔品、滅業障品、凈地陀羅尼品、重顯空性品、依空滿愿品、無染著陀羅尼品、授記品、除病品；以譬喻為名有一品，即如意寶珠品；以人為名有六品，即大辯才天女品、大吉祥天女品、堅牢地神品、僧慎爾耶藥叉大將品、善生王品、長者子流水品。 第二類以二法為名的十一品又分為兩種情況：以法和譬喻為名有二品，即蓮華喻贊品、金勝陀羅尼品；以人和法為名有九品，即四天王觀察人天品、四天王護國品、大吉祥天女增長財物品、王法正論品、諸天藥叉護持品、十方菩薩讚歎品、妙幢菩薩讚歎品、菩提樹神讚歎品、大辯才天女讚歎品。 第三，關於有無和開合的問題。首先說明有無的不同：西涼曇無讖（Dharmaraksa，譯者名）所譯有十八品，缺失十三品，五品展開后仍然缺失八品。梁朝真諦（Paramārtha，譯者名）譯本有二十二品，增加了三身品、凈障品、最凈地品、依空滿愿品。除去展開的部分，仍然缺少四品。隋朝阇那崛多（Jñānagupta，譯者名）譯出二十四品，增加了銀主陀羅尼品（即現在的無染陀羅尼品）以及囑累品。除去展開的部分，仍然缺少兩品。大唐中興三藏法師（指不空金剛Amoghavajra），勘對了各種梵文版本，翻譯了遺漏的品及其品名，並增加了金勝陀羅尼品、如意寶珠品，這是舊版本所沒有的。 其次，關於開合的不同：舊版本中，觀察人天品、護國品合併爲四天王品；大吉祥天女品、大吉祥天女增長財物品合併爲功德天女品。
【English Translation】 English version The eleven chapters are divided into two categories. The first category is named after a single dharma, and there are twenty chapters. The second category is named after two dharmas, and there are eleven chapters. The first category is further divided into four types: three chapters are named after events, namely the 'Introduction Chapter', 'Body Offering Chapter', and 'Entrustment Chapter'; ten chapters are named after dharmas, namely the 'Lifespan Chapter', 'Trikaya Chapter', 'Dreaming Repentance Chapter', 'Karma Obstruction Elimination Chapter', 'Pure Land Dharani Chapter', 'Re-revealing Emptiness Chapter', 'Fulfilling Wishes Based on Emptiness Chapter', 'Non-Attachment Dharani Chapter', 'Prediction Chapter', and 'Disease Removal Chapter'; one chapter is named after a metaphor, namely the 'Wish-fulfilling Jewel Chapter'; six chapters are named after people, namely the 'Great Eloquence Heavenly Woman Chapter', 'Great Auspicious Heavenly Woman Chapter', 'Firm Earth Goddess Chapter', 'Samjna Yaksha General Chapter', 'King Good-Life Chapter', and 'Eldest Son Flowing Water Chapter'. The eleven chapters in the second category, named after two dharmas, are further divided into two types: two chapters are named after dharma and metaphor, namely the 'Lotus Metaphor Praise Chapter' and 'Golden Victory Dharani Chapter'; nine chapters are named after people and dharma, namely the 'Four Heavenly Kings Observing Humans and Devas Chapter', 'Four Heavenly Kings Protecting the Country Chapter', 'Great Auspicious Heavenly Woman Increasing Wealth Chapter', 'King's Law Proper Discourse Chapter', 'Devas and Yakshas Protecting Chapter', 'Ten Directions Bodhisattvas Praising Chapter', 'Wonderful Banner Bodhisattva Praising Chapter', 'Bodhi Tree God Praising Chapter', and 'Great Eloquence Heavenly Woman Praising Chapter'. Third, regarding the issues of existence/non-existence and combination/separation. First, clarify the differences in existence/non-existence: The eighteen chapters translated by Dharmaraksa (曇無讖, a translator) of the Western Liang Dynasty were missing thirteen chapters, and even after expanding five chapters, eight chapters were still missing. The twenty-two chapters translated by Paramārtha (真諦, a translator) of the Liang Dynasty added the 'Trikaya Chapter', 'Purifying Obstacles Chapter', 'Most Pure Land Chapter', and 'Fulfilling Wishes Based on Emptiness Chapter'. After removing the expanded parts, four chapters were still missing. The twenty-four chapters translated by Jñānagupta (阇那崛多, a translator) of the Sui Dynasty added the 'Silver Lord Dharani Chapter' (which is now the 'Non-Attachment Dharani Chapter') and the 'Entrustment Chapter'. After removing the expanded parts, two chapters were still missing. The Tripitaka Master of the Great Tang Revival (referring to Amoghavajra 不空金剛), after comparing various Sanskrit versions, translated the omitted chapters and their titles, and added the 'Golden Victory Dharani Chapter' and the 'Wish-fulfilling Jewel Chapter', which were not in the old versions. Second, regarding the differences in combination/separation: In the old versions, the 'Observing Humans and Devas Chapter' and the 'Protecting the Country Chapter' were combined into the 'Four Heavenly Kings Chapter'; the 'Great Auspicious Heavenly Woman Chapter' and the 'Great Auspicious Heavenly Woman Increasing Wealth Chapter' were combined into the 'Merit Heavenly Woman Chapter'.
十方菩薩讚歎品．妙幢菩薩讚歎品．菩薩樹神讚歎品．大辯才天女讚歎品合名贊佛品。今各開之。據其人殊或事別故成三十一品。四明次第者。如來說法必有所由。若眾集緣和。機器符會。虔誠渴仰愿樂欲聞。有此因由方可陳說。故有初序品。眾既集而渴仰。須應物以宣揚。眾意希樂無上果因。故假妙幢等而為開請。因斯為說菩提涅槃。故有壽量品起。雖總開說未差別知。故別說涅槃菩提。據總別異應別說涅槃三身。以涅槃文少雖更別說通入壽量。三身文廣因虛空藏請方為別說。有三身品起既知勝果不可虛成。必待修因方能克會。將修勝行先須改責前非宿善能悔往愆。是故佛加妙幢令得夢悔其前非。故有夢見懺悔品。雖有夢中除過未為明瞭。故心滅障惡在勝因。是故因如來放光驚覺帝釋。因茲啟請願說懺洗之方。佛為廣陳。故次懺悔品起。既悔先非已應修正行。故師子相發扣幽機。如來大悲次第陳說。發心修行斷障證真神咒護持。故有凈陀羅尼品。此等勝業肇因妙幢。眾欲愿知何能如是。故佛為說往昔因緣曰。其過去名金龍主。以蓮華喻讚歎諸佛。藉斯勝業故能發揚壽量創啟懺方。故有蓮華喻贊品。既由供贊諸佛為因故教持咒令恒見佛。故有金勝陀羅尼品。雖復廣明因果令愿修行。未顯二空蕩其情執。又前諸品多據俗
【現代漢語翻譯】 現代漢語譯本 《十方菩薩讚歎品》、《妙幢菩薩讚歎品》、《菩薩樹神讚歎品》、《大辯才天女讚歎品》合稱為《贊佛品》。現在將它們分別展開。根據其中人物的不同或事件的差異，總共分為三十一個品。關於這四種順序的安排，是因為如來說法必有其緣由。如果大眾聚集，因緣和合，根機與佛法相符，虔誠地渴望並樂於聽聞，具備這些因緣才能開始宣說佛法。因此有了最初的《序品》。大眾既然聚集並且渴望聽聞，就需要應機說法，宣揚佛法。大眾希望瞭解無上果報的因由，所以藉助妙幢菩薩等來開啟請法。因此才宣說菩提涅槃，所以有了《壽量品》。雖然總體上進行了宣說，但尚未詳細區分。因此需要分別宣說涅槃菩提。根據總說和別說的不同，應該分別宣說涅槃三身。因為關於涅槃的經文較少，所以雖然單獨宣說，但可以歸入《壽量品》。關於三身的經文較多，因此藉助虛空藏菩薩的請求才單獨宣說，有了《三身品》。既然知道殊勝的果報不可能憑空獲得，必須通過修行才能實現。要修行殊勝的善行，首先必須改正過去的錯誤，宿世的善根能夠懺悔以往的罪過。因此佛陀加持妙幢菩薩，使他能夠夢中懺悔過去的錯誤，所以有了《夢見懺悔品》。雖然在夢中消除了罪過，但還不夠明瞭。因此，消除業障的關鍵在於殊勝的因緣。因此，如來放光驚醒帝釋天，因此帝釋天啟請佛陀宣說懺悔的方法。佛陀為他廣泛地陳述，所以接下來是《懺悔品》。既然已經懺悔了過去的錯誤，就應該修正自己的行為。因此，師子相菩薩啓發了深奧的玄機，如來以大悲心次第陳述，發菩提心，修行，斷除業障，證悟真如，神咒護持，所以有了《凈陀羅尼品》。這些殊勝的功業都由妙幢菩薩發起，大眾想要知道他為何能夠做到這些。因此佛陀為他們講述了往昔的因緣，說他過去的名字叫金龍主，用蓮花來比喻讚歎諸佛。憑藉這種殊勝的功業，他才能夠發揚壽量，開創懺悔之法，所以有了《蓮華喻贊品》。既然由於供養讚歎諸佛為因，所以教導持咒，使人能夠恒常見到佛陀，所以有了《金勝陀羅尼品》。雖然廣泛地闡明了因果，使人願意修行，但尚未顯現二空之理，消除人們的情執。而且前面的各品大多是根據世俗的觀點來闡述的。
【English Translation】 English version The 'Chapter on Praises by the Ten Directions Bodhisattvas', 'Chapter on Praises by the Bodhisattva Wondrous Banner' (妙幢菩薩 - Miào Chuáng Púsà, Bodhisattva Wondrous Banner), 'Chapter on Praises by the Bodhisattva Tree Gods', and 'Chapter on Praises by the Great Eloquence Heavenly Woman' (大辯才天女 - Dà Biàncái Tiānnǚ, Great Eloquence Heavenly Woman) are collectively named the 'Chapter on Praising the Buddha'. Now, each is opened up and explained separately. Based on the differences in the people involved or the events described, they are divided into thirty-one chapters. The reason for this fourfold sequence is that the Tathagata's (如來 - Rúlái, Thus Come One/Tathagata) Dharma teaching must have a cause. If the assembly gathers, the conditions are harmonious, the faculties are in accord, and there is sincere thirst and joy in wanting to hear, then with these causes, the Dharma can be expounded. Therefore, there is the initial 'Introductory Chapter' (序品 - Xù Pǐn). Since the assembly has gathered and is thirsty for the Dharma, it is necessary to respond to their needs and proclaim the Dharma. The assembly desires to understand the cause of the unsurpassed fruit, so they rely on Bodhisattva Wondrous Banner and others to initiate the request for Dharma. Therefore, the teaching on Bodhi (菩提 - Pútí, Enlightenment) and Nirvana (涅槃 - Nièpán, Nirvana) is given, hence the 'Chapter on the Duration of Life' (壽量品 - Shòu Liàng Pǐn). Although the teaching is given in general terms, it is not yet known in detail. Therefore, it is necessary to separately explain Nirvana and Bodhi. According to the difference between the general and the specific, the three bodies of Nirvana should be explained separately. Because there is little text on Nirvana, although it is explained separately, it can be included in the 'Chapter on the Duration of Life'. Because there is much text on the three bodies, it is only explained separately at the request of Bodhisattva Akasagarbha (虛空藏 - Xūkōngzàng, Akasagarbha). Thus, there is the 'Chapter on the Three Bodies' (三身品 - Sān Shēn Pǐn). Since it is known that the supreme fruit cannot be achieved without cause, it must be attained through cultivation. To cultivate supreme practices, one must first correct past mistakes. Past good roots enable one to repent of past transgressions. Therefore, the Buddha blesses Bodhisattva Wondrous Banner, enabling him to repent of his past mistakes in a dream. Thus, there is the 'Chapter on Dream Vision and Repentance' (夢見懺悔品 - Mèngjiàn Chànhuǐ Pǐn). Although transgressions are eliminated in the dream, it is not yet clear. Therefore, the key to eliminating karmic obstacles lies in supreme causes. Therefore, the Tathagata emits light, startling Indra (帝釋 - Dìshì, Indra). Therefore, Indra initiates the request for the Buddha to explain the method of repentance. The Buddha extensively explains it for him, so next is the 'Chapter on Repentance' (懺悔品 - Chànhuǐ Pǐn). Since one has repented of past mistakes, one should correct one's actions. Therefore, the Lion Appearance Bodhisattva (師子相 - Shīzi Xiàng, Lion Appearance) initiates the profound mechanism. The Tathagata, with great compassion, sequentially explains the generation of Bodhicitta (菩提心 - Pútíxīn, Bodhicitta), cultivation, the severing of obstacles, the realization of Suchness (真如 - Zhēnrú, Suchness), and the protection of mantras. Thus, there is the 'Chapter on Pure Dharani' (凈陀羅尼品 - Jìng Tuóluóní Pǐn). These supreme deeds are initiated by Bodhisattva Wondrous Banner. The assembly wants to know how he is able to do these things. Therefore, the Buddha tells them about his past causes, saying that his past name was Golden Dragon Lord (金龍主 - Jīnlóng Zhǔ, Golden Dragon Lord), and he used lotuses to praise the Buddhas. Through this supreme deed, he was able to promote the Duration of Life and initiate the method of repentance. Thus, there is the 'Chapter on the Lotus Flower Analogy Praise' (蓮華喻贊品 - Liánhuā Yù Zàn Pǐn). Since it is due to offering praises to the Buddhas that one is taught to uphold mantras, enabling one to constantly see the Buddha, thus there is the 'Chapter on the Golden Victory Dharani' (金勝陀羅尼品 - Jīn Shèng Tuóluóní Pǐn). Although the cause and effect are extensively explained, encouraging people to cultivate, the principle of the two emptinesses (二空 - Èr Kōng, Two Emptinesses) has not yet been revealed to eliminate people's emotional attachments. Moreover, the previous chapters are mostly explained according to worldly views.
諦勸物起修。明其二空依勝義諦令除封著。前隨諸義雖略明之。今更廣陳令得開悟。故有重顯空性品。已前多明有行。恐滯住有而不證真。今者廣顯二空。復恐滯空而不修行。欲令依方便而起行。即諸行而觀空。依勝空而證真。即觀空而習有。雙泯空有都無所著。方成勝行能證菩提。故有依空滿愿品。上明為于即席廣明菩提涅槃因果。果求因習真俗雙觀。能事既周現座得益。欲使法流後代有識修行。末代多有障緣恐難修習。若不加其衛護助以眾緣。即生有障而不能修。法無人修何由布世。故假四王之福力八部之加威。人天敬重始得流佈。故有四天王觀察人天品。又經行之處利益良多。所至處方咸應敬養。敬養令法增長廣。天神喜而加護。故有四天王護國品。然恐學者染著諸境退大菩提。故說神咒。能誦之者令無染著。生死輪迴求無上果而心不退。故無染著陀羅尼品起。雖令無退猶有難緣。恐怖諸橫來侵妨其修習。故說神咒除怖抂死無怖修行。故有如意寶珠品。既不退離怖能自修行。菩薩為懷必須弘法濟物。弘法濟物必假身安具足四辨。故辯才天女說咒護助。兼教洗浴得辯身安。故有大辯才天女品。雖得身安具辯必藉四事。資緣若闕緣求事妨弘濟。次教小用功力多具資緣。故有大吉祥天女品。持經之者雖自豐四事不假外
【現代漢語翻譯】 勸導眾生髮起修行，闡明二空（人空和法空）的道理，依靠勝義諦來去除執著。之前雖然已經簡略地說明了這些道理，現在更廣泛地陳述，使眾生能夠開悟。所以有『重顯空性品』。 之前大多闡明有為之行，恐怕眾生滯留在有為之法中而不能證悟真理。現在廣泛地闡明二空，又恐怕眾生滯留在空性中而不去修行。想要使眾生依靠方便之法而發起修行，在修行諸行時觀照空性，依靠殊勝的空性而證悟真理，在觀照空性時修習有為之法，空與有都泯滅，沒有任何執著，才能成就殊勝的修行，證得菩提。所以有『依空滿愿品』。 上面闡明了為在法會現場廣泛地闡明菩提涅槃的因果，從果上尋求因，修習真諦和俗諦，雙重觀照。該做的事情已經周全，在座的人都得到了利益。想要使佛法流傳後代，讓有識之士能夠修行。末法時代多有障礙因緣，恐怕難以修習。如果不加以衛護，並以各種因緣來幫助，就會產生障礙而不能修行。佛法沒有人修行，又怎麼能流佈於世呢？ 所以藉助四大天王（持國天王、增長天王、廣目天王、多聞天王）的福力，以及天龍八部（天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）的加持，使人天敬重，佛法才得以流佈。所以有『四天王觀察人天品』。 而且經行之處利益良多，所到之處都應該敬養。敬養使佛法增長廣大，天神歡喜而加以護佑。所以有『四天王護國品』。 然而恐怕學者染著于各種境界，退失大菩提心，所以宣說神咒。能夠誦持神咒的人，就不會染著於世間，在生死輪迴中追求無上果位而心不退轉。所以有『無染著陀羅尼品』。 即使能夠不退轉，仍然會有各種困難的因緣，各種恐怖和橫禍來侵擾，妨礙修行。所以宣說神咒，去除恐怖和枉死，使人沒有恐懼地修行。所以有『如意寶珠品』。 既然能夠不退轉，遠離恐怖，能夠自己修行，菩薩心懷慈悲，必須弘揚佛法，救濟眾生。弘揚佛法，救濟眾生，必須身體安康，具備四種辯才（法無礙辯、義無礙辯、詞無礙辯、樂說無礙辯）。所以辯才天女（Sarasvati）宣說咒語來護助，並且教導洗浴的方法，使人得到辯才，身體安康。所以有『大辯才天女品』。 即使得到身體安康，具備辯才，也必須依靠四事供養（飲食、衣服、臥具、醫藥）。如果資生之緣缺乏，就會因為尋求資生之緣而妨礙弘法濟世。所以接著教導用較小的功力，就能獲得充足的資生之緣。所以有『大吉祥天女品』。 持經之人即使自己豐足四事供養，不假外求。
【English Translation】 Admonishing beings to arouse practice, clarifying the principle of the two emptinesses (emptiness of self and emptiness of phenomena), relying on the ultimate truth to remove attachments. Although these principles have been briefly explained before, they are now presented more extensively to enable beings to attain enlightenment. Therefore, there is the 'Chapter on Re-emphasizing Emptiness'. Previously, most of the emphasis was on conditioned actions, fearing that beings would become attached to conditioned phenomena and fail to realize the truth. Now, the two emptinesses are extensively explained, fearing that beings would become attached to emptiness and not engage in practice. The intention is to enable beings to arouse practice by relying on skillful means, to contemplate emptiness while practicing all actions, to realize the truth by relying on supreme emptiness, and to cultivate conditioned phenomena while contemplating emptiness. When both emptiness and existence are extinguished, and there is no attachment to anything, then supreme practice can be accomplished, and Bodhi can be attained. Therefore, there is the 'Chapter on Fulfilling Wishes by Relying on Emptiness'. The above explains the causes and effects of Bodhi and Nirvana extensively at the assembly, seeking the cause from the effect, cultivating the truth and conventionality, and contemplating both. The work has been completed, and those present have benefited. The intention is to enable the Dharma to be transmitted to future generations, so that those with knowledge can practice. In the Dharma-ending age, there are many obstacles and adverse conditions, fearing that it will be difficult to practice. If it is not protected and assisted by various conditions, obstacles will arise and practice will be impossible. If no one practices the Dharma, how can it be spread in the world? Therefore, by relying on the blessings of the Four Heavenly Kings (Dhritarashtra, Virudhaka, Virupaksha, and Vaishravana), and the blessings of the Eight Classes of Gods and Demigods (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas), the Dharma can be spread because it is respected by humans and gods. Therefore, there is the 'Chapter on the Four Heavenly Kings Observing Humans and Gods'. Moreover, there are many benefits in the places where one walks, and all places where one goes should be respected and supported. Respect and support cause the Dharma to grow and expand, and the gods are pleased and protect it. Therefore, there is the 'Chapter on the Four Heavenly Kings Protecting the Country'. However, fearing that practitioners will become attached to various realms and lose their great Bodhi mind, mantras are recited. Those who can recite the mantras will not be attached to the world, and will seek the supreme fruit in the cycle of birth and death without regressing. Therefore, there is the 'Chapter on the Dharani for Non-Attachment'. Even if one can avoid regression, there will still be various difficult conditions, and various terrors and misfortunes will come to disturb and hinder practice. Therefore, mantras are recited to remove terror and untimely death, so that one can practice without fear. Therefore, there is the 'Chapter on the Wish-Fulfilling Jewel'. Since one can avoid regression, stay away from terror, and practice on one's own, Bodhisattvas, with compassion in their hearts, must propagate the Dharma and save beings. To propagate the Dharma and save beings, one must have a healthy body and possess the four kinds of eloquence (unobstructed eloquence in Dharma, unobstructed eloquence in meaning, unobstructed eloquence in wording, and unobstructed eloquence in joyful speaking). Therefore, the Goddess of Eloquence (Sarasvati) recites mantras to protect and assist, and also teaches the method of bathing, so that one can obtain eloquence and have a healthy body. Therefore, there is the 'Chapter on the Great Goddess of Eloquence'. Even if one has a healthy body and possesses eloquence, one must rely on the four requisites (food, clothing, bedding, and medicine). If the material resources are lacking, the propagation of the Dharma and the salvation of the world will be hindered because of the search for material resources. Therefore, the next teaching is to use less effort to obtain sufficient material resources. Therefore, there is the 'Chapter on the Great Goddess of Auspiciousness'. Those who uphold the Sutra, even if they are rich in the four requisites, do not need to seek them from outside.
求。聞者亦須供養。行學貧乏心求不遂。勝福無因得生。故教福足之方令依得流聖教。故有大吉祥天女增長財物品。雖復財豐五穀恐非香美。欲令流經之處地味精芳故。有堅牢地神品。又復通經利物要假智慧。了俗達真常生善道。為教得此二因故有僧慎爾耶藥叉大將品。又復國王勢力能為損益。若不正理災變多生。眾長邪心難聞此教。須教王正理弘揚此經。故有王法正論品。雖說多行恐不依行。舉昔自因勸勉時會。故有善生王品。雖舉昔事以勸時會。恐不專心勤勵行學。復說修學之軌。舉前諸事更廣功能。重曉大會堅崇其意。故有諸天藥叉護持品。為顯經利廣大獲益殊多。聞者得證菩提記。益明其授記。若不授記眾疑不能決定行學。故說當記令仰修行。故有授記品。十千天子暫得聞經佛與授記。眾生疑惑。植何善本得菩提記。如何世尊令為說法。故說往因。有除病品及流水品。眾聞世尊過去療病濟魚施水。謂修少行即得菩提。佛為廣明。非但爾許更多無量。略舉一代苦行𩚄虎。故有捨身品。大眾聞深妙法復聞苦行等因。大會靡不歡喜。故先他土菩薩讚揚故有十方菩薩讚歎品。他土贊訖此方菩薩及天地神等亦復同贊。故有妙幢菩薩等三讚歎品。說贊事訖委記令行。大眾奉持故有付囑品。此依九品為經正宗。略舉大意。明
【現代漢語翻譯】 現代漢語譯本： 求法之人，聽聞此經者也應供養。若修行學習之人，因貧乏而心願不能達成，沒有殊勝的福報因緣得以出生，所以教導積聚福報的方法，使他們能夠依循聖教的流傳。因此有《大吉祥天女品》，以增長財物。即使財物豐饒，五穀恐怕也不香美，爲了使流傳此經的地方土地滋味精純芬芳，所以有《堅牢地神品》。又，通達經義利益眾生，需要憑藉智慧，了悟世俗，通達真理，常生於善道。爲了教導獲得這兩種因緣，所以有《僧慎爾耶藥叉大將品》。還有，國王的勢力能夠帶來損益，如果行事不合正理，災變就會頻發，大眾滋長邪心，難以聽聞此經。需要教導國王以正理弘揚此經，所以有《王法正論品》。即使說了許多修行方法，恐怕人們不會依循奉行，所以舉出過去自身的因緣來勸勉在座的大眾，所以有《善生王品》。即使舉出過去的事蹟來勸勉在座的大眾，恐怕人們不會專心勤勉地修行學習，再次宣說修學的規範，舉出前面的各種事跡，更加廣泛地說明其功能，再次曉喻大會，堅定他們崇尚佛法的心意，所以有《諸天藥叉護持品》。爲了彰顯此經的利益廣大，獲得的利益殊勝眾多，聽聞此經者能夠得到證悟菩提的授記，更加明確地說明其授記。如果不授記，大眾會疑惑而不能堅定地修行學習，所以宣說應當授記，使他們仰慕修行，所以有《授記品》。一萬天子暫時聽聞此經，佛陀就為他們授記，眾生疑惑，他們種下了什麼善根才能得到菩提的授記？世尊是如何讓他們說法的？所以宣說往昔的因緣，有《除病品》和《流水品》。大眾聽聞世尊過去醫治疾病、救濟魚類、施捨水，認為修行少許善行就能得到菩提，佛陀爲了廣泛地說明，並非僅僅如此，還有更多無量的事蹟，略舉一生中苦行捨身飼虎的事蹟，所以有《捨身品》。大眾聽聞深奧微妙的佛法，又聽聞苦行等因緣，大會上沒有不歡喜的，所以先由其他國土的菩薩讚揚，所以有《十方菩薩讚歎品》。其他國土的菩薩讚歎完畢，此方國土的菩薩以及天地神等也一同讚歎，所以有《妙幢菩薩等三讚歎品》。說完讚歎的事蹟，委託並記錄下來，讓大眾奉持，所以有《付囑品》。以上依據九品作為此經的正宗，略舉其大意，以明示。
【English Translation】 English version: Those who seek the Dharma and hear this sutra should also make offerings. If those who practice and study are unable to fulfill their wishes due to poverty, and lack the excellent karmic causes to be born into favorable circumstances, then they should be taught methods to accumulate merit, so that they can follow the propagation of the sacred teachings. Therefore, there is the chapter on 'Great Auspicious Goddess' (Mahalakshmi), to increase wealth and possessions. Even if wealth is abundant, the five grains may not be fragrant and delicious. To ensure that the land where this sutra is propagated has pure and fragrant flavors, there is the chapter on 'Firm Earth Goddess' (Dharani). Furthermore, to understand the sutra and benefit beings, one needs wisdom, to comprehend the mundane and attain the truth, and to be constantly reborn in virtuous realms. To teach how to obtain these two causes, there is the chapter on 'Samjna Yaksha General'. Moreover, the power of the king can bring benefit or harm. If actions are not in accordance with righteousness, disasters will frequently occur, and the masses will develop evil thoughts, making it difficult to hear this sutra. It is necessary to teach the king to promote this sutra with righteousness, so there is the chapter on 'Righteous Discourse on Royal Law'. Even if many methods of practice are taught, people may not follow them, so past causes are cited to encourage the assembly, hence the chapter on 'King Good Birth' (Susima). Even if past events are cited to encourage the assembly, people may not diligently practice and study, so the norms of practice are explained again, and the various events mentioned earlier are used to further illustrate their functions. The assembly is reminded again to strengthen their devotion to the Dharma, so there is the chapter on 'Protection by Devas and Yakshas'. To highlight the vast benefits of this sutra, and the many extraordinary benefits obtained, those who hear this sutra can receive predictions of attaining Bodhi, further clarifying the predictions. If predictions are not given, the assembly will doubt and be unable to firmly practice and study, so it is declared that predictions should be given, so that they admire and practice, hence the chapter on 'Prediction'. Ten thousand devas temporarily heard this sutra, and the Buddha gave them predictions. Beings are doubtful, what good roots did they plant to receive predictions of Bodhi? How did the World Honored One allow them to preach the Dharma? Therefore, past causes are explained, there are the chapters on 'Curing Illness' and 'Flowing Water'. The assembly heard that the World Honored One had cured illnesses, saved fish, and given water in the past, and thought that practicing a few good deeds would lead to Bodhi. The Buddha explained extensively that it was not just that, but many more immeasurable deeds. Briefly mentioning the ascetic practice of sacrificing oneself to feed a tiger in one lifetime, hence the chapter on 'Self-Sacrifice'. The assembly heard the profound and subtle Dharma, and also heard the causes of ascetic practices, etc. There was no one in the assembly who was not delighted, so the Bodhisattvas from other lands praised first, hence the chapter on 'Praise by Bodhisattvas from the Ten Directions'. After the Bodhisattvas from other lands finished praising, the Bodhisattvas from this land, as well as the devas and spirits of heaven and earth, also praised together, hence the chapter on 'Praise by Wondrous Banner Bodhisattva and Others'. After speaking of the praises, the matter is entrusted and recorded, so that the assembly upholds it, hence the chapter on 'Entrustment'. The above is based on the nine chapters as the main theme of this sutra, briefly outlining the main ideas to clarify.
其次第。中間差別非無異義。依二十八品為經正宗。次第準悉。五依文科釋者經有三十一品。依真諦判分為三分。初之一品是序分十九品為正說。后兩品屬流通。嘆佛品中明他方大士還他土而嘆彼佛。次文方明此土大士嘆此方佛。說法既了他土菩薩還他方方說此品。故非正說。故此品是大眾領解嘆能說人耳。非經正意。后之一品如來付囑所弘之法。正是流通。問他方歸贊合在囑累后明。何故囑累居嘆佛品后。解云應爾。但出結集者。合此兩品共一處故。囑累奉行在最後也。今準新翻。初他方菩薩贊此如來。非是往彼而贊彼佛。今為二解。一云。初之一品同於今古。從壽量品盡依空滿愿品。此之九品明經正宗。餘二十一品並是流通。何以故。妙幢等情慾聞菩提涅槃果及於因。世尊為說壽量無盡。是明菩提。陳如疑情壽命無窮如何復說入般涅槃。請說涅槃真實之義。不爾四佛已為妙幢說示涅槃之所以訖。何故陳如復請舍利。故是為明涅槃之義發斯請問。故舊本云。如如來說如是之義我已聞知。為請如來廣開分別真實之義故。求舍利開方便門。今本下文廣說涅槃真實之義。舊本闕無。既聞佛說壽量無邊。佛有三身未知差別。復欲修學請佛。為陳若不明其差別不知證之果因故。佛先陳三身差別。次教修學。修學正則斷惡修善。
斷惡即懺悔滅障。修善即依五位三祇修十勝行。行依境起。須知俗真后更重明二空之性。空有雙習依空滿愿。所以行備果圓。故經正宗意在於此。四天王觀察人天品等下。即但觀彼持讀流通。所有處方加其守護。增財益辯助智除災說自勸他。意令行學菩薩聞贊如來付之故並流通。雖下方有授妙幢等菩提之記。意明經益。得記當成勸發時眾依言修學。不爾應前說壽量品乃至蓮華喻贊品訖即與授記。何故待說諸天藥叉護持品后。由此故知屬流通分。然傳真諦法師云。若四天王已下判是流通者此過謬也。何也壽量明釋迦果。何故但是正說。授記明弟子果。何故屬流通。善集捨身明釋迦了因。何忽但是流通。懺悔空等明弟子了因。何故是正說。又三身品通明兩家正因。何故但在正說。故從壽量乃至捨身總是正宗。今者釋云。壽量雖明釋迦之果正是所求。授記雖明弟子之果意為傳經。說益勸眾。故在流通。懺悔等品雖正是因為弟子說。說果正擬令使行因。凈地等品通諸佛因。不唯今日弟子。故懺悔等得在正說。捨身等品說過去事。舉自勸他非是今會始自行學。故囑流通。不爾蓮華喻贊。贊佛功德即是正宗。菩薩贊佛何故即屬流通。又若四天王等品。世尊命護彼等。依命護持即是正宗。付囑亦是令行。何乃屬流通。由此授記雖明來
【現代漢語翻譯】 現代漢語譯本 斷絕惡行就是懺悔，可以消除業障。修習善行就是依據五位（五種階位：資糧位、加行位、見道位、修道位、究竟位）和三祇（三大阿僧祇劫）來修習十種殊勝的德行。行為依境界而生起。須知在世俗諦和真諦之後，更要著重闡明二空（人空和法空）的體性。空和有要同時修習，依據空性來圓滿願望。所以行為完備，果報才能圓滿。因此，《法華經》正宗分的意義就在於此。 《四天王觀察人天品》等以下的內容，只是觀察那些受持、讀誦、流通《法華經》的人，在他們所在的地方加以守護，增加他們的財富，增長他們的辯才，幫助他們增長智慧，消除災難，親自勸說他們，也勸說他人。目的是讓修習菩薩行的人聽到讚歎如來，並接受如來的囑託，所以一併流通。雖然在《妙幢菩薩授記品》等下方有關於菩提的授記，但其意義在於闡明《法華經》的利益，得到授記應當成就，勸發當時的聽眾依據佛的教言修習。否則，應該在前面說完《如來壽量品》乃至《蓮華喻贊品》之後就給予授記，為何要等到說完諸天藥叉護持品之後才授記？由此可知，這些內容屬於流通分。然而，相傳真諦法師說，如果將《四天王品》以下的內容判為流通分，這是錯誤的。為什麼呢？《壽量品》闡明釋迦牟尼佛的果位，為何只是正說分？授記闡明弟子的果位，為何屬於流通分？《善集捨身品》闡明釋迦牟尼佛的了因，為何忽然只是流通分？懺悔空等闡明弟子的了因，為何是正說分？《三身品》通明兩家的正因，為何只在正說分？所以從《壽量品》乃至《捨身品》總是正宗分。現在解釋說，《壽量品》雖然闡明釋迦牟尼佛的果位，但正是所求；授記雖然闡明弟子的果位，但其意義在於傳經，宣說利益，勸勉大眾，所以在流通分。懺悔等品雖然正是因為弟子而說，但說果正是爲了讓他們修習因；凈地等品通於諸佛的因，不只是今天的弟子，所以懺悔等品可以在正說分。《捨身品》等講述過去的事情，舉自己的行為來勸勉他人，不是今天法會才開始自行修學，所以囑託流通。否則，《蓮華喻贊品》讚歎佛的功德就是正宗分，菩薩讚歎佛為何就屬於流通分？又如果《四天王品》等，世尊命令他們守護那些人，他們依命護持就是正宗分，付囑也是讓他們去實行，為何屬於流通分？由此授記雖然闡明未來
【English Translation】 English version Severing evil is repentance, which eliminates karmic obstacles. Cultivating goodness means practicing the ten supreme practices according to the Five Stages (the five paths: the path of accumulation, the path of preparation, the path of seeing, the path of cultivation, and the path of no more learning) and the Three Asankhya Kalpas (three great incalculable eons). Actions arise based on circumstances. It should be known that after the conventional truth and the ultimate truth, it is even more important to clarify the nature of the two emptinesses (emptiness of self and emptiness of phenomena). Emptiness and existence should be practiced simultaneously, and wishes should be fulfilled based on emptiness. Therefore, when actions are complete, the fruition will be complete. Thus, the meaning of the core section of the Lotus Sutra lies in this. The content from the 'Chapter on the Observation of the Living Beings by the Four Heavenly Kings' and below only observes those who uphold, read, recite, and propagate the Lotus Sutra, adding protection to them wherever they are, increasing their wealth, enhancing their eloquence, helping them increase their wisdom, eliminating disasters, personally persuading them, and also persuading others. The purpose is to allow those who practice the Bodhisattva path to hear the praise of the Tathagata and receive the Tathagata's entrustment, so they are propagated together. Although there are predictions of Bodhi in the 'Chapter on Bestowing Predictions on the Bodhisattva Great Adornment', etc., the meaning lies in clarifying the benefits of the Lotus Sutra, that those who receive predictions should achieve Buddhahood, encouraging the audience at that time to practice according to the Buddha's teachings. Otherwise, predictions should have been given after the 'Chapter on the Duration of Life of the Tathagata' and even the 'Chapter on Praises Using Parables of Lotus Flowers' were finished. Why wait until after the 'Chapter on the Encouragement of the Devas, Yakshas, and Others to Uphold This Sutra'? From this, it can be known that these contents belong to the transmission section. However, it is said that Master Paramārtha said that if the content from the 'Chapter on the Four Heavenly Kings' and below is judged to be the transmission section, this is a mistake. Why? The 'Chapter on the Duration of Life' clarifies the fruit of Shakyamuni Buddha, why is it only the main teaching section? The predictions clarify the fruit of the disciples, why does it belong to the transmission section? The 'Chapter on the Bodhisattva Medicine King's Past Affairs' clarifies Shakyamuni Buddha's causal factor, why is it suddenly only the transmission section? Repentance and emptiness clarify the disciples' causal factor, why is it the main teaching section? The 'Chapter on the Three Bodies' generally clarifies the direct cause of both, why is it only in the main teaching section? Therefore, from the 'Chapter on the Duration of Life' to the 'Chapter on the Bodhisattva Medicine King's Past Affairs' is always the core section. Now it is explained that although the 'Chapter on the Duration of Life' clarifies the fruit of Shakyamuni Buddha, it is precisely what is sought; although the predictions clarify the fruit of the disciples, the meaning lies in transmitting the sutra, proclaiming the benefits, and encouraging the masses, so it is in the transmission section. The chapters on repentance, etc., are precisely spoken for the disciples, but speaking of the fruit is precisely intended to make them practice the cause; the chapters on purifying the land, etc., are common to the causes of all Buddhas, not just today's disciples, so the chapters on repentance, etc., can be in the main teaching section. The chapters on self-sacrifice, etc., speak of past events, using one's own actions to encourage others, not that the current assembly is only beginning to practice, so it is entrusted to the transmission. Otherwise, the 'Chapter on Praises Using Parables of Lotus Flowers', praising the Buddha's merits, is the core section, why does the Bodhisattva praising the Buddha belong to the transmission section? Also, if the 'Chapter on the Four Heavenly Kings', etc., the World Honored One commands them to protect those people, and they protect them according to the command, that is the core section, and entrusting is also to make them practice, why does it belong to the transmission section? From this, although the predictions clarify the future
果。捨身明其往因。為勸而來故流通攝。
序品第一
就序品中有七圓滿。一序圓滿。二三昧圓滿。三聽眾圓滿。四說因圓滿。五說時圓滿。六審機圓滿。七標說圓滿。序圓滿中有二種勝。謂城勝餘城山勝餘山。顯此法門及功德勝。如法華經論釋。三昧圓滿者。如經于最清凈甚深法界等故。佛地論第二云。得佛無二住勝彼岸者。乃至釋云。佛無二住即是法身真如為體。無差別相於中一切二相分別。皆不現行。緣彼勝定當住其中。故名為住。即無二住名勝彼岸。佛已窮到故名為得。此意即顯法身真如更無別體。但性相異。由能窮證名得法身。真理是究竟故名勝彼岸。以大智定常緣證之。故名為住。對機示相下云。晡時從定而起。若此非定從何定起。愿樂欲聞說因圓滿如經。與大苾芻等聽眾圓滿。于日晡時從定而起說時圓滿。如經。觀察大眾審機圓滿佛若說法必等心慈觀。視彼機性樂欲愿聞。令其各謂獨為己說。說頌曰下標說。圓滿此七圓滿分為二序。初及第三名通序。亦名證信。余別序。亦名發起。問。住定別序應在後明。何故眾前明之不次。答。以身心住俱名住故。又二義故合一處明。通序有五。如佛地論判。
經。如是我聞一時薄伽梵在王舍城鷲峰山頂。
贊曰。此即通序初之四文。第四
【現代漢語翻譯】 果。捨棄身體來闡明往昔的因緣，爲了勸導眾生而來，所以流通攝受。
序品第一
在序品中，有七種圓滿：一、序圓滿；二、三昧圓滿；三、聽眾圓滿；四、說因圓滿；五、說時圓滿；六、審機圓滿；七、標說圓滿。序圓滿中有兩種殊勝，即城勝過其他城，山勝過其他山，以此來彰顯此法門及其功德的殊勝。如《法華經論釋》所說。三昧圓滿，如經文所說，處於最清凈甚深的法界等。如《佛地論》第二卷所說：『證得佛的無二住，勝過彼岸。』乃至解釋說：『佛的無二住，就是法身真如為體，沒有差別之相，一切二相分別都不顯現，以殊勝的禪定常住其中，所以名為住。』即無二住名為勝彼岸。佛已經窮盡到達，所以名為得。此意即是彰顯法身真如更無其他本體，只是性相不同。由於能夠窮盡證得，所以名為得法身。真理是究竟的，所以名為勝彼岸。以大智慧禪定常緣證悟，所以名為住。』對機示相下文說：『傍晚時分從禪定中起身。』如果這不是禪定，是從什麼禪定起身呢？愿樂欲聞，是說因圓滿。如經文所說，與大苾芻（bhiksu，比丘）等，是聽眾圓滿。于日晡時從禪定中起身，是說時圓滿。如經文所說，觀察大眾，是審機圓滿。佛如果說法，必定以平等心慈悲觀視，觀察他們的根機和喜好，希望聽聞，讓他們各自認為佛是單獨為自己而說。說頌曰，是標說圓滿。這七種圓滿分為二序，初序和第三序名為通序，也名證信序，其餘為別序，也名發起序。問：住定別序應該在後面說明，為什麼在聽眾之前說明，不合順序？答：因為身心安住都名為住，又因為這兩個含義，所以放在一處說明。通序有五種，如《佛地論》所判。
經：如是我聞，一時，薄伽梵（Bhagavan，世尊）在王舍城鷲峰山頂。
贊曰：這是通序最初的四種文句，第四種。
【English Translation】 The fruit. Relinquishing the body to clarify the past causes, coming to exhort sentient beings, therefore circulating and embracing.
Chapter One: Introduction
In the introductory chapter, there are seven perfections: 1. Perfection of the introduction; 2. Perfection of samadhi (concentration); 3. Perfection of the audience; 4. Perfection of the cause of speaking; 5. Perfection of the time of speaking; 6. Perfection of discerning the audience's capacity; 7. Perfection of marking the teaching. In the perfection of the introduction, there are two superiorities, namely, the city being superior to other cities, and the mountain being superior to other mountains, to manifest the superiority of this Dharma gate and its merits. As explained in the commentary on the Lotus Sutra. The perfection of samadhi, as the sutra says, is being in the most pure and profound Dharma realm, etc. As the second volume of the Buddhabhumi Sutra says: 'Attaining the Buddha's non-dual abode, surpassing the other shore.' And even explains: 'The Buddha's non-dual abode is the Dharmakaya (Dharma body), whose essence is Suchness (Tathata), without any differentiating characteristics. All dualistic discriminations do not manifest within it. Constantly abiding in it with superior concentration, therefore it is called abode.' That is, the non-dual abode is called surpassing the other shore. The Buddha has exhausted and arrived, therefore it is called attainment. This means that the Dharmakaya Suchness has no other essence, only different characteristics. Because of being able to exhaustively realize it, it is called attaining the Dharmakaya. Truth is ultimate, therefore it is called surpassing the other shore. Constantly realizing it with great wisdom and concentration, therefore it is called abode.' The text below on showing appearances according to the audience's capacity says: 'In the evening, arising from samadhi.' If this is not samadhi, from what samadhi does one arise? Wishing and desiring to hear is the perfection of the cause of speaking. As the sutra says, with great bhikshus (monks), etc., is the perfection of the audience. Arising from samadhi in the evening is the perfection of the time of speaking. As the sutra says, observing the assembly is the perfection of discerning the audience's capacity. If the Buddha teaches the Dharma, he will surely observe with equal-minded compassion, observing their faculties and preferences, hoping to hear, making each of them think that the Buddha is speaking solely for them. Saying the verse, 'Thus I heard,' is the perfection of marking the teaching. These seven perfections are divided into two introductions. The initial and third introductions are called the general introduction, also called the introduction of attestation. The rest are the specific introduction, also called the introduction of initiation. Question: The specific introduction of abiding in samadhi should be explained later, why is it explained before the audience, out of order? Answer: Because both physical and mental abiding are called abiding, and also because of these two meanings, they are explained together in one place. There are five types of general introductions, as judged by the Buddhabhumi Sutra.
Sutra: Thus I have heard, at one time, the Bhagavan (World Honored One) was at Vulture Peak in Rajagriha (Wangshe City).
Praise: This is the initial four phrases of the general introduction, the fourth.
說處復有二種。一色身住處。二法身住處。此王舍城等是色身住處。又共不共。王舍城等凡聖三乘之所共居。下明諸佛不共所居。共居已前廣如慈恩法華疏辨。問。何須說處。答。功德施菩薩般若論中雲。令知世尊所行之處令生敬重成勝福故。智論云。說時方人令生信故。應合二義亦應為好。
經。于最清凈甚深法界諸佛之境如來所居。
贊曰。明佛法身住依止成就分。即三昧成就分。何故須現三昧分耶。答。如法華經論及無著菩薩般若論辨。離二障故名最清凈。不共二乘名甚深。諸法自性名法界。即此法界是諸佛境智所緣故。功德性邊即為佛土。法身所依名如來所居。故解深密經第五云。如來所行謂一切種如來共有。不可思議無量功德眾所莊嚴清凈佛土。即功德義相邊名自性法身。以功德相即依真如。不離性故名之為住。或智內證云如來居。又佛地論云。佛無二住即是法身真如為體無差別相。又解。離障真如名最清凈等。即能證智常證如故名之為住。故佛地第二云。于中一切二相分別皆不現行。緣彼勝定常住其中故名為住。住即居義。何故須明二種住處。答。欲顯三身非即離故。問。準下文說如來壽量在妙幢室。何故通序但云鷲山。答。準文妙幢至釋迦所對佛重說。如來印可阿難得聞亦名佛說。故結集
【現代漢語翻譯】 現代漢語譯本： 關於『處』（住所）又有兩種：一是色身住處（Rupakaya，報身佛的住所），二是法身住處（Dharmakaya，法身佛的住所）。像王舍城（Rajagrha，古印度城市）等是色身住處，又分為共住處和不共住處。王舍城等是凡夫、聖者和三乘（聲聞乘、緣覺乘、菩薩乘）之人共同居住的地方。下面說明諸佛不共同居住的地方。關於共同居住之處，之前在慈恩法華疏（可能是指窺基對《法華經》的註釋）中已經廣泛辨析。問：為什麼需要說明『處』（住所）？答：功德施菩薩（Gunashri Bodhisattva）在《般若論》中說：『爲了讓人知道世尊所行之處，從而生起敬重之心，成就殊勝的福德。』智論（《大智度論》）說：『說明時間和地點，是爲了讓人產生信心。』應該結合這兩種說法，這樣更好。 經文：于最清凈甚深法界諸佛之境如來所居。 贊曰：說明佛法身所依止的成就部分，也就是三昧（Samadhi，禪定）成就部分。為什麼需要示現三昧部分呢？答：如《法華經論》以及無著菩薩（Asanga）的《般若論》所辨析：遠離二障（煩惱障、所知障）所以稱為『最清凈』。不與二乘（聲聞乘、緣覺乘）共有，所以稱為『甚深』。諸法的自性稱為『法界』。這個法界是諸佛的境界，是智慧所緣的對象。功德的自性方面就是佛土。法身所依止的地方稱為『如來所居』。所以《解深密經》第五卷說：『如來所行之處，是指一切種類的如來共同擁有的，不可思議的無量功德眾所莊嚴的清凈佛土。』功德的意義和體相方面稱為自性法身。因為功德的體相是依于真如（Tathata，事物的本性），不離真如的體性，所以稱為『住』（住所）。或者說，智慧的內在證悟就是如來所居之處。又《佛地論》說：『佛沒有兩種住所，法身就是以真如為體，沒有差別相。』又解釋說：『遠離障礙的真如稱為最清凈等等。』因為能證的智慧常證真如，所以稱為『住』（住所）。所以《佛地論》第二卷說：『其中一切二相分別都不顯現，因為憑藉殊勝的禪定常住其中，所以稱為住（住所）。』住就是居住的意思。為什麼需要說明兩種住處？答：想要顯示三身（法身、報身、應身）不是即非即離的關係。問：按照下文所說，如來的壽命在妙幢室（一種建築），為什麼總序中只說在鷲山（Grdhrakuta，靈鷲山，佛陀說法之地）？答：按照經文，妙幢室是釋迦（Sakyamuni，釋迦摩尼佛）所對的佛重新宣說的地方。如來印可阿難（Ananda，佛陀的十大弟子之一）聽聞，也可以稱為佛說。所以要結集（經典）。
【English Translation】 English version: Regarding 'abode,' there are two types: one is the Rupakaya (form body) abode, and the other is the Dharmakaya (dharma body) abode. Places like Rajagrha (ancient Indian city) are Rupakaya abodes, which are further divided into shared and unshared abodes. Rajagrha and similar places are inhabited by ordinary beings, sages, and those of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). The following explains the unshared abodes of the Buddhas. The shared abodes have been extensively discussed previously in the Ci En Fa Hua Shu (possibly a commentary on the Lotus Sutra by Kuiji). Question: Why is it necessary to discuss 'abode'? Answer: Gunashri Bodhisattva in the Prajna Sutra states: 'To let people know where the World Honored One dwells, so that they may generate reverence and achieve supreme merit.' The Zhi Lun (Mahaprajnaparamita Shastra) states: 'To state the time, place, and people, so that people may generate faith.' These two meanings should be combined for the best understanding. Sutra: In the most pure and profound Dharma Realm, the realm of all Buddhas, is where the Tathagata dwells. Commentary: This explains the accomplishment of the Buddha's Dharmakaya's reliance, which is the accomplishment of Samadhi (meditative absorption). Why is it necessary to reveal the Samadhi aspect? Answer: As discussed in the Lotus Sutra commentaries and Asanga Bodhisattva's Prajna Sutra: 'Most pure' because it is free from the two obscurations (kleshavarana, jneyavarana). 'Profound' because it is not shared with the two vehicles (Shravakayana, Pratyekabuddhayana). The self-nature of all dharmas is called the 'Dharma Realm.' This Dharma Realm is the realm of all Buddhas, the object of wisdom. The nature of merit is the Buddha Land. The place where the Dharmakaya relies is called 'where the Tathagata dwells.' Therefore, the fifth chapter of the Samdhinirmocana Sutra states: 'The Tathagata's conduct refers to the pure Buddha Land adorned with immeasurable merits shared by all kinds of Tathagatas.' The meaning and characteristics of merit are called the Svabhavikakaya (self-nature body). Because the characteristics of merit rely on Suchness (Tathata, the true nature of things) and do not depart from Suchness, it is called 'abode.' Alternatively, the inner realization of wisdom is where the Tathagata dwells. Furthermore, the Buddhabhumi Sutra states: 'The Buddha has no two abodes; the Dharmakaya is of the nature of Suchness, without differentiated characteristics.' Another explanation: 'Suchness free from obscurations is called most pure, etc.' Because the wisdom that realizes constantly realizes Suchness, it is called 'abode.' Therefore, the second chapter of the Buddhabhumi Sutra states: 'Within it, all dualistic discriminations do not manifest; because one constantly dwells within that supreme Samadhi, it is called abode.' Abode means dwelling. Why is it necessary to explain two types of abodes? Answer: To show that the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) are neither identical nor separate. Question: According to the following text, the Tathagata's lifespan is in the Vicitradhvaja chamber (a type of building), why does the general introduction only mention Grdhrakuta (Vulture Peak, where the Buddha taught)? Answer: According to the text, the Vicitradhvaja chamber is where the Buddha, facing Shakyamuni (Sakyamuni Buddha), re-explained. The Tathagata's approval of Ananda (one of the Buddha's ten great disciples) hearing it can also be called the Buddha's teaching. Therefore, it should be compiled (the scriptures).
說但住王城。又彼凈土非三乘人皆悉同見。據共見者且說王城。又舊人解云。四時三處。四時者。一謂四如來在妙幢室時。二世尊在鷲峰時。三妙幢亦至佛所時。四他方還土時。山峰妙幢室及他方故四時三處。今者解云。但是一時一處。以妙幢聞四佛所說。共諸大眾往至佛所重更說之。十方菩薩俱贊此佛。非往他土贊彼如來。故一時處。若不如是在室夢見金鼓寤往佛說。即應五時四處。夢見鼓時不言室凈。說壽量時變室凈故。故為二處。夢時說時晨夕別故。彼既不別為時。明知在室四如來說。不得別為時處。或可。二時二處。妙幢室夢未對佛前。未得云說。故非時處。以四如來在妙幢室說佛壽量故為時處。然前釋勝。以其阿難稱我聞故四佛說壽。阿難時在釋迦佛所。不得云我聞故。若爾如金剛華經言。阿難比丘得法性覺性自在王三昧。以三昧力知所說經皆能憶持。又觀佛三昧經云。阿難因聞佛說唸佛。阿難見佛即憶過去九十億佛所說經藏。憶持不忘今亦何妨。佛力加被見佛聞經。並能記憶得云我聞。答曰。不例。彼等經說皆昔曾聞蒙餘力加。即便能憶持之不忘。非未聞者。今妙幢室四如來說。阿難未聞故不能憶念。緣曾受境方言憶故。
經。與大苾芻眾九萬八千人。
贊曰。教所被機眾成就分五門分別。
【現代漢語翻譯】 現代漢語譯本： 說（經文）只是住在王舍城（Rājagṛha，古印度摩揭陀國首都）。而且彼凈土（佛國凈土）並非三乘（聲聞乘、緣覺乘、菩薩乘）之人都能共同見到。根據共同見到的情況，暫且說是王舍城。又有舊的解釋說，有四個時段和三個地點。四個時段是：一是說四如來（過去、現在、未來諸佛）在妙幢室（一個房間的名字）時；二是世尊（釋迦牟尼佛）在鷲峰（Gṛdhrakūṭa，山名）時；三是妙幢（人名）也到佛所時；四是他方（其他佛土）返回本土時。因為有鷲峰、妙幢室和他方，所以是四個時段和三個地點。現在解釋說，只是一個時段一個地點。因為妙幢聽了四佛所說，和大眾一起到佛所重新述說此事。十方菩薩都讚歎此佛（釋迦牟尼佛），而不是到其他佛土讚歎其他如來。所以是一個時段一個地點。如果不是這樣，而是在房間里夢見金鼓（一種樂器），醒來後去佛所說，那就應該是五個時段和四個地點。夢見鼓時沒有說房間清凈，說壽量（佛的壽命）時才變清凈，所以是兩個地點。夢時和說時有早晚的區別，既然那裡沒有區別早晚，明顯是在房間里四如來說的，不能另外分為時段和地點。或者可以認為是兩個時段兩個地點。在妙幢室夢見但未對佛說之前，不能說是（說法的）時段和地點。因為四如來在妙幢室說佛的壽量，所以是（說法的）時段和地點。然而之前的解釋更好，因為阿難（Ānanda，釋迦牟尼佛的十大弟子之一）稱『我聞』，是四佛說壽量。阿難當時在釋迦佛所，不能說是『我聞』。如果這樣，像《金剛華經》所說，阿難比丘（比丘指男性出家人）得到法性覺性自在王三昧（一種禪定狀態），以三昧的力量知道所說的經都能憶持。又《觀佛三昧經》說，阿難因為聽佛說唸佛，阿難見佛就憶起過去九十億佛所說的經藏。憶持不忘現在又有什麼妨礙呢？佛力加被，見佛聞經，都能記憶，可以稱『我聞』。回答說，不能類比。那些經所說都是過去曾經聽聞，蒙受其他力量加持，就能憶持不忘，不是未曾聽聞的。現在妙幢室四如來說法，阿難未曾聽聞，所以不能憶念。因為曾經接受過的境界才能說憶念。
經文：與大苾芻眾九萬八千人。
贊曰：教所被的根機，大眾成就，分為五門分別。
【English Translation】 English version: It is said that they only resided in Rājagṛha (the capital of the ancient Magadha kingdom in India). Moreover, that Pure Land (Buddha's Pure Land) is not seen by all people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Based on what is commonly seen, let's say it is Rājagṛha. Also, the old interpretation says there are four times and three places. The four times are: first, when the four Tathāgatas (Buddhas of the past, present, and future) were in the Wondrous Banner Chamber (a room's name); second, when the World Honored One (Śākyamuni Buddha) was on Vulture Peak (Gṛdhrakūṭa, a mountain's name); third, when Wondrous Banner (a person's name) also went to the Buddha's place; and fourth, when returning to the native land from other lands (other Buddha lands). Because there are Vulture Peak, Wondrous Banner Chamber, and other lands, there are four times and three places. The current interpretation says it is only one time and one place. Because Wondrous Banner heard what the four Buddhas said, he went to the Buddha's place with the assembly to repeat it. The Bodhisattvas of the ten directions all praised this Buddha (Śākyamuni Buddha), instead of going to other Buddha lands to praise other Tathāgatas. Therefore, it is one time and one place. If it were not so, but he dreamed of a golden drum (a musical instrument) in the room, and went to the Buddha to tell it after waking up, then it should be five times and four places. When dreaming of the drum, it was not said that the room was pure; it only became pure when the lifespan (Buddha's lifespan) was spoken of, so there are two places. There is a difference between morning and evening for the time of dreaming and the time of speaking. Since there is no distinction between morning and evening there, it is clear that the four Tathāgatas spoke in the room, and it cannot be divided into separate times and places. Or it can be considered as two times and two places. Before Wondrous Banner dreamed in the Wondrous Banner Chamber and before speaking to the Buddha, it cannot be said to be the time and place (of the Dharma talk). Because the four Tathāgatas spoke of the Buddha's lifespan in the Wondrous Banner Chamber, it is the time and place (of the Dharma talk). However, the previous interpretation is better, because Ānanda (Ānanda, one of the ten great disciples of Śākyamuni Buddha) said 'I heard', it was the four Buddhas who spoke of the lifespan. Ānanda was at Śākyamuni Buddha's place at that time, so he cannot say 'I heard'. If so, as the Diamond Flower Sutra says, the Bhikṣu (Bhikṣu refers to a male monastic) Ānanda attained the Samādhi (a state of meditative consciousness) of the Dharma-nature Awakening Self-Mastery King, and with the power of Samādhi, he knew that he could remember and hold all the sutras spoken. Also, the Contemplation of Buddha Samādhi Sutra says that because Ānanda heard the Buddha speak of mindfulness of the Buddha, Ānanda saw the Buddha and immediately remembered the sutra treasury spoken by the past ninety billion Buddhas. What harm is there now in remembering and holding without forgetting? With the Buddha's power blessing, seeing the Buddha and hearing the sutras, he can remember and can say 'I heard'. The answer is, it cannot be compared. Those sutras speak of what was heard in the past, and with the blessing of other powers, they can remember and hold without forgetting, not what was never heard. Now, the four Tathāgatas speak in the Wondrous Banner Chamber, and Ānanda has never heard it, so he cannot remember it. Because only the realm that has been received can be said to be remembered.
Sutra: With a great Bhikṣu assembly of ninety-eight thousand people.
Praise: The capacity of those taught, the accomplishment of the assembly, divided into five aspects.
一來意。二權實。三多少。四有無。五解文。來意有五。如本法華經疏。又準大寶積經論。三因緣故列聲聞眾。一于大乘中有疑令除。二有不定助成正信。三除所作已辦之心。令除智障得上果報。五因緣故列菩薩眾。一為除疑。二為益此界諸有情故。三令知他方有無量佛。令生渴仰起親近心。四是釋迦本所化故。五顯示為法從余方遠來。此諸菩薩已得佛位尚為法來。況于余有。言權實者準佛地經論云。釋迦牟尼說此經。時。地前大眾見變化身居此穢土為其說法。地上大眾見受用身居佛凈土為其說法。所聞雖同所見各別。準此經文既在穢土為地前眾。即聲聞是實。諸大菩薩應在凈土。既亦列在穢土之中。即是變化。不爾此等諸大菩薩八地已上受變易身。如何此界有情得見。又釋。說此經佛實通變化及他受用。由是菩薩若其實身恒居凈土佛所聞經。結集之者不可雙舉。但說三乘通所見土。或最清凈如來所居。即彰菩薩同能智證亦在彼土。即凈土攝。然諸聲聞準入大乘論。千二百人皆是變化。據攝大乘舍利弗等有其三種。一不定性。二者定性。三者變化。論云。無量舍利弗與彼名同。故知有多類。又菩提資糧論云。法華經所記舍利弗是佛菩薩之化作。皆是化也。法華第二云。我昔曾於二萬億佛所亦教化汝。汝今悉忘即不定性
【現代漢語翻譯】 現代漢語譯本 一來意（如來宣講佛法的意圖）。二權實（權宜之法與真實之法）。三多少（數量多少）。四有無（存在與否）。五解文（理解經文）。 來意有五種。如《妙法蓮華經疏》所說。又根據《大寶積經論》，有三種因緣導致聲聞眾被列席：一是爲了消除他們對大乘佛法的疑惑；二是爲了幫助他們堅定正信；三是爲了去除他們『所作已辦』的想法，從而消除智慧上的障礙，獲得更高的果報。 有五種因緣導致菩薩眾被列席：一是爲了消除疑惑；二是爲了利益此世界的眾生；三是爲了讓他們知道其他世界有無量諸佛，從而生起渴求之心，親近佛法；四是因為他們是釋迦牟尼佛本來所教化的；五是爲了顯示他們爲了佛法從遙遠的地方而來。這些菩薩已經證得佛位，尚且爲了佛法而來，更何況其他人呢？ 說到權實，根據《佛地經論》所說，釋迦牟尼佛宣講此經時，地前的大眾看到的是變化身，居住在穢土之中，佛為他們說法。地上（八地以上）的大眾看到的是受用身，居住在佛的凈土之中，佛為他們說法。雖然聽到的佛法相同，但所見到的景象各不相同。根據此經經文，既然是在穢土為地前的大眾說法，那麼聲聞就是真實的。諸大菩薩應該在凈土之中，既然也列席在穢土之中，那就是變化身。否則，這些八地以上的諸大菩薩受的是變易身，此世界的眾生如何能夠見到？ 又解釋說，宣講此經的佛，真實身、變化身以及他受用身都包括在內。因此，菩薩如果是真實身，恒常居住在凈土佛的處所聽聞佛法，結集經藏的人不能同時列舉。只能說三乘（聲聞乘、緣覺乘、菩薩乘）共同見到的國土。或者是最清凈的如來所居住的國土，這表明菩薩同樣具有智慧證悟，也在此凈土之中，即被凈土所攝。 然而，諸位聲聞根據《入大乘論》，一千二百人都是變化身。根據《攝大乘論》，舍利弗（Sariputra）等有三種：一是不定性；二是定性；三是變化。論中說，有無量的舍利弗與他同名，所以知道有很多種類。又《菩提資糧論》說，《法華經》中所記載的舍利弗是佛菩薩的變化之身，都是化身。《法華經》第二品說，『我過去曾在二萬億佛所也教化過你，你現在全都忘記了』，這就是不定性。
【English Translation】 English version 1. Intent (The intention of Tathagata to preach the Dharma). 2. Expedient and Real (Expedient means and the ultimate truth). 3. Quantity (How many). 4. Existence and Non-existence (Whether they exist or not). 5. Understanding the Text (Understanding the meaning of the scriptures). There are five intentions. As stated in the Commentary on the Lotus Sutra. Also, according to the Mahāratnakūṭa Sūtra and its commentaries, there are three reasons for listing the Śrāvaka (Hearer) assembly: 1. To dispel their doubts about the Mahāyāna (Great Vehicle); 2. To help them strengthen their correct faith; 3. To remove their thought of 'what needs to be done is already done,' thereby eliminating the obstacles to wisdom and attaining higher rewards. There are five reasons for listing the Bodhisattva assembly: 1. To dispel doubts; 2. To benefit the sentient beings of this world; 3. To let them know that there are countless Buddhas in other worlds, thereby arousing a desire to approach the Dharma; 4. Because they are originally taught by Śākyamuni Buddha; 5. To show that they have come from afar for the sake of the Dharma. These Bodhisattvas, who have already attained Buddhahood, still come for the sake of the Dharma, let alone others? Speaking of expedient and real, according to the Commentary on the Buddhahood Land Sutra, when Śākyamuni Buddha preached this sutra, the assembly before the Bhumi (stages of Bodhisattva path) saw the transformation body, residing in the impure land, and the Buddha preached to them. The assembly on the Bhumi (eighth Bhumi and above) saw the reward body, residing in the pure land of the Buddha, and the Buddha preached to them. Although the Dharma they heard was the same, the scenes they saw were different. According to the text of this sutra, since it is preaching to the assembly before the Bhumi in the impure land, then the Śrāvakas are real. The great Bodhisattvas should be in the pure land, since they are also listed in the impure land, then they are transformation bodies. Otherwise, these great Bodhisattvas above the eighth Bhumi receive the transformation body, how can the sentient beings of this world see them? It is also explained that the Buddha who preaches this sutra includes the real body, the transformation body, and the other reward body. Therefore, if the Bodhisattva is the real body, he constantly resides in the pure land where the Buddha is and hears the Dharma. Those who compile the sutras cannot list them at the same time. It can only be said that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) commonly see the land. Or the most pure land where the Tathagata resides, which shows that the Bodhisattvas also have the wisdom and realization, and are also in this pure land, which is included in the pure land. However, according to the Entering the Mahāyāna Treatise, all the 1,200 Śrāvakas are transformation bodies. According to the Compendium of the Mahāyāna, Śāriputra (Sariputra) and others have three types: 1. Indeterminate nature; 2. Determinate nature; 3. Transformation. The treatise says that there are countless Śāriputras with the same name as him, so it is known that there are many kinds. Also, the Bodhisattva-saṃbhāra Treatise says that the Śāriputra recorded in the Lotus Sutra is the transformation body of the Buddha and Bodhisattvas, all of which are transformation bodies. The second chapter of the Lotus Sutra says, 'I have also taught you in the past in the presence of two hundred million Buddhas, but you have all forgotten now,' which is the indeterminate nature.
。法華經論云。為二聲聞。除決定性及增上慢。以根未熟故。今此經會或可通三。所餘諸眾權實難悉。三多少者。初眾成就總有十八。一聲聞眾。二菩薩眾。三離車毗眾。四諸天眾。五龍王眾。六藥叉四王眾。七揭路荼眾。八香象王眾。九犍闥婆眾。十阿蘇羅眾。十一緊那羅眾。十二莫呼洛伽眾。十三諸神眾。十四諸仙眾。十五人王眾。十六后妃眾。十七近事男眾。十八近事女眾。此初時眾。復有四眾。一下云。妙幢菩薩與無量百千菩薩及無量億那庾多百千眾生。俱共往詣鷲峰山中。此聞壽量眾。滅業障品云。時帝釋一切天眾及恒河女神。並諸大眾蒙希有光皆至佛所。此欲聞懺悔眾。授記品云。欲與妙幢菩薩等記時有十千天子。從天下來欲得授記眾。十方菩薩讚歎品云。說是經時於十方界有無量百千萬億菩薩眾。各從本土詣鷲峰山聞經讚歎眾。四有無者。一三乘眾中無獨覺眾。二四部眾中無苾芻尼眾。三二王之中無輪王眾。四六趣之中無地獄眾。五三界之中無上二界眾。然準下文。欲色界天人妙幢菩薩室復俱來會有色界眾。又第十末有苾芻尼眾。問。說仁王般若經有獨覺眾並無色天。說法華經有二種王。謂金輪粟散。說陀羅尼經有地獄趣。此會何無。答。或略不論。據實應得有。如苾芻尼序品不列。舊金光明總不列眾
【現代漢語翻譯】 現代漢語譯本： 《法華經論》中說，（佛陀說法）是爲了二乘聲聞（Sravaka，聽聞佛法而悟道的修行者），去除他們的決定性（認為自己已經達到最高境界）以及增上慢（未證得果位卻自以為證得）。因為他們的根器尚未成熟。現在這部經的法會上，或許可以包括三乘（聲聞乘、緣覺乘、菩薩乘）。其餘的各種聽眾，他們的權宜之行和真實目的難以完全知曉。 所謂的三多少，最初的聽眾總共有十八種：一是聲聞眾，二是菩薩眾，三是離車毗（Licchavi，古印度部族）眾，四是諸天眾，五是龍王（Nagaraja，龍族之王）眾，六是藥叉（Yaksa，一種守護神）四王眾，七是揭路荼（Garuda，金翅鳥）眾，八是香象王眾，九是犍闥婆（Gandharva，天上的樂神）眾，十是阿蘇羅（Asura，非天）眾，十一是緊那羅（Kinnara，一種半人半獸的樂神）眾，十二是莫呼洛伽（Mahoraga，大蟒神）眾，十三是諸神眾，十四是諸仙眾，十五是人王眾，十六是后妃眾，十七是近事男（Upasaka，在家男居士）眾，十八是近事女（Upasika，在家女居士）眾。這是最初的聽眾。 此外還有四種聽眾：一是經文下面說，妙幢菩薩（Wondrous Banner Bodhisattva）與無量百千菩薩以及無量億那由他百千眾生，一同前往鷲峰山中。這是聽聞佛陀壽命長遠的聽眾。二是《滅業障品》中說，當時帝釋（Indra，天帝）和一切天眾以及恒河女神，以及其他大眾，蒙受希有光明，都來到佛陀處所。這是想要聽聞懺悔法門的聽眾。三是《授記品》中說，想要給妙幢菩薩等授記的時候，有十千天子從天而降，這是想要得到授記的聽眾。四是《十方菩薩讚歎品》中說，在宣說這部經的時候，在十方世界有無量百千萬億菩薩眾，各自從自己的國土來到鷲峰山，聽聞經文並讚歎佛陀的聽眾。 所謂四有無，一是三乘聽眾中沒有獨覺乘（Pratyekabuddha，不依師而自悟的修行者）的聽眾。二是四部眾（比丘、比丘尼、優婆塞、優婆夷）中沒有比丘尼（Bhiksuni，出家女眾）眾。三是二王（轉輪聖王、小國王）之中沒有轉輪王（Cakravartin，擁有統治世界的輪寶的聖王）眾。四是六趣（地獄、餓鬼、畜生、阿修羅、人、天）之中沒有地獄眾。五是三界（欲界、色界、無色界）之中沒有上二界（色界、無色界）眾。然而根據下文，欲界天人、妙幢菩薩的住所，又都一起來參加法會。而且第十品末尾有比丘尼眾。 問：在《仁王般若經》中，有獨覺眾和無色界天眾。在《法華經》中有兩種王，即金輪王和粟散王。在《陀羅尼經》中有地獄趣。為什麼這次法會沒有這些聽眾呢？ 答：或許是省略不提。根據實際情況，應該也是有的。例如《比丘尼序品》中沒有列出比丘尼眾，《舊金光明經》總的來說也沒有列出聽眾。
【English Translation】 English version: The Lotus Sutra Treatise states that (the Buddha's teaching) is for the two Sravakas (those who attain enlightenment by hearing the Buddha's teachings), to remove their fixed views (thinking they have reached the highest state) and Adhimana (false pride, claiming to have attained what they have not). This is because their roots are not yet mature. Now, in this sutra assembly, it may include the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). As for the remaining audiences, their expedient actions and true purposes are difficult to fully know. The so-called 'three more and less' refers to the initial audience, which consists of eighteen groups in total: first, the Sravaka assembly; second, the Bodhisattva assembly; third, the Licchavi (an ancient Indian tribe) assembly; fourth, the Deva (gods) assembly; fifth, the Nagaraja (dragon king) assembly; sixth, the Yaksa (a type of guardian deity) Four Heavenly Kings assembly; seventh, the Garuda (a mythical bird) assembly; eighth, the Elephant King assembly; ninth, the Gandharva (celestial musicians) assembly; tenth, the Asura (demigods) assembly; eleventh, the Kinnara (a mythical being, half-human, half-animal musician) assembly; twelfth, the Mahoraga (great serpent deity) assembly; thirteenth, the gods assembly; fourteenth, the immortals assembly; fifteenth, the human kings assembly; sixteenth, the consorts assembly; seventeenth, the Upasaka (male lay devotees) assembly; and eighteenth, the Upasika (female lay devotees) assembly. This is the initial audience. In addition, there are four more assemblies: first, as mentioned below, Wondrous Banner Bodhisattva (妙幢菩薩) along with countless hundreds of thousands of Bodhisattvas and countless Niyuta hundreds of thousands of beings, together went to Mount Gridhrakuta (鷲峰山). This is the assembly that heard about the Buddha's long lifespan. Second, in the chapter on 'Extinguishing Karmic Obstacles', it is said that at that time, Indra (帝釋) and all the Devas, as well as the Ganges River Goddess, and other great assemblies, received rare light and all came to the Buddha's place. This is the assembly that wanted to hear the Dharma of repentance. Third, in the chapter on 'Bestowal of Prophecies', it is said that when the Buddha wanted to bestow prophecies on Wondrous Banner Bodhisattva and others, ten thousand Deva sons descended from the heavens, this is the assembly that wanted to receive prophecies. Fourth, in the chapter on 'Praise of the Bodhisattvas from the Ten Directions', it is said that when this sutra was being preached, in the ten directions there were countless hundreds of thousands of Niyuta of Bodhisattva assemblies, each coming from their own lands to Mount Gridhrakuta to hear the sutra and praise the Buddha. The so-called 'four existences and non-existences' refers to: first, among the three vehicles, there is no Pratyekabuddha (one who attains enlightenment independently) assembly. Second, among the fourfold assembly (monks, nuns, male lay devotees, female lay devotees), there is no Bhiksuni (fully ordained nun) assembly. Third, among the two kings (Wheel-Turning King, small kings), there is no Cakravartin (Wheel-Turning King, a universal monarch) assembly. Fourth, among the six realms (hell, hungry ghosts, animals, Asuras, humans, Devas), there is no hell realm assembly. Fifth, among the three realms (desire realm, form realm, formless realm), there is no upper two realms (form realm, formless realm) assembly. However, according to the following text, the Devas of the desire realm, the residence of Wondrous Banner Bodhisattva, all came together to attend the assembly. Moreover, at the end of the tenth chapter, there is a Bhiksuni assembly. Question: In the Benevolent Kings Sutra, there are Pratyekabuddha and formless realm Deva assemblies. In the Lotus Sutra, there are two types of kings, namely the Golden Wheel King and small kings. In the Dharani Sutra, there is the hell realm. Why are these audiences not present in this assembly? Answer: Perhaps they are omitted. According to the actual situation, they should also be present. For example, the Bhiksuni assembly is not listed in the 'Introduction to the Bhiksuni Chapter', and the old Golden Light Sutra generally does not list the audience.
。豈可無耶。二云。尼及色界初雖不列下文說有。獨覺輪王地獄無色上下文無。或時未熟或不能行故無餘也。依文釋者。初列十八眾后明威儀。初中復二。初別列六眾次總列余。十二眾或可分二。初列聖眾后列凡眾。列聖眾中。初聲聞眾文分為四。一標類舉數。二嘆其德。三列其名。四明詣佛。初標類舉數如本法華疏述。
經。皆是阿羅漢能善調伏如大象王諸漏已除無復煩惱。
贊曰。嘆德準法華經論有十六句。嘆羅漢德。今此經文次第雖別大意共同。準彼論釋為十六句。彼論牒經云。皆是阿羅漢諸漏已盡無復煩惱。得真自在即此經云得大自在。善得心解脫善得慧解脫。即此經云心善解脫慧善解脫。心善調伏即此經云能善調伏。亦如大龍王即此經云如大象王。已作所作即此經云住清凈戒。已辦所辦即此經云所作已畢棄諸重擔逮得己利盡諸有結。善得正智心解脫。即此經云證八解脫。至心自在即此經云善巧方便智慧莊嚴。善巧方便亦智慧攝故第一究竟。已到彼岸即此經云已到彼岸。論三番釋。第一上上起門。二總別相門。三攝取事門。上上起門者。今且依論指配其文。具釋如本法華疏解。或由上句故下句得起。或由下句上句得起。非唯一故名上上起。準論今當以第四句釋第一句。以第六第七句釋第二句如大
【現代漢語翻譯】 豈可沒有呢？二云，尼（Nī，比丘尼）及初學比丘雖然最初沒有列出，但下文說有。獨覺（Pratyekabuddha，獨自覺悟者）、輪王（Cakravartin，統治世界的理想君主）、地獄（Naraka，受苦的地方）、無色界（Arūpadhātu，沒有物質形態的境界）上下文中都沒有。或許是（他們的根機）尚未成熟，或許是不能行持（菩薩道），所以沒有其餘的（情況）。依照經文解釋，首先列出十八眾，然後說明威儀。最初的部分又分為兩部分，首先分別列出六眾，其次總列其餘十二眾。這十二眾或許可以分為兩部分，首先列出聖眾，然後列出凡眾。在列出的聖眾中，首先是聲聞眾，經文分為四個部分：一、標明類別和數量；二、讚歎他們的功德；三、列出他們的名字；四、說明他們來到佛陀處。最初的標明類別和數量，如《法華疏述》所說。
經文：『皆是阿羅漢，能善調伏，如大象王，諸漏已除，無復煩惱。』
贊曰：讚歎功德，依據《法華經論》，有十六句讚歎阿羅漢的功德。現在這部經文的次第雖然不同，但大意相同。依據《法華經論》的解釋，可以分為十六句。該論引用經文說：『皆是阿羅漢，諸漏已盡，無復煩惱，得真自在』，即這部經文所說的『得大自在』。『善得心解脫，善得慧解脫』，即這部經文所說的『心善解脫，慧善解脫』。『心善調伏』，即這部經文所說的『能善調伏』。『亦如大龍王』，即這部經文所說的『如大象王』。『已作所作』，即這部經文所說的『住清凈戒』。『已辦所辦』，即這部經文所說的『所作已畢，棄諸重擔，逮得己利，盡諸有結，善得正智心解脫』，即這部經文所說的『證八解脫』。『至心自在』，即這部經文所說的『善巧方便智慧莊嚴』。善巧方便也屬於智慧，所以是第一究竟。『已到彼岸』，即這部經文所說的『已到彼岸』。《論》中分三個方面解釋：第一，上上起門；第二，總別相門；第三，攝取事門。上上起門，現在暫且依據《論》來指配經文，詳細解釋如《法華疏解》。或許由於上一句，下一句才能生起；或許由於下一句，上一句才能生起。並非只有一種原因，所以稱為上上起。依據《論》，現在應當用第四句解釋第一句，用第六句、第七句解釋第二句，如大（象王）。
【English Translation】 Is it possible that there are none? Secondly, it is said that although Bhikṣuṇīs (Nī, female monastic) and novices were not initially listed, it is mentioned later in the text that they are present. Solitary Buddhas (Pratyekabuddha, one who attains enlightenment on their own), Wheel-Turning Kings (Cakravartin, ideal monarch who rules the world), hells (Naraka, place of suffering), and the Formless Realm (Arūpadhātu, realm without material form) are not mentioned in the context. Perhaps (their faculties) are not yet mature, or perhaps they are unable to practice (the Bodhisattva path), so there are no others (in these categories). According to the interpretation of the text, first, the eighteen assemblies are listed, and then the deportment is explained. The initial part is further divided into two parts: first, the six assemblies are listed separately, and then the remaining twelve are listed together. These twelve assemblies can perhaps be divided into two parts: first, the noble assemblies are listed, and then the ordinary assemblies are listed. Among the listed noble assemblies, the first is the Śrāvaka (hearer) assembly, which is divided into four parts in the text: 1. Identifying the category and number; 2. Praising their virtues; 3. Listing their names; 4. Explaining their arrival at the Buddha's place. The initial identification of category and number is as described in the Commentary on the Lotus Sutra.
Sutra: 'All are Arhats (worthy ones), able to skillfully subdue, like great elephant kings, their outflows are eliminated, and they are without further afflictions.'
Commentary: Praising the virtues, according to the Treatise on the Lotus Sutra, there are sixteen phrases praising the virtues of Arhats. Although the order of the phrases in this sutra is different, the general meaning is the same. According to the interpretation of the Treatise on the Lotus Sutra, it can be divided into sixteen phrases. The treatise quotes the sutra saying: 'All are Arhats, their outflows are exhausted, they are without further afflictions, having attained true freedom,' which is what this sutra says, 'having attained great freedom.' 'Well attained is liberation of mind, well attained is liberation of wisdom,' which is what this sutra says, 'their minds are well liberated, their wisdom is well liberated.' 'Their minds are well subdued,' which is what this sutra says, 'able to skillfully subdue.' 'Also like great dragon kings,' which is what this sutra says, 'like great elephant kings.' 'What should be done has been done,' which is what this sutra says, 'abiding in pure precepts.' 'What should be accomplished has been accomplished,' which is what this sutra says, 'what should be done is finished, abandoning all heavy burdens, attaining their own benefit, exhausting all bonds of existence, well attained is right knowledge, liberation of mind,' which is what this sutra says, 'attaining the eight liberations.' 'With sincere mind, they are free,' which is what this sutra says, 'skillful means and wisdom adornment.' Skillful means also belong to wisdom, so it is the first and ultimate. 'Having reached the other shore,' which is what this sutra says, 'having reached the other shore.' The Treatise explains it in three aspects: first, the ascending sequence; second, the general and specific characteristics; third, the comprehensive matters. The ascending sequence, for now, we will temporarily assign the sutra text according to the Treatise, and the detailed explanation is as in the Commentary on the Lotus Sutra. Perhaps because of the previous phrase, the next phrase can arise; perhaps because of the next phrase, the previous phrase can arise. There is not only one reason, so it is called the ascending sequence. According to the Treatise, we should now use the fourth phrase to explain the first phrase, and use the sixth and seventh phrases to explain the second phrase, like great (elephant kings).
象王。以第九第十句釋第三句。以第十二句釋第四句。以第四句釋第五句。
經。心善解脫慧善解脫所作已畢舍諸重擔逮得己利。
贊曰。準論心慧二種解脫文中。不以上下句義來解。所作已畢準論當句自釋。舍諸重擔準論今當通上下釋。以其第八第十三句釋。逮得己利準論今當以第九句釋第十句。
經。盡諸有結得大自在住清凈戒善巧方便智慧莊嚴證八解脫已到彼岸。
贊曰。盡諸有結準論今當以第十句釋。此第十一得大自在準論次第應第四句。今在第十二以第四五六七四句釋。第十二住清凈戒者準論應當已作所作。戒學圓滿道諦所收。即此凈戒是所應作。準論當句自釋。善巧方便智慧莊嚴合為一句。同因智故準論應當至心自在。論云善過見道修道智故。當句自釋。證八解脫者準論今當以第四句釋。第十五句已到彼岸者準論今當第十五句釋。第十六準即有四句。為下向上釋。謂第一句以第四句釋。第二句為第六七釋。第三句為第九十釋。第四句為第十二句釋。有六句經為上向下釋。謂第五句為第四句釋。第十句為第九釋。第十一句為第十句釋。第十二句為第四五六七句釋。第十五句為第四句釋。第十六句為第十五句釋。三句當自解釋。謂所作已畢住清凈戒善巧方便智慧莊嚴二句不釋。謂心
【現代漢語翻譯】 現代漢語譯本 象王。用第九句和第十句解釋第三句。用第十二句解釋第四句。用第四句解釋第五句。
經。[心善解脫慧善解脫所作已畢舍諸重擔逮得己利]
贊曰。依照論典，心解脫和慧解脫這兩種解脫，文中沒有用上下句的意義來解釋。[所作已畢]依照論典，應當用當句自身來解釋。[舍諸重擔]依照論典，現在應當貫通上下句來解釋，用第八句和第十三句來解釋。[逮得己利]依照論典，現在應當用第九句解釋第十句。
經。[盡諸有結得大自在住清凈戒善巧方便智慧莊嚴證八解脫已到彼岸]
贊曰。[盡諸有結]依照論典，現在應當用第十句來解釋。此第十一句[得大自在]依照論典，次第上應當是第四句，現在放在第十二句，用第四、五、六、七這四句來解釋。第十二句[住清凈戒]，依照論典，應當是已經完成所應作的，戒學圓滿，為道諦所攝。即此清凈戒是所應作，依照論典，應當用當句自身來解釋。[善巧方便智慧莊嚴]合為一句，因為同屬于因智，依照論典，應當是至心自在。論典說，因為善於超過見道和修道的智慧，所以用當句自身來解釋。[證八解脫]依照論典，現在應當用第四句來解釋。第十五句[已到彼岸]，依照論典，現在應當用第十五句來解釋。第十六句準此有四句，為由下向上解釋，即第一句用第四句解釋，第二句用第六句和第七句解釋，第三句用第九句和第十句解釋，第四句用第十二句解釋。有六句經文為由上向下解釋，即第五句用第四句解釋，第十句用第九句解釋，第十一句用第十句解釋，第十二句用第四、五、六、七句解釋，第十五句用第四句解釋，第十六句用第十五句解釋。有三句應當用自身解釋，即[所作已畢]、[住清凈戒]、[善巧方便智慧莊嚴]這二句不解釋，即心
【English Translation】 English version Elephant King. Use the ninth and tenth sentences to explain the third sentence. Use the twelfth sentence to explain the fourth sentence. Use the fourth sentence to explain the fifth sentence.
Sutra: '[Heart well liberated, wisdom well liberated, what needs to be done is completed, abandoning all heavy burdens, attaining one's own benefit.]'
Commentary: According to the treatises, regarding the two kinds of liberation, liberation of heart and liberation of wisdom, the text does not use the meaning of the preceding and following sentences to explain. '[What needs to be done is completed]' according to the treatises, it should be explained by the sentence itself. '[Abandoning all heavy burdens]' according to the treatises, it should now be explained by connecting the preceding and following sentences, using the eighth and thirteenth sentences to explain. '[Attaining one's own benefit]' according to the treatises, it should now use the ninth sentence to explain the tenth sentence.
Sutra: '[Exhausting all bonds of existence, attaining great self-mastery, abiding in pure precepts, skillful means and wisdom adornment, realizing the eight liberations, having reached the other shore.]'
Commentary: '[Exhausting all bonds of existence]' according to the treatises, it should now use the tenth sentence to explain. This eleventh sentence, '[Attaining great self-mastery]' according to the treatises, in order should be the fourth sentence, now placed in the twelfth sentence, using the fourth, fifth, sixth, and seventh sentences to explain. The twelfth sentence, '[Abiding in pure precepts]', according to the treatises, should be that what needs to be done has already been completed, the precepts learning is perfected, and is encompassed by the Truth of the Path (Do諦). This pure precept is what should be done, according to the treatises, it should be explained by the sentence itself. '[Skillful means and wisdom adornment]' combined into one sentence, because they belong to the wisdom of cause, according to the treatises, it should be wholehearted self-mastery. The treatises say, because of being good at surpassing the wisdom of the Path of Seeing and the Path of Cultivation, so it is explained by the sentence itself. '[Realizing the eight liberations]' according to the treatises, it should now use the fourth sentence to explain. The fifteenth sentence, '[Having reached the other shore]', according to the treatises, it should now use the fifteenth sentence to explain. The sixteenth sentence, according to this, has four sentences, explained from bottom to top, that is, the first sentence is explained by the fourth sentence, the second sentence is explained by the sixth and seventh sentences, the third sentence is explained by the ninth and tenth sentences, and the fourth sentence is explained by the twelfth sentence. There are six sentences of the Sutra explained from top to bottom, that is, the fifth sentence is explained by the fourth sentence, the tenth sentence is explained by the ninth sentence, the eleventh sentence is explained by the tenth sentence, the twelfth sentence is explained by the fourth, fifth, sixth, and seventh sentences, the fifteenth sentence is explained by the fourth sentence, and the sixteenth sentence is explained by the fifteenth sentence. There are three sentences that should be explained by themselves, that is, '[What needs to be done is completed]', '[Abiding in pure precepts]', '[Skillful means and wisdom adornment]' these two sentences are not explained, that is, the heart
善解脫慧善解脫。一句通為上下句釋。謂舍諸重擔。頌曰下釋上有四。上釋下有六。三單二不釋。一通於上下。總別相門者。初阿羅漢是總應義。下十五句是別應義。由無學者成下十五差別應義名阿羅漢。然準論文次第不同。取彼論意依此次第釋十五應。一應不疾不遲。說法如法相應不疲倦故如經能善調伏。二應凈坐空閑處。飲食衣服一切資生不積不聚少欲知足故如經如大象王。即余經說如大龍王。如善住龍王作象形故云如大象王。三應受飲食臥具供養恭敬等故如經諸漏已除。四應將大眾教化一切故如經無復煩惱。五應降伏諸外道等故如經心善解脫。六應以智慧速觀察法故如經慧善解脫。七應行空聖行故如經所作已畢。八應行無相聖行如經舍諸重擔。九應行無愿聖行如經逮得己利。十應降伏世間禪凈心故如經盡諸有結。十一應入聚落城邑等故如經得大自在。即是舊經第四得真自在。十二應一向行善行不著諸禪故如經住清凈戒。十三應證第一義功德故如經善巧方便智慧莊嚴。十四應起諸通勝功德故如經證八解脫。十五應如實知同生眾。得諸功德為利益一切諸眾生故如經已到彼岸。頌曰。中．靜．受．將．伏．以．空．相．愿．降．入．向．證．起通．如實應．十五。攝取事門者。準法華論攝取十種功德。今為十一。以第
二攝取諸功德中攝於三句。分之為二。一降伏世間。二降出世間。今既與彼次第不同故。開第二為兩功德成十一種。一攝取不違功德隨順如來教行故。如經能善調伏。二攝取勝功德。如經如大象王。三攝取功德如經諸漏已除無復煩惱。四攝取降伏出世間學人功德。如經心善解脫慧善解脫。五攝取滿足功德滿足學地故。如經所作已畢。六攝取過一切功德。一者過愛故。二者過求命供養恭敬故。三過上地獄已過學地故如經舍諸重擔逮得己利盡諸有結。七攝取降伏世間功德。如經得大自在。八攝取所應作勝功德。所應作者依法供養恭敬尊重如來故。如經住清凈戒。九攝取應作利益眾生功德。如經善巧方便智慧莊嚴。十攝取上上功德。如經證八解脫。十一攝取上首功德。如經已到彼岸。此但略配經文。解文如本法華疏辨。頌曰。不違．勝．功德．降．滿．三種過．伏世．所應作．利益．上上首。
經。其名曰具壽阿若憍陳如具壽阿說侍多具壽婆涅波具壽摩訶那具壽婆帝利迦。
贊曰。后列名也。有二。初列無學。次簡別有學。列無學中有十一人。諸經列名前後不定。今此多依出家前後。如報恩經說。此即最初五苾芻也。先度因緣及釋陳如名如本法華疏。言具壽者具福慧二命。然舊翻者多雲慧命。今顯雙成故云具壽
【現代漢語翻譯】 現代漢語譯本 二攝取諸功德中，包含於三句之中。將其分為二類：一為降伏世間，二為降伏出世間。現在既然與之前的次第不同，所以將第二類展開為兩種功德，成就十一種功德：一、攝取不違功德，隨順如來的教導和行為，如經文所說『能善調伏』（指能夠很好地調伏自己的心性）。二、攝取殊勝功德，如經文所說『如大象王』（比喻具有強大的力量和威嚴）。三、攝取功德，如經文所說『諸漏已除，無復煩惱』（指已經斷除了一切煩惱）。四、攝取降伏出世間學人的功德，如經文所說『心善解脫，慧善解脫』（指內心和智慧都得到了解脫）。五、攝取滿足功德，滿足於所學的階段，如經文所說『所作已畢』（指該做的都已經做完了）。六、攝取超越一切的功德，一者超越愛，二者超越對求取生命、供養和恭敬的執著，三者超越上地獄，已經超越了學習的階段，如經文所說『舍諸重擔，逮得己利，盡諸有結』（指捨棄了一切負擔，獲得了自身的利益，斷除了一切束縛）。七、攝取降伏世間的功德，如經文所說『得大自在』（指獲得了極大的自由）。八、攝取所應作的殊勝功德，所應作的是依法供養、恭敬、尊重如來，如經文所說『住清凈戒』（指安住于清凈的戒律之中）。九、攝取應作的利益眾生功德，如經文所說『善巧方便，智慧莊嚴』（指善於運用各種方法，以智慧來莊嚴自己）。十、攝取上上的功德，如經文所說『證八解脫』（指證得了八種解脫）。十一、攝取上首的功德，如經文所說『已到彼岸』（指已經到達了涅槃的彼岸）。這裡只是略微地配合經文，詳細的解釋可以參考《法華疏》。總結說：不違、勝、功德、降、滿、三種過、伏世、所應作、利益、上上首。
經文：其名曰具壽阿若憍陳如（Ajñata Kaundinya，最初證悟者）具壽阿說侍多（Asvajit，五比丘之一）具壽婆涅波（Vaspa，五比丘之一）具壽摩訶那（Mahanama，五比丘之一）具壽婆帝利迦（Bhadrika，五比丘之一）。
贊曰：後面列出名字，分為兩部分：首先列出無學（Arhat，阿羅漢），然後區分有學（仍在修學的聖者）。列出無學聖者有十一人。各經中列出名字的順序不固定，現在這裡大多按照出家的先後順序。如《報恩經》所說，這就是最初的五位比丘。先度化的因緣以及解釋陳如的名字，可以參考《法華疏》。『具壽』（Ayushman，年長者）是指具足福德和智慧兩種生命。然而舊的翻譯大多說是慧命，現在爲了顯示福慧雙成，所以說是具壽。
【English Translation】 English version Among the merits acquired through the two means of gathering, they are contained within three phrases. These are divided into two categories: first, subduing the world; second, transcending the world. Since the order here differs from the previous one, the second category is expanded into two merits, resulting in eleven merits: 1. Acquiring the merit of non-contradiction, conforming to the teachings and practices of the Tathagata (如來，Thus Come One), as the sutra says, 'able to skillfully tame' (referring to the ability to tame one's own mind). 2. Acquiring superior merit, as the sutra says, 'like the elephant king' (a metaphor for having great power and majesty). 3. Acquiring merit, as the sutra says, 'defilements are eliminated, and there are no more afflictions' (referring to the eradication of all afflictions). 4. Acquiring the merit of subduing learners who have transcended the world, as the sutra says, 'the mind is well liberated, and wisdom is well liberated' (referring to the liberation of both mind and wisdom). 5. Acquiring the merit of fulfillment, being satisfied with the stage of learning, as the sutra says, 'what needs to be done is completed' (referring to the completion of what needs to be done). 6. Acquiring the merit of surpassing everything, first, surpassing love; second, surpassing attachment to seeking life, offerings, and reverence; third, surpassing the realms of existence, having already surpassed the stage of learning, as the sutra says, 'abandoning all burdens, attaining one's own benefit, exhausting all bonds' (referring to abandoning all burdens, obtaining one's own benefit, and severing all fetters). 7. Acquiring the merit of subduing the world, as the sutra says, 'obtaining great freedom' (referring to obtaining great freedom). 8. Acquiring the superior merit of what should be done, which is to make offerings, reverence, and respect the Tathagata according to the Dharma (法, Dharma), as the sutra says, 'abiding in pure precepts' (referring to abiding in pure precepts). 9. Acquiring the merit of benefiting sentient beings, as the sutra says, 'skillful means, adorned with wisdom' (referring to being skilled in using various methods and adorning oneself with wisdom). 10. Acquiring the supreme merit, as the sutra says, 'attaining the eight liberations' (referring to attaining the eight liberations). 11. Acquiring the foremost merit, as the sutra says, 'having reached the other shore' (referring to having reached the other shore of Nirvana (涅槃, Nirvana)). This is just a brief matching of the sutra text; detailed explanations can be found in the commentary on the Lotus Sutra (法華疏, Lotus Sutra Commentary). In summary: Non-contradiction, superiority, merit, subduing, fulfillment, three kinds of surpassing, subduing the world, what should be done, benefiting, supreme, foremost.
Sutra: Their names are the Venerable Ajñata Kaundinya (阿若憍陳如, the first to attain enlightenment), the Venerable Asvajit (阿說侍多, one of the five Bhikkhus), the Venerable Vaspa (婆涅波, one of the five Bhikkhus), the Venerable Mahanama (摩訶那, one of the five Bhikkhus), the Venerable Bhadrika (婆帝利迦, one of the five Bhikkhus).
Commentary: The following lists the names, divided into two parts: first, listing those who are beyond learning (Arhats (阿羅漢, Arhats)), then distinguishing those who are still learning (those still in training). There are eleven Arhats listed. The order of listing names varies in different sutras; here, it mostly follows the order of ordination. As the Sutra of Gratitude says, these are the first five Bhikkhus. The causes and conditions for their initial conversion and the explanation of the name of Kaundinya can be found in the Lotus Sutra Commentary. 'Venerable' (Ayushman (年長者, Elder)) refers to possessing both merit and wisdom-life. However, older translations often say wisdom-life; now, to show the dual accomplishment of merit and wisdom, it is said to be 'Venerable'.
。阿說侍多者阿說云馬侍多雲勝。亦云阿說婆侍多。即舊所說馬勝苾芻。婆涅波者此雲氣息。摩訶那摩此云大名。甘露飯王之第二子。王有二子。一云阿泥律陀。二名摩訶那摩。婆帝梨迦此云善賢。是白飯王第二子也。王有二子。一名難提迦。二名婆帝利迦。
經。大迦葉波優樓頻螺迦葉伽耶迦葉那提迦葉舍利子大目乾連。
贊曰。此之六人如本法華疏辨。
經。唯阿難陀住于學地。
贊曰。簡別有學。
經。如是等諸大聲聞。
贊曰。結嘆也。以具前十六句功德故云大聲聞。
經。各于晡時從定而起往詣佛所頂禮佛足右繞三匝退坐一面。
贊曰。第四詣佛。文分為四。一來時。二出定。三詣佛。四到儀。余皆準此。
經。復有菩薩摩訶薩百千萬億人俱。
贊曰。明菩薩眾。文亦分四。此即標類舉數。亦如本法華疏大般若四百八十六廣說名摩訶薩。諸經論說數大小別。此應云百分千萬億菩薩。○第二嘆德有二十五句經文。分為二十二種德。一具大神通德。二名高他委德。三修因圓滿德。四現相利生德。五具辯說法德。六離諸障染德。七紹佛不斷德。八降伏魔怨德。九摧諸外道德。十繼佛宣揚德。十一嚴凈佛土德。十二他利不虛德。十三自利具忍德。十
【現代漢語翻譯】 現代漢語譯本 阿說侍多（Aśvajit，馬勝）：又名阿說云馬侍多雲勝，也叫阿說婆侍多，就是舊時所說的馬勝比丘。婆涅波（Vāṣpa）：這裡的意思是氣息。摩訶那摩（Mahānāman，大名）：甘露飯王的第二個兒子。甘露飯王有兩個兒子，一個叫阿泥律陀（Aniruddha），另一個叫摩訶那摩。婆帝梨迦（Bhaddiya）：這裡的意思是善賢，是白飯王的第二個兒子。白飯王有兩個兒子，一個叫難提迦（Nandika），另一個叫婆帝利迦。 大迦葉波（Mahākāśyapa）、優樓頻螺迦葉（Uruvilvākāśyapa）、伽耶迦葉（Gayākāśyapa）、那提迦葉（Nadīkāśyapa）、舍利子（Śāriputra）、大目乾連（Mahāmaudgalyāyana）。 贊曰：這六個人如同《法華疏》中所辨析的那樣。 唯有阿難陀（Ānanda）還處在學習的階段。 贊曰：這是爲了區分有學之人。 像這樣等等的諸位大聲聞。 贊曰：這是總結讚歎。因為他們具備了前面十六句所說的功德，所以被稱為大聲聞。 各自在傍晚時分從禪定中起身，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。 贊曰：這是第四部分，前往佛陀處。這一部分可以分為四個小部分：一來時，二出定，三詣佛，四到儀。其餘部分都可以參照這個結構。 又有菩薩摩訶薩（Bodhisattva-mahāsattvas，大菩薩）百千萬億人聚集在一起。 贊曰：這是說明菩薩大眾。這一部分也可以分為四個小部分。這裡是標明種類和列舉數量。如同《法華疏》和《大般若經》第四百八十六卷所廣泛闡述的那樣，摩訶薩的意思是... 各種經典和論述對於數量的大小有不同的說法。這裡應該說是百分千萬億菩薩。第二部分是讚歎功德，有二十五句經文，分為二十二種功德：一、具備大神通的功德；二、名聲高於他人的功德；三、修因圓滿的功德；四、顯現相好利益眾生的功德；五、具備辯才善於說法的功德；六、遠離各種障礙和染污的功德；七、繼承佛陀法脈不斷絕的功德；八、降伏魔怨的功德；九、摧毀各種外道的功德；十、繼承佛陀宣揚佛法的功德；十一、莊嚴清凈佛土的功德；十二、利益他人不虛妄的功德；十三、自我利益具備忍辱的功德...
【English Translation】 English version Aśvajit (Aśvajit, meaning 'horse tamer'): Also known as Aśvayumārjitavin, and sometimes called Aśvabhāvajit. This is the same as the Bhikṣu Māśvajit mentioned in earlier texts. Vāṣpa (Vāṣpa): Here it means 'breath'. Mahānāman (Mahānāman, meaning 'great name'): The second son of King Amṛtodana. The king had two sons, one named Aniruddha (Aniruddha), and the other named Mahānāman. Bhaddiya (Bhaddiya): Here it means 'virtuous', and he was the second son of King Śuklodana. The king had two sons, one named Nandika, and the other named Bhaddiya. Mahākāśyapa, Uruvilvākāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana. Commentary: These six individuals are as distinguished in the commentary on the Lotus Sutra. Only Ānanda (Ānanda) remained in the stage of learning. Commentary: This is to differentiate those who are still learning. Such are the great Śrāvakas. Commentary: This is a concluding praise. Because they possess the sixteen qualities mentioned earlier, they are called great Śrāvakas. Each at dusk, arose from samādhi, went to the Buddha's place, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and sat down to one side. Commentary: This is the fourth part, going to the Buddha. This part can be divided into four smaller parts: 1. The time of arrival, 2. Emerging from samādhi, 3. Going to the Buddha, 4. The etiquette upon arrival. The remaining parts can be understood in a similar structure. Again, there were hundreds of thousands of millions of Bodhisattva-mahāsattvas (Bodhisattva-mahāsattvas, great Bodhisattvas) gathered together. Commentary: This clarifies the Bodhisattva assembly. This section can also be divided into four parts. This part identifies the category and lists the number. As extensively explained in the commentary on the Lotus Sutra and the four hundred and eighty-sixth fascicle of the Mahāprajñāpāramitā Sūtra, the meaning of Mahāsattva is... Various sutras and treatises have different explanations regarding the magnitude of the numbers. Here, it should be said that there are hundreds of thousands of millions of Bodhisattvas. The second part is the praise of virtues, with twenty-five lines of scripture, divided into twenty-two kinds of virtues: 1. The virtue of possessing great supernatural powers; 2. The virtue of having a reputation higher than others; 3. The virtue of perfect cultivation of causes; 4. The virtue of manifesting auspicious signs to benefit sentient beings; 5. The virtue of possessing eloquence and being skilled in expounding the Dharma; 6. The virtue of being free from various obstacles and defilements; 7. The virtue of continuing the Buddha's lineage without interruption; 8. The virtue of subduing demonic adversaries; 9. The virtue of destroying various heretical paths; 10. The virtue of succeeding the Buddha in propagating the Dharma; 11. The virtue of adorning and purifying the Buddha-lands; 12. The virtue of benefiting others without falsehood; 13. The virtue of self-benefit with patience...
四常攝有情德。十五侍佛不滅德。十六弘誓無窮德。十七深殖善因德。十八了法無生德。十九緣境不共德。二十善巧化生德。二十一闡揚聖教德。二十二證法無疑德。
經。有大威德如大龍王。
贊曰。第一德具大神通名大威德。能除不信能生善根猶如大龍。能降雹除不信。能注雨生善芽。又有威力。準瑜伽三十七廣釋威力。或此威力即諸句之總。威力多種故。
經。名稱普聞眾所知識。
贊曰。第二德名稱普聞無量世界。咸為一切眾生所識。
經。施戒清凈常樂奉持。
贊曰。第三德總攝六度。修因始圓。七最勝中無染最勝名為清凈。或三輪凈如解深密等。六度各有十種清凈。廣如彼明。修恒不捨名樂奉持。即長時意樂。七最勝六意樂。各舉於一以顯其餘。
經。忍行精勤經無量劫。
贊曰。七大性中精進大性。亦影攝余。
經。超諸靜慮繫念現前開闡慧門善修方便。
贊曰。此諸菩薩八地已上唸唸倍前。及過二乘名超。恒在定故名系念現前。敷揚法教名開闡慧門。故法華論云。其智慧門名阿含甚深。抉擇會通名善修方便。又復善修方便願力等。或復具修十二善巧。此經文意。清凈奉持經無量劫並通諸度。六度略章如本無垢稱疏。
經。自在
【現代漢語翻譯】 現代漢語譯本 四常攝有情德：經常以四種方法（佈施、愛語、利行、同事）攝受有情眾生的功德。 十五侍佛不滅德：侍奉諸佛永不退轉的功德。 十六弘誓無窮德：所發的廣大誓願沒有窮盡的功德。 十七深殖善因德：深深地種植善因的功德。 十八了法無生德：了悟一切法本無生滅的功德。 十九緣境不共德：在所緣的境界上具有不共於二乘的功德。 二十善巧化生德：善於運用各種方法化度眾生的功德。 二十一闡揚聖教德：闡述和弘揚佛陀神聖教法的功德。 二十二證法無疑德：對於所證悟的佛法沒有疑惑的功德。
經：具有巨大的威德，如同大龍王一樣。
贊曰：第一種功德是具足大神力，名為大威德。能夠消除不信，能夠生長善根，猶如大龍。能夠降雹除災，消除不信，能夠降雨生長善芽。又具有威力。參照《瑜伽師地論》第三十七卷廣釋威力。或者此威力即是以上各句的總括。威力有多種。
經：名稱普遍傳揚，為大眾所知曉。
贊曰：第二種功德是名稱普遍傳揚于無量世界，都被一切眾生所知曉。
經：佈施和持戒清凈，經常歡喜奉行。
贊曰：第三種功德總攝六度（佈施、持戒、忍辱、精進、禪定、般若）。修行的因地開始圓滿。七最勝中沒有染污的最勝名為清凈。或者三輪體空（施者、受者、施物皆空）清凈，如《解深密經》等所說。六度各有十種清凈，詳細內容如彼經所明。修行恒常不捨名為樂奉持，即長時的意樂。七最勝和六意樂，各自舉出一個來顯示其餘。
經：忍辱和修行精進，經歷無量劫。
贊曰：七大性中精進大性，也影射包含其餘。
經：超越各種禪定，繫念于現前，開啟闡述智慧之門，善於修習方便。
贊曰：這些菩薩在八地以上，每一念都比之前增加，並且超過二乘，名為超越。恒常處於禪定中，所以名為繫念現前。敷揚法教名為開啟闡述智慧之門。所以《法華論》說，其智慧之門名為阿含甚深。決斷抉擇會通名為善於修習方便。又進一步善於修習方便願力等。或者具足修習十二善巧。此經文意，清凈奉持經歷無量劫並通達各種度。六度略章如本《無垢稱經疏》。
經：自在
【English Translation】 English version Four Constant Methods of Gathering Sentient Beings Virtue: The merit of constantly gathering sentient beings through four methods (giving, kind speech, beneficial action, and cooperation). Fifteen Serving the Buddha Without Extinction Virtue: The merit of serving all Buddhas and never regressing. Sixteen Vast Vow Infinite Virtue: The merit of having vast vows without end. Seventeen Deeply Planting Good Causes Virtue: The merit of deeply planting good causes. Eighteen Understanding the Dharma of No Birth Virtue: The merit of understanding that all dharmas are originally without birth and death. Nineteen Uncommon Conditioned Realm Virtue: The merit of having uncommon virtues in the conditioned realm, different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Twenty Skillful Transformation and Birth Virtue: The merit of skillfully using various methods to transform and liberate sentient beings. Twenty-one Expounding the Holy Teachings Virtue: The merit of expounding and propagating the sacred teachings of the Buddha. Twenty-two Certifying the Dharma Without Doubt Virtue: The merit of having no doubt about the Dharma that has been certified.
Sutra: Possessing great power and virtue, like the great Nāga King (Dragon King).
Commentary: The first virtue is possessing great supernatural power, named Great Power and Virtue. It can eliminate disbelief and generate good roots, like a great dragon. It can subdue hail and eliminate disbelief, and it can pour rain and generate sprouts of goodness. It also possesses power. Refer to the extensive explanation of power in the thirty-seventh volume of the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice). Or this power is the summary of all the above sentences. There are many kinds of power.
Sutra: The name is widely heard and known by all.
Commentary: The second virtue is that the name is widely heard in countless worlds and is known by all sentient beings.
Sutra: Giving and precepts are pure, and one is always happy to uphold them.
Commentary: The third virtue encompasses the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā). The cause of cultivation begins to be perfected. Among the Seven Supreme Qualities, the supreme quality without defilement is called purity. Or the purity of the three wheels (giver, receiver, and gift are empty), as explained in the 'Saṃdhinirmocana Sūtra' (Explanation of the Profound Secrets Sutra) and others. Each of the Six Perfections has ten kinds of purity, as explained in that sutra. Constantly practicing without abandoning is called joyful upholding, which is long-term intention and joy. The Seven Supreme Qualities and Six Intentions, each mention one to reveal the others.
Sutra: Patience and diligent practice are carried out for countless kalpas (eons).
Commentary: Among the Seven Great Natures, the Great Nature of Diligence also implies the inclusion of the others.
Sutra: Transcending all meditations, mindfulness is present, opening and expounding the gate of wisdom, and skillfully practicing expedient means.
Commentary: These Bodhisattvas above the Eighth Ground (Aṣṭamabhūmi) increase each thought more than before and surpass the Two Vehicles, called transcendence. Constantly being in samādhi (meditative absorption) is called mindfulness being present. Spreading the Dharma teachings is called opening and expounding the gate of wisdom. Therefore, the 'Lotus Sutra Treatise' says that the gate of wisdom is called Āgama (traditional teachings) profound. Decisively resolving and understanding is called skillfully practicing expedient means. Furthermore, skillfully practicing expedient means, vows, etc. Or fully cultivating the Twelve Skillful Means. The meaning of this sutra text is that pure upholding is carried out for countless kalpas and penetrates all perfections. The brief chapter on the Six Perfections is like the commentary on the 'Vimalakīrti Nirdeśa Sūtra' (Sutra of Vimalakīrti's Teachings).
Sutra: Freedom
遊戲微妙神通。
贊曰。第四德準華嚴經。佛子有十種遊戲神通。謂一現舍天壽。二現受生。三現為童子。四現出家。五樂苦行。六向菩提樹。七現降魔。八現樂寂靜成無上覺。九轉法輪。十入涅槃。意示諸相為利眾生。廣如大般若最勝天王會釋。
經。逮得總持辯才無盡。
贊曰。第五德。逮謂及至。得四總持及四辯才皆悉無盡。不唯七中不斷盡一勝故無盡故。由利他不息故皆無盡。
經。斷諸煩惱累染皆亡。
贊曰。第六德。惑業苦三如次煩惱累染。或復惱累是種現。染即習氣並所知障。以煩惱俱同一名說。已正將斷故得云皆。
經。不久當成一切種智。
贊曰。第七紹佛不斷德。此諸菩薩越前二劫。或處法雲皆補一生稱為不久。菩提在未。故曰當成。得薩般若云一切種智。種謂種類。若空若有若理若事名一切種。於此咸達名一切種智。依主釋也。一切種者於是境聲。
經。降魔軍眾而擊法鼓。
贊曰。第八降伏魔怨德。魔即四魔。軍即十軍。廣如法苑破魔章辨。魔軍從化勝敵先鳴。顯實開權為擊法鼓。
經。制諸外道令起凈心。
贊曰。第九摧諸外道德。具四無畏摧諸外道。令生正信云起凈心。
經。轉妙法輪度人天眾。
【現代漢語翻譯】 現代漢語譯本：遊戲微妙神通。
贊曰：第四德準《華嚴經》。佛子有十種遊戲神通。謂一、現舍天壽；二、現受生；三、現為童子；四、現出家；五、樂苦行；六、向菩提樹（bodhi tree）；七、現降魔；八、現樂寂靜成無上覺；九、轉法輪（dharma wheel）；十、入涅槃（nirvana）。意示諸相為利眾生。廣如《大般若最勝天王會》釋。
經：逮得總持（dharani）辯才無盡。
贊曰：第五德。逮謂及至。得四總持及四辯才皆悉無盡。不唯七中不斷盡一勝故無盡故。由利他不息故皆無盡。
經：斷諸煩惱累染皆亡。
贊曰：第六德。惑業苦三如次煩惱累染。或復惱累是種現。染即習氣並所知障。以煩惱俱同一名說。已正將斷故得云皆。
經：不久當成一切種智（sarvajnata）。
贊曰：第七紹佛不斷德。此諸菩薩越前二劫。或處法雲皆補一生稱為不久。菩提在未。故曰當成。得薩般若（sarvajna）云一切種智。種謂種類。若空若有若理若事名一切種。於此咸達名一切種智。依主釋也。一切種者於是境聲。
經：降魔軍眾而擊法鼓。
贊曰：第八降伏魔怨德。魔即四魔。軍即十軍。廣如《法苑破魔章》辨。魔軍從化勝敵先鳴。顯實開權為擊法鼓。
經：制諸外道令起凈心。
贊曰：第九摧諸外道德。具四無畏摧諸外道。令生正信云起凈心。
經：轉妙法輪度人天眾。
【English Translation】 English version: Playing with Subtle Spiritual Powers.
Commentary: The Fourth Virtue aligns with the Avatamsaka Sutra (Huayan Jing). The Buddha's disciples possess ten kinds of playful spiritual powers. These are: 1. Manifesting the abandonment of heavenly lifespan; 2. Manifesting rebirth; 3. Manifesting as a child; 4. Manifesting renunciation of home life; 5. Delighting in ascetic practices; 6. Approaching the Bodhi tree; 7. Manifesting the subduing of demons; 8. Manifesting delight in tranquility and attaining unsurpassed enlightenment; 9. Turning the Dharma wheel; 10. Entering Nirvana. These manifestations are intended to benefit sentient beings, as explained in detail in the Mahaprajnaparamita Sutra's (Da Banruo Jing) 'Most Excellent Heavenly King Assembly'.
Sutra: Attaining dharani (total retention) and inexhaustible eloquence.
Commentary: The Fifth Virtue. 'Attaining' means reaching. Attaining the four dharanis and the four kinds of eloquence, all of which are inexhaustible. It is not only that one surpasses the seven by not ceasing, but also that it is inexhaustible. Because of the unceasing benefit to others, all are inexhaustible.
Sutra: Severing all afflictions, and the accumulation of defilements all vanish.
Commentary: The Sixth Virtue. Delusion, karma, and suffering are, in order, afflictions, accumulation, and defilements. Or, afflictions and accumulation are seeds and manifestations. Defilements are habitual tendencies and the obstruction of what is knowable. They are all called by the same name as afflictions. Because they are about to be severed, it can be said that they all vanish.
Sutra: Before long, they will attain all-knowing wisdom (sarvajnata).
Commentary: The Seventh Virtue of continuing the Buddha's lineage without interruption. These Bodhisattvas surpass the previous two kalpas. Or, residing in the Dharma Cloud, they complete one more lifetime and are called 'before long'. Bodhi is not yet attained, hence it is said 'will attain'. Obtaining sarvajna is called all-knowing wisdom. 'All' refers to categories. Whether emptiness or existence, principle or phenomena, are called all categories. Being thoroughly versed in these is called all-knowing wisdom. This is a possessive compound. 'All categories' refers to the sound of this realm.
Sutra: Subduing the demon armies and striking the Dharma drum.
Commentary: The Eighth Virtue of subduing demonic enemies. 'Demons' refers to the four maras. 'Armies' refers to the ten armies. As explained in detail in the 'Chapter on Breaking Through Demons' in the Dharma Garden. The demon armies are transformed, surpassing the enemy's initial cries. Revealing the real and opening the provisional is striking the Dharma drum.
Sutra: Controlling the heretics, causing them to arise pure minds.
Commentary: The Ninth Virtue of destroying heretical paths. Possessing the four fearlessnesses, they destroy the heretical paths, causing them to generate correct faith, which is called arising pure minds.
Sutra: Turning the wonderful Dharma wheel and liberating humans and devas.
贊曰。第十繼佛宣揚德。于資糧等五位轉其四位二不退法輪。如本法華疏辨。
經。十方佛土悉已莊嚴。
贊曰。第十一嚴凈佛土德。關閉一切諸惡趣門凈土之義。如本無垢稱疏。
經。六趣有情無不蒙益。
贊曰。十二利他不虛德。梵云底利瞿尼多。此義譯為傍生。梵云那麗多。義譯云餓鬼。亦云閉戾多。梵云末奴沙。義譯云人。天趣．修羅。那落迦三趣之名及六趣義。如本法華疏。善知根性而於五道以現其身。善巧方便力現形說法。其見聞者無不蒙益。由能成就四種法故。能化眾生皆蒙利益故。思益第一云。一常求利安眾生。二自捨己樂。三心和忍。四除憍慢。
經。成就大智具足不忍。
贊曰。第十三自利具忍德。成智自利。大忍具三。即由與彼七大相應故皆名大。或復大智即智大性。具解二空故。然瑜伽攝異門分云。大智者經無量劫脩名為大智。即七大性中時大性也。故知忍名為大亦同于智。又釋。如智度論第六言。大忍成就者。以等忍法忍此二增故名為大忍。具足即成就義。有多複次。或可。成就是得。謂得勝品名之為大忍。故彼論釋云。此二忍增長名為大忍。又解。今言具足即具三忍。謂耐怨害忍．安受苦忍．諦察法忍。然準無盡意經。即由具足大忍能成就大智。
【現代漢語翻譯】 現代漢語譯本： 讚頌說：第十，繼承佛陀宣揚功德，于資糧等五位中，轉其四位二不退轉法輪。如《本法華疏》所辨析。
經文：十方佛土全部都已經莊嚴。
讚頌說：第十一，莊嚴清凈佛土的功德，關閉一切諸惡趣之門，是為凈土的意義。如《本無垢稱疏》所說。
經文：六趣有情沒有不蒙受利益的。
讚頌說：第十二，利他不虛的功德。梵語底利瞿尼多（tiryak-yoni-gata），此義翻譯為傍生（動物）。梵語那麗多（preta），義譯為餓鬼，也說閉戾多（preta）。梵語末奴沙（manusya），義譯為人。天趣、修羅、那落迦（naraka）三趣的名稱以及六趣的意義，如《本法華疏》所說。善於瞭解眾生的根性，所以在五道中顯現其身。以善巧方便的力量，現形說法，凡是見到或聽聞者，沒有不蒙受利益的。由於能夠成就四種法，所以能夠教化眾生，都蒙受利益。如《思益經》第一所說：一、常常尋求利益安樂眾生。二、自己捨棄快樂。三、心懷和忍。四、去除憍慢。
經文：成就大智，具足不忍。
讚頌說：第十三，自利具忍的功德。成就智慧是自利。大忍具足三種。即由於與彼七大相應，所以都名為大。或者，大智即是智慧的大性，具足瞭解二空之理。然而，《瑜伽師地論·攝異門分》說：『大智者，經歷無量劫修行，名為大智。』即七大性中的時大性。所以知道忍名為大，也等同於智。又解釋說，如《智度論》第六所言：『大忍成就者，以等忍、法忍此二種忍增長的緣故，名為大忍。』具足即是成就的意義，有多重含義。或者可以認為，成就就是獲得，所謂獲得殊勝的品格，名之為大忍。所以彼論解釋說：『此二忍增長，名為大忍。』又解釋說，現在所說的具足，即是具足三種忍，即耐怨害忍、安受苦忍、諦察法忍。然而，依照《無盡意經》，即由於具足大忍，才能成就大智。
【English Translation】 English version: Verse: Tenth, inheriting the Buddha's proclamation of merit, in the five stages such as the stage of accumulation, turning the four stages and two non-retrogression Dharma wheels. As explained in the Commentary on the Lotus Sutra.
Sutra: All Buddha lands in the ten directions are already adorned.
Verse: Eleventh, the merit of adorning and purifying the Buddha land, closing all the gates of evil destinies, is the meaning of the Pure Land. As stated in the Commentary on the Vimalakirti Sutra.
Sutra: Sentient beings in the six realms all receive benefit.
Verse: Twelfth, the merit of benefiting others without falsehood. Tiryak-yoni-gata (梵語底利瞿尼多) in Sanskrit, translated as animals. Preta (梵語那麗多) in Sanskrit, translated as hungry ghosts, also called preta (閉戾多). Manusya (梵語末奴沙) in Sanskrit, translated as humans. The names of the three realms of Devas, Asuras, and Naraka (那落迦), and the meaning of the six realms, as stated in the Commentary on the Lotus Sutra. Being skilled in understanding the nature of beings, therefore manifesting the body in the five paths. Using skillful means to manifest forms and preach the Dharma, all who see or hear receive benefit. Because of being able to accomplish the four dharmas, therefore being able to transform sentient beings, all receive benefit. As stated in the first chapter of the Visesacinti-brahma-pariprccha Sutra: 1. Constantly seeking to benefit and bring peace to sentient beings. 2. Giving up one's own happiness. 3. Having a harmonious and patient mind. 4. Eliminating arrogance and pride.
Sutra: Accomplishing great wisdom, possessing non-endurance.
Verse: Thirteenth, the merit of self-benefit and possessing endurance. Accomplishing wisdom is self-benefit. Great endurance possesses three aspects. That is, because of corresponding to the seven great elements, therefore all are called great. Or, great wisdom is the great nature of wisdom, possessing understanding of the two emptinesses. However, the Yogacarabhumi-sastra, Samgrahavastu section, states: 'One who has great wisdom, cultivating for countless kalpas, is called great wisdom.' That is, the great element of time among the seven great elements. Therefore, knowing that endurance is called great is also the same as wisdom. Also explained, as stated in the sixth chapter of the Mahaprajnaparamita-sastra: 'One who has accomplished great endurance, because of the increase of equal endurance and Dharma endurance, is called great endurance.' Possession is the meaning of accomplishment, having multiple meanings. Or it can be considered that accomplishment is attainment, what is called obtaining a superior quality is called great endurance. Therefore, that treatise explains: 'The increase of these two endurances is called great endurance.' Also explained, what is now said to be possession is possessing the three endurances, namely, endurance of resentment and harm, endurance of accepting suffering, and endurance of contemplating the Dharma. However, according to the Akshayamati-nirdesa Sutra, it is because of possessing great endurance that one can accomplish great wisdom.
彼經云。修四忍具足智慧。一于求法時忍他惡罵。二不避寒熱風雨等。三隨和上阿阇梨行。四于求法時忍空無相。準此即應以下釋上大智所以。
經。住大慈悲心有大堅固力。
贊曰。常攝有情德。故法華經論云。攝取眾生方便者如經以慈修身。既慈能無樂與樂。悲有苦能拔其苦。故能攝取眾生。俱言大者。異二乘故非佛不共德中大悲。彼唯佛成名不共。故有大堅固力者。常行不捨名為堅固故。思益經第一云。菩薩有四法。堅固其心而不疲倦。一于眾生起大悲。二精進不懈。三信解生死如夢。四正思惟佛之智慧。此意由愍眾生精進不懈。見生死苦如夢不實。思求佛智故行慈悲其心堅固。
經。歷事諸佛不般涅槃。
贊曰。侍佛不滅德。於一切佛常修正行雲歷事諸佛。為度眾生無息時故。不求般涅槃故。辨中邊論云。由利他不息。
經。發弘誓心盡未來際。
贊曰。弘誓無窮德。發四弘願能盡未來。
經。廣于佛所深種凈因。
贊曰。深殖善因德。即法華經等云。于諸佛所殖眾德本。即于佛所修十供養名為凈因。所求菩提所修十供養二種俱因。或凈之因。或因即凈。
經。於三世法悟無生忍。
贊曰。了法無生德。悟三無生忍。依空脫門觀遍計性。悟本
【現代漢語翻譯】 現代漢語譯本 彼經中說，修習四種忍辱可以圓滿智慧：一是在求法時忍受他人的惡罵；二是不躲避寒冷、炎熱、風雨等；三是隨順和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）的教導；四是在求法時忍受空和無相的境界。根據這個，就應該用下文來解釋上文所說的大智慧的緣由。
經文：安住于大慈悲心，具有強大的堅固力量。
贊曰：經常攝受有情眾生的功德。所以《法華經論》中說：『攝取眾生方便者，如經以慈修身。』既然慈能給予眾生安樂，悲能拔除眾生的痛苦，所以能夠攝取眾生。都說『大』，是爲了區別於二乘（聲聞乘和緣覺乘）。並非佛的不共功德中的大悲，因為那只有佛才能成就，所以稱為不共。所以說具有強大的堅固力量，是因為經常修行而不捨棄，所以稱為堅固。』《思益經》第一卷中說：『菩薩有四種法，可以使他的心堅固而不疲倦：一是對眾生生起大悲心；二是精進不懈；三是相信和理解生死就像夢一樣；四是正確地思惟佛的智慧。』這個意思是由於憐憫眾生，精進不懈，看到生死之苦就像夢一樣不真實，思求佛的智慧，所以修行慈悲，他的心就堅固。
經文：經歷侍奉諸佛，不入涅槃（Nirvana，寂滅）。
贊曰：侍奉諸佛而不滅度的功德。對於一切佛常修正行，稱為『歷事諸佛』。爲了度化眾生沒有停息的時候，所以不求入涅槃。所以《辨中邊論》中說：『由於利益他人沒有停息。』
經文：發起弘大的誓願，直到未來際。
贊曰：弘大的誓願沒有窮盡的功德。發起四弘誓願，能夠直到未來。
經文：廣泛地在佛的處所深深地種下清凈的因。
贊曰：深深地種植善因的功德。也就是《法華經》等經中所說的：『在諸佛的處所種植各種功德的根本。』也就是在佛的處所修習十種供養，稱為清凈的因。所求的菩提（Bodhi，覺悟）和所修的十種供養，兩種都是因。或者說是清凈的因，或者說因就是清凈。
經文：對於三世法，證悟無生忍（Anutpattika-dharma-kshanti，無生法忍）。
贊曰：了達諸法無生的功德。證悟三無生忍。依靠空解脫門，觀察遍計所執性（Parikalpita，遍計所執性），證悟本來。
【English Translation】 English version The sutra says that cultivating the four kinds of forbearance can perfect wisdom: first, to endure others' evil scolding when seeking the Dharma; second, not to avoid cold, heat, wind, rain, etc.; third, to follow the teachings of Upadhyaya (preceptor) and Acarya (teacher); fourth, to endure the realm of emptiness and non-form when seeking the Dharma. According to this, the following should be used to explain the reason for the great wisdom mentioned above.
Sutra: Abiding in great loving-kindness and compassion, one possesses great firm strength.
Praise: Constantly embracing the virtue of sentient beings. Therefore, the Lotus Sutra Treatise says: 'Those who skillfully embrace sentient beings are like those who cultivate themselves with loving-kindness according to the sutra.' Since loving-kindness can give joy to sentient beings, and compassion can remove their suffering, it can embrace sentient beings. The word 'great' is used to distinguish it from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is not the great compassion among the Buddha's unique virtues, because only the Buddha can achieve that, so it is called unique. Therefore, it is said to have great firm strength because it is constantly practiced without abandonment, so it is called firm.' The first volume of the Vimalakirti Sutra says: 'A Bodhisattva has four dharmas that can make his mind firm and unwearied: first, to arouse great compassion for sentient beings; second, to be diligent and unremitting; third, to believe and understand that birth and death are like a dream; fourth, to correctly contemplate the wisdom of the Buddha.' This means that due to compassion for sentient beings, diligence and unremitting effort, seeing the suffering of birth and death as unreal like a dream, and contemplating the wisdom of the Buddha, one cultivates loving-kindness and compassion, and his mind becomes firm.
Sutra: Having served all Buddhas, one does not enter Nirvana (extinction).
Praise: The virtue of serving the Buddhas without extinction. Constantly practicing correct conduct towards all Buddhas is called 'serving all Buddhas'. In order to liberate sentient beings without ceasing, one does not seek to enter Nirvana. Therefore, the Madhyāntavibhāga says: 'Because of benefiting others without ceasing.'
Sutra: Arousing great vows, until the end of the future.
Praise: The virtue of great vows without end. Arousing the four great vows can last until the future.
Sutra: Widely planting pure causes deeply in the Buddha's presence.
Praise: The virtue of deeply planting good causes. That is, as the Lotus Sutra and other sutras say: 'Planting the roots of various virtues in the presence of all Buddhas.' That is, cultivating the ten offerings in the Buddha's presence is called pure causes. The Bodhi (enlightenment) sought and the ten offerings cultivated are both causes. Or it is a pure cause, or the cause is pure.
Sutra: For the three periods of time, realizing the Anutpattika-dharma-kshanti (unborn dharma forbearance).
Praise: The virtue of understanding the non-arising of all dharmas. Realizing the three unborn dharma forbearances. Relying on the door of emptiness liberation, observing the Parikalpita (imagined nature), realizing the original.
性無生忍。依無愿脫門觀依他起。悟自然無生忍。依無相脫門觀圓成實。悟惑苦無生忍。問。遍計體無。圓成常住。今此經文云三世法。如何得云觀於三性得三種忍。答。于依他上觀二我無。即依他中亦有圓成。非即離故。故辨中邊頌曰。虛妄分別有。於此二都無。此中唯有空。此意有虛妄分別。於此之上二我皆無。此依他中唯有真空。故三世者但舉依他顯餘二性。
經。逾於二乘所行境界。
贊曰。緣境不共德。二乘緣境行相可得。菩薩不爾。故無性攝論第八云。無分別智于真如境相似而行。此意真如無一切相。智稱于如亦無行相。又了二空。彼唯了一故逾二乘。
經。以大善巧化世間。
贊曰。善巧化生德。依六神通及十二種方便善巧。外六種中而化世間。或依大乘說蘊界等。諸善巧法以化世間。簡小乘故名大善巧。
經。于大師教能敷演。
贊曰。闡揚聖教德。以能依彼瑜伽八十一攝釋分中解釋之法。故云于大師教能敷演。已得總持殊勝四辨故能敷演。住善慧地故。
經。秘密之法甚深空性皆已了知無復疑惑。
贊曰。了法無疑德。秘密即四秘密。即三空性名為甚深。如法華論釋。諸佛智慧有五甚深。智慧之性亦名智慧故。一義甚深。二體。三內證。四依止
【現代漢語翻譯】 現代漢語譯本 『性無生忍』（Xing Wu Sheng Ren，對事物本性不生執著的忍耐）。依據『無愿脫門』（Wu Yuan Tuo Men，不追求願望的解脫之門）觀察『依他起』（Yi Ta Qi，事物相互依存的生起）。領悟『自然無生忍』（Zi Ran Wu Sheng Ren，自然而然對事物不生執著的忍耐）。依據『無相脫門』（Wu Xiang Tuo Men，不執著于表象的解脫之門）觀察『圓成實』（Yuan Cheng Shi，圓滿成就的真實）。領悟『惑苦無生忍』（Huo Ku Wu Sheng Ren，對迷惑和痛苦不生執著的忍耐）。問：『遍計體』（Bian Ji Ti，虛妄分別的自性）是虛無的，『圓成實』（Yuan Cheng Shi）是恒常存在的，現在這部經文說的是三世之法，怎麼能說是觀察三性而得到三種忍呢？答：在『依他起』（Yi Ta Qi）上觀察到二我（人我、法我）是虛無的，那麼在『依他起』（Yi Ta Qi）中也有『圓成實』（Yuan Cheng Shi），因為不是相互分離的。所以《辨中邊論頌》（Bian Zhong Bian Lun Song）說：『虛妄分別有，於此二都無，此中唯有空』。意思是說有虛妄分別，在這虛妄分別之上，人我和法我都沒有，這『依他起』（Yi Ta Qi）中只有真空。所以說三世，只是舉出『依他起』（Yi Ta Qi）來顯示其餘二性。
經文：超過了二乘（聲聞乘和緣覺乘）所修行的境界。
讚頌說：所緣的境界是不共的功德。二乘所緣的境界和修行的方式是可以理解的，菩薩不是這樣。所以《無性攝論》（Wu Xing She Lun）第八卷說：『無分別智對於真如境相似而行』。意思是說真如沒有一切相，智慧符合真如也沒有任何行相。而且菩薩了悟了人法二空，二乘只了悟了一種空，所以超過了二乘。
經文：以大善巧來化度世間。
讚頌說：善巧化生的功德。依靠六神通以及十二種方便善巧，以外六種神通來化度世間。或者依靠大乘所說的蘊、界等各種善巧的方法來化度世間。爲了區別于小乘，所以稱為大善巧。
經文：對於大師（佛陀）的教法能夠充分地闡述。
讚頌說：闡揚聖教的功德。因為能夠依靠《瑜伽師地論》（Yu Jia Shi Di Lun）八十一卷的解釋部分中的解釋方法，所以說對於大師的教法能夠充分地闡述。因為已經得到了總持和殊勝的四無礙辯才，所以能夠充分地闡述。因為安住于善慧地。
經文：秘密的教法和甚深的空性都已經了知，沒有疑惑。
讚頌說：了知佛法沒有疑惑的功德。秘密指的是四種秘密，甚深指的是三種空性。如《法華論》（Fa Hua Lun）的解釋，諸佛的智慧有五種甚深：智慧的自性也稱為智慧，一是義甚深，二是體甚深，三是內證甚深，四是依止甚深。
【English Translation】 English version 'Xing Wu Sheng Ren' (Patience with non-origination of nature). Relying on the 'Wu Yuan Tuo Men' (Gate of liberation without vows), observe 'Yi Ta Qi' (Dependent origination). Realize 'Zi Ran Wu Sheng Ren' (Patience with natural non-origination). Relying on the 'Wu Xiang Tuo Men' (Gate of liberation without characteristics), observe 'Yuan Cheng Shi' (Perfected reality). Realize 'Huo Ku Wu Sheng Ren' (Patience with non-origination of delusion and suffering). Question: 'Bian Ji Ti' (The nature of pervasive calculation) is non-existent, 'Yuan Cheng Shi' (Perfected reality) is eternally abiding, now this sutra speaks of the Dharma of the three times, how can it be said that observing the three natures obtains three kinds of patience? Answer: Observing the absence of the two selves (self of person and self of phenomena) on 'Yi Ta Qi' (Dependent origination), then in 'Yi Ta Qi' (Dependent origination) there is also 'Yuan Cheng Shi' (Perfected reality), because they are not separate. Therefore, the 'Bian Zhong Bian Lun Song' (Verses on Distinguishing the Middle and the Extremes) says: 'Delusive discrimination exists, in this, both are absent, in this, there is only emptiness'. This means that there is delusive discrimination, and upon this delusive discrimination, both the self of person and the self of phenomena are absent, and in this 'Yi Ta Qi' (Dependent origination) there is only true emptiness. Therefore, speaking of the three times, it only cites 'Yi Ta Qi' (Dependent origination) to reveal the other two natures.
Sutra: Surpasses the realm practiced by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna).
Praise says: The object of focus is an uncommon virtue. The object of focus and the manner of practice of the two vehicles can be understood, but not so for Bodhisattvas. Therefore, the eighth volume of 'Wu Xing She Lun' (Treatise on the Absence of Nature) says: 'Non-discriminating wisdom acts similarly in the realm of Suchness'. This means that Suchness has no characteristics, and wisdom conforming to Suchness also has no characteristics. Moreover, Bodhisattvas understand the emptiness of both self and phenomena, while the two vehicles only understand one emptiness, so they surpass the two vehicles.
Sutra: With great skillful means, transforms the world.
Praise says: The virtue of skillful transformation. Relying on the six supernormal powers and twelve kinds of skillful means, transforms the world with the outer six supernormal powers. Or relying on the aggregates, realms, etc., spoken of in the Mahayana, transforms the world with various skillful methods. To distinguish it from the Hinayana, it is called great skillful means.
Sutra: Is able to fully expound the teachings of the great teacher (Buddha).
Praise says: The virtue of propagating the holy teachings. Because one is able to rely on the methods of explanation in the explanation section of the eighty-first volume of the 'Yu Jia Shi Di Lun' (Yogācārabhūmi-śāstra), it is said that one is able to fully expound the teachings of the great teacher. Because one has obtained the Dharani and the four unimpeded eloquence, one is able to fully expound. Because one abides in the Bhadramati-bhumi (Ground of Good Intelligence).
Sutra: The secret Dharma and the profound emptiness are all known without any doubt.
Praise says: The virtue of understanding the Dharma without doubt. Secret refers to the four secrets, and profound refers to the three emptinesses. As explained in the 'Fa Hua Lun' (Lotus Sutra Treatise), the wisdom of the Buddhas has five profundities: the nature of wisdom is also called wisdom, one is the profundity of meaning, two is the profundity of substance, three is the profundity of inner realization, and four is the profundity of reliance.
。五無上。非二乘境故名甚深。后智慧了根本智知。事理疑盡故無復惑。
經。其名曰無障礙轉法輪菩薩常發心轉法輪菩薩常精進菩薩不休息菩薩。
贊曰。第三列名有五十三。德廣名高見聞獲益。不可具列。略舉爾許。于中立名或從本願或從德行。自他勝利以立其名。初二說法后二精勤說法修勤對。皆以能降二四種魔。故轉法輪無有障礙。得說不退轉故轉不退輪。故無障礙。弘法無息悲念有情故。常發心為物轉法。得樂說不退轉故。以得樂說無斷辨故。常發心轉自利恒勤故名常精進。利他常策故名不休息。或他利自利對。
經。慈氏菩薩妙吉祥菩薩觀自在菩薩。
贊曰。慈氏梵音梅呾麗曳。此云慈氏。或云那。即慈姓中生。或本性行慈。或云曳尼即女聲中。以母懷慈。曼殊室利此云妙吉祥。阿縛慮枳帝濕伐邏耶此云觀自在。此三初即與樂拔苦。吉祥與樂。觀音拔苦。與樂拔苦對。
經。總持自在王菩薩大辯莊嚴王菩薩。
贊曰。于第九地能離二愚具足四辯。故總持自在。具足七辯常為大乘名大辯莊嚴。持法說法對。
經。妙高山王菩薩大海深王菩薩。
贊曰。智慧難仰如妙高山王。其定叵測猶如大海。智定自在俱譬如王。智高定邃對。
經。寶幢菩薩大寶
【現代漢語翻譯】 現代漢語譯本：五種無上法，不是二乘（聲聞乘和緣覺乘）所能達到的境界，所以稱為甚深。后得智慧夠了解根本智所知的事理，疑惑完全消除，所以不再有迷惑。
經文：他們的名字是無障礙轉法輪菩薩、常發心轉法輪菩薩、常精進菩薩、不休息菩薩。
讚頌說：第三部分列舉了五十三位菩薩的名號。他們的德行廣大，名聲崇高，見聞者都能獲得利益，無法一一列舉，所以只簡略地列舉這些。其中菩薩的立名，有的從本來的願力出發，有的從德行出發，有的從自利利他的勝利出發來確立他們的名號。最初兩位菩薩是說法，后兩位菩薩是精進修行，說法和修行相對。他們都能降伏二種四魔，所以轉法輪沒有障礙。因為得到說法的能力，不會退轉，所以能轉不退轉法輪，因此沒有障礙。弘揚佛法沒有止息，悲憫有情眾生，所以常發心為眾生轉法輪。因為得到樂說無礙的辯才，所以常發心轉法輪。爲了自利而恒常精進，所以名為常精進。爲了利他而經常策勵自己，所以名為不休息。或者可以理解為利他和自利相對。
經文：慈氏菩薩、妙吉祥菩薩、觀自在菩薩。
讚頌說：慈氏，梵語是Maitreya（梅呾麗曳），翻譯成漢語就是慈氏。或者稱為彌勒（彌），意思是慈姓中出生。或者本性就是慈悲。或者曳尼是女聲，因為母親懷有慈悲之心。曼殊室利（Manjusri），翻譯成漢語就是妙吉祥。阿縛盧枳帝濕伐邏耶（Avalokitesvara），翻譯成漢語就是觀自在。這三位菩薩，第一位是給予快樂，拔除痛苦，吉祥是給予快樂，觀音是拔除痛苦，給予快樂和拔除痛苦相對。
經文：總持自在王菩薩、大辯莊嚴王菩薩。
讚頌說：在第九地菩薩的境界，能夠遠離二種愚癡，具足四種辯才，所以稱為總持自在。具足七種辯才，經常爲了大乘佛法而說法，所以稱為大辯莊嚴。持法和說法相對。
經文：妙高山王菩薩、大海深王菩薩。
讚頌說：智慧難以仰望，如同妙高山王。禪定深不可測，猶如大海。智慧和禪定都自在無礙，所以比喻為王。智慧高深和禪定深邃相對。
經文：寶幢菩薩、大寶
【English Translation】 English version: The five unsurpassed qualities are not the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), hence they are called profound. Subsequent wisdom can understand the principles known by fundamental wisdom, and doubts are completely eliminated, so there is no more confusion.
Sutra: Their names are Unobstructed Turning the Dharma Wheel Bodhisattva, Constantly Aspiring to Turn the Dharma Wheel Bodhisattva, Constantly Diligent Bodhisattva, and Unceasing Bodhisattva.
The verse says: The third section lists fifty-three names. Their virtues are vast, and their reputations are high. Those who see or hear them will gain benefits. It is impossible to list them all, so only a few are mentioned briefly. The names of these Bodhisattvas are established based on their original vows, virtues, or the victories of benefiting themselves and others. The first two Bodhisattvas teach the Dharma, and the latter two are diligent in practice. Teaching and practice are contrasted. They can all subdue the two types of four Māras, so turning the Dharma wheel is unobstructed. Because they have attained the ability to preach the Dharma without regression, they can turn the irreversible Dharma wheel, hence they are unobstructed. Propagating the Dharma without ceasing and having compassion for sentient beings, they constantly aspire to turn the Dharma wheel for beings. Because they have attained the eloquence of joyful speech without interruption, they constantly aspire to turn the Dharma wheel. Constantly diligent for their own benefit, they are named Constantly Diligent. Constantly encouraging themselves for the benefit of others, they are named Unceasing. Or it can be understood as benefiting others and benefiting oneself being contrasted.
Sutra: Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva.
The verse says: Maitreya, in Sanskrit is Maitreya, which translates to 'Kindness' or 'Loving-kindness'. Or called 'Mi', meaning born into a family of kindness. Or their nature is compassionate. Or 'eyya' is a feminine sound, because a mother has a compassionate heart. Mañjuśrī translates to 'Wonderful Auspiciousness'. Avalokiteśvara translates to 'Contemplating the Self-Existent'. The first is giving joy and removing suffering, auspiciousness is giving joy, and Avalokiteśvara is removing suffering. Giving joy and removing suffering are contrasted.
Sutra: Samantabhadra Freedom King Bodhisattva, Great Eloquence Adornment King Bodhisattva.
The verse says: In the state of the ninth Bhumi, one can be free from the two kinds of ignorance and possess the four kinds of eloquence, hence they are called Samantabhadra Freedom. Possessing the seven kinds of eloquence and constantly preaching for the Mahayana Dharma, they are called Great Eloquence Adornment. Holding the Dharma and preaching the Dharma are contrasted.
Sutra: Wonderful High Mountain King Bodhisattva, Great Ocean Deep King Bodhisattva.
The verse says: Wisdom is difficult to look up to, like Wonderful High Mountain King. Samadhi is unfathomable, like the Great Ocean. Wisdom and Samadhi are both free and unhindered, so they are compared to kings. The height of wisdom and the depth of Samadhi are contrasted.
Sutra: Jewel Banner Bodhisattva, Great Jewel
幢菩薩地藏菩薩虛空藏菩薩。
贊曰。了有高勝如寶幢。了空高勝名大寶幢。了有了空對。大悲荷負遍地為藏。能以虛空而為寶藏。大悲大智對。
經。寶手自在菩薩金剛手菩薩歡喜力菩薩大法力菩薩。
贊曰。此有二對。手出珍寶能破貧窮。智手能壞自他二障名金剛手。濟貧破障對。歡喜意樂常行難屈云歡喜力。大乘法施能摧伏他無明等障。或自依法除諸障故名大法力。難屈降他對。
經。大莊嚴光菩薩大金光莊嚴菩薩。
贊曰。以大智定光。而自莊嚴名大莊嚴光。以金光明最勝王經。而利於物名大金光莊嚴。簡自利他故名為大。自嚴嚴他對。
經。凈戒菩薩常定菩薩極清凈慧菩薩。
贊曰。此三三學因各得圓備。據實齊修從本願說。大福大智對。戒福慧智。定通二種。或從於智。能發智故。
經。堅固精進菩薩心如虛空菩薩不斷大愿菩薩。
贊曰。以三練磨策勤無退名堅固精進。其心無礙如虛空。四弘不捨名不斷大愿。不退常修對。如空通二。
經。施藥菩薩療諸煩惱病菩薩醫王菩薩。
贊曰。施藥療身病。療煩惱者除心疾。醫王具除。療身療心對。
經。歡喜高王菩薩得上授記菩薩。
贊曰。若見眾生含笑。先言令生歡喜。
【現代漢語翻譯】 現代漢語譯本 幢菩薩（Dharma-dhvaja Bodhisattva），地藏菩薩（Ksitigarbha Bodhisattva），虛空藏菩薩（Akasagarbha Bodhisattva）。
贊曰：了達有為之高勝，如寶幢般莊嚴；了達空性之高勝，名為大寶幢。了達有為與空性相對。 以大悲心荷擔重任，利益遍及大地，故名為藏（Ksitigarbha，地藏）。能以虛空作為寶藏。大悲與大智相對。
寶手自在菩薩（Ratnapani-svaraja Bodhisattva），金剛手菩薩（Vajrapani Bodhisattva），歡喜力菩薩（Harsabala Bodhisattva），大法力菩薩（Mahabaladhara Bodhisattva）。
贊曰：此有兩對。 手能生出珍寶，能破除貧窮；智慧之手能摧毀自他二障，名為金剛手。濟貧與破障相對。 歡喜意樂，常行不屈，故名歡喜力；以大乘佛法佈施，能摧伏他人無明等障礙。或者自身依法修行，去除各種障礙，故名大法力。難屈與降伏相對。
大莊嚴光菩薩（Mahavyuha-rasmi Bodhisattva），大金光莊嚴菩薩（Mahasuvarna-vyuha Bodhisattva）。
贊曰：以大智慧禪定之光，來莊嚴自身，名為大莊嚴光。以《金光明最勝王經》（Suvarnaprabhasa Sutra）來利益眾生，名為大金光莊嚴。簡要說明自利利他，故名為大。自莊嚴與莊嚴他相對。
凈戒菩薩（Silavisuddhi Bodhisattva），常定菩薩（Nitya-samadhi Bodhisattva），極清凈慧菩薩（Paramavisuddha-mati Bodhisattva）。
贊曰：此三位菩薩因持戒、修定、生慧，各自圓滿具備。據實而修，從本願出發。大福與大智相對。戒、福、慧、智。定通於兩種。或者從智慧出發，能生髮智慧。
堅固精進菩薩（Drdha-virya Bodhisattva），心如虛空菩薩（Akasa-citta Bodhisattva），不斷大愿菩薩（Ananta-pranidhana Bodhisattva）。
贊曰：以三種方式鍛鍊磨礪，策勵勤奮而不退轉，名為堅固精進。其心無有阻礙，如虛空一般。四弘誓願不捨棄，名為不斷大愿。不退轉與常修持相對。如虛空般廣大，通於兩種。
施藥菩薩（Bhaisajya Bodhisattva），療諸煩惱病菩薩（Sarvaklesa-roga-vinasaka Bodhisattva），醫王菩薩（Bhaisajyaraja Bodhisattva）。
贊曰：施藥治療身體的疾病，療治煩惱者，去除心中的疾病。醫王全部都能去除。療治身體與療治心相對。
歡喜高王菩薩（Harsa-rajadhipati Bodhisattva），得上授記菩薩（Vyakarana-prapta Bodhisattva）。
贊曰：如果看見眾生含笑，先以言語令其生起歡喜。
【English Translation】 English version Dharma-dhvaja Bodhisattva (Banner Bodhisattva), Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva), Akasagarbha Bodhisattva (Space Treasury Bodhisattva).
Praise: Understanding the high excellence of conditioned existence is like a precious banner; understanding the high excellence of emptiness is called the Great Precious Banner. Understanding conditioned existence and emptiness are opposites. With great compassion, bearing heavy responsibilities, benefiting all the earth, hence the name Ksitigarbha (Earth Treasury). Able to use emptiness as a treasure. Great compassion and great wisdom are opposites.
Ratnapani-svaraja Bodhisattva (Jewel-Hand Sovereign Bodhisattva), Vajrapani Bodhisattva (Diamond Hand Bodhisattva), Harsabala Bodhisattva (Joyful Power Bodhisattva), Mahabaladhara Bodhisattva (Great Power Holder Bodhisattva).
Praise: Here are two pairs. Hands that produce jewels can break poverty; wisdom hands can destroy the two obstacles of self and others, called Vajrapani (Diamond Hand). Relieving poverty and breaking obstacles are opposites. Joyful intention, constantly acting unyieldingly, hence the name Harsabala (Joyful Power); giving the Dharma of the Great Vehicle, able to subdue others' ignorance and other obstacles. Or, oneself relying on the Dharma to remove various obstacles, hence the name Mahabaladhara (Great Power Holder). Unyielding and subduing are opposites.
Mahavyuha-rasmi Bodhisattva (Great Adornment Light Bodhisattva), Mahasuvarna-vyuha Bodhisattva (Great Golden Light Adornment Bodhisattva).
Praise: Using the light of great wisdom and samadhi to adorn oneself, called Mahavyuha-rasmi (Great Adornment Light). Using the Suvarnaprabhasa Sutra (Golden Light Sutra) to benefit beings, called Mahasuvarna-vyuha (Great Golden Light Adornment). Briefly explaining self-benefit and benefiting others, hence the name 'Great'. Self-adornment and adorning others are opposites.
Silavisuddhi Bodhisattva (Pure Precepts Bodhisattva), Nitya-samadhi Bodhisattva (Constant Samadhi Bodhisattva), Paramavisuddha-mati Bodhisattva (Extremely Pure Wisdom Bodhisattva).
Praise: These three Bodhisattvas each fully possess the causes of precepts, samadhi, and wisdom. Cultivating according to reality, starting from the original vow. Great blessings and great wisdom are opposites. Precepts, blessings, wisdom, and knowledge. Samadhi connects to both. Or, starting from wisdom, able to generate wisdom.
Drdha-virya Bodhisattva (Firm Perseverance Bodhisattva), Akasa-citta Bodhisattva (Space-like Mind Bodhisattva), Ananta-pranidhana Bodhisattva (Unceasing Great Vow Bodhisattva).
Praise: Training and refining in three ways, encouraging diligence without regression, called Drdha-virya (Firm Perseverance). Their minds are unobstructed, like space. Not abandoning the Four Great Vows, called Ananta-pranidhana (Unceasing Great Vow). Non-regression and constant cultivation are opposites. Like space, vast and connecting to both.
Bhaisajya Bodhisattva (Medicine Bodhisattva), Sarvaklesa-roga-vinasaka Bodhisattva (Destroyer of All Affliction-Illnesses Bodhisattva), Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva).
Praise: Giving medicine to cure physical illnesses; curing those with afflictions, removing illnesses of the mind. The Medicine King can remove all. Curing the body and curing the mind are opposites.
Harsa-rajadhipati Bodhisattva (Joyful High King Bodhisattva), Vyakarana-prapta Bodhisattva (Attained Prediction Bodhisattva).
Praise: If seeing beings smiling, first use words to make them joyful.
而得自在名高王。處灌頂位得上授記。他進自進對。
經。大云凈光菩薩大云持法菩薩大云名稱喜樂菩薩大云現無邊稱菩薩。
贊曰。大法智云含眾德雨名大云。余皆準此。智慧除垢闇名凈光。貪諸功德名持法。除闇持法對。美名遐布聞者皆喜樂。樂音五孝反名。遍十方云現無邊稱。他樂遠聞對。
經。大雲師子吼菩薩大云牛王吼菩薩大云吉祥菩薩大云寶德菩薩。
贊曰。所作決定名大師子吼。能摧怨敵名大云牛王吼。上二能作能降對。能生大福利名吉祥。善法自嚴名寶德。他自獲益對。
經。大云日藏菩薩大云月藏菩薩大云星光菩薩大云火光菩薩。
贊曰。破不善闇如日。能令安樂如月。破惡證真對。種種明照如星。隨情成就如火光。能照能成對。
經。大云電光菩薩大云雷音菩薩。
贊曰。于生死夜能作照明。示于正道名電光。說法驚利如雷音。示道驚悟對。
經。大云慧雨充遍菩薩大云清凈雨王菩薩。
贊曰。法能生智名慧雨。法能除障名清凈雨。有威力故如雨。無不利故充遍。生善滅惡對。
經。大雲華樹王菩薩大云青蓮華香菩薩大云寶旃檀香清涼身菩薩。
贊曰。因行已圓將得覺果。名華樹王。能敷妙理開眾生眼功德遠聞名青
{ "translations": [ "現代漢語譯本：而得自在，名高王（擁有高貴名聲的國王）。處於灌頂位（接受加冕的位置），得到上方的授記（預言）。『他進』指幫助他人進步，『自進』指自我進步，兩者相對。", "", "經：大云凈光菩薩（Mahāmegha Vimalaprabhāsa Bodhisattva），大云持法菩薩（Mahāmegha Dharmadhara Bodhisattva），大云名稱喜樂菩薩（Mahāmegha Nāmadhīprīti Bodhisattva），大云現無邊稱菩薩（Mahāmegha Anantakīrti Pradarśana Bodhisattva）。", "", "讚：大法智慧之云包含眾多功德，如雨般降下，因此名為『大云』。其餘菩薩名號皆可依此理解。智慧能夠去除污垢和黑暗，因此名為『凈光』。貪求各種功德，因此名為『持法』。『除闇』（去除黑暗）與『持法』（持有佛法）相對。美名遠揚，聽聞者皆心生喜悅。『樂』字讀音為五孝反（古音），意為喜好。遍佈十方，顯現無邊稱讚。『他樂』（使他人喜悅）與『遠聞』（名聲遠揚）相對。", "", "經：大雲師子吼菩薩（Mahāmegha Siṃhanāda Bodhisattva），大云牛王吼菩薩（Mahāmegha Gośrīrāja-nāda Bodhisattva），大云吉祥菩薩（Mahāmegha Śrī Bodhisattva），大云寶德菩薩（Mahāmegha Ratnaguṇa Bodhisattva）。", "", "讚：所作所為皆堅定不移，因此名為『大師子吼』。能夠摧毀怨敵，因此名為『大云牛王吼』。上面兩個菩薩名號，一個代表『能作』（能夠作為），一個代表『能降』（能夠降伏），兩者相對。能夠帶來巨大的福利，因此名為『吉祥』。以善良的佛法莊嚴自身，因此名為『寶德』。『他獲益』（使他人獲益）與『自獲益』（使自己獲益）相對。", "", "經：大云日藏菩薩（Mahāmegha Sūryagarbha Bodhisattva），大云月藏菩薩（Mahāmegha Candragarbha Bodhisattva），大云星光菩薩（Mahāmegha Tārakaprabhāsa Bodhisattva），大云火光菩薩（Mahāmegha Agniprabhāsa Bodhisattva）。", "", "讚：破除不善的黑暗，如同太陽一般。能夠帶來安樂，如同月亮一般。『破惡』（破除邪惡）與『證真』（證明真理）相對。以各種光明照亮，如同星星一般。隨順眾生的心意，成就他們的願望，如同火光一般。『能照』（能夠照亮）與『能成』（能夠成就）相對。", "", "經：大云電光菩薩（Mahāmegha Vidyutprabhāsa Bodhisattva），大云雷音菩薩（Mahāmegha Meghaghoṣa Bodhisattva）。", "", "讚：在生死長夜中，能夠帶來光明，指示正確的道路，因此名為『電光』。說法時聲音洪亮，能夠驚醒眾生，如同雷鳴一般。『示道』（指示道路）與『驚悟』（驚醒覺悟）相對。", "", "經：大云慧雨充遍菩薩（Mahāmegha Jñānavarṣa Spharaṇa Bodhisattva），大云清凈雨王菩薩（Mahāmegha Vimalavarṣa-rāja Bodhisattva）。", "", "讚：佛法能夠產生智慧，因此名為『慧雨』。佛法能夠去除障礙，因此名為『清凈雨』。因為具有強大的威力，所以像雨一樣降下。因為沒有任何不利之處，所以能夠充遍一切。『生善』（產生善良）與『滅惡』（消滅邪惡）相對。", "", "經：大雲華樹王菩薩（Mahāmegha Puṣpavṛkṣarāja Bodhisattva），大云青蓮華香菩薩（Mahāmegha Nīlotpalagandha Bodhisattva），大云寶旃檀香清涼身菩薩（Mahāmegha Ratnacandanagandha Śītalakāya Bodhisattva）。", "", "讚：因為修行已經圓滿，即將獲得覺悟的果實，因此名為『華樹王』。能夠闡述微妙的道理，開啟眾生的智慧之眼，功德遠揚，因此名為『青蓮』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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蓮華香。得清凈法身具五分香名寶栴檀香。清涼身在法雲地得諸功德充滿法身。成因現果對。初二是因。以華得果故。后一為果。云涼身故。
經。大云除闇菩薩大云破翳菩薩。
贊曰。能破癡闇名除闇。能破二執名破翳。破闇除執對。
經。如是等無量大菩薩眾。
贊曰。總結。
經。各于晡時從定而起往詣佛所。頂禮佛足右繞三匝退坐一面。
贊曰。詣佛文段有四。如前分別。
經。復有梨車毗童子五億八千。
贊曰。第三文段分為四。此標類舉數。舊云。離車或云離咕毗。今云利車毗。有云王種。有云婆羅門姓。準維摩經無垢稱云五百長者子。不言王種或是王種亦名長者。如祇域長者。
經。其名曰師子光童子師子慧童子法授童子。
贊曰。第二列名有二。初列后結。有決定智光有決定慧。能以正法授諸有情。如次配三。
經。因陀羅授童子大光童子大猛童子佛護童子法護童子僧護童子。
贊曰。從天帝乞。帝所授與名因陀羅授。能以智火破自他闇名火光。勇決修道名大猛。佛法僧念名佛護等。
經。金剛護童子虛空護童子虛空吼童子寶藏童子吉祥妙藏童子。
贊曰。如名準釋。
經。如是等人而為上首。
【現代漢語翻譯】 現代漢語譯本 蓮華香（Lian Hua Xiang）：獲得清凈法身，具備五分香，名為寶栴檀香（Bao Zhan Tan Xiang）。清涼之身處於法雲地，獲得各種功德，充滿法身。成就因，顯現果，相對而言。最初兩個是因，因為通過蓮華而獲得果。后一個是果，因為說是清涼之身。
經文：大云除闇菩薩（Da Yun Chu An Pusa），大云破翳菩薩（Da Yun Po Yi Pusa）。
贊曰：能夠破除愚癡黑暗，名為除闇。能夠破除二種執著，名為破翳。破除黑暗，去除執著，相對而言。
經文：像這樣等等無量的大菩薩眾。
贊曰：總結。
經文：各自在傍晚時分從禪定中起身，前往佛陀所在之處，頂禮佛足，右繞三圈，退到一旁坐下。
贊曰：前往佛陀之處的文段有四個，如前文分別。
經文：又有梨車毗童子（Li Che Pi Tong Zi）五億八千。
贊曰：第三個文段分為四個部分。這是標明類別，列舉數量。舊時說法，或稱離車（Li Che），或稱離咕毗（Li Gu Pi），現在稱利車毗（Li Che Pi）。有人說是王族，有人說是婆羅門姓。參照《維摩詰經》中無垢稱所說，是五百長者之子，沒有說是王族，或許是王族也稱為長者。例如祇域長者（Qi Yu Zhang Zhe）。
經文：他們的名字是師子光童子（Shi Zi Guang Tong Zi）、師子慧童子（Shi Zi Hui Tong Zi）、法授童子（Fa Shou Tong Zi）。
贊曰：第二部分列出名字，分為兩個部分。先列出，后總結。有決定的智慧之光，有決定的智慧。能夠用正法授予各種有情眾生。依次對應這三位童子。
經文：因陀羅授童子（Yin Tuo Luo Shou Tong Zi）、大光童子（Da Guang Tong Zi）、大猛童子（Da Meng Tong Zi）、佛護童子（Fo Hu Tong Zi）、法護童子（Fa Hu Tong Zi）、僧護童子（Seng Hu Tong Zi）。
贊曰：從天帝釋（Tian Di Shi）（Indra）那裡乞求，天帝釋所授予的，名為因陀羅授。能夠用智慧之火破除自己和他人的黑暗，名為火光。勇敢果決地修道，名為大猛。憶念佛法僧三寶，名為佛護等。
經文：金剛護童子（Jin Gang Hu Tong Zi）、虛空護童子（Xu Kong Hu Tong Zi）、虛空吼童子（Xu Kong Hou Tong Zi）、寶藏童子（Bao Zang Tong Zi）、吉祥妙藏童子（Ji Xiang Miao Zang Tong Zi）。
贊曰：按照名字來解釋。
經文：像這樣的人作為首領。
【English Translation】 English version Lian Hua Xiang (Lotus Fragrance): Attaining the pure Dharma body, possessing the fivefold fragrance, named Bao Zhan Tan Xiang (Precious Sandalwood Fragrance). The cool and pure body dwells in the Dharma cloud realm, acquiring all kinds of merits, filling the Dharma body. Accomplishing the cause, manifesting the effect, in relation to each other. The first two are the cause, because the fruit is obtained through the lotus. The last one is the effect, because it is said to be a cool and pure body.
Sutra: Da Yun Chu An Pusa (Great Cloud Dispelling Darkness Bodhisattva), Da Yun Po Yi Pusa (Great Cloud Breaking Obstruction Bodhisattva).
Commentary: Able to dispel the darkness of ignorance is named Chu An (Dispelling Darkness). Able to break the two attachments is named Po Yi (Breaking Obstruction). Dispelling darkness and removing attachments are in relation to each other.
Sutra: Such as these, countless great Bodhisattvas.
Commentary: Conclusion.
Sutra: Each at dusk, arising from Samadhi, went to where the Buddha was, bowed at the Buddha's feet, circumambulated three times to the right, and withdrew to sit on one side.
Commentary: The section on going to the Buddha has four parts, as distinguished previously.
Sutra: Again, there were five hundred and eighty million Licchavi (Li Che Pi) youths.
Commentary: The third section is divided into four parts. This marks the category and lists the number. In the old days, it was called Liccha (Li Che) or Ligupi (Li Gu Pi), now it is called Licchavi (Li Che Pi). Some say they are royalty, some say they are of the Brahmin caste. According to Vimalakirti Sutra's 'Immaculate Praise', they are the sons of five hundred elders, not said to be royalty, perhaps royalty are also called elders. For example, Givyūka (Qi Yu) the elder.
Sutra: Their names were Shi Zi Guang Tong Zi (Lion Light Youth), Shi Zi Hui Tong Zi (Lion Wisdom Youth), Fa Shou Tong Zi (Dharma Bestowal Youth).
Commentary: The second part lists the names, divided into two parts. First list, then conclude. There is decisive wisdom light, there is decisive wisdom. Able to bestow the right Dharma to all sentient beings. Corresponding to these three youths in order.
Sutra: Indra Datta (Yin Tuo Luo Shou) Youth, Da Guang Tong Zi (Great Light Youth), Da Meng Tong Zi (Great Fierce Youth), Fo Hu Tong Zi (Buddha Protection Youth), Fa Hu Tong Zi (Dharma Protection Youth), Seng Hu Tong Zi (Sangha Protection Youth).
Commentary: Begged from Indra (Tian Di Shi), bestowed by Indra, named Indra Datta. Able to break the darkness of oneself and others with the fire of wisdom, named Fire Light. Courageously and decisively cultivating the path, named Da Meng. Remembering the Buddha, Dharma, and Sangha, named Buddha Protection, etc.
Sutra: Vajra Protection (Jin Gang Hu) Youth, Space Protection (Xu Kong Hu) Youth, Space Roar (Xu Kong Hou) Youth, Treasure Store (Bao Zang) Youth, Auspicious Wonderful Store (Ji Xiang Miao Zang) Youth.
Commentary: Explain according to the names.
Sutra: Such people as these were the leaders.
贊曰。結。
經。悉皆安住無上菩提于大乘中深信歡喜。
贊曰。嘆德。至不退位雲安住菩提。又能為護法城住持正法雲安住菩提。證不壞信深生歡喜。
經。各于晡時往詣佛所頂禮佛足右繞三匝退坐一面。
贊曰。詣佛。
經。復有四萬二千天子。其名曰喜見天子．喜悅天子．日光天子．月髻天子．明慧天子．虛空凈慧天子．除煩惱天子．吉祥天子。如是等天子而為上首。皆發弘願護持大乘。紹隆正法能使不絕。各于晡時往詣佛所。頂禮佛足右繞三匝退坐一面。
贊曰。次列諸天文亦有四。如前。多是三十三天及四王天。以近先列。世俗立名不可具釋。嘆德中有二。一發四弘願。二守護大乘。守護大乘即攝受正法。攝受正法堪能荷負四種重任。如勝鬘經說。故能紹隆正法。正法有三。謂正證正行正教。自能令他依正教起正行證正果。故使不絕。彌勒問論有五法。攝取妙法。一為報佛恩故。二為自身令妙法久住。三供養諸佛。四為欲利益眾生。五難得妙法故。準寶雨經第十成就十法能攝正法。一于末法無有能持。有能受大素呾纜者恭敬供養。二為他說法。三見能修學深生歡喜。四聽聞正法無有希望。五於法師起導師想。六能于正法起甘露想。七能于正法仙起藥想。八能于正
【現代漢語翻譯】 現代漢語譯本：讚頌曰：總結。
經文：都能夠安住于無上菩提，對於大乘佛法深信並且歡喜。
讚頌曰：讚歎功德。達到不退轉的地位，稱之為安住菩提。又能夠作為護法的堡壘，住持正法，稱之為安住菩提。證明了不壞的信心，內心深處生起歡喜。
經文：各自在傍晚時分前往佛陀的住所，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
讚頌曰：前往佛所。
經文：又有四萬二千位天子，他們的名字是：喜見天子（Xijian Tianzi，delighted vision deva），喜悅天子（Xiyue Tianzi，joyful deva），日光天子（Riguang Tianzi，sunlight deva），月髻天子（Yueji Tianzi，moon crest deva），明慧天子（Minghui Tianzi，clear wisdom deva），虛空凈慧天子（Xukong Jinghui Tianzi，pure wisdom of space deva），除煩惱天子（Chu Fannao Tianzi，remover of afflictions deva），吉祥天子（Jixiang Tianzi，auspicious deva）。這些天子作為首領，都發下了弘大的誓願，護持大乘佛法，使正法得以繼承和發展，不會斷絕。他們各自在傍晚時分前往佛陀的住所，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
讚頌曰：其次列出各位天子，也有四類，和前面一樣。大多是三十三天（Trayastrimsa）和四王天（Caturmaharajika）。因為距離較近，所以先列出。世俗的立名無法一一解釋。讚歎功德中有兩點：一是發起四弘誓願，二是守護大乘。守護大乘也就是攝受正法。攝受正法能夠承擔四種重任，如《勝鬘經》（Srimala Sutra）所說。所以能夠紹隆正法。正法有三種，即正證、正行、正教。自己能夠讓別人依靠正教生起正行，證得正果，所以使正法不會斷絕。《彌勒問論》（Maitreya Pariprccha Sutra）中有五種方法攝取妙法：一是為報佛恩的緣故；二是為自身令妙法長久住世；三是供養諸佛；四是想要利益眾生；五是妙法難得的緣故。參照《寶雨經》（Ratnamegha Sutra）第十，成就十種方法能夠攝取正法：一是在末法時代，沒有人能夠受持，如果有人能夠接受大素呾纜（Mahasutra），就恭敬供養。二是為他人說法。三是見到能夠修學的人，內心深處生起歡喜。四是聽聞正法沒有希望。五是對法師生起導師的想念。六是能夠對正法生起甘露的想念。七是能夠對正法生起仙藥的想念。八是能夠對正
【English Translation】 English version: Eulogy: Conclusion.
Sutra: All are able to abide in unsurpassed Bodhi, having deep faith and joy in the Mahayana.
Eulogy: Praising virtues. Reaching the stage of non-retrogression is called abiding in Bodhi. Also, being able to serve as a fortress of Dharma protection, upholding the Proper Dharma, is called abiding in Bodhi. Proving indestructible faith, deep joy arises in the heart.
Sutra: Each at dusk went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and sat to one side.
Eulogy: Approaching the Buddha.
Sutra: Furthermore, there were forty-two thousand devaputras (Tianzi, sons of gods). Their names were: Xijian Tianzi (delighted vision deva), Xiyue Tianzi (joyful deva), Riguang Tianzi (sunlight deva), Yueji Tianzi (moon crest deva), Minghui Tianzi (clear wisdom deva), Xukong Jinghui Tianzi (pure wisdom of space deva), Chu Fannao Tianzi (remover of afflictions deva), Jixiang Tianzi (auspicious deva). These devaputras, as leaders, all made great vows to protect and uphold the Mahayana Dharma, enabling the Proper Dharma to be inherited and developed without interruption. Each at dusk went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and sat to one side.
Eulogy: Next, listing the various devas, there are also four categories, the same as before. Most are from Trayastrimsa (Thirty-three Heavens) and Caturmaharajika (Four Heavenly Kings). Because they are nearby, they are listed first. Secular names cannot be explained one by one. There are two points in praising virtues: first, making the four great vows; second, protecting the Mahayana. Protecting the Mahayana is also embracing the Proper Dharma. Embracing the Proper Dharma is capable of bearing four heavy responsibilities, as stated in the Srimala Sutra. Therefore, it is able to propagate the Proper Dharma. There are three aspects of the Proper Dharma: namely, Right Realization, Right Practice, and Right Teaching. One is able to enable others to rely on Right Teaching to generate Right Practice and attain Right Fruition, thus ensuring that the Proper Dharma is not interrupted. In the Maitreya Pariprccha Sutra, there are five methods for embracing the Wonderful Dharma: first, for the sake of repaying the Buddha's kindness; second, for oneself, to make the Wonderful Dharma abide in the world for a long time; third, to make offerings to all Buddhas; fourth, wanting to benefit sentient beings; fifth, because the Wonderful Dharma is rare. Refer to the tenth chapter of the Ratnamegha Sutra, accomplishing ten methods can embrace the Proper Dharma: first, in the Dharma-ending Age, no one is able to uphold it, if someone is able to accept the Mahasutra, then respectfully make offerings. Second, expound the Dharma for others. Third, seeing those who are able to cultivate and learn, deep joy arises in the heart. Fourth, listening to the Proper Dharma without hope. Fifth, regarding the Dharma teacher as a guide. Sixth, being able to regard the Proper Dharma as nectar. Seventh, being able to regard the Proper Dharma as a divine medicine. Eighth, being able to
法起良藥想。九能專求正法不顧身命。十希求正法起修行想。
經。復有二萬八千龍王蓮華龍王𧫦羅葉能王大力龍王大吼龍王小波龍王持駛水龍王金面龍王如意龍王如是等龍王而為上首于大乘法常樂受持發深信心稱揚擁護各于晡時往詣佛所頂禮佛足右繞三匝退坐一面。
贊曰。文亦有四。如前。蓮華此依華池住。翳羅此云樹。缽拏此云葉。依此樹葉住。或食此葉即善住龍王。乃至如意依珠說名。嘆德有三。一受持正法。二起深信心。三贊說守護。
經。復有三萬六千諸藥叉眾毗沙門天王而為上首其名曰庵婆藥叉持庵婆藥叉蓮華光藏藥叉蓮華面藥叉顰眉藥叉現大怖藥叉動地藥叉吞食藥叉是等藥叉悉皆愛樂如來正法深心護持不生疲懈各于晡時往詣佛所頂禮佛足右繞三匝退坐一面。
贊曰。列藥叉眾。文亦分四。藥叉此云勇健。亦云捷疾。亦攝地行諸邏剎娑。邏剎娑此云暴惡。嘆德有三。一愛正法。二能護持。三不疲倦。
經。復有四萬九千揭路荼王香象勢力王而為上首。
贊曰。鳥王眾此云妙翅。下隨舊譯亦云金翅。力勢如香象。或有勢力能怖香象。或可。鳥象類別。即香象王。
經。及余健闥婆阿蘇羅緊那羅莫呼洛伽等山林河海一切神仙並諸大國所有王眾中宮后妃凈信男女
【現代漢語翻譯】 現代漢語譯本： 法起良藥想：生起以正法為良藥的想法。 九能專求正法不顧身命：能夠專心尋求正法，不顧惜自己的生命。 十希求正法起修行想：希望尋求正法，生起修行的想法。
經：又有二萬八千龍王，以蓮華龍王（居住在蓮花池中的龍王）、𧫦羅葉能王（居住在𧫦羅樹葉上的龍王）、大力龍王、大吼龍王、小波龍王、持駛水龍王、金面龍王、如意龍王等為首，他們對於大乘佛法常常喜好受持，發起深刻的信心，稱揚和擁護大乘佛法，各自在傍晚時分前往佛陀的住所，頂禮佛足，右繞三匝，然後退到一旁坐下。
贊曰：這段經文也有四部分，和前面一樣。蓮華龍王是依據他們居住在蓮花池而得名。𧫦羅葉能王，𧫦羅的意思是樹，缽拏的意思是葉，他們依據這種樹葉居住，或者食用這種樹葉，因此被稱為善住龍王。乃至如意龍王是依據他們所持的如意寶珠而得名。讚歎他們的功德有三點：一是受持正法，二是生起深刻的信心，三是讚揚和守護正法。
經：又有三萬六千藥叉眾，以毗沙門天王為首，他們的名字是庵婆藥叉、持庵婆藥叉、蓮華光藏藥叉、蓮華面藥叉、顰眉藥叉、現大怖藥叉、動地藥叉、吞食藥叉等，這些藥叉都喜愛如來的正法，以深刻的信心護持正法，不生疲憊懈怠，各自在傍晚時分前往佛陀的住所，頂禮佛足，右繞三匝，然後退到一旁坐下。
贊曰：這裡列舉了藥叉大眾。這段經文也分為四部分。藥叉的意思是勇健，也表示捷疾，也包括了地行的羅剎。羅剎的意思是暴惡。讚歎他們的功德有三點：一是喜愛正法，二是能夠護持正法，三是不感到疲倦。
經：又有四萬九千揭路荼王，以香象勢力王為首。
贊曰：鳥王眾，揭路荼的意思是妙翅鳥，下面沿用舊譯，也稱為金翅鳥。他們的力量和氣勢如同香象。或者說，他們的力量能夠使香象感到恐懼。或者可以理解為鳥和像是不同的類別，這裡指的是香象王。
經：以及其餘的健闥婆、阿蘇羅、緊那羅、莫呼洛伽等，還有山林河海的一切神仙，以及各個大國的所有國王、後宮妃嬪、具有清凈信仰的男女。
【English Translation】 English version: 'The thought of Dharma arising as good medicine': To generate the thought of regarding the true Dharma as good medicine. 'Nine, able to single-mindedly seek the true Dharma without regard for life': To be able to single-mindedly seek the true Dharma, without cherishing one's own life. 'Ten, hoping to seek the true Dharma and generate the thought of practice': To hope to seek the true Dharma and generate the thought of cultivation.
Sutra: Again, there were twenty-eight thousand Dragon Kings, with Lotus Flower Dragon King (Dragon King residing in lotus ponds), 𧫦羅葉能 King (Dragon King residing on 𧫦羅 tree leaves), Great Strength Dragon King, Great Roar Dragon King, Small Wave Dragon King, Holder of Swift Water Dragon King, Golden Face Dragon King, Wish-Fulfilling Dragon King, and others as their leaders. They constantly delighted in upholding the Great Vehicle Dharma, generated deep faith, praised and protected the Great Vehicle Dharma, and each in the evening went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated three times to the right, and then withdrew to sit on one side.
Praise: This passage also has four parts, as before. Lotus Flower Dragon King is named according to their residence in lotus ponds. 𧫦羅葉能 King, 𧫦羅 means tree, and 缽拏 means leaf. They reside on these tree leaves, or eat these leaves, hence they are called Well-Dwelling Dragon Kings. Even the Wish-Fulfilling Dragon King is named according to the wish-fulfilling jewel they hold. Praising their merits has three points: first, upholding the true Dharma; second, generating deep faith; and third, praising and protecting the true Dharma.
Sutra: Again, there were thirty-six thousand Yaksha hosts, with Vaishravana (Bishamonten) as their leader, their names being Amba Yaksha, Holder of Amba Yaksha, Lotus Flower Light Treasury Yaksha, Lotus Flower Face Yaksha, Frowning Yaksha, Manifesting Great Fear Yaksha, Earth-Shaking Yaksha, Devouring Yaksha, etc. These Yakshas all loved the Thus Come One's true Dharma, protected it with deep faith, and did not become weary or懈怠, each in the evening went to the Buddha's abode, prostrated at the Buddha's feet, circumambulated three times to the right, and then withdrew to sit on one side.
Praise: Here lists the Yaksha assembly. This passage is also divided into four parts. Yaksha means brave and strong, also swift and quick, and also includes the earth-traveling Rakshasas. Rakshasa means violent and evil. Praising their merits has three points: first, loving the true Dharma; second, being able to protect the true Dharma; and third, not feeling weary.
Sutra: Again, there were forty-nine thousand Garuda Kings, with Fragrant Elephant Strength King as their leader.
Praise: The bird king assembly, Garuda means wonderful wings, following the old translation below, also called golden-winged birds. Their strength and power are like fragrant elephants. Or, their strength can frighten fragrant elephants. Or it can be understood that birds and elephants are different categories, here referring to the Fragrant Elephant King.
Sutra: And the remaining Gandharvas, Asuras, Kinnaras, Mahoragas, etc., as well as all the deities of mountains, forests, rivers, and seas, and all the kings of the great countries, palace consorts, and men and women of pure faith.
人天大眾悉皆雲集。
贊曰。總舉餘眾。
經。咸愿擁護無上大乘讀誦受持書寫流佈。
贊曰。嘆德有四。一愿擁護。二自誦持。三書寫。四流佈。
經。各于晡時往詣佛所頂禮佛足右繞三匝退坐一面。
贊曰。詣佛。
經。如是等聲聞菩薩人天大眾龍神八部既雲集已各各至心合掌恭敬瞻仰尊容目未曾舍。
贊曰。總結有二。初結次儀軌。求法專誠故至心。表冥所說故合掌。崇仰曰恭恭深曰敬。睹相嚴形希成佛果。故瞻仰尊容。更無異盻云不暫舍。
經。愿樂欲聞殊勝妙法。
贊曰。說因成就。因眾欲聞佛方可說。
經。爾時薄伽梵于日晡時從定而起觀察大眾。
贊曰。發起序有二。此初時成就及說法所依威儀成就。即審機宜也。或名說儀圓滿。具包義故。
經。而說頌曰金光明妙法最勝諸經王甚深難得聞諸佛之境界我當爲大眾宣說如是經。
贊曰。此標說成就。有二十四頌大分為三。初一行半總標深妙。許為眾宣。次二十行半別標所說。嘆勝令習。後有二行總結勝益。贊人勸學此即初也。頌者舊曰偈梵云伽他。訛故云偈。頌歌美之義。即此諷誦。前未長行即作誦故。問。諷誦應頌二頌何別。答。應頌之頌是教。諷誦之誦是言。問
【現代漢語翻譯】 現代漢語譯本：人天大眾全部聚集在一起。
讚語說：總括其餘大眾。
經文：都願意擁護無上大乘，讀誦、受持、書寫、流佈。
讚語說：讚歎功德有四點：一是願意擁護，二是親自誦持，三是書寫，四是流佈。
經文：各自在日落時分前往佛陀處，頂禮佛足，右繞三圈，退坐在一旁。
讚語說：前往佛陀處。
經文：像這樣，聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、菩薩（Bodhisattva，立志成佛的修行者）、人天大眾、龍神八部（Nāga，天龍八部，佛教的護法神）既然已經聚集，各自以至誠之心合掌，恭敬地瞻仰佛陀的尊容，眼睛從未離開。
讚語說：總結分為兩部分。首先總結聚集，其次是儀軌。因為求法專心誠意，所以至心。爲了表明冥冥之中所說，所以合掌。崇尚仰慕叫做恭，恭敬至深叫做敬。觀看莊嚴的相貌和形體，希望成就佛果，所以瞻仰尊容。再沒有其他的盼望，說眼睛不曾暫離。
經文：願意歡喜聽聞殊勝微妙的佛法。
讚語說：說明因緣成就。因為大眾想要聽聞，佛陀才可以宣說。
經文：這時，薄伽梵（Bhagavan，佛陀的稱號，意為世尊）在日落時分從禪定中起身，觀察大眾。
讚語說：發起序分有兩部分。這是最初的時間成就以及說法所依據的威儀成就，也就是審察時機是否適宜。或者稱為說法儀軌圓滿，因為它包含了全部意義。
經文：於是說頌曰：『金光明妙法最為殊勝的諸經之王，甚深難以聽聞，是諸佛的境界，我應當為大眾宣說這樣的經典。』
讚語說：這是標明宣說成就。有二十四頌，大體分為三部分。最初一行半總括說明深奧微妙，答應為大眾宣說。其次二十行半分別標明所說內容，讚歎殊勝，使人學習。最後有兩行總結殊勝利益，讚美人，勸人學習。這便是最初的部分。頌，舊時叫做偈，梵語是伽他（Gāthā），因為訛誤所以叫做偈。頌有歌頌讚美之義，也就是諷誦。前面沒有長行，就作為誦讀。問：諷誦的誦和應頌的頌有什麼區別？答：應頌的頌是教義，諷誦的誦是言語。問
【English Translation】 English version: The assembly of humans and devas (gods) all gathered together.
The commentary says: A general gathering of the remaining assembly.
The Sutra: All wish to uphold the unsurpassed Mahayana (Great Vehicle), to read, recite, receive, maintain, write, and propagate it.
The commentary says: There are four aspects of praising virtue: first, wishing to uphold; second, personally reciting and maintaining; third, writing; and fourth, propagating.
The Sutra: Each one, at dusk, went to the Buddha's place, prostrated at the Buddha's feet, circumambulated three times to the right, and withdrew to sit on one side.
The commentary says: Going to the Buddha.
The Sutra: Thus, the assembly of Śrāvakas (Disciples who hear the Buddha's teachings), Bodhisattvas (Enlightenment beings), humans, devas (gods), Nāgas (Dragon gods) and the eight classes of beings, having gathered, each with utmost sincerity, joined their palms, respectfully gazed upon the venerable countenance, their eyes never leaving.
The commentary says: The summary has two parts. First, summarizing the gathering, and second, the proper conduct. Because of the sincerity in seeking the Dharma (teachings), they are of one mind. To indicate what is spoken in the unseen, they join their palms. Respectful admiration is called 'gong' (恭), profound respect is called 'jing' (敬). Beholding the dignified appearance and form, hoping to achieve Buddhahood, therefore they gaze upon the venerable countenance. There is no other expectation, saying their eyes do not leave even for a moment.
The Sutra: They wish and desire to hear the supremely wonderful Dharma.
The commentary says: Explaining the accomplishment of the cause. Because the assembly wishes to hear, the Buddha can then speak.
The Sutra: Then, the Bhagavan (Blessed One, an epithet of the Buddha), at dusk, arose from samadhi (meditative absorption) and observed the assembly.
The commentary says: The introductory section has two parts. This is the initial accomplishment of time and the accomplishment of the dignified conduct upon which the Dharma is based, which is to examine the suitability of the occasion. Or it is called the perfection of the Dharma-speaking conduct, because it encompasses all meanings.
The Sutra: And spoke the verse: 'The Golden Light Sutra is the most supreme of all sutras, profound and difficult to hear, it is the realm of all Buddhas, I shall proclaim such a sutra for the assembly.'
The commentary says: This marks the accomplishment of the discourse. There are twenty-four verses, broadly divided into three parts. The first one and a half lines generally indicate the profound and subtle, promising to proclaim it for the assembly. The next twenty and a half lines separately mark what is being said, praising its superiority, causing people to learn. The last two lines summarize the supreme benefits, praising people and encouraging them to learn. This is the initial part. 'Song' (頌), in the old days was called 'ji' (偈), in Sanskrit it is 'Gāthā' (伽他), because of corruption it is called 'ji' (偈). 'Song' has the meaning of singing and praising, which is also 'fengsong' (諷誦, reciting). Before there was no prose, it was used as recitation. Question: What is the difference between the 'song' (誦) of 'fengsong' (諷誦) and the 'song' (頌) of 'yingsong' (應頌, should be praised)? Answer: The 'song' (頌) of 'yingsong' (應頌) is doctrine, the 'song' (誦) of 'fengsong' (諷誦) is speech. Question:
云。何諷誦是言應頌是教。答。瑜伽八十一云。應頌者謂長行后宣伽陀。此意此伽陀直詮諸義。諷誦者論云。謂以句說。此意以句說彼所說。一行半中初二句標能詮教。次二句標所詮義。后二句許當爲說。以能詮彼菩提涅槃深因妙果故為最勝。是諸經王。標所詮中準大乘莊嚴經論云。求法有四因緣。一為色。二為非色。三為神通。四為正法。為色者相好因故。為非色者滅煩惱病因故。為神通者自在因故。為正法者無盡因故。如梵天王問經說。菩薩求法具足四想。一者如妙寶。想難得義故。二如良藥。想除病義故。三如財物。想不散義故。四者如涅槃。想苦滅義故。由法是相好莊嚴因故如妙寶想。由法是滅煩惱病因故。如良藥想。由法是神通自在因故。如財物想。由法是正法無盡因故如涅槃想。今此經中甚深難得聞。標初三因。俱難得故。諸佛之境界標第四因。以大涅槃唯佛與佛乃能究盡。是佛所得云是佛境界。此標下所說。世出世間因果皆盡如是者總指此經。
經。並四方四佛威神共加護東方阿閦尊南方寶相佛西方無量壽北方天鼓音。
贊曰。下二十行半別標也。于中分四。初三行半標壽命下盡滿愿品經之正宗。正所明法謂二因二果。二眾生身不具下有六行頌。標正宗之中舉能勸學。三護世四王眾下有五
【現代漢語翻譯】 現代漢語譯本：問：什麼是諷誦，什麼是應頌的教義？答：瑜伽師地論第八十一卷說：『應頌』指的是在長行之後宣說的伽陀（Gāthā，偈頌）。意思是這些伽陀直接詮釋了各種意義。論中說，『諷誦』指的是用句子來表達。意思是，用句子來表達所說的內容。在一行半的偈頌中，前兩句標明了能詮釋教義的教法，接下來的兩句標明了所詮釋的意義，最後兩句表示將要解說。因為它能夠詮釋菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）的深刻原因和微妙結果，所以是最殊勝的，是諸經之王。在標明所詮釋的內容時，依據大乘莊嚴經論所說，求法有四種因緣：一是為色（Rūpa，形色），二是非色，三是神通（Abhijñā，神通），四是正法（Dharma，正法）。為色，是因為它是相好（Lakṣaṇa，相好）的因；為非色，是因為它是滅除煩惱疾病的因；為神通，是因為它是自在的因；為正法，是因為它是無盡的因。如梵天王問經所說，菩薩求法具備四種想法：一是如妙寶，因為法難以獲得；二是如良藥，因為法能去除疾病；三是如財物，因為法不會散失；四是如涅槃，因為法能滅除痛苦。因為法是相好莊嚴的因，所以要像妙寶一樣看待。因為法是滅除煩惱疾病的因，所以要像良藥一樣看待。因為法是神通自在的因，所以要像財物一樣看待。因為法是正法無盡的因，所以要像涅槃一樣看待。現在這部經非常深奧，難以聽聞，標明了前三種因，因為它們都難以獲得。諸佛的境界標明了第四種因，因為只有佛與佛才能徹底瞭解大涅槃，這是佛所證得的，所以說是佛的境界。這裡標明了下面所說的，世間和出世間的因果都完全包含在這部經中。 經文：並且有四方四佛的威神共同加持，東方是阿閦（Akṣobhya）尊，南方是寶相佛，西方是無量壽（Amitāyus）佛，北方是天鼓音佛。 讚頌說：下面的二十行半分別標明了經文的內容。其中分為四個部分。最初的三行半標明了壽命，直到滿愿品，是經文的正宗。正宗所闡明的是二因二果。二、眾生身體不具足，下面有六行頌，標明在正宗之中，是爲了勸勉學習。三、護世四王眾，下面有五行……
【English Translation】 English version: Question: What is meant by 'recitation' and what is meant by 'teaching that should be praised'? Answer: The Yogācārabhūmi-śāstra, volume 81, states: 'That which should be praised' refers to the Gāthās (verses) proclaimed after the prose sections. The meaning is that these Gāthās directly explain various meanings. The treatise states that 'recitation' refers to expressing something in sentences. The meaning is to express what has been said using sentences. In a verse of one and a half lines, the first two lines indicate the teaching that can explain the doctrine, the next two lines indicate the meaning that is explained, and the last two lines indicate what will be explained. Because it can explain the profound causes and subtle results of Bodhi (enlightenment) and Nirvana (liberation), it is the most supreme and is the king of all sutras. In indicating what is explained, according to the Mahāyāna-sūtrālaṃkāra-śāstra, there are four causes for seeking the Dharma: first, for Rūpa (form); second, for non-Rūpa; third, for Abhijñā (supernatural powers); and fourth, for Dharma (righteousness). For Rūpa, because it is the cause of Lakṣaṇa (marks and characteristics); for non-Rūpa, because it is the cause of eliminating afflictions and diseases; for Abhijñā, because it is the cause of freedom; for Dharma, because it is the cause of endlessness. As stated in the Brahma-deva-rāja-paripṛcchā-sūtra, a Bodhisattva seeking the Dharma possesses four thoughts: first, like a precious jewel, because the Dharma is difficult to obtain; second, like good medicine, because the Dharma can remove diseases; third, like wealth, because the Dharma will not be lost; fourth, like Nirvana, because the Dharma can extinguish suffering. Because the Dharma is the cause of adorning with marks and characteristics, it should be regarded like a precious jewel. Because the Dharma is the cause of eliminating afflictions and diseases, it should be regarded like good medicine. Because the Dharma is the cause of supernatural powers and freedom, it should be regarded like wealth. Because the Dharma is the cause of endless righteousness, it should be regarded like Nirvana. Now, this sutra is very profound and difficult to hear, indicating the first three causes, because they are all difficult to obtain. The realm of all Buddhas indicates the fourth cause, because only Buddhas can fully understand the great Nirvana, which is attained by the Buddhas, so it is said to be the realm of the Buddhas. This indicates what is said below, that the causes and effects of both the mundane and supramundane are completely contained in this sutra. Sutra: And there is the combined blessing of the majestic power of the four Buddhas of the four directions: in the East, Akṣobhya; in the South, Ratna-saṃbhava Buddha; in the West, Amitāyus Buddha; in the North, Divya-dundubhi-nirghoṣa Buddha. Praise: The following twenty and a half lines separately indicate the contents of the sutra. Among them, it is divided into four parts. The first three and a half lines indicate the lifespan, up to the chapter on fulfilling vows, which is the main theme of the sutra. What the main theme elucidates are the two causes and two effects. Second, beings whose bodies are incomplete, below there are six lines of verses, indicating that within the main theme, it is to encourage learning. Third, the assembly of the Four Guardian Kings, below there are five lines...
行頌。標觀察品已下乃至付囑流通分中正所修行。四若有聞是經下六頌。標諸品中贊勸持讀。初三行半中復分為七。一一行半標壽量品。二我復演妙法一句標三身品。三吉祥懺中勝等二句標懺悔品。四凈除諸惡業等二句標滅業障品。五常與無量樂標凈地品．蓮華喻贊品．金勝陀羅尼品．六一切智根本標重顯空性品。七諸功德莊嚴標依空滿愿品。此即初也。釋迦四佛同說此經故云並四方四佛。四佛因緣如觀佛三昧海經第七說。阿閦佛等四佛言。我念曾昔空王佛所出家學道。時四比丘共為同學。佛涅槃后入塔觀像。見眉間相如佛無異愿除我罪。如大山崩五體投地懺悔諸罪。依此因緣后八十億阿僧祇劫不墮惡道。常見諸佛于諸佛所受持甚深念佛三昧。得三昧已諸佛現前授我記別。東方有國名妙喜。彼佛名阿閦。即第一比丘是。南方有國名歡喜。佛名寶相。即第二比丘是。西方有國名極樂。佛名無量壽。即第三比丘是。北方有國名蓮華莊嚴。佛名微妙音。即第四比丘是。問。何故四佛同說此經。答。為彰四德並釋迦。即顯佛果所有五法。謂四智真如。攝得菩提涅槃皆盡。
經。我復演妙法吉祥懺中勝能滅一切罪。凈除諸惡業。
贊曰。第二三四。復演妙法標三身無上菩提。故云妙法。吉祥懺中勝。依愿三身而行懺
【現代漢語翻譯】 現代漢語譯本 行頌。標觀察品以下乃至付囑流通分中真正所修行持的部分。『四若有聞是經』以下六頌，標明各品中讚歎勸勉受持讀誦的內容。最初三行半又分為七部分。第一行半標明《壽量品》。『二我復演妙法』一句標明《三身品》。『三吉祥懺中勝等』二句標明《懺悔品》。『四凈除諸惡業等』二句標明《滅業障品》。『五常與無量樂』標明《凈地品》、《蓮華喻贊品》、《金勝陀羅尼品》。『六一切智根本』標明《重顯空性品》。『七諸功德莊嚴』標明《依空滿愿品》。這就是最初的部分。釋迦牟尼佛與四方四佛共同宣說此經，所以說『並四方四佛』。四佛的因緣如《觀佛三昧海經》第七卷所說。阿閦（Akshobhya）佛等四佛說：『我憶念過去世在空王佛（Kongwang Buddha）處出家學道，當時有四位比丘共同為同學。佛涅槃后，我們進入佛塔觀像，見到佛的眉間白毫相如同佛一樣，發願消除我的罪業。如大山崩塌一般五體投地懺悔諸罪。』依此因緣，後來八十億阿僧祇劫不墮惡道，常見諸佛，在諸佛處受持甚深念佛三昧。得到三昧后，諸佛現前為我授記。東方有國土名為妙喜（Abhirati），彼佛名為阿閦（Akshobhya），就是第一位比丘。南方有國土名為歡喜（Pramudita），佛名為寶相（Ratnaketu），就是第二位比丘。西方有國土名為極樂（Sukhavati），佛名為無量壽（Amitayus），就是第三位比丘。北方有國土名為蓮華莊嚴（Padmavyuha），佛名為微妙音（Dundubhisvaranirghosa），就是第四位比丘。問：為何四佛共同宣說此經？答：爲了彰顯四德以及釋迦牟尼佛的功德，即顯現佛果所有的五法，即四智和真如，涵蓋菩提和涅槃全部。 經：『我復演妙法，吉祥懺中勝，能滅一切罪，凈除諸惡業。』 贊曰：第二、三、四句，『復演妙法』標明三身無上菩提，所以說『妙法』。『吉祥懺中勝』，依隨願力三身而行懺悔。
【English Translation】 English version Verses of Conduct. These mark the correct practices within the Chapter on Observation and onwards, up to the Distribution and Entrustment section. The six verses beginning with 'If anyone hears this sutra' mark the praises and exhortations to uphold and recite found in the various chapters. The initial three and a half lines are further divided into seven parts. The first one and a half lines mark the Chapter on the Duration of Life (壽量品, Shouliang Pin). The phrase 'I again expound the wonderful Dharma' marks the Chapter on the Three Bodies (三身品, Sanshen Pin). The two phrases 'Superior in the auspicious repentance' mark the Chapter on Repentance (懺悔品, Chanhui Pin). The two phrases 'Purifying all evil karma' mark the Chapter on Eradicating Karmic Obstacles (滅業障品, Mieye Zhang Pin). 'Always giving immeasurable joy' marks the Chapter on the Pure Land (凈地品, Jingdi Pin), the Chapter on the Lotus Flower Analogy and Praise (蓮華喻贊品, Lianhua Yu Zan Pin), and the Chapter on the Golden Victory Dharani (金勝陀羅尼品, Jinsheng Tuoluoni Pin). 'The root of all wisdom' marks the Chapter on Re-emphasizing Emptiness (重顯空性品, Chongxian Kongxing Pin). 'Adorned with all merits' marks the Chapter on Fulfilling Wishes Based on Emptiness (依空滿愿品, Yikong Man Yuan Pin). This is the initial part. Shakyamuni Buddha and the Four Buddhas of the Four Directions jointly expound this sutra, hence the phrase 'together with the Four Buddhas of the Four Directions'. The causes and conditions of the Four Buddhas are as described in the seventh volume of the Samadhi Sea Sutra on Contemplating the Buddhas. The Four Buddhas, such as Akshobhya (阿閦, Akshobhya) Buddha, said: 'I recall in the past, I left home to study the Way under Kongwang Buddha (空王佛, Kongwang Buddha). At that time, four bhikshus were fellow students. After the Buddha's nirvana, we entered the stupa to contemplate the image, and seeing the white hair mark between the eyebrows of the Buddha, which was like the Buddha, we vowed to eliminate our sins. Like a great mountain collapsing, we prostrated ourselves on the ground to repent of all sins.' Based on this cause and condition, we did not fall into evil paths for eighty billion asamkhya kalpas, and we constantly saw the Buddhas, receiving and upholding the profound Samadhi of Buddha Recitation in the presence of the Buddhas. Having attained the samadhi, the Buddhas appeared before us and bestowed predictions upon us. In the east, there is a land named Abhirati (妙喜, Abhirati), and the Buddha there is named Akshobhya (阿閦, Akshobhya), who is the first bhikshu. In the south, there is a land named Pramudita (歡喜, Pramudita), and the Buddha is named Ratnaketu (寶相, Ratnaketu), who is the second bhikshu. In the west, there is a land named Sukhavati (極樂, Sukhavati), and the Buddha is named Amitayus (無量壽, Amitayus), who is the third bhikshu. In the north, there is a land named Padmavyuha (蓮華莊嚴, Padmavyuha), and the Buddha is named Dundubhisvaranirghosa (微妙音, Dundubhisvaranirghosa), who is the fourth bhikshu.' Question: Why do the Four Buddhas jointly expound this sutra? Answer: To manifest the Four Virtues and the merits of Shakyamuni Buddha, that is, to reveal all five dharmas of the Buddha-fruit, namely the Four Wisdoms and Suchness, encompassing all of Bodhi and Nirvana. Sutra: 'I again expound the wonderful Dharma, superior in the auspicious repentance, able to eradicate all sins, purifying all evil karma.' Praise: The second, third, and fourth lines, 'again expound the wonderful Dharma' mark the Three Bodies and unsurpassed Bodhi, hence the term 'wonderful Dharma'. 'Superior in the auspicious repentance' refers to practicing repentance according to the power of the vows of the Three Bodies.
悔。懺悔中勝。能滅一切罪者。三世三業三界苦果及三煩惱。其能折伏除滅故。下經云。金光明鼓出妙聲。遍至三千大千界能滅三途極重罪及以人天諸苦厄。言凈除諸惡業標下滅業障品。業及業因俱名惡業。故唯識論云。業之眷屬亦立業名。或惡因所發業感惡果業亦名惡業。以可惡故三界俱是。或無種性者但除三途八難之業。
經。及消眾苦患常與無量樂一切智根本諸功德莊嚴。
贊曰。初句屬標滅業障品。前句諸惡業是因。此所感惡果通三界果。若約無性但三塗八難及八苦少分。不離生老死並五盛蘊苦。常與無量樂。標下凈地蓮華贊金勝三品。修六度行得十王果並佛位故。無性與人天樂。有性與佛位等。一切智根本標重顯空性品。以真如理是真空性名如來藏。與諸功德為依為持故。寶性論釋。無始時界。界是法因。即以真如為諸法因。因稱為本故為智本。以一切智證真如故偏言一切智本。據實了俗由證於真。亦為一切種智本。據證智說略其種智。或一切智非是二中一切智也。此是總言一切諸智。即十智四智等名一切智。如皆是本故云一切智根本。諸功德莊嚴標依空滿愿品。由依真理而以起修既證德本。故能圓滿一切功德真實莊嚴。如般若經。嚴土嚴身皆令觀理方始得圓。此經亦爾。
經。眾生身
【現代漢語翻譯】 現代漢語譯本： 悔，懺悔之中最為殊勝，能夠滅除一切罪業，包括過去、現在、未來三世的身、口、意三業所造的罪業，以及三界（欲界、色界、無色界）的苦果和貪、嗔、癡三種煩惱。因為它能夠折伏、消除這些罪業。《金光明經》中說：『金光明鼓發出微妙的聲音，遍及三千大千世界，能夠滅除三惡道極其深重的罪業，以及人天道的各種苦難。』『凈除諸惡業』是『滅業障品』的標題。業和業因都可以稱為惡業。所以《唯識論》說：『業的眷屬也可以稱為業。』或者由惡因所引發、感受惡果的業，也可以稱為惡業，因為它令人厭惡，三界都是如此。或者對於沒有佛性的人來說，只能消除三惡道和八難的罪業。
經文：以及消除眾多的苦難，常常給予無量的快樂，是一切智慧的根本，是各種功德的莊嚴。
贊曰：第一句屬於『滅業障品』的標題。前一句的『諸惡業』是因，這裡所感得的惡果通於三界之果。如果就無佛性的人來說，只是三惡道、八難以及八苦的小部分，不離生、老、病、死以及五盛蘊（色、受、想、行、識）的苦。『常與無量樂』是『凈地蓮華贊』和『金勝三品』的標題，因為修習六度萬行，能夠得到十地菩薩的果位乃至佛的果位。無佛性的人得到人天之樂，有佛性的人得到佛的果位等等。『一切智根本』是『重顯空性品』的標題，因為真如之理是真空之性，名為如來藏，是各種功德的所依和所持。如《寶性論》所解釋的：『無始時界，界是法因。』就是以真如作為諸法的因，因被稱為本，所以是智慧的根本。因為一切智慧證悟真如，所以特別說『一切智本』。從實際上來說，了達世俗諦是通過證悟真諦而來的，也是一切種智的根本。就證智來說，省略了種智。或者『一切智』不是二乘中的一切智，而是總說一切諸智，即十智、四智等，都名為一切智。因為都是根本，所以說『一切智根本』。『諸功德莊嚴』是『依空滿愿品』的標題，因為依靠真理而發起修行，既然證得了功德的根本，所以能夠圓滿一切功德，真實莊嚴。如《般若經》所說：『嚴土嚴身，都必須觀照真理才能圓滿。』這部經也是如此。
經文：眾生身
【English Translation】 English version: Repentance is the most excellent among all forms of repentance. It can extinguish all sins, including those committed by the body, speech, and mind in the past, present, and future three lifetimes, as well as the suffering results of the three realms (desire realm, form realm, formless realm) and the three poisons of greed, anger, and ignorance. It can subdue and eliminate these sins. As the Sutra says: 'The golden light drum emits wonderful sounds, reaching throughout the three thousand great thousand worlds, and can extinguish the extremely heavy sins of the three evil paths, as well as the various sufferings of humans and gods.' 'Purifying all evil deeds' is the title of the 'Extinguishing Karmic Obstacles' chapter. Karma and the causes of karma can both be called evil deeds. Therefore, the Vijnaptimatrata-siddhi says: 'The retinue of karma can also be called karma.' Or the karma that is caused by evil causes and experiences evil results can also be called evil karma, because it is detestable, and all three realms are like this. Or, for those without Buddha-nature, only the karma of the three evil paths and the eight difficulties can be eliminated.
Sutra: And eliminate numerous sufferings, constantly giving immeasurable joy, is the root of all wisdom, and is adorned with various merits.
Commentary: The first sentence belongs to the title of the 'Extinguishing Karmic Obstacles' chapter. The 'various evil deeds' in the previous sentence are the cause, and the evil results experienced here are common to the results of the three realms. If speaking of those without Buddha-nature, it is only the three evil paths, the eight difficulties, and a small portion of the eight sufferings, not apart from birth, old age, sickness, death, and the suffering of the five aggregates (form, feeling, perception, volition, consciousness). 'Constantly giving immeasurable joy' is the title of the 'Pure Land Lotus Praise' and the 'Golden Victory Three Chapters', because by cultivating the six perfections, one can attain the fruit of the ten Bhumis of Bodhisattvas and even the fruit of Buddhahood. Those without Buddha-nature attain the joy of humans and gods, while those with Buddha-nature attain the fruit of Buddhahood, etc. 'The root of all wisdom' is the title of the 'Re-emphasizing the Nature of Emptiness' chapter, because the principle of Suchness (Tathata) is the nature of emptiness, called the Tathagatagarbha (Buddha-womb), which is the support and foundation of various merits. As the Ratnagotravibhaga explains: 'The realm of beginningless time, the realm is the cause of Dharma.' That is, Suchness is taken as the cause of all dharmas, and the cause is called the root, so it is the root of wisdom. Because all wisdom realizes Suchness, it is specifically said 'the root of all wisdom'. In reality, understanding the conventional truth comes from realizing the ultimate truth, and it is also the root of all-knowing wisdom. Speaking of the wisdom of realization, the all-knowing wisdom is omitted. Or 'all wisdom' is not the all wisdom of the two vehicles (Sravakas and Pratyekabuddhas), but a general term for all wisdoms, that is, the ten wisdoms, the four wisdoms, etc., are all called all wisdom. Because they are all roots, it is said 'the root of all wisdom'. 'Adorned with various merits' is the title of the 'Relying on Emptiness to Fulfill Wishes' chapter, because by relying on the truth to initiate practice, since the root of merit has been realized, one can perfect all merits and truly adorn oneself. As the Prajnaparamita Sutra says: 'Adorning the land and adorning the body, one must contemplate the truth to attain perfection.' This Sutra is also like this.
Sutra: Sentient beings' bodies
不具壽命將損減諸惡相現前天神皆舍離。
贊曰。下標正宗之中舉能勸學。于中分二。初三行半舉諸苦難。令生厭離。后兩行半顯經能除令忻修學。初復分二。初二行明惡果。后一行半明苦因。初中又二。初一行內身苦。后一行外緣苦。此即內身。身不具闕諸根。即生苦收。或病苦攝。壽命將滅業盡緣終。或枉橫舍壽。即死苦也。諸惡相現者鳥鳴百怪。頭上華委四大乖違色相衰變。即病老苦。如次生死老病苦。壽命未盡由修福業百神扶衛諸業盡。若現前不能修善善神舍離。
經。親友懷瞋恨眷屬悉分離彼此共乖違珍財皆散失。
贊曰。外緣苦。親友懷瞋恨怨憎會苦。眷屬悉分離愛別離苦。彼此共乖違下二句求不得苦。
經。惡星為變怪或被邪蠱侵若復多憂愁眾苦之所逼。
贊曰。明苦因初一行外苦因。後半行內苦因。
經。睡眠見惡夢因此生煩惱。
贊曰。內苦因。
經。是人當澡浴應著鮮潔衣於此妙經王甚深佛所贊專注心無亂讀誦聽受持。
贊曰。下明經力能除。令忻修學有三。初半修行儀。次一行正修行。后一行結經功力。正修行中初二句明所學法。后二句明正修行。于讀及誦若聽並受持。皆須專注心無散亂。即讀誦等生聞慧。受持生修慧。影顯思慧。
【現代漢語翻譯】 現代漢語譯本：壽命將盡，各種惡劣的徵兆顯現，天神都捨棄離去。
讚語說：在標明正宗的部分，舉出能夠勸勉學習的內容。其中分為兩部分。開始的三行半列舉各種苦難，使人產生厭惡和遠離之心。後面的兩行半顯示此經能夠消除苦難，令人欣喜地修習學習。開始的部分又分為兩部分。開始的兩行說明惡果，後面的一行半說明痛苦的原因。開始的部分中又有兩部分。開始的一行說明內在身體的痛苦，後面的一行說明外在因緣的痛苦。這指的就是內在身體的痛苦。身體不健全，缺少各種器官，就會產生痛苦，或者被病痛所折磨。壽命將要終結，業力耗盡，因緣結束，或者遭受意外而喪命，這就是死亡的痛苦。各種惡劣的徵兆顯現，比如鳥鳴怪異，頭上佩戴的花朵凋謝，地水火風四大不調，容顏衰老變化，這就是衰老和疾病的痛苦。按照順序就是生、死、老、病苦。壽命未盡是因為修習福德，百神護衛，各種業力耗盡。如果惡相現前而不能修習善業，那麼善神就會捨棄離去。
經文：親友心懷嗔恨，眷屬全都分離，彼此互相違背，珍貴的財物全都散失。
讚語說：這是外在因緣的痛苦。親友心懷嗔恨，是怨憎會苦。眷屬全都分離，是愛別離苦。彼此互相違背，這兩句是求不得苦。
經文：兇惡的星宿出現變異，或者被邪惡的蠱毒侵擾，如果又多有憂愁，就會被各種痛苦所逼迫。
讚語說：說明痛苦的原因，開始的一行是外在的痛苦的原因，後面半行是內在的痛苦的原因。
經文：睡眠中夢見惡夢，因此產生煩惱。
讚語說：這是內在的痛苦的原因。
經文：這個人應當沐浴，應該穿上乾淨鮮艷的衣服，對於這部微妙的經王，甚深且被佛所讚歎，專心致志，沒有散亂，讀誦、聽聞、接受和奉持。
讚語說：下面說明經書的力量能夠消除苦難，令人欣喜地修習學習，有三個方面。開始的半行是修行的儀軌，接下來的一行是真正的修行，最後一行總結經書的功德力量。在真正的修行中，開始的兩句說明所學習的法，後面的兩句說明真正的修行。對於讀誦以及聽聞和接受奉持，都必須專心致志，沒有散亂。也就是讀誦等產生聞慧，接受奉持產生修慧，間接顯示思慧。
【English Translation】 English version: Life is about to end, all kinds of evil omens appear, and the gods all abandon and leave.
The commentary says: In the section that clarifies the main teaching, it lists the contents that can encourage learning. It is divided into two parts. The first three and a half lines list various sufferings, causing people to generate aversion and detachment. The latter two and a half lines show that this sutra can eliminate suffering, making people joyfully practice and learn. The beginning part is further divided into two parts. The first two lines explain the evil consequences, and the latter one and a half lines explain the causes of suffering. The beginning part also has two parts. The first line explains the suffering of the inner body, and the latter line explains the suffering of external conditions. This refers to the suffering of the inner body. The body is incomplete, lacking various organs, which will produce suffering, or be tormented by illness. Life is about to end, karmic forces are exhausted, conditions are over, or one suffers an accident and loses their life, which is the suffering of death. Various evil omens appear, such as strange bird calls, the flowers worn on the head wither, the four great elements (earth, water, fire, and wind) are imbalanced, and the appearance ages and changes, which is the suffering of aging and disease. In order, these are the sufferings of birth, death, old age, and disease. Life is not yet exhausted because of cultivating merit and virtue, and being protected by the gods, and various karmic forces are exhausted. If evil omens appear and one cannot cultivate good deeds, then the good gods will abandon and leave.
Sutra: Friends and relatives harbor hatred, all family members are separated, they violate each other, and precious wealth is all scattered.
The commentary says: This is the suffering of external conditions. Friends and relatives harbor hatred, which is the suffering of meeting those one hates (怨憎會苦, yuan zeng hui ku). All family members are separated, which is the suffering of separation from loved ones (愛別離苦, ai bie li ku). They violate each other, these two sentences are the suffering of not getting what one wants (求不得苦, qiu bu de ku).
Sutra: Evil stars appear with anomalies, or one is invaded by evil poisons, and if one has much sorrow, they will be forced by various sufferings.
The commentary says: Explaining the causes of suffering, the first line is the cause of external suffering, and the latter half line is the cause of internal suffering.
Sutra: In sleep, one dreams of nightmares, and therefore generates煩惱 (fan nao, afflictions).
The commentary says: This is the cause of internal suffering.
Sutra: This person should bathe, should wear clean and bright clothes, and for this subtle Sutra King, which is profound and praised by the Buddha (佛, Fo), with focused mind, without distraction, read, recite, listen, accept, and uphold it.
The commentary says: Below, it explains that the power of the sutra can eliminate suffering, making people joyfully practice and learn, there are three aspects. The first half line is the ritual of practice, the next line is the true practice, and the last line summarizes the merit and power of the sutra. In true practice, the first two sentences explain the Dharma (法, Fa) to be learned, and the latter two sentences explain the true practice. For reading, reciting, listening, accepting, and upholding, one must be focused and without distraction. That is, reading and reciting generate wisdom from hearing (聞慧, wen hui), and accepting and upholding generate wisdom from practice (修慧, xiu hui), indirectly revealing wisdom from thinking (思慧, si hui).
或專注心不亂生思。余是聞修。三慧具足。又澡浴著凈衣是戒學。專注是定學。讀誦等是慧學。令依此經修其三學。
經。由此經威力能離諸災橫及餘眾苦難無不皆除滅。
贊曰。結功德力。
經。護世四王眾及大臣眷屬無量諸藥叉一心皆擁衛。
贊曰。下標流通分有五行。標正所修行。此標觀察人天品．四天王護國品．無染著品．如意品。
經。大辯財天女尼連河水神訶利底母神堅牢地神眾。
贊曰。此一行標大辯財天女品．吉祥天女及增長財物品．堅牢地神品。訶利底此云青色。是羅叉鬼母。有五百子。極護三寶並小男女。
經。梵王帝釋主龍王緊那羅及金翅鳥王阿穌羅天眾如是天神等並將其眷屬皆來護是人晝夜常不離。
贊曰。標僧慎爾耶藥叉大將品．王法正論品．善生王品．及諸天藥叉守護品。又解。正了知即訶利底母神中標。若王法正論善生王品皆在我當說是經頌中標。以同佛說故一處標。
經。我當說是經甚深佛行處諸佛秘密教千萬劫難逢。
贊曰。標授記品已下。甚深佛行處標授記品．療病品．長者子流水品．捨身品。無上菩提唯佛能了名佛所行處。療病等品是佛因行。諸佛秘密教等二句標已下諸品。諸佛所護要大乘根熟而方與之名秘
【現代漢語翻譯】 現代漢語譯本：或專注一心，不生雜亂思緒。以上所說是聞、思、修三慧具足的體現。又如澡浴、穿著潔凈的衣服是戒學，專注一心是定學，讀誦經典等是慧學。令人依照此經修習戒、定、慧三學。
經文：由此經的威力，能夠遠離各種災禍橫事以及其餘種種痛苦磨難，沒有不能夠全部消除滅盡的。
贊曰：總結功德力量。
經文：護世四天王及其大臣眷屬，以及無量無數的藥叉（Yaksa，一種守護神），都一心一意地擁護衛護。
贊曰：以下標明流通分有五行。標明真正所修行的內容。這裡標明了觀察人天品、四天王護國品、無染著品、如意品。
經文：大辯才天女（Sarasvati，智慧女神），尼連河水神，訶利底母神（Hariti，鬼子母神），堅牢地神眾。
贊曰：這一行標明了大辯才天女品、吉祥天女及增長財物品、堅牢地神品。訶利底（Hariti）這裡翻譯為青色。是羅叉（Raksa，羅剎）鬼母。有五百個兒子。極力守護三寶以及小孩。
經文：梵王（Brahma，色界天主）、帝釋（Indra，忉利天主）、龍王（Nāga，水中之王）、緊那羅（Kinnara，歌神）以及金翅鳥王（Garuda，一種神鳥）、阿修羅（Asura，一種好戰的神）天眾，像這樣的天神等，都率領他們的眷屬前來護衛這個人，日夜都不離開。
贊曰：標明僧慎爾耶藥叉大將品、王法正論品、善生王品、以及諸天藥叉守護品。又解釋說，正了知就是訶利底母神中標明的內容。如果王法正論、善生王品都在『我當說是經』的頌文中標明。因為與佛所說相同，所以在同一處標明。
經文：我當宣說這部經典，甚深微妙，是諸佛修行的境界，是諸佛的秘密教誨，千萬劫都難以遇到。
贊曰：標明授記品以下的內容。『甚深佛行處』標明授記品、療病品、長者子流水品、捨身品。無上菩提只有佛才能明瞭，所以稱為佛所行處。療病等品是佛的因地修行。『諸佛秘密教』等兩句標明以下各品。諸佛所護持的，要是大乘根基成熟才能傳授，這叫做秘密。
【English Translation】 English version: Or focusing the mind without distraction or arising thoughts. The above is the embodiment of complete hearing, thinking, and cultivating wisdom. Furthermore, bathing and wearing clean clothes is the study of precepts (sila). Focusing the mind is the study of concentration (samadhi). Reading and reciting scriptures, etc., is the study of wisdom (prajna). It encourages one to cultivate the three studies of precepts, concentration, and wisdom according to this scripture.
Sutra: By the power of this scripture, one can be free from all disasters and misfortunes, as well as all kinds of suffering and difficulties, none of which cannot be completely eliminated.
Praise: Concluding the power of merit.
Sutra: The Four Guardian Kings of the World and their ministers and retinues, as well as countless Yakshas (Yaksa, a type of guardian deity), all wholeheartedly protect and guard.
Praise: The following marks the distribution section in five lines. It marks the true content of practice. Here it marks the chapter on observing humans and devas, the chapter on the Four Heavenly Kings protecting the country, the chapter on non-attachment, and the chapter on wish fulfillment.
Sutra: The Great Eloquent Heavenly Woman (Sarasvati, goddess of wisdom), the river goddess of the Nairanjana River, the Hariti Mother Goddess (Hariti, demon mother goddess), and the assembly of the Steadfast Earth Goddess.
Praise: This line marks the chapter on the Great Eloquent Heavenly Woman, the chapter on the Auspicious Heavenly Woman and increasing wealth, and the chapter on the Steadfast Earth Goddess. Hariti here is translated as 'blue color'. She is a Raksa (Raksa, a demon) mother. She has five hundred children. She diligently protects the Three Jewels and young children.
Sutra: Brahma (Brahma, lord of the Form Realm), Indra (Indra, lord of the Trayastrimsa Heaven), the Dragon Kings (Nāga, kings of the water), the Kinnaras (Kinnara, celestial musicians), and the Garuda Kings (Garuda, a divine bird), the Asura (Asura, a warlike deity) hosts, such deities and others, all lead their retinues to protect this person, never leaving day or night.
Praise: It marks the chapter on the Yaksha General Samjnaya, the chapter on the Correct Treatise on Royal Law, the chapter on King Good Birth, and the chapter on the protection of all devas and yakshas. It also explains that 'correctly knowing' is what is marked in the chapter on the Hariti Mother Goddess. If the chapter on the Correct Treatise on Royal Law and the chapter on King Good Birth are all marked in the verse 'I shall speak this sutra'. Because it is the same as what the Buddha said, it is marked in the same place.
Sutra: I shall speak this sutra, which is profound and subtle, the realm of practice of all Buddhas, the secret teachings of all Buddhas, difficult to encounter in countless kalpas.
Praise: It marks the content from the chapter on prediction onwards. 'Profound Buddha's practice place' marks the chapter on prediction, the chapter on healing illnesses, the chapter on the Elder's Son Flowing Water, and the chapter on self-sacrifice. Supreme Bodhi can only be understood by the Buddha, so it is called the place of the Buddha's practice. The chapters on healing illnesses, etc., are the Buddha's causal practices. The two sentences 'secret teachings of all Buddhas' mark the following chapters. What is protected by all Buddhas can only be transmitted when the roots of the Mahayana are ripe, this is called secret.
。深妙難解名密。由此千萬劫難得聽聞。故今得聞讀嘆並付囑。
經。若有聞是經能為他演說若心生隨喜或設於供養。
贊曰。下六行第四段標流通分諸品之中勸贊持讀。于中分三。初一行標勸持讀。次三行明得益。后二行教持軌。此即初也。辨中邊論有十法行頌。謂供養．書寫．施他．聽．披讀．受持．並開演．諷誦．及思．修。一謂供養。二書寫。三施他。四聽聞。五披讀。六受持。七開演。八諷誦。九思惟。十修習。初八聞慧。思惟思慧。修習修慧。此中聞是經是聽聞。演說即開演。供養即初行。略舉三行。聽聞供養自利。演說利他。故且舉三。實有十種。隨喜者於十法行各有四種。一自作十法行。二教他。三慶慰。四隨喜。此且舉易影彰于余。
經。如是諸人等當於無量劫常為諸天人龍神所恭敬。
贊曰。第二明得益有三。初得衛護此初也。
經。此福聚無量數過於恒沙讀誦是經者當獲斯功德。
贊曰。第二成勝因。
經。亦為十方尊深行諸菩薩擁護持經者令離諸苦難。
贊曰。三聖所護。
經。供養是經者如前澡浴身飲食及香華恒起慈悲意若欲聽是經令心凈無垢常生歡喜念能長諸功德。
贊曰。教持經軌分二。初一行令利他。后一自利。
【現代漢語翻譯】 深奧微妙難以理解，所以名為『密』（Mi）。因此，歷經千萬劫都難以聽聞。所以現在能夠聽聞、讀誦、讚歎並且付囑。
經：如果有人聽聞此經，能為他人演說，或者心中生起隨喜之心，或者設定供養。
贊曰：下面六行是第四段，標明流通分中各個品，勸贊受持讀誦。其中分為三部分。第一行標明勸持讀誦。其次三行說明所得利益。最後兩行教導受持的規範。這裡是第一部分。辨中邊論中有十法行頌，即供養、書寫、施他、聽聞、披讀、受持、開演、諷誦、以及思惟、修習。一為供養。二為書寫。三為施他。四為聽聞。五為披讀。六為受持。七為開演。八為諷誦。九為思惟。十為修習。最初八種屬於聞慧。思惟屬於思慧。修習屬於修慧。這裡『聞是經』就是聽聞。『演說』就是開演。『供養』就是最初的供養。這裡簡略地舉出三種。聽聞供養是自利。演說是利他。所以姑且舉出三種。實際上有十種。『隨喜』對於十法行各有四種。一是自己做十法行。二是教導他人。三是慶慰。四是隨喜。這裡姑且舉出容易顯現的，來彰顯其餘的。
經：像這樣的人，應當在無量劫中，常常被諸天、人、龍神所恭敬。
贊曰：第二部分說明所得利益有三種。首先是得到衛護，這是第一種。
經：此福德聚集無量無數，超過恒河沙數，讀誦此經的人，應當獲得這樣的功德。
贊曰：第二是成就殊勝的因。
經：也為十方諸佛所尊敬，深深修行的諸菩薩擁護受持此經的人，使他們遠離各種苦難。
贊曰：第三是聖賢所護。
經：供養此經的人，如先前一樣沐浴身體，飲食以及香花，恒常生起慈悲之心，如果想要聽此經，令心清凈沒有垢染，常常生起歡喜之念，能夠增長各種功德。
贊曰：教導受持經的規範分為兩部分。第一行是令人利他。后一行是自利。
【English Translation】 Profound, subtle, and difficult to understand, hence the name 'Secret' (Mi). Therefore, it is difficult to hear even after countless kalpas. So now we can hear, read, praise, and entrust it.
Sutra: If someone hears this sutra, can expound it to others, or generate joy in their hearts, or set up offerings.
Commentary: The following six lines are the fourth section, marking the distribution section of the various chapters, encouraging praise, upholding, and reading. It is divided into three parts. The first line marks the encouragement to uphold and read. The next three lines explain the benefits gained. The last two lines teach the norms of upholding. This is the first part. The Discrimination of the Middle and the Extremes Treatise has a verse on the ten practices, namely offering, writing, giving to others, listening, reading, receiving and upholding, expounding, reciting, and contemplating, cultivating. One is offering. Two is writing. Three is giving to others. Four is listening. Five is reading. Six is receiving and upholding. Seven is expounding. Eight is reciting. Nine is contemplating. Ten is cultivating. The first eight belong to learning wisdom. Contemplation belongs to thinking wisdom. Cultivation belongs to cultivating wisdom. Here, 'hearing this sutra' is listening. 'Expounding' is expounding. 'Offering' is the initial offering. Here, three are briefly mentioned. Listening to offerings is for self-benefit. Expounding is for the benefit of others. So let's just mention three. In fact, there are ten kinds. 'Joy' has four kinds for each of the ten practices. One is to do the ten practices oneself. Two is to teach others. Three is to congratulate. Four is to rejoice. Here, let's just mention the easy to manifest, to highlight the rest.
Sutra: Such people should be respected by gods, humans, dragons, and spirits for countless kalpas.
Commentary: The second part explains that there are three kinds of benefits gained. The first is to be protected, this is the first kind.
Sutra: This accumulation of merit is immeasurable and countless, exceeding the sands of the Ganges River. Those who read and recite this sutra should obtain such merit.
Commentary: The second is to achieve a superior cause.
Sutra: Also respected by the Buddhas of the ten directions, the deeply practicing Bodhisattvas protect those who uphold this sutra, so that they are far from all suffering.
Commentary: The third is protected by the sages.
Sutra: Those who make offerings to this sutra, as before, bathe their bodies, offer food, incense, and flowers, constantly generate compassion, if you want to listen to this sutra, purify your heart without defilement, often generate joy, and can increase all merits.
Commentary: Teaching the norms of upholding the sutra is divided into two parts. The first line is to benefit others. The last line is for self-benefit.
經。若以尊重心聽聞是經者若生於人趣遠離諸苦難彼人善根熟諸佛之所贊方得聞是經及以懺悔法。
贊曰。總結勸有二。初一行結得勝果勸。后一行結成勝因勸。得果有二。初生人趣有漏果。遠離諸苦難非但離諸難亦得涅槃果。或創標宗未說深果。但云人趣得離八難。若說勝果恐初機人未能信故。
金光明最勝王經疏卷第一 大正藏第 39 冊 No. 1788 金光明最勝王經疏
金光明最勝王經疏卷第二(本)
翻經沙門慧沼撰
如來壽量品第二
如來壽量品略以三門分別。一來意。二釋名。三解難。言來意者略且有五。一令生正解。二令得菩提。三令得涅槃。四令起妙行。五為機感。言生正解者。從此品已下至依空滿愿品來九品明經正宗。初二品明果。次五品明行。后二品明境。又解。初二品總別明果令其欣樂。次夢懺悔品已下欲令修行。修行之本無過斷惡修善。懺悔滅障二品斷惡。已下修善。修善之中初凈修諸地。次蓮華喻贊除疑說因。金勝陀羅尼令見諸佛使行不退。重顯空性慾令行契于真。依空滿愿證理行圓。今此一品即是總明菩提涅槃並別明涅槃。眾若不聞如來為說菩提涅槃則不能正解。既不正知何能求習菩提涅槃無上勝果。故此先果令生解悟。故下
【現代漢語翻譯】 現代漢語譯本： 經文：如果以尊重的心聽聞這部經典，那麼此人如果生於人道，就能遠離各種苦難。此人的善根成熟，受到諸佛的讚歎，才能聽聞這部經典以及懺悔之法。
贊文：總結勸勉分為兩部分。第一行總結得到殊勝果報的勸勉，第二行總結成就殊勝因緣的勸勉。得到果報有兩方面：首先是生於人道，這是有漏的果報；其次是遠離各種苦難，不僅遠離各種苦難，也能得到涅槃的果報。或者最初標明宗旨，沒有說深刻的果報，只是說在人道中能夠遠離八難（註：指八種障礙修行的苦難）。如果說殊勝的果報，恐怕初學者不能相信。
《金光明最勝王經疏》卷第一 大正藏第39冊 No. 1788 《金光明最勝王經疏》
《金光明最勝王經疏》卷第二（本）
翻經沙門慧沼（註：唐代僧人）撰
如來壽量品第二
如來壽量品大致可以從三個方面來分別：一來意，二釋名，三解難。說到來意，大致有五個方面：一是爲了使眾生產生正確的理解；二是爲了使眾生得到菩提（註：覺悟）；三是爲了使眾生得到涅槃（註：寂滅）；四是爲了使眾生髮起微妙的修行；五是爲了適應眾生的根機感應。說到產生正確的理解，從這一品開始，到《依空滿愿品》為止，共九品經文闡明了經的正宗。最初兩品闡明果報，接著五品闡明修行，最後兩品闡明境界。又解釋說，最初兩品總的、分別地闡明果報，使眾生心生欣樂。接著從《夢懺悔品》開始，是爲了使眾生修行。修行的根本沒有超過斷惡修善。懺悔滅障這兩品是斷惡，後面的經文是修善。修善之中，首先是清凈地修習諸地（註：菩薩修行的階位），其次用蓮花的比喻讚歎，消除疑惑，說明因緣。金勝陀羅尼（註：一種咒語）使眾生見到諸佛，使修行不退轉。再次顯明空性之理，使修行與真理相契合。《依空滿愿品》是證得真理，修行圓滿。現在這一品就是總的闡明菩提涅槃，並且分別闡明涅槃。如果大眾不聽聞如來說法，闡明菩提涅槃，就不能產生正確的理解。既然不能正確地瞭解，又怎麼能夠求習菩提涅槃的無上殊勝果報呢？所以先說果報，使眾生產生理解和覺悟。因此下文……
【English Translation】 English version: Sutra: If one listens to this sutra with a respectful heart, and if that person is born in the realm of humans, they will be able to stay away from all suffering. This person's roots of goodness will mature, and they will be praised by all the Buddhas, and only then will they be able to hear this sutra and the method of repentance.
Commentary: The concluding exhortation is divided into two parts. The first line concludes with an exhortation to obtain the supreme fruit, and the second line concludes with an exhortation to accomplish the supreme cause. There are two aspects to obtaining the fruit: first, being born in the human realm, which is a conditioned fruit; second, staying away from all suffering, not only staying away from all suffering, but also obtaining the fruit of Nirvana (note: liberation). Or, initially stating the purpose without mentioning the profound fruit, but only saying that in the human realm one can stay away from the eight difficulties (note: eight kinds of suffering that hinder practice). If the supreme fruit were mentioned, it is feared that beginners would not be able to believe it.
Golden Light Sutra Commentary, Volume 1 Taisho Tripitaka Volume 39, No. 1788, Golden Light Sutra Commentary
Golden Light Sutra Commentary, Volume 2 (Original)
Compiled by the Sramana (note: monk) Huizhao (note: a monk of the Tang Dynasty) who translated the scriptures
Chapter 2: The Lifespan of the Tathagata
The chapter on the Lifespan of the Tathagata can be roughly divided into three aspects: first, the intention; second, the explanation of the name; and third, the resolution of difficulties. Speaking of the intention, there are roughly five aspects: first, to enable sentient beings to generate correct understanding; second, to enable sentient beings to attain Bodhi (note: enlightenment); third, to enable sentient beings to attain Nirvana (note: liberation); fourth, to enable sentient beings to arouse subtle practice; and fifth, to adapt to the faculties and responses of sentient beings. Speaking of generating correct understanding, from this chapter onwards, up to the 'Relying on Emptiness to Fulfill Wishes' chapter, a total of nine chapters explain the main doctrine of the sutra. The first two chapters explain the fruit, the next five chapters explain the practice, and the last two chapters explain the realm. It is also explained that the first two chapters generally and specifically explain the fruit, causing sentient beings to feel joy. Then, starting from the 'Dream Repentance' chapter, it is to enable sentient beings to practice. The root of practice is nothing more than cutting off evil and cultivating good. The two chapters on repentance and eliminating obstacles are about cutting off evil, and the following scriptures are about cultivating good. Among the cultivation of good, the first is the pure cultivation of the various grounds (note: stages of Bodhisattva practice), and the second is the praise using the lotus flower metaphor, eliminating doubts, and explaining the causes and conditions. The Golden Light Dharani (note: a type of mantra) enables sentient beings to see the Buddhas, preventing regression in practice. Again, revealing the principle of emptiness enables practice to be in accordance with the truth. The 'Relying on Emptiness to Fulfill Wishes' chapter is about realizing the truth and perfecting practice. This chapter now generally explains both Bodhi and Nirvana, and specifically explains Nirvana. If the assembly does not hear the Tathagata expounding the Dharma, explaining Bodhi and Nirvana, they will not be able to generate correct understanding. Since they cannot correctly understand, how can they seek to practice the unsurpassed and supreme fruit of Bodhi and Nirvana? Therefore, the fruit is mentioned first, enabling sentient beings to generate understanding and enlightenment. Therefore, the following...
文云。為欲利益此諸異生及眾外道。如是等類令生正解。二令得菩提者。諸佛出世本欲令生獲菩提果。果不虛得必藉行因。因托境生行方得立。若不先明其果不能令起忻心。忻心既生即愿修行。既令修行次明其境。前既陳其由致眾各希渴聞經。世尊正為陳宗先說如來壽量。欲令聞者證得菩提。故次下云。為欲利益此諸異生及眾外道如是等類。令生正解速得成就無上菩提。故序品後有此品生。三為得涅槃者。下云。然彼如來欲令眾生見涅槃已生難遭想等。又攝大乘論云。佛為見如來常不樂涅槃者故。現涅槃令樂圓寂。故序品后明如來壽量。四令起妙行者下文云。于佛世尊所說經教。速當受持讀誦通利。為人解說不生謗毀。是故如來現斯短壽即令起行。故此品生。五為機感者。三萬二千天子聞說壽量皆發菩提心。為機感應聞聞即獲益。余益準知。言釋名者。三身諸佛俱號如來。壽即是命。量謂限量。或謂量度。即量度貶量佛壽之限齊。即如來之壽量。或如來壽之量。皆依主釋。即任法性而凝然。隨愿緣而相續。應物機而無斷。壽德難測。即依法性持功德相。決定凝湛是法身命根。如佛及土性相有異此亦應爾。或即功德相自凝然能持自體名為壽量。依鏡智種由大愿種力令四智品決定相續盡眾生界。是報身壽。由大悲種力隨生
【現代漢語翻譯】 現代漢語譯本：經文中說，（世尊宣講此經）是爲了利益這些凡夫俗子以及各種外道（不信奉佛教的修行者），使他們能夠產生正確的理解。第二，爲了使眾生證得菩提（覺悟）。諸佛出世的根本目的是爲了讓眾生獲得菩提之果。而果實不是憑空得來的，必須依靠修行之因。修行之因依託于所面對的境界而產生，修行才能得以確立。如果不能首先明白菩提之果，就不能使眾生生起欣慕之心。欣慕之心產生后，就會願意修行。在使眾生願意修行之後，再闡明所面對的境界。前面已經陳述了（宣講此經的）緣由，大眾都渴望聽聞經文。世尊正是爲了闡述宗旨，首先宣說如來的壽命長短，想要讓聽聞者證得菩提。所以接下來經文說：『爲了利益這些凡夫俗子以及各種外道等等，使他們能夠產生正確的理解，迅速成就無上菩提。』所以《序品》之後有此品產生。第三，爲了使眾生獲得涅槃（寂滅）。經文下面說：『然而那些如來想要讓眾生見到涅槃之後，產生難以遭遇的想法等等。』又《攝大乘論》中說：『佛爲了讓那些認為如來不喜好涅槃的眾生，示現涅槃，使他們樂於圓滿寂靜。』所以《序品》之後闡明如來的壽命長短。第四，爲了使眾生髮起妙行。經文下面說：『對於佛世尊所說的經教，應當迅速地受持、讀誦、通達、利益他人，不產生誹謗和毀壞。』因此，如來示現這短暫的壽命，就能使眾生髮起修行。所以此品產生。第五，爲了適應眾生的根機感應。三萬二千天子聽聞宣說壽命長短，都發起了菩提心。這是根機感應，聽聞之後立即獲得利益。其餘的利益可以類推得知。關於解釋名稱，法身、報身、應身諸佛都稱為如來。壽就是壽命。量是**，或者說是量度。就是量度、衡量佛壽的期限。即如來的壽命長短。或者如來壽命的量。都是依主釋（一種梵文語法）。即任憑法性而凝然不動，隨順願力因緣而相續不斷，應和眾生的根機而沒有間斷。壽命的功德難以測度。即依法性持守功德之相，決定凝定是法身的命根。如同佛和佛土的體性和相狀有所不同，這裡也應當如此。或者就是功德之相自然凝定，能夠持守自體，名為壽量。依靠大圓鏡智的種子，由大愿的種子力量，使四智的品性決定相續，直到眾生界窮盡。這是報身佛的壽命。由大悲的種子力量，隨順眾生而生。
【English Translation】 English version: The text states that (the World-Honored One proclaims this sutra) to benefit these ordinary beings and various heretics (non-Buddhist practitioners), enabling them to generate correct understanding. Second, to enable beings to attain Bodhi (enlightenment). The fundamental purpose of the Buddhas' appearance in the world is to enable beings to obtain the fruit of Bodhi. This fruit is not obtained without cause; it must rely on the cause of practice. The cause of practice arises from the environment one faces, and only then can practice be established. If one does not first understand the fruit of Bodhi, one cannot inspire a desire for it in beings. Once this desire arises, they will be willing to practice. After making beings willing to practice, the environment they face is then clarified. The reasons (for proclaiming this sutra) have already been stated, and the assembly is eager to hear the sutra. The World-Honored One, precisely to expound the purpose, first speaks of the length of the Tathagata's lifespan, desiring to enable the listeners to attain Bodhi. Therefore, the sutra continues: 'To benefit these ordinary beings and various heretics, etc., enabling them to generate correct understanding and quickly achieve unsurpassed Bodhi.' Thus, this chapter arises after the 'Introduction Chapter'. Third, to enable beings to attain Nirvana (extinction). The text below states: 'However, those Tathagatas desire to enable beings to see Nirvana and then generate thoughts of encountering something rare, etc.' Furthermore, the Mahāyānasaṃgraha states: 'The Buddha, to show Nirvana to those who think the Tathagata does not delight in Nirvana, manifests Nirvana to make them delight in perfect tranquility.' Therefore, after the 'Introduction Chapter', the length of the Tathagata's lifespan is clarified. Fourth, to enable beings to initiate wonderful practices. The text below states: 'Regarding the teachings spoken by the World-Honored One Buddha, one should quickly receive, uphold, recite, master, and explain them to others, without generating slander or destruction.' Therefore, the Tathagata manifests this short lifespan to enable beings to initiate practice. Thus, this chapter arises. Fifth, to respond to the capacities of beings. Thirty-two thousand devaputras (heavenly beings) heard the length of lifespan being proclaimed and all generated the Bodhi-mind. This is a response to their capacities; they immediately obtained benefit upon hearing. The remaining benefits can be inferred. Regarding the explanation of the name, the Dharmakaya (body of essence), Sambhogakaya (body of enjoyment), and Nirmanakaya (body of transformation) Buddhas are all called Tathagata. Āyu (壽) means lifespan. Pramāṇa (量) means **. Or it means measurement. It is measuring and assessing the limit of the Buddha's lifespan. That is, the length of the Tathagata's lifespan. Or the measure of the Tathagata's lifespan. Both are possessive compounds (a type of Sanskrit grammar). That is, relying on the Dharma-nature to be still and unmoving, following the conditions of vows to continue without interruption, and responding to the capacities of beings without ceasing. The merit of lifespan is difficult to measure. That is, relying on the Dharma-nature to uphold the aspect of merit, decisively settling and still is the life-root of the Dharmakaya. Just as the essence and characteristics of the Buddha and the Buddha-land are different, so too should it be here. Or it is that the aspect of merit naturally settles and is able to uphold itself, and is called lifespan. Relying on the seed of the Great Perfect Mirror Wisdom, by the power of the seed of great vows, the qualities of the four wisdoms decisively continue until the end of the realm of beings. This is the lifespan of the Sambhogakaya Buddha. By the power of the seed of great compassion, it arises in accordance with beings.
感緣。現色蘊身決定分限。是他受變化二身壽。體許假立故思亦愿收。不違唯識。由業所引。三解妨難者。問。佛有三身今明何身壽命。答。具明三身。故陳如領解云。法身性常住。修行無差別諸佛體皆同。所說法亦爾法身也。諸佛無作者亦複本無生解云。諸無作者非業煩惱作。亦複本無生不有煩惱生故。天親般若論明受樂報佛云。遠離於諸漏及有為法故。遠離諸漏即此本無生。及有為法故即此無作者。或可。非有漏業作非煩惱生。又云諸佛金剛體權現於化身即化身也。故通三佛。問。應化行法由二因感。見可生疑。自性非因生。自受用身非余見境。不于彼疑何須說壽。答。自性雖非因生然由因證。自受雖非余見說二欲令欣求。妙幢假化生疑。佛因具說三壽。問。何故釋迦現居此界不自說壽令他說耶。答。生宜聞故。彰四德故。除疑勝故。若唯自說他非決故。問。四佛說壽妙幢解生。何假釋迦重複陳說。答。菩提涅槃無上妙果。若不三說余不能解。故四佛創談釋迦重說。陳如覆問喜見更彰。四佛即顯四德。三說即為三身。由此多因不唯一說。問。準文驗理但說菩提。如何今言亦明圓寂。答。準此經文下。聞壽量時眾得益。又妙幢云。親于佛前及四如來並二大士諸天子所。聞說釋迦牟尼如來壽量事已復從坐起白言。世尊
【現代漢語翻譯】 現代漢語譯本 感緣（因緣和合）。現色蘊身（顯現的色蘊之身）決定分限（有壽命的限制）。是他受變化二身壽（這是他受用身和變化身的壽命）。體許假立故思亦愿收（因為它們的本體是假立的，所以思和愿也包含在內）。不違唯識（這不違背唯識宗的觀點）。由業所引（由業力所牽引）。 三解妨難者（第三種解釋是爲了消除疑問）：問：佛有三身（法身、報身、應身），現在說明的是哪一身的壽命？答：具明三身（全面說明三身）。故陳如（Ajnatakaundinya，憍陳如）領解云：『法身性常住（法身的體性是恒常不變的），修行無差別諸佛體皆同（修行沒有差別，諸佛的本體都相同），所說法亦爾法身也（所說的法也是如此，這是法身）。諸佛無作者亦複本無生（諸佛沒有造作者，本來也沒有生），解云（解釋說）：諸無作者非業煩惱作（沒有造作者，不是由業和煩惱所造），亦複本無生不有煩惱生故（本來就沒有生，因為沒有煩惱產生）。』天親（Vasubandhu，世親）般若論明受樂報佛云（在《般若論》中說明了受用快樂果報的佛）：『遠離於諸漏及有為法故（因為遠離了各種煩惱和有為法）。』遠離諸漏即此本無生（遠離各種煩惱就是本來沒有生），及有為法故即此無作者（以及有為法，就是沒有造作者）。或可（或者可以這樣理解）：非有漏業作非煩惱生（不是由有漏的業所造，也不是由煩惱所生）。又云諸佛金剛體權現於化身即化身也（又說諸佛的金剛之體權宜顯現為化身，這就是化身）。故通三佛（所以貫通了三身佛）。 問：應化行法由二因感（應化身行法由兩種原因所感），見可生疑（見到可能會產生懷疑）。自性非因生（法身不是由因所生）。自受用身非余見境（自受用身不是其他人所能見到的境界），不于彼疑何須說壽（不對這些產生懷疑，何須說壽命）？答：自性雖非因生然由因證（法身雖然不是由因所生，但是可以通過因來證得）。自受雖非余見說二欲令欣求（自受用身雖然不是其他人所能見到的，但說這兩種身是爲了讓眾生欣求）。妙幢（Bhadradhvaja，妙幢菩薩）假化生疑（對化身產生懷疑）。佛因具說三壽（佛因此詳細地說了三種身的壽命）。 問：何故釋迦（Sakyamuni，釋迦牟尼）現居此界不自說壽令他說耶（為什麼釋迦牟尼現在居住在這個世界，不自己說壽命，而讓其他人說呢）？答：生宜聞故（因為眾生適宜聽聞）。彰四德故（彰顯法身的常、樂、我、凈四德）。除疑勝故（消除懷疑的效果更好）。若唯自說他非決故（如果只是自己說，其他人不能確定）。 問：四佛說壽妙幢解生（四佛說了壽命，妙幢菩薩的理解就產生了），何假釋迦重複陳說（為什麼還要釋迦牟尼重複陳說）？答：菩提（Bodhi，菩提）、涅槃（Nirvana，涅槃）無上妙果（是無上美妙的果實）。若不三說余不能解（如果不說三次，其他人不能理解）。故四佛創談釋迦重說（所以四佛首先談論，釋迦牟尼重複說）。陳如覆問喜見更彰（憍陳如重複提問，喜見菩薩更加彰顯）。四佛即顯四德（四佛就顯現了法身的四德）。三說即為三身（三次述說就是爲了說明三身）。由此多因不唯一說（由此可見，有很多原因，不能只說一個原因）。 問：準文驗理但說菩提（按照經文和道理，只說了菩提），如何今言亦明圓寂（為什麼現在說也說明了圓寂）？答：準此經文下（根據這部經文的下文）。聞壽量時眾得益（聽聞壽命長短時，大眾得到了利益）。又妙幢云（而且妙幢菩薩說）：『親于佛前及四如來並二大士諸天子所（親自在佛前以及四位如來和兩位大士、各位天子那裡）。聞說釋迦牟尼如來壽量事已復從坐起白言（聽聞了釋迦牟尼如來說壽命的事情后，又從座位上站起來稟告說）：世尊（Bhagavan，世尊）』
【English Translation】 English version Conditioned Arising (due to causes and conditions). The manifested Rupakaya (form body) has a definite lifespan. These are the lifespans of the Sambhogakaya (enjoyment body) and Nirmanakaya (transformation body). Because their substance is provisionally established, thought and aspiration are also included. This does not contradict the Vijnanavada (Consciousness-only) school. It is led by karma. The third explanation is to resolve doubts: Question: The Buddha has three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), which body's lifespan is being explained now? Answer: All three bodies are fully explained. Therefore, Ajnatakaundinya (Kaundinya, one of the first five disciples of the Buddha) understood and said: 'The Dharmakaya's nature is constant and unchanging, there is no difference in practice, all Buddhas have the same essence, and the Dharma spoken is also the same, this is the Dharmakaya. All Buddhas are without a creator and are originally unborn,' explaining, 'Those without a creator are not made by karma and afflictions, and are originally unborn because there are no afflictions arising.' Vasubandhu (a famous Buddhist scholar) in his Prajna Sastra explains the Buddha who enjoys the reward of bliss: 'Because he is far from all outflows and conditioned dharmas.' Being far from all outflows means originally unborn, and being far from conditioned dharmas means without a creator. Or it can be understood as: not made by defiled karma, not born from afflictions. It is also said that the Buddhas' diamond body expediently manifests as the transformation body, which is the Nirmanakaya. Therefore, it connects all three Buddhas. Question: The actions of the response and transformation bodies are felt due to two causes, seeing this may cause doubt. The self-nature (Dharmakaya) is not born from causes. The self-enjoyment body is not an object seen by others, if there is no doubt about these, why is it necessary to speak of lifespan? Answer: Although the self-nature is not born from causes, it is proven by causes. Although the self-enjoyment body is not seen by others, speaking of these two bodies is to inspire aspiration in sentient beings. Bhadradhvaja (a Bodhisattva) doubts the transformation body. Therefore, the Buddha explains the three lifespans in detail. Question: Why does Sakyamuni (the historical Buddha) now residing in this world not speak of his own lifespan but have others speak of it? Answer: Because it is appropriate for sentient beings to hear it. To manifest the four virtues (eternity, bliss, self, purity) of the Dharmakaya. To eliminate doubt more effectively. If only he speaks of it himself, others cannot be certain. Question: The four Buddhas spoke of lifespan and Bhadradhvaja's understanding arose, why is it necessary for Sakyamuni to repeat the explanation? Answer: Bodhi (enlightenment) and Nirvana (liberation) are supreme and wonderful fruits. If it is not explained three times, others cannot understand. Therefore, the four Buddhas initially discussed it and Sakyamuni repeated it. Kaundinya repeatedly asked and Joyous Vision Bodhisattva further clarified it. The four Buddhas manifested the four virtues. The three explanations are to explain the three bodies. Therefore, there are many reasons, not just one. Question: According to the text and reasoning, only Bodhi is mentioned, why is it now said that it also explains Parinirvana (complete Nirvana)? Answer: According to the following part of this sutra. When hearing about the length of lifespan, the assembly benefited. Also, Bhadradhvaja said: 'Having personally heard the matter of Sakyamuni Buddha's lifespan spoken before the Buddha, the four Tathagatas, the two great Bodhisattvas, and the sons of the gods, I rose from my seat and said: 'Bhagavan (World Honored One)'
若實如是不般涅槃無舍利者。云何經中說有涅槃及佛舍利。此既時眾得益。復云說已。即明佛前聞壽已了。今更請問說有涅槃。佛復答云。如是應知有其十法。能解如來應正等覺真實理趣說有究竟大般涅槃。又準天親菩薩法華經論釋。壽量品文初說壽量明菩提無上。說醫師喻明涅槃無上。今此經中初說壽長明菩提也。后說父母多財等喻明涅槃也。問。若爾何故二喻不同。答。彼據除惡故喻醫王。此喻生善故喻父母。又復醫王父母二雖不同。不滅示現令生慕仰義意相似。問。四佛如來妙幢室說。爾時慶喜在鷲峰山。如何結集云我聞等。答。準下文云。妙幢菩薩與無量大眾詣鷲峰山頂禮佛足。以如上事具白世尊。是故得云我聞如是。問。文中既有總別不同。涅槃何故不如三身別品。答。以文少故。事相同故合為一品。
經。爾時王舍「大城有一菩薩摩訶薩」名曰妙幢。
贊曰。就此品中大文分二。初總說菩提涅槃。二爾時妙幢菩薩親于佛前已下別明涅槃。初文有五。一妙幢疑佛壽促。二他佛說命無窮。三釋迦自陳常安。四喜見重成不滅。五時眾領解獲益結成。初文有三。一舉念請人。二明所疑境。三述疑所因。初文又三。一明住處。二列其名。三略嘆德。此初二文。勝智迥秀獨超群表。假喻立稱名曰妙幢。梵
【現代漢語翻譯】 現代漢語譯本：如果實際情況確實如此，佛陀不般涅槃，也沒有留下舍利，那麼經典中為何又說有涅槃和佛舍利呢？既然當時在場的聽眾已經獲得了利益，為何又說已經結束了呢？這明明表明佛陀之前已經說過壽命的事情了，現在又再次請問關於涅槃的事情。佛陀再次回答說：『應當知道有十種方法，能夠理解如來應正等覺（Tathagata Arhat Samyaksambuddha，佛的稱號，意為如實而來、應受供養、真正覺悟者）真實理趣，從而說有究竟大般涅槃（Parinirvana，完全的涅槃，指脫離輪迴的最終解脫）。』此外，根據天親（Vasubandhu，公元4-5世紀的印度佛教哲學家）菩薩的《法華經論》解釋，〈壽量品〉的經文一開始說壽命長短是爲了說明菩提（Bodhi，覺悟）的無上性，用醫生的比喻來說明涅槃的無上性。現在這部經中，一開始說壽命長是爲了說明菩提，後來用父母多財等的比喻來說明涅槃。問：如果這樣，為什麼這兩個比喻不同呢？答：前者是根據去除惡業的緣故，比喻為醫王；後者是比喻產生善業的緣故，比喻為父母。而且，醫王和父母雖然不同，但不滅示現，使眾生生起慕仰之心，其意義是相似的。問：在四佛如來妙幢室所說的內容中，當時慶喜（Ananda，阿難，佛陀的十大弟子之一，以記憶力強著稱）在鷲峰山（Vulture Peak，靈鷲山，佛陀說法的重要地點），為何結集時說『我聞』等語呢？答：根據下文所說，妙幢菩薩（Wonderful Banner Bodhisattva）與無量大眾前往鷲峰山頂禮佛足，將以上的事情全部稟告世尊（Bhagavan，佛陀的尊稱）。因此可以說『我聞如是』。問：文中既有總說和別說的不同，為何涅槃不像三身（Trikaya，法身、報身、應身）那樣單獨成品呢？答：因為文字較少，而且事情相同，所以合併爲一品。 經：當時王舍城（Rajagrha，古印度摩揭陀國的首都）有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）名叫妙幢（Wonderful Banner）。 贊曰：就這一品中，大體分為兩部分。首先總說菩提和涅槃，其次從『爾時妙幢菩薩親于佛前』以下，分別說明涅槃。初文有五部分：一是妙幢懷疑佛陀壽命短暫，二是其他佛陀說壽命無窮，三是釋迦（Sakyamuni，釋迦牟尼佛）自述常住安樂，四是喜見（Joyful Vision）重新確立不滅，五是當時聽眾領悟理解並獲得利益，最後進行總結。初文又有三部分：一是舉出唸誦請問的人，二是說明所懷疑的境界，三是陳述懷疑的原因。初文又有三部分：一是說明住處，二是列出其名，三是簡略讚歎其德。這是最初的兩部分內容。勝智迥異，獨超群倫，假借比喻而立名，名叫妙幢。梵文
【English Translation】 English version: If it is truly the case that the Buddha does not enter Parinirvana (Parinirvana, complete Nirvana, referring to the final liberation from reincarnation) and leaves no relics, then why do the scriptures say there is Nirvana and Buddha's relics? Since the audience present at that time has already benefited, why is it said to be over? This clearly indicates that the Buddha had previously spoken about the matter of lifespan, and now they are asking again about Nirvana. The Buddha replies again: 'It should be known that there are ten methods that can understand the true meaning of the Tathagata Arhat Samyaksambuddha (Tathagata Arhat Samyaksambuddha, an epithet of the Buddha, meaning one who has come as is, worthy of offerings, and truly enlightened), and thus say there is ultimate great Parinirvana.' Furthermore, according to Vasubandhu's (Vasubandhu, Indian Buddhist philosopher of the 4th-5th century AD) commentary on the Lotus Sutra, the text of the 'Lifespan Chapter' initially speaks of the length of lifespan to illustrate the unsurpassed nature of Bodhi (Bodhi, enlightenment), and uses the metaphor of a doctor to illustrate the unsurpassed nature of Nirvana. Now, in this sutra, it initially speaks of the length of lifespan to illustrate Bodhi, and later uses the metaphor of parents with much wealth to illustrate Nirvana. Question: If so, why are these two metaphors different? Answer: The former is based on the reason of removing evil karma, hence the metaphor of a king of medicine; the latter is a metaphor for generating good karma, hence the metaphor of parents. Moreover, although the king of medicine and parents are different, they do not extinguish the manifestation, causing sentient beings to develop admiration and longing, and their meaning is similar. Question: In the content spoken in the Wonderful Banner Chamber of the Four Buddhas Tathagatas, Ananda (Ananda, one of the ten great disciples of the Buddha, known for his strong memory) was at Vulture Peak (Vulture Peak, also known as Grdhrakuta, an important place where the Buddha taught) at that time, why does the compilation say 'I heard' etc.? Answer: According to the following text, the Wonderful Banner Bodhisattva (Wonderful Banner Bodhisattva) and countless multitudes went to the top of Vulture Peak to prostrate at the Buddha's feet, and reported all the above matters to the Bhagavan (Bhagavan, an epithet of the Buddha). Therefore, it can be said 'Thus have I heard'. Question: Since there are differences between general and specific statements in the text, why is Nirvana not made into a separate chapter like the Trikaya (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya)? Answer: Because there are fewer words, and the matters are the same, they are combined into one chapter. Sutra: At that time, in the great city of Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha), there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) named Wonderful Banner (Wonderful Banner). Praise: In this chapter, there are two main parts. First, it generally speaks of Bodhi and Nirvana, and second, from 'At that time, the Wonderful Banner Bodhisattva personally before the Buddha' onwards, it specifically explains Nirvana. The initial text has five parts: first, Wonderful Banner doubts the Buddha's short lifespan; second, other Buddhas say the lifespan is infinite; third, Sakyamuni (Sakyamuni, the historical Buddha) himself states that he is always at peace and happiness; fourth, Joyful Vision re-establishes non-extinction; fifth, the audience at that time understands and benefits, and finally concludes. The initial text has three parts: first, it mentions the person who recites and asks; second, it explains the realm of doubt; third, it states the reason for doubt. The initial text has three parts: first, it explains the place of residence; second, it lists the name; third, it briefly praises its virtue. These are the first two parts of the content. Superior wisdom is outstanding, surpassing the crowd, borrowing metaphors to establish a name, called Wonderful Banner. Sanskrit
云鴝嚧只啰。此云妙雞頭云幢彗星名幢舊云信相。相者梵云耶瑟致。今既云鴝嚧只啰。雞頭故名妙幢。信性是凈。妙義相似。幢者高顯。故謬云相。
經。已於過去「無量俱胝那庾多百千佛所承事供養植諸」善根。
贊曰。嘆德。俱胝者準俱舍論十億為一俱胝。準華嚴經心王菩薩問僧祇品。萬萬為億。億億為一𤘽梨𤘽梨者是俱胝。音少訛耳。無量者是數名。以無量數數俱胝那庾多。準十千為一萬。百千當十萬。即無量個俱胝那庾多十萬諸佛。當俱舍論十萬為一億。大智度論以千萬為億。華嚴經以萬萬為億。此數有三。謂小中大。俱舍．智論．華嚴如次依小中大數。今此不定。承事即親近。供養修十供養。善根即福智。殖謂種也。
經。是時妙「幢菩薩獨于靜處作是思惟以何因緣釋迦牟尼如來壽命短促唯」八十年。
贊曰。所疑境。
經。復作「是念如佛所說有二因緣得壽」命長。
贊曰。述疑所因有三。初牒所疑因。二假為徴釋。三成前疑意。此即初。
經。云何「為二一者不害生命二者施他」飲食。
贊曰。假為徴釋。
經。然釋迦牟「尼如來曾於無量百千萬億無數大劫不害生命行十善道常以飲食惠施一切餓餓眾生乃至己身血肉骨髓亦持施與令得飽滿」況
【現代漢語翻譯】 現代漢語譯本：云鴝嚧只啰（Ku-lu-chih-lo），這裡指的是妙雞頭云幢彗星，舊譯為信相。相，梵語為耶瑟致（Yashti）。現在既然稱為鴝嚧只啰（Ku-lu-chih-lo），雞頭，所以名為妙幢。信性是清凈。妙義相似。幢是高顯的意思，所以錯誤地稱為相。
經文：已經在過去『無量俱胝那庾多百千佛所承事供養植諸』善根。
贊曰：讚歎功德。俱胝（Koti）者，按照《俱舍論》的說法，十億為一俱胝（Koti）。按照《華嚴經》心王菩薩問僧祇品，萬萬為億，億億為一𤘽梨（Bili），𤘽梨（Bili）就是俱胝（Koti），只是發音稍有訛誤。無量是數量的名稱。以無量數來數俱胝那庾多（Niyuta）。按照十千為一萬，百千就是十萬。即無量個俱胝那庾多（Niyuta）十萬諸佛。相當於《俱舍論》的十萬為一億。《大智度論》以千萬為億。《華嚴經》以萬萬為億。這個數字有三種，即小、中、大。俱舍論、智度論、華嚴經依次依據小、中、大數。現在這裡不確定。承事即親近。供養即修十供養。善根即福智。殖是種植的意思。
經文：這時妙『幢菩薩獨自在安靜的地方這樣思惟，以什麼因緣釋迦牟尼如來壽命短促，唯』八十年？
贊曰：所疑惑的境界。
經文：又『這樣想，如佛所說，有二種因緣得』壽命長。
贊曰：陳述疑惑的原因有三。首先是照錄所疑惑的原因。其次是假設來解釋。第三是成就前面的疑惑之意。這裡是第一點。
經文：云何『為二？一者不害生命，二者施他』飲食。
贊曰：假設來解釋。
經文：然釋迦牟『尼如來曾在無量百千萬億無數大劫不害生命，行十善道，常以飲食惠施一切飢餓眾生，乃至己身血肉骨髓也拿來佈施，令他們得到飽滿』，何況
【English Translation】 English version: Yun Ku-lu-chih-lo (云鴝嚧只啰) refers to the wonderful Ketu cloud banner comet, formerly translated as 'belief aspect'. 'Aspect', in Sanskrit, is Yashti (耶瑟致). Now that it is called Ku-lu-chih-lo (鴝嚧只啰), Ketu, it is named 'Wonderful Banner'. 'Belief nature' is purity. The wonderful meaning is similar. 'Banner' means high and prominent, so it is mistakenly called 'aspect'.
Sutra: 'Already in the past, at immeasurable Kotis (俱胝) of Nayutas (那庾多) of hundreds of thousands of Buddhas, they served, made offerings, and planted all' roots of goodness.
Commentary: Praising virtues. Koti (俱胝), according to the Abhidharmakośa, ten billion is one Koti (俱胝). According to the Avataṃsaka Sūtra, in the chapter of the Mind King Bodhisattva asking about Asaṃkhya, ten thousand times ten thousand is one hundred million, one hundred million times one hundred million is one Bili (𤘽梨), Bili (𤘽梨) is Koti (俱胝), only the pronunciation is slightly corrupted. 'Immeasurable' is a name of number. Using immeasurable numbers to count Kotis (俱胝) of Nayutas (那庾多). According to ten thousand being one hundred thousand, hundreds of thousands is ten thousand. That is, immeasurable Kotis (俱胝) of Nayutas (那庾多) of ten thousand Buddhas. Equivalent to one hundred thousand being one hundred million in the Abhidharmakośa. The Mahāprajñāpāramitāśāstra takes ten million as one hundred million. The Avataṃsaka Sūtra takes one hundred million times one hundred million as one hundred million. This number has three types, namely small, medium, and large. The Abhidharmakośa, Mahāprajñāpāramitāśāstra, and Avataṃsaka Sūtra respectively rely on small, medium, and large numbers. Now this is uncertain. 'Serving' means being close to. 'Offering' means cultivating the ten offerings. 'Roots of goodness' means blessings and wisdom. 'Planting' means sowing.
Sutra: At that time, the wonderful 'Banner Bodhisattva alone in a quiet place thought thus: By what cause and condition is the lifespan of Śākyamuni Tathāgata short, only' eighty years?
Commentary: The object of doubt.
Sutra: Again 'he thought thus: As the Buddha said, there are two causes and conditions for obtaining' long life.
Commentary: Stating the cause of doubt has three parts. First, quoting the cause of doubt. Second, assuming to explain. Third, completing the meaning of the previous doubt. This is the first point.
Sutra: What 'are the two? First, not harming life; second, giving others' food and drink.
Commentary: Assuming to explain.
Sutra: Yet Śākyamu'ni Tathāgata, in immeasurable hundreds of thousands of millions of countless great kalpas, never harmed life, practiced the ten virtuous paths, and always bestowed food and drink to all hungry beings, even his own flesh, blood, bones, and marrow were also given away, causing them to be full', how much more
余飲食。
贊曰。此成前疑意。準此經文及涅槃第三。長壽因緣萬行皆是。得三身故。但舉施食及不殺生此通。有情壽命因緣故偏舉問。恐生見佛壽八十年便疑。不殺及佈施食非感長壽。欲令依身長道接物便宜故也。
經。時彼菩薩「於世尊所」作是念時。
贊曰。第二他佛說壽無窮有六。一他佛現身。二妙幢喜問。三彼佛為答。四妙幢重問。五佛更為陳。六說已不現。此即第一他佛現身。文分為八。一應時節現。二變土凈方。三寶座莊嚴。四佛身垂降。五放光照境。六光現嘉祥。七光利群生。八略指總結。此即初也。以佛說法無罪故。所以應于菩薩念時現故。
經。以佛威力「其室忽然廣博嚴凈帝青琉璃種種眾寶雜彩間飾如佛凈土有妙香氣過諸天香芬馥」充滿。
贊曰。變土凈方有四。一舉能變人。二明變土量。三所變土相。四明香薰。問。此何佛變。答。一解是釋迦變。如法華經。化佛欲集釋迦變故。一解是四佛變。亦如妙音將至此土預現華座等。二解此正。何以故。下放光現瑞令生愛樂皆四如來。故知凈土亦四佛變。言帝青琉璃者是天帝釋青琉璃寶。寶中勝故故偏舉之。有漏情局無漏心通。故廣博凈。由無分別智故有帝青。雖妙幢舍凈如佛土。具五分香釋文可知。
經。
【現代漢語翻譯】 現代漢語譯本：
余飲食。
贊曰：這是爲了消除之前的疑惑。根據此經文以及《涅槃經》第三卷，長壽的因緣在於萬行皆修，從而獲得三身。但這裡只提到了施食和不殺生，這是普遍適用於一切有情眾生的壽命因緣，所以特別提出來問。這是爲了避免有人因為看到佛的壽命只有八十年，就懷疑不殺生和佈施食物不能感得長壽。希望能夠依靠這個身體來弘揚佛法，利益眾生。
經：當時，那位菩薩『在世尊那裡』生起這樣的念頭時。
贊曰：第二部分是關於其他佛陀宣說壽命無窮，共有六個方面：一是其他佛陀顯現身形，二是妙幢菩薩提問，三是彼佛回答，四是妙幢菩薩再次提問，五是佛陀進一步陳述，六是說完之後不再顯現。這裡是第一方面，即其他佛陀顯現身形。這段經文分為八個部分：一是應時節顯現，二是改變土地使其清凈，三是寶座莊嚴，四是佛身垂降，五是放光照耀，六是光芒顯現吉祥，七是光芒利益眾生，八是簡略地總結。這裡是第一個部分。因為佛陀說法沒有罪過，所以應菩薩的念頭而顯現。
經：以佛的威力，『他的房間忽然變得廣闊、莊嚴、清凈，呈現出帝青琉璃的顏色，各種珍寶雜彩交錯裝飾，如同佛的凈土一般，有美妙的香氣勝過諸天之香，芬芳』充滿。
贊曰：改變土地使其清凈有四個方面：一是說明能改變的人，二是說明改變的土地的範圍，三是說明所改變的土地的景象，四是說明香氣薰染。問：這是哪位佛陀改變的？答：一種解釋是釋迦牟尼佛改變的，如《法華經》所說，爲了聚集化佛，釋迦牟尼佛改變了土地。另一種解釋是四佛共同改變的，也像妙音菩薩將要來到此土時，預先顯現華座等。第二種解釋是正確的。為什麼呢？因為下面放光顯現瑞相，使眾生生起愛樂之心，都是四如來所為。所以知道凈土也是四佛改變的。『帝青琉璃』是天帝釋的青琉璃寶，是寶物中的上品，所以特別提出來。有漏之情有所侷限，無漏之心則能通達。所以土地變得廣闊清凈。由於沒有分別智，所以呈現出帝青色。雖然妙幢菩薩的住所清凈如佛土，但具備五分香，具體內容可以參考經文。
經：
【English Translation】 English version:
Remaining food and drink.
Commentary: This is to resolve the previous doubts. According to this sutra text and the third volume of the Nirvana Sutra, the causes and conditions for longevity lie in cultivating all virtuous practices, thereby attaining the three bodies (trikaya). However, only giving food and abstaining from killing are mentioned here. These are universally applicable to the life causes and conditions of all sentient beings, so they are specifically brought up for questioning. This is to prevent people from doubting that abstaining from killing and giving food cannot bring about longevity simply because they see the Buddha's life span is only eighty years. It is hoped that one can rely on this body to propagate the Dharma and benefit sentient beings.
Sutra: At that time, when that Bodhisattva 'in the presence of the World Honored One' had this thought.
Commentary: The second part is about other Buddhas proclaiming infinite lifespan, which has six aspects: first, other Buddhas manifest their bodies; second, Bodhisattva Wonderful Banner (Myodvaja) asks questions; third, that Buddha answers; fourth, Bodhisattva Wonderful Banner asks again; fifth, the Buddha further elaborates; sixth, after speaking, they no longer appear. This is the first aspect, that is, other Buddhas manifest their bodies. This passage is divided into eight parts: first, appearing at the appropriate time; second, transforming the land to make it pure; third, the jeweled throne is adorned; fourth, the Buddha's body descends; fifth, emitting light to illuminate; sixth, the light manifests auspicious signs; seventh, the light benefits sentient beings; eighth, a brief summary. This is the first part. Because the Buddha's Dharma teaching is without fault, they appear in response to the Bodhisattva's thought.
Sutra: By the power of the Buddha, 'his room suddenly became vast, adorned, and pure, displaying the color of vaidurya lapis lazuli, with various treasures and colorful decorations interspersed, like a Buddha's pure land, with a wonderful fragrance surpassing the fragrance of the heavens, fragrant' filling it.
Commentary: Transforming the land to make it pure has four aspects: first, explaining the person who can transform; second, explaining the extent of the transformed land; third, explaining the appearance of the transformed land; fourth, explaining the fragrance permeating. Question: Which Buddha transformed this? Answer: One explanation is that Shakyamuni Buddha transformed it, as stated in the Lotus Sutra, Shakyamuni Buddha transformed the land in order to gather the manifested Buddhas. Another explanation is that the four Buddhas transformed it together, just as when Bodhisattva Wonderful Sound (Gadgadasvara) was about to come to this land, a lotus seat was manifested in advance. The second explanation is correct. Why? Because the emitting of light and the manifestation of auspicious signs below, which cause sentient beings to generate love and joy, are all done by the Four Tathagatas. Therefore, it is known that the pure land is also transformed by the four Buddhas. 'Vaidurya lapis lazuli' is the blue lapis lazuli treasure of the Heavenly Emperor Shakra (Indra), it is the best among treasures, so it is specifically mentioned. The emotions of those with outflows (samsara) are limited, while the minds of those without outflows can penetrate. Therefore, the land becomes vast and pure. Because there is no discriminating wisdom, it displays the color of vaidurya lapis lazuli. Although Bodhisattva Wonderful Banner's residence is as pure as a Buddha's land, it possesses the fivefold fragrance, the specific content of which can be found in the sutra text.
Sutra:
于其「四面各有上妙師子之座四寶所成以天寶衣而敷其上覆於此座有妙蓮華種種珍寶以為嚴飾量等如來自然」顯現。
贊曰。三變寶座有四。一座體座四者表四生類皆得成佛故以四寶成。如師子王之所處故。言四寶者。一金。二銀。三吠琉璃。四頗胝迦。表四無畏故。以天寶衣等者二明敷設。表其凈命。復於此座等三莊嚴。表出生死得七覺華。珍寶為飾亦七聖財之所嚴故。四坐量寶座稱身故量等如來。不由妙幢之力故云自然顯現。
經。于蓮華上「有四如來東方不動南方寶相西無量壽北天鼓音是四如來各于其座加趺」而坐。
贊曰。四如來垂降華坐喻法身。四佛表四德。何故四方各現一佛表四德耶。答如經中說。四方喻于生住異滅。此有為相。四德翻彼不生住異滅故四方現。問。四威儀中皆得說法。何故要現結加趺坐。答。隨彼機宜所樂現故。準瑜伽論第三十說五因緣故。一由身攝斂速發輕安。二由宴坐能經久住。三由此宴坐是不共法。四由此宴坐形相端嚴。五由此宴坐佛及弟子共所許故。準智度論為降魔故。彼論云。見畫結跏坐魔王自驚怖。何況入道人。端坐不傾動。無著般若論云。唯寂靜坐者能覺說諸法故。此住定儀坐相順故。為示能覺諸法能說諸法。要由得定得定由坐。
經。放大光
【現代漢語翻譯】 現代漢語譯本：在其『四面各有上妙師子之座，由四寶所成，以天寶衣覆蓋其上，又於此座有妙蓮華，以種種珍寶作為莊嚴，大小如同如來』自然顯現。
讚頌說：三重變化的寶座有四部分。一座是本體，座的四部分代表四生（胎生、卵生、濕生、化生）之類都能成佛，所以用四寶構成。如同師子王（獅子王）所處的位置。所說的四寶是：一、金；二、銀；三、吠琉璃（琉璃）；四、頗胝迦（水晶）。代表四無畏（對自身證道的絕對自信）。用天寶衣等，是說明敷設，表示其清凈的生命。又於此座等，是第三重莊嚴，表示脫離生死，得到七覺華（七菩提分）。珍寶作為裝飾，也是七聖財（信、戒、慚、愧、聞、舍、慧）的莊嚴。四，座的大小與寶座相稱，因為與身相稱，所以大小如同如來。不是依靠妙幢的力量，所以說是自然顯現。
經文：在蓮華上『有四如來，東方不動（Akshobhya）如來，南方寶相（Ratnasambhava）如來，西方無量壽（Amitabha）如來，北方天鼓音（Amoghasiddhi）如來，這四如來各自於其座上結跏趺』而坐。
讚頌說：四如來垂降於華座，比喻法身。四佛代表四德。為什麼四方各顯現一佛，代表四德呢？回答說，如經中所說，四方比喻生、住、異、滅，這是有為相。四德翻轉了不生、住、異、滅，所以四方顯現。問：四威儀（行、住、坐、臥）中都可以說法，為什麼一定要顯現結跏趺坐？答：隨順他們的根機和喜好而顯現。依據《瑜伽師地論》第三十卷所說，有五個因緣：一、由於身體攝斂，迅速引發輕安；二、由於宴坐，能夠長久安住；三、由於這種宴坐是不共法；四、由於這種宴坐形相端嚴；五、由於這種宴坐是佛和弟子共同認可的。依據《智度論》，是爲了降伏魔。該論說：『見到畫的結跏趺坐，魔王自己就驚恐，何況是入道之人，端坐不動搖。』無著《般若論》說：『只有寂靜者才能覺悟和宣說諸法。』這是安住于禪定的儀態，坐相順應禪定，爲了顯示能夠覺悟諸法，能夠宣說諸法，一定要通過獲得禪定，獲得禪定要通過坐禪。
經文：放大光
【English Translation】 English version: There naturally appears 'on its four sides, each having a supreme and wonderful lion throne, made of four treasures, covered with celestial treasure garments, and upon this throne are wondrous lotus flowers, adorned with various jewels, their size equal to the Tathagata'.
The verse of praise says: The thrice-transformed precious throne has four aspects. The first is the body of the throne, and the four parts of the throne represent that the four types of beings (born from wombs, eggs, moisture, and transformation) can all attain Buddhahood, therefore it is made of four treasures. It is like the place where the lion king dwells. The four treasures mentioned are: one, gold; two, silver; three, vaiḍūrya (lapis lazuli); four, sphatika (crystal). These represent the four fearlessnesses (absolute confidence in one's own enlightenment). The use of celestial treasure garments, etc., is to explain the arrangement, indicating their pure life. Furthermore, 'upon this throne, etc.' is the third adornment, representing liberation from birth and death, and the attainment of the seven enlightenment factors (sapta bodhyanga). The jewels used as adornments are also the adornments of the seven noble treasures (faith, morality, shame, remorse, learning, generosity, and wisdom). Four, the size of the throne is proportionate to the precious throne, because it is proportionate to the body, therefore its size is equal to the Tathagata. It is not due to the power of the wondrous banner, therefore it is said to appear naturally.
The sutra says: 'Upon the lotus flowers are four Tathagatas, Akshobhya (Immovable) in the east, Ratnasambhava (Born from Jewel) in the south, Amitabha (Infinite Light) in the west, and Amoghasiddhi (Unfailing Success) in the north. These four Tathagatas each sit in the lotus position' on their respective thrones.
The verse of praise says: The four Tathagatas descending upon the lotus thrones are metaphors for the Dharmakaya (Dharma body). The four Buddhas represent the four virtues. Why do the four directions each manifest one Buddha, representing the four virtues? The answer is, as stated in the sutra, the four directions are metaphors for birth, abiding, change, and extinction, which are conditioned phenomena. The four virtues reverse non-birth, non-abiding, non-change, and non-extinction, therefore they manifest in the four directions. Question: One can expound the Dharma in all four postures (walking, standing, sitting, and lying down), why is it necessary to manifest the lotus position? Answer: It manifests according to their capacities and preferences. According to the thirtieth chapter of the Yogacarabhumi-sastra, there are five reasons: one, because the body is gathered, it quickly generates ease and lightness; two, because of seated meditation, one can abide for a long time; three, because this seated meditation is a unique practice; four, because this seated meditation has a dignified appearance; five, because this seated meditation is approved by both the Buddha and his disciples. According to the Mahaprajnaparamita-sastra, it is for subduing demons. That treatise says: 'Seeing a painting of the lotus position, the demon king himself is terrified, how much more so a person who has entered the path, sitting upright and unmoving.' Asanga's Prajnaparamita-sastra says: 'Only those who are tranquil can awaken to and expound all dharmas.' This is the demeanor of abiding in samadhi (meditative absorption), and the seated posture is in accordance with samadhi. In order to show that one can awaken to all dharmas and expound all dharmas, it is necessary to attain samadhi, and attaining samadhi requires seated meditation.
The sutra says: Emitting great light
明「周遍照曜王舍大城及此三千大千世界乃至十方恒河沙等」諸佛國土。
贊曰。五放光照境。準伽耶山頂經論。放光有七義。一令生凈信。知是勝人。二者破闇愚癡屏蕩。具如本法華疏述。光有三節。一王舍。二大千。三十方欲顯三身故現三等。又明得見三身前後。故初見化次見應后睹法。舉恒河沙有其五意。亦如法華疏。大千界境數量不定。檢瑜伽鈔。
經。雨諸天華奏諸天樂。
贊曰。六光現嘉祥。雨華五義如法華疏。奏樂表得聞法嘉樂。
經。爾時於此「瞻部洲中及三千大千世界所有眾生以佛威力受勝妙樂無」有乏少。
贊曰。七光利群生有二。初得樂后離苦。此初也。問。光耀此界此界睹光得益亦至十方。十方何不蒙益。答。準應俱益。但略不論。
經。若身不具「皆蒙具足盲者能視聾者得聞啞者能言愚者得智若心亂者得本心若無衣者得衣服被惡賤者人所敬有垢穢者」身清潔。
贊曰。離苦。雖離苦時翻彼得樂且說離苦。此離九苦。準文可知。準瑜伽論諸佛如來俱生威力能令有情見得是益。若身不具謂闕手足。黃門二形等。此等惡果報因可知。然智度論第八及業報差別等。皆悉廣說。
經。於此「世間所有利益未曾有事悉皆」顯現。
贊曰。略指
【現代漢語翻譯】 現代漢語譯本：
光明「周遍照耀王舍大城（Rājagṛha，古印度城市，佛陀常在此地說法）及此三千大千世界乃至十方恒河沙等」諸佛國土。
贊曰：五、放光照境。依據《伽耶山頂經論》，放光有七種意義：一、令眾生生起清凈的信心，知道這是殊勝之人；二、破除黑暗和愚癡。具體如《本法華疏述》所說。光有三個階段：一、王舍城；二、大千世界；三、十方，想要顯現三身（法身、報身、應身）的緣故，示現三種光等。又說明得見三身的前後順序，所以最初見到化身，其次見到應身，最後見到法身。舉恒河沙數，有五個意思，也如《法華疏》所說。大千世界的境界數量不定，查閱《瑜伽鈔》。
經：雨諸天華，奏諸天樂。
贊曰：六、光現嘉祥。雨華有五種意義，如《法華疏》所說。奏樂，表示得聞佛法，嘉美快樂。
經：爾時於此「瞻部洲（Jambudvīpa，四大部洲之一，我們所居住的世界）中及三千大千世界所有眾生，以佛威力，受勝妙樂，無」有乏少。
贊曰：七、光利群生，有二方面：一是得到快樂，二是脫離痛苦。這是第一方面。問：光明照耀此界，此界見到光明得到利益，也到達十方，十方為什麼沒有蒙受利益？答：應該是一起受益，但省略沒有論述。
經：若身不具「皆蒙具足，盲者能視，聾者得聞，啞者能言，愚者得智，若心亂者得本心，若無衣者得衣服，被惡賤者人所敬，有垢穢者」身清潔。
贊曰：脫離痛苦。雖然脫離痛苦時，反過來也能得到快樂，但這裡只說脫離痛苦。這是脫離九種痛苦，依據經文可知。依據《瑜伽論》，諸佛如來俱生的威力，能令有情見到得到這些利益。若身體不健全，指缺少手足、黃門（宦官）、二形人等。這些惡果報的原因可以知道。然而《智度論》第八及《業報差別》等，都詳細地說明了。
經：於此「世間所有利益，未曾有事，悉皆」顯現。
贊曰：略指。
【English Translation】 English version:
The light 'pervasively illuminates the great city of Rājagṛha (ancient Indian city where the Buddha often taught) and this three-thousand-great-thousand world system, even to the Buddha-lands as numerous as the sands of the Ganges River in the ten directions'.
Commentary: Fifth, the light illuminates the realm. According to the 'Gaya Mountain Summit Sutra and Treatise', the emission of light has seven meanings: first, to cause beings to generate pure faith, knowing that this is a superior person; second, to break through darkness and dispel ignorance. This is fully explained in the 'Commentary on the Fundamental Lotus Sutra'. The light has three stages: first, Rājagṛha; second, the three-thousand-great-thousand world system; third, the ten directions, intending to reveal the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), hence manifesting three kinds of light equally. It also explains the order of seeing the three bodies, so initially the transformation body is seen, then the reward body, and finally the Dharma body. Mentioning the sands of the Ganges River has five meanings, as explained in the 'Lotus Sutra Commentary'. The boundaries of the three-thousand-great-thousand world system are of uncertain quantity, as examined in the 'Yogācāra Compendium'.
Sutra: Raining down heavenly flowers, playing heavenly music.
Commentary: Sixth, the light manifests auspiciousness. The raining of flowers has five meanings, as explained in the 'Lotus Sutra Commentary'. The playing of music represents the joy of hearing the Dharma.
Sutra: At that time, all beings in this 'Jambudvīpa (one of the four great continents, the world we live in) and the three-thousand-great-thousand world system, through the Buddha's power, received supreme bliss, without' any lack.
Commentary: Seventh, the light benefits sentient beings in two ways: first, obtaining happiness; second, being liberated from suffering. This is the first aspect. Question: The light illuminates this realm, and this realm sees the light and receives benefit, also reaching the ten directions. Why do the ten directions not receive benefit? Answer: They should benefit together, but it is omitted and not discussed.
Sutra: Those with incomplete bodies 'all become complete, the blind are able to see, the deaf are able to hear, the mute are able to speak, the foolish gain wisdom, those with disturbed minds regain their original mind, those without clothes obtain clothing, those who are despised are respected by others, those with defilements' become clean.
Commentary: Liberation from suffering. Although liberation from suffering can also lead to obtaining happiness, here it only speaks of liberation from suffering. This is liberation from nine kinds of suffering, as can be understood from the text. According to the 'Yogācāra Treatise', the innate power of all Buddhas and Tathāgatas enables sentient beings to see and obtain these benefits. Those with incomplete bodies refer to those lacking hands and feet, eunuchs, hermaphrodites, etc. The causes of these evil retributions can be known. However, the eighth chapter of the 'Mahāprajñāpāramitāśāstra' and the 'Karma Differentiation Sutra', etc., all explain this in detail.
Sutra: In this 'world, all benefits and unprecedented events are' manifested.
Commentary: Briefly indicated.
總結。
經。爾時「妙幢菩薩見四如來及希有事歡喜踴躍合掌一心瞻仰諸佛殊勝」之相。
贊曰。第二妙幢喜問。于中有二。初睹佛情欣。二請除疑惑。此初也。現凈坐華放光益物並希有事。觀四如來大人之相云殊勝相。
經。亦復「思惟釋迦牟尼如來無量功德唯于壽命生疑惑心云何如來功德無量壽命短促」唯八十年。
贊曰。請除疑惑有二。初心疑後言請。相好等同諸佛。情不生疑。壽命異彌陀等。故言唯于壽命生疑。
經。爾時四佛「告妙幢菩薩言善男子汝今不應思忖如來壽命長短何以故善男子我等不見諸天世間梵魔沙門婆羅門等人及非人有能算知佛之壽量知其」齊限。
贊曰。第三彼佛為答有三。初略舉難思。次集眾為釋。后結成因果勸勿生疑頌后三頌。是此初也。有二。初余不能測。后唯佛能知。初中有三。一止非。二卻結。三為釋。
經。唯除無上正遍知者。
贊曰。唯佛能知。
經。時四「如來欲說釋迦牟尼佛所有壽量以佛威力欲色界天諸龍鬼神健闥婆阿蘇羅揭路茶緊那羅莫呼洛伽及無量百千億那庾多菩薩摩訶薩悉來集會入妙幢菩薩凈」妙室中。
贊曰。集眾為釋。初集眾后為辨。此集眾。前雖列有八部之眾然有來不來。今因佛放光威力
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spirits）、健闥婆（jiàntàpó，gandharvas）、阿修羅（āxiūluó，asuras）、揭路茶（jiēlùchá，garudas）、緊那羅（jǐnnàluó，kinnaras）、莫呼洛伽（mòhūluòjiā，mahoragas）以及無量百千億那庾多菩薩摩訶薩（Nàyǔduō Púsà mó訶sà，nayuta Bodhisattva-Mahasattvas），全部都來進入妙幢菩薩（Miào Zhuàng Púsà）清凈』的妙室中。", "", "贊曰：聚集大眾來解釋。最初，聚集大眾；之後，進行辨析。這是聚集大眾。前面雖然列舉了有八部之眾，然而有來與不來。現在因為佛放出光明威力", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "Verse: At that time, 'Wonderful Banner Bodhisattva (Miào Zhuàng Púsà) saw the Four Tathagatas (Sì Rúlái) and the rare and wonderful events, rejoicing and leaping for joy, with palms together and a focused mind, gazing upon the supreme' appearances of all the Buddhas.", "", "Commentary: Secondly, Wonderful Banner (Miào Zhuàng) joyfully asks, which contains two parts: initially, seeing the Buddha and feeling delighted; secondly, requesting the removal of doubts. This is the initial part. Manifesting pure lotuses, emitting light to benefit beings, and the occurrence of rare events. Observing the appearances of the Four Tathagatas (Sì Rúlái) as great beings, they are called supreme appearances.", "", "Verse: Also, 'contemplating the immeasurable merits of Sakyamuni Tathagata (Shìjiāmóuní Rúlái), only having doubts about his lifespan, wondering why the Tathagata (Rúlái) has immeasurable merits, yet his lifespan is short,' only eighty years.", "", "Commentary: Requesting the removal of doubts has two aspects: initially, having doubts in the mind; afterwards, making a request. The physical characteristics are equal to all the Buddhas (Zhū Fó), so there is no doubt in that regard. The lifespan is different from Amitabha (Mítuó) and other Buddhas, so it is said that doubts only arise regarding the lifespan.", "", "Verse: At that time, the Four Buddhas (Sì Fó) 'told Wonderful Banner Bodhisattva (Miào Zhuàng Púsà), 'Good man, you should not ponder the length of the Tathagata's (Rúlái) lifespan. Why? Good man, we do not see among the gods, in the world, among the Brahma gods, demons, ascetics (shāmén), Brahmins (póluómén), and others, as well as non-humans, anyone who can calculate the Buddha's lifespan, knowing its' limit.", "", "Commentary: Thirdly, those Buddhas (Bǐ Fó), in order to answer this question, have three aspects: initially, briefly mentioning the difficulty of comprehension; secondly, gathering the assembly to explain; finally, concluding with cause and effect, advising not to give rise to doubts. The three verses after the verse are the initial part. There are two aspects: initially, other beings cannot fathom it; afterwards, only the Buddha can know. The initial part has three aspects: one, stopping the incorrect; two, refuting the conclusion; three, providing an explanation.", "", "Verse: Except for the Unsurpassed Perfectly Enlightened One.", "", "Commentary: Only the Buddha can know.", "", "Verse: At that time, the Four Tathagatas (Sì Rúlái) 'wishing to speak of all the lifespan of Sakyamuni Buddha (Shìjiāmóuní Fó), with the Buddha's power, wishing to summon the devas (tiān), nagas (lóng), ghosts and spirits (guǐshén), gandharvas (jiàntàpó), asuras (āxiūluó), garudas (jiēlùchá), kinnaras (jǐnnàluó), mahoragas (mòhūluòjiā), and immeasurable hundreds of thousands of nayuta Bodhisattva-Mahasattvas (Nàyǔduō Púsà mó訶sà), all to come and enter Wonderful Banner Bodhisattva's (Miào Zhuàng Púsà) pure' wonderful chamber.", "", "Commentary: Gathering the assembly to explain. Initially, gathering the assembly; afterwards, proceeding with the analysis. This is the gathering of the assembly. Although the eight divisions of beings were listed earlier, there was a question of whether they would come or not. Now, because the Buddha emits the power of light" ] }
加召始能俱集。問。余經放光。眾睹即集。何故此眾蒙光不來。答熟。有先後雖蒙光明初未能來。因佛更加方始能赴。或佛威力即是光召。
經。爾時四佛「于大眾中欲顯釋迦牟尼如來所有壽量」而說頌曰。
贊曰。為釋有二。初結集敘。后佛為說。此初也。
經。一切「諸海水可知其滴數無有能數知釋迦之壽量析諸妙高山如芥可知數無有能數知釋迦之壽量一切大地土可知其塵數無有能算知釋迦之壽量假使量虛空可得盡邊際無有能數知釋」迦之壽量。
贊曰。為說也。分二。初四行過喻分。第五一行過算分。喻四行中相傳兩釋。一云。四行如次顯凈我樂常四德。如次能除不信．著我．畏苦．舍心四障。一云。約佛四身以顯壽量。謂化．應亦應亦化．非應非化。如次為喻化身此沒彼現故以水喻。化依應現如水出山。故以山為喻。俱句自受用如地為山水二依。第四喻法。以無形相故。
經。若人「住億劫盡力常算數亦復不能知世尊」之壽量。
贊曰。過算分故。
經。不害「眾生命及施於飲食由斯二種因得壽命長遠是故大覺尊壽命難知數如劫無邊際壽量」亦如是。
贊曰。結成因果勸勿生疑。此二頌結成二因感長壽果。
經。妙幢「汝當知不應起疑惑最勝壽無量
【現代漢語翻譯】 現代漢語譯本 加召始能俱集。問：其他經典中佛放光，大眾看到就聚集了，為何這裡的聽眾蒙受佛光卻不來呢？答：根熟有先後，雖然蒙受光明，但最初未能前來，因為佛陀更加方便引導才能赴會。或者佛的威力本身就是一種光明的召喚。
經：爾時四佛『于大眾中欲顯釋迦牟尼如來所有壽量』而說頌曰。（四佛：指多寶如來等佛，欲顯：想要顯示，釋迦牟尼如來：娑婆世界的教主，所有壽量：所有的壽命長度）
贊曰：解釋這段經文分為兩部分，首先是結集敘述，然後是佛陀為大眾宣說。這裡是第一部分。
經：一切『諸海水可知其滴數無有能數知釋迦之壽量析諸妙高山如芥可知數無有能數知釋迦之壽量一切大地土可知其塵數無有能算知釋迦之壽量假使量虛空可得盡邊際無有能數知釋』迦之壽量。（諸海水：所有的海水，妙高山：須彌山，芥：芥菜籽，大地土：大地上所有的泥土，虛空：天空，邊際：盡頭）
贊曰：這是佛陀為大眾宣說。分為兩部分，前四行是比喻說明，第五行是超過算數可以計算的範圍。關於前四行的比喻，有兩種解釋。一種說法是，這四行依次顯示了凈、我、樂、常四種功德，依次能夠去除不信、著我、畏苦、舍心四種障礙。另一種說法是，用佛的四身來顯示壽命的長度，即化身、應身、亦應亦化身、非應非化身。依次用海水、妙高山、大地土、虛空來比喻。化身在此處消失，在彼處顯現，所以用水來比喻。化身依應身而顯現，就像水從山中流出，所以用山來比喻。俱句自受用如大地為山水二依。第四句比喻法身，因為法身沒有具體的形象。
經：若人『住億劫盡力常算數亦復不能知世尊』之壽量。（億劫：極長的時間，世尊：佛陀的尊稱）
贊曰：這是超過算數可以計算的範圍。
經：不害『眾生命及施於飲食由斯二種因得壽命長遠是故大覺尊壽命難知數如劫無邊際壽量』亦如是。（眾生命：一切眾生的生命，飲食：食物，大覺尊：偉大的覺悟者，劫：極長的時間，無邊際：沒有邊際）
贊曰：總結因果關係，勸誡聽眾不要產生懷疑。這兩頌總結了不殺害眾生和佈施飲食這兩種因，能夠感得長壽的果報。
經：妙幢『汝當知不應起疑惑最勝壽無量』。（妙幢：菩薩的名字，最勝：最殊勝，無量：沒有限量）
English version Kasyapa was then able to assemble the assembly. Question: In other sutras, the Buddha emits light, and the assembly gathers upon seeing it. Why didn't this assembly come despite receiving the light? Answer: Maturity comes at different times. Although they received the light, they were initially unable to come. It was only through the Buddha's further skillful means that they were able to attend. Or perhaps the Buddha's power itself is a summons of light.
Sutra: At that time, the four Buddhas 'within the great assembly, desiring to reveal the lifespan of Shakyamuni Tathagata,' spoke in verse. (Four Buddhas: referring to Buddhas such as Many Treasures Buddha, desiring to reveal: wanting to show, Shakyamuni Tathagata: the teacher of the Saha world, lifespan: the length of life)
Commentary: The explanation of this passage is divided into two parts: first, the compilation and narration, and then the Buddha's explanation to the assembly. This is the first part.
Sutra: All 'the drops of all the ocean waters can be known, but none can count and know the lifespan of Shakyamuni. If all the Mount Merus are ground into mustard seeds, they can be counted, but none can count and know the lifespan of Shakyamuni. All the dust of the earth can be known, but none can calculate and know the lifespan of Shakyamuni. Even if one could measure the emptiness of space and reach its end, none can count and know the lifespan of' Shakyamuni. (Ocean waters: all the water in the oceans, Mount Meru: Sumeru mountain, mustard: mustard seed, earth: all the soil on earth, space: the sky, end: the limit)
Commentary: This is the Buddha's explanation to the assembly. It is divided into two parts: the first four lines are metaphorical explanations, and the fifth line is beyond the scope of calculation. Regarding the metaphors in the first four lines, there are two interpretations. One interpretation is that these four lines successively reveal the four virtues of purity, self, bliss, and permanence, and can successively remove the four obstacles of disbelief, attachment to self, fear of suffering, and abandonment of mind. Another interpretation is to use the four bodies of the Buddha to show the length of life, namely the transformation body, the response body, the both-response-and-transformation body, and the neither-response-nor-transformation body. The ocean water, Mount Meru, earth, and space are used as metaphors in that order. The transformation body disappears here and appears there, so water is used as a metaphor. The transformation body appears based on the response body, just as water flows out of the mountain, so the mountain is used as a metaphor. The self-enjoyment of both phrases is like the earth being the basis for both mountains and water. The fourth line is a metaphor for the Dharma body, because the Dharma body has no concrete form.
Sutra: If a person 'lives for billions of kalpas and constantly tries to calculate with all their might, they still cannot know the lifespan of the World Honored One.' (billions of kalpas: extremely long time, World Honored One: the honorable title of the Buddha)
Commentary: This is beyond the scope of calculation.
Sutra: Not harming 'the lives of sentient beings and giving food and drink, by these two causes one obtains a long lifespan. Therefore, the lifespan of the Great Awakened One is difficult to know, like kalpas without end, the lifespan' is also like that. (sentient beings: the lives of all beings, food and drink: food, Great Awakened One: the great enlightened one, kalpas: extremely long time, without end: without limit)
Commentary: Concluding the cause-and-effect relationship, admonishing the audience not to have doubts. These two verses summarize that the two causes of not harming sentient beings and giving food and drink can bring about the result of a long lifespan.
Sutra: Wondrous Banner, 'you should know that you should not have doubts, the most excellent lifespan is immeasurable.' (Wondrous Banner: the name of a Bodhisattva, most excellent: the most outstanding, immeasurable: without limit)
【English Translation】 English translation line 1 English translation line 2
莫能」知數者。
贊曰。勸勿生疑。
經。爾時妙幢「菩薩聞四如來說釋迦牟尼佛壽量無限白言世尊云何如來示現如是」短促壽量。
贊曰。第四妙幢重請。佛實壽長我已略解。有何所以現斯短促。前但答長未釋促壽所以。故今重問。準瑜伽八十一云。釋難者。若自若他難皆應釋。當知此難略由五相。一者為未了義得顯了故。如言此文有何義耶。二者語相違故。言何故先所說異。三者道理相違故。如有顯示與四道理相違之義。四者不決定顯示故。如言何故於一種義種種異門差別顯示。五者究竟非理現見故。如言內我有何體性。有何色相而言常恒等。於此五難隨次應釋。謂于不了義難方便顯了。于語相違難顯示意趣隨順會通。如是于不決定顯示難。于究竟非現見難。當知亦爾。于道理相違難。或以黑教而決判。此意不了依小乘說名為黑教。或依道理。或為增果。或為增因。此意或隨轉或方便。為斷惡修善。所有因果說有乖返理實不違。然難雖有五。準瑜伽釋於一一難各有五意。一者為不解。二為疑惑。三為試驗。四為輕觸。五為利樂。今五難中是語相違難。釋迦說短四佛說長。有此相違故舉為難。五意之中是為利益意故問。
經。時四世尊「告妙幢菩薩言善男子彼釋迦牟尼佛於五濁世」出現之
【現代漢語翻譯】 現代漢語譯本：『莫能』知曉（如來）壽量的（菩薩或眾生）。 贊偈說：勸告（眾生）不要產生懷疑。 經文：當時，妙幢菩薩（Wonderful Banner Bodhisattva）聽四如來（Four Tathagatas）解說釋迦牟尼佛（Sakyamuni Buddha）的壽命無限，便稟告說：『世尊，為何如來（Tathagata）示現如此短促的壽命？』 贊偈說：第四次是妙幢（Wonderful Banner）再次請求（開示）。佛陀真實的壽命是長久的，我已略微理解。有什麼原因（佛陀）示現如此短促的壽命？之前只是回答了（佛陀壽命）長久，沒有解釋示現短促壽命的原因。所以現在再次提問。依據《瑜伽師地論》（Yogacarabhumi-sastra）第八十一卷所說：解釋疑問的人，對於自己或他人的疑問都應該解釋。應當知道這種疑問大致有五種情況。一是為使不了義（not definitive meaning）得以顯了（definitive meaning），例如說：『這段文字有什麼意義呢？』二是言語相違背，例如說：『為什麼先前所說的不同？』三是道理相違背，例如有顯示與四種道理相違背的意義。四是不確定地顯示，例如說：『為什麼對於同一種意義，用種種不同的方式差別顯示？』五是究竟不合道理的現見，例如說：『我內在有什麼體性，有什麼色相，而說是常恒等？』對於這五種疑問，應依次解釋。對於不了義的疑問，方便地使之顯了。對於言語相違的疑問，顯示其意趣，隨順會通。像這樣，對於不確定地顯示的疑問，對於究竟不合現見的疑問，應當知道也是如此。對於道理相違的疑問，或者用黑教（black teaching）來決斷。這種意思是不了義，依據小乘（Hinayana）所說，名為黑教。或者依據道理，或者爲了增加果報，或者爲了增加因緣。這種意思或者隨順（世俗），或者方便（引導），爲了斷惡修善，所有的因果（的說法）雖然有乖離，但實際上並不違背道理。然而疑問雖然有五種，依據《瑜伽師地論》的解釋，對於每一種疑問各有五種用意。一是為不理解，二是為疑惑，三是為試驗，四是為輕慢觸犯，五是為利益安樂。現在這五種疑問中，是言語相違的疑問。釋迦（牟尼佛）說（壽命）短，四佛（Four Buddhas）說（壽命）長，有這種相違，所以舉出來作為疑問。五種用意之中，是爲了利益的用意而提問。 經文：當時，四世尊（Four World-Honored Ones）告訴妙幢菩薩（Wonderful Banner Bodhisattva）說：『善男子，那位釋迦牟尼佛（Sakyamuni Buddha）在五濁惡世（the world of the five defilements）出現……』
【English Translation】 English version: 'None' can know the number (of years of the Tathagata's life). The verse says: Advise (sentient beings) not to generate doubts. Sutra: At that time, Wonderful Banner Bodhisattva, hearing the Four Tathagatas explain that the lifespan of Sakyamuni Buddha is immeasurable, reported, 'World-Honored One, why does the Tathagata manifest such a short lifespan?' The verse says: The fourth time is Wonderful Banner's repeated request (for instruction). The Buddha's true lifespan is long, and I have understood it slightly. What is the reason (the Buddha) manifests such a short lifespan? Previously, only the length (of the Buddha's lifespan) was answered, without explaining the reason for manifesting a short lifespan. Therefore, I am asking again now. According to the Yogacarabhumi-sastra, volume 81: One who explains doubts should explain both one's own and others' doubts. It should be known that this doubt generally arises from five aspects. First, it is to make the not definitive meaning clear, such as saying, 'What is the meaning of this text?' Second, the words contradict each other, such as saying, 'Why is what was said earlier different?' Third, the principles contradict each other, such as displaying meanings that contradict the four principles. Fourth, the display is not definitive, such as saying, 'Why are different methods used to display the same meaning?' Fifth, the ultimate non-rational appearance, such as saying, 'What is the nature and form of my inner self, that it is said to be constant and eternal?' For these five doubts, one should explain them in order. For the doubt of not definitive meaning, one should conveniently make it clear. For the doubt of contradictory words, one should display its intention and reconcile it accordingly. Likewise, for the doubt of non-definitive display, and for the doubt of ultimate non-rational appearance, it should be known that it is the same. For the doubt of contradictory principles, one may use black teaching to judge. This meaning is not definitive, and according to the Hinayana, it is called black teaching. Or according to principles, or to increase the reward, or to increase the cause. This meaning either follows (the world) or is a convenient (guide), to cut off evil and cultivate good. Although all the causes and effects (of the teachings) may seem contradictory, they do not actually violate the principles. However, although there are five doubts, according to the Yogacarabhumi-sastra, each doubt has five intentions. First, it is for not understanding, second, for doubt, third, for testing, fourth, for disrespect and offense, and fifth, for benefit and happiness. Among these five doubts, it is the doubt of contradictory words. Sakyamuni (Buddha) says (the lifespan) is short, and the Four Buddhas say (the lifespan) is long. Because of this contradiction, it is raised as a doubt. Among the five intentions, it is asking for the intention of benefit. Sutra: At that time, the Four World-Honored Ones told Wonderful Banner Bodhisattva, 'Good man, that Sakyamuni Buddha appears in the world of the five defilements...'
時。
贊曰。第五彼佛廣陳。文分為三。一標。二釋。三成。善男子是諸如來下是就初標中有三。一標現短壽時。二標現促所以。三結標短壽。此標時也。五濁之義如法華疏辨。亦即總標五濁。
經。人壽百年「稟性下劣善根微薄」復無信解。
贊曰。標現促所以。所以有二。一為滅惡即捨生死。二為生善即令得菩提。此為滅惡。亦別釋五濁。濁有五種。此中舉四。一命濁。謂人壽百年。二有情濁。有情濁中有三。一喜意不弘。謂稟性下劣。二宿無福慧。謂善根微薄。三多有迷愚。謂無信解。
經。此諸「眾生多有我見人見眾生壽者養育邪見我我所見」斷常見等。
贊曰。此見濁也。諸經論中所說我見有多不同。如成唯識義燈廣說。今但依文略解。言我見者瑜伽八十三總有八種。此但舉五。一我見論云。依五取蘊我我所見現前行故。今者此文既別說我我所見。即總別異。瑜伽據總。此通總別。此言我見即無我我所。人見即有情見。謂諸賢聖如實了知唯有此法更無餘故。又復有愛著故。眾生見即數取趣見。謂能數數往取諸趣無厭足故。此三依羅什譯云我人眾生壽者見。即瑜伽云命者。謂即壽和合現存活故名為命者。依天親菩薩般若論。云我眾生命者。解云。見五蘊差別一一陰是我。如是
【現代漢語翻譯】 現代漢語譯本：
時。
贊曰。第五彼佛廣陳。文分為三。一標。二釋。三成。善男子是諸如來下是就初標中有三。一標現短壽時。二標現促所以。三結標短壽。此標時也。五濁之義如法華疏辨。亦即總標五濁。
經。人壽百年『稟性下劣善根微薄』復無信解。
贊曰。標現促所以。所以有二。一為滅惡即捨生死。二為生善即令得菩提。此為滅惡。亦別釋五濁。濁有五種。此中舉四。一命濁。謂人壽百年。二有情濁。有情濁中有三。一喜意不弘。謂稟性下劣。二宿無福慧。謂善根微薄。三多有迷愚。謂無信解。
經。此諸『眾生多有我見(認為存在永恒不變的「我」)人見(對人的片面認知)眾生壽者(對眾生壽命的錯誤認知)養育邪見(錯誤的養育觀念)我我所見(認為事物屬於「我」或與「我」相關)』斷常見等。
贊曰。此見濁也。諸經論中所說我見有多不同。如成唯識義燈廣說。今但依文略解。言我見者瑜伽八十三總有八種。此但舉五。一我見論云。依五取蘊我我所見現前行故。今者此文既別說我我所見。即總別異。瑜伽據總。此通總別。此言我見即無我我所。人見即有情見。謂諸賢聖如實了知唯有此法更無餘故。又復有愛著故。眾生見即數取趣見。謂能數數往取諸趣無厭足故。此三依羅什譯云我人眾生壽者見。即瑜伽云命者。謂即壽和合現存活故名為命者。依天親菩薩般若論。云我眾生命者。解云。見五蘊差別一一陰是我。如是
【English Translation】 English version:
Time.
Praise: The Fifth Buddha extensively expounds. The text is divided into three parts: 1. Introduction, 2. Explanation, 3. Conclusion. 'Good men, these Tathagatas...' below refers to the initial introduction, which has three aspects: 1. Indicating the time of short lifespan, 2. Indicating the reason for its brevity, 3. Concluding the indication of short lifespan. This indicates the time. The meaning of the Five Turbidities is explained in the 法華疏 (Fa Hua Shu, Commentary on the Lotus Sutra), which also generally indicates the Five Turbidities.
Sutra: 'People live to a hundred years, their nature is inferior, their roots of goodness are meager,' and they lack faith and understanding.
Praise: Indicating the reason for its brevity. There are two reasons: 1. To eliminate evil, that is, to abandon birth and death; 2. To generate good, that is, to enable them to attain Bodhi (enlightenment). This is to eliminate evil. It also separately explains the Five Turbidities. There are five types of turbidity. This mentions four: 1. Turbidity of lifespan, meaning people live to a hundred years. 2. Turbidity of sentient beings, which has three aspects: 1. Lack of broadness in joy and intention, meaning their nature is inferior. 2. Lack of fortune and wisdom from past lives, meaning their roots of goodness are meager. 3. Much delusion and ignorance, meaning they lack faith and understanding.
Sutra: 'These sentient beings mostly have self-view (belief in a permanent, unchanging 'self'), person-view (biased perception of people), sentient being-view (incorrect perception of sentient beings' lives), lifespan-view (misconception about the lifespan of sentient beings), nurturing wrong views (incorrect nurturing concepts), self and what belongs to self-view (belief that things belong to or are related to 'self'),' severing constant and annihilation views, etc.
Praise: This is the turbidity of views. The self-view mentioned in various sutras and treatises differs. As extensively explained in the 成唯識義燈 (Cheng Weishi Yideng, Lamp of Meaning in Establishing Consciousness-only). Now, I will briefly explain it according to the text. The Yoga (瑜伽, Yogacara school) eighty-three mentions eight types of self-view in total. This only mentions five. 1. The self-view theory says: 'Based on the five aggregates of clinging, the view of self and what belongs to self is presently active.' Now, this text separately mentions the view of self and what belongs to self, which is different in general and specific terms. The Yoga is based on the general. This covers both general and specific. This saying 'self-view' means no self and what belongs to self. 'Person-view' means sentient being-view. It means that all sages and wise ones truly know that there is only this Dharma (teachings) and nothing else. Moreover, there is attachment. 'Sentient being-view' means the view of those who repeatedly take rebirth in various realms without satisfaction. These three, according to Kumarajiva's translation, are the view of self, person, sentient being, and lifespan. The Yoga calls it 'life,' meaning that life is the combination of lifespan and present existence. According to Vasubandhu's Prajna Treatise, it says 'self, sentient being, life.' It explains: 'Seeing the differences in the five aggregates, each aggregate is 'self.' Thus,
妄取是名我見。此意總計三世五蘊差別為我見。身相續不斷是名眾生。此計五蘊從前際來相續不斷故名眾生。一報命根不斷住故。是命者。此計現在現有命故。命根斷已後生六道。是名壽者。此見未來生壽更起故。此依五蘊總別異故。養育者即養育現在。能作士夫用故。又能增長後有業故。邪見者即五見中邪見。我我所見謂依五蘊起十五見等。斷常見者即是邊見。斷謂七斷滅。常謂四遍常等。復言等者等取見惑取見及隨煩惱。略無劫濁。以其外境非所化故。非惡體故略不舉之。
經。為欲利「益此諸異生及諸外道如是等類令生正解速得成就無」上菩提。
贊曰。欲令生善得菩提故。異生外道即所為人。簡諸入地大菩薩眾。初地已上更見長故。非不現滅。
經。是故釋「迦牟尼如來示現如是短促」壽命。
贊曰。結標短壽。
經。善男「子然彼如來欲命眾生見涅槃已生難遭想」憂苦等想。
贊曰。下第二為釋。文分為三。一法說。二喻合。三結說。初法說中復分為五。一解釋。二假徴。三為通。四卻詰。五解難。此釋有三。一令于佛起希慕心。二令於法生修習意。三者曲結。此即初。故法華經云。若我久住眾生不能生難遭想起渴仰心等。意與此同。然現涅槃準大般若最勝天王會有
【現代漢語翻譯】 現代漢語譯本 妄取名相執著于『我』的觀念，這被稱為『我見』（Atma-dṛṣṭi）。這種觀念總括了過去、現在、未來三世的五蘊（Pañca-skandha）差別，都認為是『我』的體現。身相的連續不斷被稱為『眾生』（Sattva）。這是因為執著於五蘊從過去到現在相續不斷，所以稱為『眾生』。一期果報的命根持續不斷地存在，這被稱為『命者』（Jīva）。這是因為執著于現在擁有的生命。命根斷絕之後，還會轉生到六道（Ṣaṭ-gati）之中，這被稱為『壽者』（Pauṣa）。這種觀念認為未來還會繼續產生壽命。這些都是因為執著於五蘊的總體、差別和不同之處。『養育者』（Poṣa）是指養育現在的生命，能夠作為能動的主體發揮作用。並且能夠增長未來的業力。『邪見者』（Mithyā-dṛṣṭi）是指五見（Pañca-dṛṣṭi）中的邪見。『我』和『我所』的觀念是依五蘊而產生的十五種見解等等。『斷常見者』（Uccheda-śāśvata-dṛṣṭi）是指邊見（Antagrahika-dṛṣṭi）。『斷』是指七種斷滅見，『常』是指四種普遍常存的見解等等。『復言等者』是指包括見惑、取見以及隨煩惱。這裡省略了劫濁（Kalpa-kaṣāya），因為劫濁是外在環境，不是所要教化的對象，也不是惡的本體，所以省略不提。 經：爲了利益這些異生（Pṛthag-jana，指凡夫）以及外道（Tīrthika，指不信佛教的人）等，使他們產生正確的理解，迅速成就無上菩提（Anuttarā-samyak-saṃbodhi，指最高的覺悟）。 贊曰：爲了使眾生生起善念，獲得菩提的緣故，異生和外道就是所要教化的人。這裡排除了已經進入初地的大菩薩眾，因為初地以上的菩薩能夠看到更長遠的利益，而不是不示現滅度。 經：因此，釋迦牟尼（Śākyamuni）如來示現如此短促的壽命。 贊曰：總結標明壽命短促。 經：善男子，然而彼如來希望眾生見到涅槃（Nirvāṇa）后，產生難遭之想和憂苦之想。 贊曰：下面第二部分是解釋。文分為三部分：一、法說；二、譬喻；三、總結。初法說中又分為五部分：一、解釋；二、假設提問；三、爲了疏通；四、反詰；五、解釋困難。這裡的解釋有三點：一、使眾生對佛產生希慕之心；二、使眾生對佛法產生修習的意願；三、委婉地總結。這裡是第一點。所以《法華經》說：『如果我長久住世，眾生不能產生難遭之想，生起渴仰之心等等。』意思與此相同。示現涅槃是依據《大般若經》中最勝天王會的說法。
【English Translation】 English version Adhering to names and forms and clinging to the notion of 'I' is called 'Atma-dṛṣṭi' (self-view). This view encompasses the differences in the five aggregates (Pañca-skandha) of the past, present, and future, all considered as manifestations of 'I'. The continuous succession of physical forms is called 'Sattva' (sentient being). This is because of clinging to the continuous succession of the five aggregates from the past to the present, hence the name 'Sattva'. The continuous existence of the life-force of a single retribution is called 'Jīva' (life). This is because of clinging to the life that exists in the present. After the life-force is severed, one is reborn in the six realms (Ṣaṭ-gati), which is called 'Pauṣa' (nourisher). This view holds that future lifespans will continue to arise. These are all due to clinging to the totality, differences, and distinctions of the five aggregates. 'Poṣa' (nourisher) refers to nourishing the present life, capable of functioning as an active agent. And it can increase future karmic forces. 'Mithyā-dṛṣṭi' (wrong view) refers to the wrong view among the five views (Pañca-dṛṣṭi). The notions of 'I' and 'mine' arise based on the five aggregates, leading to fifteen kinds of views, etc. 'Uccheda-śāśvata-dṛṣṭi' (annihilationist and eternalist views) refers to the extreme views (Antagrahika-dṛṣṭi). 'Annihilation' refers to the seven annihilationist views, and 'eternal' refers to the four kinds of universally permanent views, etc. 'And so on' refers to including the delusions of views, clinging to views, and the accompanying afflictions. The turbidity of the eon (Kalpa-kaṣāya) is omitted here because it is an external environment, not an object to be taught, nor is it the essence of evil, so it is omitted. Sutra: In order to benefit these ordinary beings (Pṛthag-jana, referring to ordinary people) and non-Buddhist (Tīrthika, referring to those who do not believe in Buddhism), to enable them to generate correct understanding and quickly achieve unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, referring to the highest enlightenment). Commentary: In order to make sentient beings generate good thoughts and attain Bodhi, ordinary beings and non-Buddhists are the ones to be taught. This excludes the great Bodhisattvas who have already entered the first ground, because Bodhisattvas above the first ground can see more long-term benefits, rather than not showing extinction. Sutra: Therefore, Śākyamuni (Śākyamuni) Tathagata manifested such a short lifespan. Commentary: Concluding and indicating the short lifespan. Sutra: Good men, however, that Tathagata wishes sentient beings to develop a sense of rarity and suffering upon seeing Nirvana (Nirvāṇa). Commentary: The second part below is an explanation. The text is divided into three parts: 1. Dharma teaching; 2. Metaphor; 3. Conclusion. The initial Dharma teaching is further divided into five parts: 1. Explanation; 2. Hypothetical question; 3. For clarification; 4. Counter-question; 5. Explanation of difficulties. There are three points in this explanation: 1. To make sentient beings develop a longing for the Buddha; 2. To make sentient beings develop a desire to practice the Dharma; 3. To conclude subtly. This is the first point. Therefore, the Lotus Sutra says: 'If I were to remain in the world for a long time, sentient beings would not develop a sense of rarity, and would not generate a longing mind, etc.' The meaning is the same as this. Manifesting Nirvana is based on the explanation in the Most Excellent Heavenly King Assembly of the Great Perfection of Wisdom Sutra.
一因。為諸有情樂聞圓寂故現涅槃。法華論云。為對除于大乘不集善根起增上慢。為對治此說醫師喻。示現如來般涅槃量。無性攝論有六因故。如來化身不究竟住。具如彼辨。依華嚴經云。究竟佛事已有十種義。示現大涅槃。一明一切行悉無常故。二明一切有為非安穩故。三明涅槃趣最安穩故。四明涅槃遠離一切諸怖畏故。五以諸人天樂著色身。明色身無常是磨滅法。令彼求凈法身故。此當攝論第二義也。六明無常力強不可轉故。七明有為法不自在故。八明三界法悉如壞器無堅牢故。九明般涅槃最為真實不可壞故。十明般涅槃遠離生死非起滅故。以此十義示現涅槃。今此經文總有六義。一令生正解故。二速得成就無上菩提故。三令見滅已於諸佛所起難遭想故。四令于佛教速修行故。即前標文及此釋文具有此四。亦是為令種諸善根起修信解斷除邪見。五者為留骨身舍利令生供養獲諸福故。即下陳如請佛舍利。乃至經末佛答妙幢云。或時見有般涅槃者。是權方便。及留舍利令諸有情恭敬供養。若供養者于未來世遠離八難。逢事諸佛遇善知識。不失善心福報無邊。六為令有情得證圓寂。即末下云。速當出離不為生死之所纏縛。此準攝大乘。亦為樂常不希圓寂者示涅槃故。
經。于佛世尊「所說經教速當受持讀誦通利為
【現代漢語翻譯】 現代漢語譯本 一因。爲了讓所有眾生樂於聽聞圓寂（Nirvana，指脫離輪迴的最終解脫）的教義，所以示現涅槃（Parinirvana，指佛陀的入滅）。《法華論》中說，爲了對治那些對大乘佛法不積累善根，生起增上慢（Adhimana，指未證得的境界，卻自認為已經證得）的人，所以說了醫師的比喻，示現如來般涅槃（Parinirvana，指佛陀的入滅）的限量。無性《攝論》中有六個原因，如來的化身不究竟住世，具體內容如該論中所辨析。依據《華嚴經》所說，究竟佛事已經有十種意義，示現大涅槃（Mahaparinirvana，指佛陀的入滅）：一，說明一切行都是無常的；二，說明一切有為法都不是安穩的；三，說明涅槃（Nirvana，指脫離輪迴的最終解脫）的境界是最安穩的；四，說明涅槃（Nirvana，指脫離輪迴的最終解脫）遠離一切諸怖畏；五，因為諸人天樂於執著色身，所以說明色身是無常的，是磨滅之法，讓他們尋求清凈法身。這相當於《攝論》的第二種意義。六，說明無常的力量強大，不可轉變；七，說明有為法不自在；八，說明三界法都像損壞的器物，沒有堅牢性；九，說明般涅槃（Parinirvana，指佛陀的入滅）最為真實，不可破壞；十，說明般涅槃（Parinirvana，指佛陀的入滅）遠離生死，不是生起和滅亡。用這十種意義示現涅槃（Nirvana，指脫離輪迴的最終解脫）。現在這部經文總共有六種意義：一，爲了讓眾生生起正確的理解；二，迅速成就無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺）；三，讓眾生見到佛陀入滅后，對於諸佛生起難遭遇想；四，讓眾生對於佛教迅速修行。前面標出的經文和這裡的解釋，就具有這四種意義，也是爲了讓眾生種植諸善根，生起修行的信心和理解，斷除邪見。第五，爲了留下骨身舍利（Sarira，指佛陀或高僧火化后的遺物），讓眾生生起供養，獲得諸種福報。這就是下面陳如請求佛陀舍利（Sarira，指佛陀或高僧火化后的遺物），乃至經文末尾佛陀回答妙幢說，『有時見到有般涅槃（Parinirvana，指佛陀的入滅）者，是權巧方便』，以及留下舍利（Sarira，指佛陀或高僧火化后的遺物），讓諸有情恭敬供養。如果供養者，在未來世遠離八難，逢事諸佛，遇到善知識，不失善心，福報無邊。第六，爲了讓有情證得圓寂（Nirvana，指脫離輪迴的最終解脫）。也就是最後所說，『迅速應當出離，不被生死所纏縛』。這可以參照《攝大乘論》，也是爲了讓那些樂於常住，不希望圓寂（Nirvana，指脫離輪迴的最終解脫）的人，示現涅槃（Nirvana，指脫離輪迴的最終解脫）。
經。對於佛世尊所說的經教，迅速應當受持讀誦通利。
【English Translation】 English version One cause: It is to manifest Nirvana (Parinirvana, the final liberation from the cycle of rebirth) because all sentient beings delight in hearing about Nirvana (Nirvana, the ultimate liberation). The Treatise on the Lotus Sutra says, 'It is to counteract those who do not accumulate roots of goodness towards the Mahayana and who develop excessive pride (Adhimana, thinking one has attained what one has not).' To counteract this, the analogy of the physician is given, showing the measure of the Tathagata's Parinirvana (Parinirvana, the final passing away of the Buddha). According to Vasubandhu's Summary of the Great Vehicle, there are six reasons why the manifested body of the Tathagata does not remain permanently, as explained therein. According to the Avatamsaka Sutra, the ultimate Buddha-activity already has ten meanings in showing the Great Nirvana (Mahaparinirvana, the final passing away of the Buddha): First, to show that all actions are impermanent. Second, to show that all conditioned phenomena are not secure. Third, to show that the state of Nirvana (Nirvana, the ultimate liberation) is the most secure. Fourth, to show that Nirvana (Nirvana, the ultimate liberation) is far from all fears. Fifth, because humans and gods delight in clinging to the physical body, to show that the physical body is impermanent and subject to decay, causing them to seek the pure Dharma-body. This corresponds to the second meaning in the Summary of the Great Vehicle. Sixth, to show that the power of impermanence is strong and cannot be reversed. Seventh, to show that conditioned phenomena are not self-governing. Eighth, to show that the phenomena of the three realms are like broken vessels, without solidity. Ninth, to show that Parinirvana (Parinirvana, the final passing away of the Buddha) is the most real and indestructible. Tenth, to show that Parinirvana (Parinirvana, the final passing away of the Buddha) is far from birth and death, not arising and ceasing. With these ten meanings, Nirvana (Nirvana, the ultimate liberation) is demonstrated. Now, this sutra text has a total of six meanings: First, to cause sentient beings to generate correct understanding. Second, to quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Third, to cause sentient beings to develop a sense of encountering something rare when they see the Buddha's passing away. Fourth, to cause sentient beings to quickly practice the Buddha's teachings. The previously marked text and this explanation contain these four meanings, and are also to cause sentient beings to plant roots of goodness, generate faith and understanding in practice, and cut off wrong views. Fifth, it is to leave behind the relics (Sarira, remains of the Buddha or high monks after cremation) of the bone-body, causing sentient beings to generate offerings and obtain various blessings. This is the request of Kaundinya below for the Buddha's relics (Sarira, remains of the Buddha or high monks after cremation), and even at the end of the sutra, the Buddha answers Wonderful Banner, 'Sometimes seeing those who have entered Parinirvana (Parinirvana, the final passing away of the Buddha) is a skillful means,' and leaving behind relics (Sarira, remains of the Buddha or high monks after cremation) to cause sentient beings to respectfully make offerings. If those who make offerings, in future lives, will be far from the eight difficulties, encounter Buddhas, meet good teachers, not lose their good intentions, and their blessings will be boundless. Sixth, it is to cause sentient beings to attain Nirvana (Nirvana, the ultimate liberation). That is, at the end it says, 'Quickly they should depart, not being entangled by birth and death.' This can be compared to the Summary of the Great Vehicle, and it is also to show Nirvana (Nirvana, the ultimate liberation) to those who delight in permanence and do not desire Nirvana (Nirvana, the ultimate liberation).
Sutra: Regarding the sutras and teachings spoken by the World Honored One, you should quickly receive, uphold, read, recite, and master them.
人解說」不生謗毀。
贊曰。二令於法起修習意有十法行。此略舉四。一受持。二披讀。三諷誦。四解說。初三自利行。后一利他行。影顯余行。於十法行各各有四。謂自作等。今言不謗毀者即生隨喜。于佛所說生隨喜心。顯于持人亦生隨喜而不謗毀。且舉易行。
經。是故如來現斯短壽。
贊曰。曲結。
經。何以故。
贊曰。假徴也。何以故見佛涅槃。生難遭想起持法等心。
經。彼諸「眾生若見如來不般涅槃不生恭敬難遭」之想。
贊曰。三為通。此生難遭想。
經。如來所說「甚深經典亦不受持讀誦通利為人」宣說。
贊曰。此通起持法心。
經。所以者何。
贊曰。四卻詰。若見如來不般涅槃。不起難遭及持法之意。所以者何謂也。
經。以常見佛不尊重故。
贊曰。釋難。若見佛滅恐更不逢生難遭想。既見久住便謂常在。不生希有難見之想欲供養心故不尊重於佛。既不尊重於所說法亦不謂為希得聞。故不修行。
經。善男子「譬如有人見其父母多有財產珍寶豐盈便於財物不生希有」難遭之想。
贊曰。二喻合有二。初久住不欣喻。后見滅受敬喻。初中有二。初喻后合。初喻中有三。初喻。次徴。后釋解。
【現代漢語翻譯】 現代漢語譯本： 人解說，不生謗毀。
贊曰：二令於法起修習意有十法行。此略舉四：一、受持；二、披讀；三、諷誦；四、解說。初三為自利行，后一為利他行，影顯其餘法行。於十法行，各各有四，謂自作等。今言不謗毀者，即生隨喜，于佛（Buddha）所說生隨喜心，顯于持人亦生隨喜而不謗毀，且舉易行。
經：是故如來（Tathagata）現斯短壽。
贊曰：曲結。
經：何以故？
贊曰：假徴也。何以故見佛（Buddha）涅槃（Nirvana），生難遭想起持法等心。
經：彼諸『眾生若見如來（Tathagata）不般涅槃（Nirvana），不生恭敬難遭』之想。
贊曰：三為通。此生難遭想。
經：如來（Tathagata）所說『甚深經典亦不受持讀誦通利為人』宣說。
贊曰：此通起持法心。
經：所以者何？
贊曰：四卻詰。若見如來（Tathagata）不般涅槃（Nirvana），不起難遭及持法之意。所以者何謂也。
經：以常見佛（Buddha）不尊重故。
贊曰：釋難。若見佛（Buddha）滅恐更不逢，生難遭想。既見久住，便謂常在，不生希有難見之想，欲供養心故不尊重於佛（Buddha）。既不尊重於所說法，亦不謂為希得聞，故不修行。
經：善男子，『譬如有人見其父母多有財產珍寶豐盈，便於財物不生希有』難遭之想。
贊曰：二喻合有二。初久住不欣喻，后見滅受敬喻。初中有二，初喻后合。初喻中有三，初喻，次徴，后釋解。
【English Translation】 English version: Explaining to others without slander or defamation.
Commentary: The second instruction is to cultivate the intention to practice the Dharma, which involves ten practices. Here, four are briefly mentioned: 1. Receiving and upholding; 2. Reading; 3. Reciting; 4. Explaining. The first three are for self-benefit, while the last one is for benefiting others, implicitly revealing the remaining practices. Each of the ten practices has four aspects, such as doing it oneself, etc. Now, saying 'without slander or defamation' means generating joy and delight. Generating a mind of joy and delight towards what the Buddha (Buddha) has taught shows that one also generates joy and delight towards those who uphold the teachings without slander or defamation. This highlights the easier practices.
Sutra: Therefore, the Tathagata (Tathagata) manifests a short lifespan.
Commentary: A concluding remark.
Sutra: Why is that?
Commentary: A hypothetical question. Why is it that seeing the Nirvana (Nirvana) of the Buddha (Buddha) generates the thought of encountering something rare and the intention to uphold the Dharma?
Sutra: 'If those beings see the Tathagata (Tathagata) not entering Nirvana (Nirvana), they do not generate thoughts of reverence and rare encounter.'
Commentary: The third is for generalization. This generates the thought of rare encounter.
Sutra: 'They also do not receive, uphold, read, recite, master, and explain the profound Sutras spoken by the Tathagata (Tathagata) for others.'
Commentary: This generally gives rise to the mind of upholding the Dharma.
Sutra: Why is that?
Commentary: The fourth is a rhetorical question. If they see the Tathagata (Tathagata) not entering Nirvana (Nirvana), they do not generate the intention of rare encounter and upholding the Dharma. What is the reason for this?
Sutra: Because they see the Buddha (Buddha) frequently and do not respect him.
Commentary: Explaining the difficulty. If they see the Buddha (Buddha) pass away, they fear they will not encounter him again, generating the thought of rare encounter. Since they see him residing for a long time, they assume he is always present, not generating the thought of rare and difficult encounter, and therefore, they do not respect the Buddha (Buddha) with a mind of wanting to make offerings. Since they do not respect what is taught, they also do not consider it rare to hear, and therefore, they do not practice.
Sutra: 'Good man, it is like someone who sees that their parents have abundant wealth, treasures, and riches, and therefore, they do not generate thoughts of rare and difficult encounter towards wealth and possessions.'
Commentary: The second analogy has two parts. The first is the analogy of not rejoicing in long residence, and the second is the analogy of receiving respect upon seeing extinction. The first part has two sections: the initial analogy and the subsequent combination. The initial analogy has three parts: the initial analogy, the subsequent question, and the subsequent explanation.
有人喻異生外道。父母喻佛。以能生長福智身故多有財產等者。喻佛久住法財豐盈故。不能生難遭之想。準文但於法不能生難遭之想。實影顯佛。故下閤中即偏合佛。釋中通二。
經。所以者何。
贊曰。徴。
經。于父財物生常想故。
贊曰。釋也。應云于父生常想故。于父財物生常想故。二義合明。或由前喻但喻于財不生難遭想故。今亦但徴釋于財。
經。善男子「彼諸眾生亦復如是若見如來不入涅槃不生希有難遭之想所以者何由」常見故。
贊曰。合也。文亦有三。初合。次徴。后釋。三文別故。
經。善男子「譬如有人父母貧窮資財」乏少。
贊曰。見滅愛敬喻文二。如前。喻文有五。初佛為示滅喻。二敬佛難遭喻。三愛法求學喻。四徴。五釋。此初也。
經。然彼「貧人或詣王家或大臣舍見其倉庫種種珍財悉皆盈滿生希有心難遭」之想。
贊曰。無是救護故起愛求。此即敬佛難逢喻。言然彼貧人者喻異生外道。其心下劣善根薄少。或詣王家者。喻其覺悟方於世尊起難逢見想故如國王。或大臣者如大菩薩。壽命亦長為生現促因亦覺悟。
經。時彼「貧人為欲求財廣設方便策勤」無怠。
贊曰。愛法求學喻。
經。所以「者
【現代漢語翻譯】 現代漢語譯本：有人用異生外道（與佛教教義不同的修行者）比喻（某些）人，用父母比喻佛陀（Buddha）。因為（佛陀）能夠增長福德和智慧之身，就像（父母）擁有很多財產一樣。擁有很多財產等，比喻佛陀長久住世，法財豐盈。因為常見，所以不能生起難遭之想（難以遭遇的想法）。按照文中的意思，只是對於佛法不能生起難遭之想，實際上是影射佛陀。所以下面（的經文）是總合，其中也偏向于佛陀。解釋中，（異生外道和父母）兩者都包括。
經文：『為什麼呢？』
贊曰：這是提問。
經文：『因為對於父親的財物，生起常有的想法。』
贊曰：這是解釋。應該說『因為對於父親生起常有的想法，對於父親的財物生起常有的想法』。兩種含義合在一起說明。或者因為前面的比喻只是比喻對於財物不生起難遭之想，所以現在也只是提問和解釋對於財物（不生難遭之想）。
經文：『善男子，那些眾生也是這樣，如果見到如來（Tathagata）不入涅槃（Nirvana），就不會生起稀有難遭的想法。為什麼呢？因為』常見的緣故。
贊曰：這是總合。文中也有三個部分：首先是總合，其次是提問，最後是解釋。這三部分文句是分開的。
經文：『善男子，譬如有人父母貧窮，資財』缺乏。
贊曰：見到（佛陀）滅度，愛敬（佛陀），（求）喻文二。和前面一樣，比喻文有五種：第一，佛陀爲了顯示滅度而設的比喻；第二，敬佛難遭的比喻；第三，愛法求學的比喻；第四，提問；第五，解釋。這是第一種。
經文：『然而那些貧窮的人，或者去到王家，或者去到大臣的住所，見到他們的倉庫里各種珍貴的財物都充滿盈溢，生起稀有之心，難遭』的想法。
贊曰：因為沒有救護，所以生起愛慕和求取之心。這就是敬佛難逢的比喻。所說的『然而那些貧窮的人』，比喻異生外道，他們的心低下，善根淺薄。『或者去到王家』，比喻他們覺悟，才對於世尊（Lokajyestha）生起難逢的見解，就像國王一樣。『或者（去到）大臣（的住所）』，就像大菩薩（Bodhisattva）一樣，壽命也很長，爲了（讓）眾生（能夠）顯現（短暫的）促因，也（讓眾生）覺悟。
經文：當時，『那些貧窮的人爲了求取財物，廣泛地設定方便，努力』不懈怠。
贊曰：這是愛法求學的比喻。
經文：『為什麼』呢？
【English Translation】 English version: Someone uses 'Īśvara heretics' (those who practice differently from Buddhist teachings) as a metaphor for (certain) people, and 'parents' as a metaphor for the Buddha. Because (the Buddha) can increase the body of merit and wisdom, just as (parents) possess a lot of wealth. Having a lot of wealth, etc., is a metaphor for the Buddha dwelling in the world for a long time, with abundant Dharma wealth. Because it is common, one cannot generate the thought of 'hard to encounter'. According to the text, it is only that one cannot generate the thought of 'hard to encounter' with regard to the Dharma, but in reality, it alludes to the Buddha. Therefore, the following (scripture) is a general combination, which is also biased towards the Buddha. In the explanation, (Īśvara heretics and parents) are both included.
Sutra: 'Why is that?'
Commentary: This is a question.
Sutra: 'Because with regard to the father's property, they generate the thought of it being common.'
Commentary: This is an explanation. It should be said, 'Because with regard to the father, they generate the thought of him being common; with regard to the father's property, they generate the thought of it being common.' The two meanings are combined to explain. Or because the previous metaphor only compared not generating the thought of 'hard to encounter' with regard to property, so now it only questions and explains (not generating the thought of 'hard to encounter') with regard to property.
Sutra: 'Good man, those beings are also like this. If they see the Tathagata (如來) not entering Nirvana (涅槃), they will not generate the thought of rare and hard to encounter. Why is that? Because' it is commonly seen.
Commentary: This is a combination. There are also three parts in the text: first is the combination, second is the question, and third is the explanation. These three parts of the sentences are separate.
Sutra: 'Good man, for example, if someone's parents are poor and their resources' are lacking.
Commentary: Seeing (the Buddha's) extinction, loving and respecting (the Buddha), (seeking) metaphor text two. As before, there are five types of metaphor texts: first, the metaphor set by the Buddha to show extinction; second, the metaphor of respecting the Buddha as hard to encounter; third, the metaphor of loving the Dharma and seeking learning; fourth, the question; and fifth, the explanation. This is the first type.
Sutra: 'However, those poor people, either go to the king's house or to the minister's residence, and see that their warehouses are filled with all kinds of precious treasures, and generate a rare heart, the thought of hard to encounter'.
Commentary: Because there is no protection, they generate a heart of love and seeking. This is the metaphor of respecting the Buddha as hard to meet. The saying 'However, those poor people' is a metaphor for Īśvara heretics, whose hearts are low and whose roots of goodness are shallow. 'Either go to the king's house' is a metaphor for their awakening, and only then do they generate the view of the Lokajyestha (世尊) as hard to meet, just like a king. 'Or (go to) the minister's (residence)' is like a great Bodhisattva (菩薩), whose lifespan is also long, in order to (allow) beings (to) manifest (the short) cause, and also (allow beings to) awaken.
Sutra: At that time, 'those poor people, in order to seek wealth, widely set up expedient means, and diligently' without懈怠.
Commentary: This is the metaphor of loving the Dharma and seeking learning.
Sutra: 'Why' is that?
何為舍貧窮受」安樂故。
贊曰。徴釋可知。
經。善男子「彼諸眾生亦復如是若見如來入于涅槃生難遭想乃至憂」苦等想。
贊曰。合也。此合佛為示滅喻。
經。復作是「念于無量劫諸佛如來出現於世如烏曇跋華時乃一現彼諸眾生髮希有心起難遭想若遇如來心生」敬信。
贊曰。合敬佛難逢喻。文有其三。謂法喻合。
經。聞說正法「生實語想所有經典悉皆受持不生」譭謗。
贊曰。合愛法求學喻。
經。善男子「以是因緣彼佛世尊不久住世速」入涅槃。
贊曰。結喻也。
經。善男子「是諸如來以如是等善巧方便」成就眾生。
贊曰。總成也。
經。爾時「四佛說是語已忽然」不現。
贊曰。第六說已不現。已上總是他佛說命無窮。
經。爾時「妙幢菩薩摩訶薩與無量百千菩薩及無量億那庾多百千眾生俱共往詣鷲峰山中釋迦牟尼如來正遍知所頂禮佛足在」一面立。
贊曰。釋迦自陳常安。文段有四。一妙幢來至。二啟白所聞。三四佛請陳。四釋迦為說。此初也。
經。時妙幢「菩薩以如上事」具白世尊。
贊曰。啟白所聞。
經。時四如來「亦詣鷲峰至釋迦牟尼佛所各隨本方就座」而坐。
【現代漢語翻譯】 現代漢語譯本 什麼是『捨棄貧窮而獲得安樂』的原因呢？
贊曰：通過解釋可以明白。
經：善男子，那些眾生也是如此，如果見到如來進入涅槃，便生起難遭遇想，乃至憂愁痛苦等想。
贊曰：這是合喻。此句將佛陀示現涅槃比作良醫示現死亡。
經：又作這樣的念頭：在無量劫中，諸佛如來出現在世間，就像烏曇跋華（Udumbara，一種稀有的花）一樣，極難得一見。那些眾生髮起稀有之心，生起難遭遇想，如果遇到如來，心中便生起敬信。
贊曰：這是合敬佛難逢之喻。文中有三個部分，即法、喻、合。
經：聽聞宣說正法，生起真實語想，所有經典全部受持，不生起譭謗。
贊曰：這是合愛法求學之喻。
經：善男子，因為這個因緣，那些佛世尊不住世很久，很快就進入涅槃。
贊曰：這是總結比喻。
經：善男子，這些如來以這樣的善巧方便成就眾生。
贊曰：這是總的成就。
經：這時，四佛說完這些話后，忽然消失不見。
贊曰：第六，說完后便消失不見。以上都是他方佛說壽命無窮。
經：這時，妙幢菩薩摩訶薩（Myocho Bodhisattva Mahasattva，一位偉大的菩薩）與無量百千菩薩以及無量億那庾多百千眾生，一同前往鷲峰山（Vulture Peak Mountain），來到釋迦牟尼如來正遍知（Sakyamuni Tathagata Samyak-sambuddha，釋迦牟尼佛的稱號）所在之處，頂禮佛足，在一旁站立。
贊曰：釋迦牟尼佛親自陳述自己常住安樂。文段有四個部分：一、妙幢菩薩前來；二、稟告所聞；三、四佛請求陳述；四、釋迦牟尼佛為他們宣說。這是第一部分。
經：這時，妙幢菩薩用以上的事情，詳細地稟告世尊。
贊曰：這是稟告所聞。
經：這時，四如來也來到鷲峰山，到達釋迦牟尼佛所在之處，各自按照本方就座而坐。
【English Translation】 English version What is the reason for 'abandoning poverty and receiving happiness'?
Commentary: It can be understood through explanation.
Sutra: 'Good men, those beings are also like this. If they see the Tathagata entering Nirvana, they give rise to the thought of encountering something rare, even to thoughts of sorrow and suffering.'
Commentary: This is a combined metaphor. This sentence compares the Buddha showing Nirvana to a good doctor showing death.
Sutra: 'They also have this thought: In immeasurable kalpas, the Tathagatas appear in the world like the Udumbara (a rare flower) flower, which appears only once in a great while. Those beings give rise to a rare mind, give rise to the thought of encountering something rare, and if they encounter the Tathagata, they give rise to respect and faith in their hearts.'
Commentary: This is a combined metaphor of respecting the Buddha and the difficulty of encountering him. There are three parts in the text, namely Dharma, metaphor, and combination.
Sutra: 'Hearing the exposition of the correct Dharma, they give rise to the thought of true words, and they all receive and uphold all the scriptures, without giving rise to slander.'
Commentary: This is a combined metaphor of loving the Dharma and seeking learning.
Sutra: 'Good men, because of this cause and condition, those Buddha World-Honored Ones do not dwell in the world for long and quickly enter Nirvana.'
Commentary: This is the concluding metaphor.
Sutra: 'Good men, these Tathagatas accomplish sentient beings with such skillful means.'
Commentary: This is the overall accomplishment.
Sutra: 'At that time, after the four Buddhas spoke these words, they suddenly disappeared.'
Commentary: Sixth, after speaking, they disappeared. The above are all other Buddhas speaking of infinite life.
Sutra: 'At that time, Myocho Bodhisattva Mahasattva (a great Bodhisattva), together with immeasurable hundreds of thousands of Bodhisattvas and immeasurable billions of nayutas of hundreds of thousands of beings, went together to Vulture Peak Mountain, to the place where Sakyamuni Tathagata Samyak-sambuddha (the title of Sakyamuni Buddha) was, bowed at the Buddha's feet, and stood on one side.'
Commentary: Sakyamuni Buddha personally states that he always dwells in peace and happiness. There are four parts to the text: 1. Myocho Bodhisattva comes; 2. Reporting what was heard; 3. The four Buddhas request a statement; 4. Sakyamuni Buddha speaks for them. This is the first part.
Sutra: 'At that time, Myocho Bodhisattva reported the above matters in detail to the World-Honored One.'
Commentary: This is reporting what was heard.
Sutra: 'At that time, the four Tathagatas also went to Vulture Peak Mountain, arrived at the place where Sakyamuni Buddha was, and each sat down according to their respective directions.'
贊曰。四佛請陳。文分為三。初四佛俱來。次遣使陳請。后使者傳命。此即初也。問。四佛將往妙幢其室忽然變座。詣山不言變座。四佛如何以安。答。此中應是釋迦變座。文略不言。問。何故至妙幢室四佛自變。來詣靈山即釋迦變。答。下人不測上來。所以四佛自變。釋迦能知佛至故變座安。
經。告侍者「菩薩言善男子汝今可詣釋迦牟尼佛所為我致問少病少惱起居輕利安樂」行不。
贊曰。二遣使陳請有三。初通問。次陳請。后隨喜。初也。
經。復作是言「善哉善哉釋迦牟尼如來今可演說金光明經甚深法要為欲饒益一切眾生除去饑饉令得安樂」我當隨喜。
贊曰。陳請隨喜也。
經。時彼「侍者各詣釋迦牟尼佛所頂禮雙足卻住一面俱白佛言彼天人師致問無量少病少惱起居輕利安樂行不復作是言善哉善哉釋迦牟尼如來今可演說金光明經甚深法要為欲利益一切眾生除去饑饉」令得安樂。
贊曰。使者傳命。
經。爾時「釋迦牟尼如來應正等覺告彼侍者諸菩薩言善哉善哉彼四如來乃能為諸眾生饒益安樂勸請於我」宣揚正法。
贊曰。釋迦為說。文分為二。初贊。后陳。此贊也。
經。爾時「世尊而說頌曰我常在鷲山宣說此經寶成就眾生故示現般」涅槃
【現代漢語翻譯】 現代漢語譯本： 贊曰：四佛請陳，文分為三。初四佛俱來，次遣使陳請，后使者傳命。此即初也。問：四佛將往妙幢（Miao Chuang，佛室名）其室忽然變座，詣靈山（Mount Ling，佛教聖山）不言變座，四佛如何以安？答：此中應是釋迦（Sakyamuni，佛教創始人）變座，文略不言。問：何故至妙幢室四佛自變，來詣靈山即釋迦變？答：下人不測上來，所以四佛自變。釋迦能知佛至故變座安。
經：告侍者：『菩薩言，善男子，汝今可詣釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）所，為我致問，少病少惱，起居輕利，安樂』行不？
贊曰：二遣使陳請有三。初通問，次陳請，后隨喜。初也。
經：復作是言：『善哉善哉，釋迦牟尼如來（Sakyamuni Tathagata，如來是佛的稱號）今可演說金光明經（Suvarnaprabhasa Sutra，佛教經典）甚深法要，為欲饒益一切眾生，除去饑饉，令得安樂，我當隨喜。』
贊曰：陳請隨喜也。
經：時彼侍者各詣釋迦牟尼佛所，頂禮雙足，卻住一面，俱白佛言：『彼天人師致問無量，少病少惱，起居輕利，安樂行不？復作是言：善哉善哉，釋迦牟尼如來今可演說金光明經甚深法要，為欲利益一切眾生，除去饑饉，令得安樂。』
贊曰：使者傳命。
經：爾時釋迦牟尼如來應正等覺（Sakyamuni Tathagata，如來是佛的稱號）告彼侍者諸菩薩言：『善哉善哉，彼四如來乃能為諸眾生饒益安樂，勸請於我宣揚正法。』
贊曰：釋迦為說。文分為二。初贊，后陳。此贊也。
經：爾時世尊而說頌曰：『我常在鷲山（Vulture Peak，佛教聖山）宣說此經寶，成就眾生故，示現般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的逝世）。』
【English Translation】 English version: Commentary: The request from the four Buddhas is presented, and the text is divided into three parts. First, the four Buddhas come together. Second, they send messengers to make the request. Third, the messengers convey the message. This is the first part. Question: The four Buddhas are going to the chamber of Miao Chuang (Miao Chuang, name of a Buddha's chamber), and the seat in that chamber suddenly transforms. When they go to Mount Ling (Mount Ling, a sacred Buddhist mountain), there is no mention of the seat transforming. How can the four Buddhas be seated comfortably? Answer: Sakyamuni (Sakyamuni, founder of Buddhism) must have transformed the seat, but the text omits this. Question: Why do the four Buddhas transform the seat themselves when they arrive at the chamber of Miao Chuang, but Sakyamuni transforms the seat when they come to Mount Ling? Answer: Inferior beings cannot fathom the actions of superiors, so the four Buddhas transform the seat themselves. Sakyamuni knows that the Buddhas are arriving, so he transforms the seat to accommodate them.
Sutra: He told the attendant: 'The Bodhisattva says, 'Good man, you may now go to Sakyamuni Buddha (Sakyamuni Buddha, founder of Buddhism) and convey my greetings, asking if he is free from illness and affliction, if his movements are light and easy, and if he is at peace and happy.' Go.'
Commentary: The second part, sending messengers to make the request, has three parts. First, general greetings. Second, the request. Third, rejoicing. This is the first part.
Sutra: He further said: 'Excellent, excellent! Sakyamuni Tathagata (Sakyamuni Tathagata, Tathagata is an epithet of a Buddha) should now expound the profound and essential teachings of the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra, a Buddhist scripture) in order to benefit all sentient beings, remove famine, and bring them peace and happiness. I will rejoice accordingly.'
Commentary: Presenting the request and rejoicing.
Sutra: At that time, the attendants each went to Sakyamuni Buddha, prostrated themselves at his feet, stood to one side, and together said to the Buddha: 'The Teacher of Gods and Humans sends immeasurable greetings, asking if you are free from illness and affliction, if your movements are light and easy, and if you are at peace and happy. He further says: Excellent, excellent! Sakyamuni Tathagata should now expound the profound and essential teachings of the Suvarnaprabhasa Sutra in order to benefit all sentient beings, remove famine, and bring them peace and happiness.'
Commentary: The messengers convey the message.
Sutra: At that time, Sakyamuni Tathagata, the Perfectly Enlightened One (Sakyamuni Tathagata, Tathagata is an epithet of a Buddha), said to the attendants and Bodhisattvas: 'Excellent, excellent! Those four Tathagatas are able to benefit and bring peace and happiness to all sentient beings, and they encourage me to proclaim the True Dharma.'
Commentary: Sakyamuni speaks. The text is divided into two parts. First, praise. Second, presentation. This is the praise.
Sutra: At that time, the World-Honored One spoke in verse, saying: 'I constantly proclaim this precious Sutra on Vulture Peak (Vulture Peak, a sacred Buddhist mountain). To fulfill sentient beings, I manifest Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat).'
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贊曰。后陳也。分文為三。上二句顯法報常。以報顯法。靈山報法土中無約處而顯。下二句顯化滅。
經。凡夫「起邪見不信我所說為成就彼故示現」般涅槃。
贊曰。后一行重成化滅。所為眾生簡大菩薩。
經。時大會中「有婆羅門姓憍陳如名曰法師授記與無量百千婆羅門眾」供養佛已。
贊曰。第四喜見重成不滅。文分為八。一陳如寄跡求愿。二如來方便默然。三佛加喜見令徴。四陳如答請舍利。五喜見別示修福。六陳如更復固求。七喜見答不可得。八陳如領知常住。此中問答人及所說法。與大方等無相大云經第四說同。彼能請人名善德。能答之者名一切眾生樂見。並說宿緣來生見會今古名字。故彼經云。爾時善德請願。世尊不答。時眾中有梨車子。名曰一切眾生樂見。語善德云。如來默然已不相許。我今當答隨疑致問。問言。若能供養如來舍利如芥子許福報應得忉利天主。梨車為說如來曾偈有十二行。少此瞻部樹能生多羅果及法合兩行余言。毛作僧伽梨。冬日能消冰鼠緣兔角梯在上而食月。假使蠅能飲鐘石淳好酒迷荒而耽醉。假使棘刺葉周遍覆三千。假使小舟船能載須彌山渡于大海水。爾時眾中有天女。名曰凈光。問世尊云。如是二賢從何處來。唯愿演說。佛言。過去無量
【現代漢語翻譯】 現代漢語譯本：
讚語說：這是後來的陳述。將文字分為三部分。上面兩句顯現法身和報身是常住不變的，用報身來顯現法身。在靈山報法土中，沒有約定俗成之處卻顯現出來。下面兩句顯現化身寂滅。
經文：凡夫因為『生起邪見，不相信我所說，爲了成就他們，示現』般涅槃（Parinirvana，入滅）。
讚語說：後面一行再次強調化身寂滅。所為的眾生不包括大菩薩。
經文：當時的大會中，『有一位婆羅門，姓憍陳如（Kaundinya），名叫法師，為無量百千婆羅門眾』授記，供養佛后。
讚語說：第四次喜見，再次強調佛陀不滅。文字分為八部分。一是憍陳如寄託軌跡，請求願望。二是如來方便，保持沉默。三是佛陀加持喜見，讓他提問。四是憍陳如回答，請求舍利。五是喜見分別指示修福。六是憍陳如再次堅持請求。七是喜見回答，不可得到。八是憍陳如領悟到常住不變的真理。這裡問答的人以及所說的法，與《大方等無相大云經》第四品所說相同。那部經中能提問的人名叫善德，能回答的人名叫一切眾生樂見。並且講述了他們過去世的因緣，今生來參加法會，以及古今的名字。所以那部經中說：當時善德**。世尊沒有回答。當時大眾中有一位梨車子，名叫一切眾生樂見，對善德說：如來保持沉默，已經不答應你。我現在應當回答，隨著你的疑問來提問。他問道：如果能夠供養如來舍利，像芥子那麼小，所得到的福報應該可以成為忉利天（Trayastrimsa，三十三天）的主人。梨車為他說了如來曾經說過的一首偈頌，有十二行。缺少了這句『瞻部樹能生多羅果』，以及『法合』這兩行，其餘的話是：『用毛髮做僧伽梨（Samghati，袈裟），冬天的太陽能夠融化冰雪，老鼠沿著兔角梯子，在上面吃月亮。』假設蒼蠅能夠喝鐘石中純正的好酒，迷失方向而沉醉。假設荊棘的葉子能夠周遍覆蓋三千大千世界。假設小船能夠載著須彌山（Sumeru，妙高山）渡過大海。』當時大眾中有一位天女，名叫凈光，問世尊說：這兩位賢者是從哪裡來的？希望您能演說。佛說：過去無量
【English Translation】 English version:
The Gatha says: This is a later statement. The text is divided into three parts. The first two lines reveal that the Dharmakaya (法身) and Sambhogakaya (報身) are constant, using the Sambhogakaya to reveal the Dharmakaya. In the Vulture Peak (靈山) Sambhogakaya Pure Land (報法土), there is no conventional place, yet it is revealed. The last two lines reveal the Nirmanakaya (化身) entering Nirvana (滅).
The Sutra: Ordinary people 'arise with wrong views and do not believe what I say, so for the sake of accomplishing them, I manifest' Parinirvana (般涅槃).
The Gatha says: The following line re-emphasizes the Nirmanakaya entering Nirvana. The beings referred to do not include great Bodhisattvas.
The Sutra: At that great assembly, 'there was a Brahmin named Kaundinya (憍陳如), called Dharma Master, who conferred predictions upon countless hundreds of thousands of Brahmins' after making offerings to the Buddha.
The Gatha says: The fourth joyful sight re-emphasizes that the Buddha does not perish. The text is divided into eight parts. First, Kaundinya entrusts his traces and requests a wish. Second, the Tathagata (如來) expediently remains silent. Third, the Buddha blesses Joyful Sight (喜見), allowing him to ask. Fourth, Kaundinya answers, requesting the relics. Fifth, Joyful Sight separately instructs on cultivating blessings. Sixth, Kaundinya insists on requesting again. Seventh, Joyful Sight answers that it is unobtainable. Eighth, Kaundinya understands the truth of permanence. The person asking and answering here, as well as the Dharma spoken, are the same as described in the fourth chapter of the Mahavaipulya Nirvikalpa Mahamegha Sutra (大方等無相大云經). In that sutra, the person who can ask is named Good Virtue (善德), and the person who can answer is named All Beings Delight to See (一切眾生樂見). It also tells of their past karmic connections, coming to the assembly in this life, and their names in the past and present. Therefore, that sutra says: At that time, Good Virtue **. The World-Honored One did not answer. At that time, among the assembly, there was a Licchavi (梨車子) named All Beings Delight to See, who said to Good Virtue: The Tathagata remains silent and has not agreed to you. I should now answer, and ask according to your doubts. He asked: If one can make offerings to the relics of the Tathagata, as small as a mustard seed, the blessings obtained should be enough to become the lord of the Trayastrimsa Heaven (忉利天). The Licchavi spoke a verse that the Tathagata had once said, with twelve lines. Missing the line 'The Jambudvipa tree can produce Tala fruits,' and the two lines of 'Dharma combination,' the remaining words are: 'Using hair to make a Samghati (僧伽梨), the winter sun can melt ice, a mouse climbs a rabbit horn ladder, eating the moon above.' Suppose a fly can drink pure, good wine from a bell stone, losing its way and becoming drunk. Suppose the leaves of thorns can completely cover the three thousand great thousand worlds. Suppose a small boat can carry Mount Sumeru (須彌山) across the great ocean.' At that time, among the assembly, there was a goddess named Pure Light (凈光), who asked the World-Honored One: Where did these two virtuous ones come from? I hope you can explain. The Buddha said: In the past, immeasurable
阿僧祇劫。爾時有佛號同性燈。其地廣博縱廣六萬八千由旬。有七萬八千大城。爾時大城名曰寶聚。即是今之王舍城也。時同性燈佛說大云經。時彼城中有王名大精進龍王。王有夫人名曰護法。有一大臣名法林樹大臣。白佛。如來舍利為可得不。世尊不答。爾時大王為正法故與共大臣論講舍利。佛有弟子名摩訶男。心生歡喜。世尊讚歎。王聞贊已歡喜發願。愿于當來釋迦正法滅時。于中出家為正法故不惜身命。大臣亦愿。釋迦法中作大國王持如來法。夫人亦愿。釋迦法中能伏邪見。時摩訶男愿。如為彼佛作大弟子。佛告天女。如是四人今於我世為法重任。不但今日方于未來複當護持我之正法。天女爾時大臣今善德婆羅門是。是婆羅門我滅度后百二十年。王閻浮提字阿叔迦住婆梨弗羅城中。姓無耶氏。得轉輪王所有福德二分之一。時王夫人即汝天女是。汝得暫聞今得值我。舍是天形即以女身當王國土。得轉輪王所王領處四分之一。教化所屬受持五戒。護正法摧外道。爾時王者今一切眾生喜見梨車子是。深達正法能開妙義護法無損。時摩訶男即今大云密藏菩薩是。得我真身二分之一。知恩報恩護持正法深義無滯。初文分三。一陳如詣佛供養。二聞佛入滅悲哀。三者舉佛功德為求愿之所以。此初文有四。一標時處。二明姓名
【現代漢語翻譯】 現代漢語譯本 阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）。那時有一尊佛，名為同性燈佛（Tathāgata Samatālokavat）。他的國土廣闊，縱橫六萬八千由旬（Yojana，古印度長度單位）。有七萬八千座大城。當時有一座大城名為寶聚（Ratnakūṭa），就是現在的王舍城（Rājagṛha）。當時同性燈佛宣講《大云經》（Mahāmegha-sūtra）。當時城中有一位國王，名為大精進龍王（Mahāvirya-nāgarāja）。國王有一位夫人，名為護法（Dharma-pāla）。有一位大臣，名為法林樹大臣（Dharma-vanaspati-mahāmatya）。大臣問佛：『如來的舍利（Śarīra，遺骨）可以得到嗎？』世尊沒有回答。 當時大王爲了正法（Saddharma，真正的佛法）的緣故，與大臣討論關於舍利的事情。佛有一位弟子，名為摩訶男（Mahānāma），心中生起歡喜。世尊讚歎他。國王聽到讚歎后，歡喜地發願：『愿我在未來釋迦牟尼佛（Śākyamuni Buddha）的正法滅盡時，于其中出家，爲了正法的緣故不惜身命。』大臣也發願：『愿在釋迦牟尼佛的法中，作一位大國王，護持如來的法。』夫人也發願：『愿在釋迦牟尼佛的法中，能夠降伏邪見。』當時摩訶男發願：『愿像為同性燈佛作大弟子一樣。』 佛告訴天女（Devī）：『這四個人現在在我的時代，是弘揚佛法的重任。不只是今天，未來還會護持我的正法。』天女，當時的大臣就是現在的善德婆羅門（Suśīla-brāhmaṇa）。這位婆羅門在我滅度后一百二十年，在閻浮提（Jambudvīpa，我們所居住的大陸）的婆梨弗羅城（Pāṭaliputra）中，名為阿叔迦（Aśoka），姓無耶氏（Maurya）。得到轉輪王（Cakravartin，統治世界的理想君主）所有福德的二分之一。當時的王夫人就是你這位天女。你暫時聽聞佛法，現在才能遇到我。捨棄天人的形體，以女身降生到國王的國土，得到轉輪王所統治的四分之一的領土。教化所屬，受持五戒（Pañca-śīla，佛教的基本戒律），護持正法，摧伏外道。 當時的那位國王就是現在的一切眾生喜見梨車子（Sarvasattvapriyadarśana Licchavi）。他深刻理解正法，能夠開顯微妙的義理，護持佛法沒有損害。當時的摩訶男就是現在的大云密藏菩薩（Mahāmeghaguhya Bodhisattva）。得到我真身的二分之一，知恩報恩，護持正法深奧的義理沒有滯礙。 初文分為三部分。第一部分是陳如（Kauṇḍinya）前往佛前供養。第二部分是聽聞佛將入滅而感到悲哀。第三部分是列舉佛的功德，作為求愿的原因。這第一部分有四個方面。一是標明時間和地點，二是說明姓名。
【English Translation】 English version Asaṃkhya-kalpa (innumerable eons ago). At that time, there was a Buddha named Tathāgata Samatālokavat (Buddha of Equal Light). His land was vast, extending sixty-eight thousand yojanas (ancient Indian unit of distance) in length and width. There were seventy-eight thousand great cities. At that time, there was a great city named Ratnakūṭa (Heap of Jewels), which is now Rājagṛha (Royal Abode). At that time, Tathāgata Samatālokavat was expounding the Mahāmegha-sūtra (Great Cloud Sutra). At that time, in that city, there was a king named Mahāvirya-nāgarāja (Greatly Energetic Dragon King). The king had a consort named Dharma-pāla (Protector of Dharma). There was a minister named Dharma-vanaspati-mahāmatya (Dharma Forest Tree Great Minister). The minister asked the Buddha, 'Are the Śarīra (relics) of the Tathāgata obtainable?' The World-Honored One did not answer. At that time, the great king, for the sake of the Saddharma (True Dharma), discussed the matter of the relics with the minister. The Buddha had a disciple named Mahānāma (Great Name), who felt joy in his heart. The World-Honored One praised him. Upon hearing the praise, the king joyfully made a vow: 'May I, in the future, when the True Dharma of Śākyamuni Buddha is about to perish, renounce the world within it, and for the sake of the True Dharma, not spare my life.' The minister also made a vow: 'May I, in the Dharma of Śākyamuni Buddha, become a great king and uphold the Dharma of the Tathāgata.' The consort also made a vow: 'May I, in the Dharma of Śākyamuni Buddha, be able to subdue heretical views.' At that time, Mahānāma made a vow: 'May I be like a great disciple to that Buddha.' The Buddha told the Devī (Goddess): 'These four people are now in my era, bearing the heavy responsibility of propagating the Dharma. Not only today, but in the future, they will also protect my True Dharma.' Goddess, the minister at that time is now the Suśīla-brāhmaṇa (Virtuous Morality Brahmin). This Brahmin, one hundred and twenty years after my Parinirvana (complete nirvana), in the city of Pāṭaliputra (Flower City) in Jambudvīpa (Rose Apple Continent), will be named Aśoka (Sorrowless), of the Maurya (Without Joy) clan. He will obtain one-half of the merit of a Cakravartin (Wheel-Turning King). The king's consort at that time is you, this goddess. You have temporarily heard the Dharma, and now you are able to encounter me. Abandoning your celestial form, you will be born as a woman in the king's land, obtaining one-quarter of the territory ruled by the Cakravartin. You will teach and transform those under your jurisdiction, uphold the Pañca-śīla (Five Precepts), protect the True Dharma, and subdue external paths. The king at that time is now Sarvasattvapriyadarśana Licchavi (The Licchavi Who is Loved by All Beings). He deeply understands the True Dharma, is able to reveal subtle meanings, and protects the Dharma without harm. Mahānāma at that time is now Mahāmeghaguhya Bodhisattva (Great Cloud Secret Treasury Bodhisattva). He has obtained one-half of my true body, knows how to repay kindness, and protects the profound meaning of the True Dharma without hindrance. The initial text is divided into three parts. The first part is Kauṇḍinya (one of the first five disciples of the Buddha) going to the Buddha to make offerings. The second part is feeling sorrow upon hearing that the Buddha will enter Parinirvana. The third part is listing the Buddha's merits as the reason for making vows. This first part has four aspects. First, it indicates the time and place; second, it explains the names.
。三明同類。四陳供養。言法師授記者法師是佛。與其授記彰德位勝。故立此名。在第十回向於此位中得法師授記。故此住靈山既是化佛。對機能請故在地前。又解。是入十地故真諦本云。佛身如是如如來說如是之義。我已聞知為請如來廣開分別真實之義。故求舍利開方便門。既云我已聞知。明是已悟。但為利樂故居斯請供養者。大莊嚴論發十大愿一切供養一切諸佛。供養有三。一一切佛無餘。二供養無餘。三恭敬無餘。供養有三。一利供養謂衣服等。二敬供養謂香華。三修行供養謂修信戒等。又瑜伽菩薩地有十供養。此三攝盡。敬供養無餘亦三。一給侍恭敬。二迎送恭敬。三修行恭敬。此言供養即具前三義。一佛即一切佛故。
經。聞世尊「說入般涅槃涕淚」交流。
贊曰。聞佛入滅悲哀。此即聞前示現般涅槃亦示相。謂佛欲般涅槃故現流淚。如涅槃經第一卷說悲苦等相。鼻所流為涕。目所出為淚。兩相雜落為交流。
經。前禮「佛足白言世尊若實如來於諸眾生有大慈悲憐愍利益令得安樂猶如父母」余無等者。
贊曰。三舉佛功德為求愿所以。于中分三。初歸誠敬禮。次陳佛有能為請願由。后正求心願。前禮佛足即歸誠敬禮。若實如來下陳佛有能為請法由。中有二。一明世尊慈憐利益。二
【現代漢語翻譯】 現代漢語譯本 三明同類（具有三種明智的人）。四陳供養（四種陳設供養）。說法師授予記別，法師即是佛。因為授予記別彰顯其德位殊勝，所以立此名稱。在第十回向位中得到法師的授記。因此居住在靈山，既是化身佛，又能應機說法，所以在十地之前。另一種解釋是，因為進入十地，所以真諦的譯本說：『佛身如是，如如來說如是之義。』我已經聽聞知曉，爲了請求如來廣泛開示分別真實之義。所以求舍利，開啟方便之門。既然說『我已經聽聞知曉』，表明是已經領悟。但爲了利益眾生，所以在此請求供養。大莊嚴論中發十大愿，一切供養一切諸佛。供養有三種：一、一切佛無餘；二、供養無餘；三、恭敬無餘。供養有三種：一、利供養，如衣服等；二、敬供養，如香花；三、修行供養，如修信戒等。又瑜伽菩薩地有十種供養，這三種供養已經全部涵蓋。敬供養無餘也有三種：一、給侍恭敬；二、迎送恭敬；三、修行恭敬。這裡說的供養，就具備了前面的三種含義。一佛即是一切佛。 經：聽聞世尊『說入般涅槃，涕淚』交流。 贊曰：聽聞佛將入滅而悲哀。這即是聽聞之前示現般涅槃，也是示現一種相。意思是佛將要般涅槃，所以示現流淚。如涅槃經第一卷所說悲苦等相。鼻子流出的為涕，眼睛流出的為淚，兩種液體混雜落下為交流。 經：向前禮『佛足，稟告說：世尊，如果確實如來對於一切眾生有大慈悲，憐憫利益，令得安樂，猶如父母』，沒有其他可以相比的。 贊曰：三次舉出佛的功德，作為請求心願的原因。其中分為三部分。首先是歸誠敬禮，其次是陳述佛有能力作為的原因，最後是正式請求心願。前面禮佛足，就是歸誠敬禮。『如果確實如來』以下，是陳述佛有能力作為，作為請法的理由。其中有兩點：一是說明世尊慈悲憐憫利益眾生；二是...
【English Translation】 English version 'Threefold Clarity of Kindred' (Those who possess three kinds of wisdom). 'Fourfold Offering' (Four kinds of arranged offerings). Saying that the Dharma master bestows prediction, the Dharma master is the Buddha. Because bestowing prediction highlights the superiority of their virtue and position, this name is established. In the tenth stage of dedication, one receives the prediction from the Dharma master. Therefore, residing on Vulture Peak, one is both an emanation Buddha and capable of teaching according to the audience's capacity, thus being before the ten grounds. Another explanation is that because one enters the ten grounds, the translation by Paramārtha says: 'The Buddha's body is such, as the Tathagata speaks of suchness.' I have already heard and understood, in order to request the Tathagata to extensively reveal and differentiate the meaning of truth. Therefore, I seek the relics to open the door of skillful means. Since it is said 'I have already heard and understood,' it indicates that one has already realized. But for the benefit and joy of sentient beings, one requests offerings here. The Mahāvyūha Sūtra makes ten great vows, offering everything to all Buddhas. There are three types of offerings: first, offering to all Buddhas without remainder; second, offering without remainder; third, reverence without remainder. There are three types of offerings: first, material offerings, such as clothing; second, respectful offerings, such as incense and flowers; third, practice offerings, such as cultivating faith and precepts. Furthermore, the Yogācārabhūmi-śāstra has ten types of offerings, which are all encompassed by these three. Reverent offerings without remainder also have three aspects: first, serving with reverence; second, welcoming and sending off with reverence; third, practicing with reverence. The offering mentioned here encompasses the preceding three meanings. One Buddha is all Buddhas. Sutra: Hearing the World-Honored One 'speak of entering Parinirvana, tears' flowed. Praise: Hearing of the Buddha's impending Parinirvana, one feels sorrow. This is hearing the previous manifestation of Parinirvana, also manifesting a sign. It means that the Buddha is about to enter Parinirvana, so he manifests tears. As the first chapter of the Nirvana Sutra says, there are signs of sorrow and suffering. What flows from the nose is mucus, and what comes from the eyes is tears. The two mixed together are called flowing. Sutra: Bowing before the 'Buddha's feet, one reports: World-Honored One, if it is indeed true that the Tathagata has great compassion for all sentient beings, pitying and benefiting them, bringing them peace and happiness, like parents,' there is no other comparable. Praise: Three times the Buddha's merits are mentioned as the reason for making a request. It is divided into three parts. First, there is sincere reverence and bowing; second, there is stating the reason why the Buddha is capable; and third, there is formally requesting the wish. The preceding bowing at the Buddha's feet is sincere reverence and bowing. 'If it is indeed true that the Tathagata' below is stating that the Buddha is capable, as the reason for requesting the Dharma. There are two points: first, it explains that the World-Honored One has compassion, pity, and benefits for sentient beings; second, ...
明世尊三德俱備所以陳請。初文有二。一法二喻。由大慈故憐之與樂。由大悲故愍拔其苦。準瑜伽四十七。哀愍依處明有五種。一有苦有情。二惡行有情。三放逸有情。四邪行有情。五煩惱隨眠有情。八難等有苦。不律儀為惡行。耽染境界為放逸。依諸妄見惡說法中出家等為邪行。煩惱可知。言大慈悲者無性攝論第九云。此言大者福智資糧圓滿證故令脫三苦。為行相故。二界有情為所緣故。于諸有情心平等故。決定無有勝此者故。由此令得利益安樂。利益安樂即世出世果。福之與智隨其所應配之無爽。或利即十利。樂謂五樂。又憐愍有七種。一無畏。二如理。三無倦。四無求。五無染。六廣大。七平等。不為畏彼而憐愍。依正法教為如理。恒起饒益為無倦。不待彼求而為憐愍名無求。無愛染心亦不希報為無染。為利有情寧棄身命。不以惡加名廣大。于有情界無有分限名平等憐愍。猶如父母者喻。莊嚴論第十二。菩薩有七似饒益。一似母。二似父。三似善友。四似同侶。五似健奴。六似阇梨。七似和上。譬如慈母于子作五饒益業。一懷胎。二出生。三長養。四防害。五教語。菩薩饒益眾生五業亦爾。一等心向眾生。二生之於聖地。三長養諸善根。四防護諸惡作。五教習以多聞。譬如慈父于子作五饒益。一下種子。二教工
【現代漢語翻譯】 現代漢語譯本：明世尊（指釋迦牟尼佛）具備慈悲喜捨三德，所以前來陳述請求。最初的文句分為兩部分：一是法，二是比喻。由於偉大的慈心，憐憫眾生並給予快樂；由於偉大的悲心，憐憫眾生並拔除他們的痛苦。依據《瑜伽師地論》第四十七卷，哀愍的對象有五種：一、有苦的有情（指遭受痛苦的眾生）；二、作惡的有情（指造作惡業的眾生）；三、放逸的有情（指放縱懈怠的眾生）；四、邪行的有情（指行為不正的眾生）；五、煩惱隨眠的有情（指被煩惱纏縛的眾生）。八難等是苦，不守戒律是惡行，貪戀境界是放逸，依據各種虛妄見解，在錯誤的說法中出家等是邪行，煩惱容易理解。說到大慈悲，無性《攝大乘論》第九卷說：『此言大，是因為福德和智慧資糧圓滿的緣故，使眾生脫離三苦。』這是大慈悲的行為特徵。以三界有情為所緣的對象，對於一切有情心懷平等，決定沒有比這更殊勝的。由此使眾生得到利益和安樂，利益和安樂就是世間和出世間的果報。福德和智慧隨其所應地配合，沒有差錯。或者說，利益就是十種利益，安樂就是五種安樂。又憐憫有七種：一、無畏；二、如理；三、無倦；四、無求；五、無染；六、廣大；七、平等。不因為畏懼對方而憐憫，依據正法教導是如理，恒常發起饒益之心是無倦，不等待對方請求而憐憫稱為無求，沒有愛染之心也不希望回報是無染，爲了利益有情寧願捨棄身命，不以惡加害稱為廣大，對於有情界沒有分別限制稱為平等憐憫。猶如父母的比喻。《莊嚴經論》第十二卷說，菩薩有七種相似的饒益：一、似母親；二、似父親；三、似善友；四、似同伴；五、似健僕；六、似阿阇梨（Acharya，導師）；七、似和尚（Upadhyaya，親教師）。譬如慈母對子女作五種饒益事業：一、懷胎；二、出生；三、長養；四、防護；五、教語。菩薩饒益眾生的五種事業也是如此：一、以平等心對待眾生；二、使眾生生於聖地；三、長養各種善根；四、防護各種惡行；五、教習各種知識。譬如慈父對子女作五種饒益：一、下種子；二、教導技藝
【English Translation】 English version: The World Honored One (referring to Shakyamuni Buddha) is fully endowed with the three virtues of loving-kindness, compassion, joy, and equanimity, therefore I come to make this request. The initial text is divided into two parts: the first is the Dharma, and the second is a metaphor. Due to great loving-kindness, He pities beings and gives them happiness; due to great compassion, He pities beings and removes their suffering. According to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) , section 47, there are five objects of compassion: 1. Sentient beings who are suffering; 2. Sentient beings who commit evil deeds; 3. Sentient beings who are negligent; 4. Sentient beings who engage in wrong conduct; 5. Sentient beings who are afflicted by latent afflictions. The eight difficulties and so on are suffering, not keeping the precepts is evil conduct, being attached to objects of desire is negligence, and renouncing the world in false teachings based on various deluded views is wrong conduct. Afflictions are easy to understand. Speaking of great loving-kindness and compassion, the ninth section of Asanga's Mahayana-samgraha (Compendium of the Mahayana) says: 'The word 'great' here is because of the complete attainment of the accumulations of merit and wisdom, enabling beings to be liberated from the three sufferings.' This is the characteristic of great loving-kindness and compassion. Taking sentient beings in the three realms as the object, having equanimity towards all sentient beings, there is definitely nothing more supreme than this. By this, beings obtain benefit and happiness, and benefit and happiness are the fruits of the mundane and supramundane. Merit and wisdom are appropriately matched accordingly, without error. Or, benefit is the ten benefits, and happiness is the five kinds of happiness. Furthermore, there are seven kinds of compassion: 1. Fearlessness; 2. According to principle; 3. Tirelessness; 4. Without seeking; 5. Without defilement; 6. Vast; 7. Equanimity. Not having compassion because of fearing the other party, teaching according to the correct Dharma is according to principle, constantly arising with the intention to benefit is tireless, having compassion without waiting for the other party to request is called without seeking, having no attachment and not hoping for reward is without defilement, being willing to give up one's life to benefit sentient beings and not harming them with evil is called vast, and having no distinction or limitation towards sentient beings is called equanimous compassion. The metaphor of being like parents. The twelfth section of the Ornament of the Sutras says that Bodhisattvas have seven similar benefits: 1. Like a mother; 2. Like a father; 3. Like a good friend; 4. Like a companion; 5. Like a strong servant; 6. Like an Acharya (teacher); 7. Like an Upadhyaya (preceptor). For example, a loving mother performs five beneficial deeds for her children: 1. Conceiving in the womb; 2. Giving birth; 3. Nurturing; 4. Protecting; 5. Teaching. The five deeds of a Bodhisattva benefiting sentient beings are also like this: 1. Treating sentient beings with equanimity; 2. Causing sentient beings to be born in holy lands; 3. Nurturing various good roots; 4. Protecting against various evil deeds; 5. Teaching various kinds of knowledge. For example, a loving father performs five benefits for his children: 1. Planting seeds; 2. Teaching skills
巧。三為娉室。四付善友。五為絕債不令后償。菩薩五業亦爾。一令起信以為聖體種子。二令學增上戒定以為工巧。三令得解脫喜樂以為娉室。法喜為妻也。四勸請諸佛以為善友。五為遮諸障以為絕債。由此等義故余無有能與等者。
經。能與世間「作歸依處」如凈滿月。
贊曰。此明三德備。此即斷德。如涅槃經月愛三昧能作清涼。又復尸羅此云清涼。清涼即涅槃。由戒能為清涼涅槃因故名為清涼。故以月喻涅槃斷德。故經頌云。法歸分別聖歸涅槃。十地論云。如眾蜂依蜜。故與世間作歸依處。即是涅槃。涅槃即斷德。
經。以大「智慧能為照明」如日初出。
贊曰。顯智德。智慧破闇如初日出。
經。普觀「眾生愛無偏黨如羅」怙羅。
贊曰。顯恩德也。
經。惟愿世尊施我一愿。
贊曰。求佛心願。佛有慈悲。復具三德能滿我願。故今求愿。
經。爾時「世尊默然」而止。
贊曰。方便默然。默然有五意。一為除譏恐得稱讚即與他愿。二為宜聞。三避相違。前言入涅槃。今復云常不入涅槃。與前相違。四顯佛德高。弟子尚能答問。況如來也。五他除疑。勝他說為證故。
經。佛威力「故於此眾中有梨車毗童子名一切眾生」喜見。
【現代漢語翻譯】 現代漢語譯本 譬如，（工匠）為女兒準備三樣東西作為嫁妝：一是漂亮的房間，二是精巧的手藝，三是還清債務，不讓女兒以後償還。菩薩的五種事業也是如此：一是使眾生生起信心，作為成聖的種子；二是使眾生學習增上的戒律和禪定，作為精巧的手藝；三是使眾生獲得解脫的喜樂，作為美麗的房間（法喜為妻子的比喻）；四是勸請諸佛作為善友；五是為眾生遮止各種障礙，如同還清債務。因為這些意義，所以沒有其他（事物）能與（菩薩）相比。
經文：能為世間『作歸依處』，如凈滿月。
贊曰：這說明（菩薩）具備三德。這裡指的是斷德。如《涅槃經》中，月愛三昧能帶來清涼。而且尸羅（Śīla，戒律）也稱為清涼。清涼即是涅槃（Nirvāṇa，寂滅）。因為戒律能作為清涼涅槃的原因，所以稱為清涼。因此用月亮比喻涅槃的斷德。所以經文偈頌說：法歸於分別，聖歸於涅槃。《十地論》說：如同眾蜂依附蜂蜜。所以（菩薩）能為世間作歸依處，即是涅槃。涅槃即是斷德。
經文：以大『智慧能為照明』，如日初出。
贊曰：顯示智德。智慧能破除黑暗，如同初升的太陽。
經文：普遍關愛『眾生，愛無偏黨』，如羅怙羅（Rāhula，佛陀之子）。
贊曰：顯示恩德。
經文：惟愿世尊施我一愿。
贊曰：祈求佛陀的心願。佛陀具有慈悲，並且具備三德，能夠滿足我的願望，所以現在祈求願望。
經文：爾時『世尊默然』而止。
贊曰：這是方便的默然。默然有五種含義：一是爲了消除譏諷，恐怕得到稱讚就立刻答應別人的願望；二是爲了適宜聽聞；三是爲了避免（說法）相違背。前面說（佛陀）入涅槃，現在又說常不入涅槃，與前面的說法相違背；四是顯示佛陀的德行高尚，弟子尚且能夠回答問題，更何況如來呢；五是為他人消除疑惑，勝過他人說法作為證明。
經文：佛陀的威力，『故於此眾中有梨車毗（Licchavi）童子，名一切眾生』喜見。
【English Translation】 English version For example, (a craftsman) prepares three things for his daughter as a dowry: first, a beautiful room; second, exquisite craftsmanship; and third, clearing her debts so she doesn't have to repay them later. The five activities of a Bodhisattva are also like this: first, to cause beings to generate faith, as a seed for becoming a saint; second, to cause beings to learn increasing precepts and samadhi, as exquisite craftsmanship; third, to cause beings to obtain the joy of liberation, as a beautiful room (with Dharma joy as a metaphor for a wife); fourth, to encourage the Buddhas as good friends; and fifth, to prevent all obstacles for beings, like clearing debts. Because of these meanings, there is nothing else that can compare to (a Bodhisattva).
Sutra: Able to 'be a place of refuge' for the world, like a pure full moon.
Commentary: This explains that (the Bodhisattva) possesses the three virtues. This refers to the virtue of cessation. Like in the Nirvana Sutra, the Moon-Love Samadhi can bring coolness. Moreover, Śīla (戒律, precepts) is also called coolness. Coolness is Nirvana (Nirvāṇa, 寂滅). Because precepts can be the cause of cool Nirvana, it is called coolness. Therefore, the moon is used as a metaphor for the virtue of cessation of Nirvana. Therefore, the sutra verse says: Dharma returns to discrimination, the holy returns to Nirvana. The Ten Stages Sutra says: Like many bees relying on honey. Therefore, (the Bodhisattva) can be a place of refuge for the world, which is Nirvana. Nirvana is the virtue of cessation.
Sutra: With great 'wisdom, able to illuminate', like the rising sun.
Commentary: Reveals the virtue of wisdom. Wisdom can break through darkness, like the rising sun.
Sutra: Universally loving 'beings, love without partiality', like Rāhula (羅怙羅, Buddha's son).
Commentary: Reveals the virtue of kindness.
Sutra: I only wish that the World Honored One would grant me one wish.
Commentary: Praying for the Buddha's wish. The Buddha has compassion and possesses the three virtues, able to fulfill my wish, so now I pray for a wish.
Sutra: At that time, 'the World Honored One was silent' and stopped.
Commentary: This is expedient silence. Silence has five meanings: first, to eliminate ridicule, fearing that if praised, one would immediately grant others' wishes; second, to be suitable for hearing; third, to avoid (statements) contradicting each other. Earlier it was said that (the Buddha) enters Nirvana, but now it is said that he constantly does not enter Nirvana, which contradicts the previous statement; fourth, to show that the Buddha's virtue is noble, disciples are still able to answer questions, let alone the Tathagata; fifth, to eliminate doubts for others, surpassing others' statements as proof.
Sutra: By the power of the Buddha, 'therefore in this assembly there is a Licchavi (梨車毗) boy named Joyful to All Beings'.
贊曰。三佛加喜見徴問。文中分五。初舉處。二明族類。三列其名。四喜見問知愿。五喜見等能。此初三也。
經。語婆羅「門憍陳如言大婆羅門汝今從佛欲乞何愿我」能與汝。
贊曰。后二也。
經。婆羅門「言童子我欲供養無上世尊今從如來求請舍利」如芥子許。
贊曰。四陳如答求舍利。冀欲顯常希求舍利。初文分為三。初陳如答愿。次假設外徴。后答愿所以。初也。
經。何以故「我曾聞說若善男子善女人得佛舍利如芥子許恭敬供養是人當生三十三天而為」帝釋。
贊曰。后二文也。假近粗事慾望喜見。為顯常因當得常果。如菩薩處胎經無上依密跡力士西域傳等。皆說舍利多少供養及功德等。
經。是時「童子語婆羅門曰若欲愿生三十三天受勝報者應當至心聽是金光明」最勝王經。
贊曰。喜見別示福門。即為顯常因。長行答詮。頌中答理。長行有其三。一令聽此經。二明其所以。三者結略。此即初也。
經。于諸經「中最為殊勝難解難入聲聞獨覺」所不能知。
贊曰。明其所以有二。初示二乘不知。二能為勝因。此不能知以聽此經能為報法生了二因。如天親菩薩等般若論說。於法爲了因。亦為餘生因。報是法余。有為始起故為生因。此能詮
【現代漢語翻譯】 現代漢語譯本：贊曰：三佛加喜見（Ratnachuda）徴問，文中分為五部分。首先是舉出地點，其次是說明族類，再次是列出他們的名字，然後是喜見（Ratnachuda）詢問得知他們的願望，最後是喜見（Ratnachuda）等人的能力。這裡是前三部分。
經：語婆羅門憍陳如（Ajnatakaundinya）言：『大婆羅門，你現在跟隨佛陀想要乞求什麼願望？我』能給予你。
贊曰：后兩部分。
經：婆羅門『言：童子，我欲供養無上世尊，今從如來求請舍利』，如芥子許。
贊曰：憍陳如（Ajnatakaundinya）回答請求舍利，希望能夠顯現常住不變的道理，所以希求舍利。最初的文分為三部分。首先是憍陳如（Ajnatakaundinya）回答願望，其次是假設外人提問，最後是回答願望的原因。這是第一部分。
經：何以故？『我曾聞說，若善男子善女人得佛舍利如芥子許，恭敬供養，是人當生三十三天而為』帝釋（Indra）。
贊曰：后兩部分。假設用近而粗淺的事物，希望喜見（Ratnachuda）能夠明白。爲了顯現常住不變的因，應當得到常住不變的果。如《菩薩處胎經》、《無上依經》、《密跡力士西域傳》等，都說舍利多少的供養以及功德等。
經：是時『童子語婆羅門曰：若欲愿生三十三天，受勝報者，應當至心聽是《金光明》』最勝王經。
贊曰：喜見（Ratnachuda）特別指示獲得福報的途徑，也就是爲了顯現常住不變的因。長行部分回答詮釋，頌文部分回答道理。長行部分有三點：一是令人聽聞此經，二是說明其中的原因，三是總結概括。這裡是第一點。
經：于諸經『中最為殊勝，難解難入，聲聞獨覺』所不能知。
贊曰：說明其中的原因有兩點：一是顯示二乘（聲聞和獨覺）不能理解，二是能夠成為殊勝的因。這種不能理解是因為聽聞此經能夠成為獲得果報和產生理解的兩種因。如天親（Vasubandhu）菩薩等的《般若論》所說，對於法來說，是了因，也是餘生之因。果報是法的剩餘，因為有為法是開始生起的，所以是生因。這裡能夠詮釋。
【English Translation】 English version: Commentary: Ratnachuda's (喜見) questioning of the three Buddhas is divided into five parts in the text. First, it mentions the location; second, it explains the lineage; third, it lists their names; then, Ratnachuda (喜見) asks and learns their wishes; and finally, Ratnachuda's (喜見) and others' abilities. This is the first three parts.
Sutra: Speaking to the Brahmin Ajnatakaundinya (憍陳如), 'Great Brahmin, what wish do you now seek from the Buddha? I' can grant it to you.'
Commentary: The latter two parts.
Sutra: The Brahmin said, 'Child, I wish to make offerings to the unsurpassed World Honored One. Now I seek from the Tathagata (如來) a relic,' as small as a mustard seed.
Commentary: Ajnatakaundinya (憍陳如) answers, requesting a relic, hoping to reveal the principle of permanence, therefore seeking a relic. The initial text is divided into three parts. First, Ajnatakaundinya (憍陳如) answers the wish; second, it assumes an outsider's question; and finally, it answers the reason for the wish. This is the first part.
Sutra: Why? 'I have heard that if a good man or good woman obtains a relic of the Buddha as small as a mustard seed, and respectfully makes offerings, that person will be born in the Trayastrimsa Heaven (三十三天) and become' Indra (帝釋).'
Commentary: The latter two parts. Assuming near and crude matters, hoping that Ratnachuda (喜見) can understand. In order to reveal the permanent cause, one should obtain the permanent result. Such as the Sutra on the Womb of the Bodhisattva (菩薩處胎經), the Unsurpassed Reliance Sutra (無上依經), the Western Regions Records of the Secret Traces Vajrapani (密跡力士西域傳), etc., all speak of the amount of relics offered and the merits, etc.
Sutra: At that time, 'the child said to the Brahmin, If you wish to be born in the Trayastrimsa Heaven (三十三天) and receive superior rewards, you should wholeheartedly listen to the Golden Light (金光明)' Sutra of the Most Victorious Kings.
Commentary: Ratnachuda (喜見) specifically points out the path to obtaining blessings, which is to reveal the permanent cause. The prose section answers the interpretation, and the verse section answers the principle. The prose section has three points: first, it instructs people to listen to this sutra; second, it explains the reasons; and third, it summarizes. This is the first point.
Sutra: Among all the sutras, 'it is the most supreme, difficult to understand and enter, beyond the knowledge of Sravakas (聲聞) and Pratyekabuddhas (獨覺).'
Commentary: Explaining the reasons has two points: first, it shows that the Two Vehicles (聲聞 and 獨覺) cannot understand; second, it can become a superior cause. This inability to understand is because listening to this sutra can become two kinds of causes: obtaining rewards and generating understanding. As Vasubandhu (天親) Bodhisattva's Prajna Sutra (般若論) says, for the Dharma, it is a condition for understanding and also a cause for future lives. The reward is the remainder of the Dharma, because conditioned dharmas are just beginning to arise, so it is a cause for birth. This can explain.
顯理行果故。依詮起行能證法身。故為二因。
經。此經「能生無量無邊福德果報乃至成辦」無上菩提。
贊曰。能為勝因能生果報者為十王因。成辦菩提為三身因。真勝果報意令彼求。
經。我今為汝略說其事。
贊曰。結略。
經。婆羅門言「善哉童子此金光明甚深最上難解難入聲聞獨覺」尚不能知。
贊曰。陳如方便更復固求。分文為三。初嘆經深妙勝者不知。次我等智微不能依習。后殷求舍利此初也。明菩提涅槃二空理故甚深。除二障盡故無上。凡夫比智難解現智難入。二乘定姓不能趣悟。故不能知。
經。何況「我等邊鄙之人智慧微淺而能」解了。
贊曰。我等智微不能依習。
經。是故「我今求佛舍利如芥子許持還本處置寶函中恭敬供養命終之後得為帝釋常」受安樂。
贊曰。后殷求舍利分二。初述意所求。后徴。云何不為我乞。此述意所求望。答常住真無舍利。
經。云何「汝今不能為我從明行足求斯一愿作是」語已。
贊曰。此徴云何不為我乞佛身舍利。令我供養得常樂果。
經。爾時「童子即為婆羅門而說頌曰恒河駛流水」可生白蓮華。
贊曰。喜見答不可得。此文大意。或約因緣唯識無相真如四種觀門
【現代漢語翻譯】 現代漢語譯本 顯現真理，實踐修行，才能獲得相應的果報。依靠經文的詮釋而開始修行，能夠證得法身（Dharmakaya，佛的三身之一，代表佛的法性）。因此，顯理和起行是證得法身的兩種原因。
經文說：『此經能夠產生無量無邊的福德果報，乃至成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。』
讚頌說：能夠作為殊勝的原因，能夠產生果報，這是十王（Ten Kings，佛教中掌管地獄的十位神）的原因。成就菩提是法身、報身、應身三身（Trikaya，佛的三種化身）的原因。真正的殊勝果報，是爲了讓人們去追求。
經文說：『我現在為你們簡略地說說這件事。』
讚頌說：這是總結。
經文說：『婆羅門（Brahmin，古印度社會中的祭司階層）說：『善哉，童子！這部《金光明經》（Suvarnaprabhasa Sutra）非常深奧，至高無上，難以理解，難以進入，即使是聲聞（Sravaka，聽聞佛法而修行的弟子）和獨覺（Pratyekabuddha，不依賴他人教導而獨自覺悟的人）尚且不能瞭解。』
讚頌說：陳述方便，更加堅定地請求。將文分為三部分。首先讚歎經文深奧微妙，殊勝的人也不能瞭解。其次說我等的智慧微弱，不能依此學習。最後殷切地請求舍利（Sarira，佛陀或高僧圓寂后留下的遺物），這是第一部分。闡明菩提（Bodhi，覺悟）和涅槃（Nirvana，解脫）二空的道理，所以說深奧。去除二障（煩惱障和所知障）窮盡，所以說無上。凡夫用比量智難以理解，用現量智難以進入。二乘（聲聞乘和緣覺乘）的定性不能趣向覺悟，所以說不能瞭解。
經文說：『何況我們這些邊遠鄙陋之人，智慧微弱淺薄，又怎麼能夠理解呢？』
讚頌說：我等的智慧微弱，不能依此學習。
經文說：『因此，我現在求佛舍利，像芥菜籽那麼大，帶回原來的地方，安置在寶函中，恭敬供養，命終之後能夠成為帝釋（Indra，佛教中的天神），常常享受安樂。』
讚頌說：後面是殷切地請求舍利，分為兩部分。首先陳述意願和所求。然後質問：『為什麼不為我乞求？』這是陳述意願和期望。回答是常住真如（Tathata，事物的真實如是的狀態），沒有舍利。
經文說：『為什麼你現在不能為我從明行足（Vidya-carana-sampanna，佛的十號之一，指具有智慧和德行）那裡求得這個願望？』說完這些話。
讚頌說：這是質問為什麼不為我乞求佛身舍利，讓我供養而得到常樂的果報。
經文說：『當時，童子就為婆羅門而說了頌：恒河（Ganges River，印度的一條河流）急速的流水，可能會生出白蓮花。』
讚頌說：喜見回答說不可能得到。這是本文的大意。或者可以約因緣觀、唯識觀、無相觀、真如觀四種觀門來解釋。
【English Translation】 English version Manifesting the truth and practicing accordingly leads to the attainment of corresponding results. Relying on the interpretation of the scriptures to begin practice enables one to realize the Dharmakaya (the Dharma body, one of the Trikaya of the Buddha, representing the Buddha's Dharma nature). Therefore, manifesting the truth and initiating practice are the two causes for attaining the Dharmakaya.
The sutra says: 'This sutra can generate immeasurable and boundless meritorious rewards, and even accomplish Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment, the highest wisdom and enlightenment).'
The praise says: Being able to serve as a superior cause and generate rewards is the cause of the Ten Kings (the ten deities who govern hell in Buddhism). Accomplishing Bodhi is the cause of the Trikaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya). The true and superior rewards are intended to encourage people to seek them.
The sutra says: 'I will now briefly tell you about this matter.'
The praise says: This is a conclusion.
The sutra says: 'The Brahmin (the priestly class in ancient Indian society) said: 'Excellent, young man! This Suvarnaprabhasa Sutra (Golden Light Sutra) is extremely profound, supreme, difficult to understand, and difficult to enter. Even Sravakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without relying on the teachings of others) cannot understand it.'
The praise says: Stating the expedient means and requesting more firmly. The text is divided into three parts. First, praising the sutra as profound and subtle, which even superior individuals cannot understand. Second, saying that our wisdom is weak and we cannot learn from it. Finally, earnestly requesting Sarira (relics left behind after the death of the Buddha or a high-ranking monk), which is the first part. Clarifying the principles of emptiness of both Bodhi (enlightenment) and Nirvana (liberation), hence the term 'profound'. Removing the two obscurations (afflictive obscurations and cognitive obscurations) completely, hence the term 'supreme'. Ordinary people find it difficult to understand with inferential wisdom, and difficult to enter with direct wisdom. Those of the two vehicles (Sravakayana and Pratyekabuddhayana) with fixed natures cannot approach enlightenment, hence the statement 'cannot understand'.
The sutra says: 'How much more so for us, who are from remote and ignorant regions, with weak and shallow wisdom, how can we understand it?'
The praise says: Our wisdom is weak and we cannot learn from it.
The sutra says: 'Therefore, I now seek a relic of the Buddha, as small as a mustard seed, to take back to its original place, place it in a treasure box, and respectfully make offerings. After the end of my life, I will be able to become Indra (a deity in Buddhism), constantly enjoying happiness.'
The praise says: The following is an earnest request for relics, divided into two parts. First, stating the intention and what is sought. Then, questioning: 'Why don't you beg for me?' This is stating the intention and expectation. The answer is that the true Suchness (Tathata, the true state of things) is permanent and there are no relics.
The sutra says: 'Why can't you now ask Vidya-carana-sampanna (one of the ten titles of the Buddha, referring to having both wisdom and virtue) for this wish for me?' After saying these words.
The praise says: This is questioning why not beg for the Buddha's body relics for me, so that I can make offerings and obtain the fruit of constant happiness.
The sutra says: 'At that time, the young man spoke the following verse to the Brahmin: 'A white lotus flower may grow in the swift flowing water of the Ganges River (a river in India).'
The praise says: Joyful Seeing replied that it is impossible to obtain. This is the main idea of the text. Or it can be explained in terms of the four types of contemplation: contemplation of causes and conditions, contemplation of consciousness-only, contemplation of no-characteristics, and contemplation of Suchness.
云無舍利。或約三無性觀云無舍利。或依三性云無舍利。或總約三身明無。或但約法應知無。意為除八倒及以四障。明菩提涅槃具有四德。故三身壽皆無分限。以陳如假以執佛從於有漏因生。猶如世報死留身骨應是無常。今答云無。據前道理令余悟解。知佛常住是真安樂。稱理而修是此中本意。有十四頌分之為四。初三行明離有漏之三相故無舍利。次三行明具涅槃之三德故無舍利。次四行明四人有障。不得真實故無舍利。后四行明真實身具足四德故無舍利。此初也。半行明法身無生相。恒河喻真理故。涅槃經及寶性論皆以河水喻于真如。駛流者喻如。自性無有垢染。自性解脫自性智慧非同有為。能生諸法故無舍利。猶如駛流不生蓮華。或自受用身大悲般若信定所成。猶如駛流盡未來際剎那相續故無舍利。不同有漏惑業所成生滅彼生可留身骨。此約依他無自然生要假眾緣。此無漏身非有漏因故不得有血肉等身。白蓮華者梵云奔荼利迦。故新舊經皆云優缽羅華．𤘽物頭華．婆頭摩華．奔陀利華。如次四色青黃赤白。然舊本云𤘽物此云白蓮華。以駛水中俱不生故。隨舉於一取文言便。見水應生物駛流尚不得生。無為非生無漏非染。與染法違故無舍利。
經。黃鳥「作白形黑烏變」為赤。
贊曰。明無變異相故無
【現代漢語翻譯】 現代漢語譯本 云無舍利（Śarīra，佛陀或高僧火化后的遺骨）。或許可以從三無性觀的角度解釋說沒有舍利。或許依據三自性（trisvabhāva）說沒有舍利。或許總的來說，從三身（trikāya）的角度闡明沒有舍利。或許僅僅從法身（Dharmakāya）和應身（Nirmāṇakāya）的角度理解沒有舍利。其意在於去除八顛倒（aṣṭaviparyāsa）以及四障（catvāri āvaraṇāni）。闡明菩提（bodhi）和涅槃（nirvāṇa）具有四德（caturguṇa）。因此，三身的壽命都沒有分界和限制。因為陳如（Ājñātakauṇḍinya）等人錯誤地認為佛是從有漏的因產生的。就像世俗的報應，死後留下身骨，這應該是無常的。現在回答說沒有舍利，是根據前面的道理，讓其他人領悟理解，知道佛是常住的，是真正的安樂。符合道理地修行是這裡的本意。有十四頌，分為四個部分。最初三行闡明遠離有漏的三相（trilakṣaṇa），所以沒有舍利。接著三行闡明具備涅槃的三德（triguṇa），所以沒有舍利。再接著四行闡明四種人有障礙，不能得到真實，所以沒有舍利。最後四行闡明真實身具足四德，所以沒有舍利。這是最初的部分。半行闡明法身沒有生相。用恒河（Ganges）比喻真理，所以《涅槃經》（Nirvāṇa Sūtra）和《寶性論》（Ratnagotravibhāga）都用河水比喻真如（tathatā）。『駛流』比喻如（tathatā）的自性沒有垢染，自性解脫，自性智慧，不同於有為法（saṃskṛta），能夠產生諸法，所以沒有舍利。就像湍急的河流不生長蓮花。或者自受用身（saṃbhogakāya）由大悲（mahākaruṇā）、般若（prajñā）、信（śraddhā）、定（samādhi）所成就。就像湍急的河流，直到未來際剎那相續，所以沒有舍利。不同於有漏的惑業所成就的生滅，彼生可留身骨。這是依據依他起性（paratantrasvabhāva），沒有自然生，需要依靠眾緣。這個無漏身不是有漏的因產生的，所以不可能有血肉等身體。白蓮花，梵文是Pundarika（奔荼利迦）。所以新舊經典都說優缽羅華（utpala）、𤘽物頭華（kumuda）、婆頭摩華（padma）、奔陀利華（pundarika）。依次是四種顏色：青、黃、赤、白。然而舊譯本說𤘽物，這裡說是白蓮花。因為湍急的河流中都不生長這些花。隨便舉一個例子，取其文言的方便。看到水應該生長生物，湍急的河流尚且不能生長，無為（asaṃskṛta）不是生，無漏（anāsrava）不是染。與染法相違背，所以沒有舍利。 經：黃鳥『作白形黑烏變』為赤。 贊曰：闡明沒有變異相，所以沒有舍利。
【English Translation】 English version Śarīra (relics) do not exist. Perhaps, based on the Threefold Absence of Intrinsic Nature (tri-niḥsvabhāva), it is said that Śarīra do not exist. Or, relying on the Three Natures (trisvabhāva), it is said that Śarīra do not exist. Or, generally speaking, clarifying non-existence from the perspective of the Three Bodies (trikāya). Or, only understanding non-existence from the perspective of the Dharma Body (Dharmakāya) and the Manifestation Body (Nirmāṇakāya). The intention is to remove the Eight Reversals (aṣṭaviparyāsa) and the Four Obstructions (catvāri āvaraṇāni), clarifying that Bodhi (bodhi) and Nirvana (nirvāṇa) possess the Four Virtues (caturguṇa). Therefore, the lifespan of the Three Bodies has no boundaries or limitations. Because Ājñātakauṇḍinya and others mistakenly believe that the Buddha arises from defiled (āsrava) causes, like worldly retribution, leaving behind bodily remains after death, which should be impermanent. Now, the answer that Śarīra do not exist is based on the preceding reasoning, to enable others to awaken and understand that the Buddha is eternal and true bliss. Cultivating in accordance with reason is the fundamental intention here. There are fourteen verses, divided into four parts. The first three lines clarify the absence of Śarīra because of being apart from the three characteristics (trilakṣaṇa) of the defiled. The next three lines clarify the absence of Śarīra because of possessing the three virtues (triguṇa) of Nirvana. The following four lines clarify the absence of Śarīra because the four types of people have obstacles and cannot attain the truth. The last four lines clarify the absence of Śarīra because the true body is complete with the Four Virtues. This is the initial part. Half a line clarifies that the Dharma Body has no characteristic of arising. The Ganges (Ganges) is used as a metaphor for truth, so the Nirvana Sutra (Nirvāṇa Sūtra) and the Ratnagotravibhāga (Ratnagotravibhāga) both use river water as a metaphor for Suchness (tathatā). 'Swift current' is a metaphor for the nature of Suchness being without defilement, self-liberated, and self-wise, unlike conditioned phenomena (saṃskṛta), capable of generating all dharmas, hence no Śarīra. Like a swift current that does not produce lotuses. Or the Enjoyment Body (saṃbhogakāya) is accomplished by Great Compassion (mahākaruṇā), Wisdom (prajñā), Faith (śraddhā), and Samadhi (samādhi). Like a swift current, continuing moment by moment until the end of future eons, hence no Śarīra. Unlike the arising and ceasing accomplished by defiled karma, where bodily remains can be left behind. This is based on Dependent Origination (paratantrasvabhāva), without natural arising, requiring reliance on numerous conditions. This undefiled body is not produced by defiled causes, so it cannot have a body of flesh and blood. White lotus, in Sanskrit, is Pundarika. Therefore, both old and new scriptures speak of Utpala (utpala), Kumuda (kumuda), Padma (padma), and Pundarika (pundarika). In order, these are four colors: blue, yellow, red, and white. However, the old translation says Kumuda, here it says white lotus. Because these flowers do not grow in swift currents. Randomly citing one example, taking the convenience of the written word. Seeing that water should produce living beings, a swift current cannot even produce these, the Unconditioned (asaṃskṛta) is not arising, the Undefiled (anāsrava) is not defilement. Being contrary to defiled dharmas, hence no Śarīra. Sutra: A yellow bird 'becomes white, a black crow turns' red. Praise: Clarifying that there is no characteristic of change, hence no Śarīra.
舍利。黃鳥者舊本云𤘽枳羅此云黃鳥。應是此間黃戾婁鳥。又解。無正相翻。西方有此鳥形如鴝鴿。黃鳥形小。喻色蘊老不遍三界。分段老不遍無漏地。烏形稍大喻四蘊老遍三界故。喻變易老遍無漏地故。今此法報二老俱無。故無舍利。
經。假使「贍部樹可生多羅果朅樹羅枝中能出庵」羅葉。
贊曰。明法身等無滅相故無舍利。贍部樹者此洲北臨大海多有此樹。樹子極大。亦復堪食。樹下海內多有好金。舊云閻浮檀金者訛。瑜伽論云。無熱池側有大贍部樹。此洲因樹而以立名。多羅樹者傳云。形大葉狹長。即貝多羅葉。西國書此樹葉。朅樹羅者此亦無翻。舊云佉受羅樹子。如漢菰。內有小子。子大如蒜。食之甘美。傳西國說。摩揭提國著子。余處不多著子。庵羅(傳云此云甘子子小)如是異類雖有生滅。尚無此類果等滅已而生彼等。云何無為法得有前滅而留舍利。若據自性法身。般若論云。三相異體故離彼是如來。
經。斯等希「有物或容可轉變世尊之舍利畢竟」不可得。
贊曰。法合。彼等有為設可轉變故云或容容彼不定。如來法身必無生滅留骨舍利。若報化身義準可知。
經。假使用龜毛「織成上妙服寒時可披著」方求佛舍利。
贊曰。此下三行明具三德故無舍利。初一
【現代漢語翻譯】 現代漢語譯本： 『舍利』（Śarīra）。『黃鳥』，舊本寫作『𤘽枳羅』，這裡譯為『黃鳥』。應該是此地的黃鸝鳥。另一種解釋是，沒有正確的相可以翻譯。西方有這種鳥，形狀像鴝鴿。黃鳥體型小，比喻色蘊的衰老不遍及三界。分段的衰老不遍及無漏地。烏鴉體型稍大，比喻四蘊的衰老遍及三界，也比喻變易的衰老遍及無漏地。現在法身和報身這兩種衰老都沒有，所以沒有舍利。
經文：假設『贍部樹（Jambudvīpa，一種樹）可以生多羅果（Tāla，棕櫚果），朅樹羅（Kharjura，棗椰樹）的枝條中能長出庵羅（Āmra，芒果）葉』。
贊曰：說明法身等沒有滅亡的相，所以沒有舍利。贍部樹，在這個洲的北邊靠近大海，有很多這種樹。樹的果實非常大，也可以食用。樹下的海里有很多好金。舊時說的『閻浮檀金』是訛傳。《瑜伽師地論》說，無熱池旁邊有大的贍部樹，這個洲因為這種樹而得名。多羅樹，傳說形狀大，葉子狹長，就是貝多羅葉。西方的國家用這種樹葉書寫。朅樹羅，這裡也沒有翻譯。舊時說的『佉受羅樹』，果實像漢地的菰米，裡面有小小的果實，果實大如蒜頭，吃起來甘甜美味。傳說西方的國家說，摩揭提國結果實，其他地方不多結果實。庵羅（傳說這裡譯為『甘子』，果實小），像這樣不同的種類雖然有生滅，尚且沒有這種果實等滅亡后又生出那些果實的情況，怎麼能說無為法會有先滅亡而留下舍利呢？如果根據自性法身，《般若經》說，三相異體，所以遠離那些，才是如來。
經文：這些稀『有的東西或許可以轉變，世尊的舍利畢竟』不可能得到。
贊曰：法合。那些有為法或許可以轉變，所以說『或許可以』，容許那些不確定的情況。如來的法身必定沒有生滅，不會留下骨舍利。如果是報身和化身，按照這個道理可以知道。
經文：假設用龜毛『織成上妙的衣服，寒冷的時候可以披著』，才能求到佛的舍利。
贊曰：下面三行說明具備三德，所以沒有舍利。第一行
【English Translation】 English version: 『Śarīra』 (舍利). 『Yellow bird,』 the old version writes it as 『𤘽枳羅,』 here translated as 『yellow bird.』 It should be the oriole in this place. Another explanation is that there is no correct characteristic to translate. In the West, there is this bird, shaped like a myna. The yellow bird is small in size, a metaphor for the aging of the form aggregate (rūpa-skandha) not pervading the three realms. Segmented aging does not pervade the non-outflow (anāsrava) grounds. The crow is slightly larger in size, a metaphor for the aging of the four aggregates pervading the three realms, and also a metaphor for the aging of change pervading the non-outflow grounds. Now, neither the Dharma-body (Dharmakāya) nor the Reward-body (Saṃbhogakāya) have these two kinds of aging, so there are no relics.
Sutra: Suppose 『the Jambudvīpa tree (贍部樹, a kind of tree) can produce Tāla fruits (多羅果, palm fruits), and Āmra leaves (庵羅, mango) can grow from the branches of the Kharjura tree (朅樹羅, date palm).』
Commentary: Explains that the Dharma-body, etc., do not have the characteristic of extinction, so there are no relics. The Jambudvīpa tree is located north of this continent, near the sea, and there are many of these trees. The fruits of the tree are very large and can be eaten. There is a lot of good gold in the sea under the tree. The old saying 『Jambunada gold』 is a corruption. The Yogācārabhūmi-śāstra says that there is a large Jambudvīpa tree next to the Anavatapta lake, and this continent is named after this tree. The Tāla tree is said to be large in shape with long, narrow leaves, which are the palm leaves used for writing in Western countries. Kharjura, there is no translation for this either. The old saying 『Kha-shou-luo tree』 has fruits like the Gao rice in Han lands, with small fruits inside, the fruits are as big as garlic, and they taste sweet and delicious. It is said in Western countries that the Magadha kingdom bears fruit, and other places do not bear much fruit. Āmra (it is said that it is translated here as 『sweet fruit,』 the fruit is small), like these different kinds, although there are arising and ceasing, there is still no situation where these fruits, etc., cease and then those fruits are produced again. How can it be said that unconditioned (asaṃskṛta) dharmas have a prior cessation and leave relics? According to the self-nature Dharma-body, the Prajñāpāramitā Sutra says that the three characteristics are different entities, so being apart from those is the Tathāgata.
Sutra: These rare 『things may be able to be transformed, but the relics of the World-Honored One are ultimately』 unattainable.
Commentary: The Dharma agrees. Those conditioned dharmas may be able to be transformed, so it is said 『may be able to,』 allowing those uncertain situations. The Dharma-body of the Tathāgata certainly has no arising or ceasing and will not leave bone relics. If it is the Reward-body and Manifestation-body (Nirmāṇakāya), it can be known according to this principle.
Sutra: Suppose one could 『weave a supreme garment from tortoise hair, which could be worn when it is cold,』 then one could seek the relics of the Buddha.
Commentary: The following three lines explain that because it possesses the three virtues, there are no relics. The first line
行明般若真實離虛妄故。龜毛本無喻實性。般若無有骨分。織成妙服喻因舍利而修勝行。寒時可披著喻望當得常果。若妄計心謂佛真身實有骨等。有漏身份如毛。執我能依修得實果如衣。是遍計妄。妄等即無。故自性般若據實無舍利。或可。計用血肉筋骨整合法身。如以龜毛整合衣服用以禦寒。此事既無。故無舍利。離前生相。
經。假使蚊「蚋足可使成樓觀堅固不搖動方求」佛舍利。
贊曰。喻法身真實微細之法。不可轉異成有為粗血肉舍利。離前異相。
經。假使水「蛭蟲口中生白齒長大利如鋒方求佛」舍利。
贊曰。喻解脫自性不可得有有漏血肉繫縛之法。如蛭生齒而為縛礙。既不有生故定無滅。離前滅相。或復初喻地前真如。非客塵染故不生故經云不生不滅。十地真如雖分澄凈。非轉染成故不異故經云不增不減。非隨功德生增。非隨煩惱滅減。后喻道后解脫之身。已離縛故故無舍利。又解。前三行喻生無自性性。次三行喻相無自性性。后八行喻勝義無自性性。如次即于依他遍計圓成三性令修觀行。
經。假使持「兔角用成於梯磴可升上天宮方求佛」舍利。
贊曰。下四行明四人有障不得四德。此意即明法身是常樂等。今此中以兔喻法身。常作無常想如依兔求角。為梯天
【現代漢語翻譯】 現代漢語譯本：行明般若（Prajna，智慧）真實，遠離虛妄的緣故。烏龜的毛本來就沒有，可以比喻實性的空無。般若沒有骨骼等組成部分。織成美妙的衣服，比喻憑藉佛陀的舍利（Sarira，遺骨）而修習殊勝的修行。寒冷時可以披上，比喻期望能夠獲得恒常的果報。如果錯誤地認為佛的真身確實有骨骼等有漏的身份，就像烏龜的毛一樣虛無。執著于『我』能夠依靠修行而獲得真實的果報，就像執著于衣服一樣。這些都是遍計所執的虛妄。虛妄等同於空無。所以，自性般若就真實而言，沒有舍利。或者，可以理解為，如果認為可以用血肉筋骨來整合法身（Dharmakaya，法身），就像用烏龜的毛來整合衣服以抵禦寒冷一樣，這件事是不可能的。所以沒有舍利，遠離了前述的生相。
經文：『假使蚊蚋（小昆蟲）足可使成樓觀堅固不搖動方求』佛舍利。
贊曰：比喻法身真實而微細的法，不可能轉變異化成為有為的粗糙血肉舍利，遠離了前述的異相。
經文：『假使水蛭（一種吸血蟲）蟲口中生白齒長大利如鋒方求佛』舍利。
贊曰：比喻解脫的自性不可能有有漏的血肉繫縛之法，就像水蛭生出牙齒反而成為束縛障礙一樣。既然沒有生，必定沒有滅，遠離了前述的滅相。或者，前面的比喻可以指地前（菩薩十地之前）的真如（Tathata，如如），沒有客塵的染污，所以不生，所以經文中說『不生不滅』。十地的真如雖然逐漸澄凈，但不是轉變染污而成，所以不異，所以經文中說『不增不減』。不是隨著功德的產生而增加，也不是隨著煩惱的消滅而減少。後面的比喻可以指證道后的解脫之身，已經脫離了束縛，所以沒有舍利。又可以解釋為，前面的三行比喻生無自性性（無自性性：事物沒有獨立的、固有的自性），接下來的三行比喻相無自性性（無自性性：事物的表象沒有獨立的、固有的自性），後面的八行比喻勝義無自性性（無自性性：從勝義諦的角度來看，事物沒有獨立的、固有的自性）。依次對應于依他起性（事物由因緣和合而生起）、遍計所執性（由虛妄分別產生的執著）、圓成實性（通過修行證悟的真實），從而修習觀行。
經文：『假使持兔角用成於梯磴可升上天宮方求佛』舍利。
贊曰：下面的四行說明四種人有障礙而無法獲得四德（常、樂、我、凈）。這個意思就是說明法身是常樂等。現在這裡用兔子比喻法身，常常作無常想，就像依著兔子去尋找角，作為通往天宮的階梯一樣。
【English Translation】 English version: Because the practice illuminates the true Prajna (wisdom), it is far from falsehood. Turtle hair does not exist, which can be used to describe the emptiness of true nature. Prajna does not have components like bones. Weaving wonderful clothes is like cultivating superior practices by relying on the Buddha's Sarira (relics). It can be worn when it is cold, which is like hoping to obtain constant results. If one mistakenly thinks that the Buddha's true body actually has bones and other contaminated components, it is as illusory as turtle hair. Holding onto the belief that 'I' can rely on practice to obtain real results is like clinging to clothes. These are all conceptual fabrications. Fabrications are equivalent to emptiness. Therefore, in terms of true nature, self-nature Prajna does not have Sarira. Alternatively, it can be understood that if one thinks that the Dharmakaya (Dharma body) can be assembled from flesh, blood, tendons, and bones, it is like using turtle hair to make clothes to keep warm. This is impossible. Therefore, there are no Sarira, and it is far from the aforementioned characteristic of birth.
Sutra: 'If one could use mosquito legs to build a strong and unshakeable pavilion, then one could seek the Buddha's Sarira.'
Commentary: This metaphor illustrates that the true and subtle Dharma of the Dharmakaya cannot be transformed into contaminated, coarse flesh and blood Sarira. It is far from the aforementioned characteristic of difference.
Sutra: 'If white teeth, long and sharp as blades, could grow in the mouth of a leech, then one could seek the Buddha's Sarira.'
Commentary: This metaphor illustrates that the self-nature of liberation cannot have contaminated flesh and blood that bind. It is like a leech growing teeth, which would become a binding obstacle. Since there is no birth, there is definitely no extinction. It is far from the aforementioned characteristic of extinction. Alternatively, the previous metaphor can refer to Tathata (suchness) before the ten Bhumis (ten stages of a Bodhisattva's path), which is not contaminated by defilements, so it does not arise. Therefore, the Sutra says 'neither arising nor ceasing.' Although the Tathata of the ten Bhumis gradually becomes clear, it is not transformed from defilement, so it is not different. Therefore, the Sutra says 'neither increasing nor decreasing.' It does not increase with the arising of merit, nor does it decrease with the extinction of afflictions. The latter metaphor can refer to the body of liberation after enlightenment, which has already been freed from bondage, so there are no Sarira. It can also be explained that the first three lines are a metaphor for the nature of no-self-nature of birth (Svabhava-sunyata: the absence of independent, inherent existence in phenomena), the next three lines are a metaphor for the nature of no-self-nature of characteristics (Laksana-sunyata: the absence of independent, inherent existence in the appearance of phenomena), and the last eight lines are a metaphor for the nature of no-self-nature of ultimate meaning (Paramartha-sunyata: the absence of independent, inherent existence from the perspective of ultimate truth). They correspond in order to dependent origination (the arising of phenomena from the combination of causes and conditions), conceptual fabrication (the clinging arising from false discrimination), and perfect reality (the truth realized through practice), thereby cultivating contemplation.
Sutra: 'If one could use rabbit horns to make a ladder to ascend to the heavenly palace, then one could seek the Buddha's Sarira.'
Commentary: The following four lines explain that four types of people have obstacles and cannot obtain the four virtues (permanence, bliss, self, purity). This means that the Dharmakaya is permanent, blissful, etc. Here, the rabbit is used as a metaphor for the Dharmakaya, often thinking of impermanence, like relying on a rabbit to find horns as a ladder to the heavenly palace.
宮者喻涅槃常德。以無常想梯悕得入涅槃宮。無有是處。由此故知無有舍利。準此即明。欲求法身舍利畢竟不得。此初即除緣覺舍心。由此世尊作無常想故。欲舍心入大涅槃必定不得。故知法身必無無常。為無常觀如依于兔求角作梯望昇天宮。必定不得。故二乘雲得者是方便說。如勝鬘經云。去涅槃界近言得涅槃。實不得也。今使觀常修大悲故。除舍心障能為常因證佛常德。又依法身觀有無常骨肉舍利。望求供養為法身因。亦必不得。如依于兔求角成梯磴以昇天。故不可得。上約倒觀障自不得法身常德。此約邪觀求佛舍利不得。既無舍利。依何修行能為常因。
經。鼠緣「此梯上除去阿蘇羅能障空中月方求佛」舍利。
贊曰。除聲聞畏苦障。聲聞之人觀佛法身有漏苦想。如似於鼠。依法身樂德上無如兔角為梯。計此苦想能除諸障。能降諸魔得大涅槃。如鼠緣兔角上天。除怨必定不得。或鼠喻聲聞。兔角梯喻於樂德作真苦想。實無苦故計為有苦。有苦故即有無常。謂有骨肉舍利故今求之。即用此因希得樂德。如緣兔角梯除阿修羅不令障月。月喻涅槃既不稱實。明定不得。令修大定為能證得大樂德因。
經。若蠅「飲酒醉周行村邑中廣造于舍宅方求佛」舍利。
贊曰。除外道著我障。由除世尊于
【現代漢語翻譯】 現代漢語譯本：宮殿在這裡比喻涅槃的常德（永恒的德行）。如果想要通過修習無常的觀念，像用梯子一樣，希望進入涅槃的宮殿，這是不可能的。由此可知，（佛陀）沒有舍利（遺骨）。依此推斷，想要尋求法身（佛的真身）的舍利，最終也是不可能得到的。這首先排除了緣覺（Pratyekabuddha）捨棄（世間）之心的想法。因為世尊（釋迦牟尼佛）如果作無常想，想要捨棄（世間）之心而進入大涅槃，必定是不可能的。所以可知法身必定沒有無常的性質。把無常觀想比作依靠兔子角來製作梯子，希望以此登上天宮，必定是不可能實現的。所以二乘（聲聞乘和緣覺乘）所說的『得到』，只是一種方便的說法。如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說，（他們）只是接近涅槃的境界，（所以）說得到涅槃，實際上並沒有真正得到。現在如果觀想常德，修習大悲心，就能去除捨棄（世間）之心的障礙，能夠作為證得佛陀常德的原因。又如果依據法身觀想，認為有無常的骨肉舍利，希望通過供養這些舍利來作為證得法身的原因，也必定是不可能實現的。這就像依靠兔子角來製作梯子，希望以此登上天宮一樣，是不可能實現的。上面是從顛倒的觀念來說，障礙自己而不能得到法身的常德。這裡是從邪見的角度來說，尋求佛陀的舍利而不能得到。既然沒有舍利，依靠什麼修行才能作為證得常德的原因呢？ 經文：就像老鼠緣著『用這個梯子向上爬，除去阿修羅（Asura，一種惡神）能夠遮蔽空中月亮的障礙，然後才去尋求佛』的舍利一樣。 讚頌說：這能去除聲聞（Śrāvaka，聽聞佛法而證悟者）畏懼痛苦的障礙。聲聞之人觀想佛陀的法身，認為是有煩惱和痛苦的。這就像老鼠一樣。他們依據法身的樂德（快樂的德行），但卻找不到像兔子角一樣的梯子。他們認為這種痛苦的觀念能夠去除各種障礙，能夠降伏各種魔障，從而得到大涅槃。這就像老鼠緣著兔子角向上爬天一樣，想要去除怨恨必定是不可能實現的。或者，老鼠比喻聲聞，兔子角梯子比喻對樂德產生真實的痛苦的想法。實際上沒有痛苦，卻認為有痛苦。因為有痛苦，所以就有無常。他們認為有骨肉舍利，所以現在去尋求它。他們用這個原因希望得到樂德，就像緣著兔子角梯子，去除阿修羅，不讓它遮蔽月亮一樣。月亮比喻涅槃，既然不符合實際情況，那麼很明顯是不能得到的。應該修習大定（禪定），作為能夠證得大樂德的原因。 經文：就像蒼蠅『喝醉了酒，在村莊里到處亂飛，到處建造房屋，然後才去尋求佛』的舍利一樣。 讚頌說：這能去除外道（Tīrthika，佛教以外的修行者）執著於我的障礙。因為去除世尊（釋迦牟尼佛）的...
【English Translation】 English version: The palace here is a metaphor for the eternal virtue of Nirvana. If one wishes to enter the palace of Nirvana by cultivating the thought of impermanence, like using a ladder, it is impossible. From this, it is known that there are no relics (śarīra). Based on this, it is clear that seeking the relics of the Dharmakāya (the true body of the Buddha) is ultimately impossible. This initially eliminates the idea of a Pratyekabuddha (one who attains enlightenment on their own) abandoning (worldly) thoughts. Because if the World-Honored One (Śākyamuni Buddha) were to think of impermanence, wanting to abandon (worldly) thoughts and enter the Great Nirvana, it would certainly be impossible. Therefore, it is known that the Dharmakāya certainly does not have the nature of impermanence. Comparing the contemplation of impermanence to relying on a rabbit's horn to make a ladder, hoping to ascend to the heavenly palace with it, is certainly impossible to achieve. Therefore, what the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) say about 'attaining' is just a convenient way of speaking. As the Śrīmālādevī Siṃhanāda Sūtra says, (they) are only close to the realm of Nirvana, (so) they say they have attained Nirvana, but in reality, they have not truly attained it. Now, if one contemplates permanence and cultivates great compassion, one can remove the obstacles of abandoning (worldly) thoughts and can serve as the cause for attaining the Buddha's eternal virtue. Furthermore, if one relies on the Dharmakāya contemplation and believes that there are impermanent bone and flesh relics, hoping to offer these relics as the cause for attaining the Dharmakāya, it is also certainly impossible to achieve. This is like relying on a rabbit's horn to make a ladder, hoping to ascend to the heavenly palace with it, which is impossible to achieve. The above is from the perspective of inverted views, obstructing oneself and not being able to attain the eternal virtue of the Dharmakāya. This is from the perspective of wrong views, seeking the Buddha's relics and not being able to obtain them. Since there are no relics, what practice can one rely on to serve as the cause for attaining eternal virtue? Sutra: It's like a rat climbing 'this ladder upwards, removing the Asura (a type of evil spirit) that can obscure the moon in the sky, and then seeking the Buddha's' relics. Praise says: This can remove the Śrāvaka's (one who attains enlightenment by hearing the Buddha's teachings) fear of suffering. Śrāvakas contemplate the Buddha's Dharmakāya and believe it to be afflicted and suffering. This is like a rat. They rely on the bliss of the Dharmakāya, but cannot find a ladder like a rabbit's horn. They believe that this thought of suffering can remove various obstacles, can subdue various demons, and thus attain Great Nirvana. This is like a rat climbing up to heaven on a rabbit's horn, wanting to remove resentment is certainly impossible to achieve. Or, the rat is a metaphor for the Śrāvaka, and the rabbit's horn ladder is a metaphor for generating a true thought of suffering towards the bliss. In reality, there is no suffering, but they believe there is suffering. Because there is suffering, there is impermanence. They believe there are bone and flesh relics, so they seek them now. They use this cause to hope to attain bliss, just like relying on a rabbit's horn ladder to remove the Asura, preventing it from obscuring the moon. The moon is a metaphor for Nirvana, and since it does not conform to reality, it is clear that it cannot be attained. One should cultivate great samādhi (meditative concentration) as the cause for being able to attain great bliss. Sutra: It's like a fly 'getting drunk from drinking wine, flying around the villages, building houses everywhere, and then seeking the Buddha's' relics. Praise says: This can remove the Tīrthika's (practitioners outside of Buddhism) attachment to self. Because removing the World-Honored One (Śākyamuni Buddha)'s...
余有漏觀有我樂以顛倒故。如蠅飲醉當處便臥。不能飛歷村邑造于窟宅。因中十地法如城擇滅如村邑。涅槃樂德如舍宅故智度論引。有一外道為舍利子說一頌云。我飲粳米酒竊持一瓶來。山地諸草木視之如金色。此喻外道于有漏法作不空有相有愿。今據無為。不得云造作舍宅。但云造詣。或依了因假喻造舍者。今除妄執倒故修于般若智慧明覺。能得如來涅槃大我。或如外道。雖計我常然有捨身受身之義。故謂世尊常我之身有其舍利。既是顛倒。故無舍利。
經。若使驢「唇色赤如頻婆果善作于歌舞方求佛」舍利。
贊曰。除闡提不信障。由癡不信法身四德。以愚闇故喻驢唇黑。以不信故不得如來涅槃大凈。如驢黑唇不可令赤如頻波果。闡提不信不可得於法身之上謂有舍利故。令修信能為凈德因證得大凈。此之四德各據增障增因而說。準修行位此逆次第。據四德次故先說舍心等。善作于歌舞者歌喻說法。即利他。行舞喻自利行。準此經文似總喻第四。據真諦本即善作下通結前四。故彼經云。凡夫及二無能說及能行自他無是處故總不能說如來四德及修四因。然此文意或暫不能說及修行。或據定性二乘及無性闡提外道。然可得云爲不定姓及有種姓以令除障。修四德因證四德故。或可。定姓不愚法者亦得。為說令
知故少化他故。或可。此文但喻結第四影前三人。
經。烏與「鵂鹠鳥同共一處游彼此相順從方求佛」舍利。
贊曰。明真實法身具足四德故無舍利。亦分為四。此初明常實德不與無常虛妄同處故無舍利。又無常觀不得常德。設若得者可求舍利。既不可得故不可求。
經。假使「波羅葉可成於傘蓋能遮于大雨方求佛」舍利。
贊曰。明大樂德。若謂為苦如波羅葉。波羅葉傳云各分三道。不可為蓋而遮大雨。大雨喻變易苦。聲聞謂苦故不能破變易四魔大雨之苦。二乘作無常及苦觀不能得常樂。
經。假使「大船舶盛滿諸財寶能令陸地行方求佛」舍利。
贊曰。明大我德。以法身我如大船舶。具恒沙德如滿財寶。令陸地行喻外道我見。外道我見心不能見真我。真我如舟。不于外道我見陸地心行。
經。假使「鷦鷯鳥以嘴銜香山隨處任遊行方求佛」舍利。
贊曰。明大凈德。外道不信涅槃凈德。妄計余凈能得涅槃之真凈德。如鷦鷯鳥不能銜香山游。香山喻大涅槃凈德。鳥喻外道。不信佛說依自見行謂得真凈。決定不得。既真法身不無常苦無我不凈。明知舍利決不可得故。求舍利依供養故。為安樂因。成本願者必不可得故。應觀佛離三相成三德。除四障修四因。定得愿滿。
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Knowing the cause, there is little transformation of others. Perhaps. This text only uses the three stages before the fourth shadow (結第四影: specific meaning needs to be determined based on context, the original text is retained here) as a metaphor.", "", "Sutra: Crows and 'scops owls' (鵂鹠鳥: a type of bird) live together in one place, obeying each other, only then can one seek the Buddha's relics.", "", "Praise: Understanding that the true Dharmakaya (法身: Buddhist term, referring to the true body of the Buddha) is complete with the four virtues of permanence, bliss, self, and purity, therefore there are no relics. It can also be explained in four aspects. Here, it first explains the virtues of permanence and reality, not dwelling in the same place as impermanence and falsehood, therefore there are no relics. Moreover, cultivating the contemplation of impermanence cannot attain the virtue of permanence. If it could be attained, perhaps one could seek relics. Since it is impossible to attain, therefore it is not to be sought.", "", "Sutra: If 'palasa leaves' (波羅葉: a type of leaf) could be made into an umbrella, able to shield from heavy rain, only then can one seek the Buddha's relics.", "", "Praise: Explains the virtue of great bliss. If one considers the Dharmakaya to be suffering, like palasa leaves. It is said that palasa leaves are divided into three paths, unable to be made into an umbrella to shield from heavy rain. Heavy rain is a metaphor for the suffering of change. Sravakas (聲聞: Buddhist practitioners) consider it suffering, therefore they cannot break through the suffering of the great rain of the four maras of change (四魔: Buddhist term, referring to the four obstacles to practice). The Two Vehicles (二乘: Buddhist term, referring to the Sravaka Vehicle and Pratyekabuddha Vehicle) cultivate the contemplation of impermanence and suffering, unable to attain permanence and bliss.", "", "Sutra: If a 'large ship' is filled with various treasures, able to make the land walk, only then can one seek the Buddha's relics.", "", "Praise: Explains the virtue of great self. The self of the Dharmakaya is like a large ship. Complete with virtues like the sands of the Ganges, like being filled with treasures. Making the land walk is a metaphor for the self-view of external paths (我見: Buddhist term, referring to the attachment to the 'self' generated from external things). The mind of the self-view of external paths cannot see the true self. The true self is like a boat, not walking on the land of the self-view of external paths.", "", "Sutra: If a 'wren' (鷦鷯鳥: a small bird) holds Mount Xiang (香山: a legendary mountain) in its beak, wandering at will, only then can one seek the Buddha's relics.", "", "Praise: Explains the virtue of great purity. External paths do not believe in the purity of Nirvana (涅槃: Buddhist term, referring to the state of liberation from birth and death). Delusionally thinking that using other purities can obtain the true purity of Nirvana. Like a wren unable to hold Mount Xiang and wander. Mount Xiang is a metaphor for the purity of great Nirvana. The bird is a metaphor for external paths. Not believing in what the Buddha said, relying on their own views and actions, thinking they can attain true purity, it is definitely impossible to attain. Since the true Dharmakaya is not impermanent, suffering, without self, or impure, it is clear that relics are absolutely impossible to obtain. Therefore, seeking relics is for the sake of offering, as a cause of peace and happiness. If one is attached to the original wishes, it is certainly impossible to attain. One should observe the Buddha as being apart from the three characteristics (三相: Buddhist term, referring to impermanence, suffering, and non-self), accomplishing the three virtues (三德: Buddhist term, referring to the virtues of Dharmakaya, Prajna, and Liberation). Removing the four obstacles (四障: Buddhist term, referring to the obstacles of afflictions, karma, retribution, and knowledge), cultivating the four causes (四因: Buddhist term, referring to faith, understanding, practice, and realization), one will certainly attain the fulfillment of wishes." ] }
經。爾時「法師授記婆羅門聞此頌已亦以伽他答一切眾生喜見」童子曰。
贊曰。第八陳如領解常住。文有二別。初經家標。后正領解。初也。
經。善哉「大童子此眾中吉祥善巧方便心得佛」無上記。
贊曰。正陳領解。七頌分三。初二行嘆德將陳。次四行正明所解。后一行結佛身常。初文分三。初一行嘆喜見德。次半行標佛所成。次半行告聽將說。此即嘆喜見。初通贊次別贊。通贊贊前說法及贊內德。以前所說依無染智說佛四德。今生除障修因當證故贊善哉。贊內德者即下所嘆諸功德是。有六勝德。一相應勝德。二生位勝德。三發願勝。四善巧勝。五方便勝。六攝受勝。言大童子由與七大性相應故。如無著菩薩般若論云。此菩薩與七大性相應故名為大。此義同彼。言童子顯生位勝。以登初地生如來家名為童子。即真佛子義。此復有四。一種子勝。信大法為種子。二生母勝。以般若為生母。三胎藏勝。以禪定為胎藏。四乳母勝。以大悲長養為乳母。眾中吉祥即大愿勝。謂發十大愿或四弘願。言善巧者即善巧勝。得進上地方便故。言方便心者即方便勝。依二利生。一知自近菩提。二知利他方便故言得佛記者攝受勝。蒙諸如來攝受記分故。
經。如來「大威德能救護世間仁可至心聽我
【現代漢語翻譯】 經：當時，『法師授記婆羅門』聽到這首偈頌后，也用偈頌回答『一切眾生喜見』（Sarvasattvapriyadarśana）童子說。
贊曰：第八陳如（Ājñāta Kauṇḍinya）領悟理解常住之理，文分兩部分。首先是經文的標示，然後是正式的領悟理解。這是第一部分。
經：『善哉！大童子，此眾中吉祥，善巧方便，心得佛』無上記。
贊曰：正式陳述領悟理解。七頌分為三部分。前兩行讚歎功德，將要陳述；接著四行正式闡明所理解的內容；最後一行總結佛身常住。第一部分分為三部分。第一行讚歎喜見（Sarvasattvapriyadarśana）的功德；接著半行標示佛所成就；再接著半行告知聽眾將要講述。這就是讚歎喜見（Sarvasattvapriyadarśana）。先是總贊，然後是別贊。總贊讚歎之前的說法以及內在的功德。因為之前所說是依據無染智慧宣說佛的四德，現在爲了消除障礙、修習成佛之因，所以讚歎『善哉』。讚歎內在功德，就是下面所讚歎的各種功德。有六種殊勝功德：一是相應殊勝功德，二是生位殊勝功德，三是發願殊勝，四是善巧殊勝，五是方便殊勝，六是攝受殊勝。說『大童子』，是因為與七大性相應。如無著（Asaṅga）菩薩《般若論》所說：『此菩薩與七大性相應，所以名為大。』此義與彼相同。說『童子』，顯示生位殊勝。因為登上初地，生於如來家，名為童子，即真佛子的意思。這又有四種殊勝：一是種子殊勝，以信大法為種子；二是生母殊勝，以般若（Prajñā）為生母；三是胎藏殊勝，以禪定為胎藏；四是乳母殊勝，以大悲長養為乳母。『眾中吉祥』，即大愿殊勝，指發十大愿或四弘願。說『善巧』，即善巧殊勝，因為得到進上的地方便。說『方便心』，即方便殊勝，依據二利而生。一是知道自己接近菩提（Bodhi），二是知道利益他人的方便，所以說『得佛記』是攝受殊勝，蒙受諸如來攝受記分。
經：如來『大威德，能救護世間，仁可至心聽我』。
【English Translation】 Sutra: At that time, the 'Dharma Master Bestowal Prediction Brahmin' having heard this verse, also replied to the 'Sarvasattvapriyadarśana' (One who is loved by all living beings) boy with a verse.
Commentary: The eighth, Ājñāta Kauṇḍinya (the first disciple of the Buddha) understood the permanence. The text has two parts. First, the sutra's indication. Second, the formal understanding. This is the first part.
Sutra: 'Excellent! Great boy, auspicious in this assembly, skillful in means, with a mind that attains the unsurpassed prediction of Buddhahood'.
Commentary: Formally stating the understanding. The seven verses are divided into three parts. The first two lines praise the virtues, preparing to state; then the four lines formally explain what is understood; the last line concludes that the Buddha's body is permanent. The first part is divided into three parts. The first line praises the virtues of Sarvasattvapriyadarśana (One who is loved by all living beings); then half a line indicates what the Buddha has accomplished; then half a line tells the audience that he will speak. This is praising Sarvasattvapriyadarśana (One who is loved by all living beings). First, a general praise, then a specific praise. The general praise praises the previous teachings and the inner virtues. Because what was said before was based on undefiled wisdom to speak of the Buddha's four virtues, now, in order to eliminate obstacles and cultivate the cause of attaining Buddhahood, 'Excellent' is praised. Praising the inner virtues is what is praised below. There are six excellent virtues: first, the virtue of correspondence; second, the virtue of the state of birth; third, the excellence of making vows; fourth, the excellence of skillfulness; fifth, the excellence of expedient means; sixth, the excellence of receiving. Saying 'Great boy' is because he corresponds to the seven great natures. As Asaṅga (one of the founders of the Yogacara school) Bodhisattva's Prajñā (wisdom) Treatise says: 'This Bodhisattva is called great because he corresponds to the seven great natures.' This meaning is the same as that. Saying 'boy' shows the excellence of the state of birth. Because ascending to the first ground, being born into the family of the Tathagata, is called a boy, which means a true Buddha's son. This again has four excellences: first, the excellence of the seed, taking faith in the great Dharma as the seed; second, the excellence of the birth mother, taking Prajñā (wisdom) as the birth mother; third, the excellence of the womb, taking meditation as the womb; fourth, the excellence of the wet nurse, taking great compassion as the wet nurse. 'Auspicious in the assembly' is the excellence of great vows, referring to making the ten great vows or the four universal vows. Saying 'skillful' is the excellence of skillfulness, because one obtains the convenience of advancing. Saying 'expedient mind' is the excellence of expedient means, based on benefiting oneself and others. First, knowing that one is close to Bodhi (enlightenment), second, knowing the expedient means of benefiting others, so saying 'obtaining the Buddha's prediction' is the excellence of receiving, receiving the prediction and share of the Tathagatas.
Sutra: The Tathagata has 'great power and virtue, able to save and protect the world, the benevolent one can listen to me with utmost sincerity'.
今」次第說。
贊曰。上二句嘆佛智悲。大威德是智德。具諸神通等。能救護是悲德。利益世間故。我今次第說者陳當所說。當所說者即佛三身。無性攝論彼果智分云。應知法身略有五相。一轉依相。二白法所成相。三無二為相。四常住相。五不可思議為相。此之五義我當次說。
經。諸佛「境難思世間無與等法身性常住修行」無差別。
贊曰。下四行正明所解。初二行解常住。后二行解無舍利。初解常住即是彼果智分。彼果智分略有五相。諸佛境難思是不可思議相。世間無與等是轉依相。法身性常住是常住相。修行無差別是白法所成相。諸佛體皆同一行是無二為相。此意以如是諸法本為迷悟依故先明不思議相。既知本已。次辨轉依相。既轉依已即得法身。次辨法身常住相身由因證。次辨白法所成相。既白法所成不知同異。次辨無二為相。彼論以能依所依為次。故次第別言。諸佛境界難思議即彼第五相。彼論云。謂真如清凈自內證故。非諸尋思所行境故。諸尋思者唯應信解。不應思議云難思議。世間無與等者即彼第一轉依為相。謂轉滅一切障雜染分依他起性故。轉得解脫一切障於法自在轉現前清凈分依他起性故。此意轉依既滿世間無等。法身性常住者即彼第四常住為相。彼論云。謂真如清凈相故。
【現代漢語翻譯】 現代漢語譯本：現在按順序解說。
讚頌說：上面兩句讚歎佛的智慧和慈悲。大威德是智慧的功德，具備各種神通等等。能夠救護是慈悲的功德，爲了利益世間。『我現在按順序解說』是陳述將要解說的內容。將要解說的內容就是佛的三身。《無性攝論》的『彼果智分』中說：『應當知道法身略有五種相：一是轉依相，二是白法所成相，三是無二為相，四是常住相，五是不可思議為相。』這五種意義我將按順序解說。
經文：諸佛的境界難以思議，世間沒有可以與之相比的，法身的體性是常住的，修行沒有差別。
讚頌說：下面四行正式闡明所要解釋的內容。前兩行解釋常住，后兩行解釋沒有舍利。首先解釋常住，也就是《彼果智分》的內容。《彼果智分》略有五種相：『諸佛的境界難以思議』是不可思議相，『世間沒有可以與之相比的』是轉依相，『法身的體性是常住的』是常住相，『修行沒有差別』是白法所成相，諸佛的本體都是同一行為是無二為相。』這個意思是，因為這些法本來是迷和悟的所依，所以先說明不可思議相。既然知道了根本，接著辨別轉依相。既然轉依了，就得到了法身。接著辨別法身的常住相，身由因證得。接著辨別白法所成相。既然是白法所成的，不知道同異，接著辨別無二為相。那部論以能依和所依為順序，所以次第不同。『諸佛境界難以思議』就是那第五相。那部論說：『因為真如清凈是自己內心證得的，不是各種尋思所能到達的境界，各種尋思只能信解，不應該思議』，所以說是難以思議。『世間沒有可以與之相比的』就是那第一轉依為相。意思是，轉變滅除一切障礙雜染分的依他起性，轉變獲得解脫一切障礙於法的自在，轉變顯現清凈分的依他起性。這個意思是，轉依既然圓滿，世間就沒有可以與之相比的。『法身的體性是常住的』就是那第四常住為相。那部論說：『因為真如是清凈的相。』
【English Translation】 English version: 'Now I will explain in order'.
The praise says: The above two lines praise the Buddha's wisdom and compassion. Great power and virtue is the virtue of wisdom, possessing all kinds of supernatural powers, etc. Being able to save and protect is the virtue of compassion, for the benefit of the world. 'Now I will explain in order' states what is to be explained. What is to be explained is the three bodies of the Buddha. The 'Resultant Wisdom Section' of the Wu Xing She Lun (Treatise on the Absence of Nature) says: 'It should be known that the Dharmakaya (法身) [Dharma body] briefly has five aspects: first, the aspect of transformation and reliance (轉依相) [transformation and dependence]; second, the aspect of being formed by pure dharmas (白法所成相) [white dharma]; third, the aspect of non-duality (無二為相) [non-duality]; fourth, the aspect of permanence (常住相) [permanence]; fifth, the aspect of being inconceivable (不可思議為相) [inconceivability].' I will explain these five meanings in order.
Sutra: 'The realm of all Buddhas is difficult to conceive, there is nothing in the world that can be compared to it, the nature of the Dharmakaya (法身) [Dharma body] is permanent, and there is no difference in practice'.
The praise says: The following four lines formally clarify what is to be explained. The first two lines explain permanence, and the last two lines explain the absence of relics. First, explain permanence, which is the content of the 'Resultant Wisdom Section'. The 'Resultant Wisdom Section' briefly has five aspects: 'The realm of all Buddhas is difficult to conceive' is the aspect of inconceivability; 'there is nothing in the world that can be compared to it' is the aspect of transformation and reliance; 'the nature of the Dharmakaya (法身) [Dharma body] is permanent' is the aspect of permanence; 'there is no difference in practice' is the aspect of being formed by pure dharmas; 'the essence of all Buddhas is the same practice' is the aspect of non-duality. This means that because these dharmas are originally the basis of delusion and enlightenment, the aspect of inconceivability is explained first. Now that the root is known, then distinguish the aspect of transformation and reliance. Since transformation and reliance has occurred, the Dharmakaya (法身) [Dharma body] is obtained. Then distinguish the aspect of permanence of the Dharmakaya (法身) [Dharma body], the body is attained by the proof of cause. Then distinguish the aspect of being formed by pure dharmas. Since it is formed by pure dharmas, not knowing the similarities and differences, then distinguish the aspect of non-duality. That treatise takes the dependent and the relied-upon as the order, so the order is different. 'The realm of all Buddhas is difficult to conceive' is that fifth aspect. That treatise says: 'Because the pure Suchness (真如) [Tathata] is self-realized internally, it is not a realm that can be reached by various thoughts, various thoughts can only believe and understand, and should not be conceived', so it is said to be difficult to conceive. 'There is nothing in the world that can be compared to it' is that first aspect of transformation and reliance. It means that transforming and extinguishing all the dependent-arising nature of the defiled divisions of obstacles, transforming and obtaining liberation from all obstacles to the freedom of the Dharma, transforming and manifesting the dependent-arising nature of the pure divisions. This means that since transformation and reliance is complete, there is nothing in the world that can be compared to it. 'The nature of the Dharmakaya (法身) [Dharma body] is permanent' is that fourth aspect of permanence. That treatise says: 'Because Suchness (真如) [Tathata] is a pure aspect.'
本願所引故。所應作事無竟期故。無性釋云。此顯真如性常無變。顯成佛果說為法身。性若變易即非真如。是故常住本願引故。作事無竟期故顯余應化佛。修行無差別者即彼第二白法所成為相。謂六波羅蜜多圓滿得十自在故。此十自在義至下當釋。
經。諸佛體皆同「所說法亦爾諸佛無作者」亦複本無生。
贊曰。即彼第三無二為相。有三無二。一有無無二。二為無為無二。三一切佛無二。此言同者即無二義。諸佛體皆同即是總句。亦是有無無二。諸佛無二之別句謂有無無二為相。由一切法無所有故釋意於法身上遍計無故非有相。以空所顯自性故非無相。諸佛無作者下顯為無為無二。亦複本無生者顯應化身。有為無為無二相故。論云。由業煩惱非所為故名無作者。既非煩惱作亦非惑業生。故云無生。亦顯自性法身體自本有非新生作。所說法亦爾者因釋說法亦復無差。諸佛如來同事業故。又解。此文釋前能救護世間。若非說法何能救護。故此經下。多雲此經流佈於世間中有多利益。
經。世尊「金剛體權現於化身是故佛舍利無如芥子許佛非血肉身」云何有舍利。
贊曰。下二行解無舍利。初一行半領解。後半行解示有。此初也。有三義故無有舍利。一堅固難壞。以金剛體難破壞故二是權化身。
【現代漢語翻譯】 現代漢語譯本 因本願的牽引，所應做的事情沒有終結的時候。無性（Asanga）解釋說：『這顯示了真如（Tathata）的體性恒常不變。顯現成就佛果被稱為法身（Dharmakaya）。體性如果變易，就不是真如。』因此，法身是常住的，因本願的牽引；做事情沒有終結的時候，這顯示了其餘的應化佛（Nirmanakaya）。修行沒有差別，是指那第二種白法所成就的相，即六波羅蜜多（Six Paramitas）圓滿而獲得十自在的緣故。這十自在的意義將在下文解釋。
經文：諸佛的體性都相同，『所說的法也是一樣，諸佛沒有作者』，也原本沒有生。
贊曰：這就是那第三種無二的相。有三種無二：一是有無無二，二是有為無為無二，三是一切佛無二。這裡說的『同』就是無二的意義。『諸佛體皆同』是總括性的句子，也是有無無二。諸佛無二的別句是指有無無二為相。由於一切法沒有所有，所以解釋說在法身上遍計所執是空無的，所以不是有相。以空所顯現的自性，所以不是無相。『諸佛無作者』以下顯示的是有為無為無二。『亦複本無生』顯示的是應化身，有為無為無二相的緣故。論中說：『由於業和煩惱不是所為，所以名為無作者。』既然不是煩惱所作，也不是迷惑和業所生，所以說無生。也顯示自性法身（Svabhavikakaya）體性自身本有，不是新生造作的。『所說法亦爾』是因為解釋說法也沒有差別，諸佛如來（Tathagata）的事業相同。又解釋說，這段經文解釋了前面所說的能夠救護世間。如果不是說法，怎麼能夠救護？所以這段經文下面，大多說這段經文流佈於世間中有很多利益。
經文：世尊『金剛體權且顯現於化身，因此佛的舍利（Sarira）沒有像芥子那麼小的，佛不是血肉之身』，怎麼會有舍利呢？
贊曰：下面兩行解釋沒有舍利。前一行半是領會解釋，後半行是顯示有舍利。這是最初的解釋。有三種意義，所以沒有舍利：一是堅固難以破壞，因為金剛體難以破壞；二是權且的化身。
【English Translation】 English version Because of the vows taken, there is no end to the things that should be done. Asanga explains: 'This shows that the nature of Tathata (真如) is constant and unchanging. The manifestation of the attainment of Buddhahood is called Dharmakaya (法身). If the nature were to change, it would not be Tathata.' Therefore, the Dharmakaya is permanent, because of the vows taken; there is no end to the things that should be done, which shows the remaining Nirmanakaya (應化佛). The practice is without difference, referring to the aspect accomplished by the second white dharma, that is, because the Six Paramitas (六波羅蜜多) are perfected and the Ten自在 are obtained. The meaning of these Ten自在 will be explained below.
Sutra: The nature of all Buddhas is the same, 'The Dharma spoken is also the same, the Buddhas have no maker', and originally there is no birth.
Praise: This is the third non-duality aspect. There are three non-dualities: one is existence and non-existence are non-dual, two is action and non-action are non-dual, and three is all Buddhas are non-dual. The 'same' mentioned here is the meaning of non-duality. 'The nature of all Buddhas is the same' is a general statement, and it is also existence and non-existence are non-dual. The specific statement of the non-duality of all Buddhas refers to existence and non-existence as the aspect of non-duality. Because all dharmas have nothing, it is explained that the completely grasped in Dharmakaya is empty, so it is not an aspect of existence. The self-nature manifested by emptiness is therefore not an aspect of non-existence. 'The Buddhas have no maker' below shows the non-duality of action and non-action. 'And originally there is no birth' shows the Nirmanakaya, because of the non-dual aspect of action and non-action. The treatise says: 'Because karma and afflictions are not what is done, it is called no maker.' Since it is not made by afflictions, nor is it born of delusion and karma, it is said to be unborn. It also shows that the Svabhavikakaya (自性法身) body itself is inherently present, not newly created. 'The Dharma spoken is also the same' is because it explains that there is no difference in the Dharma spoken, because the deeds of all Tathagatas (如來) are the same. It is also explained that this passage explains the ability to save the world mentioned earlier. If it were not for speaking the Dharma, how could one save? Therefore, below this sutra, it is mostly said that this sutra circulating in the world has many benefits.
Sutra: World Honored One, 'The Vajra (金剛) body is temporarily manifested in the transformation body, therefore the Sarira (舍利) of the Buddha is not as small as a mustard seed, the Buddha is not a body of flesh and blood', how can there be Sarira?
Praise: The following two lines explain the absence of Sarira. The first one and a half lines are to understand the explanation, and the latter half line is to show the presence of Sarira. This is the initial explanation. There are three meanings, so there is no Sarira: one is that it is firm and difficult to destroy, because the Vajra body is difficult to destroy; the second is a temporary transformation body.
諸化生者尚無餘骸。佛權現身。故無舍利如芥子許。三非血肉身何得有舍利。問。若言權現云何調達出身血耶。答。準大方等無相大云經第四。善德為問世尊答云。如來身血實無有出。提婆達多亦不能出。若言樹影有出血者無有是處。如來之身亦復如是。若言出血。當知即是善權方便不可思議。
經。方便「留身骨為益諸」眾生。
贊曰。解示。以神通智力善巧方便。現留舍利利益眾生。
經。法身「是正覺法界即如來此是佛真身亦說」如是法。
贊曰。第三結佛身常。功德所依及以積聚名為法身。通三身故覺性覺相俱名正覺。是諸法因是諸法依故名法界。此是真身者有二義。一對舍利三身俱真。二望所變應化非真。身既如是。佛說亦然。以顯證說二皆同故。
經。爾時「會中三萬二千天子聞說如來壽命長遠皆發阿耨多羅三藐三菩提心歡喜踴躍」得未曾有。
贊曰。時眾領解獲益。分文為二。初長行聞法獲益。次偈頌陳其領解。初文有四。一舉獲益數。三萬二千天子。二陳所聞。聞說如來壽量。三得勝益。謂發菩提心。四心歡喜發菩提心。經論所說廣略不同。今略七門分別。一發心因緣。二發心分位。三發心儀軌。四發心勝劣。五發心差別。六發心勝利。七發心譬喻。言因緣者
【現代漢語翻譯】 現代漢語譯本 諸化生者（從化生出的眾生）尚且沒有遺留的骸骨。佛陀是權宜示現的身，所以沒有像芥菜籽那樣微小的舍利。三非血肉之身，怎麼會有舍利呢？
問：如果說是權宜示現，為什麼提婆達多（Devadatta）能讓佛陀流血呢？
答：依據《大方等無相大云經》第四卷，善德菩薩（Sad-guna）問，世尊回答說：如來的身體實際上沒有出血。提婆達多（Devadatta）也不能使如來出血。如果說樹影能出血，那是不可能的。如來的身體也是這樣。如果說出血了，應當知道這是善巧方便，不可思議。
經：方便『留身骨為益諸』眾生。
贊曰：解釋說明。以神通智慧和善巧方便，示現留下舍利來利益眾生。
經：法身『是正覺法界即如來此是佛真身亦說』如是法。
贊曰：第三總結佛身是常住的。功德所依止和積聚之處名為法身。通於法身、報身、應化身三身，所以覺性、覺相都名為正覺。是諸法的因，是諸法的依靠，所以名為法界。『此是真身』有兩種含義：一是相對於舍利，三身都是真實的；二是相對於所變的應化身，法身才是真實的。佛身既然如此，佛所說的法也是這樣。用以顯示證悟和言說二者是相同的。
經：爾時『會中三萬二千天子聞說如來壽命長遠皆發阿耨多羅三藐三菩提心歡喜踴躍』得未曾有。
贊曰：當時在法會中的大眾領悟理解，獲得利益。分文為二：首先是長行文聽到佛法獲得利益，其次是偈頌陳述他們的領悟理解。長行文有四點：一是舉出獲得利益的人數，三萬二千天子；二是陳述所聽聞的內容，聽聞如來的壽命長遠；三是得到殊勝的利益，即發菩提心；四是內心歡喜而發菩提心。經典和論典所說的廣略不同。現在簡略地用七個方面來分別：一、發心的因緣；二、發心的分位；三、發心的儀軌；四、發心的勝劣；五、發心的差別；六、發心的勝利；七、發心的譬喻。說到因緣，就是……
【English Translation】 English version Even those born by transformation (化生者) do not have any remaining bones. The Buddha is a body manifested through expedient means, so there are no relics as small as mustard seeds. How can a body that is not flesh and blood have relics?
Question: If it is said to be an expedient manifestation, why did Devadatta (提婆達多) cause the Buddha to bleed?
Answer: According to the fourth volume of the Mahavaipulya Mahamegha Sutra (大方等無相大云經), Sad-guna Bodhisattva (善德) asked, and the World Honored One replied: The Tathagata's (如來) body does not actually bleed. Devadatta (提婆達多) also cannot cause the Tathagata (如來) to bleed. If it is said that the shadow of a tree can bleed, that is impossible. The Tathagata's (如來) body is also like that. If it is said that there is bleeding, it should be known that this is skillful means and is inconceivable.
Sutra: Expediently 『leaving body bones to benefit all』 sentient beings.
Commentary: Explains and clarifies. Using supernatural power, wisdom, and skillful means, the Buddha manifests and leaves relics to benefit sentient beings.
Sutra: The Dharmakaya (法身) 『is Right Enlightenment, the Dharmadhatu (法界) is the Tathagata (如來), this is the Buddha's true body, and thus the Dharma (法) is spoken』.
Commentary: The third point concludes that the Buddha's body is eternal. The basis and accumulation of merit and virtue is called the Dharmakaya (法身). Because it encompasses the Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應化身), both the nature of enlightenment and the characteristics of enlightenment are called Right Enlightenment (正覺). It is the cause of all dharmas (諸法) and the reliance of all dharmas (諸法), so it is called the Dharmadhatu (法界). 『This is the true body』 has two meanings: first, in relation to the relics, all three bodies are true; second, in relation to the transformed Nirmanakaya (應化身), the Dharmakaya (法身) is the true body. Since the Buddha's body is like this, the Dharma (法) spoken by the Buddha is also like this. This is to show that both realization and speech are the same.
Sutra: At that time, 『thirty-two thousand devas (天子) in the assembly, hearing that the Tathagata's (如來) lifespan is long, all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), rejoiced and leaped for joy,』 obtaining what they had never had before.
Commentary: The assembly at that time understood and gained benefit. Divide the text into two parts: first, the prose section describes gaining benefit from hearing the Dharma (法); second, the verses state their understanding. The prose section has four points: first, it mentions the number of people who gained benefit, thirty-two thousand devas (天子); second, it states what they heard, hearing that the Tathagata's (如來) lifespan is long; third, they obtained superior benefit, which is generating the Bodhi mind (菩提心); fourth, they generated the Bodhi mind (菩提心) with joy in their hearts. The sutras and commentaries differ in their breadth and detail. Now, we will briefly distinguish them using seven aspects: first, the causes and conditions for generating the mind; second, the stages of generating the mind; third, the rituals for generating the mind; fourth, the superiority and inferiority of generating the mind; fifth, the differences in generating the mind; sixth, the benefits of generating the mind; seventh, the metaphors for generating the mind. Speaking of causes and conditions, it is...
復有三種。一由四因。二由四緣。三由四力。具如瑜伽三十五說。發心分位者。大莊嚴論第二及顯揚第二俱云。一世俗發心。二勝義發心。依瑜伽七十二有十發心。謂世俗受發心。得法性發心。不決定發心。決定發心。不清淨髮心。清淨髮心。羸劣發心。強盛發心。未成果發心。已成果發心。此中五對。一地前地上對。二退與不退對。三有染無染對。四被蔽不蔽對。五因果位別對。退與不退約四位明。謂信不退等。染不染對約住不退前。住不退前有為隨他。或被他逼或怖或誑或求世利。而以發心名染。與此相違名不染。暖頂位前貪等蔽伏名劣。在忍第一位不為彼蔽名勝。十地名未成果。佛地名已成果。言儀軌者瑜伽但云。發如是心說如是言。愿我決定當證無上正等菩提。不說儀軌但辨行相故。依顯揚論第二云。謂如是一隨智者前。恭敬而住。起增上意發誓愿言。長老憶念。或言聖者憶念。或云鄔波柁耶。我如是名從今日始發阿耨菩提心。為欲饒益諸有情故。從今日以往愿我所修六波羅蜜一切萬行。皆為證得無上菩提故。我今與諸菩薩摩訶薩和合出家。愿世尊證知。我是菩薩。第二第三亦復如是。此說世俗發心儀軌。不見出世發心儀軌。四發心勝劣者莊嚴論云。第一義發心有三種勝。一教授勝。親近正遍知故。二隨修勝
【現代漢語翻譯】 現代漢語譯本： 還有三種情況。第一種由四個原因造成。第二種由四個條件造成。第三種由四種力量造成。具體內容詳見《瑜伽師地論》第三十五卷。 關於發心的階段，《大莊嚴論》第二卷和《顯揚聖教論》第二卷都提到：一是世俗發心，二是勝義發心。根據《瑜伽師地論》第七十二卷，有十種發心，即世俗受發心、得法性發心、不決定發心、決定發心、不清淨髮心、清淨髮心、羸劣發心、強盛發心、未成果發心、已成果發心。這其中有五對：一是地前與地上相對，二是退與不退相對，三是有染與無染相對，四是被遮蔽與不被遮蔽相對，五是因位與果位區別相對。退與不退根據四個階段來說明，即信不退等。染與不染的對立，是相對於住不退之前而言的。在住不退之前，因為隨順他人，或者被他人逼迫，或者因為恐懼，或者因為欺騙，或者爲了追求世間利益，而發心，這稱為染。與此相反的稱為不染。在暖位和頂位之前，貪等煩惱遮蔽伏藏，稱為劣。在忍位和第一位時，不被這些煩惱遮蔽，稱為勝。十地菩薩稱為未成果，佛地稱為已成果。 關於儀軌，《瑜伽師地論》只說：『發這樣的心，說這樣的話，愿我決定證得無上正等菩提。』沒有說儀軌，只是辨別行相。因此，依據《顯揚聖教論》第二卷所說：『像這樣，在有智慧的人面前，恭敬站立，生起增上意樂，發誓愿說：長老憶念，或者說聖者憶念，或者說鄔波柁耶（Upadhyaya，親教師），我某某從今日開始發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），爲了饒益一切有情眾生。從今日以後，愿我所修的六波羅蜜（Paramita，六度）和一切萬行，都是爲了證得無上菩提。我現在與諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）一起出家，愿世尊證知，我是菩薩。』第二和第三次也像這樣。』這裡說的是世俗發心的儀軌，沒有見到出世發心的儀軌。 關於四種發心的勝劣，《莊嚴論》說：第一義發心有三種殊勝之處。一是教授殊勝，因為親近正遍知（Sammasambuddha，正等覺者）。二是隨修殊勝。
【English Translation】 English version: There are also three kinds [of causes for the arising of Bodhicitta]. The first is due to four causes. The second is due to four conditions. The third is due to four powers. These are explained in detail in the thirty-fifth section of the Yogacarabhumi-sastra. Regarding the stages of generating Bodhicitta, the second chapter of the Mahalamkara-sutra and the second chapter of the Asanga's Compendium of Abhidharma both mention: first, mundane Bodhicitta; second, ultimate Bodhicitta. According to the seventy-second section of the Yogacarabhumi-sastra, there are ten types of Bodhicitta: mundane receptive Bodhicitta, attainment of Dharma-nature Bodhicitta, indeterminate Bodhicitta, determinate Bodhicitta, impure Bodhicitta, pure Bodhicitta, weak Bodhicitta, strong Bodhicitta, unaccomplished Bodhicitta, and accomplished Bodhicitta. Among these, there are five pairs: first, before the [ten] Bhumis (stages of a Bodhisattva) versus on the Bhumis; second, regressing versus non-regressing; third, tainted versus untainted; fourth, obscured versus unobscured; fifth, distinction between the causal stage and the resultant stage. Regressing versus non-regressing is explained in terms of four stages, namely, non-regression of faith, etc. The opposition between tainted and untainted refers to the time before reaching the stage of non-regression. Before reaching the stage of non-regression, because of following others, or being forced by others, or because of fear, or because of deception, or in order to seek worldly benefits, one generates Bodhicitta, this is called tainted. The opposite of this is called untainted. Before the stages of warmth and peak, afflictions such as greed are concealed and subdued, this is called weak. In the stage of forbearance and the first stage, one is not obscured by these afflictions, this is called strong. The ten Bhumis are called unaccomplished, the Buddha-bhumi is called accomplished. Regarding the ritual, the Yogacarabhumi-sastra only says: 'Generate such a mind, speak such words, may I definitely attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' It does not mention the ritual, but only distinguishes the aspects. Therefore, according to the second chapter of the Asanga's Compendium of Abhidharma: 'Like this, in front of a wise person, stand respectfully, generate superior intention, and vow: Elder, remember, or say, Holy One, remember, or say, Upadhyaya (preceptor), I, so-and-so, from today onwards, generate the Bodhicitta (mind of enlightenment) for the sake of benefiting all sentient beings. From today onwards, may all the Six Paramitas (perfections) and all the myriad practices that I cultivate be for the sake of attaining Anuttara-samyak-sambodhi. I am now ordaining with all the Bodhisattva-Mahasattvas (great Bodhisattvas), may the World Honored One know that I am a Bodhisattva.' The second and third times are also like this.' This speaks of the ritual for generating mundane Bodhicitta, the ritual for generating supramundane Bodhicitta is not seen. Regarding the superiority and inferiority of the four types of Bodhicitta, the Mahalamkara-sutra says: The first meaning of generating Bodhicitta has three superiorities. First, the superiority of instruction, because one is close to Sammasambuddha (perfectly enlightened one). Second, the superiority of following practice.
。善集福智故。三得果勝。生無分別智故。復有六勝。一生位。二愿。三勇猛。四凈依。五餘巧。六餘出。生勝有四。一種子勝。信大法為種子故。二生母勝。般若為生母故。三胎藏勝。大禪定樂為胎藏故。四乳母勝。大悲長養為乳母故。愿即十大愿等。皆廣如彼明。五發心差別者。準金剛般若經說有三種。謂云何住(即欲愿)云何修行(即為愿故修行)云何降伏其心(即為修行故斷障)故彼經云。應當發起如是之心。瑜伽三十五說有五種。一自性。二行相。三所緣。四功德。五最勝。即以正愿為自性。于菩提涅槃定自希求。及求能作有情義利故。希求為行相以大菩提及諸有情為所緣境。最初發心能攝一切菩提分法殊勝善根。為上首等功德相應最初正愿。于余希求世出世間妙善正愿最為第一。大莊嚴論第二云。菩薩發心以何為根本乃至以何為究竟。總有十一。以大悲為根本。以利物為依止。以大乘法為所信。以種智為所緣。為求彼故以勝欲為所乘。欲無上乘故以大護為所住。住菩薩戒故以受為障難。起異乘心故以增善為功德。以福智為自性。以習度為出離。以地滿為究竟。由地地勤方便與彼彼相應故。準文殊問菩提心經有十種發。一身發。二口發。三意發。令三業清凈故。四內發。以不虛分別一切眾生故。五外發。于
【現代漢語翻譯】 善於積累福德和智慧，因此有三種殊勝的得果。由於生來具有無分別智，所以又有六種殊勝。一是生位殊勝，二是愿殊勝，三是勇猛殊勝，四是清凈所依殊勝，五是其餘巧妙殊勝，六是其餘超出殊勝。生殊勝有四種：一種子殊勝，以信奉大法為種子；二生母殊勝，以般若（智慧）為生母；三胎藏殊勝，以大禪定之樂為胎藏；四乳母殊勝，以大悲心滋養為乳母。愿，即十大愿等，都廣泛地如彼處所闡明。五是發心的差別，依據《金剛般若經》所說，有三種：即『云何住』（即欲愿），『云何修行』（即爲了愿而修行），『云何降伏其心』（即爲了修行而斷除障礙）。所以該經說，『應當發起如是之心』。《瑜伽師地論》第三十五說有五種：一自性，二行相，三所緣，四功德，五最勝。即以正愿為自性，對於菩提（覺悟）和涅槃（寂滅）堅定地自我希求，並且爲了能夠利益有情眾生而希求，這種希求是行相。以大菩提和諸有情為所緣境。最初的發心能夠攝取一切菩提分法（趨向覺悟的各種方法）的殊勝善根，作為上首等功德相應。最初的正愿，對於其餘希求世間和出世間美好善良的正愿來說，是最為第一的。《大莊嚴論》第二說：菩薩發心以什麼為根本，乃至以什麼為究竟？總共有十一種：以大悲為根本，以利益眾生為依止，以大乘佛法為所信，以種智（一切種類的智慧）為所緣。爲了求得種智，以殊勝的慾望作為所乘，因為想要獲得無上乘（最高的教法），所以以大護（偉大的守護）作為所住，安住于菩薩戒之中。以接受（戒律）作為障難，因為會生起異乘之心（其他乘法之心）。以增長善法作為功德，以福德和智慧作為自性，以修習度（波羅蜜多，到達彼岸的方法）作為出離，以地滿（菩薩修行圓滿的各個階段）作為究竟，因為地地（每個階段）的勤奮方便與彼彼（每個階段）相應。依據《文殊菩薩問菩提心經》有十種發心：一身發，二口發，三意發，使身口意三業清凈。四內發，以不虛妄分別一切眾生。五外發，于 English version: Being good at accumulating merit and wisdom, therefore, there are three superior attainments of fruition. Because of being born with non-discriminating wisdom, there are also six superiorities. First, the superiority of birth position; second, the superiority of vows; third, the superiority of courage; fourth, the superiority of pure reliance; fifth, the superiority of other skillful means; and sixth, the superiority of other transcendence. The superiority of birth has four aspects: first, the superiority of seed, taking faith in the Great Dharma as the seed; second, the superiority of the birth mother, taking Prajna (wisdom) as the birth mother; third, the superiority of the womb, taking the joy of great Samadhi (meditative absorption) as the womb; fourth, the superiority of the wet nurse, taking the nurturing of great compassion as the wet nurse. Vows refer to the Ten Great Vows, etc., all of which are extensively explained as in those places. Fifth, the difference in the arising of the mind (Bodhicitta), according to the 'Diamond Sutra', there are three types: namely, 'How to abide' (i.e., desire and vow), 'How to practice' (i.e., practicing for the sake of the vow), 'How to subdue the mind' (i.e., eliminating obstacles for the sake of practice). Therefore, the sutra says, 'One should arouse such a mind'. 'Yogacarabhumi-sastra' thirty-fifth says there are five types: first, self-nature; second, characteristics; third, object; fourth, merit; fifth, supreme. That is, taking the right vow as self-nature, firmly seeking Bodhi (enlightenment) and Nirvana (liberation) for oneself, and seeking to benefit sentient beings, this seeking is the characteristic. Taking Great Bodhi and all sentient beings as the object. The initial arising of the mind can gather all the superior roots of goodness of the Bodhipakshika-dharmas (factors leading to enlightenment), corresponding to the merit of being the foremost, etc. The initial right vow is the most supreme among all other right vows that seek worldly and transcendental goodness. 'Mahavyutpatti' second says: What is the root of a Bodhisattva's arising of the mind, and what is the ultimate? There are eleven in total: taking great compassion as the root, taking benefiting beings as the reliance, taking the Great Vehicle Dharma as the belief, taking the wisdom of all kinds (Sarvajna) as the object. In order to seek that wisdom, taking the superior desire as the vehicle, because wanting to obtain the unsurpassed vehicle (the highest teaching), therefore, taking great protection as the dwelling, abiding in the Bodhisattva precepts. Taking acceptance (of precepts) as an obstacle, because the mind of other vehicles (other teachings) will arise. Taking increasing goodness as merit, taking merit and wisdom as self-nature, taking the practice of Paramitas (perfections, methods to reach the other shore) as liberation, taking the fulfillment of the Bhumis (stages of Bodhisattva practice) as the ultimate, because the diligence and skillful means of each Bhumi correspond to each Bhumi. According to the 'Manjushri's Questions on Bodhicitta Sutra', there are ten types of arising: first, arising through the body; second, arising through speech; third, arising through the mind, making the three karmas of body, speech, and mind pure. Fourth, arising internally, with non-deceptive discrimination of all sentient beings. Fifth, arising externally, in
【English Translation】 Being good at accumulating merit and wisdom, therefore, there are three superior attainments of fruition. Because of being born with non-discriminating wisdom, there are also six superiorities. First, the superiority of birth position; second, the superiority of vows; third, the superiority of courage; fourth, the superiority of pure reliance; fifth, the superiority of other skillful means; and sixth, the superiority of other transcendence. The superiority of birth has four aspects: first, the superiority of seed, taking faith in the Great Dharma as the seed; second, the superiority of the birth mother, taking Prajna (wisdom) as the birth mother; third, the superiority of the womb, taking the joy of great Samadhi (meditative absorption) as the womb; fourth, the superiority of the wet nurse, taking the nurturing of great compassion as the wet nurse. Vows refer to the Ten Great Vows, etc., all of which are extensively explained as in those places. Fifth, the difference in the arising of the mind (Bodhicitta), according to the 'Diamond Sutra', there are three types: namely, 'How to abide' (i.e., desire and vow), 'How to practice' (i.e., practicing for the sake of the vow), 'How to subdue the mind' (i.e., eliminating obstacles for the sake of practice). Therefore, the sutra says, 'One should arouse such a mind'. 'Yogacarabhumi-sastra' thirty-fifth says there are five types: first, self-nature; second, characteristics; third, object; fourth, merit; fifth, supreme. That is, taking the right vow as self-nature, firmly seeking Bodhi (enlightenment) and Nirvana (liberation) for oneself, and seeking to benefit sentient beings, this seeking is the characteristic. Taking Great Bodhi and all sentient beings as the object. The initial arising of the mind can gather all the superior roots of goodness of the Bodhipakshika-dharmas (factors leading to enlightenment), corresponding to the merit of being the foremost, etc. The initial right vow is the most supreme among all other right vows that seek worldly and transcendental goodness. 'Mahavyutpatti' second says: What is the root of a Bodhisattva's arising of the mind, and what is the ultimate? There are eleven in total: taking great compassion as the root, taking benefiting beings as the reliance, taking the Great Vehicle Dharma as the belief, taking the wisdom of all kinds (Sarvajna) as the object. In order to seek that wisdom, taking the superior desire as the vehicle, because wanting to obtain the unsurpassed vehicle (the highest teaching), therefore, taking great protection as the dwelling, abiding in the Bodhisattva precepts. Taking acceptance (of precepts) as an obstacle, because the mind of other vehicles (other teachings) will arise. Taking increasing goodness as merit, taking merit and wisdom as self-nature, taking the practice of Paramitas (perfections, methods to reach the other shore) as liberation, taking the fulfillment of the Bhumis (stages of Bodhisattva practice) as the ultimate, because the diligence and skillful means of each Bhumi correspond to each Bhumi. According to the 'Manjushri's Questions on Bodhicitta Sutra', there are ten types of arising: first, arising through the body; second, arising through speech; third, arising through the mind, making the three karmas of body, speech, and mind pure. Fourth, arising internally, with non-deceptive discrimination of all sentient beings. Fifth, arising externally, in
一切生平等行故。六智發。以具足佛智清凈故。七清凈國土發。以示一切諸佛國土莊嚴故。八教化眾生髮。以知一切煩惱病藥故。此識對除法。九者實發。以成就定聚故。此隨根說法。十無為智滿足心發。以不著三界故。依發菩提心論有四發心。一思惟諸佛發菩提心。二觀身過患。三慈愍眾生。四求最勝果。四各有五。皆廣如彼二論所明。勝利譬喻此之二門。廣如大莊嚴經論及發菩提心經論所明。今此發心四緣之中是第一緣。見聞佛菩薩神通功德故。四因之中是初二因。具種性故。佛菩薩善友攝故。四力之中可具四力。由自種子功能勢力故。宿習大乘故。由聞他說力故。親近善友故。歡喜踴躍者準文殊所問經論云。三種義故歡喜奉行。一說者清凈。以于諸法得自在故。二所說清凈。以如實知清凈法體故。又與初中后等十種凈勝相應故。三依所說法得果清凈。以得妙境界故。此意依教證理得果故。
經。異口「同音而說頌曰佛不般涅槃正法亦不滅為利眾生故示現有滅盡世尊不思議妙體無異相為利眾生故」現種種莊嚴。
贊曰。申陳解。一行領常住。一行領現諸相。
經。爾時妙幢「菩薩親于佛前及四如來並二大士諸天子所聞說釋迦牟尼如來壽量」事已。
贊曰。自下大段第二別明涅槃。文分為
【現代漢語翻譯】 現代漢語譯本：一切眾生平等對待，因此發起菩提心。六、六智發起，因為具足佛智清凈的緣故。七、清凈國土發起，爲了展示一切諸佛國土的莊嚴。八、教化眾生髮起，因為知曉一切煩惱的病因和藥方。這種識能對治去除煩惱。九、真實發起，因為成就定聚的緣故。這是隨眾生的根器說法。十、無為智滿足心發起，因為不執著於三界的緣故。《依發菩提心論》中有四種發心：一、思惟諸佛而發菩提心；二、觀察自身過患；三、慈愍眾生；四、求最殊勝的果報。這四種發心各有五種內容，都詳細地在那兩部論典中說明。關於發菩提心的勝利和譬喻，詳細地記載在《大莊嚴經論》和《發菩提心經論》中。現在這裡所說的發心四緣中，屬於第一緣，即見聞佛菩薩的神通功德。在四因中，屬於最初的兩個因，即具足種性和佛菩薩善友的攝受。在四力中，可以具足四力，由於自身種子的功能勢力，以及宿世修習大乘的緣故，也由於聽聞他人解說，以及親近善友的緣故。『歡喜踴躍』是依據《文殊所問經論》所說，因為三種意義而歡喜奉行：一、說法者清凈，因為對於諸法得自在的緣故；二、所說清凈，因為如實知清凈法體的緣故，又與初、中、后等十種清凈殊勝相應；三、依所說法而得果清凈，因為得到妙境界的緣故。此意是說，依據教證和理證而得到果報。 經：這時，異口同聲地說頌：『佛不般涅槃（Buddha does not enter Parinirvana, 佛陀不入涅槃），正法亦不滅（the true Dharma also does not perish, 正法也不會消滅），爲了利益眾生，示現現有滅盡（for the benefit of sentient beings, it is shown that there is existence and then extinction, 爲了利益眾生，示現存在然後滅度），世尊不思議妙體無異相（the inconceivable and wonderful body of the World-Honored One has no different appearance, 世尊不可思議的妙體沒有不同的相），爲了利益眾生，現種種莊嚴（for the benefit of sentient beings, various adornments are manifested, 爲了利益眾生，示現種種莊嚴）。』 贊曰：申述陳解。一行概括常住，一行概括顯現諸相。 經：這時，妙幢（Wondrous Banner, 美妙的旗幟）菩薩親自在佛前以及四如來（Four Tathagatas, 四位如來）並二大士（Two Great Beings, 兩位大菩薩）諸天子所聽聞宣說的釋迦牟尼（Sakyamuni, 釋迦牟尼）如來壽量事已經完畢。 贊曰：從下面開始，大的段落中第二部分特別說明涅槃。文分為...
【English Translation】 English version: Because all beings are treated equally, the Bodhicitta (the mind of enlightenment, 菩提心) is aroused. Six, the six wisdoms are aroused because of possessing the purity of Buddha wisdom. Seven, the pure land is aroused to show the adornment of all Buddha lands. Eight, the teaching and transformation of sentient beings is aroused because of knowing the causes and remedies for all afflictions. This consciousness can counteract and remove afflictions. Nine, true arousal occurs because of achieving the concentration of samadhi. This is teaching according to the capacities of sentient beings. Ten, the mind of non-active wisdom is fulfilled because of not being attached to the three realms. According to the 'Treatise on Arousing the Bodhicitta', there are four types of arousing the Bodhicitta: 1. Arousing the Bodhicitta by contemplating the Buddhas; 2. Observing the faults of oneself; 3. Having compassion for sentient beings; 4. Seeking the most supreme fruit. Each of these four types has five aspects, which are explained in detail in those two treatises. The benefits and metaphors of arousing the Bodhicitta are recorded in detail in the 'Great Adornment Sutra Treatise' and the 'Sutra Treatise on Arousing the Bodhicitta'. Now, among the four conditions for arousing the Bodhicitta mentioned here, it belongs to the first condition, which is seeing and hearing the supernatural powers and merits of the Buddhas and Bodhisattvas. Among the four causes, it belongs to the first two causes, which are possessing the seed nature and being embraced by the Buddhas, Bodhisattvas, and good friends. Among the four powers, it can possess all four powers, due to the functional power of one's own seed, as well as the habitual practice of the Mahayana (Great Vehicle, 大乘) in past lives, and also due to hearing others explain it, as well as being close to good friends. 'Joyfully leaping' is based on what is said in the 'Manjushri's Questions Sutra Treatise', because of three meanings, one joyfully practices: 1. The speaker is pure, because one has attained freedom in all dharmas; 2. What is spoken is pure, because one truly knows the pure essence of the Dharma, and it corresponds to the ten kinds of pure and supreme qualities such as the beginning, middle, and end; 3. The fruit is pure by relying on what is spoken, because one obtains a wonderful state. This means that one obtains the fruit by relying on the teachings and reasoning. Sutra: At this time, in different voices, they spoke in unison in verse: 'The Buddha does not enter Parinirvana (Buddha does not enter Parinirvana, 佛陀不入涅槃), the true Dharma also does not perish (the true Dharma also does not perish, 正法也不會消滅), for the benefit of sentient beings, it is shown that there is existence and then extinction (for the benefit of sentient beings, it is shown that there is existence and then extinction, 爲了利益眾生，示現存在然後滅度), the inconceivable and wonderful body of the World-Honored One has no different appearance (the inconceivable and wonderful body of the World-Honored One has no different appearance, 世尊不可思議的妙體沒有不同的相), for the benefit of sentient beings, various adornments are manifested (for the benefit of sentient beings, various adornments are manifested, 爲了利益眾生，示現種種莊嚴).' Commentary: Explaining and elaborating. One line summarizes permanence, and one line summarizes the manifestation of various appearances. Sutra: At this time, the Bodhisattva Wondrous Banner (Wondrous Banner, 美妙的旗幟) personally heard and spoke before the Buddha and the Four Tathagatas (Four Tathagatas, 四位如來) and the Two Great Beings (Two Great Beings, 兩位大菩薩) and the gods about the lifespan of the Tathagata Sakyamuni (Sakyamuni, 釋迦牟尼). Commentary: From below, the second part of the large section specifically explains Nirvana. The text is divided into...
三。一陳疑啟請。二佛為解釋。三領悟得益。初文有二。初結前所聞。后正疑請。此初也。
經。復從「座起合掌恭敬白佛言世尊若實如是諸佛如來不般涅槃無」舍利者。
贊曰。正請有五。一請法儀。二牒所聞。三舉違難。四結疑意。五請為決。此初二。
經。云何「經中說有涅槃及佛舍利令諸人天恭敬供養過去諸佛現有身骨流佈於世人天供養得福」無邊。
贊曰。舉違難有三意。一云何名涅槃。二云何不入。三既不入云何復言留身舍利。此舉二違。一違教。二違世間。世間即過去諸佛現有舍利是。
經。今復「言無致生疑惑惟愿世尊哀愍我等廣為」分別。
贊曰。結疑請決二段文也。
經。爾時「佛告妙幢菩薩及諸大眾汝等當知云般涅槃有舍利者是密意說如是之義當」一心聽。
贊曰。佛為解釋。文分為三。初牒疑情敕聽。二正為解釋。三如是妙行汝等勤修下結勸令學。此初也。言有舍利是密意說者。雜集論第十二說。秘密有四。一令入。二相。三對治。四轉變。對治有八。一輕佛障。二輕法障。三懈怠障。四于少善根生喜足障。五貪行障。六慢行障。七惡行障。八不定性障。今此為除輕佛懈怠二種障故說般涅槃。留身舍利名為密意。一心聽者敕聽。耹音囑耳
【現代漢語翻譯】 現代漢語譯本 三、一、陳述疑問並請求解答。二、佛陀為此解釋。三、領悟並從中受益。首先，第一部分分為兩部分。首先總結之前所聽到的內容，然後正式提出疑問。這是第一部分。
經文：又從座位起身，合掌恭敬地對佛陀說：『世尊，如果確實像您所說的那樣，諸佛如來不入涅槃，也沒有舍利。』（舍利：佛陀或高僧火化后的遺物，被認為是聖物）
贊曰：正式的請求包含五個方面。一、請求佛法的禮儀。二、重複所聽到的內容。三、提出矛盾之處。四、總結疑問的意圖。五、請求佛陀做出決斷。這是前兩個方面。
經文：為什麼經典中說有涅槃以及佛陀的舍利，讓所有的人和天神恭敬供養？過去諸佛現有的身骨流傳於世，人們和天神供養他們可以獲得無邊的福報。（涅槃：佛教中指解脫生死輪迴的境界）
贊曰：提出矛盾之處包含三個意思。一、什麼是涅槃？二、為什麼不進入涅槃？三、既然不進入涅槃，為什麼又說留下身舍利？這裡提出了兩種矛盾。一、與教義相悖。二、與世俗相悖。世俗的矛盾是指過去諸佛現有的舍利。
經文：現在又說沒有涅槃，導致眾生疑惑。希望世尊慈悲憐憫我們，廣泛地為我們分別解釋。
贊曰：總結疑問並請求決斷是兩個部分的內容。
經文：這時，佛陀告訴妙幢菩薩以及所有的大眾：『你們應當知道，所謂進入涅槃和有舍利，是密意之說。對於這樣的意義，應當一心諦聽。』（妙幢菩薩：一位菩薩的名字）
贊曰：佛陀為此解釋。內容分為三個部分。首先，重複疑問並命令諦聽。其次，正式地進行解釋。第三，像這樣殊勝的修行，你們應當勤奮修習，最後是總結勸勉學習。這是第一部分。說有舍利是密意之說。《雜集論》第十二卷說，秘密有四種。一、令入。二、相。三、對治。四、轉變。對治有八種。一、減輕對佛的障礙。二、減輕對法的障礙。三、懈怠的障礙。四、對於少許善根產生喜悅滿足的障礙。五、貪慾的障礙。六、傲慢的障礙。七、惡行的障礙。八、不定性的障礙。現在這是爲了去除輕視佛陀和懈怠這兩種障礙，所以說進入涅槃，留下身舍利，稱為密意。『一心聽』是命令諦聽，『耹音囑耳』是囑咐仔細聆聽。
【English Translation】 English version Three. 1. Chen Yi raises a question. 2. The Buddha explains. 3. Understanding and benefiting. Initially, the first part has two sections. First, summarizing what was heard before, and then formally raising the question. This is the first part.
Sutra: Again, rising from the seat, with palms together in reverence, he said to the Buddha: 'World Honored One, if it is truly as you say, that all Buddhas and Tathagatas do not enter Nirvana and there are no 'śarīra'. (Śarīra: Relics of the Buddha or high monks after cremation, considered sacred objects)
Commentary: The formal request contains five aspects. 1. The etiquette of requesting the Dharma. 2. Repeating what was heard. 3. Pointing out the contradictions. 4. Summarizing the intention of the question. 5. Requesting the Buddha to make a decision. These are the first two aspects.
Sutra: Why do the scriptures say that there is Nirvana and the 'śarīra' of the Buddha, causing all humans and devas to respectfully make offerings? The existing bodily remains of past Buddhas are spread throughout the world, and humans and devas making offerings to them can obtain boundless blessings. (Nirvana: In Buddhism, the state of liberation from the cycle of birth and death)
Commentary: Pointing out the contradictions contains three meanings. 1. What is Nirvana? 2. Why not enter Nirvana? 3. Since one does not enter Nirvana, why is it said that bodily 'śarīra' are left behind? Here, two contradictions are raised. 1. Contradicting the teachings. 2. Contradicting the world. The worldly contradiction refers to the existing 'śarīra' of past Buddhas.
Sutra: Now, it is said that there is no Nirvana, causing sentient beings to have doubts. May the World Honored One have compassion on us and extensively explain it for us.
Commentary: Summarizing the question and requesting a decision are two parts of the content.
Sutra: At that time, the Buddha told Bodhisattva Myo Chuang and all the assembly: 'You should know that the so-called entering Nirvana and having 'śarīra' are secret meanings. For such meanings, you should listen attentively with one mind.' (Bodhisattva Myo Chuang: The name of a Bodhisattva)
Commentary: The Buddha explains this. The content is divided into three parts. First, repeating the question and commanding attentive listening. Second, formally explaining. Third, like this excellent practice, you should diligently cultivate it, and finally, encouraging learning. This is the first part. Saying that having 'śarīra' is a secret meaning. The twelfth volume of the Compendium of Abhidharma says that there are four kinds of secrets. 1. Causing entry. 2. Characteristics. 3. Antidotes. 4. Transformation. There are eight kinds of antidotes. 1. Reducing obstacles to the Buddha. 2. Reducing obstacles to the Dharma. 3. Obstacles of laziness. 4. Obstacles of being content with little good roots. 5. Obstacles of greed. 6. Obstacles of arrogance. 7. Obstacles of evil deeds. 8. Obstacles of uncertainty. Now, this is to remove the two kinds of obstacles of belittling the Buddha and laziness, so it is said that entering Nirvana and leaving bodily 'śarīra' are called secret meanings. 'Listen attentively with one mind' is commanding attentive listening, and 'attentively listen' is instructing careful listening.
。掃滌攝持生三慧故。
經。善男子「菩薩摩訶薩如是應知有其十法能解如來應正等覺真實理趣說有究竟大般」涅槃。
贊曰。正為解釋有三。初解涅槃體。次明其相。即顯不入。后釋言入涅槃及留舍利所以。此初也。問。何故前明涅槃體。后明涅槃相。答。明體即顯依三事等說有涅槃不同。二乘身智滅處名為涅槃。明相即彰有大悲智不同。二乘入于永滅故行希有。明體三番釋。初一約三事四涅槃當體等釋。次依展轉證得釋。后約因圓能證釋。涅槃之義略以五門分別。一列釋名。二者出體。三辨得人。四辨得時。五問答。初列釋名者初列次釋。列中初總后別。總者泥洹經等名為泥洹。有稱泥曰。皆梵語訛。正云波利抳縛南。唐言圓寂亦云波利涅婆南。又亦云滅度亦云清凈亦云彼岸。涅槃經中亦云無生無出無作無為歸依窟宅解脫轉依等多名。列別名者。有唯依不共。攝論斷果分中但說無住。涅槃經及此中說大涅槃。有依小大能證人別者。涅槃經中說有二種。一小二大。二乘所得名小涅槃。大乘所得名大涅槃。有依總別相對。十地論中說有二種。一名同相二名別相。別相即餘三涅槃。有約三乘同斷煩惱因果說二。勝鬘經中但說二種。謂有餘依及無餘依。復有依由證不證別但說二種。即梁攝論云。一自性凈。四
【現代漢語翻譯】 現代漢語譯本：掃除、洗滌、攝取、受持而生起三種智慧的緣故。
經：善男子，菩薩摩訶薩應當這樣知道，有十種法能夠解釋如來應供、正等覺的真實理趣，宣說有究竟的大般涅槃。
贊曰：正是爲了解釋有三種。首先解釋涅槃的本體，其次闡明它的相狀，即顯示不入涅槃的道理，最後解釋言說進入涅槃以及留下舍利的原因。這是最初的解釋。問：為什麼先闡明涅槃的本體，后闡明涅槃的相狀？答：闡明本體即顯示依據三事等，宣說有不同的涅槃。二乘身心智慧滅盡之處名為涅槃。闡明相狀即彰顯有大悲和大智慧的不同。二乘入于永遠的寂滅，所以菩薩的行持才顯得稀有。闡明本體分三個方面解釋。最初一個方面，約三事、四種涅槃當體等來解釋。其次依據輾轉證得來解釋。最後約因圓滿能夠證得來解釋。涅槃的意義，大致用五個方面來分別：一、列出解釋名稱；二、闡述本體；三、辨別證得的人；四、辨別證得的時間；五、問答。最初列出解釋名稱，先列出，后解釋。列出中，先總說，后別說。總的說，泥洹經等名稱為泥洹（Nirvana）。有的稱為泥曰，都是梵語的訛音。正確的說法是波利抳縛南（Parinirvana），唐朝話翻譯為圓寂，也說波利涅婆南（Parinirvana）。又可以說滅度，也可以說清凈，也可以說彼岸。《涅槃經》中也說無生、無出、無作、無為、歸依、窟宅、解脫、轉依等多種名稱。列出別名，有的唯獨依據不共的說法。《攝大乘論》斷果分中只說無住。《涅槃經》以及這裡說大涅槃。有的依據小乘、大乘能夠證得的人來區別。《涅槃經》中說有兩種，一是小涅槃，二是大涅槃。二乘所證得的名為小涅槃，大乘所證得的名為大涅槃。有的依據總別相對。《十地經論》中說有兩種，一名同相，二名別相。別相即其餘三種涅槃。有的約三乘共同斷除煩惱的因果說兩種。《勝鬘經》中只說兩種，謂有餘依涅槃以及無餘依涅槃。又有依據由證得或不證得來區別，只說兩種。即梁朝《攝大乘論》說，一自性清凈，四
【English Translation】 English version: Because of sweeping away, washing, gathering, and upholding, the three wisdoms arise.
Sutra: 'Good man, a Bodhisattva-Mahasattva should know in this way that there are ten dharmas that can explain the true meaning of the Tathagata, Arhat, Samyak-sambuddha (Thus Come One, Worthy One, Rightly and Equally Awakened One), and declare the ultimate Great Parinirvana (Complete Nirvana).'
Commentary: Precisely for the sake of explanation, there are three aspects. First, explaining the substance of Nirvana (extinction); second, clarifying its characteristics, which reveals the principle of not entering Nirvana; and finally, explaining the reason for speaking of entering Nirvana and leaving behind relics. This is the initial explanation. Question: Why is the substance of Nirvana explained first, and then its characteristics? Answer: Clarifying the substance reveals that based on the three matters, etc., it is said that there are different Nirvanas. The place where the body and wisdom of the Two Vehicles (Shravakas and Pratyekabuddhas) are extinguished is called Nirvana. Clarifying the characteristics manifests the difference between great compassion and great wisdom. The Two Vehicles enter into eternal extinction, so the conduct of Bodhisattvas appears rare. Clarifying the substance is explained in three ways. The first way is to explain it in terms of the three matters, the four Nirvanas as the substance, etc. The second way is to explain it based on gradual attainment. The third way is to explain it in terms of the completeness of the cause being able to be attained. The meaning of Nirvana is roughly distinguished in five aspects: 1. Listing and explaining the names; 2. Explaining the substance; 3. Distinguishing the people who attain it; 4. Distinguishing the time of attainment; 5. Questions and answers. Initially, listing and explaining the names, first listing, then explaining. In the listing, first the general, then the specific. Generally speaking, the names such as the Nirvana Sutra are called Nirvana. Some are called 'Nir', all of which are corruptions of Sanskrit. The correct term is Parinirvana, which is translated into Tang Chinese as 'perfect tranquility', also called Parinirvana. It can also be called 'extinction', 'purity', or 'the other shore'. In the Nirvana Sutra, it is also said to have many names such as 'no birth', 'no arising', 'no creation', 'no action', 'refuge', 'dwelling', 'liberation', 'transformation', etc. Listing the specific names, some are solely based on uncommon statements. In the 'Chapter on the Result of Cutting Off' in the Mahāyānasaṃgraha (Compendium of Mahayana), only 'non-abiding' is mentioned. The Nirvana Sutra and this text speak of Great Nirvana. Some are distinguished based on the people who can attain it, whether they are of the Small Vehicle or the Great Vehicle. The Nirvana Sutra says there are two types: Small Nirvana and Great Nirvana. What the Two Vehicles attain is called Small Nirvana, and what the Great Vehicle attains is called Great Nirvana. Some are based on the relative distinction between general and specific. The Daśabhūmika Sūtra (Ten Stages Sutra) says there are two types: one is the same characteristic, and the other is different characteristics. Different characteristics are the remaining three Nirvanas. Some speak of two types based on the common cutting off of the causes and effects of afflictions by the Three Vehicles. The Śrīmālādevī Siṃhanāda Sūtra (Queen Śrīmālā's Lion's Roar Sutra) only speaks of two types, namely Nirvana with remainder and Nirvana without remainder. There are also those who distinguish based on whether or not one has attained it, speaking of only two types. That is, the Liang Dynasty's Mahāyānasaṃgraha says, one is self-nature purity, four
中初一。二方便凈。四中后三。有依共不共說有三。即此經三種。謂有無餘及無住處。有依證不證三乘通別盡理說四。即梁攝論．成唯識論等。一自性清凈。二有餘依。三無餘依。四無住處。釋名者正云波利抳縛南。或涅波南。正翻云圓寂。圓謂圓滿。諸功德滿所證理圓能所證圓。寂謂寂靜。自體澄湛離染囂動。亦通能所證。然從增勝功德稱圓。果位滿故理體稱寂。本凝然故。由圓眾德方證理寂故名圓寂。若俱圓寂即亦圓亦寂名為圓寂。是持業釋。若由圓能證圓之寂名圓寂即依主釋。又若功德能圓能寂。若所依如所圓所寂。俱並釋持業。若依唯識。唯真如理為涅槃體。或圓之寂或所圓所寂。若依涅槃經。三事說名大涅槃。即智如解脫俱圓寂並得持業。以彼經中說如伊字不一不異故。通假實性相之法俱名圓寂並持業名。解脫是假義般若是相。法身是性。若依義三名為三事。即般若依主余皆持業。然名涅槃是持業釋。言滅度者度即是到。二義解之。一謂真如本來清凈。性是彼岸名為到也。故維摩經云。一切眾生即涅槃相。不復更滅。二謂滅是所到度是能到。即度之滅依主釋也。又能滅能度所滅所度。度者到也。故通能所。能滅能度即涅槃相。所滅所度即涅槃性。同大涅槃三事而成。涅槃經云。無因緣故名無生。以無為故名
【現代漢語翻譯】 現代漢語譯本： 中初一。二方便凈。四中后三。有依共不共說有三。即此經三種。謂有餘依涅槃、無餘依涅槃及無住處涅槃。有依證不證，三乘（聲聞乘、緣覺乘、菩薩乘）通別盡理說四。即梁攝論、成唯識論等。 一、自性清凈涅槃（Svasvabhāva-viśuddha-nirvāṇa）：指一切法的本性是清凈的。 二、有餘依涅槃（Sopadhiśeṣa-nirvāṇa）：指阿羅漢（Arhat）斷盡煩惱，但還留有色身（rupa）。 三、無餘依涅槃（Nirupadhiśeṣa-nirvāṇa）：指阿羅漢捨棄色身，不再有任何依附。 四、無住處涅槃（Apratiṣṭhita-nirvāṇa）：指菩薩不住生死，不住涅槃，利益眾生。 解釋名稱：正音為波利抳縛南（Parinirvana），或涅波南（Nirvana）。正確翻譯為圓寂。圓，指圓滿。諸功德圓滿，所證之理圓滿，能證和所證都圓滿。寂，指寂靜。自體澄澈，遠離染污和喧囂。也包括能證和所證。然而，從最殊勝的功德來說，稱為圓。果位圓滿的緣故，理體稱為寂，本性凝然的緣故。由於圓滿眾多功德才能證得理體的寂靜，所以稱為圓寂。如果既圓又寂，就稱為圓寂，這是持業釋（Karmadhāraya）。如果由圓滿的功德能夠證得圓滿的寂靜，稱為圓寂，這是依主釋（Tatpurusa）。又如果功德能夠圓滿，能夠寂靜，如果所依如所圓所寂，都並列解釋為持業釋。如果依據唯識宗（Yogācāra），只有真如理（Tathātā）是涅槃的本體。或者圓滿的寂靜，或者所圓滿所寂靜。如果依據《涅槃經》（Nirvana Sutra），用三事來說明大涅槃（Mahāparinirvāṇa），即智慧（Prajna）、真如（Tathata）、解脫（vimukti）都圓滿寂靜，並列得到持業釋。因為該經中說如伊字，不一不異的緣故。包括假、實、性、相之法都稱為圓寂，並列持業釋。解脫是假義，般若是相，法身是性。如果依據意義，三者稱為三事，即般若是依主釋，其餘都是持業釋。然而，名稱涅槃是持業釋。說到滅度，度就是到達。有兩種解釋。一是說真如本來清凈，本性是彼岸，稱為到達。所以《維摩詰經》（Vimalakirti Sutra）說，一切眾生即是涅槃相，不再有滅。二是說滅是所到達的，度是能到達的，即到達的滅，是依主釋。又能滅能度，所滅所度。度就是到達，所以包括能和所。能滅能度就是涅槃相，所滅所度就是涅槃性。同大涅槃三事而成。《涅槃經》說，沒有因緣的緣故，稱為無生，因為無為的緣故，稱為……
【English Translation】 English version: The first of the middle initial one. The second is convenient and pure. The fourth is the third of the middle later. There are three kinds of dependent, common and uncommon sayings. That is, there are three kinds of this sutra, namely Nirvana with remainder, Nirvana without remainder, and Nirvana without abode. There are four kinds of dependent evidence, non-evidence, and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are universally and separately exhaustive, namely the Liang Treatise and the Consciousness-Only Treatise. 1. Svasvabhāva-viśuddha-nirvāṇa (Self-nature Pure Nirvana): Refers to the pure nature of all dharmas. 2. Sopadhiśeṣa-nirvāṇa (Nirvana with Remainder): Refers to the Arhat who has exhausted all afflictions, but still retains the physical body (rupa). 3. Nirupadhiśeṣa-nirvāṇa (Nirvana without Remainder): Refers to the Arhat who abandons the physical body and no longer has any attachments. 4. Apratiṣṭhita-nirvāṇa (Nirvana without Abode): Refers to the Bodhisattva who does not dwell in birth and death, does not dwell in Nirvana, and benefits sentient beings. Explanation of the name: The correct pronunciation is Parinirvana, or Nirvana. The correct translation is Perfect Tranquility. 'Perfect' means complete. All merits are complete, the principle of what is attained is complete, and what can be attained and what is attained are complete. 'Tranquility' means stillness. The self-nature is clear and pure, far from defilement and noise. It also includes what can be attained and what is attained. However, from the most supreme merit, it is called 'Perfect'. Because the fruit position is complete, the principle body is called 'Tranquility', because the original nature is condensed. Because the perfect merits can prove the tranquility of the principle body, it is called Perfect Tranquility. If it is both perfect and tranquil, it is called Perfect Tranquility, which is Karmadhāraya. If the perfect merit can prove the perfect tranquility, it is called Perfect Tranquility, which is Tatpurusa. Also, if the merit can be perfect and can be tranquil, if what is relied on is like what is perfect and tranquil, both are explained as Karmadhāraya. If based on Yogācāra, only Tathātā is the body of Nirvana. Or perfect tranquility, or what is perfected and tranquil. If based on the Nirvana Sutra, the three things are used to explain Mahāparinirvāṇa, namely Prajna, Tathata, and vimukti are all perfectly tranquil, and are obtained in parallel as Karmadhāraya. Because the sutra says that it is like the letter 'I', neither one nor different. Including the false, real, nature, and appearance of the Dharma are all called Perfect Tranquility, and are listed as Karmadhāraya. Liberation is a false meaning, Prajna is an appearance, and Dharmakaya is the nature. If based on meaning, the three are called three things, namely Prajna is Tatpurusa, and the rest are all Karmadhāraya. However, the name Nirvana is Karmadhāraya. Speaking of extinction, 'extinction' means arrival. There are two explanations. One is that the true nature is originally pure, and the nature is the other shore, which is called arrival. Therefore, the Vimalakirti Sutra says that all sentient beings are the appearance of Nirvana, and there is no more extinction. The second is that extinction is what is arrived at, and 'extinction' is what can be arrived at, that is, the extinction of arrival is Tatpurusa. Also, what can be extinguished and what can be arrived at, what is extinguished and what is arrived at. 'Extinction' means arrival, so it includes what can and what is. What can be extinguished and what can be arrived at is the appearance of Nirvana, and what is extinguished and what is arrived at is the nature of Nirvana. It is the same as the three things of Mahāparinirvāṇa. The Nirvana Sutra says that because there is no cause and condition, it is called non-birth, because of non-action, it is called...
無出。無造業故名無作。餘名準知。釋別名者。不由慧擇。本體無染名自性清凈涅槃。同前自性清凈即涅槃持業釋也。余謂苦諦是集之餘。有謂不無。依謂所依。有二所依。一現身猶是余行苦依。二名有餘依明涅槃猶有餘苦之所依故。即有餘苦之所依。涅槃俱依主釋。苦集俱盡名為無餘。無餘苦依。無者非也。非有苦依。四智亦是名無餘依。即無餘苦之所依。涅槃亦俱依主釋。因詮顯故。又解。有餘無餘能證故舉彼顯此。正取所依名為涅槃。謂有餘苦所依即涅槃。無餘苦所依即涅槃。並持業釋。依二乘者無餘依不能詮。若大乘四智是無苦依。亦能證也。可得依主此釋為正。由悲不住涅槃。由智不住生死。以其能證如所通達俱不住故謂無住。所依即涅槃。或從真如處生死而無滯。在涅槃而無著。涅槃是相真如是性。猶如自性法身與其真如相性別故。即相屬性。無住之涅槃依主釋。又即此相亦俱無住亦得云無住即涅槃。然唯識論說四涅槃並如為體。即攝義歸性並持業釋。第二齣體者。先敘古次陳今。敘古者蜀地基法師云。曇無讖法師及河西道朗法師等。蓋涅槃者常樂我凈為宗義之林。開究竟玄致為涅槃之本。此釋得義非正明體。真諦三藏云。涅槃有四。三是道果一非道果。為成菩薩般若大悲涅槃而為道果故。從初地已上無
【現代漢語翻譯】 現代漢語譯本： 『無出』。因為沒有造業，所以稱為『無作』。其餘名稱可以類推得知。解釋別名時，不是通過智慧選擇，而是本體沒有染污，所以稱為『自性清凈涅槃』。這與之前的『自性清凈即涅槃』是同位語關係。『余』指的是苦諦是集諦的剩餘。有人認為不是沒有，『依』指的是所依賴的。有兩種所依賴的：一是現身仍然是剩餘苦行的所依；二是名為有餘依的涅槃，仍然有剩餘的苦作為所依。這就是有剩餘苦的所依，涅槃是主從關係。苦和集都滅盡了，稱為『無餘』，沒有剩餘的苦作為所依。『無』是否定詞，不是有苦作為所依。四智也是，名為『無餘依』，即沒有剩餘的苦作為所依。涅槃也是主從關係。因為通過因來詮釋顯現。另一種解釋是，因為有餘和無餘能夠證明，所以舉出它們來顯現這個。真正選取所依的，名為涅槃。所謂有剩餘苦的所依，即是涅槃；無剩餘苦的所依，即是涅槃。都是同位語關係。對於二乘來說，無餘依不能詮釋。如果大乘的四智是沒有苦的所依，也能證明。可以得到所依的主從關係，這種解釋是正確的。因為大悲不住于涅槃，因為智慧不住于生死。因為它們能夠證明，如同所通達的那樣，都不住，所以稱為『無住』。所依即是涅槃。或者從真如的處所進入生死而沒有滯礙，在涅槃而沒有執著。涅槃是相，真如是性。猶如自性法身與其真如的相性別不同，即相屬性。無住的涅槃是主從關係。又，即此相也同時無住，也可以說『無住即涅槃』。然而，唯識論說四種涅槃都以如為體，即攝義歸性，是同位語關係。第二部分，闡述體性。先敘述古說，再陳述今說。敘述古說時，蜀地的基法師說，曇無讖法師及河西道朗法師等認為，涅槃是以常樂我凈為宗義的樹林，開啟究竟玄妙的旨趣，作為涅槃的根本。這種解釋得其義理，但沒有正確闡明體性。真諦三藏說，涅槃有四種，三種是道果，一種不是道果。爲了成就菩薩的般若、大悲涅槃，而作為道果，所以從初地以上沒有。
【English Translation】 English version: 'No arising'. Because there is no karma created, it is called 'No action'. The remaining names can be understood by analogy. When explaining other names, it is not through wise selection, but the essence is without defilement, so it is called 'Self-nature pure Nirvana' This is in apposition to the previous 'Self-nature pure is Nirvana'. 'Remaining' refers to the suffering truth being the remainder of the accumulation truth. Some believe it is not non-existent, 'reliance' refers to what is relied upon. There are two types of reliance: first, the present body is still a reliance on remaining painful practices; second, Nirvana called with remainder reliance, still has remaining suffering as reliance. This is the reliance of remaining suffering, Nirvana is a possessive compound. When both suffering and accumulation are extinguished, it is called 'No remainder', without remaining suffering as reliance. 'No' is a negative word, not having suffering as reliance. The four wisdoms are also called 'No remainder reliance', that is, without remaining suffering as reliance. Nirvana is also a possessive compound. Because it is interpreted and manifested through cause. Another explanation is that because remaining and no remainder can prove, they are mentioned to manifest this. Truly selecting what is relied upon is called Nirvana. So-called reliance on remaining suffering is Nirvana; reliance on no remaining suffering is Nirvana. Both are appositional compounds. For the two vehicles, no remainder reliance cannot be interpreted. If the four wisdoms of the Mahayana are without suffering reliance, they can also prove it. The possessive compound of what can be obtained as reliance, this explanation is correct. Because great compassion does not abide in Nirvana, because wisdom does not abide in birth and death. Because they can prove, just as what is understood, neither abides, so it is called 'No abiding'. What is relied upon is Nirvana. Or entering birth and death from the place of Suchness without obstruction, and without attachment in Nirvana. Nirvana is the aspect, Suchness is the nature. Like the self-nature Dharmakaya and its Suchness having different aspect natures, that is, aspect attribute. No abiding Nirvana is a possessive compound. Also, this aspect is also simultaneously no abiding, and it can also be said 'No abiding is Nirvana'. However, the Consciousness-only Treatise says that the four Nirvanas all take Suchness as their essence, that is, incorporating meaning into nature, it is an appositional compound. Second part, elaborating on the essence. First narrate the ancient sayings, then state the present sayings. When narrating the ancient sayings, Dharma Master Ji of Shu said that Dharma Master Dharmaraksha and Dharma Master Daolang of Hexi, etc., believed that Nirvana is a forest with permanence, bliss, self, and purity as its doctrines, opening the ultimate and profound meaning as the root of Nirvana. This explanation obtains its meaning, but does not correctly clarify the essence. Tripitaka Master Paramartha said that there are four types of Nirvana, three are the fruit of the path, and one is not the fruit of the path. In order to achieve the Prajna and great compassion Nirvana of the Bodhisattva, it is taken as the fruit of the path, so there is none above the first ground.
分別智為涅槃體。亦有云。悲智為體此但是相。此為能證非正。涅槃經云。涅槃了因之所得非生因得故。若智為涅槃即應生因得故。鄴城河朔諸師。或說涅槃具四種體。一者理滅謂真如法界。二者事滅謂離三障數滅之滅。三者德滅謂功德寂滅。四者應滅謂在雙林示同眾生無常之滅。初三可爾。成唯識云皆如為體。即是理滅。又云中二擇滅攝即數滅之滅。然古人意。擇滅是事識之所變即非涅槃。大般涅槃古人多以如是般若性說如為般若。與理無別不勞別說。若約三事名大涅槃。般若即德滅。然不說所以違了因得。說非究竟。今正出體有其四門。一性相別論體。二性相合論體。三攝假從實體。四假實合論體。性相別論體者。成唯識論云四涅槃皆以真如為體。有為德非。又體義分。自性無住即真如體。中二皆擇滅。又斷智障許得擇滅。即無住處亦擇滅收。雖是其假對依他相俱得名性。俱了因得體義俱常。故三事大般皆取義三。並如為體。二性相合論體即般若解脫及以真如並涅槃體。即涅槃經三事名大般。言如伊字亦如三目。若唯說如唯一非異故。雜集論云。滅諦相者謂真如聖道煩惱不生。若滅依若能滅若滅性是滅諦相。相謂體相能滅所滅滅依俱名滅諦。能滅即般若滅性即解脫擇滅滅依即真如。然彼論復云。謂真如境上有漏不
【現代漢語翻譯】 現代漢語譯本： 關於涅槃的本體，有一種觀點認為是智慧（般若）本身。也有人說，慈悲和智慧（悲智）是涅槃的本體，但這僅僅是涅槃的表相。慈悲和智慧是能證悟涅槃的手段，而不是涅槃本身。正如《涅槃經》所說，涅槃是通過了因（智慧）而獲得的，而不是通過生因（產生的原因）而獲得的。如果智慧是涅槃的本體，那就意味著涅槃是通過生因獲得的，這與經文相悖。 鄴城和河朔地區的法師們，有人認為涅槃具有四種本體：一是理滅，指的是真如法界；二是事滅，指的是脫離三障（煩惱障、業障、報障）后的數滅之滅；三是德滅，指的是功德的寂滅；四是應滅，指的是佛陀在雙林樹下示現的，與眾生一樣的無常之滅。前三種說法尚可接受。《成唯識論》認為，一切法都以真如為本體，這對應于理滅。又說，『中二』（指有餘依涅槃和無餘依涅槃）包含在擇滅之中，這對應于數滅之滅。然而，古人的意思是，擇滅是事識所變現的，因此不是涅槃。《大般涅槃經》古人多以如是般若性說，認為『如』就是般若，與理滅沒有區別，因此不必單獨說明。 如果從三事（般若、解脫、真如）的角度來說，可以稱之為大涅槃。般若對應于德滅。然而，這種說法沒有說明涅槃是通過了因獲得的，因此不究竟。現在，我將從四個方面來正確地闡釋涅槃的本體：一是性相分離地討論本體；二是性相結合地討論本體；三是從假入實地討論本體；四是假實結合地討論本體。 性相分離地討論本體，即《成唯識論》所說，四種涅槃都以真如為本體。有為功德不是涅槃的本體。『體』和『義』是分開的。自性無住，即真如的本體。『中二』都屬於擇滅。又說，斷除智障后可以獲得擇滅，即無住處也包含在擇滅之中。雖然擇滅是依他起性，但相對於依他相，也可以稱為『性』。般若、解脫、真如都是通過了因獲得的，並且本體和意義都是常恒不變的。因此，三事大般涅槃都以這三者的意義以及真如為本體。 二、性相合論體，即般若（prajna 解脫（vimoksha）以及真如（tathata）併爲涅槃的本體。即《涅槃經》（Nirvana Sutra）所說的三事（般若、解脫、法身）名為大般涅槃。言『如』字如同『伊』字，也如同三目。如果只說『如』，則唯一而沒有差異。因此，《雜集論》（Abhidharmasamuccaya）說，滅諦的相是：真如（tathata）、聖道（arya-marga）、煩惱不生。滅所依、能滅、滅性都屬於滅諦的相。相指的是本體和表相，能滅、所滅、滅依都稱為滅諦。能滅指的是般若，滅性指的是解脫擇滅，滅依指的是真如。然而，該論又說，在真如的境界上，有漏法不...
【English Translation】 English version: Regarding the substance of Nirvana, one view is that it is wisdom (prajna) itself. Others say that compassion and wisdom (karuna-prajna) are the substance of Nirvana, but this is merely its appearance. Compassion and wisdom are the means to realize Nirvana, not Nirvana itself. As the Nirvana Sutra says, Nirvana is attained through the 'hetu-pratyaya' (cause of understanding), not through the 'janaka-hetu' (productive cause). If wisdom were the substance of Nirvana, it would mean that Nirvana is attained through the productive cause, which contradicts the scriptures. The Dharma masters in Yecheng and Hebei areas, some believe that Nirvana has four kinds of substance: first, 'li-mie' (cessation of principle), referring to the true suchness (tathata) and the Dharma realm; second, 'shi-mie' (cessation of phenomena), referring to the cessation of 'samatha' (number cessation) after being free from the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana); third, 'de-mie' (cessation of virtue), referring to the quiescence of merit; fourth, 'ying-mie' (cessation of response), referring to the Buddha's manifestation of impermanence like ordinary beings under the twin sala trees. The first three statements are acceptable. The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) believes that all dharmas take true suchness as their substance, which corresponds to the cessation of principle. It also says that 'zhong-er' (the two in-between, referring to the Nirvana with remainder and Nirvana without remainder) are included in 'ze-mie' (selective cessation), which corresponds to the cessation of number. However, the ancients meant that selective cessation is transformed by the consciousness of phenomena, so it is not Nirvana. The ancients mostly used suchness of prajna-nature to explain the Mahaparinirvana Sutra, believing that 'suchness' is prajna, which is no different from the cessation of principle, so there is no need to explain it separately. If viewed from the perspective of the three matters (prajna, vimoksha, tathata), it can be called Mahaparinirvana. Prajna corresponds to the cessation of virtue. However, this statement does not explain that Nirvana is attained through the cause of understanding, so it is not ultimate. Now, I will correctly explain the substance of Nirvana from four aspects: first, discussing the substance separately from the perspective of nature and appearance; second, discussing the substance in combination from the perspective of nature and appearance; third, discussing the substance by entering reality from the false; fourth, discussing the substance in combination of the false and the real. Discussing the substance separately from the perspective of nature and appearance, that is, as the Vijnaptimatrata-siddhi-sastra says, the four kinds of Nirvana all take true suchness as their substance. Conditioned virtues are not the substance of Nirvana. 'Substance' and 'meaning' are separate. Self-nature without dwelling, that is, the substance of true suchness. 'Zhong-er' all belong to selective cessation. It also says that selective cessation can be obtained after cutting off the obstacle of wisdom, that is, the non-dwelling place is also included in selective cessation. Although selective cessation is dependent arising, it can also be called 'nature' relative to the dependent appearance. Prajna, vimoksha, and true suchness are all attained through the cause of understanding, and their substance and meaning are both constant and unchanging. Therefore, the three matters of Mahaparinirvana all take the meaning of these three and true suchness as their substance. Second, discussing the substance in combination from the perspective of nature and appearance, that is, prajna, vimoksha, and tathata together are the substance of Nirvana. That is, the three matters (prajna, vimoksha, dharmakaya) mentioned in the Nirvana Sutra are called Mahaparinirvana. The word 'suchness' is like the letter 'I', and also like the three eyes. If only 'suchness' is said, then it is unique and without difference. Therefore, the Abhidharmasamuccaya says that the characteristics of the cessation of suffering are: true suchness, the noble path (arya-marga), and the non-arising of afflictions. The basis of cessation, the cessation, and the nature of cessation all belong to the characteristics of the cessation of suffering. Characteristics refer to the substance and appearance, the cessation, what is ceased, and the basis of cessation are all called the cessation of suffering. The cessation refers to prajna, the nature of cessation refers to selective cessation, and the basis of cessation refers to true suchness. However, that treatise also says that in the realm of true suchness, defiled dharmas do not...
生名為滅諦者即克性說。前據相從相性合說。三攝假從實體者即唯識論云。此依真如離障施設故。體即是清凈法界故。四涅槃皆如為體。四假實合論體者即唯識論說。四涅槃中初后即真如。據實體中二擇滅攝。擇滅是假或無住處說是擇滅。即三假一實並涅槃體。又準成唯識第二卷說無為有二。一依識變。二依真如。四種涅槃亦既許后三是無為攝。亦通識變。又六無為俱許識變。自性清凈體即真如。應同擇等亦許識變。又解。深密經云。諸識所緣唯識所現故可通許識變。涅槃以非真故非了因得。故諸。
經。論不說涅槃亦是滅變。然有無餘雖俱擇滅望義有別。分為二種。而有五對。一煩惱因果對。煩惱因盡名有餘。煩惱果盡名無餘。二小大對。小乘所得名有餘。大乘所得名無餘。勝鬘經阿羅漢人斷有餘集證有餘滅。三二死對。分段滅名有餘。變易滅名無餘。即前小大對。四滿不滿對。菩薩所得名有餘。如來所得名無餘。勝鬘經云。後身菩薩無明所覆。斷有餘集證有餘滅名小分涅槃。小分即有餘也。五三身相對。此經所言應化二身名有餘。法身名無餘。諸經論中多說初對為二涅槃。所餘門義如本法華及唯識疏辨。今此文中多約無住名大涅槃。攝論辨彼果斷亦爾。準法集經第一。無所發菩薩答奮迅慧菩薩有十法。知如
來常十法知如來實。十法知如來涅槃。有三複次。正與此同但少廣。亦有二複次。十法知如來行。初番文略。第二番文大同此經。但文稍廣。三複次明涅槃中。第一複次文稍廣。唯第四行彼云不息此云休息。三藏覆撿亦云是不知。餘者皆同。又有十法知空十法知譬喻相等。然四複次文各有四。一標二徴三釋四結。標中初對機次開后簡。言菩薩者對機。為二乘者說假涅槃。為大乘者說大涅槃故。十法即開章說有究竟大般涅槃。簡異小乘所得涅槃稱為大般。文言十法者應云十義名涅槃。能如是知即能解如來所記涅槃。此中大意涅槃性相俱名涅槃。如似菩提菩提斷俱名菩提。涅槃經中三事俱涅槃。若成唯識等。四涅槃俱真如理。四智心品名菩提者是性相別論門。十法即為十段。諸複次皆準知。
經。云何為十。
贊曰。徴也。
經。一者「諸佛如來究竟斷盡諸煩惱障所知障故名為涅槃。二者諸佛如來善能解了有情無性及法無性故名為涅槃。三者能轉身依及法依故名為涅槃。四者于諸有情任運休息化因緣故名為涅槃。五者證得真實無差別相平等法身故名為涅槃。六者了知生死及以涅槃無二性故名為涅槃。七者於一切法了其根本證清凈故名為涅槃。八者於一切法無生無滅善修行故名為涅槃。九者真如法界實際
【現代漢語翻譯】 現代漢語譯本： 有十種方法可以瞭解如來的真實。有十種方法可以瞭解如來的涅槃。有三個複次（重複次第），內容與此相同，但略有擴充套件。也有兩個複次。有十種方法可以瞭解如來的行持。初番的文字簡略，第二番的文字與此經大同小異，但文字稍有擴充套件。三複次闡明涅槃的內涵，第一複次的文字稍有擴充套件，只有第四行，彼處說『不息』，此處說『休息』。三藏覆查也說是『不知』，其餘都相同。又有十種方法瞭解空性，十種方法瞭解譬喻等等。然而，四個複次的文字各有四個部分：一、標（標題），二、徴（提問），三、釋（解釋），四、結（結論）。標題中，首先是對機（針對根機），其次是開（展開），然後是簡（簡別）。說『菩薩』是對機，為二乘（聲聞、緣覺）者說假涅槃，為大乘者說大涅槃。十法即是開章明示有究竟的大般涅槃。簡別于小乘所得的涅槃，稱之為大般。文中的『十法』應該說成『十義』名為涅槃。能夠這樣瞭解，就能理解如來所記說的涅槃。這裡的大意是，涅槃的體性和相狀都名為涅槃，就像菩提（覺悟）和菩提斷（斷除煩惱）都名為菩提一樣。《涅槃經》中，三事（體、相、用）都名為涅槃。如果按照《成唯識論》等，四種涅槃（本來自性清凈涅槃、有餘依涅槃、無餘依涅槃、無住處涅槃）都歸於真如理。四智心品名為菩提，這是體相分別論的門徑。十法即分為十段，各個複次都依此準則來理解。
經文：『云何為十？』（什麼是十法？）
贊曰：這是提問。
經文：『一者，諸佛如來究竟斷盡諸煩惱障所知障故名為涅槃。二者，諸佛如來善能解了有情無性及法無性故名為涅槃。三者，能轉身依及法依故名為涅槃。四者，于諸有情任運休息化因緣故名為涅槃。五者，證得真實無差別相平等法身故名為涅槃。六者，了知生死及以涅槃無二性故名為涅槃。七者，於一切法了其根本證清凈故名為涅槃。八者，於一切法無生無滅善修行故名為涅槃。九者，真如法界實際（真如的法界，真實的實際）』 English version: There are ten methods to understand the reality of the Tathagata (如來, another name for Buddha). There are ten methods to understand the Nirvana of the Tathagata. There are three punaruktas (複次, repetitions or reiterations), which are the same as this but slightly expanded. There are also two punaruktas. There are ten methods to understand the conduct of the Tathagata. The first section is brief, and the second section is largely the same as this sutra, but the text is slightly expanded. The three punaruktas clarify the meaning of Nirvana. The first punarukta is slightly expanded, only in the fourth line, where it says 'not ceasing' there, and 'resting' here. The Tripitaka (三藏, the three collections of Buddhist texts) also says 'not knowing' upon review, and the rest is the same. There are also ten methods to understand emptiness, ten methods to understand metaphors, and so on. However, each of the four punaruktas has four parts: 1. Lakshana (標, title), 2. Pariprccha (徴, question), 3. Nirdesa (釋, explanation), 4. Nigamana (結, conclusion). In the title, first is pratipurusha (對機, addressing the audience), then udghatana (開, unfolding), and then samksepa (簡, distinguishing). Saying 'Bodhisattva' is pratipurusha, speaking of provisional Nirvana for the Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas), and speaking of Great Nirvana for the Mahayana (大乘, Great Vehicle) practitioners. The ten methods are to open the chapter and show that there is ultimate Great Parinirvana (大般涅槃, Great Complete Nirvana). Distinguishing it from the Nirvana attained by the Hinayana (小乘, Lesser Vehicle), it is called Great Parinirvana. The 'ten methods' in the text should be 'ten meanings' called Nirvana. Being able to understand in this way, one can understand the Nirvana recorded by the Tathagata. The main idea here is that both the nature and characteristics of Nirvana are called Nirvana, just as both Bodhi (菩提, enlightenment) and Bodhi-ccheda (菩提斷, cessation of afflictions) are called Bodhi. In the Nirvana Sutra, the three aspects (essence, characteristics, function) are all called Nirvana. According to the Vijnaptimatrata (唯識論, Consciousness-only) and others, the four Nirvanas (inherently pure Nirvana, Nirvana with remainder, Nirvana without remainder, and non-abiding Nirvana) all belong to the principle of Tathata (真如, Suchness). The four wisdom mind qualities called Bodhi are the path of distinguishing essence and characteristics. The ten methods are divided into ten sections, and all punaruktas should be understood according to this principle.
Sutra: 'What are the ten?'
Commentary: This is the question.
Sutra: 'First, the Buddhas and Tathagatas ultimately and completely eradicate all afflictive obscurations and cognitive obscurations, hence it is called Nirvana. Second, the Buddhas and Tathagatas are able to understand the non-self of sentient beings and the non-self of phenomena, hence it is called Nirvana. Third, being able to transform the support and the Dharma support, hence it is called Nirvana. Fourth, effortlessly resting the causes and conditions of transformation for all sentient beings, hence it is called Nirvana. Fifth, realizing the true, undifferentiated, and equal Dharmakaya (法身, Dharma Body), hence it is called Nirvana. Sixth, understanding that birth and death and Nirvana are not of two natures, hence it is called Nirvana. Seventh, understanding the root of all phenomena and realizing purity, hence it is called Nirvana. Eighth, skillfully practicing non-arising and non-ceasing in all phenomena, hence it is called Nirvana. Ninth, Tathata-dhātu (真如法界, the realm of Suchness), bhūtakoti (實際, the limit of reality)'
【English Translation】 English version: There are ten methods to understand the reality of the Tathagata (如來, another name for Buddha). There are ten methods to understand the Nirvana of the Tathagata. There are three punaruktas (複次, repetitions or reiterations), which are the same as this but slightly expanded. There are also two punaruktas. There are ten methods to understand the conduct of the Tathagata. The first section is brief, and the second section is largely the same as this sutra, but the text is slightly expanded. The three punaruktas clarify the meaning of Nirvana. The first punarukta is slightly expanded, only in the fourth line, where it says 'not ceasing' there, and 'resting' here. The Tripitaka (三藏, the three collections of Buddhist texts) also says 'not knowing' upon review, and the rest is the same. There are also ten methods to understand emptiness, ten methods to understand metaphors, and so on. However, each of the four punaruktas has four parts: 1. Lakshana (標, title), 2. Pariprccha (徴, question), 3. Nirdesa (釋, explanation), 4. Nigamana (結, conclusion). In the title, first is pratipurusha (對機, addressing the audience), then udghatana (開, unfolding), and then samksepa (簡, distinguishing). Saying 'Bodhisattva' is pratipurusha, speaking of provisional Nirvana for the Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas), and speaking of Great Nirvana for the Mahayana (大乘, Great Vehicle) practitioners. The ten methods are to open the chapter and show that there is ultimate Great Parinirvana (大般涅槃, Great Complete Nirvana). Distinguishing it from the Nirvana attained by the Hinayana (小乘, Lesser Vehicle), it is called Great Parinirvana. The 'ten methods' in the text should be 'ten meanings' called Nirvana. Being able to understand in this way, one can understand the Nirvana recorded by the Tathagata. The main idea here is that both the nature and characteristics of Nirvana are called Nirvana, just as both Bodhi (菩提, enlightenment) and Bodhi-ccheda (菩提斷, cessation of afflictions) are called Bodhi. In the Nirvana Sutra, the three aspects (essence, characteristics, function) are all called Nirvana. According to the Vijnaptimatrata (唯識論, Consciousness-only) and others, the four Nirvanas (inherently pure Nirvana, Nirvana with remainder, Nirvana without remainder, and non-abiding Nirvana) all belong to the principle of Tathata (真如, Suchness). The four wisdom mind qualities called Bodhi are the path of distinguishing essence and characteristics. The ten methods are divided into ten sections, and all punaruktas should be understood according to this principle.
Sutra: 'What are the ten?'
Commentary: This is the question.
Sutra: 'First, the Buddhas and Tathagatas ultimately and completely eradicate all afflictive obscurations and cognitive obscurations, hence it is called Nirvana. Second, the Buddhas and Tathagatas are able to understand the non-self of sentient beings and the non-self of phenomena, hence it is called Nirvana. Third, being able to transform the support and the Dharma support, hence it is called Nirvana. Fourth, effortlessly resting the causes and conditions of transformation for all sentient beings, hence it is called Nirvana. Fifth, realizing the true, undifferentiated, and equal Dharmakaya (法身, Dharma Body), hence it is called Nirvana. Sixth, understanding that birth and death and Nirvana are not of two natures, hence it is called Nirvana. Seventh, understanding the root of all phenomena and realizing purity, hence it is called Nirvana. Eighth, skillfully practicing non-arising and non-ceasing in all phenomena, hence it is called Nirvana. Ninth, Tathata-dhātu (真如法界, the realm of Suchness), bhūtakoti (實際, the limit of reality)'
平等得正智故名為涅槃。十者于諸法性及涅槃性得無差別故名為涅槃」是謂十法說有涅槃。
贊曰。初三約三事解。究竟斷盡煩惱所知即解脫。解了有情及法無性即般若。能轉身依及法依故是法身。三事非一異名大般涅槃。身即第八流轉還滅依。法即真如即迷悟依。由此藏識持諸障種。彰法身勝故轉第八與如合明。次三約四涅槃。第四示現無餘化事休息。即八相身示入無餘。準法集經云化生無休息。即有餘涅槃。第五即無餘。云證得故。或第四亦同法集經說。第五或是辨中邊云。二實相真實自性清凈涅槃無差別相。相即唯識論云。相真如理。在凡夫等不能證得。諸佛證故。第六無住涅槃。了知生死反以涅槃無二性。性即真如性無別故二亦不別。由此不住生死涅槃。第七已下四義依於三性總別而明。云於一切法了其根本證清凈故是總故。辨中邊云。此中雲何根本真實。謂三自性后得能證遍計依他清凈。本智慧證圓成清凈。第八依遍計顯云一切法無生無滅。解深密經云。於一切法無生無滅等。以顯了相轉正法輪。依遍計說了達彼無能正修行。第九取能證如等無漏正智。依依他起性凈分說涅槃相。故名為涅槃。染非能證故非涅槃。第十于其二性得無差別者意取所得。得是證得無差別理證圓成實性。是謂等者結有涅槃。
【現代漢語翻譯】 現代漢語譯本： 『平等獲得正智，因此名為涅槃（Nirvana，寂滅）。第十，對於諸法的自性以及涅槃的自性，獲得無差別，因此名為涅槃。』這便是所說的十種關於涅槃的說法。
贊曰：最初三種是根據三事來解釋。究竟斷盡煩惱和所知障，即是解脫（Moksha，解脫）。瞭解有情和法的無自性，即是般若（Prajna，智慧）。能夠轉變身依和法依，因此是法身（Dharmakaya，法身）。這三事並非一異，名為大般涅槃（Mahaparinirvana，大般涅槃）。身即是第八識，是流轉還滅的所依。法即是真如（Tathata，真如），是迷悟的所依。因此，阿賴耶識（Alaya-vijnana，藏識）持有諸障的種子。彰顯法身的殊勝，因此轉變第八識與真如合明。
其次三種是根據四種涅槃來解釋。第四種是示現無餘的化事休息，即是八相成道的身示現入無餘涅槃。依照《法集經》所說，化生沒有休息，即是有餘涅槃（Sopadhisesa-nirvana，有餘涅槃）。第五種即是無餘涅槃（Anupadhisesa-nirvana，無餘涅槃），經文說『證得故』。或者第四種也與《法集經》所說相同。第五種或許是《辨中邊論》所說的，二種實相，真實自性清凈涅槃，沒有差別之相。相即是《唯識論》所說的，相即真如理。在凡夫等不能證得，諸佛證得故。
第六種是無住涅槃（Apratisthita-nirvana，無住涅槃）。了知生死，反而認為涅槃與生死沒有二性。性即是真如性，沒有差別，因此二者也不分別。因此不住生死涅槃。
第七種以下四種意義，是依據三自性（trisvabhava，三自性）的總別來闡明。經文說『對於一切法，瞭解其根本，證得清凈故』，這是總的方面。《辨中邊論》說『此中什麼是根本真實？』，即是三自性：后得智所能證的遍計所執性（parikalpita，遍計所執）、依他起性（paratantra，依他起）、清凈的圓成實性（parinispanna，圓成實）。根本智慧證得圓成實性的清凈。
第八種是依據遍計所執性來顯明，經文說『一切法無生無滅』。《解深密經》說『於一切法無生無滅等』，以此來顯了相轉正法輪。依據遍計所執性來說，了達彼無，才能正確修行。
第九種是取能證如等無漏正智。依據依他起性的清凈分來說涅槃之相，因此名為涅槃。染污不是能證，因此不是涅槃。
第十種是對於這兩種自性，獲得無差別，意思是取所得的。得是證得無差別的道理，證得圓成實性。『是謂等者』，總結說有涅槃。
【English Translation】 English version: 'Because of equally attaining correct wisdom, it is called Nirvana (Nirvana, extinction). Tenth, because of attaining no difference in the nature of all dharmas and the nature of Nirvana, it is called Nirvana.' This is what is said to be the ten dharmas that speak of Nirvana.
Commentary: The first three are explained in terms of the three matters. Ultimately cutting off afflictions and what is knowable is liberation (Moksha, liberation). Understanding the selflessness of sentient beings and dharmas is Prajna (Prajna, wisdom). Being able to transform the support of the body and the support of the dharma is therefore the Dharmakaya (Dharmakaya, Dharma Body). These three matters are neither one nor different, and are called Mahaparinirvana (Mahaparinirvana, Great Nirvana). The body is the eighth consciousness, the basis of transmigration and cessation. The dharma is Suchness (Tathata, Suchness), the basis of delusion and enlightenment. Therefore, the Alaya-vijnana (Alaya-vijnana, store consciousness) holds the seeds of all obstructions. Manifesting the superiority of the Dharmakaya, therefore transforming the eighth consciousness and combining it with Suchness to clarify.
The next three are explained according to the four Nirvanas. The fourth is the manifestation of the cessation of remaining transformative activities, which is the body manifesting the eight aspects of enlightenment entering Anupadhisesa-nirvana (Anupadhisesa-nirvana, Nirvana without remainder). According to the Dharma Samgraha Sutra, transformation and birth have no cessation, which is Sopadhisesa-nirvana (Sopadhisesa-nirvana, Nirvana with remainder). The fifth is Anupadhisesa-nirvana, as the text says 'because of attaining'. Or the fourth is also the same as what is said in the Dharma Samgraha Sutra. The fifth may be what is said in the Madhyantavibhaga, the two real aspects, the true nature, the pure Nirvana, have no different aspects. Aspect is what the Vijnaptimatrata-siddhi says, aspect is the principle of Suchness. Ordinary people and others cannot attain it, because the Buddhas attain it.
The sixth is Apratisthita-nirvana (Apratisthita-nirvana, Non-abiding Nirvana). Understanding birth and death, on the contrary, considers that Nirvana and birth and death have no dual nature. Nature is the nature of Suchness, there is no difference, therefore the two are not separate. Therefore, one does not abide in birth and death or Nirvana.
The following four meanings are explained based on the totality and difference of the three natures (trisvabhava, three natures). The text says 'Regarding all dharmas, understanding their root, because of attaining purity', this is the total aspect. The Madhyantavibhaga says 'What is the root reality in this?' That is, the three natures: the parikalpita (parikalpita, completely conceptualized nature) that can be attained by subsequent wisdom, the paratantra (paratantra, other-dependent nature), and the pure parinispanna (parinispanna, perfectly accomplished nature). Fundamental wisdom can attain the purity of the parinispanna.
The eighth is manifested based on the parikalpita, the text says 'All dharmas are without arising and without ceasing'. The Samdhinirmocana Sutra says 'Regarding all dharmas, without arising and without ceasing, etc.', to manifest the turning of the wheel of the correct Dharma of aspect transformation. Based on the parikalpita, understanding that there is nothing there, one can practice correctly.
The ninth is to take the undefiled correct wisdom that can attain Suchness, etc. Based on the pure aspect of the paratantra, the aspect of Nirvana is spoken of, therefore it is called Nirvana. Defilement is not able to attain, therefore it is not Nirvana.
The tenth is that regarding these two natures, attaining no difference, the meaning is to take what is attained. Attaining is attaining the principle of no difference, attaining the parinispanna. 'This is what is said to be equal', concluding that there is Nirvana.
經。複次「善男子菩薩摩訶薩如是應知復有十法能解如來應正等覺真實理趣說有究竟」大般涅槃。
贊曰。第二複次依展轉釋。文段如前。
經。云何為十。
贊曰。徴也。
經。一者「一切煩惱以樂欲為本從樂欲生。諸佛世尊斷樂欲故名為涅槃。二者以諸如來斷諸樂欲不取一法以不取故無去無來無所取故名為涅槃。三者以無去來及無所取是則法身不生不滅無生滅故名為涅槃。四者此無生滅非言所宣言語斷故名為涅槃。五者無有我人唯法生滅得轉依故名為涅槃。六者煩惱隨惑皆是客塵法性是主無來無去佛了知故名為涅槃。七者真如是實余皆虛妄實性體者即是真如真如性者即是如來名為涅槃。八者實際之性無有戲論唯獨如來證實際法戲論永斷名為涅槃。九者無生是實生是虛妄愚癡之人漂溺生死如來體實無有虛妄名為涅槃。十者不實之法是從緣生真實之法不從緣起如來法身體是真實名為涅槃。善男子是謂十法說有」涅槃。
贊曰。釋。一切煩惱樂欲為本者如涅槃經。染凈等法皆欲為本。如入善法欲為根本。起諸染法亦同凈說。應撿彼文。以佛能斷證所顯理名為涅槃。言不取法者即由無慾於一切境不生愛著。既不愛著故更不生故。不往彼趣生去。不還此趣生來。所取即五蘊。前約因
【現代漢語翻譯】 現代漢語譯本： 經：又，『善男子，菩薩摩訶薩應當這樣理解，還有十種法能夠解釋如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的稱號，意為如實而來、應受供養、真正覺悟者）真實理趣，說明有究竟』的大般涅槃（Mahaparinirvana，大滅度，指佛陀的最終寂滅）。 贊曰：第二『複次』，依據展轉解釋，文段如前。 經：什麼是這十種法？ 贊曰：提問。 經：一是『一切煩惱以樂欲為根本，從樂欲產生。諸佛世尊斷除樂欲，因此名為涅槃。二是諸如來斷除各種樂欲，不執取一法，因為不執取，所以沒有去，沒有來，沒有所取，因此名為涅槃。三是沒有去來以及沒有所取，這就是法身（Dharmakaya，佛的法性之身，體現佛法的本質）不生不滅，沒有生滅，因此名為涅槃。四是這無生滅的境界，不是言語所能表達的，因為言語斷絕，因此名為涅槃。五是沒有我，沒有人，只有法的生滅，因為得到轉依（Paravrtti，轉變所依，指轉變煩惱為智慧）因此名為涅槃。六是煩惱隨眠和迷惑，都是客塵，法性是主，無來無去，佛了知這些，因此名為涅槃。七是真如（Tathata，事物的真實如是之性）是真實的，其餘都是虛妄的，實性之體就是真如，具有真如之性就是如來，名為涅槃。八是實際（Bhūtatathatā，真如的別名，指事物真實不變的本性）的性質沒有戲論（Prapañca，虛妄分別），只有如來證悟實際之法，戲論永遠斷絕，名為涅槃。九是無生是真實的，生是虛妄的，愚癡的人沉溺於生死輪迴，如來體證真實，沒有虛妄，名為涅槃。十是不真實的法是從因緣生起的，真實的法不是從因緣生起的，如來的法身體是真實的，名為涅槃。善男子，這就是說明有』涅槃的十種法。 贊曰：解釋。一切煩惱以樂欲為根本，如《涅槃經》所說，染污和清凈等法都以慾望為根本。如進入善法，慾望是根本。生起各種染污法也同樣可以這樣說。應該查閱那部經文。佛能夠斷除樂欲，證得所顯示的真理，這被稱為涅槃。說不執取法，就是因為沒有慾望，對於一切境界不生起愛著。既然不愛著，所以不再產生。不往彼處去而生，不還此處來而生。所取就是五蘊（Skandha，色、受、想、行、識五種構成要素）。前面是就原因來說。
【English Translation】 English version: Sutra: Furthermore, 'Good man, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great being who aspires to achieve Buddhahood for the benefit of all beings) should understand in this way that there are ten more dharmas (Dharma, teachings or laws) that can explain the true meaning of the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, the title of a Buddha, meaning 'one who has thus come, worthy of offerings, and perfectly enlightened'), stating that there is ultimate' Mahaparinirvana (Mahaparinirvana, the great passing away, referring to the final liberation of the Buddha). Commentary: The second 'furthermore' relies on explanatory interpretation. The textual section is as before. Sutra: What are these ten? Commentary: A question. Sutra: First, 'all afflictions have pleasure-desire as their root, arising from pleasure-desire. The Buddhas, World-Honored Ones, sever pleasure-desire, therefore it is called Nirvana (Nirvana, liberation from suffering). Second, the Tathagatas sever all pleasure-desires, not grasping at a single dharma, because of not grasping, therefore there is no going, no coming, and nothing to be grasped, therefore it is called Nirvana. Third, with no going, no coming, and nothing to be grasped, this is the Dharmakaya (Dharmakaya, the body of the Dharma, embodying the essence of the Dharma) which neither arises nor ceases, without arising or ceasing, therefore it is called Nirvana. Fourth, this non-arising and non-ceasing is beyond what words can express, because language is cut off, therefore it is called Nirvana. Fifth, there is no self, no person, only the arising and ceasing of dharmas, because of attaining Paravrtti (Paravrtti, transformation of the basis, referring to the transformation of afflictions into wisdom), therefore it is called Nirvana. Sixth, afflictions and latent tendencies are all guest-dust, the Dharma-nature is the host, without coming or going, the Buddha knows this, therefore it is called Nirvana. Seventh, Suchness (Tathata, the true nature of things as they are) is real, all else is illusory, the substance of reality is Suchness, the nature of Suchness is the Tathagata, called Nirvana. Eighth, the nature of Reality (Bhūtatathatā, another name for Suchness, referring to the true and unchanging nature of things) has no Prapañca (Prapañca, conceptual proliferation), only the Tathagata realizes the Dharma of Reality, Prapañca is forever cut off, called Nirvana. Ninth, non-arising is real, arising is illusory, foolish people drown in the cycle of birth and death, the Tathagata embodies reality, without illusion, called Nirvana. Tenth, unreal dharmas arise from conditions, real dharmas do not arise from conditions, the Tathagata's Dharma-body is real, called Nirvana. Good man, these are the ten dharmas that state there is' Nirvana. Commentary: Explanation. All afflictions have pleasure-desire as their root, as stated in the Nirvana Sutra, defiled and pure dharmas all have desire as their root. Just as entering into good dharmas, desire is the root. The arising of various defiled dharmas can also be said in the same way. One should examine that sutra. The Buddha is able to sever pleasure-desire and realize the truth that is revealed, this is called Nirvana. Saying not grasping at dharmas means that because there is no desire, one does not generate attachment to any realm. Since there is no attachment, therefore it no longer arises. Not going there to arise, not returning here to arise. What is grasped is the five Skandhas (Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness). The foregoing was in terms of cause.
亡此約果滅。所顯之理名為涅槃。三依有漏滅盡所顯真如是功德依名為法身。故勝鬘經云。在纏名如來藏出纏名法身。無去來約無有為相說。無所取據色蘊等體說。此無所顯正是涅槃。四約涅槃體離言詮性名為涅槃。五離言詮者即是轉依二無我理。無我人者無有生執。唯法生滅者即悟法無我。所以者何。無著般若論釋云。若法執隨即有我執。故由悟此理論得轉依名為涅槃。此粗重轉依。六由二執惑塵是客。有生滅去來故。真如是主。以體常住無生滅去來故。今佛了知證得轉依此心轉依。七者惑顛倒生稱虛妄。如非倒生故稱實。實常不倒稱真如。真如體性即是法身如來。亦心轉依。但轉釋異耳。八真如法身即是實際。離倒妄顯故無戲論。佛證實際故戲論斷名為涅槃。即道轉依。九由佛永斷妄戲論故得此無生。無生是實。愚夫未斷生虛妄故漂溺生死。如來無此名為涅槃。即廣大轉。十者有為不實是從緣生。法身實體不從緣生。故名涅槃。歸圓成實是一切法所歸趣故。
經。複次「善男子。菩薩摩訶薩如是應知復有十法能解如來應正等覺真實理趣說有究竟大般涅槃。云何為十。一者如來善知施及施果無我我所此施及果不正分別永除滅故名為涅槃。二者如來善知戒及戒果無我我所此戒及果不正分別永除滅故名為涅槃。三
【現代漢語翻譯】 現代漢語譯本：亡失此『約果』（指因緣和合的果報）而滅盡，所顯現的真理名為『涅槃』（Nirvana，寂滅）。三、依據有漏（指煩惱）滅盡所顯現的真如（Tathata，真如實性），是功德所依，名為『法身』（Dharmakaya，法性身）。所以《勝鬘經》說：『在纏名如來藏（Tathagatagarbha，如來藏），出纏名法身。』沒有去來，是就無為（Asamskrta，無為法）的體相來說的。沒有執取，是就色蘊（Rupaskandha，色蘊）等的自體來說的。這『無所顯』，正是涅槃。四、依據涅槃的本體，遠離言語詮釋的自性，名為涅槃。五、這遠離言語詮釋的，就是轉依（Paravrtti，轉依）二無我（Dvainairatmya，二無我）的道理。『無我人』，是沒有生執（Satkayadrsti，有身見）。『唯法生滅』，就是領悟法無我（Dharmanairatmya，法無我）。為什麼呢？無著（Asanga）的《般若論》解釋說：『如果執著於法，隨即就有我執。』所以由於領悟此理論而得轉依，名為涅槃。這是粗重（粗重的煩惱）的轉依。六、由於二執（我執和法執）的迷惑塵垢是客塵，有生滅去來；真如是主，以其本體常住，沒有生滅去來。現在佛了知並證得轉依，這是心的轉依。七、迷惑顛倒所生，稱為虛妄；如非顛倒所生，故稱為真實。真實常住不顛倒，稱為真如。真如的體性就是法身如來，也是心的轉依，只是解釋的角度不同罷了。八、真如法身就是實際（Bhutakoti，真如實際），遠離顛倒虛妄而顯現，所以沒有戲論（Prapanca，戲論）。佛證得實際，所以戲論斷滅，名為涅槃，即是道的轉依。九、由於佛永遠斷滅虛妄戲論，所以得到這無生（anutpada，不生）。無生是真實的。愚夫沒有斷滅生，虛妄故漂溺生死。如來沒有這些，名為涅槃，即是廣大的轉依。十、有為法不真實，是從因緣所生；法身的實體不是從因緣所生，所以名為涅槃。歸於圓成實（Parinispanna，圓成實性），是一切法所歸趣的緣故。
經：複次，『善男子。菩薩摩訶薩如是應知，復有十法能解如來應正等覺真實理趣，說有究竟大般涅槃。云何為十？一者，如來善知施及施果無我我所，此施及果不正分別永除滅故，名為涅槃。二者，如來善知戒及戒果無我我所，此戒及果不正分別永除滅故，名為涅槃。三
【English Translation】 English version: The loss and extinction of this 'conditional result' (referring to the result of conditioned arising) reveals the principle called 'Nirvana' (Nirvana, extinction). Third, based on the extinction of the afflicted (referring to afflictions) and the manifestation of Suchness (Tathata, true suchness), it is the basis of merit and is called 'Dharmakaya' (Dharmakaya, Dharma body). Therefore, the Shrimala Sutra says: 'When bound, it is called the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata); when freed, it is called the Dharmakaya.' There is no coming or going, which is spoken of in terms of the nature of the unconditioned (Asamskrta, unconditioned dharma). There is no grasping, which is spoken of in terms of the self-nature of the skandha of form (Rupaskandha, aggregate of form), etc. This 'nothing to be revealed' is precisely Nirvana. Fourth, based on the essence of Nirvana, which is beyond verbal expression, it is called Nirvana. Fifth, that which is beyond verbal expression is the transformation of the basis (Paravrtti, transformation of the basis) and the principle of the two non-selves (Dvainairatmya, two non-selves). 'No self of persons' means there is no clinging to a self (Satkayadrsti, view of a real self). 'Only the arising and ceasing of dharmas' means realizing the non-self of dharmas (Dharmanairatmya, non-self of phenomena). Why? Asanga's commentary on the Prajnaparamita says: 'If there is clinging to dharmas, then there is immediately clinging to a self.' Therefore, due to realizing this principle and attaining the transformation of the basis, it is called Nirvana. This is the transformation of the basis of coarse and heavy (coarse and heavy afflictions). Sixth, because the defilements of the two clingings (clinging to self and clinging to dharma) are adventitious, there is arising, ceasing, coming, and going; Suchness is the master, because its essence is permanent and there is no arising, ceasing, coming, or going. Now the Buddha knows and attains the transformation of the basis; this is the transformation of the basis of mind. Seventh, that which arises from delusion and inversion is called false; that which arises from non-inversion is called true. True, permanent, and non-inverted is called Suchness. The essence of Suchness is the Dharmakaya Tathagata, which is also the transformation of the basis of mind, but the explanation is different. Eighth, the Suchness Dharmakaya is the ultimate reality (Bhutakoti, ultimate reality), which is revealed by being free from delusion and falsehood, so there is no conceptual proliferation (Prapanca, conceptual elaboration). The Buddha attains ultimate reality, so conceptual proliferation is extinguished, which is called Nirvana, which is the transformation of the basis of the path. Ninth, because the Buddha eternally cuts off false conceptual proliferation, he attains this non-arising (anutpada, non-arising). Non-arising is true. The ignorant have not cut off arising, so they are falsely drowning in samsara. The Tathagata does not have these, which is called Nirvana, which is the great transformation. Tenth, conditioned dharmas are not real, they arise from conditions; the essence of the Dharmakaya does not arise from conditions, so it is called Nirvana. Returning to the perfectly established (Parinispanna, perfectly established nature) is where all dharmas return.
Sutra: Furthermore, 'Good man, a Bodhisattva-Mahasattva should know that there are ten dharmas that can explain the true meaning of the Tathagata, the Perfectly Enlightened One, and that there is ultimate Great Nirvana. What are the ten? First, the Tathagata knows well that giving and the result of giving are without self or what belongs to self. Because the incorrect discrimination of this giving and its result is forever eliminated and extinguished, it is called Nirvana. Second, the Tathagata knows well that morality and the result of morality are without self or what belongs to self. Because the incorrect discrimination of this morality and its result is forever eliminated and extinguished, it is called Nirvana. Third,
者如來善知忍及忍果無我我所此忍及果不正分別永除滅故名為涅槃。四者如來善知勤及勤果無我我所此勤及果不正分別永除滅故名為涅槃。五者如來善知定及定果無我我所此定及果不正分別永除滅故名為涅槃。六者如來善知慧及慧果無我我所此慧及果不正分別永除滅故名為涅槃。七者諸佛如來善能了知一切有情非有情一切諸法皆無性不正分別永除滅故名為涅槃。八者若自愛者便起追求由追求故受眾苦惱諸佛如來除自愛故永絕追求無追求故名為涅槃。九者有為之法皆有數量無為法者數量皆除佛離有為證無為法無數量故名為涅槃。十者如來了知有情及法體性皆空離空非有空性即是真法身故名為涅槃。善男子是謂十法說有」涅槃。
贊曰。第三複次文四如前。依因圓能證釋。即修十度因滿能證大般涅槃。初六即前六度。修行施等為七最勝所攝成度。今此經中且舉巧便一個最勝。三輪清凈趣涅槃勝以顯于余。若修不圓不證涅槃。故施即見有能施施物所施果。即見有果謂希報恩及等流異熟士用離系之果。此我法執名不正分別。見能所施謂我執。見有施物即我所。此等永除所顯之理。或即六度涅槃之相併名涅槃。余準此釋。第七由拔濟方便知諸有情及一切法皆無實故三輪清凈。故無分別無染拔濟。八若見自身為求菩提。是愛
【現代漢語翻譯】 現代漢語譯本 一者，如來善於了知忍辱以及忍辱的果報，明白其中沒有『我』和『我所』（屬於我的事物）。對於忍辱及其果報的不正確分別永遠消除滅盡，這便稱為涅槃（寂滅）。 二者，如來善於了知精進以及精進的果報，明白其中沒有『我』和『我所』。對於精進及其果報的不正確分別永遠消除滅盡，這便稱為涅槃。 三者，如來善於了知禪定以及禪定的果報，明白其中沒有『我』和『我所』。對於禪定及其果報的不正確分別永遠消除滅盡，這便稱為涅槃。 四者，如來善於了知智慧以及智慧的果報，明白其中沒有『我』和『我所』。對於智慧及其果報的不正確分別永遠消除滅盡，這便稱為涅槃。 五者，諸佛如來善於了知一切有情（眾生）和非有情（無情之物），以及一切諸法（事物）皆無自性。對於這些的不正確分別永遠消除滅盡，這便稱為涅槃。 六者，如果愛戀自身，便會生起追求。由於追求的緣故，會遭受種種苦惱。諸佛如來因為消除了對自身的愛戀，所以永遠斷絕了追求。沒有追求的緣故，便稱為涅槃。 七者，有為之法（因緣和合的事物）都有數量，無為法（不依賴因緣的事物）的數量都被消除。佛遠離有為法，證得無為法，因為無數量的緣故，便稱為涅槃。 八者，如來了知有情和諸法的體性都是空性，遠離空與非空。空性即是真正的法身，因此稱為涅槃。 善男子，這便是所說的十種關於涅槃的法。
贊曰：第三複次文的結構與之前相同，都是依因、圓、能、證來解釋。依靠修習十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的因圓滿，便能證得大般涅槃。前六項即是之前的六度。修行佈施等為七最勝所攝，成就圓滿。現在這部經中只舉出方便這一個最勝。三輪清凈（施者、受者、施物皆空）趨向涅槃最為殊勝，以此來顯示其餘的殊勝。如果修習不圓滿，便不能證得涅槃。所以，如果佈施時見到有能施者、施物和所施的果報，並且見到有果報，比如希望得到報恩以及等流果、異熟果、士用果、離系果，這種對『我』和『法』的執著就叫做不正確分別。見到能施者和所施物，就是『我執』。見到有施物，就是『我所』。永遠消除這些，所顯現的道理，或者就是六度涅槃的相，都可以稱為涅槃。其餘的可以參照這個來解釋。 第七，通過拔濟（救度）的方便，了知一切有情和一切法都沒有實性，因此三輪清凈，所以沒有分別，沒有染污地進行救度。 第八，如果認為自身是爲了追求菩提（覺悟），這就是愛。
【English Translation】 English version Firstly, the Tathagata (the thus-gone one) is skilled in knowing forbearance (kshanti) and the result of forbearance, understanding that there is no 'self' (atman) or 'belonging to self' (atmaniya) within them. The incorrect discriminations regarding this forbearance and its result are forever eliminated and extinguished, and this is called Nirvana (extinction). Secondly, the Tathagata is skilled in knowing diligence (virya) and the result of diligence, understanding that there is no 'self' or 'belonging to self' within them. The incorrect discriminations regarding this diligence and its result are forever eliminated and extinguished, and this is called Nirvana. Thirdly, the Tathagata is skilled in knowing meditation (dhyana) and the result of meditation, understanding that there is no 'self' or 'belonging to self' within them. The incorrect discriminations regarding this meditation and its result are forever eliminated and extinguished, and this is called Nirvana. Fourthly, the Tathagata is skilled in knowing wisdom (prajna) and the result of wisdom, understanding that there is no 'self' or 'belonging to self' within them. The incorrect discriminations regarding this wisdom and its result are forever eliminated and extinguished, and this is called Nirvana. Fifthly, all Buddhas and Tathagatas are skilled in knowing that all sentient beings (sattva) and non-sentient things, as well as all dharmas (phenomena), are without inherent existence (svabhava). The incorrect discriminations regarding these are forever eliminated and extinguished, and this is called Nirvana. Sixthly, if one loves oneself, then one will arise to seek. Because of seeking, one will suffer various afflictions. The Buddhas and Tathagatas, because they have eliminated love for themselves, have forever cut off seeking. Because there is no seeking, it is called Nirvana. Seventhly, conditioned dharmas (samskrta-dharma) all have quantity, while the quantity of unconditioned dharmas (asamskrta-dharma) is eliminated. The Buddha is apart from conditioned dharmas and realizes unconditioned dharmas. Because there is no quantity, it is called Nirvana. Eighthly, the Tathagata knows that the nature of sentient beings and dharmas is emptiness (sunyata), being apart from emptiness and non-emptiness. Emptiness is the true Dharmakaya (Dharma body), therefore it is called Nirvana. Good son, these are the ten dharmas said to be 'Nirvana'.
The verse of praise says: The structure of the third 'furthermore' section is the same as before, explained based on cause, completeness, ability, and realization. Relying on the complete cause of cultivating the ten perfections (paramita) (generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), one can realize the Great Nirvana. The first six are the previous six perfections. Cultivating generosity etc. is encompassed by the seven supreme qualities, achieving completeness. In this sutra, only the supreme quality of skillful means is mentioned. The purity of the three wheels (the giver, the receiver, and the gift are all empty) leading to Nirvana is the most supreme, using this to show the supremacy of the others. If cultivation is not complete, one cannot realize Nirvana. Therefore, if in giving, one sees a giver, a gift, and the result of giving, and sees that there is a result, such as hoping to receive gratitude, as well as the result of equal flow, the result of maturation, the result of effort, and the result of separation, this attachment to 'self' and 'dharma' is called incorrect discrimination. Seeing the giver and the gift is 'self-attachment'. Seeing that there is a gift is 'belonging to self'. Forever eliminating these, the principle that is revealed, or the aspect of the six perfections of Nirvana, can all be called Nirvana. The rest can be explained in reference to this. Seventh, through the skillful means of rescuing, knowing that all sentient beings and all dharmas have no real nature, therefore the three wheels are pure, so there is no discrimination, and one rescues without defilement. Eighth, if one thinks that oneself is seeking Bodhi (enlightenment), this is love.
未亡起追求者即是染愿。不亡相故受諸苦惱。既三輪空無自身愛。無染追求即正愿滿。九由思擇力知有為法有其數量。以有生滅形段數量故。無為不爾。即稱于如無能所思擇。故云證無為法無數量故。十由能了知有情空成熟有情智了知法空成熟佛法智。俱亡相故皆空離空非有空性。此所證理即是法身名為涅槃。
經。複次「善男子豈唯如來不般涅槃是為希有復有十種希有之法是如來行雲何」為十。
贊曰。明涅槃相答不涅槃。文亦分四。一標二徴三釋四結。初標不入涅槃。次復有十種下標不入所以。徴文可知。
經。一者「生死過失涅槃寂靜由於生死及以涅槃證平等故不處流轉不住涅槃于諸有情不生厭背」是如來行。
贊曰。下釋。第一不住二邊行有三。初明證生死涅槃平等。次不處流轉下明不住二邊。後於諸有情下明不捨有情。若二乘人見生死過失見涅槃寂靜。便有厭舍入于涅槃。
經。二者「佛于眾生不作是念此諸愚夫行顛倒見為諸煩惱之所纏迫我今開悟令得」解脫。
贊曰。恒度有情行。初觀空后觀有。即空方便發起有行。此初也。同般若經而無有情得滅度者。
經。然由「往昔慈善根力于彼有情隨其根性意樂勝解不起分別任運濟度示教利喜盡未來際無有窮盡是」
【現代漢語翻譯】 現代漢語譯本： 未亡（還沒有斷絕）的追求者就是染愿（被污染的願望）。不亡相（不捨棄對現象的執著）的緣故，承受各種苦惱。既然三輪體空（施者、受者、施物皆空）且沒有對自身的愛執，沒有被污染的追求才是真正的願望圓滿。通過九種思擇力（九種觀察和思考的方式）可以知道有為法（因緣和合而生的事物）有其數量，因為它有生滅、形狀和段落的數量。無為法（不依賴因緣的事物）不是這樣，因此稱之為如（真如），沒有能思和所思的分別。所以說證悟無為法，因為它是沒有數量的。通過十種方式能夠了知有情（眾生）的空性，成熟有情智（理解眾生空性的智慧），了知法的空性，成熟佛法智（理解一切法空性的智慧）。兩者都捨棄了對現象的執著，都是空，遠離空，不是有空性。這所證悟的道理就是法身，名為涅槃。 經：複次，『善男子，豈唯如來不般涅槃是為希有？復有十種希有之法是如來行，云何』為十？ 贊曰：說明涅槃的相狀，回答不入涅槃的問題。文分四個部分：一、標（標出要點）；二、徴（提問）；三、釋（解釋）；四、結（總結）。首先標出不入涅槃，其次又有十種，下標出不入涅槃的原因。提問部分內容顯而易見。 經：一者，『生死過失，涅槃寂靜，由於生死及以涅槃證平等故，不處流轉，不住涅槃，于諸有情不生厭背』是如來行。 贊曰：下面是解釋部分。第一，不住二邊（生死和涅槃）的行有三個方面。首先說明證悟生死和涅槃的平等性。其次，『不處流轉』以下說明不住於二邊。最後，『于諸有情』以下說明不捨棄有情。如果二乘人（聲聞和緣覺）看到生死的過失，看到涅槃的寂靜，便會厭棄生死而進入涅槃。 經：二者，『佛于眾生不作是念，此諸愚夫行顛倒見，為諸煩惱之所纏迫，我今開悟令得』解脫。 贊曰：恒常度化有情的行為。首先觀空，然後觀有，即從空性的方便中發起利益有情的行為。這是第一個方面。如同《般若經》所說，實無有情得滅度者。 經：然由『往昔慈善根力，于彼有情隨其根性意樂勝解，不起分別，任運濟度，示教利喜，盡未來際無有窮盡是』
【English Translation】 English version: The pursuer who has not yet died (not yet ceased) is a tainted wish (a wish that is contaminated). Because of not abandoning the attachment to phenomena (not abandoning the characteristic of phenomena), one endures various sufferings. Since the three wheels are empty (the giver, the receiver, and the gift are all empty) and there is no love for oneself, the untainted pursuit is the true fulfillment of the wish. Through the nine powers of reflection (nine ways of observing and thinking), one can know that conditioned dharmas (things that arise from causes and conditions) have their quantity because they have the quantity of arising, ceasing, shape, and segments. Unconditioned dharmas (things that do not depend on causes and conditions) are not like this, therefore it is called Suchness (Tathata), without the distinction of the one who thinks and the one who is thought about. Therefore, it is said that one realizes unconditioned dharmas because they are without quantity. Through ten ways, one can understand the emptiness of sentient beings, mature the wisdom of sentient beings (the wisdom of understanding the emptiness of sentient beings), understand the emptiness of dharmas, and mature the wisdom of Buddha-dharma (the wisdom of understanding the emptiness of all dharmas). Both abandon the attachment to phenomena, are empty, are apart from emptiness, and are not the existence of emptiness. The principle that is realized is the Dharmakaya (Dharma Body), called Nirvana. Sutra: Furthermore, 'Good man, is it only that the Tathagata (Thus Come One) does not enter Nirvana (extinguishment of suffering) that is rare? There are also ten rare dharmas that are the conduct of the Tathagata, what are' the ten? Commentary: Explaining the characteristics of Nirvana, answering the question of not entering Nirvana. The text is divided into four parts: 1. Marking (marking the main points); 2. Questioning (raising questions); 3. Explanation (explaining); 4. Conclusion (summarizing). First, mark not entering Nirvana, and secondly, there are ten kinds, marking the reason for not entering Nirvana. The questioning part is obvious. Sutra: One is, 'The fault of Samsara (cycle of birth and death), the tranquility of Nirvana, because of realizing the equality of Samsara and Nirvana, not dwelling in transmigration, not dwelling in Nirvana, not generating aversion to sentient beings' is the conduct of the Tathagata. Commentary: Below is the explanation part. First, the conduct of not dwelling in the two extremes (Samsara and Nirvana) has three aspects. First, explain the realization of the equality of Samsara and Nirvana. Secondly, 'not dwelling in transmigration' below explains not dwelling in the two extremes. Finally, 'to sentient beings' below explains not abandoning sentient beings. If the two vehicles (Shravakas and Pratyekabuddhas) see the faults of Samsara and see the tranquility of Nirvana, they will be disgusted with Samsara and enter Nirvana. Sutra: Two is, 'The Buddha does not think of sentient beings, these foolish people practice inverted views, are entangled by various afflictions, I now enlighten them to obtain' liberation. Commentary: The conduct of constantly liberating sentient beings. First contemplate emptiness, then contemplate existence, that is, from the expedient of emptiness, initiate the conduct of benefiting sentient beings. This is the first aspect. As the Prajna Sutra (Perfection of Wisdom Sutra) says, there are actually no sentient beings who attain extinction. Sutra: However, due to 'the power of past good roots, according to the nature, intention, and understanding of those sentient beings, without discrimination, spontaneously helping them, showing, teaching, benefiting, and delighting them, exhausting the future without end is'
如來行。
贊曰。觀有。由昔利他願力滿故。如變化人現種種事業。如如意珠出種種物。隨根勝劣智力。性種種界智力。意樂遍趣行智力。或意樂勝解總是勝解智力。而無分別。示教利喜者如顯揚論十二瑜伽八十一說。有五。一令離欲即是呵欲一切過失。二示即示現四種道理。三教謂教誡令學。四利即見退勸勵利益。五喜即見進而生慶喜。盡未來等是常度也。
經。三者「佛無是念我今演說十二分教利益」有情。
贊曰。不見所說行。初勸空也。
經。然由「往昔慈善根力于彼有情廣說乃至盡未來際無有窮盡是」如來行。
贊曰。觀有。猶如天鼓出種種聲。云廣說乃至者應云于彼有情隨其根性意樂勝解不起分別任運濟拔示教利喜盡未來際。
經。四者「佛無是念我今往彼城邑聚落王及大臣婆羅門剎帝利薜舍戍達羅等舍從其乞」食。
贊曰。不念乞食行。初觀空行。
經。然由「往昔身語意行慣習力故任運詣彼為利益事而行乞食是」如來行。
贊曰。觀有。瑜伽八十六由十因緣如來乞食。一者為顯杜多功德故。二者為顯引彼一分令入乞食故。三者為欲以因事行攝彼一分故。四者為與未來眾生作大明等故。五為欲引彼粗弊勝解諸外道故。六者為彼承聲教起謗故。
【現代漢語翻譯】 現代漢語譯本
如來的行為。
讚頌說：觀察諸法實有，是由於過去利益他人的願力圓滿的緣故。如變化出來的人，示現種種事業；如如意寶珠，涌出種種事物。隨應眾生根器的優劣，運用種種的智力，如對治根性智力、對治種種界智力、對治意樂和遍趣行智力，或者對治意樂和勝解，總是勝解智力，而沒有分別。『示教利喜』，如《顯揚論》第十二瑜伽品第八十一節所說，有五種：一是使眾生遠離貪慾，即是呵斥貪慾的一切過失；二是示現，即示現四種道理；三是教誡，即教誡眾生學習；四是利益，即見到眾生退步就勸勉利益；五是歡喜，即見到眾生進步而生慶喜。『盡未來』等，是常恒的救度。
經文：三者，『佛沒有這樣的念頭：我現在演說十二分教（Angas，佛教經典的十二種分類）來利益』有情（Sattvas，眾生）。
讚頌說：不見有所說的行為，最初是勸導空性。
經文：然而，由於『往昔慈善的根力，對於那些有情廣為演說，乃至盡未來際，沒有窮盡，這』是如來的行為。
讚頌說：觀察諸法實有，猶如天鼓發出種種聲音。這裡所說的『廣說乃至』，應該說是對於那些有情，隨應他們的根性、意樂和勝解，不起分別，自然而然地救濟拔苦，示教利喜，直到未來無有窮盡。
經文：四者，『佛沒有這樣的念頭：我現在前往那些城邑、聚落，向國王以及大臣、婆羅門（Brahmanas，印度教祭司）、剎帝利（Kshatriyas，古印度武士階層）、吠舍（Vaishyas，古印度商人階層）、首陀羅（Shudras，古印度農民階層）等乞』食。
讚頌說：不念乞食的行為，最初是觀察空性的行為。
經文：然而，由於『往昔身語意行的慣習力，自然而然地前往那些地方，爲了利益眾生的事情而行乞食，這』是如來的行為。
讚頌說：觀察諸法實有。《瑜伽師地論》第八十六卷中說，如來乞食有十種因緣：一是為顯示杜多（Dhuta，頭陀）功德的緣故；二是為顯示引導一部分人進入乞食的緣故；三是為想用因事而行來攝受一部分人的緣故；四是為給未來眾生作大光明等的緣故；五是為引導那些對粗鄙事物有殊勝見解的外道的緣故；六是為使他們聽到佛的聲教而生起誹謗的緣故。 English version
The conduct of the Tathagata (如來，One who has thus gone).
A verse of praise: Observing existence arises from the fulfillment of past vows to benefit others. Like a transformation person manifesting various activities, like a wish-fulfilling jewel producing various things. According to the superiority or inferiority of beings' faculties, employing various powers of wisdom, such as the power of wisdom to counteract dispositions, the power of wisdom to counteract various realms, the power of wisdom to counteract inclinations and pervasive conduct, or the power of wisdom to counteract inclinations and superior understanding, always the power of wisdom of superior understanding, without discrimination. 'Showing, teaching, benefiting, and delighting,' as explained in the eighty-first section of the twelfth Yoga chapter of the Śrāvakabhūmi, there are five aspects: first, to cause beings to be free from desire, which is to rebuke all faults of desire; second, to show, which is to show the four kinds of reasoning; third, to teach, which is to instruct beings to learn; fourth, to benefit, which is to encourage and benefit beings when they are seen to regress; fifth, to delight, which is to rejoice when beings are seen to progress. 'Until the end of the future,' etc., is constant deliverance.
Sutra: Third, 'The Buddha has no thought of now expounding the twelve divisions of the teachings (Angas, twelve categories of Buddhist scriptures) to benefit' sentient beings (Sattvas, beings).
A verse of praise: Not seeing the act of speaking, initially encouraging emptiness.
Sutra: However, due to 'the power of past virtuous roots, extensively speaking to those sentient beings, even until the end of the future, without exhaustion, this' is the conduct of the Tathagata.
A verse of praise: Observing existence, like a heavenly drum producing various sounds. What is meant by 'extensively speaking, even until' should be said as, 'to those sentient beings, according to their faculties, inclinations, and superior understanding, without discrimination, naturally rescuing and relieving suffering, showing, teaching, benefiting, and delighting, until the end of the future.'
Sutra: Fourth, 'The Buddha has no thought of now going to those cities, villages, kings, ministers, Brahmins (Brahmanas, Hindu priests), Kshatriyas (Kshatriyas, ancient Indian warrior class), Vaishyas (Vaishyas, ancient Indian merchant class), Shudras (Shudras, ancient Indian peasant class), etc., to beg' for food.
A verse of praise: Not thinking of the act of begging for food, initially observing the act of emptiness.
Sutra: However, due to 'the habitual power of past actions of body, speech, and mind, naturally going to those places, for the sake of benefiting sentient beings, and begging for food, this' is the conduct of the Tathagata.
A verse of praise: Observing existence. In the eighty-sixth volume of the Yogācārabhūmi-śāstra, it is said that the Tathagata begs for food for ten reasons: first, to show the merits of Dhuta (Dhuta, ascetic practices); second, to show the guidance of a portion of people into begging for food; third, to want to use the cause and act to gather a portion of people; fourth, to give great light etc. to future sentient beings; fifth, to guide those heretics who have superior views on coarse and base things; sixth, to cause them to hear the Buddha's teachings and give rise to slander.
【English Translation】 The conduct of the Tathagata. A verse of praise: Observing existence arises from the fulfillment of past vows to benefit others. Like a transformation person manifesting various activities, like a wish-fulfilling jewel producing various things. According to the superiority or inferiority of beings' faculties, employing various powers of wisdom, such as the power of wisdom to counteract dispositions, the power of wisdom to counteract various realms, the power of wisdom to counteract inclinations and pervasive conduct, or the power of wisdom to counteract inclinations and superior understanding, always the power of wisdom of superior understanding, without discrimination. 'Showing, teaching, benefiting, and delighting,' as explained in the eighty-first section of the twelfth Yoga chapter of the Śrāvakabhūmi, there are five aspects: first, to cause beings to be free from desire, which is to rebuke all faults of desire; second, to show, which is to show the four kinds of reasoning; third, to teach, which is to instruct beings to learn; fourth, to benefit, which is to encourage and benefit beings when they are seen to regress; fifth, to delight, which is to rejoice when beings are seen to progress. 'Until the end of the future,' etc., is constant deliverance. Sutra: Third, 'The Buddha has no thought of now expounding the twelve divisions of the teachings (Angas) to benefit' sentient beings (Sattvas). A verse of praise: Not seeing the act of speaking, initially encouraging emptiness. Sutra: However, due to 'the power of past virtuous roots, extensively speaking to those sentient beings, even until the end of the future, without exhaustion, this' is the conduct of the Tathagata. A verse of praise: Observing existence, like a heavenly drum producing various sounds. What is meant by 'extensively speaking, even until' should be said as, 'to those sentient beings, according to their faculties, inclinations, and superior understanding, without discrimination, naturally rescuing and relieving suffering, showing, teaching, benefiting, and delighting, until the end of the future.' Sutra: Fourth, 'The Buddha has no thought of now going to those cities, villages, kings, ministers, Brahmins (Brahmanas), Kshatriyas (Kshatriyas), Vaishyas (Vaishyas), Shudras (Shudras), etc., to beg' for food. A verse of praise: Not thinking of the act of begging for food, initially observing the act of emptiness. Sutra: However, due to 'the habitual power of past actions of body, speech, and mind, naturally going to those places, for the sake of benefiting sentient beings, and begging for food, this' is the conduct of the Tathagata. A verse of praise: Observing existence. In the eighty-sixth volume of the Yogācārabhūmi-śāstra, it is said that the Tathagata begs for food for ten reasons: first, to show the merits of Dhuta; second, to show the guidance of a portion of people into begging for food; third, to want to use the cause and act to gather a portion of people; fourth, to give great light etc. to future sentient beings; fifth, to guide those heretics who have superior views on coarse and base things; sixth, to cause them to hear the Buddha's teachings and give rise to slander.
現妙色寂靜威儀。令其驚歎心生迴向故。七者為彼處中眾生。以其少功而樹多福故。八者為令壞信放逸深生恥愧。雖用小功獲大福等故。九為彼盲聾等眾生種種災患皆令靜息故。即是入城見者獲益。如瑜伽威力品明。十為令無量無邊廣大威德諸天龍等。隨從如來至所入家。深生羨仰勤加儐衛不為惱故。
經。五者「如來之身無有飢渴亦無便利羸憊之相雖行乞取而無所食亦」無分別。
贊曰。不念資身行。文二如前。此空行也憊(敗音虛)。
經。然為「任運利益有情示有食相是」如來行。
贊曰。觀有也。攝大乘論食有四種。此示現依止住食。
經。六者「佛無是念此諸眾生有上中下隨彼機性而為」說法。
贊曰。不念說法行。前不見所說。此不念所度。文二如前。此觀空也。
經。然佛「世尊無有分別隨其器量善應機緣為彼說法是」如來行。
贊曰。觀有。
經。七者「佛無是念此類有情不恭敬我常於我所出訶罵言不能與彼共為言論彼類有情恭敬於我常於我所共相讚歎我當與彼共為」言說。
贊曰。不念善惡行。文二如前。此觀空也。
經。然「而如來起慈悲心平等無二是」如來行。
贊曰。觀有。此三念處。
經。八者諸佛如
【現代漢語翻譯】 現代漢語譯本 示現妙色寂靜的威儀，令他們驚歎，心中生起迴向之心，這是第七種原因。第八種原因是爲了讓那些缺乏信心、放縱懈怠的眾生，深深地感到慚愧，即使付出微小的努力也能獲得巨大的福報。第九種原因是爲了讓那些盲聾等眾生，種種災禍患難都得以平息。這就像進入城市的人見到佛陀就能獲得利益，正如《瑜伽師地論·威力品》所闡明的那樣。第十種原因是爲了讓無量無邊、具有廣大威德的諸天、龍等，跟隨如來進入所去的家宅，深深地羨慕仰慕，勤加侍衛，不使他們受到困擾。
經：第五，『如來之身沒有飢渴，也沒有大小便和衰弱疲憊的相狀，雖然示現乞食，但實際上並沒有吃任何東西，也』沒有分別。』
贊曰：不執著于供養自身。文義與前文相同。這是空性的行為。憊（bèi，音同『敗』，意為疲憊）。
經：然而，爲了『隨順因緣利益有情，示現吃飯的相狀，這』是如來的行為。
贊曰：觀照有為法。在《攝大乘論》中，食物有四種。這裡示現的是依止住食。
經：第六，『佛陀沒有這樣的念頭：這些眾生有上中下等根器，應該根據他們的根性來為他們』說法。
贊曰：不執著于說法。前面是不見所說，這裡是不念所度。文義與前文相同。這是觀照空性。
經：然而，『佛陀世尊沒有分別，隨著眾生的器量，善巧地應機說法，這』是如來的行為。
贊曰：觀照有為法。
經：第七，『佛陀沒有這樣的念頭：這類有情不恭敬我，常常對我出言訶責謾罵，不能和他們一起談論；那類有情恭敬我，常常在我這裡互相讚歎，我應當和他們一起』談說。
贊曰：不執著于善惡。文義與前文相同。這是觀照空性。
經：然而，『如來生起慈悲心，平等無二，這』是如來的行為。
贊曰：觀照有為法。這是三種念處。
經：第八，諸佛如
【English Translation】 English version Manifesting wondrous and serene dignified conduct, causing them to marvel and generate a mind of dedication, is the seventh reason. The eighth is to cause those beings who lack faith and are indulgent and lax to feel deep shame, so that even with little effort, they may obtain great blessings. The ninth is to cause all kinds of calamities and afflictions of those beings who are blind, deaf, etc., to be completely pacified. This is like those who enter a city and see the Tathagata (如來), obtaining benefit, as explained in the 'Power' chapter of the Yogācārabhūmi-śāstra (瑜伽師地論). The tenth is to cause the immeasurable, boundless, and greatly virtuous devas (天), nāgas (龍), etc., to follow the Tathagata (如來) to the house he enters, deeply admiring and revering him, diligently attending and protecting him, so that they are not troubled.
Sutra: Fifth, 'The body of the Tathagata (如來) has no hunger or thirst, nor does it have the appearance of excretion or weakness and fatigue. Although he appears to beg for food, he actually does not eat anything, nor does he' have any discrimination.'
Commentary: Not clinging to nourishing the body. The meaning is the same as before. This is an action of emptiness. Beì (憊, meaning fatigue).
Sutra: However, 'to spontaneously benefit sentient beings, he demonstrates the appearance of eating, this' is the action of the Tathagata (如來).'
Commentary: Observing conditioned phenomena. In the Mahāyānasaṃgraha (攝大乘論), there are four kinds of food. Here, he demonstrates relying on sustenance food.
Sutra: Sixth, 'The Buddha (佛) has no such thought: these beings have superior, middling, and inferior faculties, and he should teach them' according to their nature.'
Commentary: Not clinging to teaching the Dharma (法). Previously, it was not seeing what was being said; here, it is not thinking about who is being delivered. The meaning is the same as before. This is observing emptiness.
Sutra: However, 'the World-Honored One (世尊) has no discrimination, and skillfully teaches the Dharma (法) according to the capacity and circumstances of beings, this' is the action of the Tathagata (如來).'
Commentary: Observing conditioned phenomena.
Sutra: Seventh, 'The Buddha (佛) has no such thought: these beings do not respect me and often criticize and scold me, so I cannot speak with them; those beings respect me and often praise me, so I should speak with them.'
Commentary: Not clinging to good and evil. The meaning is the same as before. This is observing emptiness.
Sutra: However, 'the Tathagata (如來) arises with a mind of compassion, equal and without duality, this' is the action of the Tathagata (如來).'
Commentary: Observing conditioned phenomena. These are the three foundations of mindfulness.
Sutra: Eighth, all Buddhas (諸佛) such as
來無有愛憎憍慢貪惜及諸煩惱然而如來常樂寂靜讚歎少欲離諸諠鬧是如來行。
八無染杜多行。
經。九者如來無有一法不知不善通達於一切處境智現前無有分別然而如來見彼有情所作事業隨彼意轉方便誘引令得出離是如來行。
九任運利益行。無一法不知智所緣。無一法不通達智所了境。任運頓能知達然隨意轉。根性意樂熟有前後。方便引誘令出生死。
經。十者如來若見一分有情得富盛時不生歡喜見其衰損不起憂戚然而如來見彼有情修習正行無礙大慈自然救攝若見有情修習邪行無礙大悲自然救攝是如來行。
十與樂拔苦行。引文皆有二。準前可知。
經。善男子「如是當知如來應正等覺說有如是無邊正行汝等當知是謂涅槃真實」之相。
贊曰。結也。
經。或時見「有般涅槃者是權方便及」留舍利。
贊曰。此釋示滅留舍利疑。初牒示滅及留舍利。后釋所以。初也。不言或時佛現涅槃及留舍利而言見者。欲顯佛常實無舍利。但眾生心自所感現。如起遠質以臨臺睇影顏而俯己。乘駛舟而東還矚凝沼已西流。
經。令諸「有情恭敬供養皆是如來慈善」根力。
贊曰。釋所以。初所為后得益也。
經。若供「養者于未來世遠離八難逢值諸佛
【現代漢語翻譯】 現代漢語譯本：如來沒有愛憎、驕慢、貪婪吝嗇以及各種煩惱，然而如來常常安於寂靜，讚歎少欲知足，遠離喧囂，這是如來的行持。 八、無染杜多行（Dutaguna，頭陀行，指去除塵垢的修行）。 經文：九、如來沒有一種法是不知曉的，沒有一種法是不善於通達的，對於一切處境和智慧都能通達顯現，沒有分別。然而如來見到那些有情眾生所作的事業，隨著他們的意願轉變，用方便法門引導他們，使他們得以解脫，這是如來的行持。 九、任運利益行。沒有一種法是智慧所不能知曉的，沒有一種法是智慧所不能通達的境界。任運自然地就能知曉通達，然後隨眾生的意願而轉變。眾生的根性、意樂成熟有先後，（如來）用方便法門引導他們脫離生死。 經文：十、如來如果見到一部分有情眾生獲得富裕興盛時，不生歡喜；見到他們衰敗損失時，不起憂愁。然而如來見到那些有情眾生修習正行，以無礙的大慈心自然地救助攝受；如果見到有情眾生修習邪行，以無礙的大悲心自然地救助攝受，這是如來的行持。 十、與樂拔苦行。引用的經文都有兩種含義，可以參照前面的內容理解。 經文：善男子，『應當知道如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的稱號，意為如實而來，應受供養，正等覺悟）宣說有如此無邊的正行，你們應當知道這就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）真實的相貌。』 贊曰：總結。 經文：有時見到『有般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的最終寂滅）者，這是權巧方便』以及留下舍利（Sarira，佛教術語，指佛或高僧圓寂后焚燒遺體所產生的結晶體）。 贊曰：這是解釋佛示現滅度以及留下舍利的疑惑。首先提出示現滅度以及留下舍利，然後解釋原因。這是第一點。不說『有時佛現涅槃及留舍利』，而說『見』，是爲了顯示佛常實沒有舍利，只是眾生的心自己所感應顯現的。如同站立在高臺上觀看遠處的物體，影子好像靠近自己；乘坐快速的船向東行駛，卻覺得靜止的池沼向西流淌。 經文：令諸『有情恭敬供養，都是如來的慈善』根力。 贊曰：解釋原因。首先是所作所為，然後是得到的利益。 經文：如果供『養者在未來世遠離八難（指沒有機會修行佛法的八種障礙），逢遇諸佛』。
【English Translation】 English version: The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has no love or hatred, arrogance, pride, greed, miserliness, or any afflictions. Yet, the Tathagata is always happy in tranquility, praises contentment with few desires, and stays away from noisy disturbances. This is the conduct of the Tathagata. Eight, the undefiled Dhuta practices (Dhutaguna, ascetic practices to purify defilements). Sutra: Nine, there is no Dharma (Dharma, Buddhist teachings or law) that the Tathagata does not know, no Dharma that the Tathagata is not skilled in understanding. He thoroughly manifests wisdom in all situations, without discrimination. However, when the Tathagata sees the actions of sentient beings, he adapts to their intentions, using skillful means to guide them to liberation. This is the conduct of the Tathagata. Nine, the effortless act of benefiting others. There is no Dharma that wisdom cannot know, no realm that wisdom cannot understand. Effortlessly and spontaneously, he knows and understands, and then adapts to the inclinations of beings. The faculties, intentions, and maturity of beings occur at different times. (The Tathagata) uses skillful means to guide them out of birth and death. Sutra: Ten, if the Tathagata sees some sentient beings becoming wealthy and prosperous, he does not rejoice. If he sees them declining and suffering losses, he does not grieve. However, when the Tathagata sees sentient beings practicing the right conduct, he naturally protects and embraces them with unobstructed great loving-kindness. If he sees sentient beings practicing wrong conduct, he naturally protects and embraces them with unobstructed great compassion. This is the conduct of the Tathagata. Ten, the act of giving joy and removing suffering. The quoted texts have two meanings, which can be understood by referring to the previous content. Sutra: Good son, 'You should know that the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, epithets of the Buddha, meaning 'Thus Gone One, Worthy One, Perfectly Enlightened One') proclaims such boundless right conduct. You should know that this is the true nature of Nirvana (Nirvana, the state of liberation from the cycle of birth and death).' Commentary: Conclusion. Sutra: Sometimes seeing 'those who enter Parinirvana (Parinirvana, the final passing away of a Buddha or Arhat) is a skillful means' and leaving behind relics (Sarira, crystalline remains found after the cremation of Buddhist masters). Commentary: This explains the doubt about the Buddha manifesting extinction and leaving relics. First, it mentions manifesting extinction and leaving relics, then explains the reason. This is the first point. It does not say 'sometimes the Buddha manifests Nirvana and leaves relics,' but says 'seeing,' to show that the Buddha does not actually have relics. It is only the mind of sentient beings that perceives and manifests them. It is like standing on a high platform and looking at distant objects, the shadows seem to be close; riding a fast boat eastward, but feeling that the still pond is flowing westward. Sutra: Causing 'sentient beings to respectfully make offerings, all are the roots and powers of the Tathagata's kindness.' Commentary: Explains the reason. First is what is done, then is the benefit received. Sutra: If 'those who make offerings in future lives will be far from the eight difficulties (eight conditions where one has no opportunity to practice the Dharma), and will encounter all Buddhas.'
遇善知識不失善心福報無邊速當出離不為生死之所」纏縛。
贊曰。得益。得益有七。一離八難。二逢事佛。三遇善友。四不失善心。五獲世福報。六證涅槃。七得解脫。
經。如是「妙行汝等勤修勿為」放逸。
贊曰。結勸修學。
經。爾時「妙幢菩薩聞佛親說不般涅槃及甚深行合掌恭敬白言我今始知如來大師不般涅槃及留舍利普益眾生身心踴悅嘆」未曾有。
贊曰。第三段領悟得益。初領悟也。
經。說是「如來壽量品時無量無數無邊眾生皆發無等等阿耨多羅三藐三」菩提心。
贊曰。得益也。
經。時四「如來忽然不現妙幢菩薩禮佛足已從座而起還其」本處。
贊曰。品第四大段聞已散席。但言四佛不現妙幢還室。不論餘眾者有二解。一舉其上首影顯于余故。二舊本云是本會中唯釋迦在。一唯四如來及妙幢還餘者猶在。何以故。說未周故下說三身不更集眾。如何得云虛空藏在大眾中從座而起。問。云何妙幢菩薩獨還。說未了故。答。為欲發起懺悔行故。若不歸家寢睡如何夢見金鼓。問。何不直請要待夢耶。蓋行之難故夢為先兆。又機緣爾故。◎
金光明最勝王經疏卷第二(本)
金光明最勝王經疏卷第二(［末］)
唐三藏法師義
【現代漢語翻譯】 現代漢語譯本：
『遇到善知識就不會失去善心，福報無邊，迅速應當出離，不被生死所纏縛。』 讚頌說：得到利益。得到利益有七種：一是遠離八難（沒有機會見到佛、聽到佛法、修行佛法的八種障礙），二是逢事佛（有機會侍奉佛），三是遇到善友（好的修行同伴），四是不失去善心，五是獲得世間福報，六是證得涅槃（寂滅），七是得到解脫。 經文：像這樣『妙行你們要勤奮修習，不要』放逸（懈怠）。 讚頌說：總結勸勉修學。 經文：當時『妙幢菩薩（Wonderful Banner Bodhisattva）聽聞佛陀親口宣說不入涅槃以及甚深之行，合掌恭敬地說道：我現在才知道如來大師不入涅槃，並且留下舍利（relics）普遍利益眾生，身心踴躍，讚歎』未曾有（前所未有）。 讚頌說：第三段是領悟得到利益。最初的領悟。 經文：宣說『如來壽量品（Tathāgata's Lifespan Chapter）時，無量無數無邊的眾生都發起了無等等（unequalled）阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』 讚頌說：得到利益。 經文：當時四『如來忽然不現，妙幢菩薩（Wonderful Banner Bodhisattva）禮佛足已，從座位上站起，回到』本處（原來的地方）。 讚頌說：這一品第四大段是聽聞之後散席。只說四佛不現，妙幢回到住所。沒有說其餘大眾，有兩種解釋：一是舉出上首之人，其餘的人自然就明白了。二是舊本說這次法會中只有釋迦牟尼佛在。一是隻有四如來和妙幢返回，其餘的人還在。為什麼呢？因為佛法還沒有說完，下面要說三身，不會再聚集大眾。怎麼能說虛空藏菩薩（Ākāśagarbha Bodhisattva）在大眾中從座位上站起呢？問：為什麼妙幢菩薩（Wonderful Banner Bodhisattva）獨自返回？因為佛法還沒有說完。答：爲了發起懺悔之行。如果不回家睡覺，怎麼能夢見金鼓呢？問：為什麼不直接請求，一定要等待夢呢？因為修行很難，所以夢是先兆。又是機緣如此。◎ 《金光明最勝王經疏》卷第二（本） 《金光明最勝王經疏》卷第二（［末］） 唐三藏法師義凈（Yijing）
【English Translation】 English version:
'Encountering a good spiritual teacher (kalyāṇa-mitra) will not cause one to lose their wholesome mind, the blessings are boundless, one should quickly be liberated, and not be bound by birth and death.' The praise says: Obtaining benefit. Obtaining benefit has seven aspects: first, being apart from the eight difficulties (aṣṭā-kṣaṇa, eight conditions where one cannot see the Buddha, hear the Dharma, or practice it), second, encountering the opportunity to serve the Buddha, third, encountering good friends (spiritual companions), fourth, not losing the wholesome mind, fifth, obtaining worldly blessings, sixth, realizing Nirvāṇa (extinction), seventh, obtaining liberation. The Sutra: Like this, 'You should diligently cultivate these wonderful practices, do not be' negligent. The praise says: Concluding with encouragement to study and practice. The Sutra: At that time, 'Wonderful Banner Bodhisattva (妙幢菩薩) hearing the Buddha personally proclaim that he would not enter Parinirvāṇa and about the profound practices, with palms joined respectfully said: Now I know that the Tathāgata (如來) Master will not enter Parinirvāṇa, and will leave relics (舍利) to universally benefit sentient beings, my body and mind leap with joy, praising' unprecedented. The praise says: The third section is realizing and obtaining benefit. The initial realization. The Sutra: When expounding the 'Tathāgata's Lifespan Chapter (如來壽量品), immeasurable, countless, boundless sentient beings all generated the unsurpassed, equal to the unequalled, Anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment mind).' The praise says: Obtaining benefit. The Sutra: At that time, the four 'Tathāgatas (如來) suddenly disappeared, Wonderful Banner Bodhisattva (妙幢菩薩) having bowed at the Buddha's feet, arose from his seat and returned to' his original place. The praise says: This fourth major section of the chapter is the dispersal after hearing. It only says that the four Buddhas disappeared and Wonderful Banner returned to his chamber. Not mentioning the rest of the assembly has two explanations: one is that by mentioning the leader, the rest are implicitly understood. The second is that the old version says that in this assembly only Śākyamuni (釋迦牟尼) was present. One is that only the four Tathāgatas and Wonderful Banner returned, the rest remained. Why? Because the Dharma had not been completely expounded, the three bodies will be discussed below, and there will be no further gathering of the assembly. How can it be said that Ākāśagarbha Bodhisattva (虛空藏菩薩) arose from his seat in the assembly? Question: Why did Wonderful Banner Bodhisattva (妙幢菩薩) return alone? Because the Dharma had not been completely expounded. Answer: In order to initiate the practice of repentance. If one does not go home to sleep, how can one dream of the golden drum? Question: Why not directly request, why wait for a dream? Because practice is difficult, so the dream is a precursor. Also, it is due to the karmic conditions. ◎ Commentary on the Golden Light Sutra, Volume 2 (Original) Commentary on the Golden Light Sutra, Volume 2 (End) By the Tang Dynasty Tripiṭaka Master Yijing (義淨)
凈奉 制譯
分別三身品第三
◎三身品三門分別。一辨來意。二釋品名。三彰妨難。來意有三。一前壽量品總說菩提涅槃二果未能別知。壽量品內已為別說涅槃斷果。未為分別菩提智果。今為分別三身不同令差別解障治有別修因而證故。虛空藏白世尊言。云何菩薩于諸如來甚深秘密如法修行。甚深秘密即三身果。如法修行即障治因故此品來。第二來意前品明其圓寂必因斷障而證。斷所斷已必智慧圓故。無性攝論彼果智分云由斷所斷獲得無垢無掛礙智故斷殊勝無間次說果智殊勝。故前品後有此品生。第三來意為機宜聞慈悲為說令獲利樂。此品末云。諸佛如來四威儀中無非智攝。一切諸法無有不為慈悲所攝。無有不為利益安樂諸眾生者。即是為除八難等苦。故下文云。聽聞信解不墮地獄．餓鬼．傍生．阿修羅道。此離四惡道難。常處天人離邊地難。不生下賤離生盲聾難。恒得親近諸佛如來(離佛前佛後難)聽受正法(離世智辨聰難)常生諸佛清凈國土(離長壽諸天難)乃至國土四種利益等皆為利安。故此品來。二釋名者。分謂分段。別謂殊別。即為分段殊別三身。或分謂分析。別謂記別。三者是數身謂依義體及積聚。如成唯識論第十解。又真實義。梁攝論云。身者名實。不破壞名實。或相續名身。梁論云。
【現代漢語翻譯】 現代漢語譯本： 凈奉 制譯
分別三身品第三
◎三身品三門分別。一、辨明來意。二、解釋品名。三、闡明妨難。來意有三：一、前《壽量品》總說菩提（bodhi，覺悟）涅槃（nirvana，寂滅）二果，未能詳細瞭解。壽量品內已詳細說明涅槃斷果，未分別菩提智果。今為分別三身不同，使差別瞭解，障礙對治有別，修因而證果。故虛空藏（Akasagarbha）菩薩對世尊（Buddha）說：『云何菩薩于諸如來甚深秘密如法修行？』甚深秘密即三身果。如法修行即障治因，故此品來。第二來意，前品說明其圓寂必因斷障而證。斷所斷已，必智慧圓滿。故無性《攝論》彼果智分云：『由斷所斷，獲得無垢無掛礙智。』故斷殊勝無間，次說果智殊勝。故前品後有此品生。第三來意，為機宜聞慈悲為說，令獲利樂。此品末云：『諸佛如來四威儀中無非智攝。一切諸法無有不為慈悲所攝。無有不為利益安樂諸眾生者。』即是為除八難等苦。故下文云：『聽聞信解不墮地獄（naraka，地獄）、餓鬼（preta，餓鬼）、傍生（tiryagyoni，畜生）、阿修羅（asura，阿修羅）道。』此離四惡道難。常處天人離邊地難。不生**離生盲聾難。恒得親近諸佛如來(離佛前佛後難)聽受正法(離世智辨聰難)常生諸佛清凈國土(離長壽諸天難)乃至國土四種利益等皆為利安。故此品來。二、解釋品名：分，謂分段。別，謂殊別。即為分段殊別三身。或分，謂分析。別，謂記別。三者是數，身謂依義體及積聚。如《成唯識論》第十解。又真實義。《梁攝論》云：身者名實。不破壞名實。或相續名身。《梁論》云：
【English Translation】 English version: Translated by Jing Feng
Chapter Three: Distinguishing the Three Bodies
◎ The Three Bodies Chapter is divided into three sections: 1. Clarifying the purpose; 2. Explaining the title; 3. Highlighting objections. There are three purposes: First, the previous chapter, 'Lifespan,' generally discussed the two fruits of Bodhi (bodhi, enlightenment) and Nirvana (nirvana, cessation), but did not provide detailed understanding. The 'Lifespan' chapter already explained the fruit of cessation, Nirvana, but did not distinguish the fruit of wisdom, Bodhi. Now, this chapter distinguishes the differences between the three bodies, enabling differentiated understanding, separate remedies for obstacles, and cultivation of causes to attain the fruit. Therefore, Akasagarbha (Akasagarbha) Bodhisattva said to the World Honored One (Buddha): 'How does a Bodhisattva practice the profound secrets of the Tathagatas according to the Dharma?' The profound secrets are the fruits of the three bodies. Practicing according to the Dharma is the cause of remedying obstacles, hence this chapter. The second purpose is that the previous chapter explained that their Parinirvana (parinirvana, complete nirvana) necessarily results from cutting off obstacles and realizing enlightenment. Having cut off what needs to be cut off, wisdom will certainly be complete. Therefore, Vasubandhu's Treatise on the Summary of the Great Vehicle says regarding the wisdom aspect of the fruit: 'By cutting off what needs to be cut off, one obtains pure and unobstructed wisdom.' Therefore, after the excellence of cutting off, the excellence of the wisdom of the fruit is discussed next. Hence, this chapter arises after the previous chapter. The third purpose is to speak with compassion for those who are ready to hear, enabling them to gain benefit and joy. The end of this chapter says: 'In all the four modes of conduct of the Buddhas and Tathagatas, there is nothing that is not encompassed by wisdom. There is no Dharma that is not encompassed by compassion. There is no one who does not benefit and bring joy to all beings.' This is to eliminate the suffering of the eight difficulties. Therefore, the following text says: 'Hearing, believing, and understanding, one will not fall into the hells (naraka, hell), hungry ghosts (preta, hungry ghost), animals (tiryagyoni, animal realm), or Asura (asura, asura) realms.' This avoids the difficulty of the four evil paths. Constantly being in the heavens and among humans avoids the difficulty of remote lands. Not being born ** avoids the difficulty of being born blind and deaf. Constantly being close to the Buddhas and Tathagatas (avoids the difficulty of before or after the Buddha), hearing and receiving the correct Dharma (avoids the difficulty of worldly wisdom and cleverness), constantly being born in the pure lands of the Buddhas (avoids the difficulty of long-lived gods), and even the four benefits of the land, all are for benefit and peace. Hence this chapter. Second, explaining the title: 'Distinguishing' means dividing into sections. 'Differentiating' means distinguishing specifically. That is, dividing into sections and specifically differentiating the three bodies. Or 'distinguishing' means analyzing. 'Differentiating' means noting and distinguishing. 'Three' is a number. 'Body' refers to the meaning, substance, and accumulation. As explained in the tenth chapter of the Treatise on Establishing Consciousness-Only. Also, the true meaning. The Treatise on the Summary of the Great Vehicle says: 'Body' is name and reality. Not destroying name and reality. Or continuity is called body. The Treatise of Liang says:
三世諸佛相續不異。隨其所應自性法身通體依實三義名身。應化通五。異遍計故亦得名實。又非肉血之所成故亦名為實。若望自性法身而說不得名實。若但言三身即帶數釋。既言分別三身。即分別是能分別。三身是所分別。應云三身之分別名三身份別品。是依主釋。今順此方云分別三身品。此品廣明諸佛三身故名分別三身品。三彰妨難者。一問。此之三身為俱本有為俱新起。答。據因俱本有。談果並新成。以自性身非生滅故總云新成。自性法身體即真如。在纏名藏未名法身。恒沙萬德相未現故非功德法之所依。出纏之位即名法身。恒沙萬德相已現顯。說功德依名為法身。故勝鬘經云。在纏名如來藏出纏名法身。成唯識論云。在大牟尼名法身故。既云在大牟尼名為法身。明非本稱。故是新得。應化二身因雖本有果即新生。其理極成。不煩引證。二問。此之三身為同一體義用分三為因體別。答。因體各別。自性法身即應得因得。應得因體即真如是。應化二身即加行因圓滿因得。發心名加行。修足名圓滿。即六度是。三問。若三因別體亦有別。云何下文云雖有三數而無三體。答。約性相說。真如是性餘者是相。非有一法出真如界別有體性云無三體。非不離如體性不別。又約攝相歸性如體即一。若相用別論三體不同。如成唯識
【現代漢語翻譯】 現代漢語譯本 三世諸佛（過去、現在、未來一切佛）的相續沒有差異。根據他們所應體現的，自性法身（Dharmakaya，佛的法性身）通體依據真實的三個含義而得名。應身（Nirmanakaya，佛的化身）和化身（Sambhogakaya，佛的報身）則通達五種含義。因為與遍計所執性（Parikalpita，虛妄分別）不同，所以也可以稱為『實』。又因為不是由肉和血構成，所以也稱為『實』。如果從自性法身來說，就不能稱為『實』。如果只說三身，就帶有數字的解釋。既然說是分別三身，那麼『分別是能分別』，『三身是所分別』，應該說『三身的分別』名為『三身份別品』，這是依主釋。現在順應此地的說法，稱為『分別三身品』。此品廣泛闡明諸佛的三身，所以名為『分別三身品』。 三彰妨難者：一問：這三身是俱本有，還是俱新起？答：從因上說是俱本有，從果上說是並新成。因為自性身（Svabhavikakaya）不是生滅的，所以總的說是新成。自性法身體性就是真如（Tathata，如如不動的真性）。在纏縛時稱為如來藏（Tathagatagarbha），還不能稱為法身。因為恒河沙數般的萬德之相還沒有顯現，所以不是功德法所依。脫離纏縛的地位就稱為法身。恒河沙數般的萬德之相已經顯現。說功德所依名為法身。所以《勝鬘經》說：『在纏縛時名為如來藏，脫離纏縛時名為法身。』《成唯識論》說：『在大牟尼（Mahamuni，偉大的聖者，指佛陀）名為法身。』既然說『在大牟尼名為法身』，表明不是本來就有的，所以是新得到的。應身和化身，因雖然本有，果卻是新生，這個道理非常明顯，不需要引用證據。 二問：這三身是同一體，義用分為三，還是因體各別？答：因體各別。自性法身是應得因得。應得因體就是真如。應身和化身是加行因和圓滿因得。發心名為加行，修足名為圓滿，也就是六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）。 三問：如果三因有別，體也有別，為什麼下文說『雖有三數，而無三體』？答：從性相上說，真如是性，其餘是相。沒有一法超出真如的界限而別有體性，所以說沒有三體。不是不離真如，體性就沒有區別。又從攝相歸性來說，如體就是一。如果從相用上區別，那麼三體就不同。如《成唯識論》所說。
【English Translation】 English version The succession of Buddhas of the three times (past, present, and future) is without difference. According to what they should embody, the Svabhavikakaya (Dharmakaya, the Dharma-nature body of the Buddha) entirely relies on the three meanings of reality to be named. The Nirmanakaya (the manifested body of the Buddha) and the Sambhogakaya (the reward body of the Buddha) penetrate five meanings. Because it is different from Parikalpita (the nature of complete dependence on others), it can also be called 'real'. Moreover, because it is not made of flesh and blood, it is also called 'real'. If speaking from the perspective of the Svabhavikakaya, it cannot be called 'real'. If only the three bodies are mentioned, it carries a numerical explanation. Since it is said to distinguish the three bodies, then 'distinguishing is the ability to distinguish', and 'the three bodies are what is distinguished'. It should be said that 'the distinction of the three bodies' is named 'the chapter on distinguishing the three bodies', which is a possessive compound. Now, following the local custom, it is called 'the chapter on distinguishing the three bodies'. This chapter extensively elucidates the three bodies of the Buddhas, so it is named 'the chapter on distinguishing the three bodies'. Three clarifications of objections: First question: Are these three bodies all originally inherent, or are they all newly arisen? Answer: From the perspective of cause, they are all originally inherent; from the perspective of effect, they are all newly accomplished. Because the Svabhavikakaya (Dharmakaya) is not subject to birth and death, it is generally said to be newly accomplished. The nature of the Svabhavikakaya is Tathata (suchness, the unchanging true nature). When bound, it is called Tathagatagarbha (the womb of the Thus-Come One), and it cannot yet be called Dharmakaya. Because the aspects of countless virtues like the sands of the Ganges have not yet manifested, it is not the basis of meritorious dharmas. The state of being free from bondage is called Dharmakaya. The aspects of countless virtues like the sands of the Ganges have already manifested. Saying that the basis of merit is called Dharmakaya. Therefore, the Shrimala Sutra says: 'When bound, it is called Tathagatagarbha; when free from bondage, it is called Dharmakaya.' The Vijnaptimatrata-siddhi says: 'In the great Mahamuni (the great sage, referring to the Buddha), it is called Dharmakaya.' Since it is said that 'in the great Mahamuni, it is called Dharmakaya', it indicates that it is not originally so, therefore it is newly attained. The Nirmanakaya and Sambhogakaya, although the cause is originally inherent, the effect is newly born. This principle is extremely clear and does not require citing evidence. Second question: Are these three bodies the same entity, with their meanings and functions divided into three, or are the causes and entities separate? Answer: The causes and entities are separate. The Svabhavikakaya is attained through the cause of what should be attained. The entity of what should be attained is Tathata. The Nirmanakaya and Sambhogakaya are attained through the causes of application and perfection. Generating the aspiration is called application, and completing the practice is called perfection, which is the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom). Third question: If the three causes are different, and the entities are also different, why does the following text say 'Although there are three numbers, there are no three entities'? Answer: From the perspective of nature and characteristics, Tathata is nature, and the rest are characteristics. There is no dharma that exceeds the boundary of Tathata and has a separate entity, so it is said that there are no three entities. It is not that without being apart from Tathata, the nature and characteristics are not different. Furthermore, from the perspective of encompassing characteristics and returning to nature, the entity of suchness is one. If distinguishing from the perspective of characteristics and functions, then the three entities are different, as stated in the Vijnaptimatrata-siddhi.
．大莊嚴論．攝大乘等皆具明之。問曰。若三體別。下說金礦譬喻不成。答不相違。以真如理與本無漏種合喻金礦。得凈金者合喻果德。隨意迴轉作諸嚴具。喻性相功德皆依如理。根力覺支依四智起故。下別更金水空三喻於法身體是先有。夢渡水喻方始別喻四智心品。故下經云。非謂無心忘想既滅是覺清凈。非謂無覺。金水及空本有無變故喻自性。夢非真覺。夢覺知虛真覺方起。故知體別。古今諸德說三身體。差別不同義至下當辨。
經。爾時「虛空藏菩薩摩訶薩在大眾中從座而起偏袒右肩右膝著地合掌恭敬頂禮」佛足。
贊曰。就此品中大分為四。一菩薩啟請。二如來為答。三善男子如是知見下結勸修行。四爾時虛空藏已下領解持學。初中復二。初供養后申請。供養有二。一內供養即請法之儀。二外供養即表成當果。即初文也。此內供養為請法儀。大莊嚴論第一明。第一義發心有六勝中。第二愿勝即十大愿。第一愿供養恭敬一切諸佛。于中有三。一一切佛無餘。二供養無餘。供養無餘有三。一利供養謂衣服等。二敬供養謂香華等。三行供養謂修信戒等。三恭敬無餘亦有三。一給侍恭敬。二迎送恭敬。三修行恭敬。今此即是修行恭敬。于中復二。初明請人次明供養。問。何故此菩薩得名虛空藏。答。準諸
【現代漢語翻譯】 現代漢語譯本： 《大莊嚴論》（Mahāvyūha）、《攝大乘論》（Mahāyānasaṃgraha）等都詳細闡明了這些道理。有人問：『如果法身（Dharmakāya）、報身（Saṃbhogakāya）、應身（Nirmāṇakāya）三身是 अलग 的，那麼下面所說的金礦的比喻就不成立了。』回答說：『這並不矛盾。』用真如（Tathātā）之理與本有的無漏種子結合比喻金礦，得到純凈的金子比喻果德（Phala-guṇa），可以隨意迴轉製作各種莊嚴器具，比喻自性功德和相狀功德都依賴於真如之理。根（indriya）、力（bala）、覺支（bodhyaṅga）等都依四智（catvāri jñānāni）而生起。下面分別用金、水、空三種事物來比喻法身是先就存在的。夢中渡水比喻剛剛開始區分四智的心品。所以下面的經文說：『不是說沒有心，妄想滅盡就是覺悟清凈，也不是說沒有覺悟。』金、水和虛空本來就有，沒有變化，所以比喻自性。夢不是真正的覺悟，夢醒之後知道虛妄，真正的覺悟才生起。所以知道三身是 अलग 的。古今各位大德對三身的說法，差別不同，其中的含義到後面會辨析。 經：這時，『虛空藏菩薩摩訶薩（Ākāśagarbha Bodhisattva-mahāsattva，虛空藏菩薩，菩薩中的大菩薩）在大眾中從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，頂禮』佛足。 贊曰：就這一品中，大體上分為四個部分：一是菩薩的請問，二是如來的回答，三是『善男子，像這樣知見』之後勸勉修行，四是『這時虛空藏』以下領會理解並學習。最初的部分又分為兩個方面：一是供養，二是申請。供養又分為兩種：一是內供養，也就是請法的儀式；二是外供養，也就是表示成就當來的果報。這裡是最初的經文。這內供養是請法的儀式。《大莊嚴論》第一卷中說明，第一義發心有六種殊勝之處，第二種是愿殊勝，也就是十大愿。第一愿是供養恭敬一切諸佛。其中有三個方面：一是所有佛沒有遺漏，二是供養沒有遺漏。供養沒有遺漏又有三個方面：一是利供養，比如衣服等；二是敬供養，比如香花等；三是行供養，比如修習信心和戒律等。三是恭敬沒有遺漏也有三個方面：一是給侍恭敬，二是迎送恭敬，三是修行恭敬。現在這裡就是修行恭敬。其中又分為兩個方面：一是說明請問的人，二是說明供養。問：為什麼這位菩薩得名虛空藏？答：根據各種
【English Translation】 English version: The Mahāvyūha (Great Adornment Treatise), Mahāyānasaṃgraha (Compendium of the Mahāyāna), and others all clearly explain these principles. Someone asks: 'If the three bodies [Dharmakāya (法身), Saṃbhogakāya (報身), Nirmāṇakāya (應身)] are distinct, then the analogy of the gold mine mentioned below will not hold.' The answer is: 'It is not contradictory.' Using the principle of Tathātā (真如, suchness) combined with the inherently pure seeds (anāsrava-bīja) is analogous to a gold mine. Obtaining pure gold is analogous to the merits of the fruit (Phala-guṇa). Being able to freely transform it into various adornments is analogous to the qualities of nature and characteristics all relying on the principle of suchness. The roots (indriya), powers (bala), and limbs of enlightenment (bodhyaṅga) all arise based on the four wisdoms (catvāri jñānāni). Below, gold, water, and space are separately used to illustrate that the Dharmakāya exists from the beginning. Crossing water in a dream is an analogy for initially distinguishing the mental states of the four wisdoms. Therefore, the following sutra says: 'It is not that the absence of mind and the extinction of delusion is awakening and purity, nor is it that there is no awakening.' Gold, water, and space are inherently existent and unchanging, thus symbolizing self-nature. A dream is not true awakening; only after awakening from the dream and realizing its falsity does true awakening arise. Therefore, it is known that the three bodies are distinct. The explanations of the three bodies by various virtuous individuals throughout history differ, and the meaning will be clarified below. Sutra: At that time, 'Ākāśagarbha Bodhisattva-mahāsattva (虛空藏菩薩摩訶薩, the Bodhisattva Ākāśagarbha, a great Bodhisattva) arose from his seat in the assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and prostrated himself' at the feet of the Buddha. Commentary: In this chapter, there are four main divisions: first, the Bodhisattva's request; second, the Tathāgata's (如來) answer; third, the exhortation to practice after 'Good man, knowing and seeing in this way'; and fourth, 'At that time, Ākāśagarbha' and following, comprehending, understanding, and learning. The initial part is further divided into two aspects: first, offering; second, requesting. Offering is again divided into two types: first, inner offering, which is the ritual of requesting the Dharma; second, outer offering, which represents the attainment of future fruition. This is the initial text. This inner offering is the ritual of requesting the Dharma. The first volume of the Mahāvyūha explains that there are six superiorities in the initial aspiration for the first meaning, and the second is the superiority of vows, which is the ten great vows. The first vow is to offer and respect all Buddhas. Among them, there are three aspects: first, all Buddhas without omission; second, offerings without omission. Offerings without omission again have three aspects: first, material offerings, such as clothing; second, respectful offerings, such as incense and flowers; third, practice offerings, such as cultivating faith and precepts. Third, respect without omission also has three aspects: first, serving with respect; second, welcoming and seeing off with respect; third, practicing with respect. Now, this is practicing with respect. Among them, there are again two aspects: first, explaining the person making the request; second, explaining the offering. Question: Why is this Bodhisattva named Ākāśagarbha (虛空藏, Treasury of Space)? Answer: According to various
菩薩功能福智地地相似皆應同。然隨愿增立名各別。今此菩薩立名有二。一從事二從理。從事立者如大集經第十五。亦說。虛空藏菩薩得如來神通力故。于虛空中隨眾生所須。若法若財盡能施與皆令歡喜。以此方便智故名虛空藏。又虛空藏品說。過去有輪王名師子迅。出家未久得五神通。承佛所教為回父王邪心欲使入正見入定現通。如是等相使三千世界六變振動。于虛空中雨種種妙物。皆從虛空繽紛而下滿三千界。爾時地神乃至迦尼吒天。歡喜踴躍唱如是言。此大菩薩名虛空藏。時佛印可名虛空藏。從理立名者虛空藏菩薩經云。虛空藏語阿難言。我身即是虛空。以虛空證知一切。為虛空印所印。此從理名。即是理身。十地所證十種法身如勝天王般若說。又法苑中三身義林具引。亦如華嚴經。普賢身相猶如虛空。依于如如不依佛土。問。此菩薩位在何地。答。準大集經說是第十地。從坐起等各有所表。思準可知。
經。以上「微妙金寶之華寶幢幡蓋而為」供養。
贊曰。外供養即三供養中是敬供養。以上微妙金寶表修行久。如下練金喻是。云寶之華者表猶在因當可得果。寶幢者表菩提智高出二乘等故。寶蓋者表四無量覆蔭群生。亦表聞此經能為勝因得勝果故。
經。白佛「言世尊云何菩薩摩訶薩于諸
【現代漢語翻譯】 現代漢語譯本 菩薩的功能、福德和智慧，在各個階位上都相似且相同。然而，隨著菩薩的願力增長，所建立的名號也各有區別。現在這位菩薩的立名方式有兩種：一是從事蹟方面立名，二是從事理方面立名。從事蹟立名，例如《大集經》第十五卷中說，虛空藏菩薩（Akasagarbha，意為虛空之藏）由於得到如來的神通力，所以在虛空中隨著眾生的需求，無論是佛法還是財物，都能施與，使他們都感到歡喜。因為這種方便智慧，所以名為虛空藏。又《虛空藏品》中說，過去有一位輪王名叫師子迅，出家不久就獲得了五神通。他秉承佛的教誨，爲了扭轉父王的邪見，想使他進入正見，便入定顯現神通。像這樣，使三千世界發生六種震動，在虛空中降下種種美妙的物品，都從虛空中紛紛而下，充滿三千世界。當時，地神乃至迦尼吒天（akanistha-deva，色界天頂層）都歡喜踴躍，唱言：『這位大菩薩名為虛空藏。』當時佛也認可他名為虛空藏。從事理立名，《虛空藏菩薩經》中說，虛空藏對阿難（Ananda，釋迦牟尼十大弟子之一）說：『我的身體就是虛空，以虛空來證知一切，被虛空印所印。』這是從事理立名，也就是理身。十地菩薩所證得的十種法身，如《勝天王般若經》所說。又《法苑珠林》中的三身義林對此有詳細引用，也如《華嚴經》所說，普賢菩薩（Samantabhadra，象徵菩薩的行愿）的身相猶如虛空，依于如如不動的真如理體，不依于佛土。問：這位菩薩的位階在哪個階位？答：根據《大集經》所說，是第十地。從他從座位上站起等動作，各自有所表示，仔細思考就能明白。
經文：以上用『微妙金寶之華、寶幢、幡蓋』來供養。
贊曰：外供養即是三種供養中的敬供養。以上用微妙金寶來表示修行時間長久，如下面用鍊金來比喻。說『寶之華』，表示還在因地，將來可以得到果位。寶幢，表示菩提智慧高出於二乘等。寶蓋，表示四無量心覆蔭眾生，也表示聽聞此經能成為殊勝的因，得到殊勝的果。
經文：稟白佛說：『世尊，云何菩薩摩訶薩于諸……』
【English Translation】 English version The functions, merits, and wisdom of Bodhisattvas are similar and the same at each stage. However, as the Bodhisattva's vows increase, the names established also differ. There are two ways to name this Bodhisattva: one is based on deeds, and the other is based on principle. Naming based on deeds, for example, the fifteenth volume of the Mahasamgraha Sutra says that Akasagarbha Bodhisattva (Akasagarbha, meaning 'Treasure of Space') because he obtained the supernatural power of the Tathagata (Tathagata, 'Thus Come One'), he can bestow whatever beings need in space, whether it is Dharma or wealth, making them all happy. Because of this expedient wisdom, he is named Akasagarbha. Furthermore, the Akasagarbha Chapter says that in the past there was a wheel-turning king named Simhavikrama, who attained the five supernatural powers not long after leaving home. He followed the Buddha's teachings, wanting to reverse his father's wrong views and make him enter the correct view, so he entered samadhi and manifested supernatural powers. In this way, he caused the three thousand worlds to shake in six ways, and rained down various wonderful objects from the sky, which fell from the sky and filled the three thousand worlds. At that time, the earth deities and even the Akanistha Devas (akanistha-deva, the highest heaven in the Realm of Form) rejoiced and sang: 'This great Bodhisattva is named Akasagarbha.' At that time, the Buddha also approved of his name as Akasagarbha. Naming based on principle, the Akasagarbha Bodhisattva Sutra says that Akasagarbha said to Ananda (Ananda, one of the ten great disciples of Sakyamuni): 'My body is space, and I use space to know everything, and I am sealed by the seal of space.' This is naming based on principle, which is the Dharma body. The ten kinds of Dharma bodies attained by the Bodhisattvas of the ten stages are as described in the Sri-mala-devi-simhanada Sutra. Furthermore, the Forest of Meanings of the Three Bodies in the Dharma Garden Pearl Forest quotes this in detail, and also as the Avatamsaka Sutra says, the appearance of Samantabhadra Bodhisattva (Samantabhadra, symbolizing the vows and practices of Bodhisattvas) is like space, relying on the unchanging Suchness, not relying on the Buddha land. Question: Which stage does this Bodhisattva belong to? Answer: According to the Mahasamgraha Sutra, it is the tenth stage. From his rising from his seat and other actions, each has its own meaning, which can be understood by careful consideration.
Sutra: Above, 'exquisite gold and precious flowers, jeweled banners, and canopies' are used as offerings.
Praise: External offerings are the offerings of respect among the three types of offerings. Above, exquisite gold and jewels are used to represent the length of practice, as the analogy of refining gold below. Saying 'jeweled flowers' indicates that one is still in the causal stage and can attain the fruition in the future. Jeweled banners represent that Bodhi wisdom is superior to the Two Vehicles, etc. Jeweled canopies represent that the Four Immeasurables cover and protect sentient beings, and also represent that hearing this sutra can become a superior cause and attain a superior result.
Sutra: He said to the Buddha: 'World Honored One, how does a Bodhisattva-Mahasattva in all...'
如來甚深秘密如法」修行。
贊曰。申請也。甚深秘密是問果。如法修行者是問因。難可窮證名為甚深。或二乘不知名甚深也。地前菩薩不能解了名秘密。準法華經論甚深有五。一義二體三內證四依止五無上。又秘密者即四秘密中相及令入。三性是相三身令入。
經。佛言「善男子諦聽諦聽善思念之吾當為汝分別」解說。
贊曰。第二大段如來為答。文分為四。初敕聽許說。次答其果。次複次善男子若善男子下答修行問。后複次善男子是法身下。總結前因果告人令知。此初也。言諦聽諦聽善思念之者。功德施菩薩金剛般若論解云。諦聽者心專一境。善者于如理義生信無疑。思念者敬持不忘。真諦釋云。諦聽者即生聞慧。聞慧離散亂過。如作器。善思者生思慧。思慧尊重。離放逸故。如完器。念之者生修慧。修慧能攝念離顛倒故。如凈器。
經。善男子「一切如來」有三種身。
贊曰。下答所問果。分文為四。一標其數。二隨數徴。三依徴列。四隨列解。此即標也。
經。云何為三。
贊曰。徴也。
經。一者「化身二者應身」三者法身。
贊曰。依徴列也。初列三身名。后顯攝勸知。此列三名。
經。如是「三身具足攝受阿耨多羅三藐三菩提若正了知
【現代漢語翻譯】 現代漢語譯本： 依照『如來甚深秘密如法』修行。
贊曰：這是申請提問。『甚深秘密』是詢問結果，『如法修行』是詢問原因。難以徹底瞭解和證明的稱為『甚深』。或者說，聲聞緣覺乘（二乘）不瞭解的稱為『甚深』。十地前的菩薩不能理解的稱為『秘密』。根據《法華經論》，甚深有五種：一、義理甚深；二、本體甚深；三、內證甚深；四、依止甚深；五、無上甚深。另外，『秘密』是指四種秘密中的相秘密和令入秘密。三自性是相秘密，三身是令入秘密。
經：佛說：『善男子，仔細聽，仔細聽，好好思考，我將為你們分別』解說。
贊曰：第二大段是如來回答。文分為四個部分。首先是命令聽講並允許解說。其次是回答結果。再次是『善男子，若善男子』以下，回答修行的問題。最後是『善男子，是法身』以下，總結前面的因果，告訴人們讓他們知道。這是第一個部分。說到『仔細聽，仔細聽，好好思考』，功德施菩薩在《金剛般若論》中解釋說：『仔細聽』是指心專注於一個境界。『善』是指對於如理的意義產生信心，沒有懷疑。『思考』是指恭敬地保持而不忘記。真諦解釋說：『仔細聽』是指產生聞慧。聞慧遠離散亂的過失，就像製作器皿。『善思』是指產生思慧。思慧尊重，遠離放逸的緣故，就像完成器皿。『念之』是指產生修慧。修慧能夠攝取正念，遠離顛倒的緣故，就像乾淨的器皿。
經：善男子，『一切如來』有三種身。
贊曰：下面回答所問的結果。分為四個部分。一是標明數量。二是根據數量提問。三是依照提問列舉。四是依照列舉解釋。這是標明數量。
經：什麼是三種身？
贊曰：這是提問。
經：一是『化身』（Nirmanakaya），二是『應身』（Sambhogakaya），三是『法身』（Dharmakaya）。
贊曰：這是依照提問列舉。先列舉三身的名字，然後顯示攝受，勸人知曉。這是列舉三個名字。
經：像這樣『三身具足攝受阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺），如果正確瞭解
【English Translation】 English version: Practice according to the 『Tathagata's Profound Secret Dharma』.
Commentary: This is a request for inquiry. 『Profound Secret』 is asking about the result, and 『Practicing according to the Dharma』 is asking about the cause. What is difficult to thoroughly understand and prove is called 『Profound』. Or, what the Sravakas and Pratyekabuddhas (Two Vehicles) do not understand is called 『Profound』. What Bodhisattvas before the Tenth Ground cannot understand is called 『Secret』. According to the Mahayana Saddharma Pundarika Sutra Shastra, profoundness has five aspects: 1. Profound in meaning; 2. Profound in essence; 3. Profound in inner realization; 4. Profound in reliance; 5. Profound in being unsurpassed. Furthermore, 『Secret』 refers to the aspect secret and the causing-to-enter secret among the four secrets. The three self-natures are the aspect secret, and the three bodies are the causing-to-enter secret.
Sutra: The Buddha said: 『Good man, listen carefully, listen carefully, think well, I will explain and differentiate for you.』
Commentary: The second major section is the Tathagata's answer. The text is divided into four parts. First, there is the command to listen and the permission to explain. Second, there is the answer to the result. Third, there is the answer to the question of practice, starting with 『Good man, if a good man』. Finally, there is the conclusion of the preceding cause and effect, telling people to let them know, starting with 『Good man, this Dharmakaya』. This is the first part. As for 『Listen carefully, listen carefully, think well』, Gunamati Bodhisattva explains in the Vajra Prajna Sutra Shastra: 『Listen carefully』 means the mind is focused on one state. 『Good』 means generating faith in the meaning of what is reasonable, without doubt. 『Think』 means respectfully maintaining without forgetting. Paramartha explains: 『Listen carefully』 means generating learning-wisdom (Sruta-jnana). Learning-wisdom is free from the fault of distraction, like making a vessel. 『Think well』 means generating thinking-wisdom (Cinta-jnana). Thinking-wisdom is respectful, free from negligence, like completing a vessel. 『Remember it』 means generating cultivation-wisdom (Bhavana-jnana). Cultivation-wisdom can gather right mindfulness, free from inversion, like a clean vessel.
Sutra: Good man, 『all Tathagatas』 have three bodies.
Commentary: Below is the answer to the question about the result. It is divided into four parts. First, it indicates the number. Second, it questions according to the number. Third, it lists according to the questions. Fourth, it explains according to the list. This is indicating the number.
Sutra: What are the three bodies?
Commentary: This is the question.
Sutra: First is the 『Nirmanakaya』 (Transformation Body), second is the 『Sambhogakaya』 (Enjoyment Body), and third is the 『Dharmakaya』 (Dharma Body).
Commentary: This is listing according to the questions. First, list the names of the three bodies, then show the embracing and encourage understanding. This is listing the three names.
Sutra: In this way, 『the three bodies fully embrace Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment), if one correctly understands
速」出生死。
贊曰。顯攝勸知。如是者指上所列三身。具足攝受者顯攝佛身。為無為德。自他利等無不皆盡。攝謂總包。受謂容納。謂此三身總包容納佛身功德無不皆盡。何者此之三身即是阿耨菩提故。言阿者稱無。耨多羅者云上。三者是正。藐者是等。三複云正。菩提是覺。準此應言無上正等正覺。此攝五法真如四智。如即斷德涅槃。四智即是智德。依此化生。即是恩德。攝菩提盡故。無著菩薩般若論云。阿耨多羅顯示菩提菩提斷。解脫相故。三藐三菩提別顯示菩提道。以人平等故。以菩提分法故。此意解脫相即離垢真如。菩提道者四智心品。以人平等故以人無我其理平等。由有菩提分法故名為佛。于無上覺中能正覺異凡夫。能等覺異二乘。復云。正覺異菩薩。以一覺字貫通四處。初無上覺即真如理。覺性名覺。故經說云。菩提菩提斷俱名為菩提。初名無上者般若經云。無有少法可得故名阿耨等。論釋云。無微塵許法可得。此意二乘但除煩惱不斷所知。菩薩雙斷二障。種智無有少染故云無上三菩提等。言無上者即由勝彼凡夫二乘及菩薩故覺稱無上。般若經云。是法平等無有高下故名阿耨菩提。此意由佛佛高齊證無我等故云無上。若有勝劣不云無上。若辨中邊論無上乘品云。總由三無上說為無上乘。謂正行。
【現代漢語翻譯】 現代漢語譯本： 『速』出生死（『速』指快速，這裡指快速地陷入生死輪迴）。
贊曰：顯攝勸知。如此所指是上面列舉的三身（佛的三種化身：法身、報身、應身）。具足攝受是指顯攝佛身，爲了無為的功德，無論是自利還是利他，沒有不完全包含的。『攝』是總括的意思，『受』是容納的意思，意思是這三身總括容納了佛身的所有功德，沒有不完全包含的。什麼才是這三身呢？就是阿耨菩提（梵文Anuttara-bodhi的音譯，意為無上正等正覺）的緣故。『阿』的意思是『無』，『耨多羅』的意思是『上』，『三』的意思是『正』，『藐』的意思是『等』，『三』又說是『正』，『菩提』是『覺』。按照這個解釋，應該說是『無上正等正覺』。這包含了五法（名、相、分別、正智、如如）和真如四智（大圓鏡智、平等性智、妙觀察智、成所作智）。如，就是斷德涅槃（梵文Nirvana的音譯，指佛教修行者所證悟的寂滅境界）。四智就是智德，依靠這個而化生，就是恩德。包含了菩提的全部，所以說『盡』。無著菩薩（Asanga）在《般若論》中說：『阿耨多羅顯示了菩提的菩提斷，是解脫的相。三藐三菩提特別顯示了菩提道，因為人是平等的緣故，因為有菩提分法的緣故。』這裡的意思是，解脫的相就是離垢真如，菩提道就是四智心品。因為人是平等的緣故，因為人無我，其道理是平等的。由於有菩提分法，所以稱為佛。在無上覺悟中，能夠正確地覺悟，不同於凡夫；能夠平等地覺悟，不同於二乘（聲聞乘和緣覺乘）。又說，正確地覺悟，不同於菩薩。用一個『覺』字貫通四個方面。最初的無上覺就是真如理，覺的性質叫做覺。所以經書上說：『菩提和菩提斷都叫做菩提。』最初稱為無上，是因為《般若經》上說：『沒有絲毫的法可以得到，所以叫做阿耨等。』論的解釋是：『沒有微塵那麼一點點的法可以得到。』這裡的意思是，二乘只是去除了煩惱，沒有斷除所知障。菩薩同時斷除了兩種障礙，種智沒有絲毫的染污，所以說無上三菩提等等。說到無上，就是因為勝過凡夫、二乘和菩薩的緣故，覺悟才稱為無上。《般若經》上說：『這個法是平等的，沒有高下，所以叫做阿耨菩提。』這裡的意思是，由於佛與佛之間高度一致，證悟無我等等，所以說無上。如果有勝劣之分，就不能稱為無上。如果辨別《中邊分別論》的無上乘品，說：『總的來說，由於三種無上，所以說為無上乘。』指的是正行。
【English Translation】 English version: 『Speed』 gives birth to Samsara (here, 『speed』 refers to quickly falling into the cycle of birth and death).
A verse in praise says: Manifestation, inclusion, exhortation, and knowledge. 『Such』 refers to the three Kayas (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) listed above. 『Fully inclusive』 refers to the manifested and inclusive Buddha-kaya, for the sake of unconditioned merits, whether for self-benefit or benefiting others, nothing is not completely included. 『Inclusion』 means encompassing, and 『reception』 means accommodating, meaning that these three Kayas encompass and accommodate all the merits of the Buddha-kaya, nothing is not completely included. What are these three Kayas? It is because of Anuttara-bodhi (Sanskrit transliteration, meaning unsurpassed, complete, and perfect enlightenment). 『A』 means 『no,』 『Anuttara』 means 『supreme,』 『Sam』 means 『right,』 『yak』 means 『equal,』 『Sam』 again means 『right,』 and 『bodhi』 means 『awakening.』 According to this explanation, it should be said 『unsurpassed, complete, and perfect enlightenment.』 This includes the five dharmas (name, form, discrimination, right knowledge, and suchness) and the four wisdoms of true suchness (the great mirror-like wisdom, the wisdom of equality, the wisdom of wonderful observation, and the wisdom of accomplishing actions). Suchness is the virtue of cessation, Nirvana (Sanskrit transliteration, referring to the state of extinction attained by Buddhist practitioners). The four wisdoms are the virtues of wisdom, and relying on this to transform and be born is the virtue of grace. It includes all of Bodhi, so it is said to be 『complete.』 Asanga Bodhisattva said in the Prajnaparamita Shastra: 『Anuttara reveals the Bodhi of Bodhi-cessation, which is the aspect of liberation. Samyak-sambodhi especially reveals the Bodhi path, because people are equal, and because there are Bodhi-factors.』 The meaning here is that the aspect of liberation is undefiled true suchness, and the Bodhi path is the four wisdoms of the mind. Because people are equal, because people are without self, the principle is equal. Because there are Bodhi-factors, it is called Buddha. In unsurpassed enlightenment, one can correctly awaken, different from ordinary people; one can equally awaken, different from the two vehicles (Sravakayana and Pratyekabuddhayana). It is also said that correctly awakening is different from Bodhisattvas. The word 『awakening』 connects the four aspects. The initial unsurpassed awakening is the principle of true suchness, and the nature of awakening is called awakening. Therefore, the scriptures say: 『Bodhi and Bodhi-cessation are both called Bodhi.』 The initial term 『unsurpassed』 is because the Prajnaparamita Sutra says: 『There is not the slightest dharma that can be obtained, so it is called Anuttara, etc.』 The commentary explains: 『Not even a speck of dust of dharma can be obtained.』 The meaning here is that the two vehicles only remove afflictions and do not cut off the object of knowledge. Bodhisattvas simultaneously cut off the two obscurations, and the seed wisdom has not the slightest defilement, so it is called unsurpassed three Bodhis, etc. Speaking of unsurpassed, it is because it surpasses ordinary people, the two vehicles, and Bodhisattvas, that awakening is called unsurpassed. The Prajnaparamita Sutra says: 『This dharma is equal, without high or low, so it is called Anuttara-bodhi.』 The meaning here is that because Buddhas are of the same height, realizing no-self, etc., it is called unsurpassed. If there is superiority or inferiority, it cannot be called unsurpassed. If distinguishing the chapter on the unsurpassed vehicle in the Discrimination between the Middle and the Extremes, it says: 『In general, because of the three unsurpassed, it is said to be the unsurpassed vehicle.』 This refers to right practice.
所緣。及修證。無上。此意即諸行遍修。諸境遍達。諸果遍證。故名無上。廣如彼論。般若經云。修一切善法即得菩提行無上。於一切法應如是知即境無上。修證無上即菩提涅槃等。彼論云。九佛地修證無二障故十示現菩提。修證無休息故。今此亦爾云。若正了知速出生死者勸眾令解。此三身義略以五門分別。一釋名。二出體。三開合廢立。四因起果相。五諸門分別。第一釋名有二。初列名后釋名。列名者經論不同三各多名。且化身佛略有五名。一名化身。梁攝論云。由佛本願自在力故。似彼眾生變異顯現名變化身。二目父母生身。智度論云。佛有二身。一法性生身。二父母生身。三名隨世間身。明佛悲願示同世間入住出胎名隨世間。故智度論云。佛有二身。一隨世間身。二法性生身。四但名生身亦望父母所生。涅槃經云。佛有二種。一者法身二者生身。五名假名身。梁攝論云。假名身者即是化身。示現此身份別。所作非真實名假名身。此等諸名隨義應知。第二應身略有六名。一目應身。恒沙德成與理相應名曰應身。梁攝論云。若離法身應身不成。或起菩薩機如應說法。故名應身。或應昔因故。二名受用身。受用凈土大乘法樂。唯識論分自他受用。自受用者恒自受用廣大法樂。他受用者令彼受用大乘法樂。三名報身。
【現代漢語翻譯】 現代漢語譯本 所緣（Salamba，指認識的對象）。及修證。無上。此意即諸行遍修，諸境遍達，諸果遍證。故名無上。廣如彼論。《般若經》云：『修一切善法即得菩提，行無上。於一切法應如是知，即境無上。修證無上，即菩提涅槃等。』彼論云：『九佛地修證無二障故，十示現菩提。修證無休息故。』今此亦爾云：『若正了知速出生死者，勸眾令解。』此三身義略以五門分別：一釋名，二出體，三開合廢立，四因起果相，五諸門分別。第一釋名有二：初列名后釋名。列名者，經論不同，三各多名。且化身佛略有五名：一名化身。《梁攝論》云：『由佛本願自在力故，似彼眾生變異顯現，名變化身。』二目父母生身。《智度論》云：『佛有二身：一法性生身，二父母生身。』三名隨世間身。明佛悲願示同世間，入住出胎，名隨世間。故《智度論》云：『佛有二身：一隨世間身，二法性生身。』四但名生身，亦望父母所生。《涅槃經》云：『佛有二種：一者法身，二者生身。』五名假名身。《梁攝論》云：『假名身者，即是化身。示現此身份別所作，非真實名假名身。』此等諸名隨義應知。 第二應身略有六名：一目應身。恒沙德成，與理相應，名曰應身。《梁攝論》云：『若離法身，應身不成。或起菩薩機，如應說法，故名應身。或應昔因故。』二名受用身。受用凈土大乘法樂。《唯識論》分自他受用。自受用者，恒自受用廣大法樂。他受用者，令彼受用大乘法樂。三名報身。
【English Translation】 English version The object of cognition (Salamba). And cultivation and realization. Supreme. This means that all practices are universally cultivated, all realms are universally understood, and all fruits are universally realized. Therefore, it is called Supreme. As explained extensively in that treatise. The Prajna Sutra says: 'Cultivating all good dharmas leads to Bodhi, the practice is supreme. One should understand all dharmas in this way, the realm is supreme. Cultivation and realization are supreme, that is, Bodhi, Nirvana, etc.' That treatise says: 'The nine Buddha-lands are cultivated and realized without two obstacles, therefore, ten manifestations of Bodhi. Cultivation and realization are without rest.' Now this is also the case, saying: 'If one truly understands and quickly escapes birth and death, encourage the assembly to understand.' The meaning of the three bodies is briefly distinguished by five aspects: 1. Explanation of names, 2. Manifestation of essence, 3. Opening, combining, abolishing, and establishing, 4. Cause, arising, and fruit characteristics, 5. Distinctions of various aspects. The first explanation of names has two parts: first listing the names, then explaining the names. Those who list the names, the sutras and treatises differ, and each has many names. Moreover, the Nirmanakaya Buddha (Nirmanakaya, manifestation body) has roughly five names: 1. Called Nirmanakaya. The Liang She Lun says: 'Due to the Buddha's original vow and self-mastery, it appears as transformations similar to those of sentient beings, called Nirmanakaya.' 2. Called the body born of parents. The Mahaprajnaparamita Shastra says: 'The Buddha has two bodies: one is the Dharmakaya (Dharmakaya, the body of the Dharma nature), and the other is the body born of parents.' 3. Called the body that follows the world. Manifesting the Buddha's compassion and vows to be the same as the world, entering, dwelling, and exiting the womb, is called following the world. Therefore, the Mahaprajnaparamita Shastra says: 'The Buddha has two bodies: one is the body that follows the world, and the other is the Dharmakaya.' 4. Simply called the birth body, also in relation to what is born of parents. The Nirvana Sutra says: 'The Buddha has two types: one is the Dharmakaya, and the other is the birth body.' 5. Called the nominal body. The Liang She Lun says: 'The nominal body is the Nirmanakaya. Manifesting this body and distinguishing its actions, which are not real, is called the nominal body.' These various names should be understood according to their meanings. The second Sambhogakaya (Sambhogakaya, enjoyment body) has roughly six names: 1. Called Sambhogakaya. The accumulation of virtues like the sands of the Ganges, corresponding to the principle, is called Sambhogakaya. The Liang She Lun says: 'If separated from the Dharmakaya, the Sambhogakaya cannot be formed. Or it arises from the opportunity of Bodhisattvas, speaking the Dharma accordingly, therefore it is called Sambhogakaya. Or it corresponds to past causes.' 2. Called the enjoyment body. Enjoying the great Dharma bliss of the Pure Land. The Vijnaptimatrata-siddhi Shastra divides self-enjoyment and other-enjoyment. Self-enjoyment is constantly enjoying vast Dharma bliss. Other-enjoyment is causing others to enjoy the great Dharma bliss. 3. Called the Reward Body (also known as the Sambhogakaya).
以果酬因名為報身。十地論中名報身佛。般若論中雲受樂報佛。四名智慧佛。楞伽經說。五名功德佛。亦楞伽說。六名法性生身。智度論云。佛有二種。一法性生身。二父母生身。既云法性生。明非自性法身。以恒沙功德與法性相應。依法性起名法性生。第三法身略有五名。一名法身。無垢真如功德所依名為法身。故攝大乘雲。此身與功德法相應故名法身。成唯識論云。即此自性亦名法身。大功德法所依止故。此經亦爾。二名自性身。梁攝大乘雲。若佛出世若不出世皆自然。得名自性身。成唯識云。謂諸如來真凈法界受用變化平等所依名自性身。三名真實身。梁攝大乘雲。身有二種。一真實身。二假名身。寶性論中名實佛。此經亦言法身是實。四名如如佛。楞伽經云如如佛也。五但名法佛。真如自體名之為佛。如為佛體故名法佛。上已列名。釋名者總名如前品之中解。別釋名者且依此經言化身者現種種身。是名化身。以能導引無而忽有。目之為化。化即是身。持業釋也。或別簡總是化之身。即依主釋。以身通故或名變化身。變謂轉換本形。化即無而忽有。亦變亦化。變與化異。是相違釋。變化即身是持業釋。今略變字。或化用勝故名化身。準此應為應凡夫二乘應名應身。為簡報身但云化身。不同報身為應菩薩得名為應
【現代漢語翻譯】 現代漢語譯本：以果報酬因，這被稱為報身（Bao Shen，Reward Body）。《十地論》（Shi Di Lun，Ten Stages Sutra）中稱之為報身佛（Bao Shen Fo，Reward Body Buddha）。《般若論》（Bo Re Lun，Prajna Sutra）中說為受樂報佛（Shou Le Bao Fo，Buddha who receives the reward of bliss）。第四個名稱是智慧佛（Zhi Hui Fo，Wisdom Buddha）。《楞伽經》（Leng Jia Jing，Lankavatara Sutra）中說，第五個名稱是功德佛（Gong De Fo，Merit Buddha），也是《楞伽經》中說的。第六個名稱是法性生身（Fa Xing Sheng Shen，Dharma-nature Emanation Body）。《智度論》（Zhi Du Lun，Mahaprajnaparamita Sastra）中說，佛有二種，一是法性生身，二是父母生身。既然說是法性生，就說明不是自性法身（Zi Xing Fa Shen，Self-nature Dharma Body），而是以恒河沙數般的功德與法性相應，依法性而生，所以稱為法性生身。 第三法身略有五種名稱。第一是法身（Fa Shen，Dharma Body），無垢真如（Wu Gou Zhen Ru，Immaculate Suchness）功德所依之處，稱為法身。所以《攝大乘論》（She Da Cheng Lun，Mahayana-samgraha）中說，此身與功德法相應，所以稱為法身。《成唯識論》（Cheng Wei Shi Lun，Vijnaptimatrata-siddhi）中說，即此自性也稱為法身，是大功德法所依止之處。此經也是如此。第二是自性身（Zi Xing Shen，Self-nature Body）。《梁攝大乘論》（Liang She Da Cheng Lun，Liang Dynasty Mahayana-samgraha）中說，佛出世與不出世，都自然獲得，名為自性身。《成唯識論》中說，是指諸如來真凈法界（Zhen Jing Fa Jie，True and Pure Dharma Realm），受用變化平等所依之處，名為自性身。第三是真實身（Zhen Shi Shen，True Body）。《梁攝大乘論》中說，身有二種，一是真實身，二是假名身。《寶性論》（Bao Xing Lun，Ratnagotravibhaga）中稱為實佛（Shi Fo，Real Buddha）。此經也說，法身是真實的。第四是如如佛（Ru Ru Fo，Tathata Buddha）。《楞伽經》中說，如如佛。第五隻是稱為法佛（Fa Fo，Dharma Buddha），真如自體名為佛，如為佛體，所以稱為法佛。上面已經列舉了名稱，解釋名稱，總的解釋如前面品中所解釋的。特別解釋名稱，且依據此經來說，化身（Hua Shen，Transformation Body）是示現種種身，這稱為化身。因為能夠引導，從無而忽然有，所以稱之為化。化即是身，這是持業釋。或者特別簡別，總的是化之身，即依主釋。因為身是共通的，所以或者稱為變化身（Bian Hua Shen，Transformation Body）。變是轉換本形，化是無而忽然有，既變又化。變與化不同，這是相違釋。變化即身，這是持業釋。現在省略了『變』字。或者化用殊勝，所以稱為化身。依照這個，應凡夫二乘應名為應身（Ying Shen，Response Body）。爲了簡別報身，只說化身，不同於報身是應菩薩，得名為應。
【English Translation】 English version: Rewarding the cause with the effect is called the Reward Body (Bao Shen). In the 'Ten Stages Sutra' (Shi Di Lun), it is called the Reward Body Buddha (Bao Shen Fo). The 'Prajna Sutra' (Bo Re Lun) says it is the Buddha who receives the reward of bliss (Shou Le Bao Fo). The fourth name is Wisdom Buddha (Zhi Hui Fo). The 'Lankavatara Sutra' (Leng Jia Jing) says the fifth name is Merit Buddha (Gong De Fo), also mentioned in the 'Lankavatara Sutra'. The sixth name is Dharma-nature Emanation Body (Fa Xing Sheng Shen). The 'Mahaprajnaparamita Sastra' (Zhi Du Lun) says that there are two types of Buddhas: the Dharma-nature Emanation Body and the Body born of parents. Since it is said to be born of Dharma-nature, it is clear that it is not the Self-nature Dharma Body (Zi Xing Fa Shen), but rather that countless merits correspond with Dharma-nature, arising from Dharma-nature, hence it is called Dharma-nature Emanation Body. The third Dharma Body has roughly five names. First is the Dharma Body (Fa Shen), the basis of immaculate Suchness (Wu Gou Zhen Ru) and merits, called the Dharma Body. Therefore, the 'Mahayana-samgraha' (She Da Cheng Lun) says that this body corresponds with meritorious dharmas, hence it is called the Dharma Body. The 'Vijnaptimatrata-siddhi' (Cheng Wei Shi Lun) says that this self-nature is also called the Dharma Body, the basis of great meritorious dharmas. This sutra is also like this. Second is the Self-nature Body (Zi Xing Shen). The 'Liang Dynasty Mahayana-samgraha' (Liang She Da Cheng Lun) says that whether the Buddha appears in the world or not, it is naturally obtained, called the Self-nature Body. The 'Vijnaptimatrata-siddhi' says that it refers to the true and pure Dharma Realm (Zhen Jing Fa Jie) of all Tathagatas, the basis of enjoyment, transformation, and equality, called the Self-nature Body. Third is the True Body (Zhen Shi Shen). The 'Liang Dynasty Mahayana-samgraha' says that there are two types of bodies: the True Body and the Nominal Body. The 'Ratnagotravibhaga' (Bao Xing Lun) calls it the Real Buddha (Shi Fo). This sutra also says that the Dharma Body is true. Fourth is the Tathata Buddha (Ru Ru Fo). The 'Lankavatara Sutra' says, Tathata Buddha. Fifth is simply called the Dharma Buddha (Fa Fo), the self-nature of Suchness is called Buddha, Suchness is the body of Buddha, hence it is called Dharma Buddha. The names have already been listed above, and the explanation of the names, the general explanation is as explained in the previous chapter. Specifically explaining the names, and according to this sutra, the Transformation Body (Hua Shen) is the manifestation of various bodies, this is called the Transformation Body. Because it can guide, from nothing suddenly there is, hence it is called transformation. Transformation is the body, this is a Karmadharaya compound. Or especially distinguishing, the general is the body of transformation, which is a Tatpurusa compound. Because the body is common, it is also called the Transformation Body (Bian Hua Shen). Transformation is changing the original form, transformation is suddenly there from nothing, both transforming and transforming. Transformation and transformation are different, this is an antonymous compound. Transformation is the body, this is a Karmadharaya compound. Now the word 'transformation' is omitted. Or the use of transformation is superior, hence it is called the Transformation Body. According to this, the Response Body (Ying Shen) should be named for ordinary people and the two vehicles. In order to distinguish the Reward Body, only the Transformation Body is mentioned, unlike the Reward Body, which is for Bodhisattvas, and is named Response.
。準十地論及般若經論。報身名報佛。化法應俱名佛。以諸經多先標云佛若干身故。列名中多無佛字。不爾若但云三身者名通餘人。亦名身故又準十號。三身皆得彼名。多名佛者且舉一故。故此亦云一切如來皆有三身。言應身者。準此經文二義名應。一契應真理能起此身故。經云。如實相應如如如如智本願力故。是身得現。既言如實相應如如等智本願力故是身得現故。由契應真理方起名為應身。梁論云。若離法身應身不成。應知此二由能依所依故得相應。又為應赴菩薩根性。而現此身名為應身。故此經云。為諸菩薩得通達故說于真諦。乃至云是名應身。赴機名應。但他受用非自受用。前義通二。言法身者依成唯識論云。大功德法所依止故。佛地論云。力無畏等諸功德法所依止故。功德能依身是所依。即真如體為功德法之所依故名為法身。依主釋也。無性攝大乘論亦同此釋。又真如是功德法體。體即是身。故法即是身。無性釋云。法性即身。故名法身是持業釋。今此經文具通二義。此經下云。云何菩薩了知法身。為除諸煩惱等障。為具諸功德法故唯有如如如如智。是名法身。為除諸煩惱等障名法身。即所顯報。是持業釋。具諸功德法名法即就能依。是依主釋。余如法苑三身義林辨。又依此經三門分別。初列名顯勝。二出
【現代漢語翻譯】 現代漢語譯本：根據《準十地論》和《般若經論》，報身被稱為報佛（為菩薩修行圓滿后所感得的莊嚴身相）。化身和法身都可稱為佛，因為許多經典都先標明佛有若干身。在列舉名號時，通常沒有『佛』字。否則，如果只說三身，這個名稱也適用於其他人，因為他們也有身。此外，按照十號（如來十種稱號），三身都可以獲得這些名號。之所以多稱『佛』，只是舉一個例子。因此，這裡也說一切如來都有三身。 關於應身，根據此經文，有兩種含義可以稱為應：一是契合真理，能夠生起此身。經中說：『如實相應，如如如如智本願力故，是身得現。』既然說『如實相應，如如等智本願力故，是身得現』，那麼由契合真理才能生起，因此稱為應身。《梁論》說：『若離法身，應身不成。』應知這二者由能依和所依的關係而相應。二是為應合菩薩的根性，而顯現此身，稱為應身。因此，此經說：『為諸菩薩得通達故說于真諦』，乃至說『是名應身』。應合機緣稱為應。但他受用，而非自受用。前一種含義也適用於其他兩種身。 關於法身，依據《成唯識論》所說：『大功德法所依止故。』《佛地論》說：『力無畏等諸功德法所依止故。』功德是能依，身是所依，即真如本體是功德法所依止之處，因此稱為法身，這是依主釋（一種梵文語法結構）。無性《攝大乘論》也作同樣的解釋。此外，真如是功德法的本體，本體即是身。因此，法即是身。無性解釋說：『法性即身，故名法身』，這是持業釋（另一種梵文語法結構）。現在此經文兼具這兩種含義。此經下文說：『云何菩薩了知法身？為除諸煩惱等障，為具諸功德法故唯有如如如如智，是名法身。』為去除各種煩惱等障礙而稱為法身，即所顯現的報身，這是持業釋。具足各種功德法，法即是能依，這是依主釋。其餘內容如《法苑三身義林》所辨析。 又依據此經，從三個方面分別：一是列舉名號以顯示殊勝；二是闡述...
【English Translation】 English version: According to the Zhunti Shidi Lun (Treatise on the Quasi-Tenth Ground) and Prajna Sutra commentaries, the Sambhogakaya (reward body) is called Sambhoga Buddha (the glorious body attained by Bodhisattvas after perfecting their practice). Nirmanakaya (transformation body) and Dharmakaya (dharma body) can both be called Buddha, because many sutras first indicate that the Buddha has several bodies. When listing the names, the word 'Buddha' is usually omitted. Otherwise, if only the three bodies are mentioned, the name would also apply to others, because they also have bodies. Furthermore, according to the ten epithets (ten titles of a Tathagata), all three bodies can attain these names. The reason for often calling it 'Buddha' is simply to give one example. Therefore, it is also said here that all Tathagatas have three bodies. Regarding the Nirmanakaya, according to this sutra text, there are two meanings for calling it 'Nirmana': first, it accords with the truth and can generate this body. The sutra says: 'Being in accordance with reality, due to the power of the original vows of suchness-like wisdom, this body appears.' Since it says 'Being in accordance with reality, due to the power of the original vows of suchness-like wisdom, this body appears,' then it is generated by according with the truth, therefore it is called Nirmanakaya. The Liang Lun (Liang Commentary) says: 'If there is no Dharmakaya, the Nirmanakaya cannot be formed.' It should be known that these two correspond due to the relationship of the support and the supported. Second, in order to respond to the dispositions of Bodhisattvas, this body is manifested, and it is called Nirmanakaya. Therefore, this sutra says: 'For the sake of Bodhisattvas attaining thorough understanding, the ultimate truth is spoken,' and even says 'This is called Nirmanakaya.' Responding to opportunities is called Nirmana. It is for the benefit of others, not for one's own benefit. The former meaning also applies to the other two bodies. Regarding the Dharmakaya, according to the Vijnaptimatrata-siddhi Shastra (Treatise on the Establishment of Consciousness-Only), 'Because it is the support of great meritorious dharmas.' The Buddhabhumi Sutra commentary says: 'Because it is the support of meritorious dharmas such as powers and fearlessness.' Merit is the support, and the body is the supported, that is, the true nature of Suchness is the place where meritorious dharmas are supported, therefore it is called Dharmakaya, this is an ashrayashrayi (dependent-supportive) analysis (a type of Sanskrit grammatical structure). Asanga's Mahayana-samgraha (Compendium of the Mahayana) also gives the same explanation. Furthermore, Suchness is the essence of meritorious dharmas, and the essence is the body. Therefore, dharma is the body. Asanga explains: 'The nature of dharma is the body, therefore it is called Dharmakaya,' this is a karmadharaya (determinative compound) analysis (another type of Sanskrit grammatical structure). Now this sutra text encompasses both meanings. The sutra below says: 'How does a Bodhisattva understand the Dharmakaya? In order to remove all afflictions and other obstacles, and in order to possess all meritorious dharmas, there is only suchness-like wisdom, this is called Dharmakaya.' Being called Dharmakaya in order to remove all afflictions and other obstacles, that is, the Sambhogakaya that is manifested, this is a karmadharaya analysis. Possessing all meritorious dharmas, dharma is the support, this is an ashrayashrayi analysis. The rest is as analyzed in the Fayuan Sanshen Yilin (Forest of Meanings of the Three Bodies in the Garden of the Dharma). Furthermore, according to this sutra, it is distinguished from three aspects: first, listing the names to show superiority; second, elaborating...
三身體。三諸門分別。初門竟。
經。云何菩薩了知化身。
贊曰。出三身體。即分三段。此化身體。初假為問。二佛為答。三者雙結。此即初也。言菩薩者對所備機。定性二乘不能忻求故問菩薩。雖三乘俱得名菩薩然非皆問意。問大乘菩薩云何了知。欲令忻樂修行求故。即是二問。一云何菩薩。二云何了知。
經。善男子「如來昔在修行地中為一切眾生」修種種法。
贊曰。此佛為答又二。一因二果。此因也。文分為五。一呼請問人。二自標德號。三明行位。四明修意。五正修習。昔在修行地中者明行位。即七地中除種性地。未修行故所以言中亦簡持義。為一切眾生者四明修意。即同般若經。云何住心。以所有眾生咸欲滅度。是廣大第一。常其心不顛倒四種益心修種種法。即所修行及所斷障之因。文殊所問經論云。菩薩初觀何法故行菩薩行。即所為。依何法故行菩薩行。即修斷。文殊答言。諸菩薩行大悲為本為諸眾生。即此初也。雖亦自利菩薩大悲利他為先。理實亦有自利。或即以利他還為己利。故彼經論云。又問。大悲以何為本。答。以直心為本。此意令離怖為他。又問。直心以何為本。答。以於一切眾生平等心為本。此意怨親有情之所等心悲愍故。又問。一切于平等心以何為本。答。
【現代漢語翻譯】 現代漢語譯本 三身（Trikaya）。三諸門分別。初門竟。
經：云何菩薩了知化身？
贊曰：出三身體，即分三段。此化身體，初假為問，二佛為答，三者雙結。此即初也。言菩薩者對所備機。定性二乘不能忻求故問菩薩。雖三乘俱得名菩薩然非皆問意。問大乘菩薩云何了知。欲令忻樂修行求故。即是二問。一云何菩薩。二云何了知。
經：善男子，『如來昔在修行地中為一切眾生』修種種法。
贊曰：此佛為答又二。一因二果。此因也。文分為五。一呼請問人。二自標德號。三明行位。四明修意。五正修習。昔在修行地中者明行位。即七地中除種性地。未修行故所以言中亦簡持義。為一切眾生者四明修意。即同般若經。云何住心。以所有眾生咸欲滅度。是廣大第一。常其心不顛倒四種益心修種種法。即所修行及所斷障之因。文殊所問經論云。菩薩初觀何法故行菩薩行。即所為。依何法故行菩薩行。即修斷。文殊答言。諸菩薩行大悲為本為諸眾生。即此初也。雖亦自利菩薩大悲利他為先。理實亦有自利。或即以利他還為己利。故彼經論云。又問。大悲以何為本。答。以直心為本。此意令離怖為他。又問。直心以何為本。答。以於一切眾生平等心為本。此意怨親有情之所等心悲愍故。又問。一切于平等心以何為本。答。
【English Translation】 English version The Three Bodies (Trikaya). The distinctions of the Three Doors are complete. The first door is finished.
Sutra: How does a Bodhisattva understand the Nirmāṇakāya (Transformation Body)?
Commentary: Expounding on the Three Bodies, it is divided into three sections. Regarding this Nirmāṇakāya, first, a question is posed; second, the Buddha answers; and third, both are concluded together. This is the first part. 'Bodhisattva' refers to the capacity of the audience. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) with fixed natures cannot joyfully seek, hence the question is directed to Bodhisattvas. Although all three vehicles can be called Bodhisattvas, not all are intended by the question. The question is how a Mahāyāna Bodhisattva understands, intending to inspire joy in practice and seeking. Thus, there are two questions: first, 'How does a Bodhisattva?' and second, 'How does one understand?'
Sutra: 'Good man, the Tathāgata (Thus-Gone One), in the past, while in the stage of practice, for all sentient beings,' cultivated various dharmas (teachings).
Commentary: This is the Buddha's answer, also in two parts: first, the cause; second, the effect. This is the cause. The text is divided into five: first, calling out to the questioner; second, declaring one's own virtuous title; third, clarifying the stage of practice; fourth, clarifying the intention of cultivation; and fifth, the actual practice. 'In the past, while in the stage of practice' clarifies the stage of practice, which is the seven grounds (Bhumis), excluding the stage of lineage (Gotra-bhumi), as there is no practice yet. Therefore, 'in' also has a selective meaning. 'For all sentient beings' clarifies the intention of cultivation, which is the same as in the Prajñā (Wisdom) Sutra. How to abide the mind? Because all sentient beings universally desire liberation. This is the great and foremost. Constantly, their minds are not inverted, the four kinds of beneficial minds cultivate various dharmas, which are the causes of what is practiced and what is severed. The Mañjuśrī (Gentle Glory) Questioning Sutra and Treatise says: What dharma do Bodhisattvas initially contemplate, therefore practicing the Bodhisattva conduct? That is what is done. Based on what dharma do Bodhisattvas practice the Bodhisattva conduct? That is cultivation and severance. Mañjuśrī answers: The Bodhisattvas take great compassion as the basis for all sentient beings. This is the first part. Although there is also self-benefit, the Bodhisattva takes great compassion and benefiting others as primary. In reality, there is also self-benefit, or benefiting others is taken as self-benefit. Therefore, that Sutra and Treatise says: Again, it is asked, what is the basis of great compassion? The answer is, taking straightforward mind as the basis. This means to be free from fear for others. Again, it is asked, what is the basis of straightforward mind? The answer is, taking equal mind towards all sentient beings as the basis. This means equal compassion towards enemies and loved ones. Again, it is asked, what is the basis of equal mind towards all?
以無異離(異行)為本。此意令離能所度心。又問。無異離異以何為本。答。以深凈心為本。此意雖攝他同己。令離染愛及全空心。又問。深凈心以何為本。答。以阿耨菩提心為本。此意自利。自疾不救不可利他故也。或為求菩提故即三種心名菩提心。又問。菩提心以何為本。答。以六波羅密為本。此意即由具六種性以為根本。或由修行六度為本。彼經問答同此經意。為一切眾生即慈愍眾生。發菩提心經慈愍眾生復有五事。一見諸眾生為無明所縛。二者見諸眾生不信因果造作惡業。三見諸眾生舍離正理。四見諸眾生造極重惡。五者見諸眾生不修正法。五各有四。廣如彼明。修種種法即后十度及所斷障。
經。如是修習至修行滿。
贊曰。得果也。初牒所修因滿。次舉所得果圓。后總結身名。此初也。
經。修行力故得大自在。
贊曰。明所得果圓有二。初明得果圓。后明能利物。得果分二。初得果后了境。此得果也。十大自在者。一列名二出體三辨因四廢立。列名者無性攝論第九云。一壽命自在。二心自在。三眾具自在。四業自在。五生自在。六勝解自在。七愿自在。八力自在。九智自在。十法自在。出體者命即命根。如前壽量品明。十地經云。不可說不可說劫命住持故。然薩遮尼乾子經第
【現代漢語翻譯】 現代漢語譯本：以無異離（異行）為根本。此意在於使人遠離能所度之心。又問：無異離異以什麼為根本？答：以深凈心為根本。此意雖然包含他人與自己，但在於使人遠離染愛以及完全空無的心。又問：深凈心以什麼為根本？答：以阿耨菩提心（Anuttara-bodhicitta，無上菩提心）為根本。此意在於自利，因為自身疾病都無法救治，就無法利益他人。或者爲了求菩提的緣故，這三種心就名為菩提心。又問：菩提心以什麼為根本？答：以六波羅蜜（Six Pāramitās，六度）為根本。此意即由於具備六種性質作為根本，或者由於修行六度作為根本。彼經的問答與此經的意義相同，爲了利益一切眾生，即慈愍眾生。發菩提心經中，慈愍眾生又有五件事：一、見到諸眾生被無明所束縛；二、見到諸眾生不相信因果，造作惡業；三、見到諸眾生舍離正理；四、見到諸眾生造作極重的惡業；五、見到諸眾生不修正法。這五種各有四種，詳細內容如彼經所明。修種種法，即后十度以及所斷的障礙。 經文：如此修習直至修行圓滿。 贊曰：這是指得到果報。首先是牒述所修的因圓滿，其次是舉出所得的果圓滿，最後總結自身的名號。這是最初的階段。 經文：修行力故，得大自在。 贊曰：闡明所得的果圓滿有兩方面。首先闡明得果圓滿，然後闡明能夠利益眾生。得果分為兩部分，首先是得果，然後是了知境界。這是得果的階段。十大自在，一是列出名稱，二是闡述本體，三是辨別原因，四是廢除和建立。列出名稱，《無性攝論》第九卷說：一、壽命自在；二、心自在；三、眾具自在；四、業自在；五、生自在；六、勝解自在；七、愿自在；八、力自在；九、智自在；十、法自在。闡述本體，壽命即是命根，如前面《壽量品》所闡明。《十地經》說：因為不可說不可說劫的壽命住持。然而，《薩遮尼乾子經》第...
【English Translation】 English version: Taking 'no difference and separation' (different practices) as the foundation. This intention is to enable one to be free from the mind that measures the subject and object. Further question: What is the foundation of 'no difference and separation'? Answer: Taking the 'deep pure mind' as the foundation. This intention, although encompassing others and oneself, is to enable one to be free from defilement, love, and the completely empty mind. Further question: What is the foundation of the 'deep pure mind'? Answer: Taking 'Anuttara-bodhicitta' (unexcelled Bodhi mind) as the foundation. This intention is for self-benefit, because if one cannot cure one's own illness, one cannot benefit others. Or, for the sake of seeking Bodhi, these three minds are called Bodhicitta. Further question: What is the foundation of Bodhicitta? Answer: Taking the 'Six Pāramitās' (Six Perfections) as the foundation. This intention is that having the six natures as the foundation, or cultivating the Six Perfections as the foundation. The questions and answers in that sutra are the same as the meaning of this sutra, for the benefit of all sentient beings, that is, compassionating sentient beings. In the 'Sutra on Arousing the Bodhi Mind', compassionating sentient beings has five aspects: 1. Seeing that sentient beings are bound by ignorance; 2. Seeing that sentient beings do not believe in cause and effect and create evil karma; 3. Seeing that sentient beings abandon the right principles; 4. Seeing that sentient beings create extremely heavy evil karma; 5. Seeing that sentient beings do not cultivate the right Dharma. Each of these five has four aspects, as explained in detail in that sutra. Cultivating various Dharmas refers to the later ten perfections and the obstacles to be severed. Sutra: 'Thus, cultivate until the practice is complete.' Commentary: This refers to attaining the fruit. First, it restates that the cause of cultivation is complete; second, it mentions that the fruit attained is perfect; and finally, it summarizes the name of the body. This is the initial stage. Sutra: 'Due to the power of practice, one attains great sovereignty.' Commentary: It clarifies that the perfection of the fruit attained has two aspects. First, it clarifies the perfection of attaining the fruit, and then it clarifies the ability to benefit beings. Attaining the fruit is divided into two parts: first, attaining the fruit, and then, understanding the realm. This is the stage of attaining the fruit. The Ten Great Sovereignties are: first, listing the names; second, explaining the substance; third, distinguishing the causes; and fourth, abolishing and establishing. Listing the names, the ninth volume of the 'Asanga's Compendium of Determinations' says: 1. Sovereignty over life; 2. Sovereignty over mind; 3. Sovereignty over resources; 4. Sovereignty over karma; 5. Sovereignty over birth; 6. Sovereignty over aspiration; 7. Sovereignty over vows; 8. Sovereignty over power; 9. Sovereignty over wisdom; 10. Sovereignty over Dharma. Explaining the substance, life is the life force, as explained in the previous 'Chapter on the Duration of Life'. The 'Ten Bhumi Sutra' says: Because the life span is sustained for inexpressible inexpressible kalpas. However, the 'Satyaka Nigantha Sutra'...
七及法集經第三云。得上甘露名命自在者。甘露即涅槃。涅槃即法身壽也。或由識此無住甘露故。應化身所現之命隨心延促命亦無盡。心自在者準十地經。心即智定能所引故。同雜集論出諸法體通智定故。彼經云。得心自在無量僧祇三昧入智故。或說此定能引智故。非必取智心自在。準法集經云。一切諸法皆心現起名心自在。即通八識故。彼能知一切是一心名心自在。攝所歸王故。又攝論云。于中自在運轉其心名自在。此所運轉即通八識。能運是定或亦通智。或心自在運轉即通王所。眾具即四塵為體。衣食資什名眾具。論云。于飲食等諸資生具。隨意所樂能積集故。業即是思。唯造善業故。生自在者生通五蘊。隨所生處如其所欲能受生故。勝解自在薩遮尼乾子經名如意自在。即勝解數為體。無性云。謂于地等發起勝解令成金等故。愿即解欲信為體。薩遮尼乾子經云。信自在故或后得智為愿自在體。神力自在即六神通是。薩遮尼乾子經名愿自在。即現神通變現諸物令隨愿成故。故彼經云。即生心時現前成一切諸事名愿自在故。無性云。謂隨意樂引發種種最勝神通。智自在者緣音聲智。詞無礙解為體故。無性云。謂隨所有種種言音智境現故。法自在者法無礙解為體故。無性云。謂隨意樂宣說契經應頌等故。或十自在皆智為
【現代漢語翻譯】 現代漢語譯本 《七及法集經》第三卷說：『獲得上等甘露，名為命自在』。甘露即是涅槃（Nirvana，寂滅），涅槃即是法身（Dharmakāya，佛法之身）的壽命。或者因為認識到這無住的甘露，應化身（Nirmāṇakāya，佛的化身）所顯現的壽命，可以隨心延長或縮短，壽命也是沒有窮盡的。 『心自在』，依據《十地經》，心即是智和定，能引導一切。如同《雜集論》所說，諸法的本體貫通智和定。該經說：『獲得心自在，能進入無量僧祇（Asaṃkhya，極大的數字單位）的三昧（Samādhi，禪定），因為有智慧。』或者說這種禪定能引導智慧，不一定必須是智慧才能使心自在。依據《法集經》所說：『一切諸法都是心所顯現而生起，名為心自在』，這貫通了八識（Eight Consciousnesses）。因為他能知道一切都是一心，名為心自在，統攝一切所歸之處。 又《攝論》說：『在其中自在運轉其心，名為自在』。這裡所運轉的貫通了八識，能運轉的是禪定，或者也貫通智慧。或者心自在運轉，貫通了所依和能依。『眾具』以四大（Four Elements）為體。衣服、飲食、資生之物名為眾具。《論》中說：『對於飲食等各種資生之物，能隨意積聚，隨心所欲。』 『業』就是思，只是造作善業。『生自在』，生貫通五蘊（Five Skandhas），在所生之處，能如其所愿地受生。『勝解自在』，《薩遮尼乾子經》名為『如意自在』，以勝解數為體。《無性》說：『對於地等發起勝解，使其變成金等。』 『愿』以解、欲、信為體。《薩遮尼乾子經》說：『因為信自在。』或者后得智（智后得）是愿自在的本體。『神力自在』就是六神通。《薩遮尼乾子經》名為『愿自在』，能顯現神通，變現諸物，使其隨愿成就。所以該經說：『在生起心念時，立即成就一切諸事，名為愿自在。』《無性》說：『能隨意引發各種最殊勝的神通。』 『智自在』是緣音聲的智慧，以詞無礙解為體。《無性》說：『能隨所有各種言語音聲，智慧的境界顯現。』『法自在』以法無礙解為體。《無性》說：『能隨意宣說契經、應頌等。』或者十自在都是智慧。
【English Translation】 English version The third volume of the Seven and Dharma Collection Sutra says: 'Obtaining the supreme nectar is called mastery over life.' Nectar is Nirvana (Nirvana, extinction), and Nirvana is the life of the Dharmakāya (Dharmakāya, the body of the Dharma). Or because of recognizing this non-abiding nectar, the life manifested by the Nirmāṇakāya (Nirmāṇakāya, the transformation body of the Buddha) can be lengthened or shortened at will, and life is also endless. 'Mastery over mind', according to the Ten Bhumi Sutra, mind is wisdom and Samādhi (Samādhi, meditation), which can guide everything. As stated in the Compendium of Abhidharma, the essence of all dharmas penetrates wisdom and Samādhi. The sutra says: 'Obtaining mastery over mind, one can enter immeasurable Asaṃkhya (Asaṃkhya, an extremely large numerical unit) of Samādhi because of wisdom.' Or it is said that this Samādhi can lead to wisdom, and it is not necessarily wisdom that makes the mind master. According to the Dharma Collection Sutra: 'All dharmas are manifested and arise from the mind, which is called mastery over mind,' which penetrates the Eight Consciousnesses (Eight Consciousnesses). Because he can know that everything is one mind, it is called mastery over mind, encompassing all that returns. Also, the Compendium of Treatises says: 'Freely operating the mind within it is called mastery.' What is operated here penetrates the Eight Consciousnesses, and what can operate is Samādhi, or it also penetrates wisdom. Or the free operation of the mind penetrates the dependent and the depended upon. 'Equipment' takes the Four Elements (Four Elements) as its substance. Clothing, food, and necessities are called equipment. The Treatise says: 'For various necessities such as food and drink, one can accumulate them at will, as one pleases.' 'Karma' is thought, only creating good karma. 'Mastery over birth', birth penetrates the Five Skandhas (Five Skandhas), and in the place of birth, one can receive birth as one wishes. 'Mastery over understanding', the Satya Nigantha Sutra is called 'Wish-fulfilling Mastery', taking the number of understandings as its substance. Non-Self says: 'For earth, etc., arouse understanding and make it become gold, etc.' 'Vow' takes understanding, desire, and faith as its substance. The Satya Nigantha Sutra says: 'Because of mastery over faith.' Or subsequent wisdom (wisdom obtained after enlightenment) is the substance of mastery over vows. 'Mastery over supernatural powers' is the six supernatural powers. The Satya Nigantha Sutra is called 'Mastery over Vows', which can manifest supernatural powers, transform things, and make them fulfill wishes. Therefore, the sutra says: 'When a thought arises, all things are immediately accomplished, which is called mastery over vows.' Non-Self says: 'One can freely evoke various supreme supernatural powers.' 'Mastery over wisdom' is the wisdom of sound, taking unobstructed eloquence as its substance. Non-Self says: 'One can manifest the realm of wisdom with all kinds of languages and sounds.' 'Mastery over Dharma' takes unobstructed Dharma eloquence as its substance. Non-Self says: 'One can freely expound sutras, verses, etc.' Or all ten masteries are wisdom.
體。俱智用故。由於六度成此勝智故。三辨因者。準無性論。由法施．無畏施財施．圓滿。如其所應得此果故。準即如次能與壽心眾具自在為其因也。若薩遮尼經云。遠離殺生無嗔害心。是命自在因。攝論據法身命。薩遮據應化命。又離殺等亦法施故。慈悲是心自在因。此意云。由慈悲故能無畏施。戒為業生自在因。薩遮經云。以菩提心攝諸善根。是生自在因。忍為勝解自在因。薩遮經以供養佈施是勝解因。此意安受苦忍能解脫施故。攝論意謂昔因時樂修忍故。隨諸有情心所樂轉故。今獲得于地金等隨勝解轉。精進即是愿自在因。此意由勤成滿所愿。薩遮經云。常說三寶教化眾生。是信自在因。既云常說。亦勤也。令他生信無有謗法。無畏靜慮即力自在因。薩遮經云。稱生所求應時施與。是愿自在因。般若是智法二自在因。無性云。由昔因時樂修慧故。隨其類音為說法故。令證得殊勝般若。妙達言音巧說正法。若薩遮經常行法施不為利養名聞恭敬。是智自在因。常為眾生說諸如來及諸眾生真如平等。法身自體非飲食身。是法自在因。意同攝論。廢立者法集經第三。薩遮經第六皆云。對除十怖畏故。準此即是為得對治十怖畏故求十自在。薩遮尼經云。大王當知得命自在故對治一切生死怖畏。得心自在故對治一切煩惱怖畏
【現代漢語翻譯】 現代漢語譯本 體。因為具備智慧和作用的緣故。由於六度（佈施、持戒、忍辱、精進、禪定、般若）成就這種殊勝的智慧的緣故。三種辨別原因：根據無性菩薩的《攝大乘論釋》，由於法施、無畏施、財施的圓滿，如其所應地得到這些果報的緣故。根據（無性菩薩的說法），就是依次能夠給予壽命、心、資生之具的自在，是它們的原因。如果根據《薩遮尼乾子經》所說，遠離殺生，沒有嗔恨傷害的心，是壽命自在的原因。《攝大乘論》依據的是法身的壽命，而《薩遮尼乾子經》依據的是應化身的壽命。並且遠離殺生等也是法施的緣故。慈悲是心自在的原因。這裡的意思是說，由於慈悲的緣故，能夠行無畏施。戒是業生自在的原因。《薩遮尼乾子經》說，以菩提心來攝持各種善根，是生自在的原因。忍辱是勝解自在的原因。《薩遮尼乾子經》以供養佈施是勝解的原因。這裡的意思是說，安然忍受苦難能夠解脫施捨的障礙的緣故。《攝大乘論》的意思是說，過去因地時樂於修習忍辱的緣故，隨順各種有情眾生心中所喜好的而轉變的緣故，現在獲得對於土地、金等隨著勝解而轉變的自在。精進就是愿自在的原因。這裡的意思是說，由於勤奮能夠成就圓滿所發的愿的緣故。《薩遮尼乾子經》說，經常宣說三寶，教化眾生，是信自在的原因。既然說是經常宣說，也就是勤奮。使他人產生信心，沒有誹謗佛法的行為。無畏的靜慮就是力自在的原因。《薩遮尼乾子經》說，稱量眾生所求，應時施與，是愿自在的原因。般若是智慧和法兩種自在的原因。無性菩薩說，由於過去因地時樂於修習智慧的緣故，隨順眾生的類別音聲而為他們說法，使他們證得殊勝的般若，巧妙地通達言語音聲，巧妙地說出正法。如果根據《薩遮尼乾子經》，經常行法施，不爲了利養名聞恭敬，是智慧自在的原因。經常為眾生宣說諸如來以及諸眾生的真如平等，法身自體不是飲食之身，是法自在的原因。意思與《攝大乘論》相同。關於廢立，法集經第三，《薩遮尼乾子經》第六都說，爲了對治去除十種怖畏的緣故。根據這些，就是爲了得到對治十種怖畏的緣故，而求得十種自在。《薩遮尼乾子經》說，大王您應當知道，得到壽命自在的緣故，對治一切生死怖畏；得到心自在的緣故，對治一切煩惱怖畏。
【English Translation】 English version It is the 'body' (體) because it possesses both wisdom and function. It is due to the perfection of the Six Perfections (六度, Six Pāramitās: generosity, discipline, patience, diligence, concentration, and wisdom) that this supreme wisdom is achieved. The three reasons for distinguishing are: according to Vasubandhu's commentary on the Mahāyānasaṃgraha (攝大乘論), it is due to the perfection of Dharma-giving (法施), fearlessness-giving (無畏施), and material-giving (財施) that these results are obtained accordingly. According to (Vasubandhu), it is in sequence that the ability to grant freedom over life, mind, and necessities is the cause of them. If according to the Satyakanirgrantha Sūtra (薩遮尼乾子經), abstaining from killing and having no anger or harmful intent is the cause of freedom over life. The Mahāyānasaṃgraha bases it on the life of the Dharmakāya (法身, Dharma Body), while the Satyakanirgrantha Sūtra bases it on the life of the Nirmāṇakāya (應化身, Transformation Body). Furthermore, abstaining from killing, etc., is also Dharma-giving. Loving-kindness and compassion are the cause of freedom over the mind. The meaning here is that due to loving-kindness and compassion, one can practice fearlessness-giving. Discipline is the cause of freedom over rebirth. The Satyakanirgrantha Sūtra says that embracing all good roots with the Bodhi mind (菩提心, Bodhicitta) is the cause of freedom over rebirth. Patience is the cause of freedom over superior understanding. The Satyakanirgrantha Sūtra considers offerings and generosity as the cause of superior understanding. The meaning here is that peacefully enduring suffering can liberate from the obstacles of giving. The meaning of the Mahāyānasaṃgraha is that in the past, during the causal stage, one delighted in cultivating patience, and therefore, one now obtains the freedom to transform land, gold, etc., according to one's superior understanding, in accordance with what sentient beings desire in their minds. Diligence is the cause of freedom over wishes. The meaning here is that due to diligence, one can accomplish and fulfill one's wishes. The Satyakanirgrantha Sūtra says that constantly speaking of the Three Jewels (三寶, Triratna) and teaching sentient beings is the cause of freedom over faith. Since it is said to be constant speaking, it is also diligence. It causes others to generate faith and have no slander of the Dharma. Fearless meditation is the cause of freedom over power. The Satyakanirgrantha Sūtra says that measuring what sentient beings seek and giving it at the appropriate time is the cause of freedom over wishes. Prajñā (般若, wisdom) is the cause of freedom over both wisdom and the Dharma. Vasubandhu says that due to delighting in cultivating wisdom in the past, during the causal stage, one speaks Dharma to them according to the sounds of their categories, enabling them to attain supreme Prajñā, skillfully understanding speech and sounds, and skillfully speaking the correct Dharma. If according to the Satyakanirgrantha Sūtra, constantly practicing Dharma-giving without seeking profit, fame, or respect is the cause of freedom over wisdom. Constantly speaking to sentient beings about the equality of Suchness (真如, Tathātā) of all Tathāgatas (如來, Thus Come Ones) and all sentient beings, and that the Dharmakāya itself is not a body of food, is the cause of freedom over the Dharma. The meaning is the same as the Mahāyānasaṃgraha. Regarding the establishment and abolition, the third chapter of the Dharma Collection Sūtra (法集經) and the sixth chapter of the Satyakanirgrantha Sūtra both say that it is for the sake of counteracting and removing the ten fears. According to these, it is for the sake of obtaining the antidote to the ten fears that one seeks the ten freedoms. The Satyakanirgrantha Sūtra says, 'Great King, you should know that by obtaining freedom over life, one counteracts all fears of birth and death; by obtaining freedom over the mind, one counteracts all fears of afflictions.'
。得物自在故對治一切貧窮怖畏。得業自在故對治一切惡道怖畏。法集經中除惡行畏。彼據除因。此約除果。法集經中除惡道畏。彼據果說。此對縛說。不得生自在。為生所縛故。得生自在故對治一切縛怖畏。得如意自在故對治一切追求怖畏。得信自在故對治一切謗法怖畏。得愿自在故對治一切心念縛怖畏。得智自在故對治一切疑刺怖畏。得法自在故對治一切大眾怖畏。又解。言法自在者是說法自在。既云隨眾生意乃至云說法相應現種種身。故知現身為生說法令得利故。即法華經云唯為一大事故。說法自在有十四種。一說法自在。二清凈。三樂說。四智。五生。六三昧。七住持。八眷屬。九見。十聞。十一鼻。十二舌。十三身。十四心。法集經第七云。云何說法自在。於一切言語不著故。此不葉所說法。云何清凈自在。於一切處不染故。非但所說法於一切皆不著故。云何樂說自在。謂依一法字句不休息。于百千萬劫說不可盡故。無斷盡辨。云何智自在。於一一法字句能說。為百千萬法門故豐義味辨。云何生自在。隨所隨所利益眾生之處。于彼彼處生故隨處現身故。重言隨所者明非一故。余準此應知。云何三昧自在。于唸唸中若欲入三昧即能入三昧故。云何住自在。隨所隨所住持加故。所謂若獐鹿若鳥獸若草木若石壁。
【現代漢語翻譯】 現代漢語譯本： 獲得財物自在，因此能對治一切貧窮和恐懼。獲得業力自在，因此能對治一切惡道帶來的恐懼。《法集經》中提到消除惡行帶來的恐懼，那是從消除原因的角度來說的。這裡是從消除結果的角度來說的。《法集經》中提到消除惡道帶來的恐懼，那是從結果的角度來說的。這裡是對治束縛的角度來說的。不能獲得生之自在，是因為被生所束縛。獲得生之自在，因此能對治一切束縛帶來的恐懼。獲得如意自在，因此能對治一切追求帶來的恐懼。獲得信自在，因此能對治一切誹謗佛法帶來的恐懼。獲得愿自在，因此能對治一切心念束縛帶來的恐懼。獲得智自在，因此能對治一切疑惑如刺帶來的恐懼。獲得法自在，因此能對治一切大眾帶來的恐懼。 又一種解釋是，所說的法自在是指說法上的自在。既然說到能隨順眾生的意願，乃至說到說法時能相應地顯現種種身形，由此可知顯現身形是爲了說法，從而使眾生獲得利益。正如《法華經》所說，『唯為一大事因緣故』。說法自在有十四種：一、說法自在；二、清凈；三、樂說；四、智；五、生；六、三昧（Samadhi，禪定）；七、住持；八、眷屬；九、見；十、聞；十一、鼻；十二、舌；十三、身；十四、心。《法集經》第七卷說：『什麼是說法自在？對於一切言語都不執著。』這與所說的法不相違背。什麼是清凈自在？在一切處都不被染污。』不僅僅是對所說的法不執著，對於一切都不執著。什麼是樂說自在？就是依據一個法字一句，不停息地在百千萬劫中宣說也說不盡。』沒有窮盡的辯才。什麼是智自在？對於每一個法字一句，都能說出百千萬種法門。』具有豐富的義理和辯才。什麼是生自在？隨所應利益眾生的地方，就在那些地方出生。』隨處顯現身形。重複說『隨所』是爲了說明不是單一的。其餘的可以依此類推。什麼是三昧自在？在念念之中，如果想入三昧就能立即入三昧。什麼是住自在？隨所應住持的地方都加以住持加護。』例如，無論是獐鹿、鳥獸、草木還是石壁。
【English Translation】 English version: Obtaining mastery over possessions, one overcomes all poverty and fear. Obtaining mastery over karma, one overcomes all fear of evil destinies. In the Dharma Samuccaya Sutra (法集經), the fear of evil deeds is removed by eliminating the cause. Here, it is about eliminating the result. In the Dharma Samuccaya Sutra (法集經), the fear of evil destinies is removed, which is discussed from the perspective of the result. Here, it addresses the perspective of bondage. Not obtaining freedom over birth is due to being bound by birth. Obtaining freedom over birth, one overcomes all fear of bondage. Obtaining mastery over wish-fulfillment, one overcomes all fear of seeking. Obtaining mastery over faith, one overcomes all fear of slandering the Dharma. Obtaining mastery over vows, one overcomes all fear of mental bondage. Obtaining mastery over wisdom, one overcomes all fear of doubt like thorns. Obtaining mastery over the Dharma, one overcomes all fear of the assembly. Another explanation is that 'mastery over the Dharma' refers to mastery in expounding the Dharma. Since it is said that one accords with the intentions of beings, and even manifests various bodies in accordance with the Dharma, it is known that manifesting bodies is for expounding the Dharma, thereby benefiting beings. Just as the Lotus Sutra (法華經) says, 'Solely for the sake of one great matter.' There are fourteen kinds of mastery over expounding the Dharma: 1. Mastery over expounding the Dharma; 2. Purity; 3. Joyful exposition; 4. Wisdom; 5. Birth; 6. Samadhi (三昧, concentration); 7. Abiding; 8. Retinue; 9. Seeing; 10. Hearing; 11. Nose; 12. Tongue; 13. Body; 14. Mind. The seventh chapter of the Dharma Samuccaya Sutra (法集經) says: 'What is mastery over expounding the Dharma? It is non-attachment to all languages.' This is not contrary to what is being expounded. 'What is mastery over purity? It is non-contamination in all places.' It is not only non-attachment to what is being expounded, but non-attachment to everything. 'What is mastery over joyful exposition? It is relying on one Dharma word or phrase, without ceasing, expounding inexhaustibly for hundreds of thousands of kalpas.' It is eloquence without end. 'What is mastery over wisdom? It is being able to expound hundreds of thousands of Dharma doors from each Dharma word or phrase.' It has abundant meaning and eloquence. 'What is mastery over birth? It is being born in the places where one should benefit beings.' Manifesting bodies in every place. Repeating 'where' is to clarify that it is not singular. The rest should be understood accordingly. 'What is mastery over Samadhi (三昧, concentration)? It is being able to enter Samadhi (三昧, concentration) immediately whenever one wishes to enter Samadhi (三昧, concentration) in every moment.' 'What is mastery over abiding? It is abiding and protecting wherever one should abide.' For example, whether it is deer, birds, beasts, grass, trees, or stone walls.
能說諸佛妙法故。即住持于彼令能說法故。云何眷屬自在。謂無量眷屬不可壞眷屬故。云何見自在。謂見妙色故。云何聞自在。謂聞妙聲故。云何鼻自在。聞一切香唯是妙法香故。云何舌自在。謂食法味不食食味故。云何身自在。謂成就法身。非食食身故。云何心自在。乃至蚊虻蟻子知行知心故。見下六根有勝用故。此中初二于所說不染。次二能說。次一現身。次一八定。次一加備于余。次一隨受化者。次六顯根。前生是總相假身。此六是別相實身。此經下隨眾生意隨眾生行即心自在隨眾生界以小分界通二義。令取境故云小分。即隨所利益眾生之處現種種身。即隨彼處而為現身。並處相應不待時相應三昧自在攝。行相應即心自在攝。攝大乘第九云。複次法身由幾自在而得自在。略由五種。一由佛土自身相好無邊音聲無見頂相自在。由轉色蘊依故。二由無掛無量廣大樂住自在。由轉受蘊依故。三由辨說一切名身句身文身自在。由轉想蘊依故。四由現化變易引攝大眾引攝自法自在。由轉行蘊依故。五由圓鏡平等觀察成所作智自在。由轉識蘊依故。廣釋如彼。
經。自在力故隨眾生意「隨眾生行隨眾生界」悉皆了別。
贊曰。了境知意知心體。或勝解。知眾生行知差別行。或業或眾生遍趣。行眾生界即種種性。
【現代漢語翻譯】 現代漢語譯本 能說諸佛微妙之法，因此能安住並主持於此，使之能夠說法。什麼是眷屬自在？是指有無量且不可破壞的眷屬。什麼是見自在？是指能見到美妙的色彩。什麼是聞自在？是指能聽到美妙的聲音。什麼是鼻自在？是指能聞到一切香，但唯有微妙之法的香。什麼是舌自在？是指食用法味，而不食用食物的味道。什麼是身自在？是指成就法身（Dharmakaya），而非由食物滋養的色身。什麼是心自在？乃至蚊子、螞蟻的心行都能知曉。這是因為下六根有殊勝的作用。其中，最初的兩種（見、聞）對於所說之法不染著，接下來的兩種（鼻、舌）能夠說法，再一個（身）能顯現身相，再一個（心）能入八定（Eight Samadhis），再一個（自在力）能加持並準備其餘，再一個（隨眾生意）能隨順被教化者。這六種自在顯現了六根的作用。前生是總相的假身，這六種是別相的實身。此經下文所說的『隨眾生意、隨眾生行、隨眾生界』，即是心自在，以小分界貫通兩種含義，使眾生能夠取境，所以說是小分。即隨所利益的眾生之處，顯現種種身，即隨彼處而為現身，並與處所相應，不待時節相應，這是三昧自在所攝。行相應即心自在所攝。《攝大乘論》（Mahāyānasaṃgraha）第九卷說：『法身由幾種自在而得自在？略而言之，由五種。一、由佛土、自身相好、無邊音聲、無見頂相自在，由轉色蘊（Rūpa-skandha）依故。二、由無掛礙、無量廣大樂住自在，由轉受蘊（Vedanā-skandha）依故。三、由辨說一切名身、句身、文身自在，由轉想蘊（Saṃjñā-skandha）依故。四、由現化變易、引攝大眾、引攝自法自在，由轉行蘊（Saṃskāra-skandha）依故。五、由圓鏡平等觀察、成所作智自在，由轉識蘊（Vijñāna-skandha）依故。』詳細解釋如該論所述。
經：以自在力，隨順眾生的意念，『隨順眾生的行為，隨順眾生的界限』，完全明瞭辨別。
贊曰：明瞭境界，知曉意念，知曉心體，或者殊勝的理解。知曉眾生的行為，知曉種種差別之行，或者業，或者眾生普遍趨向。行眾生界，即種種根性。
【English Translation】 English version Being able to speak the wonderful Dharma of all Buddhas, thus abiding and upholding it, enabling the ability to expound the Dharma. What is the freedom of retinue? It refers to having immeasurable and indestructible retinues. What is the freedom of sight? It refers to seeing wonderful colors. What is the freedom of hearing? It refers to hearing wonderful sounds. What is the freedom of smell? It refers to smelling all fragrances, but only the fragrance of the wonderful Dharma. What is the freedom of taste? It refers to tasting the flavor of the Dharma, not the flavor of food. What is the freedom of body? It refers to accomplishing the Dharmakaya (Dharmakaya), not the physical body nourished by food. What is the freedom of mind? It means even the actions and thoughts of mosquitoes and ants are known. This is because the lower six senses have superior functions. Among them, the first two (sight and hearing) are not tainted by what is spoken, the next two (smell and taste) are able to expound the Dharma, the next one (body) can manifest physical forms, the next one (mind) can enter the Eight Samadhis (Eight Samadhis), the next one (power of freedom) can bless and prepare the rest, and the next one (following the thoughts of sentient beings) can accord with those being taught. These six freedoms manifest the functions of the six senses. The previous life is the general and provisional body, and these six are the specific and real body. The sutra below says 'following the thoughts of sentient beings, following the actions of sentient beings, following the realms of sentient beings,' which is the freedom of mind, penetrating both meanings with a small division, enabling sentient beings to grasp the object, hence it is called a small division. That is, in the place where sentient beings are benefited, various bodies are manifested, that is, manifesting bodies according to that place, and being in accordance with the place, not waiting for the time to be in accordance, this is encompassed by Samadhi freedom. Action in accordance is encompassed by mind freedom. The ninth volume of the Mahāyānasaṃgraha says: 'Furthermore, by how many freedoms does the Dharmakaya attain freedom? Briefly speaking, by five kinds. First, by the freedom of Buddha-land, the excellent characteristics of one's own body, boundless sounds, and the invisible crown of the head, due to the transformation of the Rūpa-skandha (Rūpa-skandha). Second, by the freedom of unhindered, immeasurable, vast, and joyful abiding, due to the transformation of the Vedanā-skandha (Vedanā-skandha). Third, by the freedom of distinguishing and speaking all name-bodies, sentence-bodies, and word-bodies, due to the transformation of the Saṃjñā-skandha (Saṃjñā-skandha). Fourth, by the freedom of manifesting transformations, leading and gathering the masses, and leading and gathering one's own Dharma, due to the transformation of the Saṃskāra-skandha (Saṃskāra-skandha). Fifth, by the freedom of perfect mirror-like equal observation and accomplishing wisdom, due to the transformation of the Vijñāna-skandha (Vijñāna-skandha).' Detailed explanations are as described in that treatise.
Sutra: By the power of freedom, according to the thoughts of sentient beings, 'according to the actions of sentient beings, according to the realms of sentient beings,' everything is completely understood and distinguished.
Praise: Clearly understanding the realm, knowing the thoughts, knowing the essence of the mind, or superior understanding. Knowing the actions of sentient beings, knowing the various different actions, or karma, or the universal tendencies of sentient beings. Acting in the realms of sentient beings, that is, various natures.
皆能了知。
經。不待時「不過時處相應時相應行相應說法相應」現種種身。
贊曰。化物也。不待時者。眾生根熟謂即應時現身說法不擇時節。不過時者謂不過此應化時也。處相應等者如來說法離四非故。處相應者離非處。時相應者離非時。行相應者離非機。說法相應者離非法。謂應於此處此時此等機性。應以此法必相應故。現種種身者即八相等。若佛現在並涅槃后所現之身。非云以弟子種種意故現種種相。此四句中應云現在並涅槃后。以愿自在隨緣利益。是名化故總名種種身。
經。是名化身(是名化身者雙結)。
經。善男子「云何菩薩」了知應身。
贊曰。明應佛中大文亦三。此問起。
經。謂諸如來「為諸菩薩得通達故」說于真諦。
贊曰。下答。答中應有修因。以化身中明修因故此略不論。是影顯故。是通句故應別取彼文。今但明果。果中分二。初說法后現身。此說法也。說法中有二。一利生二利法。初中有三。一說真諦境。二明涅槃果。三明所行因。以先說境令其通達通真達俗。次示其果令彼欣求。后令除障修因克證。此即說境。境謂諸如來明能說人。諸菩薩明所備。得通達故明說意。說于真諦明所詮。為令菩薩起根本智通起后得智。達言真諦者據最勝說
【現代漢語翻譯】 現代漢語譯本：都能完全瞭解。
經文：不等待時機，『在不過時的處所，相應於時機，相應於行為，相應于說法』，顯現種種化身。
讚語說：這是化身的作用。『不待時者』，是指眾生的根機成熟，佛就應時顯現化身說法，不選擇時節。『不過時者』，是指不超過這個應化之時。『處相應等者』，是指如來說法遠離四種錯誤。『處相應者』，是遠離不適當的處所。『時相應者』，是遠離不適當的時間。『行相應者』，是遠離不相應的根機。『說法相應者』，是遠離不合法的法。意思是說，應該在這個處所，這個時間，對這些根機，說這個法，必定是相應的。『現種種身者』，就是指八相成道等等。無論是佛現在世，還是涅槃之後所顯現的化身，都不是因為弟子們種種想法而顯現種種形象。這四句中應該說『現在以及涅槃之後』，因為憑藉願力自在，隨順因緣利益眾生，這叫做化身，總稱為種種身。
經文：這叫做化身（『這叫做化身』是總結）。
經文：善男子，『菩薩如何』了知應身（應化身）？
讚語說：闡明應身佛，大的段落也有三個。這是提問。
經文：是指諸如來『爲了讓諸菩薩能夠通達』，宣說真諦（paramārtha-satya）。
讚語說：下面是回答。回答中應該有修因，因為在化身中闡明了修因，這裡就省略不談。這是影子的顯現，是通用的語句，應該另外取用那段經文。現在只闡明果報。果報中分為二，首先是說法，然後是現身。這裡是說法。說法中有二，一是利益眾生，二是利益佛法。首先是利益眾生，其中有三，一是說真諦之境，二是闡明涅槃之果，三是闡明所修之因。先說真諦之境，讓他們通達，通達真諦，通達世俗。其次是展示涅槃之果，讓他們欣求。然後讓他們消除障礙，修習正因，證得果位。這就是說境。境是指諸如來，說明能說法的人。諸菩薩，說明所教化的對象。『得通達故』，說明說法的意圖。『說于真諦』，說明所詮釋的內容。爲了讓菩薩生起根本智，通達后得智。說『真諦』，是就最殊勝的意義來說的。
【English Translation】 English version: All can fully understand.
Sutra: Without waiting for the right time, 'in a place that is not out of time, corresponding to the time, corresponding to the conduct, corresponding to the Dharma teaching,' manifesting various transformation bodies (nirmāṇa-kāya).
The commentary says: This is the function of the transformation body. 'Without waiting for the right time' means that when the faculties of sentient beings are mature, the Buddha immediately manifests a transformation body to teach the Dharma, without choosing the time. 'Not out of time' means not exceeding the time for this transformation. 'Corresponding to the place, etc.' means that the Tathagata's teaching of the Dharma is free from four errors. 'Corresponding to the place' means being free from an inappropriate place. 'Corresponding to the time' means being free from an inappropriate time. 'Corresponding to the conduct' means being free from an inappropriate capacity. 'Corresponding to the Dharma teaching' means being free from an unlawful Dharma. It means that in this place, at this time, for these capacities, teaching this Dharma must be corresponding. 'Manifesting various bodies' refers to the eight stages of enlightenment, etc. Whether the Buddha manifests in the present life or after Nirvana, the manifested bodies are not due to the various thoughts of the disciples. In these four sentences, it should be said 'in the present and after Nirvana,' because relying on the power of vows, benefiting sentient beings according to conditions, this is called transformation, and is generally called various bodies.
Sutra: This is called the transformation body (nirmāṇa-kāya) ('This is called the transformation body' is a conclusion).
Sutra: Good man, 'How does a Bodhisattva' understand the responsive body (nirmāṇa-kāya)?
The commentary says: To clarify the responsive Buddha, there are also three major sections. This is the question.
Sutra: It refers to the Tathagatas 'in order to enable the Bodhisattvas to understand' speaking of the ultimate truth (paramārtha-satya).
The commentary says: The following is the answer. There should be the cause of cultivation in the answer, because the cause of cultivation is clarified in the transformation body, so it is omitted here. This is the manifestation of the shadow, it is a common sentence, and that passage should be taken separately. Now only the result is clarified. The result is divided into two, first is the Dharma teaching, and then is the manifestation of the body. This is the Dharma teaching. There are two in the Dharma teaching, one is to benefit sentient beings, and the other is to benefit the Buddha Dharma. First is to benefit sentient beings, among which there are three, one is to speak of the realm of ultimate truth, the second is to clarify the result of Nirvana, and the third is to clarify the cause of cultivation. First, speak of the realm of ultimate truth, so that they can understand, understand the ultimate truth, and understand the mundane. Secondly, show the result of Nirvana, so that they can rejoice. Then let them eliminate obstacles, cultivate the right cause, and attain the fruit. This is speaking of the realm. The realm refers to the Tathagatas, explaining the person who can teach the Dharma. The Bodhisattvas explain the object of teaching. 'In order to be able to understand' explains the intention of teaching the Dharma. 'Speaking of the ultimate truth' explains the content being interpreted. In order to enable the Bodhisattvas to generate fundamental wisdom and understand subsequent wisdom. Saying 'ultimate truth' is speaking from the most excellent meaning.
。理實亦為說于俗諦。真俗相依而建立故。或復此約人法二。別對菩薩智名真。對我法等名真。
經。為令解了「生死涅槃」是一味故。
贊曰。明果也。果分二種。有為與無為。無為是本故偏說之。無為果四。即四涅槃。自性清凈不由斷證故不說之。或即是真諦所攝。有餘無餘通三乘故。非最勝故亦略不說。唯無住處獨大乘得。益物勝故果中偏說。義如前辨。
經。為除身見「眾生怖畏」歡喜故。
贊曰。明除障修因。以為無始我見縛故不能解了。設得解了于生死生怖。于涅槃生喜不能廣利。又由我執是諸障本故。然此我見雖通六七二識意除第七。以障無住勝故。又染本故。故成唯識論解平等智云。妙觀察智不共所依無住涅槃之所建立。一味相續窮未來際。
經。為無邊「佛法而作」本故。
贊曰。此利法也。利生意者使法久住故云作本。
經。如實相應「如如如如智本願力故」是身得現。
贊曰。下現身有二。初現身後明莊嚴。此現身也。言如實者即真如也。相應者能證所證俱無二取名為相應。相應相似義。此是總句。如如如如智是別句。二空真性重名如如。達二空智名如如智。本願力故者明現身所由。智境兩如都無分別。因何現身。由本願力故。成唯識云。
【現代漢語翻譯】 現代漢語譯本：理體和實際也需要在世俗諦（Samvriti-satya）的層面進行解說，因為真諦（Paramartha-satya）和俗諦是相互依存而建立的。或者，這也可以從人和法的兩個角度來區分：對於菩薩的智慧，稱之為真；對於我法等等，也稱之為真。
經文：爲了使眾生理解『生死涅槃』（Samsara-Nirvana）是同一味道的緣故。
贊曰：這是說明果報。果報分為兩種：有為和無為。無為是根本，所以偏重說明。無為果有四種，即四種涅槃（Nirvana）。自性清凈，不是通過斷除和證得而獲得的，所以不說明。或者，它本身就屬於真諦所包含的。有餘涅槃（Sa-upadhishesha-nirvana）和無餘涅槃（Nirupadhishesha-nirvana）通於聲聞乘、緣覺乘和菩薩乘，不是最殊勝的，所以也略而不說。只有無住處涅槃（Apratisthita-nirvana）唯有大乘才能獲得，利益眾生最為殊勝，所以在果報中偏重說明。意義如前文辨析。
經文：爲了去除身見，使『眾生』不再『怖畏』，而生『歡喜』的緣故。
贊曰：這是說明去除障礙，修習因地。因為無始以來的我見束縛，所以不能理解。即使理解了，也會對生死產生怖畏，對涅槃產生歡喜，不能廣泛利益眾生。而且，由於我執是各種障礙的根本。然而，這種我見雖然通於第六識和第七識，但這裡主要指去除第七識的障礙，因為它障礙了無住處涅槃這種殊勝的境界。而且，它也是染污的根本。所以《成唯識論》解釋平等性智時說，妙觀察智不共所依，是無住處涅槃所建立的，一味相續，窮盡未來際。
經文：爲了使無邊的『佛法』得以『作』為根本的緣故。
贊曰：這是利益佛法。利益眾生的意願，是爲了使佛法長久住世，所以說是作為根本。
經文：如實相應，『如如如如智』（Tathata-jnana）的本願力，所以這個身才能顯現。
贊曰：下面說明現身，分為兩部分：先是現身，然後說明莊嚴。這裡是現身。所說的如實，就是真如（Tathata）。相應，是指能證的智慧和所證的真如，兩者都沒有分別取捨，名為相應。相應是相似的意思。這是總的概括。如如如如智是分別的說明。二空真性（Dvi-sunyata）重複稱為如如。通達二空的智慧稱為如如智。本願力故，是說明現身的原因。智慧和境界兩者都如如不動，沒有分別。因為什麼而現身呢？因為本願力的緣故。《成唯識論》說。
【English Translation】 English version: The principle and reality are also explained at the level of conventional truth (Samvriti-satya), because ultimate truth (Paramartha-satya) and conventional truth are established in mutual dependence. Alternatively, this can be distinguished from the two perspectives of person and dharma: for the wisdom of Bodhisattvas, it is called truth; for self and dharma, etc., it is also called truth.
Sutra: It is to enable beings to understand that 'Samsara-Nirvana' is of one flavor.
Commentary: This explains the result. The result is divided into two types: conditioned and unconditioned. Unconditioned is the root, so it is emphasized. There are four types of unconditioned results, namely the four Nirvanas. Self-nature is pure, not obtained through cessation and realization, so it is not explained. Or, it itself is included in the ultimate truth. Sa-upadhishesha-nirvana and Nirupadhishesha-nirvana are common to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, and are not the most supreme, so they are also briefly omitted. Only Apratisthita-nirvana can be attained by the Mahayana alone, and it is the most supreme in benefiting beings, so it is emphasized in the result. The meaning is as analyzed in the previous text.
Sutra: It is to remove the view of self, so that 'beings' are no longer 'fearful' but 'joyful'.
Commentary: This explains removing obstacles and cultivating the cause. Because of the bondage of the view of self from beginningless time, one cannot understand. Even if one understands, one will be fearful of Samsara and joyful of Nirvana, and will not be able to benefit beings widely. Moreover, because the attachment to self is the root of all obstacles. However, although this view of self is common to the sixth and seventh consciousnesses, it mainly refers to removing the obstacles of the seventh consciousness, because it obstructs the supreme state of Apratisthita-nirvana. Moreover, it is also the root of defilement. Therefore, the Vijnaptimatrata-siddhi-sastra explains the Equality Wisdom as follows: The Wonderful Observing Wisdom is not commonly relied upon, and is established by Apratisthita-nirvana, continuing in one flavor, exhausting the future.
Sutra: It is to make the boundless 'Buddha-dharma' a 'root'.
Commentary: This is to benefit the Dharma. The intention to benefit beings is to make the Dharma abide in the world for a long time, so it is said to be the root.
Sutra: Corresponding to reality, the original vow power of 'Tathata-jnana', so this body can manifest.
Commentary: The following explains the manifestation of the body, divided into two parts: first the manifestation of the body, and then the explanation of the adornment. This is the manifestation of the body. What is said to be in accordance with reality is Tathata. Correspondence refers to the wisdom that can realize and the Tathata that is realized, both of which have no discrimination and grasping, and are called correspondence. Correspondence means similar. This is a general summary. Tathata-jnana is a separate explanation. The true nature of the two emptinesses (Dvi-sunyata) is repeatedly called Tathata. The wisdom that understands the two emptinesses is called Tathata-jnana. The original vow power is the reason for the manifestation of the body. Both wisdom and realm are Tathata and do not move, without discrimination. Why does the body manifest? Because of the original vow power. The Vijnaptimatrata-siddhi-sastra says.
由昔所修利他。無漏純凈佛土因緣成就等。土既由昔。現身品然。問。此應身二受用身是何身攝。答。他受用。何以得知。答。略四證明。一此文云。如如如如智本願力故。是身得現三十二相八十種好故。若自受用功德相好皆悉無邊故。二下云。二身假名不實唸唸生滅。不定住故數數出現。自受用身非數數出現故。三下云。第二佛身弟子一意故現一相。自受用身非對弟子故。四下云應身非化身者是地前身故。問。若他受用云何下云應身者。從無始來相續不斷。一切諸佛不共之法能攝持故。眾生無盡用亦無盡。他受用身既現滅度。如何得言無始相續不共之法能攝持故。答。言相續者約多分說。不同化身多百千劫始一現故。又化身文中亦云恒轉法輪。豈常不滅。問。若爾自受用豈不三攝耶。答。非三不攝。是法身故。問。何以得知。答。至法身中當廣引說。
經。具三十二「相八十種好項背」圓光。
贊曰。明莊嚴也。問。若他受用相好應多。云何但說三十二等。答。他受用身有其二種。一四善根位所見之身。二地上菩薩所見之身。今此但說四善根位所見之身。問。余處多說為地前現名為化身。何名受用。答云。為地前現名化身者。說三乘人同見之身。非四善根菩薩所見。若非地前何故下云應身非化身者是地
【現代漢語翻譯】 現代漢語譯本： 由過去所修的利他、無漏純凈佛土的因緣成就等等，佛土既然由過去所修，那麼現身品也是如此。問：這個應身和二受用身屬於哪種身？答：屬於他受用身。為什麼知道呢？答：略有四個證明。一，此文說：『如如如如智本願力故，是身得現三十二相（佛的三十二種殊勝的身體特徵）八十種好（佛的八十種細微的優點）故。』如果自受用身，功德相好都無邊無際。二，下文說：『二身假名不實，唸唸生滅，不定住故數數出現。』自受用身不是數數出現。三，下文說：『第二佛身弟子一意故現一相。』自受用身不是針對弟子而現。四，下文說應身不是化身，因為是地前身。問：如果屬於他受用身，為什麼下文說應身是從無始以來相續不斷，一切諸佛不共之法能夠攝持的緣故，眾生無盡，用也無盡。他受用身既然示現滅度，怎麼能說無始相續不共之法能夠攝持呢？答：說相續是約大部分來說，不同於化身，往往百千劫才出現一次。而且化身文中也說恒常轉法輪，難道是常不滅嗎？問：如果這樣，自受用身豈不是三種身都攝了？答：不是三種身都攝，因為是法身。問：為什麼知道呢？答：到法身中會詳細引證說明。
經：具足三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的優點）、項背圓光。
贊曰：說明莊嚴。問：如果是他受用身，相好應該很多，為什麼只說三十二相等等？答：他受用身有兩種，一是四善根位所見之身，二是地上菩薩所見之身。現在這裡只說四善根位所見之身。問：其他地方多說為地前現，名為化身，為什麼又名受用？答：說為地前現名為化身，說的是三乘人共同見到的身，不是四善根菩薩所見。如果不是地前，為什麼下文說應身不是化身，因為是地前身呢？
【English Translation】 English version: Accomplished by the past cultivation of altruism, the causes and conditions of pure Buddha-lands without outflows, etc. Since the Buddha-land is due to past cultivation, so is the manifested body. Question: To which body does this manifested body and the two reward bodies belong? Answer: It belongs to the Other-Enjoyment Body. How do we know this? Answer: Briefly, there are four proofs. First, this text says: 'Because of the Tathata-wisdom's original vows, this body is able to manifest the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor perfections (the eighty minor marks of excellence of a Buddha).' If it were the Self-Enjoyment Body, the merits, marks, and excellences would all be boundless. Second, the following text says: 'The two bodies are nominally unreal, arising and ceasing in every moment, and appear frequently because they are not fixed.' The Self-Enjoyment Body does not appear frequently. Third, the following text says: 'The second Buddha-body appears with one form because the disciples are of one mind.' The Self-Enjoyment Body does not appear for the sake of disciples. Fourth, the following text says that the Response Body is not a Transformation Body because it is a body before the stages of the Bodhisattva path. Question: If it belongs to the Other-Enjoyment Body, why does the following text say that the Response Body has been continuously existing since beginningless time, and is able to uphold all the non-common dharmas of all Buddhas, so that sentient beings are inexhaustible, and its function is also inexhaustible? Since the Other-Enjoyment Body manifests and then passes away, how can it be said that the non-common dharmas that have been continuously existing since beginningless time are able to uphold it? Answer: Saying 'continuous' is speaking in terms of the majority, unlike the Transformation Body, which often appears only once every hundreds of thousands of kalpas. Moreover, the text on the Transformation Body also says that it constantly turns the Dharma wheel; is it then never extinguished? Question: If so, doesn't the Self-Enjoyment Body encompass all three bodies? Answer: It does not encompass all three bodies, because it is the Dharma Body. Question: How do we know this? Answer: When we get to the Dharma Body, we will cite and explain it in detail.
Sutra: Possessing the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), eighty minor perfections (the eighty minor marks of excellence of a Buddha), and a halo around the neck and back.
Commentary: Explaining the adornments. Question: If it is the Other-Enjoyment Body, the marks and excellences should be many, why are only the thirty-two marks, etc., mentioned? Answer: There are two types of Other-Enjoyment Bodies: one is the body seen by those in the four roots of virtue, and the other is the body seen by Bodhisattvas on the ground. Here, we are only talking about the body seen by those in the four roots of virtue. Question: Other places mostly say that what appears before the ground is called the Transformation Body, why is it also called the Reward Body? Answer: Saying that what appears before the ground is called the Transformation Body refers to the body commonly seen by people of the three vehicles, not what is seen by Bodhisattvas in the four roots of virtue. If it is not before the ground, why does the following text say that the Response Body is not a Transformation Body because it is a body before the ground?
前身。問。何以得知四善根位所見佛身非三乘同見。答。準梵網菩薩戒經云。我今盧舍那方坐蓮華臺。周匝千華上覆現千釋迦。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。既云千華上覆現千釋迦。一華百億國一國一釋迦。若非四善根位菩薩所見。更有何身云千釋迦。問。此盧舍那是何地見。答。有說。初地菩薩所見之身。今釋。此是二地菩薩所見之身。一說戒波羅蜜故。二云千百億國。若初地菩薩見百億非見千故。問。準十地瑜伽云。若作意時見無邊國。何不得言千百億國。若爾何故云初地菩薩得十百門。若云據作意應無量國。何但千百億。況復二地菩薩得千百門。今言千百億。正與相當。何煩異解。
經。是名應身。
贊曰。結也。
經。善男子「云何菩薩摩訶薩」了知法身。
贊曰。明法身也。文三如前。此初問也。
經。為除諸「煩惱等障為具諸」善法故。
贊曰。正釋有二。初明所為。后明得身。初也。應說修因。文略不說。如前已解。此法身有二。一自性法身。二功德法身。今包合二。為除煩惱等障明為得自性法身。為具善法故明為得功德法身。即凈法界四智心品總名法身。能證所證合名法身。假佛實佛二類有異分出應化。不爾就總應化亦名法身。故成唯
【現代漢語翻譯】 現代漢語譯本 前身。問：如何得知四善根位（catāri kuśala-mūlāni）所見的佛身不是三乘（triyāna）共同見到的？答：依據《梵網菩薩戒經》所說：『我今盧舍那（Locana）方坐蓮華臺，周匝千華上覆現千釋迦（Śākyamuni）。一華百億國，一國一釋迦，各坐菩提樹，一時成佛道。』既然說千華上覆現千釋迦，一華百億國一國一釋迦，如果不是四善根位菩薩所見，還有什麼身可以稱為千釋迦？問：此盧舍那是何地（bhūmi）位所見？答：有人說，是初地菩薩所見之身。今解釋為，這是二地菩薩所見之身。一是說戒波羅蜜（śīla-pāramitā）的緣故，二是說千百億國，如果初地菩薩見百億而非見千的緣故。問：依據《十地瑜伽》所說，如果作意時見到無邊國，為何不能說千百億國？如果這樣，為何說初地菩薩得十百門？如果說是根據作意，應該見到無量國，為何只是千百億？況且二地菩薩得千百門，現在說千百億，正與此相當，何必另外解釋？ 經：是名應身（nirmāṇa-kāya）。 贊曰：總結。 經：善男子，『云何菩薩摩訶薩』了知法身（dharma-kāya）？ 贊曰：闡明法身。文分三段，如前所述。這是最初的提問。 經：為除諸『煩惱等障為具諸』善法故。 贊曰：正式解釋分為兩部分。首先闡明所為，然後闡明得身。這是第一部分。應說修因，但經文省略未說，如前已解釋。此法身有二種：一、自性法身（svabhāva-dharma-kāya），二、功德法身（guṇa-dharma-kāya）。現在包合二者，為除煩惱等障，闡明為得到自性法身；為具足善法，闡明為得到功德法身。即清凈法界（śuddha-dharma-dhātu）四智心品總名為法身。能證和所證合稱為法身。假佛和實佛二類有差異，分出應化身。否則，就總體而言，應化身也應稱為法身，故《成唯識論》中說。
【English Translation】 English version Former Body. Question: How is it known that the Buddha-body seen in the Four Roots of Goodness (catāri kuśala-mūlāni) is not the same as that seen by the Three Vehicles (triyāna)? Answer: According to the Brahmajāla Bodhisattva Precepts Sutra: 'I, Locana (Locana), am now sitting on a lotus pedestal, and on a thousand surrounding petals appear a thousand Śākyamunis (Śākyamuni). One petal contains a hundred billion countries, and in each country, there is a Śākyamuni, each sitting under a Bodhi tree, simultaneously attaining Buddhahood.' Since it says that a thousand Śākyamunis appear on a thousand petals, and one petal contains a hundred billion countries with one Śākyamuni in each, if this is not what is seen by Bodhisattvas in the Four Roots of Goodness, what other body could be referred to as a thousand Śākyamunis? Question: In what stage (bhūmi) is this Locana seen? Answer: Some say it is the body seen by Bodhisattvas in the first stage. Now, it is explained as the body seen by Bodhisattvas in the second stage. Firstly, because of the precept of morality perfection (śīla-pāramitā); secondly, because it speaks of a thousand hundred billion countries. If a Bodhisattva in the first stage sees a hundred billion but not a thousand, then this explanation holds. Question: According to the Yogācārabhūmi-śāstra, if one sees limitless countries when focusing the mind, why can't it be said to be a thousand hundred billion countries? If so, why is it said that a Bodhisattva in the first stage attains ten hundred doors? If it is based on mental focus, one should see limitless countries, so why only a thousand hundred billion? Moreover, Bodhisattvas in the second stage attain a thousand hundred doors. Now, saying a thousand hundred billion is precisely equivalent to this, so why bother with a different interpretation? Sutra: This is called the Transformation Body (nirmāṇa-kāya). Commentary: Conclusion. Sutra: Good man, 'How does a Bodhisattva-Mahāsattva' understand the Dharma Body (dharma-kāya)? Commentary: Explaining the Dharma Body. The text is in three parts, as before. This is the initial question. Sutra: 'To remove all afflictions and other obstacles, and to possess all' good dharmas. Commentary: The formal explanation is in two parts. First, it clarifies the purpose; then, it clarifies the attainment of the body. This is the first part. The cause of cultivation should be explained, but the text omits it, as explained before. This Dharma Body is of two types: first, the Self-Nature Dharma Body (svabhāva-dharma-kāya); second, the Merit Dharma Body (guṇa-dharma-kāya). Now, both are included. To remove afflictions and other obstacles clarifies the attainment of the Self-Nature Dharma Body; to possess good dharmas clarifies the attainment of the Merit Dharma Body. That is, the pure Dharma Realm (śuddha-dharma-dhātu) and the four wisdoms of the mind are collectively called the Dharma Body. The knower and the known are combined and called the Dharma Body. The false Buddha and the real Buddha are different, distinguishing the Transformation Body. Otherwise, generally speaking, the Transformation Body should also be called the Dharma Body, as stated in the Vijñaptimātratāsiddhi.
識云。如是法身有三相別。
經。唯有如如如如智是名法身。
贊曰。明得法身。如如即自性法身。如如智即四智品。雖事智品不緣真如。離能所取故。由如如智起故總名如如智。故次云是故法如如如如智攝一切佛法。若唯是如非攝一切故。又解。化身如前。應身者通攝自他二受用身。法身唯是自性真如。言如如智者如實相般若。又大莊嚴論及真諦三藏說有四覺。一應覺即真如。二正覺即智慧。三覺分即菩提因。四令覺即能詮教。諸法體邊名如如。智性邊名如如智故。故下文云。應身從無始來相續不斷。一切諸佛不共之法體攝持故。眾生無盡用亦無盡。是故說常等。明亦通是自受用身。下云法身者非是行法。無有異相。是根本故。猶如虛空。是故說常。既云非行法。明非四智。四智生滅是行法故。又解。二義俱通。準攝大乘別解三身及常無常門。即如彼解。準上下文及攝大乘等。約通而說即如前解。今此經中通二義解。若四句等中即自他受用別門而明不今四句。應非化身是地前身。化身亦應謂住有餘涅槃之身。若自受用非名化故。故自受用同名法身。故此下云。是故法身慧清凈故滅清凈故是二清凈。是故法身具足清凈。若智理二合名法身。即性相合論門。若唯取如名法身者即性相別論門。若自受用是應身
【現代漢語翻譯】 現代漢語譯本 識蘊（Vijnana-skandha，指意識的集合）。如果法身（Dharmakaya，諸佛所證的真如之身）有三種不同的相？
經文：唯有如如（Tathata，真如的異名）與如如智（Tathata-jnana，證悟真如的智慧）才是法身。
贊曰：明白了法身，如如即是自性法身（Svabhavikakaya，法身的自性身）。如如智即是四智品（catuh-jnana-prakara，四種智慧的類別）。雖然事智品（krtyanusthana-jnana，成所作智）不緣于真如，因為它遠離了能取和所取（graha-grahaka，能認知的主體和被認知的客體），但由於如如智生起，所以總稱為如如智。因此接下來經文說：『是故法如如如如智攝一切佛法』。如果僅僅是『如』，就不能涵蓋一切佛法。另一種解釋是，化身（Nirmanakaya，佛為度化眾生而示現的應化之身）如前所述。應身（Sambhogakaya，佛的報身，享受法樂之身）則統攝自受用身（Svasambhogakaya，自受法樂之身）和他受用身（Parasambhogakaya，為菩薩說法而示現之身）。法身唯是自性真如。言『如如智』者，即如實相般若（Tathata-laksana-prajna，證悟真如實相的智慧）。又《大莊嚴論》（Mahalankara-sutra）及真諦三藏（Paramartha，南印度僧人，將大量佛教經論翻譯成中文）說有四覺：一、應覺即真如；二、正覺即智慧；三、覺分即菩提因（bodhi-hetu，成佛的因）；四、令覺即能詮教（niryana-dharma，能夠詮釋真理的教法）。諸法的體性方面名為如如，智性方面名為如如智。所以下文說：『應身從無始來相續不斷，一切諸佛不共之法體攝持故，眾生無盡用亦無盡，是故說常等』。這表明也通於自受用身。下文說：『法身者非是行法，無有異相，是根本故，猶如虛空，是故說常』。既然說不是行法，表明不是四智，因為四智是生滅的行法。另一種解釋是，兩種含義都可通用。參照《攝大乘論》（Mahayanasamgraha）中對三身（trikaya，法身、報身、化身）及常與無常的分別解釋，即如彼論的解釋。參照上下文及《攝大乘論》等，從通用的角度來說，即如前面的解釋。現在這部經中兩種含義都可解釋。如果在四句等中，即從自他受用的區別來闡明，而不是現在的四句。應身不是化身，是地前之身（bhumipratilabdha，證得菩薩地的菩薩之身）。化身也應指住在有餘涅槃（sopadhisesa-nirvana，證入涅槃但仍有殘餘煩惱）之身。如果自受用身不是化身，所以自受用身也同名法身。所以下文說：『是故法身慧清凈故滅清凈故是二清凈，是故法身具足清凈』。如果智與理二者合起來名為法身，即是性相合論的觀點。如果只取『如』名為法身，即是性相別論的觀點。如果自受用身是應身。
【English Translation】 English version Vijnana-skandha (Aggregate of consciousness). If the Dharmakaya (Body of Truth, the true nature realized by Buddhas) has three distinct aspects?
Sutra: Only Tathata (Suchness, another name for true reality) and Tathata-jnana (Wisdom that realizes Suchness) are called Dharmakaya.
Commentary: Understanding the Dharmakaya, Tathata is the Svabhavikakaya (Self-existent Body of the Dharmakaya). Tathata-jnana is the catuh-jnana-prakara (Four Wisdom Categories). Although krtyanusthana-jnana (Accomplishment-of-Action Wisdom) does not relate to true reality because it is free from the grāha-grāhaka (the grasping subject and the grasped object), it is generally called Tathata-jnana because Tathata-jnana arises. Therefore, the following sutra says: 'Therefore, Dharma, Tathata, and Tathata-jnana encompass all Buddha-dharmas.' If it were merely 'Tathata,' it could not encompass all Buddha-dharmas. Another explanation is that the Nirmanakaya (Transformation Body, the body manifested by the Buddha to liberate sentient beings) is as previously described. The Sambhogakaya (Enjoyment Body, the body in which the Buddha enjoys the Dharma bliss) encompasses both Svasambhogakaya (Self-Enjoyment Body, the body in which one enjoys the Dharma bliss) and Parasambhogakaya (Other-Enjoyment Body, the body manifested to teach Bodhisattvas). The Dharmakaya is solely the Svabhava-Tathata (Self-Nature True Reality). 'Tathata-jnana' refers to Tathata-laksana-prajna (Wisdom that realizes the true nature of Suchness). Furthermore, the Mahāalankara-sutra and Paramartha (South Indian monk who translated many Buddhist scriptures and treatises into Chinese) state that there are four cognitions: 1. Response-Cognition is true reality; 2. Correct-Cognition is wisdom; 3. Cognition-Division is the bodhi-hetu (cause of enlightenment); 4. Enabling-Cognition is the niryana-dharma (teachings that can explain the truth). The aspect of the essence of all dharmas is called Tathata, and the aspect of the nature of wisdom is called Tathata-jnana. Therefore, the following text says: 'The Sambhogakaya has been continuously existing since beginningless time, supported by the essence of all the unique dharmas of all Buddhas, so its function is inexhaustible as sentient beings are inexhaustible, therefore it is said to be eternal, etc.' This indicates that it also applies to the Svasambhogakaya. The following text says: 'The Dharmakaya is not a practice-dharma, has no different aspects, is the root, is like space, therefore it is said to be eternal.' Since it is said not to be a practice-dharma, it indicates that it is not the Four Wisdoms, because the Four Wisdoms are impermanent practice-dharmas. Another explanation is that both meanings can be applied. Refer to the separate explanations of the trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) and permanence and impermanence in the Mahayanasamgraha, which is like the explanation in that treatise. Referring to the context and the Mahayanasamgraha, etc., from a general perspective, it is like the previous explanation. Now, in this sutra, both meanings can be explained. If in the Four Sentences, etc., it is explained from the distinction between self-enjoyment and other-enjoyment, rather than the current Four Sentences. The Sambhogakaya is not the Nirmanakaya, but the bhumipratilabdha (body of a Bodhisattva who has attained the Bodhisattva grounds). The Nirmanakaya should also refer to the body residing in sopadhisesa-nirvana (Nirvana with remainder). If the Svasambhogakaya is not the Nirmanakaya, then the Svasambhogakaya is also called the Dharmakaya. Therefore, the following text says: 'Therefore, the Dharmakaya is pure in wisdom and pure in cessation, hence these are two purities, therefore the Dharmakaya is completely pure.' If the combination of wisdom and principle is called the Dharmakaya, then it is the view of the union of nature and characteristics. If only 'Tathata' is taken as the Dharmakaya, then it is the view of the separation of nature and characteristics. If the Svasambhogakaya is the Sambhogakaya.
攝即是假實自他受用二合論門。若應唯是他受用身即假實別論門。故知諸說義不相違。
經。前二種「身是假名有此第三身是真實有為前二身」而作根本。
贊曰。已下諸門分別有九門。第一假實分別門。第二二利分別門。三有餘無餘等分別門。四治障廢立門。五三體同別門。六一多分別門。七能所相依門。八常無常門。九四句分別門。就此假實文分為五。一標二釋三徴四解五結。此初二文。為前二身而作根本。依前解三身法身並攝智。即辨變化身及他受用。是假名佛是變化起。以如為本。從智變起故與前二而作根本。若依法身唯攝如如如如。是本不從他起故得名實。應依法起。化依應起。故前二身俱是假有。
經。何以故。
贊曰。徴也。何所以故法是二依。
經。離法如如「離無分別智一切諸佛」無有別法。
贊曰。解也。初返解后順成。初也。
經。一切諸佛「智慧具足一切煩惱究竟滅盡得」清凈佛地。
贊曰。順成也。勝鬘經在纏名如來藏。出纏名法身故。今此云智慧具足。即如如智一切盡滅即法如如。故具二種。
經。是故「法如如如如智攝一切」佛法。
贊曰。結成。可知如來凈妙法身又即真如。是悟迷依。故為二本。
經。複次
【現代漢語翻譯】 現代漢語譯本：攝，即是假、實、自受用、他受用二者結合的理論。如果應該是唯有他受用身，那麼就是假和實分別討論的理論。因此可知各種說法義理並不互相違背。
經文：前兩種身是假名安立，這第三種身是真實存在，作為前兩種身的根本。
贊曰：以下各個門分別有九個門。第一，假實分別門。第二，二利分別門。第三，有餘無餘等分別門。第四，治障廢立門。第五，三體同別門。第六，一多分別門。第七，能所相依門。第八，常無常門。第九，四句分別門。就這假實文分為五個部分：一、標示；二、解釋；三、提問；四、解答；五、總結。這裡是最初的兩段文字，作為前兩種身的根本。依照前面的解釋，三身中的法身包含真如智。辨別變化身和他受用身，是假名佛，是變化而生起的，以真如為根本。從智慧變化生起，所以作為前兩種身的根本。如果依法身，唯有真如，真如是根本，不從其他生起，所以得名真實。應化身依法身生起，化身依應化身生起，所以前兩種身都是假有。
經文：為什麼呢？
贊曰：這是提問。為什麼法身是兩種身所依賴的呢？
經文：離開法身真如，離開無分別智，一切諸佛就沒有其他的法了。
贊曰：這是解答。先反過來解釋，后順著成就。這是最初的解釋。
經文：一切諸佛，智慧具足，一切煩惱究竟滅盡，得到清凈佛地。
贊曰：這是順著成就。勝鬘經中，在纏時名為如來藏（Tathagatagarbha，如來藏），出纏時名為法身（Dharmakaya，法身），所以這裡說智慧具足，就是真如智，一切煩惱滅盡就是法身真如。所以具備兩種。
經文：因此，法身真如和真如智包含了一切佛法。
贊曰：這是總結。可知如來清凈微妙的法身也就是真如，是覺悟和迷惑所依賴的根本，所以作為兩種身的根本。
經文：再次
【English Translation】 English version: 'Collection' refers to the theory of combining the false, the real, the self-enjoyment, and the other-enjoyment. If it should be only the other-enjoyment body, then it is the theory of separately discussing the false and the real. Therefore, it can be known that the meanings of various statements do not contradict each other.
Sutra: The former two 'bodies are nominally established, this third body is truly existent, serving as the root for the former two bodies'.
Commentary: The following doors separately have nine doors. First, the door of distinguishing the false and the real. Second, the door of distinguishing the two benefits. Third, the door of distinguishing with remainder and without remainder, etc. Fourth, the door of curing obstacles and establishing. Fifth, the door of distinguishing the sameness and difference of the three bodies. Sixth, the door of distinguishing one and many. Seventh, the door of mutual dependence of the able and the object. Eighth, the door of permanence and impermanence. Ninth, the door of the four sentences. Regarding this text on the false and the real, it is divided into five parts: 1. indication; 2. explanation; 3. question; 4. answer; 5. conclusion. Here are the initial two paragraphs, serving as the root for the former two bodies. According to the previous explanation, the Dharmakaya (法身, Dharmakaya) among the three bodies includes Suchness-Wisdom. Distinguishing the Transformation Body and the Other-Enjoyment Body, it is the nominal Buddha, which arises from transformation, taking Suchness as the root. Arising from the transformation of wisdom, therefore it serves as the root for the former two bodies. If according to the Dharmakaya, there is only Suchness, Suchness is the root, not arising from others, therefore it is named real. The Response Body arises according to the Dharmakaya, and the Transformation Body arises according to the Response Body, so the former two bodies are both falsely existent.
Sutra: Why?
Commentary: This is the question. Why is the Dharmakaya relied upon by the two bodies?
Sutra: Apart from the Suchness of the Dharmakaya, apart from Non-Discriminating Wisdom, all Buddhas have no other Dharma.
Commentary: This is the answer. First, explain it in reverse, then accomplish it in accordance. This is the initial explanation.
Sutra: All Buddhas, with wisdom complete, all afflictions ultimately extinguished, attain the pure Buddha-land.
Commentary: This is accomplishing it in accordance. In the Srimala Sutra, when entangled, it is called the Tathagatagarbha (如來藏, Tathagatagarbha), and when disentangled, it is called the Dharmakaya (法身, Dharmakaya), so here it says that wisdom is complete, which is Suchness-Wisdom, and the extinction of all afflictions is the Dharmakaya Suchness. Therefore, it possesses both.
Sutra: Therefore, the Dharmakaya Suchness and Suchness-Wisdom encompass all Buddha-Dharma.
Commentary: This is the conclusion. It can be known that the pure and wonderful Dharmakaya of the Tathagata is also Suchness, which is the root relied upon by enlightenment and delusion, so it serves as the root for the two bodies.
Sutra: Furthermore
「善男子一切諸佛利益自他」至於究竟。
贊曰。第二二利分別門。于中有二。初辨二利。后善男子云何法如如下釋情疑。初中復二。初法后喻。法中有三。初標次釋后結。此標也。言利益自他至究竟者自利至佛云究竟。有三乘性令得果地究竟。無性之人同無窮盡。不入涅槃而為利益亦云究竟。
經。自利益者「是法如如利益他者」是如如智。
贊曰。釋也。初釋二利。后釋所以。此初也。如如凝寂多自利。如智起用多利他。梁攝論云。若以法身為應身佛。無利益眾生義。若以應身為法佛。無現世安樂義。問。諸說二利有三不同。一雜集論云。自他二利所依止。唯識亦然。自性法身正唯自利亦兼利他。通於二利。自受用變化是所依止故。自受用身是自利。他受用變化是利他。為他現故。二無上依及寶性論。法身是自利應化是利他。三者此經何故如是。答。雜集唯識。自性法身通二利據盡理論。無上依等據自性法身正用。而說云是自利。應化利他據他受用名為應佛故俱利他。此經如如同無上依。如如智利他據平等性及成事智起他受用變他二佛身故云是利他。雜集應身是自利者。據自受用名應身說。成唯識論據彼應身通二受用故成二利。各據一義。俱不相違。利益他者是如如智何不言應化耶。答。有二
【現代漢語翻譯】 現代漢語譯本 『善男子，一切諸佛利益自己和他人』才能達到究竟的境界。
讚語說：第二部分是關於自利和他利的分辨。其中包含兩點：首先辨別自利和他利，然後用『善男子，什麼樣的法如同...』來解釋疑惑。在第一點中又包含三點：首先是標示，其次是解釋，最後是總結。這裡是標示。說到利益自己和他人達到究竟，自利達到佛的境界才算究竟。有三種根性的人可以獲得果地的究竟，沒有根性的人如同無窮無盡，不入涅槃也能利益他人，也稱為究竟。
經文：『自利益』是法如如（dharma tathata，法的真如），『利益他人』是如如智（tathata-jnana，真如智）。
讚語說：這是解釋。首先解釋自利和他利，然後解釋原因。這是第一點。如如凝定寂靜，更多的是自利；如智生起作用，更多的是利他。梁攝論說：如果以法身（Dharmakaya，諸佛所證的真如法性之身）作為應身佛（Nirmanakaya，為教化眾生而示現的化身佛），就沒有利益眾生的意義；如果以應身作為法佛，就沒有現世安樂的意義。問：關於自利和他利，有三種不同的說法。第一種是雜集論說：自利和他利所依賴的是唯識（Vijnaptimatrata，唯識宗所立的『萬法唯識』的理論），也是這樣。自性法身（Svabhavikakaya-Dharmakaya，法身佛的自性身）主要是自利，也兼顧利他，貫通自利和他利。自受用身（Sambhogakaya，佛為地上菩薩所現的受用身）和變化身（Nirmanakaya，佛為度化眾生而示現的化身）是所依賴的。自受用身是自利，他受用身（Parasambhogakaya，佛為他人示現的受用身）和變化身是利他，因為是為他人示現的。第二種是無上依經和寶性論說：法身是自利，應化身是利他。第三種是這部經，為什麼這樣說？答：雜集和唯識，自性法身貫通自利和他利，是根據究竟的理論來說的。無上依經等是根據自性法身的正用來說的，所以說是自利。應化身利他是根據他受用，稱為應佛，所以都是利他。這部經的如如和無上依經一樣，如如智利他是根據平等性智（Samatajnana，諸佛所證悟的平等無差別之智）和成所作智（Krtyanusthanajnana，諸佛為利益眾生而成就一切事業之智）生起他受用，變化他佛身，所以說是利他。雜集認為應身是自利，是根據自受用而稱為應身說的。成唯識論認為應身貫通兩種受用，所以成就兩種利益。各自根據一種意義，都不互相違背。利益他人的是如如智，為什麼不說應化身呢？答：有兩個原因。
【English Translation】 English version 『Good son, all Buddhas benefit themselves and others』 to reach the ultimate state.
The commentary says: The second part is about distinguishing between self-benefit and other-benefit. It contains two points: first, distinguish between self-benefit and other-benefit, and then use 『Good son, what kind of dharma is like...』 to explain doubts. The first point contains three points: first is the indication, second is the explanation, and third is the conclusion. This is the indication. Speaking of benefiting oneself and others to reach the ultimate, self-benefit reaching the state of Buddha is considered ultimate. People with three kinds of nature can attain the ultimate of the fruit ground, and people without nature are like endless, not entering Nirvana but also benefiting others, which is also called ultimate.
Sutra: 『Self-benefit』 is dharma tathata (dharma tathata, the suchness of dharma), 『benefiting others』 is tathata-jnana (tathata-jnana, the wisdom of suchness).
The commentary says: This is the explanation. First explain self-benefit and other-benefit, and then explain the reason. This is the first point. Tathata is still and silent, more for self-benefit; tathata-jnana arises and functions, more for benefiting others. The Liang She Lun says: If the Dharmakaya (Dharmakaya, the body of true nature attained by all Buddhas) is used as the Nirmanakaya Buddha (Nirmanakaya, the manifested body for teaching sentient beings), there is no meaning of benefiting sentient beings; if the Nirmanakaya is used as the Dharma Buddha, there is no meaning of present happiness. Question: There are three different statements about self-benefit and other-benefit. The first is the Samuccaya-sastra saying: What self-benefit and other-benefit rely on is only Vijnaptimatrata (Vijnaptimatrata, the theory of 『all dharmas are only consciousness』 established by the Vijnanavada school), which is also the case. The Svabhavikakaya-Dharmakaya (Svabhavikakaya-Dharmakaya, the self-nature body of the Dharma body Buddha) is mainly for self-benefit, but also takes into account other-benefit, running through self-benefit and other-benefit. The Sambhogakaya (Sambhogakaya, the enjoyment body manifested by the Buddha for the bodhisattvas on the ground) and the Nirmanakaya (Nirmanakaya, the manifested body for the Buddha to transform sentient beings) are what they rely on. The Sambhogakaya is self-benefit, and the Parasambhogakaya (Parasambhogakaya, the enjoyment body manifested by the Buddha for others) and the Nirmanakaya are other-benefit, because they are manifested for others. The second is the Uttaratantra and the Ratnagotravibhaga saying: The Dharmakaya is self-benefit, and the Nirmanakaya is other-benefit. The third is this sutra, why does it say this? Answer: The Samuccaya-sastra and Vijnaptimatrata, the Svabhavikakaya-Dharmakaya runs through self-benefit and other-benefit, which is based on the ultimate theory. The Uttaratantra Sutra, etc., is based on the correct use of the Svabhavikakaya-Dharmakaya, so it is said to be self-benefit. The Nirmanakaya benefits others based on the enjoyment of others, called the Nirmana Buddha, so they are all other-benefit. The Samuccaya-sastra believes that the Nirmanakaya is self-benefit, which is based on self-enjoyment and is called the Nirmanakaya. The Vijnaptimatrata-siddhi-sastra believes that the Nirmanakaya runs through the two kinds of enjoyment, so it achieves the two kinds of benefits. Each is based on one meaning, and they do not contradict each other. The one who benefits others is tathata-jnana, why not say Nirmanakaya? Answer: There are two reasons.
解。一云。舉能變體是二智故。利他體故。所起之身唯是色故。利他用故所以不論。唯識論等說他用變化名利他。據用而說所變。大品般若云。化佛無心云何分別破壞諸法破壞開演之義。或此二身是彼智果說彼智名。實是應化。不爾下喻小不相似。二云。此據四智亦是法身。真如內寂說是自利。智有外用說是利他。不說應化義同前說。
經。能于自他利益之事而得自在成就種種無邊用故。
贊曰。釋所以也。由此三身於自他利各得自在。俱成種種無邊用故。故成唯識云。如是三身雖皆具足無邊功德而各有異。言而得自在自在有三。如雜集第十二云。依止自在修亦有三種。一身自在即自性身及受用身。二行自在即變化身。三說自在謂能說六度等。既緣此求此依此而求此。故知佛身有三自在。成就無邊二利用故。
經。是故「分別一切佛法有無量無邊」種種差別。
贊曰。結也。一切佛法即三佛是。大品經云。出三界故無量。越十方故無邊。義用眾多雲種種差別。
經。善男子「譬如依止妄想思惟說種種煩惱說種種業用」種種果報。
贊曰。下依喻顯有二。初二喻喻二利。后一顯莊嚴。初復分二。初一喻合顯利他用。后一喻合顯自利用。此初喻也。妄想思惟喻如如智任運能起利他之
【現代漢語翻譯】 現代漢語譯本： 解：一種觀點認為，能夠變現各種形體的，是因為具有兩種智慧（二智）的緣故。爲了利益他人是其本體的緣故。所變現的身只是色身的緣故。利益他人的作用的緣故所以不討論。唯識論等說，將為他人所作的變化稱為利他。根據作用而說所變現的。《大品般若》說，化佛沒有心，如何分別破壞諸法，破壞開演的意義？或者這兩種身是那兩種智慧的果，說那兩種智慧的名字，實際上是應化身。否則，下面的比喻就不是很相似了。另一種觀點認為，這是根據四智也是法身。真如內在寂靜，說是自利。智慧有外在的作用，說是利他。不說應化身，意義與前面的說法相同。
經：能夠在自利和利他的事情上獲得自在，成就種種無邊的作用的緣故。
贊曰：解釋原因。因為這三種身在自利和利他上各自獲得自在，共同成就種種無邊的作用的緣故。《成唯識論》說：『如此三種身雖然都具足無邊的功德，但是各有不同。』說到獲得自在，自在有三種。如《雜集》第十二卷說：『依靠自在的修行也有三種。一是身自在，即自性身和受用身。二是行自在，即變化身。三是說自在，即能夠說六度等。』既然緣此求此，依此而求此，所以知道佛身有三種自在，成就無邊的二利作用的緣故。
經：因此，『分別一切佛法有無量無邊』種種差別。
贊曰：總結。一切佛法即三佛。大品經說：『出三界故無量，越十方故無邊。』意義和作用眾多，叫做種種差別。
經：善男子，『譬如依止妄想思惟，說種種煩惱，說種種業用』種種果報。
贊曰：下面依靠比喻來顯示，有兩重含義。最初的兩個比喻是比喻二利，最後一個是顯示莊嚴。最初又分為兩部分，第一個比喻結合顯示利他作用，第二個比喻結合顯示自利作用。這是第一個比喻。妄想思惟比喻如如智，任運能夠生起利他的作用。
【English Translation】 English version: Explanation: One view is that the ability to manifest various forms is due to having two wisdoms (two kinds of jnana). The reason for this is that its essence is to benefit others. The manifested body is only a form body. The function of benefiting others is not discussed. The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) and others say that the transformations done for others are called benefiting others. According to the function, what is transformed is spoken of. The Mahaprajnaparamita-sutra (Great Perfection of Wisdom Sutra) says, 'How can the manifested Buddha, who has no mind, distinguish, destroy dharmas, destroy and expound their meaning?' Or these two bodies are the result of those two wisdoms, and the names of those two wisdoms are spoken of, but in reality, they are Nirmāṇakāya (transformation body). Otherwise, the following metaphor would not be very similar. Another view is that this is based on the four wisdoms, which are also the Dharmakaya (Dharma body). The inner stillness of Suchness (Tathata) is said to be self-benefit. The external function of wisdom is said to be benefiting others. Not speaking of the Nirmāṇakāya (transformation body), the meaning is the same as the previous statement.
Sutra: Because it is able to obtain freedom in matters of self-benefit and benefiting others, and achieve various boundless functions.
Commentary: Explaining the reason. Because these three bodies each obtain freedom in self-benefit and benefiting others, and together achieve various boundless functions. The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says: 'Although these three bodies all possess boundless merits, they are each different.' Speaking of obtaining freedom, there are three kinds of freedom. As the Samuccaya (Compendium of Topics) Volume 12 says: 'Relying on the practice of freedom, there are also three kinds. First, freedom of body, which is the Svabhavikakaya (self-nature body) and the Sambhogakaya (enjoyment body). Second, freedom of action, which is the Nirmāṇakāya (transformation body). Third, freedom of speech, which is the ability to speak of the six perfections (paramitas) and so on.' Since one seeks this by relying on this, and seeks this by relying on this, it is known that the Buddha's body has three kinds of freedom, achieving the boundless function of benefiting both oneself and others.
Sutra: Therefore, 'distinguishing all Buddha-dharmas has immeasurable and boundless' various differences.
Commentary: Conclusion. All Buddha-dharmas are the three Buddhas. The Mahaprajnaparamita-sutra (Great Perfection of Wisdom Sutra) says: 'Because it transcends the three realms, it is immeasurable; because it surpasses the ten directions, it is boundless.' The meaning and function are numerous, called various differences.
Sutra: Good man, 'for example, relying on deluded thoughts and thinking, one speaks of various afflictions, speaks of various karmic actions' various karmic retributions.
Commentary: Below, relying on metaphors to reveal, there are two meanings. The first two metaphors are metaphors for the two benefits, and the last one reveals adornment. The first is further divided into two parts. The first metaphor combines to reveal the function of benefiting others, and the second metaphor combines to reveal the function of self-benefit. This is the first metaphor. Deluded thoughts and thinking are metaphors for the wisdom of Suchness (Tathata), which spontaneously gives rise to the function of benefiting others.
思。如法華經等云。於三七日中思惟如是事。言妄想者喻實不思假起思故。說種種煩惱喻化身為二乘說種種煩惱。種種業者喻起應身為菩薩說種種業。種種果報者喻令他人既聞法已得世出世果。或此喻說斷三障故成就三身。說種種煩惱令得應身。說種種業令得化身。說種種報令得法身。故下文云。惑障清凈能現應身。業障清凈能現化身。智障清凈能現法身。果報即是智障所攝。雖佛地論二障各有所發之業並所得果合說果報。是習氣依。要果報無習氣方盡。又解。準下合文。說種種煩惱喻說大乘。大乘為本有餘業故。如似有惑有業果故。業果如次喻獨覺聲聞。上能化下。如緣覺乘化聲聞故。果報喻說聲聞乘也。然獨覺乘將得果時不假言教。發心之初解修行位中必假言教。所以法華經中俱云從佛聞法故。初解喻現身。次解喻令得身。后解喻為化說法。既判為喻利他。此解盡理。泛明利用即通三釋。又解。喻二利用是總。並喻利他即別故通三解。然合文中但合利他說法。餘者略而不合。
經。如是「依法如如依如如智說種種佛法說種種獨覺法說種種」聲聞法。
贊曰。法合也。三乘之人根性慾樂等各各不同。方便位中種性行解趣入各異。所以云種種佛法。
經。依法如如「依如如智一切佛法自在成就是為
第一」不可思議。
贊曰。下喻合。顯自利之用分三。初法次喻后合。此初也。問。喻利他中何不先舉法次喻后合耶。答。承前法說近故。又復略故。今此遠故廣故。所以先法次喻后合。問。前自利中但云自利者是法如如。何故此喻自利之用並如如智。答。前據凝寂。法如如自利增但說如如。今明兼利。如如智亦是。又復前據如如智為他現說法用故利他。此據斷障內證如如。即是自利。故不相違。有解結前。義亦無違。
經。譬如「畫空作莊嚴具」是難思議。
贊曰。下喻莊嚴舉喻。畫空作莊嚴具如空無相。嚴具亦無相故是難思。如喻空如如智喻畫。或如如上諸功德義如嚴空俱是無相。是難思議。
經。如是依法如如「依如如智成就佛法」亦難思議。
贊曰。舉法合也。如是依如如及依如如智成就法身佛法。或如如是性如如智是功德義。功德義正是法身。依如方有故二合明。若真諦三藏解。前畫空喻並前舉法並是外疑。疑雲。如如及智俱無分別。云何得應化說利。如畫虛空成莊嚴具。極為難解難信。義亦無違。
經。善男子「云何法如如如如智二無分別而得自在事業」成就。
贊曰。下釋情疑有二。初牒疑后喻釋。此牒疑也。疑有二人。一出世人疑。二世間人疑。又是學
【現代漢語翻譯】 現代漢語譯本 第一，『不可思議』。
贊曰：以下用比喻來總結，彰顯自利的作用，分為三部分。首先是法，其次是比喻，最後是總結。這是第一部分。問：在比喻利他時，為什麼不先說法，再比喻，最後總結呢？答：因為承接前面的法，說法比較接近，而且比較簡略。現在這裡比較遙遠，而且比較廣闊，所以先說法，再比喻，最後總結。問：前面自利中只說『自利者是法如如』，為什麼這裡比喻自利的作用，包括如如智？答：前面是根據凝寂的狀態，法如如自利增加，所以只說如如。現在說明兼顧利益，如如智也是。而且前面根據如如智為他人顯現說法的作用，所以是利他。這裡根據斷除障礙，內心證得如如，就是自利，所以不相違背。有解釋說，結合前面的意義，也沒有違背。
經：譬如『畫空作莊嚴具』是難思議。
贊曰：以下用比喻莊嚴來舉例。畫空作莊嚴具，如同空無相，莊嚴具也無相，所以是難以思議的。如同比喻空，如如智比喻畫。或者如如上的各種功德義，如同莊嚴空，都是無相的，是難以思議的。
經：如是依法如如，『依如如智成就佛法』，亦難思議。
贊曰：舉法總結。像這樣，依靠如如以及依靠如如智成就法身佛法。或者如如是體性，如如智是功德義，功德義正是法身。依靠如如才能有，所以兩者合起來說明。如果真諦三藏解釋，前面畫空的比喻，連同前面所說的法，都是外人的疑問。疑問是：如如和智都沒有分別，怎麼能夠應化說法利益眾生？如同在虛空中作畫，成為莊嚴的器具，極其難以理解，難以相信。意義上也沒有違背。
經：善男子，『云何法如如，如如智二無分別，而得自在事業』成就？
贊曰：以下解釋情疑，分為兩部分。首先是提出疑問，然後用比喻解釋。這是提出疑問。有兩類人有疑問：一是出世間的人有疑問，二是世間的人有疑問。還有是學人。
【English Translation】 English version First, 'Inconceivable'.
Commentary: The following uses metaphors to summarize and highlight the function of self-benefit, divided into three parts. First is the Dharma, second is the metaphor, and last is the conclusion. This is the first part. Question: Why not first state the Dharma, then the metaphor, and finally the conclusion when using metaphors for benefiting others? Answer: Because it follows the previous Dharma, the explanation is closer and more concise. Now it is more distant and broader, so first the Dharma, then the metaphor, and finally the conclusion. Question: Previously, in self-benefit, it was only said that 'the self-benefiting is the Dharma as it is (Tathata)', why does this metaphor for the function of self-benefit include Tathata-wisdom? Answer: The previous was based on the state of stillness, the Dharma Tathata self-benefit increases, so only Tathata was mentioned. Now it explains encompassing benefits, Tathata-wisdom is also included. Moreover, the previous was based on Tathata-wisdom manifesting the function of teaching for others, so it is benefiting others. This is based on cutting off obstacles, inwardly realizing Tathata, which is self-benefit, so there is no contradiction. Some explanations say that combining the previous meaning, there is no contradiction.
Sutra: For example, 'painting in the sky to create ornaments' is inconceivable.
Commentary: The following uses the metaphor of adornment as an example. Painting in the sky to create ornaments is like the sky being without form, and the ornaments are also without form, so it is inconceivable. Like the metaphor of the sky, Tathata-wisdom is like the painting. Or the various merits and meanings above Tathata, like adorning the sky, are all without form, which is inconceivable.
Sutra: Thus, relying on the Dharma Tathata, 'relying on Tathata-wisdom to achieve Buddha-Dharma' is also inconceivable.
Commentary: Summarizing by stating the Dharma. Like this, relying on Tathata and relying on Tathata-wisdom to achieve Dharmakaya (Dharma body) Buddha-Dharma. Or Tathata is the essence, Tathata-wisdom is the meaning of merit, and the meaning of merit is precisely the Dharmakaya. It can only exist by relying on Tathata, so the two are combined to explain. If Paramārtha (Zhendi Sanzang) explains, the previous metaphor of painting in the sky, along with the previously stated Dharma, are all doubts from outsiders. The doubt is: Tathata and wisdom have no distinctions, how can they respond and transform to teach and benefit sentient beings? Like painting in the sky to create ornate objects, it is extremely difficult to understand and believe. There is no contradiction in meaning.
Sutra: Good man, 'How can the Dharma Tathata and Tathata-wisdom, being without distinction, achieve the accomplishment of unhindered activities?'
Commentary: The following explains the emotional doubts, divided into two parts. First, raise the question, then explain with a metaphor. This is raising the question. There are two types of people who have doubts: first, people who have transcended the world have doubts, and second, people in the world have doubts. There are also learners.
人及不學人二人俱疑。
經。善男子「譬如如來入于涅槃愿自在故種種事業」皆得成就。
贊曰。下喻釋有四喻。初二喻為出世人。后二為世間人。為出世人初舉佛滅喻。無有分別而能利他。后舉劣況勝喻。初文有二。初喻后合。此舉喻也。舉二乘人意解涅槃。謂佛入滅身智無故同如如無相。信有滅后化事得成。如涅槃後重起金棺為現雙足。舍利變化種種事業而皆得現故舉為喻。
經。法如如「如如智自在事成」亦復如是。
贊曰。法合可知。
經。複次「菩薩摩訶薩入無心定依前願力從禪定起」作眾事業。
贊曰。第二舉劣況勝喻。文亦有二。所謂喻合。初也。菩薩滅定既六識不行而無分別。亦有種種變化事業。問。何故不舉二乘劣喻。答。二乘入滅定不能起事業故。無垢稱第二。無垢呵舍利弗云。夫宴坐者不起滅定而現諸威儀。是為宴坐等。滅盡定義廣如余辨。滅定喻如如。前愿喻本願。作事業喻應化業用。
經。如是二法「無有分別自在」事成。
贊曰。合也。滅定及所起事二俱無分別。化他事業得自在成。又解。如入滅定雖無分別。應化二事而得成。又解。合前法。如如智無有分別。自在事成。準前難意此釋為勝。以前疑雲云何法如如如如智二無分別事業
【現代漢語翻譯】 現代漢語譯本 人和不學之人，這二者都心存疑惑。
經文：善男子，『譬如如來進入涅槃（Nirvana，佛教術語，指解脫生死的狀態），由於本願自在的緣故，種種事業』都能成就。
贊曰：下面的譬喻解釋有四個譬喻。最初的兩個譬喻是為出世之人而設，後面的兩個譬喻是為世間之人而設。為出世之人而設的譬喻，首先舉佛陀入滅的譬喻，說明沒有分別心也能利益他人。然後舉較差的情況來比喻殊勝的情況。最初的文句分為兩部分，先是譬喻，后是合喻。這裡是舉出譬喻。舉二乘人（Śrāvaka-yāna and Pratyekabuddha-yāna，佛教中兩種追求自我解脫的修行方式）理解的涅槃，認為佛陀入滅后，身和智慧都不存在了，如同虛空一樣沒有形相。相信在滅度之後，化現之事還能成就，如同涅槃之後重新升起金棺，顯現雙足，舍利（Śarīra，佛教中高僧火化后的遺物）變化出種種事業，都能顯現，所以舉這個例子作為譬喻。
經文：法如如（Dharmatathata，諸法真如），『如如智（Tathatajnana，真如智）自在，事情成就』也是這樣。
贊曰：法合可以理解。
經文：再次，『菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）進入無心定（A citta Samadhi，無心禪定），依靠之前的願力，從禪定中起身』，做各種事業。
贊曰：第二個是舉較差的情況來比喻殊勝的情況。文句也分為兩部分，即譬喻和合喻。這是最初的部分。菩薩（Bodhisattva，佛教中發願普度眾生的修行者）進入滅盡定（Nirodha-samāpatti，一種高級禪定狀態）時，六識（Ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）不行，沒有分別心，也能有種種變化事業。問：為什麼不舉二乘的較差的譬喻？答：因為二乘進入滅定后不能起身做事業。無垢稱經（Vimalakīrti Nirdeśa Sūtra）第二品中，無垢居士呵斥舍利弗（Śāriputra，釋迦牟尼佛的十大弟子之一）說：『所謂宴坐，是不起滅定而顯現各種威儀，這就是宴坐』等等。滅盡定的定義廣泛，如其他經文所辨析。滅定比喻如如，之前的願力比喻本願，做事業比喻應化業用。
經文：像這樣，這兩種法『沒有分別，自在』，事情成就。
贊曰：這是合喻。滅定以及所起的事業，二者都沒有分別，化他事業得以自在成就。又一種解釋是：如進入滅定雖然沒有分別，應化二事也能成就。又一種解釋是：合前文的法如如，如如智沒有分別，自在事成。按照前面的疑問，這種解釋更為殊勝。因為之前的疑問是：云何法如如，如如智二者沒有分別，事業……
【English Translation】 English version Both the person and the non-learner have doubts.
Sutra: Good son, 'For example, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) enters Nirvana (Nirvana, the state of liberation from the cycle of birth and death), and because of the power of his original vows, all kinds of activities' can be accomplished.
Commentary: The following explanation uses four metaphors. The first two metaphors are for those who have transcended the world, and the last two are for those who are still in the world. For those who have transcended the world, the first metaphor is the Buddha's passing into extinction, illustrating that one can benefit others without discrimination. Then, a lesser situation is used to exemplify a superior one. The initial sentence is divided into two parts: first the metaphor, then the synthesis. This is the presentation of the metaphor. It cites the Nirvana as understood by those of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, two paths in Buddhism focused on individual liberation), who believe that after the Buddha enters extinction, his body and wisdom cease to exist, like space without form. They believe that after extinction, manifestations can still occur, like the golden coffin rising again after Nirvana, revealing the two feet, and the relics (Śarīra, cremated remains of high-ranking monks) transforming into various activities, all of which can manifest. Therefore, this example is used as a metaphor.
Sutra: The Dharma-tathata (Dharmatathata, the suchness of all dharmas), 'the Tathata-jnana (Tathatajnana, the wisdom of suchness) is free, and things are accomplished' is also like this.
Commentary: The synthesis of Dharma is understandable.
Sutra: Furthermore, 'the Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva, a great Bodhisattva) enters the no-mind Samadhi (A citta Samadhi, a state of meditation without mind), and relying on the power of previous vows, arises from Samadhi', performing various activities.
Commentary: The second is using a lesser situation to exemplify a superior one. The sentence is also divided into two parts: the metaphor and the synthesis. This is the initial part. When a Bodhisattva (Bodhisattva, a being who vows to liberate all sentient beings) enters the Nirodha-samāpatti (Nirodha-samāpatti, a high state of meditation), the six consciousnesses (Ṣaḍ-vijñāna, the six senses: eye, ear, nose, tongue, body, and mind) do not function, and there is no discrimination, yet there can still be various transformative activities. Question: Why not use the lesser metaphor of the Two Vehicles? Answer: Because those of the Two Vehicles cannot arise to perform activities after entering extinction. In the second chapter of the Vimalakirti Nirdeśa Sūtra, Vimalakirti rebukes Shariputra (Śāriputra, one of the ten great disciples of Shakyamuni Buddha), saying: 'So-called seated meditation is not arising from extinction but manifesting various dignified behaviors; this is seated meditation,' and so on. The definition of Nirodha-samāpatti is extensive, as analyzed in other sutras. Extinction is a metaphor for suchness, previous vows are a metaphor for original vows, and performing activities is a metaphor for transformative functions.
Sutra: Like this, these two dharmas 'are without discrimination, free', and things are accomplished.
Commentary: This is the synthesis. Both extinction and the activities that arise from it are without discrimination, and the activities of transforming others are freely accomplished. Another explanation is: even though there is no discrimination when entering extinction, the two activities of transformation can be accomplished. Another explanation is: synthesizing with the previous Dharma-tathata, the Tathata-jnana is without discrimination, and things are freely accomplished. According to the previous question, this explanation is more superior. Because the previous question was: How are Dharma-tathata and Tathata-jnana without discrimination, and activities...
成就故。今合之。
經。善男子「譬如日月無有分別亦如水鏡無有分別光明亦無分別三種和合」得有影生。
贊曰。下除世間不學人疑。亦有二喻。初舉有體喻。雖無分別而有影生。后舉無體喻。雖無分別亦有影生。前二亦然。入涅槃已舉無體。入滅定起舉有體。今有體中初喻后合。此喻也。真諦三藏云。日月喻如如。水鏡喻本願慈悲。光明喻如如智。影喻應化身。今又釋云。準下合文。既云以愿自在眾生有感現應化身。以水現影喻法如如等相應定願力。以鏡影生喻眾生機。日月喻法如如。光明喻如如智。準攝大乘。水喻眾生有三摩地潤滑性故現月等影。即水鏡二俱喻生機。即日月喻法如如如如智。光喻本願。雖無分別然由本願及眾生感力故有應化。然準經云亦如水鏡無有分別。即前釋勝。準下合文云以愿自在力眾生有感。即后釋勝。任意取捨。
經。如是法如如「如如智亦無分別以愿自在故眾生有感現應化身如日月影和合」出現。
贊曰。合也。
經。複次「善男子譬如無量無邊水鏡依于光故空影得現」種種異相。
贊曰。舉空無體喻。初舉喻明。后逐難釋。水鏡喻有情機。依于光者喻本願力。空者喻法如如如如智。影現者應化身由本願力光合于空法如如等。應化得現所為利
【現代漢語翻譯】 成就這些條件，現在將它們結合起來。
經文：『善男子，譬如日月沒有分別（指其本體），也像水和鏡子沒有分別（指其本身），光明也沒有分別（指其作用），這三種條件和合』才能產生影像。
贊曰：下面是爲了消除世間不學習佛法之人的疑惑。這裡有兩個比喻。首先舉有實體的比喻，即使沒有分別，也會有影像產生。然後舉無實體的比喻，即使沒有分別，也會有影像產生。前面的兩種情況也是如此。入涅槃（Nirvana，佛教術語，指解脫）后是無實體的例子，從滅盡定（ Nirodha-samāpatti，佛教術語，指一種高級禪定狀態）出來是有實體的例子。現在在有實體的例子中，先是比喻，后是結合。這就是這個比喻的含義。真諦三藏（Paramārtha，古印度佛教僧侶）說，日月比喻如如（Tathātā，佛教術語，指真如實性），水鏡比喻本願慈悲，光明比喻如如智（Tathātā-jñāna，佛教術語，指與真如相應的智慧），影像比喻應化身（Nirmāṇakāya，佛教術語，指佛爲了度化眾生而顯現的化身）。現在又解釋說，按照下面的結合文，既然說以願力自在，眾生有所感應，就顯現應化身，用水顯現影像比喻法如如等相應定願力，以鏡子產生影像比喻眾生的根機。日月比喻法如如，光明比喻如如智。按照《攝大乘論》（Mahāyānasaṃgraha，佛教論著），水比喻眾生有三摩地（Samādhi，佛教術語，指禪定）的潤滑性，所以能顯現月亮等影像。即水和鏡子都比喻眾生的根機。即日月比喻法如如和如如智，光明比喻本願。雖然沒有分別，但由於本願和眾生的感應力，所以有應化。然而，按照經文所說『也像水和鏡子沒有分別』，那麼之前的解釋更好。按照下面的結合文所說『以願力自在，眾生有所感應』，那麼之後的解釋更好。可以任意取捨。
經文：如此，法如如，『如如智也沒有分別，以願力自在的緣故，眾生有所感應，就顯現應化身，如日月影像和合』而出現。
贊曰：這是結合。
經文：再次，『善男子，譬如無量無邊的水鏡，依靠光明的緣故，空中的影像得以顯現』種種不同的形象。
贊曰：這是舉空無實體的比喻。先舉比喻說明，后逐一解釋。水鏡比喻有情眾生的根機，依靠光明比喻本願力，空比喻法如如和如如智，影像顯現指應化身由本願力的光明與空法如如等結合，應化身得以顯現，從而利益眾生。
【English Translation】 Having accomplished these, now combine them.
Sutra: 'Good man, it is like the sun and moon having no distinctions (referring to their essence), also like water and mirrors having no distinctions (referring to themselves), and light having no distinctions (referring to its function). These three conditions combined' can produce a reflection.
Commentary: The following is to eliminate the doubts of worldly people who do not study the Dharma. There are two metaphors here. First, a metaphor with substance is given, even without distinctions, a reflection can arise. Then, a metaphor without substance is given, even without distinctions, a reflection can arise. The previous two cases are also like this. Entering Nirvana (Nirvana, a Buddhist term referring to liberation) is an example of without substance, and emerging from Nirodha-samāpatti (Nirodha-samāpatti, a Buddhist term referring to an advanced state of meditation) is an example of with substance. Now, in the example of with substance, first is the metaphor, then the combination. This is the meaning of this metaphor. Paramārtha (Paramārtha, an ancient Indian Buddhist monk) said that the sun and moon are metaphors for Tathātā (Tathātā, a Buddhist term referring to suchness), water and mirrors are metaphors for original vows and compassion, light is a metaphor for Tathātā-jñāna (Tathātā-jñāna, a Buddhist term referring to wisdom corresponding to suchness), and reflection is a metaphor for Nirmāṇakāya (Nirmāṇakāya, a Buddhist term referring to the transformation body manifested by the Buddha to liberate sentient beings). Now it is further explained that, according to the combined text below, since it is said that with the power of vows, sentient beings have a response, the Nirmāṇakāya appears. The appearance of a reflection in water is a metaphor for the Dharma suchness and other corresponding fixed vows, and the generation of a reflection in a mirror is a metaphor for the faculties of sentient beings. The sun and moon are metaphors for the Dharma suchness, and light is a metaphor for Tathātā-jñāna. According to the Mahāyānasaṃgraha (Mahāyānasaṃgraha, a Buddhist treatise), water is a metaphor for the lubricating nature of sentient beings' Samādhi (Samādhi, a Buddhist term referring to meditation), so it can manifest reflections of the moon and other things. That is, both water and mirrors are metaphors for the faculties of sentient beings. That is, the sun and moon are metaphors for the Dharma suchness and Tathātā-jñāna, and light is a metaphor for original vows. Although there are no distinctions, due to the power of original vows and the response of sentient beings, there is transformation. However, according to the sutra, 'also like water and mirrors having no distinctions,' then the previous explanation is better. According to the combined text below, 'with the power of vows, sentient beings have a response,' then the later explanation is better. One can choose either at will.
Sutra: Thus, the Dharma suchness, 'Tathātā-jñāna also has no distinctions, because of the freedom of vows, sentient beings have a response, and the Nirmāṇakāya appears, like the sun and moon reflections combining' and appearing.
Commentary: This is the combination.
Sutra: Again, 'Good man, it is like countless water mirrors, relying on the light, the empty reflection can appear' in various different forms.
Commentary: This is a metaphor of emptiness without substance. First, the metaphor is given to explain, then each is explained in turn. Water mirrors are metaphors for the faculties of sentient beings, relying on light is a metaphor for the power of original vows, emptiness is a metaphor for the Dharma suchness and Tathātā-jñāna, and the appearance of reflection refers to the Nirmāṇakāya being manifested by the combination of the light of original vows and the empty Dharma suchness, etc., so that the Nirmāṇakāya can appear, thereby benefiting sentient beings.
他種種事業。或云。空影現者如無雲翳空。依水鏡處得現其影。言空影者是世俗所見空青天。青天現影在水鏡中也。空無有青。所見青者如法如如及如如智上現於應化。或但喻機緣感便現。非如如理現應化身。此約唯識及安慧師無見相解。
經。空者即是無相。
贊曰。逐難釋也。以空無形色故喻法身。
經。善男子「如是受化諸弟子等」是法身影。
贊曰。合也。初明所見身。后明有身所以。合成無異。若準真諦所翻之經應云如是受化之眾是能感機。諸弟子等即是菩薩亦能現於應化二身。現於應化二身是法身影。如前初舉佛般涅槃喻。后舉菩薩滅定喻。又解。此文如是。受化諸弟子等是能感機。是法身影者此文言略。應云諸弟子等所見應化是法身影。本疑如來法身無分別云何能起應化二身。不疑弟子能起。然法如如等雖無分別。以願力故令弟子心上見有。即應化事業而生。
經。以願力故「於二種身現種種相於法身地」無有異相。
贊曰。明應化身有之所以合成無異。無異即合法身無分別相。言於二種身者是應化二身。或佛所現菩薩所現名二種身。雖現異相於法身地無有差別分別異相。
經。善男子「依此二身一切諸佛說」有餘涅槃。
贊曰。第三有餘無餘分別
門明三涅槃。即為三段。此初明有餘涅槃。四涅槃中除自性清凈涅槃。不由斷證一切同有故不約此明。有餘涅槃應云有餘依所顯之涅槃無餘依所顯之涅槃。今略依字。準瑜伽五十。有餘依地有三施設。一地施設。二寂靜施設。三依施設。地即約十七地。寂靜有四。依施設有八種依。一施設依。二攝受依。三住持依。四流轉依。即四識住。五障礙依謂天魔。六苦惱依。一切欲界。七適悅依謂依靜慮。八後邊依。依謂所依。初施設依我法是施設世間。聖教假所施設。此依取蘊即取蘊為所依。余義準知。問。言有餘依涅槃有幾余依。答。準瑜伽五十云。當言與一種依一向相應。謂後邊依。論意有餘即後邊依。後邊依者謂阿羅漢相續諸蘊。云此後邊依與六攝受事不共相應。與流轉依與障礙依一向全不相應。所餘非相應非不相應。以攝受依中有七攝受。一謂自己父母。二妻子。三奴婢。四作使。五僮僕。六朋友。七眷屬。謂阿羅漢果於父母所猶攝受故。如如來身手扶父棺。升忉利天報母恩等。以依佛身有能攝受故余不攝受。以得還滅除流轉故。能降魔故無此二依。施設依住持依等非一向依于取蘊。聖教亦施設預流等。我名相應。無執心取我有情等名不相應。余準此知。有後邊等依名有餘依。余依所得涅槃名有餘依涅槃。云涅槃者
【現代漢語翻譯】 現代漢語譯本 門明三涅槃（Nirvana，寂滅）。即分為三段。這裡首先闡明有餘涅槃（Saupadisesa-nirvana，有餘依涅槃）。四種涅槃中，除了自性清凈涅槃（Prakrti-parisuddha-nirvana，本性清凈涅槃），因為不由斷證而一切眾生皆有，所以不在此處闡明。有餘涅槃應該說成有餘依所顯現的涅槃和無餘依所顯現的涅槃。現在省略『依』字。參照《瑜伽師地論》第五十卷，有餘依地有三種施設：一是地施設，二是寂靜施設，三是依施設。地施設指十七地。寂靜施設有四種。依施設有八種依：一是施設依，二是攝受依，三是住持依，四是流轉依，即四識住。五是障礙依，指天魔。六是苦惱依，指一切欲界。七是適悅依，指依靠靜慮。八是後邊依。依，指的是所依。最初的施設依，我法是施設世間，聖教假立所施設。此依取蘊，即取蘊為所依。其餘含義可以類推得知。問：所說的有餘依涅槃，有幾種余依？答：參照《瑜伽師地論》第五十卷說，應當說與一種依完全相應，即後邊依。論中的意思是，有餘即後邊依。後邊依指的是阿羅漢相續的諸蘊。說這個後邊依與六種攝受事不共同相應，與流轉依和障礙依完全不相應。其餘的非相應也非不相應。因為攝受依中有七種攝受：一是自己父母，二是妻子，三是奴婢，四是作使，五是僮僕，六是朋友，七是眷屬。意思是阿羅漢果對於父母仍然有攝受，例如如來用身體扶著父親的棺材，升到忉利天報答母親的恩情等。因為依靠佛身有能攝受的緣故，其餘的不攝受。因為得到還滅而除去了流轉，能夠降伏天魔，所以沒有這兩種依。施設依、住持依等，不是完全依靠取蘊。聖教也施設預流等，我名相應。沒有執著心而取我有情等名不相應。其餘的可以參照這個來理解。有後邊等依，名為有餘依。依靠余依所得到的涅槃，名為有餘依涅槃。所說的涅槃是……
【English Translation】 English version The three Nirvanas (Nirvana, extinction) are divided into three sections. This initially clarifies Saupadisesa-nirvana (Nirvana with remainder). Among the four Nirvanas, excluding Prakrti-parisuddha-nirvana (Self-nature pure Nirvana), it is not discussed here because it is not based on severance and realization, and all beings possess it equally. Saupadisesa-nirvana should be described as Nirvana manifested by the remaining basis and Nirvana manifested by the non-remaining basis. Now, the word 'basis' is omitted. Referring to the fiftieth volume of the Yogacarabhumi-sastra, there are three establishments in the land of remaining basis: first, the establishment of land; second, the establishment of tranquility; and third, the establishment of basis. The establishment of land refers to the seventeen lands. There are four types of tranquility. There are eight types of basis in the establishment of basis: first, the establishment basis; second, the receptive basis; third, the sustaining basis; fourth, the flowing basis, which refers to the four abodes of consciousness. Fifth, the obstructive basis, referring to heavenly demons. Sixth, the distressing basis, referring to all desire realms. Seventh, the pleasing basis, referring to reliance on meditative concentration. Eighth, the subsequent basis. 'Basis' refers to that which is relied upon. The initial establishment basis, self and dharma are the established world, established by the teachings of the sages. This basis takes the aggregates, that is, the aggregates are the basis. The remaining meanings can be inferred. Question: How many remaining bases are there in the so-called Saupadisesa-nirvana? Answer: According to the fiftieth volume of the Yogacarabhumi-sastra, it should be said that it is fully associated with one type of basis, namely the subsequent basis. The meaning of the treatise is that 'remaining' refers to the subsequent basis. The subsequent basis refers to the aggregates of an Arhat's continuum. It is said that this subsequent basis is not commonly associated with the six receptive matters, and is completely unassociated with the flowing basis and the obstructive basis. The rest are neither associated nor unassociated. Because there are seven types of reception in the receptive basis: first, one's own parents; second, wife; third, slaves; fourth, servants; fifth, attendants; sixth, friends; seventh, relatives. It means that the fruit of Arhat still has reception towards parents, such as the Tathagata supporting his father's coffin with his body and ascending to Trayastrimsa Heaven to repay his mother's kindness. Because relying on the Buddha's body has the ability to receive, the rest are not received. Because of attaining cessation and eliminating flow, and being able to subdue demons, these two bases are absent. The establishment basis, the sustaining basis, etc., are not entirely dependent on the aggregates. The teachings of the sages also establish Srotapannas, etc., the name of self is associated. Taking sentient beings with a non-attached mind, etc., the name is not associated. The rest can be understood by analogy. Having subsequent bases, etc., is called Saupadisesa. The Nirvana attained by relying on the remaining basis is called Saupadisesa-nirvana. The so-called Nirvana is...
是圓寂義。以寂有多皆能具故名為圓寂。寂靜有四。一苦寂靜。二煩惱寂靜。三不損惱有情寂靜。不造作諸惡行修習諸善。四舍寂靜。謂住六恒舍。具此四寂名為圓寂。然應化身約示現說後邊依等。非佛實有後邊之蘊。若佛應身亦現生滅。由此即證。所說應身非自受用。自受用身無後邊故。又若四智亦應身收。依何法身得無餘依令應化不同二乘。但是現有似苦依身。或無漏依在名為有餘。如成唯識說。雖無實依而現似有。或苦依盡說無餘依。非苦依在說有餘依故。依二身所得涅槃名有餘依。
經。依此法身「說無餘涅槃何以故一切余法」究竟盡故。
贊曰。下明無餘依有三。初標次徴后釋。云依此法身說無餘者有二解。一云。依如如法身無一切依名無餘依涅槃。若爾涅槃法身何別。答。功德所依義邊名法身。諸依寂靜義邊名涅槃。又解。四智心品是如如智。即自受用亦名法身。依此自受不現託生。雙林唱滅無一切依名無餘依。依此所顯名無餘依涅槃。問。無餘涅槃由幾寂滅名為涅槃。答。由二寂滅。瑜伽五十云。一由寂滅寂滅故。二由無損惱寂滅故。寂靜寂滅者。謂先於有餘依地獲得觸證四種寂靜。今無餘依涅槃界中亦有寂勝四種寂靜。此意以重得寂靜故。言由寂靜寂滅故。一數教寂靜。二一切依寂靜。
【現代漢語翻譯】 現代漢語譯本： 這是圓寂（Parinirvana）的含義。因為寂靜具備多種功德，所以稱為圓寂。寂靜有四種：一是苦寂靜，二是煩惱寂靜，三是不損害有情眾生的寂靜，即不造作諸惡行，修習諸善行，四是舍寂靜，即安住於六恒舍（六種舍離的狀態）。具備這四種寂靜，就稱為圓寂。然而，應化身（Nirmanakaya）是就示現而言，比如後邊依等，並非佛陀真實具有後邊的蘊（Skandha）。如果佛的應身也示現生滅，由此可以證明，所說的應身並非自受用身（Sambhogakaya），因為自受用身沒有後邊。又如果四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana）也屬於應身所攝，那麼依據什麼法身（Dharmakaya）才能獲得無餘依（Anupadhisesa-nirvana），從而使應化身不同於二乘（Sravaka, Pratyekabuddha）呢？這只是現有類似苦依之身，或者無漏依（Anasrava-upadhi）存在時，才稱為有餘依（Sopadhisesa-nirvana），正如《成唯識論》所說。雖然沒有真實的依處，但示現為好像有。或者說，苦依滅盡時，稱為無餘依，而不是苦依存在時，稱為有餘依。依據二身（法身和報身）所得的涅槃，名為有餘依。
經文說：『依據此法身，說無餘涅槃，為什麼呢？因為一切余法究竟滅盡的緣故。』
贊曰：下面闡明無餘依有三種方式：首先是標示，其次是提問，最後是解釋。說『依據此法身說無餘』有兩種解釋。一種說法是：依據如如法身（Tathata-dharmakaya），沒有一切依處，名為無餘依涅槃。如果這樣，涅槃和法身有什麼區別呢？回答是：從功德所依的意義上說，稱為法身；從諸依寂靜的意義上說，稱為涅槃。另一種解釋是：四智心品是如如智，也就是自受用身，也稱為法身。依據此自受用身，不示現託生，在雙林（娑羅雙樹林）唱滅，沒有一切依處，名為無餘依。依據此所顯現的，名為無餘依涅槃。問：無餘涅槃由幾種寂滅而稱為涅槃呢？答：由兩種寂滅。《瑜伽師地論》第五十卷說：一是由寂滅的寂滅的緣故，二是由無損惱的寂滅的緣故。寂靜寂滅是指：先前在有餘依地獲得觸證四種寂靜，現在在無餘依涅槃界中，也有寂勝的四種寂靜。此意是說，因為重新獲得寂靜的緣故，所以說由寂靜寂滅的緣故。一是數教寂靜，二是一切依寂靜。
【English Translation】 English version: This is the meaning of Parinirvana (圓寂). Because tranquility possesses many virtues, it is called Parinirvana. There are four types of tranquility: first, the tranquility of suffering; second, the tranquility of afflictions; third, the tranquility of non-harming sentient beings, which means not creating evil deeds and cultivating good deeds; and fourth, the tranquility of abandonment, which means abiding in the six constant abandonments (six states of relinquishment). Possessing these four tranquilities is called Parinirvana. However, the Nirmanakaya (應化身) is spoken of in terms of manifestation, such as the later dependence, etc. It is not that the Buddha truly possesses the later Skandhas (蘊). If the Nirmanakaya of the Buddha also manifests birth and death, it can be proven that the so-called Nirmanakaya is not the Sambhogakaya (自受用身), because the Sambhogakaya has no end. Furthermore, if the Four Wisdoms (Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana 四智) are also included in the Nirmanakaya, then based on what Dharmakaya (法身) can one attain Anupadhisesa-nirvana (無餘依), so that the Nirmanakaya is different from the Two Vehicles (Sravaka, Pratyekabuddha 二乘)? This is merely the existing body that resembles the dependence on suffering, or when the Anasrava-upadhi (無漏依) exists, it is called Sopadhisesa-nirvana (有餘依), as stated in the Vijnaptimatrata-siddhi Sastra. Although there is no real dependence, it appears as if there is. Or, when the dependence on suffering is exhausted, it is called Anupadhisesa-nirvana, not when the dependence on suffering exists, it is called Sopadhisesa-nirvana. The Nirvana attained based on the two bodies (Dharmakaya and Sambhogakaya) is called Sopadhisesa-nirvana.
The Sutra says: 'Based on this Dharmakaya, Anupadhisesa-nirvana is spoken of, why? Because all remaining dharmas are ultimately exhausted.'
The Commentary says: The following explains Anupadhisesa-nirvana in three ways: first, indication; second, questioning; and third, explanation. Saying 'Based on this Dharmakaya, Anupadhisesa' has two explanations. One explanation is: based on the Tathata-dharmakaya (如如法身), there is no dependence at all, which is called Anupadhisesa-nirvana. If so, what is the difference between Nirvana and Dharmakaya? The answer is: from the meaning of the basis of virtues, it is called Dharmakaya; from the meaning of the tranquility of all dependencies, it is called Nirvana. Another explanation is: the mental activities of the Four Wisdoms are the Tathata-jnana, which is also the Sambhogakaya, also called Dharmakaya. Based on this Sambhogakaya, without manifesting rebirth, in the Twin Sala Trees (娑羅雙樹林), the extinction is proclaimed, without any dependence, which is called Anupadhisesa. Based on what is manifested by this, it is called Anupadhisesa-nirvana. Question: By how many tranquilizations is Anupadhisesa-nirvana called Nirvana? Answer: By two tranquilizations. The Yogacarabhumi-sastra, volume 50, says: first, because of the tranquility of tranquility; second, because of the tranquility of non-harming. Tranquility of tranquility means: previously, in the Sopadhisesa-nirvana ground, one attained the tactile proof of the four tranquilizations, and now in the Anupadhisesa-nirvana realm, there are also the superior four tranquilizations. The meaning is that because of re-attaining tranquility, it is said to be due to the tranquility of tranquility. First, the tranquility of numerical teachings; second, the tranquility of all dependencies.
三依依苦寂靜。四依依生疑慮寂靜。言數教寂靜者數謂智慧。因數起教教生於數名為數教。無餘依中名言絕故名數教寂靜。一切依寂靜者如前八依無餘。並寂名一切依寂靜。依依苦寂靜者。由前八依所生眾苦亦得永滅名依依苦寂靜。如依彼依生此苦依名為依依。四依依生疑慮寂靜者。謂依八苦生疑慮無餘皆寂名依依生疑慮寂靜。問。有餘依涅槃有幾有餘今言無餘依。答有七。一因果余。惑因已盡苦果未亡有餘苦依。成唯識云。無餘依涅槃謂即真如。出生死苦煩惱既盡余依亦滅。二不善業餘。無學之人不善業盡余善無記業在。三苦諦余。四集諦余。五滅諦余。六道諦余。故勝鬘經云。有餘生不盡當有生有。余梵行不成故事不純。事不究竟故當有所作。不度彼故當有所斷。如次苦滅道集即無作四諦。望不定姓有餘不了當可修斷等。非望定姓。七假實余。應化假故。
經。依此三身「一切諸佛說」無住處涅槃。
贊曰。下明無住處涅槃。文分為五。一標二釋三問四解五結。此標也。
經。為二身故「不住涅槃離於法身」無有別佛。
贊曰。釋也。何故三身名無住處。以為二身故不住以大悲故為物現身不住涅槃。亦應云不住生死。前明無餘。已說不住生死。又以佛離漏余謂涅槃。故今偏明不住涅槃。
【現代漢語翻譯】 現代漢語譯本 三依依苦寂靜：三種依賴所帶來的痛苦達到寂靜的狀態。 四依依生疑慮寂靜：四種依賴所產生的疑慮達到寂靜的狀態。 言數教寂靜者數謂智慧：所說的『數教寂靜』，『數』指的是智慧。 因數起教教生於數名為數教：因為智慧而產生教法，教法又源於智慧，所以稱為『數教』。 無餘依中名言絕故名數教寂靜：在沒有任何依賴的情況下，名言概念都已斷絕，所以稱為『數教寂靜』。 一切依寂靜者如前八依無餘：『一切依寂靜』指的是像前面所說的八種依賴完全消失。 並寂名一切依寂靜：全部寂滅就叫做『一切依寂靜』。 依依苦寂靜者：由前面八種依賴所產生的各種痛苦也能夠永遠滅除，這叫做『依依苦寂靜』。 如依彼依生此苦依名為依依：就像依賴那個依賴而產生這種痛苦，這種依賴就叫做『依依』。 四依依生疑慮寂靜者：指的是依賴八種苦而產生的疑慮完全寂滅，這叫做『依依生疑慮寂靜』。 問：有餘依涅槃有幾有餘今言無餘依？ 答有七： 一因果余：惑因（煩惱的因）已經斷盡，但苦果（痛苦的結果）尚未消失，還殘留著痛苦的依賴。 成唯識云：無餘依涅槃謂即真如。出生死苦煩惱既盡余依亦滅：『成唯識論』中說，『無餘依涅槃』就是指真如。從生死痛苦中解脫，煩惱已經斷盡，剩餘的依賴也滅除了。 二不善業餘：無學之人（已證阿羅漢果位的人）不善業已經斷盡，但還殘留著善業和無記業。 三苦諦余：苦諦（dukkha-satya）還殘留。 四集諦余：集諦（samudaya-satya）還殘留。 五滅諦余：滅諦（nirodha-satya）還殘留。 六道諦余：道諦（magga-satya）還殘留。 故勝鬘經云：有餘生不盡當有生有。余梵行不成故事不純。事不究竟故當有所作。不度彼故當有所斷。如次苦滅道集即無作四諦。望不定姓有餘不了當可修斷等。非望定姓：所以『勝鬘經』中說：如果還有殘餘的生命沒有斷盡，就還會有生有。還有剩餘的梵行沒有完成，所以事情不純粹。事情沒有究竟完成，所以還應當有所作為。沒有度過彼岸，所以還應當有所斷除。依次對應苦、滅、道、集，就是無作四諦。對於不定性的眾生來說，還有剩餘的沒有理解，應當可以修習和斷除等等。但對於定性的眾生來說則不是這樣。 七假實余：應化之身是虛假的緣故。 經：依此三身『一切諸佛說』無住處涅槃：經典上說：依靠這三種身，『一切諸佛』宣說無住處涅槃。 贊曰：下明無住處涅槃。文分為五。一標二釋三問四解五結。此標也：讚頌說：下面闡明無住處涅槃。文章分為五個部分：一、標示；二、解釋；三、提問；四、解答；五、總結。這裡是標示。 經：為二身故『不住涅槃離於法身』無有別佛：經典上說：爲了二身（應身和報身）的緣故，『不住于涅槃，遠離於法身』，沒有其他的佛。 贊曰：釋也。何故三身名無住處。以為二身故不住以大悲故為物現身不住涅槃。亦應云不住生死。前明無餘。已說不住生死。又以佛離漏余謂涅槃。故今偏明不住涅槃：讚頌說：這是解釋。為什麼三身被稱為無住處？因為爲了二身（應身和報身）的緣故，不住于涅槃，因為大悲心的緣故，爲了眾生而示現身形，不住于涅槃。也應該說不住于生死。前面闡明無餘依涅槃，已經說了不住于生死。而且佛陀已經脫離了煩惱的殘餘，也就是涅槃，所以現在特別闡明不住于涅槃。
【English Translation】 English version Three dependencies' suffering is stillness: The suffering brought about by the three dependencies reaches a state of stillness. Four dependencies' arising doubts is stillness: The doubts arising from the four dependencies reach a state of stillness. Speaking of 'number-teaching' stillness, 'number' refers to wisdom: When we say 'number-teaching stillness,' 'number' refers to wisdom. Because of wisdom, teachings arise; teachings originate from wisdom, hence called 'number-teaching': Because teachings arise from wisdom, and teachings originate from wisdom, it is called 'number-teaching'. In the absence of any dependency, conceptual language is cut off, hence called 'number-teaching stillness': In the absence of any dependency, conceptual language is cut off, hence it is called 'number-teaching stillness'. 'All dependencies' stillness' means the previous eight dependencies are without remainder: 'All dependencies' stillness' refers to the complete disappearance of the eight dependencies mentioned earlier. Complete stillness is called 'all dependencies' stillness': Complete extinction is called 'all dependencies' stillness'. 'Dependency upon dependency's suffering is stillness' means the various sufferings arising from the previous eight dependencies can also be extinguished forever, which is called 'dependency upon dependency's suffering is stillness': The various sufferings arising from the previous eight dependencies can also be extinguished forever, which is called 'dependency upon dependency's suffering is stillness'. Like relying on that dependency to produce this suffering, this dependency is called 'dependency upon dependency': Like relying on that dependency to produce this suffering, this dependency is called 'dependency upon dependency'. 'Four dependencies' arising doubts is stillness' refers to the complete stillness of doubts arising from relying on the eight sufferings, which is called 'dependency upon dependency's arising doubts is stillness': 'Four dependencies' arising doubts is stillness' refers to the complete stillness of doubts arising from relying on the eight sufferings, which is called 'dependency upon dependency's arising doubts is stillness'. Question: How many types of Nirvana with remainder are there, since we now speak of Nirvana without remainder? Answer: There are seven: 1. Remainder of cause and effect: The cause of delusion (the cause of afflictions) has been exhausted, but the effect of suffering (the result of suffering) has not yet disappeared, and there remains a dependence on suffering. The Vijnaptimatrata-siddhi says: Nirvana without remainder is none other than Suchness. Having escaped from the suffering of birth and death, and with afflictions exhausted, the remaining dependencies are also extinguished: The Vijnaptimatrata-siddhi says: 'Nirvana without remainder' is none other than Suchness (tathata). Having escaped from the suffering of birth and death, and with afflictions exhausted, the remaining dependencies are also extinguished. 2. Remainder of unwholesome karma: For those who have nothing more to learn (those who have attained Arhatship), unwholesome karma has been exhausted, but wholesome and neutral karma remain. 3. Remainder of the Truth of Suffering: The Truth of Suffering (dukkha-satya) remains. 4. Remainder of the Truth of the Origin: The Truth of the Origin (samudaya-satya) remains. 5. Remainder of the Truth of Cessation: The Truth of Cessation (nirodha-satya) remains. 6. Remainder of the Truth of the Path: The Truth of the Path (magga-satya) remains. Therefore, the Srimala Sutra says: If the remaining life is not exhausted, there will be further existence. If the remaining pure conduct is not completed, then the matter is not pure. If the matter is not ultimately completed, then there will be something to be done. If one has not crossed over to the other shore, then there will be something to be cut off. In sequence, suffering, cessation, the path, and origin are the uncreated Four Noble Truths. Regarding those of uncertain nature, there is still something not understood that can be cultivated and cut off, etc., but this is not the case for those of definite nature: Therefore, the Srimala Sutra says: If there is still remaining life that has not been exhausted, then there will be further existence. If there is still remaining pure conduct that has not been completed, then the matter is not pure. If the matter is not ultimately completed, then there will be something to be done. If one has not crossed over to the other shore, then there will be something to be cut off. In sequence, suffering, cessation, the path, and origin are the uncreated Four Noble Truths. Regarding beings of uncertain nature, there is still something not understood that can be cultivated and cut off, etc., but this is not the case for beings of definite nature. 7. Remainder of the false and the real: Because the manifested body is illusory. Sutra: Relying on these three bodies, 'all Buddhas speak' of Nirvana without abiding: The sutra says: Relying on these three bodies, 'all Buddhas' speak of Nirvana without abiding. Commentary: The following explains Nirvana without abiding. The text is divided into five parts: 1. Indication, 2. Explanation, 3. Question, 4. Answer, 5. Conclusion. This is the indication: The commentary says: The following explains Nirvana without abiding. The text is divided into five parts: 1. Indication, 2. Explanation, 3. Question, 4. Answer, 5. Conclusion. This is the indication. Sutra: For the sake of the two bodies, 'not abiding in Nirvana, apart from the Dharmakaya,' there is no other Buddha: The sutra says: For the sake of the two bodies (Nirmanakaya and Sambhogakaya), 'not abiding in Nirvana, apart from the Dharmakaya,' there is no other Buddha. Commentary: This is the explanation. Why are the three bodies called without abiding? Because for the sake of the two bodies, they do not abide in Nirvana. Because of great compassion, they manifest bodies for beings and do not abide in Nirvana. It should also be said that they do not abide in samsara. The previous explanation of Nirvana without remainder has already spoken of not abiding in samsara. Moreover, the Buddha has abandoned the remaining outflows, which is Nirvana, so now we specifically explain not abiding in Nirvana: The commentary says: This is the explanation. Why are the three bodies called without abiding? Because for the sake of the two bodies (Nirmanakaya and Sambhogakaya), they do not abide in Nirvana. Because of great compassion, they manifest bodies for beings and do not abide in Nirvana. It should also be said that they do not abide in samsara. The previous explanation of Nirvana without remainder has already spoken of not abiding in samsara. Moreover, the Buddha has abandoned the remaining outflows, which is Nirvana, so now we specifically explain not abiding in Nirvana.
不謂住生死。所以亦言離於法身無有別佛者。以其法身從應化說。性相合云無別佛。彼二不住故法身亦名不住。是故三身總名無住。又解。法身涅槃同體義別。若離法身有別體佛來住涅槃可言住涅槃。既離法身無別佛。即同體故。自不住自故不住涅槃。前釋為勝。云離法身無別佛故。不云離涅槃無別佛故。
經。何故二身不住涅槃。
贊曰。問也。二身無漏即離生死。何故不住涅槃。
經。二身假名「不實唸唸生滅不定住故數數出現」以不定故。
贊曰。解應化身不住所以。初順解次返成。一假名非實。二唸唸生滅。三數數出現。出現者為眾生故或時現入滅。或時受生故數數出現。以不定故者明不住涅槃。
經。法身不爾「是故二身」不住涅槃。
贊曰。返成也。
經。法身不二是故不住涅槃。
贊曰。明法身不住涅槃所以。法身與應現不二故亦不住。
經。故依三身說無住涅槃。
贊曰。結也。
經。善男子「一切凡夫為三相故有縛有障遠離三身」不至三身。
贊曰。第四治障廢立門有二。初約境。次約心。此約境也。文分為二。初明有障不得三身。后明斷得。初文分四。一標二徴三列四釋。此標也。三相即三性是所應知境相故。攝大
【現代漢語翻譯】 現代漢語譯本： 不可以說住在生死之中。所以也說離開法身（Dharmakaya，佛的真身）就沒有別的佛。因為法身是從應化身（Nirmanakaya，佛的化身）的角度來說的，性相合一，所以說沒有別的佛。應化身和報身（Sambhogakaya，佛的報身）不住于涅槃，所以法身也稱為不住。因此，三身總稱為無住。另一種解釋是，法身和涅槃本體相同，只是意義不同。如果離開法身，有另一個佛來住在涅槃中，就可以說住在涅槃。既然離開法身沒有別的佛，就是同一個本體，自己不住于自己，所以不住于涅槃。前一種解釋更好。因為說離開法身沒有別的佛，而不是說離開涅槃沒有別的佛。
經：為什麼應化身和報身不住于涅槃？
贊曰：這是提問。應化身和報身是無漏的，已經脫離生死，為什麼不住于涅槃？
經：應化身和報身只是假名，『不真實，唸唸生滅，不定住，所以數數出現』，因為不定。
贊曰：解釋應化身不住涅槃的原因。先順著解釋，再反過來論證。一是假名，不是真實的。二是念念生滅。三是數數出現。出現是爲了眾生的緣故，有時示現入滅，有時受生，所以數數出現。『因為不定』，說明不住于涅槃。
經：法身不是這樣，『所以應化身和報身』不住于涅槃。
贊曰：這是反過來論證。
經：法身不二，所以不住涅槃。
贊曰：說明法身不住涅槃的原因。法身與應化身不二，所以也不住。
經：所以依據三身說無住涅槃。
贊曰：這是總結。
經：善男子，『一切凡夫因為三相的緣故，有束縛，有障礙，遠離三身』，不能達到三身。
贊曰：第四，對治障礙，建立正法，分為兩部分。先從境界上說，再從心上說。這裡是從境界上說。文分為兩部分。先說明有障礙，不能得到三身。后說明斷除障礙，才能得到。第一部分分為四點。一、標示。二、征問。三、列舉。四、解釋。這是標示。三相即三性，是所應知的境界相，所以《攝大乘論》說。
【English Translation】 English version: It cannot be said to dwell in Samsara (cycle of birth and death). Therefore, it is also said that apart from the Dharmakaya (the body of truth, the ultimate nature of the Buddha), there is no other Buddha. Because the Dharmakaya is spoken of from the perspective of the Nirmanakaya (the body of manifestation, the emanation body of the Buddha), its nature and form are united, so it is said that there is no other Buddha. Since the Nirmanakaya and Sambhogakaya (the body of enjoyment, the reward body of the Buddha) do not abide in Nirvana, the Dharmakaya is also called non-abiding. Therefore, the three bodies are collectively called non-abiding. Another explanation is that the Dharmakaya and Nirvana have the same essence but different meanings. If, apart from the Dharmakaya, another Buddha comes to dwell in Nirvana, it could be said to dwell in Nirvana. Since there is no other Buddha apart from the Dharmakaya, they are of the same essence, and it does not abide in itself, therefore it does not abide in Nirvana. The former explanation is better. Because it says that apart from the Dharmakaya, there is no other Buddha, rather than saying that apart from Nirvana, there is no other Buddha.
Sutra: Why do the Nirmanakaya and Sambhogakaya not abide in Nirvana?
Commentary: This is a question. The Nirmanakaya and Sambhogakaya are free from outflows (of defilements) and have already escaped Samsara, why do they not abide in Nirvana?
Sutra: The Nirmanakaya and Sambhogakaya are merely provisional names, 'unreal, with thoughts arising and ceasing moment by moment, and not abiding permanently, therefore they appear repeatedly,' because they are impermanent.
Commentary: Explaining the reason why the Nirmanakaya does not abide in Nirvana. First, it explains in accordance, then it argues in reverse. First, they are provisional names, not real. Second, thoughts arise and cease moment by moment. Third, they appear repeatedly. Appearing is for the sake of sentient beings, sometimes manifesting entering into extinction, sometimes receiving birth, therefore they appear repeatedly. 'Because they are impermanent' clarifies that they do not abide in Nirvana.
Sutra: The Dharmakaya is not like this, 'therefore the Nirmanakaya and Sambhogakaya' do not abide in Nirvana.
Commentary: This is arguing in reverse.
Sutra: The Dharmakaya is non-dual, therefore it does not abide in Nirvana.
Commentary: Explaining the reason why the Dharmakaya does not abide in Nirvana. The Dharmakaya and Nirmanakaya are non-dual, therefore it also does not abide.
Sutra: Therefore, based on the three bodies, it is said that there is non-abiding Nirvana.
Commentary: This is a conclusion.
Sutra: Good men, 'all ordinary beings, because of the three characteristics, have bondage and obstacles, and are far from the three bodies,' and cannot attain the three bodies.
Commentary: Fourth, to counteract obstacles and establish the correct Dharma, there are two parts. First, it speaks from the perspective of the objective realm, then from the perspective of the mind. Here, it speaks from the perspective of the objective realm. The text is divided into two parts. First, it explains that with obstacles, one cannot attain the three bodies. Later, it explains that by eliminating obstacles, one can attain them. The first part is divided into four points. 1. Indication. 2. Inquiry. 3. Enumeration. 4. Explanation. This is indication. The three characteristics are the three natures, which are the objective realms that should be known, therefore the Mahāyānasaṃgraha (Compendium of Mahayana) says.
乘論說。此三性名所應知勝相。有縛據現有障約種。又有縛即相縛或相應所緣。此約於三性。不了故有縛有障。障即三障等。由此遠離不至三身。
經。何者為三。
贊曰。徴也。
經。一者遍計所執相「二者依他起相三者」成就相。
贊曰。列三相。三相即三性。如余廣辨。今略釋名辨體。言遍計所執相者。遍謂周遍計謂計度。於一切境遍計度故名為遍計。遍計即能遍計所遍計俱名遍計。所執者遍計所執性。或相即是性。亦即境相。依他眾緣而得起故名依他起。相義如前。圓滿成就名成就相。所執我法是遍計性。心心所色不相應是依他起。真如為成就體。若漏無漏門無漏五蘊亦圓成實。有漏性者亦依他。
經。如是諸相「不能解故不能滅故」不能凈故。
贊曰。釋也。遍計無相不可說斷。但云不能解故。染依他有云不滅故。如稱不凈。能凈即智。所凈即如。經意如體不垢不凈。今者未能解遍計滅染依他凈圓成實。
經。是故諸佛具足三身。
經是故下結。有縛有障。不得至三身。
經。如是三相「能解能滅能凈故是故諸佛」具足三身。
贊曰。后明斷得分三。初牒能障。次辨能斷。后結。如是三相牒也。能解滅凈辨能斷。由悟遍計性言能解。修無分
【現代漢語翻譯】 現代漢語譯本： 乘論述說。這三種自性的名稱所應瞭解的最殊勝的體相是：有束縛的依據，有顯現的障礙和約束的種子。又有束縛，即是自相的束縛，或是相應的所緣。這是就三種自性而言。因為不了達真理，所以有束縛和障礙。障礙即是三種障礙等。由於這些障礙，不能達到法身、報身、應化身這三種佛身。
經文：什麼是三種自性？
贊曰：這是提問。
經文：一是遍計所執相，二是依他起相，三是圓成實相。
贊曰：這是列出三種體相。這三種體相即是三種自性。如同其他地方廣泛辨析的那樣。現在簡略地解釋名稱和辨別體性。所謂『遍計所執相』，『遍』是指周遍，『計』是指計度。因為對於一切境界都普遍地計度，所以名為『遍計』。『遍計』即能遍計和所遍計都名為『遍計』。『所執』是指遍計所執的自性。或者說，體相即是自性，也即是境界的體相。依靠眾多的因緣而生起，所以名為『依他起』。『相』的含義如前所述。圓滿成就，名為『圓成實相』。所執的我法是遍計所執性。心、心所、色、不相應行是依他起性。真如是圓成實性的本體。如果從有漏、無漏的角度來說，無漏的五蘊也是圓成實。有漏的自性也是依他起。
經文：像這樣的諸種體相，因為不能理解，所以不能滅除，所以不能清凈。
贊曰：這是解釋。遍計所執相沒有真實的體相，不可說斷滅。但說是『不能理解』。染污的依他起有，說是『不能滅除』，如同稱量不凈之物。能夠清凈的是智慧，所清凈的是真如。經文的意思是真如的本體不垢不凈。現在是未能理解遍計所執，滅除染污的依他起，清凈圓成實相。
經文：因此，諸佛具足法身、報身、應化身這三種佛身。
經文：因此，下面總結。因為有束縛和障礙，所以不能達到三種佛身。
經文：像這樣的三種體相，因為能夠理解，能夠滅除，能夠清凈，所以諸佛具足法身、報身、應化身這三種佛身。
贊曰：後面說明斷除和獲得。首先是照應能障礙的，其次是辨別能斷除的，最後是總結。『像這樣的三種體相』是照應。『能理解、滅除、清凈』是辨別能斷除的。由於領悟了遍計所執的自性，所以說『能理解』。修習無分別智
【English Translation】 English version: Treatise on the Vehicle states: These three natures' names, the most excellent aspects that should be known, are: having a basis for bondage, having manifest obstacles and restrictive seeds. Furthermore, there is bondage, which is the bondage of characteristics or corresponding conditioned arising. This refers to the three natures. Because of not understanding, there is bondage and obstacles. Obstacles are the three obstacles, etc. Due to these obstacles, one cannot attain the three bodies (Trikaya).
Sutra: What are the three?
Commentary: This is a question.
Sutra: First is the nature of the completely imputed (Parikalpita), second is the nature of dependent arising (Paratantra), and third is the nature of perfect accomplishment (Parinispanna).
Commentary: This lists the three natures. These three natures are the three self-natures. As extensively discussed elsewhere. Now, briefly explain the names and distinguish the entities. The term 'completely imputed nature' (Parikalpita), 'completely' means pervasive, 'imputed' means conceptualization. Because it is universally conceptualized in all realms, it is called 'completely imputed'. 'Completely imputed' refers to both the act of completely imputing and the object of complete imputation. 'Imputed' refers to the nature of what is completely imputed. Or the nature is the characteristic, which is also the characteristic of the realm. Arising from dependent conditions, it is called 'dependent arising' (Paratantra). The meaning of 'characteristic' is as previously stated. Perfect accomplishment is called 'perfected nature' (Parinispanna). The self and phenomena that are imputed are the completely imputed nature. Mind, mental factors, form, and non-associated formations are the dependent arising nature. Suchness (Tathata) is the essence of the perfected nature. If viewed from the perspective of defiled and undefiled, the undefiled five aggregates are also perfectly accomplished. The defiled nature is also dependently arising.
Sutra: These characteristics, because they cannot be understood, cannot be eliminated, and cannot be purified.
Commentary: This is an explanation. The completely imputed nature has no real essence and cannot be said to be eliminated. But it is said that 'it cannot be understood'. The defiled dependent arising exists and is said to 'cannot be eliminated', like weighing impure objects. What can purify is wisdom, and what is purified is Suchness. The meaning of the sutra is that the essence of Suchness is neither defiled nor pure. Now, it is failing to understand the completely imputed, eliminate the defiled dependent arising, and purify the perfected nature.
Sutra: Therefore, the Buddhas possess the three bodies (Trikaya).
Sutra: Therefore, the following concludes. Because there is bondage and obstacles, one cannot attain the three bodies.
Sutra: These three characteristics, because they can be understood, can be eliminated, and can be purified, therefore the Buddhas possess the three bodies.
Commentary: The following explains cutting off and obtaining. First, it corresponds to what can obstruct; second, it distinguishes what can be cut off; and last, it concludes. 'These three characteristics' is a correspondence. 'Can be understood, eliminated, and purified' distinguishes what can be cut off. Because of realizing the nature of the completely imputed, it is said 'can be understood'. Practicing non-conceptual wisdom
別智故能滅。染依他智慧斷障故能凈。由悟遍計所執相得化身。由有所執我相當情不達境空故。不能得現變化身。修凈依他起智斷染故得應身。由智生時能斷障漏故。能凈證圓成實性顯得法身。故至三身。
經。善男子「諸凡夫人未能除遣此三心故遠離三身」不能得至。
贊曰。明障治中此約心明。文分為二。初辨障。依諸伏道下辨斷。初文分三。一標二徴三列。此標也。凡言心者有四義。一真實名心如般若多心。即真如理亦名為心故。勝鬘經云自性清凈心。彼名干栗心。二緣慮心即通八識。彼名質多。三積集義名心。亦通八識。通能所積集故。四積聚最勝義名心。即唯第八。今者此問即緣慮積集二義名心。三心為能障。若能除斷得至三身。若未除斷遠離三身不能得至。不能得應化身。不能至法身。
經。何者為三。
贊曰。隨標徴也。
經。一者「起事心二者依根本心三者」根本心。
贊曰。隨徴列釋。此即列也。言三心者依真諦三藏釋云。一起事心是六識皮。二依根本心是第七肉。三根本心是阿梨耶識骨。慈恩唯識法師云。起事心者謂見修煩惱相應之心。由此煩惱起造諸業。感異熟果事名起事心。生死本故障隨類身。起事所依之心依主釋。或由心與煩惱相應同一事業亦名起
【現代漢語翻譯】 現代漢語譯本：
由別智（區分智慧）才能滅除煩惱。由於依他起智（緣起性空的智慧）斷除障礙，才能得到清凈。由於領悟遍計所執相（虛妄分別的表象）而獲得化身（佛為度化眾生而顯現的應化之身）。由於執著於我相（對自我的執著），不能通達境空（認識到一切現象的空性），所以不能獲得現變化身（隨心所欲變化的能力）。修習清凈的依他起智，斷除染污，因此能獲得應身（佛為教化菩薩而顯現的報身）。由於智慧生起時能斷除障礙和煩惱，因此能清凈證得圓成實性（真實圓滿的自性），顯現法身（佛的真如法性之身）。所以能證得三身（法身、報身、應身）。
經文：善男子，『諸凡夫人未能除遣此三心故遠離三身』不能得至。
贊曰：在闡明障礙和對治方法中，這裡是就心而言。文分為二部分。首先辨別障礙，接著在『依諸伏道』之後辨別斷除。初文分為三部分：一、標示；二、征問；三、列舉。這裡是標示。凡是說到『心』，有四種含義：一、真實名心，如《般若多心經》中的心，即真如理，也稱為心，所以《勝鬘經》說『自性清凈心』，彼經名為干栗心。二、緣慮心，即通於八識，彼名為質多（心）。三、積集義名心，也通於八識，通於能積集和所積集。四、積聚最勝義名心，即唯有第八識（阿賴耶識）。現在這裡所問的，是緣慮和積集這兩種含義的心。這三種心是能障礙的。如果能除斷，就能證得三身；如果未能除斷，就會遠離三身，不能證得。不能獲得應化身，不能證得法身。
經文：何者為三？
贊曰：這是隨著標示而征問。
經文：一者『起事心，二者依根本心，三者』根本心。
贊曰：這是隨著征問而列舉解釋。這就是列舉。說到三種心，依據真諦三藏的解釋是：一起事心是六識的皮，二依根本心是第七識的肉，三根本心是阿梨耶識的骨。慈恩唯識法師說：起事心是指與見惑和修惑相應的心。由於這些煩惱，造作各種業，感得異熟果報，這種事名為起事心，是生死根本的障礙，隨順於各類身。起事心所依之心，是依主釋。或者由於心與煩惱相應，同一事業，也名為起事心。
【English Translation】 English version:
It is through discriminative wisdom (Bhidya-jnana) that afflictions can be extinguished. It is through the Other-Dependent Wisdom (Paratantra-jnana) that severs obstacles that purity can be attained. Through the realization of the nature of the Imagined (Parikalpita) arises the Nirmāṇakāya (Transformation Body). Due to attachment to the notion of 'self', failing to comprehend the emptiness of phenomena, one cannot attain the manifested Transformation Body. By cultivating pure Other-Dependent Wisdom and severing defilements, one attains the Sambhogakāya (Enjoyment Body). Because wisdom, when arising, can sever obstacles and outflows, one can purify and realize the Perfectly Established Nature (Pariniṣpanna), revealing the Dharmakāya (Dharma Body). Therefore, one attains the Three Bodies (Trikaya).
Sutra: 'Good sons, because ordinary people have not been able to eliminate these three minds, they are far from the Three Bodies' and cannot attain them.
Commentary: In clarifying obstacles and their remedies, this is discussed in terms of the mind. The text is divided into two parts. First, it distinguishes the obstacles, and then, after 'relying on the paths of subjugation', it distinguishes the severing. The initial text is divided into three parts: 1. Statement; 2. Inquiry; 3. Enumeration. This is the statement. Whenever 'mind' is mentioned, it has four meanings: 1. True mind, such as the mind in the Heart Sutra, which is the principle of Suchness (Tathata), also called mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'The self-nature is the pure mind.' That sutra calls it the essence of the mind. 2. Cognizant mind, which encompasses the eight consciousnesses, called Citta (mind). 3. Accumulating mind, which also encompasses the eight consciousnesses, encompassing both the accumulator and the accumulated. 4. The mind that accumulates the most excellent meaning, which is only the eighth consciousness (Ālaya-vijñāna). Now, the question here refers to the mind in the sense of cognition and accumulation. These three minds are the obstacles. If one can eliminate them, one can attain the Three Bodies; if one cannot eliminate them, one will be far from the Three Bodies and cannot attain them. One cannot attain the Nirmāṇakāya, and one cannot attain the Dharmakāya.
Sutra: What are the three?
Commentary: This is the inquiry following the statement.
Sutra: 1. 'The mind that initiates actions; 2. The mind that relies on the fundamental mind; 3.' The fundamental mind.
Commentary: This is the enumeration and explanation following the inquiry. This is the enumeration. Speaking of the three minds, according to the interpretation of the Tripiṭaka Master Paramārtha: The mind that initiates actions is the 'skin' of the six consciousnesses; the mind that relies on the fundamental mind is the 'flesh' of the seventh consciousness; and the fundamental mind is the 'bone' of the Ālaya-vijñāna. The Dharma Master of Cien School of Yogācāra says: The mind that initiates actions refers to the mind associated with afflictions of view and cultivation. Because of these afflictions, one creates various karmas, experiencing the result of differentiated maturation. This matter is called the mind that initiates actions, which is the root obstacle of birth and death, following the various kinds of bodies. The mind on which the mind that initiates actions relies is a possessive compound. Or, because the mind is associated with afflictions, sharing the same activity, it is also called the mind that initiates actions.
事。即持業釋。或起事相應之心。然正起事是煩惱。從相應心王立名。是鄰近釋。然初解勝。善不善業相應之心名依根本心。業是起生所依本故依根本相應之心。亦準前釋根本心者。三有苦果相應之心名根本心。生死根本自體性故。此總別異熟果通七識。唯除第七。若是有果起酬因名為苦果。通等流異熟即通八識。若真異熟名為苦果。是生死本。即唯第八。此中意識諸有漏果故涅槃經云。舍無常色獲得常色。受想行識亦復如是。又解。煩惱障並所發業名起事心。所知障並所發業名依根本。是煩惱所依本故。根本心即二障所得果。勝唯第八。諸業所依有能持種故名根本。劣通七識。若約等流果通八識。
經。依諸伏道「起事心盡依法斷道依根本心盡依最勝道」根本心盡。
贊曰。下辨斷有三。初明斷障。次明得身。后結。初也。依諸伏道起事心盡者。謂在地前三十心位。仁王般若名伏忍故在四善根。分別二障能伏不行名依伏道。起事亡盡故入見道不造新業。感生死果顯得隨類化身。又解。通於十地金剛喻定已前雖伏煩惱。未斷種故名諸伏道。究竟伏位在金剛喻定無間位中。方永令彼現行不起故。解深密經云。八地已去唯有所依所知障在。至佛果位得隨類身。此解為勝。依法斷道根本心盡者。謂修聖道次便斷
【現代漢語翻譯】 現代漢語譯本： 關於『事』，這是一種持業釋（karma-dharaya，一種複合詞的構成方式，其中后一個詞修飾前一個詞）。或者說是與『起事』相應的心理活動。然而，真正『起事』的是煩惱。從與煩惱相應的『心王』（心識的主要部分）來命名，這是一種鄰近釋。然而，第一種解釋更勝一籌。與善或不善業相應的心理活動被稱為『依根本心』。『業』是產生和生起的所依根本，因此稱為『依根本相應之心』。這也類似於之前的解釋。『根本心』指的是與三有（欲界、色界、無色界）的苦果相應的心理活動，因為它是生死輪迴的根本自體。這種總體的『異熟果』（vipaka-phala，業報成熟的果報）通於前七識，唯獨不包括第七識。如果是有果報產生來酬償過去的因，這被稱為『苦果』，它通於『等流果』（nisyanda-phala，與之前的行為相似的結果）和『異熟果』，因此通於八識。如果說是真正的『異熟果』，被稱為『苦果』，是生死輪迴的根本，那麼就唯獨指第八識（阿賴耶識）。這裡所說的意識，是諸有漏果（sasrava-phala，有煩惱的果報），所以《涅槃經》說：『捨棄無常的色蘊，獲得常色。受、想、行、識也是如此。』 另一種解釋是，『煩惱障』（klesavarana，由煩惱引起的障礙）以及由它引發的業被稱為『起事心』，『所知障』（jneyavarana，由對真理的無知引起的障礙）以及由它引發的業被稱為『依根本』，因為它是煩惱的所依根本。『根本心』就是這兩種障礙所得到的果報，最主要的是第八識。諸業所依之處，具有能持種子的作用，因此被稱為『根本』，較次要的則通於前七識。如果從『等流果』的角度來說，則通於八識。
經文：『依諸伏道（指修行者通過修行來調伏煩惱的各種途徑）「起事心」盡，依法斷道（指通過佛法來斷除煩惱的途徑）「依根本心」盡，依最勝道（指最殊勝的修行途徑）「根本心」盡。』
贊曰：下面辨析斷除煩惱有三個方面：首先闡明斷除障礙，其次闡明獲得化身，最後是總結。這是第一點。『依諸伏道起事心盡』，指的是在地前三十心位（菩薩修行過程中的一個階段）。《仁王般若經》稱之為『伏忍』，因此處於四善根位（暖位、頂位、忍位、世第一位）。分別兩種障礙，能夠調伏而不讓其發生作用，稱為『依伏道』。『起事』消亡殆盡，因此進入見道位（證悟真理的階段），不再造新的業，從而感得生死果報，顯現隨類化身（nirmana-kaya，佛菩薩爲了度化眾生而示現的各種化身）。 另一種解釋是，通於十地（菩薩修行的十個階段），在金剛喻定（vajropamasamadhi，一種非常堅固的禪定）之前，雖然調伏了煩惱，但由於沒有斷除種子，因此稱為『諸伏道』。究竟的調伏位在於金剛喻定的無間位（緊接金剛喻定之後的階段）中，才能夠永遠使那些現行煩惱不再生起。因此，《解深密經》說：『八地（菩薩修行的第八個階段）以後，只有所依的所知障存在。』到佛果位，才能得到隨類身。這種解釋更為殊勝。『依法斷道根本心盡』，指的是修習聖道，次第斷除煩惱。
【English Translation】 English version: Regarding 'events' (事), this is a karma-dharaya (持業釋, a type of compound word construction where the latter word modifies the former). Or it refers to the mental activity corresponding to 'initiating events' (起事). However, the actual 'initiating events' are the afflictions (煩惱). Naming it from the 'mind-king' (心王, the primary part of consciousness) that corresponds to the afflictions is a neighboring explanation (鄰近釋). However, the first explanation is superior. The mental activity corresponding to good or bad karma is called 'depending on the root mind' (依根本心). 'Karma' is the root basis upon which arising and production depend, hence it is called 'depending on the mind corresponding to the root basis' (依根本相應之心). This is also similar to the previous explanation. 'Root mind' refers to the mental activity corresponding to the suffering results of the three realms (三有: desire realm, form realm, formless realm), because it is the fundamental self-nature of birth and death. This general 'vipaka-phala' (異熟果, the matured result of karmic retribution) is common to the first seven consciousnesses, excluding only the seventh. If a result arises to repay a past cause, it is called 'suffering result' (苦果), which is common to 'nisyanda-phala' (等流果, a result similar to the previous action) and 'vipaka-phala,' thus common to the eight consciousnesses. If it is a true 'vipaka-phala,' called 'suffering result,' and is the root of birth and death, then it refers only to the eighth consciousness (阿賴耶識, alaya-vijnana). The consciousness mentioned here is the fruit of all outflows (有漏果, sasrava-phala), so the Nirvana Sutra says: 'Abandoning impermanent form, one obtains permanent form. So too are sensation, perception, volition, and consciousness.' Another explanation is that 'affliction-obscuration' (煩惱障, klesavarana, the obscuration caused by afflictions) and the karma it initiates are called 'initiating mind' (起事心), and 'knowledge-obscuration' (所知障, jneyavarana, the obscuration caused by ignorance of the truth) and the karma it initiates are called 'depending on the root basis' (依根本), because it is the root basis upon which afflictions depend. 'Root mind' is the result obtained from these two obscurations, primarily the eighth consciousness. The place upon which all karmas depend has the function of upholding seeds, hence it is called 'root,' while the lesser one is common to the first seven consciousnesses. If viewed from the perspective of 'nisyanda-phala,' it is common to the eight consciousnesses.
Sutra: 'Depending on the various paths of subduing (依諸伏道, referring to the various paths by which practitioners subdue afflictions through practice), the 'initiating mind' (起事心) ceases; depending on the path of cutting off through the Dharma (依法斷道, referring to the path of cutting off afflictions through the Dharma), the 'mind depending on the root basis' (依根本心) ceases; depending on the most supreme path (依最勝道, referring to the most supreme path of practice), the 'root mind' (根本心) ceases.'
Commentary: The following analyzes the cutting off of afflictions in three aspects: first, clarifying the cutting off of obscurations; second, clarifying the obtaining of a manifested body; and finally, the conclusion. This is the first point. 'Depending on the various paths of subduing, the initiating mind ceases' refers to the thirty minds before the ground (在地前三十心位, a stage in the bodhisattva's practice). The Renwang Prajna Sutra calls this 'subduing endurance' (伏忍), thus being in the position of the four good roots (四善根位: warmth, peak, endurance, and the highest in the world). Distinguishing the two obscurations, being able to subdue them and prevent them from arising is called 'depending on the path of subduing' (依伏道). 'Initiating events' are completely extinguished, thus entering the path of seeing (見道位, the stage of realizing the truth), no longer creating new karma, thereby experiencing the results of birth and death, and manifesting a nirmana-kaya (隨類化身, the various manifested bodies of Buddhas and Bodhisattvas to liberate sentient beings). Another explanation is that it is common to the ten grounds (十地, the ten stages of bodhisattva practice), and before the vajropamasamadhi (金剛喻定, a very firm samadhi), although afflictions are subdued, because the seeds have not been cut off, it is called 'various paths of subduing' (諸伏道). The ultimate position of subduing is in the uninterrupted position (無間位, the stage immediately following the vajropamasamadhi) of the vajropamasamadhi, where those manifest afflictions can be permanently prevented from arising. Therefore, the Samdhinirmocana Sutra says: 'After the eighth ground (菩薩修行的第八個階段), only the knowledge-obscuration upon which one depends exists.' Only upon reaching Buddhahood can one obtain a nirmana-kaya. This explanation is more superior. 'Depending on the path of cutting off through the Dharma, the mind depending on the root basis ceases' refers to cultivating the holy path and cutting off afflictions in sequence.
諸業。所以初地離惡趣雜染愚。二地之中離誤犯三業愚。或通在十地斷所知障名法斷道。始從初地至金剛定已前名法斷道。依法空觀方能斷故。所知斷故能得應身。依最勝道根本心滅者。正舍名斷在解脫道。若將舍名斷在金剛定。此中二說如成唯識第十卷明。由斷苦果一切習氣皆永舍故能顯法身。
經。起事心滅故「得現化身依根本心滅故得顯應身根本心滅故」得至法身。
贊曰。明得身也。前之二身是始起故名之為得。法身本有云得至法身。準前可知。問。此之三身各何時得。答。準大莊嚴論．成唯識等並在金剛已后。佛地方起故。彼論云。三變化身謂諸如來由成事智變現無量隨類化身。佛地論云成所作智起三業化依不正義。初地已上即得此智。正義唯在佛地得起。以在十地依有漏根發無漏識。明昧異故故不得起應身。既由平等鏡智所起之身合名應身。故佛地起。非於十地有鏡智。法身亦爾。以出纏位名法身故。成唯識云。在大牟尼名法身故。此約圓滿得。若據分得及相似得。位有前後。在十信位分得化身。許彼菩薩八相成故初地已去得應法身。勝天王般若說有十法身。十地之中各得一故。上位菩薩化下位故分得二身。
經。是故一切如來具足三身。
贊曰。結也。
金光明最勝王
【現代漢語翻譯】 現代漢語譯本 諸業（各種行為）。因此，初地菩薩遠離惡趣的雜染愚昧。二地菩薩則遠離因疏忽而造作身、口、意三業的愚昧。或者說，斷除所知障可以貫穿十地，稱為法斷道。法斷道始於初地，止於金剛定之前。因為只有依靠法空觀才能斷除所知障。由於斷除了所知障，才能獲得應身（為教化眾生而示現的化身）。依靠最殊勝的道，當根本心滅盡時，才真正捨棄，這稱為解脫道。如果將舍名斷放在金剛定中，這兩種說法都可以在《成唯識論》第十卷中找到說明。由於斷除了苦果的一切習氣，才能永遠捨棄，從而顯現法身（佛的真如之身）。
經文：發起事業的心滅盡，所以『得到現化身』；依靠根本心滅盡，所以『得到顯應身』；根本心滅盡，『得到至法身』。
贊曰：說明獲得佛身。前面的化身和應身是開始生起的，所以稱為『得』。法身本來就存在，所以說『得至法身』。參照前面的內容可以理解。問：這三種佛身份別在什麼時候獲得？答：根據《大莊嚴論》、《成唯識論》等，都是在金剛定之後，佛的果位才生起。那些論典說：三種變化身是指諸如來依靠成事智變現無量隨類化身。《佛地論》說，成所作智發起三業化身，依據的是不正義。初地以上就可以得到這種智慧。正義是隻有在佛地才能發起。因為在十地中，依靠有漏根來發無漏識，明昧不同，所以不能發起應身。既然是由平等鏡智所生起的身，合起來稱為應身，所以在佛地才能生起。十地中沒有鏡智。法身也是如此，因為脫離纏縛的地位稱為法身。《成唯識論》說：在大牟尼（釋迦牟尼佛）處稱為法身。這是就圓滿獲得來說的。如果根據部分獲得和相似獲得，那麼在位次上就有先後。在十信位部分獲得化身，因為允許那些菩薩示現八相成道。初地以上獲得應身和法身。勝天王般若經說有十法身，十地之中各自獲得一個。上位菩薩爲了教化下位菩薩，所以部分獲得二身。
經文：因此，一切如來都具足三身。
贊曰：總結。
《金光明最勝王經》
【English Translation】 English version The various karmas (actions). Therefore, the first Bhumi (stage of Bodhisattva path) is free from the defilements and ignorance of the evil realms. The second Bhumi is free from the ignorance of mistakenly committing the three karmas of body, speech, and mind. Or, the cutting off of the knowable obscurations can run through the ten Bhumis, called the Dharma-cutting Path. The Dharma-cutting Path begins from the first Bhumi and ends before the Vajra Samadhi (diamond-like concentration). Because only by relying on the contemplation of the emptiness of Dharma can one cut off the knowable obscurations. Because one has cut off the knowable obscurations, one can obtain the Nirmanakaya (transformation body, a body manifested to teach sentient beings). Relying on the most supreme path, when the fundamental mind is extinguished, there is true abandonment, which is called the Path of Liberation. If the abandonment is placed in the Vajra Samadhi, these two views can be found explained in the tenth volume of the Vijnaptimatrata-siddhi. Because one has cut off all the habitual energies of the suffering results, one can forever abandon them, thereby revealing the Dharmakaya (the body of truth, the true nature of the Buddha).
Sutra: Because the mind that initiates activities is extinguished, one 'obtains the manifested transformation body'; relying on the fundamental mind being extinguished, one 'obtains the revealed reward body'; the fundamental mind being extinguished, one 'attains the Dharma body'.
Commentary: Explaining the attainment of the Buddha's bodies. The preceding transformation body and reward body are newly arising, so they are called 'obtained'. The Dharma body is inherently present, so it is said 'attains the Dharma body'. This can be understood by referring to the preceding content. Question: When are these three Buddha bodies obtained? Answer: According to the Mahāyāna-sūtrālaṃkāra, Vijnaptimatrata-siddhi, etc., they arise after the Vajra Samadhi, when the Buddha's fruition arises. Those treatises say: The three transformation bodies refer to the Tathagatas (Buddhas) manifesting countless transformation bodies according to different categories of beings by relying on the Wisdom of Accomplishing Activities. The Buddhabhumi Sutra says that the Wisdom of Accomplishing Activities initiates the transformation of the three karmas, which is based on an incorrect meaning. One can obtain this wisdom from the first Bhumi onwards. The correct meaning is that it can only be initiated in the Buddha Bhumi. Because in the ten Bhumis, one relies on the contaminated roots to generate uncontaminated consciousness, the clarity and obscurity are different, so one cannot initiate the reward body. Since the body arising from the Wisdom of Equality is collectively called the reward body, it can only arise in the Buddha Bhumi. There is no Wisdom of Equality in the ten Bhumis. The Dharma body is also like this, because the state of being free from entanglement is called the Dharma body. The Vijnaptimatrata-siddhi says: In the Great Sage (Shakyamuni Buddha) it is called the Dharma body. This is in terms of complete attainment. If based on partial attainment and similar attainment, there is a sequence in the stages. In the ten stages of faith, one partially obtains the transformation body, because those Bodhisattvas are allowed to manifest the eight aspects of accomplishing the path. From the first Bhumi onwards, one obtains the reward body and the Dharma body. The Sri-mala-devi-simhanada Sutra says there are ten Dharma bodies, with each of the ten Bhumis obtaining one. Higher-level Bodhisattvas partially obtain two bodies in order to teach lower-level Bodhisattvas.
Sutra: Therefore, all Tathagatas are complete with the three bodies.
Commentary: Conclusion.
Golden Light Sutra
經疏卷第二末(終) 大正藏第 39 冊 No. 1788 金光明最勝王經疏
金光明最勝王經疏卷第三(本)(三身品末)
翻經沙門慧沼撰
經。善男子一切諸佛于第一身與諸佛同事于第二身與諸佛同意于第三身與諸佛同體。
贊曰。第五同異分別門。分文為三。三佛別故化身化二乘及地前凡夫。多起六通成其化事。故諸論等云。轉五識得成事智。多以八相現諸事業故名同事。應身為化地上菩薩令受法樂。意樂同故故云同意。又同有化菩薩之意。法身如如所依之體諸佛無異故云同體。故無性攝論第九云。諸佛法身當言有異當言無異。依止意樂作業無別故當言無異。無量依身現等覺故當言有異。如說法身受用身亦爾。意樂及業無差別故當言無異。不由依止無差別故。無量依止差別轉故。應知化身如受用說。即法身由三無別。受用變化但意樂作業。此門意令知心化同異。逆配此三。彼文雖通今此經中各據增勝別配三身。理亦無失。以其五識于因位時事業各別。第七意識恒執有我令自他差。今在果位證平等理。故五識所起化身同事。第七所起他受用同意。
經。善男子是初佛身隨眾生意有多種故現種種相是故說多。
贊曰。第六一多分別門。文亦分三。前門談體。此門說
【現代漢語翻譯】 現代漢語譯本 金光明最勝王經疏卷第三(本)(三身品末)
翻經沙門慧沼撰
經：善男子，一切諸佛于第一身與諸佛同事，于第二身與諸佛同意，于第三身與諸佛同體。
贊曰：第五同異分別門。分文為三。三佛別故，化身化二乘（聲聞和緣覺）及地前凡夫。多起六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）成其化事。故諸論等云：『轉五識（眼識、耳識、鼻識、舌識、身識）得成事智（成所作智）。』多以八相（降兜率、入胎、住胎、出胎、出家、成道、轉法輪、入涅槃）現諸事業故名同事。應身為化地上菩薩令受法樂。意樂同故故云同意。又同有化菩薩之意。法身（諸佛所證的真如法性之身）如如所依之體諸佛無異故云同體。故無性攝論第九云：『諸佛法身當言有異當言無異？』依止意樂作業無別故當言無異。無量依身現等覺故當言有異。如說法身受用身亦爾。意樂及業無差別故當言無異。不由依止無差別故。無量依止差別轉故。應知化身如受用說。即法身由三無別。受用變化但意樂作業。此門意令知心化同異。逆配此三。彼文雖通今此經中各據增勝別配三身。理亦無失。以其五識于因位時事業各別。第七意識恒執有我令自他差。今在果位證平等理。故五識所起化身同事。第七所起他受用同意。
經：善男子，是初佛身隨眾生意有多種故現種種相是故說多。
贊曰：第六一多分別門。文亦分三。前門談體。此門說相。
【English Translation】 English version Commentary on the Golden Light Sutra, Scroll 3 (End) (End of the Chapter on the Three Bodies)
Composed by the Tripitaka Master Huizhao
Sutra: 'Good man, all Buddhas are in accord with all Buddhas in the first body, in agreement with all Buddhas in the second body, and of the same essence as all Buddhas in the third body.'
Commentary: The fifth section is on distinguishing similarities and differences. The text is divided into three parts. Because the three bodies of the Buddha are distinct, the transformation body transforms the two vehicles (Śrāvaka and Pratyekabuddha) and ordinary beings before the stages. It mostly arises from the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows) to accomplish its transformative activities. Therefore, various treatises state: 'Transforming the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) results in accomplishing wisdom (wisdom of accomplishing activities).' It mostly manifests various activities through the eight aspects (descending from Tuṣita Heaven, entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining enlightenment, turning the wheel of Dharma, and entering Nirvana), hence it is called 'in accord.' The response body transforms Bodhisattvas on the ground, enabling them to receive the joy of the Dharma. Because their intentions are the same, it is called 'in agreement.' Furthermore, they share the intention of transforming Bodhisattvas. The Dharma body (the body of true suchness realized by the Buddhas), the essence on which suchness relies, is not different among all Buddhas, hence it is called 'of the same essence.' Therefore, the ninth chapter of the Treatise on the Summary of the Great Vehicle by Asanga states: 'Should the Dharma body of all Buddhas be said to be different or not different?' Because relying on intention and activity is not different, it should be said to be not different. Because immeasurable reliance bodies manifest perfect enlightenment, it should be said to be different. The same applies to the Dharma body and the enjoyment body. Because intention and activity are not different, it should be said to be not different. It is not due to the absence of difference in reliance. Because immeasurable reliance transforms differently, it should be known that the transformation body is spoken of like the enjoyment body. That is, the Dharma body is not different due to the three. Enjoyment and transformation are merely intention and activity. The intention of this section is to understand the similarities and differences in the transformation of the mind. These three are inversely matched. Although that text is comprehensive, in this sutra, each relies on the superior aspect to separately match the three bodies. There is no loss of reason. Because the activities of the five consciousnesses are distinct during the causal stage, the seventh consciousness constantly clings to the existence of self, causing differences between self and others. Now, in the fruition stage, it proves the principle of equality. Therefore, the transformation body arising from the five consciousnesses is 'in accord.' The other enjoyment arising from the seventh is 'in agreement.'
Sutra: 'Good man, this first Buddha body manifests various forms because it accords with the various intentions of sentient beings; therefore, it is said to be many.'
Commentary: The sixth section is on distinguishing one and many. The text is also divided into three parts. The previous section discussed the essence. This section discusses the form.
用。以諸異生異趣異見云意有多。隨意有多故現化身有種種相。或說八相。或隨諸類而以現形。設若二乘已得聖者亦是一分異生。所知障在故云隨所化眾生意。
經。第二佛身弟子一意故現一相是故說一。
贊曰。應身所化地上菩薩得弟子名。證平等理故名一意。現一相者但現佛相。無六趣別。所現佛身非無大小勝劣差別。十地位別見有勝劣故。
經。第三佛身過一切種相非執相境界是故說名不一不二。
贊曰。以真如妙體超過一切種相。謂非去來非青黃赤白等一切種相。非執相境界故者非彼執心所緣之境故。唯識云。圓成實于彼常遠離前性。是故說名不一不二。一二相形。真中絕待故故非一二。故此意令知現身同異。
經。善男子是第一身依于應身得顯現故是第二身依於法身得顯現故是法身者是真實有無依處故。
贊曰。第七有依非依門。文亦分三。此意令知本末差別。謂變化身從應身起。應依如起。復他受用從他起化。華嚴經說。是摩菟摩化。謂從他起化。法身本有。不依他起故是真實。若自受用亦名法身。非從他變故無依處。又遍法界。亦無別方所依之處。或可。此門約性相別。自受用身亦應身攝。如為依持始從彼起。緣生非實故大莊嚴論第三云。平等謂自性身一切諸佛
【現代漢語翻譯】 現代漢語譯本：因為各種不同的眾生、不同的意趣、不同的見解，認為佛的意念有很多種，隨著他們的意願而變化，所以佛的化身顯現出種種不同的形象。有時說八相成道，有時隨著各類眾生的不同而顯現不同的形象。即使是已經證得聖位的二乘行者，也只是一部分異生，因為所知障仍然存在，所以說佛是隨著所教化的眾生的意念而顯現。
經文：第二種佛身，因為弟子們心意一致，所以顯現出一種形象，因此說是一。
贊曰：應化身所教化的地上菩薩，可以稱為弟子。因為他們證悟了平等的真理，所以稱為『一意』。『現一相』是指只顯現佛的形象，沒有六道眾生的區別。所顯現的佛身並非沒有大小勝劣的差別，因為十地菩薩的位階不同，所見到的也有勝劣之分。
經文：第三種佛身，超越一切種類的形象，不是執著于形象所能達到的境界，所以稱為『不一不二』。
贊曰：因為真如妙體超越了一切種類的形象，例如不是過去未來，也不是青黃赤白等一切種類的形象。『非執相境界故』是指不是那些執著于外相的心所能攀緣的境界。唯識宗說，圓成實性常常遠離前述的種種性質。所以稱為『不一不二』。一和二相互對立，真如之中沒有任何對待，所以不是一也不是二。因此，這個意思是要讓我們知道佛的應化身有相同也有不同。
經文：善男子，第一種身（化身）是依于應身而得以顯現的，所以是第二身（應身）是依於法身而得以顯現的，而法身是真實存在的，沒有所依賴之處。
贊曰：第七部分講的是有依和非依的道理，也可以分為三個部分。這段話的意思是要讓我們知道根本和枝末的差別。也就是說，變化身是從應身產生的，應身依賴於如來而生起，而他受用身是從他方佛土而變化產生的。《華嚴經》說，這是摩菟摩化，指的是從他方佛土而生起變化。法身是本來就存在的，不依賴於其他而生起，所以是真實的。如果是自受用身，也可以稱為法身，因為它不是從其他變化而來，所以沒有所依賴之處。而且法身遍佈法界，也沒有特定的處所可以依賴。或者，這一部分是從體性和現象的差別來解釋的，自受用身也應該歸屬於應身，因為它需要依賴應身才能開始生起。因為緣起法不是真實的，所以《大莊嚴論》第三卷說，平等指的是自性身，也就是一切諸佛。
【English Translation】 English version: Because of the various different beings, different inclinations, and different views, it is thought that the Buddha's intentions are many. According to their wishes, the Buddha's manifested bodies appear in various different forms. Sometimes it is said that there are eight aspects of enlightenment, and sometimes different forms are manifested according to the different types of beings. Even the Śrāvakas and Pratyekabuddhas (two vehicles) who have already attained the state of a sage are only a part of different beings, because the cognitive obscurations (jñeyāvaraṇa) still exist. Therefore, it is said that the Buddha manifests according to the intentions of the beings being taught.
Sūtra: The second Buddha-body, because the disciples are of one mind, manifests one form. Therefore, it is said to be one.
Commentary: The bodhisattvas on the ground (bhūmi) who are taught by the Nirmāṇakāya (transformation body) can be called disciples. Because they have realized the equality of truth, they are called 'one mind'. 'Manifesting one form' means only manifesting the form of the Buddha, without the distinctions of the six realms of existence. The manifested Buddha-body is not without differences in size, superiority, and inferiority, because the stages of the ten bhūmis of bodhisattvas are different, and what is seen also has differences in superiority and inferiority.
Sūtra: The third Buddha-body transcends all kinds of forms and is not a realm that can be reached by clinging to forms. Therefore, it is called 'neither one nor two'.
Commentary: Because the wondrous essence of Suchness (tathatā) transcends all kinds of forms, such as not being past or future, nor being blue, yellow, red, white, etc., all kinds of forms. 'Not a realm of clinging to forms' means that it is not a realm that can be grasped by minds clinging to external forms. The Yogācāra school says that the Pariniṣpanna (perfected nature) is always far away from the aforementioned natures. Therefore, it is called 'neither one nor two'. One and two are mutually opposed. In Suchness, there is no duality, so it is neither one nor two. Therefore, this meaning is to let us know that the manifested bodies of the Buddha have similarities and differences.
Sūtra: Good man, the first body (Nirmāṇakāya) is manifested based on the Saṃbhogakāya (enjoyment body), so it is the second body (Saṃbhogakāya) is manifested based on the Dharmakāya (dharma body), and the Dharmakāya is truly existent and has no place of reliance.
Commentary: The seventh part discusses the principle of dependence and non-dependence, which can also be divided into three parts. The meaning of this passage is to let us know the difference between the root and the branches. That is to say, the Nirmāṇakāya arises from the Saṃbhogakāya, and the Saṃbhogakāya arises depending on the Tathāgata. The other-enjoyment body (para-saṃbhogakāya) arises from the transformation of other Buddha-lands. The Avataṃsaka Sūtra says that this is Mātu-Mā transformation, which refers to the arising of transformation from other Buddha-lands. The Dharmakāya is originally existent and does not arise depending on others, so it is real. If it is the self-enjoyment body (sva-saṃbhogakāya), it can also be called the Dharmakāya, because it does not come from other transformations, so there is no place of reliance. Moreover, the Dharmakāya pervades the Dharma realm and has no specific place to rely on. Alternatively, this part is explained from the difference between essence and phenomena. The self-enjoyment body should also be included in the Saṃbhogakāya, because it needs to rely on the Saṃbhogakāya to begin to arise. Because conditioned phenomena are not real, the third volume of the Mahāyānasaṃgraha says that equality refers to the Svābhāvikakāya (essence body), which is all Buddhas.
等無別故。受用身謂食身。此身與平等食由依起故。應知受用身復是化身因。又云。食身以自利為相。化身以利他為相。故通二說。論云。言食身者于大眾中作法食故。
經。善男子如是三身以有義故而說于常以有義故說于無常。
贊曰。第八常無常門。文分為二。初總標次別解。此總標也。以有義故而說于常通於三身。說無常者不遍法身。下云。非行法故。是根本故但說為常。或可。如如智合名法身。四智無常故總標云或說無常。下約如如但云是常非是行法。或約非煩惱為之行法雲非行法。
經。化身者恒轉法輪處處隨緣方便相續不斷絕故是故說常。
贊曰。下別釋也。三身為三。初明化中初辨常后無常。此辨常也。化身八相但舉一相。謂轉法輪。或此望生。令得利益為轉法輪。所現諸相皆名轉法輪。咸令所化有情益故。隨生住處及隨應化處各各有多名為處處隨緣。隨所化緣方便。隨能化方便。十二種方便等相續不斷。是故說常即相續常。如常受樂常施食等。
經。非是本故具足大用不顯現故說為無常。
贊曰。明無常也。非諸法本如自性身。具足大用不顯現者所成功德非頓現起。隨利生緣方始起故。如薩婆多雲。世尊有受用法。逮初成佛時一時起得。用不頓起此亦如是。或
【現代漢語翻譯】 現代漢語譯本 等無別故：因為它們之間沒有區別的緣故。 受用身謂食身：受用身也稱為食身（Nirmanakaya，化身）。此身與平等食由依起故：這個身和由平等食物所滋養的身，都是依賴於因緣而生起的緣故。應知受用身復是化身因：應當知道受用身（Sambhogakaya，報身）又是化身的因。 又云：還有一種說法。食身以自利為相：食身以自我利益為特徵。化身以利他為相：化身以利益他人為特徵。故通二說：所以這兩種說法是相通的。 論云：論中說。言食身者于大眾中作法食故：說食身，是因為它在大眾中提供佛法之食的緣故。 經。善男子如是三身以有義故而說于常以有義故說于無常：善男子，這三種身（法身、報身、化身）因為在某些方面具有意義，所以說它們是常；因為在某些方面具有意義，所以說它們是無常。 贊曰：贊曰。 第八常無常門：第八個部分是關於常與無常的討論。文分為二：文章分為兩個部分。初總標次別解：首先是總體的標示，然後是分別的解釋。此總標也：這是總體的標示。以有義故而說于常通於三身：因為在某些方面具有意義，所以說它們是常，這適用於三種身。說無常者不遍法身：說無常並不適用於法身（Dharmakaya，法身）。下云：下面說。非行法故：因為它不是修行的結果。是根本故但說為常：它是根本，所以只說它是常。 或可：或者可以這樣理解。如如智合名法身：如如智（Tathata-jnana，如如智）的結合稱為法身。四智無常故總標云或說無常：因為四智（四種智慧）是無常的，所以總體的標示說或者說無常。下約如如但云是常非是行法：下面根據如如（Tathata，如如）只說它是常，而不是修行的結果。或約非煩惱為之行法雲非行法：或者根據非煩惱作為修行的結果，所以說非行法。 經。化身者恒轉法輪處處隨緣方便相續不斷絕故是故說常：化身恒常地轉動法輪（Dharmachakra，法輪），在各個地方隨著因緣，以各種方便，相續不斷絕，所以說它是常。 贊曰：贊曰。 下別釋也：下面是分別的解釋。三身為三：三種身份為三部分來解釋。初明化中初辨常后無常：首先在化身中，先辨別常，然後辨別無常。此辨常也：這是辨別常。化身八相但舉一相：化身的八相（化身佛所顯現的八種相狀）只舉出一個相，即轉法輪。或此望生：或者這是指眾生的角度。令得利益為轉法輪：使眾生獲得利益就是轉法輪。所現諸相皆名轉法輪：所顯現的各種相都稱為轉法輪。咸令所化有情益故：都使所教化的有情得到利益的緣故。隨生住處及隨應化處各各有多名為處處隨緣：隨著眾生所居住的地方以及隨著應該教化的地方，各有多種，這稱為處處隨緣。隨所化緣方便：隨著所教化的因緣而施設方便。隨能化方便：隨著能教化的能力而施設方便。十二種方便等相續不斷：十二種方便等相續不斷。是故說常即相續常：所以說它是常，即相續常。如常受樂常施食等：例如恒常地享受快樂，恒常地佈施食物等。 經。非是本故具足大用不顯現故說為無常：因為它不是根本，具足廣大的作用但不顯現，所以說它是無常。 贊曰：贊曰。 明無常也：這是說明無常。非諸法本如自性身：它不是諸法的根本，如自性身（Svabhavakakaya，自性身）。具足大用不顯現者所成功德非頓現起：具足廣大的作用但不顯現，所成就的功德不是立刻顯現。隨利生緣方始起故：隨著利益眾生的因緣才開始生起的緣故。如薩婆多雲：如薩婆多（Sarvastivada，一切有部）所說。世尊有受用法：世尊有受用法。逮初成佛時一時起得：在最初成佛時一時獲得。用不頓起此亦如是：作用不是立刻生起，這裡也是如此。或 English version Because there is no difference between them. 'Receiving body' refers to the 'food body' (Nirmanakaya, Transformation Body). This body and the body nourished by equal food arise dependently. It should be known that the 'receiving body' (Sambhogakaya, Enjoyment Body) is also the cause of the Transformation Body. Furthermore, it is said: 'The food body is characterized by self-benefit, while the Transformation Body is characterized by benefiting others.' Therefore, these two statements are consistent. The treatise says: 'The term 'food body' refers to providing the Dharma food within the assembly.' Sutra: 'Good son, these three bodies are said to be permanent because they have meaning in some respects, and they are said to be impermanent because they have meaning in some respects.' Commentary: Commentary. The eighth section is on permanence and impermanence. The text is divided into two parts: first, a general statement, and then a specific explanation. This is the general statement. 'Because they have meaning in some respects, they are said to be permanent,' which applies to all three bodies. 'Saying impermanent' does not apply to the Dharmakaya (Dharmakaya, Dharma Body). The following says: 'Because it is not the result of practice.' It is the root, so it is only said to be permanent. Or it can be understood as follows: The combination of Suchness-wisdom (Tathata-jnana, Wisdom of Suchness) is called the Dharmakaya. Because the four wisdoms (four types of wisdom) are impermanent, the general statement says 'or it is said to be impermanent.' The following, based on Suchness (Tathata, Suchness), only says that it is permanent and not the result of practice. Or, based on non-afflictions as the result of practice, it is said to be 'not the result of practice.' Sutra: 'The Transformation Body constantly turns the Dharma wheel (Dharmachakra, Wheel of Dharma), continuously adapting to conditions in various places with skillful means, without interruption. Therefore, it is said to be permanent.' Commentary: Commentary. The following is a specific explanation. The three bodies are explained in three parts. First, in the Transformation Body, permanence is distinguished first, and then impermanence. This is distinguishing permanence. The eight aspects of the Transformation Body (eight aspects manifested by the Transformation Buddha) only mention one aspect, which is turning the Dharma wheel. Or this refers to the perspective of sentient beings. Causing sentient beings to gain benefit is turning the Dharma wheel. All the manifested aspects are called turning the Dharma wheel. All cause the sentient beings being transformed to gain benefit. Depending on the place where sentient beings live and depending on the place where they should be transformed, there are various kinds, which is called adapting to conditions in various places. Adapting skillful means according to the conditions of those being transformed. Adapting skillful means according to the ability to transform. The twelve kinds of skillful means, etc., continue without interruption. Therefore, it is said to be permanent, which is continuous permanence. For example, constantly enjoying happiness, constantly giving food, etc. Sutra: 'Because it is not the root and its great function is not manifest, it is said to be impermanent.' Commentary: Commentary. This is explaining impermanence. It is not the root of all dharmas, like the Svabhavakakaya (Svabhavakakaya, Essence Body). Possessing great function but not manifesting, the merits achieved are not manifested immediately. It only begins to arise according to the conditions for benefiting sentient beings. As the Sarvastivada (Sarvastivada, the 'All Exists' school) says: 'The World-Honored One has the Dharma of enjoyment. It is obtained all at once at the time of first attaining Buddhahood. The function does not arise immediately, and it is the same here. Or'
【English Translation】 English version Because there is no difference between them. 'Receiving body' refers to the 'food body' (Nirmanakaya). This body and the body nourished by equal food arise dependently. It should be known that the 'receiving body' (Sambhogakaya) is also the cause of the Transformation Body. Furthermore, it is said: 'The food body is characterized by self-benefit, while the Transformation Body is characterized by benefiting others.' Therefore, these two statements are consistent. The treatise says: 'The term 'food body' refers to providing the Dharma food within the assembly.' Sutra: 'Good son, these three bodies are said to be permanent because they have meaning in some respects, and they are said to be impermanent because they have meaning in some respects.' Commentary: Commentary. The eighth section is on permanence and impermanence. The text is divided into two parts: first, a general statement, and then a specific explanation. This is the general statement. 'Because they have meaning in some respects, they are said to be permanent,' which applies to all three bodies. 'Saying impermanent' does not apply to the Dharmakaya. The following says: 'Because it is not the result of practice.' It is the root, so it is only said to be permanent. Or it can be understood as follows: The combination of Suchness-wisdom (Tathata-jnana) is called the Dharmakaya. Because the four wisdoms are impermanent, the general statement says 'or it is said to be impermanent.' The following, based on Suchness, only says that it is permanent and not the result of practice. Or, based on non-afflictions as the result of practice, it is said to be 'not the result of practice.' Sutra: 'The Transformation Body constantly turns the Dharma wheel, continuously adapting to conditions in various places with skillful means, without interruption. Therefore, it is said to be permanent.' Commentary: Commentary. The following is a specific explanation. The three bodies are explained in three parts. First, in the Transformation Body, permanence is distinguished first, and then impermanence. This is distinguishing permanence. The eight aspects of the Transformation Body only mention one aspect, which is turning the Dharma wheel. Or this refers to the perspective of sentient beings. Causing sentient beings to gain benefit is turning the Dharma wheel. All the manifested aspects are called turning the Dharma wheel. All cause the sentient beings being transformed to gain benefit. Depending on the place where sentient beings live and depending on the place where they should be transformed, there are various kinds, which is called adapting to conditions in various places. Adapting skillful means according to the conditions of those being transformed. Adapting skillful means according to the ability to transform. The twelve kinds of skillful means, etc., continue without interruption. Therefore, it is said to be permanent, which is continuous permanence. For example, constantly enjoying happiness, constantly giving food, etc. Sutra: 'Because it is not the root and its great function is not manifest, it is said to be impermanent.' Commentary: Commentary. This is explaining impermanence. It is not the root of all dharmas, like the Svabhavakakaya. Possessing great function but not manifesting, the merits achieved are not manifested immediately. It only begins to arise according to the conditions for benefiting sentient beings. As the Sarvastivada says: 'The World-Honored One has the Dharma of enjoyment. It is obtained all at once at the time of first attaining Buddhahood. The function does not arise immediately, and it is the same here. Or'
約現涅槃云用不顯現。是應身用故。
經。應身者從無始來相續不斷。
贊曰。下明應身。初明常后明無常。此初常也。初牒身名。次顯應體。應身依法起。法是應本性故從本性稱無始。故攝大乘雲。所依常故應化亦常。故今所依無始應身亦無始。若爾化身亦應無始。答。應說不說互相影顯故。若自受用剎那相續。若他受用此處滅余處復續。
經。一切諸佛不共之法能攝持故。
贊曰。明法身用力無畏等不共之法。應身能攝為依持故。
經。眾生無盡用亦無盡是故說常。
贊曰。明常也。眾生界無盡故現命無盡。由此說常。此約緣常有隨緣應說常。無性攝論云。佛受用身及變化身既是無常。云何經說如來身常。此問。此二所依法身常故。又于等流身及變化身以恒受用。無休廢故不永絕故。無性釋云。謂此二身雖是無常然依法身常。法身常故亦說為常。言身常者或體是常。或依常身故名身常。是異門常。非自性常。乃至云猶如世間言常受樂。雖非受樂常無間斷。而得說言此常受樂。佛受用身當知亦爾。準大莊嚴論第三云。一切諸佛悉同常住。由自性常故一切諸佛自性身常住。由無間常故一切諸佛食身常住。由相續常故一切諸佛化身常住。此中食身攝自他受用說。為自利即自受。為
【現代漢語翻譯】 現代漢語譯本 約現涅槃云用不顯現。是應身（Nirmanakaya，化身）用故。
經。應身者從無始來相續不斷。
贊曰。下明應身。初明常后明無常。此初常也。初牒身名。次顯應體。應身依法起。法是應本性故從本性稱無始。故攝大乘雲。所依常故應化亦常。故今所依無始應身亦無始。若爾化身亦應無始。答。應說不說互相影顯故。若自受用剎那相續。若他受用此處滅余處復續。
經。一切諸佛不共之法能攝持故。
贊曰。明法身（Dharmakaya，法身）用力無畏等不共之法。應身能攝為依持故。
經。眾生無盡用亦無盡是故說常。
贊曰。明常也。眾生界無盡故現命無盡。由此說常。此約緣常有隨緣應說常。無性攝論云。佛受用身及變化身既是無常。云何經說如來身常。此問。此二所依法身常故。又于等流身及變化身以恒受用。無休廢故不永絕故。無性釋云。謂此二身雖是無常然依法身常。法身常故亦說為常。言身常者或體是常。或依常身故名身常。是異門常。非自性常。乃至云猶如世間言常受樂。雖非受樂常無間斷。而得說言此常受樂。佛受用身當知亦爾。準大莊嚴論第三云。一切諸佛悉同常住。由自性常故一切諸佛自性身常住。由無間常故一切諸佛食身常住。由相續常故一切諸佛化身常住。此中食身攝自他受用說。為自利即自受。為
【English Translation】 English version Appearing to enter Nirvana, it is said that its function is not apparent. This is because it is the function of the Nirmanakaya (Transformation Body).
Sutra: The Nirmanakaya continues uninterrupted from beginningless time.
Commentary: The following explains the Nirmanakaya. First, it clarifies permanence, then impermanence. This is the initial permanence. First, it cites the name of the body, then reveals the essence of the response. The Nirmanakaya arises according to the Dharma. Because the Dharma is the inherent nature of the response, it is called beginningless from its inherent nature. Therefore, the Mahayana-samgraha (Compendium of the Mahayana) says: 'Because that which is relied upon is constant, the transformations are also constant.' Therefore, the Nirmanakaya, which is relied upon and is beginningless, is also beginningless. If that is the case, then the transformation body should also be beginningless. Answer: What should be said and what should not be said reflect and illuminate each other. If it is for self-enjoyment, it continues momentarily. If it is for the enjoyment of others, it ceases here and continues elsewhere.
Sutra: Because it can uphold all the unique Dharmas of all Buddhas.
Commentary: It clarifies that the Dharmakaya (Dharma Body) possesses the power, fearlessness, and other unique Dharmas. The Nirmanakaya can uphold them as a support.
Sutra: Because sentient beings are inexhaustible, its function is also inexhaustible; therefore, it is said to be permanent.
Commentary: It clarifies permanence. Because the realm of sentient beings is inexhaustible, the manifestation of life is inexhaustible. Therefore, it is said to be permanent. This speaks of permanence in relation to conditions, and it should be said to be permanent according to conditions. The Asanga's Compendium of Treatises says: 'Since the enjoyment body and the transformation body of the Buddha are impermanent, how can the sutras say that the body of the Tathagata is permanent?' This is the question. Because the Dharmakaya, which these two rely on, is permanent. Moreover, the stream-of-consciousness body and the transformation body are constantly enjoyed, without cessation or permanent termination.' Asanga explains: 'Although these two bodies are impermanent, they rely on the Dharmakaya, which is permanent. Because the Dharmakaya is permanent, it is also said to be permanent. When it is said that the body is permanent, it is either that the essence is permanent, or that it relies on a permanent body, hence it is called a permanent body. This is permanence in a different sense; it is not permanence by its own nature. It is even said that it is like saying in the world, 'constantly enjoying pleasure.' Although the enjoyment of pleasure is not constant, it is uninterrupted, and it can be said that 'this constantly enjoys pleasure.' The enjoyment body of the Buddha should be understood in the same way.' According to the third volume of the Mahavyutpatti (Great Treatise on Etymology), 'All Buddhas are the same in being constantly abiding. Because of the permanence of their own nature, the self-nature body of all Buddhas constantly abides. Because of uninterrupted permanence, the food body of all Buddhas constantly abides. Because of continuous permanence, the transformation body of all Buddhas constantly abides.' Here, the food body includes both self-enjoyment and the enjoyment of others. Self-benefit is self-enjoyment, and for
他說法名為食身。即他受用。而攝論等同。
經。非是本故以具足用不顯現故說為無常。
贊曰。辨無常也。不顯現言具如前解。
經。法身者非是行法無有異相。
贊曰。辨法身常。初辨常后釋難。初中初標無異相。次正釋常。初也。唯就如如名為法身。云非行法無生滅異相。又釋如。下云法身者二無所顯。二無者非有非無四種二相。又非行法者非煩惱有為有漏行法能證。無分別智亦法身故。
經。是根本故猶如虛空是故說常。
贊曰。正辨常住。如如是諸法之真性云是根本。無形相故如虛空所以名常。是故說常總結。
經。善男子離無分別智更無勝智離法如如無勝境界。
贊曰。釋伏難。分文為三。初釋難。次展轉解。后總結成。此初也。外伏難有二。初何故不以余智余法名為法身。以無分別智及法如如合名法身。答。意離無分別智更無勝智過此。離法如如亦更無勝境過此。是故合二名為法身。又云。若爾能所緣者別。如何合名法身。次展轉釋。
經。是法如如是慧如如是二種如如如如不一不異。
贊曰。展轉釋也。智如二種不一不異。何以故。如是智境智是有為故不一。然智托境生。如是智性。故不異如。若異智不是彼性。如破勝論。地性應非
【現代漢語翻譯】 現代漢語譯本：他說的法名是食身（受用之身）。也就是他所受用之物。而《攝大乘論》等論典也是同樣的意思。
經文：『不是根本的緣故，因為具足作用但不顯現的緣故，所以說是無常。』
贊曰：辨析無常的道理。『不顯現』的含義如前文解釋。
經文：『法身（Dharmakaya）不是行法，沒有不同的相。』
贊曰：辨析法身的常住不變。先辨析常，后解釋疑問。先標明沒有不同的相，然後正式解釋常。一開始，唯獨就如如（Tathata，真如）而言才稱為法身。說『不是行法』，是沒有生滅變化的相。又解釋『如』，下文說『法身』是二無所顯，二無是指非有非無四種二相。又說『非行法』，是指煩惱、有為、有漏的行法不能證得。無分別智（Nirvikalpa-jnana）也是法身。
經文：『是根本的緣故，猶如虛空，所以說是常。』
贊曰：正式辨析常住不變。如如是諸法之真性，所以說是根本。沒有形相的緣故，猶如虛空，所以名為常。『是故說常』是總結。
經文：『善男子，離開無分別智，就沒有更殊勝的智慧；離開法如如，就沒有更殊勝的境界。』
贊曰：解釋潛在的疑問。分為三部分。首先解釋疑問，然後輾轉解釋，最後總結完成。這是第一部分。外人提出的疑問有兩個。第一，為什麼不用其他的智慧和其他的法來稱做法身？因為無分別智和法如如合起來才稱做法身。回答：意思是離開無分別智就沒有更殊勝的智慧超過它，離開法如如也沒有更殊勝的境界超過它，所以合二為一才稱做法身。又問：如果這樣，能緣和所緣是不同的，如何合起來稱做法身？接下來輾轉解釋。
經文：『是法如如，是慧如如，是二種如如，如如不一不異。』
贊曰：輾轉解釋。智慧和如如這兩種不一不異。為什麼呢？如是智慧的境界，智慧是有為法，所以不一。然而智慧依託境界而生，如是智慧的體性，所以不異於如。如果不同，智慧就不是那個體性，如同破斥勝論派的觀點，地性不應該是...
【English Translation】 English version: He speaks of a Dharma name as 'food-body' (the body of enjoyment). That is, what he enjoys. And the Shēdàchénglùn (Mahāyānasaṃgraha) and other treatises have the same meaning.
Sutra: 'It is not fundamental, because it has complete function but does not manifest, therefore it is said to be impermanent.'
Commentary: Discriminating the principle of impermanence. The meaning of 'does not manifest' is as explained earlier.
Sutra: 'The Dharmakaya (Dharmakāya) is not the Dharma of action, it has no different characteristics.'
Commentary: Discriminating the permanence of the Dharmakaya. First, discriminate permanence, then explain the doubts. First, state that there are no different characteristics, then formally explain permanence. In the beginning, only Tathata (Tathatā, suchness) is called Dharmakaya. Saying 'it is not the Dharma of action' means that there is no characteristic of arising and ceasing. Also explaining 'suchness', the following says that 'Dharmakaya' is manifested by two non-existences, and the two non-existences refer to the four kinds of dualistic aspects of neither existence nor non-existence. Also saying 'not the Dharma of action' means that afflictions, conditioned, and defiled Dharmas of action cannot attain it. Nirvikalpa-jnana (Nirvikalpa-jñāna, non-discriminating wisdom) is also the Dharmakaya.
Sutra: 'It is fundamental, like space, therefore it is said to be permanent.'
Commentary: Formally discriminating permanence. Suchness is the true nature of all Dharmas, so it is said to be fundamental. Because it has no form, it is like space, so it is called permanent. 'Therefore it is said to be permanent' is the conclusion.
Sutra: 'Good man, apart from non-discriminating wisdom, there is no more excellent wisdom; apart from Dharma-Tathata, there is no more excellent realm.'
Commentary: Explaining potential doubts. Divided into three parts. First, explain the doubts, then explain them in turn, and finally summarize and complete. This is the first part. There are two questions raised by outsiders. First, why not use other wisdom and other Dharmas to call it Dharmakaya? Because non-discriminating wisdom and Dharma-Tathata together are called Dharmakaya. Answer: The meaning is that apart from non-discriminating wisdom, there is no more excellent wisdom surpassing it, and apart from Dharma-Tathata, there is no more excellent realm surpassing it, so combining the two is called Dharmakaya. Also asked: If so, the grasper and the grasped are different, how can they be combined to be called Dharmakaya? Next, explain in turn.
Sutra: 'This Dharma-Tathata, this wisdom-Tathata, these two kinds of Tathata, Tathata are neither one nor different.'
Commentary: Explaining in turn. Wisdom and suchness are two kinds that are neither one nor different. Why? Suchness is the realm of wisdom, and wisdom is a conditioned Dharma, so it is not one. However, wisdom arises relying on the realm, and suchness is the nature of wisdom, so it is not different from suchness. If it is different, wisdom is not that nature, just like refuting the views of the Vaisheshika school, the nature of earth should not be...
他性。以異地故。如水火等故此亦然。故成唯識第八云。故此與依他非異非不異。如無常等性。
經。是故法身慧清凈故滅清凈故是二清凈。
贊曰。結成。初成后結。成云。由有能證凈故得慧清凈。由有所證凈故得滅清凈。是故法身是二清凈。此中先取二清凈。卻取是故法身是二清凈。合名法身。
經。是故法身具足清凈。
贊曰。結也。言具足者是圓滿義。以智境勝更無凈勝過此。是故法身具足清凈。
經。複次善男子分別三身有四種異。
贊曰。第九四句分別門有二。一標總數。二別解釋。此初也。
經。有化身非應身有應身非化身有化身亦應身有非化身亦非應身。
贊曰。開四句。
經。何者化身非應身。
贊曰。別解釋四句即為四段。初句有三。一徴二釋三結。此徴也。
經。謂諸如來般涅槃后以愿自在故隨緣利益。
贊曰。解四句。解初句也。謂諸如來通一切佛。般涅槃后謂八相中現涅槃相后。以愿自在。宿大悲願自在之力。隨機感緣或留影像。或余類身不作佛形。現形不定而為利益。是化非應。據實證得涅槃之後。所起成道八相化身亦是此句。然為簡他受用平等智起。唯色相佛住有餘依亦應化身。故說現種種相。入滅已后
【現代漢語翻譯】 現代漢語譯本： 他性（Paratantra-svabhava）。因為處在不同的地方。就像水和火等那樣，也是如此。所以《成唯識論》第八卷說：『因此，此（依他起性）與依他（Paratantra）非異非不異。就像無常等性質一樣。』
經文：因此，法身（Dharmakaya）的智慧清凈，滅清凈，所以是二種清凈。
贊曰：總結。開始時成就，最後總結。成就說：『由於有能證的清凈，所以得到智慧清凈。由於有所證的清凈，所以得到滅清凈。』因此法身是二種清凈。這裡先取二種清凈，然後取『因此法身是二種清凈』，合起來名為法身。
經文：因此，法身具足清凈。
贊曰：總結。所說的『具足』是圓滿的意思。因為智慧和境界殊勝，再沒有比這更清凈殊勝的了。因此法身具足清凈。
經文：再者，善男子，分別三身（Trikaya）有四種不同。
贊曰：第九四句分別門有二。一是標出總數，二是分別解釋。這是開始。
經文：有化身（Nirmanakaya）不是應身（Sambhogakaya），有應身不是化身，有化身也是應身，有不是化身也不是應身。
贊曰：展開四句。
經文：什麼是化身不是應身？
贊曰：分別解釋四句，即分為四段。第一句有三部分。一是提問，二是解釋，三是總結。這是提問。
經文：是指諸如來（Tathagata）般涅槃（Parinirvana）后，以願力自在的緣故，隨順因緣利益眾生。
贊曰：解釋四句。解釋第一句。所說的諸如來，通指一切佛。般涅槃后，是指八相成道中示現涅槃相之後。以願力自在，是宿世大悲願力的自在之力。隨順眾生的感應和因緣，或者留下影像，或者示現其他類別的身形，不作佛的形象，示現的形相不定，而爲了利益眾生。這是化身而不是應身。根據實際證得涅槃之後，所生起的成道八相的化身也是屬於這一句。然而爲了簡別他受用平等智所生起的，唯有色相的佛住在有餘依涅槃中，也應屬於化身。所以說示現種種形象，進入涅槃之後。
【English Translation】 English version: Paratantra-svabhava (他性). Because it is in a different place. Just like water and fire, it is also like this. Therefore, the eighth volume of the 'Vijnaptimatrata-siddhi-sastra' says: 'Therefore, this (dependent nature) is neither different nor not different from Paratantra (依他). It is like impermanence and other natures.'
Sutra: Therefore, the Dharmakaya (法身) has wisdom purity and extinction purity, so it is two kinds of purity.
Commentary: Conclusion. Achievement at the beginning, conclusion at the end. Achievement says: 'Because there is the purity of what can be proven, wisdom purity is obtained. Because there is the purity of what is proven, extinction purity is obtained.' Therefore, the Dharmakaya is two kinds of purity. Here, two kinds of purity are taken first, and then 'Therefore, the Dharmakaya is two kinds of purity' is taken, and together they are called Dharmakaya.
Sutra: Therefore, the Dharmakaya is fully pure.
Commentary: Conclusion. The so-called 'fully' means complete. Because wisdom and realm are superior, there is no purity more superior than this. Therefore, the Dharmakaya is fully pure.
Sutra: Furthermore, good son, distinguishing the Trikaya (三身) has four kinds of differences.
Commentary: The ninth four-sentence distinction gate has two parts. One is to mark the total number, and the other is to explain separately. This is the beginning.
Sutra: There is Nirmanakaya (化身) that is not Sambhogakaya (應身), there is Sambhogakaya that is not Nirmanakaya, there is Nirmanakaya that is also Sambhogakaya, and there is that which is neither Nirmanakaya nor Sambhogakaya.
Commentary: Unfolding the four sentences.
Sutra: What is Nirmanakaya that is not Sambhogakaya?
Commentary: Distinguishing and explaining the four sentences, that is, dividing them into four sections. The first sentence has three parts. One is the question, the second is the explanation, and the third is the conclusion. This is the question.
Sutra: It refers to the Tathagatas (如來) after Parinirvana (般涅槃), who, because of the freedom of their vows, benefit sentient beings according to conditions.
Commentary: Explaining the four sentences. Explaining the first sentence. The so-called Tathagatas generally refer to all Buddhas. After Parinirvana refers to after showing the Nirvana aspect in the eight aspects of attaining the Way. The freedom of vows is the power of the freedom of the great compassionate vows of past lives. According to the response and conditions of sentient beings, they either leave images or show other kinds of bodies, not in the image of a Buddha, and the appearance shown is uncertain, but for the benefit of sentient beings. This is Nirmanakaya and not Sambhogakaya. According to the actual attainment of Nirvana, the Nirmanakaya of the eight aspects of attaining the Way that arise is also part of this sentence. However, in order to distinguish it from the Samatha-jnana (平等智) that arises, only the Buddha with form and appearance who lives in Nirvana with remainder should also belong to Nirmanakaya. Therefore, it is said that various images are shown after entering Nirvana.
所留影等。及遺形骨為化非應。故舊經云。以愿自在故遺身。不爾中二句應說言般涅槃后。但是證得無上果后之所起故。
經。是名化身。
贊曰。結。
經。何者應身非化身是地前身。
贊曰。此下略解第二句也。此是地前所見之身。謂作佛形逗于地前。四善根位菩薩所見名應。不作余形故非化。即梵網經周匝千華臺一國一釋迦。一臺有千葉。千百億釋迦即是千個三千大千世界。一大千界有一大化身。由此經言。三千大千一佛化境。若二乘等所見一佛但化一四天下。非大千故。據地上見他受用身亦名應身非化。今略不論。
經。何者化身亦應身謂住有餘涅槃之身。
贊曰。釋第三句。謂為二乘所現之身作人天類故是化。現成正覺故名應。于王宮身現成佛故名住有餘涅槃之身。初地至七地受分段身。菩薩所見他受用身亦此句攝。義亦無違。準此即攝佛欲盡。除八地已上所見他受用。彼不名化故。
經。何者非化身非應身謂是法身。
贊曰。釋第四句。初直解。后釋難。此初也。即自受用及自性法身合名法身。然佛三身諸說不定。如佛地論及成唯識說佛四身區分無雜。余即通說。如攝大乘論。自受自性合名自性法身。他受用身名為應身。說有人天菩薩聲聞間雜見故。
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若自受用等覺菩薩尚不能知。況有餘眾生。設他受用為地上現亦無聲聞等。說有之者如佛地論。有其三釋。第三釋正。謂二乘人迴心向大以彼名說。楞伽亦爾。又攝大乘四善根位所見佛身亦他受用攝。問。何以得知自受用身亦自性法身攝。答。彼論第九云。應知法身幾德相應。謂最清凈四無量解脫勝處等。彼論第十又云。諸佛法界即是法身。應知恒時能作五業等。又彼論若受用身菩薩聲聞及諸天等。種種眾會間雜可見故。明非自受。問。若爾彼論復云。受用非自性身。以色身可見故。豈自受用無色身耶。答。他受用身但唯有色名為有色。不爾應云以五蘊故非自性身。何但言色。唯彼三身義同此經。又解。彼論自他受用合名受用。自性法身唯真如理云諸佛法界即是法身。說具功德者彼自釋云。謂佛法身成實勝義真如所顯。此即意說法身自性功德相應。說身差別相應無失。準此意同勝鬘所說出纏名法身。與恒沙性功德相應。非相功德。六因明受用非自性身。且約他受用。非謂自受非受用攝。準此即與大莊嚴論．法華經論．般若經論說三身同。與此經別。故各相從。且法華經論說。化身者即此亦應亦化。同應身。亦可。自他受用俱名應身。說壽量無邊是應身故。法身唯如。彼經云非實非虛等。然上諸文並約多分。于中或有于
【現代漢語翻譯】 若自受用等覺菩薩（Self-Enjoyment Bodhisattva）尚且不能完全瞭解，更何況其他的眾生呢？假設他受用身（Other-Enjoyment Body）顯現在地上，也不會有聲聞（Śrāvaka）等眾生。如果有人說有，就像《佛地論》（Buddhabhūmi-śāstra）中那樣，有三種解釋，第三種解釋是正確的。指的是二乘人（Śrāvakayāna and Pratyekabuddhayāna）回心轉意，趨向大乘，用他們的名字來稱呼。在《楞伽經》（Laṅkāvatāra Sūtra）中也是如此。此外，《攝大乘論》（Mahāyānasaṃgraha）中四善根位（Four Roots of Goodness）所見到的佛身也屬於他受用身。問：如何得知自受用身（Self-Enjoyment Body）也屬於自性法身（Svabhāva-dharmakāya）呢？答：《佛地論》第九卷說：『應當知道法身（Dharmakāya）與多少功德相應，即最清凈的四無量心（Four Immeasurables）、解脫（Liberation）、勝處（Superiority）等。』《佛地論》第十卷又說：『諸佛的法界（Dharmadhātu）就是法身（Dharmakāya），應當知道恒常能夠做五種事業等。』又《佛地論》說，如果受用身（Sambhogakāya）在菩薩（Bodhisattva）、聲聞（Śrāvaka）以及諸天（Deva）等各種眾會中混雜可見，就說明不是自受用身（Self-Enjoyment Body）。問：如果這樣，《佛地論》又說：『受用身（Sambhogakāya）不是自性身（Svābhāvikakāya），因為色身（Rūpakāya）是可見的。』難道自受用身（Self-Enjoyment Body）沒有色身（Rūpakāya）嗎？答：他受用身（Other-Enjoyment Body）只是有色，才被稱為『有色』。如果不是這樣，就應該說因為五蘊（Skandha）的緣故，不是自性身（Svābhāvikakāya），為什麼只說色（Rūpa）呢？只有那三身（Trikāya）的意義與此經相同。又一種解釋是，《佛地論》中自受用身（Self-Enjoyment Body）和他受用身（Other-Enjoyment Body）合起來稱為受用身（Sambhogakāya），自性法身（Svabhāva-dharmakāya）只是真如理（Tathatā）才被稱為『諸佛法界（Buddha-dharmadhātu）即是法身（Dharmakāya）』。說具有功德，那是《佛地論》自己解釋說：『指的是佛的法身（Dharmakāya）由成實勝義真如（Paramārtha-tathatā）所顯現。』這也就是意指法身（Dharmakāya）的自性（Svabhāva）與功德（Guṇa）相應。說身（Kāya）的差別相應沒有錯。按照這個意思，與《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說的出纏名法身（Dharmakāya），與恒河沙數（Gaṅgāsandhi）的性功德（Guṇa）相應，不是相功德（Lakṣaṇa-guṇa）相同。六因明（Hetuvidyā）說受用身（Sambhogakāya）不是自性身（Svābhāvikakāya），且只是就他受用身（Other-Enjoyment Body）而言，不是說自受用身（Self-Enjoyment Body）不屬於受用身（Sambhogakāya）。按照這個，就與《大莊嚴論》（Mahālaṅkāra-śāstra）、《法華經論》（Saddharmapuṇḍarīka-śāstra）、《般若經論》（Prajñāpāramitā-śāstra）所說的三身（Trikāya）相同，與此經不同，所以各自遵循。且《法華經論》（Saddharmapuṇḍarīka-śāstra）說，化身（Nirmāṇakāya）就是這個也應化，同於應身（Saṃbhogakāya）。也可以說，自受用身（Self-Enjoyment Body）和他受用身（Other-Enjoyment Body）都叫做應身（Saṃbhogakāya），說壽命無邊就是應身（Saṃbhogakāya）的緣故。法身（Dharmakāya）只是如（Tathatā），《法華經》（Saddharmapuṇḍarīka Sūtra）說非實非虛等。然而，以上這些經文都是就大部分情況而言，其中或許有 現代漢語譯本
【English Translation】 If even the Self-Enjoyment Bodhisattva cannot fully understand, how much less can other sentient beings? Supposing the Other-Enjoyment Body manifests on earth, there would be no Śrāvakas (Hearers) or others. If someone says there are, as in the Buddhabhūmi-śāstra (Treatise on the Buddha-Ground), there are three explanations, the third of which is correct. It refers to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who turn their minds towards the Mahāyāna, using their names to refer to them. The same is true in the Laṅkāvatāra Sūtra (Descent into Laṅka Sūtra). Furthermore, the Buddha-body seen in the Four Roots of Goodness in the Mahāyānasaṃgraha (Compendium of the Mahāyāna) is also included in the Other-Enjoyment Body. Question: How can we know that the Self-Enjoyment Body is also included in the Svabhāva-dharmakāya (Self-Nature Dharma Body)? Answer: The ninth fascicle of the Buddhabhūmi-śāstra says: 'It should be known how many virtues the Dharmakāya (Dharma Body) corresponds to, namely, the most pure Four Immeasurables, Liberation, Superiority, etc.' The tenth fascicle of the Buddhabhūmi-śāstra also says: 'The Dharmadhātu (Dharma Realm) of all Buddhas is the Dharmakāya (Dharma Body), and it should be known that it can constantly perform five kinds of activities, etc.' Moreover, the Buddhabhūmi-śāstra says that if the Sambhogakāya (Enjoyment Body) is visibly mixed among various assemblies of Bodhisattvas, Śrāvakas, and Devas, it indicates that it is not the Self-Enjoyment Body. Question: If so, the Buddhabhūmi-śāstra also says: 'The Sambhogakāya (Enjoyment Body) is not the Svābhāvikakāya (Self-Nature Body) because the Rūpakāya (Form Body) is visible.' Does the Self-Enjoyment Body not have a Rūpakāya (Form Body)? Answer: The Other-Enjoyment Body is only with form, hence it is called 'with form.' If it were not so, it should be said that it is not the Svābhāvikakāya (Self-Nature Body) because of the five Skandhas (Aggregates), why only mention form (Rūpa)? Only the meaning of those three bodies (Trikāya) is the same as this Sūtra. Another explanation is that in the Buddhabhūmi-śāstra, the Self-Enjoyment Body and the Other-Enjoyment Body are combined and called the Sambhogakāya (Enjoyment Body), and the Svabhāva-dharmakāya (Self-Nature Dharma Body) is only the Tathatā (Suchness) that is called 'the Buddha-dharmadhātu (Buddha-Dharma Realm) is the Dharmakāya (Dharma Body).' Saying that it possesses virtues, the Buddhabhūmi-śāstra itself explains: 'It refers to the Buddha's Dharmakāya (Dharma Body) manifested by the Paramārtha-tathatā (Ultimate Truth Suchness).' This means that the Svabhāva (Self-Nature) of the Dharmakāya (Dharma Body) corresponds to the Guṇa (Virtues). Saying that the difference of the Kāya (Body) corresponds is not wrong. According to this meaning, it is the same as what the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra) says, that the Dharmakāya (Dharma Body) is named as being free from entanglements, corresponding to the Guṇa (Virtues) of the Gaṅgāsandhi (Ganges River sands), not the Lakṣaṇa-guṇa (Characteristic Virtues). The six Hetuvidyā (Reasons) say that the Sambhogakāya (Enjoyment Body) is not the Svābhāvikakāya (Self-Nature Body), and it only refers to the Other-Enjoyment Body, not saying that the Self-Enjoyment Body does not belong to the Sambhogakāya (Enjoyment Body). According to this, it is the same as the Trikāya (Three Bodies) mentioned in the Mahālaṅkāra-śāstra (Great Ornament Treatise), the Saddharmapuṇḍarīka-śāstra (Lotus Sutra Treatise), and the Prajñāpāramitā-śāstra (Perfection of Wisdom Sutra Treatise), which is different from this Sūtra, so each follows its own. Moreover, the Saddharmapuṇḍarīka-śāstra (Lotus Sutra Treatise) says that the Nirmāṇakāya (Transformation Body) is also this should transform, the same as the Saṃbhogakāya (Enjoyment Body). It can also be said that both the Self-Enjoyment Body and the Other-Enjoyment Body are called the Saṃbhogakāya (Enjoyment Body), saying that the lifespan is boundless is the reason for the Saṃbhogakāya (Enjoyment Body). The Dharmakāya (Dharma Body) is only Tathatā (Suchness), and the Saddharmapuṇḍarīka Sūtra (Lotus Sutra) says it is neither real nor unreal, etc. However, the above texts are mostly about the majority of cases, and there may be some in them English version
他受用身處說自受用。自受用處說他受用。或法身處說應化身。或於應化身處說法身。由是性相同處而說。文有相雜。準此應知。
經。善男子是法身者二無所有所顯現故。
贊曰。假釋難也。難意既云非應非化是法身者。如何前云于第一身與諸佛同事。于第二身與諸佛同意。于第三身與諸佛同體。又云。是第一身依于應身得顯現故。是第二身依於法身得顯現故。法身既非應化二身。此如何成。如世間人身身各別。事業意體各各不等故。又如前說。日月水鏡因光現影。亦不得成。今為釋之。文分為四。初標次徴三釋后成。此即標也。標意法身即是遠離無二。復由如智如如而證方能顯得。故能為依起諸事業。前言別者相用別論門。言如日月因光水鏡現影等者相性合論門。若說自性法顯應者即攝相歸性門。故無性攝論云。諸佛法界即法身。應知恒時能作五業。一救濟災橫業。令見佛者盲者得眼。聾者得耳。狂者得念。如是等。論自問云。如說法身非六根境。云何今說盲得眼等能見法身為法身業。答。見法身者。由昔大愿引發勢力。成滿法身次第發起變化身用。由此能令盲得眼等。由昔資糧引發勢力。證得法身任運起用。如機關輪。以末歸本。言見法身實唯見化。故下結成云。是故當知境界清凈智慧清凈不可分
【現代漢語翻譯】 現代漢語譯本： 他在自受用身處宣說自受用，在自受用處宣說他受用。或者在法身（Dharmakāya，佛的法性之身）處宣說應化身（Nirmāṇakāya，佛的應化之身）。或者在應化身處說法身。這是由於體性和作用相同的地方而說的，文句有所交雜，依此準則應當知曉。
經文：善男子，這法身是由於二無所有所顯現的緣故。
贊曰：這是爲了解釋之前的疑問。疑問是既然說非法身是應身和化身，那麼為什麼前面又說在第一身（自性身）與諸佛相同，在第二身（受用身）與諸佛同意，在第三身（變化身）與諸佛同體？又說，這第一身是依于應身才能顯現的緣故，這第二身是依於法身才能顯現的緣故。法身既然不是應身和化身這二身，這如何成立呢？就像世間人，身體各自不同，事業和意念也各自不等。又如前面所說，日月、水鏡因光而現影，也是不能成立的。現在爲了解釋這個問題，文分為四個部分：首先是標示，其次是提問，然後是解釋，最後是總結。這裡就是標示。標示的意思是法身就是遠離二元對立的，又由如智（Tathā-jñāna，如實智）如如（Tathātā，真如）的證悟才能顯現，所以能夠作為依據而生起各種事業。前面說不同，是從相和用的角度來說的。說如日月因光、水鏡現影等，是從相和性結合的角度來說的。如果說法身顯現應身，那就是攝相歸性的角度。所以《無性攝論》說，諸佛的法界就是法身，應當知道恒常能夠作五種事業：一是救濟災難橫禍的事業，令見到佛的人，盲人得到眼睛，聾人得到耳朵，狂人得到念頭，像這樣等等。《攝論》自己問道：如果說法身不是六根的境界，為什麼現在說盲人得到眼睛等，能夠見到法身是法身的事業呢？回答：見到法身的人，由於過去的大愿引發的力量，成就圓滿了法身，次第發起變化身的作用。由此能夠令盲人得到眼睛等。由於過去的資糧引發的力量，證得法身，任運起用，就像機關輪一樣。這是以末歸本，說見到法身實際上只是見到化身。所以下面總結說：因此應當知道，境界清凈和智慧清凈是不可分的。
【English Translation】 English version: He speaks of self-enjoyment at the place of the self-enjoyment body (Sambhōgakāya). He speaks of other-enjoyment at the place of self-enjoyment. Or he speaks of the Nirmāṇakāya (transformation body) at the place of the Dharmakāya (the body of the Dharma, the ultimate reality). Or he speaks of the Dharmakāya at the place of the Nirmāṇakāya. This is spoken because of the similarity in nature and function, and the text is mixed. You should understand this accordingly.
Sūtra: 'Good son, this Dharmakāya is manifested because of the absence of two things.'
Commentary: This is a hypothetical explanation to resolve a difficulty. The difficulty is that if the Dharmakāya is neither the Nirmāṇakāya nor the Sambōgakāya, then how can it be said earlier that it is the same as all Buddhas in the first body (Svābhāvikakāya), in agreement with all Buddhas in the second body (Sambhōgakāya), and of the same essence as all Buddhas in the third body (Nirmāṇakāya)? Furthermore, it was said that the first body is manifested based on the Nirmāṇakāya, and the second body is manifested based on the Dharmakāya. If the Dharmakāya is neither the Nirmāṇakāya nor the Sambōgakāya, how can this be established? It is like people in the world, whose bodies are different, and whose activities and minds are also different. Moreover, as mentioned earlier, the sun, moon, water, and mirror reflect images because of light, which cannot be established. Now, to explain this, the text is divided into four parts: first, the indication; second, the question; third, the explanation; and fourth, the conclusion. This is the indication. The meaning of the indication is that the Dharmakāya is the absence of duality, and it can only be manifested through the realization of Tathā-jñāna (wisdom of suchness) and Tathātā (suchness), so it can be the basis for arising various activities. The earlier statement of difference is from the perspective of distinguishing between characteristics and functions. The statement about the sun, moon, water, and mirror reflecting images because of light is from the perspective of combining characteristics and nature. If the Dharmakāya is said to manifest the Nirmāṇakāya, then it is from the perspective of integrating characteristics into nature. Therefore, the Mahāyānasaṃgraha says that the Dharmadhātu (realm of Dharma) of all Buddhas is the Dharmakāya, and it should be known that it can constantly perform five activities: first, the activity of saving from disasters and calamities, causing those who see the Buddha to have eyes if they are blind, ears if they are deaf, and mindfulness if they are mad, and so on. The Mahāyānasaṃgraha itself asks: If it is said that the Dharmakāya is not the object of the six senses, how can it now be said that the blind getting eyes, etc., and being able to see the Dharmakāya is the activity of the Dharmakāya? The answer is: Those who see the Dharmakāya, due to the power of past great vows, achieve the fulfillment of the Dharmakāya, and sequentially initiate the function of the transformation body. Because of this, they can cause the blind to get eyes, etc. Due to the power of past accumulations, they realize the Dharmakāya and spontaneously initiate its function, like a mechanical wheel. This is returning to the origin from the end, saying that seeing the Dharmakāya is actually only seeing the Nirmāṇakāya. Therefore, the conclusion below says: 'Therefore, it should be known that the purity of the realm and the purity of wisdom are inseparable.'
別無有中間。為滅道本故於此法身能顯如來種種事業。言二無所有者真諦三藏云。如下五種二無所有。所顯現故者出過五種二境之外曰顯現。於五種二是無所有也。標中通二。一境二無所有。二智二無所有。由如境勝超此五二無。由無分別智順證此五二無境故法身顯現。略不明其餘方便行大悲願等。然此二無即生法空。境即法空智即生空。因二空顯之。
經。何者名為二無所有。
贊曰。徴也。
經。於此法身相及相處二皆是無。
贊曰。釋也。分二。初境無二。后明智無二。此境無二。初總后別。此總也。相即人我相處即法我。由彼人我依法我起故名相處。故成唯識論云。如要迷杌等方謂人等。故人我體無。但妄想見。如目有醫見毛輪相。故諸經論名相無性。由法如如遠離二無雲二皆無。故成唯識論云。圓成實于彼常遠離前性。
經。非有非無非一非異非數非非數非明非暗。
贊曰。別顯二無。非有非無者離有無四句。一有。二無。三亦有亦無。四非有非無。但舉第四顯離前三。非一非異者復離此一異四。初一。二異。三亦一亦異。四非一非異。亦舉第四顯離前三。非數非非數者超分別情數名非數。是無分別境云非非數。又超過數量故非數。是法攝故非非數。云非明非闇者即
【現代漢語翻譯】 現代漢語譯本 別無其他中間狀態。爲了斷滅道的根本，因此法身能夠顯現如來種種事業。說到『二無所有』，真諦三藏說，如下五種『二無所有』，因為它們所顯現的，超出了五種『二』的境界之外，所以稱為『顯現』。對於五種『二』來說，就是『無所有』。標題中貫通了兩種：一是境界的『二無所有』，二是智慧的『二無所有』。由於境界殊勝，超越了這五種『二』，由於無分別智順應證得了這五種『二無』的境界，所以法身得以顯現。這裡略去了其他方便行、大悲願等，然而這『二無』即是生法二空，境界即是法空，智慧即是生空，因為二空而顯現。
經：什麼叫做『二無所有』？
贊曰：這是提問。
經：於此法身，相和相處二者都是沒有的。
贊曰：這是解釋。分為兩部分：首先說明境界的『無二』，然後說明智慧的『無二』。這裡是境界的『無二』，先總說，后別說。這是總說。『相』指的是人我相（belief in a personal self），『相處』指的是法我（belief in the inherent existence of phenomena）。由於人我依賴於法我而生起，所以稱為『相處』。所以《成唯識論》說：『比如要迷惑于樹樁等，才說那是人等。』所以人我的本體是沒有的，只是虛妄的見解，如同眼睛有病的人看到毛髮輪轉的幻象。所以諸經論稱『相無自性』。由於法如如不動，遠離了『二』，所以說『二皆無』。所以《成唯識論》說：『圓成實性（perfected nature）于彼常遠離前性（the imagined nature）。』
經：非有非無，非一非異，非數非非數，非明非暗。
贊曰：這是分別顯示『二無』。『非有非無』是遠離有無四句：一是有，二是無，三是亦有亦無，四是非有非無。這裡只舉出第四句，來顯示遠離前面的三句。『非一非異』又是遠離一異四句：一是『一』，二是『異』，三是『亦一亦異』，四是『非一非異』。也只舉出第四句，來顯示遠離前面的三句。『非數非非數』是超越了分別情識的數量，稱為『非數』，是無分別的境界，稱為『非非數』。又因為超過了數量，所以是『非數』，因為是法所攝，所以是『非非數』。說『非明非暗』是指……
【English Translation】 English version There is no intermediate state. In order to extinguish the root of the path, this Dharmakaya (法身, Body of Essence) is able to manifest the various activities of the Tathagata (如來, Thus Come One). Speaking of 'twofold non-existence', the Paramārtha (真諦) Tripitaka (三藏) says that the following five kinds of 'twofold non-existence' are called 'manifestation' because what they manifest is beyond the realm of the five kinds of 'two'. For the five kinds of 'two', it is 'non-existence'. The title connects two aspects: first, the 'twofold non-existence' of the realm; second, the 'twofold non-existence' of wisdom. Because the realm is superior, surpassing these five kinds of 'two', and because non-discriminating wisdom accords with and realizes the realm of these five kinds of 'twofold non-existence', the Dharmakaya is manifested. Other expedient practices, great compassion vows, etc., are omitted here. However, this 'twofold non-existence' is the emptiness of phenomena and self. The realm is the emptiness of phenomena, and wisdom is the emptiness of self. It is manifested through the emptiness of both.
Sutra: What is called 'twofold non-existence'?
Commentary: This is a question.
Sutra: In this Dharmakaya, both the characteristic (相, lakshana) and the locus of the characteristic (相處, lakshana-sthana) are non-existent.
Commentary: This is an explanation. It is divided into two parts: first, explaining the 'non-duality' of the realm; second, explaining the 'non-duality' of wisdom. This is the 'non-duality' of the realm, first in general, then in particular. This is the general statement. 'Characteristic' refers to the belief in a personal self (人我相, belief in a personal self), and 'locus of the characteristic' refers to the belief in the inherent existence of phenomena (法我, belief in the inherent existence of phenomena). Because the belief in a personal self arises dependent on the belief in the inherent existence of phenomena, it is called 'locus of the characteristic'. Therefore, the Vijñaptimātratāsiddhi (成唯識論, Treatise on the Establishment of Consciousness-Only) says: 'For example, one must be deluded about a tree stump, etc., to say that it is a person, etc.' Therefore, the substance of the belief in a personal self is non-existent, it is merely a false view, like a person with diseased eyes seeing the illusion of whirling hairs. Therefore, the sutras and treatises call 'characteristics without inherent nature'. Because the Dharma (法, phenomena) is suchness (如如, tathata), far removed from 'two', it is said that 'both are non-existent'. Therefore, the Vijñaptimātratāsiddhi says: 'The perfected nature (圓成實性, parinispanna-svabhava) is always far removed from the imagined nature (前性, parikalpita-svabhava).'
Sutra: Neither existent nor non-existent, neither one nor different, neither numerical nor non-numerical, neither bright nor dark.
Commentary: This is a separate display of 'twofold non-existence'. 'Neither existent nor non-existent' is to be apart from the four propositions of existence and non-existence: first, existence; second, non-existence; third, both existence and non-existence; fourth, neither existence nor non-existence. Here, only the fourth proposition is mentioned to show the separation from the previous three. 'Neither one nor different' is again to be apart from the four propositions of oneness and difference: first, 'one'; second, 'different'; third, 'both one and different'; fourth, 'neither one nor different'. Only the fourth proposition is also mentioned to show the separation from the previous three. 'Neither numerical nor non-numerical' is to transcend the number of discriminating consciousness, called 'non-numerical', which is the realm of non-discrimination, called 'non-non-numerical'. Moreover, because it exceeds quantity, it is 'non-numerical'; because it is included in the Dharma, it is 'non-non-numerical'. Saying 'neither bright nor dark' refers to...
諸經不垢不凈。始離染時非今始凈云非明。設在染時非染云非闇。由此勝妙心言略絕。準攝大乘無三種二。初無有無二相。非有相者以一切法遍計所執皆無有故亦非無相。以空所顯自性有故。有為無為無二相者。以業煩惱非所為故非有為相。于能示現似有為法得自在故非無為相。異性一性無二相者。以佛身體是其一故非異相。無量依止各差別證得故非一相。俱一無故名無二相。
經。如是如如智不見相及相處不見非有非無不見非一非異不見非數非非數不見非明非暗。
贊曰。明如如智。即無分別智如境而證故不見此總別五無。圓修道滿。
經。是故當知境界清凈智慧清凈不可分別無有中間。
贊曰。下結成也。此成境智二種平等故合為法身。境智二種非一非異不可分別。無有中間彼此差別故合名法身。
經。為滅道本故於此法身能顯如來種種事業。
贊曰。此結成法身為應化依能起種種利益事業。境清凈故為滅諦本。智清凈故為道諦本。故者所以。由法如如如如智為滅道本故。應化依此起種種事業。如攝大乘略明五業。故云種種。言五業者。一救濟災患為業。能令盲者得眼等故。二救濟惡趣為業。拔不善處置善處故。三救濟非方便為業。令諸外道舍非方便求解脫行置於如來聖教
【現代漢語翻譯】 現代漢語譯本 諸經所說的不垢不凈，是指最初離開染污的時候，並非現在才開始清凈，所以說不是光明。假設在染污的時候，也不是染污，所以說不是黑暗。由此殊勝微妙的心識言語難以表達。依照《攝大乘論》，沒有三種二相。第一種是沒有和無的二相。不是有相，因為一切法都是遍計所執，本來就沒有；也不是無相，因為空性所顯現的自性是存在的。有為和無為沒有二相，因為業和煩惱不是所造作的，所以不是有為相；對於能夠示現好像有為法而得到自在，所以不是無為相。異性和一性沒有二相，因為佛的身體是同一個，所以不是異相；無量依止各自差別地證得，所以不是一相。俱一和無都不存在，所以稱為沒有二相。
經文：像這樣，如如智（Tathata-jnana，真如智慧）不見相和相處，不見非有非無，不見非一非異，不見非數非非數，不見非明非暗。
贊曰：闡明如如智，也就是無分別智，如實地證悟境界，所以不見這總和別的五種沒有。圓滿修道。
經文：因此應當知道，境界清凈，智慧清凈，不可分別，沒有中間。
贊曰：下面是總結。這是成就境界和智慧兩種平等，所以合起來成為法身（Dharmakaya，法身）。境界和智慧兩種不是一也不是異，不可分別，沒有中間彼此的差別，所以合起來名為法身。
經文：爲了滅除道之根本，所以從這法身能夠顯現如來種種事業。
贊曰：這是總結法身是應化身的依據，能夠發起種種利益的事業。境界清凈，所以是滅諦（Nirodha Satya，滅諦）的根本。智慧清凈，所以是道諦（Marga Satya，道諦）的根本。『故』是所以的意思。由於法如如和如如智是滅道之根本，所以應化身依此發起種種事業。如《攝大乘論》略微說明五種事業，所以說種種。所說的五種事業是：第一是救濟災患的事業，能夠使盲人得到眼睛等。第二是救濟惡趣的事業，把眾生從不善的地方拔出安置在善處。第三是救濟非方便的事業，令諸外道捨棄非方便的法門，求解脫之道，安置在如來的聖教之中。
【English Translation】 English version The sutras speak of neither impurity nor purity, referring to the initial departure from defilement, not a purity that begins now, hence it is said not to be light. Supposing it were in a state of defilement, it is not defilement, hence it is said not to be darkness. Therefore, this supremely subtle mind and speech are difficult to express. According to the Mahayanasamgraha (Compendium of the Mahayana), there are no three kinds of duality. The first is the duality of existence and non-existence. It is not existence, because all dharmas are merely conceptual constructs and do not inherently exist; nor is it non-existence, because the self-nature revealed by emptiness does exist. The duality of conditioned and unconditioned is not present, because karma and afflictions are not created, hence it is not conditioned; because one attains freedom in manifesting what appears to be conditioned, it is not unconditioned. The duality of different nature and same nature is not present, because the body of the Buddha is one, hence it is not different; countless supports are individually and differently realized, hence it is not the same. Neither sameness nor otherness exists, hence it is called no duality.
Sutra: 'Thus, Tathata-jnana (如如智, wisdom of suchness) does not see characteristics or the place of characteristics, does not see neither existence nor non-existence, does not see neither one nor different, does not see neither number nor non-number, does not see neither light nor darkness.'
Commentary: Explains Tathata-jnana, which is non-discriminating wisdom, truly realizing the realm, therefore not seeing these five kinds of non-existence, both general and specific. The path of cultivation is complete.
Sutra: 'Therefore, it should be known that the realm is pure, wisdom is pure, inseparable, without an intermediate.'
Commentary: The following is the conclusion. This achieves the equality of both realm and wisdom, therefore combining to become the Dharmakaya (法身, Dharma Body). The two, realm and wisdom, are neither one nor different, inseparable, without intermediate differences, therefore combining to be named Dharmakaya.
Sutra: 'For the sake of extinguishing the root of the path, from this Dharmakaya can manifest the various activities of the Tathagata (如來, Thus Come One).'
Commentary: This concludes that the Dharmakaya is the basis of the Nirmanakaya (應化身, Transformation Body), capable of initiating various beneficial activities. The realm is pure, therefore it is the root of Nirodha Satya (滅諦, Truth of Cessation). Wisdom is pure, therefore it is the root of Marga Satya (道諦, Truth of the Path). 'Therefore' means the reason why. Because the Dharma Tathata and Tathata-jnana are the root of cessation and the path, the Nirmanakaya initiates various activities based on this. As the Mahayanasamgraha briefly explains five activities, hence it is said 'various'. The five activities are: first, the activity of relieving disasters, capable of giving sight to the blind, etc. Second, the activity of saving from evil destinies, pulling beings from unwholesome places and placing them in wholesome places. Third, the activity of saving from non-expedient means, causing externalists to abandon non-expedient methods, seeking the path of liberation, and placing them in the holy teachings of the Tathagata.
中故。四救濟薩迦耶為業。授彼能超三界道故。無性釋云。謂于其中偽身見轉。即是三界有漏諸法。于彼說授出離法故。五救濟二乘為業。拯拔欲趣余乘菩薩及不定種姓諸聲聞等。安處令修大乘行故。問。令得二乘豈非業耶。答。此即是前第三四業。
經。善男子是身因緣境界處所果依于本難思議故。
贊曰。第三大段答因。即顯依因得果。答修行問。此中且辨得果次第。未說修行次第。此意令修因者須知次第。因次第者由依果次第故。辨中邊論第三云。器說為異熟。力是彼增上。愛樂增長凈如次即五果。論釋云。器謂隨順善法。異熟謂得勝身以為道器。力謂由彼器增上力令諸善法成上品性。此意由依勝身與昔善力合今善法成增上品。愛樂謂先世數修善力。今世于善法深生愛樂。增長謂現世數修善力。令所修善根速得圓滿。凈謂斷障得永離系。此五如次即是五果。一異熟(即前器)二增上果。即善法成上品由善異熟增上力故善法成上品。是增上果。三等流果。即由先世數修善力。令今世于善法深生愛樂。是前等流果。四士用果。由現數修能令善根速得圓滿。是士用果。此依法士用說。五離系果。由前斷障得永離系。是離系果。今者此段意明此義。彼論次文辨果差別。有其十種。一後後果。謂因種姓得發心
【現代漢語翻譯】 現代漢語譯本：因此，第四種事業是救濟薩迦耶（Sākāya，有身見），因為菩薩傳授給他們能夠超越三界之道。無性釋論中說，這是指那些有偽身見的人，他們的偽身見會轉變為三界中的有漏諸法。菩薩為他們講授脫離這些有漏諸法的方法。第五種事業是救濟二乘（聲聞乘和緣覺乘），拯救那些想要轉入其他乘的菩薩以及種性不確定的聲聞等，讓他們安心修習大乘之行。有人問：『讓他們得到二乘的果位難道不是菩薩的事業嗎？』回答說：『這實際上是前面第三和第四種事業。』
經文：善男子，這個身體是因緣、境界、處所和果報所依之處，根本是不可思議的。
贊曰：第三大段回答了『因』的問題，即闡明了依因得果的道理，回答了關於修行的提問。這裡先辨明得果的次第，尚未說明修行的次第。這樣做的目的是讓修行者明白因果的次第。因的次第是依據果的次第而定的。《辨中邊論》第三卷說：『器說為異熟，力是彼增上，愛樂增長凈，如次即五果。』論釋說：『器是指隨順善法。異熟是指獲得殊勝的身體，作為修道的工具。力是指憑藉這個工具的增上力，使各種善法成為上品。』意思是說，依靠殊勝的身體，與過去積累的善力相結合，使現在的善法成為更加殊勝的善法。愛樂是指前世多次修習善法所產生的力量，使今世對善法產生深深的愛樂。增長是指現世多次修習善法，使所修的善根迅速圓滿。凈是指斷除障礙，獲得永遠的解脫。這五種果報依次是：一、異熟果（即前面的『器』）；二、增上果，即善法成為上品，這是由於善的異熟果的增上力所致；三、等流果，即由於前世多次修習善法，使今世對善法產生深深的愛樂；四、士用果，即通過現世多次修習，能夠使善根迅速圓滿，這是依法和士夫的作用來說的；五、離系果，即通過斷除障礙，獲得永遠的解脫。現在這段經文就是要闡明這個道理。該論的下文辨別了果報的差別，共有十種：一、後後果，即因種姓而得發心。
【English Translation】 English version: Therefore, the fourth activity is to save Sākāya (the view of a real self), because Bodhisattvas impart to them the path that can transcend the Three Realms. The Anabhilāpa commentary states that this refers to those who have a false view of self, which transforms into the contaminated dharmas of the Three Realms. Bodhisattvas teach them the method to escape from these contaminated dharmas. The fifth activity is to save the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), rescuing those Bodhisattvas who want to enter other vehicles and those Śrāvakas whose lineage is uncertain, and settling them to cultivate the Mahāyāna path. Someone asks: 'Isn't it also the Bodhisattva's activity to let them attain the fruit of the Two Vehicles?' The answer is: 'This is actually the third and fourth activities mentioned earlier.'
Sūtra: Good son, this body is the place where causes and conditions, realms, locations, and results rely, and its root is inconceivable.
Commentary: The third major section answers the question of 'cause,' which clarifies the principle of obtaining results based on causes, answering the question about practice. Here, we first distinguish the order of obtaining results, without yet explaining the order of practice. The purpose of this is to let practitioners understand the order of cause and effect. The order of causes is determined based on the order of results. The Madhyāntavibhāga-bhāṣya, Chapter 3, says: 'The vessel is said to be Vipāka, the power is its Adhipati, love and joy, growth, and purity, in that order, are the five fruits.' The commentary explains: 'The vessel refers to conforming to good dharmas. Vipāka refers to obtaining a superior body as a tool for cultivating the path. Power refers to the superior power of that tool, which makes various good dharmas become of superior quality.' This means that relying on a superior body, combined with the good power accumulated in the past, makes the present good dharmas become even more superior. Love and joy refer to the power generated by repeatedly cultivating good dharmas in previous lives, which makes one deeply love and rejoice in good dharmas in this life. Growth refers to repeatedly cultivating good dharmas in this life, which makes the cultivated good roots quickly reach perfection. Purity refers to cutting off obstacles and obtaining eternal liberation. These five fruits are, in order: 1. Vipāka-phala (the 'vessel' mentioned earlier); 2. Adhipati-phala, which is that good dharmas become of superior quality, due to the superior power of the good Vipāka-phala; 3. Niṣyanda-phala, which is that due to repeatedly cultivating good dharmas in previous lives, one deeply loves and rejoices in good dharmas in this life; 4. Puruṣakāra-phala, which is that through repeated cultivation in this life, one can quickly perfect good roots, which is spoken of in terms of the function of the Dharma and the individual; 5. Visaṃyoga-phala, which is that through cutting off obstacles, one obtains eternal liberation. Now, this section intends to clarify this principle. The following text of the treatise distinguishes the differences in results, of which there are ten types: 1. Pascāt-phala, which is to generate the mind of enlightenment due to the cause of lineage.
果。如是等果展轉。應知此意說前前為因。後後為果。以後后位因前得故。故後後位即是前果。此總說也。二最初果。謂最初證出世間法即初地。三數習果。謂從此後諸有學位(即十地位)四究竟果。謂無學法(即佛地)五隨順果。謂因漸次應知即是後後果攝。六障滅果。謂能斷道。即最初果能滅障故說為障滅(此意舉初以顯后智亦爾)七離系果。謂即數習及究竟果。學無學位如次遠離煩惱系故。八殊勝果。謂神通等殊勝功德。九有上果。謂菩薩地超出余乘未成佛故。十無上果。謂如來地。此上更無餘勝法故。此中后六是前四果差別義說。大文分三。初總標二別釋三勸修。此初標也。有五義。一身者即器異熟果。二因緣即依其器先所修善。是其因緣即增上果。由善身器為增上力令善增故。三境界即舉等流果所緣之境。即彼諸善菩提涅槃並是其境。緣此勝法起愛樂故。四處所者即士用果。由數修善菩提速圓是所求處。大乘意樂大菩提故。五果依于本是離系果。果依本者此離系果不離法如如。難思議故者總嘆難思。非二乘等境。
經。若了此義是身即是大乘是如來性是如來藏。
贊曰。下釋也。初釋器異熟果。二依於此身下釋因緣。即增上果。三不退地心已下明士用果。四善男子如是法身已下明離系果。其境
【現代漢語翻譯】 現代漢語譯本：果。像這樣的果報依次產生。應該明白這裡的意思是說，前一個（果）是后一個（果）的因，后一個（果）是前一個（果）的果。因為后一個（果）的位置是由前一個（果）產生的。所以後一個（果）的位置也就是前一個（果）的果。這是總體的說法。二、最初的果，指的是最初證得出世間法，也就是初地（菩薩的第一個階位）。三、數習果，指的是從初地之後的各個有學位（即十地位）。四、究竟果，指的是無學法（即佛地）。五、隨順果，指的是因漸次而產生的果，可以理解為是后一個果包含后一個果。六、障滅果，指的是能夠斷除障礙的道。也就是最初的果能夠滅除障礙，所以說是障滅（這裡的意思是舉最初的果來顯示後面的智慧也是如此）。七、離系果，指的是數習果和究竟果。有學和無學位的修行者依次遠離煩惱的束縛。八、殊勝果，指的是神通等殊勝的功德。九、有上果，指的是菩薩地，超越了其他乘，但還沒有成佛。十、無上果，指的是如來地。因為沒有比這更殊勝的法了。這裡后六種果是前四種果的差別意義的說明。大體上分為三部分。首先是總體的標示，其次是分別解釋，最後是勸勉修行。這是最初的標示。有五種意義。一、身，指的是器世間的異熟果。二、因緣，指的是依靠這個器世間先前所修的善，這是它的因緣，也就是增上果。因為好的身體和器世間作為增上的力量，使得善增長。三、境界，指的是等流果所緣的境界。也就是那些善的菩提（覺悟）和涅槃（寂滅）都是它的境界。因為緣著這些殊勝的法而生起愛樂。四、處所，指的是士用果。因為多次修行善，菩提能夠快速圓滿，這就是所求的處所。因為大乘的意樂是大菩提。五、果依于本，指的是離系果。果依于本，指的是這個離系果不離法如如（真如）。難以思議，總而言之是難以思議。不是二乘等所能達到的境界。 經：如果明白了這些意義，這個身就是大乘，就是如來性（tathāgatagarbha，如來藏），就是如來藏（tathāgatagarbha，如來藏）。 贊曰：下面是解釋。首先直譯器異熟果。二、依於此身，下面解釋因緣，也就是增上果。三、不退地心已下，說明士用果。四、善男子，如是法身已下，說明離系果。它的境界。
【English Translation】 English version: Result. Such results arise in succession. It should be understood that this means the former (result) is the cause of the latter (result), and the latter (result) is the result of the former (result). Because the position of the latter (result) is obtained from the former (result), therefore the position of the latter (result) is the result of the former (result). This is a general statement. Second, the initial result refers to the initial realization of supramundane dharma, which is the first bhumi (bhūmi, the first stage of a Bodhisattva). Third, the result of repeated practice refers to the various stages of learning after the first bhumi (i.e., the ten bhumis). Fourth, the ultimate result refers to the state of no more learning (i.e., the Buddha-bhumi). Fifth, the conforming result refers to the result that arises gradually from the cause, which can be understood as the latter result including the latter result. Sixth, the result of eliminating obstacles refers to the path that can eliminate obstacles. That is, the initial result can eliminate obstacles, so it is said to be the elimination of obstacles (this means that the initial result is used to show that the subsequent wisdom is also like this). Seventh, the result of detachment refers to the result of repeated practice and the ultimate result. Practitioners in the stages of learning and no more learning gradually distance themselves from the bonds of afflictions. Eighth, the extraordinary result refers to extraordinary merits such as supernormal powers. Ninth, the superior result refers to the Bodhisattva-bhumi, which surpasses other vehicles but has not yet become a Buddha. Tenth, the unsurpassed result refers to the Tathagata-bhumi. Because there is no more superior dharma than this. Here, the latter six results are explanations of the different meanings of the former four results. Broadly speaking, it is divided into three parts. First, the overall indication; second, the separate explanations; and third, the exhortation to practice. This is the initial indication. There are five meanings. First, the body refers to the ripened result of the vessel world. Second, the causes and conditions refer to the good deeds previously cultivated based on this vessel world, which are its causes and conditions, that is, the adhipati-phala (adhipati-phala, dominant result). Because the good body and vessel world serve as a dominant force, causing goodness to increase. Third, the realm refers to the realm that the nisyanda-phala (nisyanda-phala, result of outflow) takes as its object. That is, those good Bodhi (bodhi, enlightenment) and Nirvana (nirvāṇa, cessation) are its realms. Because love and joy arise from relying on these excellent dharmas. Fourth, the place refers to the purusa-kara-phala (purusa-kara-phala, result of effort). Because through repeated practice of good deeds, Bodhi can be quickly perfected, which is the place sought. Because the intention of the Mahayana is great Bodhi. Fifth, the result depends on the origin, which refers to the visamyoga-phala (visamyoga-phala, result of separation). The result depends on the origin, which means that this result of separation does not depart from the suchness of dharma. It is inconceivable, in short, it is inconceivable. It is not a realm that the Two Vehicles can reach. Sutra: If one understands these meanings, this body is the Mahayana, is the Tathagatagarbha (tathāgatagarbha, the womb of the Tathagata), is the Tathagatagarbha (tathāgatagarbha, the womb of the Tathagata). Commentary: The following is the explanation. First, explain the ripened result of the vessel world. Second, based on this body, the following explains the causes and conditions, that is, the adhipati-phala. Third, 'From the non-retrogressing mind' onwards, explains the purusa-kara-phala. Fourth, 'Good man, such a dharma-kaya' onwards, explains the visamyoga-phala. Its realm.
界者總此諸法差別十者。是此五果差別之義。此即初也。若了此義者初總勸信也。是身即是大乘。為增上力得大乘果故名大乘。是如來性者。即依此身所修諸善漸漸增長為如來性。又未現起諸無漏種及真如體為如來性。事性理性俱名佛性。是如來藏即異熟果識。楞伽經中說。阿梨耶識者名空如來藏。具足熏習無漏法故名不空如來藏。有漏第八虛妄故名空。識中無漏諸種子體云不空如來藏。離虛妄故。言具足者即具足有有漏無漏二種子故。
經。依於此身得發初心修行地心而得顯現。
贊曰。下釋因緣。即增上果。由異熟果身增上力故。便得發初心修行地心。
經。不退地心亦皆得現一生補處心金剛之心。
贊曰。明士用果。士用果中有差別。果中八果。一後後果。二最初果。三數習果。四究竟果。五障滅果。六有上果。七無上果。八殊勝果。此不退地是最初果。得於初地證不退故總為數習果及有上果。後後果通佛地。
經。如來之心而悉顯現無量無邊如來妙法皆悉顯現。
贊曰。四究竟果及第七無上果。于中初總后別。此總也。
經。依此法身不可思議摩訶三昧而得顯現依此法身得現一切大智。
贊曰。明別究竟果及無上果。于中復三。一得定智。二現應化。三顯
【現代漢語翻譯】 現代漢語譯本： 界限總括了這些法的十種差別。這是五種果報差別的意義，這是最初的意義。如果瞭解了這個意義，最初就是總的勸信。這個身體就是大乘，因為增上力的緣故得到大乘的果報，所以叫做大乘。『是如來性』，就是依靠這個身體所修的各種善行漸漸增長而成為如來性。又，未曾顯現的各種無漏種子以及真如本體，也叫做如來性。事相上的性質和理體上的性質都叫做佛性。『是如來藏』，就是異熟果識。《楞伽經》中說，阿梨耶識（Alaya-識，儲存一切種子識）叫做空如來藏，因為它具足熏習無漏法，所以叫做不空如來藏。有漏的第八識是虛妄的，所以叫做空。識中無漏的各種種子本體叫做不空如來藏，因為它遠離虛妄的緣故。說『具足』，就是具足有有漏和無漏兩種種子。
經文：『依於此身得發初心修行地心而得顯現。』
贊曰：下面解釋因緣，就是增上果。由於異熟果身增上力的緣故，便能發起最初的修行之心，修行地之心。
經文：『不退地心亦皆得現一生補處心金剛之心。』
贊曰：闡明士用果。士用果中有差別。果報中有八種果報：一、後後果；二、最初果；三、數習果；四、究竟果；五、障滅果；六、有上果；七、無上果；八、殊勝果。這個不退地是最初果。得到初地，證得不退轉，總的來說是數習果和有上果。後後果通於佛地。
經文：『如來之心而悉顯現無量無邊如來妙法皆悉顯現。』
贊曰：四種究竟果以及第七種無上果。其中先總說，后別說。這裡是總說。
經文：『依此法身不可思議摩訶三昧而得顯現依此法身得現一切大智。』
贊曰：闡明個別的究竟果以及無上果。其中又分為三：一、得定智；二、現應化；三、顯
【English Translation】 English version: The boundaries encompass these ten differentiations of dharmas. This is the meaning of the differentiations of the five fruits, and this is the initial meaning. If one understands this meaning, the initial aspect is the general exhortation to faith. This body is the Mahayana (Great Vehicle), because of the power of enhancement, one obtains the fruit of the Mahayana, hence it is called Mahayana. 'Is the Tathagata-nature' (如來性, the inherent Buddha-nature), that is, relying on this body, the various good deeds cultivated gradually increase and become the Tathagata-nature. Furthermore, the various unmanifested seeds of non-outflow (無漏, free from defilements) and the essence of Suchness (真如, ultimate reality) are also called the Tathagata-nature. The nature of phenomena and the nature of principle are both called Buddha-nature. 'Is the Tathagata-garbha' (如來藏, the womb of the Tathagata), that is, the consciousness of the fruition of differentiated maturation (異熟果識, Vipaka-識). The Lankavatara Sutra says that the Alaya-consciousness (阿梨耶識, storehouse consciousness) is called the empty Tathagata-garbha, and because it fully possesses the perfuming of non-outflow dharmas, it is called the non-empty Tathagata-garbha. The eighth consciousness, which is subject to outflows, is false, hence it is called empty. The essence of the various seeds of non-outflow in the consciousness is called the non-empty Tathagata-garbha, because it is free from falsity. To say 'fully possesses' means that it fully possesses both seeds of outflow and non-outflow.
Sutra: 'Relying on this body, one can develop the initial mind, cultivate the mind of the ground, and thus it becomes manifest.'
Commentary: The following explains the causes and conditions, which is the fruit of enhancement. Because of the enhancing power of the body of the fruition of differentiated maturation, one can develop the initial mind of cultivation, the mind of the ground.
Sutra: 'The mind of non-regression, the mind of becoming a Buddha in the next life, and the diamond mind all become manifest.'
Commentary: Clarifies the fruit of effort. There are differentiations in the fruit of effort. Among the fruits, there are eight fruits: 1. Subsequent fruit; 2. Initial fruit; 3. Habitual fruit; 4. Ultimate fruit; 5. Obstacle-removing fruit; 6. Superior fruit; 7. Supreme fruit; 8. Extraordinary fruit. This non-regressing ground is the initial fruit. Obtaining the initial ground, one attains non-regression, which is generally the habitual fruit and the superior fruit. The subsequent fruit extends to the Buddha-ground.
Sutra: 'The mind of the Tathagata becomes fully manifest, and the immeasurable and boundless wonderful dharmas of the Tathagata all become fully manifest.'
Commentary: The four ultimate fruits and the seventh supreme fruit. Among them, first is the general statement, then the specific. This is the general statement.
Sutra: 'Relying on this Dharma-body, the inconceivable Maha-samadhi (摩訶三昧, great concentration) becomes manifest, and relying on this Dharma-body, all great wisdom becomes manifest.'
Commentary: Clarifies the individual ultimate fruits and the supreme fruit. Among them, there are three aspects: 1. Obtaining samadhi-wisdom; 2. Manifesting responses and transformations; 3. Revealing
四德。此得定智也。亦是得障滅果。得定智故。
經。是故二身依於三昧依于智慧而得顯現。
贊曰。現應化。
經。如此法身依于自體說常說我依大三昧故說於樂依于大智故說清凈。
贊曰。三顯四德。初別明。后總結。此別明也。自體如如故說為常。常故說我。由三昧故得大樂。簡因及二乘名大三昧。由智斷障故得凈德。問。寶性論及攝大乘等說信為凈德因。此何說智。答。彼除不信之渾濁故。及別因故信為凈德因。此約斷染。及通故智為凈德因。又常我約體。樂凈者以因及體互相影說。
經。是故如來常住自在安樂清凈。
贊曰。總結。自在則我德。
經。依大三昧一切禪定首楞嚴等一切念處大法念等大慈大悲。
贊曰。下明殊勝果。分文為三。初法次喻后合。法中有二。初明定品殊勝功德。后明智品殊勝功德。依定發慧。故先明定品。定品分三。初標次列后結。或初辨所依。次辨能依。后結。大三昧者性得三昧也。唯雖多有八。一禪。二定。三念處。四大慈悲。五陀羅尼。六六神通。七八自在。八一切法平等攝受。此初四也。禪即四靜慮。定謂四無色定。故薩遮尼經云。何如來禪定。答。有次第定。及首楞嚴等。或即大乘光定集福德王定賢守定健行定。傳
【現代漢語翻譯】 現代漢語譯本 四德（sì dé）：指常、樂、我、凈四種功德。這是由禪定生出的智慧，也是斷滅煩惱障礙后所證得的果。因為證得了禪定智慧的緣故。
經：因此，法身和應化身依賴於三昧（sānmèi，禪定）和智慧才能顯現。
贊曰：顯現應化身。
經：如此，法身依賴於其自性而被稱為常、我，依賴於大三昧的緣故而被稱為樂，依賴於大智慧的緣故而被稱為清凈。
贊曰：三者顯現四德。先分別說明，后總結。這是分別說明。自性如如不動，所以稱為常。因為是常，所以稱為我。由於三昧的緣故，得到大樂。爲了區別于因地以及二乘，所以稱為大三昧。由於智慧斷除了煩惱障礙，所以得到清凈的功德。問：在《寶性論》（Bǎoxìng lùn）和《攝大乘論》（Shè Dàshèng lùn）等論典中，說信心是清凈功德的因，這裡為什麼說是智慧呢？答：彼論是說信心去除不信的渾濁，並且是別因，所以說信心是清凈功德的因。這裡是從斷除染污，以及通用的角度來說，所以說智慧是清凈功德的因。另外，常和我是從本體上說的，樂和凈是從因和體互相映襯來說的。
經：因此，如來是常住、自在、安樂、清凈的。
贊曰：總結。自在那就是我德。
經：依賴於大三昧，一切禪定，首楞嚴（shǒuléngyán）等一切念處，大法念等，大慈大悲。
贊曰：下面說明殊勝的果。分文為三部分：先是法，其次是比喻，最後是合。法中有二部分：先說明定品的殊勝功德，后說明智品的殊勝功德。因為依禪定才能生髮智慧，所以先說明定品。定品分為三部分：先標出，其次列舉，最後總結。或者先辨別所依，其次辨別能依，最後總結。大三昧是指自性所具有的三昧。唯識宗認為有八種：一禪，二定，三念處，四大慈悲，五陀羅尼（tuóluóní），六六神通，七八自在，八一切法平等攝受。這裡是前四種。禪就是四靜慮，定是指四無色定。所以《薩遮尼經》（Sàzhēní jīng）中說：什麼是如來禪定？回答說：有次第定，以及首楞嚴等。或者就是大乘光定、集福德王定、賢守定、健行定。
【English Translation】 English version The Four Virtues (sì dé): referring to the four merits of permanence, bliss, self, and purity. This is the wisdom arising from Samadhi (chándìng, meditative concentration), and also the fruit attained after extinguishing afflictions and obstacles. It is because of attaining the wisdom of Samadhi.
Sutra: Therefore, the Dharmakaya (fǎshēn, body of the Dharma) and the Nirmāṇakāya (yīnghuàshēn, manifested body) manifest by relying on Samadhi (sānmèi, meditative concentration) and wisdom.
Praise: Manifesting the Nirmāṇakāya.
Sutra: Thus, the Dharmakaya, relying on its own nature, is said to be permanent and self; because of relying on great Samadhi, it is said to be blissful; because of relying on great wisdom, it is said to be pure.
Praise: The three reveal the four virtues. First, explain separately, then summarize. This is the separate explanation. The self-nature is suchness and unmoving, so it is called permanent. Because it is permanent, it is called self. Due to Samadhi, great bliss is attained. To distinguish it from the causal stage and the Two Vehicles, it is called great Samadhi. Because wisdom cuts off afflictions and obstacles, the merit of purity is attained. Question: In the Ratnagotravibhāga (Bǎoxìng lùn) and the Mahāyānasaṃgraha (Shè Dàshèng lùn), it is said that faith is the cause of the merit of purity, why is it said here to be wisdom? Answer: Those treatises say that faith removes the turbidity of disbelief and is a separate cause, so faith is said to be the cause of the merit of purity. Here, it is from the perspective of cutting off defilements and being universal, so wisdom is said to be the cause of the merit of purity. Also, permanence and self are spoken of from the perspective of the essence, while bliss and purity are spoken of from the perspective of cause and essence reflecting each other.
Sutra: Therefore, the Tathāgata (rúlái, thus-gone one) is permanent, free, blissful, and pure.
Praise: Summary. Freedom is the virtue of self.
Sutra: Relying on great Samadhi, all meditative concentrations, Śūraṅgama (shǒuléngyán) and all the mindfulnesses, great Dharma mindfulnesses, great loving-kindness and great compassion.
Praise: The following explains the supreme fruit. Divide the text into three parts: first the Dharma, then the metaphor, and finally the combination. There are two parts in the Dharma: first, explain the supreme merits of the Samadhi category, and then explain the supreme merits of the wisdom category. Because wisdom can only arise by relying on Samadhi, the Samadhi category is explained first. The Samadhi category is divided into three parts: first, state it; second, list it; and finally, summarize it. Or first, distinguish the relied-upon; second, distinguish the relying-on; and finally, summarize it. Great Samadhi refers to the Samadhi inherent in self-nature. The Consciousness-Only School believes that there are eight types: first, Dhyana (chán, meditation); second, Samadhi; third, mindfulnesses; fourth, great loving-kindness and compassion; fifth, Dhāraṇī (tuóluóní, mantras); sixth, the six supernormal powers; seventh, the eight freedoms; and eighth, the equal acceptance of all Dharmas. Here are the first four types. Dhyana is the four Dhyanas, and Samadhi refers to the four formless Samadhis. Therefore, the Saccakanirgrantha Sūtra (Sàzhēní jīng) says: What is the Tathāgata's Samadhi? The answer is: There are sequential Samadhis, as well as Śūraṅgama and others. Or it is the Great Vehicle Light Samadhi, the Accumulation of Merit King Samadhi, the Virtuous Guardian Samadhi, and the Vigorous Walking Samadhi.
言。首楞嚴者即健行定。正音蘇楞伽摩。此云健行舉其上首。定實無邊。所以言等。總別略標。禪定是總。首楞嚴是別。一切念處謂三念處四念處及六念等。言大法念者即六念中念法也。以法是佛師故先說法念。或此即壞緣法念住。薩遮尼第七云。法念處者謂觀內法外法內外法作二種想。謂常無常。常以佛眼見一切至坐道場未曾中失。此據果說。乃至云。不以肉眼．天眼．慧眼觀。何以故。三眼無相貌故以法眼觀。此通因說。舉一等余。大慈大悲者即四無量。以與樂拔苦勝故舉明。薩遮尼經第六有三十二種大悲觀。思益經第二有三十六種大悲。皆廣如彼說。
經。一切陀羅尼一切神通一切自在一切法平等攝受。
贊曰。第五總持德。一切神通者六通德。如薩遮尼第七云。天眼通者功德智慧所成。悉見十方所有形色。乃至亦見菩薩聲聞五道眾生所修行業悉無餘等。乃至餘五悉廣如彼。一切自在者即十自在等。已如上說。又薩遮尼第七云。得四如意成四自在。一者命自在。二者身自在。三法自在。四神力自在。命如前釋。身自在者隨心作身隨心作色亦現威儀。為眾生故。若欲與諸一切眾生同其身相。悉皆能作是名身自在。法即知出世世法得無礙辯。隨眾生意說令住正信。是名法自在。神力自在者廣現神通等是
。一切法平等攝受者得法平等眾生平等故。能攝受一切有情。瑜伽四十六由五種相普于有情其心平等。一者菩薩最初發心願大菩提。如是亦為利益一切諸有情故起平等心。二于諸有情住哀愍俱平等之心。三于諸有情深心發起一子愛俱平等之心。四知一有情所有法性即是一切有情法性。以法性平等俱行之心。于諸有情住平等心。五如於一有情行利益行。於一切有情行利益行亦復如是。以利心俱于諸有情住平等心。大莊嚴第七五平等。法華論及攝大乘各三平等。或可。一切法平等者。但諸定品一切功德法平等攝受。或此攝受屬下結文云。攝受如是佛法悉皆出現。由此平等故能平等攝受。
經。如是佛法悉皆出現。
贊曰。結也。
經。依此大智十力四無所畏四無礙辯。
贊曰。下明智品殊勝功德。文三如定。此即總標及別明也。大智即一切智為其根本。十力等即一切種智。或大智即真如智性故。十力等三廣如余辨。
經。一百八十不共之法一切希有不可思議法悉皆顯現。
贊曰。一百八十不共之法者依無上依經云。佛告阿難。有百八十不共之法。此是如來殊勝功德。一三十二相。二八十種好。此二廣如余經論辨。今但略明三十二相。大般若經三百八十一說。一世尊足下具有安平相。
【現代漢語翻譯】 現代漢語譯本：一切法平等攝受，是因為證得了法的平等和眾生的平等。因此，能夠攝受一切有情（指一切有感覺的生命）。《瑜伽師地論》第四十六卷提到，菩薩以五種相貌對有情生起平等心：第一，菩薩最初發愿成就大菩提（指無上智慧），因此爲了利益一切有情而生起平等心；第二，對於一切有情，安住于慈悲憐憫的平等之心；第三，對於一切有情，以深切的心發起如愛獨子般的平等之心；第四，了知一個有情的法性（指事物本來的性質）即是一切有情的法性，以與法性平等相應的智慧，對一切有情安住于平等心；第五，如何對一個有情行利益之事，也同樣對一切有情行利益之事，以利益之心對一切有情安住于平等心。《大莊嚴論》第七卷提到五種平等。《法華論》和《攝大乘論》各自提到三種平等。或者說，一切法平等，只是指在禪定品中，一切功德法都平等地被攝受。或者，這種攝受是屬於下文的結論，即『攝受如是佛法悉皆出現』，因為這種平等，所以能夠平等地攝受。 經：如是佛法悉皆出現。 贊曰：這是總結。 經：依此大智、十力（如來十種智慧力量）、四無所畏（佛陀的四種無所畏懼的自信）、四無礙辯（四種無礙的辯才）。 贊曰：下面說明智慧品殊勝的功德。文分三部分，如同禪定品。這裡是總標和分別說明。大智即一切智，是其根本。十力等即一切種智（佛陀通曉一切事物的智慧）。或者說，大智即真如智性，所以十力等三種智慧廣大如其他論述所辨明。 經：一百八十不共之法（佛陀獨有的180種功德）、一切希有不可思議法悉皆顯現。 贊曰：一百八十不共之法，依據《無上依經》所說：佛告訴阿難（佛陀的弟子），有百八十不共之法，這是如來殊勝的功德。一是三十二相（佛陀的三十二種殊勝的身體特徵），二是八十種好（佛陀的八十種細微的身體優點）。這兩種在其他經論中有詳細的辨析，現在只簡略說明三十二相。《大般若經》第三百八十一卷說，第一種是世尊足下具有安平相（足底平滿的相）。
【English Translation】 English version: All dharmas are equally embraced because of attaining the equality of dharma and the equality of sentient beings. Therefore, one can embrace all sentient beings (referring to all beings with consciousness). Yoga Chapter 46 states that Bodhisattvas have five aspects of equanimity towards sentient beings: First, Bodhisattvas initially aspire to achieve great Bodhi (supreme wisdom), and thus generate equanimity for the benefit of all sentient beings; Second, towards all sentient beings, they abide in a heart of compassion and pity with equanimity; Third, towards all sentient beings, they deeply generate a heart of love like that for an only child, with equanimity; Fourth, they understand that the dharma-nature (the inherent nature of things) of one sentient being is the same as the dharma-nature of all sentient beings, and with the wisdom corresponding to the equality of dharma-nature, they abide in equanimity towards all sentient beings; Fifth, how they act for the benefit of one sentient being, they also act for the benefit of all sentient beings in the same way, and with a heart of benefit, they abide in equanimity towards all sentient beings. The Great Adornment Chapter 7 mentions five kinds of equality. The Dharma Flower Treatise and the Compendium of the Great Vehicle each mention three kinds of equality. Alternatively, the equality of all dharmas only refers to the equal embrace of all meritorious dharmas in the Dhyana section. Or, this embrace belongs to the concluding statement below, that is, 'Embracing such Buddha-dharma, all appear,' because of this equality, one can embrace equally. Sutra: Such Buddha-dharma all appear. Commentary: This is the conclusion. Sutra: Relying on this great wisdom, the Ten Powers (the ten wisdom powers of the Tathagata), the Four Fearlessnesses (the Buddha's four kinds of fearless confidence), and the Four Unimpeded Eloquences (four kinds of unobstructed eloquence). Commentary: Below explains the excellent merits of the wisdom section. The text is divided into three parts, like the Dhyana section. This is the general statement and separate explanation. Great wisdom is all-wisdom, which is its foundation. The Ten Powers, etc., are all-knowing wisdom (the Buddha's wisdom of knowing all things). Or, great wisdom is the nature of Suchness-wisdom, so the three wisdoms of the Ten Powers, etc., are vast as clarified in other discourses. Sutra: The One Hundred and Eighty Unshared Dharmas (the 180 unique merits of the Buddha), and all rare and inconceivable dharmas all appear. Commentary: The One Hundred and Eighty Unshared Dharmas, according to the Supreme Reliance Sutra: The Buddha told Ananda (the Buddha's disciple) that there are one hundred and eighty unshared dharmas, which are the excellent merits of the Tathagata. First, the Thirty-two Marks (the Buddha's thirty-two excellent physical characteristics), and second, the Eighty Minor Marks (the Buddha's eighty subtle physical advantages). These two are analyzed in detail in other sutras and treatises, and now only the Thirty-two Marks are briefly explained. The Great Perfection of Wisdom Sutra, Volume 381, says that the first is that the World Honored One has the mark of even soles on his feet (the mark of flat and full soles).
二世尊足下有千輻輪文相。三手足柔軟相。四手定指間有鞔網相。五手足諸指圓滿纖長。六足跟廣長與趺相稱。七足趺充滿與跟相稱(伽無此相)八世尊雙𨄔如瑿泥耶仙鹿王𨄔。九雙臂修直平立摩膝。十陰相峰密。十一毛孔各一毛生。十二發毛端皆上靡。十三身皮細滑。十四身皮金色。十五七處充滿。十六肩項圓滿。十七髆腋充實。十八世尊容儀洪滿端直。十九世尊身相修廣端嚴。二十世尊體相縱廣量等。二十一世尊頷臆並身上半如獅子王。二十二常光一尋。二十三齒相四十齊白深密。二十四四牙鮮白。二十五常得五味。二十六舌相薄長覆面輪際。二十七梵音和雅隨眾樂聞。二十八目睫紺青齊整不亂。二十九眼睛紺青鮮白紅環間飾皎潔。三十面如滿月眉如帝弓。三十一眉間毫相光逾于珂雪。三十二烏瑟膩沙猶如天蓋。然與瑜伽開合有異。瑜伽開第十八洪滿端直為身不僂曲。復開二十三為齒無隙齒鮮白。開二十一頷臆為二。合第七足趺與跟相稱。合四牙入齒。合十九修廣端嚴入縱廣量等。無面如滿月。此隨世俗說相不同。故說有別。依前列相頌曰。等現柔網纖跟趺𨄔臂密。毛生靡潤滑。皮金七眉滿。體儀修廣高。師子光具齒。牙味舌音睫。晴輪毫相蓋。四十九云。所化有情于其種種惡業現行深生喜樂。如是種種現行惡業
【現代漢語翻譯】 現代漢語譯本 二、世尊足下有千輻輪文相（腳底有一千個輻條的輪子圖案）。 三、手足柔軟相（手和腳柔軟）。 四、手指定指間有鞔網相（手指和腳趾之間有蹼狀的膜）。 五、手足諸指圓滿纖長（手指和腳趾圓潤纖長）。 六、足跟廣長與趺相稱（腳後跟寬大且長度與腳背相稱）。 七、足趺充滿與跟相稱（腳背飽滿與腳後跟相稱，有些經典中沒有此相）。 八、世尊雙𨄔如瑿泥耶仙鹿王𨄔（世尊的小腿像瑿泥耶仙鹿王的腿一樣）。 九、雙臂修直平立摩膝（雙臂修長筆直，站立時可觸及膝蓋）。 十、陰相峰密（生殖器隱藏）。 十一、毛孔各一毛生（每個毛孔只長一根毛）。 十二、發毛端皆上靡（頭髮末端向上捲曲）。 十三、身皮細滑（面板細膩光滑）。 十四、身皮金色（面板呈金色）。 十五、七處充滿（七處地方飽滿）。 十六、肩項圓滿（肩膀和脖子圓潤飽滿）。 十七、髆腋充實（肩膀和腋下豐滿）。 十八、世尊容儀洪滿端直（世尊的儀容莊嚴飽滿，端正筆直）。 十九、世尊身相修廣端嚴（世尊的身形修長寬廣，端莊威嚴）。 二十、世尊體相縱廣量等（世尊的身體縱向和橫向的尺寸相等）。 二十一、世尊頷臆並身上半如獅子王（世尊的下巴、胸部和上半身像獅子王一樣）。 二十二、常光一尋（身上常有光芒，範圍一尋）。 二十三、齒相四十齊白深密（牙齒有四十顆，整齊潔白，排列緊密）。 二十四、四牙鮮白（四顆牙齒潔白光亮）。 二十五、常得五味（經常能嚐到各種美味）。 二十六、舌相薄長覆面輪際（舌頭又薄又長，可以覆蓋整個面部）。 二十七、梵音和雅隨眾樂聞（聲音如梵音般和諧優雅，聽者悅耳）。 二十八、目睫紺青齊整不亂（眼睛和睫毛呈紺青色，整齊不雜亂）。 二十九、眼睛紺青鮮白紅環間飾皎潔（眼睛呈紺青色，黑白分明，有紅色光環裝飾，清澈明亮）。 三十、面如滿月眉如帝弓（面容像滿月一樣圓潤，眉毛像帝釋天的弓一樣彎曲）。 三十一、眉間毫相光逾于珂雪（眉間的白毫相光芒勝過潔白的雪）。 三十二、烏瑟膩沙猶如天蓋（頭頂的肉髻像天蓋一樣）。 然而與瑜伽的開合有所不同。瑜伽開示第十八洪滿端直為身不僂曲。復開二十三為齒無隙齒鮮白。開二十一頷臆為二。合第七足趺與跟相稱。合四牙入齒。合十九修廣端嚴入縱廣量等。無面如滿月。此隨世俗說相不同。故說有別。依前列相頌曰。等現柔網纖跟趺𨄔臂密。毛生靡潤滑。皮金七眉滿。體儀修廣高。師子光具齒。牙味舌音睫。晴輪毫相蓋。 四十九云。所化有情于其種種惡業現行深生喜樂。如是種種現行惡業
【English Translation】 English version 2. The Blessed One has the mark of a wheel with a thousand spokes on the soles of his feet (Chakra with thousand spokes). 3. The Blessed One has soft and tender hands and feet. 4. The Blessed One has webbed fingers and toes. 5. The Blessed One has round and slender fingers and toes. 6. The Blessed One has broad and long heels, proportionate to the instep. 7. The Blessed One has full insteps, proportionate to the heels (some texts omit this mark). 8. The Blessed One's calves are like those of the Eṇeya deer king. 9. The Blessed One has arms that are long and straight, reaching the knees when standing. 10. The Blessed One has retracted genitals. 11. The Blessed One has one hair in each pore. 12. The Blessed One has hair that curls upwards. 13. The Blessed One has fine and smooth skin. 14. The Blessed One has golden skin. 15. The Blessed One has seven prominent areas. 16. The Blessed One has round shoulders and neck. 17. The Blessed One has full armpits. 18. The Blessed One has a majestic and upright bearing. 19. The Blessed One has a tall and well-proportioned body. 20. The Blessed One has a body whose height and breadth are equal. 21. The Blessed One has a jaw and chest like a lion king. 22. The Blessed One has a constant halo of one fathom. 23. The Blessed One has forty teeth, which are even, white, and closely set. 24. The Blessed One has four bright white canine teeth. 25. The Blessed One always experiences the best flavors. 26. The Blessed One has a long, thin tongue that can cover his entire face. 27. The Blessed One has a voice like Brahma, harmonious and pleasing to all who hear it. 28. The Blessed One has dark blue eyelashes that are even and unmixed. 29. The Blessed One has dark blue eyes with clear white and red rings, and they are pure and bright. 30. The Blessed One has a face like the full moon and eyebrows like Indra's bow. 31. The Blessed One has a white hair between his eyebrows that shines brighter than snow. 32. The Blessed One has a uṣṇīṣa (protuberance on the crown of the head) like a celestial canopy. However, there are differences in the opening and closing of Yoga. Yoga opens the eighteenth, 'majestic and upright,' as the body is not bent. It further opens the twenty-third as 'teeth without gaps, teeth bright white.' It opens the twenty-first, dividing the jaw and chest into two. It combines the seventh, 'instep proportionate to the heel.' It combines the four canine teeth into the teeth. It combines the nineteenth, 'tall and well-proportioned,' into 'height and breadth are equal.' There is no 'face like the full moon.' These differences arise from worldly conventions. Therefore, there are separate explanations. According to the previously listed marks, the verse says: 'Equal appearance, soft web, slender heel, instep, calves, close. Hair grows, smooth and moist. Skin golden, seven eyebrows full. Body majestic, tall and high. Lion light, complete teeth. Canine teeth, taste, tongue, eyelashes. Clear wheel, hair mark, canopy.' Forty-nine says: Sentient beings who are transformed deeply rejoice in the performance of various evil deeds. Such are the various evil deeds performed.
是所對治。感相隨好種種善業是能對治。又云。如是一切三十二種大丈夫相無有差別。當知皆用凈戒為因而能感得。何以故。若諸菩薩毀犯凈戒。尚不能得下賤人身。何況能感大丈夫相。大般若又云。如是善現菩薩摩訶薩行深般若。能以財法二種佈施攝諸有情。是為甚奇希有之法。又由行五修。一發心。二長時。三無間。四殷重。五無餘之所感得。依寶女經第四。修因並相少有差別。無上依經第二明所修因。與瑜伽四十九同。說相少別。由翻者耳。又說修行四正業得三十二相。一者決定無雜瑜伽論名決定修作。二者諦觀微密伽名委悉修作。三者常修無間伽名恒常修作。四者不顛倒心伽名無罪修作。第一業得足下平相。第二業得九。一足下輪文。二足踝滿。三手足十指網密。四皮細軟。五七處滿。六兩肩平兩腋滿。七臂𦟛圓。八舌廣長。九師子臆。第三業得五。一指纖長。二腳跟長。三身端不曲。四橫豎等量。五顏貌圓凈。第四業得余相。與瑜伽同。十住毗婆沙第六亦明三十二相等因。薩遮尼乾子經第六亦明三十二相八十種好。廣如彼釋。相好總用眼舌身男四根依處及舌根為體。若諸菩薩種姓地中唯有種子。依身而住。勝解行地始能修彼能得方便。凈勝意樂地乃名為得。若在余上地如是相好轉勝清凈。若在如來當知相好
【現代漢語翻譯】 現代漢語譯本： 這是所要對治的。感應到的殊勝相好和種種善業是能對治的。又說，像這樣一切三十二種大丈夫相沒有差別，應當知道都是用清凈的戒律作為原因才能感得。為什麼呢？如果各位菩薩毀犯清凈的戒律，尚且不能得到人身，更何況能夠感得大丈夫相呢？《大般若經》又說，像善現菩薩摩訶薩一樣，行深般若，能夠用財佈施和法佈施來攝受各位有情，這是非常稀奇罕見之法。又由於行五種修習：一、發心；二、長時間；三、無間斷；四、殷重；五、無餘，所感得的。依據《寶女經》第四，修習的因和相略有差別。《無上依經》第二說明所修的因，與《瑜伽師地論》第四十九相同，只是所說的相略有差別，這是翻譯者的緣故。又說修行四種正業可以得到三十二相：一者，決定無雜（《瑜伽師地論》名為決定修作）；二者，諦觀微密（《瑜伽師地論》名為委悉修作）；三者，常修無間（《瑜伽師地論》名為恒常修作）；四者，不顛倒心（《瑜伽師地論》名為無罪修作）。第一種業得到足下平相。第二種業得到九種：一、足下輪紋；二、足踝豐滿；三、手足十指間有網紋；四、面板細軟；五、七處豐滿；六、兩肩平正，兩腋豐滿；七、手臂修長圓潤；八、舌頭廣長；九、師子胸。第三種業得到五種：一、手指纖長；二、腳跟長；三、身體端正不彎曲；四、橫向和縱向的尺寸相等；五、容顏圓潤清凈。第四種業得到其餘的相，與《瑜伽師地論》相同。《十住毗婆沙論》第六也說明了三十二相等之因。《薩遮尼乾子經》第六也說明了三十二相八十種好，詳細內容見該經的解釋。相好總共用眼、舌、身、男四根的依處以及舌根作為本體。如果各位菩薩在種姓地中只有種子，依身而住，在勝解行地才開始能夠修習得到方便，在凈勝意樂地才名為得到。如果在其餘的上地，像這樣的相好會更加殊勝清凈。如果在如來，應當知道相好...
【English Translation】 English version: This is what needs to be counteracted. The perceived excellent marks and characteristics (lakshana-anuvyanjana) and various virtuous deeds are what can counteract it. Furthermore, it is said that all thirty-two marks of a great man (mahapurusa-laksana) are without difference. It should be known that they are all attained by using pure precepts (sila) as the cause. Why? If those Bodhisattvas violate pure precepts, they will not even be able to obtain a human body, let alone be able to attain the marks of a great man. The Maha-prajnaparamita Sutra also says, 'Like Subhuti, the Bodhisattva-Mahasattva, practicing profound Prajnaparamita, is able to gather all sentient beings with the two kinds of giving, material giving (dana) and Dharma giving. This is a very rare and wonderful Dharma.' It is also attained by practicing five kinds of cultivation: 1. Aspiration (citta); 2. Prolonged time; 3. Without interruption; 4. Earnestness; 5. Without remainder. According to the fourth chapter of the Ratnavati Sutra, the causes and characteristics of cultivation have slight differences. The second chapter of the Anuttara-tantra explains the causes of cultivation, which are the same as the forty-ninth chapter of the Yogacarabhumi-sastra, but the characteristics described are slightly different, due to the translator. It is also said that practicing the four right actions (karma) can attain the thirty-two marks: 1. Determined and without mixture (the Yogacarabhumi-sastra calls it 'determined practice'); 2. Truly observing the subtle and secret (the Yogacarabhumi-sastra calls it 'detailed practice'); 3. Constantly practicing without interruption (the Yogacarabhumi-sastra calls it 'constant practice'); 4. Without inverted mind (the Yogacarabhumi-sastra calls it 'faultless practice'). The first action attains the flat feet mark. The second action attains nine marks: 1. Wheel marks on the soles of the feet; 2. Full ankles; 3. Webbed fingers and toes; 4. Soft and delicate skin; 5. Seven full places; 6. Level shoulders and full armpits; 7. Long and round arms; 8. Broad and long tongue; 9. Lion chest. The third action attains five marks: 1. Long and slender fingers; 2. Long heels; 3. Straight and unbent body; 4. Equal horizontal and vertical dimensions; 5. Round and pure face. The fourth action attains the remaining marks, which are the same as in the Yogacarabhumi-sastra. The sixth chapter of the Dasabhumika-vibhāṣā also explains the causes of the thirty-two marks, etc. The sixth chapter of the Satyaka Nigantha Sutra also explains the thirty-two marks and eighty minor marks, as detailed in its commentary. The marks and characteristics generally use the bases of the four roots of eye, tongue, body, and male organ, as well as the tongue root, as their substance. If those Bodhisattvas in the lineage ground (gotra-bhumi) only have seeds, residing in the body, they can only begin to cultivate the means to attain them in the stage of understanding and practice (adhimukti-carya-bhumi), and it is only called attainment in the pure and superior intention ground (visuddha-adhisaya-bhumi). If in the remaining higher grounds, such marks and characteristics will become more excellent and pure. If in the Tathagata, it should be known that the marks and characteristics...
善凈無上。問。何故但立此三十二為大丈夫相。答。四十九云。如是諸相是有色故劣中勝品。諸有情類易了知故。雖有一切不共佛法皆得名為大丈夫相。唯立此為大丈夫相。大般若經三百八十一云。云何如來八十隨好。善現一指爪狹長。二手足指圓纖𦟛柔軟。三手足各等相間充密。四手足圓滿如意軟凈。五筋脈盤結深隱不現。六兩踝俱隱。七行步直進如龍象王。八行步威容如師子王。九行步安平猶如牛王。十行步進止猶如鵝王。十一回領右旋如龍象王。十二支節漸次圓𦟛好妙。十三骨節交結猶若龍盤。十四膝輪妙善堅固圓滿。十五隱處姣好圓滿清凈。十六身皮潤滑塵垢不著。十七身容敦肅常不怯弱。十八身支堅固稠密相著。十九身支安定敦重不掉。二十身相猶如仙王嚴凈。二十一身光周匝恒自照耀。二十二腹形方正無欠柔軟。二十三臍深右旋圓凈光澤。二十四臍厚不窊不凸妙好。二十五面板遠離疥癬點贅。二十六手掌充滿足下安平。二十七手文深長直潤不斷。二十八唇色光潤如頻婆果。二十九面門不長不短大小如量。三十舌相軟薄廣長赤色。三十一發聲威振明朗清徹。三十二音韻美妙如深谷響。三十三鼻高修直其孔不現。三十四世尊諸齒方整鮮白。三十五諸牙圓白光潔峰利。三十六世尊眼凈青白分明。三十七眼相修廣
【現代漢語翻譯】 現代漢語譯本 善凈無上（Shàn jìng wú shàng，意為極善極凈，無與倫比）。 問：為什麼只設立這三十二種為大丈夫相（dà zhàng fū xiàng，指佛陀所具有的特殊身體特徵）？ 答：《四十九》中說：『這些相是有色（yǒu sè，指可見的形態）的，因此有劣、中、勝三種品級。因為眾生容易瞭解，所以雖然一切不共佛法（bù gòng fó fǎ，指唯有佛陀才具有的獨特法性）都可以稱為大丈夫相，但只設立這三十二種作為大丈夫相。』 《大般若經》（Dà bō rě jīng）第三百八十一卷中說：『什麼是如來（rú lái，佛陀的稱號之一）的八十隨好（bā shí suí hǎo，指佛陀次要的八十種美好特徵）？』 『善現（Shàn xiàn，須菩提的另一個名字）！一、指甲狹長。二、手和腳的指頭圓潤纖細，連線緊密而柔軟。三、手和腳的各指之間相等，充實而緊密。四、手和腳圓滿如意，柔軟而潔凈。五、筋脈盤結深藏不顯露。六、兩踝都隱藏不見。七、行走時正直前進，如龍象王（lóng xiàng wáng，比喻威猛的動物）。八、行走時威嚴莊重，如獅子王（shī zi wáng，比喻威猛的動物）。九、行走時安穩平靜，猶如牛王（niú wáng，比喻穩重的動物）。十、行走時進退有度，猶如鵝王（é wáng，比喻優雅的動物）。十一、回頭時脖子向右旋轉，如龍象王。十二、肢體關節逐漸圓潤連線，美好而奇妙。十三、骨節交結，猶如龍盤繞。十四、膝蓋圓潤美好，堅固而圓滿。十五、隱秘之處美好，圓滿而清凈。十六、面板潤滑，塵垢不沾染。十七、身形敦厚嚴肅，常不怯弱。十八、身體各部分堅固稠密地連線在一起。十九、身體各部分安定敦厚，不輕浮搖動。二十、身相猶如仙王（xiān wáng，指具有神仙氣質的王者）般莊嚴潔凈。二十一、身光周匝，恒常自然照耀。二十二、腹部形狀方正，沒有缺陷，柔軟。二十三、肚臍深陷，向右旋轉，圓潤潔凈而有光澤。二十四、肚臍厚實，不凹陷也不凸出，奇妙而美好。二十五、面板遠離疥癬、斑點和贅生物。二十六、手掌充實飽滿，低下處安穩平坦。二十七、手紋深刻而長，筆直潤澤不斷裂。二十八、嘴唇顏色光潤，如頻婆果（pín pó guǒ，一種紅色水果）。二十九、面部不長不短，大小適中。三十、舌頭柔軟而薄，寬廣而長，呈紅色。三十一、發出的聲音威嚴震懾，明亮而清澈。三十二、音韻美妙，如深谷迴響。三十三、鼻子高挺修直，鼻孔不顯露。三十四、世尊（shì zūn，佛陀的尊稱）的牙齒方正整齊，鮮明潔白。三十五、牙齒圓潤潔白，光潔鋒利。三十六、世尊的眼睛清凈，青色和白色分明。三十七、眼睛的形狀修長寬廣。』
【English Translation】 English version Supreme Goodness and Purity. Question: Why are only these thirty-two characteristics established as the marks of a great man (mahāpuruṣa-lakṣaṇa, referring to the special physical characteristics of the Buddha)? Answer: The Forty-ninth [section] says: 'These characteristics are of form (rūpa, referring to visible form), therefore they have inferior, middling, and superior grades. Because sentient beings easily understand them, although all unique Buddha-dharmas (āveṇika-dharma, referring to the unique qualities of the Buddha) can be called the marks of a great man, only these are established as the marks of a great man.' The three hundred and eighty-first volume of the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) says: 'What are the eighty minor marks (anuvyañjana, referring to the eighty secondary marks of the Buddha) of the Tathāgata (Tathāgata, one of the titles of the Buddha)?' 'Subhūti (Subhūti, one of the Buddha's disciples)! First, the fingernails are narrow and long. Second, the fingers and toes are round, slender, closely connected, and soft. Third, the fingers and toes are equal in length, full, and dense. Fourth, the hands and feet are perfect, soft, and clean. Fifth, the tendons are knotted, deeply hidden, and not visible. Sixth, both ankles are hidden. Seventh, when walking, one advances directly, like a dragon-elephant king (nāga-hastī-rāja, a metaphor for a majestic animal). Eighth, when walking, one has the majestic demeanor of a lion king (siṃha-rāja, a metaphor for a majestic animal). Ninth, when walking, one is peaceful and steady, like a bull king (uṣabha-rāja, a metaphor for a steady animal). Tenth, when walking, one advances and retreats with grace, like a goose king (haṃsa-rāja, a metaphor for an elegant animal). Eleventh, when turning the head, the neck rotates to the right, like a dragon-elephant king. Twelfth, the joints of the limbs are gradually round, well-connected, beautiful, and wondrous. Thirteenth, the joints of the bones are intertwined, like a dragon coiled around. Fourteenth, the kneecaps are wonderfully good, firm, and perfect. Fifteenth, the hidden places are beautiful, perfect, and pure. Sixteenth, the skin is smooth, and dust does not adhere to it. Seventeenth, the body is dignified and solemn, and never timid. Eighteenth, the parts of the body are firmly and densely connected. Nineteenth, the parts of the body are stable, dignified, and not frivolous. Twentieth, the appearance of the body is as solemn and clean as that of a celestial king (deva-rāja, referring to a king with divine qualities). Twenty-first, the light of the body shines constantly and naturally all around. Twenty-second, the shape of the abdomen is square, without defects, and soft. Twenty-third, the navel is deep, rotates to the right, and is round, clean, and lustrous. Twenty-fourth, the navel is thick, neither concave nor convex, wondrous and beautiful. Twenty-fifth, the skin is free from scabies, blemishes, and growths. Twenty-sixth, the palms of the hands are full and plump, and the lower parts are stable and flat. Twenty-seventh, the lines of the hands are deep and long, straight, lustrous, and unbroken. Twenty-eighth, the color of the lips is lustrous, like the bimba fruit (bimba fruit, a type of red fruit). Twenty-ninth, the face is neither long nor short, and the size is moderate. Thirtieth, the tongue is soft and thin, broad and long, and red in color. Thirty-first, the voice is majestic and awe-inspiring, bright and clear. Thirty-second, the tone is beautiful, like an echo in a deep valley. Thirty-third, the nose is high and straight, and the nostrils are not visible. Thirty-fourth, the teeth of the World-Honored One (Bhagavān, an epithet of the Buddha) are square, even, and bright white. Thirty-fifth, the teeth are round, white, clean, and sharp. Thirty-sixth, the eyes of the World-Honored One are clear, with distinct blue and white. Thirty-seventh, the shape of the eyes is long and broad.'
如青蓮華。三十八眼睫齊整稠密不白。三十九眉長不白致而細軟。四十雙眉綺靡修次紺色。四十一雙眉高顯潤如初月。四十二耳厚廣大輪埵成就。四十三兩耳綺麗齊平離過。四十四容儀見者無生染愛。四十五額廣圓滿形相殊妙。四十六身份上半如師子王。四十七首發修長紺青稠密。四十八首發香潔潤澤旋轉。四十九首發齊整不亂不雜。五十首發堅固不斷不落。五十一首發光滑塵垢不著。五十二身份堅固逾那邏延。五十三世尊身體長大端直。五十四世尊諸竅清凈圓好。五十五身支勢力殊勝無等。五十六世尊身相樂睹無厭。五十七面圓修廣如秋滿月。五十八顏貌舒泰含笑先言。五十九面貌光澤遠離頻蹙。六十身支清凈無垢無臭。六十一諸毛孔中常出妙香。六十二面門常出勝妙之香。六十三首相圓妙猶如天蓋。六十四身色紺青如孔雀項。六十五法音隨眾應理無差。六十六世尊頂相無能見者。六十七手足指約分明嚴好。六十八行足去地四指文現。六十九自持非他身無傾動。七十威德遠振見喜怖安。七十一聲不高下出和悅言。七十二隨類言音隨意樂說。七十三一音演說隨類得解。七十四說咸依次必有因緣。七十五平觀有情贊毀等現。七十六所為先觀威儀善凈。七十七世尊相好無能觀盡。七十八世尊頂骨堅實圓滿。七十九顏容常少
好巡舊處。八十手足胸臆喜旋德相。瑜伽四十九云。謂兩手足具二十指。及以節爪皆悉殊好即為二十。兩手兩足表裡八處並皆殊勝即為八種。兩踝膝股六處殊好即為六種。兩臂肘腕即為六種。腰縫各一兩核為二。陰藏為一。兩臀為二。臗臚臍三即為三好。兩脅腋乳為六隨好。腹胸項脊各一隨好。除𩒐已下六十隨好。上下齒鬘為二隨好。𪙫腭為一。兩唇為二。頤善圓滿為一隨好。兩頰為二。兩目為二。兩眉為二。鼻二孔為二。額妙為一。角鬢兩耳為四隨好。頭髮為一。頭有二十合前八十略為頌曰。手足二十八。踝膝股臂肘。並腕成十二。腰縫核陰臀。臗臚臍有十。脅腋乳為六。腹胸項脊四。𩒐已下六十。鬘腭唇頤六。頰目眉鼻八。額鬢角耳五。頭髮殊妙一。無上依經又有六十八法。足成一百八十。言六十八者即如大乘所說。佛十八不共法。一無有誤失。二無卒暴音。三無妄失念。四無不定心。五無種種相。六無不擇舍。七者欲無退。八精進無退。九念無退。十定無退。十一智慧無退。十二勝解無退。十三一切身業智為前導隨智而轉。十四語業智為前導隨智而轉。十五一切意業智為前導隨智而轉。十六知過去世無著無礙。十七知未來世無著無礙。十八知現在世無著無礙。如本師無垢稱經疏辨。並如俱舍說。十力四無畏大悲
【現代漢語翻譯】 現代漢語譯本 『好巡舊處』。八十種隨形好是指手、足、胸、臆等處呈現的令人喜悅的殊勝德相。《瑜伽師地論》第四十九卷中說，兩手兩足共有二十個手指（腳趾），並且每個指節和指甲都非常美好，這便是二十種隨形好。兩手兩足的內外八個部位都非常殊勝，這便是八種隨形好。兩踝、兩膝、兩股這六個部位殊好，這便是六種隨形好。兩臂、兩肘、兩腕，這又是六種隨形好。腰部的縫隙各一，兩顆腎臟為二，陰藏為一。兩臀為二，髖骨、頭顱、肚臍這三處，便是三種隨形好。兩脅、腋窩、乳房為六種隨形好。腹部、胸部、頸項、脊背各一，這又是四種隨形好。除去陰莖以上的六十種隨形好。上下牙齒如鬘一般排列為二種隨形好。上顎為一。兩唇為二。下巴圓滿為一種隨形好。兩頰為二。兩眼為二。兩眉為二。鼻子的兩個孔為二。額頭平滿為一種隨形好。面頰、鬢角、兩耳為四種隨形好。頭髮為一種隨形好。頭部共有二十種隨形好，合前述六十種，總共八十種。略為作頌如下：手足二十八，踝膝股臂肘，並腕成十二，腰縫核陰臀，髖顱臍有十，脅腋乳為六，腹胸項脊四，陰莖以下六十，齒鬘顎唇頤六，頰目眉鼻八，額鬢角耳五，頭髮殊妙一。 《無上依經》中又有六十八法，加上前面的，總共一百八十種。所說的六十八法，就是大乘經典中所說的佛的十八不共法（Buddha's eighteen unique qualities）：一、沒有誤失。二、沒有卒暴音。三、沒有妄失念。四、沒有不定心。五、沒有種種相。六、沒有不擇舍。七、欲無退。八、精進無退。九、念無退。十、定無退。十一、智慧無退。十二、勝解無退。十三、一切身業以智慧為前導，隨智慧而運轉。十四、語業以智慧為前導，隨智慧而運轉。十五、一切意業以智慧為前導，隨智慧而運轉。十六、知過去世無著無礙。十七、知未來世無著無礙。十八、知現在世無著無礙。如本師《無垢稱經疏》所辨析，並如《俱舍論》所說，十力（ten powers）、四無畏（four fearlessnesses）、大悲（great compassion）。
【English Translation】 English version 'Good inspection of old places'. The eighty minor marks of excellence refer to the pleasing and virtuous appearances of the hands, feet, chest, and mind. The forty-ninth volume of the Yogācārabhūmi-śāstra states that the twenty fingers (and toes) on both hands and feet, with each joint and nail being exceptionally beautiful, constitute twenty minor marks. The eight inner and outer parts of both hands and feet being exceptionally superior constitute eight minor marks. The six parts of both ankles, knees, and thighs being beautiful constitute six minor marks. The two arms, elbows, and wrists constitute another six minor marks. The gaps at the waist, one on each side, the two kidneys make two, the hidden genitals make one. The two buttocks make two, the hips, skull, and navel make three, thus constituting three minor marks. The two ribs, armpits, and breasts constitute six minor marks. The abdomen, chest, neck, and spine each make one, thus constituting four minor marks. Excluding the sixty minor marks below the penis. The arrangement of the upper and lower teeth like a garland constitutes two minor marks. The palate makes one. The two lips make two. The well-rounded chin constitutes one minor mark. The two cheeks make two. The two eyes make two. The two eyebrows make two. The two nostrils make two. The smooth forehead constitutes one minor mark. The cheeks, temples, and two ears constitute four minor marks. The hair constitutes one minor mark. The head has twenty minor marks, combined with the previous sixty, totaling eighty. A brief verse summarizes it as follows: Hands and feet twenty-eight, ankles, knees, thighs, arms, elbows, and wrists make twelve, waist gaps, kidneys, genitals, buttocks, hips, skull, navel make ten, ribs, armpits, breasts make six, abdomen, chest, neck, spine four, sixty below the penis, teeth garland, palate, lips, chin six, cheeks, eyes, eyebrows, nose eight, forehead, temples, ears five, hair exceptionally one. The Anuttarāśraya-sūtra further mentions sixty-eight qualities, adding up to a total of one hundred and eighty. The sixty-eight qualities refer to the eighteen unique qualities of the Buddha (aṣṭādaśa āveṇikā dharmā) as described in the Mahayana scriptures: 1. No mistakes. 2. No abrupt speech. 3. No forgetfulness. 4. No unfixed mind. 5. No varied appearances. 6. No unselective abandonment. 7. No decline in desire. 8. No decline in diligence. 9. No decline in mindfulness. 10. No decline in concentration. 11. No decline in wisdom. 12. No decline in liberation. 13. All bodily actions are guided by wisdom and follow wisdom. 14. Verbal actions are guided by wisdom and follow wisdom. 15. All mental actions are guided by wisdom and follow wisdom. 16. Knowing the past without attachment or hindrance. 17. Knowing the future without attachment or hindrance. 18. Knowing the present without attachment or hindrance. As analyzed in the commentary on the Vimalakīrti Nirdeśa Sūtra by our teacher, and as stated in the Abhidharmakośa, the ten powers (daśa bala), the four fearlessnesses (catvāri vaiśāradyāni), and great compassion (mahākaruṇā).
三念處復為十八。又有經云獨得法者如彼經說。如來獨得如意自在捷疾神通。一也。如來獨得無有邊際變化神通。二也。如來獨得無量無盡神通處。三也。如來獨得心自在法。四也。自在無邊知化他心通。五也。自在無礙天耳神通。六也。知無色界眾生種子。七也。通達聖眾般涅槃后。八也。智慧明瞭無有不定答。九也。大波羅蜜善能答問。十也。分別說法無有過失。十一也。開化眾生無有空過。十二也。如來獨得第一導首。十三也。如來獨得不可害滅。十四也。如來獨得金剛三昧。十五也。一切諸法非色非心心不相應如來了知。十六也。無礙解脫。十七也。三不染法。十八也。斷滅習氣。十九也。一切種智。二十也。如來獨得金剛聚身。二十一也。未曾作意一切事成。二十二也。一切諸相與處相應明凈具足。二十三也。所授記別無有不定。二十四也。于勝負心佛不聽許不得見佛。二十五也。轉一切種勝妙法輪。二十六也。荷負眾生能捨重擔。二十七也。入般涅槃后更起心。二十八也。如來獨得修因圓滿無餘。二十九也。如來獨得至果圓滿無餘。三十也。如來獨得利益他事圓滿無餘。三十一也。如來獨得辨才無盡。三十二也。如來獨得說一切法悉能如理。三十三也。解云。此中雖有三十三數。般若唯取果有三十二。以
【現代漢語翻譯】 現代漢語譯本 三念處又分為十八種。還有經書上說，獨自證得佛法的人就像那部經書所說的那樣。如來獨自證得如意自在、敏捷迅速的神通，這是第一種。如來獨自證得沒有邊際、變化無窮的神通，這是第二種。如來獨自證得無量無盡的神通之處，這是第三種。如來獨自證得心自在之法，這是第四種。自在無邊地知曉變化他人心意的神通，這是第五種。自在無礙的天耳神通，這是第六種。知曉沒有眾生的種子，這是第七種。通達聖眾般涅槃之後的事情，這是第八種。智慧明瞭，沒有不確定的回答，這是第九種。羅蜜（Paramita，意為「到達彼岸」）善於回答問題，這是第十種。分別說法沒有過失，這是第十一種。開化眾生沒有白費功夫，這是第十二種。如來獨自證得第一導首的地位，這是第十三種。如來獨自證得不可被傷害和消滅的境界，這是第十四種。如來獨自證得金剛三昧（Vajra Samadhi，意為「金剛定」），這是第十五種。一切諸法，非色非心，心不相應，如來完全了知，這是第十六種。無礙解脫，這是第十七種。三不染法，這是第十八種。斷滅習氣，這是第十九種。一切種智（Sarvajnana，意為「一切智」），這是第二十種。如來獨自證得金剛聚身，這是第二十一種。未曾作意，一切事情都能成就，這是第二十二種。一切諸相與處相應，明凈具足，這是第二十三種。所授記別沒有不確定的，這是第二十四種。對於勝負之心，佛不聽許，不得見佛，這是第二十五種。轉一切種勝妙法輪（Dharmacakra，意為「法輪」），這是第二十六種。荷負眾生，能夠捨棄重擔，這是第二十七種。入般涅槃（Parinirvana，意為「圓寂」）后，不再生起心念，這是第二十八種。如來獨自證得修因圓滿無餘，這是第二十九種。如來獨自證得至果圓滿無餘，這是第三十種。如來獨自證得利益他事圓滿無餘，這是第三十一種。如來獨自證得辯才無盡，這是第三十二種。如來獨自證得說一切法都能夠如理，這是第三十三種。解釋說，這裡雖然有三十三個數目，但般若（Prajna，意為「智慧」）只取果報中的三十二種，因為
【English Translation】 English version The three foundations of mindfulness are further divided into eighteen. Moreover, there are sutras that say that those who attain the Dharma alone are as described in that sutra. The Tathagata (如來, meaning 'Thus Come One') alone attains the mastery and freedom, swift and rapid supernormal powers, this is the first. The Tathagata alone attains limitless and boundless transformative supernormal powers, this is the second. The Tathagata alone attains immeasurable and inexhaustible abodes of supernormal powers, this is the third. The Tathagata alone attains the Dharma of the mind's freedom, this is the fourth. Freely and boundlessly knowing the supernormal power of transforming the minds of others, this is the fifth. Freely and without obstruction, the divine ear supernormal power, this is the sixth. Knowing the seeds of beings without **, this is the seventh. Comprehending the Parinirvana (般涅槃, meaning 'complete nirvana') of the holy assembly, this is the eighth. Wisdom is clear and there are no uncertain answers, this is the ninth. Being skilled in answering questions with Paramita (波羅蜜, meaning 'perfection'), this is the tenth. Discriminating and expounding the Dharma without fault, this is the eleventh. Converting and transforming beings without empty passing, this is the twelfth. The Tathagata alone attains the position of the foremost guide, this is the thirteenth. The Tathagata alone attains the state of being indestructible and imperishable, this is the fourteenth. The Tathagata alone attains the Vajra Samadhi (金剛三昧, meaning 'diamond concentration'), this is the fifteenth. The Tathagata fully knows that all dharmas are neither form nor mind, and the mind is not corresponding, this is the sixteenth. Unobstructed liberation, this is the seventeenth. The three undefiled dharmas, this is the eighteenth. Eradicating habitual tendencies, this is the nineteenth. Omniscience (一切種智, Sarvajnana), this is the twentieth. The Tathagata alone attains the Vajra aggregate body, this is the twenty-first. Without ever intending, all things are accomplished, this is the twenty-second. All characteristics correspond appropriately to their places, being bright, pure, and complete, this is the twenty-third. The predictions given are without uncertainty, this is the twenty-fourth. Regarding the mind of winning and losing, the Buddha does not permit it, and one cannot see the Buddha, this is the twenty-fifth. Turning the supreme and wonderful Dharma wheel (法輪, Dharmacakra) of all kinds, this is the twenty-sixth. Bearing the burden of beings, being able to relinquish heavy burdens, this is the twenty-seventh. After entering Parinirvana (般涅槃, meaning 'complete nirvana'), no further mind arises, this is the twenty-eighth. The Tathagata alone attains the complete and unexcelled perfection of the causes of cultivation, this is the twenty-ninth. The Tathagata alone attains the complete and unexcelled perfection of the attainment of the fruit, this is the thirtieth. The Tathagata alone attains the complete and unexcelled perfection of benefiting others, this is the thirty-first. The Tathagata alone attains inexhaustible eloquence, this is the thirty-second. The Tathagata alone attains the ability to speak all dharmas in accordance with the truth, this is the thirty-third. It is explained that although there are thirty-three numbers here, Prajna (般若, meaning 'wisdom') only takes thirty-two from the fruits, because
修因滿非果德故。是故唯有百八十法。一切希有不可思議法悉皆顯現者第三結也。謂諸功德勝過一切名希有。超諸情計名不思議。然準瑜伽三十六。無上菩提有五希奇。一于諸有情非有因緣而生親愛。二唯為饒益諸有情故。常處生死忍無量苦。三于多煩惱難伏有情。善能解了調伏方便。四于極難解真實義理能隨悟入。五具不思議大威神力。此等希有不可思議皆依大智而得顯現。
經。譬如依如意寶珠無量無邊種種珍寶悉皆得現。
贊曰。舉喻。準觀佛三昧海經。如意寶珠是金翅鳥王心。輪王出世以為珠寶。若無輪王入海。海龍王為鎮海珠。大智度論云。是佛舍利劫末之時。變成如意寶珠利益眾生。依珠能出一切所須。此大智定亦復如是。
經。如是依大三昧寶依大智慧寶能出種種無量無邊諸佛妙法。
贊曰。法合可知。
經。善男子如是法身三昧智慧。
贊曰。下明離系果。初標次釋后成。此標也。法身三昧智慧由定智為能證法身所證故得解脫。即三事涅槃或體或義。而下言雖有三數而無三體。或據義說。或法身定慧及與解脫非定一異。故無三體。非謂唯法身。
經。過一切相不著于相不可分別非常非斷是名中道。
贊曰。下釋。過一切相自體勝故離十相。謂六塵
【現代漢語翻譯】 現代漢語譯本：因為修習的因圓滿而非果位的功德，所以才說唯有百八十法（一百八十種法門）。一切希有不可思議之法全部顯現，這是第三個結論。所謂的『希有』，是指諸種功德勝過一切；所謂的『不可思議』，是指超越所有的情感和計度。然而，根據《瑜伽師地論》第三十六卷，無上菩提有五種希奇：一是對一切有情眾生，即使沒有因緣也能生起親愛之心；二是唯爲了饒益一切有情眾生，常處生死輪迴，忍受無量的痛苦；三是對多煩惱、難以調伏的有情眾生，善於瞭解並調伏的方便；四是對極難理解的真實義理，能夠隨順覺悟而入；五是具有不可思議的大威神力。這些希有不可思議的功德，都是依靠大智慧才能顯現。
經文：譬如依靠如意寶珠，無量無邊的種種珍寶都能顯現。
贊曰：這是舉例說明。參照《觀佛三昧海經》，如意寶珠是金翅鳥王的心。轉輪王出世時，以之為珠寶。如果沒有轉輪王入海，海龍王則以鎮海珠為寶。《大智度論》說，這是佛陀的舍利，在劫末之時，變成如意寶珠利益眾生。依靠寶珠能出現一切所需之物，這大智禪定也是如此。
經文：如是依靠大三昧寶，依靠大智慧寶，能生出種種無量無邊的諸佛妙法。
贊曰：將法合在一起，道理可知。
經文：善男子，如是法身、三昧、智慧。
贊曰：下面闡明離系果（脫離束縛的果報）。首先標示，其次解釋，最後總結。這是標示。法身、三昧、智慧，因為禪定和智慧是能證，法身是所證，所以得到解脫。即三事涅槃，或者從本體上說，或者從意義上說。而下面說雖然有三種數量，卻沒有三個實體，或者根據意義來說。或者法身、禪定、智慧及與解脫並非絕對的一異，所以沒有三個實體，並非只說法身。
經文：超越一切相，不執著于相，不可分別，非常非斷，這叫做中道。
贊曰：下面解釋。超越一切相，是因為自體殊勝，所以遠離十相，即六塵（色、聲、香、味、觸、法）
【English Translation】 English version: Because the cultivation of the cause is complete and not the merit of the fruit position, it is said that there are only one hundred and eighty Dharmas (one hundred and eighty kinds of Dharma doors). All rare and inconceivable Dharmas are fully manifested, which is the third conclusion. The so-called 'rare' means that all kinds of merits surpass everything; the so-called 'inconceivable' means that it transcends all emotions and calculations. However, according to the thirty-sixth volume of Yogacarabhumi-sastra, there are five wonders of Anuttara-samyak-sambodhi (supreme complete enlightenment): first, to all sentient beings, even without cause, one can generate love and affection; second, only for the benefit of all sentient beings, one constantly dwells in the cycle of birth and death, enduring immeasurable suffering; third, to sentient beings with many afflictions and difficult to subdue, one is skilled in understanding and subduing methods; fourth, to the extremely difficult to understand true meaning, one can follow enlightenment and enter; fifth, one possesses inconceivable great power. These rare and inconceivable merits are all manifested by relying on great wisdom.
Sutra: For example, relying on the Cintamani (wish-fulfilling jewel), countless and boundless kinds of treasures can be manifested.
Praise: This is an illustration. Referring to the Contemplation of the Buddha Samadhi Sea Sutra, the Cintamani is the heart of the Garuda (golden-winged bird) king. When the Cakravartin (wheel-turning king) appears in the world, it is regarded as a treasure. If there is no Cakravartin entering the sea, the Naga (dragon) king of the sea will use the sea-鎮ing pearl as a treasure. The Mahaprajnaparamita-sastra says that this is the Sarira (relic) of the Buddha, which at the end of the Kalpa (eon) transforms into a Cintamani to benefit sentient beings. Relying on the jewel, all necessities can appear, and so is this great wisdom Samadhi (meditative absorption).
Sutra: Thus, relying on the great Samadhi treasure, relying on the great wisdom treasure, one can generate all kinds of countless and boundless wonderful Dharmas of all Buddhas.
Praise: Combining the Dharmas, the principle is knowable.
Sutra: Good man, such is the Dharmakaya (Dharma body), Samadhi, and wisdom.
Praise: The following explains the fruit of detachment. First, it is marked, then explained, and finally summarized. This is the marking. Dharmakaya, Samadhi, and wisdom, because Samadhi and wisdom are the able to prove, and Dharmakaya is the proven, so liberation is obtained. That is, the three things are Nirvana, either in terms of substance or meaning. And the following says that although there are three numbers, there are not three entities, or according to the meaning. Or Dharmakaya, Samadhi, wisdom, and liberation are not absolutely one or different, so there are not three entities, not just the Dharmakaya.
Sutra: Transcending all characteristics, not attached to characteristics, inseparable, neither permanent nor impermanent, this is called the Middle Way.
Praise: The following explains. Transcending all characteristics is because the self-nature is superior, so it is far from the ten characteristics, that is, the six dusts (form, sound, smell, taste, touch, dharma).
男女生滅。不著于相離諸執故。不可分別非心言故。非常非斷離二邊故。此中有四。一離諸相。二不執著。三非心言境。四離二邊。由斯四義故名中道境契于正智。正智名中道。中道之境亦名中道。
經。雖有分別體無分別雖有三數而無三體不增不減。
贊曰。重釋成。雖有分別體無分別釋前無分別。雖有法身三昧智慧三數差別而非分別心緣。非語境故云體無分別。雖有三數而無三體釋過一切相。雖有法身三昧智慧三數而無條然別體。不增不減釋非常非斷。不增故非常。不減故非斷。
經。猶如夢幻亦無所執亦無能執。
贊曰。釋前不著相。三昧智慧無能執。法身無所執。猶如夢幻者喻非夢不分別。意取夢所見境。
經。法體如如是解脫處過死生境越生死暗。
贊曰。成前中道。法體如如法身。是解脫生死之處即是解脫。過死生境出有漏果離苦諦。越生死闇離苦諦因。斷集諦故是中道。
經。一切眾生不能修行所不能至一切諸佛菩薩之所住處。
贊曰。此即勸修也。明不修不得。返顯修者即得。初法后喻。此法也。明眾生不修不得此大涅槃諸佛菩薩常所住處。問。此明得果次第。未辨修行次第。何故勸修。答。果起依修欲生下修行次第。所以明也。故下喻意合明因
【現代漢語翻譯】 現代漢語譯本：男女的生滅，因為不執著于表相，遠離各種執念，所以無法分辨，也不是心和語言能夠表達的。它既不是永恒不變，也不是完全斷滅，而是遠離了兩種極端。這裡面包含四層含義：一是遠離一切表相，二是不執著任何事物，三不是心和語言能夠達到的境界，四是遠離兩種極端。由於這四種意義，所以稱為中道境界，與真正的智慧相契合。真正的智慧名為中道，中道的境界也稱為中道。
經文：雖然有分別，但本體沒有分別；雖然有三數，卻沒有三個實體，不增不減。
贊曰：再次解釋並完成。『雖然有分別，但本體沒有分別』，解釋了前面的『沒有分別』。雖然有法身（Dharmakaya，佛的法性之身）、三昧（Samadhi，精神集中狀態）和智慧這三種數量上的差別，但不是分別心的對象，也不是語言能夠表達的境界，所以說本體沒有分別。『雖然有三數，卻沒有三個實體』，解釋了超越一切表相。雖然有法身、三昧和智慧這三種數量，卻沒有各自獨立的實體。『不增不減』，解釋了既不是永恒不變，也不是完全斷滅。不增加，所以不是永恒不變；不減少，所以不是完全斷滅。
經文：就像夢幻一樣，既沒有被執著的事物，也沒有能執著的人。
贊曰：解釋了前面所說的『不執著于表相』。三昧和智慧沒有能執著的主體，法身沒有被執著的客體。『就像夢幻一樣』，用夢幻來比喻，不是說夢幻沒有分別，而是借用夢中所見的境界來說明。
經文：法的本體如如不動，是解脫之處，超越生死境界，跨越生死黑暗。
贊曰：完成了前面的中道之說。法的本體如如不動，就是法身，是解脫生死的地方，也就是解脫。超越生死境界，脫離有漏的果報，遠離苦諦（Dukkha，痛苦的真諦）。跨越生死黑暗，脫離苦諦的因，斷絕集諦（Samudaya，痛苦根源的真諦），這就是中道。
經文：一切眾生不能修行所不能到達的地方，是一切諸佛菩薩所居住的地方。
贊曰：這實際上是在勸勉修行。說明不修行就無法得到，反過來表明修行的人就能得到。先說法理，後用比喻。這是說法理。說明眾生不修行就無法得到這大涅槃（Mahaparinirvana，大解脫），這是諸佛菩薩常住的地方。問：這裡說明了證得果位的次第，但沒有說明修行的次第，為什麼要勸勉修行呢？答：果位的產生依賴於修行，爲了引發下面的修行次第，所以才進行說明。所以下面的比喻是爲了結合說明原因。
【English Translation】 English version: The arising and ceasing of male and female are indistinguishable because they do not cling to appearances and are free from all attachments. They cannot be discerned and are beyond the realm of mind and language. They are neither permanent nor annihilated, being free from the two extremes. There are four aspects to this: first, being free from all appearances; second, not clinging to anything; third, not being within the realm of mind and language; fourth, being free from the two extremes. Because of these four meanings, it is called the Middle Way realm, which is in accordance with true wisdom. True wisdom is called the Middle Way, and the realm of the Middle Way is also called the Middle Way.
Sutra: Although there are distinctions, the essence is without distinction; although there are three numbers, there are not three entities; neither increasing nor decreasing.
Commentary: Re-explaining and completing. 'Although there are distinctions, the essence is without distinction' explains the previous 'without distinction.' Although there are three numerical differences—Dharmakaya (the body of the Dharma, the body of the Buddha's teachings), Samadhi (a state of meditative concentration), and wisdom—they are not objects of the discriminating mind and are beyond the realm of language, so it is said that the essence is without distinction. 'Although there are three numbers, there are not three entities' explains transcending all appearances. Although there are three numbers—Dharmakaya, Samadhi, and wisdom—there are no separate entities. 'Neither increasing nor decreasing' explains neither permanent nor annihilated. Not increasing, therefore not permanent; not decreasing, therefore not annihilated.
Sutra: Like a dream or illusion, there is neither what is clung to nor who clings.
Commentary: Explains the previous 'not clinging to appearances.' Samadhi and wisdom have no subject that clings, and the Dharmakaya has no object that is clung to. 'Like a dream or illusion' uses a dream as a metaphor, not saying that dreams have no distinctions, but using the realm seen in dreams to illustrate.
Sutra: The essence of the Dharma is suchness, the place of liberation, transcending the realm of birth and death, crossing the darkness of birth and death.
Commentary: Completes the previous discussion of the Middle Way. The essence of the Dharma is suchness, which is the Dharmakaya, the place of liberation from birth and death, which is liberation. Transcending the realm of birth and death, escaping the conditioned results, and leaving the suffering truth (Dukkha, the truth of suffering). Crossing the darkness of birth and death, leaving the cause of the suffering truth, cutting off the truth of the origin (Samudaya, the truth of the origin of suffering), this is the Middle Way.
Sutra: A place that all sentient beings cannot reach through practice is the place where all Buddhas and Bodhisattvas dwell.
Commentary: This is actually encouraging practice. It explains that without practice, one cannot attain, and conversely, those who practice will attain. First the principle, then the metaphor. This is stating the principle. It explains that sentient beings cannot attain this Great Nirvana (Mahaparinirvana, the great liberation) without practice, which is the place where all Buddhas and Bodhisattvas constantly dwell. Question: This explains the order of attaining the fruit, but does not explain the order of practice. Why encourage practice? Answer: The arising of the fruit depends on practice. In order to elicit the order of practice below, it is explained. Therefore, the metaphor below is to combine and explain the cause.
果也。
經。善男子譬如有人愿欲得金處處求覓遂得金礦。
贊曰。下喻明。前明五果。喻亦有五。譬如有人即譬前依於此身異熟果。愿欲得金喻得發初心增上果。處處求覓遂得金礦喻等流果。喻前修行地心中資糧位。依憑教力起信心知自身中有佛性。法身理事兩性俱得如金礦。為障所覆如得金礦。
經。既得礦已即便碎之擇取精者。
贊曰。喻修行地心中加行位心漸次學除所取能取。住唯識觀等如擇精者。
經。爐中銷煉得清凈金。
贊曰。為燒練喻不退地心一生補處心金剛心。得凈金喻如來地心士用果。
經。隨意迴轉作諸镮釧種種嚴具雖有諸用金性不改。
贊曰。望得涅槃為離系果。得常樂我凈如作镮釧等。然不失真如性。若望菩提總士用果。諸镮釧等即定智生一切功德。能不失定慧性並如金不改。上來大段科解相貌看行相漸深求遠意。亦應允當。若依古釋即譬喻下屬下修行。初喻次法。準舊可知。修行文下自有譬喻。故不依古。
經。複次善男子若善男子善女人求勝解脫修行世善。
贊曰。第三大段答因中有二。初辨果。次此下修證次第。準諸文例應先修因後方得果。今此乘前明三身。后即先明得果次第。雖知得果次第然若不修行如何得果。
【現代漢語翻譯】 現代漢語譯本： 果報也是如此。
經文：善男子，譬如有人希望得到黃金，到處尋找，最終找到了金礦。
贊曰：這是用比喻來闡明。前面說明了五種果報。比喻也有五種。譬如有人，就是比喻前面所說的依憑此身而產生的異熟果（Vipāka-phala，由過去業力成熟而產生的果報）。希望得到黃金，比喻發起最初的菩提心，是增上果（Adhipati-phala，增上力所產生的果報）。到處尋找，最終找到了金礦，比喻等流果（Nisyanda-phala，與因相似的果報）。這比喻前面在修行地心中處於資糧位（Sambhāra-mārga，積累資糧的階段）。依憑教法的力量生起信心，知道自身中具有佛性（Buddha-dhātu，成佛的可能性）。法身（Dharmakāya，佛的法性身）的理性和事相兩方面都具備，就像金礦一樣。因為被煩惱所覆蓋，就像得到了金礦一樣。
經文：既然得到了金礦，就把它破碎，選擇其中精純的部分。
贊曰：比喻修行地心中的加行位（Prayoga-mārga，為進入見道所做的準備階段），逐漸學習去除能取和所取（Grahaka-grahya，能認知的主體和被認知的客體）。安住于唯識觀（Vijñānavāda，萬法唯識的觀點）中，就像選擇精純的部分一樣。
經文：在爐中熔鍊，得到清凈的黃金。
贊曰：用燒煉來比喻不退地心（Avaivartika-bhūmi，不會退轉的菩薩階段）、一生補處心（Ekajāti-pratibaddha，下一生將成佛的菩薩）和金剛心（Vajra-citta，堅不可摧的菩提心）。得到清凈的黃金，比喻如來地心（Tathāgata-bhūmi，佛的境界）的士用果（Purusakāra-phala，由自身努力產生的果報）。
經文：隨意迴轉，製作成各種手鐲、臂釧和各種裝飾品，雖然有各種用途，但黃金的性質不會改變。
贊曰：希望得到涅槃（Nirvana，解脫）是離系果（Visamyoga-phala，脫離束縛的果報）。得到常、樂、我、凈（Nitya-sukha-atma-subha，永恒、快樂、真我、清凈）的境界，就像製作成手鐲和臂釧等。然而不會失去真如（Tathata，事物的真實本性）的性質。如果希望得到菩提（Bodhi，覺悟），這是總的士用果。各種手鐲和臂釧等，就是由禪定智慧產生的一切功德。能夠不失去禪定和智慧的性質，就像黃金不會改變一樣。上面這一大段，從科解的相貌來看，行相逐漸深入，求遠的意義。也應該是恰當的。如果按照古老的解釋，就是譬喻下屬下修行。最初是比喻，其次是法。按照舊的解釋就可以知道。修行文下自有譬喻。所以不按照古老的解釋。
經文：再次，善男子，如果善男子、善女人，爲了尋求殊勝的解脫，而修行世間的善法。
贊曰：第三大段，回答因中有兩個方面。首先辨別果報，其次從這裡開始是修證的次第。按照各種經文的例子，應該先修因，然後才能得到果。現在這裡先說明三身（Trikāya，佛的三種身：法身、報身、應身），然後說明得到果報的次第。雖然知道得到果報的次第，但如果不修行，如何能得到果報呢？
【English Translation】 English version: The result is also like this.
Sutra: Good man, for example, someone wishes to obtain gold and seeks it everywhere, eventually finding a gold mine.
Commentary: This uses a metaphor to clarify. The previous section explained the five results. The metaphor also has five aspects. For example, 'someone' is a metaphor for the previously mentioned Vipāka-phala (result of maturation), which arises from relying on this body. 'Wishing to obtain gold' is a metaphor for generating the initial Bodhicitta (mind of enlightenment), which is Adhipati-phala (result of dominance). 'Seeking everywhere and eventually finding a gold mine' is a metaphor for Nisyanda-phala (result of correspondence). This is analogous to being in the Sambhāra-mārga (path of accumulation) within the mind of the practice ground. Relying on the power of the teachings, one generates faith and knows that one possesses Buddha-dhātu (Buddha-nature) within oneself. The principle and phenomena of the Dharmakāya (Dharma-body) are both present, like a gold mine. Being covered by obstacles is like obtaining a gold mine.
Sutra: Having obtained the gold mine, one then crushes it and selects the refined parts.
Commentary: This is a metaphor for the Prayoga-mārga (path of preparation) within the mind of the practice ground, gradually learning to eliminate the grāhaka (apprehender) and grāhya (apprehended). Abiding in the Vijñānavāda (Consciousness-only) view is like selecting the refined parts.
Sutra: Smelting it in a furnace, one obtains pure gold.
Commentary: The smelting is a metaphor for the Avaivartika-bhūmi (stage of non-retrogression), the Ekajāti-pratibaddha (one lifetime away from Buddhahood) mind, and the Vajra-citta (diamond mind). Obtaining pure gold is a metaphor for the Purusakāra-phala (result of effort) of the Tathāgata-bhūmi (Buddha-ground) mind.
Sutra: Freely turning it, one makes various bracelets, armlets, and various ornaments. Although there are various uses, the nature of gold does not change.
Commentary: Hoping to obtain Nirvana (liberation) is Visamyoga-phala (result of separation). Obtaining the state of Nitya-sukha-atma-subha (eternality, happiness, self, purity) is like making bracelets and armlets, etc. However, one does not lose the nature of Tathata (suchness). If one hopes to obtain Bodhi (enlightenment), this is the general Purusakāra-phala. The various bracelets and armlets, etc., are all the merits arising from Samadhi (concentration) and wisdom. One is able to not lose the nature of Samadhi and wisdom, just as gold does not change. The above large section, from the perspective of the divisions and explanations, the aspects of practice gradually deepen, seeking a far-reaching meaning. It should also be appropriate. If according to the ancient interpretation, the metaphor subordinates the subsequent practice. The first is the metaphor, the second is the Dharma. According to the old interpretation, one can know. There are metaphors under the practice text itself. Therefore, it does not follow the ancient interpretation.
Sutra: Furthermore, good man, if a good man or good woman seeks supreme liberation and practices worldly good deeds.
Commentary: The third large section answers the cause, which has two aspects. First, it distinguishes the results, and second, from here onwards is the order of cultivation and realization. According to the examples of various sutras, one should first cultivate the cause and then obtain the result. Now, this explains the Trikāya (three bodies of the Buddha: Dharmakāya, Sambhogakāya, Nirmānakāya) first, and then explains the order of obtaining the result. Although one knows the order of obtaining the result, if one does not practice, how can one obtain the result?
故今次明修證次第。又如瑜伽三十八云。已說菩薩所應學處。如是應學我今當說。此意前菩提品明二斷二智。菩提最勝是所應學。意令生忻如是應學。即令忻求起修妙行故。今此下明修行次第。將欲趣果由四種力。一因力。二善友力。三作意力。四資糧力。此四是因資糧已滿便成正覺。此一是果。今此文中分之為二。初法說后喻說。法說之中如前分五。此即第一先明因力。求勝解脫是所學處無上菩提大般涅槃超過二乘名勝解脫。修世善者謂善法欲。遠加行因。隱彼種姓寄現行緣以為因力。準瑜伽三十八。于其八種勝解依處。具足成就凈信為先決定喜樂。一者於三寶功德勝解依處。二者于佛菩薩威力。三者于真實義。四者于因。五者于果。六者于應得義。七者于應得方便。八者于善言善語善說求勝解脫。即決定喜樂故。唯識論第六云。于實德能深忍樂欲。心凈為性。忍即信因。樂欲謂果。心凈信體。此云求者即忍樂欲為善本故。欲為勤依因修世善。
經。得見如來及弟子眾得親近已。
贊曰。善友力文分為四。初得親近。二請求勝法。三彼聞思惟。四正為解說。此初也。此中應說善友之相善友作業親近善友。初二如瑜伽四十四廣辨。親近善友者彼云。由四種相方得圓滿親近善友。一于善友有病無病。隨時供
【現代漢語翻譯】 現代漢語譯本：因此現在闡明修證的次第。又如《瑜伽師地論》第三十八卷所說：『已經說了菩薩所應學習之處，現在應當像這樣學習。』這裡的意思是前面的菩提品闡明了二斷（煩惱障、所知障）二智（根本智、后得智）。菩提是最殊勝的，是所應學習的。意思是令人產生欣悅，像這樣應當學習，即使人欣求發起修行的妙行。所以現在下面闡明修行的次第。將要趣向果位，由四種力量：一是因力，二是善友力，三是作意力，四是資糧力。這四種是因，資糧已經圓滿便成就正覺。這一個是果。現在這篇文章中將它分為兩部分，先是法說，后是喻說。法說之中如前面分為五部分，這是第一部分，先闡明因力。求殊勝的解脫是所學習之處，無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）和大般涅槃（Mahaparinirvana，大滅度）超過二乘（聲聞乘、緣覺乘）名為殊勝解脫。修世間善者稱為善法欲，是遠離加行（積極的修行）的因。隱藏他們的種姓，寄託于現行的緣以為因力。依照《瑜伽師地論》第三十八卷，對於八種殊勝解脫的所依之處，具足成就以凈信為先的決定喜樂。一是對三寶（佛、法、僧）功德的殊勝解脫所依之處，二是對佛菩薩的威力，三是對真實義，四是對因，五是對果，六是對應得的意義，七是對應得的方便，八是對善言善語善說的殊勝解脫，即決定喜樂的緣故。《唯識論》第六卷說：『對於真實功德和能力，深深地忍可和喜愛，心清凈為它的自性。』忍就是信的因，喜愛是果，心清凈是信的本體。這裡說求者，就是忍可和喜愛作為善的根本的緣故。欲為勤奮的所依，因為修世間善。 經：得見如來（Tathagata，如來）及弟子眾，得親近已。 贊曰：善友力文分為四部分，一是得親近，二是請求殊勝的佛法，三是他們聽聞后思惟，四是真正為他們解說。這是第一部分。這其中應當說善友的相貌、善友的作業、親近善友。前兩點如《瑜伽師地論》第四十四卷廣為辨析。親近善友的人，該論說：『由四種相才能圓滿親近善友，一是對善友有病無病，隨時供養。
【English Translation】 English version: Therefore, now I will explain the order of cultivation and realization. Furthermore, as it is said in the thirty-eighth volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice): 'The practices that Bodhisattvas should learn have already been discussed; now I shall explain how to learn them.' The meaning here is that the previous chapter on Bodhi (Enlightenment) elucidated the two obscurations (klesavarana, jneyavarana) and the two wisdoms (jnana, prajna). Bodhi is the most supreme and is what should be learned. The intention is to generate joy, and one should learn in this way, causing people to joyfully seek and initiate the wonderful practice. Therefore, below, the order of practice is explained. To approach the fruition, there are four kinds of power: first, the power of cause; second, the power of good friends; third, the power of intention; and fourth, the power of accumulation. These four are the cause, and when the accumulation is complete, one attains perfect enlightenment. This is the fruit. Now, this text divides it into two parts: first, the Dharma explanation; and second, the metaphorical explanation. Within the Dharma explanation, as before, it is divided into five parts. This is the first part, first explaining the power of cause. Seeking supreme liberation is what should be learned. Supreme Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) and Great Nirvana (Mahaparinirvana, great extinction) surpass the Two Vehicles (Sravakayana, Pratyekabuddhayana), and are called supreme liberation. Those who cultivate worldly goodness are called the desire for good Dharma, which is the cause of distancing oneself from active practice. Concealing their lineage, relying on present conditions as the power of cause. According to the thirty-eighth volume of the Yogacarabhumi-sastra, with regard to the eight supports for supreme liberation, one should fully accomplish decisive joy and delight, with pure faith as the foundation. First, the support for supreme liberation in the merits of the Three Jewels (Buddha, Dharma, Sangha); second, the power of the Buddhas and Bodhisattvas; third, the true meaning; fourth, the cause; fifth, the effect; sixth, the meaning to be attained; seventh, the means to be attained; eighth, the seeking of supreme liberation in good words, good speech, and good explanations, which is the cause of decisive joy and delight. The sixth volume of the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'For true virtue and ability, deep endurance, love, and desire, with a pure mind as its nature.' Endurance is the cause of faith, love and desire are the fruit, and a pure mind is the substance of faith. Here, saying 'seeker' means that endurance, love, and desire are the root of goodness. Desire is the basis for diligence, because one cultivates worldly goodness. Sutra: Having seen the Tathagata (Tathagata, Thus Come One) and the assembly of disciples, having drawn near to them. Commentary: The section on the power of good friends is divided into four parts: first, drawing near; second, requesting the supreme Dharma; third, their contemplation after hearing; and fourth, truly explaining it for them. This is the first part. Within this, one should speak of the characteristics of good friends, the activities of good friends, and drawing near to good friends. The first two points are extensively discussed in the forty-fourth volume of the Yogacarabhumi-sastra. Those who draw near to good friends, the treatise says: 'Only through four characteristics can one fully draw near to good friends: first, whether the good friend is sick or not, one should provide for them at all times.'
侍恒常發起愛敬凈信。二于善友隨時敬問禮拜奉迎合掌。慇勤修和敬業而為供養。三于善友如法衣服．飲食．臥具．病緣醫藥．資身什物隨時供養。四于善友若正依止。于正法義若合若離隨自在轉。無有傾動。如實顯發作奉敬心。隨時往詣恭敬承事請問聽受。
經。白佛言世尊何者為善何者不善何者正修得清凈行。
贊曰。請求勝法。瑜伽三十八云。彼諸菩薩求正法時當何所求。云何而求。何義故求。初問求何法。次問求軌儀。后問求法所為。何所求者當於五明處求。求法軌儀者。謂諸菩薩于善說法當應安住猛利愛重求聞正法。為欲聽聞一善說法。假使路由猛焰熾然火熱鐵地。無餘方便可得聽聞是善說法。即便發起猛利愛重歡喜而入。何況欲聞多善言義。過於自身及諸資具所有愛重百千萬分。于善說法常樂聽聞無有勞倦亦無厭足。凈信深厚其性柔和。心直見直愛敬德故愛敬法故。往法師所無詰難心。有敬重心無高慢心專為求善。非顯己德為欲安立自他善根。不為利養恭敬因緣。無雜染心遠離貢高。遠離輕慢遠離怯弱應時而聽。殷重而聽恭敬而聽。不為損害不為隨順不求過失。求悟解心專一趣心聆音屬耳掃滌攝持。聽聞正法于所聞法作四種相。一妙寶想以難得故。二良藥想除病義故。三如財物想不散義故。
【現代漢語翻譯】 現代漢語譯本 侍奉善友時，應恒常發起愛敬、清凈的信心。第二，對於善友，隨時恭敬請問、禮拜、奉迎、合掌，慇勤地修習和睦、敬重其事業而作為供養。第三，對於善友，如法地以衣服、飲食、臥具、生病時的醫藥、維持生活的什物，隨時供養。第四，對於善友，如果正確地依止，對於正法的意義，無論是符合還是偏離，都隨其自在地運轉，沒有絲毫的動搖。如實地顯發恭敬之心，隨時前往，恭敬地承事，請問聽受。
經：阿難稟白佛陀說：『世尊，什麼是善？什麼是不善？什麼是通過如法修行而獲得清凈的行為？』
贊曰：請求殊勝的佛法。《瑜伽師地論》第三十八卷說：『那些菩薩在尋求正法時，應當尋求什麼？如何尋求？爲了什麼意義而尋求？』首先問尋求什麼法，其次問尋求的規範和儀軌，最後問尋求佛法是爲了什麼。尋求什麼法呢？應當在五明（聲明、工巧明、醫方明、因明、內明）之處尋求。尋求佛法的規範和儀軌是：菩薩對於善於說法的人，應當安住于猛利的愛重之心，尋求聽聞正法。爲了聽聞一句善妙的說法，即使道路是猛烈燃燒、火熱的鐵地，沒有其他方便可以聽聞到這句善妙的說法，也立即發起猛利的愛重和歡喜之心而進入。更何況是想要聽聞眾多善妙的言辭和意義呢？（這種愛重之心）超過自身以及各種資具所有，要愛重百千萬分。對於善妙的說法，常常樂於聽聞，沒有勞累和厭倦，也沒有厭足。清凈的信心深厚，其性情柔和，心直見正，因為愛敬善友的德行，所以也愛敬佛法。前往法師處所時，沒有詰難之心，有恭敬之心，沒有高慢之心，專心爲了求善，不是爲了顯示自己的德行，而是爲了安立自己和他人向善的根基，不爲了利養和恭敬的因緣，沒有雜染之心，遠離貢高，遠離輕慢，遠離怯弱，應時而聽，殷重而聽，恭敬而聽，不爲了損害，不爲了隨順，不尋求過失，尋求領悟理解的心，專一趣向的心，聆聽聲音，專注耳朵，掃除雜念，攝持正念。聽聞正法時，對於所聽聞的佛法，要作四種觀想：第一，妙寶想，因為難得的緣故；第二，良藥想，因為能去除病苦的緣故；第三，如財物想，因為不會散失的緣故。
【English Translation】 English version When serving virtuous friends, one should constantly generate loving respect and pure faith. Secondly, towards virtuous friends, always respectfully inquire, prostrate, greet, and join palms. Diligently cultivate harmony, respect their endeavors, and offer them as offerings. Thirdly, towards virtuous friends, offer clothing, food, bedding, medicine for illness, and necessities for life in accordance with the Dharma, whenever appropriate. Fourthly, if one correctly relies on virtuous friends, regarding the meaning of the correct Dharma, whether it aligns or deviates, allow it to unfold freely without any wavering. Truly reveal a respectful heart, always going forth, respectfully serving, inquiring, and listening.
Sutra: Ananda reported to the Buddha, saying: 'World Honored One, what is good? What is not good? What is the pure conduct attained through proper practice?'
Commentary: Seeking the supreme Dharma. Yoga-bhumi-sastra, Volume 38, states: 'When those Bodhisattvas seek the correct Dharma, what should they seek? How should they seek? For what purpose should they seek?' First, it asks what Dharma to seek; second, it asks about the norms and rituals of seeking; and finally, it asks what the purpose of seeking the Dharma is. What should one seek? One should seek in the five sciences (Sabdavidya, Cikitsavidya, Silpasthanavidya, Hetuvidya, Adhyatmavidya). The norms and rituals for seeking the Dharma are: Bodhisattvas should abide in a strong love and respect for those who are skilled in teaching the Dharma, seeking to hear the correct Dharma. Even if the path to hearing a single virtuous teaching is through fiercely burning, fiery iron ground, and there is no other way to hear this virtuous teaching, one should immediately generate a strong love, respect, and joy and enter. How much more so when one desires to hear many virtuous words and meanings? (This love and respect) should exceed oneself and all possessions by a hundred thousand times. One should always be happy to hear virtuous teachings, without weariness or fatigue, and without satiety. Pure faith should be deep, one's nature gentle, one's heart upright, and one's views correct. Because of love and respect for the virtuous qualities of virtuous friends, one should also love and respect the Dharma. When going to the Dharma teacher's place, one should have no questioning mind, but a respectful mind, no arrogance, and be single-minded in seeking goodness, not to show off one's own virtues, but to establish the roots of goodness for oneself and others, not for the sake of gain and respect, without defiled thoughts, far from pride, far from contempt, far from timidity, listening at the appropriate time, listening earnestly, listening respectfully, not for the sake of harm, not for the sake of compliance, not seeking faults, seeking a mind of understanding, a single-pointed mind, listening attentively, focusing one's ears, sweeping away distractions, and maintaining mindfulness. When listening to the correct Dharma, one should contemplate the Dharma one hears in four ways: first, as a precious jewel, because it is rare; second, as good medicine, because it removes suffering; third, as wealth, because it does not dissipate.
四如涅槃想滅苦義故。由法是相好莊嚴因故作妙寶想。由法是滅煩惱因故作良藥想。由法是神通因故作如財物想。由法是正無盡因故作涅槃想。次明求聞法意。求內明時為正修行法隨法行。為廣開示利悟於他。求因明時為欲如實了知外道所造因論是惡言說。為欲降伏他諸異論于真實教未凈信者令其凈信。已凈信者倍令增廣。求聲明時為令信樂典語眾生於菩薩身深生敬信。為欲悟入詁訓言音。求醫明時為息眾生種種疾病。為欲饒益一切大眾。求工巧明時為少功力多集珍財。為欲利益諸眾生故。為發眾生甚希奇想。為以巧智平等分佈饒益攝受無量眾生。云何而說為何義說。正所應求即是所說。為此義求為此義說。此意為自他利求還令眾生行自他利故說。今言何者善不善者問所求法。何者正修即問聽法等儀則。又問何者得清凈行即所為求。
經。諸佛如來及弟子眾見彼問時如是思惟。
贊曰。善友為思。
經。是善男子善女人慾求清凈欲聽正法即便為說令其開悟。
贊曰。正為解說。即善友作業。未解令悟。已解令廣知為開。
經。彼既聞已正念憶持。
贊曰。第三作意力起如理作意為正念持不捨。
經。發心修行得精進力除懶惰障滅一切罪。
贊曰。第四資糧力。即三
【現代漢語翻譯】 現代漢語譯本： 四如：將佛法視為涅槃（Nirvana，解脫）的途徑，從而滅除痛苦。因為佛法是相好莊嚴（Lakshana-vyঞ্জনa，佛陀的殊勝特徵）的成因，所以應將其視為珍寶。因為佛法是滅除煩惱的成因，所以應將其視為良藥。因為佛法是神通（Abhijñā，超自然能力）的成因，所以應將其視為財富。因為佛法是正道的無盡之源，所以應將其視為涅槃。
接下來闡明求聞佛法的意圖。求內明（Adhyātma-vidyā，關於心性和靈性的知識）時，是爲了正確地修行佛法，並依佛法而行。爲了廣泛地開示佛法，使他人受益並覺悟。求因明（Hetu-vidyā，邏輯學）時，是爲了如實地瞭解外道所造的因論是錯誤的言論。爲了降伏其他不同的理論，使那些對真實教義尚未完全相信的人能夠產生清凈的信心，使那些已經有清凈信心的人能夠更加增長信心。求聲明（Śabda-vidyā，語言學）時，是爲了使那些喜愛典雅語言的眾生對菩薩（Bodhisattva，追求覺悟的個體）產生深深的敬信。爲了領悟訓詁和言語的含義。求醫明（Cikitsā-vidyā，醫學）時，是爲了消除眾生各種各樣的疾病。爲了饒益一切大眾。求工巧明（Śilpakarma-vidyā，工藝學）時，是爲了以較小的努力獲得更多的珍貴財富。爲了利益一切眾生。爲了引發眾生對佛法的稀有和驚奇之想。爲了以巧妙的智慧平等地分配利益，攝受無量的眾生。
如何說？爲了什麼意義而說？真正應該追求的就是所說的內容。爲了這個意義而追求，爲了這個意義而說。這個意圖是爲了自己和他人都能獲得利益，並且使眾生能夠行自利和利他的行為，所以才說。現在所說的什麼是善，什麼是不善，是詢問所求的佛法。什麼是正確的修行，是詢問聽聞佛法等的儀則。又問什麼才能獲得清凈的行為，就是所要追求的目標。
經：諸佛如來（Tathāgata，佛陀的稱號）以及弟子們，見到有人提問時，這樣思考。
贊曰：善友（Kalyāṇa-mitra，善知識）為此思索。
經：這位善男子、善女人，想要追求清凈，想要聽聞正法，就為他們解說，使他們開悟。
贊曰：正是爲了解說。這就是善友所做的工作。使未理解的人開悟，使已理解的人更加廣泛地瞭解，這就是開示。
經：他們聽聞之後，以正念憶持。
贊曰：第三是作意力（Manasikara-bala，專注的力量）生起，如理作意（Yoniso manasikara，如理思維）就是正念憶持而不捨棄。
經：發心修行，獲得精進力（Vīrya-bala，努力的力量），消除懶惰的障礙，滅除一切罪。
贊曰：第四是資糧力（Sambhāra-bala，積累的力量），即三
【English Translation】 English version: Four 'as': To regard the Dharma as the path to Nirvana (Nirvana, liberation), thereby eliminating suffering. Because the Dharma is the cause of Lakshana-vyanjana (the auspicious marks and characteristics of the Buddha), it should be regarded as a precious jewel. Because the Dharma is the cause of eliminating afflictions, it should be regarded as good medicine. Because the Dharma is the cause of Abhijñā (supernatural powers), it should be regarded as wealth. Because the Dharma is the endless source of the right path, it should be regarded as Nirvana.
Next, clarify the intention of seeking to hear the Dharma. When seeking Adhyātma-vidyā (inner knowledge, knowledge of the self and spirit), it is for the purpose of correctly practicing the Dharma and acting in accordance with the Dharma. It is to widely expound the Dharma, benefiting and enlightening others. When seeking Hetu-vidyā (logic), it is to truly understand that the causal arguments created by non-Buddhists are false statements. It is to subdue other different theories, so that those who do not yet have complete faith in the true teachings can generate pure faith, and those who already have pure faith can increase their faith even more. When seeking Śabda-vidyā (linguistics), it is to cause beings who love elegant language to develop deep reverence and faith in Bodhisattvas (Bodhisattva, individuals seeking enlightenment). It is to understand the meaning of exegesis and language. When seeking Cikitsā-vidyā (medicine), it is to eliminate all kinds of diseases of sentient beings. It is to benefit all the masses. When seeking Śilpakarma-vidyā (craftsmanship), it is to gather more precious wealth with less effort. It is to benefit all sentient beings. It is to evoke in sentient beings a sense of rarity and wonder towards the Dharma. It is to equally distribute benefits with skillful wisdom, embracing and benefiting immeasurable sentient beings.
How to speak? For what meaning to speak? What should be truly sought is what is spoken. Seek for this meaning, speak for this meaning. This intention is for the benefit of oneself and others, and to enable sentient beings to practice self-benefit and benefiting others, therefore it is spoken. What is now said about what is good and what is not good is asking about the Dharma being sought. What is correct practice is asking about the etiquette of listening to the Dharma, etc. And asking what can obtain pure conduct is the goal to be pursued.
Sutra: The Buddhas (Tathāgata, title of the Buddha) and their disciples, when they see someone asking questions, think in this way.
Verse: A Kalyāṇa-mitra (spiritual friend) contemplates this.
Sutra: This good man or good woman, wanting to seek purity, wanting to hear the true Dharma, then explains it to them, enlightening them.
Verse: It is precisely for the sake of explanation. This is what a spiritual friend does. To enlighten those who do not understand, to make those who already understand know more widely, this is exposition.
Sutra: After hearing this, they remember and hold it with right mindfulness.
Verse: The third is the arising of Manasikara-bala (the power of attention), Yoniso manasikara (reasoned attention) is right mindfulness, holding without abandoning.
Sutra: Generating the aspiration to practice, obtaining Vīrya-bala (the power of effort), eliminating the obstacles of laziness, eradicating all sins.
Verse: The fourth is Sambhāra-bala (the power of accumulation), which is three
大劫所修萬行為菩提資糧。五位之初名資糧者別得總名。如色處等。以創發心求菩提故與資糧名。余得別名。有勝別行故。此資糧力中分二。初地前後地上。此初也。地前有四。一發心修行。二得增上力。三者除障。四者滅罪。發心修行十住位。所以十住之初名發心住。創發無上菩提心故。已前雖發未入僧祇。此入僧祇初故得發名。發心多種。善法欲位種姓發心十住位中。勝解行發心入初地已名證得發心。今此勝解發心得精進力。忍第一位以得五力信為勤依。非正伏惑。勤能伏惑故此說之。除懶惰障者舉精進行正相違障。據實分別一切二障此位俱伏。此除苦因。滅一切罪者苦果。至增上忍及世第一位。一切惡趣八難苦果皆得不生。多說見道離此二者據斷種說。此據伏位及決定得故。成唯識論云。雖見道生亦斷惡趣諸業果等。而今且說能起煩惱。是根本故。又云。二惡趣雜染愚即是惡趣諸業果等。
經。于諸學處離不尊重息掉悔心入于初地。
贊曰。明入地上。十地為十文各有二。初除障后得地。由於初地得四證凈故。于學處離不尊重。學處即戒。或一切應脩名為學處。體不離三寶及以凈戒得證凈故。離不尊重心。永斷分別故。息掉悔心即異生性障雖異生性障具攝一切分別二障。然由掉悔障定增故此令修定
【現代漢語翻譯】 現代漢語譯本：大劫中所修的各種善行，都是爲了積聚證得菩提（bodhi，覺悟）的資糧。在五種修行階段的最初階段被稱為資糧位，這是總的稱謂，就像『色處』等概念一樣。因為最初發起求證菩提的心，所以稱為資糧。其餘階段則有各自不同的名稱，因為有殊勝的特別修行。這資糧之力可以分為兩個部分：初地（prthivi，歡喜地）之前和地上。這裡說的是初地之前的情況。在初地之前有四個階段：一是發心修行，二是獲得增上力，三是消除障礙，四是滅除罪業。發心修行對應於十住位，所以十住位的最初階段稱為發心住，因為最初發起無上菩提心。雖然在此之前也有發心，但尚未進入僧祇（asamkhya，無數）劫的修行，這是進入僧祇劫的最初階段，所以稱為發心。發心有多種，善法欲位、種姓發心、十住位中的勝解行發心，進入初地之後稱為證得發心。現在這種勝解發心獲得了精進的力量。在忍位的第一階段，因為獲得了五力（信、精進、念、定、慧）中的信力作為勤奮的基礎，但尚未真正降伏煩惱。因為勤奮能夠降伏煩惱，所以這裡這樣說。消除懶惰的障礙，這是舉出精進的正相反的障礙。實際上，在這個階段，一切煩惱障和所知障都被降伏。這是消除痛苦的原因。滅除一切罪業，這是指消除痛苦的結果。到了增上忍和世第一位，一切惡趣（dugati，地獄、餓鬼、畜生）和八難的痛苦果報都不會產生。通常說見道位才能遠離這兩種果報，那是從斷除種子來說的。這裡是從降伏煩惱和決定獲得解脫的角度來說的。成唯識論中說，即使在見道位，也能斷除惡趣的各種業果等，但現在只說能引起煩惱，因為煩惱是根本。又說，二惡趣的雜染愚昧就是惡趣的各種業果等。
經文說：『在各種學處中，遠離不尊重，止息掉舉和後悔的心，進入初地。』
讚頌說：說明進入地上。十地分為十個部分，每個部分都有兩個方面：一是消除障礙，二是獲得地。由於在初地獲得了四種證凈，所以在學處中遠離不尊重。學處就是戒律，或者一切應該修習的都稱為學處。其本體不離三寶（佛、法、僧）以及清凈的戒律，從而獲得證凈。遠離不尊重的心，永遠斷除分別。止息掉舉和後悔的心，這是指異生性障。雖然異生性障包含了所有的分別障和二障，但由於掉舉和後悔會增加修定的障礙，所以要修定來止息它們。
【English Translation】 English version: The myriad practices cultivated during a great kalpa (mahā-kalpa, great eon) are the provisions for attaining bodhi (awakening). The initial stage of the five stages is called the Provision Stage, which is a general name, like 'sense spheres' and other concepts. Because of the initial arising of the mind seeking bodhi, it is given the name 'provision'. The remaining stages have their own distinct names because of the superior and special practices. This power of provisions can be divided into two parts: before the first bhumi (prthivi, ground) and on the bhumis. Here, we are talking about the situation before the first bhumi. Before the first bhumi, there are four stages: first, generating the mind and practicing; second, obtaining increasing power; third, removing obstacles; and fourth, extinguishing sins. Generating the mind and practicing corresponds to the ten abodes (dasa-sthita), so the initial stage of the ten abodes is called the Mind-Generation Abode because of the initial arising of the unsurpassed bodhicitta (mind of awakening). Although the mind has been generated before this, it has not yet entered the asamkhya (innumerable) kalpas of practice. This is the initial stage of entering the asamkhya kalpas, so it is called mind-generation. There are various types of mind-generation: the stage of desire for virtuous dharmas, the gotra (lineage) mind-generation, and the adhimukti-carya (conduct of conviction) mind-generation in the ten abodes. After entering the first bhumi, it is called the attainment of mind-generation. Now, this adhimukti mind-generation obtains the power of vigor. In the first stage of forbearance, because the power of faith among the five powers (faith, vigor, mindfulness, concentration, wisdom) is obtained as the basis for diligence, but afflictions have not yet been truly subdued. Because diligence can subdue afflictions, it is spoken of here. Removing the obstacle of laziness is to exemplify the direct opposite obstacle of vigor. In reality, at this stage, all afflictive and cognitive obscurations are subdued. This is the elimination of the cause of suffering. Extinguishing all sins refers to the result of suffering. Upon reaching the stage of increasing forbearance and the highest mundane dharma, the suffering results of all the evil destinies (dugati, hell, hungry ghost, animal) and the eight adversities will not arise. It is often said that one can be free from these two results only in the path of seeing, which is from the perspective of cutting off the seeds. This is from the perspective of subduing afflictions and the certainty of attaining liberation. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that even in the path of seeing, one can cut off the karmic results of evil destinies, but now we are only talking about what can give rise to afflictions, because afflictions are the root. It also says that the impure ignorance of the two evil destinies is the karmic result of the evil destinies.
The sutra says: 'In all the trainings, one is free from disrespect, ceases agitation and regret, and enters the first bhumi.'
The praise says: Explaining the entry into the bhumis. The ten bhumis are divided into ten parts, each part having two aspects: first, removing obstacles; second, attaining the bhumi. Because one obtains the four purifications in the first bhumi, one is free from disrespect in the trainings. The trainings are the precepts, or everything that should be practiced is called training. Its essence is inseparable from the Three Jewels (Buddha, Dharma, Sangha) and pure precepts, thereby obtaining purification. Being free from the mind of disrespect means permanently cutting off discriminations. Ceasing agitation and regret refers to the obscuration of the state of an ordinary being. Although the obscuration of the state of an ordinary being encompasses all discriminations and the two obscurations, because agitation and regret increase the obstacle to cultivating samadhi (concentration), one should cultivate samadhi to cease them.
。因定發智。合此定智故成於法身。故偏說除。理實通余體。又將斷正斷俱得斷名。將斷位長在前。正斷位促正入地心。此多依初而說斷障。故先言息掉悔心后說入初地。余皆準知。
經。依初地心除利有情障得入二地。
贊曰。由第二地持戒波羅蜜。持戒波羅蜜中有三差別。饒益有情菩薩行勝。初地滿心將入二地修戒力增。將欲能斷正現行故能饒益生。說除利生障。即邪行障。伏此障已得入二地。
經。於此地中除不逼惱障入於三地。
贊曰。即闇鈍障。唯識等中約障總持聞思勝慧名闇鈍。此約障忍名逼惱。或彼約障本是愚癡故名闇鈍障。此據其末即瞋恚等名逼惱障。或由三忍。以貪樂等具不能忍苦。即貪逼惱。見他怨害而不能忍。即瞋逼惱。聞於二諦不能印忍。即愚癡逼惱。入三地時得此三忍。故除逼惱障。
經。於此地中除心軟凈障入於四地。
贊曰。心凈謂菩提分法。軟謂微細煩惱現行障。即軟煩惱是此凈障。或此煩惱依心王故從主為名。名心軟凈障。
經。於此地中除善方便障入於五地。
贊曰。此地所修無差別道。即無分別智慧證無差別如故得真俗無別。生死涅槃無別故后得智修大悲。般若不住生死涅槃名為方便。涅槃方便體根本即無分別智。起用即
【現代漢語翻譯】 現代漢語譯本：因為禪定而引發智慧，結合禪定和智慧，因此成就法身。所以偏重於說去除（煩惱），實際上（禪定和智慧）也貫通於其他的身體。另外，『將斷』和『正斷』都可以稱為『斷』。『將斷』的階段比較長，在前面；『正斷』的階段比較短，正入地心。這裡大多依據初地的情況來說明斷除障礙，所以先說止息掉舉和後悔之心，然後說進入初地。其餘的都可以類推得知。
經文：依據初地之心，去除利益有情（眾生）的障礙，得以進入二地。
贊曰：由於第二地修持持戒波羅蜜（śīla-pāramitā，持戒到彼岸），持戒波羅蜜中有三種差別：饒益有情（眾生）、菩薩行最為殊勝。初地圓滿之心將要進入二地時，修戒的力量增強，將要能夠斷除正在顯現的行為，因此能夠饒益眾生，所以說去除利益眾生的障礙，也就是邪行障。降伏了這個障礙之後，得以進入二地。
經文：在此地中，去除不逼惱障，進入三地。
贊曰：也就是闇鈍障。在《唯識》等論中，從總持（dhāraṇī，總攝憶持）和聞思所生的殊勝智慧的角度來說，稱為闇鈍。這裡從障礙忍的角度來說，稱為逼惱。或者《唯識》等論從根本上說，是愚癡，所以稱為闇鈍障；這裡根據它的末端來說，就是瞋恚等，稱為逼惱障。或者由於三種忍（耐）：由於貪愛等，不能忍受痛苦，就是貪愛逼惱；看到他人怨恨傷害自己而不能忍受，就是瞋恚逼惱；聽聞二諦（satya-dvaya，真諦和俗諦）而不能印可忍受，就是愚癡逼惱。進入三地時，得到這三種忍，所以去除逼惱障。
經文：在此地中，去除心軟凈障，進入四地。
贊曰：心凈是指菩提分法（bodhipākṣika-dharma，三十七道品）。軟是指微細的煩惱現行所造成的障礙，也就是軟煩惱，這就是心凈障。或者這些煩惱依附於心王（citta-rāja，心識的主體）而存在，所以從主體的角度來命名，稱為心軟凈障。
經文：在此地中，去除善方便障，進入五地。
贊曰：此地所修的無差別道，也就是無分別智（nirvikalpa-jñāna，沒有分別的智慧），證得無差別的如（tathatā，真如），因此得到真諦和俗諦沒有差別，生死和涅槃沒有差別，所以在後得智（prsthalabdha-jñana，證得根本智后所獲得的智慧）中修習大悲。般若（prajñā，智慧）不住于生死和涅槃，稱為方便。涅槃方便的本體是根本的無分別智，起作用就是...
【English Translation】 English version: Because of meditation, wisdom is generated. Combining meditation and wisdom, the Dharmakāya (dharmakāya, the body of the Dharma) is thus accomplished. Therefore, the emphasis is on saying the removal (of afflictions), but in reality (meditation and wisdom) also permeate other bodies. Furthermore, both 'about to be severed' and 'actually severed' can be called 'severed'. The stage of 'about to be severed' is longer and comes first; the stage of 'actually severed' is shorter and directly enters the core of the ground. Here, it mostly relies on the situation of the first ground to explain the removal of obstacles, so it first speaks of ceasing agitation and regret, and then speaks of entering the first ground. The rest can be inferred accordingly.
Sutra: Relying on the mind of the first ground, removing the obstacles to benefiting sentient beings, one can enter the second ground.
Commentary: Because the second ground cultivates the śīla-pāramitā (śīla-pāramitā, perfection of morality), there are three differences in the śīla-pāramitā: benefiting sentient beings, the bodhisattva practice is the most excellent. When the mind of the first ground is about to enter the second ground, the power of cultivating morality increases, and one will be able to sever the currently manifesting actions, thus being able to benefit sentient beings. Therefore, it is said to remove the obstacles to benefiting sentient beings, which are the obstacles of wrong conduct. After subduing this obstacle, one can enter the second ground.
Sutra: In this ground, removing the non-afflictive obstacle, one enters the third ground.
Commentary: That is, the obstacle of darkness and dullness. In treatises such as the Yogācāra, from the perspective of dhāraṇī (dhāraṇī, retention) and the superior wisdom arising from hearing and thinking, it is called darkness and dullness. Here, from the perspective of obstructing patience, it is called affliction. Or, the Yogācāra treatises say that fundamentally it is ignorance, so it is called the obstacle of darkness and dullness; here, according to its end, it is anger, etc., which are called afflictive obstacles. Or, due to the three kinds of patience: due to greed, etc., one cannot endure suffering, which is afflictive greed; seeing others resentfully harm oneself and not being able to endure it, which is afflictive anger; hearing the two truths (satya-dvaya, the conventional truth and the ultimate truth) and not being able to accept and endure them, which is afflictive ignorance. When entering the third ground, one obtains these three kinds of patience, so one removes the afflictive obstacle.
Sutra: In this ground, removing the obstacle of mental softness and purity, one enters the fourth ground.
Commentary: Mental purity refers to the bodhipākṣika-dharma (bodhipākṣika-dharma, thirty-seven factors of enlightenment). Softness refers to the obstacles caused by the subtle afflictions manifesting, which are soft afflictions, and this is the obstacle of mental purity. Or, these afflictions rely on the citta-rāja (citta-rāja, the mind-king), so they are named from the perspective of the subject, called the obstacle of mental softness and purity.
Sutra: In this ground, removing the obstacle of skillful means, one enters the fifth ground.
Commentary: The path of non-differentiation cultivated in this ground, that is, nirvikalpa-jñāna (nirvikalpa-jñāna, non-discriminating wisdom), realizes the non-differentiated tathatā (tathatā, suchness), thus obtaining no difference between the conventional truth and the ultimate truth, and no difference between saṃsāra and nirvāṇa. Therefore, in prsthalabdha-jñana (prsthalabdha-jñana, subsequent wisdom), one cultivates great compassion. Prajñā (prajñā, wisdom) does not abide in saṃsāra or nirvāṇa, which is called skillful means. The essence of the skillful means of nirvāṇa is the fundamental non-discriminating wisdom, and its function is...
悲智。能障此者即下乘般涅槃障。涅槃非障。厭于生死樂彼涅槃心者是障。障此方便。今除此障得入五地。
經。於此地中除見真俗障入於六地。
贊曰。所言真俗如常辨。各有四種。諸論之中約通相故。且說五地作四諦觀。然能真俗二合而觀除真俗相違障。不爾不能真俗合觀。由作四諦觀故。然未能除染凈二相。以染凈相依真俗生。今從根本名真俗障。據實即是粗相現行障。此染凈相望生滅相染凈為粗。由所知障現行執此粗相而起名粗相現行障。五地將除入六正斷。或據方便由入五地除真俗相違障。能合觀二故。入六地前後互影故此別說。
經。於此地中除見行相障入於七地。
贊曰。見行相障者即細相現行障。執生滅相。由六地中作緣生觀。雖除染凈相見有生滅相。障無相道不見生滅。妙無相道即不見生滅。今此見行相正即是障。入七地除。或六地中作緣生觀。見生死流轉不見有無為。今七地中除斯二相長時能作無相觀故。故唯識論云。執有生者猶取流轉細生相故。執有滅者尚取還滅細滅相故。般若心經等亦云。無無明亦無無明盡。盡者即滅。滅即無為。不見滅相即妙無相道。舉不見滅影不見生。名細相現行障。形前粗相說此名細見行相障。即據所執而說。行相即是生滅行相。見行相之
【現代漢語翻譯】 現代漢語譯本 悲智（karuna-jnana）。能障礙此（合觀真俗）者，即是下乘般涅槃（Hinayana nirvana）之障。涅槃（nirvana）本身並非障礙，厭惡生死，樂於彼涅槃之心才是障礙，它障礙了這種方便（合觀真俗）。現在去除此障礙，得以進入五地。
經：於此地中，去除見真俗障，進入第六地。
贊曰：所說的真俗，如常辨析，各有四種。諸論之中，因為是通相的緣故，且說五地作四諦觀。然而能將真俗二者合起來觀察，就能去除真俗相違之障。否則就不能真俗合觀。因為作四諦觀的緣故。然而未能去除染凈二相，因為染凈相依真俗而生。現在從根本上說，名為真俗障。實際上就是粗相現行障。此染凈相，相對於生滅相而言，染凈是粗的。由於所知障現行，執著此粗相而起，名為粗相現行障。五地將要去除此障，進入六地，正在斷除。或者根據方便，由於進入五地，去除真俗相違障，能夠合觀二者。進入六地前後互相影響，因此特別說明。
經：於此地中，去除見行相障，進入第七地。
贊曰：見行相障，即是細相現行障，執著生滅相。由於第六地中作緣生觀，雖然去除染凈相，但見到有生滅相，障礙了無相道，不見生滅。妙無相道，就是不見生滅。現在此見行相，正是障礙。進入第七地去除。或者第六地中作緣生觀，見到生死流轉，不見有無為。現在第七地中，去除這兩種相，長時間能夠作無相觀的緣故。所以《唯識論》說：『執著有生者，仍然取流轉的細生相的緣故。執著有滅者，尚且取還滅的細滅相的緣故。』《般若心經》等也說：『無無明，亦無無明盡。』盡，就是滅。滅，就是無為。不見滅相，就是妙無相道。舉不見滅的影子，不見生，名為細相現行障。相對於前面的粗相，說此名為細見行相障。就是根據所執著而說。行相就是生滅行相。見行相之
【English Translation】 English version Karuna-jnana (悲智). That which can obstruct this (the combined contemplation of truth and convention) is the obstacle of Hinayana nirvana (下乘般涅槃). Nirvana (涅槃) itself is not an obstacle; the mind that detests birth and death and delights in that nirvana is the obstacle, hindering this expedient (combined contemplation of truth and convention). Now, removing this obstacle allows one to enter the Fifth Ground.
Sutra: In this ground, removing the obstacle of seeing truth and convention, one enters the Sixth Ground.
Commentary: The so-called truth and convention are distinguished as usual, each having four types. In various treatises, because it is a general characteristic, it is said that the Fifth Ground contemplates the Four Noble Truths. However, being able to combine the two, truth and convention, in contemplation, one can remove the obstacle of the conflict between truth and convention. Otherwise, one cannot combine the contemplation of truth and convention. Because of contemplating the Four Noble Truths. However, one has not yet removed the two aspects of defilement and purity, because defilement and purity arise dependent on truth and convention. Now, fundamentally speaking, it is called the obstacle of truth and convention. In reality, it is the obstacle of the manifestation of coarse aspects. This aspect of defilement and purity, relative to the aspects of arising and ceasing, defilement and purity are coarse. Due to the active manifestation of the knowledge obscuration, clinging to this coarse aspect arises, called the obstacle of the manifestation of coarse aspects. The Fifth Ground is about to remove this obstacle and enter the Sixth Ground, currently severing it. Or, according to the expedient, due to entering the Fifth Ground, the obstacle of the conflict between truth and convention is removed, enabling the combined contemplation of the two. Entering the Sixth Ground, the preceding and following mutually influence each other, hence this separate explanation.
Sutra: In this ground, removing the obstacle of seeing the characteristics of activity, one enters the Seventh Ground.
Commentary: The obstacle of seeing the characteristics of activity is the obstacle of the manifestation of subtle aspects, clinging to the aspects of arising and ceasing. Because in the Sixth Ground one contemplates dependent origination, although the aspects of defilement and purity are removed, one sees the aspects of arising and ceasing, obstructing the path of no-appearance, not seeing arising and ceasing. The wonderful path of no-appearance is not seeing arising and ceasing. Now, this seeing of the characteristics of activity is precisely the obstacle. Entering the Seventh Ground removes it. Or, in the Sixth Ground, one contemplates dependent origination, seeing the cycle of birth and death, not seeing the unconditioned. Now, in the Seventh Ground, removing these two aspects, one can engage in the contemplation of no-appearance for a long time. Therefore, the Vijnaptimatrata-siddhi says: 'Those who cling to existence still grasp the subtle aspect of arising in the cycle of existence. Those who cling to cessation still grasp the subtle aspect of ceasing in reversion.' The Heart Sutra and others also say: 'There is no ignorance, and also no exhaustion of ignorance.' Exhaustion is cessation. Cessation is the unconditioned. Not seeing the aspect of cessation is the wonderful path of no-appearance. Raising the shadow of not seeing cessation, not seeing arising, is called the obstacle of the manifestation of subtle aspects. Relative to the preceding coarse aspects, this is called the obstacle of seeing the characteristics of subtle activity. It is spoken according to what is clung to. The characteristics of activity are the characteristics of arising and ceasing. Seeing the characteristics of acti
障。
經。於此地中除不見滅相障入於八地。
贊曰。滅相即無相。由七地中多取滅相。純于無相作意勤求未能任運空中起有勝行。障無功用無相妙觀。不見滅相者是無相觀。入八地非但不見滅相。亦不見相土二相。故於此二亦得自在。故八地中斷二種愚。一于無相作功用愚。二于相自在愚。今且舉初影除於後。
經。於此地中除不見生相障入於九地。
贊曰。不見生相者對前滅相。應是諸法生相。由入八地樂觀寂滅故不見有緣生之相。約總相說。然第八地于利他中猶不欲行。即不別見有眾生。舍益眾生行故。第八地論云。諸佛七勸方出無相觀故。第八地能伏此不見眾生障得入九地。又釋。由不見眾生異於身有彼生即我故。不見身外有別眾生。以此故能常益。今八地初見身外有別眾生故。障此不見眾生相故名為障。即不見眾生之障名不見眾生障。故辨中邊論云。為常益有情故觀畢竟空。成唯識亦云。九于利他中不欲行障故。入九地能畢竟斷。
經。於此地中除六通障入於十地。
贊曰。即于諸法未自在障。於法自在即六神通及大法智。由有此障障彼自在。且舉六神通影大法智云。又釋。于諸學處離不尊重。息掉悔心是牒前修因。入于初地明所得果。即後後果由善根位離不尊重三
【現代漢語翻譯】 現代漢語譯本 障。
經。於此地中除不見滅相障入於八地。
贊曰。滅相即無相。由七地中多取滅相。純于無相作意勤求未能任運空中起有勝行。障無功用無相妙觀。不見滅相者是無相觀。入八地非但不見滅相。亦不見相土二相。故於此二亦得自在。故八地中斷二種愚。一于無相作功用愚。二于相自在愚。今且舉初影除於後。
經。於此地中除不見生相障入於九地。
贊曰。不見生相者對前滅相。應是諸法生相。由入八地樂觀寂滅故不見有緣生之相。約總相說。然第八地于利他中猶不欲行。即不別見有眾生。舍益眾生行故。第八地論云。諸佛七勸方出無相觀故。第八地能伏此不見眾生障得入九地。又釋。由不見眾生異於身有彼生即我故。不見身外有別眾生。以此故能常益。今八地初見身外有別眾生故。障此不見眾生相故名為障。即不見眾生之障名不見眾生障。故辨中邊論云。為常益有情故觀畢竟空。成唯識亦云。九于利他中不欲行障故。入九地能畢竟斷。
經。於此地中除六通障入於十地。
贊曰。即于諸法未自在障。於法自在即六神通及大法智。由有此障障彼自在。且舉六神通影大法智云。又釋。于諸學處離不尊重。息掉悔心是牒前修因。入于初地明所得果。即後後果由善根位離不尊重三
【English Translation】 English version Obstruction.
Sutra: In this stage, the obstruction of not seeing the cessation aspect is removed, and one enters the eighth stage (bhumi).
Commentary: The cessation aspect is the same as the absence of aspects (無相, wu xiang). Because in the seventh stage, one focuses heavily on the cessation aspect, diligently striving in the absence of aspects, one is unable to effortlessly generate superior practices from emptiness. This obstructs the effortless and wondrous contemplation of the absence of aspects. 'Not seeing the cessation aspect' means contemplating the absence of aspects. Entering the eighth stage means not only not seeing the cessation aspect but also not seeing the aspect of phenomena and the aspect of realms. Therefore, one attains freedom from these two aspects. Hence, the eighth stage severs two kinds of ignorance: first, ignorance in exerting effort in the absence of aspects; second, ignorance in being free from aspects. Now, we will first address the former, and the latter will be eliminated later.
Sutra: In this stage, the obstruction of not seeing the arising aspect is removed, and one enters the ninth stage.
Commentary: 'Not seeing the arising aspect' is in contrast to the previous cessation aspect. It should refer to the arising aspect of all dharmas. Because one enters the eighth stage and delights in the tranquility of cessation, one does not see the aspect of conditioned arising. This is speaking in terms of the general aspect. However, in the eighth stage, one still does not desire to act in benefiting others, meaning one does not distinctly see sentient beings, thus abandoning the practice of benefiting sentient beings. The Treatise on the Eighth Stage says, 'The Buddhas encourage seven times before one emerges from the contemplation of the absence of aspects.' The eighth stage can subdue this obstruction of not seeing sentient beings, thus enabling entry into the ninth stage. Another explanation: Because one does not see sentient beings as different from oneself, their arising is my arising. One does not see sentient beings as separate from oneself. Because of this, one can constantly benefit them. Now, in the beginning of the eighth stage, one sees sentient beings as separate from oneself. Therefore, obstructing this aspect of not seeing sentient beings is called an obstruction. That is, the obstruction of not seeing sentient beings is called the obstruction of not seeing sentient beings. Therefore, the Discrimination of the Middle and Extremes says, 'For the sake of constantly benefiting sentient beings, one contemplates ultimate emptiness.' The Consciousness-Only Treatise also says, 'Ninth, the obstruction of not desiring to act in benefiting others.' Therefore, entering the ninth stage can completely sever it.
Sutra: In this stage, the obstruction of the six superknowledges (六通, liu tong) is removed, and one enters the tenth stage.
Commentary: This refers to the obstruction of not being free with regard to all dharmas. Being free with regard to dharmas means having the six superknowledges and great Dharma wisdom. Because there is this obstruction, it obstructs that freedom. We will first mention the six superknowledges to represent the great Dharma wisdom. Another explanation: In all areas of learning, being free from disrespect and ceasing agitation and regret are the causes cultivated previously. Entering the first stage clarifies the results attained. That is, the subsequent results arise from the roots of goodness, being free from disrespect and the three...
寶正法故。除懶墮障滅一切罪。又復能離自在障故息掉悔心。即天親般若論云。于內心修行執我為菩薩。此即障於心違于不住道。不住道者即是初地執我能修違初地道。無著菩薩般若論云。除喜動障。由謂我能修斯勝行多生喜動。喜動即掉舉。以此為障障入初地。由除此障得入初地即離不尊重等。皆是地前非入初地。已下十障皆應準知。于初地中行三施故能利有情。故除相違障得入二地。二地持戒除逼惱有情障已得入三地。三地修定除心軟凈障。心即心學。除諸定障離硬強心名為心軟凈得入四地。入四地中修菩提分觀名善方便故。除此障已得入五地。入五地中能令真俗互相隨順而不相違。故除見真俗障得入六地。入六地中作緣生觀。除見四諦染凈行相障得入七地。入七地時多作無相觀。除見緣生生滅相障得入八地。入八地中任運能觀無相之理除增減相。凈法生時真如不增。煩惱滅時真如不減。生者增也。舉其不增影彰不減。得入九地。入九地中應說不欲行利有情障。就滿位說能伏除彼六神通障。應說入第十地能除六通障。以第十一障是第十地滿位能除故。說十地除所知障。隱第九障所以不論。此解順文。前解順理。兼準舊經后解為勝。何以故。舊經地地皆言斷已能入。明非是伏。或可。伏盡名為斷已。由此二釋任情取
【現代漢語翻譯】 現代漢語譯本 爲了寶貴的正法，去除懶惰的障礙，消滅一切罪過。又能遠離自在的障礙，平息掉舉和後悔的心。正如天親（Vasubandhu）的《般若論》所說：『在內心修行時，執著于「我」是菩薩。』這就會障礙內心，違背不住之道。不住之道，就是初地（Prathama-bhumi）菩薩執著于「我」能夠修行，違背了初地之道。無著（Asanga）菩薩的《般若論》說：『去除喜動的障礙。』因為認為『我』能夠修行這種殊勝的行為，而產生過多的喜悅和激動。喜悅和激動就是掉舉。以此為障礙，阻礙進入初地。由於去除這種障礙，才能進入初地，也就是遠離不尊重等等。這些都是入地之前，並非進入初地。以下的十種障礙都應該依此類推。
在初地中，實行三種佈施，能夠利益有情眾生，所以去除相違的障礙，才能進入二地（Dvitīya-bhūmi）。二地持戒，去除逼惱有情眾生的障礙，才能進入三地（Tritīya-bhūmi）。三地修習禪定，去除心軟凈的障礙。心，就是心學。去除各種禪定障礙，遠離剛硬的心，名為心軟凈，才能進入四地（Caturtha-bhūmi）。進入四地后，修習菩提分觀，名為善方便，所以去除這種障礙，才能進入五地（Panchama-bhūmi）。進入五地后，能夠使真諦和俗諦互相隨順而不相違背，所以去除見真俗的障礙，才能進入六地（ ষষ্ঠbhūmi）。進入六地后，作緣起觀，去除見四諦染凈行相的障礙，才能進入七地（Saptama-bhūmi）。進入七地時，多作無相觀，去除見緣起生滅相的障礙，才能進入八地（Ashtama-bhūmi）。進入八地后，任運能夠觀無相之理，去除增減之相。清凈的法生起時，真如（Tathata）不會增加；煩惱滅除時，真如不會減少。生起就是增加。舉出不增加，是爲了彰顯不減少，才能進入九地（Navama-bhūmi）。進入九地后，應該說不願行利益有情眾生的障礙。就圓滿位來說，能夠降伏和去除六神通的障礙。應該說進入第十地（Dashama-bhūmi）能夠去除六通的障礙，因為第十一障礙是第十地圓滿位能夠去除的。所以說十地去除所知障（Jnana-avarana）。隱去第九障礙，所以不討論。這種解釋順應文義，之前的解釋順應道理。兼顧舊經，后一種解釋更為殊勝。為什麼呢？舊經中每一地都說『斷已才能進入』，表明不是降伏。或許，降伏到極致就稱為斷已。由此兩種解釋，可以任憑自己的意願選擇。
【English Translation】 English version For the sake of the precious True Dharma, to remove the obstacle of laziness and eradicate all sins. Furthermore, to be able to be free from the obstacle of self-mastery, and to pacify the mind of agitation and regret. As Vasubandhu's (Tianqin) Prajna-shastra states: 'When practicing within the mind, clinging to 'I' as a Bodhisattva.' This will obstruct the mind and violate the path of non-abiding. The path of non-abiding is when a Bodhisattva of the First Ground (Prathama-bhumi) clings to 'I' being able to practice, violating the path of the First Ground. Asanga's (Wuzhuo) Prajna-shastra states: 'To remove the obstacle of joyful agitation.' Because of thinking 'I' am able to practice this supreme conduct, excessive joy and agitation arise. Joy and agitation are agitation. Taking this as an obstacle, it hinders entry into the First Ground. Because of removing this obstacle, one is able to enter the First Ground, which is to be free from disrespect, etc. These are all before entering the Ground, not entering the First Ground. The following ten obstacles should all be understood in the same way.
In the First Ground, practicing the three kinds of giving, one is able to benefit sentient beings, therefore removing the obstacle of contradiction, one is able to enter the Second Ground (Dvitīya-bhūmi). In the Second Ground, upholding the precepts, removing the obstacle of oppressing sentient beings, one is able to enter the Third Ground (Tritīya-bhūmi). In the Third Ground, cultivating Samadhi, removing the obstacle of mental softness and purity. 'Mind' is the study of the mind. Removing various Samadhi obstacles, being free from a rigid and strong mind, is called mental softness and purity, one is able to enter the Fourth Ground (Caturtha-bhūmi). After entering the Fourth Ground, cultivating the contemplation of the aspects of Bodhi, it is called skillful means, therefore removing this obstacle, one is able to enter the Fifth Ground (Panchama-bhūmi). After entering the Fifth Ground, one is able to make the Truth and Conventional truths mutually compliant without contradicting each other, therefore removing the obstacle of seeing Truth and Conventional truths, one is able to enter the Sixth Ground ( ষষ্ঠbhūmi). After entering the Sixth Ground, contemplating dependent origination, removing the obstacle of seeing the characteristics of purity and impurity of the Four Noble Truths, one is able to enter the Seventh Ground (Saptama-bhūmi). When entering the Seventh Ground, mostly contemplating the absence of characteristics, removing the obstacle of seeing the characteristics of arising and ceasing of dependent origination, one is able to enter the Eighth Ground (Ashtama-bhūmi). After entering the Eighth Ground, spontaneously being able to contemplate the principle of the absence of characteristics, removing the characteristics of increase and decrease. When pure Dharma arises, the Tathata (True Thusness) does not increase; when afflictions are extinguished, the Tathata does not decrease. Arising is increasing. Mentioning non-increasing is to highlight non-decreasing, one is able to enter the Ninth Ground (Navama-bhūmi). After entering the Ninth Ground, one should speak of the obstacle of being unwilling to benefit sentient beings. Speaking from the perspective of the complete position, one is able to subdue and remove the obstacles of the six supernormal powers. One should say that entering the Tenth Ground (Dashama-bhūmi) is able to remove the obstacles of the six supernormal powers, because the eleventh obstacle is what the complete position of the Tenth Ground is able to remove. Therefore, it is said that the ten grounds remove the Jnana-avarana (Obstruction of Knowledge). Hiding the ninth obstacle, therefore it is not discussed. This explanation accords with the text, the previous explanation accords with the principle. Considering the old scriptures, the latter explanation is more superior. Why? In the old scriptures, each ground says 'after severing, one is able to enter,' indicating that it is not subduing. Perhaps, subduing to the extreme is called severing. From these two explanations, one can choose according to one's own preference.
舍。
經。於此地中除所知障除根本心入如來地。
贊曰。下明果位。初明除障得滿佛地。后顯佛地具三清凈。此即初也。除所知障無間道斷二障微細種及習氣。就勝障菩提云除所知障除根本心。即種習所依。除染第七種。恒染俱故。無間道斷餘七有漏善及無記及相應心所名根本心。第八通二依。六識唯習依。此斷有二說。如唯識第十明。
經。如來地者由三凈故名極清凈云何為三一者煩惱凈二者苦凈三者相凈。
贊曰。顯三清凈。文段分三。謂標徴列。煩惱凈二障及業。苦凈即二死。相凈即習氣。由斯三凈更無過上名極清凈。
經。譬如真金镕銷治煉既燒打已無復塵垢。
贊曰。喻顯。喻顯有四喻。初三喻法如如法身本凈。后一喻如如智現行始凈。法身本凈有其三種。即前三凈。三喻如次。然初二喻共一法合。以惑業二因果相從故一法合。又三凈者即法身般若解脫三義。法身本常如金。般若鑑照如水。解脫無礙如空。皆據性得一如義說。初喻分二。初喻今凈。后成本有。此初也。譬如真金喻道前如。镕銷練治喻道中。既燒已喻道后。
經。為顯金性本清凈故金體清凈非謂無金。
贊曰。喻成本有。猶此等文舊人或云。三身現常或復當常。镕銷練治為顯金性本凈故
【現代漢語翻譯】 舍（Śarīra，遺骨）。
經（Sūtra，佛經）。於此地中，去除所知障（jñeyāvaraṇa，對一切事物和概念的認知障礙），去除根本心，進入如來地（Tathāgatagarbha，佛的境界）。
贊曰：下面闡明果位。首先闡明去除障礙，獲得圓滿的佛地。然後顯示佛地具備三種清凈。這就是第一點。去除所知障，在無間道（anantarya-marga，修行道路上斷除煩惱的階段）斷除二障（煩惱障和所知障）的微細種子和習氣。就殊勝的障礙菩提（bodhi，覺悟）而言，稱為去除所知障，去除根本心。即種子和習氣所依之處。去除染污的第七識（末那識，manas）。因為恒常染污相伴。在無間道斷除其餘七個有漏的善和無記以及相應的心所，稱為根本心。第八識（阿賴耶識，ālayavijñāna）通於二依（種子和習氣）。前六識唯有習氣依附。此處的斷除有兩種說法。如《唯識論》第十卷所闡明。
經：如來地，由於三種清凈的緣故，名為極清凈。什麼是三種清凈？一是煩惱凈，二是苦凈，三是相凈。
贊曰：顯示三種清凈。文段分為三部分。即標示、征問、列舉。煩惱凈，指二障和業。苦凈，指二死（分段生死和變易生死）。相凈，指習氣。由於這三種清凈，再沒有比這更高的，所以名為極清凈。
經：譬如真金，熔化、銷蝕、冶煉，經過燒和打之後，不再有塵垢。
贊曰：用比喻來顯示。用比喻來顯示有四種比喻。前三種比喻法如如法身（Tathāgatagarbha，如來法身）本來清凈。后一種比喻如如智（Tathāgatajñāna，如來智慧）現行開始清凈。法身本來清凈有三種，即前面的三種清凈。這三種比喻依次對應。然而，前兩種比喻共同對應一種法，因為惑和業兩種因果相隨，所以對應一種法。又，三種清凈即法身、般若（prajñā，智慧）、解脫（vimukti，從束縛中解脫）三種含義。法身本來常住如金，般若鑑照如水，解脫無礙如空。都是根據自性獲得的一如的意義來說的。第一個比喻分為兩部分。開始比喻現在的清凈，後來比喻原本具有。這是第一點。譬如真金比喻道前，熔化、銷蝕、冶煉比喻道中，經過燒之後比喻道后。
經：爲了顯示金的本性本來清凈的緣故，金的本體是清凈的，不是說沒有金。
贊曰：比喻原本具有。猶如這些經文，舊人或者說，三身（法身、報身、應身）現在常住，或者說將來常住。熔化、銷蝕、冶煉是爲了顯示金的本性本來清凈的緣故。
【English Translation】 Śarīra (Relic).
Sūtra (Scripture). In this ground, remove the jñeyāvaraṇa (cognitive obscurations), remove the fundamental mind, and enter the Tathāgatagarbha (Buddha-nature).
Commentary: The following clarifies the fruition. First, it clarifies the removal of obstacles and the attainment of the complete Buddha-ground. Then, it reveals that the Buddha-ground possesses three kinds of purity. This is the first point. Removing the jñeyāvaraṇa, in the anantarya-marga (path of immediate result), cuts off the subtle seeds and habitual tendencies of the two obscurations (klesha-avarana and jñeya-avarana). Regarding the supreme obstacle to bodhi (enlightenment), it is called removing the jñeyāvaraṇa, removing the fundamental mind. That is, the basis of seeds and habitual tendencies. Removing the defiled seventh consciousness (manas). Because it is constantly accompanied by defilement. In the anantarya-marga, it cuts off the remaining seven contaminated good and neutral consciousnesses, as well as the corresponding mental factors, which are called the fundamental mind. The eighth consciousness (ālayavijñāna) is common to the two bases (seeds and habitual tendencies). The first six consciousnesses only rely on habitual tendencies. There are two explanations for this cutting off. As explained in the tenth chapter of the Treatise on Consciousness-Only.
Sūtra: The Tathāgata-ground is called supremely pure because of three kinds of purity. What are the three kinds of purity? First, purity from afflictions; second, purity from suffering; third, purity from characteristics.
Commentary: Reveals the three kinds of purity. The text is divided into three parts. Namely, indication, questioning, and enumeration. Purity from afflictions refers to the two obscurations and karma. Purity from suffering refers to the two deaths (death by division and death by transformation). Purity from characteristics refers to habitual tendencies. Because of these three kinds of purity, there is nothing higher, so it is called supremely pure.
Sūtra: For example, true gold is melted, dissolved, and refined. After being burned and hammered, there is no more dust or dirt.
Commentary: Uses metaphors to reveal. There are four metaphors used to reveal. The first three metaphors illustrate that the dharmakāya (body of truth) is inherently pure. The last metaphor illustrates that the Tathāgatajñāna (wisdom of the Tathagata) manifests and begins to be pure. The dharmakāya is inherently pure in three ways, which are the three kinds of purity mentioned earlier. These three metaphors correspond in order. However, the first two metaphors correspond to one dharma, because the two causes and effects of delusion and karma follow each other, so they correspond to one dharma. Furthermore, the three kinds of purity are the three meanings of dharmakāya, prajñā (wisdom), and vimukti (liberation). The dharmakāya is inherently constant like gold, prajñā illuminates like water, and vimukti is unobstructed like space. All are based on the meaning of oneness attained through inherent nature. The first metaphor is divided into two parts. The beginning of the metaphor illustrates present purity, and the later part illustrates original possession. This is the first point. For example, true gold is a metaphor for before the path, melting, dissolving, and refining are metaphors for during the path, and after being burned is a metaphor for after the path.
Sūtra: In order to show that the nature of gold is inherently pure, the substance of gold is pure, not that there is no gold.
Commentary: Metaphor for original possession. Like these texts, the old people either say that the three bodies (dharmakāya, sambhogakāya, nirmāṇakāya) are presently constant, or that they will be constant in the future. Melting, dissolving, and refining are to show that the nature of gold is inherently pure.
。六度行於法爲了因。除垢染故得金體凈。非謂無金。
經。譬如濁水澄渟清凈無復滓穢。
贊曰。分段如前。義可準知。
經。為顯水性本清凈故非謂無水。
贊曰。喻成本有。
經。如是法身與煩惱雜苦集除已無復余習為顯佛性本清凈故非謂無體。
贊曰。合準喻知。
經。譬如虛空煙雲塵霧之所障蔽若除屏已是空界凈非謂無空。
贊曰。空相似染道前。若屏除道中。除已是空界凈道后。與勝鬘經說喻相似。
經。如是法身一切眾苦悉皆盡故說為清凈非謂無體。
贊曰。法合文相可知。
經。譬如有人于睡夢中見大河水漂泛其身。
贊曰。上喻法如如。在纏名如來藏。出纏名法身。亦即顯涅槃性皆本凈。至果顯凈名所顯得。顯由智證次辨智性。亦無始有。在因位時名不空如來藏。至染盡位者大菩提四智心品。是所生得。所生據現非種。始生種本有故故下文云。是覺清凈非謂無覺。即善戒經云。姓種姓者從無始來法爾所得六處殊勝。此六處言意說六處中意處含持種子。此性種姓無始法爾。是性所得故依修行得至大果。文分為三。初喻次合後結。喻中有五。一能修行者喻。二現處無明喻。三厭怖生死喻。四修行望出喻。五得果知妄喻。此
【現代漢語翻譯】 現代漢語譯本：六度（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧六種修行）的修持是成佛的根本原因。去除煩惱的垢染，才能獲得金色的清凈之身。但這並不是說本來就沒有金子。
經文：譬如渾濁的水，經過沉澱變得清澈乾淨，不再有污垢。
贊曰：分段方式如前所述，含義可以參照理解。
經文：爲了顯示水的本性本來就是清凈的，所以並不是說本來就沒有水。
贊曰：比喻本體本來就存在。
經文：就像這樣，法身（Dharmakaya，佛的法性之身）與煩惱雜染，苦難聚集。當這些被去除之後，不再有殘餘的習氣，是爲了顯示佛性（Buddha-nature）本來就是清凈的，所以並不是說法身沒有本體。
贊曰：結合比喻可以理解。
經文：譬如虛空，被煙雲塵霧所遮蔽。如果去除這些遮蔽，虛空就會顯現清凈，但這並不是說本來就沒有虛空。
贊曰：虛空相似於被染污的狀態，在修行之前。去除遮蔽物，是在修行之中。去除之後，虛空顯現清凈，是在修行之後。這與《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說的比喻相似。
經文：就像這樣，法身因為一切眾苦都已滅盡，所以被稱為清凈，但這並不是說法身沒有本體。
贊曰：結合經文的文義可以理解。
經文：譬如有人在睡夢中，看見自己被大河的水漂流。
贊曰：上面的比喻是關於如如（Tathata，真如實性）。在被煩惱纏縛時，稱為如來藏（Tathāgatagarbha，如來藏）。脫離煩惱纏縛時，稱為法身。這也顯示了涅槃（Nirvana）的自性本來就是清凈的。在證得果位時，顯現的清凈是所顯現的。顯現是通過智慧證悟。智慧的自性也是無始以來就存在的。在因位時，稱為不空如來藏（Asunya-tathāgatagarbha）。到達煩惱滅盡的階段，大菩提的四智心品，是修行所生得的。說是所生得，是就顯現而言，並非指種子。因為本性中本來就具有種子，所以下文說：『是覺清凈，並不是說沒有覺性。』也就是《善戒經》（Śīlaskandha Sūtra）所說的：『姓種姓者，從無始以來法爾所得六處殊勝。』這裡的六處，是指六處中的意處，意處包含並持有種子。這種性種姓是無始以來就存在的。因為是自性所得，所以依靠修行可以證得大果。』文分為三部分。首先是比喻，其次是合喻，最後是總結。比喻中有五點：一是能修行的人的比喻；二是顯現的無明的比喻；三是厭惡生死的比喻；四是修行期望解脫的比喻；五是證得果位，了知虛妄的比喻。此
【English Translation】 English version: The practice of the six perfections (Paramita, referring to the six practices of giving, discipline, patience, diligence, meditation, and wisdom) is the fundamental cause for attaining Buddhahood. Only by removing the defilements of afflictions can one obtain a golden, pure body. But this does not mean that there was no gold to begin with.
Sutra: 'It is like muddy water that, after settling, becomes clear and clean, with no more impurities.'
Commentary: The segmentation is as before, and the meaning can be understood accordingly.
Sutra: 'To show that the nature of water is originally pure, it is not that there is no water to begin with.'
Commentary: This is a metaphor for the inherent existence of the essence.
Sutra: 'Just like that, the Dharmakaya (the Dharma-nature body of the Buddha) is mixed with afflictions and gathers suffering. When these are removed, there are no remaining habitual tendencies. This is to show that the Buddha-nature (Buddha-nature) is originally pure, so it is not that the Dharmakaya has no essence.'
Commentary: This can be understood by combining the metaphor.
Sutra: 'It is like space, which is obscured by smoke, clouds, dust, and fog. If these obscurations are removed, the realm of space will appear pure, but it is not that there was no space to begin with.'
Commentary: Space is similar to the state of being defiled, before practice. Removing the obscurations is during practice. After removal, space appears pure, which is after practice. This is similar to the metaphor described in the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sutra).
Sutra: 'Just like that, the Dharmakaya is said to be pure because all suffering has been extinguished, but it is not that the Dharmakaya has no essence.'
Commentary: This can be understood by combining the meaning of the sutra text.
Sutra: 'It is like someone who, in a dream, sees their body being carried away by the water of a great river.'
Commentary: The above metaphor is about Tathata (Suchness, true reality). When bound by afflictions, it is called the Tathāgatagarbha (Womb of the Tathagata, Buddha-nature). When free from the bonds of afflictions, it is called the Dharmakaya. This also shows that the nature of Nirvana (Nirvana) is originally pure. The purity that appears when attaining the fruit is what is manifested. Manifestation is through the realization of wisdom. The nature of wisdom has also existed since beginningless time. In the causal stage, it is called the Asunya-tathāgatagarbha (Non-empty Tathagatagarbha). When reaching the stage of the extinction of afflictions, the four wisdom mind qualities of Great Bodhi are acquired through practice. Saying 'acquired' refers to manifestation, not to the seed. Because the seed is inherently present in the nature, the following text says: 'This awareness is pure, it is not that there is no awareness.' That is, as the Śīlaskandha Sūtra (Sutra on the Aggregate of Moral Conduct) says: 'Those of the lineage of nature, from beginningless time, naturally obtain the six excellent places.' The six places here refer to the mind-base among the six bases, which contains and holds the seeds. This lineage of nature has existed since beginningless time. Because it is obtained from nature, one can attain the great fruit through practice.' The text is divided into three parts. First is the metaphor, second is the combination of the metaphor, and last is the conclusion. There are five points in the metaphor: first, the metaphor of the person who can practice; second, the metaphor of the manifested ignorance; third, the metaphor of aversion to birth and death; fourth, the metaphor of practicing with the hope of liberation; and fifth, the metaphor of realizing the fruit and knowing the illusion. This
中有三。譬如有人能修行者喻。于睡夢中現處無明喻。在無明闇如夜睡夢。此生死因故。唯識論引經云。故契經說。諸異生類恒處長夜無明所盲。惛醉纏心曾無醒覺。見大河水漂泛其身厭怖生死喻。見其苦果如河漂泛。或喻四流漂生五趣。見謂知覺心生厭怖。
經。運手動足截流而渡得至彼岸。
贊曰。修行悕出喻。運手喻修妙行。動足喻舍三障。生死不續喻截流。金剛位滿言而渡。在無間道菩提在未來。因圓能至云得至彼岸。
經。由彼身心不懈退故從夢覺已不見有水彼此岸別。
贊曰。得果知妄喻。由謂因由。由三大劫三業重修。舉身心二影顯語業。勤行不懈遂致作佛。故者決定。所以決定由精進不懈退故。從夢覺已在解脫道不見生死水之此岸。不見涅槃果之彼岸。以如如如如智俱無二相俱平等故。彼岸五種。一境。二教。三理。四行。五果。此五窮達名到彼岸。
經。非謂無心生死妄想既滅盡已是覺清凈非謂無覺。
贊曰。法合。但合大意。非必段別合也。非謂本來無無漏心。但由妄想無明重障障不令生故。成唯識第五引經云。真義心當生。常能為障礙。等勤修三學妄想滅已至妙覺位是覺清凈。非謂本來無覺自性。前云非謂無心。心積集義。通因果名。后云非謂無覺。覺
【現代漢語翻譯】 現代漢語譯本 中有三種情況。譬如有人能修行可以比喻為處於睡夢中，而處於無明狀態可以比喻為在無明的黑暗中，就像夜晚的睡夢一樣。這是生死的根源。唯識論引用經文說：『所以經文說，各種不同的眾生總是處於漫長的黑夜中，被無明所矇蔽，昏沉醉迷，內心被纏繞，從未醒悟。』看見大河水漂流他們的身體，可以比喻為厭惡和恐懼生死。看見其痛苦的結果就像被河水漂流。或者可以比喻為四種洪流漂流眾生到五趣中。看見，意味著知覺，內心產生厭惡和恐懼。
經文：『運用手腳，截斷水流而渡過，到達彼岸。』
贊曰：修行希望出離可以比喻為運用手，比喻為修行微妙的行動。動足可以比喻為捨棄三種障礙。生死不再延續可以比喻為截斷水流。金剛的地位圓滿，用言語來表達渡過。在無間道，菩提在未來。因緣圓滿能夠到達，所以說到達彼岸。
經文：『由於他們的身心不懈怠退縮，所以從夢中醒來后，看不見有水，也看不見此岸和彼岸的區別。』
贊曰：得到結果，知道虛妄可以比喻為由於，由於三大阿僧祇劫，身口意三業的重複修行。舉出身心二者，彰顯語業。勤奮修行不懈怠，最終成就佛果。所以是決定的。之所以決定，是因為精進不懈怠。從夢中醒來后，在解脫道中，看不見生死的此岸。也看不見涅槃果的彼岸。因為如如智，沒有兩種不同的相，都是平等的。彼岸有五種：一、境（境界），二、教（教義），三、理（道理），四、行（修行），五、果（結果）。這五種都通達，就叫做到達彼岸。
經文：『不是說沒有心，生死虛妄的念頭滅盡之後，是覺悟清凈，不是說沒有覺悟。』
贊曰：法義的結合。只是結合大意。不一定每一段都結合。不是說本來就沒有無漏的心。只是因為虛妄的念頭和無明的重重障礙，阻礙了它產生。成唯識論第五卷引用經文說：『真實的義心應當產生，常常會成為障礙。』等同於勤奮地修習戒定慧三學，虛妄的念頭滅盡之後，到達妙覺的地位，就是覺悟清凈。不是說本來就沒有覺悟的自性。前面說不是說沒有心，心有積聚的含義，可以通用於因和果。後面說不是說沒有覺悟，覺悟...
【English Translation】 English version There are three aspects in the intermediate state (中有 zhōng yǒu). For example, someone who can practice is likened to being in a dream, and being in a state of ignorance (無明 wú míng) is likened to being in the darkness of ignorance, like a dream at night. This is the cause of birth and death (生死 shēng sǐ). The Vijnaptimatrata-siddhi-sastra (唯識論 wéi shí lùn) quotes a sutra saying: 'Therefore, the sutra says that various beings are always in a long night, blinded by ignorance, drowsy and intoxicated, their minds entangled, never awakened.' Seeing the great river carrying their bodies can be likened to aversion and fear of birth and death. Seeing its painful consequences is like being carried by the river. Or it can be likened to the four floods carrying beings to the five realms (五趣 wǔ qù). Seeing means perception, and the mind generates aversion and fear.
Sutra: 'Using hands and feet, cut off the stream and cross over to reach the other shore.'
Commentary: The hope of liberation through practice is likened to using hands, which is likened to practicing subtle actions. Moving the feet is likened to abandoning the three obstacles. The cessation of birth and death is likened to cutting off the stream. The perfection of the Vajra position is expressed by saying 'crossing over'. In the Avici hell (無間道 wú jiàn dào), Bodhi (菩提 pú tí) is in the future. The perfection of causes and conditions enables one to reach, hence the saying 'reaching the other shore'.
Sutra: 'Because their body and mind are not lazy or retreating, after waking up from the dream, they do not see water, nor do they see the difference between this shore and the other shore.'
Commentary: Obtaining the result and knowing the illusion is likened to 'because'. 'Because' refers to the repeated practice of body, speech, and mind over three great kalpas (三大劫 sān dà jié). Mentioning both body and mind highlights the karma of speech. Diligent practice without laziness ultimately leads to Buddhahood. Therefore, it is definite. The reason it is definite is because of diligent and non-retreating progress. After waking up from the dream, in the path of liberation, one does not see the shore of birth and death. Nor does one see the other shore of Nirvana (涅槃 niè pán). Because the Suchness-wisdom (如如智 rú rú zhì) has no two different aspects, they are all equal. There are five kinds of other shore: 1. Object (境 jìng), 2. Teaching (教 jiào), 3. Reason (理 lǐ), 4. Practice (行 xíng), 5. Result (果 guǒ). Reaching all five is called reaching the other shore.
Sutra: 'It is not that there is no mind; after the illusory thoughts of birth and death are extinguished, it is awakened purity, not that there is no awakening.'
Commentary: The combination of Dharma. It only combines the general meaning. It does not necessarily combine every paragraph. It is not that there was originally no unconditioned mind (無漏心 wú lòu xīn). It is only because of the heavy obstacles of illusory thoughts and ignorance that prevent it from arising. The fifth volume of the Vijnaptimatrata-siddhi-sastra quotes a sutra saying: 'The true mind should arise, but it often becomes an obstacle.' It is equivalent to diligently practicing the three learnings of morality, concentration, and wisdom (戒定慧 jiè dìng huì). After the illusory thoughts are extinguished, reaching the position of wonderful awakening is awakened purity. It is not that there was originally no nature of awakening. The previous statement 'not that there is no mind' implies accumulation, which can be applied to both cause and effect. The later statement 'not that there is no awakening', awakening...
覺了義。唯據果稱。各據一義。
經。如是法界一切妄想不復生故說為清凈非是諸佛無其實體。
贊曰。結也。如是法界。法界通理事故寶性論解阿毗達磨經無始時來界。即依如理解。攝大乘成唯識。即說本識名無始界。寶性論中據迷悟依說。攝大乘等據流轉依說。各依一義。故法界言通於二種。今此說界既結第四。即唯有為無漏第八。若通結四即通理事。一切有漏妄想不生。四智俱起說為清凈。非是諸佛本無此實。無漏之體望有漏俱名實。
經。複次善男子是法身者惑障清凈能現應身業障清凈能現化身智障清凈能現法身。
贊曰。第四大段結前因果告示令知。復分三。初牒前因果勸令信解。次善男子以是義故下重更廣明。后是故諸佛下結成勝妙。此初也。于中復二。初牒因果。后勸令信解。初中復三。初牒出體門。即離障得身。次牒身相依起門。后牒依因得果。得果中初得果次不異。此牒出體門。初總標告。諸功德法所成之身總名法身。次下別明斷障得身。斷煩惱等障具足法身。令心不決名之為惑。惑體即障。根本煩惱及隨煩惱二所得果為煩惱障體。業謂造作。謂有漏三業。業體即障。智謂無漏本后二智。智體非障猶所知障礙智不生名為智障。智之障名智障。此從所障智以為名。若名所知
【現代漢語翻譯】 現代漢語譯本 覺了義（覺悟真理的意義）。唯據果稱（只是根據結果來稱說）。各據一義（各自根據一個意義）。
經（佛經）。如是法界（像這樣的法界）一切妄想不復生故（一切虛妄的念頭不再產生），說為清凈（所以說是清凈的），非是諸佛無其實體（不是說諸佛沒有真實的本體）。
贊曰（讚頌說）。結也（總結）。如是法界（像這樣的法界）。法界通理事故（法界是普遍的真理），寶性論解阿毗達磨經（《寶性論》解釋《阿毗達磨經》）無始時來界（從無始以來就存在的界），即依如理解（就是依據這樣的真理來理解）。攝大乘成唯識（《攝大乘論》和《成唯識論》），即說本識名無始界（就說根本識叫做無始界）。寶性論中據迷悟依說（《寶性論》中根據迷惑和覺悟的所依來說），攝大乘等據流轉依說（《攝大乘論》等根據流轉的所依來說）。各依一義（各自根據一個意義），故法界言通於二種（所以法界這個詞可以通用於兩種情況）。今此說界既結第四（現在這裡說的界既然總結了第四個意義），即唯有為無漏第八（就只是指有為的無漏的第八識）。若通結四即通理事（如果總括地總結四個意義，就通於理和事）。一切有漏妄想不生（一切有漏的虛妄念頭不再產生），四智俱起說為清凈（四種智慧同時生起，所以說是清凈的）。非是諸佛本無此實（不是說諸佛本來就沒有這個真實的無漏之體），無漏之體望有漏俱名實（無漏的本體相對於有漏來說，都叫做真實）。
經（佛經）。複次善男子（再者，善男子），是法身者（這個法身），惑障清凈（煩惱的障礙清凈了），能現應身（就能顯現應身）；業障清凈（業力的障礙清凈了），能現化身（就能顯現化身）；智障清凈（智慧的障礙清凈了），能現法身（就能顯現法身）。
贊曰（讚頌說）。第四大段結前因果告示令知（第四大段總結前面的因果關係，告示人們使他們知道）。復分三（又分為三部分）。初牒前因果勸令信解（首先重複前面的因果關係，勸導人們相信和理解）。次善男子以是義故下重更廣明（其次，『善男子，因為這個緣故』下面，再次更廣泛地闡明）。后是故諸佛下結成勝妙（最後，『是故諸佛』下面，總結成就殊勝微妙的道理）。此初也（這是第一部分）。于中復二（其中又分為兩部分）。初牒因果（首先重複因果關係）。后勸令信解（然後勸導人們相信和理解）。初中復三（第一部分中又分為三部分）。初牒出體門（首先重複顯出本體的方面，即離開障礙而得到法身）。次牒身相依起門（其次重複身相依起方面）。后牒依因得果（最後重複依靠因得到果報）。得果中初得果次不異（得到果報中，首先是得到果報，其次是不異）。此牒出體門（這是重複顯出本體的方面）。初總標告（首先總的標明）。諸功德法所成之身總名法身（各種功德法所成就的身，總稱為法身）。次下別明斷障得身（其次下面分別說明斷除障礙而得到法身）。斷煩惱等障具足法身（斷除煩惱等障礙，具足法身）。令心不決名之為惑（使心不能決斷，叫做迷惑）。惑體即障（迷惑的本體就是障礙）。根本煩惱及隨煩惱二所得果為煩惱障體（根本煩惱和隨煩惱這二者所得到的果報，是煩惱障的本體）。業謂造作（業就是造作），謂有漏三業（指有漏的三業）。業體即障（業的本體就是障礙）。智謂無漏本后二智（智就是無漏的根本智和后得智）。智體非障猶所知障礙智不生名為智障（智的本體不是障礙，而是因為所知障的緣故，智慧不能生起，叫做智障）。智之障名智障（智慧的障礙叫做智障）。此從所障智以為名（這是從所障礙的智慧來命名的）。若名所知（如果命名為所知）
【English Translation】 English version Understanding the meaning of enlightenment. Solely based on the result for designation. Each based on one meaning.
Sutra: 'Suchness of the Dharmadhatu (法界, realm of Dharma), all delusional thoughts cease to arise, hence it is called purity; it is not that the Buddhas lack a real substance.'
Commentary: Conclusion. 'Suchness of the Dharmadhatu.' The Dharmadhatu encompasses universal principle, therefore the Ratnagotravibhāga (寶性論, Treatise on the Buddha-nature) explains the Abhidharma Sutra's (阿毗達磨經) 'realm from beginningless time' as relying on suchness for understanding. The Mahāyānasaṃgraha (攝大乘, Summary of the Great Vehicle) and Vijñaptimātratāsiddhi (成唯識, Establishment of Consciousness-Only) state that the fundamental consciousness is called the 'beginningless realm.' The Ratnagotravibhāga speaks based on the reliance on delusion and enlightenment, while the Mahāyānasaṃgraha, etc., speak based on the reliance on transmigration. Each relies on one meaning, therefore the term 'Dharmadhatu' encompasses both. Now, this discussion of 'realm' concludes the fourth meaning, referring only to the conditioned, unconditioned eighth consciousness. If it generally concludes all four meanings, it encompasses both principle and phenomena. All conditioned delusional thoughts cease to arise, and the four wisdoms arise simultaneously, hence it is called purity. It is not that the Buddhas originally lack this reality; the unconditioned substance, in relation to the conditioned, is called reality.
Sutra: 'Furthermore, good son, this Dharmakaya (法身, Dharma body), with the obscurations of delusion purified, can manifest the Nirmāṇakāya (應身, Response body); with the obscurations of karma purified, can manifest the Saṃbhogakāya (化身, Transformation body); with the obscurations of knowledge purified, can manifest the Dharmakaya.'
Commentary: The fourth major section concludes the preceding cause and effect, informing and instructing people to understand. It is further divided into three parts. First, it repeats the preceding cause and effect, encouraging belief and understanding. Second, starting with 'Good son, for this reason,' it extensively clarifies further. Third, starting with 'Therefore, the Buddhas,' it concludes with the accomplishment of the supreme and wonderful. This is the first part. Within it, there are two parts. First, it repeats the cause and effect. Second, it encourages belief and understanding. In the first part, there are three parts. First, it repeats the aspect of revealing the substance, that is, obtaining the body by leaving behind the obscurations. Second, it repeats the aspect of the arising of the body and its characteristics in dependence. Third, it repeats obtaining the result by relying on the cause. Within obtaining the result, first is obtaining the result, then is non-duality. This is the aspect of revealing the substance. First, it generally states. The body accomplished by all meritorious dharmas is generally called the Dharmakaya. Next, it separately clarifies obtaining the body by severing the obscurations. Severing the obscurations of afflictions, etc., perfects the Dharmakaya. Causing the mind to be indecisive is called delusion. The substance of delusion is the obscuration. The results obtained from the fundamental afflictions and the secondary afflictions are the substance of the affliction obscuration. Karma means actions, referring to the conditioned three karmas. The substance of karma is the obscuration. Wisdom refers to the unconditioned fundamental and subsequent wisdoms. The substance of wisdom is not an obscuration; however, due to the obscuration of what is knowable, wisdom does not arise, and this is called the knowledge obscuration. The obscuration of wisdom is called the knowledge obscuration. This is named from the wisdom that is obscured. If it is named 'what is knowable'
障。所知非障。覆所知境礙智不生。所知之障名所知障。由惑障凈智慧得生為應身。由業障凈神通自在得化身。由所知障凈所覆理顯得現法身。
經。譬如依空出電依電出光如是依法身故能現應身依應身故能現化身。
贊曰。此牒依起身門。初喻后法。空體遍常又性本凈故喻法身。應化無常故喻電光。依起可知。
經。由性凈故能現法身智慧清凈能現應身三昧清凈能現化身。
贊曰。牒依因得果門。此得果。
經。此三清凈是法如如不異如如一味如如解脫如如究竟如如。
贊曰。牒得果門中雖有三數而無三體。初攝用歸性。次結不異。此初也。此三清凈不離如如。故是法如如。如體不別不異如如。一無漏故一味如如。離縛故解脫如如。證實際滿故究竟如如。
經。是故諸佛體無有異。
贊曰。結不異也。由前五如如故諸佛體不異。意顯如同。修之皆得故云諸佛體無有異。
經。善男子若有善男子善女人說于如來是我大師若作如是決定信者此人即應深心解了如來之身無有別異。
贊曰。勸令信解。令信解意為修之方便。言善男子呼虛空藏菩薩。若有已下一切男女但能說佛是我師者。決定信者。此人即應能深解了如來無別。或云。如來是我大師。能決定信
【現代漢語翻譯】 現代漢語譯本 障。所知障（Jnana-avarana）不是障礙。它覆蓋了所知的境界，阻礙了智慧的產生。對所知之境的障礙被稱為所知障。通過去除業的障礙，清凈的神通和自在才能得到化身（Nirmanakaya）。通過去除所知障，被覆蓋的真理才能顯現，從而獲得法身（Dharmakaya）。
經。『譬如依空出電，依電出光，如是依法身故能現應身，依應身故能現化身。』
贊曰。這是依據起身之門。最初的比喻對應後面的法。空體的普遍性和永恒性，以及其本性的清凈，因此比喻法身。應身和化身是無常的，因此比喻電和光。依據而生起是可以理解的。
經。『由性凈故能現法身，智慧清凈能現應身，三昧清凈能現化身。』
贊曰。這是依據因獲得果的門。這是獲得果。
經。『此三清凈是法如如，不異如如，一味如如，解脫如如，究竟如如。』
贊曰。在依據獲得果的門中，雖然有三種數量，但沒有三個實體。首先是將作用歸於本性。其次是總結不異。這是最初的。這三種清凈不離如如（Tathata），所以是法如如。如如的本體沒有區別，不異如如。因為唯一無漏，所以是一味如如。因為脫離束縛，所以是解脫如如。因為證得實際圓滿，所以是究竟如如。
經。『是故諸佛體無有異。』
贊曰。總結不異。由於前面的五個如如，所以諸佛的本體沒有差異。意思是顯示如同。修習都可以得到，所以說諸佛的本體沒有差異。
經。『善男子，若有善男子善女人說于如來是我大師，若作如是決定信者，此人即應深心解了如來之身無有別異。』
贊曰。勸導人們相信和理解。使人相信和理解是爲了修行的方便。善男子是指呼喚虛空藏菩薩（Akasagarbha）。如果所有的男女能夠說佛是我的老師，並且能夠堅定地相信，那麼這個人就應該能夠深刻地理解如來沒有差別。或者說，如來是我的大師，能夠堅定地相信。
【English Translation】 English version Obstruction. Jnana-avarana (Obstruction of Knowledge) is not an obstruction. It covers the realm of what is knowable, hindering the arising of wisdom. The obstruction to what is knowable is called Jnana-avarana. Through the purification of karmic obstructions, pure supernatural powers and freedom are attained, resulting in the Nirmanakaya (Transformation Body). Through the purification of Jnana-avarana, the covered truth is revealed, thereby attaining the Dharmakaya (Truth Body).
Sutra: 'For example, from the sky comes lightning, and from lightning comes light. Likewise, relying on the Dharmakaya, one can manifest the Nirmanakaya; relying on the Nirmanakaya, one can manifest the Transformation Body.'
Commentary: This refers to the gate of arising based on reliance. The initial metaphor corresponds to the later dharma. The pervasiveness and permanence of the nature of space, as well as its inherent purity, are therefore metaphors for the Dharmakaya. The Nirmanakaya and Transformation Body are impermanent, hence metaphors for lightning and light. Arising based on reliance is understandable.
Sutra: 'Because of the purity of nature, one can manifest the Dharmakaya; because of the purity of wisdom, one can manifest the Nirmanakaya; because of the purity of Samadhi, one can manifest the Transformation Body.'
Commentary: This refers to the gate of obtaining the result based on the cause. This is obtaining the result.
Sutra: 'These three purities are Dharma as Suchness (Tathata), not different from Suchness, of one flavor of Suchness, liberated Suchness, ultimately Suchness.'
Commentary: In the gate of obtaining the result, although there are three quantities, there are not three entities. First, the function is attributed to the nature. Second, it is concluded that they are not different. This is the beginning. These three purities are inseparable from Suchness, so they are Dharma as Suchness. The essence of Suchness is not different, not different from Suchness. Because it is uniquely without outflows, it is of one flavor of Suchness. Because it is free from bondage, it is liberated Suchness. Because it has attained actual completeness, it is ultimately Suchness.
Sutra: 'Therefore, the essence of all Buddhas is not different.'
Commentary: Concluding that they are not different. Because of the previous five Suchnesses, the essence of all Buddhas is not different. The meaning is to show likeness. Because cultivation can attain it, it is said that the essence of all Buddhas is not different.
Sutra: 'Good man, if there are good men and good women who say that the Tathagata is my teacher, if they make such a determined belief, then this person should deeply understand that the body of the Tathagata is not different.'
Commentary: Encouraging people to believe and understand. Making people believe and understand is for the convenience of cultivation. 'Good man' refers to calling out to Akasagarbha (Space Treasury Bodhisattva). If all men and women can say that the Buddha is my teacher, and can firmly believe, then this person should be able to deeply understand that the Tathagata is not different. Or, the Tathagata is my teacher, and can firmly believe.
應如所說深心解了。或勸地前。應決定信如來無異。地上菩薩深心解了如來無別。
經。善男子以是義故於諸境界不正思惟悉皆除斷即知彼法無有二相亦無分別聖所修行。
贊曰。下重更廣明有二。初廣前因果無異。第二如是見者下廣前信解。就初分五。初于境起勝行。次如如於彼不能斷障。三如如一切下得因圓。四如如法界下得果滿。五一切諸障下結不異。此即初也。以是義故標舉之詞。于諸境界所知境。由於此境不正思惟故見異相不能修行。能正思惟即知無二境。無邪分別。智無二相便能起修。是聖所修行。
經。如如於彼無有二相正修行故如是如是一切諸障悉皆除滅。
贊曰。能斷障能于彼彼見無二相。故云如如於彼。所斷障多復云如是如是。連環而起故卻牒前。
經。如如一切障滅如是如是法如如如如智得最清凈。
贊曰。得因圓在金剛定無間道位。牒十障滅云如如一切障滅。所證如如及所得智十地位別。復云如是如是。
經。如如法界正智清凈如是如是一切自在具足攝受皆得成就。
贊曰。得果滿在解脫道。一切自在即三身。一切功德不離三身故。云具足攝受皆得成就。
經。一切諸障悉皆除滅一切諸障得清凈故是名真如正智真實之相。
【現代漢語翻譯】 現代漢語譯本： 應如所說，以深刻的心去理解領會。或者勸導地前菩薩（指十地之前的菩薩），應當堅定地相信如來（Tathagata，佛的稱號）沒有差別。地上菩薩（指已經證得十地果位的菩薩）以深刻的心去理解領會如來沒有差別。
經文：善男子，因為這個緣故，對於各種境界，如果不是正確的思惟，全部都會被斷除，就能知道那些法沒有兩種不同的相，也沒有分別，是聖者所修行的。
贊曰：下面再次更廣泛地說明有二種含義。首先廣泛說明前因後果沒有差異。第二，『如是見者』以下廣泛說明前述的信解。就第一點分為五個方面。首先，對於境界生起殊勝的修行。其次，『如如於彼不能斷障』，第三，『如如一切下得因圓』，第四，『如如法界下得果滿』，第五，『一切諸障下結不異』。這裡是第一個方面。『以是義故』是標舉的詞語。『于諸境界』是所知的境界。由於對於這個境界不是正確的思惟，所以見到不同的相，不能修行。能夠正確思惟，就能知道沒有兩種境界，沒有邪惡的分別。智慧沒有兩種相，就能開始修行。這是聖者所修行的。
經文：如果能夠如實地在那些境界中沒有兩種不同的相，正確地修行，這樣，這樣一切的障礙全部都會被消除。
贊曰：能夠斷除障礙，能夠在那些境界中看到沒有兩種不同的相。所以說『如如於彼』。所斷除的障礙很多，所以又說『如是如是』。像連環一樣產生，所以又重複前面的話。
經文：如果一切的障礙都消滅了，這樣，這樣法如如，如如智得到最清凈。
贊曰：得到因圓滿，在金剛定（Vajrasamadhi）的無間道位（Anantarya-marga）。重複十種障礙的消滅，說『如如一切障滅』。所證得的如如和所得到的智慧，十地（Bhumi）的位次不同，所以又說『如是如是』。
經文：如果法界（Dharmadhatu）的正確智慧清凈，這樣，這樣一切的自在具足攝受，都能得到成就。
贊曰：得到果圓滿，在解脫道（Vimukti-marga）。一切自在就是三身（Trikaya）。一切功德不離三身，所以說具足攝受，都能得到成就。
經文：一切的障礙全部都消滅了，一切的障礙都得到清凈，這叫做真如（Tathata）的正確智慧，真實的相。
【English Translation】 English version: One should understand and comprehend with a profound mind as it is said. Or, one should exhort the Bodhisattvas before the Bhumis (referring to Bodhisattvas before the ten Bhumis), and they should firmly believe that the Tathagata (title of the Buddha) is without difference. The Bodhisattvas on the Bhumis (referring to Bodhisattvas who have attained the fruit of the ten Bhumis) understand and comprehend with a profound mind that the Tathagata is without difference.
Sutra: Good man, because of this reason, regarding all realms, if one does not think correctly, all will be cut off, and one will know that those dharmas have no two different aspects, nor are there any distinctions; this is what the sages practice.
Commentary: The following further explains in more detail that there are two meanings. First, it broadly explains that there is no difference between the cause and effect. Second, 'Those who see thus' below broadly explains the aforementioned faith and understanding. Regarding the first point, it is divided into five aspects. First, superior practice arises in relation to the realm. Second, 'As it is, one cannot cut off obstacles in relation to them.' Third, 'As it is, all below attain the perfection of cause.' Fourth, 'As it is, the Dharmadhatu below attains the fullness of fruit.' Fifth, 'All obstacles below conclude that there is no difference.' This is the first aspect. 'Because of this reason' is a phrase of emphasis. 'Regarding all realms' refers to the realm of what is known. Because one does not think correctly about this realm, one sees different aspects and cannot practice. If one can think correctly, one will know that there are no two realms and no evil distinctions. If wisdom has no two aspects, one can begin to practice. This is what the sages practice.
Sutra: If one can truly see that there are no two different aspects in those realms and practice correctly, then, then all obstacles will be eliminated.
Commentary: One can cut off obstacles and see that there are no two different aspects in those realms. Therefore, it is said 'As it is, in relation to them.' There are many obstacles to be cut off, so it is said again 'Thus, thus.' They arise like a chain, so the previous words are repeated.
Sutra: If all obstacles are eliminated, then, then the Dharma as it is, as it is, wisdom attains the most purity.
Commentary: Attaining the perfection of cause is at the Anantarya-marga (path of immediate consequence) of Vajrasamadhi (diamond concentration). Repeating the elimination of the ten obstacles, it says 'As it is, all obstacles are eliminated.' The Tathata (suchness) that is realized and the wisdom that is attained differ in the positions of the ten Bhumis (grounds), so it is said again 'Thus, thus.'
Sutra: If the correct wisdom of the Dharmadhatu (realm of Dharma) is pure, then, then all the self-mastery is fully possessed and received, and all can be achieved.
Commentary: Attaining the fullness of fruit is on the Vimukti-marga (path of liberation). All self-mastery is the Trikaya (three bodies). All merits are inseparable from the Trikaya, so it is said that they are fully possessed and received, and all can be achieved.
Sutra: All obstacles are completely eliminated, and all obstacles are purified. This is called the correct wisdom of Tathata (suchness), the true aspect.
贊曰。結無異也。以一切障滅得一切障凈故證清凈如如。即此清凈是名真如正智真實之相。真實之相即不二相。
經。如是見者是名聖見是則名為真實見佛何以故如實得見法真如故。
贊曰。廣前信解。分文為三。初令如證知。二是故諸佛下明同諸佛。三然諸如來下結成見實。此初也。初令如證知。次徴所以。后正解釋。聖者正也。見者解也。能如所證而知之者即是正解。或以凡夫能如證信解同聖者之證見。故真見佛。徴釋可知。
經。是故諸佛悉能普見一切如來。
贊曰。明同諸佛。文分為三。初佛能普知。次二乘不了。三凡夫不測。此即初也。以見如如理圓不二故見一切諸佛如來。
經。何以故聲聞獨覺已出三界求真實境不能知見。
贊曰。二乘不了。初徴后釋。何以故。唯佛普知。定性二乘聖者雖出三界無種智故。設求真實境不能以本智知。不能以後得見。或不能現量知。不能比量見。
經。如是聖人所不知見一切凡夫皆生疑惑顛倒分別不能得度。
贊曰。凡夫不測。初法次喻后合。此法也。無姓愚夫不能得測。或復疑無。或顛倒執。此計為我故。
經。如兔浮海必不能過所以者何力微劣故。
贊曰。喻。初標次徴后釋。以無大姓唯有有漏。智
力微劣故。所不能度故。解深密經云。我于凡愚不開演。恐彼分別執為我。護法菩薩等釋。凡謂無性愚謂趣寂。又此或據凡夫二乘根未熟位不能解了。根熟能知。或如法華經中所說。三乘不知據未圓滿知。唯佛圓滿知。言彼不知。將成汝能依言而解甚為希有。
經。凡夫之人亦復如是不能通達法如如故。
贊曰。法合也。無本智故不能通。無後得智故不能達。
經。然諸如來無分別心於一切法得大自在具足清凈深智慧故是自境界不共他故。
贊曰。結成見實。由佛無分別不見二相證法如如故。達諸法實空相故於一切法得大自在。得智如如故具足深智慧。由此唯是佛境界。不共餘人同。金剛般若經。如來說般若波羅蜜多即非般若波羅蜜多。是名波羅蜜多。天親菩薩釋云。說波羅蜜唯獨佛彼岸。非波羅蜜非彼餘人之彼岸故。名波羅蜜者結是佛彼岸。此亦如是。
經。是故諸佛如來於無量無邊阿僧祇劫不惜身命難行苦行方得此身最上無比不可思議過言說境是妙寂靜離諸怖畏。
贊曰。結成勝妙。于無量至苦行是行因。不惜身命。由四因緣。一為求法。如雪山童子。二為報恩。如法護王子等。三為救貧。如金色師子等。四為救命。如薩埵王子等。方得此身顯得果。最上無比等是嘆勝果。
【現代漢語翻譯】 現代漢語譯本：因為力量微弱低劣的緣故，因為（凡夫和二乘）不能夠理解通達的緣故。《解深密經》中說：『我對於凡夫愚人不開演甚深教義，恐怕他們分別執著，誤以為是我（的真實自性）。』護法菩薩等人解釋說：『凡』是指沒有自性的人，『愚』是指只追求寂滅的人。或者，這指的是凡夫和二乘根基尚未成熟，不能理解了悟。根基成熟的人能夠知曉。或者像《法華經》中所說，三乘（聲聞乘、緣覺乘、菩薩乘）的認知是不圓滿的，只有佛的認知是圓滿的。說他們不知道，將成就你能夠依靠言語而理解，這是非常稀有的。
經文：凡夫之人也是這樣，不能通達法的如如（tathata，事物的真實本性）之理。
贊曰：『法』是總合之意。因為沒有根本智的緣故，所以不能通達；因為沒有後得智的緣故，所以不能通達。
經文：然而諸如來沒有分別心，對於一切法得到大自在，具足清凈深妙的智慧，這是佛的自身境界，不與他人相同。
贊曰：總結成就真實之見。由於佛沒有分別心，不見二相，證得法的如如之理，通達諸法實為空相，所以對於一切法得到大自在。得到與如如相應的智慧，所以具足深妙的智慧。因此，這唯獨是佛的境界，不與其他人相同。《金剛般若經》說：『如來說般若波羅蜜多（prajnaparamita，智慧到彼岸），即非般若波羅蜜多，是名般若波羅蜜多。』天親菩薩（Vasubandhu）解釋說：『說波羅蜜唯獨是佛的彼岸，不是波羅蜜，因為不是其餘人的彼岸，所以名為波羅蜜』，總結是佛的彼岸。這裡也是這樣。
經文：是故諸佛如來於無量無邊阿僧祇劫（asamkhya kalpa，無數大劫）不惜身命，難行苦行，方才得到此身，最上無比，不可思議，超過言語所能表達的境界，是妙寂靜，遠離一切怖畏。
贊曰：總結成就殊勝美妙。于無量劫至苦行是行因。不惜身命，由四種因緣：一是為求法，如雪山童子；二是為報恩，如法護王子等；三是為救貧，如金色師子等；四是為救命，如薩埵王子等。方才得到此身，顯現所得的果報。最上無比等是讚歎殊勝的果報。
【English Translation】 English version: Because of weak and inferior strength, because (ordinary people and those of the Two Vehicles) are unable to comprehend. The Samdhinirmocana Sutra says: 'I do not expound to ordinary fools, fearing that they will discriminate and cling to it as 'me' (their true self).' The Bodhisattva Dharmapala and others explain: 'Ordinary' refers to those without self-nature, 'foolish' refers to those who only pursue quiescence. Or, this refers to the position where the roots of ordinary people and those of the Two Vehicles are not yet mature and cannot understand. Those with mature roots can know. Or, as stated in the Lotus Sutra, the knowledge of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is incomplete, only the Buddha's knowledge is complete. Saying that they do not know will accomplish that you can understand by relying on words, which is very rare.
Sutra: Ordinary people are also like this, unable to penetrate the principle of the suchness (tathata, the true nature of things) of the Dharma.
Praise: 'Dharma' is the meaning of totality. Because there is no fundamental wisdom, it cannot be penetrated; because there is no subsequent wisdom, it cannot be attained.
Sutra: However, all Tathagatas have no discriminating mind, attain great freedom over all dharmas, possess pure and profound wisdom, this is the Buddha's own realm, not shared with others.
Praise: Concluding and accomplishing the true view. Because the Buddha has no discriminating mind, does not see the two aspects, and attains the suchness of the Dharma, penetrating that all dharmas are in reality empty, therefore attaining great freedom over all dharmas. Attaining wisdom corresponding to suchness, therefore possessing profound wisdom. Therefore, this is solely the Buddha's realm, not shared with others. The Diamond Sutra says: 'The Tathagata speaks of Prajnaparamita (prajnaparamita, wisdom to the other shore), which is not Prajnaparamita, therefore it is called Prajnaparamita.' Bodhisattva Vasubandhu explains: 'Speaking of Paramita is solely the other shore of the Buddha, not Paramita, because it is not the other shore of other people, therefore it is called Paramita', concluding that it is the Buddha's other shore. This is also the same.
Sutra: Therefore, all Buddhas and Tathagatas, in immeasurable and boundless asamkhya kalpas (asamkhya kalpa, countless great eons), do not spare their lives, practice difficult and arduous practices, only then do they attain this body, which is supreme, incomparable, inconceivable, beyond the realm of words, is wonderfully tranquil, and free from all fears.
Praise: Concluding and accomplishing the supreme and wonderful. From immeasurable kalpas to arduous practices is the cause of practice. Not sparing their lives is due to four causes: first, to seek the Dharma, like the Snow Mountain Hermit; second, to repay kindness, like Prince Dharmapala and others; third, to save the poor, like the Golden Lion and others; fourth, to save lives, like Prince Sattva and others. Only then do they attain this body, manifesting the obtained result. Supreme and incomparable, etc., are praises of the supreme result.
究竟故無上。無倫匹故無比。超情計故不思議。越語詮故過言說境。大涅槃故是妙寂靜。生死息故離五怖畏。謂不活畏．死畏．惡道畏．惡名畏．大眾畏。
經。善男子如是知見法真如者無生老死壽命無限無有睡眠亦無飢渴心常在定無有散動。
贊曰。下品第三大段結勸修行。文分為三一結前信解令依行。二然諸如來下結前得果令求證。三若善男子下成前二義。初中有三。初舉信解益。次不信有損。三說利勸行。此初也。但能一念如是。知見法真如當得菩提永無生老死等。為遠因故必當得故。故法華經藥王品云。聞此經者不老不死。不久取草坐于道場。若如來德前。已說竟後文復說。故此說者是信解者當所得果。或再三重舉如來之德令生信解。得金剛身故無生老死。離五蓋故無睡眠。破魔軍故無飢渴。余文可知。雖然前解結好。
經。若於如來起諍論心是則不能見於如來。
贊曰。不信有損。起諍論心不能信解是即當來不能見證三身如來。亦不能依教比見如來。
經。諸佛所說皆能利益。
贊曰。說利勸行。初標后釋。此標也。
經。有聽聞者無不解脫諸惡禽獸惡人惡鬼不相逢值由聞法故果報無盡。
贊曰。釋得益。初得涅槃。次離損害。后報無盡。般若論云。于
【現代漢語翻譯】 究竟的緣故是無上（anutara，無上的）。沒有可以比擬的緣故是無比（atulya，無比的）。超越情識計度的緣故是不可思議（acintya，不可思議的）。超越語言詮釋的緣故是超過言語所能表達的境界。大涅槃（Mahā-nirvāṇa，大涅槃）的緣故是微妙寂靜。生死止息的緣故是遠離五種怖畏，即不活畏、死畏、惡道畏、惡名畏、大眾畏。
經：善男子，像這樣知見法真如（Dharmatathata，法真如）的人，沒有生老死，壽命無限，沒有睡眠，也沒有飢渴，心常在定，沒有散動。
贊曰：下品第三大段總結勸勉修行。文分為三：一、總結前面的信解，使人依此修行。二、『然諸如來下』，總結前面的得果，使人求證。三、『若善男子下』，成就前面兩種意義。初中有三：初、舉出信解的利益。次、不信的損害。三、說明利益勸勉修行。這是第一個。只要能一念這樣知見法真如，就能得到菩提（bodhi，菩提），永遠沒有生老死等。因為是遠因，必定會得到。所以《法華經·藥王品》說：『聽到這部經的人，不老不死，不久就能在道場上以草為座。』如果如來的功德前面已經說完，後面又重複說，所以這裡所說的是信解的人應當得到的果報。或者再三重舉如來的功德，使人生起信解。得到金剛身，所以沒有生老死。離開五蓋，所以沒有睡眠。破除魔軍，所以沒有飢渴。其餘的文句可以自己理解。雖然前面的解釋已經很好地總結了。
經：如果對如來生起諍論之心，就不能見到如來。
贊曰：不信有損害。生起諍論之心，不能信解，這就是將來不能見證三身如來，也不能依教比見如來。
經：諸佛所說都能利益眾生。
贊曰：說明利益勸勉修行。先標示，后解釋。這是標示。
經：有聽聞的人沒有不解脫的，不會遇到各種惡禽猛獸、惡人惡鬼，因為聽聞佛法的緣故，果報無窮無盡。
贊曰：解釋得到的利益。首先得到涅槃，其次遠離損害，最後果報無窮無盡。《般若論》說：
【English Translation】 Ultimately, it is unsurpassed (anutara, unsurpassed) because there is nothing comparable. It is incomparable (atulya, incomparable) because there is no equal. It is inconceivable (acintya, inconceivable) because it transcends emotional calculation. It surpasses the realm of words because it transcends linguistic expression. It is wonderful tranquility because it is the Great Nirvana (Mahā-nirvāṇa, Great Nirvana). It is free from the five fears because it is the cessation of birth and death, namely the fear of not living, the fear of death, the fear of evil paths, the fear of bad reputation, and the fear of the crowd.
Sutra: Good man, one who thus knows and sees the Suchness of Dharma (Dharmatathata, Suchness of Dharma) has no birth, old age, or death, has unlimited life, has no sleep, and has no hunger or thirst. His mind is always in samadhi and has no distraction.
Commentary: The third major section of the lower grade concludes with exhortation to practice. The text is divided into three parts: first, it concludes the preceding faith and understanding, urging people to rely on practice; second, 'Then all the Tathagatas below' concludes the preceding attainment of results, urging people to seek proof; third, 'If a good man below' accomplishes the preceding two meanings. The first part has three aspects: first, it cites the benefits of faith and understanding; second, the harm of disbelief; third, it explains the benefits and exhorts practice. This is the first. As long as one can have a single thought of thus knowing and seeing the Suchness of Dharma, one will attain Bodhi (bodhi, Bodhi), and will forever be free from birth, old age, and death, etc. Because it is a distant cause, one will surely attain it. Therefore, the 'Medicine King Chapter' of the Lotus Sutra says: 'Those who hear this sutra will not age or die, and will soon take grass and sit on the Bodhi seat.' If the virtues of the Tathagata have already been spoken of before, and are repeated later, then what is said here is the result that those who have faith and understanding should attain. Or the virtues of the Tathagata are repeatedly mentioned to generate faith and understanding. One attains a vajra body, so there is no birth, old age, or death. One is free from the five coverings, so there is no sleep. One destroys the army of Mara, so there is no hunger or thirst. The remaining sentences can be understood on one's own. Although the preceding explanation has concluded well.
Sutra: If one gives rise to a contentious mind towards the Tathagata, then one will not be able to see the Tathagata.
Commentary: Disbelief has harm. Giving rise to a contentious mind, one cannot have faith and understanding, which means that in the future one will not be able to witness and prove the Three-bodied Tathagata, nor will one be able to compare and see the Tathagata according to the teachings.
Sutra: All that the Buddhas say can benefit sentient beings.
Commentary: Explaining the benefits and exhorting practice. First, it indicates, then it explains. This is the indication.
Sutra: Those who hear it are all liberated, and will not encounter various evil birds and beasts, evil people, or evil ghosts. Because they hear the Dharma, the karmic rewards are endless.
Commentary: Explaining the benefits obtained. First, one attains Nirvana; second, one is free from harm; and finally, the karmic rewards are endless. The Prajna Sutra says:
法爲了因亦為餘生因。聽經故得解脫者是了因。果報無盡者謂得菩提是生因。辨中邊論行此法行者獲福聚無量。勝故無盡故由利他不息。聽聞大乘果報勝故超二乘。大悲利他以不息故無盡。由此諸惡皆不相逢。
經。然諸如來無無記事一切境界無慾知心。
贊曰。結前得果令求證。于中分二。初結所得意令生欣。后明聞得益勸人修學。結所得果中有無量種。但結前所得中十八不共法及大慈悲自利利他功德影顯余故。初結十八不共后結慈悲。初中有五。一無無記事者無不明記無妄失念。下有四威儀中無非智攝。即智為前故。二一切境界無慾知心。即欲無減。或一切境皆任運知。不假尋求方能解了。
經。生死涅槃無有異想如來所記無不決定。
贊曰。三即無種種想。四及復三世智無滯礙故。所說法無不決定。並一切種妙智慧知蘊等諸法門故所說決定。或四無畏或復語業智為前導故說決定。
經。諸佛如來四威儀中無非智攝。
贊曰。五身業智為前導故無非智攝。
經。一切諸法無有不為慈悲所攝無有不為利益安樂諸眾生者。
贊曰。結前所得大慈大悲利他功德。利益拔苦。安樂與樂。大悲故拔苦利益。大慈故與樂安樂。又佛本願只欲利他修大慈悲。求無上果故所施為
【現代漢語翻譯】 現代漢語譯本 法爲了因，也爲了餘生因。聽經因此得到解脫，這是了因。果報沒有窮盡，是指得到菩提（Buddha-hood, 覺悟）是生因。《辨中邊論》中說，修行此法的人獲得無量的福德積聚。殊勝的緣故，沒有窮盡的緣故，由於利益他人而不停息。聽聞大乘佛法，果報殊勝的緣故，超越二乘（Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘）。以大悲心利益他人，因為不停止的緣故，所以沒有窮盡。因此，各種罪惡都不會相逢。
經：然而諸如來沒有不記事，一切境界沒有想要知的心。
贊曰：總結前面所得的果報，使人求證。其中分為兩部分。首先總結所得的意義，使人產生歡喜。然後說明聽聞佛法的益處，勸人修學。總結所得的果報有無量種，但總結前面所得的十八不共法（Eighteen unique qualities of a Buddha, 佛的十八種不共功德）以及大慈大悲自利利他的功德，從而彰顯其餘的功德。首先總結十八不共法，然後總結慈悲。首先總結十八不共法中有五點：第一，沒有不記事，沒有不明記，沒有妄失念。下面有四威儀中沒有不是智慧所攝的，即智慧為先導的緣故。第二，一切境界沒有想要知的心，即慾望沒有減少。或者說一切境界都是任運而知，不需要尋求才能瞭解。
經：生死涅槃沒有不同的想法，如來所記沒有不決定的。
贊曰：第三，沒有種種想法。第四，以及三世智沒有滯礙的緣故。所說的法沒有不決定的。並且一切種類的微妙智慧能夠知曉蘊等諸法門，因此所說的是決定的。或者說四無畏（Four kinds of fearlessness of a Buddha, 佛的四種無畏）或者說語業智為先導的緣故，所以說的是決定的。
經：諸佛如來四威儀中沒有不是智慧所攝的。
贊曰：第五，身業智為先導的緣故，沒有不是智慧所攝的。
經：一切諸法沒有不是為慈悲所攝的，沒有不是爲了利益安樂諸眾生的。
贊曰：總結前面所得的大慈大悲利他功德。利益是拔除痛苦，安樂是給予快樂。因為大悲的緣故拔除痛苦利益，因為大慈的緣故給予快樂安樂。而且佛的本願只是想要利益他人，修大慈悲，求無上果，因此所施為都是如此。
【English Translation】 English version Law is the cause for the cause, and also the cause for the remaining life. Listening to the scriptures thus attains liberation, this is the 'hetupratyaya' (了因, the cause for understanding). The karmic reward is inexhaustible, referring to attaining Bodhi (Buddha-hood, 覺悟) is the 'janakahetu' (生因, the cause for arising). In the Madhyāntavibhāga-bhāṣya (辨中邊論), it says that those who practice this Dharma obtain immeasurable accumulations of merit. Because of its excellence, because of its inexhaustibility, due to benefiting others without ceasing. Listening to the Mahāyāna (大乘) teachings, the karmic reward is excellent, surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘). Benefiting others with great compassion, because it does not cease, therefore it is inexhaustible. Therefore, all evils will not be encountered.
Sūtra: However, the Tathāgatas (如來) have no unmindful events, and all realms have no mind of wanting to know.
Commentary: Summarizing the previously obtained results, causing people to seek proof. Among them, it is divided into two parts. First, summarize the meaning of what was obtained, causing people to rejoice. Then explain the benefits of listening to the Dharma, encouraging people to study and practice. Summarizing the obtained results has immeasurable kinds, but summarizing the previously obtained Eighteen Unique Qualities (Eighteen unique qualities of a Buddha, 佛的十八種不共功德) and the merits of great compassion, self-benefit, and benefiting others, thereby highlighting the remaining merits. First, summarize the Eighteen Unique Qualities, then summarize compassion. First, summarizing the Eighteen Unique Qualities has five points: First, there are no unmindful events, no unclear memories, no loss of mindfulness. Below, in the four kinds of deportment, there is none that is not encompassed by wisdom, that is, because wisdom is the guide. Second, all realms have no mind of wanting to know, that is, desires have not diminished. Or it can be said that all realms are known effortlessly, without needing to seek in order to understand.
Sūtra: Saṃsāra (生死) and Nirvāṇa (涅槃) have no different thoughts, and what the Tathāgata (如來) has predicted is without fail.
Commentary: Third, there are no various thoughts. Fourth, and also the wisdom of the three times has no obstruction. What is said is without fail. And all kinds of subtle wisdom can know the aggregates and other Dharma gates, therefore what is said is definite. Or the Four Fearlessnesses (Four kinds of fearlessness of a Buddha, 佛的四種無畏) or the wisdom of speech is the guide, therefore what is said is definite.
Sūtra: In the four kinds of deportment of all Buddhas and Tathāgatas (諸佛如來), there is none that is not encompassed by wisdom.
Commentary: Fifth, because the wisdom of bodily actions is the guide, there is none that is not encompassed by wisdom.
Sūtra: All Dharmas (一切諸法) are not without being encompassed by compassion, and are not without benefiting and bringing happiness to all sentient beings.
Commentary: Summarizing the previously obtained merits of great compassion and benefiting others. Benefiting is removing suffering, and happiness is giving joy. Because of great compassion, suffering is removed and benefit is given, and because of great loving-kindness, joy and happiness are given. Moreover, the original vow of the Buddha is only to benefit others, cultivate great compassion, and seek the unsurpassed fruit, therefore all actions are like this.
無非是為。慈悲攝者又舉不共者自利勝。舉慈悲者利他勝。故略結兩門。
經。善男子若有善男子善女人於此金光明經聽聞信解。
贊曰。此明聞得益勸人修學。文分為四。一明聞得益。二徴三釋四成。初中初聞經信解。后明得益。聽聞聞慧。信即思慧。解即修慧。或舉最劣。但因聞慧能信能解。或但信解非是證解尚獲斯福。何況勝行。
經。不墮地獄餓鬼傍生阿蘇羅道常處人天不生下賤恒得親近諸佛如來聽受正法常生諸佛清凈國土。
贊曰。得益離於八難。初離三惡道即為三。阿蘇羅若依小乘鬼畜趣攝。若依大乘是天趣攝。即邊地攝。生人天者翻前惡趣及邊地。不生下賤即除諸根不具生盲生聾。恒得近佛者離佛前後難。聽聞正法者離世智辨聰難。常生佛國離長壽諸天難。依成實論四輪摧八難。一住善處謂中國。除五難謂三惡趣長壽天邊地難。二依善人謂遇佛除生佛前後。三發正愿謂正見。除邪見世智辨聰。四宿植善根除諸根不具。今聞此經但能信解具推八難。故威力勝。能除障。故非但除障亦疾得菩提。下釋成中辨。
經。所以者何。
贊曰。徴也。聞經能信解能除八難之所以者何謂也。
經。由得聞此甚深法故。
贊曰。釋也。由受持大乘集十功德。一成就一
【現代漢語翻譯】 現代漢語譯本： 無非是爲了這個。慈悲攝受的人又舉出不共的自利殊勝之處，舉出慈悲是爲了利他殊勝。所以概括地總結了這兩個方面。
經文：『善男子，如果有善男子、善女人，對於這部《金光明經》聽聞並且信解，』
贊曰：這說明聽聞能得到利益，勸人修學。文分為四個部分：一是說明聽聞能得到利益，二是提問，三是解釋，四是總結。最初的部分說明聽聞經文能信解，後面說明得到利益。『聽聞』是聞慧，『信』就是思慧，『解』就是修慧。或者說這是舉出最差的情況，但因為聞慧能夠讓人相信和理解。或者只是相信和理解，並非是證悟的理解，尚且能獲得這樣的福報，更何況是殊勝的修行呢？
經文：『不墮地獄、餓鬼、傍生、阿修羅（Asura，意為非天）道，常處人天，不生**，恒常能夠親近諸佛如來，聽受正法，常生諸佛清凈國土。』
贊曰：得到利益是遠離八難。首先是遠離三惡道，這就有三種。阿修羅如果按照小乘的說法，屬於鬼畜趣所攝；如果按照大乘的說法，是天趣所攝，也就是邊地所攝。生於人天，是與前面的惡趣和邊地相對。『不生**』，就是去除諸根不全，例如生來眼盲、耳聾。『恒常能夠親近佛』，是遠離佛出世前後的難。『聽聞正法』，是遠離世俗的智慧和辯才的難。『常生佛國』，是遠離長壽諸天的難。依據《成實論》的說法，四輪摧毀八難：一是安住于善處，指中國，去除五難，即三惡趣、長壽天、邊地難；二是依靠善人，指遇到佛，去除生於佛出世前後；三是發起正愿，指正見，去除邪見、世智辯聰；四是宿世種植善根，去除諸根不全。現在聽聞此經，只要能夠信解，就具備了摧毀八難的力量，所以威力殊勝，能夠去除障礙，因此不僅僅是去除障礙，也能快速得到菩提。下面在解釋和總結中辨析。
經文：『所以是什麼原因呢？』
贊曰：這是提問。聽聞經文能夠信解，能夠去除八難的原因是什麼呢？
經文：『由於能夠聽聞這部甚深佛法的緣故。』
贊曰：這是解釋。由於受持大乘，聚集十種功德，一是成就一
【English Translation】 English version: It is simply for this reason. Those who are embraced by compassion also cite the unsurpassed benefit of self-benefit, while citing compassion is for the unsurpassed benefit of benefiting others. Therefore, it briefly concludes these two aspects.
Sutra: 'Good men, if there are good men and good women who, upon hearing and believing in this Golden Light Sutra,'
Commentary: This clarifies that hearing brings benefits and encourages people to study and practice. The text is divided into four parts: first, clarifying that hearing brings benefits; second, questioning; third, explaining; and fourth, concluding. The initial part explains that hearing the sutra leads to faith and understanding, and the latter part explains the benefits gained. 'Hearing' is the wisdom of hearing (śruta-mayā prajñā), 'faith' is the wisdom of thinking (cintā-mayā prajñā), and 'understanding' is the wisdom of cultivation (bhāvanā-mayā prajñā). Or it may be referring to the worst-case scenario, but because the wisdom of hearing enables one to believe and understand. Or even if one only believes and understands, and it is not the understanding of realization, one can still obtain such blessings, let alone superior practices?
Sutra: 'They will not fall into the hells, the realms of hungry ghosts, animals, or Asuras (Asura, meaning non-gods), but will always dwell in the realms of humans and gods, will not be born with disabilities, will always be able to be near the Buddhas and Tathagatas, hear and receive the true Dharma, and will always be born in the pure lands of the Buddhas.'
Commentary: The benefit gained is being free from the eight difficulties. First, it is being free from the three evil paths, which makes three. According to the Hinayana teachings, Asuras are included in the realms of ghosts and animals; according to the Mahayana teachings, they are included in the realm of gods, which is the borderland. Being born in the realms of humans and gods is in contrast to the previous evil realms and borderlands. 'Not being born with disabilities' means removing the lack of faculties, such as being born blind or deaf. 'Always being able to be near the Buddhas' is being free from the difficulty of being born before or after the Buddha's appearance. 'Hearing the true Dharma' is being free from the difficulty of worldly wisdom and eloquence. 'Always being born in the Buddha-lands' is being free from the difficulty of the long-lived gods. According to the Tattvasiddhi Śāstra, the four wheels destroy the eight difficulties: first, dwelling in a good place, referring to the central lands, removing the five difficulties, namely the three evil paths, the long-lived gods, and the borderland difficulty; second, relying on good people, referring to encountering the Buddha, removing being born before or after the Buddha's appearance; third, generating right aspirations, referring to right view, removing wrong views, worldly wisdom, and eloquence; fourth, planting good roots in past lives, removing the lack of faculties. Now, hearing this sutra, as long as one can believe and understand, one possesses the power to destroy the eight difficulties, so its power is supreme, capable of removing obstacles, and therefore not only removing obstacles but also quickly attaining Bodhi. The following analysis will be discussed in the explanation and conclusion.
Sutra: 'What is the reason for this?'
Commentary: This is questioning. What is the reason why hearing the sutra enables one to believe and understand, and to remove the eight difficulties?
Sutra: 'Because one is able to hear this profound Dharma.'
Commentary: This is explaining. Because of upholding the Mahayana, accumulating ten merits, the first is accomplishing one
切善根種子。二臨命終得一切喜樂。三於一切處得隨意生。四於一切生處得自性念生智。五所生之處常得值佛。六恒在佛邊聞大乘法。七成就增上信根。八成就增上慧根。九得遠離惑智二障。十速得成就無上菩提。由此所以故遠離八難。
經。是善男子善女人則為如來已知已記當得不退阿耨多羅三藐三菩提。
贊曰。成前所以。能聞此經生信解者。則為如來已知名身已見色身。明此人功德唯佛知見。余不能知見。言知即得何假言見。言見亦得何須云知。答。準天親般若經論云。佛非見果知以愿智現見。但言知者謂佛見果比知其因故今言見。見者愿智。舉心能了。若爾但見何須言知。謂但見色今亦能知四蘊身故。非作但佛知見。即為佛記憶。又復當得不退菩提。雖未即得當能證得。隨其何位當證四不退。謂信住證行四種不退。信不退十信第六心。住不退十住第七心。證不退初地。行不退入八地。
經。若善男子善女人於此甚深微妙之法一經耳者當知是人不謗如來不毀正法不輕聖眾。
贊曰。重更廣成前二勝益。欲令聽受修行此經。有三勝益。一不謗三寶。二增長善根。三令行六度故。此初一也。由知佛常住不謗如來言究竟滅。知說決定故不謗法。知能得成故不謗僧。又由聞信能為不壞信因故。
【現代漢語翻譯】 現代漢語譯本 切斷惡的種子。1. 臨終時獲得一切喜樂。2. 在任何地方都能隨意轉生。3. 在任何轉生之處都能自然生起正念和智慧。4. 所生之處常能遇到佛。5. 恒常在佛身邊聽聞大乘佛法。6. 成就增長的信心。7. 成就增長的智慧。8. 能夠遠離煩惱障和智慧障。9. 迅速成就無上菩提。因此，遠離八難。
經文：這位善男子、善女人，如來已經知道、已經記下，他們應當證得不退轉的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
贊曰：成就前面的原因。能夠聽聞此經並生起信心和理解的人，如來已經知道他們的名身，已經見到他們的色身。說明此人的功德只有佛才能知見，其他人不能知見。說『知』就已經足夠，為何還要說『見』？說『見』就已經足夠，為何還要說『知』？回答：根據天親（Vasubandhu）的《般若經論》所說，佛並非通過見果來知，而是以愿智現見。只說『知』，是指佛見到果，通過比較來知曉其因，所以現在說『見』，『見』是指愿智，舉心就能明瞭。如果這樣，只『見』為何還要說『知』？因為只見到色身，現在也能知曉四蘊身。並非只是佛知見，即為佛所記憶。又將證得不退轉的菩提（bodhi，覺悟），雖然未立即證得，但將能證得。隨著其所處的地位，將證得四種不退，即信不退、住不退、證不退、行不退。信不退是十信第六心，住不退是十住第七心，證不退是初地，行不退是入八地。
經文：如果善男子、善女人對於這甚深微妙的佛法，僅僅聽聞一次，應當知道這個人不誹謗如來（Tathagata），不毀壞正法（dharma），不輕視聖眾（sangha）。
贊曰：再次廣泛地成就前面的兩種殊勝利益。爲了讓人們聽受修行此經，有三種殊勝利益：一是不誹謗三寶（triratna），二是增長善根，三是使人修行六度（paramita）。這是第一種。由於知道佛常住，所以不誹謗如來說究竟滅。知道佛所說是決定的，所以不誹謗佛法。知道修行能成就，所以不誹謗僧眾。又由於聽聞和相信，能成為不壞信的因。
【English Translation】 English version Cutting off the seeds of evil. 1. At the moment of death, one obtains all joy and happiness. 2. One can be reborn at will in any place. 3. In any place of rebirth, one naturally generates mindfulness and wisdom. 4. One constantly encounters the Buddha in the place of rebirth. 5. One is always by the Buddha's side, hearing the Mahayana Dharma. 6. One achieves increasing faith. 7. One achieves increasing wisdom. 8. One is able to be free from the two obstacles of affliction and wisdom. 9. One quickly achieves unsurpassed Bodhi (bodhi, enlightenment). Therefore, one is far from the eight difficulties.
Sutra: This good man, this good woman, the Tathagata (Tathagata, Thus Come One) has already known, has already recorded, that they should attain irreversible Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Commentary: Achieving the preceding reasons. Those who can hear this sutra and generate faith and understanding, the Tathagata has already known their name-body, has already seen their form-body. Explaining that this person's merits only the Buddha can know and see, others cannot know and see. Saying 'know' is already sufficient, why also say 'see'? Saying 'see' is already sufficient, why need to say 'know'? Answer: According to Vasubandhu's (Vasubandhu) Prajna Sutra Commentary, the Buddha does not know by seeing the result, but manifests seeing with the wisdom of aspiration. Only saying 'know' refers to the Buddha seeing the result and knowing its cause by comparison, so now saying 'see', 'see' refers to the wisdom of aspiration, which can be understood by raising the mind. If so, only 'see' why need to say 'know'? Because only seeing the form-body, now also able to know the four aggregates body. It is not only the Buddha's knowledge and vision, which is the Buddha's memory. And will attain irreversible Bodhi (bodhi, enlightenment), although not immediately attained, but will be able to attain. Depending on their position, they will attain the four irreversibilities, namely irreversible faith, irreversible dwelling, irreversible realization, and irreversible practice. Irreversible faith is the sixth mind of the ten faiths, irreversible dwelling is the seventh mind of the ten dwellings, irreversible realization is the first ground, and irreversible practice is entering the eighth ground.
Sutra: If a good man, a good woman, upon hearing this profound and subtle Dharma (dharma) even once, should know that this person does not slander the Tathagata (Tathagata), does not destroy the True Dharma (dharma), and does not despise the Sangha (sangha).
Commentary: Again widely achieving the preceding two excellent benefits. In order to make people listen, receive, and practice this sutra, there are three excellent benefits: one is not slandering the Three Jewels (triratna), two is increasing good roots, and three is enabling people to practice the six perfections (paramita). This is the first. Because knowing that the Buddha is always present, one does not slander the Tathagata saying that he is ultimately extinguished. Knowing that what the Buddha says is definitive, one does not slander the Dharma. Knowing that practice can achieve, one does not slander the Sangha. Also, because of hearing and believing, one can become the cause of indestructible faith.
不謗毀輕賤三寶。
經。一切眾生未種善根令得種故已種善根令增長成熟故。
贊曰。增長善根。此未發心求菩提者令發心求即令種善根。已發心求令增勝解行位初僧祇。令長第二僧祇。令成就第三僧祇。然上二類但言聞經者得六波羅蜜令他人行。此互影顯。自他俱然。
經。一切世界所有眾生皆勸修行六波羅蜜多。
贊曰。后能令行六度。此意明自聞信能成此三。既聽聞已后化他作斯之三事。又能信解破四種障。初不謗佛等除闡提不信障。令種善根除外道著我障。皆行六度除聲聞畏苦緣覺舍心。既有多益故應修行行自他利。
經。爾時虛空藏菩薩梵釋四王諸天眾等即從座起偏袒右肩合掌恭敬頂禮佛足。
贊曰。品第四大段領解持學。文分為四。一虔恭領解。二世尊我等下發愿持學。三世尊贊印。四勸廣流通。初中初虔恭后領解。此虔恭也。既聞勝法表進菩提。故從座起顯當作佛。現吉祥兆偏袒右肩。心符教理故合掌。心尊重故恭敬。敬逾深故頂禮佛足。
經。白佛言世尊若所在處講說如是金光明王微妙經典于其國土有四種利益。
贊曰。領解也。有四。一標二徴三釋四結。此標也。啟悟所知白佛。呼尊號故云世尊。指所悟解故云若說如是金光經典。標利益數故云
【現代漢語翻譯】 現代漢語譯本：不誹謗、詆譭、輕視三寶（佛、法、僧）。
經文：爲了使一切尚未種下善根的眾生能夠種下善根，爲了使已經種下善根的眾生能夠增長和成熟。
讚語：增長善根。這指的是對於那些尚未發心尋求菩提的人，使他們發起尋求菩提之心，即是令他們種下善根。對於已經發心尋求菩提的人，使他們在增勝解行位（菩薩修行過程中的一個階段，指對佛法的理解和實踐不斷提升的階段）增長，經歷第一個阿僧祇劫（極長的時間單位）。使他們增長，經歷第二個阿僧祇劫。使他們成就，經歷第三個阿僧祇劫。然而，前面兩種情況只是說聽聞經典的人能夠行持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），令他人行持。這是互相映襯顯現，自己和他人都是如此。
經文：勸導一切世界的所有眾生都修行六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）。
讚語：最終能夠令他人行持六度（六波羅蜜的簡稱）。此意說明自己聽聞並信受，能夠成就這三種功德。既然聽聞之後，再教化他人做這三件事。又能夠信解，破除四種障礙。首先，不誹謗佛等，去除闡提（斷善根的人）的不信之障。令種善根，去除外道（佛教以外的宗教）執著於我的障礙。都行持六度，去除聲聞（小乘佛教徒）畏懼痛苦和緣覺（通過觀察因緣而覺悟的人）捨棄慈悲心的障礙。既然有這麼多益處，所以應當修行，行自利和他利。
經文：這時，虛空藏菩薩（象徵智慧和功德的菩薩）、梵天（色界天的天主）、釋提桓因（忉利天天主）、四大天王（護世四天王）、諸天眾等，即從座位上站起，袒露右肩，合掌恭敬，頂禮佛足。
讚語：品第四大段，領會、理解、受持和學習。文分為四個部分。一是虔誠恭敬地領會理解，二是世尊，我等下，發願受持和學習，三是世尊讚歎和印可，四是勸導廣泛流通。初中初，虔誠恭敬，后領會理解。這是虔誠恭敬。既然聽聞殊勝的佛法，表明要進趣菩提，所以從座位上站起，顯示將要成佛。顯現吉祥的徵兆，袒露右肩。內心符合教理，所以合掌。內心尊重，所以恭敬。敬意更加深厚，所以頂禮佛足。
經文：稟告佛說：世尊，如果在任何地方講說像這樣《金光明王經》（一部重要的佛教經典）的微妙經典，那麼在那個國家就會有四種利益。
讚語：領會理解。有四個方面。一是標示，二是征問，三是解釋，四是總結。這是標示。啟迪覺悟所知，稟告佛。稱呼尊號，所以說世尊。指明所覺悟理解的內容，所以說如果講說像這樣《金光明王經》。標示利益的數量，所以說有
【English Translation】 English version: Not to slander, defame, or belittle the Three Jewels (Buddha, Dharma, Sangha).
Sutra: In order to enable all sentient beings who have not yet planted good roots to plant them, and to enable those who have already planted good roots to grow and mature.
Commentary: Increasing good roots. This refers to causing those who have not yet aspired to Bodhi (enlightenment) to aspire to it, which is to enable them to plant good roots. For those who have already aspired to Bodhi, to enable them to increase in the stage of increasing understanding and practice (a stage in the Bodhisattva's path, referring to the continuous improvement of understanding and practice of the Dharma), experiencing the first asamkhya-kalpa (an extremely long unit of time). To enable them to grow, experiencing the second asamkhya-kalpa. To enable them to achieve, experiencing the third asamkhya-kalpa. However, the previous two cases only say that those who hear the Sutra are able to practice the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), causing others to practice them. This is a mutual reflection and manifestation; both oneself and others are like this.
Sutra: Exhorting all sentient beings in all worlds to cultivate the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom).
Commentary: Ultimately able to cause others to practice the Six Perfections (a shortened term for the Six Paramitas). This means that one's own hearing and faith can accomplish these three merits. Since one has heard, one then teaches others to do these three things. Furthermore, one can believe and understand, breaking through four kinds of obstacles. First, not slandering the Buddha, etc., removing the obstacle of disbelief of the icchantikas (those who have cut off their roots of goodness). Causing the planting of good roots, removing the obstacle of the heretics' attachment to self. All practice the Six Perfections, removing the obstacle of the Shravakas' (Hinayana Buddhists) fear of suffering and the Pratyekabuddhas' (those who awaken through observing conditions) abandonment of compassion. Since there are so many benefits, one should cultivate, practicing for the benefit of oneself and others.
Sutra: At this time, the Bodhisattva Akashagarbha (a Bodhisattva symbolizing wisdom and merit), Brahma (the lord of the Form Realm), Shakra (the lord of the Trayastrimsha Heaven), the Four Heavenly Kings (the Four Guardian Kings of the World), and the assembly of devas (gods), immediately rose from their seats, bared their right shoulders, joined their palms respectfully, and prostrated themselves at the Buddha's feet.
Commentary: Chapter Four, the great section of comprehending, understanding, receiving, and learning. The text is divided into four parts. First, reverently and respectfully comprehending and understanding; second, 'World Honored One, we, etc.,' vowing to receive and learn; third, the World Honored One praising and endorsing; fourth, exhorting widespread circulation. In the first part, first, reverent and respectful; then, comprehending and understanding. This is reverent and respectful. Since one has heard the supreme Dharma, it indicates that one is advancing towards Bodhi, so one rises from one's seat, showing that one will become a Buddha. Manifesting auspicious signs, baring the right shoulder. The mind is in accordance with the teachings, so one joins the palms. The mind is respectful, so one is respectful. The reverence is even deeper, so one prostrates at the Buddha's feet.
Sutra: They said to the Buddha: 'World Honored One, if in any place such a subtle Sutra of the Golden Light King (an important Buddhist scripture) is preached, then in that country there will be four kinds of benefits.'
Commentary: Comprehending and understanding. There are four aspects. First, indicating; second, questioning; third, explaining; fourth, summarizing. This is indicating. Enlightening and awakening what is known, reporting to the Buddha. Addressing the honored title, so it is said 'World Honored One.' Pointing out the content of what is awakened and understood, so it is said 'if such a Sutra of the Golden Light King is preached.' Indicating the number of benefits, so it is said 'there are'
有四種益。
經。何者為四。
贊曰。徴也。
經。一者國王軍眾強盛無諸怨敵離於疾病壽命延長吉祥安樂正法興顯。
贊曰。釋也。隨所標四即為四段。此初也。國王大臣利益有四。準懺悔品文。于其國土獲四種善利。一者王無病患離諸災厄。即此離於疾病。二者壽命長遠無有障礙。即此壽命延長。三無諸怨敵兵眾勇健。即此軍眾強盛無諸怨敵。四者安穩豐樂正法流通。即此吉祥安樂正法興顯。依懺悔品文開之成八。此文有六如文可知。
經。二者中宮妃后王子諸臣和悅無諍離於諂佞王所愛重。
贊曰。第二臣作利益有三。一和悅無諍。下云更相親穆尊重愛念。一更相言貫尊重及愛念。二離於諂佞由輕財重法不求世利故無諂佞。由此嘉名普暨眾所欽仰。三王所愛重。準下亦為沙門婆羅門大國小國之所尊敬。今舉勝者略不言余。既王愛重一切尊敬。故亦得壽命延長安穩快樂。
經。三者沙門婆羅門及諸國人修行正法無病安樂無枉死者于諸福田悉皆修立。
贊曰。國人利益有四。一修行正法。謂能孝養父母奉事師長修行十善尊敬三寶。二無病不逢七難。七難者藥師經說。他國侵逼難。自界叛逆難。非時風雨難。遇時不雨難。人眾疾疫難。星宿變怪難。日月薄蝕難。由
【現代漢語翻譯】 現代漢語譯本：有四種益處。
經文。哪四種呢？
贊曰。這是總綱。
經文。第一，國王的軍隊強大，沒有各種怨敵，遠離疾病，壽命延長，吉祥安樂，正法興盛顯揚。
贊曰。這是解釋。隨著所標示的四種，就分為四個段落。這是第一段。國王大臣的利益有四種。參照懺悔品中的文字，『于其國土獲四種善利』。一是國王沒有病患，遠離各種災厄，就是這裡的『離於疾病』。二是壽命長遠，沒有障礙，就是這裡的『壽命延長』。三是沒有各種怨敵，兵眾勇健，就是這裡的『軍眾強盛無諸怨敵』。四是安穩豐樂，正法流通，就是這裡的『吉祥安樂正法興顯』。依據懺悔品中的文字，展開成為八種。此文有六種，如文可知。
經文。第二，中宮妃后、王子、各位大臣和睦喜悅沒有爭端，遠離諂媚奸佞，被國王所愛重。
贊曰。第二，大臣帶來的利益有三種。一是和睦喜悅沒有爭端，下文說『更相親穆尊重愛念』。一是更加互相貫通言語，尊重及愛念。二是遠離諂媚奸佞，由於輕視財物而重視佛法，不求世俗利益，所以沒有諂媚奸佞。由此美好的名聲普遍傳到，被大眾所欽佩仰慕。三是被國王所愛重。參照下文，也被沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度僧侶階層）、大國小國所尊敬。現在舉出殊勝的，略去其餘不談。既然被國王愛重，一切都會尊敬。所以也能得到壽命延長，安穩快樂。
經文。第三，沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度僧侶階層）以及各個國家的人民，修行正法，沒有疾病安樂，沒有枉死的人，對於各種福田都能夠修立。
贊曰。國人的利益有四種。一是修行正法。是指能夠孝養父母，奉事師長，修行十善，尊敬三寶。二是沒有疾病，不遭遇七難。七難，《藥師經》中說：他國侵逼難，自界叛逆難，非時風雨難，遇時不雨難，人眾疾疫難，星宿變怪難，日月薄蝕難。由於...
【English Translation】 English version: There are four benefits.
Sutra: What are the four?
Commentary: This is the outline.
Sutra: First, the king's army is strong, without various enemies, far from diseases, with prolonged life, auspicious peace and happiness, and the correct Dharma flourishes and becomes manifest.
Commentary: This is the explanation. According to the four indicated, it is divided into four sections. This is the first section. The benefits for the king and ministers are fourfold. Refer to the text in the Repentance Chapter, 'In their country, they obtain four kinds of good benefits.' First, the king has no illnesses and is far from various disasters, which is 'far from diseases' here. Second, life is prolonged and without obstacles, which is 'prolonged life' here. Third, there are no various enemies, and the army is brave and strong, which is 'the army is strong without various enemies' here. Fourth, there is stable prosperity and happiness, and the correct Dharma circulates, which is 'auspicious peace and happiness, and the correct Dharma flourishes and becomes manifest' here. According to the text in the Repentance Chapter, it is expanded into eight types. This text has six types, as can be seen in the text.
Sutra: Second, the empress in the central palace, the princes, and the various ministers are harmonious and joyful without disputes, far from flattery and treachery, and are loved and valued by the king.
Commentary: Second, the benefits brought by the ministers are threefold. First, there is harmony and joy without disputes, and the following text says 'they are more intimate, respectful, and loving to each other.' First, they communicate more with each other, with respect and love. Second, they are far from flattery and treachery, because they despise wealth and value the Dharma, and do not seek worldly benefits, so there is no flattery and treachery. Because of this, the good reputation spreads widely and is admired by the public. Third, they are loved and valued by the king. Referring to the following text, they are also respected by Śrāmaṇas (指佛教出家修行者), Brāhmaṇas (指古印度僧侶階層), and people from large and small countries. Now, the superior ones are mentioned, and the rest are omitted. Since they are loved and valued by the king, everyone will respect them. Therefore, they can also obtain prolonged life, stable peace, and happiness.
Sutra: Third, Śrāmaṇas (指佛教出家修行者), Brāhmaṇas (指古印度僧侶階層), and the people of various countries practice the correct Dharma, have no diseases, are peaceful and happy, and there are no people who die unjustly, and they are able to cultivate all fields of merit.
Commentary: The benefits for the people of the country are fourfold. First, they practice the correct Dharma. This means that they are able to be filial to their parents, serve their teachers, practice the ten virtues, and respect the Three Jewels. Second, they have no diseases and do not encounter the seven difficulties. The seven difficulties are mentioned in the Medicine Buddha Sutra: the difficulty of invasion by other countries, the difficulty of rebellion within one's own territory, the difficulty of untimely wind and rain, the difficulty of no rain when it is needed, the difficulty of epidemics among the people, the difficulty of strange changes in the stars, and the difficulty of solar and lunar eclipses. Because of...
王軍眾強盛無外逼難。臣佐和悅復無諂佞無自叛難。吉祥安樂興顯正法無非時風雨等難。三無枉死者不逢九橫。九橫者如藥師經。一橫遭病患致亡。二橫被王法誅戮。三橫為非人所損。四橫為火所焚燒。五橫為水之所溺。六橫為惡獸所啖。七橫墜山崖。八橫為毒藥等殺。九橫為飢渴所困。今此金光明經行於國內。人無九橫故無枉死。云橫者非無宿因而受惡果。約今生論。雖不造惡而逢此緣。名之為橫。聞經悉除。國王流通正法臣佐輕財重法。妃后和悅無復諂佞。人人修行正行故致斯福。四修植福田。
經。四者於三時中四大調適常為諸天增加守護慈悲平等無傷害心令諸眾生歸敬三寶皆愿修習菩提之行。
贊曰。總為諸天之所加護。不但加護國王臣人。亦加護持經之者。不爾下文不應云我等亦常為弘經故隨敬如是持經之人。所在住處為作利益。準文應云四者常為諸天增加守護。於三時中四大調適。慈悲平等無傷害心等。以文言便后說守護。或由經力四大調適。故天增護但屬於后。諸天覆令諸眾生等歸敬三寶修菩提行。準舊經文。令諸眾生誠心歸仰歸仰三尊。其文少闕。文但言天。天謂諸菩薩一切如來尊重名天。故為欲色諸天及諸賢聖常所守護。
經。是為四種利益之事。
贊曰。結也。
【現代漢語翻譯】 現代漢語譯本 王軍兵強馬壯，沒有外敵的侵擾和逼迫。臣子們和睦喜悅，沒有諂媚奸佞，也沒有人背叛。國家吉祥安樂，興盛顯揚正法，沒有不合時宜的風雨等災難。人民沒有遭受冤屈而死的情況，也不會遭遇九種橫禍。九橫就像《藥師經》里說的那樣：一是因疾病纏身而死；二是因觸犯王法而被處死；三是被非人（鬼神等）所傷害；四是被火焚燒而死；五是被水淹死；六是被惡獸吞食；七是墜落山崖而死；八是被毒藥等毒殺；九是被飢餓乾渴所困。現在這部《金光明經》在全國流通，人民沒有九橫，所以沒有冤死的情況。所謂橫死，並非沒有前世的因果而遭受惡果，而是就今生來說，即使沒有作惡，卻遇到了這樣的因緣，就叫做橫死。聽聞此經，就能全部消除這些橫禍。國王流通正法，臣子們輕視錢財而重視佛法，妃嬪們和睦喜悅，沒有諂媚奸佞。人人修行正當的行為，所以才會有這樣的福報。以上是四種修植福田的方式。
經文說：第四種是（國王）在三個時辰中，使地水火風四大調和適順，經常為諸天增加守護的力量，以慈悲平等沒有傷害的心對待眾生，使一切眾生歸順敬仰三寶，都願意修習菩提之道。
贊曰：總的來說，是得到諸天的加護。不只是加護國王和臣民，也加護受持這部經的人。否則，下文不應該說『我們（諸天）也經常爲了弘揚此經的緣故，隨順恭敬像這樣受持此經的人，在他們居住的地方為他們帶來利益』。按照文意，應該說第四種是經常為諸天增加守護的力量，在三個時辰中，使地水火風四大調和適順，以慈悲平等沒有傷害的心等等。因為文句的方便，所以把守護放在後面說。或者是因為經文的力量，四大調和適順，所以諸天才增加守護的力量，但這只是屬於後面的情況。諸天又使一切眾生等歸順敬仰三寶，修習菩提之道。按照舊的經文，是『令諸眾生誠心歸仰歸仰三尊』，那樣的文句稍微有所欠缺。經文只是說『天』，這裡說的『天』是指諸菩薩和一切如來，是值得尊重的，所以（國家）為欲界、色界諸天以及諸位賢聖經常守護。
經文說：以上就是四種利益的事情。
贊曰：總結。
【English Translation】 English version The king's army is strong and prosperous, without external aggression or coercion. The ministers are harmonious and joyful, without flattery or treachery, and no one rebels. The country is auspicious and peaceful, flourishing and manifesting the true Dharma, without untimely wind and rain or other disasters. The people do not suffer unjust deaths, nor do they encounter the nine kinds of untimely deaths. The nine untimely deaths are as described in the Bhaisajyaguru Sutra (Medicine Buddha Sutra): first, death due to illness; second, execution for violating the law; third, harm caused by non-humans (such as spirits); fourth, death by fire; fifth, death by drowning; sixth, being devoured by wild beasts; seventh, falling from a cliff; eighth, being poisoned; and ninth, being afflicted by hunger and thirst. Now that this Suvarnaprabhasa Sutra (Golden Light Sutra) is circulating throughout the country, the people are free from the nine untimely deaths, and therefore there are no unjust deaths. So-called untimely death does not mean suffering evil consequences without prior causes, but rather, in this life, even if one does not commit evil, encountering such conditions is called untimely death. Hearing this sutra can eliminate all these untimely deaths. The king promotes the true Dharma, the ministers value the Dharma over wealth, and the consorts are harmonious and joyful, without flattery or treachery. Everyone practices righteous conduct, and therefore receives such blessings. The above are the four ways to cultivate fields of merit.
The sutra says: The fourth is that (the king) in the three periods of the day, harmonizes the four great elements (earth, water, fire, and wind), constantly increasing the protective power of the devas (gods), treating all beings with compassion, equality, and non-harming, causing all beings to turn to and revere the Three Jewels (Buddha, Dharma, Sangha), and all aspire to cultivate the path of Bodhi (enlightenment).
Commentary: In general, it is protected by the devas. It is not only protecting the king and his ministers, but also protecting those who uphold this sutra. Otherwise, the following passage should not say, 'We (the devas) also constantly, for the sake of propagating this sutra, follow and respect those who uphold this sutra in this way, and bring benefits to the places where they live.' According to the text, it should say that the fourth is constantly increasing the protective power of the devas, harmonizing the four great elements in the three periods of the day, with compassion, equality, and non-harming, etc. Because of the convenience of the sentence structure, the protection is mentioned later. Or because of the power of the sutra, the four great elements are harmonized, so the devas increase their protective power, but this only belongs to the latter situation. The devas also cause all beings to turn to and revere the Three Jewels and cultivate the path of Bodhi. According to the old sutra text, it is 'causing all beings to sincerely turn to and revere the Three Jewels,' such wording is slightly lacking. The sutra only says 'devas,' and the 'devas' here refer to the bodhisattvas and all the Tathagatas (Buddhas), who are worthy of respect, so (the country) is constantly protected by the devas of the desire realm, the form realm, and all the sages.
The sutra says: These are the four kinds of beneficial things.
Commentary: Conclusion.
經。世尊我等亦常為弘經故隨逐如是持經之人所在住處為作利益。
贊曰。第二發願持學。隨逐是人有二意。一為聞經。二為守護。
經。佛言善哉善哉善男子如是如是。
贊曰。第三世尊贊印能行利益。故贊善哉。述其經利。順正理故即云如是。
經。汝等應當勤心流佈此妙經王則令正法久住於世。
贊曰。第四勸廣流通。
金光明最勝王經疏卷第三(本)
金光明最勝王經疏卷第三(末)(盡滅業障品)
夢見懺悔品第四
夢見懺悔品三門分別。一來意。二釋名。三釋難。來意有四。一上之二品明所得果。次下五品明所修行。分之為四。初二品明地前行。次一品明十地行。次一品因為釋疑令起願行。次明護法行。以陀羅尼護其行法。令不退故地前行中。初一方便行后一正起行。將希勝果必先修行。修行有二。一者斷惡二者修善。惡若未除難修妙行。故六門陀羅尼經云。我之所有眾魔之業。若未先悔終不發心緣無上覺。故所有罪先須悔滅。又如四正勤。初二斷惡后二修善。是故將修妙行先教懺悔。然懺悔心難以頓發故。託夢金鼓說法警之。故下文云。此之勝業汝過去供佛及由諸佛威力加護。為欲滅業障之先非故此品生。雖此品中及滅障品亦有生善謂發願
【現代漢語翻譯】 現代漢語譯本 經：世尊，我們爲了弘揚佛經，也會經常跟隨那些受持佛經的人，在他們居住的地方為他們帶來利益。
贊曰：第二是發願受持和學習佛經。跟隨這些人有兩個目的：一是聽聞佛經，二是守護他們。
經：佛說：『好啊！好啊！善男子，就應該這樣。』
贊曰：第三是世尊讚歎和印證這種行為能夠帶來利益。所以讚歎『善哉』，陳述佛經的利益，因為符合正理，所以說『如是』。
經：你們應當勤奮用心，廣泛流傳這部殊勝的經王，這樣才能使正法長久住世。
贊曰：第四是勸勉大家廣泛流通。
《金光明最勝王經疏》卷第三（本）
《金光明最勝王經疏》卷第三（末）（盡滅業障品）
夢見懺悔品 第四
夢見懺悔品從三個方面進行分析：一來意，二釋名，三釋難。來意有四個方面：一是前面的兩品闡明了所獲得的果報，接下來的五品闡明了所要修行的內容，可以分為四個部分：最初的兩品闡明了地前行，接下來的一品闡明了十地行，再接下來的一品是爲了消除疑惑，使人發起願行，最後闡明了護法行，用陀羅尼來守護修行的方法，使之不退轉。在地前行中，第一品是方便行，第二品是真正發起修行。想要獲得殊勝的果報，必須先修行。修行有兩種：一是斷除惡業，二是修習善業。如果惡業沒有斷除，就難以修習妙行。所以《六門陀羅尼經》說：『我所有的一切眾魔之業，如果不能先懺悔，最終無法發心緣于無上覺悟。』因此，所有的罪業必須先懺悔滅除。又如四正勤，最初的兩個是斷除惡業，後面的兩個是修習善業。所以，在修習妙行之前，先教導懺悔。然而，懺悔之心難以一下子生起，所以藉助夢境、金鼓說法來警醒。所以下文說：『這種殊勝的業力，是你過去供養諸佛以及諸佛威力加持的結果，爲了滅除業障，所以才產生此品。』雖然此品和滅障品中也有生善的內容，比如發願。
【English Translation】 English version Sutra: World Honored One, for the sake of propagating the sutra, we also often follow those who uphold this sutra, and bring benefits to them wherever they reside.
Commentary: The second is to vow to uphold and study the sutra. Following these people has two purposes: one is to hear the sutra, and the other is to protect them.
Sutra: The Buddha said, 'Excellent! Excellent! Good man, it should be so.'
Commentary: The third is that the World Honored One praises and affirms that this behavior can bring benefits. Therefore, he praises 'Excellent,' and describes the benefits of the sutra, saying 'so it is' because it accords with right reason.
Sutra: You should diligently and attentively widely circulate this wonderful King of Sutras, so that the Proper Dharma may long abide in the world.
Commentary: The fourth is to encourage everyone to widely circulate it.
The Commentary on the Golden Light Most Excellent King Sutra, Volume 3 (Beginning)
The Commentary on the Golden Light Most Excellent King Sutra, Volume 3 (End) (Chapter on Exhausting and Eradicating Karmic Obstacles)
Chapter Four: Dream Visions of Repentance
The Chapter on Dream Visions of Repentance is analyzed from three aspects: first, the intention; second, the explanation of the name; and third, the explanation of the difficulties. There are four aspects to the intention: first, the previous two chapters explain the fruits obtained; the following five chapters explain the content to be practiced, which can be divided into four parts: the first two chapters explain the preliminary practices before the stages (bhumis), the next chapter explains the practices of the ten stages, the next chapter is to eliminate doubts and cause people to generate vows and practices, and finally, the Dharma-protecting practices are explained, using Dharani to protect the practice methods so that they do not regress. In the preliminary practices before the stages, the first chapter is the expedient practice, and the second chapter is the true initiation of practice. To obtain the supreme fruit, one must first practice. There are two types of practice: one is to eliminate evil deeds, and the other is to cultivate good deeds. If evil deeds are not eliminated, it is difficult to cultivate wonderful practices. Therefore, the Sutra on the Six Gates Dharani says: 'All the demonic deeds that I have, if I do not repent first, I will ultimately not be able to generate the mind to be connected to unsurpassed enlightenment.' Therefore, all sins must first be repented and eradicated. Also, like the Four Right Exertions, the first two are to eliminate evil deeds, and the last two are to cultivate good deeds. Therefore, before cultivating wonderful practices, one first teaches repentance. However, the mind of repentance is difficult to arise all at once, so it uses dreams and the Dharma-speaking golden drum to awaken people. Therefore, the following text says: 'This supreme karma is the result of your past offerings to the Buddhas and the blessings of the Buddhas' power, and this chapter is produced to eliminate karmic obstacles.' Although there is also the generation of good in this chapter and the chapter on eliminating obstacles, such as making vows.
等。以從正所明名為離惡行。又各從初名為懺悔滅業障品。非無修善。二者所修勝行莫過三學。謂戒定慧。由戒能為離惡道因。由定能為出欲界因。由慧能為離三界因。又復由戒能為定足。定為慧足由戒為本方得定慧故。遺教經云。當知此戒諸善功德安穩住處。能生諸定禪及滅苦智慧。此懺悔者是戒學攝修學之始。是故先明有此品生。三者佛有三身謂法應化。如次即斷智慧德。謂由戒滅惡為斷德因。定能起化為恩德因。慧能決斷為智德因。法身斷德為根本故先明其因。故此品生。四為機宜。一為妙幢宿善根力詣佛陳彰。二為時會宜先聞說夢懺悔法方能覺悟故此品來。依真諦釋有八因緣。二釋名者。梵云颯拏達利舍拏阿缽底提舍那。颯拏此雲夢。達利舍拏此云見。阿缽底此云罪。提舍那此云說。人有所犯須向他說。罪即得除故云說罪。而言懺悔者順古人翻。非為正說。若云懺悔梵音云懺摩。義當此云容恕或愧謝。或云懺摩。略此云知厭離。亦義云改悔。言懺悔者音訛略也。正應雲夢見說罪品。夢之見罪之說。夢者是總見者是別。以別屬總雲夢之見雲夢見說罪品。釋難者。問。妙幢聞說未了。何故中間還家因夢聞說懺除始復詣佛陳耶。答。鼓元因夢見睹。善緣逼使還家。若當身在眾中不睡。夢如何起。問。妙幢身當在座何
【現代漢語翻譯】 現代漢語譯本 等。因為從端正的修行中所顯現的，被稱為『離惡行』。又因為各自從最初開始，所以稱為『懺悔滅業障品』，並非沒有修習善行。第二，所修習的殊勝行為沒有超過三學的，即戒、定、慧。因為戒能成為脫離惡道的因，定能成為脫離欲界的因，慧能成為脫離三界的因。而且，戒能成為定的基礎，定能成為慧的基礎，因為以戒為根本才能獲得定慧。遺教經中說：『應當知道，此戒是諸善功德安穩的住所，能生出諸禪定以及滅苦的智慧。』這懺悔是戒學所攝，是修學的開始。因此，首先闡明有此品的產生。第三，佛有三身，即法身、應身、化身，依次對應斷德、智慧德、恩德。因為通過戒來滅除惡業，是斷德的因；定能生起化身，是恩德的因；慧能決斷，是智德的因。法身的斷德是根本，所以首先闡明其因，因此產生此品。第四，爲了適應根機。一是妙幢憑藉宿世的善根之力，來到佛前陳述彰顯。二是當時法會適宜先聽聞解說夢中的懺悔之法，才能覺悟，因此此品到來。依據真諦的解釋，有八種因緣。第二是解釋名稱。梵文是Sadarshanāpattideśanā（颯拏達利舍拏阿缽底提舍那）。颯拏（Sadarshana）意為『夢』，達利舍拏（Darshana）意為『見』，阿缽底（Apatti）意為『罪』，提舍那（Deśanā）意為『說』。人有所犯，必須向他人述說，罪才能得以消除，所以稱為『說罪』。而說『懺悔』，是順應古人的翻譯，並非正確的說法。如果說『懺悔』，梵文是Kṣamā（懺摩），意思是寬恕或愧謝。或者說Kṣamā（懺摩），簡略地說就是知厭離，也意為改悔。說『懺悔』是語音的訛略。正確的應該稱為『夢見說罪品』。夢是總稱，見是別稱。以別屬於總，稱為『夢之見』，即『夢見說罪品』。解釋疑問。問：妙幢聽聞解說還沒有明白，為什麼中間還回家，因為夢中聽聞解說懺除，才又來到佛前陳述呢？答：鼓元因為夢中見到，善緣逼迫他回家。如果當時身在人群中沒有睡覺，夢又如何產生呢？問：妙幢當時身在座位上，
【English Translation】 English version Etc. That which is manifested from righteous practice is called 'Separation from Evil Deeds'. Furthermore, because each begins from the very beginning, it is called the 'Chapter on Repentance and Eradication of Karmic Obstacles', it is not without the cultivation of good deeds. Secondly, the superior practices cultivated do not surpass the Three Learnings, namely, morality (戒, Śīla), concentration (定, Samādhi), and wisdom (慧, Prajñā). Because morality can be the cause of escaping evil realms, concentration can be the cause of escaping the desire realm, and wisdom can be the cause of escaping the three realms. Moreover, morality can be the foundation for concentration, and concentration can be the foundation for wisdom, because only with morality as the root can one attain concentration and wisdom. The Sutra of the Deathbed Teachings says: 'You should know that this morality is a secure dwelling place for all good merits, capable of generating all concentrations, meditations, and wisdom that extinguishes suffering.' This repentance is encompassed by the learning of morality and is the beginning of cultivation. Therefore, it is first clarified that this chapter arises. Thirdly, the Buddha has three bodies, namely, the Dharmakāya (法身, Dharma Body), Nirmāṇakāya (應身, Manifestation Body), and Saṃbhogakāya (化身, Reward Body), which correspond to the virtues of severance, wisdom, and grace, respectively. Because eliminating evil through morality is the cause of the virtue of severance; concentration can give rise to manifestation, which is the cause of the virtue of grace; and wisdom can make decisive judgments, which is the cause of the virtue of wisdom. The virtue of severance of the Dharmakāya is fundamental, so its cause is first clarified, hence this chapter arises. Fourthly, it is for the sake of adapting to the capacities of beings. Firstly, Miaochuang (妙幢, Wondrous Banner) relies on the power of good roots from past lives to come before the Buddha and declare his situation. Secondly, it was appropriate for the assembly at that time to first hear the explanation of the method of repentance in dreams in order to awaken, hence this chapter came about. According to Paramārtha's explanation, there are eight causes and conditions. The second is to explain the name. The Sanskrit is Sadarshanāpattideśanā (颯拏達利舍拏阿缽底提舍那). Sadarshana (颯拏) means 'dream', Darshana (達利舍拏) means 'seeing', Apatti (阿缽底) means 'sin', and Deśanā (提舍那) means 'speaking'. When a person commits an offense, they must confess it to others, and then the sin can be eliminated, so it is called 'speaking of sin'. However, saying 'repentance' is in accordance with the translation of the ancients and is not the correct way of saying it. If one says 'repentance', the Sanskrit is Kṣamā (懺摩), which means forgiveness or remorse. Or Kṣamā (懺摩), abbreviated, means knowing aversion and detachment, and also means repentance. Saying 'repentance' is a phonetic corruption. The correct name should be 'Chapter on Seeing Sins in Dreams and Speaking of Sins'. Dreams are general, and seeing is specific. With the specific belonging to the general, it is called 'seeing in dreams', that is, 'Chapter on Seeing Sins in Dreams and Speaking of Sins'. Explanation of difficulties. Question: Miaochuang (妙幢) had not understood the explanation, so why did he return home in the middle, and because he heard the explanation of repentance in a dream, did he come before the Buddha again to declare his situation? Answer: Gu Yuan (鼓元) saw it in a dream, and good karma compelled him to return home. If he had been in the crowd and not sleeping, how could the dream have arisen? Question: Miaochuang (妙幢) was in his seat at the time,
不直示悔方。要待歸寢夢中方現金鼓教懺。答。時眾宜聞說夢方始發其懺端。復為妙幢宿緣聞已殷心懺悔。問。宿緣並佛威力現鼓出懺悔音。何不現鼓眾中妙幢夜獨夢見。答。眾會機別。宜展轉聞。復為妙幢愿緣說已餘方領解。問。妙幢夢中聞說懺悔即成自懺罪不。答。此由宿願因夢驚覺寤方能懺。非夢聞說即是懺悔。故下蓮華喻贊品云。愿我當於未來世生。在無量無邊劫夢中常見大金鼓得聞顯說懺悔音。乃至云。夜夢常聞金鼓音。晝則隨應而懺悔。既云愿聞悔音晝則隨懺。明為先聞非即正懺。不爾夢成懺悔事者。何須更說滅業障品。若云令余發心懺悔。豈可夢懺罪併除耶。此品之中大文分四。一妙幢夢聞懺悔得益。二詣佛陳說覺悟于余。三世尊贊印示其所以。四大眾聞說皆愿奉行。
經。爾時妙幢菩薩親于佛前聞妙法已歡喜踴躍一心思惟還至本處。
贊曰。第一妙幢夢聞懺悔得益分二。初聞法心歡思惟而去。次夜夢金鼓說懺悔音。初即經家敘。后彼得夢。初也。聞壽無量疑斷心歡一心思惟。大悲世尊權巧方便。我等亦當如是期願行自他利。
經。于夜夢中見大金鼓光明晃曜猶如日輪。
贊曰。夢鼓說懺于中有四。一夢見金鼓。二因睹三寶。三聞鼓說法。四聞已念持。此初也。
經。
【現代漢語翻譯】 現代漢語譯本： 問：不要直接指示懺悔的方法，而是要等到歸寢夢中才顯現金鼓教導懺悔。答：當時大眾應該聽到所說的夢境，才能開始懺悔。又因為妙幢（Miaochuang，菩薩名）過去世的因緣，聽聞后內心深切懺悔。問：過去世的因緣和佛的威力顯現金鼓發出懺悔的聲音，為什麼不直接在眾人中顯現金鼓，而是妙幢在夜晚獨自夢見？答：大眾的根器不同，適合輾轉聽聞。又因為妙幢的願力因緣，說了之後其他人才能領悟理解。問：妙幢在夢中聽聞懺悔，是否就成了他自己的懺罪？答：這是由於過去世的願力，因為夢境驚醒覺悟后才能懺悔，不是夢中聽聞就等同於懺悔。所以下面的《蓮華喻贊品》中說：『愿我當於未來世生，在無量無邊劫夢中常見大金鼓得聞顯說懺悔音。』乃至說：『夜夢常聞金鼓音，晝則隨應而懺悔。』既然說愿聞懺悔的聲音，白天就隨著迴應而懺悔，明顯是先聽聞，而不是立刻就是真正的懺悔。如果夢中就能完成懺悔的事情，何須再說《滅業障品》？如果說是爲了令其他人發心懺悔，難道夢中懺悔罪業就能全部消除嗎？此品之中，大體分為四個部分：一、妙幢夢中聽聞懺悔得到利益；二、前往佛前陳述，覺悟了其他人；三、世尊讚歎印證其中的道理；四、大眾聽聞后都願意奉行。
經：當時妙幢菩薩親自在佛前聽聞妙法后，歡喜踴躍，一心思維，回到自己的住所。
贊曰：第一部分，妙幢夢中聽聞懺悔得到利益，分為兩部分：一是聽聞佛法，內心歡喜，一心思維而去；二是夜晚夢見金鼓說懺悔的聲音。第一部分是經家的敘述，後面是妙幢得到夢境。第一部分是這樣的：聽聞壽命無量，疑慮斷除，內心歡喜，一心思維。大悲世尊權巧方便，我們等也應當如此期望，修行自利利他。
經：在夜晚的夢中，見到大金鼓光明晃耀，猶如日輪。
贊曰：夢中金鼓說懺悔，其中有四個方面：一、夢見金鼓；二、因為看到三寶；三、聽聞金鼓說法；四、聽聞后念持。這是第一個方面。
經：
【English Translation】 English version: Question: Do not directly show the method of repentance, but wait until falling asleep and dreaming to see the golden drum teaching repentance. Answer: At that time, the assembly should hear the dream being spoken of in order to begin the repentance. Furthermore, because of Miaochuang's (Miaochuang, name of a Bodhisattva) past life affinity, after hearing it, he deeply repented in his heart. Question: The past life affinity and the Buddha's power manifested the golden drum emitting the sound of repentance, why not directly manifest the golden drum in the assembly, but instead Miaochuang dreamed of it alone at night? Answer: The capacities of the assembly are different, suitable for hearing it indirectly. Furthermore, because of Miaochuang's vow affinity, after speaking it, others can comprehend and understand. Question: Miaochuang heard the repentance in the dream, does that become his own repentance of sins? Answer: This is due to the power of past vows, because the dream startles him to awaken and then he can repent, it is not that hearing in the dream is equivalent to repentance. Therefore, the following 'Lotus Flower Metaphor Praise Chapter' says: 'May I be born in the future, in countless kalpas, may I always see the great golden drum in my dreams and hear the sound of repentance being clearly spoken.' And even says: 'At night, I often hear the sound of the golden drum in my dreams, and during the day, I repent accordingly.' Since it says to vow to hear the sound of repentance, and during the day to repent accordingly, it is clear that it is first hearing, and not immediately the true repentance. If the matter of repentance could be completed in a dream, why would there be a need to speak of the 'Chapter on Eradicating Karmic Obstacles'? If it is said to inspire others to repent, can the sins be completely eliminated by repenting in a dream? Within this chapter, the main text is divided into four parts: 1. Miaochuang benefits from hearing repentance in a dream; 2. Going before the Buddha to state it, enlightening others; 3. The World Honored One praises and confirms the reason for it; 4. The assembly, after hearing it, all wish to follow it.
Sutra: At that time, Bodhisattva Miaochuang, having personally heard the wonderful Dharma before the Buddha, rejoiced and leaped for joy, and with one mind contemplated and returned to his own place.
Praise: The first part, Miaochuang benefits from hearing repentance in a dream, is divided into two parts: first, hearing the Dharma, his heart rejoices, and he contemplates with one mind and departs; second, at night he dreams of the golden drum speaking the sound of repentance. The first part is the narration of the sutra writer, and the latter is Miaochuang obtaining the dream. The first part is like this: hearing of immeasurable life, doubts are eliminated, the heart rejoices, and he contemplates with one mind. The Great Compassionate World Honored One uses skillful means, we should also expect and practice in this way, benefiting ourselves and others.
Sutra: In a dream at night, he saw a great golden drum, its light shining brightly like the sun.
Praise: The golden drum speaking repentance in a dream has four aspects: 1. Seeing the golden drum in a dream; 2. Because of seeing the Three Jewels; 3. Hearing the golden drum preach the Dharma; 4. After hearing, reciting and holding it in mind. This is the first aspect.
Sutra:
於此光中得見十方無量諸佛于寶樹下坐琉璃座無量百千大眾圍繞而為說法。
贊曰。因睹三寶。
經。見一婆羅門桴擊金鼓出大音聲聲中演說微妙伽他明懺悔法。
贊曰。聞鼓說法。
經。妙幢聞已皆悉憶持繫念而住。
贊曰。聞已念持。
經。至天曉已與無量百千大眾圍繞持諸供具出王舍城詣鷲峰山。
贊曰。詣佛陳說。初詣佛后陳說。此詣佛也。初詣時。二徒眾。三持供具。四至處。五睹佛。六見儀。七供養。八右繞九退住。此初四。
經。至世尊所禮佛足已佈設香華右繞三匝退坐一面。
贊曰。后五段也。
經。合掌恭敬瞻仰尊顏。
贊曰。此正陳說。初請陳后正說。初中復二。初請儀后請說。此初也。
經。白佛言世尊我于夢中見婆羅門以手執桴擊妙金鼓出大音聲聲中演說微妙伽他明懺悔法我皆憶持。
贊曰。請說有二。初陳夢所見聞。后請許宣說。此初也。
經。唯愿世尊降大慈悲聽我所說。
贊曰。請許宣說。
經。即于佛前而說頌曰我于昨夜中夢見大金鼓其形極姝妙周遍有金光猶如盛日輪光明皆普曜充滿十方界咸見於諸佛在於寶樹下各處琉璃座無量百千眾恭敬而圍繞。
贊曰。正說。初經
【現代漢語翻譯】 現代漢語譯本 在此光明之中，得見十方無量諸佛，于寶樹下坐于琉璃座上，無量百千的大眾圍繞著他們，為眾生說法。 贊曰：因為得見佛、法、僧三寶。 經：看見一位婆羅門（Brahman，古印度僧侶）用槌敲擊金鼓，發出巨大的聲音，聲音中演說微妙的偈頌，闡明懺悔之法。 贊曰：聽聞鼓聲說法。 經：妙幢（妙幢菩薩的名字）聽聞之後，全都憶持不忘，繫念於心。 贊曰：聽聞之後憶念受持。 經：到了天亮之後，與無量百千的大眾圍繞著，拿著各種供養器具，從王舍城（Rājagṛha，古印度摩揭陀國的首都）前往鷲峰山（Gṛdhrakūṭa，又名靈鷲山，是釋迦牟尼佛常說法之場所）。 贊曰：前往佛處陳述所見。先是前往佛處，然後陳述所見。這是前往佛處。初詣佛有：一、徒眾，二、持供具，三、至處，四、睹佛，五、見儀，六、供養，七、右繞，八、退住。這是最初的四項。 經：到達世尊（Bhagavan，佛的稱號）所在之處，禮拜佛足之後，佈設香和花，右繞佛三圈，然後退到一旁坐下。 贊曰：這是後面的五段。 經：合掌恭敬，瞻仰世尊的尊容。 贊曰：這是正式陳述。先是請求陳述，然後正式陳述。請求陳述又分為兩個部分：一是請求的儀軌，二是請求允許宣說。這是第一部分。 經：稟白佛說：『世尊，我在夢中看見一位婆羅門用手拿著槌敲擊美妙的金鼓，發出巨大的聲音，聲音中演說微妙的偈頌，闡明懺悔之法，我都憶持不忘。』 贊曰：請求宣說分為兩個部分：一是陳述夢中所見所聞，二是請求允許宣說。這是第一部分。 經：『唯愿世尊降下大慈悲，聽我說。』 贊曰：請求允許宣說。 經：隨即在佛前以偈頌說道：『我于昨夜之中，夢見大金鼓，它的形狀極其美好，周遍散發著金色的光芒，猶如盛大的太陽輪，光明普遍照耀，充滿十方世界，都能看見諸佛，在寶樹之下，各自坐在琉璃座上，無量百千的大眾恭敬地圍繞著。』 贊曰：正式宣說。這是最初的經文。
【English Translation】 English version Within this light, one can see countless Buddhas in the ten directions, sitting on crystal thrones beneath jeweled trees, surrounded by immeasurable hundreds of thousands of beings, expounding the Dharma. Commentary: Because of witnessing the Three Jewels (Buddha, Dharma, Sangha). Sutra: One sees a Brahman (Brahmin, a member of the highest Hindu caste) striking a golden drum with a mallet, producing a great sound. Within the sound, subtle verses are spoken, elucidating the method of repentance. Commentary: Hearing the drum expound the Dharma. Sutra: Having heard this, Wonderful Banner (the name of a Bodhisattva) remembers and upholds it all, dwelling in mindfulness. Commentary: Having heard, remembering and upholding. Sutra: When dawn arrives, surrounded by immeasurable hundreds of thousands of beings, he takes various offerings and leaves Rājagṛha (the capital of the ancient Magadha kingdom) for Gṛdhrakūṭa Mountain (Vulture Peak Mountain, where Shakyamuni Buddha often taught). Commentary: Going to the Buddha to state what was seen. First going to the Buddha, then stating what was seen. This is going to the Buddha. The initial visit to the Buddha includes: 1. Retinue, 2. Holding offerings, 3. Place of arrival, 4. Seeing the Buddha, 5. Seeing the demeanor, 6. Making offerings, 7. Circumambulating to the right, 8. Retreating and abiding. These are the first four. Sutra: Arriving at the place of the World Honored One (Bhagavan, an epithet of the Buddha), he bows at the Buddha's feet, arranges incense and flowers, circumambulates the Buddha three times to the right, and retreats to sit on one side. Commentary: These are the latter five sections. Sutra: Joining his palms in reverence, he gazes up at the Venerable One's countenance. Commentary: This is the formal statement. First requesting to state, then formally stating. The request to state is further divided into two: first, the ritual of requesting, and second, requesting permission to expound. This is the first. Sutra: He says to the Buddha, 'World Honored One, in my dream I saw a Brahman holding a mallet in his hand, striking a wonderful golden drum, producing a great sound. Within the sound, subtle verses were spoken, elucidating the method of repentance. I remember and uphold them all.' Commentary: The request to expound is divided into two: first, stating what was seen and heard in the dream, and second, requesting permission to expound. This is the first. Sutra: 'May the World Honored One bestow great compassion and listen to what I say.' Commentary: Requesting permission to expound. Sutra: Then, in front of the Buddha, he speaks in verse, saying: 'In the middle of last night, I dreamt of a great golden drum, its form extremely beautiful, radiating golden light all around, like a magnificent sun wheel, its light shining universally, filling the ten directions, where all can see the Buddhas, beneath jeweled trees, each sitting on a crystal throne, surrounded by immeasurable hundreds of thousands of beings in reverence.' Commentary: Formal exposition. This is the initial sutra text.
家序。后正陳說。總有一百五十六行。于中初四行五字成句。四句為一頌即成四頌。次有二十二行。七字成句合十一頌。次有三十八頌。五字成句。次九十二行。七字為句合有四十六頌。若準西方為頌之法皆四句成一頌。論句則有五種。一者處中句。二初句。三后句。四短句。五長句。若八字成梵云案多制多此名處中句。不長不短。如是四句成於一頌名室盧迦頌。有三十二字。若六字以上成名為初句。若二十字以上成名為后句。若減六字成名短句。過二十六字以上成名長句頌。準可知。今此經中依勘梵本。或有十七字為一句。或有十五字乃至呼三字為一句。今若長句處勒為七言頌。若短句處勒為五言。故總有九十九頌。分之為二。初四頌略標聞見。后九十五頌廣陳所聞。初中分三。初一句夢時。次二行三句標所見。后一頌標所聞。所見中六句見鼓。三句見佛。二句睹僧。六句見鼓。中初半行見鼓形。一行見鼓光。夢見金鼓者表將聞佛說懺悔音。以可寶重故。見形妙者表是大士梵音聲故。周遍有光者。表能詮教效能顯理周故。猶如盛日輪者。表能詮教用能除一切不善闇故。光明皆普耀等者。表一味音怨親等濟故。余見佛及大眾者即佛僧寶。聞鼓說法即是法寶。表因聞教得睹三寶。當亦自成。
經。有一婆羅門以杖
【現代漢語翻譯】 現代漢語譯本： 家序。後面正式開始陳述。總共有一百五十六行。其中最初四行，每行五個字，四句組成一個頌，總共形成四個頌。接下來有二十二行，每行七個字，合起來是十一個頌。然後有三十八個頌，每行五個字。最後九十二行，每行七個字，合起來有四十六個頌。如果按照西方的頌的規則，都是四句組成一個頌。論句式則有五種：第一種是處中句，第二種是初句，第三種是后句，第四種是短句，第五種是長句。如果八個字組成一句，梵語叫做『案多制多』（Anta-sthita，處中句），意思是不長不短。這樣的四句組成一個頌，叫做『室盧迦頌』（Śloka，頌），共有三十二個字。如果六個字以上組成一句，就叫做初句。如果二十個字以上組成一句，就叫做后句。如果少於六個字組成一句，就叫做短句。超過二十六個字以上組成一句，就叫做長句頌。按照這個標準就可以知道。現在這部經中，根據梵文原本校勘，有的句子有十七個字，有的句子有十五個字，甚至有三個字組成一句的情況。現在如果遇到長句，就整理成七言頌，如果遇到短句，就整理成五言頌，所以總共有九十九個頌。分為兩個部分，最初四個頌略微標明所聞所見，後面九十五個頌廣泛陳述所聞。最初的部分分為三部分，第一句是夢境，接下來兩行三句標明所見，最後用一個頌標明所聞。所見的內容中，六句是見到鼓，三句是見到佛，兩句是看到僧眾。六句是見到鼓，其中前半句是見到鼓的形狀，一行是見到鼓的光芒。夢見金鼓，表示將要聽到佛說的懺悔之音，因為它是可以珍視和寶貴的。見到鼓的形狀美妙，表示是大士的梵音聲。鼓的光芒周遍，表示能詮釋教義，效能顯現真理，周遍一切。就像盛大的太陽輪，表示能詮釋教義的作用，能夠去除一切不善的黑暗。光明普遍照耀等等，表示一味之音，怨親平等救濟。其餘見到佛和大眾，就是佛寶和僧寶。聽到鼓說法，就是法寶。表示因為聽聞教法，得以見到三寶，自己也應當成就。
經文：有一位婆羅門用手杖……
【English Translation】 English version: Preface. The following is a formal exposition, totaling one hundred and fifty-six lines. Among them, the initial four lines consist of five characters per line, with four lines forming a verse, thus creating four verses. Next, there are twenty-two lines with seven characters per line, totaling eleven verses. Following that, there are thirty-eight verses with five characters per line. Finally, there are ninety-two lines with seven characters per line, totaling forty-six verses. According to the Western method of forming verses, each verse consists of four lines. In terms of sentence structure, there are five types: first, the middle sentence; second, the initial sentence; third, the final sentence; fourth, the short sentence; and fifth, the long sentence. If a sentence consists of eight characters, in Sanskrit it is called 'Anta-sthita' (處中句, middle sentence), meaning neither long nor short. Such four lines form a verse called 'Śloka' (室盧迦頌, verse), consisting of thirty-two characters. If a sentence consists of six or more characters, it is called the initial sentence. If a sentence consists of twenty or more characters, it is called the final sentence. If a sentence consists of fewer than six characters, it is called a short sentence. If a sentence consists of more than twenty-six characters, it is called a long verse. This can be understood accordingly. Now, in this scripture, based on the collation of the Sanskrit original, some sentences have seventeen characters, some have fifteen characters, and some even have only three characters. Now, if a sentence is long, it is arranged as a seven-character verse; if a sentence is short, it is arranged as a five-character verse. Therefore, there are a total of ninety-nine verses, divided into two parts. The initial four verses briefly indicate what was heard and seen, and the following ninety-five verses extensively describe what was heard. The initial part is divided into three sections: the first sentence describes the dream, the next two lines and three sentences indicate what was seen, and the last verse indicates what was heard. Among what was seen, six sentences describe seeing the drum, three sentences describe seeing the Buddha, and two sentences describe seeing the Sangha. Six sentences describe seeing the drum, with the first half-line describing the shape of the drum and one line describing the light of the drum. Dreaming of a golden drum indicates that one will hear the sound of repentance spoken by the Buddha, because it is precious and valuable. Seeing the beautiful shape of the drum indicates that it is the Brahma sound of a great Bodhisattva. The all-pervading light of the drum indicates that it can explain the teachings, and its nature can reveal the truth, pervading everything. Like a great sun wheel, it indicates that the function of explaining the teachings can remove all darkness of unwholesomeness. The universal shining of light indicates that the one flavor of sound equally benefits both friends and enemies. The rest, seeing the Buddha and the assembly, are the Buddha Jewel and the Sangha Jewel. Hearing the drum preach the Dharma is the Dharma Jewel. It indicates that by hearing the teachings, one can see the Three Jewels, and one should also achieve enlightenment oneself.
Sutra: There was a Brahmin with a staff...
擊金鼓于其鼓聲內說此妙伽他。
贊曰。標聞法也。有二。初半見能擊鼓人。次半頌聞鼓說法。有一婆羅門表能感教機。以杖擊者表聞教者。以善根杖感擊世尊能詮教鼓。或婆羅門表當見佛。故俱舍論云。所說沙門性亦名婆羅門亦名為梵輪。真梵所轉故。準知世尊亦名真婆羅門。真凈行故。以大悲杖擊后得智鼓流教法聲。聲上假立伽陀等故。此即諷誦伽陀頌也。
經。金光明鼓出妙聲遍至三千大千界。
贊曰。下廣陳所聞有九十五頌。大分為二。初十一頌總標勝利。次八十四頌。別明勝利。初總標中復分為三。初半頌標鼓勝音。次七頌半標別勝利。后三頌標下勝因。此初也。
經。能滅三塗極重罪及以人中諸苦厄由此金鼓聲威力永滅一切煩惱障斷除怖畏令安隱譬如自在牟尼尊。
贊曰。初標別勝利中下。有三複次說懺愿等。然初二複次影略互明。第三複次懺等俱廣。今此標中初四頌半。合標初二略明懺等勝利。次三頌標下第三廣明懺等勝利。初段分二。初兩頌半標離苦。次兩頌標得樂。初離苦中一頌半離苦一頌讚佛。此離苦。中初半頌離苦果。次一頌離苦因。上中惡業招三塗報云極重罪。下品惡業招人中苦。即愛別離老病死等。離苦因中三句離因一句舉喻。喻有兩義。一喻眾生得滅苦
【現代漢語翻譯】 現代漢語譯本：敲擊金鼓，在其鼓聲中宣說此微妙的伽陀（Gatha，偈頌）。
贊曰：這是標示聽聞佛法。分為兩部分。前半部分是關於能擊鼓的人，後半部分是讚頌聽聞鼓聲說法。有一位婆羅門（Brahman，印度教祭司）代表能感受教化的根機，用杖擊鼓代表聽聞教法的人。用善根之杖感應敲擊世尊（釋迦牟尼佛）能詮釋教法的鼓。或者婆羅門代表將要見到佛。所以《俱舍論》說：『所說的沙門（Sramana，佛教出家修行者）性也叫做婆羅門，也叫做梵輪（Brahma-cakra，清凈的法輪）。』因為是真梵所轉。由此可知世尊也叫做真婆羅門，因為具有真正的清凈行為。用大悲之杖敲擊后得智鼓，流出教法的聲音。聲音之上假立伽陀等。這就是諷誦伽陀頌。
經：金光明鼓發出美妙的聲音，遍及三千大千世界。
贊曰：下面廣泛陳述所聽聞的內容，共有九十五頌。大致分為兩部分。最初的十一頌總標殊勝利益，接下來的八十四頌分別闡明殊勝利益。最初的總標中又分為三部分。前半頌標示鼓的殊勝聲音，接下來的七頌半標示個別的殊勝利益，最後三頌標示殊勝利益的根本原因。這是最初的部分。
經：能夠滅除三塗（地獄、餓鬼、畜生）的極重罪業，以及人世間的各種苦難。由於這金鼓的聲音威力，永遠滅除一切煩惱障礙，斷除怖畏，使人安穩，譬如自在的牟尼尊（Muni，聖者，這裡指佛）。
贊曰：最初標示個別殊勝利益中，下面有三次複述，說明懺悔、發願等。然而最初兩次複述，影略地互相闡明。第三次複述，懺悔等都廣泛說明。現在這標示中，最初四頌半，合起來標示最初兩次略明懺悔等的殊勝利益，接下來的三頌標示第三次廣泛闡明懺悔等的殊勝利益。最初一段分為兩部分。最初兩頌半標示脫離痛苦，接下來的兩頌標示獲得快樂。最初脫離痛苦中，一頌半脫離痛苦，一頌讚嘆佛。這脫離痛苦中，最初半頌脫離痛苦的結果，接下來一頌脫離痛苦的原因。上品中惡業招致三塗的果報，稱為極重罪。下品惡業招致人世間的痛苦，即愛別離、老、病、死等。脫離痛苦的原因中，三句說明脫離痛苦的原因，一句舉例說明。譬喻有兩種含義，一是譬喻眾生能夠滅除痛苦。
【English Translation】 English version: Striking the golden drum, within its sound, he speaks this wonderful Gatha (verse).
Commentary: This marks the hearing of the Dharma. It is divided into two parts. The first half is about the person who can strike the drum, and the second half praises hearing the drum's sound expounding the Dharma. A Brahman (Hindu priest) represents the capacity to be influenced by the teachings, and striking the drum with a staff represents those who hear the teachings. Using the staff of good roots to strike the drum of the World-Honored One (Sakyamuni Buddha) that can explain the teachings. Or the Brahman represents one who will see the Buddha. Therefore, the Kosa Sastra says: 'The nature of the Sramana (Buddhist renunciate) that is spoken of is also called Brahman, and also called Brahma-cakra (pure Dharma wheel).' Because it is turned by the true Brahma. From this, it is known that the World-Honored One is also called the true Brahman, because he has true pure conduct. Using the staff of great compassion to strike the drum of subsequent wisdom, the sound of the teaching flows forth. Upon the sound, Gathas and the like are provisionally established. This is the chanting of the Gatha verse.
Sutra: The golden light drum emits a wonderful sound that pervades the three thousand great thousand worlds.
Commentary: Below, the heard content is extensively presented, totaling ninety-five verses. It is broadly divided into two parts. The initial eleven verses generally mark the supreme benefits, and the following eighty-four verses separately clarify the supreme benefits. The initial general marking is further divided into three parts. The first half-verse marks the drum's supreme sound, the following seven and a half verses mark the individual supreme benefits, and the final three verses mark the root cause of the supreme benefits. This is the initial part.
Sutra: It can extinguish the extremely heavy sins of the three evil realms (hell, hungry ghost, animal), as well as the various sufferings in the human realm. Due to the power of this golden drum's sound, all afflictions and obstacles are forever extinguished, fear is cut off, and peace is established, like the self-existent Muni (sage, here referring to the Buddha).
Commentary: In the initial marking of individual supreme benefits, below there are three repetitions, explaining repentance, vows, and the like. However, the initial two repetitions briefly clarify each other. The third repetition extensively explains repentance and the like. Now, in this marking, the initial four and a half verses, combined, mark the initial two brief clarifications of the supreme benefits of repentance and the like, and the following three verses mark the third extensive clarification of the supreme benefits of repentance and the like. The initial section is divided into two parts. The initial two and a half verses mark liberation from suffering, and the following two verses mark obtaining happiness. In the initial liberation from suffering, one and a half verses describe liberation from suffering, and one verse praises the Buddha. In this liberation from suffering, the initial half-verse describes the result of liberation from suffering, and the following verse describes the cause of liberation from suffering. Upper-grade evil karma brings about the retribution of the three evil realms, called extremely heavy sins. Lower-grade evil karma brings about the sufferings of the human realm, namely separation from loved ones, old age, sickness, death, and the like. In the cause of liberation from suffering, three phrases explain the cause of liberation from suffering, and one phrase gives an analogy. The analogy has two meanings: one is that sentient beings can extinguish suffering.
因如牟尼尊。二喻金鼓亦如牟尼能說聖法滅眾生苦。
經。佛于生死大海中積行修成一切智慧令眾生覺品具究竟咸歸功德海。
贊曰。贊佛有二。初半頌讚自利德。後半頌讚利他德。覺品具者能令眾生修大菩提。相應眷屬一切功德皆悉滿足。即大菩提。究竟咸歸功德海即大涅槃也。或覺品具是能令修因滿。歸功德海是能令得果滿。
經。由此金鼓出妙聲普令聞者獲梵響證得無上菩提果常轉清凈妙法輪。
贊曰。明得樂也。初一頌得自利樂。后一頌得利他樂。此得自利樂有三。一令得梵音。二證菩提。三得涅槃。準瑜伽論九十五。以轉法輪有自他轉。自轉之中有五種相。第一為得所得之境。第二為得之方便。第三為得所得。第四對他相續。令他于自所證深生信解。第五令他於他所證深生信解。此常轉妙法輪即第三為得所得。大涅槃果。前有菩提後有隨機說法故。此轉法輪即涅槃也。其法輪義如本法華經疏明。
經。住壽不可思議劫隨機說法利群生能斷煩惱眾苦流貪瞋癡等皆除滅。
贊曰。得利他樂。一為眾生住壽。二為說法。三斷煩惱。眾苦流即惑業苦三。此斷所緣縛。所緣縛盡能緣貪等皆亦隨滅。即斷能緣縛。既離諸縛。故得安樂。
經。若有眾生處惡趣大火猛焰周遍身
【現代漢語翻譯】 現代漢語譯本 因如牟尼尊（釋迦牟尼佛）。二喻金鼓亦如牟尼（釋迦牟尼佛）能說聖法，滅眾生苦。
經：佛于生死大海中，積累修行成就一切智慧，令眾生覺悟，品德具足，究竟都歸於功德海。
贊曰：贊佛有二。前半頌讚自利德，後半頌讚利他德。『覺品具者』，能令眾生修大菩提，相應眷屬一切功德皆悉滿足，即大菩提。『究竟咸歸功德海』，即大涅槃也。或『覺品具』是能令修因滿，『歸功德海』是能令得果滿。
經：由此金鼓出妙聲，普令聞者獲梵響，證得無上菩提果，常轉清凈妙法輪。
贊曰：明得樂也。初一頌得自利樂，后一頌得利他樂。此得自利樂有三：一令得梵音，二證菩提，三得涅槃。準瑜伽論九十五，以轉法輪有自他轉。自轉之中有五種相：第一為得所得之境，第二為得之方便，第三為得所得，第四對他相續，令他于自所證深生信解，第五令他於他所證深生信解。此『常轉妙法輪』即第三為得所得，大涅槃果。前有菩提，後有隨機說法故。此轉法輪即涅槃也。其法輪義如本法華經疏明。
經：住壽不可思議劫，隨機說法利群生，能斷煩惱眾苦流，貪瞋癡等皆除滅。
贊曰：得利他樂。一為眾生住壽，二為說法，三斷煩惱。『眾苦流』即惑業苦三。此斷所緣縛，所緣縛盡，能緣貪等皆亦隨滅，即斷能緣縛。既離諸縛，故得安樂。
經：若有眾生處惡趣，大火猛焰周遍身
【English Translation】 English version Like the Muni (Shakyamuni Buddha), the Venerable One. The two metaphors of the golden drum are also like the Muni (Shakyamuni Buddha), who can speak the sacred Dharma and extinguish the suffering of sentient beings.
Sutra: The Buddha, in the ocean of birth and death, accumulates practice and cultivates all wisdom, enabling sentient beings to awaken, possessing complete virtues, and ultimately returning to the ocean of merit.
Commentary: Praising the Buddha has two aspects. The first half of the verse praises the virtues of self-benefit, and the second half praises the virtues of benefiting others. 'Possessing complete virtues of awakening' enables sentient beings to cultivate great Bodhi, and all corresponding retinues and merits are fully satisfied, which is great Bodhi. 'Ultimately returning to the ocean of merit' is great Nirvana. Or 'possessing complete virtues of awakening' enables the completion of the cause of cultivation, and 'returning to the ocean of merit' enables the completion of the result.
Sutra: From this golden drum comes forth a wonderful sound, universally enabling listeners to obtain Brahma's sound, realize the supreme fruit of Bodhi, and constantly turn the pure and wonderful Dharma wheel.
Commentary: Explaining the attainment of joy. The first verse attains the joy of self-benefit, and the second verse attains the joy of benefiting others. This attainment of self-benefit has three aspects: first, enabling the attainment of Brahma's sound; second, realizing Bodhi; and third, attaining Nirvana. According to the ninety-fifth section of the Yogacarabhumi-sastra, the turning of the Dharma wheel has self-turning and other-turning. Among self-turning, there are five aspects: first, obtaining the object to be obtained; second, the means to obtain it; third, obtaining what is obtained; fourth, for the continuation of others, enabling them to deeply believe and understand what they have realized; and fifth, enabling them to deeply believe and understand what others have realized. This 'constantly turning the wonderful Dharma wheel' is the third, obtaining what is obtained, the fruit of great Nirvana. Before there is Bodhi, and after there is teaching according to the occasion. This turning of the Dharma wheel is Nirvana. The meaning of the Dharma wheel is explained in the commentary of the Lotus Sutra.
Sutra: Dwelling in life for inconceivable kalpas, teaching the Dharma according to the occasion to benefit sentient beings, able to cut off the flow of afflictions and sufferings, eliminating greed, anger, and delusion.
Commentary: Attaining the joy of benefiting others. First, dwelling in life for sentient beings; second, teaching the Dharma; and third, cutting off afflictions. 'The flow of sufferings' refers to the three sufferings of delusion, karma, and suffering. This cuts off the bondage of the object of attachment. When the bondage of the object of attachment is exhausted, the greed, etc., that are able to attach also disappear, which is cutting off the bondage of the able attacher. Having left all bondages, one attains peace and joy.
Sutra: If there are sentient beings in evil realms, with fierce flames of great fire surrounding their bodies
若得聞是妙鼓音即能離苦歸依佛。
贊曰。下三行頌標下廣懺悔等有二。初一頌標有罪聞法解懺離苦。后兩頌因聞鼓聲得於安樂。此初也。問。此是妙幢自夢金鼓餘人不聞。如何得言有處惡趣大火遍身聞妙鼓音離苦歸佛。答。此前後說他得益等皆是妙幢菩薩夢見。實非餘人得聞鼓音。此意即表若眾生類得聞佛說得如是益。
經。皆得成就宿命智慧憶過去百千生悉皆正念牟尼尊得聞如來甚深教由聞金鼓勝妙音常得親近於諸佛悉能捨離諸惡業純修清凈諸善品。
贊曰。標得樂分六。初半頌得宿命智。次一句得正念。次一句聞法。次兩句近佛。次一句離惡。次一句修善。
經。一切天人有情類殷重至誠祈願者得聞金鼓妙音聲能令所求皆滿足。
贊曰。下三頌標下令餘種勝因有三。初一頌標愿遂心。次一頌標得離苦。次一頌標得安樂。此初也。
經。眾生墮在無間獄猛火炎熾苦焚身無有救護處輪迴聞者能令苦除滅。
贊曰。標得離苦。且據重說離無間苦。或可。初半頌離無間苦。後半頌通離諸處及諸趣之苦。
經。人天餓鬼傍生中所有現受諸苦難得聞金鼓發妙響皆蒙離苦得解脫。
贊曰。標得樂也。初半頌牒所離苦。後半頌辨所得樂。
經。現在十方界常住兩
【現代漢語翻譯】 現代漢語譯本：若能聽聞這美妙的鼓聲，就能脫離苦難，歸依佛陀（Buddha）。
讚語說：下面的三行頌文，標明了下面廣泛懺悔等內容，分為兩部分。第一頌標明有罪之人聽聞佛法，解除懺悔，脫離苦難，歸依佛陀。后兩頌說明因為聽聞鼓聲而獲得安樂。這是第一部分。問：這是妙幢（Miaochuang）自己夢見金鼓，其他人聽不見。怎麼能說在惡趣（evil realms），大火遍身之處，聽聞美妙的鼓聲就能脫離苦難，歸依佛陀呢？答：這前後所說的他人獲得利益等，都是妙幢菩薩（Miaochuang Bodhisattva）夢中所見。實際上並非其他人聽聞鼓聲。這意思就是表明，如果眾生能夠聽聞佛陀所說，就能獲得這樣的利益。
經文：都能成就宿命智慧，憶起過去百千生的事情，都能正確地憶念牟尼尊（Munishun，釋迦牟尼佛的稱號之一）。聽聞如來（Tathagata）甚深教法，因為聽聞金鼓殊勝美妙的聲音，常常能夠親近諸佛（Buddhas），完全能夠捨棄各種惡業，純粹地修習清凈的各種善行。
讚語說：標明獲得安樂分為六個方面。前半頌說明獲得宿命智。下一句說明獲得正念。再下一句說明聽聞佛法。再下面兩句說明親近佛陀。再下一句說明脫離惡業。再下一句說明修習善行。
經文：一切天人（Devas）、有情眾生，殷切至誠地祈願，聽聞金鼓美妙的聲音，能夠使所求都得到滿足。
讚語說：下面的三頌標明了下面使其他種類獲得殊勝因緣，分為三個方面。第一頌標明願望得以實現。下一頌標明得以脫離苦難。再下一頌標明獲得安樂。這是第一部分。
經文：眾生墮落在無間地獄（Avici hell），猛烈的火焰燃燒，痛苦焚身，沒有救護之處，在輪迴中，聽聞這鼓聲能夠使痛苦消除。
讚語說：標明得以脫離苦難。且根據嚴重的情況來說明脫離無間地獄的苦難。或者可以這樣理解：前半頌說明脫離無間地獄的苦難，後半頌普遍說明脫離各個地方以及各個道的苦難。
經文：人道、天道、餓鬼道（Pretas）、傍生道（animals）中，所有正在承受各種苦難的眾生，聽聞金鼓發出美妙的聲響，都能蒙受脫離苦難，獲得解脫。
讚語說：標明獲得安樂。前半頌敘述所脫離的苦難，後半頌辨明所獲得的安樂。
經文：現在十方世界，常住的兩位
【English Translation】 English version: If one hears this wonderful drum sound, they can leave suffering and take refuge in the Buddha (Buddha).
The commentary says: The following three lines of verse mark the following extensive repentance, etc., and are divided into two parts. The first verse marks that those who are guilty hear the Dharma, resolve repentance, leave suffering, and take refuge in the Buddha. The latter two verses explain that one obtains peace and happiness by hearing the sound of the drum. This is the first part. Question: This is Miaochuang's (Miaochuang) own dream of golden drums, and others cannot hear it. How can it be said that in the evil realms, where great fires cover the body, hearing the wonderful sound of the drum can leave suffering and take refuge in the Buddha? Answer: The benefits to others mentioned before and after this are all seen in the dream of Miaochuang Bodhisattva (Miaochuang Bodhisattva). In reality, no one else hears the sound of the drum. The meaning of this is to show that if sentient beings can hear what the Buddha says, they can obtain such benefits.
Sutra: All can achieve the wisdom of knowing past lives, remember hundreds of thousands of past lives, and all can correctly remember Munishun (Munishun, one of the titles of Shakyamuni Buddha). Hearing the profound teachings of the Tathagata (Tathagata), because of hearing the supreme and wonderful sound of the golden drum, one can often be close to all the Buddhas (Buddhas), completely abandon all evil deeds, and purely cultivate all kinds of pure good deeds.
The commentary says: Marking the attainment of peace and happiness is divided into six aspects. The first half of the verse explains the attainment of the wisdom of knowing past lives. The next sentence explains the attainment of right mindfulness. The next sentence explains hearing the Dharma. The next two sentences explain being close to the Buddhas. The next sentence explains leaving evil deeds. The next sentence explains cultivating good deeds.
Sutra: All Devas (Devas) and sentient beings who earnestly and sincerely pray, hearing the wonderful sound of the golden drum, can have all their wishes fulfilled.
The commentary says: The following three verses mark the following making other kinds of beings obtain supreme causes and conditions, and are divided into three aspects. The first verse marks that wishes are fulfilled. The next verse marks that one can leave suffering. The next verse marks that one obtains peace and happiness. This is the first part.
Sutra: Sentient beings who have fallen into the Avici hell (Avici hell), where fierce flames burn and suffering consumes the body, with no place of refuge, in the cycle of rebirth, hearing this drum sound can eliminate suffering.
The commentary says: Marking the attainment of leaving suffering. And according to the serious situation, it explains leaving the suffering of the Avici hell. Or it can be understood in this way: the first half of the verse explains leaving the suffering of the Avici hell, and the second half of the verse generally explains leaving the suffering of various places and various realms.
Sutra: In the realms of humans, devas, pretas (Pretas), and animals (animals), all sentient beings who are currently suffering various hardships, hearing the golden drum emit a wonderful sound, can all receive the blessing of leaving suffering and obtaining liberation.
The commentary says: Marking the attainment of peace and happiness. The first half of the verse narrates the suffering that is left behind, and the second half of the verse distinguishes the peace and happiness that is obtained.
Sutra: In the present ten directions of the world, the two constantly abiding
足尊愿以大悲心哀愍憶念我眾生無歸依亦無有救護為如是等類能作大歸依。
贊曰。下八十四頌別明勝利。分之為四。初二十五頌第一複次明懺愿等。次唯愿十方佛下十三頌第二複次明懺愿等。次七言下四十三頌第三複次明懺愿等。次若有男子及女人下四頌說勝勸修。然三複次懺愿等中。初複次中多懺煩惱障。第二複次多懺業障。第三複次多懺報障。其中略廣有此不同。懺悔正云說罪。應以善悔及所起善語業為性。若兼能起亦有意業。若申禮敬亦有身業。具足應以善悔及所起三業為性。初複次中有三。初二頌請求加護述正歸依。次十四頌明懺悔。后九頌明發愿。初中分四。初二句舉所歸投。次二句請垂悲念。次二句申無救護。次二句請作歸依。有情之中有無足多足四足二足。人天二足於余為勝。佛於二足更復為尊。哀其有苦慜彼無樂。體即慈悲。愿記不捨名為憶念。投起名歸恃怙名依。拔苦為救與樂為護。
經。我先所作罪極重諸惡業今對十力前至心皆懺悔。
贊曰。下十四頌明懺悔分三。初一頌標。次十二頌辨。后一頌結。此初標也。罪者毀責過失之名。極重惡業亦毀責過失語。設輕小罪亦名極重作罪惡業。通論三業悉懺云皆。
經。我不信諸佛亦不敬尊親不務修眾善常造諸惡業。
【現代漢語翻譯】 現代漢語譯本： 足尊（佛的尊稱）啊，愿您以大慈悲心哀憐憶念我們這些無所歸依、也無救護的眾生，為這些眾生做最大的歸依處。
讚頌說：下面的八十四頌分別闡明修習此法的殊勝利益，分為四部分。最初的二十五頌是第一次重複說明懺悔和發願等內容；接著從『唯愿十方佛』開始的十三頌是第二次重複說明懺悔和發願等內容；然後是七言句開始的四十三頌是第三次重複說明懺悔和發願等內容；最後是『若有男子及女人』開始的四頌是勸勉人們修習此法。然而，在這三次重複的懺悔和發願等內容中，第一次重複主要懺悔煩惱障，第二次重複主要懺悔業障，第三次重複主要懺悔報障。其中略有廣略的不同。懺悔，正名為『說罪』，應以善意的後悔以及由此產生的善語業為本質。如果兼能生起意業，若能申述禮敬，也有身業。完備的懺悔應以善意的後悔以及由此產生的身、語、意三業為本質。第一次重複中有三部分：最初的兩頌是請求加持和護佑，陳述正確的歸依；接著的十四頌是說明懺悔；最後的九頌是說明發願。最初的兩頌又分為四部分：最初兩句是舉出所歸投的對象；接著兩句是祈請垂憐憶念；接著兩句是陳述無救護的處境；最後兩句是祈請作為歸依處。在有情眾生中，有無足、多足、四足、二足等。人與天屬於二足，在其他有情中最為殊勝。佛在二足有情中更為尊貴。哀憐眾生的痛苦，憐憫他們沒有快樂，以慈悲為體，愿佛陀記住而不捨棄，這叫做憶念。投靠仰仗叫做歸，依賴依靠叫做依，拔除痛苦叫做救，給予快樂叫做護。
經文：我過去所造作的罪業極其深重，現在在十力（如來的十種力量）的佛前，至誠懇切地懺悔。
讚頌說：下面的十四頌是說明懺悔，分為三部分：最初一頌是總標，接著十二頌是分別陳述，最後一頌是總結。這裡是最初的總標。罪，是毀壞和責備過失的名稱。『極重惡業』也是毀壞和責備過失的語詞。即使是輕微的罪過，也可以說是極重，造作罪惡之業，通指身、語、意三業，全部懺悔叫做『皆』。
經文：我不相信諸佛，也不尊敬父母尊長，不努力修習各種善事，常常造作各種惡業。
【English Translation】 English version: May the Honored One (a respectful title for the Buddha), with great compassion, remember and have mercy on us sentient beings who have no refuge and no protection, and be a great refuge for beings such as these.
The commentary says: The following eighty-four verses separately clarify the excellent benefits of practicing this Dharma, divided into four parts. The first twenty-five verses are the first repetition explaining repentance and vows, etc.; then the thirteen verses starting from 'I vow that all Buddhas of the ten directions' are the second repetition explaining repentance and vows, etc.; then the forty-three verses starting with the seven-word verses are the third repetition explaining repentance and vows, etc.; finally, the four verses starting with 'If there are men and women' are exhortations to practice this Dharma. However, in these three repetitions of repentance and vows, etc., the first repetition mainly repents of the obstacles of afflictions, the second repetition mainly repents of karmic obstacles, and the third repetition mainly repents of the obstacles of retribution. There are slight differences in scope among them. Repentance, properly called 'speaking of sins,' should be essentially a sincere regret and the virtuous speech karma arising from it. If it can also generate mental karma, and if one can express reverence, there is also physical karma. Complete repentance should be essentially a sincere regret and the physical, verbal, and mental karma arising from it. The first repetition has three parts: the first two verses are a request for blessing and protection, stating the correct refuge; the following fourteen verses explain repentance; and the last nine verses explain making vows. The first two verses are further divided into four parts: the first two lines mention the object of refuge; the next two lines request compassionate remembrance; the next two lines state the situation of having no protection; and the last two lines request to be a refuge. Among sentient beings, there are those without feet, with many feet, with four feet, and with two feet. Humans and devas (gods), being two-legged, are superior to other beings. The Buddha is even more honored among two-legged beings. He has compassion for the suffering of sentient beings and pities them for having no happiness, with compassion as his essence. The wish that the Buddha remembers and does not abandon is called remembrance. Relying on and depending on is called refuge, and removing suffering is called saving, and giving happiness is called protecting.
Sutra: The extremely heavy sins and evil deeds that I have committed in the past, I now sincerely repent before the Buddhas with the Ten Powers (the ten powers of a Tathagata).
The commentary says: The following fourteen verses explain repentance, divided into three parts: the first verse is a general statement, the next twelve verses are separate statements, and the last verse is a conclusion. This is the initial general statement. Sin is the name for destruction and blame for faults. 'Extremely heavy evil deeds' are also words of destruction and blame for faults. Even minor sins can be said to be extremely heavy. Committing evil deeds refers to all three karmas of body, speech, and mind. Repenting of all of them is called 'all'.
Sutra: I do not believe in the Buddhas, nor do I respect parents and elders, I do not diligently cultivate various good deeds, and I often commit various evil deeds.
贊曰。下別辨為十二。初一頌明懺不信無慚等所造惡業。不敬即不崇賢不務修善。即不重善。由此造惡。
經。或自恃尊高種姓及財位盛年行放逸常造諸惡業。
贊曰。第二頌懺由憍慢等造惡罪業。一恃德尊高。二恃種姓貴勝。三恃多財。四恃官位。五恃盛年及長壽無病。自舉陵他即因慢起惡恃此醉傲。即由憍造惡復行放逸不能防修。故造惡業。
經。心恒起邪念口陳于惡言不見於過罪常造諸惡業。
贊曰。第三頌懺心口二業所造惡業。
經。恒作愚夫行無明暗覆心隨順不善友常造諸惡業。
贊曰。第四頌懺由癡造惡業。
經。或因諸戲樂或復懷憂惱為貪瞋所纏故我造諸惡。
贊曰。第五頌懺因貪瞋故造惡業。戲樂即貪憂惱即瞋。貪嗔即種子。纏即現行。或八纏等舉二攝余。
經。親近不善人及由慳嫉意貧窮行諂誑故我造諸惡。
贊曰。第六懺由近惡友及小隨惑畜積不捨鄙吝稱慳不耐他榮妒忌稱嫉為罔罥他曲順彼意稱諂心懷異謀矯現有德稱誑。
經。雖不樂眾過由有怖畏故及不得自在故我造諸惡。
贊曰。第七懺由怖畏故造惡業。意雖不樂造過。或怖命財難等故造惡業。或處卑賤被他驅逼不得自在故造惡業。
經。或為躁動心或
【現代漢語翻譯】 現代漢語譯本： 讚頌說。下面分別辨析為十二種情況。最初一頌說明懺悔由於不信、無慚等所造的惡業。不敬就是不崇敬賢人，不務修善就是不重視善行。由此而造作惡業。
經文：或者依仗自己尊貴的出身、種姓以及豐厚的財物、盛壯的年紀而放縱逸樂，常常造作各種惡業。
讚頌說。第二頌懺悔由於驕慢等造作的惡罪業。一是依仗德行尊貴高尚，二是依仗種姓高貴殊勝，三是依仗擁有眾多財富，四是依仗官位顯赫，五是依仗盛壯的年紀以及長壽無病。自高自大輕視他人，就是因為慢心而生起惡行；依仗這些而沉醉傲慢，就是由於驕心而造作惡業；又放縱逸樂不能防護和修持善行，所以造作惡業。
經文：心中常常生起邪惡的念頭，口中說出惡毒的言語，看不到自己的過錯罪行，常常造作各種惡業。
讚頌說。第三頌懺悔身口二業所造作的惡業。
經文：常常做出愚蠢之人的行為，無明的黑暗覆蓋內心，隨順不善的朋友，常常造作各種惡業。
讚頌說。第四頌懺悔由於愚癡而造作的惡業。
經文：或者因為各種嬉戲娛樂，或者又懷有憂愁煩惱，被貪婪和嗔恨所纏繞，所以我造作各種惡業。
讚頌說。第五頌懺悔因為貪婪和嗔恨的緣故而造作惡業。嬉戲娛樂就是貪婪，憂愁煩惱就是嗔恨。貪嗔是種子，纏繞是現行。或者八纏等，舉出兩種來概括其餘。
經文：親近不善良的人，以及由於吝嗇和嫉妒的意念，貧窮困頓而行事諂媚欺誑，所以我造作各種惡業。
讚頌說。第六懺悔由於親近惡友以及微小的隨煩惱，畜積而不捨棄。鄙陋慳惜稱為『慳』（吝嗇），不能忍受他人榮耀而心生妒忌稱為『嫉』（嫉妒），爲了欺騙他人而曲意順從他人意願稱為『諂』（諂媚），心中懷有異樣的圖謀而假裝顯現有德行稱為『誑』（欺騙）。
經文：即使不樂意做那些過錯，由於有所怖畏的緣故，以及由於不得自在的緣故，我造作各種惡業。
讚頌說。第七懺悔由於怖畏的緣故而造作惡業。心中即使不樂意造作過錯，或者因為害怕性命、財產遭受危難等緣故而造作惡業。或者身處卑賤的地位被他人驅使逼迫，不得自在的緣故而造作惡業。
經文：或者因為躁動不安的心，或者
【English Translation】 English version: A eulogy says: The following is separately distinguished into twelve categories. The first verse explains the repentance for evil deeds committed due to disbelief, lack of shame, etc. 'Not respecting' means not revering the virtuous; 'not striving to cultivate goodness' means not valuing good deeds. From this, evil deeds are created.
Sutra: Or, relying on one's noble birth, lineage, abundant wealth, vigorous youth, indulging in pleasure, constantly creating various evil deeds.
A eulogy says: The second verse repents for evil deeds committed due to arrogance, etc. First, relying on virtuous and noble qualities; second, relying on noble and superior lineage; third, relying on abundant wealth; fourth, relying on high official position; fifth, relying on vigorous youth and longevity without illness. Being arrogant and looking down on others arises from pride, leading to evil actions. Relying on these and indulging in intoxication and arrogance is due to conceit, leading to evil deeds. Furthermore, indulging in pleasure without guarding against and cultivating good deeds leads to the creation of evil karma.
Sutra: The mind constantly generates evil thoughts, the mouth utters malicious words, failing to see one's own faults and transgressions, constantly creating various evil deeds.
A eulogy says: The third verse repents for evil deeds committed by the body and speech.
Sutra: Constantly acting like a foolish person, with the darkness of ignorance covering the mind, following unwholesome friends, constantly creating various evil deeds.
A eulogy says: The fourth verse repents for evil deeds committed due to ignorance.
Sutra: Or because of various amusements and pleasures, or harboring sorrow and vexation, being entangled by greed and hatred, therefore I create various evil deeds.
A eulogy says: The fifth verse repents for evil deeds committed due to greed and hatred. Amusements and pleasures are greed, sorrow and vexation are hatred. Greed and hatred are seeds, entanglement is present action. Or the eight entanglements, etc., two are mentioned to encompass the rest.
Sutra: Associating with unwholesome people, and due to stinginess and jealousy, being poor and destitute, engaging in flattery and deceit, therefore I create various evil deeds.
A eulogy says: The sixth verse repents for associating with evil friends and minor afflictions, accumulating without abandoning. Miserliness and stinginess are called 'stinginess' (慳), being unable to bear others' glory and giving rise to jealousy is called 'jealousy' (嫉妒), flattering others to deceive them is called 'flattery' (諂媚), harboring different intentions while pretending to have virtue is called 'deceit' (誑).
Sutra: Even if unwilling to commit those faults, due to fear, and due to not being free, I create various evil deeds.
A eulogy says: The seventh verse repents for evil deeds committed due to fear. Even if unwilling to commit faults, evil deeds are committed out of fear for life, property, or other difficulties. Or, being in a lowly position and being driven and forced by others, evil deeds are committed due to not being free.
Sutra: Or because of a restless mind, or
因瞋恚恨及以飢渴惱故我造諸惡。
贊曰。第八懺由大隨惑等故造惡業。為飢渴欲所逼惱故造諸惡業。
經。由飲食衣服及貪愛女人煩惱火所燒故我造諸惡。
贊曰。第九懺由貪故造諸惡業。
經。于佛法僧眾不生恭敬心作如是眾罪我今悉懺悔于獨覺菩薩亦無恭敬心作如是眾罪我今悉懺悔。
贊曰。第十懺由不敬三寶故造諸惡。
經。無知謗正法不孝于父母作如是眾罪我今悉懺悔。
贊曰。第十一懺由五逆所造惡業。依大乘經所說五逆。非三乘通說。言五逆者。準薩遮尼乾子經。一不得破塔壞寺焚燒經像及用盜三寶財物。二謗三乘法言非聖教。障礙留難隱弊覆藏。三於一切出家人所若有戒無戒持戒破戒打罵訶嘖。說過禁閉還俗驅使責調斷命。四不得殺父害母出佛身血破和合僧殺阿羅漢。五不得謗無因果長夜常行十不善業。今此謗法即第二逆。不孝父母即第四逆。
經。由愚癡憍慢及以貪瞋力作如是眾罪我今悉懺悔。
贊曰。第十二懺由三不善根故造惡業。言憍慢者。由癡不善根起故兼舉之。又依初科。此之一頌結前所造皆悉懺悔。
經。我於十方界供養無數佛當愿拔眾生令離諸苦難愿一切有情皆令住十地福智圓滿已成佛導群迷。
贊曰。下九頌
【現代漢語翻譯】 現代漢語譯本：因嗔恚（chēn huì，憤怒和怨恨）、怨恨以及因飢餓乾渴所帶來的困擾，我造作了各種惡業。
讚頌說：第八次懺悔是因為被大隨煩惱等所驅使而造作惡業，因為被飢餓乾渴的慾望所逼迫困擾而造作各種惡業。
經文：因為飲食、衣服以及貪愛***的煩惱之火所焚燒，我造作了各種惡業。
讚頌說：第九次懺悔是因為貪婪而造作各種惡業。
經文：對於佛、法、僧三寶不生恭敬心，造作了這樣的眾多罪業，我如今全部懺悔。對於獨覺（dú jué，獨自覺悟者）、菩薩（pú sà，覺悟的有情）也沒有恭敬心，造作了這樣的眾多罪業，我如今全部懺悔。
讚頌說：第十次懺悔是因為不尊敬三寶而造作各種惡業。
經文：無知而誹謗正法，不孝順父母，造作了這樣的眾多罪業，我如今全部懺悔。
讚頌說：第十一次懺悔是因為五逆罪（wǔ nì zuì，佛教中最嚴重的五種罪行）所造作的惡業。依據大乘經典所說的五逆罪，並非聲聞乘、緣覺乘、菩薩乘三乘共通的說法。所說的五逆罪，依據《薩遮尼乾子經》，一是不得破壞佛塔、寺廟，焚燒經書佛像，以及盜用三寶的財物。二是誹謗三乘佛法，說不是聖教，障礙、留難、隱瞞、遮蔽。三是對一切出家人，無論有戒無戒、持戒破戒，都打罵呵斥，說其過失，禁閉還俗，驅使責罰，斷其性命。四是不得殺父害母，使佛出血，破壞僧團的和合，殺害阿羅漢（ā luó hàn，已證得解脫的聖者）。五是不得誹謗沒有因果，長夜常常行十不善業。如今這裡所說的誹謗佛法就是第二逆罪，不孝順父母就是第四逆罪。
經文：因為愚癡、驕慢以及貪婪、嗔恨的力量，造作了這樣的眾多罪業，我如今全部懺悔。
讚頌說：第十二次懺悔是因為貪、嗔、癡三種不善根而造作惡業。所說的驕慢，是因為愚癡不善根而生起，所以一併舉出。又依據最初的科判，這一頌總結了前面所造作的罪業，全部懺悔。
經文：我於十方世界供養無數的佛，當愿拔濟眾生，使他們脫離各種苦難，愿一切有情眾生都能安住於十地（shí dì，菩薩修行的十個階段），福德和智慧圓滿，最終成就佛果，引導迷惑的眾生。
讚頌說：下面九頌
【English Translation】 English version: Because of anger, hatred, and the suffering caused by hunger and thirst, I have committed various evil deeds.
The verse says: The eighth repentance is for committing evil deeds due to being driven by the great secondary afflictions, etc., and for committing various evil deeds due to being compelled and troubled by the desires of hunger and thirst.
Sutra: Because of being burned by the fire of food, clothing, and the afflictions of lust, I have committed various evil deeds.
The verse says: The ninth repentance is for committing various evil deeds due to greed.
Sutra: I do not generate respect for the Buddha, Dharma, and Sangha (sēng qié, the monastic community), and I have committed such numerous sins; I now repent of them all. I also have no respect for Pratyekabuddhas (dú jué, solitary realizers) and Bodhisattvas (pú sà, enlightened beings), and I have committed such numerous sins; I now repent of them all.
The verse says: The tenth repentance is for committing various evil deeds due to disrespecting the Three Jewels.
Sutra: Ignorantly slandering the Correct Dharma, and being unfilial to parents, I have committed such numerous sins; I now repent of them all.
The verse says: The eleventh repentance is for the evil deeds committed due to the Five Heinous Offenses (wǔ nì zuì, the five gravest offenses in Buddhism). According to the Five Heinous Offenses as described in the Mahayana Sutras, which are not common to the Three Vehicles. The Five Heinous Offenses, according to the Satyakanirgrantha Sutra, are: first, one must not destroy pagodas or temples, burn scriptures or images, or use or steal the property of the Three Jewels. Second, one must not slander the Three Vehicles of Dharma, saying that they are not the teachings of the sages, obstructing, hindering, concealing, or covering them up. Third, towards all monastics, whether they have precepts or not, whether they uphold or break them, one must not beat, scold, or rebuke them, speak of their faults, imprison them, force them to return to lay life, drive them away, punish them, or take their lives. Fourth, one must not kill one's father or mother, cause a Buddha to bleed, disrupt the harmony of the Sangha, or kill an Arhat (ā luó hàn, a liberated being). Fifth, one must not slander that there is no cause and effect, and constantly practice the ten unwholesome deeds throughout the night. Now, this slander of the Dharma is the second heinous offense, and being unfilial to parents is the fourth heinous offense.
Sutra: Because of ignorance, arrogance, and the power of greed and hatred, I have committed such numerous sins; I now repent of them all.
The verse says: The twelfth repentance is for committing evil deeds due to the three unwholesome roots of greed, hatred, and delusion. Arrogance is included because it arises from the unwholesome root of delusion. Also, according to the initial classification, this verse summarizes all the sins committed previously, and I repent of them all.
Sutra: I make offerings to countless Buddhas in the ten directions, may I liberate sentient beings, causing them to be free from all suffering, may all sentient beings abide in the Ten Bhumis (shí dì, the ten stages of a Bodhisattva's path), may their merit and wisdom be perfected, and may they ultimately attain Buddhahood, guiding deluded beings.
The verse says: The following nine verses
發願。愿以後智或欲勝解為愿自性。既禮敬陳彰亦及所起三業為體。然後智欲愿愿自性。身語愿所起。意業愿相應及所起故俱名愿。不爾何收。于中分四。此初二頌利生。一頌愿令離苦。一頌愿令得樂。
經。我為諸眾生苦行百千劫以大智慧力皆令出苦海我為諸含識演說甚深經最勝金光明能除諸惡業。
贊曰。次二頌愿起行。一頌愿為生修福智。一頌愿為生說正法。
經。若人百千劫造諸極重罪暫時能發露眾惡盡消除依此金光明作如是懺悔由斯能速盡一切諸苦業勝定百千種不思議總持根力覺道支修習常無倦。
贊曰。次三頌愿他修行。初二頌愿勸他滅惡。后一頌愿勸他修善。
經。我當至十地具足珍寶處圓滿佛功德濟度生死流。我于諸佛海甚深功德藏妙智難思議皆令得具足。
贊曰。次二頌愿自果滿。初頌愿因滿利生。后頌愿果圓自具。令言雖通自他今意取令自具。前已愿生令住十地。福智圓滿已成佛導群迷竟。
經。唯愿十方佛觀察護念我皆以大悲心哀受我懺悔。
贊曰。下有十三頌。第二複次多懺業障。文分為四。初十頌明懺悔。次一頌明隨喜。次一頌明發愿。后一頌迴向懺悔。中分三。此初一頌請護述依。
經。我于多劫中所造諸惡業由斯生苦惱哀愍
【現代漢語翻譯】 現代漢語譯本：發願。以未來之智慧或強烈的意願為發願的自性。既包括禮敬、陳述、彰顯，也包括由此而生的身、語、意三業作為其本體。然後，智慧、意願、發願即為發願的自性。身體和語言所產生的行為是發願的體現，而意念上的發願則與發願相應並由此產生，因此都可稱為發願。否則，將如何涵蓋所有發願行為？其中分為四個部分。最初兩頌是關於利益眾生，一頌是愿眾生脫離痛苦，一頌是愿眾生獲得快樂。
經文：『我為諸眾生苦行百千劫，以大智慧力皆令出苦海。我為諸含識演說甚深經，最勝金光明能除諸惡業。』
贊曰：接下來的兩頌是愿發起行動。一頌是愿為眾生修習福德和智慧，一頌是愿為眾生宣說正法。
經文：『若人百千劫造諸極重罪，暫時能發露眾惡盡消除。依此金光明作如是懺悔，由斯能速盡一切諸苦業。勝定百千種不思議總持，根力覺道支修習常無倦。』
贊曰：接下來的三頌是愿他人修行。前兩頌是愿勸他人滅除惡業，后一頌是愿勸他人修習善業。
經文：『我當至十地（菩薩修行所證的十個階位）具足珍寶處，圓滿佛功德濟度生死流。我于諸佛海甚深功德藏，妙智難思議皆令得具足。』
贊曰：接下來的兩頌是愿自己果位圓滿。前一頌是愿因地圓滿以利益眾生，后一頌是愿果地圓滿而自身具足。『令』字雖然可以指代自己和他人，但這裡的意思是愿自己具足。前面已經發愿讓眾生安住於十地，福德和智慧圓滿，最終成佛並引導眾生脫離迷惑。
經文：『唯愿十方佛（指遍佈十個方向的所有佛）觀察護念我，皆以大悲心哀受我懺悔。』
贊曰：下面有十三頌。第二部分再次詳細懺悔業障。文分為四個部分。最初十頌是說明懺悔，接下來一頌是說明隨喜，再接下來一頌是說明發願，最後一頌是迴向懺悔。其中又分為三個部分。這裡是最初的一頌，請佛護念並陳述所依據的。
經文：『我于多劫中所造諸惡業，由斯生苦惱，哀愍』
【English Translation】 English version: Aspiration. The nature of aspiration is future wisdom or a strong desire for understanding. It includes reverence, declaration, and manifestation, as well as the actions of body, speech, and mind arising from them as its essence. Then, wisdom, desire, and aspiration are the nature of aspiration. Actions arising from body and speech are manifestations of aspiration, while mental aspiration corresponds to and arises from aspiration, thus all can be called aspiration. Otherwise, how would all aspirational actions be encompassed? It is divided into four parts. The first two verses are about benefiting sentient beings, one verse is wishing sentient beings to be free from suffering, and one verse is wishing sentient beings to obtain happiness.
Sutra: 'I have practiced asceticism for hundreds of thousands of kalpas (aeons) for all sentient beings, and with great wisdom power, I have enabled them all to escape the sea of suffering. I have expounded profound sutras for all beings with consciousness, and the most excellent Golden Light is able to eliminate all evil karma.'
Praise: The next two verses are wishing to initiate action. One verse is wishing to cultivate merit and wisdom for sentient beings, and one verse is wishing to expound the Dharma for sentient beings.
Sutra: 'If people create extremely heavy sins for hundreds of thousands of kalpas, they can temporarily reveal them and all evil will be eliminated. Relying on this Golden Light to make such repentance, they can quickly exhaust all suffering karma. Superior samadhi (meditative absorption) of hundreds of thousands of kinds, inconceivable dharani (mantras/incantations), roots, powers, enlightenment factors, and the path, cultivate constantly without weariness.'
Praise: The next three verses are wishing others to practice. The first two verses are wishing to persuade others to eliminate evil karma, and the last verse is wishing to persuade others to cultivate good karma.
Sutra: 'I shall reach the Tenth Ground (the tenth stage of a Bodhisattva's path) and be replete with treasures, perfect the merits of the Buddha and deliver beings from the stream of birth and death. In the ocean of all Buddhas, the profound treasury of merit, the wonderful wisdom is inconceivable, may all obtain it completely.'
Praise: The next two verses are wishing for the fulfillment of one's own fruition. The first verse is wishing for the perfection of the cause to benefit sentient beings, and the last verse is wishing for the perfection of the fruition and self-possession. Although the word 'may' can refer to both oneself and others, here it means wishing oneself to possess. Previously, it was wished that sentient beings would abide in the Tenth Ground, with merit and wisdom perfected, ultimately becoming Buddhas and guiding sentient beings out of delusion.
Sutra: 'May the Buddhas of the ten directions (all Buddhas throughout the ten directions) observe and protect me, and with great compassion, accept my repentance.'
Praise: Below are thirteen verses. The second part details the repentance of karmic obstacles again. The text is divided into four parts. The first ten verses explain repentance, the next verse explains rejoicing, the next verse explains making vows, and the last verse is dedicating the merit of repentance. Among them, it is further divided into three parts. Here is the first verse, requesting the Buddhas' protection and stating the basis.
Sutra: 'The evil karma I have created in many kalpas, from which suffering arises, have compassion'
愿消除。
贊曰。次八頌正明懺悔。復分為四。此初一頌總標懺愿。
經。我造諸惡業常生憂怖心於四威儀中曾無歡樂想。
贊曰。次一頌述己憂深。
經。諸佛具大悲能除眾生怖愿受我懺悔令得離憂苦。
贊曰。乞愿許悔。
經。我有煩惱障及以諸報業愿以大悲水洗濯令清凈。
贊曰。次下五頌愿懺令除。復分為四。此初一頌愿懺滅三障。佛以大悲滅三障火。復除罪垢故喻如水。
經。我先作諸罪及現造惡業至心皆發露咸愿得蠲除。未來諸惡業防護令不起設令有違者終不敢覆藏。
贊曰。次二頌愿懺三世罪。蠲亦除也。過現已造。懺之愿除。未來未造。愿懺防令不起。
經。身三語四種意業復有三繫縛諸有情無始恒相續由斯三種行造作十惡業如是眾多罪我今皆懺悔。
贊曰。次二頌愿懺三業罪。即同十住毗婆沙第四所明懺悔。云三三合九種從三煩惱起。合九種者即前三業及三世並三報業。謂順生現后受業。合之為九。今者加三障除三報業。此經據總。彼論約受有別。故俱成九各不相違。此九皆從貪瞋癡起云從三煩惱起。又彼論問三順受中有定不定云何懺悔除耶。彼論答云。亦非皆滅。若定報者愿得今身償故。此亦據報定時不定說。若時報俱定
【現代漢語翻譯】 現代漢語譯本 愿（我）消除（這些罪業）。
贊曰：接下來的八個頌詞，正式闡明了懺悔的意義，又可分為四個部分。這最初的一個頌詞，總括性地標明了懺悔的願望。
經：我所造作的各種惡業，常常使我心生憂慮和恐懼，在行、住、坐、臥四種威儀之中，從未有過歡樂的想法。
贊曰：接下來的一個頌詞，敘述了自己內心的憂慮之深。
經：諸佛具有廣大的慈悲心，能夠消除眾生的恐懼，愿（您）接受我的懺悔，使我得以脫離憂愁和痛苦。
贊曰：乞求（諸佛）允許（我）懺悔。
經：我具有煩惱障以及各種果報之業，愿（您）用廣大的慈悲之水，洗滌它們，使之清凈。
贊曰：接下來的五個頌詞，表達了願望通過懺悔來消除罪業。又可分為四個部分。這最初的一個頌詞，願望通過懺悔來滅除三障。佛以大慈悲心滅除三障之火，又消除罪惡的污垢，所以比喻為水。
經：我先前所作的各種罪業，以及現在正在造作的惡業，都至誠地發露懺悔，希望都能夠得到消除。對於未來可能造作的各種惡業，我會防護，使之不生起。即使有違犯的情況發生，也終究不敢隱瞞。
贊曰：接下來的兩個頌詞，願望通過懺悔來消除過去、現在、未來三世的罪業。『蠲』也是消除的意思。過去和現在已經造作的罪業，通過懺悔，願望能夠消除。未來尚未造作的罪業，願望通過懺悔來防止它們產生。
經：身有三種惡業，語有四種惡業，意業又有三種。這些業繫縛著各種有情眾生，從無始以來恒常相續不斷。由於這三種（身、語、意）行為，造作了十種惡業。像這樣眾多的罪業，我如今都懺悔。
贊曰：接下來的兩個頌詞，願望通過懺悔來消除身、語、意三業的罪業。這與《十住毗婆沙論》第四卷所闡明的懺悔相同。其中說，三三合為九種罪業，是從三種煩惱（貪、嗔、癡）生起的。所說的『合九種』，就是指前面的三業以及三世，再加上三種報業，即順次在今生、現世和來世承受的業報。合起來就是九種。現在這裡加上三障，除去三報業。這部經是從總體上來說的，而《十住毗婆沙論》是從承受果報的差別上來說的。所以都成為九種，彼此並不矛盾。這九種罪業都是從貪、嗔、癡三種煩惱生起的，所以說『從三種煩惱起』。另外，《十住毗婆沙論》中問到，三種順次承受的業報中，有定業和不定業，如何懺悔才能消除呢？該論回答說：『也不是全部都能滅除。如果是定業，就願望在今生償還。』這裡也是根據果報有定和不定兩種情況來說的。如果是時間和果報都已確定的（定業）。
【English Translation】 English version May (I) eliminate (these evil deeds).
Commentary: The following eight verses formally clarify the meaning of repentance, and can be divided into four parts. This initial verse generally indicates the vow of repentance.
Sutra: The various evil deeds I have committed often cause me to feel worried and fearful. In the four kinds of deportment—walking, standing, sitting, and lying down—I have never had thoughts of joy.
Commentary: The following verse describes the depth of one's inner worries.
Sutra: The Buddhas possess great compassion and can eliminate the fears of sentient beings. May (you) accept my repentance and enable me to be free from sorrow and suffering.
Commentary: Begging (the Buddhas) to allow (me) to repent.
Sutra: I have the obstructions of afflictions and various karmic retributions. May (you) wash them away with the water of great compassion, making them pure.
Commentary: The following five verses express the wish to eliminate sins through repentance. They can be divided into four parts. This initial verse expresses the wish to eradicate the three obstructions through repentance. The Buddha uses great compassion to extinguish the fire of the three obstructions and also removes the defilements of sins, so it is likened to water.
Sutra: All the sins I have committed in the past, as well as the evil deeds I am currently committing, I sincerely confess and repent, hoping that they can all be eliminated. For the various evil deeds that may be committed in the future, I will guard against them, preventing them from arising. Even if there are violations, I will never dare to conceal them.
Commentary: The following two verses express the wish to eliminate the sins of the past, present, and future through repentance. '蠲' (juān) also means to eliminate. The sins that have already been committed in the past and present, through repentance, are hoped to be eliminated. The sins that have not yet been committed in the future, are hoped to be prevented from arising through repentance.
Sutra: The body has three kinds of evil deeds, speech has four kinds of evil deeds, and the mind also has three kinds of evil deeds. These karmas bind various sentient beings, constantly continuing from beginningless time. Due to these three (body, speech, and mind) actions, ten evil deeds are committed. I now repent for all these numerous sins.
Commentary: The following two verses express the wish to eliminate the sins of body, speech, and mind through repentance. This is the same as the repentance explained in the fourth volume of the Ten Stages Vibhāṣā. It says that three threes combine into nine kinds of sins, which arise from the three afflictions (greed, anger, and delusion). The 'nine kinds combined' refers to the preceding three karmas, the three times, plus the three retributive karmas, which are the karmic retributions received sequentially in this life, the present life, and the future life. Combined, there are nine kinds. Now, here, the three obstructions are added, and the three retributive karmas are removed. This sutra speaks from a general perspective, while the Ten Stages Vibhāṣā speaks from the difference in receiving retribution. Therefore, both become nine kinds, and they do not contradict each other. These nine kinds of sins all arise from the three afflictions of greed, anger, and delusion, so it is said 'arising from the three afflictions.' In addition, the Ten Stages Vibhāṣā asks, among the three sequentially received karmic retributions, there are fixed and unfixed karmas, how can repentance eliminate them? The treatise answers: 'Not all can be eliminated. If it is fixed karma, then one wishes to repay it in this life.' This is also based on the two situations of fixed and unfixed retribution. If both the time and retribution are fixed (fixed karma).
彼即不論。彼約中容懺悔者說。若能增上懺罪皆除故。涅槃經云。若入我法即不決定。又瑜伽論云。依未解脫者建立定報。此意約未種解脫分者。依之立定報業。若種解脫分者則總不定。不爾有情如何三生修即入聖。非皆唯有三生定報故。十業道義如別章。
經。我造諸惡業苦報當自受今于諸佛前至誠皆懺悔。
贊曰。次一頌屬自結懺。
經。於此贍部洲及他方世界所有諸善業今我皆隨喜。
贊曰。第二複次中第二隨喜。隨者順也。喜者慶悅故。隨即以信欲勝解三法為體。故成唯識云。若印順者體即勝解。若樂順者體即是欲。忍既信因欲即信果。故信及因果為其隨體。喜即喜受。或此喜者非必喜受。但心心所總聚假立。慶悅名喜。或即不嫉故喜無量。以不嫉為體。此釋為正。因隨生喜即隨之喜。或亦隨亦喜名為隨喜。
經。愿離十惡業修行十善道安住十地中常見十方佛。
贊曰。第三發願。
經。我以身語意所修福智業愿以此善根速成無上慧。
贊曰。迴向。以後智為體。又解。二頌俱是發願。初因後果。
我今親對十力前發露眾多苦難事。
贊曰。下四十二頌是第三複次。廣明懺愿。多懺報障。文分為五。初四頌悔過。次十一頌嘆佛功德。次二十五
【現代漢語翻譯】 現代漢語譯本：
關於『彼』的說法，這裡不作討論。『彼』指的是那些可以進行懺悔的人。如果能夠通過努力增加懺悔的力量，所有的罪業都可以消除。正如《涅槃經》（Nirvana Sutra）所說：『如果進入我的佛法，一切都不是絕對的。』此外，《瑜伽師地論》（Yogacarabhumi-sastra）中說：『對於尚未解脫的人，會建立固定的果報。』這裡的含義是指對於那些尚未種下解脫種子的人，會根據他們的行為建立固定的果報。如果已經種下解脫的種子，那麼一切都不是絕對的。否則，眾生如何能在三生之內修行就能進入聖道呢？因為並非所有人都只有三生的固定果報。關於十惡業道的意義，將在其他章節中詳細說明。
經文：我所造作的種種惡業，其苦果應當由我自己來承受。現在我在諸佛面前，至誠懇切地懺悔一切。
贊曰：接下來的一頌是關於自己總結懺悔。
經文：對於這贍部洲（Jambudvipa，指我們所居住的這個世界）以及其他世界中所有的一切善業，我現在都隨喜讚歎。
贊曰：第二複次中的第二部分是隨喜。『隨』是順從的意思，『喜』是慶賀喜悅的意思。隨喜以信心、意欲和殊勝的理解這三種法為本體。因此，《成唯識論》（Vijnaptimatrata-siddhi-sastra）中說：『如果印可順從，其本體就是殊勝的理解。如果樂於順從，其本體就是意欲。』忍是信心的原因，意欲是信心的結果。因此，信心以及因果是隨喜的本體。喜就是喜受。或者這裡的『喜』不一定是喜受，而是所有心和心所的總和，假立為慶悅，稱為『喜』。或者就是不嫉妒，所以是喜無量心，以不嫉妒為本體。這種解釋是正確的。因為隨順而生起喜悅，就是隨之而喜。或者既隨順又喜悅，就叫做隨喜。
經文：愿我遠離十惡業，修行十善道，安住在十地（Dasabhumika，菩薩修行的十個階段）中，常見十方佛。
贊曰：第三是發願。
經文：我以身、語、意所修的福德和智慧之業，愿以此善根迅速成就無上的智慧。
贊曰：迴向。以後得智為本體。另一種解釋是，這兩頌都是發願，前因後果。
我現在親自面對十力（Dasabala，佛的十種力量）的佛陀，發露眾多苦難之事。
贊曰：下面的四十二頌是第三複次，詳細闡明懺悔和發願，主要懺悔果報的障礙。文分為五個部分。首先是四頌悔過，然後是十一頌讚嘆佛的功德，接著是二十五
【English Translation】 English version:
Regarding 'that' (彼), it is not discussed here. 'That' refers to those who can repent. If one can increase the power of repentance, all sins can be eliminated. As the Nirvana Sutra (涅槃經) says, 'If one enters my Dharma, nothing is absolute.' Furthermore, the Yogacarabhumi-sastra (瑜伽師地論) states, 'For those who are not yet liberated, fixed retribution is established.' This means that for those who have not yet planted the seeds of liberation, fixed retribution is established based on their actions. If the seeds of liberation have been planted, then nothing is absolute. Otherwise, how can sentient beings enter the path of sainthood through practice within three lifetimes? Because not everyone has only three lifetimes of fixed retribution. The meaning of the ten evil paths of action will be explained in detail in other chapters.
Sutra: All the evil deeds I have committed, the bitter consequences should be borne by myself. Now, before all the Buddhas, I sincerely repent of everything.
Commentary: The following verse is about summarizing one's own repentance.
Sutra: For all the good deeds in this Jambudvipa (贍部洲, the world we live in) and other worlds, I now rejoice and applaud.
Commentary: The second part of the second repetition is rejoicing. 'Sui' (隨) means to follow, and 'xi' (喜) means to celebrate with joy. Rejoicing takes faith, desire, and superior understanding as its essence. Therefore, the Vijnaptimatrata-siddhi-sastra (成唯識論) says, 'If one approves and follows, its essence is superior understanding. If one enjoys following, its essence is desire.' Endurance is the cause of faith, and desire is the result of faith. Therefore, faith and cause and effect are the essence of rejoicing. Joy is joyful feeling. Or the 'joy' here is not necessarily joyful feeling, but the sum of all mind and mental factors, provisionally established as celebration, called 'joy.' Or it is non-jealousy, so it is immeasurable joy, with non-jealousy as its essence. This explanation is correct. Because joy arises from following, it is joy that follows. Or both following and joy are called rejoicing.
Sutra: May I be free from the ten evil deeds, practice the ten good paths, abide in the ten grounds (Dasabhumika, 十地, the ten stages of a Bodhisattva's practice), and always see the Buddhas of the ten directions.
Commentary: The third is making vows.
Sutra: With the merits and wisdom I have cultivated through body, speech, and mind, may I quickly attain unsurpassed wisdom with this root of goodness.
Commentary: Dedication. With subsequent wisdom as its essence. Another explanation is that these two verses are both making vows, with cause and effect preceding and following.
I now personally face the Buddha with the ten powers (Dasabala, 十力, the ten powers of a Buddha) and reveal many sufferings.
Commentary: The following forty-two verses are the third repetition, elaborating on repentance and vows, mainly repenting of the obstacles of retribution. The text is divided into five parts. First, four verses of repentance, then eleven verses praising the merits of the Buddha, followed by twenty-five
頌發願。次一頌隨喜。次一頌迴向。初懺悔中文復分三。此初半頌歸誠總標。
經。凡愚迷惑三有難恒造極重惡業難我所積集欲邪難常起貪愛流轉難於此世間耽著難一切愚夫煩惱難狂心散動顛倒難及以親近惡友難於生死中貪染難瞋癡暗鈍造罪難生八無暇惡處難未曾積集功德難。
贊曰。此次三頌別悔諸難。三頌十二句一句為一難。一凡夫不了苦果難。二長時恒造惡業難。三由計我所積集難。四由貪流轉三界難。五於世樂果耽著難。六由依凡身起惑難。七邪心散動起倒難。八由惡友所攝難。九不了生死染著難。十由因三毒造罪難。十一生於無暇惡報難。十二無始未殖善因難。此意由惡業故生無暇。由不修善故起過。故今悉懺。
經。我今皆于最勝前懺悔無邊罪惡業。
贊曰。此後半頌結悔悔諸過。
經。我今歸依諸善逝我禮德海無上尊如大金山照十方唯愿慈悲哀攝受。
贊曰。下十一頌嘆佛功德。文分為三。初一頌總標歸禮讚。次五頌隨分見德贊。后五頌顯德無窮贊。此初也。
經。身色金光凈無垢目如清凈紺琉璃吉祥威德名稱尊大悲慧日除眾闇。
贊曰。隨分見德贊。贊十三種德。此中有四。初一句贊體金光德。次一句贊目紺凈德。次一句贊威勢名聞德。次一句贊
【現代漢語翻譯】 現代漢語譯本 頌發願。接下來一頌是隨喜。再接下來一頌是迴向。首先是懺悔，中文部分又分為三部分。這最初的半頌是歸誠總標。
經：凡夫愚昧迷惑，在三有（Trailokya）中難以自拔，恒常造作極重的惡業，難以擺脫『我所』的積習和邪見，難以停止貪愛的流動和流轉，難以不耽著于這個世間，一切愚夫充滿煩惱，狂亂的心散動顛倒，難以不親近惡友，在生死輪迴中貪戀染著，因瞋恚愚癡而造罪，難以不生於八無暇的惡劣之處，難以積累功德。
贊曰：接下來的三頌分別懺悔各種困難。三頌共十二句，一句代表一個困難。一、凡夫不瞭解苦果的道理是困難。二、長時間恒常造作惡業是困難。三、由於執著『我所』而積集惡業是困難。四、由於貪愛而在三界中流轉是困難。五、耽著於世間的快樂果報是困難。六、由於依靠凡夫之身而生起迷惑是困難。七、邪惡的心散動而生起顛倒是困難。八、由於被惡友所攝受是困難。九、不瞭解生死而染著是困難。十、由於三毒（貪嗔癡）而造罪是困難。十一、生於沒有閑暇修行的惡劣果報是困難。十二、無始以來沒有種下善因是困難。這些意思是由於惡業的緣故而生於無暇之處，由於不修善的緣故而產生過失，所以現在全部懺悔。
經：我現在都在最殊勝者面前懺悔無邊的罪惡業。
贊曰：這後面的半頌總結懺悔，懺悔各種過失。
經：我現在歸依諸善逝（Sugata），我禮敬德海無上尊，如大金山照耀十方，唯愿慈悲哀憐攝受。
贊曰：下面的十一頌讚嘆佛的功德。文分為三部分。最初一頌總標歸依禮讚。接下來五頌隨分見德贊。最後五頌顯示功德無窮贊。這是最初的部分。
經：身色金光清凈無垢，眼睛如同清澈的紺琉璃，吉祥威德名稱尊，大悲慧日消除眾黑暗。
贊曰：隨分見德贊。讚歎十三種功德。這裡面有四種。第一句讚歎身體金光之德。第二句讚歎眼睛紺青清凈之德。第三句讚歎威勢名聞之德。第四句讚歎大悲慧日之德。
【English Translation】 English version A verse for making vows. The next verse is for rejoicing. The verse after that is for dedication. First is repentance, which in Chinese is divided into three parts. This initial half-verse is a general statement of taking refuge.
Sutra: Ordinary people are deluded and confused, difficult to escape the three realms of existence (Trailokya), constantly creating extremely heavy evil karma, difficult to get rid of the accumulation of 'what is mine' and wrong views, difficult to stop the flow and transmigration of craving, difficult not to be attached to this world, all foolish people are full of afflictions, the mad mind is scattered and inverted, difficult not to be close to bad friends, in the cycle of birth and death, greedily attached, creating sins due to anger and ignorance, difficult not to be born in the eight unfavorable conditions, difficult to accumulate merit.
Commentary: The following three verses separately repent of various difficulties. The three verses have twelve lines in total, with each line representing a difficulty. 1. It is difficult for ordinary people to understand the principle of suffering. 2. It is difficult to constantly create evil karma for a long time. 3. It is difficult to accumulate evil karma due to attachment to 'what is mine'. 4. It is difficult to transmigrate in the three realms due to craving. 5. It is difficult to be not attached to the happiness of the world. 6. It is difficult to arise delusion due to relying on the body of an ordinary person. 7. It is difficult for the evil mind to scatter and arise inversion. 8. It is difficult because of being influenced by bad friends. 9. It is difficult not to be attached due to not understanding birth and death. 10. It is difficult to create sins due to the three poisons (greed, anger, and ignorance). 11. It is difficult not to be born in unfavorable conditions where there is no time for practice. 12. It is difficult because no good causes have been planted since beginningless time. These meanings are that due to evil karma, one is born in unfavorable places, and due to not cultivating goodness, one produces faults, so now we repent of all of them.
Sutra: Now I repent of boundless evil karma before the most supreme one.
Commentary: This latter half-verse concludes the repentance, repenting of all faults.
Sutra: Now I take refuge in all the Sugatas (Sugata), I pay homage to the unsurpassed Lord, the Ocean of Virtue, who shines in all directions like a great golden mountain, may you compassionately accept me.
Commentary: The following eleven verses praise the Buddha's merits. The text is divided into three parts. The first verse is a general statement of taking refuge and praise. The next five verses praise the virtues as seen in parts. The last five verses show the infinite merits. This is the initial part.
Sutra: The color of the body is golden and pure without defilement, the eyes are like clear blue lapis lazuli, the auspicious and majestic one with a great name, the sun of great compassion and wisdom removes all darkness.
Commentary: Praising the virtues as seen in parts. Praising thirteen kinds of virtues. There are four here. The first line praises the virtue of the golden light of the body. The second line praises the virtue of the blue and pure eyes. The third line praises the virtue of majestic fame. The fourth line praises the virtue of the sun of great compassion and wisdom.
悲智破闇德。
經。佛日光明常普遍善凈無垢離諸塵牟尼月照極清涼能除眾生煩惱熱。
贊曰。此有二德。初半頌讚遍智離染德。次半頌讚令證涅槃德。牟尼能以涅槃清涼除眾生煩惱之熱故。
經。三十二相遍莊嚴八十隨好皆圓滿福德難思無與等如日流光照世間。
贊曰。此有三德。初一句贊三十二相德。次一句贊八十隨好德。次半頌讚成就有情德。如大莊嚴論云。譬如盛日。四攝相應發心亦如是。如日熟谷成就眾生故。若增一阿含經云。日出有四事。一者日出時眾瞑悉除。二農夫作務。三百鳥悉鳴。四嬰兒啼哭。佛告諸比丘。若日出時眾瞑除者。喻佛出世除去癡闇靡不明照人民之類。普共田作者。譬檀越施主隨時供給衣服．飲食．牀蓆．臥具．病緣醫藥。百鳥鳴者。譬如高德諸法師等能為四眾說微妙法。嬰兒啼者。此喻弊魔見佛出世心大愁惱。
經。色如琉璃凈無垢猶如滿月處虛空妙玻璃網映金軀種種光明以嚴飾。
贊曰。此有二德。初半頌讚隨感應現德。如涅槃經月喻品說見半滿等。次半頌讚焰網莊嚴德。妙頗璃白紅色。如法華經云。如凈琉璃中內現真金像等。
經。于生死苦暴流內老病憂愁水所漂如是苦海難堪忍佛日舒光令永竭。
贊曰。此一頌讚斷他生死
【現代漢語翻譯】 現代漢語譯本 悲智破闇德。
經：佛陀的智慧之光普遍照耀，純凈無垢，遠離一切塵埃；牟尼（釋迦牟尼佛）的月光極其清涼，能夠消除眾生的煩惱和熱惱。
贊曰：這有兩方面的功德。前半頌讚嘆佛陀的遍智和離染的功德，後半頌讚嘆佛陀使眾生證得涅槃的功德。牟尼（釋迦牟尼佛）能夠用涅槃的清涼來消除眾生的煩惱之熱。
經：三十二種殊勝的相好莊嚴佛身，八十種細微的隨形好也圓滿具足。佛陀的福德難以思議，沒有誰可以與之相比，就像太陽的光芒照耀世間。
贊曰：這有三方面的功德。第一句讚歎三十二相的功德，第二句讚歎八十隨好的功德，後半頌讚嘆佛陀成就一切有情的功德。正如《大莊嚴論》所說：『譬如盛大的太陽。』四攝法相應，發菩提心也是這樣。如同太陽成熟穀物，成就眾生。如果《增一阿含經》說，太陽出來有四件事：一是太陽出來時，一切黑暗都消除；二是農夫開始耕作；三是各種鳥兒都鳴叫；四是嬰兒啼哭。佛告訴諸比丘，太陽出來時，一切黑暗都消除，比喻佛出世，除去愚癡黑暗，沒有不照亮人民的。普遍共同耕田勞作的人，譬如檀越施主隨時供給衣服、飲食、牀蓆、臥具、病時的醫藥。百鳥鳴叫，譬如高德的諸位法師等，能為四眾宣說微妙的佛法。嬰兒啼哭，這比喻弊魔看到佛出世，心中非常愁惱。
經：佛陀的色身如同琉璃般清凈無垢，猶如滿月懸掛在虛空中。美妙的玻璃網映照著金色的身軀，用種種光明來莊嚴。
贊曰：這有兩方面的功德。前半頌讚嘆佛陀隨眾生根器感應而示現的功德，如同《涅槃經·月喻品》所說，見到半月或滿月等。後半頌讚嘆佛陀火焰網莊嚴的功德。美妙的頗璃是白色或紅色。如同《法華經》所說：『如清凈的琉璃中顯現真金像等。』
經：在生死痛苦的洪流中，眾生被衰老、疾病、憂愁的水所漂流。這樣的苦海難以忍受，佛陀的日光舒展光芒，使苦海永遠枯竭。
贊曰：這一頌讚嘆佛陀斷除眾生的生死輪迴。
【English Translation】 English version Virtue of Compassion, Wisdom, and Breaking Darkness.
Sutra: The Buddha's sunlight of wisdom constantly and universally shines, pure, virtuous, stainless, and free from all defilements; the moonlight of Muni (Shakyamuni Buddha) is extremely cool and refreshing, capable of removing the heat of afflictions from sentient beings.
Praise: This has two virtues. The first half of the verse praises the virtue of Muni's (Shakyamuni Buddha) pervasive wisdom and freedom from defilement. The second half praises the virtue of enabling beings to attain Nirvana. Muni (Shakyamuni Buddha) is able to use the coolness of Nirvana to remove the heat of afflictions from sentient beings.
Sutra: The thirty-two marks (of a great man) adorn the body everywhere, and the eighty minor marks are all perfectly complete. The merit and virtue are inconceivable and without equal, like the sunlight illuminating the world.
Praise: This has three virtues. The first line praises the virtue of the thirty-two marks, the second line praises the virtue of the eighty minor marks, and the second half of the verse praises the virtue of accomplishing sentient beings. As the Mahāvyutpatti says, 'Like the flourishing sun.' The four means of conversion correspond, and the arising of the mind of enlightenment is also like this. Like the sun ripening grain, accomplishing sentient beings. If the Ekottara Agama Sutra says, when the sun rises, there are four things: first, when the sun rises, all darkness is eliminated; second, farmers begin to work; third, all kinds of birds sing; fourth, infants cry. The Buddha told the Bhikshus, when the sun rises and all darkness is eliminated, it is a metaphor for the Buddha appearing in the world, removing ignorance and darkness, and illuminating all people. Those who commonly till the fields are like the dānas (benefactors) who provide clothing, food, bedding, seats, and medicine for illnesses at any time. The singing of hundreds of birds is like the virtuous Dharma masters who can speak the wonderful Dharma for the four assemblies. The crying of infants is a metaphor for the evil demons seeing the Buddha appear in the world and being greatly distressed.
Sutra: The color of the body is as pure and stainless as lapis lazuli, like the full moon in the empty sky. The wonderful crystal net reflects the golden body, adorned with various lights.
Praise: This has two virtues. The first half of the verse praises the virtue of appearing in response to the potential of sentient beings, as the Nirvana Sutra, chapter on the Moon Analogy, says, seeing half-moons or full moons, etc. The second half of the verse praises the virtue of the flame net adornment. The wonderful sphatika (crystal) is white or red. As the Lotus Sutra says, 'Like a true golden image appearing within pure lapis lazuli, etc.'
Sutra: Within the violent torrent of the suffering of birth and death, sentient beings are swept away by the waters of old age, sickness, sorrow, and worry. Such a sea of suffering is unbearable; the Buddha's sunlight spreads forth its rays, causing the sea of suffering to be forever exhausted.
Praise: This verse praises the Buddha's cutting off the cycle of birth and death for sentient beings.
德。言暴流者即四暴流。一欲暴流。即欲界修惑。二有。即上二界修惑。三見。即三界見道煩惱。四無明暴流即三界見修無明。準此前三皆除無明。然諸論中說惑為暴流據因。此說生死苦為暴流即談果也。或可。因果合名生死。老病憂愁漂溺有情如暴流。深廣難度如苦海。瑜伽論第七十云。五法相似生死大海得大海名。一處所無邊相似故。二甚深相似故。三難度相似故。四不可食相似故。此意大海俱苦皆不可食。生死亦爾。皆不可樂。五大寶所依相似故(此意一切眾寶皆依于海于生死中方得三乘功德故也)五義之中今取前四云難堪忍。佛慧日光爍令涸竭。
經。我今稽首一切智三千世界希有尊光明晃耀紫金身種種妙好皆嚴飾。
贊曰。下五頌顯德無窮贊。分二。此初一頌歸禮總贊。
經。如大海水量難知。大地微塵不可數。如妙高山叵稱量。亦如虛空無有際。諸佛功德亦如是。一切有情不能知。于無量劫諦思惟。無有能知德海岸。盡此大地諸山嶽。析如微塵能算知。毛端渧海尚可量。佛之功德無能數。一切有情皆共贊。世尊名稱諸功德。清凈相好妙莊嚴。不可稱量知分齊。
贊曰。下四頌陳德別贊。四頌為四。此初一頌讚德過喻分。次一頌讚過情計分。次一頌讚德過算分。次一頌讚德過說分
【現代漢語翻譯】 現代漢語譯本 德。所說的『暴流』就是指四種暴流。第一種是欲暴流，指的是欲界的修惑（指在修道過程中產生的迷惑）。第二種是有，指的是上二界（色界和無色界）的修惑。第三種是見，指的是三界（欲界、色界、無色界）見道（初見真理之道）的煩惱。第四種是無明暴流，指的是三界見惑和修惑中的無明（對事物真相的迷惑）。按照前面的說法，前三種都除去了無明。然而，各種論典中說迷惑是暴流，是從原因上說的；這裡說生死之苦是暴流，是從結果上說的。或者可以說，原因和結果合起來就叫做生死。衰老、疾病、憂愁使有情眾生沉溺，就像暴流一樣。深廣難渡，就像苦海一樣。《瑜伽師地論》第七十卷說，五種法與生死大海相似，因此得到大海的名稱：一是處所無邊相似；二是極其深邃相似；三是難以度過相似；四是不可食用相似（意思是說，大海和生死都充滿苦澀，都不可食用，都令人不悅）；五是眾多珍寶所依之處相似（意思是說，一切珍寶都依賴於大海，在生死中才能獲得三乘的功德）。五種意義中，現在取前四種，說生死是難堪忍受的。佛的智慧如同日光，照耀使它乾涸枯竭。 經。我今稽首（叩頭）一切智（佛的智慧）三千世界希有尊（世間罕見的尊者），光明晃耀紫金身（佛的莊嚴身相），種種妙好皆嚴飾。 贊曰。下面五頌顯示佛的功德無窮，分為兩部分。這是第一頌，歸敬禮拜，總括讚歎。 經。如大海水量難知，大地微塵不可數，如妙高山（須彌山）叵稱量，亦如虛空無有際。諸佛功德亦如是，一切有情不能知。于無量劫諦思惟，無有能知德海岸。盡此大地諸山嶽，析如微塵能算知。毛端渧海尚可量，佛之功德無能數。一切有情皆共贊，世尊名稱諸功德，清凈相好妙莊嚴，不可稱量知分齊。 贊曰。下面四頌陳述佛的功德，分別讚歎。四頌分為四部分。這是第一頌，讚歎佛的功德超過比喻；第二頌，讚歎佛的功德超過情意的估量；第三頌，讚歎佛的功德超過算術的計算；第四頌，讚歎佛的功德超過言語的描述。
【English Translation】 English version De. The so-called 'violent currents' refer to the four violent currents. The first is the current of desire, referring to the delusions of the desire realm (the bewilderment arising during the path of cultivation). The second is existence, referring to the delusions of the upper two realms (the form realm and the formless realm). The third is views, referring to the afflictions of the path of seeing (the initial glimpse of truth) in the three realms (the desire realm, the form realm, and the formless realm). The fourth is the current of ignorance, referring to the ignorance (delusion about the true nature of things) in the delusions of seeing and cultivation in the three realms. According to the previous explanation, the first three eliminate ignorance. However, various treatises say that delusion is a violent current, speaking from the perspective of cause; here, saying that the suffering of birth and death is a violent current, speaks from the perspective of result. Or it could be said that cause and result together are called birth and death. Aging, sickness, and sorrow cause sentient beings to drown, like a violent current. It is deep and difficult to cross, like a sea of suffering. The seventieth volume of the Yogācārabhūmi-śāstra says that five things are similar to the great ocean of birth and death, hence the name 'great ocean': first, the similarity of boundless location; second, the similarity of extreme depth; third, the similarity of difficulty to cross; fourth, the similarity of being inedible (meaning that both the ocean and birth and death are full of bitterness, inedible, and unpleasant); fifth, the similarity of being the basis of many treasures (meaning that all treasures rely on the ocean, and only in birth and death can one obtain the merits of the Three Vehicles). Among the five meanings, we now take the first four, saying that birth and death are unbearable. The wisdom of the Buddha is like sunlight, shining to make it dry up and wither. Sutra: I now bow my head to the All-Knowing One (Buddha's wisdom), the rare and honored one in the three thousand worlds, whose radiant light shines on the purple-gold body (the Buddha's majestic form), adorned with all kinds of wonderful qualities. Praise: The following five verses reveal the Buddha's infinite merits, divided into two parts. This is the first verse, paying homage and offering a general praise. Sutra: Like the water of the great ocean, difficult to know; the dust of the earth, impossible to count; like Mount Meru (Sumeru), impossible to measure; also like the void, without limit. The merits of all Buddhas are also like this, impossible for all sentient beings to know. Even if one contemplates deeply for countless eons, no one can know the shore of merit. Even if all the lands and mountains of this earth are broken down into dust, they can be counted. Even a drop of water from the ocean on the tip of a hair can be measured, but the merits of the Buddha cannot be numbered. All sentient beings together praise the World Honored One's name, all merits, pure qualities, wonderful adornments, impossible to measure and know the limits. Praise: The following four verses describe the Buddha's merits, praising them separately. The four verses are divided into four parts. This is the first verse, praising the Buddha's merits beyond comparison; the second verse, praising the Buddha's merits beyond the estimation of feelings; the third verse, praising the Buddha's merits beyond the calculation of arithmetic; the fourth verse, praising the Buddha's merits beyond the description of words.
。大同金剛般若經論過於四分。又初一頌或即如次贊佛常樂我凈四德。或通贊德。有其四種。一德深如海。二德眾如塵。三德高如山。四德廣如空。若寶云經第四云。菩薩復有十法。譬如大海。何等為十。一是大寶藏。二深廣難度。三廣大無邊。四次第漸深。五不與煩惱同處而宿。六寂滅一相。七眾流競注皆悉容受。八潮不失時。九能為他人作歸依處。十而無竭盡云何是大寶藏。亦如大海。眾寶出中人取不減。菩薩亦爾。無邊眾生信心修行。功德寶藏亦復不減。譬如大海深廣難度。菩薩亦爾。智度大海天魔外道無能度者如海無邊。菩薩亦爾。功德智慧廣大無邊如海漸深。菩薩亦爾。成一切種智以漸轉深。譬如大海不宿死屍。菩薩法海一切結漏煩惱死屍及惡知識亦不同宿。譬如大海眾流注中皆同一味。菩薩亦爾。一切功德至種智海亦同一味。譬如大海能容眾流然不增減。菩薩亦爾。聽受一切佛法亦為眾說而無增減。譬如大海潮不失時。菩薩亦爾。于所成就眾生亦潮不過限。譬如大海一切大身依止窟宅。菩薩亦爾。為一切大心眾生作依止窟宅。譬如大海無有窮盡。菩薩亦爾。為一切眾生隨應說法無有窮盡。準此文意即是說佛。云何知然。言種智一味結漏死屍皆不容宿故。菩薩留惑至惑盡故。未成一切種智故。云菩薩者就因
【現代漢語翻譯】 現代漢語譯本： 《大同金剛般若經論》超過了四分。起初的一頌或許是依次讚美佛的常、樂、我、凈四德，或者通泛地讚美功德，有四種：一、功德深邃如海；二、功德眾多如塵埃；三、功德高聳如山；四、功德廣闊如虛空。如同《寶云經》第四卷所說：『菩薩又有十法，譬如大海。是哪十種呢？一是大寶藏；二是深廣難渡；三是廣大無邊；四是次第漸深；五是不與煩惱同處而宿；六是寂滅一相；七是眾流競注皆悉容受；八是潮汐不失時；九是能為他人作歸依處；十是永無竭盡。』什麼是大寶藏呢？就像大海一樣，各種寶物從中產出，人們取用也不會減少。菩薩也是這樣，無邊眾生生起信心修行，功德寶藏也不會減少。譬如大海深廣難渡，菩薩也是這樣，智慧之海，天魔外道無法度過。如同大海無邊無際，菩薩也是這樣，功德智慧廣大無邊。如同大海逐漸加深，菩薩也是這樣，成就一切種智（Sarvakarajnata，一切種類的智慧）而逐漸加深。譬如大海不容留死屍，菩薩的法海也不容留一切結縛、煩惱的死屍以及惡知識。譬如大海眾流匯入其中都成為同一種味道，菩薩也是這樣，一切功德到達種智之海也都是同一種味道。譬如大海能夠容納眾多的水流卻不會因此增多或減少，菩薩也是這樣，聽受一切佛法，也為眾生宣說，而佛法本身也不會增多或減少。譬如大海潮汐不失時，菩薩也是這樣，對於所要成就的眾生，潮汐也不會超過期限。譬如大海是一切大身眾生所依止的窟宅，菩薩也是這樣，為一切發大心的眾生作為依止的窟宅。譬如大海沒有窮盡，菩薩也是這樣，爲了所有眾生，隨著他們的根器而說法，永無窮盡。』按照這段經文的意思，實際上說的是佛。為什麼這麼說呢？因為經文中說『種智一味，結縛和死屍都不容留』。菩薩會保留一些惑業直到惑業斷盡，並且尚未成就一切種智，所以說菩薩是從因地來說的。
【English Translation】 English version: The Mahatama Vajra Prajna Paramita Sutra Treatise exceeds four parts. The initial verse may either sequentially praise the Buddha's four virtues of permanence, bliss, self, and purity (Nitya, Sukha, Atma, Subha), or generally praise virtues, which are of four types: 1. Virtues as deep as the sea; 2. Virtues as numerous as dust; 3. Virtues as high as a mountain; 4. Virtues as vast as space. As stated in the fourth fascicle of the Ratnamegha Sutra: 'A Bodhisattva also possesses ten qualities, comparable to the great ocean. What are these ten? First, a great treasure store; second, deep and vast, difficult to cross; third, vast and boundless; fourth, gradually deepening; fifth, not dwelling in the same place as afflictions; sixth, the single aspect of quiescence; seventh, all streams flow into it, and it accepts them all; eighth, the tides are never out of time; ninth, it can serve as a refuge for others; tenth, it is inexhaustible.' What is a great treasure store? It is like the ocean, from which various treasures emerge, and their extraction does not diminish it. A Bodhisattva is also like this: countless beings generate faith and practice, and the treasure of merit does not diminish. Like the ocean, deep and vast, difficult to cross, a Bodhisattva is also like this: the ocean of wisdom, which demons and non-Buddhists cannot cross. Like the boundless ocean, a Bodhisattva is also like this: merit and wisdom are vast and boundless. Like the gradually deepening ocean, a Bodhisattva is also like this: accomplishing all-knowledge (Sarvakarajnata, all aspects of wisdom) and gradually deepening. Like the ocean that does not harbor corpses, the Dharma-ocean of a Bodhisattva also does not harbor corpses of fetters, afflictions, or evil companions. Like the ocean where all streams flow into it and become the same flavor, a Bodhisattva is also like this: all merits reaching the ocean of all-knowledge also become the same flavor. Like the ocean that can contain many streams without increasing or decreasing, a Bodhisattva is also like this: hearing and receiving all the Buddha's teachings, and also expounding them to beings, without the Dharma itself increasing or decreasing. Like the ocean whose tides are never out of time, a Bodhisattva is also like this: for the beings to be accomplished, the tides never exceed their limits. Like the ocean that is a dwelling place for all large beings, a Bodhisattva is also like this: serving as a dwelling place for all beings with great minds. Like the ocean that has no end, a Bodhisattva is also like this: for all beings, teaching the Dharma according to their capacities, without end.' According to the meaning of this passage, it is actually speaking of the Buddha. How is this known? Because the passage states 'all-knowledge is of one flavor, and fetters and corpses are not harbored.' Bodhisattvas retain some delusions until the delusions are exhausted, and have not yet accomplished all-knowledge, therefore, speaking of a Bodhisattva is from the perspective of the causal stage.
為名。或通因果有此十義。故贊如海。今此經中且約第三一義如海。余略不言。若準大莊嚴論云。譬如大海。忍波羅蜜相應發心亦復如是。諸來違逆心不動故。譬如大地。最初發心亦復如是。一切佛法能生持故。譬如山王。禪波羅蜜相應發心亦復如是。物無能動。以不亂故。彼有喻六度四攝四無量等。此略喻第三第四。如空即十地經無盡句中第三虛空界盡。以影余故。
經。我之所有眾善業愿得速成無上尊。
贊曰。下二十五頌發願。分二。初五頌自他利愿。后二十頌唯利他愿。初中復二。初三頌求果愿。后二頌求因愿。初果愿中有二。此半頌求果自利愿。
經。廣說正法利群生悉令解脫于眾苦降伏大力魔軍眾當轉無上正法輪久住劫數難思議充足眾生甘露味猶如過去諸最勝六波羅蜜皆圓滿滅諸貪慾及瞋癡降伏煩惱除眾苦。
贊曰。此二頌半求果利他愿。于中初半頌愿令得擇滅。次半頌愿令降天魔。次半頌愿令得涅槃。次半頌愿令修六度。次半頌愿令除六障。如文句知。
經。愿我常得宿命智慧憶過去百千生亦常憶念牟尼尊得聞諸佛甚深法愿我以斯諸善業奉事無邊最勝尊遠離一切不善因恒得修行真妙法。
贊曰。下二頌求因愿略有四愿。初半頌求宿命智愿。次半頌求六念愿。六念
【現代漢語翻譯】 現代漢語譯本： 爲了名義。或者通達因果有這十種意義，所以讚歎如海。現在這部經中暫且按照第三種意義來說如海，其餘的略而不談。如果按照《大莊嚴論》所說，譬如大海，與忍波羅蜜（Kshanti Paramita，忍辱度）相應的發心也是如此，因為對於一切違逆不動心。譬如大地，最初的發心也是如此，因為一切佛法能夠由此而生起和保持。譬如山王，與禪波羅蜜（Dhyana Paramita，禪定度）相應的發心也是如此，外物無法動搖，因為它不散亂。那裡有比喻六度（Six Paramitas，六度）四攝（Four Sangraha-vastus，四攝法）四無量（Four Immeasurables，四無量心）等。這裡簡略地比喻了第三和第四種。如空，即《十地經》無盡句中第三虛空界盡，因為有影子的緣故。
經：我之所有眾善業，愿得速成無上尊。
贊曰：下面二十五頌是發願，分為兩部分。最初五頌是自利利他愿，後面二十頌是唯利他愿。最初的五頌中又分為兩部分，最初三頌是求果愿，後面兩頌是求因愿。最初的求果愿中有兩個方面，這半頌是求果自利愿。
經：廣說正法利群生，悉令解脫于眾苦，降伏大力魔軍眾，當轉無上正法輪，久住劫數難思議，充足眾生甘露味，猶如過去諸最勝，六波羅蜜皆圓滿，滅諸貪慾及瞋癡，降伏煩惱除眾苦。
贊曰：這兩頌半是求果利他愿。其中最初半頌是愿令得到擇滅（Pratisankhya-nirodha，擇滅）。其次半頌是愿令降伏天魔。再次半頌是愿令得到涅槃（Nirvana，涅槃）。再次半頌是愿令修習六度。最後半頌是愿令去除六種障礙。如文句所知。
經：愿我常得宿命智慧，憶過去百千生，亦常憶念牟尼尊（Muni，釋迦牟尼佛），得聞諸佛甚深法，愿我以斯諸善業，奉事無邊最勝尊，遠離一切不善因，恒得修行真妙法。
贊曰：下面的兩頌是求因愿，略有四個愿。最初半頌是求宿命智愿。其次半頌是求六念愿。六念（Six Recollections，六念）
【English Translation】 English version: For the sake of name. Or, understanding cause and effect has these ten meanings, therefore it is praised as the sea. Now, in this sutra, we will temporarily discuss 'like the sea' according to the third meaning, and the rest will be omitted. If according to the Mahāvyutpatti, it says, 'For example, the great sea, the mind of aspiration corresponding to Kshanti Paramita (patience) is also like this, because the mind does not move against all opposition. For example, the great earth, the initial mind of aspiration is also like this, because all Buddha-dharma can arise and be maintained from it. For example, the mountain king, the mind of aspiration corresponding to Dhyana Paramita (meditation) is also like this, because things cannot be moved, because it is not disturbed.' There are metaphors there for the Six Paramitas (perfections), the Four Sangraha-vastus (ways of gathering), the Four Immeasurables, etc. Here, the third and fourth are briefly metaphorized. Like space, that is, the exhaustion of the third space realm in the inexhaustible sentence of the Ten Stages Sutra, because of the shadow.
Sutra: 'May all the virtuous deeds that I possess quickly accomplish the unsurpassed honored one.'
Commentary: The following twenty-five verses are vows, divided into two parts. The first five verses are vows for self-benefit and benefiting others, and the last twenty verses are vows only for benefiting others. The first five verses are further divided into two parts, the first three verses are vows for seeking the fruit, and the last two verses are vows for seeking the cause. There are two aspects to the initial vow for seeking the fruit, this half-verse is the vow for seeking the fruit for self-benefit.
Sutra: 'Widely expound the true Dharma to benefit all beings, may all be liberated from all suffering, subdue the mighty armies of demons, may we turn the unsurpassed wheel of the true Dharma, may it abide for countless eons, filling all beings with the taste of nectar, like all the most victorious ones of the past, may the Six Paramitas all be perfected, extinguish all greed, hatred, and delusion, subdue afflictions and remove all suffering.'
Commentary: These two and a half verses are vows for seeking the fruit for the benefit of others. Among them, the first half-verse is the vow to attain Pratisankhya-nirodha (cessation through wisdom). The second half-verse is the vow to subdue heavenly demons. The third half-verse is the vow to attain Nirvana (liberation). The fourth half-verse is the vow to cultivate the Six Paramitas. The last half-verse is the vow to remove the six obstacles. As known from the text and commentary.
Sutra: 'May I always obtain the wisdom of remembering past lives, remembering hundreds of thousands of past lives, may I also always remember the Muni (sage, referring to Shakyamuni Buddha), may I hear the profound Dharma of all Buddhas, may I use these virtuous deeds to serve the boundless and most victorious honored one, stay away from all unwholesome causes, and always cultivate the true and wonderful Dharma.'
Commentary: The following two verses are vows for seeking the cause, with four vows in brief. The first half-verse is the vow for seeking the wisdom of remembering past lives. The second half-verse is the vow for seeking the Six Recollections. The Six Recollections
者。唸佛．念法．念僧．念戒．念施．念天。此且舉二。次半頌求善友愿。次半頌求離惡修善愿。
經。一切世界諸眾生悉皆離苦得安樂所有諸根不具足令彼身相皆圓滿。
贊曰。下二十頌明唯利他有二。初十六頌愿他得世果。次四頌愿他得出世果。初中有二。初十四頌愿得現在果。后二頌令得未來果。現果分二。初七頌愿令離苦。后七頌愿令得樂。初中有三。此初一頌總標拔苦。
經。若有眾生遭病苦身形羸瘦無所依咸令病苦得消除諸根色力皆充滿。
贊曰。次下五頌半別明離苦有五。此即第一一頌拔諸疾病苦。
經。若犯王法當刑戮眾苦逼迫生憂惱彼受如斯極苦時無有歸依能救護。
贊曰。下三頌第二拔刑罰苦有二。初一頌標有苦無救。
經。若受鞭杖枷鎖系種種苦具切其身無量百千憂惱時逼迫身心無暫樂皆令得免於繫縛及以鞭杖苦楚事將臨刑者得命全眾苦皆令永除盡。
贊曰。下二頌愿為斷除。于中初一頌半令離枷鎖鞭杖苦。次半頌令離殘害斷命苦。
經。若有眾生飢渴逼令得種種殊勝味盲者得視聾者聞跛者能行啞能語。
贊曰。此中有二。第三令離飢渴苦。第四令離不具諸根苦。
經。貧窮眾生獲寶藏倉庫盈溢無所乏皆令得受上妙樂無
【現代漢語翻譯】 現代漢語譯本： 這些是關於唸佛（Buddha-anusmriti，憶念佛陀）、念法（Dharma-anusmriti，憶念佛法）、念僧（Sangha-anusmriti，憶念僧伽）、念戒（Sila-anusmriti，憶念戒律）、念施（Tyaga-anusmriti，憶念佈施）、念天（Devata-anusmriti，憶念天神）的修行方法。這裡只列舉了兩種。接下來是半頌祈願得到善友，再半頌祈願遠離惡行修習善法。
經文：一切世界的所有眾生，都能夠脫離痛苦得到安樂，所有諸根不具足的眾生，都能夠讓他們身相圓滿。
贊曰：下面二十頌說明唯有利益他人。最初十六頌祈願他人得到世間果報，接著四頌祈願他人得到出世間果報。最初的十六頌中又分為兩部分，最初十四頌祈願得到現在的果報，後面的兩頌祈願得到未來的果報。現在的果報又分為兩部分，最初七頌祈願脫離痛苦，後面的七頌祈願得到快樂。最初的七頌中又分為三部分，這裡的第一頌總括了拔除痛苦。
經文：如果有眾生遭受疾病的痛苦，身形消瘦沒有依靠，都能夠讓他們疾病的痛苦得以消除，諸根和氣力都能夠充滿。
贊曰：接下來的五頌半分別說明脫離痛苦有五種，這裡是第一頌，拔除各種疾病的痛苦。
經文：如果觸犯了王法應當受到刑罰，各種痛苦逼迫產生憂愁煩惱，他們遭受這樣極大的痛苦時，沒有可以歸依和救護的地方。
贊曰：下面的三頌是第二種，拔除刑罰的痛苦，分為兩部分，第一頌說明有痛苦而沒有救助。
經文：如果遭受鞭打、棍杖、枷鎖的束縛，各種刑具切割他們的身體，無數百千的憂愁煩惱時時逼迫，身心沒有片刻的快樂，都能夠讓他們免於束縛，以及鞭打棍杖的痛苦，將要被處以刑罰的人能夠保全性命，各種痛苦都能夠永遠地消除乾淨。
贊曰：下面的兩頌祈願為他們斷除痛苦。其中最初一頌半讓他們脫離枷鎖鞭杖的痛苦，接下來的半頌讓他們脫離殘害斷命的痛苦。
經文：如果有眾生遭受飢餓乾渴的逼迫，能夠得到各種殊勝美味的食物，盲人能夠得到視力，聾人能夠聽到聲音，跛腳的人能夠行走，啞巴能夠說話。
贊曰：這裡面分為兩部分，第三種是讓他們脫離飢餓乾渴的痛苦，第四種是讓他們脫離諸根不具足的痛苦。
經文：貧窮的眾生獲得寶藏，倉庫充盈沒有缺乏，都能夠讓他們得到享受最美好的快樂。
【English Translation】 English version: These are practices related to Buddha-anusmriti (recollection of the Buddha), Dharma-anusmriti (recollection of the Dharma), Sangha-anusmriti (recollection of the Sangha), Sila-anusmriti (recollection of precepts), Tyaga-anusmriti (recollection of generosity), and Devata-anusmriti (recollection of deities). Here, only two are mentioned. Next is a half-verse wishing for good friends, and another half-verse wishing to abandon evil and cultivate goodness.
Sutra: May all sentient beings in all worlds be free from suffering and attain happiness, and may all those with incomplete faculties have their bodies perfected.
Commentary: The following twenty verses explain the sole purpose of benefiting others. The first sixteen verses wish for others to attain worldly rewards, and the next four verses wish for others to attain transcendental rewards. The first sixteen verses are further divided into two parts: the first fourteen verses wish for attaining present rewards, and the last two verses wish for attaining future rewards. The present rewards are also divided into two parts: the first seven verses wish for freedom from suffering, and the last seven verses wish for attaining happiness. The first seven verses are further divided into three parts: the first verse here summarizes the removal of suffering.
Sutra: If there are sentient beings suffering from illness, with emaciated bodies and no support, may their suffering from illness be eliminated, and may their faculties and strength be fully restored.
Commentary: The following five and a half verses separately explain the five aspects of liberation from suffering. This is the first verse, removing the suffering of various diseases.
Sutra: If someone violates the king's law and is subject to punishment, oppressed by various sufferings and giving rise to sorrow and distress, when they endure such extreme suffering, may they have no refuge or protector.
Commentary: The following three verses are the second aspect, removing the suffering of punishment, divided into two parts. The first verse describes the suffering without help.
Sutra: If they are subjected to whips, rods, and chains, with various instruments of torture cutting their bodies, and countless hundreds of thousands of sorrows constantly oppressing them, with no moment of joy in body and mind, may they be freed from bondage, and from the suffering of whips and rods. May those facing execution have their lives spared, and may all suffering be forever eliminated.
Commentary: The following two verses wish for the removal of their suffering. Among them, the first one and a half verses free them from the suffering of shackles, whips, and rods, and the next half-verse frees them from the suffering of mutilation and death.
Sutra: If there are sentient beings oppressed by hunger and thirst, may they obtain various delicious foods and drinks. May the blind regain their sight, the deaf regain their hearing, the lame be able to walk, and the mute be able to speak.
Commentary: This is divided into two parts: the third is to free them from the suffering of hunger and thirst, and the fourth is to free them from the suffering of incomplete faculties.
Sutra: May impoverished beings obtain treasures, and may their storehouses be filled without lack, so that they may enjoy supreme bliss.
一眾生受苦惱。
贊曰。下初半頌第五令離貧窮苦。後半頌第三結令離苦。
經。一切人天皆樂見容儀溫雅甚端嚴悉皆現受無量樂受用豐饒福德具。
贊曰。下七頌愿令他得樂。有十二。此中有二。初半頌令得人天敬愛樂。次半頌令得豐諸珍玩樂。
經。隨彼眾生念妓樂承妙音聲皆現前念水即現清涼池金色蓮華泛其上。
贊曰。此有二樂。初半頌令得伎樂隨念樂。次半頌令得池沼隨心樂。
經。隨彼眾生心所念飲食衣服及床敷金銀珍寶妙琉璃瓔珞莊嚴皆具足。
贊曰。此有二樂。初半頌令得四事隨念樂。次半頌令得七寶珠瓔嚴具樂。
經。勿令眾生聞惡響亦復不見有相違所受容貌悉端嚴各各慈心相愛樂。
贊曰。此有二樂。初半頌令得美名和穆樂。次半頌令得端嚴慈愛樂。
經。世間資生諸樂具隨心念時皆滿足所得珍財無吝惜分佈施與諸眾生。
贊曰。此有二樂。初半頌令得資什隨心樂。次半頌令得無貪樂施樂。
經。燒香末香及涂香眾妙雜華非一色每日三時從樹墮隨心受用生歡喜普愿眾生咸供養十方一切最勝尊三乘清凈妙法門菩薩獨覺聲聞眾。
贊曰。此有二樂。初一頌令得香華隨意樂。次一頌令得供養三寶樂。
經。常
【現代漢語翻譯】 現代漢語譯本 一眾生受苦惱。
贊曰：下面最初的半頌（第五句）是使眾生脫離貧窮的苦惱。後面的半頌（第三句）總結，使眾生脫離苦惱。
經：一切人天都樂於見到（觀世音菩薩）容貌溫和文雅，極其端莊美麗，都能立即獲得無量的快樂，享用豐饒，具備福德。
贊曰：下面七頌是願望他人獲得快樂。共有十二種快樂。這裡面有二種。最初的半頌是使眾生獲得人天敬愛之樂。後面的半頌是使眾生獲得豐盛的各種珍玩之樂。
經：隨著那些眾生心中所想的歌舞音樂，美妙的聲音都立即顯現於眼前；想到水，清涼的池塘就顯現，金色的蓮花漂浮在水面上。
贊曰：這裡有二種快樂。最初的半頌是使眾生獲得歌舞音樂隨心所欲之樂。後面的半頌是使眾生獲得池塘沼澤隨心所欲之樂。
經：隨著那些眾生心中所想的飲食、衣服以及床鋪，金銀珍寶、美妙的琉璃、瓔珞（一種裝飾品）莊嚴，都完全具備。
贊曰：這裡有二種快樂。最初的半頌是使眾生獲得四事（飲食、衣服、床鋪、醫藥）隨心所欲之樂。後面的半頌是使眾生獲得七寶、珠瓔（珍珠和瓔珞）莊嚴之樂。
經：不要讓眾生聽到惡劣的聲音，也不要讓他們看到有互相違背的事情，所感受的容貌都端莊美麗，各自以慈悲之心互相愛護。
贊曰：這裡有二種快樂。最初的半頌是使眾生獲得美名和睦之樂。後面的半頌是使眾生獲得端莊美麗、慈悲愛護之樂。
經：世間維持生活的各種快樂用具，隨著心中所想，都能滿足；所得到的珍貴財物沒有吝惜，分佈施捨給各種眾生。
贊曰：這裡有二種快樂。最初的半頌是使眾生獲得資生什物隨心所欲之樂。後面的半頌是使眾生獲得沒有貪婪、樂於佈施之樂。
經：焚燒的香、磨成的香末以及塗抹的香，各種美妙的雜色花朵，不是單一的顏色，每天三個時辰從樹上掉落，隨著心意享用，產生歡喜，普遍希望眾生都供養十方一切最殊勝的尊者，三乘（聲聞乘、緣覺乘、菩薩乘）清凈微妙的法門，菩薩、獨覺（辟支佛）、聲聞眾。
贊曰：這裡有二種快樂。最初的一頌是使眾生獲得香花隨心所欲之樂。後面的一頌是使眾生獲得供養三寶（佛、法、僧）之樂。
經：常常
【English Translation】 English version All sentient beings suffer.
Commentary: The first half-verse below (the fifth line) is to liberate beings from the suffering of poverty. The latter half-verse (the third line) concludes, liberating beings from suffering.
Sutra: All humans and devas (gods) rejoice to see (Avalokiteśvara Bodhisattva's) gentle and refined appearance, which is extremely dignified and beautiful. They can immediately obtain immeasurable joy, enjoy abundance, and possess merit and virtue.
Commentary: The following seven verses are wishes for others to obtain happiness. There are twelve kinds of happiness. There are two kinds here. The first half-verse is to enable beings to obtain the joy of being respected and loved by humans and devas. The latter half-verse is to enable beings to obtain the joy of abundant and various precious treasures.
Sutra: As those beings think of music and dance, wonderful sounds immediately appear before them; as they think of water, cool ponds appear, with golden lotus flowers floating on the surface.
Commentary: Here are two kinds of happiness. The first half-verse is to enable beings to obtain the joy of music and dance at will. The latter half-verse is to enable beings to obtain the joy of ponds and marshes at will.
Sutra: As those beings think of food, clothing, and bedding, gold, silver, precious jewels, wonderful lapis lazuli, and jeweled ornaments are all fully available.
Commentary: Here are two kinds of happiness. The first half-verse is to enable beings to obtain the joy of the four necessities (food, clothing, bedding, and medicine) at will. The latter half-verse is to enable beings to obtain the joy of the adornment of the seven treasures, pearls, and jeweled ornaments.
Sutra: Do not let beings hear evil sounds, nor let them see things that are contradictory. May the appearances they perceive be dignified and beautiful, and may they love each other with compassionate hearts.
Commentary: Here are two kinds of happiness. The first half-verse is to enable beings to obtain the joy of good reputation and harmony. The latter half-verse is to enable beings to obtain the joy of dignified beauty and compassionate love.
Sutra: All the joyful tools for sustaining life in the world are fulfilled as they are thought of; the precious wealth obtained is not hoarded, but distributed and given to all beings.
Commentary: Here are two kinds of happiness. The first half-verse is to enable beings to obtain the joy of livelihood necessities at will. The latter half-verse is to enable beings to obtain the joy of non-greed and joyful giving.
Sutra: Incense that is burned, incense that is ground into powder, and incense that is applied, all kinds of wonderful and colorful flowers, not of a single color, fall from the trees three times a day. They are enjoyed as desired, producing joy. May all beings universally make offerings to all the most supreme honored ones in the ten directions, the pure and wonderful Dharma (teachings) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Hearers).
Commentary: Here are two kinds of happiness. The first verse is to enable beings to obtain the joy of incense and flowers at will. The latter verse is to enable beings to obtain the joy of making offerings to the Three Jewels (Buddha, Dharma, Sangha).
Sutra: Constantly
愿勿處於卑賤不墮無暇八難中生在有暇人中尊恒得親承十方佛愿得常生富貴家財寶倉庫皆盈滿顏貌名稱無與等壽命延長。
經。劫數。
贊曰。下二頌愿他得未來果有五。初半頌令得不生八難樂。次半頌令得常遇世尊樂。次半頌令得常生富貴樂。次一句令得形妙名聞樂。次一句令得壽命延長樂。
經。悉愿女人變為男勇健聰明多智慧一切常行菩薩道勤修六度到彼岸。
贊曰。下四頌令得他出世果有六。此中有二。初半頌令得男身聰慧樂。次半頌令得常行覺品樂。
經。常見十方無量佛寶王樹下而安處處妙琉璃師子座恒得親承轉法輪。
贊曰。此有二樂。初半頌令得見佛出現樂。次半頌令得親承演說法樂。
經。若於過去及現在輪迴三有造諸業能招可厭不善趣愿得消滅永無餘一切眾生於有海生死罥網堅牢縛愿以智劍為斷除離苦速證菩提處。
贊曰。此有二樂。初一頌令他得除自苦樂。次一頌令他得除生死樂。
經。眾生於此贍部內或於他方世界中所作種種勝福因我今皆悉生隨喜。
贊曰。此一頌是第三廣懺愿中第四隨喜。
以此隨喜福德事及身語意造眾善愿此勝業常增長速證無上大菩提。
贊曰。此一頌第五四迴向即十度中第七方便。方便
【現代漢語翻譯】 現代漢語譯本： 愿（我）不要處於卑賤的境地，不要墮入沒有閑暇修行的八難之中，愿（我）出生在有閑暇修行的人群中，永遠能夠親近十方諸佛，愿（我）常常出生在富貴之家，財寶倉庫都充滿盈溢，容貌和名聲無人可以比擬，壽命能夠延長。
經（Sutra）。劫數（Kalpa）。
贊曰：下面的兩頌經文是愿他人獲得未來果報，共有五種。最初的半頌是希望（他人）不生於八難，獲得安樂。接下來的半頌是希望（他人）常常遇到世尊，獲得安樂。再接下來的半頌是希望（他人）常常出生在富貴之家，獲得安樂。接下來的一句是希望（他人）獲得容貌美好、名聲遠揚的安樂。最後一句是希望（他人）獲得壽命延長的安樂。
經：希望所有的女人都轉變為男子，勇猛健壯、聰明多智慧，一切時常行菩薩道，勤奮修習六度到達彼岸。
贊曰：下面的四頌經文是希望他人獲得出世果報，共有六種。這其中有二種。最初的半頌是希望（他人）獲得男身和聰慧的安樂。接下來的半頌是希望（他人）常常修行覺悟之法，獲得安樂。
經：常常看見十方無量諸佛在寶王樹下安住，在處處美妙的琉璃師子座上，永遠能夠親近諸佛，聽聞他們轉法輪。
贊曰：這其中有兩種安樂。最初的半頌是希望（他人）能夠見到佛陀出現，獲得安樂。接下來的半頌是希望（他人）能夠親近諸佛，聽聞他們演說佛法，獲得安樂。
經：如果過去和現在，在輪迴的三有（欲有、色有、無色有）之中造作了各種業，能夠招感令人厭惡的不善趣（地獄、餓鬼、畜生），希望這些業都能夠消滅，永遠不再有剩餘。一切眾生在有海（生死輪迴之苦海）中，被生死羅網牢固地束縛，希望能夠用智慧之劍來斬斷，脫離痛苦，迅速證得菩提之處。
贊曰：這其中有兩種安樂。最初的一頌是希望他人能夠消除自身的痛苦，獲得安樂。接下來的一頌是希望他人能夠消除生死輪迴的痛苦，獲得安樂。
經：眾生在這贍部（Jambudvipa，指我們所居住的這個世界）之內，或者在其他方世界中所作的種種殊勝福德之因，我今天都全部隨喜。
贊曰：這一頌是第三廣懺愿中的第四隨喜。
以這隨喜福德之事，以及身語意所造作的各種善行，希望這殊勝的善業常常增長，迅速證得無上大菩提。
贊曰：這一頌是第五回向，也就是十度（Paramita，又譯作「波羅蜜」，意為「到達彼岸」）中的第七方便（Upaya）。方便
【English Translation】 English version: May (I) not be in a humble position, nor fall into the eight difficulties of having no leisure for practice, may (I) be born among people who have leisure for practice, may (I) always be able to be close to the Buddhas of the ten directions, may (I) often be born in wealthy families, with treasure houses full and overflowing, with appearance and reputation unmatched, and may (my) lifespan be extended.
Sutra. Kalpa.
Commentary: The following two verses wish others to obtain future rewards, with five aspects. The first half-verse wishes (others) not to be born in the eight difficulties, obtaining happiness. The next half-verse wishes (others) to always encounter the World Honored One, obtaining happiness. The next half-verse wishes (others) to often be born in wealthy families, obtaining happiness. The next sentence wishes (others) to obtain the happiness of beautiful appearance and widespread reputation. The last sentence wishes (others) to obtain the happiness of extended lifespan.
Sutra: May all women be transformed into men, brave and strong, intelligent and wise, always practicing the Bodhisattva path, diligently cultivating the six perfections to reach the other shore.
Commentary: The following four verses wish others to obtain transcendent rewards, with six aspects. Among these, there are two. The first half-verse wishes (others) to obtain the happiness of a male body and intelligence. The next half-verse wishes (others) to always practice the path to enlightenment, obtaining happiness.
Sutra: Always seeing the countless Buddhas of the ten directions dwelling under the Jewel King Tree, on the wonderful crystal lion thrones everywhere, always being able to be close to the Buddhas, hearing them turn the Dharma wheel.
Commentary: There are two kinds of happiness here. The first half-verse wishes (others) to be able to see the appearance of the Buddha, obtaining happiness. The next half-verse wishes (others) to be able to be close to the Buddhas, hearing them expound the Dharma, obtaining happiness.
Sutra: If in the past and present, in the three realms of existence (the realm of desire, the realm of form, the formless realm) various karmas have been created, capable of attracting repulsive evil destinies (hells, hungry ghosts, animals), may these karmas be extinguished, never to remain. All sentient beings in the ocean of existence (the suffering ocean of birth and death), are firmly bound by the net of birth and death, may (we) use the sword of wisdom to cut it off, escape suffering, and quickly attain the place of Bodhi.
Commentary: There are two kinds of happiness here. The first verse wishes others to eliminate their own suffering, obtaining happiness. The next verse wishes others to eliminate the suffering of birth and death, obtaining happiness.
Sutra: The various excellent causes of merit made by sentient beings within this Jambudvipa (the world we live in), or in other world realms, I now rejoice in all of them.
Commentary: This verse is the fourth rejoicing in the third extensive confession and vow.
With this matter of rejoicing in merit and virtue, and the various good deeds created by body, speech, and mind, may this excellent karma constantly increase, quickly attaining unsurpassed great Bodhi.
Commentary: This verse is the fifth dedication, which is the seventh skillful means (Upaya) among the ten perfections (Paramita).
有二。一回向方便。二拔濟方便。此迴向也。后智為體。上句雖有愿言下句意明方便。不爾與前發願何別。前已發願言我之所有眾善業。愿得速成無上尊等竟。故此迴向。
經。所有禮讚佛功德深心清凈無瑕穢迴向發願福無邊當超惡趣六十劫。
贊曰。下四頌大段第二別明勝中。第四明勝勸修有五。此初一頌明修前業能越惡趣。
經。若有男子及女人婆羅門等諸勝族合掌一心讚歎佛生生常憶宿世事。
贊曰。此一頌明修前業能得宿命。
經。諸根清凈身圓滿殊勝功德皆成就愿于未來所生處常得人天共瞻仰。
贊曰。此初半頌明修前業得勝身福滿。次半頌得天人敬仰。
經。非於一佛十佛所修諸善根今得聞百千佛所種善根方得聞斯懺悔法。
贊曰。明得聞此法即供養多佛。此意明。但得聽聞尚曾供養多佛。況能聞已而修行。此同般若及法華經。勸進修習故。
經。爾時世尊聞此說已讚妙幢菩薩言善哉善哉。
贊曰。下品第三大段世尊贊印。即文分為三。此初贊也。
經。善男子如汝所夢金鼓出聲讚歎如來真實功德並懺悔法若有聞者獲福甚多廣利有情滅除罪障。
贊曰。次印也。前之頌中妙幢說聞此法滅罪得福。恐人不信。故佛為印。
【現代漢語翻譯】 現代漢語譯本：有兩種方便。一是迴向方便，二是拔濟方便。這裡所說的迴向，以後得智為體。雖然上句有『愿』字，但下句的意思是說明方便。如果不是這樣，那和前面的發願有什麼區別呢？前面已經發愿說：『我所有的一切善業，愿能迅速成就無上尊等。』因此，這裡是迴向。
經文：所有禮讚佛的功德，以深心清凈沒有瑕疵的功德，迴向發願，福報無邊，應當超越惡趣六十劫。
贊曰：下面四頌是第三大段的第二部分，分別說明殊勝之處。第四部分說明殊勝並勸人修習，分為五個部分。這裡是第一個頌，說明修習前面的業能超越惡趣。
經文：如果有男子以及女人，婆羅門等各種殊勝的族姓，合掌一心讚歎佛，生生世世常常憶念宿世的事情。
贊曰：這一頌說明修習前面的業能夠獲得宿命通。
經文：諸根清凈，身體圓滿，殊勝的功德都成就，愿在未來所生之處，常常得到人天共同瞻仰。
贊曰：這前半頌說明修習前面的業能得到殊勝的身體和圓滿的福報。後半頌說明得到天人的敬仰。
經文：不是在一佛、十佛那裡修習諸善根，現在才能聽聞，而是在百千佛那裡種植善根，才能聽聞這懺悔法。
贊曰：說明能夠聽聞此法，就是供養了許多佛。這個意思是說，僅僅是能夠聽聞，尚且曾經供養過許多佛，更何況能夠聽聞之後而修行呢？這和《般若經》以及《法華經》一樣，都是爲了勸勉人們修習。
經文：這時，世尊聽了這些話之後，讚歎妙幢菩薩（Wonderful Banner Bodhisattva）說：『善哉！善哉！』
贊曰：下面是第三大段，世尊贊印。從文義上分為三個部分。這裡是第一個部分，讚歎。
經文：善男子，正如你所夢見的，金鼓發出聲音，讚歎如來（Tathagata）真實功德，並且是懺悔之法，如果有人聽聞，獲得的福報非常多，廣泛利益有情眾生，滅除罪障。
贊曰：這是第二個部分，印證。前面的頌中，妙幢菩薩（Wonderful Banner Bodhisattva）說聽聞此法能夠滅罪得福，恐怕人們不相信，所以佛陀為之印證。
【English Translation】 English version: There are two kinds of expedient means: one is the expedient means of dedicating merit (Huixiang fangbian), and the other is the expedient means of rescuing (Bajii fangbian). The dedication of merit mentioned here takes the subsequent wisdom as its essence. Although the previous sentence contains the word 'vow,' the meaning of the following sentence clarifies the expedient means. Otherwise, how would it differ from the previous making of vows? Previously, the vow had already been made, saying, 'All the virtuous deeds that I possess, may they quickly accomplish the Unsurpassed Honored One, etc.' Therefore, this is the dedication of merit.
Sutra: All the merits of praising the Buddha, with deep, pure, and flawless mind, dedicating the merit and making vows, the blessings are boundless, and one should transcend the evil realms for sixty kalpas.
Commentary: The following four verses are the second part of the third major section, separately explaining the superior aspects. The fourth part explains the superiority and encourages practice, divided into five parts. This is the first verse, explaining that cultivating the previous karma can transcend the evil realms.
Sutra: If there are men and women, Brahmins, and other superior clans, joining their palms and praising the Buddha with one mind, they will constantly remember their past lives in every lifetime.
Commentary: This verse explains that cultivating the previous karma can attain the ability to remember past lives.
Sutra: The faculties are pure, the body is complete, and all the superior merits are accomplished. May we always be revered by humans and devas in future lives.
Commentary: The first half of this verse explains that cultivating the previous karma can attain a superior body and complete blessings. The second half explains that one will be revered by humans and devas.
Sutra: Not by cultivating virtuous roots in the presence of one or ten Buddhas can one hear this now, but only by planting virtuous roots in the presence of hundreds of thousands of Buddhas can one hear this Dharma of Repentance.
Commentary: It explains that being able to hear this Dharma is equivalent to making offerings to many Buddhas. The meaning is that even just being able to hear it means one has made offerings to many Buddhas in the past, let alone practicing after hearing it? This is the same as the Prajna Sutra and the Lotus Sutra, which encourage people to practice.
Sutra: At that time, the World Honored One, having heard these words, praised Bodhisattva Wonderful Banner (Miaochuang Pusa), saying, 'Excellent! Excellent!'
Commentary: The following is the third major section, the World Honored One's praise and seal. It is divided into three parts according to the text. This is the first part, the praise.
Sutra: Good man, just as you dreamed, the golden drum emits sound, praising the Tathagata's (Rulai) true merits, and it is the Dharma of Repentance. If anyone hears it, they will obtain immense blessings, widely benefit sentient beings, and eliminate karmic obstacles.
Commentary: This is the second part, the seal. In the previous verse, Bodhisattva Wonderful Banner (Miaochuang Pusa) said that hearing this Dharma can eliminate sins and obtain blessings, fearing that people would not believe it, so the Buddha sealed it.
經。汝今應知此之勝業皆是過去讚歎發願宿習因緣及由諸佛威力加護此之因緣當爲汝說。
贊曰。后許說夢因。即下蓮華喻贊品是。
經。時諸大眾聞是法已咸皆歡喜信受奉行。
贊曰。第四大段大眾喜行。
金光明最勝王經卷第三
唐三藏法師義凈奉 制譯
滅業障品第五
滅業障品三門分別。一來意。二釋名。三解難。言來意者有三。一明滅惡之中前品夢聞悔過以為警覺。今者正示悔法滅除。故前品後有此品生。第二來意者。妙幢久種善根因夢自能悔過。餘眾不能自悟。佛教方解懺除。故更放光召其有緣。因請佛為廣辨。故前品後有此品生。三者欲求勝果必殖妙因。障難既存何能起行。欲起妙行先令滅障。妙幢但陳其夢。未自懺除欲自發露。故請佛說悔滅之法。故前品後有此品生。釋品名者真諦云。業障滅品此西國音。此經云滅業障依此方語。梵云羯磨(此云業)阿跋啰拏(此云障)毗那奢(此云滅)業謂造作障謂障礙。由作不善能礙聖道。業即是障持業釋也。滅通能所。若能滅名滅即懺悔等。曰由此懺等能滅業障。即業障之滅依主釋。或所滅名滅。滅者除也。由懺等四令業障滅。業障即滅持業釋也。或滅業障總屬於能。即于能滅說所滅法。由懺悔等四能
【現代漢語翻譯】 現代漢語譯本： 經：你們現在應當知道，這些殊勝的功業都是過去讚歎、發願以及宿世的習氣因緣，以及諸佛的威力加持所致。這些因緣我將為你們解說。
贊曰：後面許諾解說夢的因緣，即是接下來的《蓮華喻贊品》。
經：當時，所有大眾聽聞此法后，都歡喜信受，並依教奉行。
贊曰：這是第四大段，講述大眾歡喜奉行。
《金光明最勝王經》卷第三
唐三藏法師義凈 奉 詔譯
《滅業障品》第五
《滅業障品》從三個方面進行分析：一、來意；二、釋名；三、解難。關於來意，有三種說法：第一，爲了闡明滅惡，前一品通過夢中聽到懺悔來警醒世人，現在正式開示懺悔之法以消除業障，因此前一品之後有此品產生。第二，妙幢（Miaochuang）久遠以來就種下善根，因此能在夢中自行懺悔，但其餘大眾不能自行領悟，所以佛陀才放光召集有緣之人，並通過請佛來廣泛辨析，因此前一品之後有此品產生。第三，想要獲得殊勝的果報，必須先種下妙好的因，如果障礙依然存在，又如何能開始修行？想要開始妙行，必須先消除障礙。妙幢（Miaochuang）只是陳述了他的夢境，還沒有自行懺悔，想要自己發露懺悔，所以請佛宣說懺悔滅罪之法，因此前一品之後有此品產生。解釋品名，真諦（Zhendi）法師說，『業障滅品』是西國（指印度）的說法，這部經中說『滅業障』是依據此方（指中國）的語言。梵文是羯磨（Karma，此云業），阿跋啰拏（Abaluona，此云障），毗那奢（Binasha，此云滅）。業是指造作，障是指障礙，由於造作不善，能夠障礙聖道。業即是障，這是持業釋。滅可以指能滅，如果說是能滅，滅就是懺悔等。說由此懺悔等能夠滅除業障，即業障之滅，這是依主釋。或者滅可以指所滅，滅是除掉的意思，通過懺悔等四種方法使業障滅除，業障即滅，這是持業釋。或者滅業障總屬於能，即在能滅上說所滅之法，通過懺悔等四種方法能夠
【English Translation】 English version: Sutra: You should now know that these excellent deeds are all due to past praises, vows, and habitual causes from previous lives, as well as the power and protection of all Buddhas. I will explain these causes to you.
Commentary: The promise to explain the cause of the dream is in the following 'Lotus Flower Praise' chapter.
Sutra: At that time, all the assembly, having heard this Dharma, were filled with joy, accepted it with faith, and practiced accordingly.
Commentary: This is the fourth major section, describing the assembly's joyful practice.
The Golden Light Sutra, Volume Three
Translated under Imperial Decree by the Tripitaka Master Yijing of the Tang Dynasty
Chapter Five: Eradicating Karmic Obstacles
The chapter on Eradicating Karmic Obstacles is analyzed in three aspects: 1. Purpose; 2. Explanation of the Title; 3. Resolving Difficulties. Regarding the purpose, there are three explanations: First, to clarify the eradication of evil, the previous chapter used hearing repentance in a dream as a warning, and now it formally reveals the method of repentance to eliminate karmic obstacles. Therefore, this chapter follows the previous one. Second, Miaochuang (Miaochuang, meaning Wonderful Banner) has long cultivated good roots, so he can repent on his own in a dream, but the rest of the assembly cannot awaken on their own. Therefore, the Buddha emits light to summon those with affinity and extensively explains through requesting the Buddha. Therefore, this chapter follows the previous one. Third, to seek superior results, one must first plant wonderful causes. If obstacles still exist, how can one begin practice? To begin wonderful practice, one must first eliminate obstacles. Miaochuang (Miaochuang) only stated his dream and has not yet repented on his own, wanting to reveal his repentance, so he requested the Buddha to speak about the method of repentance and eradication of offenses. Therefore, this chapter follows the previous one. Explaining the title of the chapter, Master Zhendi (Zhendi) said, 'Chapter on Eradicating Karmic Obstacles' is the saying in the Western Country (referring to India). This sutra says 'Eradicating Karmic Obstacles' according to the language of this land (referring to China). In Sanskrit, it is Karma (Karma, meaning action), Abaluona (Abaluona, meaning obstacle), Binasha (Binasha, meaning eradication). Karma refers to actions, and obstacles refer to hindrances. Because of creating unwholesome actions, one can obstruct the holy path. Karma is the obstacle, which is a possessive compound. Eradication can refer to the ability to eradicate. If it is said to be able to eradicate, eradication is repentance, etc. It is said that through this repentance, etc., karmic obstacles can be eradicated, which is the eradication of karmic obstacles, a dependent compound. Or eradication can refer to what is eradicated, eradication meaning removal. Through the four methods of repentance, etc., karmic obstacles are eradicated. Karmic obstacles are eradicated, which is a possessive compound. Or eradicating karmic obstacles belongs entirely to the ability, that is, speaking of what is eradicated in terms of the ability to eradicate. Through the four methods of repentance, etc., one is able to
滅業障名滅業障品。如理門論云于其能破立所破聲。解難者。問。障有多種且惑業苦總名為障。今何但言滅業障耶。答。有二解。一云惑業苦三總得名業。如言煩惱障即大隨惑。二所發業並及於果總名煩惱障。準彼相從業因業果總名為業。問。若爾何故不云滅惑苦障。答。隨舉於一皆有難故。或可。業礙聖道勝惑名故。所以業有定業。惑中不說有定惑故。苦由業生。故但從勝名滅業障。一云雖惑業苦俱得障名。業障增強但偏懺業。以業招生親于惑故。下請云曾所造作業障罪者云何懺悔。不問惑苦故。又若有極重不善之業必招難身。無暇入聖故。經但云滅業障品。前釋為究。下文具懺惑業苦故。問。惑業苦三攝盡二障。未知所知障今亦懺不。答。既趣佛果二障俱懺。故說云修菩提行所有業障悉皆懺悔。問。三性之業為總懺不。答。三性俱懺。由於二障發三性業。故招人天業亦皆懺故。問。今此與前兩品何別。答。傳云真諦有八解不同。一初夜中妙幢夢見。后大眾晝日修行。二云初是略釋。后是廣釋。三初是懺悔。后一罪滅。四云初是暫伏。后是永除。五初明經能滅罪。后明弘經者罪滅。六初明法身示現。后明化身為說。七初妙幢獨聞。后大眾共感。八初品由妙幢愿。后品由大眾機。此八釋中第二七八三釋為正。餘者不正
【現代漢語翻譯】 現代漢語譯本 《滅業障名滅業障品》。如理門論中說，對於能夠破除和建立所破之聲。解釋疑問的人問：『障礙有多種，而且迷惑、業、苦總稱為障礙。現在為什麼只說滅業障呢？』回答：『有兩種解釋。一種說法是，迷惑、業、苦三者總稱為業。例如說煩惱障，就是指大的隨煩惱。另一種說法是，所發動的業以及其結果，總稱為煩惱障。按照那個相，從業因、業果總稱為業。』問：『如果這樣，為什麼不說滅迷惑苦障呢？』答：『隨便舉出一個都會有困難。或許是因為，業障礙聖道的程度勝過迷惑的緣故。所以業有定業，而迷惑中沒有定惑的說法。苦是由業產生的。所以只從最突出的方面來說滅業障。』一種說法是，雖然迷惑、業、苦都可以稱為障礙，但業障更加嚴重，所以只著重懺悔業。因為業招致果報比迷惑更直接。下面的祈請文說『曾經所造作業障罪者，該如何懺悔』，而不問迷惑和苦，就是這個原因。而且，如果有極其嚴重的不善之業，必定會招致困難的身體，沒有空閑進入聖道。所以經文只說《滅業障品》。前面的解釋是簡略的，下面的經文詳細地懺悔迷惑、業、苦。問：『迷惑、業、苦三者涵蓋了兩種障礙，但不知道所知障現在也懺悔嗎？』答：『既然趣向佛果，兩種障礙都懺悔。』所以說『修菩提行所有業障都懺悔』。問：『三性（善、惡、無記）的業是否都懺悔呢？』答：『三性都懺悔。』因為由兩種障礙發動三性業，所以招致人天業也都要懺悔。問：『現在這品與前面兩品有什麼區別？』答：『傳說真諦有八種不同的解釋。一是初夜中妙幢（妙幢菩薩）夢見，後來大眾在白天修行。二是說初品是簡略的解釋，后品是詳細的解釋。三是初品是懺悔，后品是罪滅。四是初品是暫時伏住，后品是永遠消除。五是初品說明經能滅罪，后品說明弘揚經的人罪滅。六是初品說明法身示現，后品說明化身說法。七是初品是妙幢獨自聽聞，后品是大眾共同感應。八是初品由妙幢的願力，后品由大眾的根機。』這八種解釋中，第二、七、八三種解釋是正確的，其餘的不正確。
【English Translation】 English version The chapter is named 'Extinguishing Karmic Obstacles'. The Nyayapravesa Sutra states regarding the ability to refute and establish what is to be refuted. The one who resolves difficulties asks: 'Obstacles are of many kinds, and delusion, karma, and suffering are collectively called obstacles. Why is it only said now to extinguish karmic obstacles?' The answer is: 'There are two explanations. One explanation is that delusion, karma, and suffering are collectively called karma. For example, the affliction obstacle refers to the great accompanying afflictions. Another explanation is that the karma that is generated, along with its result, is collectively called the affliction obstacle. According to that aspect, from the cause of karma, the result of karma is collectively called karma.' The question is: 'If so, why not say extinguish delusion and suffering obstacles?' The answer is: 'It would be difficult to single out any one of them. Perhaps it is because the obstruction of the path to enlightenment by karma is greater than that of delusion. Therefore, karma has fixed karma, but there is no saying of fixed delusion among delusions. Suffering is caused by karma. Therefore, it is only from the most prominent aspect that it is said to extinguish karmic obstacles.' One explanation is that although delusion, karma, and suffering can all be called obstacles, karmic obstacles are more severe, so the focus is only on repenting of karma. Because karma brings about retribution more directly than delusion. The request below says, 'Those who have committed karmic obstacles, how should they repent,' without asking about delusion and suffering, for this reason. Moreover, if there is extremely heavy unwholesome karma, it will surely lead to a difficult body, with no time to enter the holy path. Therefore, the sutra only says 'Extinguishing Karmic Obstacles Chapter'. The previous explanation is brief, and the following text thoroughly repents of delusion, karma, and suffering. The question is: 'Delusion, karma, and suffering encompass the two obstacles, but I do not know if the knowledge obstacle is also repented of now?' The answer is: 'Since one is heading towards the fruit of Buddhahood, both obstacles are repented of.' Therefore, it is said, 'All karmic obstacles in cultivating the Bodhi path are repented of.' The question is: 'Are the karmas of the three natures (wholesome, unwholesome, and neutral) all repented of?' The answer is: 'All three natures are repented of.' Because the three natures of karma are generated by the two obstacles, therefore the karmas that lead to human and heavenly realms must also be repented of. The question is: 'What is the difference between this chapter and the previous two chapters?' The answer is: 'It is said that Paramartha (a translator) has eight different explanations. One is that Miaochuang (Bodhisattva Miaochuang) dreamed in the first night, and later the assembly practiced during the day. The second is that the first chapter is a brief explanation, and the later chapter is a detailed explanation. The third is that the first chapter is repentance, and the later chapter is the extinction of sins. The fourth is that the first chapter is temporary suppression, and the later chapter is permanent elimination. The fifth is that the first chapter explains that the sutra can extinguish sins, and the later chapter explains that the sins of those who promote the sutra are extinguished. The sixth is that the first chapter explains the manifestation of the Dharmakaya, and the later chapter explains the manifestation of the Nirmanakaya to speak. The seventh is that the first chapter is heard by Miaochuang alone, and the later chapter is a common response from the assembly. The eighth is that the first chapter is due to the vows of Miaochuang, and the later chapter is due to the capacity of the assembly.' Among these eight explanations, the second, seventh, and eighth explanations are correct, and the rest are incorrect.
。今釋不同。如來意辨。
經。爾時世尊住正分別入于甚深微妙靜慮。
贊曰。此品之內大文分四。一放光集眾。二天帝啟請。三如來為說。四得益喜行。下云時諸大眾聞佛說已咸蒙勝益歡喜奉持。是初。文分三。初入定放光。次光明利益。后尋光詣佛。初又分三。一入定。二放光。三照境。此初也。諸后得智緣俗名為分別。得稱境而知故名住正。或正謂根本。分別即后得。了俗由證真故名為后得。住謂依止即后得智依本智起。靜謂寂靜。慮謂審慮。靜簡散心慮簡無心。上界定皆具足諸支。雖通名靜慮世尊所起多第四定。以最勝故。入者證也。后智了機及能被法二乘不知名為甚深。超三界故名為微妙。審了機法應物示證。所以云入。又解。住正分別示起加行。為利生故名正分別。入即能入。靜慮所入。超過二乘名甚深。勝於菩薩名微妙。據實放光是神境通。通依靜慮。故先言入。
經。從身毛孔放大光明無量百千種種諸色。
贊曰。二放光也有三。初出處從身毛孔。次所出放大光明。后光體無量諸色。
經。諸佛剎土悉現光中十方恒河沙校量譬喻所不能及。
贊曰。三照境也有二。初照境分齊諸佛剎土悉現光中。二殊勝校喻不及。
經。五濁惡世為光所照。
贊曰
【現代漢語翻譯】 現代漢語譯本： 現在解釋與之前不同，如來佛的意圖在於辨明。
經文：那時，世尊安住于正確的分別之中，進入甚深微妙的禪定。
讚頌說：此品之內，大體分為四個部分：一、放光集眾；二、天帝啟請；三、如來為說；四、得益喜行。下文說『當時，諸位大眾聽聞佛陀所說之後，都蒙受殊勝的利益，歡喜地奉行』，這是第一個部分。這個部分又分為三個小部分：最初是入定放光，其次是光明的利益，最後是尋光詣佛。最初的部分又分為三個小部分：一、入定；二、放光；三、照境。這是最初的部分。諸后得智緣於世俗，所以名為『分別』。能夠稱合境界而知曉，所以名為『住正』。或者，『正』指的是根本，『分別』就是后得。了知世俗是因為證悟了真諦，所以名為『后得』。『住』指的是依止，也就是后得智依于本智而生起。『靜』指的是寂靜，『慮』指的是審慮。『靜』是爲了簡別散亂之心，『慮』是爲了簡別無心。上界的禪定都具足各種支分。雖然都可以稱為『靜慮』，但世尊所生起的，多為第四禪定，因為它最為殊勝。『入』指的是證入。后智了知根機以及所應施予的法，二乘（聲聞乘和緣覺乘）之人無法知曉，所以名為『甚深』。超越三界，所以名為『微妙』。審慮根機和法，應合事物而示現證悟，所以說『入』。又一種解釋是，『住正分別』是說發起加行，爲了利益眾生，所以名為『正分別』。『入』就是能入，『靜慮』就是所入。超過二乘，所以名為『甚深』，勝過菩薩，所以名為『微妙』。根據實際情況，放光是神境通，神通依于靜慮，所以先說『入』。
經文：從身體的毛孔中放出無量百千種種顏色的光明。
讚頌說：第二部分是放光，也分為三個小部分：最初是出處，從身體的毛孔；其次是所出，放大光明；最後是光體，無量諸色。
經文：諸佛的剎土都顯現在光明之中，十方恒河沙數般的數量，用校量和譬喻都無法比及。
讚頌說：第三部分是照境，也分為兩個小部分：最初是照境的範圍，諸佛的剎土都顯現在光明之中；其次是殊勝之處，校量和譬喻都無法比及。
經文：五濁惡世被光明所照耀。
讚頌說：
【English Translation】 English version: Now the explanation is different. The intention of the Tathagata (如來, 'Thus Come One' or 'Buddha') lies in discerning.
Sutra: At that time, the World-Honored One (世尊) dwelt in correct discrimination, entering into profound and subtle meditative absorption (靜慮, dhyana).
Praise: Within this chapter, the main text is divided into four parts: 1. Emitting light and gathering the assembly; 2. The request of the Deva King (天帝); 3. The Tathagata's explanation; 4. Gaining benefit, joy, and practice. The following says, 'At that time, the great assembly, having heard the Buddha's explanation, all received supreme benefit, joyfully accepting and upholding it.' This is the first part. This part is divided into three sub-parts: first, entering samadhi (定) and emitting light; second, the benefits of the light; and third, seeking the light and going to the Buddha. The first part is further divided into three sub-parts: 1. Entering samadhi; 2. Emitting light; 3. Illuminating the realm. This is the first. The wisdom attained after (后得智) is related to the mundane, hence it is called 'discrimination' (分別). Being able to know in accordance with the realm, it is called 'dwelling correctly' (住正). Or, 'correct' refers to the fundamental, and 'discrimination' is the wisdom attained after. Understanding the mundane is due to realizing the truth, hence it is called 'attained after'. 'Dwelling' refers to reliance, that is, the wisdom attained after arises based on the fundamental wisdom. 'Quiet' refers to stillness, and 'contemplation' (慮) refers to deliberation. 'Quiet' distinguishes from a scattered mind, and 'contemplation' distinguishes from no-mind. The samadhis of the upper realms all possess various limbs. Although all can be called 'quiet contemplation', the one arisen by the World-Honored One is mostly the fourth dhyana, because it is the most supreme. 'Entering' means realizing. The wisdom attained after understands the capacity and the Dharma (法) to be bestowed. Those of the Two Vehicles (二乘, Shravakas and Pratyekabuddhas) cannot know it, hence it is called 'profound' (甚深). Transcending the Three Realms (三界), hence it is called 'subtle' (微妙). Deliberating on the capacity and the Dharma, responding to things and demonstrating realization, therefore it is said 'entering'. Another explanation is that 'dwelling correctly discriminating' indicates initiating practice. For the benefit of sentient beings, it is called 'correct discrimination'. 'Entering' is the ability to enter, and 'quiet contemplation' is what is entered. Surpassing the Two Vehicles, hence it is called 'profound', surpassing the Bodhisattvas, hence it is called 'subtle'. According to the actual situation, emitting light is miraculous power (神境通). Miraculous power relies on quiet contemplation, therefore it is first said 'entering'.
Sutra: From the pores of his body, he emitted immeasurable hundreds of thousands of various colors of great light.
Praise: The second part is emitting light, also divided into three sub-parts: first, the source, from the pores of the body; second, what is emitted, great light; and third, the substance of the light, immeasurable various colors.
Sutra: All Buddha lands (佛剎土) appeared within the light, the number of which in the ten directions is like the sands of the Ganges River (恒河沙), beyond comparison and analogy.
Praise: The third part is illuminating the realm, also divided into two sub-parts: first, the scope of illumination, all Buddha lands appeared within the light; second, the supreme aspect, beyond comparison and analogy.
Sutra: The evil world of the five turbidities (五濁惡世) was illuminated by the light.
Praise:
。第二明光利益有四。一總明時處。時即五濁時處即穢國。
經。是諸眾生作十惡業五無間罪誹謗三寶不孝尊親輕慢師長婆羅門眾應墮地獄餓鬼傍生。
贊曰。二明所照境即光所照。正佛意為斷業惑苦。各據重明云照五濁十惡五逆及三惡趣。十惡五濁及五逆業。廣如余辨。言無間者俱舍十七云。約異熟果決定。更無餘業餘生能為間隔故。此唯因無間隔義。乃至云。彼有無間得無間名。與無間法合故名無間。
經。彼各蒙光至所住處。
贊曰。三明光能照。
經。是諸有情見斯光已因光力故皆得安樂端正姝妙色相具足福智莊嚴得見諸佛。
贊曰。四正明光益。于中復四。一得安樂。二得端嚴。三得福智。四得見佛。問。睹光安樂已離前障。何更為說懺悔益。宜睹光而罪滅。即得見光。宜聞法而罪除即為說法。或睹暫滅懺令永除。又光為現世。法通未來。
經。是時帝釋一切天眾及恒河女神並諸大眾蒙光希有皆至佛所右繞三匝退坐一面。
贊曰。尋光詣佛。
經。爾時天帝釋承佛威力即從座起偏袒右肩右膝著地合掌向佛而白佛言世尊。
贊曰。帝釋啟請有四。一請法儀。二所請主。三所為機。四所請法。此初二。初中三。一能請人。二所承力。三正軌則。
【現代漢語翻譯】 現代漢語譯本：第二，闡明光明所帶來的利益有四點。第一點是總括地說明時間和處所。時間是指五濁惡世，處所是指污穢的國土。
經文：『這些眾生造作十惡業、犯下五無間罪、誹謗佛法僧三寶、不孝敬父母尊長、輕慢師長和婆羅門眾，應當墮入地獄、餓鬼、畜生三惡道。』
贊曰：第二點是闡明光明所照耀的境界，也就是光明所照之處。佛陀的本意是爲了斷除眾生的業、惑、苦。各自根據其罪業的輕重而說明，例如照耀五濁、十惡、五逆以及三惡趣。關於十惡、五濁以及五逆業的詳細解釋，可以參考其他經論。所謂『無間』，根據《俱舍論》第十七卷的解釋，是指從異熟果報的角度來說，決定會遭受果報，沒有其他的業或者其他的生命形態能夠作為間隔。這裡只是從因果之間沒有間隔的意義上來說。乃至經論中說：『他們有無間地遭受果報，所以稱為無間。』因為與無間之法相應，所以稱為無間。
經文：『他們各自蒙受光明照耀到所居住的地方。』
贊曰：第三點是闡明光明能夠照耀。
經文：『這些有情眾生見到這種光明之後，因為光明的力量，都得到安樂，相貌端正，美麗動人，色相圓滿具足，福德和智慧得到莊嚴，並且得見諸佛。』
贊曰：第四點是正式闡明光明的利益。其中又分為四點：一是得到安樂，二是得到端正莊嚴的相貌，三是得到福德和智慧，四是得見諸佛。問：既然見到光明已經得到安樂，並且遠離了之前的罪障，為什麼還要再說懺悔的利益呢？應該見到光明罪業就消滅，從而得見光明。應該聽聞佛法罪業就消除，從而為他們說法。或許見到光明只是暫時地消滅罪業，而懺悔才能使罪業永遠消除。而且光明是針對現世的利益，佛法則是通向未來的利益。
經文：『這時，帝釋（Indra，天神之王）、一切天眾以及恒河女神（Ganga，印度教的河流女神）和各種大眾，蒙受光明感到稀有，都來到佛陀的住所，右繞佛陀三圈，然後退到一旁坐下。』
贊曰：他們追尋光明來到佛陀處所。
經文：『這時，天帝釋（Indra，天神之王）憑藉佛陀的威神力，立即從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：世尊。』
贊曰：帝釋（Indra，天神之王）的啟請包含四個方面：一是請法的儀軌，二是所請的主體，三是所為的根機，四是所請的佛法。這裡是最初的兩個方面。在第一個方面中又包含三個方面：一是能請的人，二是所憑藉的力量，三是正確的法則。
【English Translation】 English version: Secondly, there are four benefits of illuminating light. The first is to generally explain the time and place. The time refers to the era of the five turbidities, and the place refers to the impure land.
Sutra: 'These sentient beings commit the ten evil deeds, the five heinous crimes, slander the Triple Gem (Three Jewels: Buddha, Dharma, Sangha), are unfilial to their parents and elders, and are disrespectful to teachers and Brahmins, they should fall into hell, the realm of hungry ghosts, and the realm of animals.'
Commentary: The second is to clarify the realm illuminated by the light, that is, where the light shines. The Buddha's intention is to cut off the karma, afflictions, and suffering of sentient beings. Each explains according to the severity of their sins, such as illuminating the five turbidities, the ten evil deeds, the five rebellious acts, and the three evil realms. Detailed explanations of the ten evil deeds, the five turbidities, and the five rebellious acts can be found in other scriptures. The term 'uninterrupted' (無間, wújiàn), according to the seventeenth volume of the Abhidharmakośabhāṣya (俱舍論, Jùshèlùn), refers to the determination of the fruition of retribution, with no other karma or other life forms capable of intervening. Here, it simply refers to the meaning of no interruption between cause and effect. Even the scriptures say: 'They have uninterrupted suffering of retribution, so it is called uninterrupted.' Because it corresponds to the uninterrupted Dharma, it is called uninterrupted.
Sutra: 'They each receive the light illuminating their dwelling places.'
Commentary: The third is to clarify that the light is capable of illuminating.
Sutra: 'These sentient beings, seeing this light, because of the power of the light, all attain peace and happiness, have upright and beautiful appearances, complete and perfect complexions, adornment of blessings and wisdom, and are able to see all the Buddhas.'
Commentary: The fourth is to formally clarify the benefits of the light. Among them, there are four aspects: first, attaining peace and happiness; second, attaining upright and beautiful appearances; third, attaining blessings and wisdom; and fourth, seeing all the Buddhas. Question: Since seeing the light has already brought peace and happiness and removed previous obstacles, why is the benefit of repentance mentioned again? It should be that seeing the light eliminates sins, thereby enabling one to see the light. It should be that hearing the Dharma eliminates sins, thereby enabling one to preach the Dharma to them. Perhaps seeing the light only temporarily eliminates sins, while repentance allows sins to be eliminated forever. Moreover, the light is for present benefits, while the Dharma leads to future benefits.
Sutra: 'At this time, Indra (帝釋, Dìshì, the king of the gods), all the heavenly beings, and the goddess of the Ganges River (恒河女神, Hénghé Nǚshén, a Hindu river goddess), along with various assemblies, feeling rare and wonderful upon receiving the light, all came to the Buddha's abode, circumambulated the Buddha three times to the right, and then retreated to one side and sat down.'
Commentary: They followed the light to the Buddha's abode.
Sutra: 'At this time, Indra (帝釋, Dìshì, the king of the gods), relying on the Buddha's majestic power, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: World Honored One.'
Commentary: Indra's (帝釋, Dìshì, the king of the gods) request contains four aspects: first, the ritual of requesting the Dharma; second, the subject of the request; third, the capacity of those for whom the request is made; and fourth, the Dharma being requested. Here are the first two aspects. Within the first aspect, there are three aspects: first, the person making the request; second, the power relied upon; and third, the correct principles.
經。云何善男子善女人愿求阿耨多羅三藐三菩提修行大乘攝受一切邪倒有情曾所造作業障罪者云何懺悔當得除滅。
贊曰。此後二也。所為機中有二。初能行法人。次所利攝者。此中修行亦自所習。但菩薩為懷利他為先故但舉為他。理實亦自行。請法可知。
經。佛告天帝釋善哉善哉善男子汝今修行欲為無量無邊眾生令得清凈解脫安樂哀愍世間福利一切。
贊曰。第三如來為說有六。一答所請法。二若有凈信下贊勝勸行。三爾時天帝下依勸修學。四我念往昔已下引己為證。五若有苾芻下明行法利益。六爾時釋梵下釋梵述成。答所請中初贊后答。贊中初總贊后別贊。別贊中初贊自利。謂汝今修行是。二贊利他。欲為無量等是。贊利他中初贊利他后釋所以。云爲無量眾生者瑜伽四十六有五無量。一有情界無量。二世界無量。三法界無量。四調伏界。五調伏方便界。有情界即所利生。世界即所可化處。法界即三性法等。謂由此法成染凈故所調伏界即種姓差別。由此種姓有堪能故。調伏方便界即能成就有情之法。無量即眾生界。無邊即世界。或俱通二。令得安樂等是所調伏界。並所除障即法界無量。汝今修行即調伏方便界。故無垢稱經云。應以是法而化有情即修是法。安樂道菩提涅槃。故唯識第十
【現代漢語翻譯】 現代漢語譯本 經：善男子、善女人，如果想要證得阿耨多羅三藐三菩提（無上正等正覺），修習大乘佛法，攝受一切持有邪見顛倒的有情眾生，那麼對於他們曾經所造的業障罪過，應該如何懺悔才能得以消除呢？
贊曰：這是後面的第二部分。所為的對象中有兩種，首先是能夠修行佛法的人，其次是被利益和攝受的人。這裡所說的修行，也包括自身的修習。但是菩薩以利益他人為先，所以只舉出為他人。實際上，自己也在修行。請求佛法是可以理解的。
經：佛告訴天帝釋（忉利天之主）說：『善哉！善哉！善男子，你現在修行，想要為無量無邊的眾生，令他們得到清凈、解脫和安樂，哀憐世間，利益一切。』
贊曰：第三部分是如來為天帝釋說法，共有六個方面：一是回答所請的佛法；二是如果有人具有清凈的信心，就讚歎其殊勝並勸進行持；三是當時天帝釋依照勸導而修學；四是我回憶往昔的經歷，以此作為證明；五是如果有比丘，就說明修行此法的利益；六是當時釋提桓因（天帝釋）和梵天述說修行的成就。在回答所請的內容中，先讚歎后回答。讚歎中先總贊，后別贊。別贊中先讚歎自利，就是『你現在修行』。二是讚歎利他，就是『想要為無量』等等。讚歎利他中，先讚歎利他，后解釋原因。說『為無量眾生』，瑜伽師地論第四十六卷中有五種無量：一是有情界無量，二是世界無量，三是法界無量，四是調伏界，五是調伏方便界。有情界就是所要利益的眾生。世界就是可以教化的地方。法界就是三性法等等，意思是由於這些法成就染污和清凈，所以要調伏的界限就是種姓的差別，由於這些種姓具有堪能性。調伏方便界就是能夠成就有情眾生的法。無量就是眾生界，無邊就是世界。或者兩者都通用。『令得安樂』等等就是所調伏的界限，以及所要去除的業障，也就是法界無量。『你現在修行』就是調伏方便界。所以《維摩詰經》說：『應當用這些法來教化有情眾生，就是修習這些法。』安樂道就是菩提和涅槃。所以《唯識論》第十卷說
【English Translation】 English version Sutra: How should a virtuous man or virtuous woman, wishing to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), practice the Mahayana (Great Vehicle), and embrace all sentient beings with wrong views and delusions, repent for the karmic obstacles and sins they have committed in the past, so that they may be eradicated?
Commentary: This is the second part. There are two types of objects involved: first, those who are capable of practicing the Dharma; second, those who are to be benefited and embraced. The practice mentioned here also includes self-cultivation. However, since Bodhisattvas prioritize benefiting others, only benefiting others is mentioned. In reality, they also practice themselves. Requesting the Dharma is understandable.
Sutra: The Buddha said to Sakra, Lord of the Devas (ruler of the Trayastrimsa Heaven): 'Excellent! Excellent! Virtuous man, you are now practicing, wishing to bring limitless and boundless sentient beings to purity, liberation, and happiness, having compassion for the world, and benefiting all.'
Commentary: The third part is the Tathagata's (Buddha's) teaching to Sakra, which has six aspects: first, answering the requested Dharma; second, if someone has pure faith, praising their excellence and encouraging them to practice; third, at that time, Sakra, Lord of the Devas, practiced according to the encouragement; fourth, I recall my past experiences as proof; fifth, if there are Bhikshus (monks), explaining the benefits of practicing this Dharma; sixth, at that time, Sakra and Brahma described the achievements of practice. In answering the request, first praise, then answer. In praising, first praise generally, then praise specifically. In specific praise, first praise self-benefit, which is 'you are now practicing.' Second, praise benefiting others, which is 'wishing to bring limitless' and so on. In praising benefiting others, first praise benefiting others, then explain the reason. Saying 'for limitless sentient beings,' the Yogacarabhumi-sastra, volume 46, has five kinds of limitlessness: first, the limitlessness of the sentient being realm; second, the limitlessness of the world; third, the limitlessness of the Dharma realm; fourth, the realm of taming; fifth, the realm of taming methods. The sentient being realm is the sentient beings to be benefited. The world is the place that can be taught. The Dharma realm is the three-nature Dharma, etc., meaning that because these Dharmas accomplish defilement and purity, the boundary to be tamed is the difference in lineage, because these lineages have the capacity. The realm of taming methods is the Dharma that can accomplish sentient beings. Limitless is the sentient being realm, boundless is the world. Or both are common. 'Bringing happiness' and so on is the realm to be tamed, and the karmic obstacles to be removed, which is the limitlessness of the Dharma realm. 'You are now practicing' is the realm of taming methods. Therefore, the Vimalakirti Sutra says: 'These Dharmas should be used to teach sentient beings, which is practicing these Dharmas.' The path of happiness is Bodhi (enlightenment) and Nirvana. Therefore, the Vijnaptimatrata-siddhi-sastra, volume 10, says
云。此二自性皆無逼惱。及能安樂故二轉依俱名安樂。具離二障名清凈解脫。哀愍即大悲拔苦。福利即大慈與樂。
經。若有眾生由業障故造諸罪者。
贊曰。正答有二。初略明。但令滅惡。后善男子有四業障下。廣明亦令生善。初中復二。初正明懺悔法。后若人成就四法下明能行之人。或初明暫除。后明永滅。就懺悔中復分為五。一明應懺之人。二應當策勵下明懺悔方軌。三我從無始下正明懺悔。四以是因緣下結勸修行。五何以故一切諸法從因緣生下釋其所以。此即初也。由業障故者宿業種。造諸罪者更起現。此由宿因作業決定。不爾菩薩及諸如來一切時觀見應起業制令不作。何故得造。由決定故。不爾佛等何故待作後方教懺。若爾一切業皆定作。應無不定。答。雖定造業感果不定。所以經論又約感果分定不定者即假者造業之人。又解。由業障故即善惡業。造諸罪者即感果。業是能造果是所造。又解。通前二義故。
經。應當策勵晝夜六時偏袒右肩右膝著地合掌恭敬一心專念口自說言。
贊曰。正明方軌有四。一令作意。即是加行並審決思。即應當策勵是。二明時節。晝夜六時。明動發思正起三業。此身意語。偏袒等是身業。一心專念是意業。口自陳說是語業。
經。歸命頂禮現在
【現代漢語翻譯】 云：這兩種自性都沒有逼迫惱亂，並且能夠帶來安樂，所以兩種轉依都稱為安樂。具備遠離兩種障礙（煩惱障和所知障）的狀態稱為清凈解脫。哀愍眾生就是大悲心，拔除眾生的痛苦。福利眾生就是大慈心，給予眾生安樂。
經：如果有的眾生因為業障的緣故造作各種罪業。
贊曰：這裡正式回答了兩個問題。首先是簡略地說明，只是要滅除惡業。後面『善男子，有四業障』以下，詳細地說明也要生起善業。在最初的簡略說明中又分為兩部分。首先正式說明懺悔的方法，後面『若人成就四法』以下說明能夠實行懺悔的人。或者最初說明暫時消除，後面說明永遠滅除。就懺悔的方法中又分為五個部分。一是說明應該懺悔的人。二是『應當策勵』以下說明懺悔的規範。三是『我從無始』以下正式說明懺悔。四是『以是因緣』以下總結勸勉修行。五是『何以故一切諸法從因緣生』以下解釋其中的道理。這便是最初的部分。『由業障故』指的是宿世的業力種子。『造諸罪者』指的是現在又生起新的罪業。這是由於宿世的因緣，造作業是決定的。如果不是這樣，菩薩以及諸如來（Tathagata）一切時都能觀察到眾生將要生起的業，並制止他們不要造作，為什麼還會造作呢？因為業是決定的緣故。如果不是這樣，佛（Buddha）等為什麼要在眾生造作之後才教導他們懺悔呢？如果這樣，一切業都是決定要造作的，應該沒有不定的情況。回答說：雖然決定造作業，但感果是不定的。所以經論又根據感果來區分定與不定，指的是造業的人。又解釋說：『由業障故』指的是善惡業。『造諸罪者』指的是感果。業是能造，果是所造。又解釋說：綜合前面的兩種解釋。
經：應當勉勵自己，晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專念，口中自己說：
贊曰：正式說明懺悔的規範有四個方面。一是使人作意，這就是加行和審決思，也就是『應當策勵』。二是說明時節，晝夜六時。說明發動思惟，正式發起身、口、意三業。這裡，偏袒等是身業，一心專念是意業，口自陳說是語業。
經：歸命頂禮現在
【English Translation】 Cloud: These two self-natures have no oppression or affliction, and they can bring about happiness, so both transformations are called happiness. The state of being free from the two obscurations (klesha-avarana and jneya-avarana) is called pure liberation. Compassion for sentient beings is great compassion, removing the suffering of sentient beings. Benefiting sentient beings is great loving-kindness, giving sentient beings happiness.
Sutra: If there are sentient beings who, due to karmic obstacles, create various sins.
Commentary: Here, two questions are formally answered. First, it is briefly explained that the aim is only to eliminate evil karma. Later, from 'Good man, there are four karmic obstacles' onwards, it is explained in detail that the aim is also to generate good karma. In the initial brief explanation, there are two parts. First, the method of repentance is formally explained, and later, from 'If a person achieves four qualities' onwards, it is explained who can practice repentance. Or, the initial explanation is about temporary removal, and the later explanation is about permanent elimination. Within the method of repentance, there are five parts. First, it explains who should repent. Second, 'One should encourage oneself' onwards, it explains the norms of repentance. Third, 'From beginningless time' onwards, it formally explains repentance. Fourth, 'Because of this cause' onwards, it concludes by encouraging practice. Fifth, 'Why is it that all dharmas arise from causes and conditions' onwards, it explains the reason for it. This is the initial part. 'Due to karmic obstacles' refers to the seeds of past karma. 'Create various sins' refers to creating new sins in the present. This is because of past causes, the creation of karma is determined. If it were not so, Bodhisattvas and all Tathagatas would always observe the karma that sentient beings are about to create and prevent them from creating it. Why would they still create it? Because karma is determined. If it were not so, why would Buddhas wait until sentient beings have created karma before teaching them to repent? If that were the case, all karma would be determined to be created, and there should be no undetermined situations. The answer is: although the creation of karma is determined, the fruition is not determined. Therefore, the sutras and treatises distinguish between determined and undetermined based on the fruition, referring to the person who creates the karma. Another explanation is: 'Due to karmic obstacles' refers to good and evil karma. 'Create various sins' refers to the fruition. Karma is the creator, and fruition is what is created. Another explanation is: it combines the previous two explanations.
Sutra: One should encourage oneself, at the six times of day and night, baring the right shoulder, placing the right knee on the ground, joining the palms respectfully, focusing the mind wholeheartedly, and saying with one's own mouth:
Commentary: There are four aspects to formally explaining the norms of repentance. First, it makes one focus the mind, which is the preliminary practice and decisive thought, which is 'one should encourage oneself'. Second, it explains the time, the six times of day and night. It explains initiating thought, formally initiating the three karmas of body, speech, and mind. Here, baring the shoulder etc. is bodily karma, focusing the mind wholeheartedly is mental karma, and saying with one's own mouth is verbal karma.
Sutra: Taking refuge and prostrating to the present
十方一切諸佛已得阿耨多羅三藐三菩提者。
贊曰。所對懺者。于中分二。初虔恭禮讚。次彼諸世尊已下投誠請證。此初也。文分為二。初現世后如是等下過未。初中復二。初禮次贊。此禮也。盡壽投誠故云歸命。表敬之極故云頂禮。贊中初贊自利得菩提。后贊利他轉法輪等。此即初也。
經。轉妙法輪持照法輪雨大法雨擊大法鼓吹大法螺建大法幢秉大法炬。
贊曰。此贊利他。初明說法。次明利他。說中八句。初三句標。次五句釋。此中二釋初轉法輪在見道。照法輪在修。持在無學。義通三乘。見諦道中俱觀四諦上下轉等獨得轉名。修道離障重觀妙理獨得照名。無學能攝有無為德獨得持名。雨大法雨勝解行位。擊大法鼓在見修位。吹法螺下在無學位。又釋。初三準解深密經是三時教。此中持應在後。以文言便持在照前。下五句中第一即轉法輪。準法華經論云。已斷疑者令成就智身故即是令得二乘果。擊大法鼓者即照法輪。法華經論云。已成就智身者示二種密境界故。說二乘者是趣大方便。彼不能知云密境界。三無性等亦密意故。今此但有示二乘密境界。無不絕大法鼓故。次吹大法螺等三是持法輪。初是說法。次得智。后觀理。即是令得菩提涅槃。法華經中據圓滿能故。於法幢後方說吹螺。此約能
【現代漢語翻譯】 現代漢語譯本 十方一切諸佛已證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的諸位。
贊文說：所面對的懺悔對象，其中分為兩部分。首先是虔誠恭敬地禮拜讚頌，其次是『彼諸世尊』以下，投誠懇請諸佛菩薩證明。這是第一部分。文分為兩部分，首先是現世諸佛，然後是『如是等』以下，過去和未來的諸佛。首先是現世諸佛，其中又分為兩部分，首先是禮拜，其次是讚頌。這是禮拜部分。盡畢生投誠，所以說『歸命』。表達敬意的極致，所以說『頂禮』。讚頌中，首先讚頌自利而證得菩提，然後讚頌利他而轉法輪等。這即是第一部分。
經文：轉妙法輪，持照法輪，雨大法雨，擊大法鼓，吹大法螺，建大法幢，秉大法炬。
贊文說：這是讚頌利他。首先闡明說法，其次闡明利他。說法中共有八句。前三句是標示，后五句是解釋。這其中有兩種解釋，首先是轉法輪在見道位，照法輪在修道位，持法輪在無學位。義理貫通三乘。見諦道中同時觀四諦上下運轉等，唯獨獲得『轉』的名號。修道位遠離障礙，重新觀照妙理，唯獨獲得『照』的名號。無學位能夠攝持有為和無為的功德，唯獨獲得『持』的名號。雨大法雨，在勝解行位。擊大法鼓，在見道和修道位。吹法螺以下，在無學位。 另一種解釋是：前三句依據《解深密經》是三時教。這其中『持』應該在後。因為文句的方便，『持』在『照』前。后五句中，第一句即是轉法輪。依據《法華經論》所說，已經斷除疑惑的人，令其成就智慧之身，即是令其獲得二乘果位。擊大法鼓，即是照法輪。《法華經論》說，已經成就智慧之身的人，示現二種秘密境界。說二乘法是趣向大乘的方便。他們不能理解，稱之為秘密境界。三無性等也是密意。現在這裡只有示現二乘的秘密境界，沒有不絕大法鼓。其次，吹大法螺等三句是持法輪。首先是說法，其次是得智，然後是觀理。即是令其獲得菩提涅槃。《法華經》中根據圓滿的能力，所以在法幢之後才說吹螺。這是根據能力而言。
【English Translation】 English version To all the Buddhas in the ten directions who have attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
The eulogy says: The objects of repentance are divided into two parts. First, reverently prostrating and praising; second, from 'Those World Honored Ones' onwards, sincerely requesting the Buddhas and Bodhisattvas to bear witness. This is the first part. The text is divided into two parts, first the Buddhas of the present world, and then from 'such as these' onwards, the Buddhas of the past and future. First are the Buddhas of the present world, which are further divided into two parts, first prostration, and then praise. This is the prostration part. To surrender with all one's life, hence the saying 'take refuge'. To express the utmost respect, hence the saying 'bow in reverence'. In the praise, first praise self-benefit and attaining Bodhi, then praise benefiting others and turning the Dharma wheel, etc. This is the first part.
The Sutra: Turning the wonderful Dharma wheel, upholding and illuminating the Dharma wheel, raining down the great Dharma rain, striking the great Dharma drum, blowing the great Dharma conch, erecting the great Dharma banner, holding the great Dharma torch.
The eulogy says: This is praising benefiting others. First, clarify the Dharma teaching, and then clarify benefiting others. There are eight sentences in the Dharma teaching. The first three sentences are the indication, and the last five sentences are the explanation. There are two explanations here. First, turning the Dharma wheel is at the stage of the Path of Seeing (見道, Jiàn Dào), illuminating the Dharma wheel is at the stage of cultivation (修道, Xiū Dào), and upholding the Dharma wheel is at the stage of No More Learning (無學, Wú Xué). The meaning permeates the Three Vehicles. In the Path of Seeing, simultaneously observing the Four Noble Truths turning up and down, etc., only obtains the name 'turning'. In the Path of Cultivation, being away from obstacles and re-observing the wonderful principle, only obtains the name 'illuminating'. The stage of No More Learning is able to gather the merits of conditioned and unconditioned, and only obtains the name 'upholding'. Raining down the great Dharma rain is at the stage of superior understanding and practice. Striking the great Dharma drum is at the stage of the Path of Seeing and the Path of Cultivation. Blowing the Dharma conch and below is at the stage of No More Learning. Another explanation is: The first three sentences, according to the Saṃdhinirmocana Sūtra (解深密經, Jiě Shēn Mì Jīng), are the teachings of the Three Periods. Among these, 'upholding' should be at the end. Because of the convenience of the sentence, 'upholding' is before 'illuminating'. In the last five sentences, the first sentence is turning the Dharma wheel. According to the Lotus Sutra (法華經, Fǎ Huá Jīng) and its commentary, for those who have already cut off doubts, enabling them to accomplish the wisdom body, that is, enabling them to obtain the fruits of the Two Vehicles. Striking the great Dharma drum is illuminating the Dharma wheel. The Lotus Sutra and its commentary say that those who have already accomplished the wisdom body are shown two kinds of secret realms. Saying the Two Vehicle Dharma is a skillful means to approach the Great Vehicle. They cannot understand it, and it is called a secret realm. The Three Natures (三無性, Sān Wú Xìng) and others are also secret intentions. Now here, there is only showing the secret realm of the Two Vehicles, without ceasing the great Dharma drum. Secondly, blowing the great Dharma conch and the following three sentences are upholding the Dharma wheel. First is teaching the Dharma, second is obtaining wisdom, and then is observing the principle. That is, enabling them to obtain Bodhi and Nirvana. In the Lotus Sutra, according to the complete ability, so blowing the conch is said after the Dharma banner. This is according to ability.
為他說教令得二果故。於法幢前說吹螺。如妙光菩薩持妙法華經化八王子皆成佛道。信解品中迦葉等云我等今者真是聲聞。以佛道聲令一切聞。
經。為欲利益安樂諸眾生故常行法施誘進群迷令得大果證常樂故。
贊曰。利他。令他得世果名利益。得出世果名安樂。以教授機名為法施。未發心令發心名誘。已發心令成就名進。已成就者令得解脫名令得大果。證常樂故。涅槃自性常。菩提三種常。四智所依常。故俱名常。樂如前釋。
經。如是等諸佛世尊以身語意稽首歸誠至心禮敬。
贊曰。過未諸佛。
經。彼諸世尊以真實慧以真實眼真實證明真實平等悉知悉見一切眾生善惡之業。
贊曰。投誠請證。以佛一具二智云真實慧。二圓五眼故云真實眼。三能真實證具前二義故。四平等心證平等理故。依三念住故。五能知見此意。由佛具二智故悉知眾生。圓五眼故悉見眾生。故今投誠請佛為證。即無著般若經論云見智凈具足住。見即五眼智即二智。由肉天眼見一切眾生色蘊色身。由法眼故見一切眾生四蘊名身。即見身語業是肉天眼。見意業是法眼。總見佛眼。瑜伽八十二云。成就明眼具三眼故。三即肉天慧。慧中本後分為法慧。體是一故。在果名佛眼。體即三眼。故不云五。由佛具智
【現代漢語翻譯】 現代漢語譯本：爲了為他人說法，使他們獲得兩種果報的緣故，所以在法幢（Dharma banner）前宣說吹螺（blowing conch）。如同妙光菩薩（Wonderful Light Bodhisattva）持誦《妙法蓮華經》（Wonderful Dharma Lotus Flower Sutra），教化八位王子都成就佛道。在《信解品》（Faith Explanation Chapter）中，迦葉（Kasyapa）等人說：『我們現在才是真正的聲聞（Sravaka），用佛道的音聲讓一切眾生聽聞。』
經文：爲了利益和安樂一切眾生，所以經常施行佛法佈施，引導和勸進那些迷惑的眾生，使他們獲得大的果報，證得常樂的境界。
贊曰：利益他人。使他人獲得世間的果報，叫做『利益』。使他人獲得出世間的果報，叫做『安樂』。用適合根機的方法進行教授，叫做『法施』。使未發菩提心的人發起菩提心，叫做『誘』。使已經發菩提心的人成就修行，叫做『進』。使已經成就修行的人獲得解脫，叫做『令得大果』。證得常樂的緣故。涅槃（Nirvana）的自性是常。菩提（Bodhi）的三種功德是常。四智（Four Wisdoms）所依之境是常。所以都叫做『常』。『樂』的解釋如前所述。
經文：像這樣，過去的、現在的和未來的諸佛世尊，用身、語、意恭敬地稽首歸依，至誠地禮敬。
贊曰：過去的、現在的和未來的諸佛。
經文：那些世尊以真實的智慧，以真實的眼，真實地證明，真實地平等，完全知曉和看見一切眾生的善惡業。
贊曰：投誠請求證明。佛具有二智（Two Wisdoms），所以說『真實慧』。佛具有圓滿的五眼（Five Eyes），所以說『真實眼』。能夠真實地證明，是因為具備了前面的兩種含義。以平等心來證明平等的真理。依靠三種念住（Three kinds of mindfulness）。能夠知見這個意義。由於佛具有二智，所以完全知曉眾生。圓滿的五眼，所以完全看見眾生。所以現在投誠，請求佛作為證明。正如無著（Asanga）的《般若經論》（Prajnaparamita Sutra Treatise）所說：『見智清凈具足住。』見，就是五眼；智，就是二智。通過肉眼（Flesh Eye）和天眼（Heavenly Eye）看見一切眾生的色蘊（Form Skandha）和色身（Physical Body）。通過法眼（Dharma Eye）看見一切眾生的四蘊（Four Skandhas）名身（Name Body），也就是看見身語業是肉眼和天眼所見，看見意業是法眼所見，總的來說是佛眼（Buddha Eye）所見。《瑜伽師地論》（Yogacarabhumi-sastra）第八十二卷說：『成就明眼，具備三眼的緣故。』三眼就是肉眼、天眼和慧眼（Wisdom Eye）。慧眼之中，從根本和後來的角度分為法慧（Dharma Wisdom）。本體是一樣的，所以在果位上稱為佛眼。本體就是三眼，所以不說五眼。由於佛具有智慧。
【English Translation】 English version: It is for the sake of expounding the Dharma to others, so that they may obtain two kinds of fruits, that the conch is blown before the Dharma banner. It is like Wonderful Light Bodhisattva holding the Wonderful Dharma Lotus Flower Sutra, transforming the eight princes, all of whom attained Buddhahood. In the 'Faith Explanation Chapter,' Kasyapa and others said, 'We are now truly Sravakas, using the voice of the Buddha-path to let all beings hear.'
Sutra: For the sake of benefiting and bringing happiness to all sentient beings, the constant practice of Dharma-giving is carried out, guiding and encouraging those who are deluded, enabling them to obtain great fruits and attain the state of constant joy.
Praise: Benefiting others. Causing others to obtain worldly fruits is called 'benefiting.' Causing others to obtain transcendental fruits is called 'happiness.' Using methods of teaching appropriate to the capacity of the audience is called 'Dharma-giving.' Causing those who have not generated the Bodhi-mind to generate it is called 'guiding.' Causing those who have already generated the Bodhi-mind to accomplish practice is called 'encouraging.' Causing those who have already accomplished practice to obtain liberation is called 'enabling them to obtain great fruits.' Because of attaining constant joy. The self-nature of Nirvana is constant. The three virtues of Bodhi are constant. The realm upon which the Four Wisdoms rely is constant. Therefore, all are called 'constant.' The explanation of 'joy' is as previously stated.
Sutra: Like this, all Buddhas, World Honored Ones, of the past, present, and future, with body, speech, and mind, respectfully bow down in prostration, sincerely paying homage.
Praise: The Buddhas of the past, present, and future.
Sutra: Those World Honored Ones, with true wisdom, with true eyes, truly certify, truly equally, completely know and see the good and evil karma of all sentient beings.
Praise: Submitting sincerely and requesting certification. Because the Buddha possesses two wisdoms, it is said 'true wisdom.' Because the Buddha possesses the perfect five eyes, it is said 'true eyes.' Being able to truly certify is because of possessing the preceding two meanings. Using an equal mind to certify equal truth. Relying on the three kinds of mindfulness. Being able to know and see this meaning. Because the Buddha possesses two wisdoms, they completely know sentient beings. The perfect five eyes, so they completely see sentient beings. Therefore, now submitting sincerely, requesting the Buddha as a witness. Just as Asanga's Prajnaparamita Sutra Treatise says: 'The purity of seeing and wisdom is complete and dwells.' Seeing is the five eyes; wisdom is the two wisdoms. Through the Flesh Eye and Heavenly Eye, seeing the form skandha and physical body of all sentient beings. Through the Dharma Eye, seeing the name body of the four skandhas of all sentient beings, which is seeing that body, speech, and karma are seen by the Flesh Eye and Heavenly Eye, seeing that mental karma is seen by the Dharma Eye, and generally speaking, is seen by the Buddha Eye. The Yogacarabhumi-sastra, volume eighty-two, says: 'Accomplishing clear eyes, because of possessing three eyes.' The three eyes are the Flesh Eye, Heavenly Eye, and Wisdom Eye. Within the Wisdom Eye, from the perspective of the root and later, it is divided into Dharma Wisdom. The essence is the same, so in the fruition it is called the Buddha Eye. The essence is the three eyes, so it is not said to be five. Because the Buddha possesses wisdom.
故。知者知寂靜不寂靜。即知住念住非念住壞緣法念。通根本智。及具五眼能悉知見身語心行善不善業。依三念住怨親等視故請為證。又真實證明有其二義。一述佛明證。二請為證明。若但為證應在後明。由通二義故中間說。亦同十住毗婆沙。云十方一切佛所知無不盡。我今悉於前發露諸黑惡等。
經。我從無始生死以來隨惡流轉共諸眾生造業障罪。
贊曰。正明懺悔文復分三。初總標次別懺后順同。此初也。隨惡者隨惡友隨惑業。流轉者受生死果。種子為流現果為轉。惑隨惡惑業集諦。流隨惡果苦諦。轉依于苦諦復共眾生起于集諦造于諸業。
經。為貪瞋癡之所纏縛未識佛時未識法時未識僧時未識善惡。
贊曰。次別懺也。又分為三。初舉造業因。次所造業后所成果亦即如次懺惑業苦。此即懺惑起業因也。由斯三毒之所纏縛不自在故。起諸惡本名不善根。同十住毗婆沙三三合九種從三煩惱起。合九種者即身等三業有現生后及三界業故云三三。皆貪等起云從三起。無明勝本偏云未識三寶善惡。
經。由身語意造無間罪。
贊曰。懺業障于中分三。初舉業障。次證佛證。后正懺悔。初中有三。謂總別結。如次三文。別中初五逆業。見有勝已已下餘業。此初文也。依薩遮尼乾子經等
【現代漢語翻譯】 現代漢語譯本 因此，覺悟者能知寂靜與不寂靜。即能知安住于念住，以及非念住的壞滅因緣之法念。通達根本智，並且具備五眼，能完全知見身、語、意所行的善與不善之業。因為依於三種念住，對怨親平等看待，所以請（諸佛菩薩）作為證明。而且，真實的證明有兩層含義：一是陳述佛的明證，二是請（諸佛菩薩）作為證明。如果僅僅是爲了作證，應該在後面說明。因為通達這兩種含義，所以在中間說。也如同《十住毗婆沙論》所說：『十方一切諸佛所知，沒有不窮盡的。我現在完全在（諸佛）面前發露各種黑惡等（罪業）。』
經：我從無始生死以來，隨逐惡業流轉，與各種眾生共同造作導致業障的罪業。
贊曰：正式闡明懺悔文，又分為三部分：首先是總標，其次是分別懺悔，最後是順同（懺悔）。這是第一部分。『隨惡』是指隨逐惡友，隨逐煩惱和業。『流轉』是指承受生死之果。種子是『流』，顯現果報是『轉』。煩惱隨逐惡，是惑業集諦。流隨逐惡果，是苦諦。轉依于苦諦，又與眾生共同生起集諦，造作各種業。
經：為貪、嗔、癡（tanha, dosa, moha）所纏縛，未認識佛時，未認識法時，未認識僧時，未認識善惡。
贊曰：其次是分別懺悔。又分為三部分：首先是舉出造業的因，其次是所造的業，最後是所成的果，也就是依次懺悔惑、業、苦。這即是懺悔因煩惱而生起業的因。由於這三種毒（貪、嗔、癡）的纏縛，不得自在，生起各種惡的根本，名為不善根。如同《十住毗婆沙論》所說，三三合為九種，從三種煩惱生起。合為九種，即身等三種業有現生、後世以及三界之業，所以說是三三。都是由貪等生起，所以說『從三起』。無明是殊勝的根本，所以特別說是未認識三寶（Buddha, Dharma, Sangha）和善惡。
經：由身、語、意造作無間罪（anantarika-karma）。
贊曰：懺悔業障，其中分為三部分：首先是舉出業障，其次是證明佛的證明，最後是正式懺悔。第一部分中有三點：即總說、別說、總結。依次對應三段文字。別說中，首先是五逆罪，『見有勝已』以下是其餘的罪業。這是第一段文字。依據《薩遮尼乾子經》等。
【English Translation】 English version Therefore, the enlightened one knows both stillness and non-stillness. That is, he knows abiding in mindfulness, as well as the Dharma-thought of the causes and conditions for the destruction of non-mindfulness. He understands the fundamental wisdom and possesses the five eyes, enabling him to fully know and see the good and bad deeds performed by body, speech, and mind. Because he relies on the three mindfulnesses, treating enemies and relatives equally, he asks (the Buddhas and Bodhisattvas) to be witnesses. Moreover, true proof has two meanings: first, stating the Buddha's clear proof; second, asking (the Buddhas and Bodhisattvas) to be witnesses. If it were only for witnessing, it should be stated later. Because it encompasses both meanings, it is stated in the middle. It is also like what is said in the Dasabhumika-vibhāṣā: 'All that is known by all the Buddhas in the ten directions is inexhaustible. Now I completely reveal all kinds of dark evils, etc., before (the Buddhas).'
Sutra: 'From beginningless birth and death, I have followed the flow of evil, and together with all beings, I have created karmic obstacles and sins.'
Commentary: Formally explaining the repentance text, it is further divided into three parts: first, a general statement; second, separate repentance; and third, following the same (repentance). This is the first part. 'Following evil' refers to following evil friends, following afflictions and karma. 'Flowing and transmigrating' refers to receiving the fruits of birth and death. The seed is 'flowing,' and the manifestation of the result is 'transmigrating.' Afflictions follow evil, which is the cause of the accumulation of karmic afflictions. Flowing follows evil results, which is suffering. Transmigrating relies on suffering, and again, together with beings, arises the accumulation of causes, creating various karmas.
Sutra: 'Bound by greed, hatred, and delusion (tanha, dosa, moha), not knowing the Buddha, not knowing the Dharma, not knowing the Sangha, not knowing good and evil.'
Commentary: Next is separate repentance. It is further divided into three parts: first, stating the cause of creating karma; second, the karma created; and third, the result achieved, which is to repent of afflictions, karma, and suffering in that order. This is to repent of the cause of karma arising from afflictions. Because of the entanglement of these three poisons (greed, hatred, and delusion), one is not free and arises from the roots of various evils, called unwholesome roots. As stated in the Dasabhumika-vibhāṣā, three threes combine into nine kinds, arising from the three afflictions. Combining into nine kinds means that the three karmas of body, etc., have present life, future life, and the karma of the three realms, so it is said to be three threes. All arise from greed, etc., so it is said to 'arise from three.' Ignorance is the supreme root, so it is specifically said to be not knowing the Three Jewels (Buddha, Dharma, Sangha) and good and evil.
Sutra: 'Through body, speech, and mind, creating the five heinous crimes (anantarika-karma).'
Commentary: Repenting of karmic obstacles, which is divided into three parts: first, stating the karmic obstacles; second, proving the Buddha's proof; and third, formally repenting. The first part has three points: namely, general statement, separate statement, and conclusion. Corresponding to the three paragraphs of text in order. In the separate statement, first are the five rebellious acts, and 'seeing that there is superiority' below are the remaining karmas. This is the first paragraph of text. Based on the Saccakanirgrantha Sutra, etc.
有大乘五逆。
經。噁心出佛身血誹謗正法破和合僧殺阿羅漢殺害父母。
贊曰。此之五逆三乘通說。總大乘不共逆中當第四逆。誹謗正法亦是破僧。謗佛八正為非正道。說五法為正道。故云誹謗正法。言五法者大乘未見其文。準一切有部。大毗婆沙一百一十六云。何五法。一盡壽著糞掃衣。二盡壽乞食。三盡壽唯一座食。四盡壽常居迥處。五盡壽不食一切魚肉味鹽蘇乳等。正理律攝說五有別。具如彼明。或誹謗正法是大乘第二逆。在此破僧前明者。以謗佛正法同故在此而說。非屬破僧。
經。身三語四意三種行造十惡業自作教他見作隨喜于諸善人橫生譭謗斗秤欺誑以偽為真不凈飲食施與一切於六道中所有父母更相惱害。
贊曰。第五逆也。謂長夜常行十不善業。初總舉明。后略別明。于諸善人下略別明。生譭謗者語不善業。斗稱欺誑以偽為真是盜業。不凈飲食施諸眾生是貪不善業。惜好施惡故更相惱害嗔不善業。
經。或盜窣堵波物四方僧物現前僧物自在而有。
贊曰。是第一逆。用盜三寶財物。
經。世尊法律不樂奉行師長教示不相隨順見行聲聞獨覺大乘行者喜生罵辱令諸行人心生悔惱。
贊曰。是第二逆。初違教。即隱蔽覆藏。見行聲聞等下毀人。並含第三
【現代漢語翻譯】 現代漢語譯本：有大乘五逆（指大乘佛教中的五種重罪）。
經文：以惡毒之心使佛流血，誹謗真正的佛法，破壞僧團的和合，殺害阿羅漢（已證得涅槃的聖者），殺害父母。
贊曰：這五逆罪在小乘、中乘、大乘中普遍被提及。總的來說，大乘不共的逆罪中，應當是第四逆罪。誹謗正法也屬於破壞僧團。誹謗佛陀的八正道為非正道，說五法為正道，所以說是誹謗正法。所說的五法，在大乘經典中沒有見到相關文字。根據一切有部宗的《大毗婆沙論》第一百一十六卷所說：什麼是五法？一是終身穿著糞掃衣（用丟棄的布料縫製的衣服），二是終身乞食，三是終身只在一處進食，四是終身常住在偏僻的地方，五是終身不吃一切魚肉、味道濃厚的鹽、酥油、牛奶等。《正理律攝》所說的五法有所不同，具體內容如該論所述。或者說誹謗正法是大乘的第二逆罪，在此破壞僧團之前說明，是因為誹謗佛陀的正法性質相同，所以在此說明，並非屬於破壞僧團。
經文：身行三種惡業（殺、盜、淫），口說四種惡語（妄語、兩舌、惡口、綺語），意念三種惡行（貪、嗔、癡），造作十種惡業，自己做，教唆他人做，見到他人做而隨喜讚歎，對於善良的人橫加譭謗，用斗、秤進行欺騙，用虛假的冒充真實的，用不乾淨的飲食施捨給一切眾生，在六道輪迴中的所有父母互相惱害。
贊曰：這是第五逆罪。指的是長久以來常常行持十種不善業。開始是總的說明，後面是略微分別說明。在『對於善良的人』之後是略微分別說明。產生譭謗是口的不善業。用斗、秤欺騙，用虛假的冒充真實是盜業。用不乾淨的飲食佈施給眾生是貪的不善業。吝惜好的東西，施捨惡劣的東西，所以互相惱害是嗔的不善業。
經文：或者盜取窣堵波（佛塔）的財物，四方僧眾的財物，現前僧眾的財物，隨意使用。
贊曰：這是第一逆罪。指盜用三寶的財物。
經文：對於世尊的法律不樂意奉行，對於師長的教導不相隨順，見到修行聲聞乘、獨覺乘、大乘的修行者，喜歡謾罵侮辱，使修行人心生後悔惱怒。
贊曰：這是第二逆罪。開始是違背教導，也就是隱瞞覆蓋罪過。見到修行聲聞乘等之後是譭謗他人，並且包含第三逆罪。
【English Translation】 English version: There are five heinous offenses in the Mahayana (referring to the five grave sins in Mahayana Buddhism).
Sutra: With a malicious mind, drawing blood from the body of a Buddha, slandering the true Dharma, disrupting the harmony of the Sangha, killing an Arhat (a saint who has attained Nirvana), and killing one's parents.
Commentary: These five heinous offenses are commonly mentioned in the Hinayana, Madhyama, and Mahayana. Generally speaking, among the unique heinous offenses of the Mahayana, it should be the fourth heinous offense. Slandering the true Dharma also belongs to disrupting the Sangha. Slandering the Buddha's Eightfold Path as not being the right path, and saying that the five dharmas are the right path, therefore it is called slandering the true Dharma. The mentioned five dharmas are not found in the Mahayana scriptures. According to the Sarvastivada's Mahavibhasa, volume 116: What are the five dharmas? First, to wear discarded cloth robes (robes made from discarded fabrics) for life; second, to beg for food for life; third, to eat only in one place for life; fourth, to always live in secluded places for life; fifth, to never eat any fish, meat, strongly flavored salt, ghee, milk, etc. The five dharmas mentioned in Nyayapravesa are different, as detailed in that treatise. Or it can be said that slandering the true Dharma is the second heinous offense of the Mahayana, explained before disrupting the Sangha because the nature of slandering the Buddha's true Dharma is the same, so it is explained here, and it does not belong to disrupting the Sangha.
Sutra: The body performs three evil deeds (killing, stealing, sexual misconduct), the mouth speaks four evil words (lying, divisive speech, harsh speech, idle chatter), the mind thinks three evil thoughts (greed, hatred, delusion), creating ten evil karmas, doing them oneself, instigating others to do them, rejoicing and praising when seeing others do them, slandering good people, cheating with scales and measures, using the false to impersonate the true, giving unclean food to all sentient beings, and all parents in the six realms of reincarnation harm each other.
Commentary: This is the fifth heinous offense. It refers to constantly practicing the ten non-virtuous deeds for a long time. First, there is a general explanation, and then there is a slightly separate explanation. After 'towards good people' is a slightly separate explanation. Generating slander is the non-virtuous karma of speech. Cheating with scales and measures, using the false to impersonate the true is the karma of stealing. Giving unclean food to sentient beings is the non-virtuous karma of greed. Being stingy with good things and giving bad things is the non-virtuous karma of anger, so they harm each other.
Sutra: Or stealing the property of stupas (pagodas), the property of the Sangha of the four directions, the property of the present Sangha, and using it freely.
Commentary: This is the first heinous offense. It refers to stealing the property of the Three Jewels.
Sutra: Not being happy to follow the laws of the World Honored One, not complying with the teachings of teachers, seeing practitioners of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Mahayana Vehicle, liking to scold and insult them, causing practitioners to feel regret and anger.
Commentary: This is the second heinous offense. The beginning is violating the teachings, which is concealing and covering up sins. After seeing practitioners of the Sravaka Vehicle, etc., it is slandering others, and it also includes the third heinous offense.
逆。
經。見有勝已便懷嫉妒法施財施常生慳惜無明所覆邪見惑心。
贊曰。明懺餘業。初舉起業因。嫉慳即隨惑十纏。無明邪見即本惑。各據勝說。
經。不修善因令惡增長於諸佛所而起誹謗法說非法非法說法如是眾罪。
贊曰。即所起業新薰不善令增。本有不善業等令長。次於佛法起不善業。
經。佛以真實慧真實眼真實證明真實平等悉知悉見。
贊曰。二請佛證知。
經。我今歸命對諸佛前皆悉發露不敢覆藏未作之罪更不復作已作之罪今皆懺悔。
贊曰。三正陳懺悔。
經。所作業障應墮惡道地獄傍生餓鬼之中阿蘇羅眾及八難處愿我此生所有業障皆得消滅所有惡報未來不受。
贊曰。懺報障。
經。亦如過去諸大菩薩修菩提行所有業障悉已懺悔我之業障今亦懺悔皆悉發露不敢覆藏已作之罪愿得除滅未來之惡更不敢造。
贊曰。懺中后順同也。三世為三此同過去。初舉他。我之業障下自作。
經。亦如未來諸大菩薩修菩提行所有業障悉皆懺悔。我之業障今亦懺悔。咸悉發露不敢覆藏。所作之罪愿得除滅。未來之惡更不敢造。亦如現在十方世界諸大菩薩修菩提行所有業障悉亦懺悔。我之業障今亦懺悔。皆悉發露不敢覆藏。已作之
【現代漢語翻譯】 現代漢語譯本 經：看見別人比自己優秀就心懷嫉妒，對於佛法佈施和財物佈施常常吝嗇，被無明（avidyā）所矇蔽，生起邪見迷惑心。 贊曰：闡明懺悔其餘的罪業。首先舉出產生罪業的原因。嫉妒和慳吝是隨煩惱，屬於十纏（daśa bandhanāni）。無明和邪見是根本煩惱。這裡各自根據主要方面來說。 經：不修習善因，讓惡業增長，對於諸佛（Buddha）生起誹謗，把佛法說成不是佛法，把不是佛法說成是佛法，像這樣的種種罪過。 贊曰：這就是所造作的罪業，新產生的惡業使之增長，原本就有的不善業等等使之增長。其次是對佛法生起不善業。 經：佛（Buddha）以真實的智慧、真實的眼、真實的證明、真實的平等，完全知曉、完全看見。 贊曰：這是第二次祈請佛（Buddha）來證明知曉。 經：我現在歸依，在諸佛（Buddha）面前全部發露，不敢隱瞞，未做的罪業今後不再做，已做的罪業現在全部懺悔。 贊曰：這是正式陳述懺悔。 經：所造作的罪業，應該墮入惡道，地獄（naraka）、傍生（tiryagyoni）、餓鬼（preta）之中，阿修羅（asura）眾以及八難之處，愿我此生所有的罪業都能夠消滅，所有的惡報未來不再承受。 贊曰：這是懺悔果報的罪障。 經：也像過去諸大菩薩（bodhisattva）修習菩提（bodhi）之行，所有的罪業都已經懺悔，我的罪業現在也懺悔，全部發露不敢隱瞞，已做的罪業愿能消除，未來的惡業更不敢再造。 贊曰：懺悔中間和後面的內容與前面相同。三世指過去、現在、未來，這裡與過去相同。首先舉出他人，『我的罪業』以下是自己所作的。 經：也像未來諸大菩薩（bodhisattva）修習菩提（bodhi）之行，所有的罪業全部都懺悔。我的罪業現在也懺悔。全部都發露不敢隱瞞。所作的罪業愿能消除。未來的惡業更不敢再造。也像現在十方世界諸大菩薩（bodhisattva）修習菩提（bodhi）之行，所有的罪業也都懺悔。我的罪業現在也懺悔。全部都發露不敢隱瞞。已作的
【English Translation】 English version Sūtra: Seeing others excel, one harbors jealousy; towards Dharma offerings and material offerings, one is constantly stingy; obscured by ignorance (avidyā), one generates distorted views and deluded minds. Commentary: Explaining the confession of remaining karmas. First, it raises the causes of karma. Jealousy and stinginess are accompanying afflictions, belonging to the ten fetters (daśa bandhanāni). Ignorance and distorted views are fundamental afflictions. Each is discussed according to its prominent aspect. Sūtra: Not cultivating good causes, allowing evil to grow; towards all Buddhas (Buddha), one gives rise to slander; saying the Dharma is not the Dharma, and saying what is not the Dharma is the Dharma; such are the various offenses. Commentary: This refers to the karma created, newly arising evil karma causing it to grow, and originally existing unwholesome karma, etc., causing it to lengthen. Secondly, towards the Buddha's (Buddha) Dharma, one generates unwholesome karma. Sūtra: The Buddha (Buddha), with true wisdom, true eyes, true proof, true equality, fully knows and fully sees. Commentary: This is the second request for the Buddha (Buddha) to bear witness and know. Sūtra: I now take refuge, before all the Buddhas (Buddha), I completely disclose, daring not to conceal; sins not yet committed, I will not commit again; sins already committed, I now repent of them all. Commentary: This is the formal statement of repentance. Sūtra: The karmic obstacles created should cause one to fall into evil paths, into hell (naraka), among animals (tiryagyoni), among hungry ghosts (preta), among the asura (asura) beings, and into the eight difficult places; may all the karmic obstacles of this life be extinguished, and may all evil retributions not be received in the future. Commentary: This is repenting of the karmic obstacles of retribution. Sūtra: Just like the great Bodhisattvas (bodhisattva) of the past who cultivated the path of Bodhi (bodhi), all their karmic obstacles have already been repented of; my karmic obstacles, I now also repent of them, completely disclosing them, daring not to conceal; may the sins already committed be eliminated, and the evil of the future, I dare not create again. Commentary: The content of the middle and later repentance is the same as before. The three times refer to the past, present, and future; here it is the same as the past. First, it mentions others; 'my karmic obstacles' below refers to what one has done oneself. Sūtra: Just like the great Bodhisattvas (bodhisattva) of the future who cultivate the path of Bodhi (bodhi), all their karmic obstacles are completely repented of. My karmic obstacles, I now also repent of them. All are disclosed, daring not to conceal. May the sins committed be eliminated. The evil of the future, I dare not create again. Just like the great Bodhisattvas (bodhisattva) in the ten directions of the world now who cultivate the path of Bodhi (bodhi), all their karmic obstacles are also repented of. My karmic obstacles, I now also repent of them. All are disclosed, daring not to conceal. The sins already committed
罪愿得除滅。未來之惡更不敢造。
贊曰。餘二準同。
經。善男子以是因緣若有造罪一剎那中不得覆藏何況一日一夜乃至多時。
贊曰。第四結勸修行。于中分二。初舉罪勸悔。二若有愿生下舉益勸修。初中復二。以是因緣結前。因緣者是所以。由惡業感惡果。既有此損所以又如菩薩。欲修菩提必須懺悔。故是因緣。若有造罪下正勸。勸文有三謂法喻合。法中有三。初令不暫停。次令還出凈懷于愧信。后勸應如前悔。剎那多種。經一生滅之剎那時尚不應停。而況多時。如毒箭中不可暫忍。
經。若有犯罪欲求清凈心懷愧恥信于未來必有惡報生大恐怖應如是懺。
贊曰。后二文由愧拒惡。由信因果有善惡報。故生大怖。
經。如人被火燒頭燒衣救令速滅火若未滅心不得安若人犯罪亦復如是即應懺悔令速除滅。
贊曰。喻合可知。
經。若有愿生富樂之家多饒財寶復欲發意修習大乘亦應懺悔滅除業障。
贊曰。下舉益勸修有三。初舉有漏益勸修。后舉無漏益勸修。有漏之中初舉欲界后舉色界。欲界中初人次天。人中四姓初舉吠舍戍陀二勸。次舉凈行剎帝利勸。此初二。
經。欲生豪貴婆羅門種剎帝利家及轉輪王七寶具足亦應懺悔滅除業障。
贊曰
【現代漢語翻譯】 現代漢語譯本 罪業希望能夠消除滅盡，未來再也不敢造作惡業。
讚頌說：其餘兩種情況也同樣適用。
經文：善男子，因為這個因緣，如果有人造了罪業，在一剎那（ksana，極短的時間單位）中都不能隱瞞，更何況是一日一夜乃至更長的時間。
讚頌說：第四部分總結並勸勉修行。其中分為兩部分。首先是舉出罪過勸人懺悔，其次是如果有人希望往生，則舉出利益勸人修行。第一部分中又分為兩部分。『以是因緣』是總結前面的內容。『因緣』是指原因和條件。由於惡業感召惡果，既然有這樣的損害，所以又像菩薩一樣，想要修習菩提（bodhi，覺悟）就必須懺悔，所以說是因緣。『若有造罪下』是正式勸導。勸導的內容有三種，即法、喻、合。法中有三種。首先是不允許暫停，其次是讓人還歸清凈，心懷愧疚和信心，最後是勸人應該像前面那樣懺悔。剎那有多種。經文說，即使是生命一剎那的生滅，尚且不應該停留，更何況是多時。就像中毒箭一樣，片刻都不能忍受。
經文：如果有人犯了罪，想要獲得清凈，內心懷有愧疚和羞恥，相信未來必定會有惡報，產生極大的恐懼，就應該這樣懺悔。
讚頌說：后兩句經文是因為羞愧而拒絕惡行，因為相信因果報應有善有惡，所以產生極大的恐懼。
經文：就像人被火燒到頭或燒到衣服，要儘快滅火，如果火沒有滅，心裡就不得安寧。人犯了罪也是這樣，應該立即懺悔，使罪業迅速消除。
讚頌說：比喻和總結顯而易見。
經文：如果有人希望往生到富裕快樂的家庭，擁有眾多的財富，又想發心修習大乘（Mahayana，佛教宗派之一），也應該懺悔，滅除業障。
讚頌說：下面是舉出利益勸人修行，分為三部分。首先是舉出有漏的利益勸人修行，然後是舉出無漏的利益勸人修行。有漏的利益中，首先是舉出欲界的利益，然後是舉出**的利益。欲界中，首先是人，然後是天。人中四姓，首先是舉出吠舍（Vaishya，印度種姓制度中的第三等級）和戍陀（Shudra，印度種姓制度中的第四等級）兩種人勸導，其次是舉出凈行的剎帝利（Kshatriya，印度種姓制度中的第二等級）勸導。這是最初的兩種情況。
經文：想要往生到豪門貴族，婆羅門（Brahmana，印度種姓制度中的第一等級）種姓，剎帝利家族，以及轉輪王（Chakravartin，擁有統治世界的理想明君）之家，七寶具足，也應該懺悔，滅除業障。
讚頌說：
【English Translation】 English version May my sins be eradicated, and in the future, I dare not commit any more evil deeds.
The praise says: The remaining two situations are also the same.
Sutra: Good man, because of this cause and condition, if someone commits a sin, they should not conceal it even for a kshana (an extremely short unit of time), let alone for a day and a night or even longer.
The praise says: The fourth part concludes and exhorts practice. It is divided into two parts. First, it raises sins to encourage repentance, and second, if someone wishes to be reborn, it raises benefits to encourage practice. The first part is further divided into two parts. 'Because of this cause and condition' concludes the previous content. 'Cause and condition' refers to the reason and conditions. Because evil karma brings about evil results, since there is such harm, it is like a Bodhisattva (a being on the path to Buddhahood) who wants to cultivate Bodhi (enlightenment) must repent, so it is said to be a cause and condition. 'If someone commits a sin' is a formal exhortation. There are three types of exhortation, namely Dharma, metaphor, and combination. There are three in Dharma. The first is to not allow pause, the second is to return to purity, with shame and faith, and the last is to exhort to repent as before. There are many kinds of kshana. The sutra says that even the birth and death of a life in a kshana should not be stopped, let alone for a long time. It's like being poisoned by an arrow, you can't bear it for a moment.
Sutra: If someone has committed a sin and wants to obtain purity, with shame and remorse in their heart, believing that there will definitely be evil retribution in the future, and generating great fear, they should repent in this way.
The praise says: The latter two sentences of the sutra are to reject evil because of shame, and because they believe that karma has good and evil retribution, they generate great fear.
Sutra: Just like a person whose head or clothes are burned by fire, they should quickly put out the fire. If the fire is not extinguished, their heart will not be at peace. It is the same when a person commits a sin, they should immediately repent and quickly eliminate the sin.
The praise says: The metaphor and summary are obvious.
Sutra: If someone wishes to be reborn into a wealthy and happy family, possessing many riches, and also wants to aspire to cultivate Mahayana (one of the major branches of Buddhism), they should also repent and eliminate karmic obstacles.
The praise says: The following is to raise the benefits to encourage practice, divided into three parts. The first is to raise the benefits of the conditioned to encourage practice, and then to raise the benefits of the unconditioned to encourage practice. Among the conditioned benefits, the first is to raise the benefits of the desire realm, and then to raise the benefits of the ** realm. In the desire realm, the first is humans, and then the heavens. Among the four castes of humans, the first is to raise the two types of Vaishya (the third of the four traditional social classes of India) and Shudra (the fourth of the four traditional social classes of India) to encourage, and the second is to raise the pure-acting Kshatriya (the second of the four traditional social classes of India) to encourage. These are the first two situations.
Sutra: Wishing to be reborn into a noble family, a Brahmana (the highest of the four traditional social classes of India) caste, a Kshatriya family, and the home of a Chakravartin (an ideal universal ruler), possessing the seven treasures, they should also repent and eliminate karmic obstacles.
The praise says:
。后二也。
經。善男子若有欲生四天王眾三十三天夜摩天睹史多天樂變化天他化自在天亦應懺悔滅除業障。
贊曰。舉欲天勸。
經。若欲生梵眾梵輔大梵天少光無量光極光凈天少凈無量凈遍凈天無雲福生廣果無煩無熱善現天善見色究竟天亦應懺悔滅除業障。
贊曰。舉色天勸。如瑜伽．雜集．智度．長阿含．起世．正法念．正理．婆沙．樓炭經等。廣說如彼。且正理云。大梵所有所化所領故名梵眾。于大梵前行列侍衛。故名梵輔。廣善所生。故名為梵。此梵即大故名大梵。由彼獲得中間靜慮故。最初生故。最後沒故。威德等勝故名為大。于自地內光明最小故名小光。光明轉勝量難測故名無量光。凈光遍照自地處。故名極光凈。意地樂受說名為凈。于自地中唯此凈最小。故名小凈。此凈轉增量難測故名無量凈。此凈周普。故名遍凈。離云居故名無雲。福轉勝故名福生。有色異生其福最勝。故言廣果。離欲諸聖以聖道水灌煩惱垢。故名為凈。凈身所止故名凈居。又此天中純聖所止故名凈居。煩謂繁雜或謂繁廣。無繁雜中此最初故令下生煩惱名熱。此初遠離得無熱名。彼天形色端正妙好過下二天。故名善現。形色轉勝眾所樂觀。故名善見。彼天形色最為勝妙。余不及故名色空竟。或此已到眾苦
【現代漢語翻譯】 現代漢語譯本： 后二也。
經。善男子，若有人想要往生四天王眾天（四大天王所統領的天眾）、三十三天（帝釋天所居之處）、夜摩天（又稱焰摩天，六慾天之一）、兜率天（彌勒菩薩的居所）、樂變化天（第五欲天）、他化自在天（第六慾天），也應當懺悔，滅除業障。
贊曰。這是舉出欲界天來勸導。
經。若有人想要往生梵眾天（大梵天所統領的天眾）、梵輔天（輔佐大梵天的天眾）、大梵天（色界初禪天之主）、少光天（光明較少的天）、無量光天（光明無量的天）、極光凈天（光明極為清凈的天）、少凈天（清凈較少的天）、無量凈天（清凈無量的天）、遍凈天（清凈普及的天）、無雲天（沒有云的天）、福生天（福德增長的天）、廣果天（果報廣大的天）、無煩天（沒有煩惱的天）、無熱天（沒有熱惱的天）、善現天（善於顯現的天）、善見天（善於觀察的天）、色究竟天（色界天的頂端），也應當懺悔，滅除業障。
贊曰。這是舉出色界天來勸導。如《瑜伽師地論》、《雜集論》、《大智度論》、《長阿含經》、《起世經》、《正法念處經》、《正理經》、《婆沙論》、《樓炭經》等，都對此有詳細的解說，可以參考這些經典。且《正理經》中說，大梵天所有、所化、所領的，所以叫做梵眾天。在大梵天前排列侍衛的，所以叫做梵輔天。由廣大的善所生的，所以名為梵天。此梵天即是大，所以叫做大梵天。由於他獲得了中間靜慮，所以最先出生，最後才壞滅，威德等等都殊勝，所以名為大。在自己的天界內光明最小的，所以叫做少光天。光明逐漸增勝，難以測量的，所以叫做無量光天。清凈的光明遍照自己的天界處所，所以叫做極光凈天。意地的樂受，說名為凈。在自己的天界中，唯有此凈最小，所以叫做少凈天。此凈逐漸增多，難以測量的，所以叫做無量凈天。此凈周遍普及，所以叫做遍凈天。遠離云的居所，所以叫做無雲天。福德逐漸增勝，所以叫做福生天。有色的眾生中，他的福德最為殊勝，所以說廣果天。遠離慾望的聖人，用聖道的法水灌溉煩惱的污垢，所以名為凈居天。清凈之身所居住的地方，所以叫做凈居天。又此天中純粹是聖人所居住的地方，所以叫做凈居天。煩，是繁雜的意思，或者說是繁廣的意思。沒有繁雜之中，這是最初的，令地獄眾生生起煩惱，名為熱。此天最初遠離，得到無熱的名稱。此天的形色端正美妙，超過下方的二天，所以叫做善現天。形色逐漸增勝，為大眾所樂觀，所以叫做善見天。此天的形色最為殊勝美妙，其餘的都比不上，所以叫做色究竟天。或者說，此天已經到達了眾苦的盡頭
【English Translation】 English version: The latter two.
Sutra: Good men, if there are those who wish to be born in the Heaven of the Four Heavenly Kings (ruled by the Four Heavenly Kings), Trayastrimsa Heaven (where Indra resides), Yama Heaven (one of the six desire realms), Tusita Heaven (the abode of Bodhisattva Maitreya), Nirmanarati Heaven (the fifth desire realm), Paranirmita-vasavartin Heaven (the sixth desire realm), they should also repent and eliminate karmic obstacles.
Commentary: This is an exhortation by mentioning the desire realm heavens.
Sutra: If there are those who wish to be born in the Brahma-parisadya Heaven (the retinue of Great Brahma), Brahma-purohita Heaven (ministers of Great Brahma), Maha-brahma Heaven (the lord of the first dhyana in the form realm), Parittabha Heaven (heaven of limited light), Apramanabha Heaven (heaven of immeasurable light), Abhasvara Heaven (heaven of radiant light), Parittasubha Heaven (heaven of limited purity), Apramanasubha Heaven (heaven of immeasurable purity), Subhakrtsna Heaven (heaven of universal purity), Anabhraka Heaven (cloudless heaven), Punyaprasava Heaven (heaven of merit-birth), Brhatphala Heaven (heaven of great reward), Avrha Heaven (heaven without vexation), Atapa Heaven (heaven without heat), Sudrsa Heaven (heaven of good appearance), Sudarsana Heaven (heaven of good vision), Akanistha Heaven (the highest heaven in the form realm), they should also repent and eliminate karmic obstacles.
Commentary: This is an exhortation by mentioning the form realm heavens. As described extensively in the Yogacarabhumi-sastra, Samuccaya, Mahaprajnaparamita-sastra, Dirghagama, Agamas of Origination, Saddharmanusmrti-upasthana Sutra, Nyayamanjari, Mahavibhasa, Loutan Jing, etc. Furthermore, the Nyayamanjari states: 'That which is owned, transformed, and led by Maha-brahma is called Brahma-parisadya. Those who stand in rows and serve before Maha-brahma are called Brahma-purohita. That which is born from vast goodness is called Brahma. This Brahma is great, hence called Maha-brahma. Because he obtained the intermediate dhyana, he is the first to be born and the last to perish, and his power and virtue are superior, hence he is called Great. Because the light is the least within his own realm, it is called Parittabha. Because the light increases and is difficult to measure, it is called Apramanabha. Because the pure light illuminates his own realm, it is called Abhasvara. The joy experienced in the mind is called purity. Within his own realm, this purity is the least, hence it is called Parittasubha. This purity increases and is difficult to measure, hence it is called Apramanasubha. This purity is universal, hence it is called Subhakrtsna. Because it is far from the abode of clouds, it is called Anabhraka. Because merit increases, it is called Punyaprasava. Among beings with form, his merit is the most superior, hence it is called Brhatphala. Sages who are free from desire use the water of the holy path to irrigate the defilements of affliction, hence they are called Suddhavasa (Pure Abodes). The place where pure bodies reside is called Suddhavasa. Moreover, this heaven is purely inhabited by sages, hence it is called Suddhavasa. 'Vexation' means complexity or vastness. Among those without complexity, this is the first, causing lower beings to generate affliction, hence it is called 'heat'. This heaven is initially far away, obtaining the name 'without heat' (Atapa). The form and appearance of this heaven are upright and wonderful, surpassing the two heavens below, hence it is called Sudrsa. The form and appearance gradually increase and are admired by the masses, hence it is called Sudarsana. The form and appearance of this heaven are the most superior and wonderful, and the others cannot compare, hence it is called Akanistha (the end of form). Or, it can be said that this heaven has reached the end of all suffering.
所依身最後邊名色究竟。
若欲求預流果一來果不還果阿羅漢果亦應懺悔滅除業障若欲愿求三明六通聲聞獨覺自在菩提至究竟地。
贊曰。舉無漏果勸有三。初通說聲聞。次明俱脫到于彼岸。小中二果然獨覺中部行獨一雖兩種別並得俱脫。三明六通如余處辨。
經。求一切智智凈智不思議智不動智三藐三菩提正遍智者亦應懺悔滅除業障。
贊曰。舉大果勸。初四智。智性名智。三藐已下智相名智。一切智根本智慧證也。重言智者智性所證也。意明智性是根本故。即此智性離二障故名凈智。非余所知名不思議。離生滅名不動。即當阿耨多羅也。三藐等如常所釋。如無著菩薩般若經論釋。具智斷德是無上菩提。或復總別配四智品。一切智智總。準大莊嚴論第三說。智凈是觀察轉五識得。能于大眾說法斷疑。雨大法雨能令他凈故名凈智。又總一切諸陀羅尼門諸三昧門。于所識境恒無障礙。此自無染故亦名凈。不思議者是成事智轉第六得。於一切世界作種種變化事無量無邊不可思議。不動智者是圓鏡智轉第八得。故彼論云。四智鏡不動三智之所依。釋云。彼鏡智以不動為相。恒為餘三智之所依。不動者是相續一類唯舍受義。三藐等者是平等智轉第七得。故彼論云。眾生平等智修凈證菩提。釋云。若修
【現代漢語翻譯】 現代漢語譯本： 所依之身最終被稱為名色究竟（Nama-rupa-kevala，指物質和精神現象的最終結合）。 如果想要證得預流果（Srotapanna，須陀洹，入流果）、一來果（Sakrdagamin，斯陀含，一還果）、不還果（Anagamin，阿那含，不來果）、阿羅漢果（Arhat，無學果），也應該懺悔以滅除業障。如果想要愿求三明（Trividya，宿命明、天眼明、漏盡明）、六通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、聲聞（Sravaka，聞佛音聲而悟道的修行者）、獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者）的自在菩提，直至究竟之地。 贊曰：舉出無漏之果，勸勉有三種。首先是總說聲聞。其次闡明俱解脫到達彼岸。小乘和中乘的二果，果然是獨覺在中部修行，獨一雖然有兩種區別，但都能得到俱解脫。三明六通如其他地方所辨析。 經：求一切智智（Sarvajnajnana，對一切事物普遍的智慧）、凈智（Visuddhi-jnana，清凈的智慧）、不思議智（Acintya-jnana，不可思議的智慧）、不動智（Acala-jnana，不動的智慧）、三藐三菩提（Samyak-sambodhi，正等正覺，完全的覺悟）、正遍智（Samyak-sarvajna，正確的普遍的智慧）的人，也應該懺悔以滅除業障。 贊曰：舉出大果勸勉。首先是四智。智性名為智。三藐以下智相名為智。一切智是根本智慧證得的。重言智者是智性所證得的。意思是說明智性是根本。因此這個智性遠離二障，所以名為凈智。非其他所知名為不思議。離生滅名為不動。就是當阿耨多羅（Anuttara，無上）也。三藐等如常所解釋。如無著菩薩《般若經論》所釋：具足智斷德是無上菩提。或者總別配合四智品。一切智智是總。準大莊嚴論第三說。智凈是觀察轉五識所得。能于大眾說法斷疑。雨大法雨能令他凈，所以名為凈智。又總一切諸陀羅尼門諸三昧門。于所識境恒無障礙。此自無染故也名凈。不思議者是成事智轉第六識所得。於一切世界作種種變化事無量無邊不可思議。不動智者是圓鏡智轉第八識所得。故彼論云：四智鏡不動，三智之所依。釋云：彼鏡智以不動為相。恒為餘三智之所依。不動者是相續一類唯舍受義。三藐等者是平等智轉第七識所得。故彼論云：眾生平等智修凈證菩提。釋云：若修
【English Translation】 English version: The ultimate state of the dependent body is called Nama-rupa-kevala (the ultimate combination of material and mental phenomena). If one desires to attain the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), or Arhat (worthy one) fruits, one should also repent and eliminate karmic obstacles. If one wishes to aspire to the Trividya (threefold knowledge: knowledge of past lives, divine eye, and extinction of outflows), Sadabhijna (six superknowledges: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), the independent Bodhi of a Sravaka (hearer, one who attains enlightenment by hearing the Buddha's teachings) or Pratyekabuddha (solitary Buddha, one who attains enlightenment independently), up to the ultimate ground. A verse: Enumerating the fruits free from outflows, there are three exhortations. First, a general discussion of Sravakas. Second, clarifying the attainment of liberation together, reaching the other shore. The two fruits of the Small and Middle Vehicles, indeed, the Pratyekabuddha practices in the middle path. Although the solitary one has two distinctions, both can attain liberation together. The three knowledges and six superknowledges are explained elsewhere. Sutra: Those who seek Sarvajnajnana (knowledge of all things), Visuddhi-jnana (pure knowledge), Acintya-jnana (inconceivable knowledge), Acala-jnana (immovable knowledge), Samyak-sambodhi (perfect enlightenment), and Samyak-sarvajna (perfect knowledge of all things) should also repent and eliminate karmic obstacles. A verse: Enumerating the great fruits for exhortation. First, the four knowledges. The nature of knowledge is called 'knowledge'. From Samyak onwards, the characteristics of knowledge are called 'knowledge'. Sarvajnajnana is the fundamental wisdom that can be attained. The repeated word 'knowledge' refers to what is attained by the nature of knowledge. The meaning is to clarify that the nature of knowledge is fundamental. Therefore, this nature of knowledge is free from the two obscurations, hence it is called Visuddhi-jnana (pure knowledge). What is not known by others is called Acintya (inconceivable). Being free from arising and ceasing is called Acala (immovable). This is also Anuttara (supreme). Samyak, etc., are as explained elsewhere. As explained in the Prajna Sutra commentary by Asanga Bodhisattva: possessing the virtues of wisdom and cessation is unsurpassed Bodhi. Or, generally and specifically, matching the four knowledge categories. Sarvajnajnana is general. According to the third chapter of the Mahavastu, Visuddhi-jnana is obtained by observing and transforming the five consciousnesses. It can preach the Dharma in the assembly, resolve doubts, rain the great Dharma rain, and purify others, hence it is called Visuddhi-jnana. It also encompasses all Dharani gates and all Samadhi gates. There are no obstacles in the realm of what is known. This itself is free from defilement, hence it is also called pure. Acintya is obtained by transforming the sixth consciousness into the wisdom of accomplishing activities. It performs various transformations in all worlds, immeasurable and inconceivable. Acala-jnana is obtained by transforming the eighth consciousness into the perfect mirror wisdom. Therefore, that treatise says: 'The four wisdoms are mirrored and immovable, the basis of the three wisdoms.' The explanation is: 'That mirror wisdom has immovability as its characteristic. It is always the basis of the other three wisdoms.' Immovability is the meaning of a continuous stream of only neutral feeling. Samyak, etc., are obtained by transforming the seventh consciousness into equality wisdom. Therefore, that treatise says: 'The wisdom of equality towards beings cultivates purity and proves Bodhi.' The explanation is: 'If one cultivates'
習此智最極清凈即得無上菩提。以無究竟故。由眾生無盡故無究竟。無究竟故不住涅槃。此意由眾生故究竟不得入于涅槃。復言正遍智者唐梵俱說。
經。何以故。
贊曰。下釋懺悔滅障所以。即是釋難。文復分二。初釋難。后若有善男子下結成懺悔能滅諸惡。初中有三。一依因緣門釋。第二何以故下依無相門釋。三善男子一切諸法下依真如門釋。此依因緣門。初徴后釋。此徴也。徴意云。善惡各別前後生滅。何所以故懺悔能滅。又徴意云。惡現在時懺心未起。起懺心時已生者謝無。未生者住未來複無。現在時復不俱。明闇不併。又現在者才生即滅。從何所以而說懺滅。
經。善男子一切諸法從因緣生。
贊曰。初釋難后引證。此釋難。雖前後生滅一切諸法。而由因緣力故生。亦由因緣力故滅。此但舉因緣生。必定有因緣滅故影略言不說滅也。雖滅不待因據見生說。若未來應生。落謝應能感果。由懺因緣令彼不起亦名為滅。即待因滅也。
經。如來所說異相生異相滅因緣異故。
贊曰。此引證。一切如來皆同此說。故云如來所說。相謂體相。異法體出生異法體滅壞。猶如明生而闇法滅。有能生因緣有能滅因緣。因緣是所以義所以有異。故懺法生不善法滅。
經。如是過去
【現代漢語翻譯】 現代漢語譯本： 修習這種最極清凈的智慧，就能證得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。因為（菩提的境界）沒有究竟。由於眾生沒有窮盡，所以（菩提的境界）沒有究竟。因為沒有究竟，所以不住于涅槃（Nirvana，寂滅）。這個意思是因為眾生的緣故，（菩薩）究竟不能進入涅槃。再次說到正遍知（Sammasa-sambuddha，如實遍知一切法的智慧）這個詞，唐朝和梵文的說法都是一樣的。
經文：什麼緣故呢？
贊曰：下面解釋懺悔能夠滅除業障的原因。這就是解釋疑問。文義又分為兩部分。首先解釋疑問，然後『若有善男子』以下總結懺悔能夠滅除各種惡業。最初的解釋疑問又分為三個方面。第一，依靠因緣門來解釋。第二，『何以故』以下依靠無相門來解釋。第三，『善男子一切諸法』以下依靠真如門來解釋。這裡是依靠因緣門。先提出疑問，然後解釋。這是提出疑問。提出疑問的意思是說，善和惡各有差別，前後生滅，為什麼懺悔能夠滅除惡業呢？又提出疑問說，惡業在現在的時候，懺悔的心還沒有生起。生起懺悔心的時候，已經產生的惡業已經過去，沒有產生的惡業住在未來，也沒有。現在的時候又不俱全，光明和黑暗不能並存。而且現在的惡業才產生就滅亡了，從什麼原因而說懺悔能夠滅除惡業呢？
經文：善男子，一切諸法都是從因緣而生。
贊曰：先解釋疑問，然後引用證據。這是解釋疑問。雖然前後生滅，一切諸法都是由於因緣的力量而產生。也由於因緣的力量而滅亡。這裡只是舉出因緣生，必定有因緣滅，所以省略不說滅。雖然滅亡不等待因，根據所見到的生來說。如果未來應該產生，已經衰落的應該能夠感果。由於懺悔的因緣，使那些（惡業）不產生，也叫做滅。就是等待因的滅亡。
經文：如來所說，異相生，異相滅，因為因緣不同。
贊曰：這是引用證據。一切如來都同樣這樣說，所以說『如來所說』。相是指體相。不同的法體出生，不同的法體滅壞。猶如光明產生而黑暗滅亡。有能夠產生的因緣，有能夠滅亡的因緣。因緣是所以的意思，所以有不同。所以懺悔法產生，不善法滅亡。
經文：像這樣，過去
【English Translation】 English version: By practicing this wisdom, which is the most supremely pure, one attains Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment). Because it (the state of Bodhi) has no ultimate end. Because sentient beings are inexhaustible, therefore it (the state of Bodhi) has no ultimate end. Because it has no ultimate end, therefore one does not abide in Nirvana (liberation). This means that because of sentient beings, (a Bodhisattva) ultimately cannot enter Nirvana. Furthermore, the term Sammasa-sambuddha (perfectly enlightened one) is the same in both Tang Chinese and Sanskrit.
Sutra: Why is that?
Commentary: The following explains the reason why repentance can eradicate karmic obstacles. This is to resolve the doubt. The text is further divided into two parts. First, resolving the doubt, and then, from 'If there are good men,' it concludes that repentance can eradicate all evils. The initial resolution of doubt is further divided into three aspects. First, explaining based on the principle of dependent origination. Second, from 'Why is that?' explaining based on the principle of no-characteristics. Third, from 'Good men, all dharmas,' explaining based on the principle of Suchness. Here, it is based on the principle of dependent origination. First, the question is raised, then the explanation is given. This is the question. The meaning of the question is, good and evil are different, arising and ceasing at different times, so why can repentance eradicate evil? The question also asks, when evil is present, the mind of repentance has not yet arisen. When the mind of repentance arises, the evil that has already arisen has passed, and the evil that has not yet arisen resides in the future, which is also non-existent. The present moment is also not simultaneous, as light and darkness cannot coexist. Moreover, the evil in the present moment arises and ceases immediately, so from what reason is it said that repentance can eradicate evil?
Sutra: Good men, all dharmas arise from causes and conditions.
Commentary: First, the doubt is explained, then evidence is cited. This is to explain the doubt. Although arising and ceasing at different times, all dharmas arise due to the power of causes and conditions. They also cease due to the power of causes and conditions. Here, only the arising from causes and conditions is mentioned, but there must be cessation from causes and conditions, so the cessation is omitted. Although cessation does not await a cause, it is based on the arising that is seen. If it should arise in the future, the weakened (evil) should be able to produce a result. Due to the cause and condition of repentance, causing those (evils) not to arise is also called cessation. That is, awaiting the cessation of the cause.
Sutra: As the Tathagata said, different characteristics arise, different characteristics cease, because the causes and conditions are different.
Commentary: This is citing evidence. All Tathagatas say the same thing, so it is said 'As the Tathagata said.' Characteristics refer to the substance and form. Different dharma substances arise, different dharma substances are destroyed. It is like light arising and darkness ceasing. There are causes and conditions that can arise, and there are causes and conditions that can cease. Causes and conditions are the meaning of 'therefore,' so there are differences. Therefore, the dharma of repentance arises, and unwholesome dharmas cease.
Sutra: Like this, in the past
諸法皆已滅盡所有業障無復遺余。
贊曰。釋第二徴有三。初牒前所徴過去已滅。次辨今懺善心得生。后辨懺心所滅之障。此初也。如是過去諸法皆已滅盡者牒前已滅。現行之法雲所有業障。彼所薰種可有當生。無復遺余。令彼當生無復遺余。不約現行已滅說斷。
經。是諸行法未得現生而今得生。
贊曰。次辨今懺善心得生。此因緣法昔不緣合未得現生。而今現緣合懺善心得生。
經。未來業障更不復起。
令未來應生業障更不復起。復者重也。未來未生應生之現更不生。現已薰業種應招未來果之業障。更不復能招後果起。有一業感多生。已感者已滅未滅應感更不復起。曾未招者彼所招果是余已生果。惡之類是余能招惡業之類云更不復起。即有漏心懺伏斷。無漏心懺除斷。三門說懺。皆通漏無漏故。
經。何以故。
贊曰。第二依無相門釋。初假徴后正釋。此假徴也。徴意云。俱生滅法。何以故異法因緣有生法生。異法因緣有滅法滅。
經。善男子一切法空。
贊曰。正釋。初釋后引證。此釋。一切所有生滅法相。皆悉空故即相無自性。
經。如來所說無有我人眾生壽者亦無生滅亦無行法。
贊曰。此引證也。一切如來說我壽者悉皆是無故。
【現代漢語翻譯】 現代漢語譯本 諸法都已經滅盡，所有業障不再有剩餘。
贊曰：解釋第二重疑問有三點。第一，呼應前面所提出的過去已經滅除的問題。第二，辨明現在懺悔，善心得生。第三，辨明懺悔之心所滅除的業障。這是第一點。像這樣，過去的諸法都已經滅盡，這是呼應前面所說的已經滅除。對於現在正在執行的法，稱為『所有業障』。那些所熏習的種子，可能還有將要產生的。『無復遺余』，使那些將要產生的不再有剩餘。這裡不是就現在正在執行的已經滅除的法來說斷除。
經：這些行法，未曾得到現生，而現在得到了生起。
贊曰：其次辨明現在懺悔，善心得生。這些因緣法，過去沒有因緣和合，未曾得到現生。而現在因緣和合，懺悔的善心得生。
經：未來的業障，不再重新生起。
令未來應該產生的業障不再重新生起。『復』是重複的意思。未來未曾產生，應該產生的現象不再產生。現在已經熏習的業種，應該招感未來果報的業障，不再能夠招感後果產生。有一種業會感得多生，已經感果的已經滅除，未滅的應該感果的不再重新生起。曾經沒有招感的，它所招感的果報是其餘已經產生的果報，惡的種類是其餘能夠招感惡業的種類，說『更不復起』。就是用有漏心懺悔，伏斷業障；用無漏心懺悔，除斷業障。三門說懺悔，都貫通有漏和無漏。
經：為什麼呢？
贊曰：第二，依靠無相之門來解釋。先是假設提問，然後正式解釋。這是假設提問。提問的意思是說，俱生的生滅之法，為什麼不同的法因緣，有生法生起，不同的法因緣，有滅法滅去？
經：善男子，一切法空。
贊曰：正式解釋。先解釋，后引用證明。這是解釋。一切所有生滅的法相，都是空性的，即相本身沒有自性。
經：如來所說的，沒有我、人、眾生、壽者，也沒有生滅，也沒有行法。
贊曰：這是引用證明。一切如來說的我、壽者，全部都是沒有的。
【English Translation】 English version All dharmas have been extinguished, and all karmic obstacles have no remainder.
Commentary: Explaining the second inquiry has three points. First, it echoes the previous question about the past being extinguished. Second, it clarifies that through present repentance, good thoughts arise. Third, it clarifies the obstacles eliminated by the mind of repentance. This is the first point. Like this, the past dharmas have all been extinguished, which echoes what was said before about being extinguished. For the dharmas that are currently operating, they are called 'all karmic obstacles.' Those seeds that have been cultivated may still have what is to be produced. 'No remainder' means that what is to be produced will no longer have a remainder. This is not about saying that what is currently operating and has already been extinguished is cut off.
Sutra: These conditioned dharmas, which had not yet attained manifestation, now attain manifestation.
Commentary: Secondly, it clarifies that through present repentance, good thoughts arise. These causal dharmas, in the past, did not have the conditions come together, and had not yet attained manifestation. But now, with the conditions coming together, the good thoughts of repentance arise.
Sutra: Future karmic obstacles will no longer arise again.
It causes the karmic obstacles that should arise in the future to no longer arise again. 'Again' means repetition. The phenomena that have not yet arisen in the future, that should arise, will no longer arise. The karmic seeds that have already been cultivated now should bring about the karmic obstacles of future retribution, and will no longer be able to bring about the arising of subsequent consequences. There is a kind of karma that can bring about many lives. Those that have already experienced retribution have been extinguished; those that have not been extinguished and should experience retribution will no longer arise again. Those that have never been brought about, the retribution they bring about is the remaining retribution that has already arisen. The category of evil is the remaining category that can bring about evil karma, which is said to 'no longer arise again.' That is, using the mind with outflows to repent, subduing and cutting off karmic obstacles; using the mind without outflows to repent, eliminating and cutting off karmic obstacles. The three doors speak of repentance, all penetrating both with and without outflows.
Sutra: Why is that?
Commentary: Secondly, relying on the door of non-characteristics to explain. First, there is a hypothetical question, then a formal explanation. This is a hypothetical question. The meaning of the question is, with co-arising and ceasing dharmas, why is it that with different causal conditions, there is the arising of arising dharmas, and with different causal conditions, there is the ceasing of ceasing dharmas?
Sutra: Good man, all dharmas are empty.
Commentary: Formal explanation. First explain, then cite proof. This is the explanation. All the characteristics of arising and ceasing dharmas are empty, meaning that the characteristics themselves have no self-nature.
Sutra: What the Tathagata speaks of, there is no self, no person, no sentient being, no life-span, no arising, no ceasing, and no conditioned dharmas.
Commentary: This is citing proof. All that the Tathagata speaks of as self, life-span, all of it is non-existent.
彼所起善惡之業亦無生滅。或我壽等即解深密等說。一切法皆無自性。無生無滅本來寂滅自性涅槃等。是所滅之障既無生滅能滅之行法亦無生滅。是一切法故。又普賢觀經云。以此五蘊空無自性。乃至云。如此相心從妄想起。如空中風無依止處。如是法相不生不沒。何者是罪無住無壞無觀心無法不住法中。如是相者名大懺悔等。
經。善男子一切諸法皆依于本亦不可說。
贊曰。第三依真如門說懺除所以。初釋次徴后通。此釋也。一切法本體即真如。勝鬘經云。為依為持為建立故。維摩經云。從無住本立一切法故。以本真如無生無滅不可言說故一切法皆歸於本。無生無滅亦不可說。亦彼生滅皆同無故。前無相門說無生滅。影知真如門亦無生無滅。故略不說。于真如門明不可說。影無相門亦不可說。此為除彼能所詮相遍計性故攝妄皆盡。
經。何以故。
贊曰。徴也。何所以故如無生滅亦不可說。
經。過一切相故。
贊曰。通也。由真如理出過生滅相。過者離也。出離生滅相出離言說境。故無量義經云。無相不相故名無相。攝論亦云。無二相等故。普賢觀經云。以此身心如空中風住無相理歸命如如一切三寶。行此懺悔者身心清凈不住法中。猶如流水。唸唸之中見十方佛等。
【現代漢語翻譯】 現代漢語譯本 他所產生的善業和惡業，實際上都沒有生滅。或者像《解深密經》等所說，一切法都沒有自性，無生無滅，本來就是寂滅的，自性就是涅槃等等。既然所要滅除的障礙沒有生滅，那麼能夠滅除障礙的修行方法也沒有生滅。這就是一切法的實相。另外，《普賢觀經》說，這五蘊是空無自性的，乃至說，這樣的相狀和心，都是從虛妄分別產生的，就像空中的風一樣，沒有依靠的處所。這樣的法相是不生不滅的。什麼是罪呢？就是無住無壞，觀心也無法可得，不住於法中。像這樣的相狀，就叫做大懺悔等等。
經：善男子，一切諸法都依存於根本，也是不可言說的。
贊曰：第三，依據真如門來說明懺除的道理。先解釋，再提問，最後解答。這是解釋。一切法的本體就是真如。《勝鬘經》說，因為真如是依靠、是保持、是建立。《維摩經》說，從無住的根本建立一切法。因為根本真如無生無滅，不可言說，所以一切法都歸於根本，無生無滅也是不可說的，它們的生滅都同樣是空無的。前面無相門說無生滅，影知真如門也沒有生無滅，所以略過不說。在真如門中說明不可說，影無相門也是不可說。這是爲了去除那些能詮釋和所詮釋的遍計性，使虛妄全部消失。
經：為什麼呢？
贊曰：這是提問。為什麼像無生滅一樣，也是不可說的呢？
經：因為超越了一切相。
贊曰：這是解答。由於真如的道理超越了生滅之相。超越就是遠離。出離生滅之相，出離言說的境界。所以《無量義經》說，無相不是不相，所以叫做無相。《攝大乘論》也說，沒有二相等。《普賢觀經》說，用這個身心，就像空中的風一樣，安住在無相的道理中，歸命如如一切三寶。修行這種懺悔的人，身心清凈，不住於法中，就像流水一樣，在念念之中見到十方佛等等。
【English Translation】 English version The good and evil karma that he generates actually has no arising or ceasing. Or, as stated in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) and others, all dharmas have no self-nature, are without arising or ceasing, are originally quiescent, and their self-nature is nirvāṇa (extinction) and so on. Since the obstacles to be eliminated have no arising or ceasing, then the methods of practice that can eliminate the obstacles also have no arising or ceasing. This is the true nature of all dharmas. Furthermore, the Universal Worthy Contemplation Sutra says that these five skandhas (aggregates) are empty and without self-nature, and even says that such appearances and mind arise from false discriminations, just like the wind in the sky, having no place to rely on. Such dharma (law) characteristics do not arise or cease. What is sin? It is non-abiding and non-destructive; contemplating the mind also yields nothing attainable, not abiding in the dharma. Such an appearance is called great repentance, and so on.
Sutra: Good man, all dharmas rely on the fundamental, and are also inexpressible.
Commentary: Third, based on the Tathatā (Suchness) gate, explain the reason for repentance and purification. First explain, then question, and finally answer. This is the explanation. The essence of all dharmas is Tathatā. The Śrīmālādevī Siṃhanāda Sūtra says that Tathatā is the reliance, the sustenance, and the establishment. The Vimalakīrti Sūtra says that all dharmas are established from the root of non-abiding. Because the fundamental Tathatā has no arising or ceasing and is inexpressible, all dharmas return to the fundamental, and no arising or ceasing is also inexpressible; their arising and ceasing are both equally empty. The previous No-Appearance gate spoke of no arising or ceasing, and the Shadow-Knowing Tathatā gate also has no arising or ceasing, so it is briefly omitted. In the Tathatā gate, it is explained that it is inexpressible, and the Shadow-No-Appearance gate is also inexpressible. This is to remove those conceptual natures of the able-to-express and the expressed, so that all delusions disappear completely.
Sutra: Why is this so?
Commentary: This is the question. Why is it, like no arising or ceasing, also inexpressible?
Sutra: Because it transcends all appearances.
Commentary: This is the answer. Because the principle of Tathatā transcends the appearances of arising and ceasing. Transcending means being apart from. Being apart from the appearances of arising and ceasing, being apart from the realm of speech. Therefore, the Infinite Meaning Sutra says that no-appearance is not non-appearance, so it is called no-appearance. The Compendium of Mahāyāna also says that there are no two equal appearances. The Universal Worthy Contemplation Sutra says that with this body and mind, like the wind in the sky, abide in the principle of no-appearance, and take refuge in the Tathatā of all the Three Jewels. Those who practice this repentance, their body and mind are pure, not abiding in the dharma, like flowing water, seeing the Buddhas of the ten directions in every thought, and so on.
經。若有善男子善女人如是入于微妙真理生信敬心是名無眾生而有于本。
贊曰。結成懺悔。初結懺悔后結成真說。此初也。結真懺悔有二。一結無漏。即如是入于微妙真理是。入者證也。以無分別入真如理。破二障斷二結有漏即生信敬心。雖未能證而但信解無相真如。依勝解力亦能除惡。我我所無依圓性有故云名無眾生而有于本。真妄對明不言依他有。據實不無。此初門依欲。第三依真。無相通二。不說依于初世俗觀者。以虛妄執不能除障故。
經。以是義故說于懺悔滅除業障。
贊曰。結成真說。教與機行理相應故。義謂義利。由三相應有義利故說于懺悔。
經。善男子若人成就四法能除業障永得清凈。
贊曰。上明懺悔法下明能行之人。于中有三。初標次釋后攝。此標也。
經。云何為四一者不起邪心正念成就二者于甚深理不生誹謗三者于初行菩薩起一切智心四者于諸眾生起慈無量是謂為四。
贊曰。次釋有三。謂徴釋結。文段可知。此意應同妙法華經普賢所問。云何能得是法華經。佛答成就四法。此中第一即彼入正定聚深信三乘名正念成就。不歸外道名不起邪心。第二即佛所護念。能于深理不生誹謗。是根熟故佛所護念。第三殖眾德本能于初行菩薩起一切智
【現代漢語翻譯】 現代漢語譯本：
經：若有善男子、善女人，如此這般地進入微妙真理，生起信心和恭敬心，這叫做無眾生而有根本。 贊曰：總結懺悔。先總結懺悔，后總結成就真實之說。這是開始。總結真實懺悔有二：一是總結無漏，即如此這般地進入微妙真理。『入』是證悟的意思。以無分別智進入真如之理，破除二障，斷除二結，有漏之業便生起信心和恭敬心。雖然未能證悟，但只是信解無相真如，依靠殊勝的理解力也能消除惡業。我與我所皆無，依靠圓滿自性而有，所以說叫做無眾生而有根本。真與妄相對而明，不言說依靠他而有。據實而言並非沒有。這最初的門是依靠欲界。第三是依靠真如。無相通於二者。不說依靠最初的世俗觀，因為虛妄執著不能消除業障的緣故。 經：以這個緣故，宣說懺悔能滅除業障。 贊曰：總結成就真實之說。教法與眾生的根機和修行之理相應合的緣故。『義』是指義利。由於三者相應合，有義利，所以宣說懺悔。 經：善男子，若有人成就四種法，能除滅業障，永遠得到清凈。 贊曰：上面闡明懺悔之法，下面闡明能修行之人。其中有三部分：首先是標示，其次是解釋，最後是總結。這是標示。 經：什麼是四種法？一是，不生起邪心，正念成就；二是，對於甚深之理，不生誹謗；三是，對於初行菩薩，生起一切智之心；四是，對於一切眾生，生起慈悲無量之心。這便是四種法。 贊曰：其次是解釋，有三種，即提問、解釋、總結。文段可以知曉。此意應與《妙法蓮華經·普賢菩薩所問品》相同。『如何才能得到這部《法華經》？』佛回答說：『成就四種法。』這裡的第一種法，就是彼經中的『入正定聚，深信三乘』，名為正念成就。不歸依外道，名為不起邪心。第二種法，就是佛所護念，能于甚深之理不生誹謗。這是根機成熟的緣故，佛所護念。第三種法，是種植眾多功德之本，能于初行菩薩生起一切智之心。
【English Translation】 English version:
Sutra: If there are good men or good women who thus enter into the subtle and wonderful truth, and generate faith and reverence, this is called 'no sentient beings, yet having a root'. Commentary: Concluding the repentance. First concluding the repentance, then concluding the accomplishment of the true teaching. This is the beginning. Concluding the true repentance has two aspects: first, concluding the unconditioned, which is 'thus entering into the subtle and wonderful truth'. 'Entering' means realization. Entering the principle of Suchness with non-discriminating wisdom, breaking through the two obstructions, severing the two fetters, and conditioned karma then generates faith and reverence. Although not yet realized, but merely believing and understanding the signless True Thusness, relying on the power of superior understanding can also eliminate evil karma. The self and what belongs to the self are both absent, relying on the perfect nature to exist, therefore it is said to be 'no sentient beings, yet having a root'. Truth and falsehood are contrasted and clarified, not saying that it relies on others to exist. In reality, it is not non-existent. This initial gate relies on the desire realm. The third relies on True Thusness. Signlessness is common to both. Not speaking of relying on the initial worldly view, because false attachments cannot eliminate obstructions. Sutra: For this reason, it is said that repentance can extinguish karmic obstacles. Commentary: Concluding the accomplishment of the true teaching. Because the teaching corresponds with the faculties of sentient beings and the principle of practice. 'Reason' refers to benefit and advantage. Because the three correspond, there is benefit and advantage, therefore repentance is taught. Sutra: Good men, if a person accomplishes four dharmas, they can eliminate karmic obstacles and forever attain purity. Commentary: Above, the dharma of repentance is explained; below, the person who can practice is explained. There are three parts: first, the indication; second, the explanation; and third, the conclusion. This is the indication. Sutra: What are the four? First, not generating evil thoughts, accomplishing right mindfulness; second, not slandering the profound principles; third, generating the mind of all-knowing wisdom towards bodhisattvas in the initial stages of practice; fourth, generating boundless compassion towards all sentient beings. These are the four. Commentary: Next is the explanation, which has three parts: question, explanation, and conclusion. The text is self-explanatory. This meaning should be the same as in the 'Universal Worthy Bodhisattva's Questioning' chapter of the Wonderful Dharma Lotus Flower Sutra. 'How can one obtain this Lotus Sutra?' The Buddha replied: 'By accomplishing four dharmas.' The first dharma here is 'entering the assembly of right determination, deeply believing in the Three Vehicles' in that sutra, which is called accomplishing right mindfulness. Not returning to external paths is called not generating evil thoughts. The second dharma is being protected by the Buddha, able to not slander the profound principles. This is because the roots are mature, so the Buddha protects them. The third dharma is planting the roots of many virtues, able to generate the mind of all-knowing wisdom towards bodhisattvas in the initial stages of practice.
心即種殖善本。第四即彼發救一切眾生之心。起慈無量能與他樂。亦起于悲能拔他苦。且據初說云慈無量。據具因說成就四法能除業障。若分成就亦分能懺。
經。爾時世尊而說頌曰專心護三業不誹謗深法作一切智想慈心凈業障。
贊曰。頌攝。能於三業正念成就隨根成就名護三業。問。何頌攝。答。行法持法有差別故。長行令行頌攝令持。
經。善男子有四業障難可滅除。
贊曰。上略陳懺悔滅惡。已下廣明四行辨生善。于中分二。初明所除障后明能除行。物中復三。初總標次別徴后別解。此初也。
經。云何為四一者于菩薩律儀犯極重惡二者于大乘經心生誹謗三者于自善根不能增長四者貪著三有無出離心。
贊曰。后二文也。徴者可知。同瑜伽論第七十九說。彼云複次菩薩略有四種增上品障。若不凈除終不堪能入菩薩地及地漸次。何等為四。一者于諸菩薩毗奈耶中起染污犯。二者譭謗大乘相應妙法。三者不積集善根。四者有染愛心。言起染污犯者。起上品纏染污心犯四他勝處云上品故。非諸染心犯皆此攝故。此經云。于菩薩律儀犯極重惡。若通染心犯皆此攝何名極重。二者謗法據謗三乘皆是重障。亦是大乘五逆攝故。今言大乘約自所學。若生誹謗不依行故。三自不久集福慧
【現代漢語翻譯】 現代漢語譯本：心即是種植善的根本。第四點就是發起救度一切眾生的心。生起慈無量心，能夠給予他人快樂；也生起悲心，能夠拔除他人的痛苦。且根據最初所說，慈無量心。根據具備因的說法，成就四種法，能夠去除業障。如果分部分成就，也能分部分地懺悔。
經文：當時世尊以偈頌說道：『專心守護身、口、意三業，不誹謗甚深佛法，作一切智（sarvajña）想（認為自己能夠達到一切智慧），以慈悲心清凈業障。』
贊曰：偈頌概括。能夠對身、口、意三業正念成就，隨順根器成就，名為守護三業。問：什麼偈頌概括了？答：行法和持法有差別。長行文是令眾生去實行，偈頌是令眾生去受持。
經文：『善男子，有四種業障難以滅除。』
贊曰：上面簡略地陳述了懺悔滅除罪惡。下面廣泛地闡明四種行為，辨別產生善。其中分為兩部分。首先說明所要去除的業障，然後說明能夠去除業障的行為。業障中又分為三部分。首先是總的標示，其次是分別地提問，最後是分別地解釋。這是最初的部分。
經文：『哪四種呢？一是違犯菩薩律儀，犯下極其嚴重的罪惡；二是對大乘經典心生誹謗；三是不能增長自己的善根；四是貪戀三有（kāmadhātu, rūpadhātu, arūpadhātu），沒有出離之心。』
贊曰：後面兩段經文也是。提問的內容可以知道。與《瑜伽師地論》第七十九卷所說相同。該論說：『此外，菩薩略有四種增長上品障礙。如果不能清凈去除，最終不能進入菩薩地以及逐漸提升。哪四種呢？一是在諸菩薩的毗奈耶（vinaya）中，生起染污的違犯；二是譭謗與大乘相應的妙法；三是不積聚善根；四是有染愛之心。』所說生起染污的違犯，是指生起上品纏的染污心，違犯四種他勝處，稱為上品。不是所有染污心犯都包含在此處。此經說：『于菩薩律儀犯極重惡。』如果所有染污心犯都包含在此處，怎麼能稱為極重呢？二是誹謗佛法，根據誹謗三乘（śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna）都是嚴重的障礙。也是大乘五逆罪所包含的。現在說大乘，是就自己所學的而言。如果產生誹謗，不依教奉行。三是自己不能長久地積聚福慧。
【English Translation】 English version: The mind is the root of planting good. The fourth is to generate the mind to save all sentient beings. Generate immeasurable loving-kindness (mettā), which can give others happiness; also generate compassion (karuṇā), which can remove the suffering of others. And according to the initial statement, immeasurable loving-kindness. According to the statement of possessing the cause, accomplishing four dharmas can remove karmic obstacles. If accomplished partially, one can also repent partially.
Sutra: At that time, the World Honored One spoke in verse: 'Concentrate on guarding the three karmas of body, speech, and mind, do not slander the profound Dharma, think of all-knowingness (sarvajña), purify karmic obstacles with a compassionate mind.'
Commentary: The verse summarizes. Being able to achieve right mindfulness of the three karmas of body, speech, and mind, and achieving according to one's capacity, is called guarding the three karmas. Question: What verse summarizes it? Answer: Practicing the Dharma and upholding the Dharma are different. The prose encourages practice, while the verse encourages upholding.
Sutra: 'Good men, there are four karmic obstacles that are difficult to eliminate.'
Commentary: Above, it briefly stated repentance to eliminate evil. Below, it extensively explains the four practices to distinguish the generation of good. Among them, it is divided into two parts. First, it explains the obstacles to be removed, and then it explains the practices that can remove the obstacles. Among the obstacles, it is further divided into three parts. First, there is a general indication, second, there is a separate inquiry, and third, there is a separate explanation. This is the initial part.
Sutra: 'What are the four? First, violating the Bodhisattva precepts and committing extremely serious evils; second, harboring slander towards the Mahayana sutras; third, being unable to increase one's own roots of goodness; fourth, being attached to the three realms of existence (kāmadhātu, rūpadhātu, arūpadhātu) and having no intention of liberation.'
Commentary: The latter two passages are also. The content of the inquiry can be known. It is the same as what is said in the seventy-ninth volume of the Yogācārabhūmi-śāstra. That treatise says: 'Furthermore, Bodhisattvas have four kinds of increasing superior obstacles. If they cannot be purified and removed, they will ultimately be unable to enter the Bodhisattva grounds and gradually advance. What are the four? First, in the vinaya (vinaya) of the Bodhisattvas, arising defiled transgressions; second, slandering the wonderful Dharma corresponding to the Mahayana; third, not accumulating roots of goodness; fourth, having a defiled mind of love.' What is said about arising defiled transgressions refers to arising a defiled mind of superior entanglement, violating the four defeats, called superior. Not all defiled transgressions are included here. This sutra says: 'Violating the Bodhisattva precepts and committing extremely serious evils.' If all defiled transgressions were included here, how could it be called extremely serious? Second, slandering the Dharma, according to slandering the Three Vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna), are all serious obstacles. It is also included in the five rebellious acts of the Mahayana. Now, saying Mahayana is in terms of what one has learned. If slander arises, one does not follow the teachings. Third, one cannot accumulate blessings and wisdom for a long time.
資糧。設先小修不能數起云于自善根不能增長。瑜伽但約先不曾修云未集善根。此經約曾不能數起。或據上品云未曾修。非下劣善亦不修習。四貪著三界無求出離涅槃之心。涅槃名出離三界故。瑜伽云有者即三有。
經。復有四種對治業障云何為四一者於十方世界一切如來至心親近說一切罪二者為一切眾生勸請諸佛說深妙法三者隨喜一切眾生所有功德四者所有一切功德善根悉皆迴向阿耨多羅三藐三菩提。
贊曰。下明能除行。文段分二。初佛總標。後天帝別請。初中復三。謂標徴釋。文顯可知。此之四行於一切位皆悉通行。亦如瑜伽七十九明。
經。爾時天帝釋白佛言世尊世間所有男子女人于大乘行有能行者有不行者云何能得隨喜一切眾生功德善根。
贊曰。天帝別請有二。初天帝請后佛為說。此請也。第一說一切罪即懺悔。是前已偏明故今不問。餘三未說故今請之。初問有三意。一問一切眾生有不修善。云何隨喜一切眾生。二問隨喜之法。三問得幾所福。佛標說中先明勸請次辨隨喜。云何天帝先問隨喜后請勸請。答。機樂欲故勸請難故。逐易先問。佛據福勝所以先標。
經。佛言善男子若有眾生雖于大乘未能修習然于晝夜六時偏袒右肩右膝著地合掌恭敬一心專唸作隨喜時得福無量。
【現代漢語翻譯】 現代漢語譯本：資糧（修行所需的各種條件）。假設先前略微地修行，不能多次生起，說明對於自身的善根不能增長。《瑜伽師地論》只是針對先前不曾修行，說的是未積聚善根。此經是針對曾經修行但不能多次生起。或者根據上品來說是未曾修行。並非下劣的善也不修習。四種貪著三界，沒有尋求出離涅槃（脫離輪迴）的心。涅槃的意思是出離三界。《瑜伽師地論》說『有者』就是三有（欲有、色有、無色有）。
經文：『又有四種對治業障的方法，是什麼呢？一是於十方世界一切如來至誠親近，說一切罪；二是為一切眾生勸請諸佛說甚深微妙的佛法；三是隨喜一切眾生所有的功德；四是所有一切功德善根，全部迴向阿耨多羅三藐三菩提（無上正等正覺）。』
贊曰：下面說明能夠消除業障的修行。文段分為兩部分。首先是佛陀總的標示，然後是天帝釋（忉利天之主）特別的請求。初中又分為三部分，即標示、征釋。文義顯明可知。這四種修行在一切階段都通行。也如《瑜伽師地論》第七十九卷所說。
經文：『這時，天帝釋（忉利天之主）對佛說：世尊，世間所有男子女人，對於大乘修行，有能修行的，有不能修行的，如何能夠隨喜一切眾生功德善根呢？』
贊曰：天帝釋（忉利天之主）特別的請求分為兩部分。先是天帝釋（忉利天之主）的請求，后是佛陀為之解說。這是請求的部分。第一，說一切罪即懺悔，是前面已經詳細說明的，所以現在不問。其餘三種未說，所以現在請求。初問有三個用意。一問一切眾生有不修善的，如何隨喜一切眾生。二問隨喜的方法。三問得到多少福報。佛陀標示解說中，先說明勸請，再辨別隨喜。為什麼天帝釋（忉利天之主）先問隨喜，后請勸請？回答：因為眾生的根機喜歡容易的，勸請是難的，所以先問容易的。佛陀根據福報殊勝，所以先標示勸請。
經文：『佛說：善男子，如果有眾生，雖然對於大乘未能修習，然而在晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專唸作隨喜時，得福無量。』
【English Translation】 English version: Zīliáng (various conditions needed for practice). Suppose one cultivates slightly at first and cannot arise repeatedly, indicating that one's own roots of goodness cannot grow. The Yogācārabhūmi-śāstra only refers to those who have never cultivated before, saying that they have not accumulated roots of goodness. This sutra refers to those who have cultivated but cannot arise repeatedly. Or, according to the superior level, it means that they have never cultivated. Not even inferior goodness is cultivated. The four attachments are to the three realms, without the mind to seek liberation from Nirvana (escape from reincarnation). Nirvana means liberation from the three realms. The Yogācārabhūmi-śāstra says 'those who have' are the three existences (desire realm, form realm, formless realm).
Sutra: 'Furthermore, there are four methods to counteract karmic obstacles. What are they? First, sincerely approach all Tathagatas (Thus Come Ones) in the ten directions and confess all sins; second, encourage all sentient beings to request the Buddhas to speak the profound and subtle Dharma; third, rejoice in all the merits of all sentient beings; fourth, dedicate all merits and roots of goodness to Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment).'
Commentary: The following explains the practice that can eliminate karmic obstacles. The text is divided into two parts. First, the Buddha makes a general statement, and then Śakra Devānām Indra (Lord of the Trayastrimsa Heaven) makes a special request. The first part is further divided into three parts, namely, indication, inquiry, and explanation. The meaning of the text is clear and understandable. These four practices are applicable in all stages. As stated in the Yogācārabhūmi-śāstra, volume seventy-nine.
Sutra: 'At this time, Śakra Devānām Indra (Lord of the Trayastrimsa Heaven) said to the Buddha: World-Honored One, among all men and women in the world, some are able to practice the Mahayana path, and some are not. How can they rejoice in the merits and roots of goodness of all sentient beings?'
Commentary: Śakra Devānām Indra's (Lord of the Trayastrimsa Heaven) special request is divided into two parts. First, Śakra Devānām Indra's (Lord of the Trayastrimsa Heaven) request, and then the Buddha's explanation. This is the request part. First, confessing all sins is repentance, which has been explained in detail before, so it is not asked now. The remaining three have not been explained, so they are requested now. The initial question has three intentions. First, asking how to rejoice in all sentient beings when some sentient beings do not cultivate goodness. Second, asking about the method of rejoicing. Third, asking how much merit one can obtain. In the Buddha's indication and explanation, he first explains encouragement and then distinguishes rejoicing. Why does Śakra Devānām Indra (Lord of the Trayastrimsa Heaven) ask about rejoicing first and then request encouragement? Answer: Because sentient beings' faculties prefer what is easy, and encouragement is difficult, so he asks about what is easy first. The Buddha, according to the superiority of merit, therefore indicates encouragement first.
Sutra: 'The Buddha said: Good man, if there are sentient beings who, although unable to cultivate the Mahayana path, nevertheless, during the six periods of day and night, expose their right shoulder, place their right knee on the ground, join their palms respectfully, and single-mindedly contemplate and rejoice, they will obtain immeasurable blessings.'
贊曰。下佛答有四。一答初問並教儀則。二正教隨喜。三明隨喜得福多少。四即勸修。此即初也。儀則可知。設有未修當可能修故能隨喜。又得福多。
經。應作是言十方世界一切眾生現在修行施戒心慧我今皆悉深生隨喜由作如是隨喜福故必當獲得尊重殊勝無上無等最妙之果如是過去未來一切眾生所有善根皆悉隨喜。
贊曰。答第二問意隨喜之法文段分四。一隨喜凡夫福。二隨喜菩薩福。三隨喜如來福。四隨喜三乘福。此初也。初隨喜現在後隨喜過未。謂世間修三福業事。戒施修俱福云三福業。過未可知。或戒定慧學。施者無貪即戒學跡。貪障出家故偏明之。略不說無瞋。
經。又于現在初行菩薩發菩提心所有功德過百大劫行菩薩行有大功德獲無生忍至不退轉一生補處如是一切功德之蘊皆悉至心隨喜讚歎過去未來一切菩薩所有功德隨喜讚歎亦復如是。
贊曰。隨喜菩薩。初隨喜現在後隨喜過未。初中七位。一初發心位。二勝解行位即過大劫等。三增上意樂位即獲無生忍。四行正行地。五決定地。六決定行位即至不退轉。二地至九地。七至究竟位即第十地因究竟也。略無種姓及如來地。種姓即前隨行。如來地在後明故。然于善中各有四種。自作教他慶慰隨喜。此中舉二影顯餘二。讚歎
【現代漢語翻譯】 現代漢語譯本：讚語說，下面的佛陀回答有四個方面。一是回答最初的問題並闡述教儀法則；二是正面教導隨喜；三是說明隨喜所得的福報多少；四是勸勉修行。這裡是第一個方面，儀軌法則可以理解。即使有人尚未修行，也應當可能修行，所以能夠隨喜。而且能夠獲得很多福報。
經文：應當這樣說：『十方世界一切眾生現在所修行的佈施、持戒、禪定、智慧，我如今都深深地隨喜。由於這樣隨喜的福報，必定能夠獲得尊重、殊勝、無上、無等、最妙的果報。像這樣，過去、未來一切眾生所有的善根，我都全部隨喜。』
現代漢語譯本：回答第二個問題，關於隨喜之法，文段分為四個部分。一是隨喜凡夫的福報；二是隨喜菩薩的福報；三是隨喜如來的福報；四是隨喜三乘的福報。這是第一個方面，首先隨喜現在的，然後隨喜過去和未來的。指的是世間修行佈施、持戒、修定這三種福業的事情。戒、施、修都屬於福，稱為三福業。過去和未來可以類推。或者指戒、定、慧三學。佈施是沒有貪婪，也就是持戒的跡象。因為貪婪會障礙出家，所以特別說明。省略了沒有嗔恨。
經文：『又對於現在初發心的菩薩，發起菩提心所有的功德；經過百大劫修行菩薩行所具有的大的功德；獲得無生法忍，達到不退轉，一生補處菩薩，像這樣一切功德的蘊聚，我都至誠地隨喜讚歎。過去、未來一切菩薩所有的功德，隨喜讚歎也是這樣。』
現代漢語譯本：隨喜菩薩的功德。首先隨喜現在的，然後隨喜過去和未來的。現在的功德中分為七個階段：一是初發心位；二是勝解行位，也就是經過大劫修行等；三是增上意樂位，也就是獲得無生法忍；四是行正行地；五是決定地；六是決定行位，也就是達到不退轉（從二地到九地）；七是達到究竟位，也就是第十地因的究竟。省略了種姓地和如來地。種姓地包含在前面的隨行中，如來地在後面說明。然而在善行中各有四種：自己做、教他人做、慶慰、隨喜。這裡舉出兩種，暗示其餘兩種，即讚歎。
【English Translation】 English version: The praise says, the Buddha's answer below has four aspects. First, answering the initial question and elaborating on the rules of practice; second, positively teaching rejoicing; third, explaining the amount of merit gained from rejoicing; and fourth, encouraging cultivation. This is the first aspect, the rules of practice can be understood. Even if someone has not yet practiced, they should be able to practice, so they can rejoice. And they can gain a lot of merit.
Sutra: 'One should say: 'All beings in the ten directions of the world who are now practicing giving, discipline, concentration, and wisdom, I now deeply rejoice in all of them. Because of the merit of such rejoicing, one will surely obtain the fruits of respect, superiority, unsurpassedness, unequaledness, and utmost subtlety. Like this, all the roots of goodness of all beings in the past and future, I all rejoice in them.'
English version: Answering the second question, regarding the method of rejoicing, the text is divided into four parts. First, rejoicing in the merit of ordinary people; second, rejoicing in the merit of Bodhisattvas; third, rejoicing in the merit of Tathagatas; fourth, rejoicing in the merit of the Three Vehicles. This is the first aspect, first rejoicing in the present, then rejoicing in the past and future. It refers to the worldly practice of giving, discipline, and meditation, these three meritorious deeds. Discipline, giving, and meditation all belong to merit, called the three meritorious deeds. The past and future can be inferred. Or it refers to the three learnings of discipline, concentration, and wisdom. Giving is without greed, which is a sign of discipline. Because greed hinders renunciation, it is specifically explained. Omitting the absence of anger.
Sutra: 'Also, regarding the Bodhisattvas who have just begun to generate the Bodhi mind, all the merits of generating the Bodhi mind; the great merits of practicing the Bodhisattva path for hundreds of great kalpas; obtaining the forbearance of non-origination, reaching non-retrogression, and the Bodhisattva who will be reborn only one more time, like this, all the accumulations of merit, I sincerely rejoice and praise them. All the merits of all Bodhisattvas in the past and future, rejoicing and praising are also like this.'
English version: Rejoicing in the merits of Bodhisattvas. First rejoicing in the present, then rejoicing in the past and future. The present merits are divided into seven stages: first, the stage of initial aspiration; second, the stage of understanding and practice, which is practicing for great kalpas, etc.; third, the stage of increasing intention, which is obtaining the forbearance of non-origination; fourth, the stage of practicing correct conduct; fifth, the stage of determination; sixth, the stage of determined conduct, which is reaching non-retrogression (from the second to the ninth bhumi); seventh, reaching the ultimate stage, which is the ultimate cause of the tenth bhumi. Omitting the Gotra bhumi and the Tathagata bhumi. The Gotra bhumi is included in the preceding practice, and the Tathagata bhumi is explained later. However, in good deeds, there are four types: doing it oneself, teaching others to do it, congratulating, and rejoicing. Here, two are mentioned, implying the other two, which is praise.
即慶慰。或可。于懺悔等各別有四。于隨喜中自作教他亦二攝故更不別說。過未可知。
經。復于現在十方世界一切諸佛應正遍知證妙菩提為度無邊諸眾生故轉無上法輪行無礙法施擊法鼓吹法螺建法幢雨法雨哀愍勸化一切眾生咸令信受皆蒙法施悉得充足無盡安樂。
贊曰。隨喜如來。隨喜如來中初隨喜自利。即證菩提。二隨喜利他。即為度已下是利他中初說法。次未信令信已信令入即皆蒙法施。已入令熟即悉得充足。已熟解脫即無盡安樂。應有隨喜過未諸佛。在後總於三乘中說故此不明。
經。又復所有菩薩聲聞獨覺功德積集善根若有眾生未具如是諸功德者悉令具足我皆隨喜。
贊曰。隨喜三乘有二。初隨喜向後隨喜果。此隨喜向也。
經。如是過去未來諸佛菩薩聲聞獨覺所有功德亦皆至心隨喜讚歎。
下隨喜果。同十住毗婆沙云。所有佈施福持戒修禪行。行即是慧。習行三乘人向。具足三乘者果。一切凡夫福或無性乘或見道前。然是無性乘好。以有習行三乘者故。諸見道前是習行攝故。
經。善男子如是隨喜。當得無量功德之聚。如恒河沙三千大千世界。所有眾生皆斷煩惱成阿羅漢。若有善男子善女人盡其形壽常以上妙衣服飲食臥具醫藥而為供養。如是功德不及如前隨
【現代漢語翻譯】 現代漢語譯本： 即慶慰，或許可以。在懺悔等各個方面有四種。在隨喜中，自己做和教他人做也包含在這兩種之中，所以不再單獨說明。過去和未來還不可知。
經文：又在現在十方世界，一切諸佛應正遍知（Anuttara-samyak-sambodhi，無上正等正覺）證得妙菩提（Bodhi，覺悟），爲了度化無邊眾生，轉無上法輪（Dharmacakra，佛法之輪），行無礙法施（Dharma-dāna，佛法佈施），擊法鼓，吹法螺，建法幢，雨法雨，哀愍勸化一切眾生，使他們都信受，都蒙受佛法佈施，全部得到充足無盡的安樂。
贊曰：隨喜如來。隨喜如來中，首先是隨喜自利，即證得菩提。其次是隨喜利他，即『為度』以下是利他，其中首先是說法。其次是未信者令其信，已信者令其入，即『皆蒙法施』。已入者令其成熟，即『悉得充足』。已成熟者解脫，即『無盡安樂』。應該有隨喜過去和未來諸佛，在後面總的在三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中說，所以這裡不明確說明。
經文：又所有菩薩（Bodhisattva，覺有情），聲聞（Śrāvaka，聞法者），獨覺（Pratyekabuddha，緣覺佛）的功德，積集的善根，若有眾生未具備這些功德的，都令其具足，我都隨喜。
贊曰：隨喜三乘有二。首先是隨喜『向』，然後是隨喜『果』。這是隨喜『向』。
經文：像這樣，過去未來諸佛、菩薩、聲聞、獨覺的所有功德，也都至心隨喜讚歎。
下面是隨喜『果』。如同《十住毗婆沙論》所說：『所有佈施福，持戒修禪行。』『行』即是慧。習行三乘之人是『向』，具足三乘之人是『果』。一切凡夫的福，或者無性乘，或者見道前。然而這是無性乘好，因為有習行三乘的人的緣故。諸見道前是習行所攝的緣故。
經文：善男子，像這樣隨喜，當得到無量功德之聚。如同恒河沙數三千大千世界，所有眾生都斷除煩惱，成就阿羅漢（Arhat，應供）。若有善男子善女人，盡其一生，常用上妙衣服、飲食、臥具、醫藥來供養。這樣的功德不及如前隨喜的功德。
【English Translation】 English version: That is rejoicing and comforting, perhaps it is possible. There are four aspects in repentance and so on. In rejoicing, doing it oneself and teaching others are also included in these two, so there is no separate explanation. The past and future are still unknown.
Sutra: Moreover, in the present ten directions of the world, all Buddhas, having attained Anuttara-samyak-sambodhi (perfect and complete enlightenment), realize the wonderful Bodhi (enlightenment), and in order to liberate boundless sentient beings, turn the unsurpassed Dharmacakra (wheel of Dharma), practice unobstructed Dharma-dāna (Dharma giving), strike the Dharma drum, blow the Dharma conch, erect the Dharma banner, rain the Dharma rain, compassionately exhort and transform all sentient beings, causing them all to believe and accept, all receiving the Dharma giving, all obtaining sufficient and endless bliss.
Commentary: Rejoicing in the Tathāgata (如來). In rejoicing in the Tathāgata, first is rejoicing in self-benefit, which is attaining Bodhi. Second is rejoicing in benefiting others, which is 'in order to liberate' below is benefiting others, in which first is expounding the Dharma. Second is causing those who do not believe to believe, and causing those who already believe to enter, which is 'all receiving the Dharma giving'. Causing those who have entered to mature, which is 'all obtaining sufficient'. Causing those who have matured to be liberated, which is 'endless bliss'. There should be rejoicing in the past and future Buddhas, which is generally spoken of in the Three Vehicles (Triyāna) later, so it is not clearly stated here.
Sutra: Moreover, all the merits of Bodhisattvas (覺有情), Śrāvakas (聲聞), and Pratyekabuddhas (獨覺), the accumulated roots of goodness, if there are sentient beings who do not possess these merits, may they all possess them, I rejoice in them all.
Commentary: Rejoicing in the Three Vehicles has two aspects. First is rejoicing in the 'path', then rejoicing in the 'fruit'. This is rejoicing in the 'path'.
Sutra: Like this, all the merits of the past and future Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas, I also sincerely rejoice and praise.
Below is rejoicing in the 'fruit'. As the Daśabhūmika-vibhāṣā-śāstra (十住毗婆沙論) says: 'All the blessings of giving, upholding precepts, cultivating meditation practice.' 'Practice' is wisdom. Those who practice the Three Vehicles are the 'path', those who possess the Three Vehicles are the 'fruit'. All the blessings of ordinary people, or those of the unnatured vehicle, or before seeing the path. However, it is better to be of the unnatured vehicle, because there are those who practice the Three Vehicles. Those before seeing the path are included in the practice.
Sutra: Good man, by rejoicing in this way, one will obtain a collection of immeasurable merits. Like the Ganges River sands, in the three thousand great thousand worlds, all sentient beings will cut off afflictions and attain Arhatship (應供). If there are good men and good women who, throughout their lives, constantly use excellent clothing, food, bedding, and medicine to make offerings, such merit is not equal to the merit of the aforementioned rejoicing.
喜功德千分之一。何以故。供養功德有數有量不攝一切諸功德故。隨喜功德無量無數能攝三世一切功德。
贊曰。答第三問福多少。文中有四。一舉福無邊。二校量勝劣。三徴所以四為釋成。文顯可知。
經。是故若人慾求增長勝善根者應修如是隨喜功德若有女人愿轉女身為男子者亦應修集隨喜功德必得隨心現成男子。
贊曰。第四勸修。文亦可知。
經。爾時天帝釋白佛言世尊已知隨喜功德勸請功德唯愿為說欲令未來一切菩薩當轉法輪現在菩薩正修行故。
贊曰。第二問勸請有五。一天帝為問。二如來為答。三明福多少。四引已為證。五勸修行。此初問也。有二。初結前次請后。請中初申請后請意。
經。佛告帝釋若有善男子善女人愿求阿耨多羅三藐三菩提者應當修行聲聞獨覺大乘之道。
下如來為答分三。初令修行。次教儀軌。后正教勸請。令修行中。初舉所求果。后令起行。修二乘道者令生遍智。有法不知智非無上故。又為成就彼二乘故。亦應說學人天之法。即是三乘方便所修故不別說。
經。是人當於晝夜六時如前威儀。
下次教儀軌。
經。一心專唸作如是言我今歸依十方一切諸佛世尊已得阿耨多羅三藐三菩提未轉無上法輪欲舍報身入涅槃
【現代漢語翻譯】 現代漢語譯本 隨喜功德的千分之一。為什麼呢？因為供養的功德有數量有限度，不能包含一切功德。而隨喜的功德是無量無數的，能夠包含過去、現在、未來三世的一切功德。
贊曰：回答第三個問題，關於福報多少。文中包含四個部分：一是指出福報無邊，二是比較勝劣，三是提問原因，四是解釋說明。文意顯而易見。
經文：因此，如果有人想要增長殊勝的善根，就應當修習這樣的隨喜功德。如果有女人希望轉變為男子身，也應當修集隨喜功德，必定能夠如願以償地變成男子。
贊曰：第四部分是勸勉修習，文意也很明顯。
經文：這時，天帝釋（Śakra，眾神之王）對佛說：『世尊已經知道隨喜功德和勸請功德，懇請您為我們宣說，爲了讓未來的一切菩薩能夠轉動法輪（Dharmacakra，佛法的傳播），也爲了讓現在的菩薩能夠正確地修行。』
贊曰：第二個問題是關於勸請，包含五個部分：一是天帝提問，二是如來回答，三是說明福報多少，四是引用已有的事例作為證明，五是勸勉修行。這是最初的提問，包含兩層意思：首先是總結前面的內容，然後是提出請求；在請求中，先是申請，然後是說明意圖。
經文：佛告訴帝釋：『如果有善男子、善女人希望求得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），就應當修行聲聞（Śrāvaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，不依師而自悟者）、大乘（Mahāyāna，普度眾生的佛教流派）之道。』
下面是如來回答，分為三個部分：首先是讓修行，其次是教導儀軌，最後是正式教導勸請。在讓修行中，首先指出所求的果，然後讓開始修行。修行二乘（聲聞乘和緣覺乘）之道的人，讓他們生起普遍的智慧，因為有些法不知道，智慧就不是無上的。另外，爲了成就這二乘，也應當講說學習人天之法，這就是三乘方便所修的，所以不再單獨說明。
經文：這個人應當在白天和夜晚的六個時辰，按照之前的威儀。
下面是教導儀軌。
經文：一心專念，這樣說：『我現在歸依十方一切諸佛世尊，已經證得阿耨多羅三藐三菩提，尚未轉動無上法輪，想要捨棄報身進入涅槃（Nirvāṇa，寂滅）。』
【English Translation】 English version One-thousandth part of the merit of rejoicing. Why? Because the merit of offering has a limited quantity and cannot encompass all merits. The merit of rejoicing is immeasurable and countless, capable of encompassing all the merits of the past, present, and future.
Commentary: Answering the third question about the amount of blessings. There are four parts in the text: first, it points out the boundlessness of blessings; second, it compares the superiority and inferiority; third, it asks for the reason; and fourth, it explains and clarifies. The meaning of the text is obvious.
Sutra: Therefore, if someone wants to increase excellent good roots, they should cultivate such merit of rejoicing. If a woman wishes to transform from a female body to a male body, she should also cultivate the merit of rejoicing, and she will surely be able to manifest as a man according to her wish.
Commentary: The fourth part is to encourage cultivation, and the meaning of the text is also obvious.
Sutra: At that time, Śakra (天帝釋, the King of Gods) said to the Buddha: 'The World Honored One already knows the merit of rejoicing and the merit of requesting. I beseech you to explain it for the sake of all future Bodhisattvas who will turn the Dharma wheel (法輪, Dharmacakra, the propagation of the Dharma), and for the sake of present Bodhisattvas who are practicing correctly.'
Commentary: The second question is about requesting, which includes five parts: first, Śakra asks the question; second, the Tathagata answers; third, it explains the amount of blessings; fourth, it cites existing examples as proof; and fifth, it encourages cultivation. This is the initial question, which includes two layers of meaning: first, it summarizes the previous content, and then it makes a request; in the request, first it applies, and then it explains the intention.
Sutra: The Buddha told Śakra: 'If there are good men and good women who wish to seek anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), they should cultivate the path of Śrāvaka (聲聞, hearer), Pratyekabuddha (獨覺, solitary Buddha), and Mahāyāna (大乘, Great Vehicle).'
Below is the Tathagata's answer, divided into three parts: first, it instructs to cultivate; second, it teaches the ritual; and third, it formally teaches requesting. In instructing to cultivate, first it points out the desired result, and then it instructs to begin cultivation. Those who cultivate the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are made to generate universal wisdom, because if some dharmas are not known, wisdom is not unsurpassed. In addition, in order to accomplish these Two Vehicles, one should also speak of learning the dharmas of humans and gods, which is what the expedient means of the Three Vehicles cultivate, so it is not explained separately.
Sutra: This person should, during the six periods of day and night, follow the previous deportment.
Below is the teaching of the ritual.
Sutra: With one-pointed concentration, say thus: 'I now take refuge in all the Buddhas, World Honored Ones, of the ten directions, who have already attained anuttarā-samyak-saṃbodhi, have not yet turned the unsurpassed Dharma wheel, and wish to abandon the reward body and enter Nirvāṇa (涅槃, cessation).'
者我皆至誠頂禮勸請轉大法輪雨大法雨然大法燈照明理趣施無礙法莫般涅槃久住於世。
下正教勸請有二。初教勸請次教迴向。問。下自別說迴向之法。何故請中先明迴向。答。下是總明。此是別說。影于懺悔隨喜之善。皆應迴向。初中有二。初請后請意。請中有二。初歸誠請時。次正申請。請中二。初請說法后請久住。三業俱請。若初成道未轉法輪請轉法輪。若欲舍報身請久住也。
經。度脫安樂一切眾生如前所說乃至無盡安樂。
下請意。此指例前。云咸令信受皆蒙法施悉得充足無盡安樂。故云乃至無盡安樂。
經。我今以此勸請功德迴向阿耨多羅三藐三菩提如過去未來現在諸大菩薩勸請功德迴向菩提我亦如是勸請功德迴向無上正等菩提。
下回向。
經。善男子假使有人以三千大千世界滿中七寶供養如來若復有人勸請如來轉大法輪所得功德其福勝彼何以故彼是財施此是法施。
下明福多少。校量顯之有二。初舉小校量。后舉多顯勝。初中有四。一舉施福。二正校量。三徴所以。四且略釋。文段可知。如般若經論判校量所以。
經。善男子且置三千大千世界七寶佈施。若人以滿恒河沙數大千世界七寶供養一切諸佛。勸請功德亦勝於彼。由其法施有五勝利。云何
【現代漢語翻譯】 現代漢語譯本：我等皆以至誠之心頂禮，勸請佛陀轉大法輪，降下廣大的法雨，燃起偉大的法燈，照亮真理，施予無礙的佛法，不要般涅槃，長久住世。
下面正式教導勸請，分為兩部分：首先是教導勸請，其次是教導迴向。問：下面會單獨說明迴向之法，為何在勸請中先說明迴向？答：下面是總的說明，這裡是分別說明，效仿懺悔、隨喜的善行，都應該回向。勸請分為兩部分：首先是勸請的意圖，其次是正式的勸請。正式的勸請分為兩部分：首先是勸請說法，其次是勸請久住。身、口、意三業都進行勸請。如果佛陀初成道，尚未轉法輪，則勸請轉法輪；如果佛陀想要捨棄報身，則勸請久住於世。
經文：度脫安樂一切眾生，如前面所說，乃至無盡的安樂。
下面說明勸請的意圖。這裡是指像前面所說的那樣，使眾生都信受佛法，都蒙受佛法的施予，都得到充足而無盡的安樂，所以說『乃至無盡安樂』。
經文：我現在將以此勸請的功德，迴向于阿耨多羅三藐三菩提（無上正等正覺）。像過去、未來、現在諸大菩薩勸請的功德迴向于菩提（覺悟）一樣，我也如此將勸請的功德迴向于無上正等菩提（無上正等正覺）。
下面是迴向。
經文：善男子，假使有人以三千大千世界滿中的七寶供養如來，如果又有人勸請如來轉大法輪，所得到的功德，其福報勝過前者。為什麼呢？因為前者是財施，後者是法施。
下面說明福報的多少，通過比較來顯示。分為兩部分：首先舉小的方面來比較，然後舉多的方面來顯示殊勝。小的方面比較分為四部分：一是舉出財施的福報，二是正式進行比較，三是徵詢原因，四是簡略解釋。文段的意思可以明白。如同《般若經論》中判斷比較的原因。
經文：善男子，且放下以三千大千世界七寶佈施的事情。如果有人以滿恒河沙數大千世界的七寶供養一切諸佛，勸請的功德也勝過前者。由於法施有五種勝利。是什麼呢？
【English Translation】 English version: I prostrate and sincerely entreat the Buddha to turn the great Dharma wheel, rain down the great Dharma rain, light the great Dharma lamp, illuminate the truth, bestow unobstructed Dharma, not to enter Parinirvana, and to abide in the world for a long time.
The following formally teaches entreaty, divided into two parts: first, teaching entreaty, and second, teaching dedication. Question: The following will separately explain the method of dedication. Why is dedication explained first in the entreaty? Answer: The following is a general explanation, while this is a separate explanation, emulating the good deeds of repentance and rejoicing, all of which should be dedicated. The entreaty is divided into two parts: first, the intention of the entreaty, and second, the formal entreaty. The formal entreaty is divided into two parts: first, entreating to preach the Dharma, and second, entreating to abide for a long time. The three karmas of body, speech, and mind are all used for entreaty. If the Buddha has just attained enlightenment and has not yet turned the Dharma wheel, then entreat to turn the Dharma wheel; if the Buddha wants to relinquish the manifested body, then entreat to abide in the world for a long time.
Sutra: To deliver and bring peace and happiness to all sentient beings, as mentioned before, up to endless peace and happiness.
The following explains the intention of the entreaty. This refers to, as mentioned before, enabling all beings to believe and accept the Dharma, to receive the bestowal of the Dharma, and to obtain sufficient and endless peace and happiness, hence the saying 'up to endless peace and happiness'.
Sutra: I now dedicate the merit of this entreaty to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Just as the great Bodhisattvas of the past, future, and present dedicated the merit of their entreaties to Bodhi (enlightenment), so do I also dedicate the merit of this entreaty to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
The following is dedication.
Sutra: Good man, suppose someone were to offer the Tathagata (Thus Come One) all the seven treasures filling three thousand great thousand worlds, and if someone were to entreat the Tathagata (Thus Come One) to turn the great Dharma wheel, the merit obtained would be greater than the former. Why? Because the former is material giving, while the latter is Dharma giving.
The following explains the amount of merit, showing it through comparison. It is divided into two parts: first, comparing from a small aspect, and then showing the superiority from a large aspect. The small aspect comparison is divided into four parts: first, mentioning the merit of material giving, second, formally making the comparison, third, inquiring about the reason, and fourth, briefly explaining. The meaning of the passage can be understood. It is like judging the reason for comparison in the Prajna Sutra and Shastra.
Sutra: Good man, let aside the matter of giving the seven treasures of three thousand great thousand worlds. If someone were to offer all the Buddhas the seven treasures filling as many great thousand worlds as there are sands in the Ganges River, the merit of entreaty would also surpass the former. Because Dharma giving has five victories. What are they?
為五。一者法施兼利自他。財施不爾。二者法施能令眾生出於三界。財施之福不出欲界。三者法施能凈法身。財施但唯增長於色。四者法施無窮。財施有盡。五者法施能斷無明。財施唯伏貪愛。是故善男子勸請功德無量無邊難可譬喻。
下廣校量有三。初舉施。次校量。后釋所以。釋所以中有四。一標二徴三釋四結。文顯可知。釋法施勝財施為劣。大同瑜伽論第七十。彼云。由五因緣于諸財施法施為勝。一者財施於他身中發起惡行。法施決定起諸善行即此第一。二者財施於他身中發起煩惱。法施能令對治煩惱即此第二。三者財施於他身中無間引發有罪安樂。法施能令無間引發無罪安樂即此第三。四者財施若佛現在若不現在易可獲得。法施若無諸佛現在難可獲得。此經所無。五者財施施而有盡。法施施而無盡。即此第四。此經第五彼論所無。
經。如我昔行菩薩道時。勸請諸佛轉大法輪。由彼善根是故今日一切帝釋諸梵王等勸請於我轉大法輪。善男子。請轉法輪為欲度脫安樂諸眾生故。我于往昔為菩提行。勸請如來久住於世莫般涅槃。依此善根我得十力四無所畏四無礙辨大慈大悲證得無數不共之法。我當入于無餘涅槃。我之正法久住於世。
下引證有三。一初別明請說請住果。二我法身者下合明二請
【現代漢語翻譯】 現代漢語譯本：有五個原因。第一，法施既能利益自己也能利益他人，而財施不能。第二，法施能使眾生脫離三界（欲界、色界、無色界），而財施的福報不出欲界。第三，法施能清凈法身（佛的智慧身），而財施只能增長色身（物質身體）。第四，法施無窮無盡，而財施有盡頭。第五，法施能斷除無明（對事物真相的迷惑），而財施只能暫時壓制貪愛。因此，善男子，勸請的功德是無量無邊，難以比喻的。
下面廣泛地比較衡量有三個方面。首先是舉出佈施，其次是比較衡量，最後是解釋原因。解釋原因中有四個部分：一、標明；二、提問；三、解釋；四、總結。文義顯明，容易理解。解釋法施勝過財施的原因，與《瑜伽師地論》第七十卷大體相同。該論中說：『由於五個因緣，法施勝過一切財施。第一，財施可能在他人身上引發惡行，而法施必定引發各種善行，這是第一點。第二，財施可能在他人身上引發煩惱，而法施能使人對治煩惱，這是第二點。第三，財施可能在他人身上無間地引發有罪的安樂，而法施能使人無間地引發無罪的安樂，這是第三點。第四，財施無論佛在世與否都容易獲得，而法施如果沒有諸佛在世就難以獲得。』（此經中沒有提到這一點。）第五，財施佈施後會有用盡的時候，而法施佈施后沒有窮盡的時候，這就是第四點。此經中的第五點，是《瑜伽師地論》中所沒有的。
經文：『如我過去行菩薩道時，勸請諸佛轉大法輪（佛陀宣講佛法的行為）。由於那時的善根，所以今天一切帝釋（忉利天之主）諸梵王（色界天之主）等勸請我轉大法輪。善男子，請轉法輪是爲了度脫和安樂一切眾生。我于往昔爲了菩提（覺悟）之行，勸請如來（佛陀的稱號）長久住世，不要般涅槃（佛陀的圓寂）。依靠這個善根，我獲得了十力（佛陀的十種力量），四無所畏（佛陀的四種無畏），四無礙辨（佛陀的四種無礙辯才），大慈大悲（佛陀的慈悲心），證得了無數不共之法（佛陀獨有的功德）。我將要進入無餘涅槃（徹底的涅槃），我的正法（佛法）將長久住世。』
下面引用證據有三個方面。一開始分別說明請佛說法和請佛住世的果報，第二部分『我法身者』以下，合併說明兩種勸請。
【English Translation】 English version: There are five reasons. First, the Dharma offering benefits both oneself and others, while material offering does not. Second, the Dharma offering can lead sentient beings out of the Three Realms (Desire Realm, Form Realm, Formless Realm), while the merit of material offering does not extend beyond the Desire Realm. Third, the Dharma offering can purify the Dharmakaya (the wisdom body of the Buddha), while material offering only increases the physical body (material body). Fourth, the Dharma offering is inexhaustible, while material offering is finite. Fifth, the Dharma offering can sever ignorance (delusion about the true nature of things), while material offering only suppresses greed and attachment. Therefore, good man, the merit of exhortation is immeasurable, boundless, and difficult to compare.
The following extensive comparison and measurement has three aspects. First, it mentions giving. Second, it compares and measures. Third, it explains the reason. There are four parts to explaining the reason: 1. Marking; 2. Questioning; 3. Explaining; 4. Concluding. The meaning of the text is clear and easy to understand. The explanation of why Dharma offering is superior to material offering is largely the same as in the Yogacarabhumi-sastra, Volume 70. That treatise says: 'Due to five causes, Dharma offering is superior to all material offerings. First, material offering may cause evil deeds to arise in others, while Dharma offering certainly causes various good deeds to arise, this is the first point. Second, material offering may cause afflictions to arise in others, while Dharma offering can enable people to counteract afflictions, this is the second point. Third, material offering may cause sinful happiness to arise in others without interruption, while Dharma offering can cause sinless happiness to arise without interruption, this is the third point. Fourth, material offering is easily obtained whether the Buddha is present or not, while Dharma offering is difficult to obtain if there are no Buddhas present.' (This point is not mentioned in this sutra.) Fifth, material offering is exhausted after giving, while Dharma offering is inexhaustible after giving, this is the fourth point. The fifth point in this sutra is not found in the Yogacarabhumi-sastra.
Sutra: 'As I practiced the Bodhisattva path in the past, I exhorted all the Buddhas to turn the Great Dharma Wheel (the act of the Buddha preaching the Dharma). Because of that good root, today all the Shakra (Lord of the Trayastrimsa Heaven), all the Brahma Kings (Lord of the Form Realm Heavens), etc., exhort me to turn the Great Dharma Wheel. Good man, requesting the turning of the Dharma Wheel is for the sake of liberating and bringing happiness to all sentient beings. In the past, for the sake of the practice of Bodhi (enlightenment), I exhorted the Tathagatas (title of the Buddha) to abide in the world for a long time and not to enter Parinirvana (the Buddha's passing away). Relying on this good root, I obtained the Ten Powers (the ten powers of the Buddha), the Four Fearlessnesses (the four fearlessnesses of the Buddha), the Four Unobstructed Eloquences (the four unobstructed eloquences of the Buddha), great loving-kindness and great compassion (the Buddha's compassion), and attained countless unique Dharmas (the unique merits of the Buddha). I am about to enter Nirvana without remainder (complete Nirvana), and my True Dharma (the Buddha's teachings) will abide in the world for a long time.'
The following citation of evidence has three aspects. Initially, it separately explains the results of requesting the Buddha to preach and requesting the Buddha to remain in the world. In the second part, from 'My Dharmakaya,' it combines the explanation of the two requests.
果。三此等皆由下結。初別明果中。初請說法。果我于往昔下後說請住果。請住果中有四。初智德次恩德次不共德。佛所成德非二乘有。菩薩不圓皆云不共。后法不滅。文顯可知。
經。我法身者清凈無比種種妙相無量智慧無量自在無量功德難可思議。一切眾生皆蒙利益。百千萬劫說不能盡。法身攝藏一切諸法。一切諸法不攝法身。法身常住不墮常見。雖復斷滅亦非斷見。能破眾生種種異見。能生眾生種種真見。能解一切眾生之縛。無縛可解能植眾生諸善根本。未成熟者令成熟。已成熟者令解脫。無作無動遠離憒鬧寂靜無為自在安樂過於三世。能現三世出於聲聞獨覺之境。諸大菩薩之所修行。一切如來體無有異。
下合明二因果分二。初明佛自成就德。能破眾生下明令他成就德。自成就德中有二。一總說三身。二別說三身。初一句總。謂我法身者清凈無比。諸功德法依聚體義合名法身。離二障故名為清凈。已下別說三身。種種妙相等。報身智德超情計境故。一切眾生下應化恩德超言說境故。法身攝藏下法身斷德。以真如理體遍常故攝諸法。余法翻此故不攝。如雖常非常見。雖斷非斷見者境真實故。能緣非邊。或滅性名滅。證此滅性常非常見。能令染斷非斷見。諸邊見者非常見常非斷見斷。所以名邊。不稱
【現代漢語翻譯】 果。三，這些都由下文總結。首先分別說明果報，開始是請佛說法，『果我于往昔下』，之後是請佛住世的果報。請佛住世的果報有四方面：首先是智慧之德，其次是恩德，再次是不共之德（佛所成就的德行，是二乘（聲聞、緣覺）所沒有的，菩薩的德行不圓滿，所以都稱為不共），最後是佛法不滅。文義顯而易見。
經：『我法身者清凈無比，種種妙相，無量智慧，無量自在，無量功德，難可思議。一切眾生皆蒙利益，百千萬劫說不能盡。法身攝藏一切諸法，一切諸法不攝法身。法身常住，不墮常見。雖復斷滅，亦非斷見。能破眾生種種異見，能生眾生種種真見。能解一切眾生之縛，無縛可解，能植眾生諸善根本。未成熟者令成熟，已成熟者令解脫。無作無動，遠離憒鬧，寂靜無為，自在安樂，過於三世。能現三世，出於聲聞（Śrāvaka）獨覺（Pratyekabuddha）之境。諸大菩薩（Bodhisattva）之所修行，一切如來（Tathāgata）體無有異。』
下面合併說明二因果，分為兩部分。首先說明佛陀自身成就的德行，『能破眾生下』說明使他人成就的德行。自身成就的德行中有兩方面：一是總說三身（Trikaya），二是分別說明三身。第一句是總說，即『我法身者清凈無比』。諸功德法依聚體義，合起來稱為法身。遠離二障（煩惱障、所知障）的緣故，稱為清凈。下面分別說明三身，『種種妙相等』，是報身（Saṃbhogakāya），智慧之德超越了情識計度的境界。『一切眾生下』，是應化身（Nirmāṇakāya）的恩德，超越了言語所能表達的境界。『法身攝藏下』，是法身的斷德。因為真如理體遍及一切且恒常存在，所以能攝藏諸法，其餘的法則與此相反，所以不能攝藏法身。例如，雖然是常，但不是常見；雖然是斷滅，但不是斷見，這是因為所證的境界是真實的，能緣之心不是偏頗的。或者說，滅性稱為滅，證得這種滅性是常，不是常見；能使染污斷滅，不是斷見。那些持有邊見的人，認為常就是常見，認為斷就是斷見，所以稱為邊見，不符合真實。
【English Translation】 Fruits. 3. All these are summarized by the following. First, the fruits are explained separately. It begins with requesting the Dharma, 'Fruits, I in the past...' and then the fruits of requesting the Buddha to remain in the world. There are four aspects to requesting the Buddha to remain in the world: first, the virtue of wisdom; second, the virtue of grace; third, the virtue of uniqueness (the virtues achieved by the Buddha are not possessed by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the virtues of Bodhisattvas are incomplete, so they are all called unique); and finally, the non-extinction of the Dharma. The meaning of the text is clear.
Sutra: 'My Dharmakāya (法身) is incomparably pure, with various wonderful forms, immeasurable wisdom, immeasurable freedom, immeasurable merits, and is inconceivable. All sentient beings receive benefits, which cannot be exhausted even if described for hundreds of millions of kalpas. The Dharmakāya (法身) encompasses all dharmas, but all dharmas do not encompass the Dharmakāya (法身). The Dharmakāya (法身) is eternal and does not fall into the view of permanence. Although it is extinguished, it is not a view of annihilation. It can break the various wrong views of sentient beings and generate various true views in sentient beings. It can untie all the bonds of sentient beings, yet there are no bonds to untie. It can plant the roots of all good in sentient beings, maturing those who are not yet mature and liberating those who are already mature. It is without action, without movement, far from noise and disturbance, tranquil, unconditioned, free, and blissful, surpassing the three realms. It can manifest the three realms, going beyond the realm of Śrāvakas (聲聞) and Pratyekabuddhas (獨覺). It is practiced by all great Bodhisattvas (菩薩), and the essence of all Tathāgatas (如來) is no different.'
Below, the two causes and effects are combined and explained in two parts. First, the virtues achieved by the Buddha himself are explained. 'Can break the sentient beings...' explains the virtues of enabling others to achieve. There are two aspects to the virtues achieved by oneself: first, a general explanation of the three bodies (Trikaya); second, a separate explanation of the three bodies. The first sentence is a general explanation, that is, 'My Dharmakāya (法身) is incomparably pure.' All the virtues and dharmas rely on the meaning of the aggregate body, and together they are called the Dharmakāya (法身). Because it is free from the two obscurations (klesha-avarana and jneya-avarana), it is called pure. Below, the three bodies are explained separately. 'Various wonderful forms, etc.' refers to the Saṃbhogakāya (報身), the virtue of wisdom transcends the realm of emotional calculation. 'All sentient beings...' refers to the grace of the Nirmāṇakāya (應化身), which transcends the realm that words can express. 'The Dharmakāya (法身) encompasses...' refers to the virtue of cessation of the Dharmakāya (法身). Because the principle of Suchness (Tathata) pervades everything and is eternal, it can encompass all dharmas. The remaining dharmas are the opposite of this, so they cannot encompass the Dharmakāya (法身). For example, although it is permanent, it is not a view of permanence; although it is extinguished, it is not a view of annihilation, because the realm that is realized is real, and the mind that cognizes is not biased. Or, the nature of extinction is called extinction. Realizing this nature of extinction is permanent, not a view of permanence; it can cause defilements to cease, not a view of annihilation. Those who hold extreme views consider permanence to be a view of permanence, and consider annihilation to be a view of annihilation, so they are called extreme views, which do not conform to reality.
中道無漏智故。能破眾生下令他成就德中。一令他舍邪歸正德。二令他離縛斷障德。三能殖下令他成就應身德。四令他圓證法身德。令解脫已下是以解脫為後邊故。就法身德中為五。一具四德。二超三世。三越二乘。四菩薩境。五佛同證。非惑業作云無作。非今始生云無動。此常德煩惱皆盡云遠離阓鬧。寂靜無為顯法身自體凈德。具大我德云自在。非逼惱故云安樂。是大樂德。即令他修大悲大信大智大定如次能證。余句可知。
經。此等皆由勸請功德善根力故。
下結。
經。如是法身我今已得是故若有欲得阿耨多羅三藐三菩提者于諸經中一句一頌為人解說功德善根尚無限量何況勸請如來轉大法輪久住於世莫般涅槃。
下第五勸修行有二。初指前我所得。是故下次正勸行。勸行中有三。初舉應行之人。次舉小福。何況下後況勝福。而不行耶。文段可知。
經。時天帝釋復白佛言世尊若善男子善女人為求阿耨多羅三藐三菩提故修三乘道所有善根云何迴向一切智智。
下第三明迴向。文分為二。初天帝請后如來答。此初也。
經。佛告天帝。善男子。若有眾生欲求菩提修三乘道。所有善根愿迴向者。當於晝夜六時殷重至心作如是說。我從無始生死以來。於三寶所修行成就所有
【現代漢語翻譯】 現代漢語譯本： 由於中道無漏的智慧，能夠破除眾生的障礙，令他們成就功德。第一，令他們捨棄邪見，歸於正道，成就『舍邪歸正』之德。第二，令他們脫離束縛，斷除煩惱，成就『離縛斷障』之德。第三，能夠培植，令他們成就應化之身的功德。第四，令他們圓滿證得法身之德。『令解脫已下』，是因為以解脫為最終目標。就法身之德中，分為五個方面：一，具足四德（常、樂、我、凈）。二，超越過去、現在、未來三世。三，勝過聲聞、緣覺二乘。四，是菩薩所證的境界。五，與佛所證相同。『非惑業作云無作』，不是由迷惑和業力所生，所以說是『無作』。『非今始生云無動』，不是現在才開始產生，所以說是『無動』。『此常德煩惱皆盡云遠離阓鬧』，這是常德，煩惱都已斷盡，所以說是『遠離阓鬧』，寂靜無為，彰顯法身自體清凈之德。『具大我德云自在』，具有大我之德，所以說是『自在』。『非逼惱故云安樂』，沒有逼迫惱亂，所以說是『安樂』，是大樂之德。即令他修習大悲、大信、大智、大定，依次能夠證得。其餘語句可以理解。
經文：『此等皆由勸請功德善根力故。』
下面是總結。
經文：『如是法身我今已得是故若有欲得阿耨多羅三藐三菩提者（anuttara-samyak-sambodhi，無上正等正覺）于諸經中一句一頌為人解說功德善根尚無**何況勸請如來轉大法輪久住於世莫般涅槃。』
下面第五是勸人修行，分為兩個部分。首先指出前面我所得到的。『是故下次正勸行』，因此下面正式勸人修行。勸人修行中有三個方面：首先舉出應該修行的人。其次舉出小的福德。『何況下後況勝福』，何況更大的福德，而不去修行呢？文段的意思可以理解。
經文：『時天帝釋（Śakra devānām indra，眾神之王）復白佛言世尊若善男子善女人為求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）故修三乘道所有善根云何迴向一切智智。』
下面第三是說明迴向。文分為兩個部分。首先是天帝釋的請問，然後是如來的回答。這是第一部分。
經文：『佛告天帝（Śakra devānām indra，眾神之王）。善男子。若有眾生欲求菩提修三乘道。所有善根愿迴向者。當於晝夜六時殷重至心作如是說。我從無始生死以來。於三寶所修行成就所有』
【English Translation】 English version: Because of the wisdom of the Middle Way without outflows, it can break through the obstacles of sentient beings, enabling them to achieve merit. First, it enables them to abandon wrong views and return to the right path, achieving the merit of 'abandoning the wrong and returning to the right'. Second, it enables them to break away from bondage and cut off afflictions, achieving the merit of 'liberation from bondage and cutting off obstacles'. Third, it can cultivate and enable them to achieve the merit of the manifested body. Fourth, it enables them to perfectly realize the merit of the Dharmakaya. '令解脫已下' ('Enabling liberation below') is because liberation is the ultimate goal. Regarding the merit of the Dharmakaya, it is divided into five aspects: first, possessing the four virtues (permanence, bliss, self, purity); second, transcending the three times (past, present, future); third, surpassing the two vehicles (Śrāvaka and Pratyekabuddha); fourth, being the realm attained by Bodhisattvas; fifth, being the same as that attained by Buddhas. '非惑業作云無作' ('Not created by delusion and karma, therefore called uncreated'), it is not produced by delusion and karma, so it is called 'uncreated'. '非今始生云無動' ('Not newly born now, therefore called unmoving'), it is not just beginning to arise now, so it is called 'unmoving'. '此常德煩惱皆盡云遠離阓鬧' ('This constant virtue, all afflictions are exhausted, therefore called far from turmoil'), this is a constant virtue, all afflictions have been exhausted, so it is called 'far from turmoil', tranquil and non-active, manifesting the pure virtue of the Dharmakaya's own nature. '具大我德云自在' ('Possessing the virtue of great self, therefore called self-existent'), possessing the virtue of great self, so it is called 'self-existent'. '非逼惱故云安樂' ('Not forced or troubled, therefore called bliss'), there is no forcing or troubling, so it is called 'bliss', which is the virtue of great bliss. That is, enabling him to cultivate great compassion, great faith, great wisdom, and great samadhi, in order to attain them in sequence. The remaining sentences can be understood.
Sutra: '此等皆由勸請功德善根力故' ('All these are due to the power of the merit and virtuous roots of exhortation').
Below is the conclusion.
Sutra: '如是法身我今已得是故若有欲得阿耨多羅三藐三菩提者（anuttara-samyak-sambodhi, unsurpassed perfect enlightenment）于諸經中一句一頌為人解說功德善根尚無**何況勸請如來轉大法輪久住於世莫般涅槃' ('Thus, I have now attained the Dharmakaya. Therefore, if there are those who wish to attain anuttara-samyak-sambodhi, the merit and virtuous roots of explaining even a single verse in the sutras to others are immeasurable, how much more so is exhorting the Tathagata to turn the great Dharma wheel and abide in the world for a long time without entering Nirvana?').
Below, the fifth is exhorting people to practice, divided into two parts. First, it points out what I have obtained earlier. '是故下次正勸行' ('Therefore, the next is formally exhorting practice'), so the following formally exhorts people to practice. There are three aspects to exhorting people to practice: first, mentioning the people who should practice; second, mentioning small merits; '何況下後況勝福' ('How much more so is the following comparison of superior merit'), how much more so is greater merit, and not practicing it? The meaning of the passage can be understood.
Sutra: '時天帝釋（Śakra devānām indra, King of the Gods）復白佛言世尊若善男子善女人為求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi, unsurpassed perfect enlightenment）故修三乘道所有善根云何迴向一切智智' ('Then Śakra devānām indra again said to the Buddha, 'World Honored One, if good men and good women cultivate the three vehicles for the sake of seeking anuttara-samyak-sambodhi, how should they dedicate all the virtuous roots to the wisdom of all knowledge?'').
Below, the third is explaining dedication. The text is divided into two parts. First is Śakra devānām indra's question, and then the Tathagata's answer. This is the first part.
Sutra: '佛告天帝（Śakra devānām indra, King of the Gods）。善男子。若有眾生欲求菩提修三乘道。所有善根愿迴向者。當於晝夜六時殷重至心作如是說。我從無始生死以來。於三寶所修行成就所有' ('The Buddha said to Śakra devānām indra, 'Good man, if there are sentient beings who wish to seek Bodhi and cultivate the three vehicles, and wish to dedicate all the virtuous roots, they should earnestly and sincerely say the following six times during the day and night: 'Since beginningless samsara, all the accomplishments I have achieved in cultivating the Three Jewels...')
善根。乃至施與傍生一摶之食。或以善言和解諍訟。或受三歸及諸學處。或復懺悔勸請隨喜所有善根。我今作意悉皆攝取回施一切眾生無悔吝心。是解脫分善根所攝。
贊曰。如來答中有三。一舉修行人。二當於晝夜下儀軌。三作如是說下正教迴向。于中復三。初令運心持所修善。次我令作意下令其迴向。于中復二。初回施眾生。次迴向菩提。
經。如佛世尊之所知見不可稱量無礙清凈如是所有功德善根悉以回施一切眾生不住相心不捨相心我亦如是功德善根悉以回施一切眾生。
下後正教迴向中。第三教作心想成前回向。于中復二。初如佛修。次又如過去下如菩薩修。如佛修中有三。初回施次愿。皆獲得下發愿。后共諸眾生下回向。初回施中初舉佛所行。次我亦如是下同佛作想不住相心。如天親般若經論云。自身及報恩果報斯不著。防求于異事護存已不施。若著自身及財。護惜財物為存活故不能行施。若求果報及報恩便舍菩提別求異事。是故不住相。不捨相心者不住空見而不修斷。都無所住應修其心。
經。愿皆獲得如意之手撝空出寶滿眾生愿富樂無盡智慧無窮妙法辨才悉皆無滯。
贊曰。次發願。愿中初願成福。后智慧無盡下愿得智。
經。共諸眾生同證阿耨多羅三藐三菩提
得一切智因此善根更復出生無量善法亦皆迴向無上菩提。
下如佛修中第三回向有二。初回過去已修善趣菩提。次因此善根下回現及未來生趣向菩提。
經。又如過去諸大菩薩修行之時功德善根悉皆迴向一切種智現在未來亦復如是然我所有功德善根亦皆迴向阿耨多羅三藐三菩提。
贊曰。教作心想。成前回向中第二如菩薩修。亦分為三。初指三世菩薩所修。次然我所有下同修。同修中有二。此初同迴向。
經。是諸善根愿共一切眾生俱成正覺如余諸佛坐于道場菩提樹下不可思議無礙清凈住于無盡法藏陀羅尼首楞嚴定破魔波旬無量兵眾應見覺知應可通達如是一切一剎那中悉皆照了於後夜中獲甘露法證甘露義。
贊曰。后同發願。于中后四。初總愿成正覺。二如余諸佛下別愿所成德。三我及眾生下愿同佛證。四猶如無量壽下指同諸佛。愿所成中初別指后愿證得。別愿所成中略舉八德。一現坐道樹下。此通說應化。二不可思議無礙清凈此總句。通於上下。坐道場及菩提樹俱不可思無礙清凈。所住總持等亦不可思議。離障故無礙除習故清凈。三住于無盡法藏陀羅尼。謂一切功德藏陀羅尼。即四總持。一法二義三能得菩薩無生忍。四明咒。四首楞嚴定是梵語。此云健行定。大般若四百一十四約自
【現代漢語翻譯】 現代漢語譯本： 獲得一切智慧，因此，這些善根更能進一步生出無量的善法，也都回向于無上的菩提（Awakening）。
下面如佛修中的第三個迴向，分為兩部分。首先是迴向過去已經修習的善行，以期趣向菩提。其次是『因此善根下』，迴向現在和未來所生的善行，以期趣向菩提。
經文：『又如過去諸大菩薩修行之時，功德善根悉皆迴向一切種智（Sarvajnana，一切智慧），現在未來亦復如是，然我所有功德善根亦皆迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
贊曰：教導我們如何作意觀想。成就前回向中的第二部分，如菩薩修。也分為三部分。首先是指三世菩薩所修的功德。其次是『然我所有下』，是共同修習。共同修習中有兩部分。這是最初的共同迴向。
經文：『是諸善根，愿共一切眾生俱成正覺，如余諸佛坐于道場菩提樹下，不可思議無礙清凈，住于無盡法藏陀羅尼（Dharani，總持），首楞嚴定（Shurangama-samadhi，勇健定），破魔波旬（Mara Papiyas，魔王）無量兵眾，應見覺知，應可通達，如是一切一剎那中悉皆照了，於後夜中獲甘露法證甘露義。』
贊曰：後面是共同發願。其中后四句是重點。第一句總愿成就正覺。第二句『如余諸佛下』，分別愿所成就的功德。第三句『我及眾生下』，愿與佛一同證悟。第四句『猶如無量壽下』，指與諸佛相同。愿所成就的功德中，首先分別指后愿證得的功德。分別愿所成就的功德中，略舉了八種功德。第一，現在坐在道樹下。這是通說應化之身。第二，『不可思議無礙清凈』，這是總括性的語句，貫通上下。坐在道場和菩提樹下都是不可思議、無礙清凈的。所住的總持等也是不可思議的，因為遠離了障礙所以無礙，因為去除了習氣所以清凈。第三，住在無盡法藏陀羅尼中，指的是一切功德的寶藏陀羅尼，也就是四種總持：一、法總持，二、義總持，三、能得菩薩無生忍的總持，四、明咒總持。第四，首楞嚴定是梵語，這裡翻譯為健行定。大般若經四百一十四卷約自
【English Translation】 English version: Having attained all wisdom, these roots of goodness further give rise to immeasurable virtuous dharmas, all of which are also dedicated to unsurpassed Bodhi (Awakening).
Below, the third dedication in 'Like the Buddha's Practice' is divided into two parts. First, dedicating past virtuous deeds to aspire towards Bodhi. Second, 'Therefore, with these roots of goodness,' dedicating present and future virtuous deeds to aspire towards Bodhi.
Sutra: 'Furthermore, just as all the great Bodhisattvas of the past, during their practice, dedicated all their merits and roots of goodness to Sarvajnana (all-knowing wisdom), so too do they in the present and future. Likewise, all my merits and roots of goodness are also dedicated to Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).'
Commentary: Teaching us how to generate mental contemplation. Accomplishing the second part of the previous dedication, like the Bodhisattva's practice. It is also divided into three parts. First, it refers to the merits cultivated by Bodhisattvas of the three times. Second, 'Likewise, all my...' refers to common practice. There are two parts to common practice. This is the initial common dedication.
Sutra: 'May these roots of goodness, together with all sentient beings, attain perfect enlightenment, like all other Buddhas sitting under the Bodhi tree in the Bodhimanda (enlightenment place), inconceivable, unobstructed, and pure, abiding in the inexhaustible treasury of Dharma Dharani (mantra), Shurangama-samadhi (heroic march samadhi), destroying Mara Papiyas' (the Evil One) countless troops, to be seen, known, and understood, to be penetrated, all of this completely illuminated in a single instant, attaining the nectar of Dharma and realizing the meaning of nectar in the later part of the night.'
Commentary: Afterwards is the common aspiration. Among them, the last four sentences are the key points. The first sentence is the general aspiration to attain perfect enlightenment. The second sentence, 'Like all other Buddhas...', separately aspires to the merits achieved. The third sentence, 'I and all sentient beings...', aspires to attain enlightenment together with the Buddha. The fourth sentence, 'Like immeasurable life...', refers to being the same as all Buddhas. Among the merits achieved by the aspiration, first, it separately refers to the merits attained by the subsequent aspiration. Among the merits achieved by the separate aspiration, eight merits are briefly mentioned. First, now sitting under the Bodhi tree. This is a general statement about the manifested body. Second, 'inconceivable, unobstructed, and pure' is a general statement that connects above and below. Sitting in the Bodhimanda and under the Bodhi tree are both inconceivable, unobstructed, and pure. The abiding in Dharani, etc., is also inconceivable, unobstructed because it is free from obstacles, and pure because it has removed habits. Third, abiding in the inexhaustible treasury of Dharma Dharani, referring to the Dharani that is the treasury of all merits, which is the four Dharanis: 1. Dharma Dharani, 2. Meaning Dharani, 3. Dharani that enables Bodhisattvas to attain non-origination forbearance, 4. Mantra Dharani. Fourth, Shurangama-samadhi is a Sanskrit term, translated here as Heroic March Samadhi. The Great Perfection of Wisdom Sutra, volume 414, about self
性云。能攝一切等持境能辨無邊行。為一切等持導首等。成唯識論約能行之人云。大健有情之所行故名健行定。五破四魔十軍。軍者雜藏經云。欲。憂愁。飢渴。愛。睡眠。怖畏。疑毒。及名利。自高輕蔑彼。汝等軍如是。一切無能破。我智箭定力摧壞瓶投水。六能了法。應見謂見色法。應知謂知非色法。應覺通了於二。上是俗諦。應可通達通達真諦。一剎那中悉皆照了者。真俗雙行故。又解。具五眼故應見。具本智故覺。具后智故知。具六通故通達。七獲甘露法菩提。八證甘露義涅槃。
經。我及眾生愿皆同證如是妙覺。
下愿同佛證。
經。猶如無量壽佛勝光佛妙光佛阿閦佛功德善光佛師子光明佛日光明佛網光明佛寶相佛寶焰佛焰明佛焰盛光明佛吉祥上王佛微妙聲佛妙莊嚴佛法幢佛上勝身佛可愛色身佛光明遍照佛梵凈王佛上性佛。
下指同諸佛。于中復二。初例四方后總例。此初。西方舉三佛。東方舉五佛。南方亦舉五佛。北方舉八佛。
經。如是等如來應正遍知過去未來及以現在示現應化得阿耨多羅三藐三菩提轉無上法輪為度眾生我亦如是廣說如上。
下結例。
經。善男子若有凈信男子女人於此金光明最勝王經滅業障品受持讀誦憶念不忘為他廣說得無量無邊大功
【現代漢語翻譯】 性（Xing）：《成唯識論》中說，它能夠攝持一切等持（Samadhi，禪定）的境界，能夠辨別無邊的修行。它是一切等持的引導和首領等等。《成唯識論》從修行者的角度說，因為這是大健有情（Mahabala-sattva，具有大力量的眾生）所修行的，所以稱為健行定（Jianxing-samadhi，勇健行三昧）。 五破四魔十軍（Si Mo Shi Jun）：軍，在《雜藏經》中說：欲、憂愁、飢渴、愛、睡眠、怖畏、疑毒，以及名利、自高輕蔑他人。『汝等軍如是，一切無能破，我智箭定力，摧壞瓶投水。』 六能了法：應見，是指見色法（Se-dharma，物質現象）；應知，是指知非色法（Fei Se-dharma，非物質現象）；應覺，是通達於二者。上面說的是俗諦（Samvriti-satya，世俗諦），應可通達，是通達真諦（Paramartha-satya，勝義諦）。在一剎那中全部照了，是因為真俗雙行。 又解釋說：具有五眼（Panca-caksu，五種眼力）所以應見；具有本智（Mula-jnana，根本智）所以覺；具有後智（Pascat-jnana，后得智）所以知；具有六通（Sadabhijna，六神通）所以通達。 七獲甘露法菩提（Amrita-dharma-bodhi，獲得甘露之法的菩提）。八證甘露義涅槃（Amrita-artha-nirvana，證得甘露之義的涅槃）。 經：我及眾生愿皆同證如是妙覺。 下愿同佛證。 經：猶如無量壽佛（Amitayus Buddha），勝光佛（Jayasri Buddha），妙光佛（Ratnakirti Buddha），阿閦佛（Akshobhya Buddha），功德善光佛（Gunakirti-subha Buddha），師子光明佛（Simha-prabha Buddha），日光明佛（Surya-prabha Buddha），網光明佛（Jala-prabha Buddha），寶相佛（Ratna-lakshana Buddha），寶焰佛（Ratna-arci Buddha），焰明佛（Arci-prabha Buddha），焰盛光明佛（Arcis-tejas-prabha Buddha），吉祥上王佛（Sri-vara-raja Buddha），微妙聲佛（Sukshma-ghosha Buddha），妙莊嚴佛（Ratna-vyuha Buddha），法幢佛（Dharma-dhvaja Buddha），上勝身佛（Vara-rupa Buddha），可愛色身佛（Kamaniya-rupa Buddha），光明遍照佛（Samanta-prabha Buddha），梵凈王佛（Brahma-nirmita-raja Buddha），上性佛（Vara-prakriti Buddha）。 下指同諸佛。于中復二。初例四方后總例。此初。西方舉三佛。東方舉五佛。南方亦舉五佛。北方舉八佛。 經：如是等如來應正遍知（Tathagata Arhat Samyak-sambuddha）過去未來及以現在示現應化得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）轉無上法輪為度眾生我亦如是廣說如上。 下結例。 經：善男子若有凈信男子女人於此金光明最勝王經滅業障品受持讀誦憶念不忘為他廣說得無量無邊大功
【English Translation】 性 (Xing): The Cheng Weishi Lun (Treatise on Establishing Consciousness-only) states that it can encompass all states of Samadhi (等持, meditative absorption) and discern limitless practices. It is the guide and leader of all Samadhis, etc. From the perspective of the practitioner, the Cheng Weishi Lun says that it is called Jianxing-samadhi (健行定, Vigorous Practice Samadhi) because it is practiced by Mahabala-sattvas (大健有情, beings with great strength). 五破四魔十軍 (Si Mo Shi Jun): 'Army,' according to the Za Zang Jing (Miscellaneous Collection Sutra), refers to desire, sorrow, hunger and thirst, love, sleep, fear, doubt and poison, as well as fame and gain, self-exaltation, and contempt for others. 'Your armies are like this; nothing can defeat them. My arrow of wisdom, with the power of Samadhi, shatters them like a pot thrown into water.' 六能了法: To be seen refers to seeing Se-dharma (色法, material phenomena); to be known refers to knowing Fei Se-dharma (非色法, non-material phenomena); to be awakened refers to thoroughly understanding both. The above refers to Samvriti-satya (俗諦, conventional truth); to be accessible refers to understanding Paramartha-satya (真諦, ultimate truth). To illuminate all in a single instant is because of the dual practice of conventional and ultimate truths. Another explanation: Having the Panca-caksu (五眼, five eyes) is why one should see; having Mula-jnana (本智, fundamental wisdom) is why one should awaken; having Pascat-jnana (后智, subsequent wisdom) is why one should know; having Sadabhijna (六通, six superknowledges) is why one should access. 七獲甘露法菩提 (Amrita-dharma-bodhi): Obtaining Bodhi (菩提, enlightenment) through the Dharma (法, law) of Amrita (甘露, nectar). Eight: Certifying Nirvana (涅槃, liberation) with the meaning of Amrita (甘露, nectar). Sutra: May I and all beings together attain such wonderful enlightenment. Below is the vow to attain enlightenment together with the Buddhas. Sutra: Like Amitayus Buddha (無量壽佛), Jayasri Buddha (勝光佛), Ratnakirti Buddha (妙光佛), Akshobhya Buddha (阿閦佛), Gunakirti-subha Buddha (功德善光佛), Simha-prabha Buddha (師子光明佛), Surya-prabha Buddha (日光明佛), Jala-prabha Buddha (網光明佛), Ratna-lakshana Buddha (寶相佛), Ratna-arci Buddha (寶焰佛), Arci-prabha Buddha (焰明佛), Arcis-tejas-prabha Buddha (焰盛光明佛), Sri-vara-raja Buddha (吉祥上王佛), Sukshma-ghosha Buddha (微妙聲佛), Ratna-vyuha Buddha (妙莊嚴佛), Dharma-dhvaja Buddha (法幢佛), Vara-rupa Buddha (上勝身佛), Kamaniya-rupa Buddha (可愛色身佛), Samanta-prabha Buddha (光明遍照佛), Brahma-nirmita-raja Buddha (梵凈王佛), Vara-prakriti Buddha (上性佛). Below refers to being the same as all Buddhas. Within this, there are two parts: first, examples from the four directions, then a general example. This is the first. The West cites three Buddhas, the East cites five Buddhas, the South also cites five Buddhas, and the North cites eight Buddhas. Sutra: These Tathagata Arhat Samyak-sambuddhas (如來應正遍知), in the past, future, and present, manifest transformations and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), turn the unsurpassed Dharma wheel to liberate sentient beings. I also extensively explain as above. Below is the concluding example. Sutra: Good men, if there are men and women of pure faith who uphold, recite, remember, and do not forget this Golden Light Sutra, Chapter on Eradicating Karmic Obstacles, and extensively explain it to others, they will obtain immeasurable and boundless great merit.
德聚。
下品中第三大段如來為答有六。此即第二贊勝勸行。初舉持經福廣校量。意遣修行。文段分四。一明持經福多。二譬如三千已下舉喻校量顯勝。三是故善男子下廣成福勝。四是故當知下總結令知。此初也。
經。譬如三千大千世界所有眾生一時皆得成就人身。得人身已成獨覺道。若有男子女人盡其形壽恭敬尊重四事供養。一一獨覺各施七寶如須彌山。此諸獨覺入涅槃后。皆以珍寶起塔供養。其塔高廣十二逾繕那。以諸華香寶幢幡蓋常為供養。善男子。于意云何。是人所獲功德寧為多不。天帝釋言。甚多世尊。善男子。若復有人於此金光明微妙經典眾經之王滅業障品。受持讀誦憶念不忘。為他廣說。所獲功德於前所說供養功德百分不及一。百千萬億分乃至校量譬喻所不能及。何以故。是善男子善女人住正行中。勸請十方一切諸佛轉無上法輪皆為諸佛歡喜讚歎。善男子。如我所說。一切施中法施為勝。
下第二舉喻校量有五。一舉福田。二若有善男子下修供養。三善男子下問多少。四天帝下彼答得福多。五善男子下校量顯勝。顯勝中有三。一明福勝。二假徴。三為釋。釋中有二。初修正行。佛贊故勝。二善男子下由法施過財故勝。
經。是故善男子於三寶所設諸供養不可為比。勸受三歸
【現代漢語翻譯】 現代漢語譯本 德聚。
下品中第三大段，如來為回答共有六個方面。這裡是第二部分，讚美殊勝並勸勉修行。首先列舉了持經的福德廣大，用以衡量，意在勸勉修行。這一段分為四個部分。一是說明持經的福德之多；二是譬如三千大千世界以下，用比喻來衡量，彰顯其殊勝；三是『是故善男子』以下，廣泛地闡述福德的殊勝；四是『是故當知』以下，總結並使人知曉。這是第一部分。
經：『譬如三千大千世界所有眾生一時皆得成就人身，得人身已成獨覺道（Pratyekabuddha，無需依賴他人教導，通過自身努力證悟真理的人）。若有男子女人盡其形壽恭敬尊重四事供養。一一獨覺各施七寶如須彌山（Sumeru，佛教宇宙觀中的聖山）。此諸獨覺入涅槃（Nirvana，佛教中的解脫境界）后。皆以珍寶起塔供養。其塔高廣十二逾繕那（Yojana，古印度長度單位）。以諸華香寶幢幡蓋常為供養。善男子。于意云何。是人所獲功德寧為多不？』天帝釋（Śakra Devānām Indra，佛教中的天神之王）言：『甚多世尊。』善男子。若復有人於此金光明微妙經典眾經之王滅業障品。受持讀誦憶念不忘。為他廣說。所獲功德於前所說供養功德百分不及一。百千萬億分乃至校量譬喻所不能及。何以故。是善男子善女人住正行中。勸請十方一切諸佛轉無上法輪（Dharmacakra，佛法的象徵）皆為諸佛歡喜讚歎。善男子。如我所說。一切施中法施為勝』。
下面第二部分，用比喻來衡量，共有五個方面。一是列舉福田；二是『若有善男子』以下，修習供養；三是『善男子』以下，詢問多少；四是天帝釋以下，他回答說得到的福德很多；五是『善男子』以下，衡量並彰顯其殊勝。彰顯殊勝中有三個方面。一是說明福德殊勝；二是假設提問；三是進行解釋。解釋中有兩個方面。首先是修正行，因為佛的讚歎所以殊勝；二是『善男子』以下，因為法佈施勝過財物佈施所以殊勝。
經：『是故善男子於三寶（Triratna，佛、法、僧）所設諸供養不可為比。』勸勉接受三皈依（ শরণ，皈依佛、法、僧）。
【English Translation】 English version Virtue Aggregate.
In the Lower Section, the third major part, the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) answers in six aspects. This is the second part, praising the supreme and encouraging practice. First, it lists the vastness of merit from upholding the Sutra, using it as a measure, intending to encourage practice. This section is divided into four parts. First, it explains the abundance of merit from upholding the Sutra; second, from 'For example, three thousand great thousand worlds' onwards, it uses metaphors to measure and highlight its supremacy; third, from 'Therefore, good man' onwards, it extensively elaborates on the supremacy of merit; fourth, from 'Therefore, know' onwards, it summarizes and makes people aware. This is the first part.
Sutra: 'For example, if all beings in three thousand great thousand worlds simultaneously attain human bodies, and having attained human bodies, become Pratyekabuddhas (獨覺道，Pratyekabuddha, solitary Buddhas who attain enlightenment on their own). If there are men and women who, throughout their lives, respectfully and reverently make offerings of the four requisites. Each Pratyekabuddha is given seven treasures as large as Mount Sumeru (須彌山，Sumeru, the sacred mountain in Buddhist cosmology). After these Pratyekabuddhas enter Nirvana (涅槃，Nirvana, the state of liberation in Buddhism), stupas are erected and offered to them with precious jewels. The stupas are twelve yojanas (逾繕那，Yojana, an ancient Indian unit of length) in height and breadth. They are constantly offered with various flowers, incense, jeweled banners, and canopies. Good man, what do you think? Is the merit obtained by these people great or not?' Śakra Devānām Indra (天帝釋，Śakra Devānām Indra, the king of the gods in Buddhism) said, 'Very great, World Honored One.' Good man, if someone upholds, recites, remembers, and does not forget this subtle and wonderful Golden Light Sutra, the King of Sutras, the Chapter on Eradicating Karmic Obstacles, and widely explains it to others, the merit obtained is not even one percent, or one hundred millionth part, of the merit of the aforementioned offerings. It cannot be compared or illustrated by any analogy. Why is this so? Because this good man or good woman dwells in right conduct, and encourages all Buddhas in the ten directions to turn the unsurpassed Dharma wheel (法輪，Dharmacakra, the symbol of the Buddha's teachings), making all Buddhas rejoice and praise them. Good man, as I have said, among all kinds of giving, the giving of Dharma is the most supreme.'
Below, the second part, using metaphors to measure, has five aspects. First, it lists the field of merit; second, from 'If there is a good man' onwards, it cultivates offerings; third, from 'Good man' onwards, it asks how much; fourth, from Śakra Devānām Indra onwards, he answers that the merit obtained is very great; fifth, from 'Good man' onwards, it measures and highlights its supremacy. Highlighting supremacy has three aspects. First, it explains the supremacy of merit; second, it poses a hypothetical question; third, it provides an explanation. The explanation has two aspects. First, it is right conduct, and it is supreme because of the Buddha's praise; second, from 'Good man' onwards, it is supreme because the giving of Dharma surpasses the giving of wealth.
Sutra: 'Therefore, good man, the various offerings made to the Triple Gem (三寶，Triratna, the Buddha, the Dharma, and the Sangha) cannot be compared.' It encourages taking refuge in the Three Refuges (皈依， शरण, taking refuge in the Buddha, the Dharma, and the Sangha).
持一切戒無有毀犯三業不空不可為比。一切世界一切眾生隨力隨能隨所愿樂於三乘中勸發菩提心不可為比。於三世中一切世界所有眾生皆得無礙速令成就無量功德不可為比。三世剎土一切眾生令無障礙得三菩提不可為比。三世剎土一切眾生勸令速出四惡道苦不可為比。三世剎土一切眾生勸令除滅極重惡業不可為比。一切苦惱勸令解脫不可為比。一切怖畏苦惱逼切皆令得解不可為比。三世佛前一切眾生所有功德勸令隨喜發菩提愿不可為比。勸除惡行罵辱之業一切功德皆愿成就所在生中勸請供養尊重讚歎一切三寶勸請眾生凈修福行成滿菩提不可為比。是故當知勸請一切世界三世三寶。勸請滿足六波羅蜜。勸請轉于無上法輪。勸請住世經無量劫演說無量甚深妙法。功德甚深無能比者。
下廣成福勝有十一不可比。是故下總結並可知。言不可比者。由此經能令行此等勝行故不可比。非此等行不可為比亦能令得無上菩提。豈不可比。
經。爾時天帝釋及恒河女神無量梵王四大天眾從座而起。偏袒右肩。右膝著地。合掌頂禮白佛言。世尊。我等皆得聞是金光明最勝王經。今悉受持讀誦通利。為他廣說。依此法住。何以故。世尊。我等欲求阿耨多羅三藐三菩提。隨順此義種種勝相如法行故。爾時。梵王及天帝釋等於說法
【現代漢語翻譯】 現代漢語譯本 持守一切戒律沒有絲毫毀犯，身、口、意三業清凈不虛，功德之大不可比擬。 在一切世界中，一切眾生隨各自的能力和意願，于聲聞乘、緣覺乘、菩薩乘中勸發菩提心，功德之大不可比擬。 於過去、現在、未來三世中，一切世界所有眾生皆能得到無礙，迅速成就無量功德，功德之大不可比擬。 使三世一切剎土中的一切眾生沒有障礙地證得三菩提（指聲聞菩提、緣覺菩提、無上菩提），功德之大不可比擬。 勸導三世一切剎土中的一切眾生迅速脫離地獄、餓鬼、畜生、阿修羅四惡道的痛苦，功德之大不可比擬。 勸導三世一切剎土中的一切眾生消除極其嚴重的惡業，功德之大不可比擬。 勸導一切受苦惱的眾生解脫，功德之大不可比擬。 使一切處於怖畏、苦惱逼迫中的眾生都得到解脫，功德之大不可比擬。 對於三世諸佛面前一切眾生所做的所有功德，勸導他們隨喜併發出菩提愿，功德之大不可比擬。 勸導眾生消除惡行和謾罵侮辱的惡業，使一切功德都能成就，在所生之處勸請、供養、尊重、讚歎一切三寶（佛、法、僧），勸請眾生清凈修習福德，圓滿菩提，功德之大不可比擬。因此應當知道，勸請一切世界三世的三寶，勸請圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），勸請轉動無上法輪，勸請佛住世經歷無量劫，演說無量甚深微妙的佛法，這樣的功德極其深厚，沒有什麼可以與之相比。 下面廣泛闡述成就福德殊勝有十一種不可比擬之處。因此下面總結並可知。所說的『不可比擬』，是因為此經能夠使人行持這些殊勝的善行，所以不可比擬。並非這些善行不可比擬，而是此經也能使人證得無上菩提，難道不是不可比擬嗎？ 經文：這時，天帝釋（忉利天之主）及恒河女神、無量梵王、四大天王等從座位上站起來，袒露右肩，右膝著地，合掌頂禮佛陀，稟告佛陀說：『世尊，我們都得以聽聞這部《金光明最勝王經》，現在全部受持、讀誦、通達、運用，併爲他人廣泛宣說，依據此法修行。』為什麼呢？世尊，我們想要證得阿耨多羅三藐三菩提（無上正等正覺），隨順此經的義理，種種殊勝的相，如法修行。這時，梵王及天帝釋等在說法
【English Translation】 English version Holding all precepts without any violation, the three karmas (body, speech, and mind) are pure and not empty, incomparable in merit. In all worlds, all sentient beings, according to their ability and willingness, are encouraged to generate Bodhicitta (the mind of enlightenment) in the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, incomparable in merit. In the past, present, and future three times, all sentient beings in all worlds can obtain unobstructedness and quickly achieve immeasurable merits, incomparable in merit. Enabling all sentient beings in the three-thousandfold world to attain the Three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, Anuttara Bodhi) without obstacles, incomparable in merit. Advising all sentient beings in the three-thousandfold world to quickly escape the suffering of the four evil realms (hell, hungry ghosts, animals, asuras), incomparable in merit. Advising all sentient beings in the three-thousandfold world to eliminate extremely heavy evil karma, incomparable in merit. Advising all suffering beings to be liberated, incomparable in merit. Enabling all beings in fear, suffering, and oppression to be liberated, incomparable in merit. For all the merits of all sentient beings before the Buddhas of the three times, advising them to rejoice and make Bodhi vows, incomparable in merit. Advising sentient beings to eliminate evil deeds and the karma of cursing and insulting, so that all merits can be achieved. In all births, advising them to invite, offer, respect, and praise all the Three Jewels (Buddha, Dharma, Sangha), and advising sentient beings to purify and cultivate blessings to fulfill Bodhi, incomparable in merit. Therefore, it should be known that inviting the Three Jewels of the three times in all worlds, inviting the fulfillment of the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), inviting the turning of the unsurpassed Dharma wheel, inviting the Buddha to dwell in the world for countless kalpas, expounding immeasurable profound and wonderful Dharma, such merit is extremely profound, and nothing can compare to it. The following extensively elaborates on the eleven incomparable aspects of achieving superior blessings. Therefore, the following summarizes and can be known. The so-called 'incomparable' is because this sutra can enable people to practice these superior good deeds, so it is incomparable. It is not that these good deeds are incomparable, but that this sutra can also enable people to attain Anuttara-Samyak-Sambodhi, is it not incomparable? Sutra: At that time, Sakra Devendra (Lord of Trayastrimsa Heaven), the Goddess of the Ganges River, countless Brahma Kings, and the Four Great Heavenly Kings rose from their seats, bared their right shoulders, knelt on their right knees, and, with palms joined, bowed to the Buddha and said: 'World Honored One, we have all been able to hear this 'Suvarnaprabhasa Uttama Sutra', and now we all uphold, recite, understand, and apply it, and widely proclaim it to others, and practice according to this Dharma.' Why? World Honored One, we wish to attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), and follow the meaning of this sutra, with all kinds of excellent aspects, and practice according to the Dharma. At this time, the Brahma Kings and Sakra Devendra, etc., were speaking the Dharma.
處皆以種種曼陀羅華而散佛上。
下第三大段依勸修行有五。一愿修行。二爾時梵王已下諸天供養。三三千大千下現諸瑞應。四時天帝釋下諸天解悟。五佛言如是下佛為印可。初中初舉行法之者。二從坐而起下請行儀則。三白佛言下正愿修行。愿修行中有三。初願修次徴后釋。諸天供養文相可知。
經。三千大千世界地皆大動一切天鼓及諸音樂不鼓自鳴放金色光遍滿世界出妙音聲。
下明現諸瑞應。準文釋意。其義可知。
經。時天帝釋白佛言世尊此等皆是金光明經威神之力慈悲普救種種利益種種增長菩薩善根滅諸業障佛言如是如是如汝所說。
下諸天解悟。佛印可知。
經。何以故。善男子。我念往昔過無量百千阿僧祇劫。有佛名寶王大光照如來應正遍知出現於世。住世六百八十億劫。爾時寶王大光照如來為欲度脫人天釋梵沙門婆羅門一切眾生令安樂故。當出現時。初會說法度百千億億萬眾。皆得阿羅漢果。諸漏已盡。三明六通。自在無礙。于第二會復度九十千億億萬眾。皆得阿羅漢果。諸漏已盡。三明六通。自在無礙。于第三會復度九十八千億億萬眾。皆得阿羅漢果。圓滿如上。
贊曰。下第四大段引己為證。明聞經福多。初徴次引。引中有六。初明所逢佛。二陳己
【現代漢語翻譯】 現代漢語譯本：他們都用各種各樣的曼陀羅華（Mandala flowers）散在佛的身上。
下面第三大段是關於勸人修行的，分為五個部分。一是發願修行，二是『爾時梵王已下』（那時梵天王以下）諸天的供養，三是三千大千世界顯現各種瑞應，四是『時天帝釋下』（當時的天帝釋以下）諸天的理解領悟，五是『佛言如是下』（佛說如是以下）佛的印可。首先是舉行法事的人，其次是從座位上起來請求舉行的儀軌，然後是稟告佛發願修行。發願修行中有三個部分，首先是發願修行，其次是徵詢，最後是解釋。諸天供養的內容從文字上就可以理解。
經文：三千大千世界（Three thousand great thousand worlds）的地面都發生巨大的震動，所有的天鼓以及各種音樂，不用敲擊就自己發出聲音，放出金色的光芒，遍滿整個世界，發出美妙的聲音。
下面說明顯現各種瑞應。按照經文解釋意思，其含義就可以理解。
經文：當時天帝釋（Śakra devānām indraḥ）稟告佛說：『世尊，這些都是《金光明經》（Suvarṇaprabhāsa Sūtra）的威神之力，慈悲普救，種種利益，種種增長菩薩（Bodhisattva）的善根，滅除各種業障。』佛說：『如是，如是，正如你所說。』
下面是諸天的理解領悟，佛的印可可以理解。
經文：『什麼緣故呢？善男子，我回憶往昔，經過無量百千阿僧祇劫（asaṃkhya kalpas），有佛名叫寶王大光照如來應正遍知（Ratnarāja-mahāprabha-prabhāsa-tathāgata-arhat-samyaksaṃbuddha），出現於世。住世六百八十億劫。當時寶王大光照如來爲了度脫人天（humans and devas）、釋梵（Śakra and Brahmā）、沙門（śrāmaṇa）、婆羅門（brāhmaṇa）一切眾生，令他們安樂的緣故，當他出現時，初次說法度化了百千億億萬眾，都得到了阿羅漢（Arhat）果位，各種煩惱已經斷盡，具有三明六通（threefold knowledge and six supernormal powers），自在無礙。在第二次法會上，又度化了九十千億億萬眾，都得到了阿羅漢果位，各種煩惱已經斷盡，具有三明六通，自在無礙。在第三次法會上，又度化了九十八千億億萬眾，都得到了阿羅漢果位，圓滿如上。』
贊曰：下面第四大段引用自己的經歷作為證明，說明聽聞此經的福報很多。首先是徵詢，其次是引用。引用中有六個部分，首先說明所遇到的佛，其次陳述自己的經歷。
【English Translation】 English version: They all scattered various kinds of Mandala flowers (Mandala flowers) upon the Buddha.
The third major section below concerns encouraging practice, and it is divided into five parts. First, the vow to practice; second, the offerings of the devas from '爾時梵王已下' (At that time, Brahmā and below); third, the manifestation of various auspicious signs in the three thousand great thousand worlds; fourth, the understanding and realization of the devas from '時天帝釋下' (At that time, Śakra devānām indraḥ and below); and fifth, the Buddha's approval from '佛言如是下' (The Buddha said, 'Thus it is,' and below). First is the person performing the Dharma practice, second is the request to perform the rituals arising from their seats, and then the report to the Buddha to vow to practice. There are three parts to vowing to practice: first, the vow to practice; second, the inquiry; and third, the explanation. The content of the devas' offerings can be understood from the text.
Sutra: The ground of the three thousand great thousand worlds (Three thousand great thousand worlds) all greatly shook, and all the heavenly drums and various musical instruments sounded on their own without being struck, emitting golden light that filled the entire world, producing wonderful sounds.
Below explains the manifestation of various auspicious signs. According to the text, the meaning can be understood.
Sutra: At that time, Śakra devānām indraḥ (Śakra devānām indraḥ) said to the Buddha, 'World Honored One, these are all due to the majestic power of the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra), compassionate universal salvation, various benefits, various increases in the Bodhisattva's (Bodhisattva) roots of goodness, and the eradication of various karmic obstacles.' The Buddha said, 'Thus it is, thus it is, just as you say.'
Below is the understanding and realization of the devas, and the Buddha's approval can be understood.
Sutra: 'What is the reason? Good man, I recall in the past, after immeasurable hundreds of thousands of asaṃkhya kalpas (asaṃkhya kalpas), there was a Buddha named Ratnarāja-mahāprabha-prabhāsa-tathāgata-arhat-samyaksaṃbuddha (Ratnarāja-mahāprabha-prabhāsa-tathāgata-arhat-samyaksaṃbuddha), appearing in the world. He lived in the world for six hundred and eighty billion kalpas. At that time, Ratnarāja-mahāprabha-prabhāsa-tathāgata-arhat-samyaksaṃbuddha, in order to liberate humans and devas (humans and devas), Śakra and Brahmā (Śakra and Brahmā), śrāmaṇa (śrāmaṇa), brāhmaṇa (brāhmaṇa), and all sentient beings, causing them to be at peace and happy, when he appeared, in the first Dharma assembly, he liberated hundreds of thousands of billions of beings, all of whom attained the Arhat (Arhat) fruit, all afflictions were exhausted, possessing threefold knowledge and six supernormal powers (threefold knowledge and six supernormal powers), free and unhindered. In the second Dharma assembly, he again liberated ninety thousand billions of beings, all of whom attained the Arhat fruit, all afflictions were exhausted, possessing threefold knowledge and six supernormal powers, free and unhindered. In the third Dharma assembly, he again liberated ninety-eight thousand billions of beings, all of whom attained the Arhat fruit, complete as above.'
Eulogy: The fourth major section below uses one's own experience as proof, explaining that the blessings of hearing this sutra are many. First is the inquiry, and second is the citation. There are six parts to the citation, first explaining the Buddha encountered, and second stating one's own experience.
得益三彼佛現證。四佛指處方。五說聞名得益六結成福勝。明所逢佛中有四。一時節。二有佛名下名號。三住世六百下住。四爾時寶王下說法利即三會益。文相可知。
經。善男子。我于爾時作女人身。名福寶光明。于第三會親近世尊。受持讀誦是金光明經。為他廣說。求阿耨多羅三藐三菩提故。時彼世尊為我授記。此福寶光明女于未來世當得作佛。號釋迦牟尼如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。舍女身後從是以來越四惡道生人天中受上妙樂。八十四百千生作轉輪王。至於今日得成正覺。名稱普聞。遍滿世界。
下陳己得益有五。一說自身名。二于第三下聞經修學。三時彼佛下得授佛記。四舍女身後下獲勝福報。五至於今日下得成菩提。
經。時會大眾忽然皆見寶王大光照如來轉無上法輪說微妙法。
下彼佛現證。
經。善男子去此索訶世界東方過百千恒河沙數佛土有世界名寶莊嚴其寶王大光照如來今現在彼未般涅槃說微妙法廣化群生汝等見者即是彼佛。
下佛指處方。問。往受女身即猶地前。何得三祇彼佛不滅。答。化應現相出沒隨機。報法常存。故言現在。
經。善男子若有善男子善女人聞是寶王大光照如來名號者于菩薩地得不退轉至大涅
【現代漢語翻譯】 現代漢語譯本： 得益於過去諸佛的現身證明。四、佛陀指明方位。五、宣說聽聞名號的利益。六、總結功德殊勝。所逢遇的佛陀中有四點：一時節因緣。二、有佛名，即名號。三、住世六百，指佛陀住世的時間。四、爾時寶王，指說法利益，即三會得益。文句的含義可以理解。
經文：『善男子，我于爾時作女人身，名福寶光明（指過去世的自身名號）。于第三會親近世尊，受持讀誦是《金光明經》，為他廣說。求阿耨多羅三藐三菩提（無上正等正覺）故。時彼世尊為我授記。此福寶光明女于未來世當得作佛。號釋迦牟尼（能仁寂默）如來（如實而來者）應（應供）正遍知（真正遍知一切法者）明行足（智慧和德行圓滿）善逝（以智慧到彼岸）世間解（瞭解世間一切事理）無上士（無與倫比的人）調御丈夫（善於調伏眾生的人）天人師（天和人的導師）佛（覺悟者）世尊（世間所尊重的人）。舍女身後從是以來越四惡道，生人天中受上妙樂。八十四百千生作轉輪王。至於今日得成正覺。名稱普聞，遍滿世界。』
下面陳述自己獲得的利益有五點：一、說自身名。二、于第三會下，指聽聞經典並修學。三、時彼佛下，指得到佛陀授記。四、舍女身後下，指獲得殊勝的福報。五、至於今日下，指得成菩提。
經文：『時會大眾忽然皆見寶王大光照如來轉無上法輪，說微妙法。』
下面是彼佛的現身證明。
經文：『善男子，去此索訶世界（指我們所居住的這個世界）東方過百千恒河沙數佛土，有世界名寶莊嚴，其寶王大光照如來今現在彼，未般涅槃（指佛陀沒有入滅），說微妙法，廣化群生，汝等見者即是彼佛。』
下面是佛陀指明方位。問：往昔受女身時，還處於菩薩地之前，為何經過三大阿僧祇劫，那位佛陀還不入滅？答：化身應現的形象，出現和隱沒隨機而定，報身和法身常存，所以說現在。
經文：『善男子，若有善男子善女人聞是寶王大光照如來名號者，于菩薩地得不退轉，至大涅槃（指不生不滅的境界）。』
【English Translation】 English version: Benefiting from the present attestation of the past Buddhas. Four, the Buddha points out the direction. Five, expounding the benefits of hearing the name. Six, concluding the merit is supreme. There are four aspects of the Buddhas encountered: one, the timing and conditions. Two, there is the Buddha's name, that is, the title. Three, 'lived for six hundred,' refers to the duration of the Buddha's life. Four, 'at that time, Treasure King,' refers to the benefit of the Dharma teaching, that is, benefiting from the three assemblies. The meaning of the sentences can be understood.
Sutra: 'Good man, at that time, I was in a woman's body, named Fubao Guangming (referring to the name of oneself in a past life). At the third assembly, I approached the World Honored One, received, upheld, recited this 'Golden Light Sutra,' and widely explained it to others. Because I sought Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). At that time, that World Honored One predicted for me: 'This woman, Fubao Guangming, will attain Buddhahood in the future. She will be named Shakyamuni (capable and silent) Tathagata (one who comes as the truth) Arhat (worthy of offerings) Samyak-Sambuddha (truly knows all dharmas) Vidyā-caraṇa-sampanna (complete in wisdom and conduct) Sugata (gone well to the other shore with wisdom) Lokavid (understands all affairs and principles of the world) Anuttara (unexcelled person) Puruṣa-damya-sārathi (skillful in taming beings) Śāsta deva-manusyānām (teacher of gods and humans) Buddha (enlightened one) Bhagavat (world-honored one). After abandoning the female body, from then on, I transcended the four evil paths, was born among humans and gods, and enjoyed supreme bliss. For eighty-four hundred thousand lives, I was a Chakravartin King. Until today, I have attained perfect enlightenment. My name is widely heard, filling the world.'
Below are five points stating the benefits one has obtained: one, stating one's own name. Two, 'at the third assembly,' refers to hearing the sutra and practicing. Three, 'at that time, that Buddha,' refers to receiving the Buddha's prediction. Four, 'after abandoning the female body,' refers to obtaining supreme blessings. Five, 'until today,' refers to attaining Bodhi.
Sutra: 'At that time, the assembly suddenly saw the Treasure King Great Light Shining Tathagata turning the unsurpassed Dharma wheel and speaking the subtle Dharma.'
Below is the present attestation of that Buddha.
Sutra: 'Good man, going east from this Saha world (referring to the world we live in) past hundreds of thousands of Ganges river sands of Buddha lands, there is a world named Treasure Adornment, where the Treasure King Great Light Shining Tathagata is now present, not yet having entered Parinirvana (referring to the Buddha not having entered extinction), speaking the subtle Dharma, widely transforming sentient beings, those of you who see him are that Buddha.'
Below is the Buddha pointing out the direction. Question: When one received a female body in the past, one was still before the Bodhisattva grounds, why after three great Asamkhya kalpas, has that Buddha not yet entered extinction? Answer: The manifested body's appearance and disappearance are determined randomly, the reward body and Dharma body are constantly present, therefore it is said to be present.
Sutra: 'Good man, if there are good men and good women who hear the name of this Treasure King Great Light Shining Tathagata, they will attain non-retrogression in the Bodhisattva grounds, until Great Nirvana (referring to the state of non-birth and non-death).'
槃若有女人聞是佛名者臨命終時得見彼佛來至其所既見佛已究竟不復更受女身善男子是金光明微妙經典種種利益種種增長菩薩善根滅諸業障。
下第五聞名得益有二。一得至涅槃。二不受女報。六善男子下結勝可知。
經。善男子。若有苾芻苾芻尼鄔波索迦鄔波斯迦。隨在何處為人講說是金光明微妙經典。于其國土皆獲四種福利善根。云何為四。一者國王無病離諸災厄。二者壽命長遠無有障礙。三者無諸怨敵兵眾勇健。四者安隱豐樂正法流通。何以故。如是人王常為釋梵四王藥叉之眾共守護故。
下大段第五明行經利益有四。一國王益。二臣佐益。三沙門婆羅門益。四人庶益。國王益中有三。一明人王得益。二問梵釋護不。三世尊重勸。初中有二。初標后釋。標中有二。一所行法人。后明國王益。王益有五。一標得益。二徴問。三釋。四又徴。五如是人王下明護。
經。爾時世尊告天眾曰善男子是事實不。
下第二問梵釋護不有三。一佛問令護。二諸天答護。三佛贊印。初也。
經。是時無量釋梵四王及藥叉眾俱時同聲答世尊言。如是如是。若有國土講宣讀誦此妙經王。是諸國王我等四王常來擁護。行住共俱。其王若有一切災障及諸怨敵。我等四王皆使消殄憂愁疾疫亦令除差。
【現代漢語翻譯】 現代漢語譯本 若有女子聽聞此佛名號，在臨命終時得見彼佛降臨其處，既然見到佛，最終將不再受女身。善男子，這部《金光明微妙經典》具有種種利益，種種增長菩薩的善根，滅除各種業障。
下面第五部分講述聽聞佛名所得利益，分為兩點：一是得至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），二是不再承受女身果報。第六部分『善男子』以下總結殊勝之處，容易理解。
經文：善男子，若有比丘（Bhikkhu，佛教出家男眾）、比丘尼（Bhikkhuni，佛教出家女眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士），無論在何處為人講說這部《金光明微妙經典》，那麼這個國家都能獲得四種福利善根。哪四種呢？一是國王沒有疾病，遠離各種災厄；二是壽命長遠，沒有障礙；三是沒有各種怨敵，軍隊勇猛強健；四是安定平和，豐衣足食，正法得以流通。為什麼呢？因為這樣的人王常常受到釋天（Śakra，佛教護法神）、梵天（Brahmā，印度教和佛教的創造神）、四大天王（Caturmahārājakayikas，佛教護法神）和藥叉（Yaksa，佛教護法神）等眾的共同守護。
下面大段第五部分闡明修行此經的利益，有四方面：一是國王的利益，二是臣佐的利益，三是沙門（Śrāmana，佛教出家修行者）婆羅門（Brahmana，印度教祭司）的利益，四是百姓的利益。國王的利益中有三點：一是說明人王獲得利益，二是詢問梵天、釋天是否護持，三是世尊勸勉。第一點中有兩部分：一是說明所修行的法，後面說明國王的利益。國王的利益有五點：一是標明獲得利益，二是提出疑問，三是解釋，四是再次提問，五是『如是人王』以下說明護持。
經文：這時，世尊告訴天眾說：善男子，這是事實嗎？
下面第二部分詢問梵天、釋天是否護持，分為三點：一是佛陀提問以令護持，二是諸天回答護持，三是佛陀讚歎印可。這是第一點。
經文：這時，無量的釋天、梵天、四大天王以及藥叉等眾同時同聲地回答世尊說：是的，是的。如果有國家講說、讀誦這部《金光明微妙經王》，我們四大天王常常前來擁護，無論國王是行走還是居住都共同守護。如果國王有一切災難和各種怨敵，我們四大天王都會使其消滅，憂愁疾病也令其消除痊癒。
【English Translation】 English version If a woman hears the name of this Buddha, upon approaching the end of her life, she will see that Buddha coming to her. Having seen the Buddha, she will ultimately no longer receive a female body. Good man, this 'Golden Light Sutra of Subtle Wonders' has various benefits, various increases in the roots of goodness of Bodhisattvas, and extinguishes all karmic obstacles.
The fifth section below discusses the benefits of hearing the name, which are twofold: first, attaining Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death), and second, not receiving the retribution of a female body. The sixth section, 'Good man' and following, summarizes the excellences, which are easy to understand.
Sutra: Good man, if there are Bhikkhus (Buddhist monks), Bhikkhunis (Buddhist nuns), Upasakas (lay male Buddhists), or Upasikas (lay female Buddhists) who, wherever they are, explain this 'Golden Light Sutra of Subtle Wonders' to others, then that country will obtain four kinds of beneficial roots of goodness. What are the four? First, the king will be free from illness and all calamities; second, his lifespan will be long and without obstacles; third, he will be without enemies, and his armies will be brave and strong; fourth, there will be peace and prosperity, and the True Dharma will flourish. Why is this so? Because such a king is constantly protected by Śakra (a Buddhist protector deity), Brahmā (the Hindu and Buddhist creator god), the Four Great Kings (Caturmahārājakayikas, Buddhist protector deities), and the Yakshas (Buddhist protector deities).
The large fifth section below clarifies the benefits of practicing this sutra, which are fourfold: first, the benefit to the king; second, the benefit to the ministers; third, the benefit to the Śrāmanas (Buddhist renunciates) and Brahmanas (Hindu priests); and fourth, the benefit to the people. The benefits to the king are threefold: first, explaining the benefits obtained by the king; second, asking whether Brahmā and Śakra protect him; and third, the World Honored One exhorting. The first point has two parts: first, explaining the Dharma being practiced, and then explaining the benefits to the king. The benefits to the king are fivefold: first, stating the benefits obtained; second, raising a question; third, explaining; fourth, raising another question; and fifth, 'Such a king' and following, explaining the protection.
Sutra: At that time, the World Honored One said to the assembly of gods: Good men, is this true?
The second section below asks whether Brahmā and Śakra protect, which is divided into three points: first, the Buddha asks to ensure protection; second, the gods answer that they protect; and third, the Buddha praises and approves. This is the first point.
Sutra: At that time, countless Śakras, Brahmās, the Four Great Kings, and Yakshas, all together and in one voice, answered the World Honored One, saying: Yes, yes. If there is a country that expounds and recites this 'Golden Light Sutra King of Subtle Wonders', we Four Great Kings will constantly come to protect it, guarding the king whether he is walking or dwelling. If the king has any calamities or enemies, we Four Great Kings will cause them to be extinguished, and we will also eliminate his sorrows and cure his illnesses.
增益壽命。感應禎祥。所愿遂心。恒生歡喜。我等亦能令其國中所有軍兵悉皆勇健。
下諸天答護中有四。初標答護。二若有國土下明得護所以。三是諸國王下明所護之王。四我等四王下明能護者有三。一為侍衛。二其王下為除惡。三增益壽下加善。加善有四。一增壽。二現瑞。三令勸。四兵勇。
經。佛言善哉善哉善男子如汝所說汝當修行。
下佛贊印。
經。何以故是諸國王如法行時一切人民隨王修習如法行者汝等皆蒙色力勝利宮殿光明眷屬強盛時。釋梵等白佛言如是世尊。
贊曰。世尊重勸。初假徴令護所由。次佛為說應護所以。起世經．長阿含經等皆云。人若修善增天勢力。又如下王法正論廣明。后梵釋領解文段可知。
經。佛言若有講誦此妙經典流通之處於其國中大臣輔相有四種益云何為四一者更相親穆尊重愛念二者常為人王心所愛重亦為沙門婆羅門大國小國之所遵敬三者輕財重法不求世利嘉名普暨眾所欽仰四者壽命延長安隱快樂是名四益。
下明臣佐益有四。一標二徴三釋四結。臣佐敬順方得是益。文顯可知。
經。若有國土宣說是經沙門婆羅門得四種勝利云何為四一者衣服飲食臥具醫藥無所乏少二者皆得安心思惟讀誦三者依于山林得安樂住四者隨心
【現代漢語翻譯】 現代漢語譯本：增益壽命，感應禎祥（吉祥的徵兆），所愿遂心（願望實現），恒生歡喜（永遠充滿喜悅）。我等亦能令其國中所有軍兵悉皆勇健。
下文諸天回答護持的內容有四點。首先標明回答護持，其次『若有國土』以下說明得到護持的原因，再次『是諸國王』以下說明所護持的國王，最後『我等四王』以下說明能護持者有三方面：一是作為侍衛，二是『其王』以下為消除邪惡，三是『增益壽』以下增加善事。增加善事有四方面：一是增加壽命，二是顯現吉祥的徵兆，三是令人勸勉行善，四是士兵勇猛。
經文：佛言：『善哉善哉！善男子，如汝所說，汝當修行。』
下文是佛陀讚歎並印可。
經文：『何以故？是諸國王如法行時，一切人民隨王修習如法行者，汝等皆蒙色力勝利宮殿光明眷屬強盛時。』釋梵（帝釋天和梵天）等白佛言：『如是，世尊。』
贊曰：世尊再次勸勉。首先假設提問，說明護持的原因。其次佛陀為他們說明應該護持的原因。《起世經》、《長阿含經》等都說，人如果修善，就會增加天人的勢力。又如下面的《王法正論》廣為說明。後面梵天和帝釋天領悟理解，文段可知。
經文：『佛言：若有講誦此妙經典流通之處，于其國中大臣輔相有四種益，云何為四？一者更相親穆，尊重愛念；二者常為人王心所愛重，亦為沙門（出家修道者）婆羅門（古印度祭司）大國小國之所遵敬；三者輕財重法，不求世利，嘉名普暨，眾所欽仰；四者壽命延長安隱快樂，是名四益。』
下文說明臣佐的利益有四點：一、標明；二、提問；三、解釋；四、總結。臣佐恭敬順從才能得到這些利益。文意顯明，可以理解。
經文：『若有國土宣說是經，沙門（出家修道者）婆羅門（古印度祭司）得四種勝利，云何為四？一者衣服飲食臥具醫藥無所乏少；二者皆得安心思惟讀誦；三者依于山林得安樂住；四者隨心'
【English Translation】 English version: Increase lifespan, sense auspicious omens, fulfill wishes, and constantly generate joy. We can also make all the soldiers in their country brave and strong.
The following is the devas' response to the protection, which has four points. First, it marks the response to the protection. Second, 'If there is a country' below explains the reason for receiving protection. Third, 'These kings' below explains the kings who are protected. Fourth, 'We four heavenly kings' below explains that there are three aspects to those who can protect: first, as guards; second, 'their king' below is to eliminate evil; and third, 'increase lifespan' below is to add good deeds. There are four aspects to adding good deeds: first, increasing lifespan; second, manifesting auspicious omens; third, encouraging people to do good; and fourth, making soldiers brave.
Sutra: The Buddha said, 'Excellent, excellent! Good man, as you have said, you should practice accordingly.'
The following is the Buddha's praise and endorsement.
Sutra: 'Why is that? When these kings act according to the Dharma, and all the people follow the king to practice according to the Dharma, you will all receive the benefits of strength, victory, palaces, light, and a strong retinue.' Shakra (Indra) and Brahma, etc., said to the Buddha, 'So it is, World Honored One.'
Commentary: The World Honored One repeatedly exhorts. First, he poses a question to explain the reason for protection. Second, the Buddha explains to them the reason why they should protect. The Aggañña Sutta, Dīrgha Āgama Sutra, etc., all say that if people cultivate goodness, they will increase the power of the devas. Furthermore, the Royal Law Treatise below explains it extensively. Later, Brahma and Indra understood, as can be seen from the text.
Sutra: 'The Buddha said: If there is a place where this wonderful scripture is lectured and recited and circulated, the ministers and advisors in that country will have four kinds of benefits. What are the four? First, they will be more harmonious, respectful, loving, and mindful of each other. Second, they will always be loved and valued by the king, and they will also be respected by śrāmaṇas (renunciates) and brāhmaṇas (ancient Indian priests), and by large and small countries. Third, they will value the Dharma over wealth, not seek worldly gain, and their good name will spread widely, and they will be admired by all. Fourth, their lifespan will be extended, and they will have peace and happiness. These are the four benefits.'
The following explains that there are four benefits for ministers and advisors: first, marking; second, questioning; third, explaining; and fourth, concluding. Only when ministers and advisors are respectful and obedient can they obtain these benefits. The meaning of the text is clear and understandable.
Sutra: 'If there is a country where this scripture is proclaimed, śrāmaṇas (renunciates) and brāhmaṇas (ancient Indian priests) will obtain four kinds of victories. What are the four? First, they will not lack clothing, food, bedding, and medicine. Second, they will all be able to peacefully contemplate and recite. Third, they will be able to dwell peacefully in the mountains and forests. Fourth, according to their wishes.'
所愿皆得滿足是名四種勝利。
下明沙門等益。國安人富臣人信敬。故得如是。文亦四段。如前可知。
經。若有國土宣說是經一切人民皆得豐樂無諸疾疫商估往還多獲寶貨具足勝福是名種種功德利益。
下明人庶得益。初標所由。次明得益。后是名下結。
經。爾時梵釋四天王及諸大眾白佛言世尊如是經典甚深之義若現在者當知如來三十七種助菩提法住世未滅若是經典滅盡之時正法亦滅。
下第六梵釋述成有二。初梵釋陳彰。后如來印勸。初陳彰有二。初明此經在世行證二種正法不滅。二若是經典下。此經若無行證二種正法亦滅。意欲令人久流勝教。
經。佛言如是如是善男子是故汝等於此金光明經一句一頌一品一部皆當一心正讀誦正聞持正思惟正修習為諸眾生廣宣流佈長夜安樂福利無邊。
下如來印勸。初印。善男子下勸。勸中有二。初明所流經。次皆當下令起法行。復二。初自利行。后為諸眾生下令利他行。
經。時諸大眾聞佛說已咸蒙勝益歡喜受持。
下品中第四大段時會得益。
金光明最勝王經疏卷第三(末) 大正藏第 39 冊 No. 1788 金光明最勝王經疏
金光明最勝王經疏卷第四(本)(釋依空滿愿品竟)
【現代漢語翻譯】 現代漢語譯本： 『所愿皆得滿足』，這被稱為四種勝利。 下面說明沙門（指佛教出家修行者）等獲得的利益。國家安定，人民富足，臣民誠信敬重，因此能得到這樣的結果。文義也分為四個部分，和前面一樣可以理解。 經文：『若有國土宣說是經，一切人民皆得豐樂，沒有各種疾病瘟疫，商旅往來貿易，多獲珍寶貨物，具足殊勝福報，這稱為種種功德利益。』 下面說明民眾得到的利益。首先標明原因，其次說明得到的利益，最後用『是名』來總結。 經文：『爾時梵天（Brahmā，創造神）、帝釋天（Śakra，眾神之王）、四大天王（Four Heavenly Kings，佛教的護法神）及諸大眾對佛說：世尊，這樣的經典具有甚深之義，如果現在還有這部經典存在，應當知道如來的三十七種助菩提法（Thirty-seven Factors of Enlightenment，通往覺悟的三十七種修行方法）住世未滅；若是經典滅盡之時，正法（Dharma，佛法）也滅盡。』 下面第六部分是梵天和帝釋天陳述並得到佛的認可，分為兩部分。首先是梵天和帝釋天的陳述，然後是如來的印可和勸勉。陳述部分分為兩部分。首先說明此經在世，行證兩種正法不滅。第二部分是『若是經典下』，說明此經如果不存在，行證兩種正法也滅。意思是希望人們長久地流傳殊勝的教法。 經文：『佛說：如是，如是，善男子，是故你們對於這部《金光明經》（Suvarṇaprabhāsa Sūtra）的一句、一頌、一品、一部，都應當一心端正地讀誦，端正地聽聞受持，端正地思惟，端正地修習，為諸眾生廣為宣說流佈，使他們長夜安樂，福利無邊。』 下面是如來的印可和勸勉。首先是印可，然後是『善男子下』的勸勉。勸勉分為兩部分。首先說明所流傳的經，其次是『皆當下』，命令大家發起修行。修行又分為兩部分。首先是自利行，然後是『為諸眾生下』，命令大家發起利他行。 經文：『當時諸大眾聽聞佛所說后，都蒙受殊勝利益，歡喜地接受奉持。』 下面是這一品中第四大段，即當時在場的大眾獲得的利益。 《金光明最勝王經疏》卷第三（末） 大正藏第 39 冊 No. 1788 《金光明最勝王經疏》 《金光明最勝王經疏》卷第四（本）（解釋《依空滿愿品》完畢）
【English Translation】 English version: 'All wishes are fulfilled,' this is called the four kinds of victory. The following explains the benefits for Śramaṇas (Buddhist monks) and others. The country is peaceful, the people are wealthy, and the ministers are trustworthy and respectful, thus obtaining such results. The meaning is also divided into four sections, which can be understood as before. Sutra: 'If there is a country where this sutra is proclaimed, all the people will be prosperous and happy, without various diseases and plagues. Merchants will travel back and forth, gaining many treasures and goods, and possessing supreme blessings. This is called various merits and benefits.' The following explains the benefits obtained by the common people. First, the cause is indicated, then the benefits obtained are explained, and finally, 'this is called' is used to conclude. Sutra: 'At that time, Brahmā (the creator god), Śakra (the king of gods), the Four Heavenly Kings (Buddhist guardian deities), and all the assembly said to the Buddha: World Honored One, this sutra has profound meaning. If this sutra still exists now, it should be known that the Tathāgata's Thirty-seven Factors of Enlightenment (thirty-seven practices leading to enlightenment) remain in the world and have not perished; if this sutra perishes, the Dharma (Buddhist teachings) will also perish.' The following sixth part is the statement of Brahmā and Śakra, which is affirmed by the Buddha, divided into two parts. First is the statement of Brahmā and Śakra, and then the Tathāgata's approval and exhortation. The statement part is divided into two parts. First, it explains that when this sutra is in the world, the two kinds of Right Dharma, practice and realization, will not perish. The second part is 'If this sutra...', explaining that if this sutra does not exist, the two kinds of Right Dharma, practice and realization, will also perish. The intention is to hope that people will spread the supreme teachings for a long time. Sutra: 'The Buddha said: So it is, so it is, good men. Therefore, for this Suvarṇaprabhāsa Sūtra (Golden Light Sutra), even a single sentence, a single verse, a single chapter, or the entire sutra, you should all single-mindedly and correctly recite, correctly hear and uphold, correctly contemplate, and correctly practice, widely proclaiming and spreading it for all sentient beings, so that they may have long nights of peace and happiness, and boundless benefits.' The following is the Tathāgata's approval and exhortation. First is the approval, then the exhortation from 'good men onwards'. The exhortation is divided into two parts. First, it explains the sutra to be spread, and second, 'all should' commands everyone to initiate practice. The practice is further divided into two parts. First is the practice for self-benefit, and then 'for all sentient beings onwards' commands everyone to initiate practice for the benefit of others. Sutra: 'At that time, after hearing what the Buddha said, all the assembly received supreme benefits and joyfully accepted and upheld it.' The following is the fourth major section of this chapter, namely the benefits obtained by the assembly present at that time. Commentary on the Suvarṇaprabhāsa Sūtra, Volume 3 (End) Tripitaka No. 1788, Commentary on the Suvarṇaprabhāsa Sūtra Commentary on the Suvarṇaprabhāsa Sūtra, Volume 4 (Beginning) (Explanation of the Chapter on Relying on Emptiness to Fulfill Wishes is completed)
唐三藏法師義凈奉 制譯
翻經沙門慧沼撰
凈地陀羅尼品第六
最凈地陀羅尼品三門分別。一來意。二釋名。三解妨。言來意者。將求菩提必須修行。修行有二。即斷惡修善。前懺悔等已明斷惡。次明修善。修善之中發心修行。發心即發菩提心。謂要依止大菩提心行諸善行方能得果。所修行者即是十度。由斯十度能得諸地能破慳等十度障等。得五分法身成二勝果。故須明此發心修行。故前品後有此品生。釋名者成唯識論云。總攝有為無為功德以為自性。與所修行為勝依持。令得生長故名為地。地持．攝論．瑜伽．莊嚴釋皆大同。凈謂清凈離二障故。然大乘同性及證契大乘經說。其三乘各有十地。菩薩十地能除二障。極凈名最即最凈之地。依主釋也。凈攝能依。地是所依。總為別所依。或十地體即為無為功德為體。即此功德體離二障名為最凈。最凈即地名最凈地。持業釋也。陀羅尼名如前已釋。由此凈地得此陀羅尼。在此陀羅尼能凈此地。俱依主釋。不通相違。以陀羅尼令離五障得名凈地故。若取十度等但名最凈地。若取陀羅尼名最凈地陀羅尼。解妨者。問。辨中邊論及攝論等皆說。依十地行十行斷十障證十如。此中何故不辨十如。答。略廣異故。問。諸餘經論說其十度。初六各三后四各二。
何故此經十波羅蜜皆有五種。答。一一行中各有多門。諸聖教中影略而說。故不一準。
經。爾時師子相無礙光焰菩薩與無量億眾。
贊曰。此品之內大文分四。一無礙光請二如來為答。三大梵讚揚。四時眾獲益。初請分三。初能請人。次請法軌。后正陳請。此初人也。能得菩薩四無畏故名師子相。離障名無礙。得智自在能照真俗名為光焰。此從喻及法為名。
經。從座而起偏袒右肩右膝著地合掌恭敬頂禮佛足以種種華香寶幢幡蓋而供養已。
贊曰。請軌初由虔敬后陳供養。供養有多。如前已說。此起敬供養表問菩提心因如華。表成五分法身如香。表出二乘大智如幢。表四陀羅尼如幡。表此覆生如蓋。故以華等供養。
經。白佛言世尊以幾因緣得菩提心。
贊曰。正陳請。初問菩提心因。次問菩提心體。初也。
經。何者是菩提心。
贊曰。問體。初標問。次別問。后結。此標問也。應云何者是菩提何名菩提心。初菩提是真理心是二智六度。
經。世尊即于菩提現在心不可得未來心不可得過去心不可得。
下別問。初依法空問。次依生空問。初中有三。初即菩提問。次離菩提問。后結所以。若即菩提菩提離三世故三世心皆不可得。
經。離於菩
【現代漢語翻譯】 何故此經的十波羅蜜（Ten Perfections）都有五種解釋？答：因為每一行中都包含多種不同的門徑。諸位聖者的教誨中，有些只是簡略地提及，因此並不完全一致。
經文：當時，師子相無礙光焰菩薩（Simhanada-apratihata-prabha-rasmi Bodhisattva，具足獅子吼般無礙光明火焰的菩薩）與無量億大眾。
贊曰：此品之內，大體分為四個部分：一、無礙光菩薩的請問；二、如來的回答；三、大梵天的讚揚；四、當時在場大眾獲得的利益。最初的請問部分又分為三個小部分：首先是能請問的人；其次是請法的儀軌；最後是正式的陳述請問。這裡是介紹能請問的人。因為這位菩薩證得了四無畏，所以名為師子相（Simhanada）。遠離了障礙，所以名為無礙（apratihata）。獲得了智慧，能夠自在地照亮真諦和俗諦，所以名為光焰（prabha-rasmi）。這是從比喻和法理兩方面來命名的。
經文：從座位上站起來，袒露右肩，右膝著地，合掌恭敬，頂禮佛足，用種種華、香、寶幢、幡蓋來供養。
贊曰：請法的儀軌，首先是虔誠恭敬，然後是陳設供養。供養有很多種，如前文已經說過。這裡起身敬禮和供養，表示以菩提心為因，如同鮮花一般。表示成就五分法身，如同香一樣。表示顯現二乘的大智慧，如同寶幢一樣。表示四陀羅尼，如同幡一樣。表示以此覆蓋眾生，如同傘蓋一樣。所以用鮮花等來供養。
經文：稟白佛說：『世尊，通過多少因緣才能獲得菩提心？』
贊曰：正式陳述請問。首先是詢問菩提心的因，其次是詢問菩提心的體性。這是第一個問題。
經文：什麼是菩提心？
贊曰：詢問體性。首先是總標式的提問，其次是分別提問，最後是總結。這裡是總標式的提問。應該這樣問：『什麼叫做菩提？什麼叫做菩提心？』最初的菩提是真理，心是二智和六度。
經文：世尊說，對於菩提，現在的心不可得，未來的心不可得，過去的心不可得。
下面是分別提問。首先是依照法空來提問，其次是依照生空來提問。在依照法空提問中，又分為三個部分：首先是就菩提本身來提問，其次是離開菩提來提問，最後是總結原因。如果就菩提本身來說，菩提是遠離三世的，所以三世的心都不可得。
經文：離開菩提……
【English Translation】 Why does this Sutra have five aspects for each of the Ten Paramitas (Ten Perfections)? Answer: Because each line contains multiple different paths. Among the teachings of the Saints, some are mentioned only briefly, so they are not entirely consistent.
Sutra: At that time, Simhanada-apratihata-prabha-rasmi Bodhisattva (Bodhisattva with the Lion's Roar-like Unobstructed Light and Flame), along with countless billions of beings.
Commentary: Within this chapter, the main text is divided into four parts: 1. Unobstructed Light's request; 2. The Tathagata's answer; 3. The Great Brahma's praise; 4. The benefits gained by the assembly at that time. The initial request is further divided into three parts: first, the person making the request; second, the ritual for requesting the Dharma; and third, the formal statement of the request. This introduces the person making the request. Because this Bodhisattva has attained the Four Fearlessnesses, he is named Simhanada (Lion's Roar). Being free from obstacles, he is named apratihata (Unobstructed). Having attained wisdom, he is able to freely illuminate the truth and conventional reality, so he is named prabha-rasmi (Light and Flame). This name is derived from both metaphor and Dharma.
Sutra: Rising from his seat, he bared his right shoulder, knelt on his right knee, joined his palms respectfully, bowed his head to the Buddha's feet, and made offerings with various flowers, incense, jeweled banners, and canopies.
Commentary: The ritual for requesting the Dharma begins with reverence and respect, followed by the presentation of offerings. There are many kinds of offerings, as mentioned earlier. Here, rising to pay respects and make offerings signifies taking the Bodhi-mind as the cause, like a flower. It signifies the accomplishment of the fivefold Dharmakaya (Dharma Body), like incense. It signifies the manifestation of the wisdom of the Two Vehicles, like a jeweled banner. It signifies the Four Dharanis, like a pennant. It signifies covering sentient beings with this, like a canopy. Therefore, offerings are made with flowers and the like.
Sutra: He said to the Buddha, 'World Honored One, through how many causes and conditions does one attain the Bodhi-mind?'
Commentary: This is the formal statement of the request. First, he asks about the cause of the Bodhi-mind; second, he asks about the nature of the Bodhi-mind. This is the first question.
Sutra: What is the Bodhi-mind?
Commentary: Asking about the nature. First, there is a general question; second, there are specific questions; and finally, a conclusion. This is the general question. It should be asked: 'What is called Bodhi? What is called the Bodhi-mind?' The initial Bodhi is truth, and the mind is the two wisdoms and the Six Perfections.
Sutra: The World Honored One said, regarding Bodhi, the present mind is unattainable, the future mind is unattainable, and the past mind is unattainable.
Below are the specific questions. First, questioning based on the emptiness of phenomena; second, questioning based on the emptiness of beings. Within the questioning based on the emptiness of phenomena, there are three parts: first, questioning about Bodhi itself; second, questioning apart from Bodhi; and finally, concluding the reason. If speaking of Bodhi itself, Bodhi is apart from the three times, so the minds of the three times are all unattainable.
Sutra: Apart from Bodhi...
提菩提心亦不可得。
下問離菩提之心。無有一法能離真如故。離如心亦不可得。
經。菩提者不可言說心亦無色無相無有事業非可造作。
下結所以。真理語言道斷心行處滅。故不可說。心無色相猶如於幻。無實事業不可造作。此意同於文殊所問發菩提心經論。菩提不可身得。不可心得。身假心幻故廣如彼釋。此但問心。
經。眾生亦不可得亦不可知。
下約生空問。眾生謂我。我體是無。但假和合猶如幻事。無實可得可知。
經。世尊云何諸法甚深之義而可得知。
下第三結問云。何諸菩提及心法俱不可取說。而有菩提發心能得。此甚深義何可得知。
經。佛言善男子如是如是菩提微妙事業造作皆不可得若離菩提菩提心亦不可得菩提者不可說心亦不可說無色相無事業一切眾生亦不可得。
贊曰。下答有二。初答第二問。后善男子譬如寶須彌下答第一問。答后問中初印答后釋答。印答中初印次徴后釋。此初也。
經。何以故菩提及心同真如故能證所證皆平等故。
下徴及釋也。徴者可知。釋中初釋不可得不可說之所以。以菩提義及菩提心同依真如無能說得。離計執故。
經。非無諸法而可了知。
后釋發心得於菩提甚深之義。但
【現代漢語翻譯】 現代漢語譯本：提菩提心（bodhicitta，覺悟之心）也是不可得的。
下面問的是離開菩提之心。因為沒有一種法能夠離開真如（tathata，事物的真實本性），所以離開如（tathata）之心也是不可得的。
經文：菩提（bodhi，覺悟）是不可言說的，心也沒有顏色和形象，沒有事業，不是可以造作的。
下面總結原因。真理是語言之道斷絕，心行之處滅盡，所以不可說。心沒有顏色和形象，就像幻象一樣。沒有真實的事業，不可以造作。這個意思和文殊（Manjusri）所問的發菩提心經論相同。菩提不是身體可以得到的，也不是心可以得到的。身體是虛假的，心是幻象，所以詳細的解釋就像那裡所說的一樣。這裡只是問心。
經文：眾生也是不可得的，也是不可知的。
下面從人空（pudgala-sunyata，人無我）的角度來問。眾生指的是我。我的本體是空的。只是虛假的聚合，就像幻象一樣。沒有真實可以得到，可以知道的。
經文：世尊，為什麼諸法甚深的意義是可以知道的呢？
下面第三次總結提問說：為什麼菩提和心法都不可取，卻有菩提發心可以得到？這甚深的意義怎麼可以知道呢？
經文：佛說：善男子，是這樣的，是這樣的，菩提微妙的事業造作都是不可得的，如果離開菩提，菩提心也是不可得的，菩提是不可說的，心也是不可說的，沒有顏色和形象，沒有事業，一切眾生也是不可得的。
贊曰：下面回答分為兩部分。先回答第二個問題。後面『善男子，譬如寶須彌』回答第一個問題。回答後面的問題中，先印證回答，后解釋回答。印證回答中，先印證，再提問，后解釋。這是開始。
經文：為什麼呢？因為菩提和心與真如相同，能證和所證都是平等的。
下面是提問和解釋。提問是可以知道的。解釋中，先解釋不可得，不可說的原因。因為菩提的意義和菩提心都依靠真如，沒有能說能得的。因為離開了計較和執著。
經文：不是沒有諸法就可以瞭解知道。
後面解釋發心得於菩提甚深的意義。只是
【English Translation】 English version: The arising of Bodhicitta (bodhicitta, the mind of enlightenment) is also unattainable.
The following asks about being apart from the mind of Bodhi. Because there is no dharma that can be apart from Suchness (tathata, the true nature of things), the mind apart from Suchness is also unattainable.
Sutra: Bodhi (bodhi, enlightenment) is unspeakable, and the mind has no color or form, no activity, and cannot be created.
The following concludes the reason. The path of truth is cut off by language, and the place of mental activity is extinguished, so it cannot be spoken. The mind has no color or form, like an illusion. There is no real activity, and it cannot be created. This meaning is the same as the Bodhicitta-utpada-sutra-sastra asked by Manjusri (Manjusri). Bodhi cannot be obtained by the body, nor can it be obtained by the mind. The body is false and the mind is illusory, so the detailed explanation is as stated there. Here, only the mind is asked about.
Sutra: Sentient beings are also unattainable and unknowable.
The following asks from the perspective of the emptiness of persons (pudgala-sunyata, no-self of persons). Sentient beings refer to 'I'. The substance of 'I' is empty. It is just a false aggregation, like an illusion. There is nothing real to be obtained or known.
Sutra: World Honored One, how can the profound meaning of all dharmas be known?
The following is the third concluding question: Why are both Bodhi and the Dharma of the mind unattainable, yet there is the arising of Bodhicitta that can be attained? How can this profound meaning be known?
Sutra: The Buddha said: Good man, it is so, it is so, the subtle activities and creations of Bodhi are all unattainable. If one is apart from Bodhi, the mind of Bodhi is also unattainable. Bodhi is unspeakable, and the mind is also unspeakable, without color or form, without activity, and all sentient beings are also unattainable.
Commentary: The following answer is divided into two parts. First, answer the second question. Later, 'Good man, like a precious Mount Sumeru' answers the first question. In answering the later question, first confirm the answer, then explain the answer. In confirming the answer, first confirm, then question, then explain. This is the beginning.
Sutra: Why? Because Bodhi and the mind are the same as Suchness, and the object of proof and the means of proof are equal.
The following is the question and explanation. The question can be known. In the explanation, first explain the reason why it is unattainable and unspeakable. Because the meaning of Bodhi and the mind of Bodhi both rely on Suchness, there is no one who can speak or attain it. Because it is apart from calculation and attachment.
Sutra: It is not that one can understand and know without all dharmas.
The following explains the profound meaning of attaining Bodhi through the arising of the mind. Only
除其病。不無法故。
善男子菩薩摩訶薩如是知者乃得名為通達諸法善說菩提及菩提心。
贊曰。下釋答有二。初標次釋。此標也。初菩提釋菩提體。所證。菩提心能證。
經。菩提心者非過去非未來非現在心亦如是眾生亦如是于中二相實不可得。
下釋。初不可取說。后以不可得故下釋甚深義何可得知。初中有三。初釋次徴后通。此釋。初三世明真如菩提體。次心亦如是能證。前言心是第一義心。後言心是緣心。眾生亦如是明人空。于中二相實不可得。合說二我俱不可得。同文殊問菩提心經依遍計故。
經。何以故。
次徴也。
經。以一切法皆無生故。
下第三通也。初總次別此總。以一切法皆無生故空。掌珍論云。無為無有實。不起似空華。無為無有實是宗。不起故因。起者生。似空華者喻。以本不生故體非有。解深密經依三無性說一切法無生無滅本來寂靜。
經。菩提不可得菩提名亦不可得。
下別通有三。初約菩提。文殊問發菩提心經云。菩提者但有名字。世俗故說。論釋云。示現可證法。但有名用虛妄分別。其體無實故。此意所證但名字假設故云世俗。若如名取即虛妄分別。其體無實。能詮名假所詮亦爾。上約法明。
經。眾生眾
【現代漢語翻譯】 除掉他們的疾病。因為不是沒有法則的緣故。
善男子，菩薩摩訶薩如果這樣理解，才能被稱為通達諸法，善於宣說菩提（覺悟）及菩提心（覺悟之心）。
贊曰：下面解釋回答分為兩部分。首先是標示，其次是解釋。這裡是標示。首先菩提解釋菩提的本體，所證悟的。菩提心是能證悟的。
經：菩提心（覺悟之心）不是過去、不是未來、不是現在的心，眾生（一切有情）也是這樣，其中兩種相狀實際上是不可得的。
下面是解釋。首先是不可取說，然後以『不可得故』來解釋甚深的含義，有什麼可以得知的。首先其中有三點。首先是解釋，其次是征問，然後是通達。這是解釋。首先三世說明真如菩提的本體。其次『心亦如是』是能證悟的。前面說的心是第一義心，後面說的心是緣心。『眾生亦如是』說明人空（人無我）。『于中二相實不可得』，合起來說二我都不可得。如同文殊（Manjusri）問菩提心經所依據的遍計所執性。
經：為什麼呢？
這是其次的征問。
經：因為一切法都是無生的緣故。
下面是第三通達。首先是總說，其次是別說，這是總說。因為一切法都是無生的緣故，所以是空。掌珍論說：『無為沒有實體，不起就像空中的花朵。』『無為沒有實體』是宗（論點），『不起故』是因（理由），『起』就是生，『似空華者』是比喻。因為本來不生，所以本體不是實有。解深密經依據三無性（三種無自性）說一切法無生無滅，本來寂靜。
經：菩提（覺悟）不可得，菩提（覺悟）的名字也不可得。
下面是別說，有三點。首先是關於菩提。文殊（Manjusri）問發菩提心經說：『菩提只是一個名字，世俗所以這樣說。』論的解釋說：『顯示可以證悟的法，但有名用虛妄分別，它的本體沒有實體。』這個意思是所證悟的只是名字的假設，所以說是世俗。如果按照名字去取，就是虛妄分別，它的本體沒有實體。能詮釋的名是假的，所詮釋的也是這樣。上面是關於法來說明。
經：眾生（一切有情）眾
【English Translation】 Remove their illnesses. Because it is not without a cause.
Good man, a Bodhisattva-Mahasattva (great being) who understands in this way is called one who comprehends all dharmas (teachings), and is skilled in expounding Bodhi (enlightenment) and Bodhicitta (the mind of enlightenment).
Commentary: The following explanation of the answer is in two parts. First, the heading, then the explanation. This is the heading. First, Bodhi explains the substance of Bodhi, that which is realized. Bodhicitta is that which can realize it.
Sutra: The Bodhicitta (mind of enlightenment) is not the past, not the future, not the present mind; sentient beings (all living beings) are also like this; within them, these two aspects are truly unattainable.
The following is the explanation. First, the 'not graspable' explanation, then using 'because it is unattainable' to explain the profound meaning, what can be known. First, there are three points within this. First is the explanation, second is the question, then the understanding. This is the explanation. First, the three times (past, present, future) explain the substance of true suchness Bodhi. Second, 'the mind is also like this' is that which can realize it. The mind mentioned earlier is the mind of the first principle, the mind mentioned later is the conditioned mind. 'Sentient beings are also like this' explains the emptiness of persons (no self). 'Within them, these two aspects are truly unattainable,' together it says that both selves are unattainable. It is the same as the Manjusri's (Manjusri) Questioning of the Bodhicitta Sutra, which relies on the parikalpita-svabhava (the nature of what is completely conceptualized).
Sutra: Why is that?
This is the second question.
Sutra: Because all dharmas (teachings) are without origination.
The following is the third understanding. First is the general explanation, second is the specific explanation, this is the general explanation. Because all dharmas (teachings) are without origination, therefore it is emptiness. The Palm Treasure Treatise says: 'The unconditioned has no substance, not arising is like flowers in the sky.' 'The unconditioned has no substance' is the thesis, 'not arising' is the reason, 'arising' is birth, 'like flowers in the sky' is the metaphor. Because it originally does not arise, therefore the substance is not real. The Sandhinirmocana Sutra relies on the three nishsvabhavas (three absence of inherent existence) to say that all dharmas (teachings) are without birth and death, originally quiescent.
Sutra: Bodhi (enlightenment) is unattainable, the name of Bodhi (enlightenment) is also unattainable.
The following is the specific explanation, there are three points. First is about Bodhi. The Manjusri (Manjusri) Questioning of the Generation of Bodhicitta Sutra says: 'Bodhi is just a name, the mundane world speaks of it this way.' The commentary explains: 'It shows the dharma (teaching) that can be realized, but there is only name and use, and false discrimination, its substance has no reality.' This means that what is realized is just a hypothetical name, therefore it is called mundane. If one grasps according to the name, it is false discrimination, its substance has no reality. The name that can explain is false, and what is explained is also like this. The above is explaining about the dharma (teaching).
Sutra: Sentient beings (all living beings) are
生名不可得聲聞聲聞名不可得獨覺獨覺名不可得菩薩菩薩名不可得佛佛名不可得。
雙約二執明。眾生不可得生執無。眾生名不可得法執無。天親般若論云。假名及陰事如來離彼相。諸佛無彼二。以見實法故。此意假名名無實。法空假。陰事生空假。通二處。
經。行非行不可得行非行名不可得。
又約法辨有是能證。行謂所修行善法。非行謂所斷不應修法。能所詮空故此中正明菩提心行法能斷之行。非行者是此所斷故。所以對明。
經。以不可得故於一切寂靜法中而得安住此依一切功德善根而得生起。
贊曰。釋甚深義令正修行菩提之心。以不可得故者。令知所證菩提及能證並能證者皆名言施設皆是假立無實可得。能如是知名於一切寂靜法中住。依此假緣世俗道理一切功德善根而得菩提生起。即稱正理名為菩提故。文殊問發菩提心經云。彼處無人證無所用證亦無法可證。如是通達是即名為得阿耨菩提。此意無人證則無修行者。無所用證則能證行。無法可證即所證菩提。廣如彼論。若準舊經錯云。依一切功德善根而得發出。是名初發菩提心。結屬後文。余因皆不云依餘名發心。故應除是名二字。文勢即別。此新翻正。
善男子譬如寶須彌山王饒益一切此菩提心利眾生故是名第一
【現代漢語翻譯】 現代漢語譯本 眾生的『生』（shēng）這個名稱是不可得的，聲聞（shēngwén，聽聞佛陀教誨而證悟的修行者）的『聲聞』這個名稱是不可得的，獨覺（dújué，不依賴他人教導而獨自證悟的修行者）的『獨覺』這個名稱是不可得的，菩薩（púsà，立志于普度眾生的修行者）的『菩薩』這個名稱是不可得的，佛（fó，覺悟者）的『佛』這個名稱是不可得的。
以上是從人法二執的角度來說明。眾生不可得，是說有生執著是虛無的。眾生名不可得，是說法執著是虛無的。天親（Tiānqīn）的《般若論》（Bōrě Lùn）中說：『假名和陰事，如來（Rúlái，佛的稱號之一）遠離這些相狀。諸佛沒有這二者，因為他們見到了真實的法。』 這意思是說，假名是沒有實體的，法是空性的假象，陰事是生空性的假象，這兩種情況普遍存在。
經文：『行』（xíng，修行）和『非行』（fēixíng，不應修行的行為）是不可得的，『行』和『非行』的名稱是不可得的。
這是又從法的角度來辨析，說明什麼是能證之法。『行』指的是所修行的善法，『非行』指的是所斷除的不應修行的法。能詮釋和所詮釋都是空性的，因此這裡正是說明菩提心（pútíxīn，覺悟之心）的修行之法，以及能斷除的『行』。『非行』是所要斷除的，所以要相對地說明。
經文：『因為不可得的緣故，在一切寂靜法中才能安住，這依賴於一切功德善根才能生起。』
讚語說：解釋甚深的意義，使人正確地修行菩提之心。『以不可得故』，是爲了讓人知道所證的菩提以及能證和能證者，都只是名言施設，都是假立的，沒有真實的實體可以得到。如果能這樣認識，就能在一切寂靜法中安住。依靠這些虛假的因緣和世俗的道理，一切功德善根才能生起菩提。這就稱為正理，名為菩提。文殊（Wénshū）問《發菩提心經》（Fā Pútíxīn Jīng）中說：『那個地方沒有人證，沒有所用證，也沒有法可證。』 像這樣通達，就叫做得到阿耨多羅三藐三菩提（Ānòu duō luō sānmiǎo sān pútí，無上正等正覺）。這意思是說，沒有人證，就沒有修行者；沒有所用證，就沒有能證的『行』；沒有法可證，就沒有所證的菩提。詳細內容見該論。如果按照舊的經文，錯誤地說：『依靠一切功德善根才能發出。』 這叫做初發菩提心，是總結後面的內容。其他的因緣都沒有說依靠其他名稱來發心。所以應該刪除『是名』這兩個字，這樣文勢就不同了。這個新翻譯的是正確的。
『善男子，譬如寶須彌山王（Bǎo Xūmíshān Wáng，珍貴的須彌山王），饒益一切，這菩提心利益眾生的緣故，是名第一。』
【English Translation】 English version The name 'being' (referring to a sentient being) is unattainable; the name 'Śrāvaka' (a disciple who attains enlightenment by hearing the Buddha's teachings) is unattainable; the name 'Pratyekabuddha' (a solitary Buddha who attains enlightenment independently) is unattainable; the name 'Bodhisattva' (a being who seeks enlightenment for the benefit of all beings) is unattainable; the name 'Buddha' (an enlightened one) is unattainable.
The above explains from the perspective of the two attachments: attachment to self and attachment to phenomena. 'Sentient beings are unattainable' means that the attachment to the existence of a self is illusory. 'The name of sentient beings is unattainable' means that the attachment to the existence of phenomena is illusory. In Vasubandhu's (Tiānqīn) Treatise on Prajñā (Bōrě Lùn), it says: 'Illusory names and aggregates, the Tathāgata (one of the titles of the Buddha) is apart from these characteristics. The Buddhas do not have these two, because they have seen the true Dharma.' This means that illusory names have no reality, and phenomena are illusory emptiness. Aggregates are illusory emptiness of self. These two situations are universal.
Sutra: 'Action' (practice) and 'non-action' (actions that should not be practiced) are unattainable; the names 'action' and 'non-action' are unattainable.
This is another analysis from the perspective of Dharma, explaining what is the Dharma that can realize enlightenment. 'Action' refers to the virtuous practices that are cultivated, and 'non-action' refers to the practices that should be abandoned and not cultivated. Both the expressing and the expressed are empty, so this specifically clarifies the practice of Bodhicitta (the mind of enlightenment) and the 'action' that can be severed. 'Non-action' is what needs to be severed, so it needs to be explained in contrast.
Sutra: 'Because of unattainability, one can abide in all peaceful Dharmas, which arises dependent on all merits and roots of goodness.'
The commentary says: Explaining the profound meaning, enabling people to correctly cultivate the mind of Bodhi. 'Because of unattainability' is to let people know that the Bodhi that is realized, as well as the one who realizes and the act of realizing, are all merely nominal designations, all are provisionally established, and there is no real entity to be obtained. If one can recognize this, one can abide in all peaceful Dharmas. Relying on these false conditions and worldly principles, all merits and roots of goodness can give rise to Bodhi. This is called the correct principle, named Bodhi. In the Sutra on the Question of Mañjuśrī on the Arousal of Bodhicitta (Fā Pútíxīn Jīng), it says: 'In that place, there is no one who realizes, there is nothing to be realized with, and there is no Dharma to be realized.' Understanding in this way is called attaining Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment). This means that if there is no one who realizes, then there is no practitioner; if there is nothing to be realized with, then there is no 'action' that can realize; if there is no Dharma to be realized, then there is no Bodhi to be realized. See that treatise for details. If according to the old sutra, it mistakenly says: 'Relying on all merits and roots of goodness, one can arouse.' This is called the initial arousal of Bodhicitta, which summarizes the following content. Other causes do not say that they rely on other names to arouse the mind. Therefore, the words 'is named' should be deleted, so that the meaning of the text is different. This new translation is correct.
'Good man, just like the precious Mount Sumeru King (Bǎo Xūmíshān Wáng), benefiting all, this Bodhicitta benefits sentient beings, therefore it is named the first.'
佈施波羅蜜因。
贊曰。答第一問。分文為四。一發心。二修行。三證地。四得護即得陀羅尼而為衛護。此初發心。發十度心。文即為十。發心自相難可了知故以喻明。最初發心行於施度。喻如寶山往者皆益。故文中有三。初喻次法合後結。余皆準此。或有無法合者。由此發心超出生死求大菩提。復出二乘行利他心。遇者皆益而無有極。故以妙高山王為喻。此山出於大海高於余山。珍寶無盡山能饒益。此菩提心利眾生故合彼饒益。然大莊嚴論舉喻有別。彼第二論云。譬如大藏。檀波羅蜜相應發心亦如是。以財周給亦無盡故。彼取苞含用無盡義。此中應辨發菩提心。略如前說。又莊嚴論云。此菩提心以何為根何所依止等有十一問。以大悲為根。以利物為依止。以大乘法為所信。以種智為所緣。為求彼故。以勝欲為所乘。愿無上乘故。以大護為所住。住菩薩戒故。以受障為礙難。起異乘心故。以增益為功德。以福智為自性。以習諸度為出離。以地滿為究竟。由地地勤方便與彼彼相應故。準此答文知十一問。此利眾生即第二義。依此得修故以利物為依。
經。善男子譬如大地持眾物故是名第二持戒波羅蜜因。
譬如大地能持眾物。故以戒為本。能生功德故喻于地。故遺教經云。當知此戒諸善功德安隱住處
。能生諸禪定及滅苦智慧。故喻于地。大莊嚴論喻如寶篋。此意由戒能出功德如篋出物。如彼論云。功德法寶從彼生故。又寶篋與寶為依。依篋藏護不令失故。如依于戒余功德在。若破戒已如斷人頭。諸根等舍。既破戒已功德滅故。持眾物故法合。或但是喻。是名下結。略無法合。
經。譬如師子有大威力獨步無畏離驚恐故是名第三忍辱波羅蜜因。
譬如師子喻。師子有其三德。一有大威力。二獨步無畏。三離驚恐。如次喻。譬如師子獨步無畏。發心修三種忍故。莊嚴論中。喻如大海諸來違逆心不動故。遺教經云。能行忍者乃可名為有力大人故得無畏。是名下結。略無法合。
經。譬如風輪那羅延力勇壯速疾心不退故是名第四勤策波羅蜜因。
譬如風輪等有二譬。一風輪喻被甲精進。喻如風輪攝持世界。那羅延者此云力勝。喻利樂攝善二種精進。喻攝善精進中復有無下無退無足。由勇壯故不自卑屈無下。作事速疾無足。由力多故作事無退。如次喻無下無足無退三種精進故。喻攝善精進故。唯識論云。即經所說有勢有勤有勇。堅猛不捨善軛。初一是被甲。餘四是攝善。或可。速疾喻利精進。以大悲為本。修勤利生速疾而化。或可總相。不必別配。莊嚴論中喻如金剛勇猛堅牢不可壞故。準此有二
【現代漢語翻譯】 現代漢語譯本 能產生各種禪定以及滅除痛苦的智慧，因此比喻為大地。《大莊嚴論》比喻為寶篋（裝珍寶的箱子），意思是憑藉戒律能夠產生功德，就像寶篋能取出物品一樣。正如該論所說：『功德法寶從此產生。』而且寶篋是珍寶的依靠，依靠寶篋藏匿保護，不讓它遺失。就像依靠戒律，其他功德才能存在。如果破了戒，就像砍斷人的頭，諸根等都捨棄了。既然破了戒，功德也就滅失了。持守眾多事物，法義相合。或者這僅僅是個比喻。這叫做下結，省略了法義的結合。 經：譬如師子（獅子）有大威力，獨自行走無所畏懼，遠離驚嚇恐懼，因此叫做第三忍辱波羅蜜因（忍辱到彼岸的方法）。 譬如師子是比喻。師子有三種德行：一是有大威力，二是獨自行走無所畏懼，三是遠離驚嚇恐懼。依次比喻：譬如師子獨自行走無所畏懼，是因為發心修習三種忍辱的緣故。《莊嚴論》中，比喻為大海，對於各種違逆，內心不動搖的緣故。《遺教經》說：『能夠行忍的人，才可以稱為有力的大人』，因此能夠得到無畏。這叫做下結，省略了法義的結合。 經：譬如風輪（風的輪盤）有那羅延（一種神）的力量，勇猛強壯迅速敏捷，內心不退縮，因此叫做第四勤策波羅蜜因（精進到彼岸的方法）。 譬如風輪等有兩種比喻。一是風輪比喻披甲精進（開始時的精進），比喻像風輪一樣攝持世界。那羅延，這裡的意思是力量強大，比喻利益眾生和攝取善法的兩種精進。比喻攝取善法精進中又有不下劣、不退縮、不停止。因為勇猛強壯，所以不自卑屈，不下劣。做事迅速敏捷，不停歇。因為力量強大，所以做事不退縮。依次比喻不下劣、不停止、不退縮這三種精進的緣故。比喻攝取善法精進的緣故。《唯識論》說：『就是經文所說的有勢、有勤、有勇，堅韌勇猛不捨棄善的重擔。』最初一個是有勢，是披甲精進，其餘四個是有勤、有勇、堅韌、勇猛，是攝取善法精進。或者，迅速敏捷比喻利益眾生的精進，以大悲心為根本，修習精進利益眾生，迅速地教化。或者可以總相來理解，不必分別對應。在《莊嚴論》中，比喻為金剛（一種堅硬的寶石），勇猛堅固不可摧毀。按照這個說法，有兩種含義。
【English Translation】 English version It can generate all kinds of Samadhi (meditative states) and the wisdom to extinguish suffering, therefore it is likened to the earth. The Mahāyāna-sūtrālaṃkāra (The Ornament of the Great Vehicle Sutras) likens it to a treasure casket, meaning that by virtue of precepts, merits can be produced, just as a treasure casket can produce items. As the treatise says: 'Merits and Dharma treasures are produced from it.' Moreover, the treasure casket is the reliance of treasures, relying on the casket to hide and protect them, preventing them from being lost. Just as relying on precepts, other merits can exist. If one breaks the precepts, it is like cutting off a person's head, and the faculties are abandoned. Since one has broken the precepts, merits are extinguished. Holding many things together, the Dharma meaning is consistent. Or this is just a metaphor. This is called the lower conclusion, omitting the combination of Dharma meanings. Sutra: It is like a lion (Siṃha) with great power, walking alone without fear, far from fright and terror, therefore it is called the cause of the third Kṣānti-pāramitā (Perfection of Patience). The simile is like a lion. The lion has three virtues: first, it has great power; second, it walks alone without fear; third, it is far from fright and terror. In order, it is likened to: just as a lion walks alone without fear, it is because of the aspiration to cultivate three kinds of patience. In the Mahāyāna-sūtrālaṃkāra, it is likened to the ocean, because the mind does not waver in the face of various adversities. The Yūigyō-gyō (Sutra of Forty-two Sections) says: 'One who can practice patience can be called a powerful great person,' therefore one can obtain fearlessness. This is called the lower conclusion, omitting the combination of Dharma meanings. Sutra: It is like a wind wheel (Vāyu-maṇḍala) with the power of Nārāyaṇa (a Hindu deity), brave and strong, swift and quick, with a mind that does not retreat, therefore it is called the cause of the fourth Vīrya-pāramitā (Perfection of Diligence). The simile is like a wind wheel, etc., there are two metaphors. First, the wind wheel is a metaphor for armored diligence (initial diligence), likened to the wind wheel holding the world. Nārāyaṇa, here meaning great strength, is a metaphor for the two kinds of diligence: benefiting sentient beings and gathering good dharmas. The metaphor for gathering good dharmas also includes not being inferior, not retreating, and not stopping. Because of bravery and strength, one does not belittle oneself, not being inferior. Doing things swiftly and quickly, without stopping. Because of great strength, one does not retreat in doing things. In order, it is a metaphor for the three kinds of diligence: not being inferior, not stopping, and not retreating. It is a metaphor for the diligence of gathering good dharmas. The Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness Only) says: 'It is what the sutra says: having power, having diligence, having courage, being firm and brave, not abandoning the burden of goodness.' The first one is having power, which is armored diligence, and the remaining four are having diligence, having courage, being firm, and being brave, which is the diligence of gathering good dharmas. Or, swiftness and quickness can be a metaphor for the diligence of benefiting sentient beings, taking great compassion as the root, cultivating diligence to benefit sentient beings, and quickly transforming them. Or it can be understood as a general aspect, without necessarily matching them separately. In the Mahāyāna-sūtrālaṃkāra, it is likened to Vajra (a diamond), brave, firm, and indestructible. According to this statement, there are two meanings.
。一勇猛喻神。二金剛喻杵。所行精進如彼金剛杵堅牢不壞。能行之人如執金剛神勇猛不退。或但喻神。金剛之身不可壞故。
經。譬如七寶樓觀有四階道清涼之風來吹四門受安穩樂靜慮法藏求滿足故是名第五靜慮波羅蜜因。
下譬定。初喻次法合後結。喻有四。一樓觀喻。四禪八定具七最勝如七寶嚴。又諸禪定七聖財助伴七支戒為因故喻七寶樓觀。樓則是觀。又陜而修曲曰樓。觀謂之闕。闕宮門雙闕。二四道喻發心。修定等諸行有四種大。如莊嚴論。菩薩發心有四種大。一勇猛大。謂弘誓精進甚深難作長時隨順故。二方便大。謂被弘誓鉀以恒時方便勤精進故。三利益大。謂一切時作自他利故。四出離大。謂為求無上菩提故。故依此四可往菩提。譬如四道。或無作四諦大般若經名為衢路故。三清涼之風喻能除煩惱炎熱故。四來吹四門。四門喻常樂我凈四觀。準余處明定為樂德因。此約通說。佛具起修四因。當能證得云受安穩樂。靜慮法藏求滿足故者但總法合。是名下結。故喻吹門。莊嚴論中喻如山王不動不亂總喻自性。此通喻差別。
經。譬于日輪光耀熾盛。
下喻發心修般若度因。文亦有三。喻合結。喻有二種。一日輪喻智自性。二光耀熾盛喻作用有二。一能照明。二能破闇。即證真斷惑
【現代漢語翻譯】 現代漢語譯本：一、勇猛喻神（比喻像神一樣勇猛）。二、金剛喻杵（比喻像金剛杵一樣堅固）。所修行的精進就像那金剛杵一樣堅牢不可破壞。能夠修行的人就像手持金剛杵的神一樣勇猛不退。或者僅僅是比喻神，因為金剛之身是不可摧毀的。
經文：譬如七寶樓觀有四階道，清涼之風來吹四門，受安穩樂，靜慮法藏求滿足故，是名第五靜慮波羅蜜因。
下面是比喻禪定。首先是比喻，然後是法，最後是總結。比喻有四種：一、樓觀喻，四禪八定具備七種最殊勝的功德，就像七寶莊嚴一樣。而且各種禪定有七聖財作為助伴，以七支戒作為原因，所以比喻為七寶樓觀。樓就是觀。而且狹窄而彎曲的叫做樓。觀叫做闕，闕是宮門前的雙闕。二、四道喻發心，修定等各種行為有四種大。如《莊嚴論》所說，菩薩發心有四種大：一、勇猛大，就是弘大的誓願精進，非常深奧難以做到，長時間隨順。二、方便大，就是被弘大的誓願鎧甲所保護，以恒常的方便勤奮精進。三、利益大，就是一切時侯都做自利利他的事情。四、出離大，就是爲了求無上菩提。所以依靠這四種可以前往菩提，譬如四道。或者《無作四諦大般若經》名為衢路。三、清涼之風比喻能夠去除煩惱的炎熱。四、來吹四門，四門比喻常樂我凈四觀。根據其他地方的說明，禪定是快樂的根本原因。這是從普遍意義上來說的。佛具備發起修行的四種原因，應當能夠證得，所以說『受安穩樂』。『靜慮法藏求滿足故』，這只是總的來說法。『是名』以下是總結。所以比喻吹門。《莊嚴論》中比喻像山王一樣不動不亂，總的比喻自性。這是普遍的比喻差別。
經文：譬于日輪光耀熾盛。
下面比喻發心修般若波羅蜜的因。文也有三種：比喻、合、結。比喻有兩種：一、日輪比喻智慧的自性。二、光耀熾盛比喻作用有兩種：一、能夠照明。二、能夠破除黑暗。就是證得真如，斷除迷惑。
【English Translation】 English version: First, 'Valiant' is a metaphor for a deity (implying valor like a god). Second, 'Vajra' is a metaphor for a pestle (implying firmness like a vajra pestle). The diligence practiced is as firm and indestructible as that vajra pestle. Those who can practice are as valiant and unretreating as a deity wielding a vajra. Or it simply uses a deity as a metaphor, because the body of a vajra being is indestructible.
Sutra: 'It is like a seven-jeweled pavilion with four stairways, where cool breezes blow through the four gates, receiving peaceful joy. Because one seeks fulfillment of the treasury of meditative concentration, this is called the cause of the fifth Dhyana Paramita (Perfection of Meditation).'
Below is a metaphor for Samadhi (meditative concentration). First is the metaphor, then the Dharma (teaching), and finally the conclusion. There are four metaphors: 1. The pavilion metaphor: the four Dhyanas and eight Samadhis possess seven supreme qualities, like the adornment of seven jewels. Moreover, various Samadhis have the seven noble treasures as companions and the seven branches of precepts as the cause, hence the metaphor of a seven-jeweled pavilion. The pavilion is the contemplation. Furthermore, that which is narrow and winding is called a pavilion. Contemplation is called a 'que' (闕, watchtower). 'Que' refers to the twin watchtowers before a palace gate. 2. The four paths metaphor: the arising of the mind. The various practices such as cultivating Samadhi have four great aspects. As stated in the 'Treatise on Adornment,' the Bodhisattva's arising of the mind has four great aspects: 1. Great valor, which is the vast vow of diligence, profound, difficult to accomplish, and constantly compliant. 2. Great skillful means, which is being protected by the armor of the vast vow, diligently and constantly applying skillful means. 3. Great benefit, which is constantly benefiting oneself and others. 4. Great renunciation, which is for seeking unsurpassed Bodhi (enlightenment). Therefore, relying on these four, one can go to Bodhi, like the four paths. Or the 'Non-Action Four Noble Truths Great Prajna Sutra' is called a crossroads. 3. The cool breeze metaphor: it can remove the heat of afflictions. 4. Blowing through the four gates: the four gates are a metaphor for the four contemplations of permanence, joy, self, and purity. According to explanations elsewhere, Samadhi is the root cause of joy. This is speaking in general terms. The Buddha possesses the four causes for initiating practice, and should be able to attain it, hence the saying 'receiving peaceful joy.' 'Because one seeks fulfillment of the treasury of meditative concentration' is just a general statement of the Dharma. 'This is called' below is the conclusion. Therefore, it is a metaphor for blowing through the gates. In the 'Treatise on Adornment,' it is compared to a mountain king, unmoving and undisturbed, a general metaphor for self-nature. This is a general metaphor for distinctions.
Sutra: 'It is like the sun's wheel, its light blazing and flourishing.'
Below is a metaphor for the cause of arising the mind to cultivate Prajna Paramita (Perfection of Wisdom). The text also has three parts: metaphor, combination, and conclusion. There are two metaphors: 1. The sun's wheel is a metaphor for the self-nature of wisdom. 2. The blazing and flourishing light is a metaphor for the two functions: 1. It can illuminate. 2. It can break through darkness. That is, realizing the true nature and cutting off delusion.
。理通利物。有勝勢力故。此自得已亦令他得。通自他能。
經。此心速能破滅生死無明闇故是名第六智慧波羅蜜因。
法合。此心此求般若心名為因故或是所求。因是所以。由彼般若等有此能故。故發心求所以名因。智與心俱。或緣慮故通說名心。能破生死除苦諦。能滅無明闇滅集諦。能滅是道諦所證是滅諦。大莊嚴論。智喻如藥。惑智二障病此智慧破故。覆理不明二障喻闇。故智喻日體破闇故。能令衰損不起二智。二障喻病故智喻藥。是名下結。
經。譬如商主能令一切心願滿足此心能度生死險道獲功德寶故是名第七方便勝智波羅蜜因。
下喻發修方便善巧心因。文亦有三。一猶如商主多巧方便。有二功能。一能知道路。二引至寶所令求愿滿。二此心能度下法合。由迴向方便拔濟方便度生死道獲大菩提功德珍寶。不同二乘趣于寂滅。釋通自他及因等言皆準前知。結文可知。
經。譬如凈月圓滿無翳此心能於一切境界清凈具足故是名第八愿波羅蜜因。
下喻發修願心。文亦分三。由求菩提愿利樂他愿。具此大愿如月圓滿。除自他障故云無翳。此心能于下合愿求。二利要于真俗境離障俱了方得滿足。故云一切境界清凈具足。結文可知。
經。譬如轉輪聖王主兵寶臣隨意自
【現代漢語翻譯】 現代漢語譯本：理解道理，利益眾生，因為具有殊勝的力量。自己獲得利益，也使他人獲得利益，通達自利和他利的能力。
經文：此心迅速能夠破滅生死輪迴的無明黑暗，因此稱為第六智慧波羅蜜（Pāramitā，到彼岸）的因。
法義結合：此心，這種尋求般若（Prajñā，智慧）的心，被稱為因，或者說是所尋求的目標。因是原因，由於般若等具有這種能力，所以發心尋求般若被稱為因。智慧與心同時存在，或者因為緣慮的緣故，統稱為心。能夠破除生死輪迴，消除苦諦（Duḥkha-satya，苦的真諦）；能夠滅除無明黑暗，滅除集諦（Samudaya-satya，苦的根源的真諦）；能夠滅除的是道諦（Mārga-satya，解脫苦的道路的真諦），所證悟的是滅諦（Nirodha-satya，苦的止息的真諦）。《大莊嚴論》中說，智慧比喻為藥物，煩惱和智慧二障比喻為疾病，這種智慧能夠破除這些障礙。覆蓋真理，使之不明，二障比喻為黑暗，所以智慧比喻為太陽，能夠破除黑暗。能夠使衰損不起作用，兩種智慧（指世俗智和勝義智）。二障比喻為疾病，所以智慧比喻為藥物，這是下結。
經文：譬如商隊首領能夠使一切心願滿足，此心能夠度過生死險道，獲得功德珍寶，因此稱為第七方便勝智波羅蜜的因。
下文比喻發起修習方便善巧的心因。文義也有三層含義。一是猶如商隊首領，具有多種巧妙的方便。有兩種功能：一能知道道路，二能引導至寶藏所在，使求愿圓滿。二是此心能夠度過下文的法義結合。通過迴向的方便，拔濟的方便，度過生死之道，獲得大菩提（Bodhi，覺悟）的功德珍寶，不同於二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）趨向于寂滅。解釋通達自利和他利以及因等詞語，都可以參照前面的內容理解。總結的文義可以理解。
經文：譬如清凈的月亮圓滿沒有陰翳，此心能夠對一切境界清凈具足，因此稱為第八愿波羅蜜的因。
下文比喻發起修習願心。文義也分為三層。由於求菩提的願望，利益眾生的願望，具備這種大愿，就像月亮圓滿一樣。去除自己和他人的障礙，所以說沒有陰翳。此心能夠對下文的愿求進行結合。自利利他需要在真俗二諦的境界中遠離障礙，完全明瞭才能得到滿足，所以說一切境界清凈具足。總結的文義可以理解。
經文：譬如轉輪聖王（cakravartin，擁有統治世界的理想國王）的主兵寶臣隨意自
【English Translation】 English version: Understanding the truth and benefiting sentient beings, because of having superior power. Oneself attains benefit, and also enables others to attain benefit, mastering the ability of self-benefit and benefiting others.
Sutra: This mind is able to quickly destroy the darkness of ignorance in the cycle of birth and death, therefore it is called the cause of the sixth Wisdom Pāramitā (Perfection of Wisdom).
Dharma Combination: This mind, this seeking mind of Prajñā (Wisdom), is called the cause, or the object sought. Cause is the reason, because Prajñā and others have this ability, therefore the mind of seeking Prajñā is called the cause. Wisdom and mind exist simultaneously, or because of contemplation, they are collectively called mind. It is able to break the cycle of birth and death, eliminating the Truth of Suffering (Duḥkha-satya); it is able to extinguish the darkness of ignorance, extinguishing the Truth of the Origin of Suffering (Samudaya-satya); what is able to be extinguished is the Truth of the Path (Mārga-satya), and what is realized is the Truth of the Cessation of Suffering (Nirodha-satya). The Mahāvyūha-alaṃkāra-sūtra states that wisdom is likened to medicine, afflictions and the two obscurations of wisdom are likened to illness, and this wisdom is able to break these obstacles. Covering the truth, making it unclear, the two obscurations are likened to darkness, therefore wisdom is likened to the sun, able to break the darkness. It is able to prevent decline from arising, the two kinds of wisdom (referring to conventional wisdom and ultimate wisdom). The two obscurations are likened to illness, therefore wisdom is likened to medicine, this is the lower conclusion.
Sutra: Just like a caravan leader is able to fulfill all wishes, this mind is able to cross the dangerous path of birth and death, obtaining treasures of merit, therefore it is called the cause of the seventh Skillful Means and Supreme Wisdom Pāramitā.
The following is a metaphor for initiating the cause of cultivating skillful means. The meaning of the text also has three layers. First, it is like a caravan leader, having various skillful means. There are two functions: one is to know the road, and the other is to guide to the location of the treasure, fulfilling the wishes. Second, this mind is able to cross the Dharma combination of the following text. Through the skillful means of dedication and the skillful means of rescuing, crossing the path of birth and death, obtaining the treasures of merit of great Bodhi (Enlightenment), different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) that tend towards quiescence. The explanation of understanding self-benefit and benefiting others, as well as words like cause, can all be understood by referring to the previous content. The concluding meaning of the text can be understood.
Sutra: Just like a pure moon is full and without shadows, this mind is able to be pure and complete in all realms, therefore it is called the cause of the eighth Vow Pāramitā.
The following is a metaphor for initiating the mind of cultivating vows. The meaning of the text is also divided into three layers. Because of the vow to seek Bodhi and the vow to benefit sentient beings, possessing this great vow is like the moon being full. Removing the obstacles of oneself and others, therefore it is said to be without shadows. This mind is able to combine the vows and aspirations of the following text. Self-benefit and benefiting others need to be far from obstacles in the realms of the two truths, and only by fully understanding can they be fulfilled, therefore it is said to be pure and complete in all realms. The concluding meaning of the text can be understood.
Sutra: Just like the chief military minister of a Cakravartin (ideal universal ruler) freely
在此心善能莊嚴凈佛國土無量功德廣利群生故是名第九力波羅蜜因。
喻發修力心。文三如前。喻中一輪王喻。二主兵臣寶喻。王總喻發大菩提心。臣別喻于發行力心。有二種力。一思擇力。二修習力。如主兵臣所須四兵。隨自意自在如思擇力。亦隨王意自在如修習力。四兵二用。一廓境土。二安眾生。此心下法合。由力波羅蜜一能嚴土。二廣利生。無量功德通此二處。無量功德莊嚴土。無量功德以廣利生。結文可知。
經。譬如虛空及轉輪聖王此心能於一切境界無有障礙於一切處皆得自在至灌頂位故是名第十智波羅蜜因善男子是名菩薩摩訶薩十種菩提心因。
下喻發修智心。文三如前。喻有二種。一虛空喻。二輪王喻。智有二種。一成就有情智如虛空容受平等無擇。二成就佛法智如轉輪王受灌頂位。又此二智俱通二種。一凈如虛空含容一切所有功德。二如轉輪王能紹佛位廣利有情。此心下法合。一切境無礙合虛空。皆得自在至灌頂位合轉輪王。結文可知。
經。如是十因汝當修學。
下總結勸修。問。此發心因位在何處。答。發心有多位。準大莊嚴論有二。一世俗二勝義。世俗在地前勝義在地上。又云。菩薩發心依諸地有四種差別。一信行發心謂信行地。二凈依發心謂前七地。三報
【現代漢語翻譯】 現代漢語譯本： 『在此心善能莊嚴凈佛國土無量功德廣利群生故是名第九力波羅蜜因。』 意思是說，這種善良的心能夠莊嚴清凈佛的國土，具有無量的功德，廣泛地利益眾生，因此被稱為第九力波羅蜜（Balaparamita）的因。
『喻發修力心。文三如前。喻中一輪王喻。二主兵臣寶喻。王總喻發大菩提心。臣別喻于發行力心。有二種力。一思擇力。二修習力。如主兵臣所須四兵。隨自意自在如思擇力。亦隨王意自在如修習力。四兵二用。一廓境土。二安眾生。此心下法合。由力波羅蜜一能嚴土。二廣利生。無量功德通此二處。無量功德莊嚴土。無量功德以廣利生。結文可知。』 這是用比喻來說明發起和修習力量的心。結構分為三個部分，與之前相同。比喻中，輪王（Chakravartin）是一個比喻，主兵臣寶（General）是另一個比喻。輪王總體上比喻發起廣大的菩提心（Bodhi-citta），主兵臣則分別比喻發起行動的力量之心。力量有兩種：一是思擇力（discriminating power），二是修習力（power of practice）。就像主兵臣所需要的四種軍隊一樣，隨自己的意願自在，就像思擇力；也隨輪王的意願自在，就像修習力。四種軍隊有兩種用途：一是開拓疆土，二是安定眾生。這顆心與下面的法相結合，由於力量波羅蜜，一是能夠莊嚴國土，二是能夠廣泛地利益眾生。無量的功德貫通這兩個方面：無量的功德莊嚴國土，無量的功德用來廣泛地利益眾生。總結的內容可以理解。
『經。譬如虛空及轉輪聖王此心能於一切境界無有障礙於一切處皆得自在至灌頂位故是名第十智波羅蜜因善男子是名菩薩摩訶薩十種菩提心因。』 經文說：譬如虛空和轉輪聖王，這顆心能夠在一切境界中沒有障礙，在一切處都能夠自在，直至獲得灌頂的地位，因此被稱為第十智波羅蜜（Jnanaparamita）的因。善男子，這就是菩薩摩訶薩（Bodhisattva-Mahasattva）的十種菩提心因。
『下喻發修智心。文三如前。喻有二種。一虛空喻。二輪王喻。智有二種。一成就有情智如虛空容受平等無擇。二成就佛法智如轉輪王受灌頂位。又此二智俱通二種。一凈如虛空含容一切所有功德。二如轉輪王能紹佛位廣利有情。此心下法合。一切境無礙合虛空。皆得自在至灌頂位合轉輪王。結文可知。』 這是用比喻來說明發起和修習智慧的心。結構分為三個部分，與之前相同。比喻有兩種：一是虛空的比喻，二是輪王的比喻。智慧有兩種：一是成就對有情的智慧，就像虛空一樣容納一切，平等而沒有選擇；二是成就佛法的智慧，就像轉輪王接受灌頂的地位。而且這兩種智慧都貫通兩種作用：一是清凈如虛空，包含容納一切所有的功德；二是像轉輪王一樣能夠繼承佛位，廣泛地利益有情。這顆心與下面的法相結合，在一切境界中沒有障礙，與虛空相應；都能夠自在，直至獲得灌頂的地位，與轉輪王相應。總結的內容可以理解。
『經。如是十因汝當修學。』 經文說：像這樣的十種因，你們應當修習。
『下總結勸修。問。此發心因位在何處。答。發心有多位。準大莊嚴論有二。一世俗二勝義。世俗在地前勝義在地上。又云。菩薩發心依諸地有四種差別。一信行發心謂信行地。二凈依發心謂前七地。三報』 這是總結並勸勉修習。問：這種發起心的因位在什麼地方？答：發起心有多個位次。根據《大莊嚴論》，有兩種：一是世俗，二是勝義。世俗的發心在登地之前，勝義的發心在登地之上。又說，菩薩發起心依據各個地有四種差別：一是信行發心，指信行地；二是凈依發心，指前七地；三是報
English version: 'Here, this virtuous mind can adorn and purify the Buddha-land with immeasurable merits, extensively benefiting sentient beings, therefore it is called the cause of the ninth Power Paramita (Balaparamita).' It means that this virtuous mind can adorn and purify the Buddha's land, possessing immeasurable merits and extensively benefiting sentient beings, therefore it is called the cause of the ninth Power Paramita.
'The metaphor illustrates the mind of developing and cultivating power. The structure is threefold as before. In the metaphor, one wheel-turning king (Chakravartin) is a metaphor, and the chief military minister (General) is another metaphor. The king generally symbolizes the generation of the great Bodhi-citta (Bodhi-citta), while the minister specifically symbolizes the mind of generating the power of action. There are two kinds of power: one is discriminating power (discriminating power), and the other is the power of practice (power of practice). Just like the four types of troops needed by the chief military minister, being free according to one's own will is like discriminating power; also being free according to the king's will is like the power of practice. The four types of troops have two uses: one is to expand the territory, and the other is to pacify sentient beings. This mind combines with the following Dharma, because of the Power Paramita, one is able to adorn the land, and the other is able to extensively benefit sentient beings. Immeasurable merits permeate these two aspects: immeasurable merits adorn the land, and immeasurable merits are used to extensively benefit sentient beings. The concluding text can be understood.' This uses a metaphor to illustrate the mind of developing and cultivating power. The structure is threefold as before. In the metaphor, the wheel-turning king is one metaphor, and the chief military minister is another metaphor. The king generally symbolizes the generation of the great Bodhi-citta, while the minister specifically symbolizes the mind of generating the power of action. There are two kinds of power: one is discriminating power, and the other is the power of practice. Just like the four types of troops needed by the chief military minister, being free according to one's own will is like discriminating power; also being free according to the king's will is like the power of practice. The four types of troops have two uses: one is to expand the territory, and the other is to pacify sentient beings. This mind combines with the following Dharma, because of the Power Paramita, one is able to adorn the land, and the other is able to extensively benefit sentient beings. Immeasurable merits permeate these two aspects: immeasurable merits adorn the land, and immeasurable merits are used to extensively benefit sentient beings. The concluding text can be understood.
'Sutra: For example, like the empty space and the wheel-turning sage king, this mind is able to be without obstruction in all realms, and is able to be free in all places, until the position of empowerment is attained, therefore it is called the cause of the tenth Wisdom Paramita (Jnanaparamita). Good man, these are the ten causes of the Bodhi-citta of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva).' The sutra says: For example, like the empty space and the wheel-turning sage king, this mind is able to be without obstruction in all realms, and is able to be free in all places, until the position of empowerment is attained, therefore it is called the cause of the tenth Wisdom Paramita. Good man, these are the ten causes of the Bodhi-citta of a Bodhisattva-Mahasattva.
'The following metaphor illustrates the mind of developing and cultivating wisdom. The structure is threefold as before. There are two kinds of metaphors: one is the metaphor of empty space, and the other is the metaphor of the wheel-turning king. There are two kinds of wisdom: one is the wisdom of accomplishing sentient beings, like empty space accommodating everything equally without selection; and the other is the wisdom of accomplishing the Buddha-dharma, like the wheel-turning king receiving the position of empowerment. Moreover, these two kinds of wisdom both permeate two functions: one is being pure like empty space, containing and accommodating all merits; and the other is being able to inherit the Buddha's position like the wheel-turning king, extensively benefiting sentient beings. This mind combines with the following Dharma, being without obstruction in all realms corresponds to empty space; being able to be free until the position of empowerment is attained corresponds to the wheel-turning king. The concluding text can be understood.' This uses a metaphor to illustrate the mind of developing and cultivating wisdom. The structure is threefold as before. There are two kinds of metaphors: one is the metaphor of empty space, and the other is the metaphor of the wheel-turning king. There are two kinds of wisdom: one is the wisdom of accomplishing sentient beings, like empty space accommodating everything equally without selection; and the other is the wisdom of accomplishing the Buddha-dharma, like the wheel-turning king receiving the position of empowerment. Moreover, these two kinds of wisdom both permeate two functions: one is being pure like empty space, containing and accommodating all merits; and the other is being able to inherit the Buddha's position like the wheel-turning king, extensively benefiting sentient beings. This mind combines with the following Dharma, being without obstruction in all realms corresponds to empty space; being able to be free until the position of empowerment is attained corresponds to the wheel-turning king. The concluding text can be understood.
'Sutra: These ten causes you should cultivate and learn.' The sutra says: These ten causes you should cultivate and learn.
'The following is a conclusion and exhortation to cultivate. Question: Where is the position of this cause of generating the mind? Answer: There are multiple positions for generating the mind. According to the Mahāyānasaṃgraha, there are two: one is mundane and the other is ultimate. The mundane generation of the mind is before reaching the grounds, and the ultimate generation of the mind is on the grounds. It is also said that the Bodhisattva's generation of the mind has four kinds of differences depending on the grounds: one is the generation of the mind of faith and practice, which refers to the ground of faith and practice; the second is the generation of the mind of pure reliance, which refers to the first seven grounds; the third is the reward'
【English Translation】 English version: 'Here, this virtuous mind can adorn and purify the Buddha-land with immeasurable merits, extensively benefiting sentient beings, therefore it is called the cause of the ninth Power Paramita (Balaparamita).' It means that this virtuous mind can adorn and purify the Buddha's land, possessing immeasurable merits and extensively benefiting sentient beings, therefore it is called the cause of the ninth Power Paramita.
'The metaphor illustrates the mind of developing and cultivating power. The structure is threefold as before. In the metaphor, one wheel-turning king (Chakravartin) is a metaphor, and the chief military minister (General) is another metaphor. The king generally symbolizes the generation of the great Bodhi-citta (Bodhi-citta), while the minister specifically symbolizes the mind of generating the power of action. There are two kinds of power: one is discriminating power (discriminating power), and the other is the power of practice (power of practice). Just like the four types of troops needed by the chief military minister, being free according to one's own will is like discriminating power; also being free according to the king's will is like the power of practice. The four types of troops have two uses: one is to expand the territory, and the other is to pacify sentient beings. This mind combines with the following Dharma, because of the Power Paramita, one is able to adorn the land, and the other is able to extensively benefit sentient beings. Immeasurable merits permeate these two aspects: immeasurable merits adorn the land, and immeasurable merits are used to extensively benefit sentient beings. The concluding text can be understood.' This uses a metaphor to illustrate the mind of developing and cultivating power. The structure is threefold as before. In the metaphor, the wheel-turning king is one metaphor, and the chief military minister is another metaphor. The king generally symbolizes the generation of the great Bodhi-citta, while the minister specifically symbolizes the mind of generating the power of action. There are two kinds of power: one is discriminating power, and the other is the power of practice. Just like the four types of troops needed by the chief military minister, being free according to one's own will is like discriminating power; also being free according to the king's will is like the power of practice. The four types of troops have two uses: one is to expand the territory, and the other is to pacify sentient beings. This mind combines with the following Dharma, because of the Power Paramita, one is able to adorn the land, and the other is able to extensively benefit sentient beings. Immeasurable merits permeate these two aspects: immeasurable merits adorn the land, and immeasurable merits are used to extensively benefit sentient beings. The concluding text can be understood.
'Sutra: For example, like the empty space and the wheel-turning sage king, this mind is able to be without obstruction in all realms, and is able to be free in all places, until the position of empowerment is attained, therefore it is called the cause of the tenth Wisdom Paramita (Jnanaparamita). Good man, these are the ten causes of the Bodhi-citta of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva).' The sutra says: For example, like the empty space and the wheel-turning sage king, this mind is able to be without obstruction in all realms, and is able to be free in all places, until the position of empowerment is attained, therefore it is called the cause of the tenth Wisdom Paramita. Good man, these are the ten causes of the Bodhi-citta of a Bodhisattva-Mahasattva.
'The following metaphor illustrates the mind of developing and cultivating wisdom. The structure is threefold as before. There are two kinds of metaphors: one is the metaphor of empty space, and the other is the metaphor of the wheel-turning king. There are two kinds of wisdom: one is the wisdom of accomplishing sentient beings, like empty space accommodating everything equally without selection; and the other is the wisdom of accomplishing the Buddha-dharma, like the wheel-turning king receiving the position of empowerment. Moreover, these two kinds of wisdom both permeate two functions: one is being pure like empty space, containing and accommodating all merits; and the other is being able to inherit the Buddha's position like the wheel-turning king, extensively benefiting sentient beings. This mind combines with the following Dharma, being without obstruction in all realms corresponds to empty space; being able to be free until the position of empowerment is attained corresponds to the wheel-turning king. The concluding text can be understood.' This uses a metaphor to illustrate the mind of developing and cultivating wisdom. The structure is threefold as before. There are two kinds of metaphors: one is the metaphor of empty space, and the other is the metaphor of the wheel-turning king. There are two kinds of wisdom: one is the wisdom of accomplishing sentient beings, like empty space accommodating everything equally without selection; and the other is the wisdom of accomplishing the Buddha-dharma, like the wheel-turning king receiving the position of empowerment. Moreover, these two kinds of wisdom both permeate two functions: one is being pure like empty space, containing and accommodating all merits; and the other is being able to inherit the Buddha's position like the wheel-turning king, extensively benefiting sentient beings. This mind combines with the following Dharma, being without obstruction in all realms corresponds to empty space; being able to be free until the position of empowerment is attained corresponds to the wheel-turning king. The concluding text can be understood.
'Sutra: These ten causes you should cultivate and learn.' The sutra says: These ten causes you should cultivate and learn.
'The following is a conclusion and exhortation to cultivate. Question: Where is the position of this cause of generating the mind? Answer: There are multiple positions for generating the mind. According to the Mahāyānasaṃgraha, there are two: one is mundane and the other is ultimate. The mundane generation of the mind is before reaching the grounds, and the ultimate generation of the mind is on the grounds. It is also said that the Bodhisattva's generation of the mind has four kinds of differences depending on the grounds: one is the generation of the mind of faith and practice, which refers to the ground of faith and practice; the second is the generation of the mind of pure reliance, which refers to the first seven grounds; the third is the reward'
得發心謂后三地。四無障發心謂如來地。此約三祇及究竟位各增處說。據實四十二位各各發心。文殊所問菩提心經又說四種。彼云。有四種心能成就因能成就果。何等為四。一者初發心。二者行發心。三者不退發心。四者一生補處發心。論釋云。初二發心並在地前。初過聲聞次過辟支佛。第三發心過不定地。已入初地得證智故。第四發心以善□法王子地故即第十地。瑜伽七十二又有十種發心。一世俗發心在地前。二得法性發心。謂入地菩薩及得二乘果迴心之者。三不決定發心謂非菩薩種性。設菩薩性有退還法。四決定發心與彼相違。五不清淨髮心謂被他逼求活命等而發心者。六清淨髮心者與上相違。七羸劣發心者謂發心已被貪等纏所蔽伏舍正行邪。八強盛發心與上相違。九未成就果發心謂因位。十已成就果發心者謂在佛位。此中所說十發心中不決定不清凈及羸劣各少分三中容有能為因故。由此但可總相而釋通前所說三類發心。或且據一相別配無妨。然不如通。真諦三藏十發心因喻法各五義釋。以下十度各有五行相故雖有此理然無正文人。釋為五義。□難準下十度中各各五行。真諦以彼瑜伽論中六度□九門中五門配之。一自性。二一切。三難行。四善士。五清凈。隨應配五。道理亦難。諸經論說各各差別。雜集唯識等初
【現代漢語翻譯】 現代漢語譯本： 『得發心』指的是后三地（指第八、九、十地）。『四無礙發心』指的是如來地（佛果）。這是根據三大阿僧祇劫和究竟果位各自增上的處所來說的。實際上，四十二個階位（十住、十行、十回向、十地、等覺、妙覺）的每一個階段都有發心。 《文殊所問菩提心經》又說了四種發心。經中說：『有四種心能成就因，能成就果。何等為四？一者，初發心；二者，行發心；三者，不退發心；四者，一生補處發心。』 論釋中說：『初發心和行發心都在地上之前。初發心超過聲聞，行發心超過辟支佛。不退發心超過不定地，因為已經進入初地，得到了證智。一生補處發心，因為是善慧法王子地，所以是第十地。』 《瑜伽師地論》第七十二卷又有十種發心：一、世俗發心，在地上之前；二、得法性發心，指進入地的菩薩以及得到聲聞、緣覺果位后迴心向大乘的人；三、不決定發心，指非菩薩種性的人，即使有菩薩的性質，也有退還的可能性；四、決定發心，與不決定發心相反；五、不清淨髮心，指被他人逼迫，爲了求活命等原因而發心的人；六、清淨髮心，與不清淨髮心相反；七、羸劣發心，指發心后被貪慾等煩惱纏縛，捨棄正行而行邪道的人；八、強盛發心，與羸劣發心相反；九、未成就果發心，指在因位時的發心；十、已成就果發心，指在佛位的發心。 這裡所說的十種發心中，不決定、不清凈和羸劣這三種發心，各自少部分可以作為（成佛的）因。因此，只能總相地解釋，以貫通前面所說的三類發心。或者可以暫且根據一種相來分別對應，也沒有妨礙，但不如總相貫通更好。 真諦三藏用十種發心的因、譬喻、法，各自五種意義來解釋。因為以下的十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）各有五種行相，雖然有這個道理，但是沒有正文依據，難以按照下面的十度中各自的五種行相來解釋。真諦用《瑜伽師地論》中六度（佈施、持戒、忍辱、精進、禪定、智慧）的九個門中的五個門來對應這十種發心，即自性、一切、難行、善士、清凈，隨應對應這五種意義，道理也很難講通。各種經論的說法各有差別，《雜集論》、《唯識論》等最初的發心……
【English Translation】 English version: 'Attaining the aspiration' refers to the last three Bhumis (eighth, ninth, and tenth Bhumis). 'The unobstructed aspiration' refers to the Tathagata Bhumi (Buddhahood). This is based on the respective augmentations of the three Asankhyeya Kalpas and the ultimate position. In reality, each of the forty-two stages (ten abodes, ten practices, ten dedications, ten Bhumis, near-perfect enlightenment, perfect enlightenment) has its own aspiration. The 'Manjushri's Inquiry on Bodhicitta Sutra' also speaks of four types of aspiration. The Sutra says: 'There are four types of mind that can accomplish the cause and accomplish the effect. What are the four? First, the initial aspiration; second, the practice aspiration; third, the non-retrogressing aspiration; fourth, the one-life-remaining aspiration.' The commentary says: 'The initial aspiration and the practice aspiration are both before the Bhumis. The initial aspiration surpasses the Sravakas, and the practice aspiration surpasses the Pratyekabuddhas. The non-retrogressing aspiration surpasses the indeterminate Bhumi because one has already entered the first Bhumi and attained the wisdom of realization. The one-life-remaining aspiration, because it is the Bhumi of the Good Wisdom Dharma Prince, is the tenth Bhumi.' The seventy-second volume of the 'Yogacarabhumi-sastra' also has ten types of aspiration: First, the mundane aspiration, which is before the Bhumis; second, the aspiration of attaining Dharma-nature, which refers to the Bodhisattvas who have entered the Bhumis and those who have attained the fruits of Sravaka and Pratyekabuddha and turned their minds towards the Mahayana; third, the indeterminate aspiration, which refers to those who are not of the Bodhisattva lineage, and even if they have the nature of a Bodhisattva, there is a possibility of regression; fourth, the determinate aspiration, which is the opposite of the indeterminate aspiration; fifth, the impure aspiration, which refers to those who aspire because they are forced by others, seeking to survive, etc.; sixth, the pure aspiration, which is the opposite of the impure aspiration; seventh, the weak aspiration, which refers to those who, after aspiring, are bound by afflictions such as greed, abandon the right practice and engage in wrong paths; eighth, the strong aspiration, which is the opposite of the weak aspiration; ninth, the aspiration of not yet achieving the fruit, which refers to the aspiration at the stage of cause; tenth, the aspiration of already achieving the fruit, which refers to the aspiration at the stage of Buddhahood. Among the ten types of aspiration mentioned here, the indeterminate, impure, and weak aspirations, each in a small part, can serve as a cause (for attaining Buddhahood). Therefore, it can only be explained in a general way to connect the three types of aspiration mentioned earlier. Or, one can temporarily correspond according to one aspect, which is not an obstacle, but it is better to connect in a general way. The Tripitaka Master Paramartha explains the ten types of aspiration with five meanings each for cause, metaphor, and Dharma. Because the following ten Paramitas (Dana (generosity), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom), Upaya (skillful means), Pranidhana (vow), Bala (strength), Jnana (knowledge)) each have five aspects, although there is this reason, there is no textual basis, and it is difficult to explain according to the five aspects of each of the following ten Paramitas. Paramartha uses five of the nine doors of the six Paramitas (Dana (generosity), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom)) in the 'Yogacarabhumi-sastra' to correspond to these ten types of aspiration, namely, self-nature, all, difficult practice, virtuous person, and purity, corresponding to these five meanings accordingly, but the reasoning is also difficult to explain. The statements of various Sutras and Sastras are different, the initial aspiration in 'Abhidharmasamuccaya', 'Vijnaptimatrata-siddhi' etc...
六各三。后四各二。大莊嚴論六各六門。寶云經中十各十門。何故但配瑜伽九門中五門耶。故知十度行相差別有無量門。諸經論中隨影互明。各不相違。然隨行相依釋亦得。以九門義攝一切故。廣且依唯識攝大乘等差別而明。
經。善男子依五種法菩薩摩訶薩成就佈施波羅蜜云何為五一者信根二者慈悲三者無求欲心四者攝受一切眾生五者愿求一切智智善男子是名菩薩摩訶薩成就佈施波羅蜜。
今此下明是佛答中。第二修行既發心已次應隨修。于中分二。初修行二釋名。修行十度即為十段。段段之中各分為四。一標二徴三釋四結。文段易知下更不科。但牒文釋。一者信根者菩提既以信為根本。又發菩提心經論施有五種。一信心施是故最初□信為根而行佈施。二慈悲者既為菩薩意在利生。次信慈悲。與樂拔苦而行佈施。三無求欲者既求菩提行於佈施不希三有及報恩等。故無求欲心。四攝受一切生者為利生故平等攝受一切眾生。五者愿求一切智智者回愿自他求佛菩提。又信根即菩提心體。七最勝中依止最勝即攝慈悲。無求欲心清凈勝。攝受一切意樂勝。愿求種智迴向勝。以施在初略最勝攝。影顯餘九亦最勝攝方名度故。
經。善男子復依五法菩薩摩訶薩成就持戒波羅蜜云何為五一者三業清凈二者不為一切
【現代漢語翻譯】 現代漢語譯本：六各三。后四各二。《大莊嚴論》（Mahāvyūha-sūtra）六各六門。《寶云經》（Ratnamegha-sūtra）中十各十門。為何只配《瑜伽師地論》（Yogācārabhūmi-śāstra）九門中的五門呢？因此可知十度（daśa-pāramitā）行相的差別有無量門。諸經論中隨順顯明，各自不相違背。然而隨順行相解釋也是可以的，因為九門之義能夠攝盡一切。廣泛地依據唯識（Vijñānavāda）、攝大乘（Mahāyānasaṃgraha）等的差別而闡明。
經：『善男子，依五種法，菩薩摩訶薩成就佈施波羅蜜（dāna-pāramitā），云何為五？一者信根，二者慈悲，三者無求欲心，四者攝受一切眾生，五者愿求一切智智。善男子，是名菩薩摩訶薩成就佈施波羅蜜。』
今此下明是佛答中，第二修行，既發心已，次應隨修。于中分二：初修行，二釋名。修行十度即為十段，段段之中各分為四：一標，二徴，三釋，四結。文段易知，下更不科，但牒文釋。一者信根者，菩提（bodhi）既以信為根本，又《發菩提心經論》施有五種：一信心施，是故最初立信為根而行佈施。二慈悲者，既為菩薩（bodhisattva），意在利生，次信慈悲，與樂拔苦而行佈施。三無求欲者，既求菩提行於佈施，不希三有及報恩等，故無求欲心。四攝受一切眾生者，為利生故，平等攝受一切眾生。五者愿求一切智智者，回愿自他求佛菩提。又信根即菩提心體，七最勝中依止最勝即攝慈悲，無求欲心清凈勝，攝受一切意樂勝，愿求種智迴向勝。以施在初，略最勝攝，影顯餘九亦最勝攝方名度故。
經：『善男子，復依五法，菩薩摩訶薩成就持戒波羅蜜（śīla-pāramitā），云何為五？一者三業清凈，二者不為一切
【English Translation】 English version: Six each with three. The latter four each with two. The Mahāvyūha-sūtra (Great Adornment Treatise) has six sections, each with six doors. The Ratnamegha-sūtra (Cloud of Jewels Sutra) has ten sections, each with ten doors. Why are only five of the nine doors in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) matched? Therefore, it is known that the differences in the aspects of the ten perfections (daśa-pāramitā) have countless doors. The various sutras and treatises illuminate each other accordingly, without contradicting each other. However, explanation according to the aspects of practice is also possible, because the meaning of the nine doors encompasses everything. Broadly speaking, it is explained based on the differences in Consciousness-Only (Vijñānavāda), Mahāyānasaṃgraha (Compendium of the Mahayana), and others.
Sutra: 'Good man, relying on five dharmas, a Bodhisattva-Mahasattva achieves the perfection of giving (dāna-pāramitā). What are the five? First, the root of faith; second, loving-kindness and compassion; third, a mind without seeking desires; fourth, embracing all sentient beings; fifth, aspiring to all-knowing wisdom. Good man, this is called a Bodhisattva-Mahasattva achieving the perfection of giving.'
Now, this below explains the second practice in the Buddha's answer. Having generated the aspiration, one should then follow through with practice. Within this, there are two parts: first, practice; second, explanation of the name. Practicing the ten perfections is divided into ten sections, and each section is divided into four parts: first, the statement; second, the inquiry; third, the explanation; fourth, the conclusion. The structure of the text is easy to understand, so there will be no further subdivisions below, but only explanations of the text. The first, 'the root of faith,' is because bodhi is based on faith. Also, the Treatise on Generating the Bodhi Mind states that there are five types of giving: first, giving with faith. Therefore, initially establishing faith as the root is how one practices giving. Second, 'loving-kindness and compassion,' is because as a Bodhisattva, the intention is to benefit beings. Next, one believes in loving-kindness and compassion, giving joy and relieving suffering while practicing giving. Third, 'a mind without seeking desires,' is because one seeks bodhi while practicing giving, without hoping for the three realms of existence or repayment of kindness, etc. Therefore, one has a mind without seeking desires. Fourth, 'embracing all sentient beings,' is for the sake of benefiting beings, equally embracing all sentient beings. Fifth, 'aspiring to all-knowing wisdom,' is to dedicate the merit to oneself and others, seeking Buddhahood. Furthermore, the root of faith is the essence of the bodhi mind. In the seven superiorities, relying on the most superior encompasses loving-kindness and compassion. A mind without seeking desires is superior in purity. Embracing all is superior in intention. Aspiring to omniscience is superior in dedication. Because giving is at the beginning, it briefly encompasses the most superior. The shadow reveals that the remaining nine are also encompassed by the most superior, hence it is called perfection.
Sutra: 'Good man, relying on five dharmas, a Bodhisattva-Mahasattva achieves the perfection of morality (śīla-pāramitā). What are the five? First, purity of the three karmas; second, not for all
眾生作煩惱因緣三者閉諸惡道開善趣門四者過於聲聞獨覺之地五者一切功德皆悉滿足善男子是名菩薩摩訶薩成就持戒波羅蜜。
戒中有三。謂律儀戒．攝善法戒．饒益有情戒。一者三業清凈此即三聚戒之自性。二者不為一切作煩惱因。隨護他支。然十地論菩薩受戒意為斷除眾生四流。即斷惑因。三者閉惡道趣。開善趣者十地論云。菩薩受戒為除眾生諸惡道苦。四者過聲聞等最為甚深。不共二乘故。求大菩提。不約小果故。五者功德滿者由戒為依生定慧故。故遺教經云。依因此戒能生諸禪定及滅苦智慧。又第一攝律儀戒。第二第三饒益有情戒。第四第五攝善法戒。
經。善男子復依五法菩薩摩訶薩成就忍辱波羅蜜云何為五一者能伏貪瞋煩惱二者不惜身命不求安樂止息之想三者思惟往業遭苦能忍四者發慈悲心成就眾生諸善根故五者為得甚深無生法忍善男子是名菩薩摩訶薩成就忍辱波羅蜜。
忍即有三。一耐怨害忍。二安受苦忍。三諦察法忍。言能伏貪瞋煩惱是耐怨害忍。由不惜身命等是安受苦忍。以精進為體。能行苦行不求安息。三思往昔被他害等。思自往業忍彼不瞋。復由慈悲而為攝受故忍不瞋。此二即是耐怨害忍因。因有五種。一唯法想。二有苦想。三無常想。四親屬想。五攝受想。此且舉二五。
【現代漢語翻譯】 現代漢語譯本 『眾生作煩惱因緣』，是指菩薩能斷除眾生造作煩惱的因緣；『三者閉諸惡道開善趣門』，是指菩薩能關閉通往各種惡道的門徑，開啟通往善良境界的道路；『四者過於聲聞獨覺之地』，是指菩薩的境界超越了聲聞（Śrāvaka，聽聞佛法而修行的弟子）和獨覺（Pratyekabuddha，無師自悟的修行者）的境界；『五者一切功德皆悉滿足』，是指菩薩的一切功德都圓滿具足。善男子，這被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）成就持戒波羅蜜（Śīla-pāramitā，持戒到彼岸）。
戒律中有三種：律儀戒（Prātimokṣa-śīla，防止惡行的戒律）、攝善法戒（Kuśala-dharma-saṃgraha-śīla，攝取一切善法的戒律）和饒益有情戒（Sattvārtha-kriyā-śīla，利益一切眾生的戒律）。『一者三業清凈』，這指的是身、口、意三業的清凈，也就是三聚戒（Trisaṃvara-śīla，三種戒律的總稱）的自性。『二者不為一切作煩惱因』，指的是隨順守護他人的行為。然而，《十地經論》（Daśabhūmika-sūtra-śāstra）中菩薩受戒的意義在於斷除眾生的四種流，也就是斷除迷惑的根源。『三者閉惡道趣，開善趣者』，《十地經論》中說，菩薩受戒是爲了消除眾生各種惡道的痛苦。『四者過聲聞等最為甚深』，是因為菩薩的境界不與二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和獨覺乘）相同，所以最為深奧，因為菩薩追求的是偉大的菩提（Bodhi，覺悟），而不是小小的果報。『五者功德滿者』，是因為戒律是產生禪定和智慧的基礎。所以《遺教經》（Yūigyō-gyō，佛陀遺教經）中說，依靠這種戒律，能夠產生各種禪定，並且滅除痛苦的智慧。此外，第一是攝律儀戒，第二和第三是饒益有情戒，第四和第五是攝善法戒。
經文：『善男子，再依靠五種方法，菩薩摩訶薩成就忍辱波羅蜜。』是哪五種呢？『一者能伏貪瞋煩惱』，『二者不惜身命不求安樂止息之想』，『三者思惟往業遭苦能忍』，『四者發慈悲心成就眾生諸善根故』，『五者為得甚深無生法忍』。善男子，這被稱為菩薩摩訶薩成就忍辱波羅蜜。
忍辱有三種：耐怨害忍（Kṣānti，忍受怨恨和傷害）、安受苦忍（Adhivāsanā-kṣānti，安然接受痛苦）和諦察法忍（Dharma-kṣānti，如實觀察法的忍耐）。『言能伏貪瞋煩惱』，指的是耐怨害忍。『由不惜身命等』，指的是安受苦忍，以精進為體，能夠實行苦行而不尋求安息。『三思往昔被他害等，思自往業忍彼不瞋』，指的是思考過去被他人傷害等，思考自己的往昔業力，忍受而不嗔恨。又因為慈悲而攝受眾生，所以忍耐而不嗔恨。這兩種就是耐怨害忍的原因。原因有五種：一、唯法想，二、有苦想，三、無常想，四、親屬想，五、攝受想。這裡暫且列舉兩種五種。
【English Translation】 English version 'Those beings create causes and conditions for afflictions' refers to the Bodhisattva's ability to cut off the causes and conditions that beings create for afflictions; 'Thirdly, closing the doors to all evil paths and opening the gates to good destinies' refers to the Bodhisattva's ability to close the paths leading to various evil destinies and open the paths leading to virtuous realms; 'Fourthly, surpassing the realms of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers)' refers to the Bodhisattva's realm surpassing that of Śrāvakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (solitary realizers who attain enlightenment without a teacher); 'Fifthly, all merits are completely fulfilled' refers to the Bodhisattva's complete fulfillment of all merits. Good man, this is called a Bodhisattva-mahāsattva (great Bodhisattva) accomplishing the Śīla-pāramitā (perfection of moral discipline).
There are three types of precepts: Prātimokṣa-śīla (precepts of discipline), Kuśala-dharma-saṃgraha-śīla (precepts of gathering wholesome dharmas), and Sattvārtha-kriyā-śīla (precepts of benefiting sentient beings). 'Firstly, the purification of the three karmas' refers to the purification of body, speech, and mind, which is the nature of the Trisaṃvara-śīla (threefold vows). 'Secondly, not creating causes of affliction for all' refers to following and protecting the actions of others. However, in the Daśabhūmika-sūtra-śāstra (Treatise on the Ten Stages Sutra), the meaning of a Bodhisattva taking precepts is to cut off the four streams of beings, which is to cut off the source of delusion. 'Thirdly, closing the doors to evil paths and opening the gates to good destinies,' the Daśabhūmika-sūtra-śāstra says that a Bodhisattva taking precepts is to eliminate the suffering of beings in various evil paths. 'Fourthly, surpassing Śrāvakas and others is the most profound' because the Bodhisattva's realm is not the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is the most profound, because the Bodhisattva seeks great Bodhi (enlightenment), not small rewards. 'Fifthly, the fulfillment of merits' is because precepts are the foundation for generating samādhi and wisdom. Therefore, the Yūigyō-gyō (Sutra of the Buddha's Last Teachings) says that relying on these precepts can generate various samādhis and the wisdom to extinguish suffering. In addition, the first is the Prātimokṣa-śīla, the second and third are the Sattvārtha-kriyā-śīla, and the fourth and fifth are the Kuśala-dharma-saṃgraha-śīla.
Sutra: 'Good man, again relying on five methods, the Bodhisattva-mahāsattva accomplishes the Kṣānti-pāramitā (perfection of patience).' What are the five? 'Firstly, being able to subdue greed, anger, and afflictions,' 'Secondly, not cherishing life and not seeking thoughts of ease and rest,' 'Thirdly, contemplating past karma and being able to endure suffering,' 'Fourthly, generating compassion and accomplishing the roots of goodness for sentient beings,' 'Fifthly, for the sake of attaining the profound Dharma-kṣānti (patience with the truth of no-birth).' Good man, this is called a Bodhisattva-mahāsattva accomplishing the Kṣānti-pāramitā.
There are three types of patience: Kṣānti (patience with resentment and harm), Adhivāsanā-kṣānti (patience in accepting suffering), and Dharma-kṣānti (patience in truly observing the Dharma). 'Being able to subdue greed, anger, and afflictions' refers to Kṣānti. 'Not cherishing life, etc.' refers to Adhivāsanā-kṣānti, which takes diligence as its essence, being able to practice asceticism without seeking rest. 'Contemplating past harm from others, etc., contemplating one's own past karma, enduring without anger' refers to contemplating past harm from others, etc., contemplating one's own past karma, enduring without anger. Also, because of compassion and embracing sentient beings, enduring without anger. These two are the causes of Kṣānti. There are five causes: first, the thought of only Dharma; second, the thought of suffering; third, the thought of impermanence; fourth, the thought of kinship; fifth, the thought of embracing. Here, two of the five are listed for now.
為甚深法者諦察法忍。以慧為性。
經。善男子復依五法菩薩摩訶薩成就勤策波羅蜜。云何為五。一者與諸煩惱不樂共住二者福德未具不受安樂三者于諸難行苦行之事不生厭心四者以大慈悲攝受利益方便成熟一切眾生五者愿求不退轉地善男子是名菩薩摩訶薩成就勤策波羅蜜。
精進中。一與諸煩惱不樂共住者精進有三。一被鉀二攝善三利樂有情。此即第一被鉀精進。最初發心起猛利樂欲翻諸煩惱如被鉀。二福德未具不受安樂者。攝善之中有其四種。加行無下無退無足。此無退精進。于未得中能進求故不息受樂。三于諸難行不生厭心。無足精進。四者與慈悲俱攝受利益眾生方便成就一切故是利樂有情精進。五愿求不退地者是攝善中無下精進。不自輕蔑能求上位故。
經。善男子復依五法菩薩摩訶薩成就靜慮波羅蜜云何為五一者于諸善法攝令不散故二者常愿解脫不著二邊故三者愿得神通成就眾生諸善根故四者為凈法界蠲除心垢故五者為斷眾生煩惱根本故善男子是名菩薩摩訶薩成就靜慮波羅蜜。
靜慮之中亦有三。一安住靜慮。二引發靜慮。三辦事靜慮。此中第一是安住于諸善品。攝令不散。住定輕安等故名安住。引發神通諸功德等名引發。能辦自他利益之事名辦事故第二常愿解脫。解脫即八解脫
【現代漢語翻譯】 現代漢語譯本：爲了對甚深之法進行諦察，需要具備法忍（Dharmaksanti），而智慧是其本質。
經文：善男子，菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）再依靠五種法，成就勤策波羅蜜（Vīrya-pāramitā，精進波羅蜜）。哪五種呢？一是與各種煩惱不樂意共同居住；二是福德尚未具足，不接受安樂；三是對各種難以實行的苦行之事，不生起厭惡之心；四是以大慈悲心攝受、利益，並以方便法成熟一切眾生；五是愿求不退轉地（Avaivartika-bhūmi，不退轉的境界）。善男子，這叫做菩薩摩訶薩成就勤策波羅蜜。
在精進中，一是與各種煩惱不樂意共同居住，精進有三種：一、披甲精進；二、攝善精進；三、利樂有情精進。這即是第一種披甲精進。最初發心，生起猛利的意樂，翻轉各種煩惱，如同披上鎧甲一般。二是福德尚未具足，不接受安樂，這是攝善精進中的四種之一，即加行、無下、無退、無足。這是無退精進，對於尚未得到的，能夠不斷前進追求，因此不停止，不接受安樂。三是對各種難以實行的苦行之事，不生起厭惡之心，這是無足精進。四是與慈悲心共同，攝受利益眾生，以方便法成就一切，因此是利樂有情精進。五是愿求不退轉地，這是攝善精進中的無下精進，不輕視自己，能夠追求更高的地位。
經文：善男子，菩薩摩訶薩再依靠五種法，成就靜慮波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。哪五種呢？一是對各種善法，攝持使之不散亂；二是常愿解脫，不執著於二邊；三是愿得神通，成就眾生各種善根；四是爲了清凈法界（Dharmadhātu，一切法的本性），去除心中的垢染；五是爲了斷除眾生煩惱的根本。善男子，這叫做菩薩摩訶薩成就靜慮波羅蜜。
在靜慮之中，也有三種：一、安住靜慮；二、引發靜慮；三、辦事靜慮。這其中第一種是安住于各種善品，攝持使之不散亂。安住于禪定，獲得輕安等等，因此名為安住。引發神通等各種功德，名為引發。能夠辦理自己和他人利益之事，名為辦事。第二是常愿解脫，解脫即八解脫（Asta-vimoksa，八種解脫）。
【English Translation】 English version: For profound Dharma (law, teaching), one needs Dharmaksanti (acceptance of the law), which is characterized by wisdom.
Sutra: 'Good man, furthermore, relying on five dharmas (laws, principles), a Bodhisattva-Mahāsattva (great Bodhisattva) accomplishes Vīrya-pāramitā (perfection of diligence). What are the five? First, not delighting in dwelling with various afflictions; second, not accepting ease and comfort when merit is not yet complete; third, not generating aversion towards difficult and arduous practices; fourth, embracing and benefiting all sentient beings with great compassion and skillful means to mature them; fifth, aspiring to the Avaivartika-bhūmi (stage of non-retrogression). Good man, this is called a Bodhisattva-Mahāsattva accomplishing Vīrya-pāramitā.'
In diligence, first, 'not delighting in dwelling with various afflictions,' there are three types of diligence: 1. Armor-like diligence; 2. Accumulating good diligence; 3. Benefiting sentient beings diligence. This is the first, armor-like diligence. Initially generating the aspiration, arising with intense zeal, overturning various afflictions as if wearing armor. Second, 'not accepting ease and comfort when merit is not yet complete,' this is one of the four types within accumulating good diligence: exertion, no inferiority, no regression, and no satisfaction. This is no regression diligence, because one can continuously advance and seek what has not yet been attained, therefore not ceasing and not accepting ease and comfort. Third, 'not generating aversion towards difficult practices,' this is no satisfaction diligence. Fourth, being together with compassion, embracing and benefiting sentient beings, accomplishing everything with skillful means, therefore it is benefiting sentient beings diligence. Fifth, 'aspiring to the stage of non-retrogression,' this is no inferiority diligence within accumulating good diligence, not belittling oneself, being able to seek a higher position.
Sutra: 'Good man, furthermore, relying on five dharmas, a Bodhisattva-Mahāsattva accomplishes Dhyāna-pāramitā (perfection of meditation). What are the five? First, gathering all good dharmas and preventing them from scattering; second, constantly aspiring to liberation and not clinging to the two extremes; third, aspiring to attain supernatural powers to accomplish the various good roots of sentient beings; fourth, for the sake of purifying the Dharmadhātu (realm of reality), removing the defilements of the mind; fifth, for the sake of cutting off the root of sentient beings' afflictions. Good man, this is called a Bodhisattva-Mahāsattva accomplishing Dhyāna-pāramitā.'
Within meditation, there are also three types: 1. Abiding in meditation; 2. Generating meditation; 3. Acting meditation. The first of these is abiding in various good qualities, gathering them and preventing them from scattering. Abiding in meditation, obtaining lightness and ease, etc., therefore it is called abiding. Generating supernatural powers and various merits, etc., is called generating. Being able to accomplish matters that benefit oneself and others is called acting. The second is constantly aspiring to liberation, liberation being the Asta-vimoksa (eight liberations).
。于空有邊能不住者引解脫故。第三愿得神通即六神通。由現神通令諸眾生舍邪歸正集諸善根。此二即引發靜慮。四為凈法界除心垢者心通二種。能緣慮心並第一義心。為凈法界即第一義心。依定能除二心垢故此為自利。五為斷眾生煩惱根本此即利他。此後二種是辦事靜慮。能辦自他利益事故。非唯緣事名辦事。事謂事業業用。然諸處說變大地為金等。為辦事者且約外利事說。
經。善男子。復依五法菩薩摩訶薩成就智慧波羅蜜。云何為五。一者常於一切諸佛菩薩及明智者供養親近不生厭背。二者諸佛如來說甚深法心常樂聞無有厭足。三者真俗勝智樂善分別。四者見修煩惱咸速斷除。五者世間技術五明之法皆悉通達。善男子。是名菩薩摩訶薩成就智慧波羅蜜。
智亦有三。謂加行智根本智后得智。五中初二加行智。于善友所修十供養。及愿常隨名為親近一切諸佛菩薩善友。皆愿求養親近無向背心。如前供養說。二常樂聞法心無厭足。應說諸佛本求法緣。上二俱是加行智攝。第三第五是后得智。真俗二境樂能了知。第四為斷見修煩惱。是根本智。世間伎術即六十四能。五明之法謂內明．因明．聲明．醫方明．工巧明。廣如瑜伽三十八說。問。內明處者為唯佛教名內明處耶。答。外道亦有。但明內身因果名內
【現代漢語翻譯】 現代漢語譯本：對於空和有兩邊都不執著的人，能夠引導他們得到解脫。第三愿是獲得神通，即六神通（六種超自然能力）。通過展現神通，使眾生捨棄邪見，歸於正道，積累各種善根。這兩種願望能夠引發靜慮（禪定）。第四愿是為清凈法界（純凈的真如境界）而去除心垢，心垢有兩種：能緣慮心（能夠攀緣思慮的心）和第一義心（最根本真實的心）。爲了清凈法界，也就是爲了清凈第一義心。依靠禪定能夠去除這兩種心垢，這屬於自利。第五愿是斷除眾生煩惱的根本，這屬於利他。後面的兩種願望是辦事靜慮，能夠辦理自利和他利的事情。並非僅僅緣於事情才叫做辦事，事情指的是事業和作用。然而，各處所說的將大地變為黃金等，是爲了辦事的人，且以外在利益的事情來說。
經文：『善男子，再依靠五種方法，菩薩摩訶薩（偉大的菩薩）能夠成就智慧波羅蜜（達到智慧的彼岸）。哪五種呢？一是常常對一切諸佛、菩薩以及明智的人供養親近，不生厭惡背離之心。二是諸佛如來（佛的稱號）所說的甚深佛法，內心常常樂於聽聞，沒有厭倦滿足。三是對於真諦（真理）和俗諦（世俗諦），以及殊勝的智慧，樂於善巧地分別。四是見到見惑（知見上的迷惑）和修惑（修行上的迷惑），能夠迅速斷除。五是世間的技術和五明（五種學問）之法，都能夠通達。善男子，這叫做菩薩摩訶薩成就智慧波羅蜜。』
智慧也有三種，即加行智（通過努力獲得的智慧）、根本智（證悟真理的根本智慧）和后得智（證悟后獲得的智慧）。這五種方法中的前兩種屬於加行智。在善友（良師益友）那裡修習十種供養，並且發願常常跟隨，這叫做親近一切諸佛、菩薩和善友。都發愿尋求供養和親近，沒有背離之心，如前面供養所說。第二種是常常樂於聽聞佛法，內心沒有厭倦滿足。以上兩種都屬於加行智所攝。第三種和第五種屬於后得智。對於真諦和俗諦兩種境界，樂於能夠明瞭知曉。第四種是斷除見惑和修惑，屬於根本智。世間的伎術（技藝）就是六十四能。五明之法指的是內明（研究佛學或哲學的學問）、因明（邏輯學）、聲明（語言學）、醫方明（醫學）、工巧明（工藝學）。詳細內容如《瑜伽師地論》第三十八卷所說。問：內明之處，是否只有佛教才叫做內明之處呢？答：外道（佛教以外的學說）也有，但只是闡明內在身心的因果，叫做內明。
【English Translation】 English version: Those who do not dwell on either emptiness or existence can be guided to liberation. The third vow is to attain supernatural powers, namely the six Abhijñās (six supernormal knowledges). By manifesting these powers, sentient beings abandon heresy, return to the right path, and accumulate various roots of virtue. These two vows give rise to Dhyana (meditative absorption). The fourth vow is to purify the Dharmadhatu (realm of reality) by removing mental defilements, which are of two kinds: the mind that cognizes (the mind that grasps and thinks) and the mind of the highest meaning (the most fundamental and true mind). To purify the Dharmadhatu is to purify the mind of the highest meaning. Relying on Dhyana can remove these two kinds of mental defilements, which is for one's own benefit. The fifth vow is to cut off the root of sentient beings' afflictions, which is for the benefit of others. The latter two vows are for practical Dhyana, which can accomplish benefits for oneself and others. It is not merely engaging in activities that is called practical; activities refer to undertakings and functions. However, the transformation of the earth into gold, as mentioned in various places, is for those who engage in practical matters, and it is discussed in terms of external benefits.
Sutra: 'Good man, again, relying on five methods, a Bodhisattva-Mahasattva (great Bodhisattva) can accomplish Prajñā-paramita (perfection of wisdom). What are the five? First, constantly making offerings to and being close to all Buddhas, Bodhisattvas, and wise individuals, without generating aversion or turning away. Second, constantly delighting in hearing the profound Dharma spoken by the Buddhas-Tathagatas (title of a Buddha), without weariness or satisfaction. Third, delighting in skillfully distinguishing between the truth (ultimate truth) and the conventional truth (mundane truth), as well as superior wisdom. Fourth, upon seeing afflictions arising from views (wrong views) and practice (defilements arising from practice), quickly cutting them off. Fifth, being thoroughly versed in worldly skills and the five sciences (five branches of knowledge). Good man, this is called a Bodhisattva-Mahasattva accomplishing Prajñā-paramita.'
Wisdom also has three aspects: preparatory wisdom (wisdom gained through effort), fundamental wisdom (the fundamental wisdom of realizing the truth), and subsequent wisdom (wisdom gained after realization). The first two of these five methods belong to preparatory wisdom. Cultivating the ten offerings at the place of a good friend (virtuous teacher) and vowing to constantly follow are called being close to all Buddhas, Bodhisattvas, and good friends. All vow to seek offerings and closeness, without turning away, as mentioned in the previous discussion of offerings. The second is constantly delighting in hearing the Dharma, without weariness or satisfaction. Both of these belong to preparatory wisdom. The third and fifth belong to subsequent wisdom. One delights in being able to clearly know the two realms of truth and conventional truth. The fourth is cutting off afflictions arising from views and practice, which belongs to fundamental wisdom. Worldly skills are the sixty-four arts. The five sciences refer to inner science (study of Buddhism or philosophy), logic (science of reasoning), linguistics (study of language), medicine (science of healing), and craftsmanship (skill in making things). Details are as described in the thirty-eighth volume of the Yogacarabhumi-sastra. Question: Is the place of inner science only called the place of inner science in Buddhism? Answer: External paths (non-Buddhist doctrines) also have it, but they only explain the causes and effects of the inner body and mind, which is called inner science.
明處。
經。善男子。復依五法菩薩摩訶薩成就方便波羅蜜。云何為五。一者於一切眾生意樂煩惱心行差別悉皆通達。二者無量諸法對治之門心皆曉了。三者大慈悲定出入自在。四者于諸波羅蜜多皆愿修行成熟滿足。五者一切佛法皆愿了達攝受無遺。善男子。是名菩薩摩訶薩成就方便勝智波羅蜜。善男子。復依五法菩薩摩訶薩成就愿波羅蜜。云何為五。一者於一切法從本以來不生不滅非有非無心得安住。二者觀一切法最妙理趣離垢清凈心得安住。三者過一切相心本真如無作無行不異不動心得安住。四者為欲利益諸眾生事于俗諦中心得安住。五者于奢摩他毗缽舍那同時執行心得安住。善男子。是名菩薩摩訶薩成就愿波羅蜜。善男子。復依五法菩薩摩訶薩成就力波羅蜜。云何為五。一者以正智力能了一切眾生心行善惡。二者能令一切眾生入于甚深微妙之法。三者一切眾生輪迴生死隨其緣業如實了知。四者于諸眾生三種根性以正智力能分別知。五者于諸眾生如理為說令種善根成熟度脫。皆是智力故。善男子。是名菩薩摩訶薩成就力波羅蜜。善男子。復依五法菩薩摩訶薩成就智波羅蜜。云何為五。一者能于諸法分別善惡。二者于黑白法遠離攝受。三者能于生死涅槃不厭不喜。四者具福智行至究竟處。五者受勝灌頂能得諸
【現代漢語翻譯】 現代漢語譯本： 經文：善男子，菩薩摩訶薩（bodhisattva mahāsattva， महान्त सत्व，偉大的菩薩）依據五種法，成就方便波羅蜜（upāya-pāramitā， उपाय-पारमिता，方便到彼岸）。哪五種呢？一是對於一切眾生的意樂、煩惱、心行差別，全部通達明瞭。二是對於無量諸法對治之門，心中都明白曉暢。三是大慈悲定（mahā-karuṇā-samādhi，महा-करुणा-समाधि，偉大的慈悲三摩地）出入自在。四是對於諸波羅蜜多（pāramitā，पारमिता，到彼岸）都愿修行，成熟圓滿。五是一切佛法（Buddha-dharma，बुद्ध धर्म，佛陀的教法）都愿了達，攝受無遺。善男子，這叫做菩薩摩訶薩成就方便勝智波羅蜜。 善男子，菩薩摩訶薩依據五種法，成就愿波羅蜜（praṇidhāna-pāramitā，प्रणिधान-पारमिता，愿到彼岸）。哪五種呢？一是對一切法，從本來就不生不滅、非有非無，心得安住。二是觀察一切法最妙的理趣，離垢清凈，心得安住。三是超越一切相，心本真如（tathatā，तथता，如是），無作無行，不異不動，心得安住。四是爲了利益諸眾生，對於俗諦（saṃvṛti-satya，संवृति-सत्य，世俗諦）中心得安住。五是于奢摩他（śamatha，शमथ，止）和毗缽舍那（vipaśyanā，विपश्यना，觀）同時執行，心得安住。善男子，這叫做菩薩摩訶薩成就愿波羅蜜。 善男子，菩薩摩訶薩依據五種法，成就力波羅蜜（bala-pāramitā，बल-पारमिता，力到彼岸）。哪五種呢？一是憑藉正智力，能夠了解一切眾生的心行善惡。二是能夠令一切眾生進入甚深微妙之法。三是一切眾生輪迴生死，隨其緣業，如實了知。四是對於諸眾生的三種根性，以正智力能夠分別知曉。五是對於諸眾生，如理為他們說法，令其種下善根，成熟度脫。這些都是智力的緣故。善男子，這叫做菩薩摩訶薩成就力波羅蜜。 善男子，菩薩摩訶薩依據五種法，成就智波羅蜜（jñāna-pāramitā，ज्ञान-पारमिता，智到彼岸）。哪五種呢？一是能夠對於諸法，分別善惡。二是對黑白法，遠離攝受。三是能夠對於生死涅槃（nirvāṇa，निर्वाण，寂滅），不厭不喜。四是具足福智之行，到達究竟之處。五是接受殊勝的灌頂，能夠得到諸...
【English Translation】 English version: Sutra: 'Good man, furthermore, based on five dharmas, a Bodhisattva-Mahasattva (bodhisattva mahāsattva, महान्त सत्व, great being of enlightenment) accomplishes the Upaya-Paramita (upāya-pāramitā, उपाय-पारमिता, perfection of skillful means). What are the five? First, he thoroughly understands the inclinations, afflictions, and differences in the mental activities of all sentient beings. Second, he comprehends all the doors of remedies for limitless dharmas. Third, he is free to enter and exit the Great Compassion Samadhi (mahā-karuṇā-samādhi, महा-करुणा-समाधि, great compassion concentration). Fourth, he wishes to cultivate, mature, and fulfill all the Paramitas (pāramitā, पारमिता, perfections). Fifth, he wishes to understand and completely embrace all the Buddha-Dharmas (Buddha-dharma, बुद्ध धर्म, teachings of the Buddha) without omission. Good man, this is called a Bodhisattva-Mahasattva accomplishing the Paramita of Superior Wisdom of Skillful Means.' 'Good man, furthermore, based on five dharmas, a Bodhisattva-Mahasattva accomplishes the Pranidhana-Paramita (praṇidhāna-pāramitā, प्रणिधान-पारमिता, perfection of vows). What are the five? First, regarding all dharmas, from the beginning, they are neither produced nor destroyed, neither existent nor nonexistent; his mind dwells in peace. Second, he observes the most wonderful principle of all dharmas, free from defilement and pure; his mind dwells in peace. Third, transcending all characteristics, his mind is in its original Suchness (tathatā, तथता, thusness), without action or conduct, neither different nor moving; his mind dwells in peace. Fourth, for the sake of benefiting all sentient beings, his mind dwells in peace within the conventional truth (saṃvṛti-satya, संवृति-सत्य, conventional truth). Fifth, he simultaneously operates Shamatha (śamatha, शमथ, calming) and Vipashyana (vipaśyanā, विपश्यना, insight); his mind dwells in peace. Good man, this is called a Bodhisattva-Mahasattva accomplishing the Pranidhana-Paramita.' 'Good man, furthermore, based on five dharmas, a Bodhisattva-Mahasattva accomplishes the Bala-Paramita (bala-pāramitā, बल-पारमिता, perfection of power). What are the five? First, with the power of correct wisdom, he can understand the good and evil of the mental activities of all sentient beings. Second, he can lead all sentient beings into the profound and subtle dharma. Third, he knows the cycle of birth and death of all sentient beings, according to their karmic conditions, as it truly is. Fourth, with the power of correct wisdom, he can distinguish the three types of faculties of all sentient beings. Fifth, he speaks the dharma to all sentient beings according to the truth, enabling them to plant good roots, mature, and be liberated. All of this is due to the power of wisdom. Good man, this is called a Bodhisattva-Mahasattva accomplishing the Bala-Paramita.' 'Good man, furthermore, based on five dharmas, a Bodhisattva-Mahasattva accomplishes the Jnana-Paramita (jñāna-pāramitā, ज्ञान-पारमिता, perfection of wisdom). What are the five? First, he can distinguish between good and evil in all dharmas. Second, he avoids embracing both black and white dharmas. Third, he neither dislikes nor rejoices in birth and death, and Nirvana (nirvāṇa, निर्वाण, liberation). Fourth, he possesses the practice of merit and wisdom, reaching the ultimate place. Fifth, he receives the supreme empowerment and can attain all...
佛不共法等及一切智智。善男子。是名菩薩摩訶薩成就智波羅蜜。
方便度等四瑜伽四十九說。如前所說。十二行相方便善巧當知說名方便善巧。如前所說。五種大愿名愿。所有十力加行名力。於一切法如實安立清凈妙智名智。問。此第十與六何殊。答。即彼中雲。能取勝義無分別轉清凈妙慧名慧。能取世俗有分別轉清凈妙智名智。名二差別。十二方便善巧者四十五說。方便善巧當知略說有十二種。依內修證一切佛法有六。依外成就一切有情亦有六種。依內六者一于有情悲心顧戀。二于諸行如實遍知。三于菩提深心欣樂。四顧戀有情不捨生死。五遍知諸行輪迴不染。六欣樂佛智熾然精進名依內修六種善巧。此意自利依外有情修六善巧者。一令修少善感無量乃至微善令修迴向。二令小功力獲大菩提能令舍邪修隨喜等。三憎背聖教令除恚惱。四處中住者令其趣入。五趣入者令其成就。六已成就者令得解脫。已成后六善巧之中后之四種。復修六種方便善巧。一隨順會通。即為會釋諸教相違。二共立要契。令先斷惡修善方便利益等。三異分意樂。見不善等現違背意乖先許等。非染心爾令改修故。四逼迫所生居尊勝位逼令修善。五施恩報恩謂于有恩他欲來報。但令修善為惠報恩。六究竟清凈。謂現八相究竟利生等。廣如彼
【現代漢語翻譯】 現代漢語譯本 佛不共法等及一切智智（對一切事物、現象的徹底、圓滿的理解和認知）。善男子，這被稱為菩薩摩訶薩（偉大的菩薩）成就了智波羅蜜（智慧的完美）。 方便度等四瑜伽四十九種說法，如前所述。十二行相方便善巧，應當知道這被稱為方便善巧。如前所述，五種大愿被稱為愿。所有十力（佛陀的十種力量）的加行被稱為力。對於一切法如實安立的清凈妙智被稱為智。問：這第十種（智）與第六種（慧）有什麼區別？答：在其中說到，能夠獲取勝義（最高的真理）的無分別轉的清凈妙慧被稱為慧，能夠獲取世俗的有分別轉的清凈妙智被稱為智。這是名稱上的兩種差別。 十二種方便善巧，在四十五種說法中提到，方便善巧應當知道略說有十二種。依據內在修證一切佛法有六種，依據外在成就一切有情（眾生）也有六種。依據內在的六種是：一，對於有情（眾生）有悲心顧戀。二，對於諸行（一切行為和現象）如實遍知。三，對於菩提（覺悟）深心欣樂。四，顧戀有情（眾生）不捨生死。五，遍知諸行（一切行為和現象）輪迴不染。六，欣樂佛智（佛的智慧）熾然精進，這被稱為依據內在修行的六種善巧。這意思是自利。依據外在有情（眾生）修行的六種善巧是：一，令修少善感無量，乃至微善令修迴向。二，令小功力獲大菩提，能令舍邪修隨喜等。三，憎背聖教（佛陀的教誨）令除恚惱。四，處中住者令其趣入。五，趣入者令其成就。六，已成就者令得解脫。已成就后的六種善巧之中，後面的四種，又修六種方便善巧。一，隨順會通，即為會釋諸教相違。二，共立要契，令先斷惡修善方便利益等。三，異分意樂，見不善等現違背意乖先許等，非染心爾令改修故。四，逼迫所生居尊勝位逼令修善。五，施恩報恩，謂于有恩他欲來報，但令修善為惠報恩。六，究竟清凈，謂現八相究竟利生等。廣如彼（經文）。
【English Translation】 English version 'Buddha's unique qualities' and 'all-knowing wisdom' (complete and perfect understanding and cognition of all things and phenomena). Good man, this is called a Bodhisattva Mahasattva (great Bodhisattva) who has achieved Prajna Paramita (perfection of wisdom). The four yogas and forty-nine teachings of skillful means, as mentioned before. The twelve aspects of skillful means should be known as skillful means. As mentioned before, the five great vows are called vows. All the practices of the ten powers (the ten powers of the Buddha) are called powers. The pure and wonderful wisdom that truly establishes all dharmas is called wisdom. Question: What is the difference between this tenth (wisdom) and the sixth (prajna)? Answer: It is said within that the pure and wonderful prajna that can grasp the ultimate meaning (highest truth) without discrimination is called prajna, and the pure and wonderful wisdom that can grasp the mundane with discrimination is called wisdom. These are two differences in name. The twelve skillful means are mentioned in the forty-five teachings. It should be known that skillful means are briefly divided into twelve types. There are six types based on internal cultivation and realization of all Buddha-dharmas, and there are also six types based on external achievement of all sentient beings. The six types based on the internal are: first, having compassion and concern for sentient beings. Second, truly knowing all actions and phenomena. Third, deeply rejoicing in Bodhi (enlightenment). Fourth, being concerned about sentient beings and not abandoning samsara (cycle of birth and death). Fifth, knowing all actions and phenomena in samsara without being tainted. Sixth, rejoicing in the Buddha's wisdom and diligently striving, which is called the six skillful means based on internal cultivation. This means self-benefit. The six skillful means based on external sentient beings are: first, causing them to cultivate a little good and reap immeasurable rewards, and even causing them to dedicate even the slightest good. Second, causing them to obtain great Bodhi with little effort, and enabling them to abandon evil and cultivate rejoicing, etc. Third, causing them to eliminate anger and annoyance by hating and turning away from the holy teachings (Buddha's teachings). Fourth, leading those who dwell in the middle to enter. Fifth, enabling those who have entered to achieve. Sixth, enabling those who have already achieved to attain liberation. Among the six skillful means after achievement, the latter four are used to cultivate six more skillful means. First, accommodating and reconciling, that is, explaining the contradictions in the teachings. Second, establishing a common agreement, so that they first cut off evil and cultivate good, and facilitate benefits, etc. Third, different intentions, seeing that unwholesome things appear to contradict intentions and violate previous promises, etc., not with defiled intentions, but to cause them to change and cultivate. Fourth, forcing them to cultivate good by residing in a position of honor and superiority. Fifth, bestowing kindness and repaying kindness, that is, when someone wants to repay a kindness, simply cause them to cultivate good as a way to repay the kindness. Sixth, ultimate purity, that is, manifesting the eight aspects to ultimately benefit beings, etc. As described extensively in that (sutra).
釋。願行不同有說一愿。即初發心願度有情共求佛果。發菩提心論云。以此愿引生十大愿。如唯識論等說有二愿。一求菩提愿。二利樂他愿。諸處通說有四弘願。即未度令度等。瑜伽四十五說有五大愿。一發心願。二受生。三所行。四正愿。五大愿。于無上覺初發心求名發心愿。次為利生愿生善趣名受生愿。愿修善法名所行愿。愿當攝受一切功德名為正愿。說此正愿生於大愿。大愿即是十種大愿。一愿樂以一切上妙供具供養諸佛。二愿攝護諸佛正法。三愿從知足至入涅槃常隨侍從。四願行一切菩薩正行。五愿普成就一切有情。六愿往一切諸佛世界。七愿能普凈一切佛土。八愿同菩薩意樂加行趣入大乘。九愿一切無倒利生皆不唐捐。十愿速成無上菩提。發菩提心經論．大莊嚴論各說十。大同少別。寶云經十多分有別。力智亦爾。諸說多少各有不同。煩不具引。且依攝論及唯識論總相而釋。第三依徴列中五。即五段顯不指科。方便五中初三拔濟方便。后二回向方便。意樂煩惱心行差別者為拔濟生須識意樂及煩惱心貪嗔癡行八萬四千諸塵勞門所有差別。此所對治諸對治門心皆曉了者。次為對除須識除法。八萬四千諸功德門即是能治。大慈悲定出入自在者既識除法。應往諸趣而行化利。依大慈悲出入諸定皆使自在現大神通故。
【現代漢語翻譯】 現代漢語譯本 解釋：愿和行不同，有一種說法認為只有一種愿，即最初發心時，發願度化一切有情眾生，共同追求佛果。《發菩提心論》中說，以此愿引發十大愿。如《唯識論》等所說，有兩種愿：一是求菩提愿，二是利益安樂他人的愿。各處普遍說有四弘願，即未度的令度等。瑜伽四十五中說有五大愿：一、發心愿；二、受生愿；三、所行愿；四、正愿；五、大愿。于無上覺悟最初發心求取，名為發心愿。其次，爲了利益眾生，愿生於善趣，名為受生愿。愿修習善法，名為所行愿。愿能攝受一切功德，名為正愿。說此正愿生於大愿。大愿即是十種大愿：一、愿以一切上妙供具供養諸佛；二、愿攝護諸佛正法；三、愿從知足至入涅槃，常隨侍從；四、願行一切菩薩正行；五、愿普成就一切有情；六、愿往一切諸佛世界；七、愿能普凈一切佛土；八、愿同菩薩意樂加行趣入大乘（Mahayana）；九、愿一切無倒利生皆不唐捐；十、愿速成無上菩提（Anuttara-samyak-sambodhi）。《發菩提心經論》、《大莊嚴論》各自說了十種愿，大體相同，略有差別。《寶云經》的十種愿大部分有差別，力智也是如此。各種說法在數量上各有不同，繁瑣而不一一列舉。暫且依據《攝大乘論》及《唯識論》的總相來解釋。第三，依據征列中的五種，即五段顯示，不特別指出科判。方便五種中，前三種是拔濟方便，后兩種是迴向方便。意樂、煩惱、心行差別，是爲了拔濟眾生，必須認識意樂以及煩惱心，貪嗔癡等八萬四千種塵勞之門的所有差別。對於這些所要對治的，所有對治之門的心都要明白。其次，爲了對治消除，必須認識消除的方法。八萬四千種功德之門，就是能對治的。大慈悲定出入自在，既然認識了消除的方法，就應該前往各道而行教化利益。依靠大慈悲出入各種禪定，都能自在地顯現大神通。
【English Translation】 English version Explanation: 'Vows' and 'actions' are different. One view holds that there is only one vow, which is the initial aspiration to liberate all sentient beings and jointly seek Buddhahood. The 'Bodhi-citta-shastra' states that this vow gives rise to the Ten Great Vows. As stated in the 'Vijnaptimatrata-siddhi-shastra' and others, there are two vows: first, the vow to seek Bodhi (Enlightenment); second, the vow to benefit and bring happiness to others. It is commonly said in various places that there are Four Great Vows, which are to liberate those who have not yet been liberated, and so on. The 'Yoga-bhumi-shastra' (Yoga-bhumi) 45 states that there are Five Great Vows: 1. The Vow of Initial Aspiration; 2. The Vow of Rebirth; 3. The Vow of Conduct; 4. The Correct Vow; 5. The Great Vow. Initially aspiring to seek supreme enlightenment is called the Vow of Initial Aspiration. Next, for the benefit of sentient beings, vowing to be born in good realms is called the Vow of Rebirth. Vowing to cultivate virtuous dharmas is called the Vow of Conduct. Vowing to embrace all merits is called the Correct Vow. It is said that this Correct Vow gives rise to the Great Vow. The Great Vow is the Ten Great Vows: 1. Vowing to offer all supreme and wonderful offerings to all Buddhas; 2. Vowing to protect and uphold the Buddhas' Correct Dharma; 3. Vowing to constantly attend and serve from contentment to entering Nirvana; 4. Vowing to practice all Bodhisattva's Correct Conduct; 5. Vowing to universally accomplish all sentient beings; 6. Vowing to go to all Buddha worlds; 7. Vowing to be able to purify all Buddha lands; 8. Vowing to enter the Mahayana (Great Vehicle) with the same intention and effort as the Bodhisattvas; 9. Vowing that all unerring benefits to sentient beings will not be in vain; 10. Vowing to quickly achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The 'Bodhi-citta-shastra' and the 'Maha-alankara-shastra' each speak of ten vows, which are largely the same with slight differences. The ten vows in the 'Ratnamegha Sutra' are mostly different, and so are the powers and wisdoms. The number of vows varies in different accounts, and I will not list them all due to their complexity. For now, I will explain based on the general characteristics of the 'Mahayana-samgraha' and the 'Vijnaptimatrata-siddhi-shastra'. Third, based on the five in the 'summary and enumeration', that is, the five sections are displayed without specifically pointing out the categories. Among the five types of skillful means, the first three are skillful means for rescuing, and the last two are skillful means for dedicating merit. The differences in intention, afflictions, and mental activities are that in order to rescue sentient beings, one must recognize the intention and the afflicted mind, all the differences in the eighty-four thousand gates of defilements such as greed, anger, and ignorance. For those to be treated, the mind of all the treatment methods must be understood. Secondly, in order to treat and eliminate, one must recognize the methods of elimination. The eighty-four thousand gates of merit are what can treat. Being free to enter and exit the Great Compassion Samadhi, since one has recognized the methods of elimination, one should go to various realms to teach and benefit. Relying on Great Compassion to enter and exit various samadhis, one can freely manifest great supernatural powers.
諸波羅蜜皆愿修行者回向菩提故。方便修諸波羅蜜一切佛法愿了攝受者菩提涅槃智斷恩等愿皆證得了達攝受。是能證義。列愿五中初三求菩提愿。后二利樂他愿。初三即觀三身。愿住第一觀一切法。雖是總觀亦觀一切八相之法不生滅等。離執安住者雖名觀住即是欲愿。如般若問應云何住。觀一切法等通能所觀。報佛之智觀一切法。俗諦最妙理趣真諦離垢清凈。即離二障能觀之智於二諦中心得安住。得者證也。即報身四智。今云。菩薩于佛能觀垢凈智亦愿樂住。過一切相等者欲得法身。云心得安住體即欲樂。觀於法身過一切相是心之本。心本即真如。無作者非煩惱作。無行者如離三世故。不異者無有前後別異之相。不動者不遷滅。觀彼法身離此四相故。愿樂住云心得安住。為欲利益等者言于俗中者。即是機效能詮教等。為利他事故須了教詮及生機性。此即俗諦。于中愿樂心得安住。于奢摩他等欲為利生要依止觀了知如幻離諸過等。故須俱行。奢摩他此云止。毗缽舍那此云觀。起于愿樂云心得安住。力五種者瑜伽云。力即十力此中第一則業異熟智力及遍趣行智力。善惡即善不善業故心行即遍趣。正智者離增上慢行故。智慧遍實了一切業及彼意趣趣向故。能令入于深妙法者是漏盡智力。知漏盡不盡證得無為故。能令入深妙之
法。眾生輪迴是生死生智力。若知過去輪迴亦通宿住智力。隨善惡如實了知輪迴生死。三種根性正分別知者。根即根勝劣智力。性則種種性智力。五如理為說成就度脫者通處非處智力靜慮等智力勝解智力。能修此等即修習力。能了此等思擇力。五智中初三成熟有情。后一成就佛法。一能為眾生分別善惡。二能令眾生遠離黑法攝受白法。三為利有情于生死不厭于涅槃不喜。四其福智行至大涅槃究竟處故。五于第十地受勝灌頂得佛菩提。諸不共法本后二智。此中十度地前地上各隨分修。十地各一約增勝說。十波羅蜜多以五門分別。一釋名。二出體。三廢立。四釋相。五諸門。第一釋名者初釋總名后釋別名。梵云始迦波羅蜜多。始迦十。波羅彼岸也。蜜多離也到也。總云十離到彼岸。十者數也。彼岸有五。一所知二教三理四行五果。由此十行能知一切空有境盡。能解一切五明教盡。能達一切真俗理盡。能修一切福慧行盡。能證菩提果盡名到彼岸。菩提斷俱名菩提。菩提涅槃併名菩提故。於五中有小不盡不名到彼岸。離者遠離。由此十行能離生死五蘊之法。能到所知五種彼岸名十波羅蜜多。依大般若作如此釋帶數釋也。若無性釋論于諸世間聲聞獨覺施等善根最為殊勝能到彼岸。是故通稱波羅蜜多。若據自能所到釋。攝論簡他。
【現代漢語翻譯】 現代漢語譯本 法。眾生輪迴是生死生智力。如果知道過去輪迴，也通達宿住智力（知道過去世的能力）。隨著善惡如實地瞭解輪迴生死。三種根性正確分別知曉的人，根就是根的勝劣智力，性則是種種性智力。五種如理如實地為眾生宣說，成就度脫者，通達處非處智力（知道什麼是該做的，什麼是不該做的能力），靜慮等智力（禪定等智慧能力），勝解智力（深刻理解的能力）。能夠修習這些就是修習力，能夠了解這些就是思擇力（思考辨別的能力）。五智中，前三種成熟有情（眾生），后一種成就佛法。第一種能夠為眾生分別善惡，第二種能夠令眾生遠離黑法（惡法）攝受白法（善法），第三種爲了利益有情，對於生死不厭倦，對於涅槃不欣喜。第四種福德和智慧的修行到達大涅槃究竟之處，第五種在第十地接受殊勝灌頂，得到佛菩提。諸不共法（佛獨有的功德）是根本和后兩種智慧。這其中十度（十波羅蜜）在十地之前和地上各自隨分修習，十地各自有一個約增勝來說。十波羅蜜多用五門分別：一、釋名；二、出體；三、廢立；四、釋相；五、諸門。第一釋名，先解釋總名，后解釋別名。梵語Śīla-pāramitā（尸羅-波羅蜜多）。Śīla（尸羅）是十，Pāramitā（波羅蜜多）是彼岸。蜜多是離開、到達的意思。總的來說就是十種離開到達彼岸。十是數量。彼岸有五種：一、所知；二、教；三、理；四、行；五、果。由此十種行為能夠知曉一切空有之境的終點，能夠理解一切五明之教的終點，能夠通達一切真俗之理的終點，能夠修習一切福慧之行的終點，能夠證得菩提果的終點，名為到達彼岸。菩提和斷滅都名為菩提，菩提和涅槃並稱為菩提，因此，在五種之中有小的沒有窮盡，不能稱為到達彼岸。離開，是遠離的意思。由此十種行為能夠遠離生死五蘊之法，能夠到達所知的五種彼岸，名為十波羅蜜多。依據《大般若經》作這樣的解釋，是帶數字的解釋。如果按照無性釋論，在諸世間聲聞獨覺的佈施等善根中最為殊勝，能夠到達彼岸，因此通稱為波羅蜜多。如果根據自身能夠到達的來解釋，《攝論》就顯得簡略了。
【English Translation】 English version Dharma. The cycle of rebirth for sentient beings is the power of wisdom arising from birth and death. If one knows the past cycles of rebirth, one also attains the power of knowing past lives (S宿住智力, ability to know past lives). One understands the cycle of rebirth and death truthfully according to good and evil. Those who correctly discern the three types of dispositions, the root is the power of wisdom regarding the superiority and inferiority of roots, and the nature is the power of wisdom regarding various natures. Explaining the five aspects truthfully for the sake of accomplishing liberation, one understands the power of knowing what is appropriate and inappropriate (S處非處智力, ability to know what is appropriate and inappropriate), the power of wisdom regarding meditative concentration, etc. (S靜慮等智力, wisdom regarding meditative concentration), and the power of profound understanding (S勝解智力, ability of profound understanding). Being able to cultivate these is the power of cultivation, and being able to understand these is the power of deliberation (S思擇力, power of deliberation). Among the five wisdoms, the first three mature sentient beings, and the last one accomplishes the Buddha Dharma. The first can distinguish good and evil for sentient beings, the second can enable sentient beings to stay away from black dharmas (evil dharmas) and embrace white dharmas (good dharmas), the third, for the benefit of sentient beings, is not weary of birth and death and not delighted in Nirvana. The fourth, the practice of merit and wisdom reaches the ultimate place of Great Nirvana, and the fifth receives the supreme empowerment on the tenth Bhumi (stage of a Bodhisattva) and attains Buddha Bodhi. The unique qualities (S不共法, unique qualities of a Buddha) are the fundamental and the last two wisdoms. Among these, the ten perfections (S十度, ten pāramitās) are cultivated before and on the ten Bhumis, each according to their capacity, with each Bhumi emphasizing one in particular. The ten Pāramitās are distinguished by five aspects: 1. Explanation of the name; 2. Presentation of the essence; 3. Establishment and refutation; 4. Explanation of the characteristics; 5. Various aspects. First, explaining the name, first explain the general name, then explain the specific names. In Sanskrit, Śīla-pāramitā (S尸羅-波羅蜜多). Śīla (S尸羅) is ten, Pāramitā (S波羅蜜多) is the other shore. 'Mita' means to leave or to arrive. In general, it means ten kinds of leaving and arriving at the other shore. Ten is a number. There are five kinds of other shores: 1. What is known; 2. Teachings; 3. Principles; 4. Practices; 5. Results. By these ten practices, one can know the end of all empty and existent realms, one can understand the end of all five sciences, one can penetrate the end of all true and conventional principles, one can cultivate the end of all meritorious and wisdom practices, and one can realize the end of the Bodhi fruit, which is called arriving at the other shore. Bodhi and cessation are both called Bodhi, and Bodhi and Nirvana are collectively called Bodhi. Therefore, among the five, if there is something small that is not exhausted, it cannot be called arriving at the other shore. Leaving means to stay away from. By these ten practices, one can stay away from the dharmas of birth, death, and the five aggregates, and one can arrive at the five kinds of other shores of what is known, which is called the ten Pāramitās. According to the Mahāprajñāpāramitā Sūtra, this explanation is an explanation with numbers. If according to the Anāsrava-saṃgraha, it is the most supreme among the roots of goodness such as giving of Śrāvakas and Pratyekabuddhas in all the worlds, and it can reach the other shore, therefore it is generally called Pāramitā. If explained according to what one can reach by oneself, the Saṃgraha appears simplified.
以二乘等非於此五皆修證故大莊嚴論四義釋。解深密經伽七十八以五義釋。雜集論第十一以十二義釋。此經有十七義。如次文說。釋別名者攝論云。又能破裂慳吝貧窮及能引得廣大財位福德資糧。故名為施。又能息滅惡戒惡趣及能取得善趣等持故名為戒。大莊嚴論能令清涼故名為戒。攝論約所治。莊嚴據得果。亦不相違。余釋不同皆準此知。又能滅盡忿怒怨仇。及能善住自他安穩。故名為忍。又能遠離所有懈怠惡不善法。及能出生無量善法令其增長。故名精進。又能消除所有散動及能引得內心安住。故名靜慮。又能除遣一切見趣諸邪惡慧及能真實品別知法。故名為慧。釋云。謂于因時能破慳吝亦能引廣福德資糧。及於果時能裂貧窮得大財位。故名為施。余釋別名其文易了。然但釋六不釋后四。準文殊問經論下為治十障立十波羅。后四云。七者治煩惱心生助道法故。八對治顛倒道集實諦助道。生不顛倒道故。九者對治不自在心法。時非時得自在故。十者對治有我相。觀諸法無我故。此意因時對治煩惱心故生助道心。果時得助道法。即諸道品四智相應諸助道法。余亦準知。出體如余。辨廢立者前六廣如攝大乘第七莊嚴論第七成唯識論第九。后四解深密經第四云。與前六種為助伴故。於前三種所攝有情安置善品故說方便與三
【現代漢語翻譯】 現代漢語譯本 以二乘（聲聞乘和緣覺乘）等不在此五種波羅蜜（佈施、持戒、忍辱、精進、禪定）中皆修證，所以《大莊嚴論》用四種意義解釋。 《解深密經》伽七十八用五種意義解釋。 《雜集論》第十一用十二種意義解釋。 此經有十七種意義，如下文所說。解釋別名方面，《攝論》說：『又能破除慳吝、貧窮，及能引得廣大財位、福德資糧，所以名為佈施。 又能息滅惡戒、惡趣，及能取得善趣、等持，故名為戒。』《大莊嚴論》說能令人清涼，所以名為戒。《攝論》是從所對治的角度說，《莊嚴論》是從所得果報的角度說，兩者並不矛盾。 其餘的解釋不同，都可以參照這個來理解。『又能滅盡忿怒、怨仇，及能善住自他安穩，故名為忍。 又能遠離所有懈怠、惡不善法，及能出生無量善法，令其增長，故名精進。 又能消除所有散動，及能引得內心安住，故名靜慮。 又能除遣一切見趣諸邪惡慧，及能真實品別知法，故名為慧。』解釋說，在因地時能破除慳吝，也能引生廣大福德資糧，以及在果地時能破除貧窮，得到大的財位，所以名為佈施。 其餘解釋別名的文字容易理解。然而只解釋了六種，沒有解釋后四種。 參照《文殊問經論》下文，爲了對治十種障礙而立十種波羅蜜。 后四種說：『第七種是對治煩惱心，生起助道法，所以立方便波羅蜜。第八種是對治顛倒道，聚集實諦，助長正道，生起不顛倒道，所以立愿波羅蜜。第九種是對治不自在心法，在適當或不適當的時候都能得到自在，所以立力波羅蜜。第十種是對治有我相，觀察諸法無我，所以立智波羅蜜。』 意思是說，在因地時對治煩惱心，所以生起助道心；在果地時得到助道法，也就是各種道品和四智相應的各種助道法。 其餘的可以參照這個來理解。 出體等同於其他論述。辨別廢立方面，前六種波羅蜜的詳細解釋見《攝大乘論》第七、《莊嚴論》第七、《成唯識論》第九。 后四種波羅蜜，《解深密經》第四說：『與前六種波羅蜜作為助伴，所以在前三種所攝的有情中安置善品，所以說方便與三。』
【English Translation】 English version Since the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not cultivate and realize all five perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna), the Mahāyānasaṃgraha explains them with four meanings. The Saṃdhinirmocana Sūtra, Gāthā 78, explains them with five meanings. The Abhidharmasamuccaya, Chapter Eleven, explains them with twelve meanings. This sūtra has seventeen meanings, as explained below. Regarding the explanation of different names, the Mahāyānasaṃgraha says: 'It can also destroy stinginess and poverty, and can lead to vast wealth, merit, and resources, therefore it is called Giving (Dāna). It can also extinguish evil precepts and evil destinies, and can lead to good destinies and concentration (Samādhi), therefore it is called Morality (Śīla).' The Mahāyānasaṃgraha says that it brings coolness, therefore it is called Morality (Śīla). The Mahāyānasaṃgraha speaks from the perspective of what is being counteracted, while the Mahāyānasaṃgraha speaks from the perspective of the result obtained, and the two are not contradictory. Other different explanations can be understood by referring to this. 'It can also extinguish anger and hatred, and can lead to the well-being of oneself and others, therefore it is called Patience (Kṣānti). It can also distance oneself from all laziness, evil, and unwholesome dharmas, and can generate immeasurable wholesome dharmas, causing them to grow, therefore it is called Diligence (Vīrya). It can also eliminate all distractions, and can lead to inner peace, therefore it is called Concentration (Dhyāna). It can also eliminate all wrong views and evil wisdom, and can truly distinguish and know dharmas, therefore it is called Wisdom (Prajñā).' The explanation says that at the time of cause, it can destroy stinginess and also generate vast merit and resources, and at the time of result, it can destroy poverty and obtain great wealth, therefore it is called Giving (Dāna). The other explanations of different names are easy to understand. However, only six are explained, and the last four are not explained. Referring to the Mañjuśrīparipṛcchā Sūtra, ten perfections are established to counteract ten obstacles. The last four say: 'The seventh is to counteract the mind of affliction and generate auxiliary dharmas, therefore the Perfection of Skillful Means (Upāya-pāramitā) is established. The eighth is to counteract the inverted path, gather the true truths, assist the right path, and generate the non-inverted path, therefore the Perfection of Vow (Praṇidhāna-pāramitā) is established. The ninth is to counteract the dharma of the unfree mind, and to be free at appropriate or inappropriate times, therefore the Perfection of Strength (Bala-pāramitā) is established. The tenth is to counteract the appearance of self, and to observe that all dharmas are without self, therefore the Perfection of Wisdom (Jñāna-pāramitā) is established.' The meaning is that at the time of cause, the mind of affliction is counteracted, so the mind of assistance to the path arises; at the time of result, the auxiliary dharmas are obtained, which are the various aspects of the path and the various auxiliary dharmas corresponding to the four wisdoms. The rest can be understood by referring to this. The nature of the entity is the same as in other treatises. Regarding the distinction between abolishing and establishing, the detailed explanations of the first six perfections can be found in the Mahāyānasaṃgraha, Chapter Seven, the Mahāyānasaṃgraha, Chapter Seven, and the Vijñaptimātratāsiddhi, Chapter Nine. Regarding the last four perfections, the Saṃdhinirmocana Sūtra, Chapter Four, says: 'As companions to the previous six perfections, they are established to place wholesome qualities in sentient beings included in the previous three, therefore it is said that skillful means are with the three.'
為伴。于現法中煩惱多故。于內心住無堪能等。復彼攝受乃至云。由此愿故煩惱微薄能修精進。故我說愿為進助伴。由此力故於內心住有所堪能故。說力為靜慮助伴。由此智慧引出世慧故我說智與慧為伴。此意為助成滿前六故修后四。若準文殊問經發菩提心經。為治十障立於十度。前六即慳等。后四障者七煩惱心障。八顛倒道障。九不自在心法障。十有我相障。治此後四障立后四種度。若無性攝論后四一一皆通前六。彼云。一方便善巧。謂以前六所集善根共諸有情回求無上正等菩提故。二愿波羅蜜多。謂發種種微妙大愿引攝當來波羅蜜多殊勝緣故。三力波羅。謂由思擇修習二力令前六種無間現行故。四智波羅。謂由前六成立妙智受用法樂成就有情故。諸波羅蜜各有多義。隨各舉一皆不相違。
經。善男子何者是波羅蜜義。
下辨修行中第二釋名。于中分二。初徴問后解釋。此徴也。
經。所謂修習勝利是波羅蜜義。滿足無量大甚深智是波羅蜜義。行非行法心不執著是波羅蜜義。生死過失涅槃功德正覺正觀是波羅蜜義。愚人智人皆悉攝受是波羅蜜義。能現種種珍妙法寶是波羅蜜義。無礙解脫智慧滿足是波羅蜜義。法界眾生界正分別知是波羅蜜義。施等及智慧令至不退轉是波羅蜜義。無生法忍能令滿足
【現代漢語翻譯】 現代漢語譯本：作為助伴。因為在當下的法中煩惱很多，對於內心安住沒有能力等等。又因為這些攝受乃至說，由於這個願力的緣故，煩惱微薄，能夠修習精進。所以我說愿是精進的助伴。由於這個力量的緣故，對於內心安住有所堪能，所以說力是靜慮的助伴。由於這個智慧引出世間的智慧，所以我說智與慧是助伴。這個意思是說，爲了幫助成就前面的六度，所以修習後面的四度。如果按照《文殊問經》、《發菩提心經》所說，爲了對治十種障礙而設立十度。前面的六度就是慳吝等等，後面的四種障礙是：七、煩惱心障；八、顛倒道障；九、不自在心法障；十、有我相障。爲了對治這後面的四種障礙，設立後面的四種度。如果按照《無性攝論》所說，後面的四度每一種都通於前面的六度。其中說：一、方便善巧，就是用前面的六度所集聚的善根，和一切有情共同迴向求取無上的正等菩提的緣故。二、愿波羅蜜多（Prajna Paramita，愿波羅蜜），就是發種種微妙的大愿，引導攝取當來的波羅蜜多殊勝因緣的緣故。三、力波羅蜜多（Bala Paramita，力波羅蜜），就是由於思擇修習兩種力量，使前面的六種波羅蜜多無間斷地現行的緣故。四、智波羅蜜多（Jnana Paramita，智波羅蜜），就是由於前面的六度成立妙智，受用法的快樂，成就一切有情的緣故。諸波羅蜜多各有多種意義，隨便各舉一種，都不互相違背。
經：善男子，什麼是波羅蜜多的意義？
下面辨別修行中的第二種解釋名稱。其中分為兩部分。首先是提問，然後是解釋。這是提問。
經：所謂修習勝利是波羅蜜義，滿足無量大甚深智是波羅蜜義，行非行法心不執著是波羅蜜義，生死過失涅槃功德正覺正觀是波羅蜜義，愚人智人皆悉攝受是波羅蜜義，能現種種珍妙法寶是波羅蜜義，無礙解脫智慧滿足是波羅蜜義，法界眾生界正分別知是波羅蜜義，施等及智慧令至不退轉是波羅蜜義，無生法忍能令滿足。
【English Translation】 English version: As companions. Because there are many afflictions in the present Dharma, and there is no ability to abide in the mind, and so on. Moreover, because of these receptions, it is said that due to this vow, afflictions are slight, and one can cultivate diligence. Therefore, I say that vow is a companion to diligence. Because of this power, there is some ability to abide in the mind, so it is said that power is a companion to meditative concentration. Because this wisdom leads to transcendent wisdom, I say that wisdom and knowledge are companions. This means that in order to help accomplish the previous six perfections, the latter four are cultivated. If according to the Manjushri Questions Sutra and the Sutra on Arousing the Mind of Bodhi, ten perfections are established to cure ten obstacles. The first six are stinginess, etc., and the latter four obstacles are: 7. The obstacle of afflicted mind; 8. The obstacle of inverted paths; 9. The obstacle of unfree mind and Dharma; 10. The obstacle of self-image. To cure these latter four obstacles, the latter four perfections are established. If according to the Treatise on Non-Nature, each of the latter four is connected to the previous six. It says: 1. Skillful means, which is to dedicate the roots of goodness accumulated by the previous six to all sentient beings, seeking unsurpassed, perfectly complete enlightenment. 2. Prājna-pāramitā (Prajna Paramita, Perfection of Vow), which is to make various subtle and great vows to guide and receive the superior conditions for future perfections. 3. Bala-pāramitā (Bala Paramita, Perfection of Power), which is to cause the previous six to manifest uninterruptedly by contemplating and cultivating the two powers. 4. Jnana-pāramitā (Jnana Paramita, Perfection of Wisdom), which is to establish wonderful wisdom through the previous six, enjoy the bliss of the Dharma, and accomplish all sentient beings. Each of the perfections has many meanings, and it is not contradictory to cite one at random.
Sutra: Good son, what is the meaning of pāramitā (Prajna Paramita, perfection)?
Below, the second explanation of the name in practice is distinguished. It is divided into two parts. First, there is the question, and then there is the explanation. This is the question.
Sutra: The so-called victory of cultivation is the meaning of pāramitā, fulfilling immeasurable, great, and profound wisdom is the meaning of pāramitā, practicing non-practice Dharma with a mind that does not cling is the meaning of pāramitā, the faults of birth and death, the merits of nirvana (Nirvana, enlightenment), correct awareness of perfect enlightenment is the meaning of pāramitā, both foolish and wise people are all embraced is the meaning of pāramitā, being able to manifest various precious and wonderful Dharma treasures is the meaning of pāramitā, unobstructed liberation and fulfillment of wisdom is the meaning of pāramitā, correctly distinguishing and knowing the Dharma-dhātu (Dharma-dhatu, the realm of Dharma) and the realm of sentient beings is the meaning of pāramitā, giving and wisdom can lead to non-retrogression is the meaning of pāramitā, and the forbearance of non-origination of Dharma can lead to fulfillment.
是波羅蜜義。一切眾生功德善根能令成熟是波羅蜜義。能于菩提成佛十力四所畏不共法等皆悉成就是波羅蜜義。生死涅槃了無二相是波羅蜜義。濟度一切是波羅蜜義。一切外道來相詰難善能解釋令其降伏是波羅蜜義。能轉十二妙行法輪是波羅蜜義。無所著無所見無患累是波羅蜜義。
解釋有十七義即為十七段。文段易知不別牒科。但依次釋。言勝利者瑜伽三十五總說發心有二勝利。初發心已即是眾生尊重福田。一切眾生皆應供養。亦作一切眾生父母。二發心已即能攝受無惱害福。由此菩薩成就如是無惱害福得倍輪王所守護。寢寤得安非人不嬈。轉受餘生無病長壽常益有情無勞損等。若攝大乘別說勝利。論云。如是六種所得勝利云何可見。謂諸菩薩流轉生死。富貴攝故。大生攝故。大朋大屬之所攝故。廣大事業加行成就之所攝故無諸惱害。性薄塵垢之所攝故。善知一切工巧明處之所攝故。勝生無罪乃至安坐妙菩提座。常能現作一切有情一切義利是名勝利。釋云。富貴攝故是施勝利善趣攝故名大生。戒勝利。朋謂親族屬謂奴婢等。是忍勝利。廣大事業加行成就是進勝利。廣大事業謂輪王等。于中策勵名為加行。所作皆辦故名成就。無所掛礙無諸惱害。性薄塵垢之所攝故是靜慮勝利。善知一切工巧明處是慧勝利。此上
【現代漢語翻譯】 現代漢語譯本 是波羅蜜（Pāramitā，意為到彼岸）的意義。一切眾生的功德善根能夠令其成熟，是波羅蜜的意義。能夠成就菩提（Bodhi，意為覺悟），成就佛的十力（Daśabala，佛所具有的十種力量）、四無所畏（Catvāri vaiśāradyāni，佛的四種無所畏懼的自信）、不共法（Āveṇikadharma，佛獨有的功德）等等，都是波羅蜜的意義。生死和涅槃（Nirvāṇa，意為寂滅）了無二相，是波羅蜜的意義。救濟度化一切眾生，是波羅蜜的意義。一切外道前來詰難，能夠善於解釋，令其降伏，是波羅蜜的意義。能夠轉動十二妙行法輪（Dvādaśākāra-dharmacakra-pravartana，佛陀教法的十二種運作方式），是波羅蜜的意義。沒有執著，沒有偏見，沒有憂患和拖累，是波羅蜜的意義。
解釋共有十七種意義，即分為十七段。文段容易理解，不另外進行科判，只是依次解釋。說到勝利，瑜伽師地論第三十五卷總說發菩提心有兩種勝利。初次發菩提心后，就成為眾生尊重和培植福德的良田。一切眾生都應該供養他，也可以作為一切眾生的父母。第二，發菩提心后，就能攝受沒有惱害的福德。因此，菩薩成就這樣的無惱害福德，得到超過轉輪聖王的守護。睡眠安穩，沒有非人侵擾。轉生到其他地方，沒有疾病，長壽，常常利益有情眾生，沒有勞累和損失等等。如果按照《攝大乘論》分別說明勝利，論中說：『像這樣六種所得的勝利，如何才能看到呢？』就是說，諸位菩薩流轉于生死輪迴中，因為富貴所攝持的緣故，因為善趣所攝持的緣故，因為龐大的朋友和眷屬所攝持的緣故，因為廣大的事業和精進行為成就的緣故，沒有各種惱害，因為本性淡薄塵垢所攝持的緣故，因為善於瞭解一切工巧明處所攝持的緣故，殊勝的轉生沒有罪過，乃至安穩地坐在菩提樹下，常常能夠顯現和做一切有情眾生的一切利益，這就是所謂的勝利。』解釋說：『富貴所攝持的緣故，是佈施的勝利。善趣所攝持的緣故，稱為大生，是持戒的勝利。朋友指親族，眷屬指奴婢等等，這是忍辱的勝利。廣大的事業和精進行為的成就，是精進的勝利。廣大的事業指轉輪聖王等等，在其中努力稱為精進行為，所做的事情都能辦成，所以稱為成就。沒有掛礙，沒有各種惱害，本性淡薄塵垢所攝持的緣故，是靜慮的勝利。善於瞭解一切工巧明處，是智慧的勝利。』以上
【English Translation】 English version It is the meaning of Pāramitā (perfection, going to the other shore). The ability to mature the merits and virtuous roots of all sentient beings is the meaning of Pāramitā. The ability to achieve Bodhi (enlightenment), the ten powers of a Buddha (Daśabala), the four fearlessnesses (Catvāri vaiśāradyāni), the unique qualities of a Buddha (Āveṇikadharma), etc., are all the meaning of Pāramitā. There is no duality between Samsara (birth and death) and Nirvāṇa (cessation), is the meaning of Pāramitā. To liberate all beings is the meaning of Pāramitā. The ability to skillfully explain and subdue all heretics who come to challenge is the meaning of Pāramitā. The ability to turn the twelve-spoked wheel of Dharma (Dvādaśākāra-dharmacakra-pravartana) is the meaning of Pāramitā. To be without attachment, without views, without worries and burdens, is the meaning of Pāramitā.
There are seventeen meanings in the explanation, which are divided into seventeen sections. The meaning of the text is easy to understand, so there is no need to classify it separately, just explain it in order. Speaking of the benefits, the Yogācārabhūmi-śāstra, chapter 35, generally says that there are two benefits of generating Bodhicitta (the mind of enlightenment). First, after generating Bodhicitta, one becomes respected by all beings and a field of merit. All beings should make offerings to him, and he can also be the parent of all beings. Second, after generating Bodhicitta, one can receive the merit of being free from harm. Therefore, the Bodhisattva achieves such merit of being free from harm and is protected more than a Chakravartin (wheel-turning king). Sleep is peaceful, and non-humans do not disturb. Reborn in other realms, one is free from disease, has longevity, and always benefits sentient beings without labor or loss, etc. If the benefits are explained separately according to the Mahāyānasaṃgraha, the treatise says: 'How can the six kinds of benefits obtained in this way be seen?' That is to say, the Bodhisattvas transmigrate in Samsara, because they are supported by wealth and nobility, because they are supported by good destinies, because they are supported by vast friends and retinues, because they are supported by the accomplishment of vast undertakings and diligent practice, there are no various harms, because they are supported by the nature of being thin and free from defilements, because they are supported by being skilled in all crafts and sciences, the excellent rebirth is without sin, and even sitting peacefully under the Bodhi tree, one can always manifest and do all the benefits of all sentient beings, this is called victory.' The explanation says: 'Because it is supported by wealth and nobility, it is the victory of generosity. Because it is supported by good destinies, it is called great birth, which is the victory of morality. Friends refer to relatives, and retinues refer to servants, etc., this is the victory of patience. The accomplishment of vast undertakings and diligent practice is the victory of diligence. Vast undertakings refer to the Chakravartin, etc., striving in it is called diligent practice, and what is done can be accomplished, so it is called accomplishment. There are no obstacles, no various harms, because the nature is thin and free from defilements, it is the victory of meditation. Being skilled in all crafts and sciences is the victory of wisdom.' Above
是六別別勝利。無罪乃至坐菩提座常能現作一切有情一切義利是六通利。不同世間勝生有罪。又無邊無間乃至菩提非如世間唯自利益。常能現作有情義利故如勝生能。餘五亦爾。佛智無量能了二空名大。余不能測名為甚深。此十能滿名到彼岸。是波羅蜜義。善法名行不善名非行。此即是因。俱不執著即不執著是波羅蜜義。生死有漏果涅槃無漏果。生死過失涅槃功德。于生死過失正覺。于涅槃功德正觀。或是正覺觀俱通二處。是彼岸義。愚人樂生死智人樂涅槃。平等利益悲心不損名攝受。能得說示七聖財寶為智人。能得說示施戒忍勤定智方便為世間。法為智人財為愚人。現者說示或通為二說令學故。此是所示。或可。珍寶即依勝定現七寶等施諸眾生。無礙四無礙。解脫八解脫。由八解脫能引神通等得四無礙等。智慧滿足此能為說。是波羅蜜義。法界眾生界即五無量之二種也。影顯于余能正了知。施等即前五度及智即后五度。皆能修習至不退轉即第十地至行彼岸。無生法忍三無生忍。如前已釋。初地創得。八地相續得。能令滿足者得至佛地。上二自利滿。一切眾生功德善根能令成就者是利他彼岸。十力降天魔無畏降外道不共法降二乘。此三勝故例余功德亦皆成滿。是菩提波羅蜜智德也。生死涅槃了無二相如所通達真如無別
【現代漢語翻譯】 現代漢語譯本 這是六種殊勝的解脫（別別勝利）。從無罪的狀態乃至坐在菩提樹下，都能顯現並利益一切有情眾生，這就是六種通達利益。這與世間的殊勝之處在於沒有罪過。而且，無邊無際乃至證得菩提，不像世間那樣只為自己謀利益。因為常常能夠顯現並利益有情眾生，所以就像殊勝的解脫一樣。其餘五種也是如此。佛的智慧無量，能夠了知人空和法空，所以稱為『大』。其餘的智慧不能測度，所以稱為『甚深』。這十種能力圓滿，就稱為『到達彼岸』，這就是波羅蜜的含義。善良的行為稱為『行』，不善良的行為稱為『非行』。這就是因。對兩者都不執著，就是不執著，這就是波羅蜜的含義。生死是有漏的果報，涅槃是無漏的果報。生死是過失，涅槃是功德。對生死的過失有正確的覺悟，對涅槃的功德有正確的觀察，或者說，正確的覺悟和觀察都貫通於生死和涅槃兩處，這就是到達彼岸的含義。愚蠢的人喜歡生死，有智慧的人喜歡涅槃。平等地利益眾生，悲憫之心沒有減損，這稱為『攝受』。能夠獲得並向他人宣說七聖財寶的人，是有智慧的人。能夠獲得並向他人宣說佈施、持戒、忍辱、精進、禪定、智慧方便的人，是世間的人。佛法是智者的財富，世間的財寶是愚人的財富。『現』是指宣說或貫通二者，通過宣說使他人學習。這就是所示現。或者說，珍寶就是依靠殊勝的禪定，顯現出七寶等來佈施給眾生。無礙是指四無礙解（四無礙智）。解脫是指八解脫。通過八解脫能夠引出神通等，從而獲得四無礙解等。智慧圓滿，就能夠為此說法，這就是波羅蜜的含義。法界（Dharmadhatu）和眾生界（Sattvadhatu）就是五種無量中的兩種。就像影子顯現在其他事物上一樣，能夠正確地了知。佈施等是指前面的五度（paramita），智慧是指後面的五度（paramita）。都能修習到不退轉的境界，也就是第十地，到達行彼岸。無生法忍（anutpattika-dharma-kshanti）是指三種無生忍，如前已經解釋過。初地菩薩最初獲得，八地菩薩相續獲得。能夠使之圓滿的人，就能到達佛地。上面的兩種是自利圓滿，能夠成就一切眾生的功德善根，是利他彼岸。十力（dasabala）降伏天魔，無畏（vaisaradya）降伏外道，不共法（avenika-dharma）降伏二乘。因為這三種殊勝，所以可以推斷其餘的功德也都能成就圓滿。這就是菩提波羅蜜的智慧功德。生死和涅槃了無二相，就像所通達的真如沒有差別一樣。
【English Translation】 English version These are the six distinct victories (Visesa-vijaya). From a state of innocence, even to sitting at the Bodhi tree, one can manifest and benefit all sentient beings; this is the sixfold thoroughfare of benefit. This differs from worldly excellence in that it is without fault. Moreover, boundless and uninterrupted, even to Bodhi, it is not like the world, which only benefits oneself. Because it can constantly manifest and benefit sentient beings, it is like the excellent liberation. The other five are also like this. The Buddha's wisdom is immeasurable, capable of understanding the emptiness of self and phenomena, hence it is called 'great'. The remaining wisdom cannot be measured, hence it is called 'profound'. These ten abilities fulfilled are called 'reaching the other shore'; this is the meaning of Paramita. Virtuous actions are called 'conduct', non-virtuous actions are called 'non-conduct'. This is the cause. Not being attached to either is non-attachment, which is the meaning of Paramita. Samsara is the fruit of defilement, Nirvana is the fruit of non-defilement. Samsara is a fault, Nirvana is a virtue. Having correct awareness of the faults of Samsara, and correct observation of the virtues of Nirvana, or rather, correct awareness and observation both pervade Samsara and Nirvana; this is the meaning of the other shore. Fools delight in Samsara, wise people delight in Nirvana. Equitably benefiting beings, without diminishing compassion, is called 'embracing'. Being able to obtain and proclaim the seven noble treasures is to be a wise person. Being able to obtain and proclaim generosity, discipline, patience, diligence, concentration, wisdom, and skillful means is to be a worldly person. The Dharma is the wealth of the wise, worldly treasures are the wealth of fools. 'Manifesting' refers to proclaiming or pervading both, teaching through proclamation so that others may learn. This is what is shown. Or perhaps, treasures are the manifestation of the seven jewels, etc., through excellent concentration, to be given to all beings. Unimpeded refers to the four unimpeded knowledges (catur-pratisamvida). Liberation refers to the eight liberations (asta-vimoksha). Through the eight liberations, one can elicit supernormal powers, etc., thereby obtaining the four unimpeded knowledges, etc. Wisdom fulfilled is able to expound this; this is the meaning of Paramita. The Dharmadhatu (法界) and the Sattvadhatu (眾生界) are two of the five immeasurables. Like a shadow appearing on other things, one can correctly understand. Generosity, etc., refer to the first five perfections (paramita), and wisdom refers to the last five perfections (paramita). All can be cultivated to the point of non-retrogression, which is the tenth Bhumi, reaching the other shore of practice. The Anutpattika-dharma-kshanti (無生法忍) refers to the three kinds of non-origination forbearance, as explained before. The first Bhumi is initially attained, the eighth Bhumi is continuously attained. One who can fulfill this can reach the Buddha Bhumi. The above two are the fulfillment of self-benefit; being able to accomplish the merits and roots of virtue of all sentient beings is the other shore of benefiting others. The ten powers (dasabala) subdue the heavenly demons, fearlessness (vaisaradya) subdues the heretics, the unique qualities (avenika-dharma) subdue the two vehicles. Because these three are excellent, it can be inferred that the remaining merits are also completely fulfilled. This is the wisdom and virtue of Bodhi Paramita. Samsara and Nirvana are without two aspects, just as the Suchness (tathata) that is thoroughly understood is without difference.
。彼岸斷德也。不如二乘以法執心見有二相。濟度一切是恩德。由具無畏外道諸難釋令降伏。能破邪彼岸。能轉十二妙行法輪是顯正彼岸。十二妙行者四諦三轉。且依苦諦見道示相修道勸修無學作證。生無漏慧名為法眼。各于去來今斷彼愚故一剎那智義分斷三。即如次名智明覺也。計餘三諦各有十二。應成四十八種行相。以相似故總名十二妙行法輪。廣此法輪如法華疏。能於一切無著無染著。無所見無滯礙。無患累舍無常色獲得常色。受想行識亦復如是。即是永舍二種生死之患累也。
經。善男子。初地菩薩是相先現。三千大千世界無量無邊種種寶藏無不盈滿菩薩悉見。善男子。二地菩薩是相先現。三千大千世界地平如掌無量無邊種種妙色清凈珍寶莊嚴之具菩薩悉見。善男子。三地菩薩是相先現。自身勇健甲仗莊嚴一切怨賊皆能摧伏菩薩悉見。善男子。四地菩薩是相先現。四方風輪種種妙華悉皆散灑充布地上菩薩悉見。善男子。五地菩薩是相先現。有妙寶女眾寶瓔珞周遍嚴身首冠名華以為其飾菩薩悉見。善男子。六地菩薩是相先現。七寶華池有四階道金砂遍佈清凈無穢八功德水皆悉盈滿嗢缽羅華拘物頭華芬陀利華隨處莊嚴于華池所遊戲快樂清涼無比菩薩悉見。善男子。七地菩薩是相先現。于菩薩前有諸眾生應墮
【現代漢語翻譯】 現代漢語譯本： 彼岸斷德（Pāramitā，到達彼岸的功德）也。不如二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）以法執心見有二相。濟度一切是恩德。由具無畏外道諸難釋令降伏。能破邪彼岸。能轉十二妙行法輪（Dvādaśākāra-dharmacakra，包含十二種微妙行為的法輪）是顯正彼岸。十二妙行者四諦（catvāri āryasatyāni，四聖諦）三轉。且依苦諦（duḥkha-satya，苦諦）見道示相修道勸修無學作證。生無漏慧名為法眼（dharma-cakṣus，法眼）。各于去來今斷彼愚故一剎那智義分斷三。即如次名智明覺也。計餘三諦各有十二。應成四十八種行相。以相似故總名十二妙行法輪。廣此法輪如法華疏。能於一切無著無染著。無所見無滯礙。無患累舍無常色獲得常色。受想行識亦復如是。即是永舍二種生死之患累也。
經。善男子。初地菩薩（prathamā bhūmi bodhisattva，初地菩薩）是相先現。三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，三千大千世界）無量無邊種種寶藏無不盈滿菩薩悉見。善男子。二地菩薩（dvitīyā bhūmi bodhisattva，二地菩薩）是相先現。三千大千世界地平如掌無量無邊種種妙色清凈珍寶莊嚴之具菩薩悉見。善男子。三地菩薩（tṛtīyā bhūmi bodhisattva，三地菩薩）是相先現。自身勇健甲仗莊嚴一切怨賊皆能摧伏菩薩悉見。善男子。四地菩薩（caturthī bhūmi bodhisattva，四地菩薩）是相先現。四方風輪種種妙華悉皆散灑充布地上菩薩悉見。善男子。五地菩薩（pañcamī bhūmi bodhisattva，五地菩薩）是相先現。有妙寶女眾寶瓔珞周遍嚴身首冠名華以為其飾菩薩悉見。善男子。六地菩薩（ṣaṣṭhī bhūmi bodhisattva，六地菩薩）是相先現。七寶華池有四階道金砂遍佈清凈無穢八功德水皆悉盈滿嗢缽羅華（utpala，青蓮花）拘物頭華（kumuda，白睡蓮）芬陀利華（puṇḍarīka，白蓮花）隨處莊嚴于華池所遊戲快樂清涼無比菩薩悉見。善男子。七地菩薩（saptamī bhūmi bodhisattva，七地菩薩）是相先現。于菩薩前有諸眾生應墮
【English Translation】 English version: The Pāramitā (perfection, virtue of reaching the other shore) severs virtue. It is not like the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas) which cling to the Dharma with a mind that sees duality. To deliver all beings is grace and virtue. It is due to possessing fearlessness that the difficulties of external paths are explained and subdued. It can destroy the heretical other shore. To turn the Dvādaśākāra-dharmacakra (Wheel of Dharma with Twelve Aspects) is to reveal the correct other shore. The twelve subtle practices are the three turnings of the four āryasatyāni (Four Noble Truths). Furthermore, based on the duḥkha-satya (Truth of Suffering), one sees the path, shows the aspect, cultivates the path, encourages cultivation, and attains the state of no-more-learning. The arising of undefiled wisdom is called dharma-cakṣus (Dharma Eye). In each of the past, present, and future, one severs that ignorance, hence, in a single instant of wisdom, the meaning is divided into three. These are successively named wisdom, illumination, and awareness. It is reckoned that each of the remaining three truths has twelve aspects. They should form forty-eight kinds of characteristics. Because of their similarity, they are collectively called the Wheel of Dharma with Twelve Subtle Practices. To widely turn this Dharma wheel is like the commentary on the Lotus Sūtra. One can be without attachment or defilement in all things. Without anything to see, without obstruction. Without suffering or burden, one abandons impermanent form and obtains permanent form. Feeling, thought, volition, and consciousness are also like this. This is to forever abandon the suffering and burden of the two kinds of birth and death.
Sūtra: 'Good man, for a prathamā bhūmi bodhisattva (Bodhisattva of the First Ground), this sign appears first: the trisāhasra-mahāsāhasra-loka-dhātu (three-thousand-great-thousand world system) is filled with immeasurable and boundless various treasures, which the Bodhisattva sees completely. Good man, for a dvitīyā bhūmi bodhisattva (Bodhisattva of the Second Ground), this sign appears first: the ground of the three-thousand-great-thousand world system is as flat as the palm of the hand, adorned with immeasurable and boundless various wonderful colors, pure and precious jewels, which the Bodhisattva sees completely. Good man, for a tṛtīyā bhūmi bodhisattva (Bodhisattva of the Third Ground), this sign appears first: one's own body is brave and strong, adorned with armor and weapons, and one can subdue all enemies, which the Bodhisattva sees completely. Good man, for a caturthī bhūmi bodhisattva (Bodhisattva of the Fourth Ground), this sign appears first: wind wheels from the four directions scatter and sprinkle various wonderful flowers, filling the ground, which the Bodhisattva sees completely. Good man, for a pañcamī bhūmi bodhisattva (Bodhisattva of the Fifth Ground), this sign appears first: there are wonderful jewel maidens, with jewel necklaces adorning their bodies, and their heads are adorned with famous flowers, which the Bodhisattva sees completely. Good man, for a ṣaṣṭhī bhūmi bodhisattva (Bodhisattva of the Sixth Ground), this sign appears first: there is a seven-jeweled lotus pond with four stairways, covered with golden sand, pure and without defilement, filled with water possessing eight qualities, adorned everywhere with utpala (blue lotus), kumuda (white water lily), and puṇḍarīka (white lotus) flowers, where one plays happily in the lotus pond, cool and incomparable, which the Bodhisattva sees completely. Good man, for a saptamī bhūmi bodhisattva (Bodhisattva of the Seventh Ground), this sign appears first: in front of the Bodhisattva, there are beings who should fall into'
地獄以菩薩力便得不墮無有損傷亦無恐怖菩薩悉見。善男子。八地菩薩是相先現。于身兩邊有師子王以為衛護一切眾獸悉皆怖畏菩薩悉見。善男子。九地菩薩是相先現轉輪聖王無量億眾圍繞供養頂上白蓋無量眾寶之所莊嚴菩薩悉見。善男子。十地菩薩是相先現。如來之身金色晃耀無量凈光悉皆圓滿有無量億梵王圍繞恭敬供養轉于無上微妙法輪菩薩悉見。
已下答中第三大段證地。由前發心久修勝行得至證地故。于中分五。一得地相。二釋地名。三明地障礙。四地所修行。五明地修習。此得地相。謂初證時所得之相。若無性攝論第七於十地中通得四相。論云。得此諸地云何可見。此問由四種相。一得勝解謂得諸地深信解故。二得正行謂得諸地相應十種正法行故。三得通達謂于初地達法界時遍能通達一切地故。四得成滿謂修諸地到究竟故。釋云。深信解者于地教決定印可真實如是。十種正行者即十法行。謂供養。書寫。施他。聽。披讀。受。持及開演。諷誦。及思修。得通達者謂于初地達法界時。遍能通達一切地者若於初地正通達時速能通達后一切地。此種類故如有頌言。如竹破初節餘節速能破。得初地。真智諸地疾當成。到究竟者謂地地中果分成滿或最後滿。果分成滿望前為果在因名分。或最後滿者即成佛果。果
【現代漢語翻譯】 現代漢語譯本： 如果菩薩以菩薩的力量在地獄中，就不會墮落，不會受到損傷，也不會感到恐怖，菩薩都能看見這些景象。善男子，八地菩薩的這種景象會先出現：在身體兩邊有獅子王作為衛護，一切眾獸都感到恐懼，菩薩都能看見這些景象。善男子，九地菩薩的這種景象會先出現：轉輪聖王被無量億的大眾圍繞供養，頭頂上的白色寶蓋由無量珍寶莊嚴，菩薩都能看見這些景象。善男子，十地菩薩的這種景象會先出現：如來的身體發出金色的光芒，無量清凈的光芒都圓滿具足，有無量億的梵王圍繞恭敬供養，轉動無上微妙的法輪，菩薩都能看見這些景象。
以下是回答中的第三大段，證明菩薩的各個階段（地）。因為之前發心，長期修行殊勝的行持，才能達到證悟的階段（地）。其中分為五個部分：一是得到階段（地）的景象，二是解釋階段（地）的名稱，三是說明階段（地）的障礙，四是階段（地）所修行的內容，五是說明階段（地）的修習。這裡說的是得到階段（地）的景象，指的是初次證悟時所得到的景象。《無性攝論》第七卷中，普遍認為十個階段（地）都能得到四種景象。論中說：『得到這些階段（地）如何才能被看見？』這個問題可以通過四種景象來回答：一是得到殊勝的理解，即因為得到各個階段（地）而深信理解；二是得到正確的修行，即因為得到各個階段（地）而相應地進行十種正確的修行；三是得到通達，即在初地通達法界時，能夠普遍通達一切階段（地）；四是得到圓滿，即修習各個階段（地）直到究竟圓滿。』解釋說：『深信理解』是指對階段（地）的教義堅定地認可，真實地認為是這樣。『十種正確的修行』就是十法行，包括供養、書寫、施與他人、聽聞、披閱、接受、持守以及開演、諷誦以及思惟修習。『得到通達』是指在初地通達法界時，能夠普遍通達一切階段（地），如果在初地正確地通達時，就能迅速地通達後面的一切階段（地），這是因為它們具有相同的性質，就像頌中所說：『像竹子破開第一節，其餘的節就能迅速地破開。』得到初地，真正的智慧，各個階段（地）就能迅速地成就。『到究竟』是指各個階段（地）的果報逐漸圓滿，或者最終圓滿，果報逐漸圓滿是相對於之前的階段（地）而言，在因地時被稱為『分』，或者『最後圓滿』，指的是成就佛果，果報。
【English Translation】 English version: If a Bodhisattva, by the power of a Bodhisattva, is in hell, they will not fall, will not be harmed, and will not feel fear; the Bodhisattva can see all these scenes. Good man, this is the scene that first appears for an Eighth Ground Bodhisattva: there are lion kings on both sides of the body as protectors, and all beasts are terrified; the Bodhisattva can see all these scenes. Good man, this is the scene that first appears for a Ninth Ground Bodhisattva: a Chakravartin King (Wheel-Turning Sage King) is surrounded and offered to by countless billions of people, and the white canopy above their head is adorned with countless treasures; the Bodhisattva can see all these scenes. Good man, this is the scene that first appears for a Tenth Ground Bodhisattva: the body of the Tathagata (Thus Come One) emits golden light, and countless pure lights are all perfectly complete; countless billions of Brahma Kings surround, respectfully make offerings, and turn the unsurpassed, subtle Dharma wheel; the Bodhisattva can see all these scenes.
The following is the third major section of the answer, proving the grounds (bhumi) of a Bodhisattva. Because of the initial aspiration and long-term cultivation of superior practices, one can reach the stage of realization (ground). It is divided into five parts: first, the signs of attaining a ground; second, the explanation of the name of a ground; third, the clarification of the obstacles of a ground; fourth, the practices of a ground; and fifth, the explanation of the cultivation of a ground. This speaks of the signs of attaining a ground, referring to the signs obtained at the time of initial realization. In the Mahayanasamgraha (Compendium of the Mahayana) Chapter Seven, it is generally believed that four signs can be obtained in all ten grounds. The treatise says: 'How can the attainment of these grounds be seen?' This question can be answered by four signs: first, obtaining superior understanding, that is, deeply believing and understanding because of obtaining each ground; second, obtaining correct practice, that is, correspondingly performing ten correct practices because of obtaining each ground; third, obtaining thorough understanding, that is, being able to universally understand all grounds when thoroughly understanding the Dharmadhatu (Realm of Dharma) in the first ground; fourth, obtaining completion, that is, cultivating each ground until ultimate completion.' The explanation says: 'Deeply believing and understanding' refers to firmly acknowledging the teachings of a ground and truly believing that it is so. 'Ten correct practices' are the ten Dharma practices, including offering, writing, giving to others, listening, reading, receiving, upholding, as well as expounding, reciting, and contemplating and cultivating. 'Obtaining thorough understanding' refers to being able to universally understand all grounds when thoroughly understanding the Dharmadhatu in the first ground. If one thoroughly understands correctly in the first ground, one can quickly understand all subsequent grounds, because they have the same nature, just as the verse says: 'Like bamboo breaking the first joint, the remaining joints can be broken quickly.' Obtaining the first ground, true wisdom, the various grounds will be quickly accomplished. 'Reaching ultimate completion' refers to the gradual completion of the fruits of each ground, or ultimate completion. Gradual completion of the fruits is relative to the previous grounds, and is called 'part' when in the causal ground, or 'ultimate completion', which refers to the attainment of Buddhahood, the fruit.
究竟故。或第十地因究竟故稱最後滿。若準大莊嚴論第十三云。入地菩薩地地皆有十相。何者為十。一明信。二無劣。三無怯。四無待。五通達。六平等。七離偏。八離著。九知方便。十聖眾生。明信者于自地得明。于諸法中除無知故於他地得信。於後諸地愿樂故。無劣者聞深妙法不驚怖故。無怯者難行行極勇猛故。無待者起自地行不待教故。通達者他地方便皆能起故。平等者普于眾生同自心故。離偏者耳聞譭譽無高下故。離著者得輪王等位無愛染故。知方便者知諸法不可得為佛上方便故。聖眾生者諸佛徒眾恒在生故。此等十相地地皆具。亦有得度相。廣如彼明。彼二文約內證相。諸地之通相。此經約外得。諸地之別相。由行十度外得此相。十地現相即為十段。分別可知。問。此等相在何處。答。各各將入自地時得。云先現故。又解。各各初入地時得。而云先現者更有多相。此等先現故不可在地前。云初地等菩薩是相先現故。表于初地能行一切施度。外遍大千現種種寶藏。能遂所求故無不盈滿。菩薩皆見者自上菩薩得見此相。非下得見。余皆準知。于第二地表證平等理具持凈戒凈十業道故現妙色凈寶嚴具。于第三地表行三忍有勇健相。被甲降怨。于第四地表行四正勤七凈九凈妙華散地。七凈者戒凈．心凈．見凈．度疑
【現代漢語翻譯】 現代漢語譯本 究竟的緣故。或者第十地因為因行究竟的緣故被稱為『最後滿』。如果按照《大莊嚴論》第十三卷所說，入地的菩薩在每一地都有十種相。哪十種呢？一是明信，二是不劣，三是不怯，四是不待，五是通達，六是平等，七是離偏，八是離著，九是知方便，十是聖眾生。『明信』是指在自己所證的地上得到明瞭，在諸法中去除無知，因此在其他地上得到信受，對於後面的諸地心生愿樂。『不劣』是指聽聞深奧微妙的佛法不驚慌恐怖。『不怯』是指難行的苦行也極其勇猛。『不待』是指發起自己所證之地的修行，不需要等待教導。『通達』是指其他地方的方便法門都能發起。『平等』是指普遍地對待眾生如同對待自己一樣。『離偏』是指聽到讚揚或詆譭，內心沒有高下之分。『離著』是指得到轉輪聖王等等的地位，內心沒有貪愛染著。『知方便』是指知道諸法不可得，以此作為成佛的殊勝方便。『聖眾生』是指諸佛的弟子們恒常在世間出現。這些十種相，每一地都具備。也有得到度脫之相，詳細的說明可以參考《大莊嚴論》。《大莊嚴論》和這裡的經文，前者是從內在證悟的層面，說明諸地共同具有的相；後者是從外在獲得的層面，說明諸地各自不同的相。由於修行十度，從外在獲得這些相。十地的顯現之相，就分為十段，分別可以瞭解。問：這些相在什麼地方顯現呢？答：各自在將要進入自己所證的地上時得到，所以說『先現』。又一種解釋是，各自在最初進入自己所證的地上時得到，而說『先現』，是因為還有更多的相。這些相是先顯現的，所以不可能在進入自己所證之地前顯現。說『初地等等的菩薩是相先現』，表示在初地能夠修行一切佈施的法門，在外普遍於大千世界顯現種種寶藏，能夠滿足眾生的需求，所以沒有不盈滿的。菩薩都能見到這些相，是指自己上面的菩薩能夠見到這些相，下面的菩薩不能見到。其餘的可以類推得知。在第二地，表示證得平等的真理，具足持戒清凈和清凈的十善業道，所以顯現美妙的顏色和清凈的寶物莊嚴。在第三地，表示修行三種忍辱，有勇猛剛健之相，身披盔甲降伏怨敵。在第四地，表示修行四正勤，七種清凈，九種清凈，美妙的鮮花散佈于大地。七凈是指戒凈（Śīla-viśuddhi），心凈（Citta-viśuddhi），見凈（Dṛṣṭi-viśuddhi），度疑（Kāṅkhā-vitaraṇa-viśuddhi）。
【English Translation】 English version The reason for ultimate attainment. Or the Tenth Ground is called 'Last Fullness' because of the ultimate attainment of its cause. If we follow the thirteenth chapter of the Mahāvyūha-sūtra (大莊嚴論), it says that Bodhisattvas who have entered the grounds have ten characteristics in each ground. What are the ten? They are: (1) clear faith (明信), (2) no inferiority (無劣), (3) no timidity (無怯), (4) no dependence (無待), (5) thorough understanding (通達), (6) equality (平等), (7) detachment from bias (離偏), (8) detachment from attachment (離著), (9) knowledge of skillful means (知方便), and (10) holy beings (聖眾生). 'Clear faith' means obtaining clarity in one's own ground, eliminating ignorance in all dharmas, and thus obtaining faith in other grounds, with joyful aspiration for the subsequent grounds. 'No inferiority' means not being frightened by hearing profound and subtle dharmas. 'No timidity' means being extremely courageous in performing difficult practices. 'No dependence' means initiating the practice of one's own ground without waiting for instruction. 'Thorough understanding' means being able to initiate the skillful means of other places. 'Equality' means treating all beings universally as one's own self. 'Detachment from bias' means having no sense of superiority or inferiority upon hearing praise or criticism. 'Detachment from attachment' means having no craving or attachment even when attaining the position of a cakravartin (轉輪聖王). 'Knowledge of skillful means' means knowing that all dharmas are unattainable, using this as a supreme skillful means for becoming a Buddha. 'Holy beings' means that the disciples of all Buddhas are constantly present in the world. These ten characteristics are present in each ground. There are also aspects of obtaining liberation, which are explained in detail in the Mahāvyūha-sūtra. The Mahāvyūha-sūtra and this scripture, the former describes the common characteristics of the grounds from the perspective of internal realization, while the latter describes the distinct characteristics of each ground from the perspective of external attainment. These characteristics are attained externally through the practice of the ten pāramitās (十度). The manifested appearances of the ten grounds are divided into ten sections, which can be understood separately. Question: Where do these appearances manifest? Answer: They are obtained individually when one is about to enter one's own ground, hence the saying 'manifest first'. Another explanation is that they are obtained individually when one first enters one's own ground, and the saying 'manifest first' is because there are even more appearances. These appearances manifest first, so they cannot manifest before entering one's own ground. The saying 'Bodhisattvas of the First Ground, etc., manifest these appearances first' indicates that in the First Ground, one is able to practice all aspects of giving (dāna) (佈施), universally manifesting various treasures throughout the mahā-sāhasra-lokadhātu (大千世界), able to fulfill the needs of beings, so there is nothing that is not fulfilled. Bodhisattvas can see these appearances, meaning that Bodhisattvas above oneself can see these appearances, while those below cannot. The rest can be inferred accordingly. In the Second Ground, it indicates the realization of the principle of equality, possessing purity of moral conduct (śīla) (持戒) and the pure ten paths of wholesome actions (十善業道), thus manifesting beautiful colors and pure jeweled adornments. In the Third Ground, it indicates the practice of the three kinds of forbearance (kṣānti) (忍辱), having the appearance of courage and strength, wearing armor to subdue enemies. In the Fourth Ground, it indicates the practice of the four right exertions (samyak-pradhāna) (四正勤), the seven purifications, the nine purifications, and beautiful flowers scattered on the ground. The seven purifications are: purity of moral conduct (Śīla-viśuddhi) (戒凈), purity of mind (Citta-viśuddhi) (心凈), purity of view (Dṛṣṭi-viśuddhi) (見凈), and overcoming doubt (Kāṅkhā-vitaraṇa-viśuddhi) (度疑).
凈．道非道智見凈．行智見凈．行斷智見凈也。九凈者加無緣寂滅凈凈國土凈。于第五地表行禪定離諸硬強有寶女現。禪定能生解脫遍處等瓔珞嚴身。行七覺分故首冠名華。于第六地文義有八。一表行智度。智有七種。法智．類智．世俗智．神通智．相智．十力前行智．四道理中正道理智。故現七寶華從起故寶華依池。二即法類智依觀四諦悟緣起理。有四階道。或依智分加行無間解脫勝進為四階道。三證如理起金砂遍佈。四離粗相障清凈無穢。五得八解脫或八道支或八種智現八功德水。一凈。二輕。三冷。四耎。五甘。六不臭。七飲不損喉。八飲不傷腸六四智因現四色華。青黃赤白。七游法苑樂。八證無為涼。于第七地表行善巧拔濟眾生。于菩薩前應墮惡趣。能令當不墮現不受惡報。故無有損傷。離現當怖。如首楞嚴經。菩薩性是首楞嚴三昧。能息諸苦拔三毒箭等。于第八地表行二愿或無相智任運現前得相土二自在故。于身兩邊師子衛護。能令一切煩惱不現行故一切獸怖。于第九地表行力度如彼輪王有大勢力。四辨利生故無量億眾圍繞供養。以四無量廕生如蓋。離染故自行七聖財或眾生緣慈等眾寶莊嚴。于第十地表灌頂位將成正覺。于菩薩身有如來相現。一現身。二現光。三現眾梵。四現轉法輪。此于自身不由作意有
佛身相等。若準菩薩求夢經。于其地地各夢諸相。八地已上菩薩無睡如何有夢。此約所見觀如夢幻。今此亦爾。雖不作意如夢自身現佛事等。非約外見。初地已上剎那恒得見諸佛故。或此外睹如來相現。剎那所見彼佛為現。此約自見。
經。善男子云何初地名為歡喜。
贊曰。第二釋地名。成唯識第九。攝論第九。大莊嚴十三。解深密經。瑜伽。抉擇等皆廣釋名。大意皆同。復少差別。廣略互顯。繁不具引。十地不同分為十段。初地分三謂徴釋結。餘九各二但有釋結。準此初徴應言云何初地等名為歡喜等。略其等字。
經。謂初證得出世之心。昔所未得而今始得。于大事用如其所愿悉皆成就。生極喜樂。是故最初名為歡喜。諸微細垢犯戒過失皆得清凈。是故二地名為無垢。無量智慧三昧光明不可傾動。無能摧伏。聞持陀羅尼以為根本。是故三地名為明地。以智慧火燒諸煩惱。增長光明修行覺品。是故四地名為焰地。修行方便勝智自在極難得故見修煩惱難伏能伏是故五地名為難勝。行法相續了了顯現無相思惟皆悉現前。是故六地名為現前。無漏無間無相思惟解脫三昧遠修行故是地清凈無有障礙。是故七地名為遠行。無相思惟修得自在諸煩惱行不能令動。是故八地名為不動。說一切法種種差別皆得自在
【現代漢語翻譯】 現代漢語譯本 佛身相等。如果按照《菩薩求夢經》，在每一地都會夢到各種景象。八地以上的菩薩沒有睡眠，怎麼會有夢呢？這是指所見的景象如同夢幻。現在這裡也是這樣。雖然不是刻意為之，但就像在夢中自身顯現佛事等等，不是指外在所見。因為初地以上的菩薩，每一剎那都能見到諸佛。或者，在外見到如來顯現的形象，剎那間所見到的佛是（諸佛）為他顯現的。這是指自見。
經：善男子，什麼是初地名為歡喜（pramuditā-bhūmi）？
贊曰：下面第二段解釋地的名稱。《成唯識論》第九，《攝大乘論》第九，《大莊嚴經論》第十三，《解深密經》、《瑜伽師地論》、《抉擇分》等都廣泛地解釋了這些名稱。大意基本相同，只是略有差別。廣略互相顯明，這裡就不一一列舉了。十地不同，分為十段。初地分為三部分，即征、釋、結。其餘九地各兩部分，只有釋和結。按照這個，最初的征應該說「什麼是初地等名為歡喜等」，這裡省略了「等」字。
經：所謂初地證悟，獲得出世之心，過去未曾獲得而現在開始獲得，對於大事的運用，都能如願成就，產生極大的喜樂。所以最初名為歡喜（pramuditā-bhūmi）。各種微細的污垢、犯戒的過失，都能得到清凈。所以二地名為無垢（vimalā-bhūmi）。無量智慧、三昧光明，不可動搖，沒有誰能夠摧毀，以聞持陀羅尼（dhāraṇī）作為根本。所以三地名為明地（prabhākarī-bhūmi）。以智慧之火焚燒各種煩惱，增長光明，修行覺品（bodhipākṣika-dharma）。所以四地名為焰地（arciṣmatī-bhūmi）。修行方便，殊勝智慧，自在難得，因為極難獲得，見道和修道中的煩惱難以降伏而能夠降伏。所以五地名為難勝（sudurjayā-bhūmi）。行法相續，清晰顯現，無相思惟，全部現前。所以六地名為現前（abhimukhī-bhūmi）。無漏、無間斷、無相思惟，解脫三昧（samādhi）遠離修行，所以此地清凈，沒有障礙。所以七地名為遠行（dūraṅgamā-bhūmi）。無相思惟修習得自在，各種煩惱的行為不能使之動搖。所以八地名為不動（acalā-bhūmi）。宣說一切法，種種差別，都能自在。
【English Translation】 English version The Buddha's bodies are equal. According to the Bodhisattva Seeking Dreams Sutra, various signs are dreamed of in each ground. How can Bodhisattvas above the Eighth Ground, who have no sleep, have dreams? This refers to the view that what is seen is like a dream. It is the same here. Although it is not intentional, it is like the appearance of Buddha-deeds in a dream, etc., not referring to external views. Because Bodhisattvas above the First Ground constantly see all Buddhas in every moment. Or, seeing the appearance of the Tathagata externally, the Buddha seen in that moment appears for him. This refers to self-seeing.
Sutra: 'Good man, what is the First Ground called Joyful (pramuditā-bhūmi)?'
Commentary: The second section explains the names of the grounds. The ninth chapter of Vijñaptimātratāsiddhi, the ninth chapter of Mahāyānasaṃgraha, the thirteenth chapter of Mahāyānālaṃkāra, the Saṃdhinirmocana Sūtra, the Yogācārabhūmi-śāstra, and the Viniscaya-saṃgrahaṇī all extensively explain the names. The general meaning is the same, with slight differences. The extensive and concise mutually clarify each other, so I will not list them all. The ten grounds are different and divided into ten sections. The First Ground is divided into three parts, namely, inquiry, explanation, and conclusion. The remaining nine grounds each have two parts, only explanation and conclusion. According to this, the initial inquiry should say 'What is the First Ground, etc., called Joyful, etc.', here the word 'etc.' is omitted.
Sutra: 'That is, in the First Ground, one attains the mind of transcending the world, which was not obtained in the past but is now obtained for the first time. In the application of great matters, everything is accomplished as desired, and extreme joy arises. Therefore, the first is called Joyful (pramuditā-bhūmi). All subtle defilements and transgressions of precepts are purified. Therefore, the Second Ground is called Immaculate (vimalā-bhūmi). Immeasurable wisdom, samādhi-light, cannot be shaken, and no one can destroy it, taking the dhāraṇī (dhāraṇī) of retention as its foundation. Therefore, the Third Ground is called Luminous (prabhākarī-bhūmi). With the fire of wisdom, one burns all afflictions, increases light, and cultivates the factors of enlightenment (bodhipākṣika-dharma). Therefore, the Fourth Ground is called Blazing (arciṣmatī-bhūmi). Cultivating skillful means, supreme wisdom, and being difficult to obtain freely, because it is extremely difficult to obtain, the afflictions in the path of seeing and the path of cultivation are difficult to subdue but can be subdued. Therefore, the Fifth Ground is called Difficult to Conquer (sudurjayā-bhūmi). The continuity of the practice of Dharma is clearly manifested, and non-conceptual thought is all present. Therefore, the Sixth Ground is called Manifest (abhimukhī-bhūmi). Without outflows, without interruption, non-conceptual thought, liberation samādhi (samādhi) is far from cultivation, so this ground is pure and without obstacles. Therefore, the Seventh Ground is called Far-Reaching (dūraṅgamā-bhūmi). Non-conceptual thought is cultivated and attained freely, and the actions of various afflictions cannot shake it. Therefore, the Eighth Ground is called Immovable (acalā-bhūmi). Explaining all dharmas, various differences, one can be free.'
無患無累增長智慧自在無礙。是故九地名為善慧。法身如虛空。智慧如大云。皆能遍滿覆一切故。是故第十名為法雲。
贊曰。釋有二義。一自利。二利他。得出世心即二空智與心相應名出世心。是鄰近釋。昔未得今始得釋初得言。此自利。于大事用如願成就者謂利他用。故大莊嚴論云。一見真如謂見自利。昔曾未見今時始見。去菩提近故。二見利物謂見利他。一一剎那能成就百眾生故此能成就百類有情。準知菩薩以利眾生為大事用。如十地經論．瑜伽四十七．唯識等皆說。初地得十百門。一凈信出家。一剎那頃證百三摩地。二以凈天眼于諸佛國見百如來。三于彼變化住持皆能解了。以神通力動百世界。四身亦能往放光令見。五化為百類。六成就百類所化有情。七若欲留命能住百劫。八於前后際能知百劫。九于蘊界等百法明門能正思擇。十化百身。身皆能現百菩薩眷屬。或總十百為大事用。生極喜樂釋歡喜言。通前二處。結文可知。餘九文顯。亦不牒科。皆準初知。於二地中離於二垢。一諸微結垢起異乘心。二諸犯戒垢誤犯三業故大莊嚴論云。於二地中出二種垢。一出犯戒垢。即此犯戒過失。二出起異乘心垢。即諸微細垢。離二垢故名離垢。此云皆得清凈。即離垢義。言無量智慧謂聞思修三慧無量。從定所發自
【現代漢語翻譯】 現代漢語譯本 沒有憂患和牽累，增長智慧，自在無礙。因此，第九地稱為善慧地。法身如同虛空，智慧如同大云，都能遍滿覆蓋一切，所以第十地稱為法雲地。
讚頌說，『釋』有兩種含義：一是自利，二是利他。得出世心，即二空智與心相應，名為出世心。這是鄰近的解釋。過去未曾得到，現在開始得到，這是初得的說法，指自利。在大事上運用，如願成就，這是指利他。所以《大莊嚴論》說：『一見真如，是見自利，過去未曾見，現在才開始見到，因為接近菩提。二見利物，是見利他，每一個剎那都能成就百眾生。』這能成就百類有情。由此可知，菩薩以利益眾生為大事。如《十地經論》、《瑜伽師地論》第四十七卷、《唯識論》等都說，初地得到十百門：一是清凈的信心出家，一剎那間證得百三摩地；二是以清凈的天眼在諸佛國土見到百如來（Tathagata）；三是對他們的變化住持都能瞭解；以神通力震動百世界；四是自身也能前往，放光讓他們看見；五是化為百類；六是成就百類所化的有情；七是如果想留住壽命，能住百劫；八是對前後際能知道百劫；九是對蘊、界等百法明門能正確地思擇；十是化百身，每個身都能顯現百菩薩眷屬。或者總合十百作為大事運用。生極喜樂，解釋歡喜之言，通前兩處。總結文句可以知道。其餘九文顯現，也不重複科判，都參照最初的理解。在二地中，遠離兩種垢：一是諸微結垢，生起異乘之心；二是諸犯戒垢，誤犯三業。所以《大莊嚴論》說：『在二地中，去除兩種垢：一是去除犯戒垢，即犯戒的過失；二是去除生起異乘之心的垢，即諸微細的垢。』遠離兩種垢，所以稱為離垢地。這裡說都得到清凈，就是離垢的含義。所說的無量智慧，是指聞、思、修三慧無量，從定中所發出的智慧。
【English Translation】 English version Without worries or burdens, increasing wisdom, being free and unhindered. Therefore, the ninth ground is called 'Good Wisdom' (善慧, Shanhui). The Dharma body is like empty space, and wisdom is like a great cloud, both able to completely cover everything. Therefore, the tenth ground is called 'Dharma Cloud' (法雲, Fayun).
The praise says that '釋' (Shi) has two meanings: first, self-benefit; second, benefiting others. Attaining the mind of transcending the world, that is, the wisdom of the two emptinesses corresponding to the mind, is called the mind of transcending the world. This is a close explanation. In the past, it was not obtained, but now it is beginning to be obtained, which is the initial attainment, referring to self-benefit. Applying it to great matters, such as fulfilling wishes, refers to benefiting others. Therefore, the Mahāsaṃgraha says: 'Seeing Suchness (真如, Zhenru) once is seeing self-benefit, which was not seen in the past but is now beginning to be seen, because it is close to Bodhi. Seeing the benefit of beings is seeing the benefit of others, as each moment can accomplish hundreds of beings.' This can accomplish hundreds of kinds of sentient beings. From this, it can be known that Bodhisattvas take benefiting sentient beings as a great matter. As the Ten Bhumi Sutra Commentary, Yogacarabhumi 47, Vijnaptimatrata and others all say, the first ground obtains ten hundred gates: first, pure faith in leaving home; in an instant, one attains a hundred Samadhis; second, with pure heavenly eyes, one sees a hundred Tathagatas (如來, Rulai) in the Buddha lands; third, one can understand their transformations and maintenance; with supernatural power, one shakes a hundred worlds; fourth, one's body can also go and emit light for them to see; fifth, one transforms into a hundred kinds; sixth, one accomplishes a hundred kinds of beings to be transformed; seventh, if one wants to prolong life, one can live for a hundred kalpas; eighth, one can know a hundred kalpas in the past and future; ninth, one can correctly contemplate a hundred Dharma gates such as the skandhas and realms; tenth, one transforms a hundred bodies, each body able to manifest a hundred Bodhisattva retinues. Or, combining the ten hundreds as a great matter. Generating extreme joy and happiness explains the word 'joy', connecting the previous two places. The concluding sentence can be understood. The remaining nine sentences are clear, and the categories are not repeated, all referring to the initial understanding. In the second ground, one is separated from two defilements: first, subtle defilements, giving rise to the mind of other vehicles; second, defilements of violating precepts, mistakenly committing the three karmas. Therefore, the Mahāsaṃgraha says: 'In the second ground, two kinds of defilements are removed: first, the defilement of violating precepts, that is, the fault of violating precepts; second, the defilement of giving rise to the mind of other vehicles, that is, subtle defilements.' Separated from the two defilements, it is called the 'Immaculate Ground' (離垢, Ligou). Here it says that all attain purity, which is the meaning of being immaculate. The so-called immeasurable wisdom refers to the immeasurable wisdom of hearing, thinking, and cultivating, which arises from Samadhi.
明明他。大莊嚴論云。由能以法自明明他故名明他名三昧光明。不為外道邪魔摧伏名不傾動。又除障故名不傾動。即彼三慧以定總持之所發故。即定總持名為根本故。唯識論第九云。成就勝定本法總持能發無邊妙慧光故。前已說慧是三昧光明。故下但云總持為本。結文可知。第四地中修菩提分。智慧之火焰能燒微細煩惱現行等障薪故。莊嚴論云。於四地中以菩提分慧為焰自性。以惑智二障為薪自性。更增勝智光明覺品。即是菩提分法轉更增勝。第五地中真俗二智行相互違合令相應。俱時而起名修行方便勝智自在。復能除彼害伴隨眠遠隨現行名為難伏。雖分別見等見道已除俱生身見四地已斷。至此地中復除害伴。此不與我見俱。別起貪瞋等亦通見修斷。就總盡說云見修煩惱難伏能伏。非分別惑此地方伏。此道智障以煩惱名說。據害伴俱所知障品伏不起說。非諸俱生此皆能伏。羸劣睡眠六七地伏。又依六說。非第七俱。第七俱者八地已去猶現行故。故解深密雲。八地已上唯有所依所知障在。第六一向恒在觀中不可起惑。又斷所知能依惑障。亦畢竟伏。唯識論等據二身見說見修惑四地除。此經據貪等故說五地伏見修惑。各依一義互不相違。問。準諸處說初地已上一切煩惱能伏頓盡由故意生。云何我見等四地能伏害伴隨眠五地
能伏。答。若據能伏初地即能猶故意起。今依永伏故意不能令起。此由斷彼所依所知故與差別。此中二難。一能合二智難。二能伏煩惱難。此地俱得故名難勝。又大莊嚴論有二難退。一勤化眾生心無惱難。二生不從化心無惱難。此意二難退者退謂舍。極難捨退。此地菩薩能退二難。于難得勝故名難勝。此意即能退難退義。同難伏能伏。彼論約利他難得勝。此經據自利難得勝。各據一義各不相違。或可。此中修行方便極難得故。即彼二難勝智自在極難得故。即余所合真俗二智。一極難得故通於二處即皆攝盡。第六地中恒觀十二因緣道理相續不斷名行法相續。智常正觀名爲了了。此為加行復能引起無分別智名無相思惟。思惟即正智皆悉現前故。成唯識論云。住緣起智引無分別最勝般若恒觀在前。依大莊嚴云。於六地中依波若力能不住生死涅槃。二法恒現前。亦此無相思惟中攝無生死涅槃二種相故。問。準余處文於五地中已無涅槃生死二相證得無住。何故大莊嚴論說在六地。答。余約暫能說在五地。此約多續說在六地。唯識論等云。於六地中無相觀多有相觀少。第七地中於無相理長時相續。能以真智觀無細生滅二。無相思惟即無分別智。此中應云于無相理無漏無間思惟。簡第六地有相間故。以經多時方至此地故。解深密經云
【現代漢語翻譯】 現代漢語譯本 能伏（能夠降伏煩惱）。答：如果按照能夠降伏煩惱的初地菩薩來說，仍然會有故意生起煩惱的情況。現在依據永遠降伏煩惱的菩薩來說，故意也不能令煩惱生起。這是由於斷除了煩惱所依的所知障，因此與初地菩薩有所差別。這裡有兩種困難：一是能夠合二智（真智和俗智）的困難，二是能夠降伏煩惱的困難。此地菩薩都能得到，所以名為難勝地。 又《大莊嚴論》中有二難退：一是勤于教化眾生，心中沒有惱怒的困難；二是生於不順從教化的眾生中，心中沒有惱怒的困難。這裡的『難退』是指極難捨棄退轉。此地菩薩能夠退卻這兩種困難。因為在困難中取得勝利，所以名為難勝地。這意思是說能夠退卻難退之義，如同難伏與能伏的關係。《大莊嚴論》是從利他的角度來說難得勝利，此經是從自利的角度來說難得勝利。各自依據一個方面，所以並不互相違背。或者說，此地修行方便極其難得，就是那兩種難勝的智慧自在極其難得，就是其餘所合的真俗二智。一種極其難得，所以通於兩個方面，即全部都包含在內。第六地中，經常觀察十二因緣的道理，相續不斷，名為行法相續。智慧常常正確觀察，名爲了了。這是爲了加行，又能夠引起無分別智，名為無相思惟。思惟即正智，全部都現前。所以，《成唯識論》說：『安住于緣起智，引生無分別最勝般若，恒常觀察在前。』依據《大莊嚴論》說：『在六地中，依靠般若的力量，能夠不住生死涅槃。』兩種法恒常現前，也包含在此無相思惟中，因為沒有生死涅槃兩種相的緣故。問：按照其他地方的經文，在五地中已經沒有涅槃生死的兩種相，證得了無住，為什麼《大莊嚴論》說在六地？答：其他地方是約暫時的能力來說在五地，這裡是約多數相續的情況來說在六地。《唯識論》等說：『在六地中，無相觀多，有相觀少。』第七地中，對於無相的道理，長時間相續，能夠以真智觀察沒有細微的生滅二相。無相思惟即無分別智。這裡應該說：『對於無相的道理，無漏無間地思惟。』這是爲了簡別第六地有有相間雜的情況。因為經過很長時間才到達此地的緣故。《解深密經》說
【English Translation】 English version 『Neng Fu』 (Able to Subdue). Answer: If according to the first Bhumi (stage of bodhisattva) that is able to subdue, there is still intentional arising of afflictions. Now, according to the one who permanently subdues, intention cannot cause afflictions to arise. This is because the cognitive obscurations (所知障, suo zhi zhang) upon which afflictions rely have been severed, thus differing from the first Bhumi. There are two difficulties here: one is the difficulty of uniting the two wisdoms (真智 and 俗智, zhen zhi and su zhi - true wisdom and conventional wisdom), and the other is the difficulty of subduing afflictions. Because the bodhisattva of this Bhumi attains both, it is called the Difficult-to-Conquer Bhumi. Furthermore, the Mahāsaṃghika Vinaya (大莊嚴論, Da Zhuangyan Lun) speaks of two difficulties in regression: one is the difficulty of diligently transforming sentient beings without mental vexation, and the other is the difficulty of being born among sentient beings who do not follow teachings without mental vexation. Here, 『difficult to regress』 refers to the extreme difficulty of abandoning regression. The bodhisattva of this Bhumi is able to overcome these two difficulties. Because of achieving victory in difficulties, it is called the Difficult-to-Conquer Bhumi. This means being able to overcome the meaning of difficult to regress, just like the relationship between difficult to subdue and able to subdue. The Mahāsaṃghika Vinaya speaks of attaining victory from the perspective of benefiting others, while this sutra speaks of attaining victory from the perspective of benefiting oneself. Each relies on one aspect, so they do not contradict each other. Alternatively, it could be said that the skillful means of practice in this Bhumi are extremely difficult to attain, that the wisdom-mastery of those two difficult-to-conquer aspects is extremely difficult to attain, which is the union of the two wisdoms, true and conventional. One is extremely difficult to attain, so it applies to both aspects, encompassing everything. In the sixth Bhumi, constantly observing the principle of the twelve links of dependent origination (十二因緣, shi er yin yuan) in continuous succession is called the continuity of practicing the Dharma. Wisdom constantly and correctly observing is called 『clearly understanding.』 This is for the sake of additional practice, and it can also give rise to non-discriminating wisdom, called non-conceptual thought. Thought is correct wisdom, all of which manifests. Therefore, the Yogācārabhūmi-śāstra (成唯識論, Cheng Weishi Lun) says: 『Dwelling in the wisdom of dependent origination, it gives rise to the most excellent Prajna of non-discrimination, constantly observing in front.』 According to the Mahāsaṃghika Vinaya: 『In the sixth Bhumi, relying on the power of Prajna, one is able to not abide in birth-and-death or Nirvana.』 Both dharmas constantly manifest, also included in this non-conceptual thought, because there are no aspects of birth-and-death or Nirvana. Question: According to the texts elsewhere, in the fifth Bhumi, there are already no aspects of birth-and-death or Nirvana, and one has attained non-abiding. Why does the Mahāsaṃghika Vinaya say it is in the sixth Bhumi? Answer: Other places speak of the temporary ability in the fifth Bhumi, while this speaks of the majority of continuous situations in the sixth Bhumi. The Yogācārabhūmi-śāstra and others say: 『In the sixth Bhumi, non-conceptual contemplation is more, and conceptual contemplation is less.』 In the seventh Bhumi, for a long time continuously abiding in the principle of non-appearance, one is able to observe with true wisdom that there are no subtle aspects of arising and ceasing. Non-conceptual thought is non-discriminating wisdom. Here, it should be said: 『Regarding the principle of non-appearance, thinking without outflows and without interruption.』 This is to distinguish it from the sixth Bhumi, which has conceptual aspects mixed in. Because it takes a long time to reach this Bhumi. The Saṃdhinirmocana Sūtra (解深密經, Jie Shenmi Jing) says
。能遠證入無間無缺無相作意。解脫謂八解脫。三昧謂三三昧即無相思惟無相解脫三昧。俱遠修行至功用後邊故。唯識論云。至無相住功用後邊出過世間二乘道故。初三地修相同世間行施戒修。四五六地修于道品。四諦緣起相同二乘。以出離彼故名遠修行。離細相現行障故名清凈無障。第八地中於無相觀任運起故名無相思惟。修得自在純無漏觀無煩惱動云諸煩惱行不能令動。即二不動。一相用不動相即有無相。用即功用。二煩惱不動故。唯識云。無分別智任運現前。相用煩惱不能動故。大莊嚴論但不為相及功用動無不為煩惱動。彼略說故第九地中任運能得。四無礙智說一切法。總通四辨俱得名說。以種種名言差別說。以種種義差別說。以種種音聲差別說。以種種辨才差別說。由任運故皆得自在。離二愚障故云無患累。復能令自他一智慧二自在三四辯皆得增長。故名善慧。又四辯才能說除疑名為善慧。于第十地所得法身如大虛空。以大智慧如雲遍空即智充滿法身。又猶如雲。法即如雲。能覆一切故。復說妙法如雲下雨。即法之云。法通法身及所說法。依大莊嚴論云。由三昧門及陀羅尼門攝一切聞熏因遍阿梨耶識中。譬如浮雲遍滿虛空。能以此聞熏習云於一一剎那於一一相一一好一一毛孔雨無量無邊法雨。充足一切可化眾
【現代漢語翻譯】 現代漢語譯本 能夠遠離地證入無間、無缺、無相的作意。解脫指的是八解脫。三昧指的是三種三昧，即無相思惟、無相解脫三昧。都遠離修行直至功用後邊。如《唯識論》所說：『至無相住功用後邊，出過世間二乘道故。』初三地所修與世間相同，行佈施、持戒、修禪。四、五、六地修習道品。四諦、緣起與二乘相同。因為出離了他們，所以名為遠離修行。遠離細微的相的現行障礙，所以名為清凈無障。第八地中，對於無相觀任運生起，所以名為無相思惟。修得自在，純粹的無漏觀，沒有煩惱的動搖，稱為諸煩惱行不能令動，即二不動。一、相用不動，相即有無相，用即功用。二、煩惱不動。如《唯識論》所說：『無分別智任運現前，相用煩惱不能動故。』《大莊嚴論》說，但不為相及功用動，無不為煩惱動，這是簡略的說法。第九地中，任運能夠獲得四無礙智，說一切法。總括四種辯才都得到，名為說。以種種名言差別地說，以種種義差別地說，以種種音聲差別地說，以種種辯才差別地說。由於任運的緣故，都得到自在。遠離兩種愚癡的障礙，所以說沒有患累。又能令自己和他人的一、智慧，二、自在，三、四辯都得到增長。所以名為善慧。又四辯才能說，消除疑惑，名為善慧。在第十地所得到的法身，如大虛空。以大智慧如雲遍佈虛空，即智慧充滿法身。又猶如雲，法即如雲，能夠覆蓋一切。又說妙法如雲下雨，即法的云。法通法身及所說法。依據《大莊嚴論》所說：『由三昧門及陀羅尼門攝一切聞熏因遍阿梨耶識（Ālaya-vijñāna，阿賴耶識，藏識）中，譬如浮雲遍滿虛空。能以此聞熏習云於一一剎那於一一相一一好一一毛孔雨無量無邊法雨。充足一切可化眾。』
【English Translation】 English version One is able to remotely certify entry into the intention of no interval, no deficiency, and no form (anatta). Liberation refers to the eight liberations. Samadhi refers to the three samadhis, namely the samadhi of thoughtlessness, the samadhi of liberation from form. All are far from cultivation, reaching the end of function. As the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'Reaching the end of function in the abode of no form, surpassing the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) of the world.' The initial three grounds are the same as worldly practices, practicing giving (dāna), morality (śīla), and meditation (bhāvanā). The fourth, fifth, and sixth grounds cultivate the limbs of enlightenment (bodhipakkhiyadhamma). The Four Noble Truths (ariya-sacca) and Dependent Origination (paṭiccasamuppāda) are the same as the two vehicles. Because one has departed from them, it is called remote cultivation. Being far from the manifest hindrances of subtle forms, it is called pure and without hindrance. In the eighth ground, the contemplation of no form arises effortlessly, hence it is called thoughtlessness. Having cultivated and attained freedom, pure uncontaminated contemplation, without the movement of afflictions, is called 'the actions of all afflictions cannot cause movement,' which is the two immovables. First, the immovable of form and function, form is the absence of form, function is the effort. Second, the immovable of afflictions. As the Vijnaptimatrata-siddhi says: 'Non-discriminating wisdom manifests effortlessly, form, function, and afflictions cannot move it.' The Mahāyāna-sūtrālaṃkāra (The Ornament of the Great Vehicle Sutras) says, 'But not moved by form and function, there is nothing not moved by afflictions,' this is a brief explanation. In the ninth ground, one can effortlessly attain the Four Unimpeded Knowledges (catasso paṭisambhidā), speaking of all dharmas. Comprehensively attaining the four kinds of eloquence is called speaking. Speaking with various differences in names, speaking with various differences in meanings, speaking with various differences in sounds, speaking with various differences in eloquence. Because of effortlessness, all are attained freely. Being far from the two obscurations of ignorance, it is said to be without suffering. Furthermore, it can cause oneself and others to increase in one, wisdom; two, freedom; three, the four kinds of eloquence. Therefore, it is called Good Wisdom (Sādhumati). Moreover, the four kinds of eloquence can speak, eliminating doubts, and is called Good Wisdom. The Dharma Body (Dharmakāya) attained in the tenth ground is like the great void. With great wisdom like clouds covering the void, that is, wisdom filling the Dharma Body. Moreover, like clouds, Dharma is like clouds, able to cover everything. Furthermore, it is said that wonderful Dharma is like rain falling from the clouds, that is, the clouds of Dharma. Dharma encompasses the Dharma Body and what is spoken. According to the Mahāyāna-sūtrālaṃkāra: 'Through the doors of samadhi and the doors of dharani (dhāraṇī, 陀羅尼，總持), all the causes of hearing and perfuming are gathered throughout the Ālaya-vijñāna (Ālaya-vijñāna, 阿賴耶識，藏識), like floating clouds filling the void. With these clouds of hearing and perfuming, in each and every moment, in each and every form, each and every excellence, each and every pore, rain immeasurable and boundless Dharma rain. Filling all those who can be transformed.'
生。由能如雲雨法雨故名法雲地。此即阿賴耶識如空。無漏聞熏習如雲。此意阿梨耶能廣含藏如空。種能生現如雲下雨。以定總持所有熏習攝余熏習。起現行時復能說法。唯前言由三昧門及陀羅尼門攝一切聞熏習因故。以定及總持攝聞熏習。準下云以此聞熏習云即說彼二所有熏習。不爾如何前云遍阿梨耶識中。若瑜伽論．解深密等亦以。粗重如空遍於一切。此智如雲遍能隱覆如空粗重故。成唯識論云。大法智云含諸德水蔽如空粗重充滿法身故。空有三義。一法身如空以遍凈故。二阿梨如空以遍含一切種故。三粗重如空遍一切故。云有三。一聞熏習如雲。二智慧如雲。三慈悲如雲。即十地經云。自從願力起大慈悲云。據自利及抉擇增說智慧云。據利他覆蔭即說慈悲。此二據現行說。若據當能雨功德法二種子如雲。同無著般若論。未來如雲故皆不相違。問。此之十地即十三住中十住。住地二名有何差別。答。準大莊嚴論一釋無別故。彼論云。十一住者即十一地。住者名地。既住者名地。明知無差。一解。地住名別。彼論自問云。何名地。偈言為集諸善根樂住故說住。數數數無畏復以地為名。準釋初二句釋住名。后二句釋地名。云諸菩薩為成就種種善根。於一切時樂住一切地。是故諸地說名為住。步彌耶名為地。步者數數義
【現代漢語翻譯】 現代漢語譯本 生。由於能夠像雲和雨一樣降下佛法之雨，所以稱為法雲地。這就像阿賴耶識（Ālaya-vijñāna，根本識）如同虛空，無漏的聞熏習（śruta-vāsanā，聽聞佛法所形成的習氣）如同雲彩。意思是阿賴耶識能夠像虛空一樣廣泛地包含一切，種子能夠像云降雨一樣生出現象。通過禪定（dhyāna，專注）和總持（dhāraṇī，記憶和保持）來攝取所有的熏習，在起現行時又能說法。之所以說『唯前言』，是因為通過三昧（samādhi，禪定）之門和陀羅尼門攝取了一切聞熏習的因。用禪定和總持來攝取聞熏習，參照下文所說『用這種聞熏習云來說明那二者所有的熏習』。否則，如何解釋前面所說的『遍於阿賴耶識中』。瑜伽師地論（Yogācārabhūmi-śāstra）、解深密經（Saṃdhinirmocana-sūtra）等也認為，粗重（粗糙沉重）如同虛空一樣遍及一切。這種智慧如同雲彩一樣，能夠普遍地遮蔽如同虛空般的粗重。成唯識論（Vijñaptimātratāsiddhi-śāstra）說：『大法智云包含各種功德之水，遮蔽如同虛空般的粗重，充滿法身（Dharmakāya，佛的法性之身）。』虛空有三種含義：一、法身如同虛空，因為它遍及清凈；二、阿賴耶識如同虛空，因為它普遍包含一切種子；三、粗重如同虛空，因為它遍及一切。云有三種：一、聞熏習如同云；二、智慧如同云；三、慈悲如同云。正如十地經（Daśabhūmika Sūtra）所說：『自從願力生起大慈悲云。』根據自利和抉擇（確定）而增進智慧云，根據利他覆蔭而說慈悲。這二者是根據現行來說的。如果根據未來能夠降下功德之法的兩種種子，如同雲彩一樣，與無著（Asaṅga）的般若論（Prajñāpāramitā-śāstra）相同。未來如同雲彩一樣，所以都不相違背。問：這十地（Daśa-bhūmi，菩薩修行的十個階段）就是十三住（Trayodaśa-vihāra，菩薩修行的十三個階段）中的十住（Daśa-vihāra，菩薩修行的十個階段）。住和地這兩個名稱有什麼區別？答：根據大莊嚴論（Mahālaṅkāra-śāstra）的一種解釋，沒有區別。該論說：『十一住就是十一地。住就是地。』既然住就是地，顯然沒有差別。另一種解釋，地和住名稱不同。該論自己問道：『什麼叫做地？』偈頌說：『爲了積聚各種善根，樂於安住，所以說住。數數（頻繁），數（數量），無畏，又以地為名。』根據解釋，前兩句解釋住的名稱，后兩句解釋地的名稱。說諸菩薩爲了成就種種善根，在一切時樂於安住一切地，所以諸地說名為住。步彌耶（Bhūmi）名為地，步（Bhū）是數數的意思。
【English Translation】 English version Generated from the ability to produce Dharma rain like clouds and rain, it is called the Dharma Cloud Ground (Dharmamegha-bhūmi). This is like the Ālaya-vijñāna (storehouse consciousness) being like space, and the undefiled hearing-habit energy (śruta-vāsanā) being like clouds. This means the Ālaya-vijñāna can broadly contain everything like space, and the seeds can generate phenomena like clouds raining. Through Samādhi (concentration) and Dhāraṇī (retention), all habit energies are gathered, and when arising into manifestation, it can also expound the Dharma. The reason for saying 'only the preceding words' is because through the gates of Samādhi and Dhāraṇī, all causes of hearing-habit energy are gathered. Samādhi and Dhāraṇī are used to gather hearing-habit energy, referring to the following statement: 'Using this hearing-habit energy cloud to explain all the habit energies of those two.' Otherwise, how can it be explained that 'it pervades the Ālaya-vijñāna'? The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), Saṃdhinirmocana-sūtra (Explanation of the Profound Secrets Sutra), etc., also consider that coarseness and heaviness are like space, pervading everything. This wisdom is like clouds, universally able to conceal the coarseness and heaviness like space. The Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) says: 'The great Dharma wisdom cloud contains various waters of merit, concealing the coarseness and heaviness like space, filling the Dharmakāya (Dharma Body).' Space has three meanings: 1. The Dharmakāya is like space because it is universally pure; 2. The Ālaya-vijñāna is like space because it universally contains all seeds; 3. Coarseness and heaviness are like space because it pervades everything. Clouds have three types: 1. Hearing-habit energy is like clouds; 2. Wisdom is like clouds; 3. Compassion is like clouds. As the Daśabhūmika Sūtra (Ten Stages Sutra) says: 'Since the power of vows arises, there is a great cloud of compassion.' According to self-benefit and determination, the wisdom cloud is increased; according to benefiting others and providing shade, compassion is spoken of. These two are based on present manifestation. If based on the future ability to rain down the two seeds of meritorious Dharma, it is like clouds, the same as Asaṅga's Prajñāpāramitā-śāstra (Treatise on the Perfection of Wisdom). The future is like clouds, so they are not contradictory. Question: These Ten Grounds (Daśa-bhūmi, ten stages of Bodhisattva practice) are the Ten Abodes (Daśa-vihāra, ten stages of Bodhisattva practice) within the Thirteen Abodes (Trayodaśa-vihāra, thirteen stages of Bodhisattva practice). What is the difference between the two names, 'Abode' and 'Ground'? Answer: According to one explanation in the Mahālaṅkāra-śāstra (Great Ornament Treatise), there is no difference. That treatise says: 'The Eleven Abodes are the Eleven Grounds. Abode is called Ground.' Since Abode is called Ground, it is clear there is no difference. Another explanation is that the names 'Ground' and 'Abode' are different. That treatise itself asks: 'What is called Ground?' The verse says: 'For the sake of accumulating various roots of goodness, and joyfully abiding, it is called Abode. Frequently, number, fearlessness, are also named Ground.' According to the explanation, the first two lines explain the name 'Abode,' and the last two lines explain the name 'Ground.' It says that Bodhisattvas, in order to accomplish various roots of goodness, joyfully abide in all Grounds at all times, therefore the Grounds are called Abodes. Bhūmi is called Ground, and Bhū means frequently.
。彌者實數義。耶者無畏義。欲進上地數數斷障礙數數得功德。是數數義。地以十數為量。一一地中知斷爾所障礙知得爾所功德。知此不虛是實數義。上地是無畏處。諸菩薩畏於自地中退失自他利功德進求上地。是名無畏義。以三義故名地。
經。善男子執著有相我法無明怖畏生死惡趣無明此二無明障于初地。
贊曰。此第三明地障。因明十一地障。前問菩提。通佛果故。今亦明佛地之障。此十一障即十一段此初。即異生性障。文分為三。一牒請機。二出障體。三辨所障。餘十障文各有二。除所告機。有相我法即二執之境。相謂相狀。能執之心當情相狀即同唯識論。云起自心相。或即體相。執著即能執之心。此執著我法皆悉有體。設執法無還執有無相。是故經云不應住法亦不住非法。非法者是無法也。若執我無亦是法執。二執是慧俱無明。強名為無明。是鄰近釋。怖畏生死惡趣無明者此惡趣言非唯三惡道通八難故。但分別所起不善業及所感果並所知障所發業果亦是此攝。毀責之名總云惡趣。由是此經云生死惡趣非唯三途。言怖畏者即此惡趣是所怖畏名為怖畏。此無明發無明品故名為無明。又唯識論云。或說彼利鈍障品俱起二愚。二執無明意說利品。惡趣無明意說鈍品。俱起無明名惡趣者亦毀責名。或見等
【現代漢語翻譯】 現代漢語譯本：彌的意思是真實的數字。耶的意思是無畏。想要進入更高的境界，需要不斷地斷除障礙，不斷地獲得功德。這就是不斷的意思。地的數量以十為單位。在每一地中，知道斷除了多少障礙，知道獲得了多少功德。知道這些不是虛假的，這就是真實數字的意思。更高的境界是無畏的地方。諸位菩薩畏懼於在自己的境界中退失利益自己和他人的功德，因此努力追求更高的境界。這被稱為無畏的意思。因為這三重含義，所以稱為地。
經文：善男子，執著于有相的我法，以及無明所帶來的對生死惡趣的怖畏，這兩種無明障礙了初地。
贊曰：這是第三個說明地的障礙。因為說明了十一地的障礙。之前詢問菩提，是因為它貫通了佛果。現在也說明佛地的障礙。這十一種障礙就是十一個階段。這是最初的階段，即異生性障。文章分為三個部分。一是引述請教者。二是指出障礙的本體。三是辨別所障礙的事物。其餘十種障礙的文章各有兩部分，除了所告知的對象。有相的我法，就是兩種執著的境界。相，指的是相狀。能執著的心，當下的情狀，就如同唯識論所說，『源於自心之相』。或者就是體相。執著，就是能執著的心。這種執著認為我法都真實存在。假設說執法不存在，還會執著有或者無的相狀。所以經文說，『不應該執著於法，也不應該執著于非法』。非法，就是沒有法。如果執著於我不存在，這也是法執。兩種執著都是與智慧相伴隨的無明，勉強稱之為無明。這是鄰近的解釋。怖畏生死惡趣的無明，這裡的惡趣不僅僅指三惡道，也包括八難。但分別所產生的惡業以及所感受的果報，以及所知障所引發的業果，也包含在這裡面。毀壞責備的名稱，總稱為惡趣。因此這部經說，生死惡趣不僅僅指三途。說怖畏，就是因為這些惡趣是所怖畏的對象，所以稱為怖畏。這種無明引發了無明品，所以稱為無明。另外，唯識論說，『或者說它們利鈍的障礙品同時生起兩種愚癡』。兩種執著的無明指的是利品。惡趣的無明指的是鈍品。同時生起的無明被稱為惡趣，也是毀壞責備的名稱。或者見等
【English Translation】 English version: 'Mi' (彌) means true number. 'Ye' (耶) means fearlessness. If one wishes to advance to a higher ground, one must constantly cut off obstacles and constantly gain merits. This is the meaning of 'constantly'. The quantity of grounds is measured in tens. In each ground, one knows how many obstacles have been cut off and how many merits have been gained. Knowing that these are not false is the meaning of true number. The higher ground is a place of fearlessness. All Bodhisattvas fear losing the merits of benefiting themselves and others in their own ground, and therefore strive for a higher ground. This is called the meaning of fearlessness. Because of these three meanings, it is called a ground.
Sutra: 'Good man, attachment to the appearance of self and dharma, and the ignorance that brings fear of birth, death, and evil destinies, these two kinds of ignorance obstruct the first ground.'
Commentary: This is the third explanation of the obstacles of the ground. Because it explains the obstacles of the eleven grounds. Previously, the question about Bodhi was asked because it connects to the fruit of Buddhahood. Now, the obstacles of the Buddha ground are also explained. These eleven obstacles are eleven stages. This is the initial stage, which is the obstacle of the nature of an ordinary being. The text is divided into three parts. First, it cites the questioner. Second, it points out the substance of the obstacle. Third, it distinguishes what is being obstructed. The texts of the remaining ten obstacles each have two parts, except for the one being addressed. The appearance of self and dharma is the realm of the two attachments. 'Appearance' refers to the state of appearance. The mind that is capable of attachment, the current situation, is like what the Vijnaptimatrata-siddhi Sastra says, 'originates from the appearance of one's own mind'. Or it is the substance of the appearance. 'Attachment' is the mind that is capable of attachment. This attachment believes that both self and dharma truly exist. Suppose it is said that dharma does not exist, it will still be attached to the appearance of existence or non-existence. Therefore, the sutra says, 'One should not dwell on dharma, nor should one dwell on non-dharma'. Non-dharma is the absence of dharma. If one is attached to the non-existence of self, this is also dharma attachment. Both attachments are ignorance accompanied by wisdom,勉強 called ignorance. This is a nearby explanation. The ignorance that fears birth, death, and evil destinies, the evil destinies here not only refer to the three evil paths, but also include the eight difficulties. However, the evil karma produced by discrimination and the resulting retribution, as well as the karma and retribution caused by the obstacles to knowledge, are also included here. The name of destruction and blame is generally called evil destinies. Therefore, this sutra says that birth, death, and evil destinies do not only refer to the three paths. Saying 'fear' is because these evil destinies are the objects of fear, so it is called fear. This ignorance gives rise to the category of ignorance, so it is called ignorance. In addition, the Vijnaptimatrata-siddhi Sastra says, 'Or it is said that their sharp and dull obstacles arise simultaneously with two kinds of foolishness'. The ignorance of the two attachments refers to the sharp category. The ignorance of evil destinies refers to the dull category. The ignorance that arises simultaneously is called evil destinies, which is also a name of destruction and blame. Or views, etc.
迷理不發惡業。鈍品迷事故發惡業。從果為名名惡趣雜染愚。愚是本故並依主釋。問。唯識論云。一執著我法愚。即是此中異生性障。且異生性障不相應假。依種分位非即種體。云何二執即異生性。答言。異生性雖實通依。與現本識同地能生分別二障種子上立。從能依法以立障名。或即異生性從所依執種名執著我法愚。體不即愚。愚品名愚。如前所引。問。初地能斷分別二執。彼唯識論等何不即以二執自體立於障名。或從能所依以立障名耶。答。異生性滅即二執斷。又異生名簡異於聖。得聖斷彼顯故立名。問。入于初地既斷二障。云何攝論云十無明是不染污分別我執是染污故。答。世親攝論彼中解云。雖斷二障二乘亦能斷煩惱障。是共德故意約不共所知障說名不染污。又解。彼說不染約修道斷離十障外說十無明顯立十地。成唯識論天親攝論俱有二解。二十二愚所明體性與瑜伽七十八等同。又準余文皆于初地說斷二愚及彼粗重。此略不言粗重。成唯識論有其二釋。論云。彼粗重言顯彼二種或二所起無堪任性。無堪任性者瑜伽五十八云。謂第八識中不安穩性等。唯識論云。如入二定說斷苦根。所斷善根雖非現種而名粗重。此亦應爾。愚及粗重余之十種皆準此知。解異生性及其粗重廣如成唯識義燈所說。
經。微細學
【現代漢語翻譯】 現代漢語譯本 迷理不發惡業：不明白道理就不會產生惡業。 鈍品迷事故發惡業：資質遲鈍的人因為迷惑於事相而產生惡業。 從果為名名惡趣雜染愚：從果報的角度來命名，稱為惡趣雜染愚（導致墮入惡趣的愚癡）。 愚是本故並依主釋：愚癡是根本原因，所以是依主釋（一種梵文語法術語，指依靠主語來解釋）。 問：唯識論說，『執著我法愚（執著于自我和事物本性的愚癡）』，就是此處的異生性障（導致成為凡夫的障礙）。而且異生性障是不相應的假法，依靠種子分位，並非就是種子本身。為什麼說二執（我執和法執）就是異生性呢？ 答：異生性雖然實際上是通於所依，但與現行的本識（根本識）同地，能夠產生分別二障（煩惱障和所知障）的種子，所以從能依的角度來建立障礙的名稱。或者說，異生性就是從所依的執著種子，稱為執著我法愚。它的本體並非就是愚癡，而是愚癡的品類，如前面所引用的。 問：初地（菩薩修行的第一個階段）能夠斷除分別二執，為什麼《唯識論》等不直接以二執的自體來建立障礙的名稱，或者從能依和所依的角度來建立障礙的名稱呢？ 答：異生性滅，就是二執斷除。而且異生這個名稱是爲了區別于聖人。得到聖果斷除異生性，這樣顯示出它的作用，所以這樣立名。 問：進入初地既然斷除了二障，為什麼《攝大乘論》說十無明（十種無明）是不染污的，而分別我執（分別產生的我執）是染污的呢？ 答：世親（Vasubandhu）在《攝大乘論》中解釋說，雖然斷除了二障，二乘（聲聞乘和緣覺乘）也能斷除煩惱障，這是共同的功德，所以故意從不共的所知障的角度來說，稱為不染污。另一種解釋是，那裡所說的不染污，是從修道斷離十障之外，另外建立十無明，以此來對應十地（菩薩修行的十個階段）。《成唯識論》和天親的《攝大乘論》都有這兩種解釋。 二十二愚所說明的體性和《瑜伽師地論》第七十八卷等相同。而且按照其他經文，都是在初地說斷除二愚以及它們的粗重（粗重的煩惱）。這裡省略了粗重沒有說。《成唯識論》有兩種解釋。論中說：『粗重』這個詞，顯示這兩種愚癡或者這兩種愚癡所產生的沒有堪能性（沒有能力）。沒有堪能性，《瑜伽師地論》第五十八卷說：『指第八識（阿賴耶識）中的不安穩性等。』《唯識論》說：『如同進入二定（滅盡定和無想定）時說斷除苦根。』所斷除的善根雖然不是現行的種子，但也稱為粗重。這裡也應該這樣理解。愚癡以及粗重，其餘的十種（指二十二愚中的其他種類），都可以參照這個來理解。 關於異生性以及它的粗重，詳細的解釋可以參考《成唯識義燈》中所說。 經：微細學
【English Translation】 English version Not understanding the principle (迷理) does not generate evil karma (惡業). Those of dull faculties (鈍品) generate evil karma because they are deluded about phenomena (迷事). Naming from the result, it is called the 'obscuration of the impure realm of woe' (惡趣雜染愚). Since ignorance (愚) is the root, it is explained as a dependent compound (依主釋). Question: The Vijnaptimatrata-siddhi (唯識論) says, 'The ignorance of clinging to self and dharma (執著我法愚) is the obstacle of being a common being (異生性障) here.' Moreover, the obstacle of being a common being is a non-associated fabrication (不相應假), relying on the seed-state (種分位), not the seed-essence itself. How can the two clingings (二執) be the obstacle of being a common being? Answer: Although the state of being a common being actually pervades the basis (依), it is established on the seeds that are in the same ground as the present fundamental consciousness (本識) and can generate the seeds of the two obstructions (二障) of discrimination. The name of the obstacle is established from the ability to rely on the law (能依法). Or, the state of being a common being is named 'ignorance of clinging to self and dharma' from the clinging seed on which it relies (所依執種). Its essence is not ignorance itself, but the category of ignorance, as quoted before. Question: The first ground (初地) can sever the two clingings of discrimination. Why don't the Vijnaptimatrata-siddhi and others directly establish the name of the obstacle from the essence of the two clingings themselves, or establish the name of the obstacle from the ability to rely on it and what it relies on? Answer: The extinction of the state of being a common being is the severance of the two clingings. Moreover, the name 'common being' distinguishes it from the sages (聖). Obtaining sagehood and severing that state is what makes the name established. Question: Since the two obstructions are severed upon entering the first ground, why does the Mahāyānasaṃgraha (攝論) say that the ten ignorances (十無明) are non-defiled, while the discrimination of clinging to self (分別我執) is defiled? Answer: Vasubandhu (世親) explains in the Mahāyānasaṃgraha that although the two obstructions are severed, the two vehicles (二乘) can also sever the afflictive obstruction (煩惱障). This is a common virtue, so it is intentionally spoken of from the perspective of the uncommon cognitive obstruction (所知障), calling it non-defiled. Another explanation is that the non-defiled mentioned there is in relation to establishing ten ignorances outside of the ten obstructions severed in the path of cultivation (修道), thereby establishing the ten grounds (十地). Both the Vijnaptimatrata-siddhi and Vasubandhu's Mahāyānasaṃgraha have these two explanations. The nature explained by the twenty-two ignorances is the same as that in the seventy-eighth fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論), etc. Moreover, according to other texts, it is said that the two ignorances and their coarseness (粗重) are severed in the first ground. Here, the coarseness is omitted. The Vijnaptimatrata-siddhi has two explanations. The treatise says, 'The word 'coarseness' reveals that these two types of ignorance or the inability arising from these two are not capable.' The Yogācārabhūmi-śāstra, fascicle 58, says that 'inability' refers to the instability, etc., in the eighth consciousness (第八識, Ālaya-vijñāna). The Vijnaptimatrata-siddhi says, 'Just as it is said that the root of suffering is severed upon entering the two samadhis (二定, samādhi) [cessation samadhi and non-perception samadhi].' Although the severed roots of goodness are not manifest seeds, they are also called coarseness. This should also be understood in this way. Ignorance and coarseness, and the remaining ten types [of the twenty-two ignorances], can all be understood in accordance with this. The detailed explanation of the state of being a common being and its coarseness can be found in the Commentary on the Meaning of the Vijnaptimatrata-siddhi (成唯識義燈). Sutra: Subtle learning (微細學)
處護犯無明發起種種業行無明此二無明障於二地。
即邪行障是所知障。俱生一分能令菩薩誤犯三業。初地已上性戒成就必不故犯性。誤有所犯初地未斷。入二地斷。發起種種業行無明是彼誤犯所起三業。唯識論云。所知障中俱生一分及彼所起誤犯三業。彼障二地極凈尸羅。入二地時便能永斷。由斯二地說斷二愚及彼粗重。一微細誤犯愚。即此中俱生一分。二種種業趣愚。即彼所起誤犯三業。能起三業不但無明。所起三業亦非是愚。愚相應愚所起愚品類總名愚。成唯識又云。或唯起業不了業愚。此意但取能起能迷迷三業之愚。亦並依主釋。問。成唯識論第八云。所知障不能發業云何復云能發三業。答。約不能發招趣生異熟果業云不發業。若不能招所有三業此所知障非不能發故。佛地論出二體俱云謂所發業並所得果。果是等流增上二果故不相違。
經。未得令得愛著無明能障殊勝總持無明此二無明障於三地。
即闇鈍障。未得今得即是無漏勝定。通色無色及勝修慧。二地中無。入三地時能斷彼障。體即欲界貪俱所知障云未得今得。能障殊勝總持。總持有四。謂法義．咒．得菩薩忍。入三地時能斷彼障。總持念慧為性。今說。初二由入三地能斷定障。得勝定發勝修慧。斷總持障得勝總持。發得聞思二種
【現代漢語翻譯】 現代漢語譯本：處護犯無明（Chuhu Fan Wuming，保護和違犯的無明）發起種種業行無明（Zhongzhong Yexing Wuming，發起各種業行的無明），此二無明障於二地（Erdi，二地）。 即邪行障（Xiexing Zhang，邪行之障）是所知障（Suozhi Zhang，所知障）。俱生一分（Jusheng Yifen，俱生的一部分）能令菩薩誤犯三業（Sanye，三業）。初地（Chudi，初地）已上性戒成就必不故犯性。誤有所犯初地未斷。入二地斷。發起種種業行無明是彼誤犯所起三業。唯識論云：『所知障中俱生一分及彼所起誤犯三業。』彼障二地極凈尸羅（Jing Jing Shila，極凈尸羅）。入二地時便能永斷。由斯二地說斷二愚及彼粗重。一微細誤犯愚（Weixi Wufan Yu，微細誤犯之愚）。即此中俱生一分。二種種業趣愚（Zhongzhong Yequ Yu，種種業趣之愚）。即彼所起誤犯三業。能起三業不但無明。所起三業亦非是愚。愚相應愚所起愚品類總名愚。成唯識又云：『或唯起業不了業愚。』此意但取能起能迷迷三業之愚。亦並依主釋。問：成唯識論第八云：『所知障不能發業云何復云能發三業？』答：約不能發招趣生異熟果業云不發業。若不能招所有三業此所知障非不能發故。佛地論出二體俱云謂所發業並所得果。果是等流增上二果故不相違。 經。未得令得愛著無明（Aizhuo Wuming，愛著無明）能障殊勝總持（Shengchu Zongchi，殊勝總持）無明，此二無明障於三地（Sandi，三地）。 即闇鈍障（Andun Zhang，闇鈍之障）。未得今得即是無漏勝定（Wulou Shengding，無漏勝定）。通色無色及勝修慧。二地中無。入三地時能斷彼障。體即欲界貪俱所知障云未得今得。能障殊勝總持。總持有四。謂法義．咒．得菩薩忍。入三地時能斷彼障。總持念慧為性。今說。初二由入三地能斷定障。得勝定發勝修慧。斷總持障得勝總持。發得聞思二種。
【English Translation】 English version: 'Chuhu Fan Wuming' (Ignorance of protection and transgression) initiates various 'Zhongzhong Yexing Wuming' (Ignorance of initiating various karmic actions), these two ignorances obstruct the 'Erdi' (Second Ground). That is, 'Xiexing Zhang' (Obstruction of wrong conduct) is the 'Suozhi Zhang' (Obstruction of knowledge). 'Jusheng Yifen' (A portion of co-arising) can cause Bodhisattvas to mistakenly commit the 'Sanye' (Three Karmas). Those above the 'Chudi' (First Ground) who have achieved the precepts of nature will certainly not intentionally violate them. Mistaken violations occur before the First Ground is severed. Entering the Second Ground severs it. The ignorance that initiates various karmic actions is the three karmas arising from those mistaken violations. The Vijnaptimatrata-siddhi Sastra says: 'The co-arising portion in the obstruction of knowledge and the three karmas arising from those mistaken violations.' That obstructs the extremely pure 'Jing Jing Shila' (Moral discipline) of the Second Ground. Entering the Second Ground, one can permanently sever it. Therefore, the Second Ground is said to sever two ignorances and their coarseness. First, the 'Weixi Wufan Yu' (Ignorance of subtle mistaken violations), which is the co-arising portion in this. Second, the 'Zhongzhong Yequ Yu' (Ignorance of various karmic tendencies), which is the three karmas arising from those mistaken violations. What initiates the three karmas is not only ignorance. The three karmas arising from ignorance are also not ignorance. Ignorance corresponding to ignorance, the categories of ignorance arising from ignorance, are collectively called ignorance. The Vijnaptimatrata-siddhi Sastra also says: 'Or only initiating karma without understanding the ignorance of karma.' This means only taking the ignorance that can initiate and delude the three karmas. It is also explained as a dependent-determinative compound. Question: The eighth volume of the Vijnaptimatrata-siddhi Sastra says: 'The obstruction of knowledge cannot initiate karma, how can it be said to initiate the three karmas?' Answer: It is said that it does not initiate karma in terms of not initiating karma that attracts rebirth into different realms and ripens into different fruits. If it cannot attract all three karmas, then this obstruction of knowledge is not unable to initiate them. The Buddhabhumi Sutra states that both aspects are the karma initiated and the fruit obtained. The fruit is the two fruits of outflow and increase, so there is no contradiction. Sutra: 'Aizhuo Wuming' (Attachment-Ignorance) that prevents attainment from being attained can obstruct the superior 'Shengchu Zongchi' (Dharani), these two ignorances obstruct the 'Sandi' (Third Ground). That is, the 'Andun Zhang' (Obstruction of darkness and dullness). Not yet attained now attained is the undefiled superior concentration, encompassing the realms of form and formlessness, and superior wisdom. It is absent in the Second Ground. Entering the Third Ground, one can sever that obstruction. Its substance is the obstruction of knowledge together with desire-realm greed, called not yet attained now attained. It can obstruct the superior 'Zongchi' (Dharani). There are four types of 'Zongchi' (Dharani): namely, Dharma meaning, mantra, and obtaining the Bodhisattva's forbearance. Entering the Third Ground, one can sever that obstruction. 'Zongchi' (Dharani) is characterized by mindfulness and wisdom. It is now said that the first two, by entering the Third Ground, can sever the obstruction of concentration. Obtaining superior concentration develops superior wisdom. Severing the obstruction of 'Zongchi' (Dharani) obtains superior 'Zongchi' (Dharani). Developing the two types of hearing and thinking.
勝慧故。成唯識云。由斯三地說斷二愚及彼粗重。一欲貪愚。即障勝定及修慧者。二圓滿聞持陀羅尼愚。即障總持聞思慧者。此由欲貪性為散亂。此所知障與欲貪俱名為欲貪故障勝定及於修慧。若障總持及聞思慧是別所知。非即所障。義分為二。又聞思與聞持相近故偏說之。非不障修慧各從增說。
經。味著等至喜悅無明微妙凈法愛樂無明此二無明障於四地。
即微細煩惱現行障。等至即勝定。味著是愛喜悅是受。即領受下劣定障修勝定故為勝障。余多說貪。此經兼受即正障體。貪緣此受所領受定故俱名障。或此喜悅即是定愛。微妙凈法是菩提。法愛即樂也。體即是貪。此二無明是彼二貪相應無明故。成唯識論云。一等至愛愚。即是此中定愛俱者。二法愛愚。即是此中法愛俱者。亦依主釋。此之二障四地能斷。由於四地作菩提分法觀故。故唯識論云。菩提分法特違彼故。此中言定亦兼于慧。言菩提分法亦有教法及余勝法並勝智慧。于第三地雖證勝定及勝教等。猶生愛著未能得作菩提分觀。故入四地中作菩提分觀。特違于彼故入四地能斷彼二。廣如成唯識論。問。如何特違。答。由四地中修菩提分法。初作四念住觀一切法皆無我故。故特違彼我執故除微細煩惱現行障。此障即是俱生身見。定法愛等諸相應惑
【現代漢語翻譯】 現代漢語譯本： 勝慧的緣故。《成唯識論》說：『由此三地斷除二種愚癡以及粗重。』第一是欲貪愚（對慾望的貪戀造成的愚昧），即是障礙殊勝禪定以及修習智慧者。第二是圓滿聞持陀羅尼愚（對完全記住和掌握陀羅尼的愚昧），即是障礙總持（全面把握）聞思慧（聽聞和思考的智慧）者。這（欲貪愚）是由於欲貪的本性是散亂。此所知障（對真理的認知障礙）與欲貪一同被稱為欲貪故障礙殊勝禪定以及修習智慧。如果障礙總持以及聽聞和思考的智慧，那是另外的所知障，並非直接障礙（殊勝禪定和修習智慧）。意義上分為兩種。又因為聽聞和思考與聞持相近，所以偏重說明它。並非不障礙修習智慧，只是各自從增上的角度來說。
經文說：『味著等至喜悅無明（對禪定中產生的喜悅滋味的執著造成的無明），微妙凈法愛樂無明（對微妙清凈的佛法的愛戀造成的無明），這兩種無明障礙於四地（第四禪定）。』
即是微細煩惱現行障（微細的煩惱顯現造成的障礙）。等至即是殊勝禪定。味著是愛，喜悅是受（感受）。即是領受下劣的禪定，障礙修習殊勝禪定，所以是殊勝的障礙。其他地方多說貪，這部經文兼顧受，即是真正的障礙本體。貪戀緣于這種感受所領受的禪定，所以一同被稱為障礙。或者這種喜悅就是禪定之愛。微妙凈法是菩提（覺悟）。法愛即是樂（快樂），本體即是貪。這兩種無明是那兩種貪相應的無明。所以《成唯識論》說：『一是等至愛愚（對禪定的愛戀造成的愚昧），即是此中定愛俱者（禪定和愛戀一同產生）。二是法愛愚（對佛法的愛戀造成的愚昧），即是此中法愛俱者（佛法和愛戀一同產生）。』也是依主釋（一種解釋方法）。這兩種障礙四地能夠斷除，由於在四地中作菩提分法觀（修習有助於覺悟的法門）。所以《唯識論》說：『菩提分法特別違背它們。』這裡說禪定也兼顧智慧。說菩提分法也有教法以及其他殊勝的法門，以及殊勝的智慧。在第三地雖然證得殊勝禪定以及殊勝教法等，仍然產生愛戀執著，未能得作菩提分觀。所以在進入第四地中作菩提分觀，特別違背它們，所以在進入第四地能夠斷除這兩種障礙。詳細的可以參考《成唯識論》。問：如何特別違背？答：由於在第四地中修習菩提分法，最初作四念住觀（四種觀照方法），觀一切法皆無我，所以特別違揹我執，因此去除微細煩惱現行障。這種障礙即是俱生身見（與生俱來的對身體的執著），禪定法愛等各種相應的迷惑。
【English Translation】 English version: Because of superior wisdom. The Vijnaptimatrata-siddhi Sastra says: 'By these three grounds, two kinds of ignorance and their coarseness are severed.' First, the ignorance of desire-attachment (the ignorance caused by attachment to desires), which obstructs superior samadhi (concentration) and the cultivation of wisdom. Second, the ignorance of perfect retention of Dharani (the ignorance of completely remembering and mastering Dharani), which obstructs comprehensive retention and the wisdom of hearing and thinking. This (ignorance of desire-attachment) is because the nature of desire-attachment is distraction. This cognitive obscuration (the obstacle to the cognition of truth) together with desire-attachment is called the fault of desire-attachment, obstructing superior samadhi and the cultivation of wisdom. If it obstructs comprehensive retention and the wisdom of hearing and thinking, that is another cognitive obscuration, not directly obstructing (superior samadhi and the cultivation of wisdom). It is divided into two in meaning. Moreover, because hearing and thinking are close to retention, it is emphasized. It is not that it does not obstruct the cultivation of wisdom, but each is spoken of from the perspective of increase.
The Sutra says: 'The ignorance of savoring the bliss of samadhi (the ignorance caused by attachment to the blissful taste arising from samadhi), the ignorance of loving subtle pure Dharma (the ignorance caused by love for the subtle and pure Buddha's teachings), these two kinds of ignorance obstruct the fourth ground (the fourth Dhyana).'
That is, the obstruction of the manifestation of subtle afflictions (the obstruction caused by the manifestation of subtle afflictions). Samadhi is superior concentration. Savoring is love, and bliss is feeling. That is, receiving inferior samadhi obstructs the cultivation of superior samadhi, so it is a superior obstruction. Other places mostly speak of greed, but this Sutra also considers feeling, which is the true substance of the obstruction. Attachment arises from the samadhi received through this feeling, so they are both called obstructions. Or this bliss is the love of samadhi. Subtle pure Dharma is Bodhi (enlightenment). Dharma-love is joy, and its substance is greed. These two kinds of ignorance are the ignorance corresponding to those two kinds of greed. Therefore, the Vijnaptimatrata-siddhi Sastra says: 'One is the ignorance of love for samadhi (the ignorance caused by love for samadhi), which is the combination of samadhi and love in this case. The other is the ignorance of love for Dharma (the ignorance caused by love for Dharma), which is the combination of Dharma and love in this case.' It is also an appositional explanation (a method of explanation). These two obstructions can be severed in the fourth ground, because in the fourth ground, one practices the contemplation of the limbs of enlightenment (cultivating practices that aid in enlightenment). Therefore, the Vijnaptimatrata-siddhi Sastra says: 'The limbs of enlightenment are particularly contrary to them.' Here, samadhi also includes wisdom. The limbs of enlightenment also include teachings and other superior practices, as well as superior wisdom. Although one attains superior samadhi and superior teachings, etc., in the third ground, one still generates attachment and is unable to contemplate the limbs of enlightenment. Therefore, one contemplates the limbs of enlightenment upon entering the fourth ground, which is particularly contrary to them, so one can sever these two obstructions upon entering the fourth ground. For details, refer to the Vijnaptimatrata-siddhi Sastra. Question: How is it particularly contrary? Answer: Because in the fourth ground, one cultivates the limbs of enlightenment, initially contemplating the four foundations of mindfulness (four types of contemplation), observing that all dharmas are without self, so it is particularly contrary to self-attachment, thus removing the obstruction of the manifestation of subtle afflictions. This obstruction is the innate view of self (the inherent attachment to the body), and various corresponding delusions such as love for samadhi and Dharma.
及隨煩惱復作壞緣法念處觀故。特違彼定法愛等。又前三地創得勝定及勝教法故有愛著。此四地中更得勝法故能除彼。又能證得無攝受如能特違彼。問。余處初無明等皆即障名。何故等至愛不即障名耶。答。應知此中十障無明更互影顯。如初障等但說我法等。據實通余惑。然四地等障顯不但一法。即總云微細煩惱等。據別勝障即應云我見及二愛。約通故總說。二十二無明多約別說故。此定愛等不即十障名。影余應爾。
經。欲背生死無明希趣涅槃無明此二無明障於五地。
即欲背生死愚。希趣涅槃者即欣涅槃愚。不能了生死涅槃真體無別故故有欣厭。此即于下乘般涅槃障又作勝菩提分觀。未能證得無差別如為五地障。前後說障皆準此知。由於五地作四諦觀真俗二智合令雙行。由能證得無差別如能證之智名無差別道。故成唯識論云。彼障五地。無差別道入五地時便能永斷故能除彼。
經。觀行流轉無明粗相現前無明此二無明障於六地。
觀行流轉即緣苦集無明粗相現前。即觀滅道凈相。此即粗相現行障。以五地中觀四諦故。雖亦作無相多時作有相觀障於六地多無相觀。故入六地能斷此障。
經。微細諸相現行無明作意欣樂無相無明此二無明障於七地。
即細相現行障。微細諸相即
【現代漢語翻譯】 現代漢語譯本：並且由於隨煩惱再次作為破壞因緣法念處觀的原因，特別違背了那些定法愛等等。而且前三地初次獲得殊勝的禪定以及殊勝的教法，因此產生愛著。這四地中因為進一步獲得殊勝的法，所以能夠去除那些愛著。並且能夠證得無攝受，如同能夠特別違背那些愛著。問：其他地方最初的無明等等都直接被稱為障礙，為什麼等至愛不直接被稱為障礙呢？答：應當知道這裡十種障礙中，無明相互影響顯現。如同最初的障礙等等，只是說我法等等，實際上也包括其他的迷惑。然而四地等等的障礙顯現的不僅僅是一種法，而是總的稱為微細煩惱等等。如果就特別殊勝的障礙來說，就應該說我見以及兩種愛。因為是總的來說，所以總的說微細煩惱等等。二十二種無明大多是就個別來說的緣故，這種定愛等等不直接是十種障礙的名稱，影響其他的也應該是這樣。
經：欲背生死無明（想要背離生死的愚昧），希趣涅槃無明（希望趨向涅槃的愚昧），這兩種無明障礙於五地。
想要背離生死是對於生死的愚昧，希望趨向涅槃就是欣求涅槃的愚昧。不能夠了解生死涅槃的真實本體沒有差別，所以產生欣求和厭惡。這對於下乘的般涅槃是障礙，又作為殊勝菩提分觀，未能證得無差別如，作為五地的障礙。前後所說的障礙都按照這個來理解。由於在五地中作四諦觀，真俗二智合在一起並行。由於能夠證得無差別如，能夠證得的智慧名為無差別道。所以成唯識論說，那些障礙五地。無差別道進入五地的時候，就能夠永遠斷除，所以能夠去除那些障礙。
經：觀行流轉無明（觀行流轉的愚昧），粗相現前無明（粗顯的相現前的愚昧），這兩種無明障礙於六地。
觀行流轉就是緣苦集的無明，粗相現前就是觀察滅道的清凈之相。這就是粗顯的相現行成為障礙。因為在五地中觀察四諦的緣故，雖然也作無相觀，但是大多時候作有相觀，障礙於六地大多是無相觀。所以進入六地能夠斷除這種障礙。
經：微細諸相現行無明（微細諸相現行的愚昧），作意欣樂無相無明（以作意欣樂無相的愚昧），這兩種無明障礙於七地。
就是細相現行成為障礙。微細諸相就是...
【English Translation】 English version: And because the accompanying afflictions again act as a destructive cause for the contemplation of the Four Foundations of Mindfulness, it specifically contradicts those fixed Dharma attachments, etc. Moreover, the first three Bhumis initially attain superior Samadhi and superior teachings, thus giving rise to attachment. In these four Bhumis, because further superior Dharmas are attained, they are able to remove those attachments. Furthermore, being able to realize non-acceptance is like being able to specifically contradict those attachments. Question: In other places, the initial ignorance, etc., are immediately named as obstacles. Why is Samadhi-attachment not immediately named as an obstacle? Answer: It should be understood that among the ten obstacles here, ignorance mutually influences and manifests. Like the initial obstacles, etc., only 'self' and 'Dharma' are mentioned, but in reality, it includes other delusions. However, the obstacles manifested in the four Bhumis, etc., are not just one Dharma, but are generally called subtle afflictions, etc. If speaking of particularly superior obstacles, it should be said to be 'self-view' and the two attachments. Because it is a general statement, it is collectively referred to as subtle afflictions, etc. The twenty-two types of ignorance are mostly spoken of individually, so this Samadhi-attachment, etc., is not immediately named as one of the ten obstacles; influencing others should be the same.
Sutra: 'Desire to turn away from Samsara Ignorance' (yu bei sheng si wu ming - ignorance of wanting to turn away from birth and death), 'Hope to approach Nirvana Ignorance' (xi qu nie pan wu ming - ignorance of hoping to approach Nirvana); these two ignorances obstruct the Fifth Bhumi.
'Wanting to turn away from Samsara' is ignorance regarding Samsara; 'hoping to approach Nirvana' is ignorance of delighting in Nirvana. Not being able to understand that the true essence of Samsara and Nirvana is without difference, thus giving rise to delight and aversion. This is an obstacle to the Nirvana of the Hinayana, and also, as a superior Bodhipaksha contemplation, failing to realize non-difference is an obstacle to the Fifth Bhumi. All obstacles mentioned before and after should be understood in this way. Because in the Fifth Bhumi, the Four Noble Truths are contemplated, the two wisdoms of truth and convention are combined to proceed in parallel. Because one is able to realize non-difference, the wisdom that is able to realize is called the 'Non-Difference Path'. Therefore, the Treatise on Consciousness-Only states, 'Those obstruct the Fifth Bhumi.' When the Non-Difference Path enters the Fifth Bhumi, it is able to permanently sever them, thus being able to remove those obstacles.
Sutra: 'Contemplative Practice Flowing Ignorance' (guan xing liu zhuan wu ming - ignorance of contemplative practice flowing), 'Coarse Appearance Manifesting Ignorance' (cu xiang xian qian wu ming - ignorance of coarse appearances manifesting); these two ignorances obstruct the Sixth Bhumi.
'Contemplative Practice Flowing' is ignorance regarding suffering and accumulation; 'Coarse Appearance Manifesting' is observing the pure appearance of cessation and the path. This is the coarse appearance manifesting as an obstacle. Because the Four Noble Truths are contemplated in the Fifth Bhumi, although non-appearance contemplation is also practiced, most of the time appearance contemplation is practiced, obstructing the mostly non-appearance contemplation in the Sixth Bhumi. Therefore, entering the Sixth Bhumi is able to sever this obstacle.
Sutra: 'Subtle Appearances Manifesting Ignorance' (wei xi zhu xiang xian xing wu ming - ignorance of subtle appearances manifesting), 'Intentional Delight in Non-Appearance Ignorance' (zuo yi xin le wu xiang wu ming - ignorance of intentionally delighting in non-appearance); these two ignorances obstruct the Seventh Bhumi.
That is, subtle appearances manifesting as an obstacle. Subtle appearances are...
細生相。作意欣樂無相即觀細滅相。由於六地作緣起觀見有生滅。彼障七地妙無相道。未能即空起有勝行。故入七地除。
經。于無相觀功用無明執相自在無明此二無明障於八地。
即無相中作加行障。于第七地雖能長時作無相觀。能加功用方得。長時有加行愚。由愚未斷故起加行。無相觀中不得自在。執相者即於七地雖現相土有執相種。于現相土亦不自在。不自在言通於無相。又有四自在謂相土智業。於八地中得相土二。九地得智十地得業。相即隨欲現金銀等類。類寬也。土即隨欲現。或大小土狹于相故。今言相即得攝土。故入八地能斷彼障。問。入八地已無相自在。何故耽寂不欲利生。答。言自在者約無功用任運能起自利而說。不約利他故不相違。
經。于所說義及名句文此二無量未得善巧無明於詞辯才不隨意無明此二無明障於九地。
即利他中不欲行障。所說義義無礙解。及名句文法無礙解。於此二中未得自在云未得善巧。于詞者諸方音聲。故成唯識論云。法緣名等詞緣于聲。故詞是聲。辯才者即七辯才。于現音聲及七辯才不自在故名不隨意。由第八地于利他中不欲行故。未能除此四無礙愚。故入九地即能永斷。
經。于大神通未得自在變現無明微細秘密未能悟解事業無明此二
【現代漢語翻譯】 現代漢語譯本： 細生相（對細微生起的執著）。作意欣樂無相，即觀察細微的滅相。由於六地菩薩作緣起觀，見到有生滅現象。這種執著會障礙七地菩薩證得妙無相之道，使其無法在證悟空性的基礎上發起殊勝的利他行為。因此，進入七地時需要去除這種障礙。
經文：于無相觀功用無明（在無相觀中，仍需依靠功用的無明）和執相自在無明（對所執之相不能得自在的無明），這兩種無明障礙八地菩薩。
即在無相觀中作加行時產生的障礙。在第七地，雖然能夠長時間地進行無相觀，但需要通過努力才能做到。長時間的努力帶有加行愚（需要通過後天努力才能達到的愚昧）。由於這種愚昧沒有斷除，所以需要通過加行。在無相觀中不能夠達到自在的境界。執相者，即在第七地雖然能夠顯現相土，但仍有執相的種子。對於顯現的相土也不能夠完全自在。『不自在』一詞也適用於無相。又有四種自在，即相、土、智、業。在第八地中，能夠獲得相和土兩種自在，第九地獲得智自在，第十地獲得業自在。相，即能夠隨心所欲地顯現金銀等事物，這裡的『類』指的是範圍寬泛。土，即能夠隨心所欲地顯現或大或小的國土，『土』的範圍比『相』要狹窄。現在說『相』，就包含了『土』。因此，進入第八地能夠斷除這些障礙。問：進入第八地后，已經能夠無相自在，為什麼還會耽於寂靜，不願利益眾生？答：這裡所說的『自在』，是指不需通過功用，任運就能發起自利的行為。並不是指利他，所以兩者並不矛盾。
經文：于所說義（對於所說之義）及名句文（名句文身）此二無量未得善巧無明（對於這兩者未能善巧的無明），于詞辯才不隨意無明（對於言辭辯才不能隨心所欲的無明），這兩種無明障礙九地菩薩。
即在利他方面不願行動的障礙。所說義，指的是義無礙解（對於義理通達無礙的智慧）。名句文，指的是法無礙解（對於佛法名相、文句通達無礙的智慧）。對於這兩者未能自在，就稱為『未得善巧』。『于詞』，指的是各地的音聲。所以《成唯識論》中說，『法緣名等，詞緣于聲』，因此『詞』就是『聲』。『辯才』，指的是七種辯才。對於顯現的音聲和七種辯才不能自在，所以稱為『不隨意』。由於第八地菩薩在利他方面不願行動，所以未能去除這四種無礙愚。因此，進入第九地就能夠永遠斷除這些障礙。
經文：于大神通未得自在變現無明（對於大神通變化顯現不能自在的無明），微細秘密未能悟解事業無明（對於微細秘密未能領悟的事業無明），這兩種
【English Translation】 English version: Subtle arising appearance (attachment to subtle arising). Intentionally rejoicing in the absence of appearance means observing the subtle cessation appearance. Because Bodhisattvas in the sixth ground observe dependent origination, they see arising and ceasing phenomena. This attachment hinders Bodhisattvas in the seventh ground from attaining the wonderful non-appearance path, preventing them from initiating superior altruistic actions based on the realization of emptiness. Therefore, entering the seventh ground requires removing this obstacle.
Sutra: 'Avidya (ignorance) of effort in the non-appearance contemplation' (ignorance of still relying on effort in non-appearance contemplation) and 'Avidya of non-自在 (non-自在) in grasping appearances' (ignorance of not being able to be 自在 with the grasped appearances), these two avidya hinder Bodhisattvas in the eighth ground.
That is, the obstacle arising when performing additional practices in non-appearance contemplation. In the seventh ground, although one can engage in non-appearance contemplation for a long time, it requires effort to do so. Prolonged effort carries '加行愚' (the ignorance of needing to rely on acquired effort). Because this ignorance has not been eliminated, effort is needed. One cannot attain a state of 自在 in non-appearance contemplation. 'Grasping appearances' means that although the appearance of Buddha-fields can manifest in the seventh ground, the seeds of grasping appearances still exist. One is not completely 自在 with the manifested Buddha-fields. The term 'not 自在' also applies to non-appearance. There are also four kinds of 自在: appearance, land, wisdom, and karma. In the eighth ground, one can attain the two 自在 of appearance and land; in the ninth ground, one attains wisdom 自在; and in the tenth ground, one attains karma 自在. 'Appearance' means being able to manifest gold, silver, and other things at will; here, 'category' refers to a broad range. 'Land' means being able to manifest Buddha-lands of varying sizes at will; the scope of 'land' is narrower than that of 'appearance'. Now, saying 'appearance' includes 'land'. Therefore, entering the eighth ground can eliminate these obstacles. Question: After entering the eighth ground and attaining non-appearance 自在, why would one still be attached to tranquility and unwilling to benefit sentient beings? Answer: The '自在' mentioned here refers to the ability to initiate self-benefiting actions effortlessly, without needing to rely on effort. It does not refer to benefiting others, so there is no contradiction.
Sutra: 'Avidya of not being skilled in the immeasurable aspects of the meaning spoken (于所說義), words, phrases, and sentences (及名句文)' (ignorance of not being skilled in these two aspects), 'Avidya of not being able to control eloquence and rhetoric at will' (于詞辯才不隨意無明), these two avidya hinder Bodhisattvas in the ninth ground.
That is, the obstacle of being unwilling to act in benefiting others. 'The meaning spoken' refers to '義無礙解' (unobstructed understanding of meaning). 'Words, phrases, and sentences' refers to '法無礙解' (unobstructed understanding of Dharma terms, phrases, and sentences). Not being 自在 with these two is called 'not being skilled'. 'In words' refers to the sounds of various regions. Therefore, the Vijnaptimatrata-siddhi states, 'Dharma is conditioned by names, etc., and words are conditioned by sounds.' Thus, 'words' are 'sounds'. 'Eloquence' refers to the seven kinds of eloquence. Not being 自在 with manifested sounds and the seven kinds of eloquence is called 'not being able to control at will'. Because Bodhisattvas in the eighth ground are unwilling to act in benefiting others, they have not eliminated these four kinds of unobstructed ignorance. Therefore, entering the ninth ground allows one to permanently eliminate these obstacles.
Sutra: 'Avidya of not being 自在 with great supernatural powers and transformations' (于大神通未得自在變現無明), 'Avidya of not being able to understand subtle and secret activities' (微細秘密未能悟解事業無明), these two
無明障於十地。
則于諸法中不得自在障。五種神通過於二乘及前菩薩。又能廣利得自在故名大神通。變謂轉換現謂化現。無而忽有。微細秘密有大法智云及所含藏。細者妙也。即是微妙。由離障故極難得故。難解稱秘密。未能悟解則無明。事業者利生事業于第九地無明障此。故入第十即能永斷。
經。於一切境微細所知障礙無明極細煩惱粗重無明此二無明障于佛地。
即第十一障空有理事名一切境。妙觀察智觀如羅谷。此即由有細所知障通現及種。通七識俱所熏成種。亦由第七現行法執不得分明。極細煩惱粗重者則細煩惱種子。亦通第七識。煩惱現行入八地。時畢已不起。若其種子第十地未斷故障佛地。在金剛定無間道除。非同于余入地方斷。此經約二十二無明辨障差別。亦即攝十一障總即名障別即名愚。此攝十一障二十二愚。諸教不同煩不具述。
經。善男子菩薩摩訶薩于初地中行施波羅蜜于第二地行戒波羅蜜于第三地行忍波羅蜜于第四地行勤波羅蜜于第五地行定波羅蜜于第六地行慧波羅蜜于第七地行方便勝智波羅蜜于第八地行愿波羅蜜于第九地行力波羅蜜于第十地行智波羅蜜。
贊曰。第四地所修法。文段可知。問。菩薩地前尚行六度。及十地論等云。第二劫一行中行一切行。
【現代漢語翻譯】 現代漢語譯本 無明（avidyā，指對事物真相的迷惑和無知）障礙於十地（daśa-bhūmi，菩薩修行的十個階段）。 則對於諸法（dharma，指宇宙間的一切事物和規律）中不得自在，這是無明的障礙。五種神通（pañcābhijñā，指天眼通、天耳通、他心通、宿命通、神足通）超過二乘（śrāvaka-yāna和pratyekabuddha-yāna，聲聞乘和緣覺乘）以及之前的菩薩。又能夠廣泛利益眾生，得到自在，所以叫做大神通。變，指的是轉換；現，指的是化現。無中生有。微細秘密，有大法智云（mahādharma-jñāna-megha，指偉大的智慧之云）以及所含藏的功德。細，指的是微妙。也就是微妙之處。由於遠離了障礙，極其難以得到，難以理解，所以稱為秘密。未能領悟理解，就是無明。事業，指的是利益眾生的事業，在第九地（navama-bhūmi，菩薩修行的第九個階段）無明會障礙此事業。所以進入第十地（daśama-bhūmi，菩薩修行的第十個階段）就能永遠斷除無明。 經文：於一切境微細所知障礙無明，極細煩惱粗重無明，這兩種無明障礙於佛地（buddha-bhūmi，成佛的境界）。 也就是第十一障，空有理事，名為一切境。妙觀察智（pratyavekṣaṇā-jñāna，四智之一，觀察諸法差別相的智慧）觀察如羅谷（rāhula-gotra，羅睺羅的種姓）。這是由於有細微的所知障（jñeyāvaraṇa，對所知事物的障礙），通現以及種子。通七識（sapta-vijñāna，眼識、耳識、鼻識、舌識、身識、意識、末那識）共同熏成的種子。也由於第七識（manas-vijñāna，末那識）現行法執（dharma-graha，對法的執著）不得分明。極細煩惱粗重，指的是細微煩惱的種子。也通於第七識。煩惱現行在進入八地（aṣṭama-bhūmi，菩薩修行的第八個階段）時完畢，不再生起。如果它的種子在第十地沒有斷除，就會障礙佛地。在金剛定（vajra-samādhi，堅固不壞的禪定）的無間道（anantarya-mārga，斷除煩惱的直接途徑）中去除。不同於其餘在進入某個階段才斷除。此經大約用二十二種無明來辨別障礙的差別。也就是總攝十一障，總的來說叫做障，分別來說叫做愚。各個教派的說法不同，不一一敘述。 經文：善男子，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在初地（prathama-bhūmi，菩薩修行的第一個階段）中行施波羅蜜（dāna-pāramitā，佈施的完美），在第二地（dvitīya-bhūmi，菩薩修行的第二個階段）行戒波羅蜜（śīla-pāramitā，持戒的完美），在第三地（tṛtīya-bhūmi，菩薩修行的第三個階段）行忍波羅蜜（kṣānti-pāramitā，忍辱的完美），在第四地（caturtha-bhūmi，菩薩修行的第四個階段）行勤波羅蜜（vīrya-pāramitā，精進的完美），在第五地（pañcama-bhūmi，菩薩修行的第五個階段）行定波羅蜜（dhyāna-pāramitā，禪定的完美），在第六地（ṣaṣṭha-bhūmi，菩薩修行的第六個階段）行慧波羅蜜（prajñā-pāramitā，智慧的完美），在第七地（saptama-bhūmi，菩薩修行的第七個階段）行方便勝智波羅蜜（upāya-kauśalya-jñāna-pāramitā，方便善巧智慧的完美），在第八地（aṣṭama-bhūmi，菩薩修行的第八個階段）行愿波羅蜜（praṇidhāna-pāramitā，願力的完美），在第九地（navama-bhūmi，菩薩修行的第九個階段）行力波羅蜜（bala-pāramitā，力量的完美），在第十地（daśama-bhūmi，菩薩修行的第十個階段）行智波羅蜜（jñāna-pāramitā，智慧的完美）。 贊曰：第四地所修的法，從文段中可以知道。問：菩薩在十地之前尚且修行六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），並且《十地論》等經論中說，在第二劫的一行中修行一切行。
【English Translation】 English version Ignorance (avidyā) obstructs the Ten Bhumis (daśa-bhūmi, the ten stages of a Bodhisattva's practice). Then, one is not free in all dharmas (dharma, all things and laws in the universe), which is the obstruction of ignorance. The five supernormal powers (pañcābhijñā, including the divine eye, divine ear, knowing others' minds, remembering past lives, and divine feet) surpass the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle) and the previous Bodhisattvas. Furthermore, one can broadly benefit sentient beings and attain freedom, hence it is called great supernormal power. 'Transformation' (變) refers to converting; 'manifestation' (現) refers to transforming and appearing. Creating something from nothing. Subtle and secret, possessing the Great Dharma Wisdom Cloud (mahādharma-jñāna-megha) and the merits it contains. 'Subtle' (細) refers to the wonderful. That is, the subtle point. Because it is far from obstructions and extremely difficult to obtain, it is called secret because it is difficult to understand. Not being able to comprehend is ignorance. 'Activity' (事業) refers to the activity of benefiting sentient beings; in the Ninth Bhumi (navama-bhūmi), ignorance obstructs this activity. Therefore, entering the Tenth Bhumi (daśama-bhūmi) allows one to permanently sever ignorance. Sutra: 'Subtle knowledge obstructions of all realms, extremely subtle afflictions and coarse heavy ignorance, these two types of ignorance obstruct the Buddha Bhumi (buddha-bhūmi, the state of Buddhahood).' That is, the eleventh obstruction, emptiness and existence, principle and phenomena, is called all realms. The Wonderful Observing Wisdom (pratyavekṣaṇā-jñāna, one of the Four Wisdoms, the wisdom of observing the differences of all dharmas) observes like Rāhula's lineage (rāhula-gotra). This is because there is a subtle knowledge obstruction (jñeyāvaraṇa, the obstruction to what is knowable), manifesting and seeds. The seeds are jointly perfumed by the seven consciousnesses (sapta-vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Also, because the seventh consciousness (manas-vijñāna) currently practices dharma attachment (dharma-graha, attachment to dharmas), it is not clear. Extremely subtle afflictions and coarse heavy ignorance refer to the seeds of subtle afflictions. It also connects to the seventh consciousness. When afflictions manifest and enter the Eighth Bhumi (aṣṭama-bhūmi), they cease and do not arise again. If its seeds are not severed in the Tenth Bhumi, it will obstruct the Buddha Bhumi. It is removed in the uninterrupted path (anantarya-mārga, the direct path to severing afflictions) of the Vajra Samadhi (vajra-samādhi, indestructible samadhi). It is different from others that are severed upon entering a certain stage. This sutra uses approximately twenty-two types of ignorance to distinguish the differences in obstructions. That is, it encompasses the eleven obstructions; generally, it is called obstruction, and specifically, it is called ignorance. The teachings of various schools differ, so they will not be described in detail. Sutra: 'Good man, the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) practices giving perfection (dāna-pāramitā) in the First Bhumi (prathama-bhūmi), practices precepts perfection (śīla-pāramitā) in the Second Bhumi (dvitīya-bhūmi), practices patience perfection (kṣānti-pāramitā) in the Third Bhumi (tṛtīya-bhūmi), practices diligence perfection (vīrya-pāramitā) in the Fourth Bhumi (caturtha-bhūmi), practices meditation perfection (dhyāna-pāramitā) in the Fifth Bhumi (pañcama-bhūmi), practices wisdom perfection (prajñā-pāramitā) in the Sixth Bhumi (ṣaṣṭha-bhūmi), practices skillful means wisdom perfection (upāya-kauśalya-jñāna-pāramitā) in the Seventh Bhumi (saptama-bhūmi), practices vow perfection (praṇidhāna-pāramitā) in the Eighth Bhumi (aṣṭama-bhūmi), practices power perfection (bala-pāramitā) in the Ninth Bhumi (navama-bhūmi), and practices knowledge perfection (jñāna-pāramitā) in the Tenth Bhumi (daśama-bhūmi).' Praise: The dharma practiced in the Fourth Bhumi can be known from the text. Question: Bodhisattvas practice the Six Perfections (ṣaṭ-pāramitā, giving, precepts, patience, diligence, meditation, and wisdom) before the Ten Bhumis, and the Ten Bhumi Sutra and other sutras say that in one practice during the second kalpa, all practices are practiced.
于第三劫一切行中行一切行。即皆具修。何故此文地各行一。答。據實如是。言於十地各行一者約增而說。無性攝論云。一一地中具修十種。不應定說此地修此。由增勝言無此過失。
善男子。菩薩摩訶薩最初發心攝受能生妙寶三摩地。第二發心攝受能生可愛樂三摩地。第三發心攝受能生難動三摩地。第四發心攝受能生不退轉三摩地。第五發心攝受能生寶華三摩地。第六發心攝受能生日圓光焰三摩地。第七發心攝受能生一切愿如意成就三摩地。第八發心攝受能生現前證住三摩地。第九發心攝受能生智藏三摩地。第十發心攝受能生勇進三摩地。
贊曰。第五明修行。此意十地各行一度如何修習。謂要定慧兩法雙修故。無性攝論云。于地地中修奢摩他毗缽舍那。由五相修。如彼廣辨。然諸處說修多少差別。各各不同不能具引。何故但說止觀二門而為修耶。答。無性釋云。謂能對治諸散動故得能對治諸顛倒慧。于地地中修行此二。然今此經但說止品。以定能引無相正智是智足故。然約十地別別修定。與彼諸文互相影顯。文段分三。初舉能修之人。次明所修定。后即總結。由定起施名妙寶等持。三者是等。摩地云持。平等持心令住于境。舊音訛故名為三昧。定能起戒名可愛樂等持。由持戒者眾所樂見。或從無漏道
【現代漢語翻譯】 現代漢語譯本：在第三劫的一切修行中，進行一切修行，即是全部具足修習。為什麼這段經文說每個地只修行一種呢？回答：實際上是這樣的。說在十地中每個地只修行一種，是就增上的方面來說的。無性《攝論》中說，每一地中都具足修習十種，不應該確定地說這個地只修習這個。由於增勝的說法，沒有這個過失。
善男子，菩薩摩訶薩最初發心，攝受能生妙寶三摩地（Samadhi，禪定）。第二發心，攝受能生可愛樂三摩地（Samadhi，禪定）。第三發心，攝受能生難動三摩地（Samadhi，禪定）。第四發心，攝受能生不退轉三摩地（Samadhi，禪定）。第五發心，攝受能生寶華三摩地（Samadhi，禪定）。第六發心，攝受能生日圓光焰三摩地（Samadhi，禪定）。第七發心，攝受能生一切愿如意成就三摩地（Samadhi，禪定）。第八發心，攝受能生現前證住三摩地（Samadhi，禪定）。第九發心，攝受能生智藏三摩地（Samadhi，禪定）。第十發心，攝受能生勇進三摩地（Samadhi，禪定）。
贊曰：第五部分說明修行。這裡的意思是十地各自修行一種程度，如何修習呢？就是要定慧兩種方法雙重修習。無性《攝論》中說，在每一地中修習奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），通過五種相來修習，如《攝論》中廣泛闡述的那樣。然而，各處所說的修習多少的差別，各自不同，不能全部引用。為什麼只說止觀二門作為修習呢？回答：無性解釋說，因為止能對治各種散動，觀能對治各種顛倒的智慧，所以在每一地中修行這二者。然而現在這部經只說了止品，因為定能引出無相的正智，是智慧的根本。然而，就十地分別修定來說，與其他的經文互相映襯顯現。文段分為三部分，首先舉出能修的人，其次說明所修的定，最後是總結。由定而生起佈施，名為妙寶等持。三摩地（Samadhi）的意思是持，平等地持心，使心安住于境界。舊時的音譯有訛誤，所以叫做三昧（Samadhi）。定能生起持戒，名為可愛樂等持。因為持戒的人為大眾所樂見。或者從無漏道
【English Translation】 English version: In all practices of the third kalpa, performing all practices means fully cultivating all of them. Why does this text state that each stage cultivates only one? Answer: That is indeed the case. Saying that each of the ten stages cultivates one practice refers to the aspect of increase. The Asanga's Compendium of Abhidharma states that each stage fully cultivates all ten. It should not be definitively said that this stage cultivates only this one. Due to the statement of increase, there is no fault in this.
Good son, when a Bodhisattva-Mahasattva initially generates the aspiration, they embrace the Samadhi (Samadhi, concentration) that produces wondrous treasures. The second aspiration is to embrace the Samadhi (Samadhi, concentration) that produces delightful joy. The third aspiration is to embrace the Samadhi (Samadhi, concentration) that produces immovability. The fourth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces non-retrogression. The fifth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces precious flowers. The sixth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces the radiant light of the sun. The seventh aspiration is to embrace the Samadhi (Samadhi, concentration) that produces the perfect fulfillment of all wishes. The eighth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces the direct realization and abiding. The ninth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces the treasury of wisdom. The tenth aspiration is to embrace the Samadhi (Samadhi, concentration) that produces courageous advancement.
Commentary: The fifth section explains practice. The meaning here is, how are the ten stages, each practicing one degree, cultivated? It means that both Samatha (Samatha, calming) and Vipassana (Vipassana, insight) methods must be cultivated together. The Asanga's Compendium of Abhidharma states that in each stage, Samatha (Samatha, calming) and Vipassana (Vipassana, insight) are cultivated through five aspects, as extensively explained in that text. However, the differences in the amount of cultivation mentioned in various places are different and cannot all be cited. Why are only the two gates of calming and insight mentioned as practice? Answer: Asanga explains that because calming can counteract all distractions, and insight can counteract all inverted wisdom, these two are cultivated in each stage. However, this sutra only speaks of the calming aspect because concentration can lead to the correct wisdom of no-form, which is the foundation of wisdom. However, the separate cultivation of concentration in each of the ten stages reflects and illuminates each other with the other texts. The text is divided into three parts: first, it mentions the person who can cultivate; second, it explains the concentration that is cultivated; and finally, it summarizes. Giving rise to generosity from concentration is called the Samadhi (Samadhi) of wondrous treasures. Samadhi (Samadhi) means 'holding,' equally holding the mind, causing it to abide in the object. The old transliteration was erroneous, so it is called Samadhi (Samadhi). Giving rise to upholding precepts from concentration is called the Samadhi (Samadhi) of delightful joy, because those who uphold precepts are seen with joy by the masses. Or from the unconditioned path
共戒說定能起忍者難動等持。定發精進名不退等持。由定能為功德勝因名寶華等持。定能發智名曰圓光焰等持。定能發生方便善巧名一切愿如意成就。定能發智任運能證無相妙理名現前證。定發四辨名為智藏。定發神通廣大事業名為勇進。
經。善男子是名菩薩摩訶薩十種發心。
贊曰。總結。
經。善男子菩薩摩訶薩於此初地得陀羅尼名依功德力爾時世尊即說咒曰。
怛侄他 晡𠷈你曼奴喇剃 獨虎獨虎獨虎 耶跋蘇利瑜 阿婆婆薩底(丁里)耶跋旃達啰 調怛底 多跋達洛叉漫 憚荼缽唎訶㘕 矩嚕莎(引)訶(引)
善男子此陀羅尼是過一恒河沙數諸佛所說為護初地菩薩故若有誦持此陀羅尼咒者得脫一切怖畏所謂虎狼師子惡獸之類一切惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念初地善男子菩薩摩訶薩于第二地得陀羅尼名善安樂住。
怛侄他 嗢篅(入聲下同)里質里質里 嗢篅羅篅羅(引) 喃繕睹繕睹 嗢篅里虎嚕虎嚕 莎訶
善男子此陀羅尼是過二恒河沙數諸佛所說為護二地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念二地善男子菩薩摩訶薩于第三地得陀羅尼名難勝力。
怛侄他 憚宅枳般宅枳 羯喇㨖
【現代漢語翻譯】 現代漢語譯本： 共戒說，禪定能生起忍者難動等持（能忍受困難而不動搖的禪定）。禪定引發精進，名為不退等持（永不退轉的禪定）。由於禪定能成為功德殊勝的原因，名為寶華等持（如寶蓮花般珍貴的禪定）。禪定能啓發智慧，名為圓光焰等持（具有圓滿光芒的禪定）。禪定能產生方便善巧，名為一切愿如意成就（一切願望都能如意成就的禪定）。禪定能啓發智慧，自然而然地證悟無相妙理，名為現前證（當下證悟）。禪定引發四種辯才，名為智藏（智慧的寶藏）。禪定引發神通廣大事業，名為勇進（勇猛精進）。 經：善男子，這名為菩薩摩訶薩（偉大的菩薩）的十種發心。 贊曰：總結。 經：善男子，菩薩摩訶薩於此初地（菩薩修行的第一個階段，歡喜地）得到陀羅尼（總持，一種咒語）名為依功德力，爾時世尊即說咒曰： 怛侄他（即說咒曰） 晡𠷈你曼奴喇剃 獨虎獨虎獨虎 耶跋蘇利瑜 阿婆婆薩底(丁里)耶跋旃達啰 調怛底 多跋達洛叉漫 憚荼缽唎訶㘕 矩嚕莎(引)訶(引) 善男子，此陀羅尼是超過一恒河沙數諸佛所說，為保護初地菩薩的緣故，若有人誦持此陀羅尼咒者，能脫離一切怖畏，所謂虎狼獅子惡獸之類，一切惡鬼人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念初地。善男子，菩薩摩訶薩于第二地（菩薩修行的第二個階段，離垢地）得到陀羅尼名為善安樂住。 怛侄他 嗢篅(入聲下同)里質里質里 嗢篅羅篅羅(引) 喃繕睹繕睹 嗢篅里虎嚕虎嚕 莎訶 善男子，此陀羅尼是超過二恒河沙數諸佛所說，為保護二地菩薩的緣故，若有人誦持此陀羅尼咒者，能脫離諸怖畏，惡獸惡鬼人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念二地。善男子，菩薩摩訶薩于第三地（菩薩修行的第三個階段，發光地）得到陀羅尼名為難勝力。 怛侄他 憚宅枳般宅枳 羯喇㨖
【English Translation】 English version: The shared precepts say that samadhi (state of meditative consciousness) can give rise to the 'endurance that is difficult to move' samadhi (Nirvikalpa-samadhi, the samadhi of the immovable). Samadhi that generates diligence is called 'non-retreating' samadhi (Avinivartanīya-samadhi, the samadhi of non-regression). Because samadhi can be a superior cause of merit, it is called 'treasure flower' samadhi (Ratna-puṣpa-samadhi, the samadhi of precious flowers). Samadhi that can inspire wisdom is called 'round light flame' samadhi (Pūrṇa-prabha-jvāla-samadhi, the samadhi of complete radiant flames). Samadhi that can generate skillful means is called 'all wishes fulfilled' (Sarva-kāma-samṛddhi, the samadhi of accomplishing all wishes). Samadhi that can inspire wisdom and naturally realize the wonderful principle of non-form is called 'present realization' (Pratyakṣa-jñāna, direct realization). Samadhi that generates the four kinds of eloquence is called 'treasure of wisdom' (Jñāna-kośa, the treasury of wisdom). Samadhi that generates supernatural powers and vast undertakings is called 'courageous advance' (Vīrya-gati, courageous progress). Sutra: Good men, these are called the ten kinds of aspiration of a Bodhisattva-Mahasattva (great Bodhisattva). Praise: Conclusion. Sutra: Good men, the Bodhisattva-Mahasattva in this first ground (Prathamā bhūmi, the first stage of a Bodhisattva's path, the Joyful Ground) obtains a dharani (mnemonic device, a type of mantra) called 'relying on the power of merit,' at that time the World Honored One spoke the mantra, saying: Tadyathā (thus it is) bhu pu ni manu la te dukhu dukhu dukhu yabasu riyu abha bhasati (ding li) yabha chandara tyodatti tabha tadraksha mam danda bari haram kuru svaha (may it be accomplished). Good men, this dharani is spoken by Buddhas exceeding one Ganges river of sands, for the sake of protecting Bodhisattvas of the first ground. If there are those who recite and uphold this dharani mantra, they will be freed from all fears, such as tigers, wolves, lions, and evil beasts, all evil ghosts, humans and non-humans, enemies, disasters, and all sufferings, liberated from the five obstacles, and will not forget the mindfulness of the first ground. Good men, the Bodhisattva-Mahasattva in the second ground (Dvitīyā bhūmi, the second stage of a Bodhisattva's path, the Stainless Ground) obtains a dharani called 'dwelling in good peace and joy'. Tadyathā utchum (entering tone, same below) ri chiri chiri utchum ra chum ra (elongated) nam shantu shantu utchum ri huru huru svaha. Good men, this dharani is spoken by Buddhas exceeding two Ganges rivers of sands, for the sake of protecting Bodhisattvas of the second ground. If there are those who recite and uphold this dharani mantra, they will be freed from all fears, evil beasts, evil ghosts, humans and non-humans, enemies, disasters, and all sufferings, liberated from the five obstacles, and will not forget the mindfulness of the second ground. Good men, the Bodhisattva-Mahasattva in the third ground (Tṛtīyā bhūmi, the third stage of a Bodhisattva's path, the Luminous Ground) obtains a dharani called 'difficult to overcome power'. Tadyathā danda jaki banda jaki karala
高喇㨖 雞由哩憚㨖里 莎訶
善男子此陀羅尼是過三恒河沙數諸佛所說為護三地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念三地善男子菩薩摩訶薩于第四地得陀羅尼名大利益。
怛侄他 室唎室唎 陀弭你陀弭你 陀哩陀哩你 室利室唎你 毗舍羅波始波始娜 𠰢陀弭帝莎訶
善男子此陀羅尼是過四恒河沙數諸佛所說為護四地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念四地善男子菩薩摩訶薩于第五地得陀羅尼名種種功德莊嚴。
怛侄他 訶哩訶哩你 遮哩遮哩你羯喇摩(引)
你僧羯喇摩(引) 你三婆山你瞻跋你悉耽婆你謨漢你 碎閻步陛莎訶
善男子此陀羅尼是過五恒沙數諸佛所說為護五地菩薩摩訶薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念五地善男子菩薩摩訶薩于第六地得陀羅尼名圓滿智。
怛侄他 毗徙哩毗徙哩 摩哩你迦里迦里 毗度漢底 嚕嚕嚕嚕 主嚕主嚕 杜嚕婆杜嚕婆 舍舍設者婆哩灑 莎(入)悉底薩婆薩埵喃 悉甸睹 曼怛啰缽陀你莎訶
善男子此陀羅尼是過六恒河沙數諸佛所說為護六地菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 高喇㨖，雞由哩憚㨖里，莎訶。
善男子，此陀羅尼是過去三恒河沙數諸佛所說，爲了守護三地菩薩的緣故。如果有人誦持此陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人、非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對三地的憶念。善男子，菩薩摩訶薩在第四地獲得陀羅尼，名為大利益。
怛侄他，室唎室唎，陀弭你陀弭你，陀哩陀哩你，室利室唎你，毗舍羅波始波始娜，𠰢陀弭帝莎訶。
善男子，此陀羅尼是過去四恒河沙數諸佛所說，爲了守護四地菩薩的緣故。如果有人誦持此陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人、非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對四地的憶念。善男子，菩薩摩訶薩在第五地獲得陀羅尼，名為種種功德莊嚴。
怛侄他，訶哩訶哩你，遮哩遮哩你羯喇摩（karma，業），你僧羯喇摩（nis-karma，無業），你三婆山你瞻跋你悉耽婆你謨漢你，碎閻步陛莎訶。
善男子，此陀羅尼是過去五恒河沙數諸佛所說，爲了守護五地菩薩摩訶薩的緣故。如果有人誦持此陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人、非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對五地的憶念。善男子，菩薩摩訶薩在第六地獲得陀羅尼，名為圓滿智。
怛侄他，毗徙哩毗徙哩，摩哩你迦里迦里，毗度漢底，嚕嚕嚕嚕，主嚕主嚕，杜嚕婆杜嚕婆，舍舍設者婆哩灑，莎（入）悉底薩婆薩埵喃（sarva-sattvanam，一切眾生），悉甸睹，曼怛啰缽陀你莎訶。
善男子，此陀羅尼是過去六恒河沙數諸佛所說，爲了守護六地菩薩摩訶薩
【English Translation】 English version: Gao la zhi, ji you li dan zhi li, suo he.
Good man, this Dharani is spoken by Buddhas exceeding three Ganges sands in number, for the sake of protecting Bodhisattvas of the Third Ground (Trtiya-bhumi). If there is anyone who recites and upholds this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the mindfulness of the Third Ground. Good man, the Bodhisattva-Mahasattva obtains a Dharani called Great Benefit on the Fourth Ground (Caturtha-bhumi).
Tadyatha, shili shili, tuomi ni tuomi ni, tuoli tuoli ni, shili shili ni, pishe luo bo shi bo shi nuo, tuo tuomi di suo he.
Good man, this Dharani is spoken by Buddhas exceeding four Ganges sands in number, for the sake of protecting Bodhisattvas of the Fourth Ground. If there is anyone who recites and upholds this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the mindfulness of the Fourth Ground. Good man, the Bodhisattva-Mahasattva obtains a Dharani called Adornment of Various Merits on the Fifth Ground (Panchama-bhumi).
Tadyatha, he li he li ni, zhe li zhe li ni karma (karma, action), ni seng karma (nis-karma, without action), ni san po shan ni zhan bo ni xi tan po ni mo han ni, sui yan bu bi suo he.
Good man, this Dharani is spoken by Buddhas exceeding five Ganges sands in number, for the sake of protecting Bodhisattva-Mahasattvas of the Fifth Ground. If there is anyone who recites and upholds this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the mindfulness of the Fifth Ground. Good man, the Bodhisattva-Mahasattva obtains a Dharani called Perfect Wisdom on the Sixth Ground (Sastha-bhumi).
Tadyatha, pi tuo li pi tuo li, mo li ni jia li jia li, pi du han di, lu lu lu lu, zhu lu zhu lu, du lu po du lu po, she she she zhe po li sa, suo (enter) xi di sa po sa duo nan (sarva-sattvanam, all beings), xi dian du, man tuo la bo tuo ni suo he.
Good man, this Dharani is spoken by Buddhas exceeding six Ganges sands in number, for the sake of protecting Bodhisattva-Mahasattvas of the Sixth Ground.
薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念六地善男子菩薩摩訶薩于第七地得陀羅尼名法勝行。
怛侄他 勺訶(上) 勺訶(引)嚕 勺訶勺訶勺訶嚕 鞞陸枳鞞陸枳 阿蜜栗多唬漢你 勃里山你 鞞嚕敕枳婆嚕伐底 鞞提呬枳 頻陀鞞哩你 阿蜜哩底枳 薄虎主愈 薄虎主愈莎訶
善男子此陀羅尼是過七恒河沙數諸佛所說為護七地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念七地善男子菩薩摩訶薩于第八地得陀羅尼名無盡藏。
怛侄他 室唎室唎室唎你 蜜底蜜底 羯哩羯哩 醯嚕醯嚕 主嚕主嚕 畔陀弭莎訶
善男子此陀羅尼是過八恒河沙數諸佛所說為護八地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念八地善男子菩薩摩訶薩于第九地得陀羅尼名無量門。
怛侄他 訶哩旃茶哩枳 俱藍婆喇體 睹剌死 拔吒拔吒死 室唎室唎 迦室哩迦 必室唎莎悉底 薩婆薩埵喃莎訶
善男子此陀羅尼是過九恒河沙數諸佛所說為護九地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫及諸苦惱解脫五障不忘念九地善男子菩薩摩訶薩于第
【現代漢語翻譯】 現代漢語譯本： 善男子，如果有人誦持這個陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人和非人等的怨恨、盜賊、災禍、橫禍以及各種苦惱，解脫五種障礙，不忘失正念。六地（第六個菩薩修行階段）的善男子菩薩摩訶薩，在第七地（第七個菩薩修行階段）獲得陀羅尼，名為法勝行（Dharmavijaya-gati）。
咒語：怛侄他（Tadyatha） 勺訶（Sakaha） 勺訶（Sakaha）（引）嚕（ru） 勺訶勺訶勺訶嚕（Sakaha Sakaha Sakaha ru） 鞞陸枳鞞陸枳（Viroki Viroki） 阿蜜栗多唬漢你（Amrita hum hani） 勃里山你（Bhrisani） 鞞嚕敕枳婆嚕伐底（Virokikhi bharu bhatti） 鞞提呬枳（Bhediki） 頻陀鞞哩你（Bhinda bherini） 阿蜜哩底枳（Amritiki） 薄虎主愈（Bhohu juyu） 薄虎主愈莎訶（Bhohu juyu svaha）。
善男子，這個陀羅尼是超過七恒河沙數諸佛所說的，爲了守護七地菩薩的緣故。如果有人誦持這個陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人和非人等的怨恨、盜賊、災禍、橫禍以及各種苦惱，解脫五種障礙，不忘失正念。七地（第七個菩薩修行階段）的善男子菩薩摩訶薩，在第八地（第八個菩薩修行階段）獲得陀羅尼，名為無盡藏（Akshayagarbha）。
咒語：怛侄他（Tadyatha） 室唎室唎室唎你（Shiri shiri shirini） 蜜底蜜底（Mitti mitti） 羯哩羯哩（Kari kari） 醯嚕醯嚕（Hiru hiru） 主嚕主嚕（Churu churu） 畔陀弭莎訶（Bandhami svaha）。
善男子，這個陀羅尼是超過八恒河沙數諸佛所說的，爲了守護八地菩薩的緣故。如果有人誦持這個陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人和非人等的怨恨、盜賊、災禍、橫禍以及各種苦惱，解脫五種障礙，不忘失正念。八地（第八個菩薩修行階段）的善男子菩薩摩訶薩，在第九地（第九個菩薩修行階段）獲得陀羅尼，名為無量門（Apramanadvara）。
咒語：怛侄他（Tadyatha） 訶哩旃茶哩枳（Hari candaliki） 俱藍婆喇體（Kuramba ratte） 睹剌死（Turasi） 拔吒拔吒死（Bata batasi） 室唎室唎（Shiri shiri） 迦室哩迦（Kashirika） 必室唎莎悉底（Pishiri svasti） 薩婆薩埵喃莎訶（Sarva sattvanam svaha）。
善男子，這個陀羅尼是超過九恒河沙數諸佛所說的，爲了守護九地菩薩的緣故。如果有人誦持這個陀羅尼咒，就能脫離各種怖畏，如惡獸、惡鬼、人和非人等的怨恨、盜賊、災禍、橫禍以及各種苦惱，解脫五種障礙，不忘失正念。九地（第九個菩薩修行階段）的善男子菩薩摩訶薩，在第
【English Translation】 English version: 'Good man, if there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as the hatred of evil beasts, evil ghosts, humans, and non-humans, as well as from thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the right mindfulness. A good man, a Bodhisattva-Mahasattva of the sixth Bhumi (sixth stage of Bodhisattva practice), will attain a Dharani named Dharmavijaya-gati (法勝行) in the seventh Bhumi (seventh stage of Bodhisattva practice).'
Mantra: Tadyatha (怛侄他) Sakaha (勺訶) Sakaha (勺訶) ru (嚕) Sakaha Sakaha Sakaha ru (勺訶勺訶勺訶嚕) Viroki Viroki (鞞陸枳鞞陸枳) Amrita hum hani (阿蜜栗多唬漢你) Bhrisani (勃里山你) Virokikhi bharu bhatti (鞞嚕敕枳婆嚕伐底) Bhediki (鞞提呬枳) Bhinda bherini (頻陀鞞哩你) Amritiki (阿蜜哩底枳) Bhohu juyu (薄虎主愈) Bhohu juyu svaha (薄虎主愈莎訶).
'Good man, this Dharani was spoken by Buddhas exceeding seven Ganges sands in number, for the sake of protecting Bodhisattvas of the seventh Bhumi. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as the hatred of evil beasts, evil ghosts, humans, and non-humans, as well as from thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the right mindfulness. A good man, a Bodhisattva-Mahasattva of the seventh Bhumi (seventh stage of Bodhisattva practice), will attain a Dharani named Akshayagarbha (無盡藏) in the eighth Bhumi (eighth stage of Bodhisattva practice).'
Mantra: Tadyatha (怛侄他) Shiri shiri shirini (室唎室唎室唎你) Mitti mitti (蜜底蜜底) Kari kari (羯哩羯哩) Hiru hiru (醯嚕醯嚕) Churu churu (主嚕主嚕) Bandhami svaha (畔陀弭莎訶).
'Good man, this Dharani was spoken by Buddhas exceeding eight Ganges sands in number, for the sake of protecting Bodhisattvas of the eighth Bhumi. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as the hatred of evil beasts, evil ghosts, humans, and non-humans, as well as from thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the right mindfulness. A good man, a Bodhisattva-Mahasattva of the eighth Bhumi (eighth stage of Bodhisattva practice), will attain a Dharani named Apramanadvara (無量門) in the ninth Bhumi (ninth stage of Bodhisattva practice).'
Mantra: Tadyatha (怛侄他) Hari candaliki (訶哩旃茶哩枳) Kuramba ratte (俱藍婆喇體) Turasi (睹剌死) Bata batasi (拔吒拔吒死) Shiri shiri (室唎室唎) Kashirika (迦室哩迦) Pishiri svasti (必室唎莎悉底) Sarva sattvanam svaha (薩婆薩埵喃莎訶).
'Good man, this Dharani was spoken by Buddhas exceeding nine Ganges sands in number, for the sake of protecting Bodhisattvas of the ninth Bhumi. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as the hatred of evil beasts, evil ghosts, humans, and non-humans, as well as from thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the right mindfulness. A good man, a Bodhisattva-Mahasattva of the ninth Bhumi (ninth stage of Bodhisattva practice), will attain a'
十地得陀羅尼名破金剛山。
怛侄他 悉提(去) 蘇悉提(去)謨折你木察你 毗木底庵末麗 毗末麗涅末麗 忙揭麗 呬㘓若 揭鞞 曷喇怛娜揭鞞 三曼多跋侄囇 薩婆頞他娑憚你 摩捺斯莫訶摩捺斯 頞步底 頞窒步底 阿喇誓毗喇誓 頞主底庵蜜栗底 阿喇誓 毗喇誓 跋㘕謎 跋啰甜 么莎 囇晡喇你晡喇娜 曼奴喇剃莎訶
善男子此陀羅尼灌頂吉祥句是過十恒河沙數諸佛所說為護十地菩薩故若有誦持此陀羅尼咒者脫諸怖畏惡獸惡鬼人非人等怨賊災橫一切毒害皆悉除滅解脫五障不忘念十地。
贊曰。答第一問中有四。此即第四得護有二。初得護后領贊。此初也。十地不同即為十段。一一段中各分為四。一標能護名。二正說神咒。三嘆法勝。多佛說故。四明護益。四總持中是咒總持。由行施得名為功德。餘名準行例此可知。嘆勝中有二。初嘆次所護地。護益有二。一無難。二不退。若有誦持此下是無五難。初標次列后結。五難者一惡獸。二惡鬼。三怨賊。四水火等災橫。五三七苦等。及結文段可知。不忘者第二能令不退。餘九準知。第二總持名善安樂住。由持戒故得名善安樂住。由行忍故得名難勝力。由行精進善成辦故得名大利益。由修定力引諸功德得名種種功德莊嚴。由行智故得名圓
【現代漢語翻譯】 現代漢語譯本 十地獲得的陀羅尼名為破金剛山（Vajra Mountain）。
怛侄他 悉提(成就) 蘇悉提(善成就) 謨折你(解脫) 木察你(釋放) 毗木底(殊勝解脫) 庵末麗(無垢) 毗末麗(離垢) 涅末麗(凈垢) 忙揭麗(吉祥) 呬㘓若(金) 揭鞞(胎) 曷喇怛娜揭鞞(寶胎) 三曼多跋侄囇(普遍守護) 薩婆頞他娑憚你(一切義成就) 摩捺斯(意) 莫訶摩捺斯(大意) 頞步底(生) 頞窒步底(不生) 阿喇誓(無塵) 毗喇誓(離塵) 頞主底(無盡) 庵蜜栗底(甘露) 阿喇誓(無塵) 毗喇誓(離塵) 跋㘕謎(堅固) 跋啰甜(勝) 么莎(勿殺) 囇晡喇你(圓滿) 晡喇娜(滿) 曼奴喇剃(人中尊)莎訶(成就)。
善男子，此陀羅尼灌頂吉祥句，是過去十恒河沙數諸佛所說，爲了守護十地菩薩的緣故。若有人誦持此陀羅尼咒，就能脫離各種怖畏，惡獸、惡鬼、人非人等，怨賊、災橫，一切毒害，都能夠全部消除滅盡，解脫五種障礙，不會忘記念誦十地。
贊曰：回答第一個問題中有四個部分，這裡是第四個部分，得到守護有兩種含義。首先是得到守護，然後是領受讚歎。這是開始。十地不同，因此分為十段。每一段中又各自分為四個部分：一是標明能夠守護的名稱，二是正式宣說神咒，三是讚歎法殊勝，因為是眾多佛所說，四是說明守護的利益。四種總持中，這是咒的總持。由於行佈施而得名功德，其餘名稱可以參照這種方式理解。讚歎殊勝之處有兩點：一是讚歎所守護的地位，二是守護的利益有兩點：一是沒有災難，二是不退轉。如果有人誦持此咒，以下是沒有五種災難。首先是標明，然後是列舉，最後是總結。五種災難是：一是惡獸，二是惡鬼，三是怨賊，四是水火等災橫，五是三七苦等。以及總結的文段可以得知。不忘記，是第二種能夠使人不退轉。其餘九種可以參照理解。第二種總持名為善安樂住，由於持戒的緣故得名善安樂住。由於行忍辱的緣故得名難勝力。由於行精進，善於成就的緣故得名大利益。由於修習禪定的力量，引來各種功德，得名種種功德莊嚴。由於行智慧的緣故，得名圓滿。
【English Translation】 English version The Dharani obtained at the Tenth Ground is named 'Destroyer of Vajra Mountain' (Vajra Mountain).
Tadyatha: Siddhe, Susiddhe, Mocani, Moksani, Vimukti, Amale, Vimala, Nirmale, Mangale, Hiranya, garbhe, Ratna garbhe, Samanta pratilini, Sarvartha sadhani, Manasi, Maha Manasi, Anubud'dhi, Anutpad'dhi, Arase, Virase, Aksute, Amrte, Arase, Virase, Bale, Bala tye, Masa, Lipurani, Purana, Manorati Svaha.
Good son, this Dharani, a blessed verse of empowerment, is spoken by Buddhas as numerous as the sands of ten Ganges Rivers, for the sake of protecting Bodhisattvas of the Tenth Ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, evil beasts, evil ghosts, humans and non-humans, enemies, calamities, all poisons will be completely eliminated, they will be liberated from the five obstacles, and they will not forget the mindfulness of the Tenth Ground.
Praise: There are four parts in answering the first question. This is the fourth part, obtaining protection has two meanings. First is obtaining protection, then receiving praise. This is the beginning. The ten grounds are different, so they are divided into ten sections. Each section is further divided into four parts: first, the name of what can be protected is indicated; second, the divine mantra is formally proclaimed; third, the Dharma is praised as supreme, because it is spoken by many Buddhas; fourth, the benefits of protection are explained. Among the four kinds of Dharani, this is the Dharani of mantras. Because of practicing generosity, it is named merit; the remaining names can be understood by analogy. There are two points in praising the supreme: first, praising the protected position; second, the benefits of protection are two points: first, there is no disaster; second, there is no regression. If someone recites this mantra, the following are without the five disasters. First, it is marked, then listed, and finally summarized. The five disasters are: first, evil beasts; second, evil ghosts; third, enemies; fourth, disasters such as water and fire; fifth, the suffering of three sevens, etc. And the concluding paragraph can be known. Not forgetting is the second ability to prevent regression. The remaining nine can be understood by analogy. The second Dharani is named 'Good and Peaceful Abiding', because of upholding precepts, it is named 'Good and Peaceful Abiding'. Because of practicing patience, it is named 'Invincible Power'. Because of practicing diligence and good accomplishment, it is named 'Great Benefit'. Because of cultivating the power of meditation, it attracts all kinds of merits and is named 'Adornment of Various Merits'. Because of practicing wisdom, it is named 'Perfection'.
滿智。由行方便善巧故得名法勝行。由行十無盡愿故得名無盡藏。由得四辯廣利生故得名無量門。由智慧破如金剛障故得總持名破金剛山。餘九如次。配釋所得總持之名。余文同故更不科釋。
經。爾時師子相無礙光焰菩薩聞佛說此不可思議陀羅尼已即從座起偏袒右肩右膝著地合掌恭敬頂禮佛足。
贊曰。得護中第二領贊。文分為三。初領所說法。次頂禮虔恭即歡贊儀。后申言讚歎。此初二文。表能修行故。從坐起作吉祥兆故袒右肩。表能證位故膝著地。智冥所說故合掌。既聞妙法知說者勝故加恭敬。表敬之極以頂禮足。
經。以頌讚佛敬禮無譬喻甚深無相法。
贊曰。后申言讚歎。總有十頌分之為二。初半頌讚所聞法。餘九頌半贊佛。此初也。法為佛師故先贊法。佛能起說是教之主故。次贊佛。起殷凈心策殊勝業。虔誠頂拜名為敬禮。梵男聲呼云伴談。女聲呼云伴底。此云敬禮訛雲和南。法體殊勝非喻所喻云無譬喻。唯佛究了稱甚深。如法華經論。甚深有五。一義甚深真如義用。二體甚深即如自性。三內證甚深唯無分別智方能契證。四依止甚深與恒沙德為所依故。五無上甚深即無餘無住。無相者無空有相等二相。或無生滅等十相。
經。眾生失正知唯佛能濟度。
贊曰。下贊
【現代漢語翻譯】 現代漢語譯本： 滿智（菩薩名）。由於實行方便善巧，所以得到『法勝行』的總持名。由於實行十大無盡愿，所以得到『無盡藏』的總持名。由於獲得四種辯才，廣泛利益眾生，所以得到『無量門』的總持名。由於智慧能夠破除如同金剛一般的障礙，所以得到總持名『破金剛山』。其餘九種總持名，按照順序，配合解釋所得到的總持名。其餘的文字內容相同，所以不再詳細解釋。
經文：當時，師子相無礙光焰菩薩（菩薩名）聽聞佛陀宣說這種不可思議的陀羅尼后，立即從座位上站起，袒露右肩，右膝跪地，合掌恭敬，頂禮佛足。
贊曰：在『得護中』的第二部分，領頭讚頌。文章分為三個部分。首先是領會所說的法，其次是頂禮的虔誠恭敬，也就是歡喜讚歎的儀軌，最後是陳述言語讚歎。這裡是前兩個部分。表示能夠修行，所以從座位上站起。爲了吉祥的預兆，所以袒露右肩。表示能夠證得果位，所以膝蓋著地。智慧與佛陀所說相冥合，所以合掌。既然聽聞了妙法，知道宣說者殊勝，所以更加恭敬。爲了表達敬意的極致，用頭頂禮佛足。
經文：用偈頌讚美佛陀，敬禮無法比喻的甚深無相之法。
贊曰：下面是陳述言語讚歎。總共有十首偈頌，分為兩個部分。前半首偈頌讚美所聽聞的法，其餘九首半偈頌讚美佛陀。這是第一部分。法是佛陀的老師，所以先讚美法。佛陀能夠發起宣說，是教法的主人，所以接下來讚美佛陀。生起殷切清凈的心，策發殊勝的行業，虔誠地頂禮，叫做敬禮。梵語中，男子稱呼為『伴談』，女子稱呼為『伴底』。這裡翻譯為敬禮，訛傳為『和南』。法的本體殊勝，不是比喻所能比擬的，叫做『無譬喻』。只有佛陀才能究竟明瞭，稱為『甚深』。如《法華經論》所說，甚深有五種：一是義甚深，即真如的義用；二是體甚深，即真如的自性；三是內證甚深，只有無分別智才能契合證得；四是依止甚深，與恒河沙數般的功德作為所依；五是無上甚深，即無餘無住。『無相』是指沒有空有相等二相，或者沒有生滅等十相。
經文：眾生失去正確的知見，只有佛陀能夠救濟度化。
贊曰：下面讚美佛陀。
【English Translation】 English version: Manzhi (Name of a Bodhisattva). Because of practicing skillful means of convenience, he obtained the Dharani name 'Supreme Practice of Dharma'. Because of practicing the Ten Inexhaustible Vows, he obtained the Dharani name 'Inexhaustible Treasury'. Because of obtaining the Four Eloquences, widely benefiting sentient beings, he obtained the Dharani name 'Immeasurable Gate'. Because wisdom can break through obstacles like diamond, he obtained the Dharani name 'Breaking Diamond Mountain'. The remaining nine Dharani names, in order, are matched with explanations of the obtained Dharani names. The remaining text is the same, so no further detailed explanation is given.
Sutra: At that time, the Bodhisattva Lion-Aspect Unobstructed Light Flame (Name of a Bodhisattva), after hearing the Buddha proclaim this inconceivable Dharani, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and prostrated at the Buddha's feet.
Commentary: In the second part of 'Obtaining Protection', leading the praise. The text is divided into three parts. First, understanding the Dharma that was spoken; second, the sincerity and reverence of prostration, which is the ritual of joyful praise; and third, stating words of praise. Here are the first two parts. It indicates the ability to practice, so he rises from his seat. For an auspicious omen, he bares his right shoulder. It indicates the ability to attain the position, so his knee touches the ground. Wisdom merges with what the Buddha said, so he joins his palms. Since he heard the wonderful Dharma and knew the speaker was supreme, he became more respectful. To express the utmost respect, he prostrates at the Buddha's feet.
Sutra: With verses, he praised the Buddha, reverently saluting the incomparably profound and formless Dharma.
Commentary: Below is stating words of praise. There are a total of ten verses, divided into two parts. The first half of the verse praises the Dharma that was heard, and the remaining nine and a half verses praise the Buddha. This is the first part. The Dharma is the Buddha's teacher, so first praise the Dharma. The Buddha can initiate the proclamation and is the master of the teachings, so next praise the Buddha. Generating an earnest and pure mind, urging on supreme actions, reverently prostrating is called reverence. In Sanskrit, men are called 'Bantan', and women are called 'Banti'. Here it is translated as reverence, mistakenly transmitted as 'Henan'. The essence of the Dharma is supreme and cannot be compared, called 'incomparable'. Only the Buddha can ultimately understand, called 'profound'. As the 'Lotus Sutra Treatise' says, there are five kinds of profoundness: first, the profoundness of meaning, which is the meaning and function of Suchness; second, the profoundness of essence, which is the self-nature of Suchness; third, the profoundness of inner realization, which only non-discriminating wisdom can attain; fourth, the profoundness of reliance, which takes countless merits as its reliance; fifth, the supreme profoundness, which is without remainder and without dwelling. 'Formless' refers to the absence of two aspects such as emptiness and existence, or the absence of ten aspects such as birth and death.
Sutra: Sentient beings lose correct knowledge, only the Buddha can save and liberate.
Commentary: Below praises the Buddha.
佛。初半頌總后九頌別。此總。佛三德中恩利生勝故偏標舉。以影智斷。正知謂正智。凡無正智廣造邪業沈輪生死。佛具二智唯獨能濟。雖菩薩等亦能度生。由依佛故推功歸佛。
經。如來明慧眼不見一法相復以正法眼普照不思議不生於一法亦不滅一法。
贊曰。下別贊佛。初二頌讚報身智德。次二頌讚法身斷德。餘五頌讚化身恩德。初中初贊因德。次贊果德。贊因中初半頌讚慧眼。次一頌嘆法眼。慧眼照空第一義諦。掌珍論引經云。曼殊室利慧眼無所觀不觀有為無為。所以者何。非慧眼境故。法眼照有遍於真俗。非不見真如而能了諸法無著。般若論釋意亦爾。故先贊慧眼。無分別故不見一法相。非無諸法。緣于教法及眾根性名為法眼。無不解了名為普照。非余所測名不思議。稱境而知不妄見增生一法。亦不妄見減滅一法。處中而知依他生滅。遍計真如並無生滅。今不見彼后二生滅。非無生滅之依他性。
經。由斯平等見得至無上處。
贊曰。明果也。由謂因由。因修二眼得圓滿故能平等見。得者無間道。至者解脫道。或翻于上。得者證義。斷惑證滅心故。無上處者即大菩提。不說肉天眼。無記法故。但是業果及定果故所以不說。在佛身中名為佛眼。今此贊因故略佛眼。
經。不壞於
【現代漢語翻譯】 現代漢語譯本：佛。前半頌總括，后九頌分別闡述。這是總括。佛的三德中，恩德利益眾生最為殊勝，所以特別標舉，以彰顯智慧和斷德。『正知』指的是正確的智慧。凡是沒有正確智慧的人，廣泛造作邪惡的業，沉淪於生死輪迴。佛具足兩種智慧，唯獨能夠救濟眾生。雖然菩薩等也能度化眾生，但那是依仗佛的力量，所以將功勞歸於佛。
經文：如來的明慧眼不見任何法的表相，又以正法眼普遍照耀不可思議的境界，不執著于生起任何法，也不執著于滅去任何法。
贊曰：下面分別讚歎佛。最初兩頌讚嘆報身的智慧功德，接著兩頌讚嘆法身的斷德，其餘五頌讚嘆化身的恩德。最初兩頌中，先讚歎因德，再讚歎果德。讚歎因德中，前半頌讚嘆慧眼，后一頌讚嘆法眼。慧眼照見空性的第一義諦。《掌珍論》引用經文說：『曼殊室利（Manjushri，文殊菩薩）的慧眼沒有什麼可觀照的，不觀照有為法和無為法。』為什麼呢？因為不是慧眼的境界。法眼照見有，普遍照見真俗二諦。如果不見真如（Tathata，事物的本真），就不能瞭解諸法而無所執著。《般若論》的解釋也是如此。所以先讚歎慧眼，因為沒有分別，所以不見任何法的表相。並非沒有諸法，緣于教法以及眾生的根性，稱為法眼，沒有不瞭解的，稱為普遍照耀，不是其他所能測度的，稱為不可思議。符合境界而知，不妄見增生任何法，也不妄見減滅任何法。處於中道而知，依他起性是生滅的，遍計所執和真如並沒有生滅。現在不見遍計所執和真如的生滅，並非沒有作為生滅所依的依他起性。
經文：由於這種平等的見地，才能達到無上的境界。
贊曰：闡明果德。『由』是因由的意思。因為修習慧眼和法眼得到圓滿，所以能夠平等地見。『得』是無間道，『至』是解脫道。或者翻譯為『于上』，『得』是證得的意思，因為斷除迷惑，證得寂滅的心。『無上處』就是大菩提（Mahabodhi，無上智慧）。這裡沒有說肉眼和天眼，因為是無記法。只是業果和定果，所以沒有說。在佛身中稱為佛眼。現在這裡讚歎因德，所以省略了佛眼。
經文：不毀壞...
【English Translation】 English version: Buddha. The first half-verse is a summary, and the latter nine verses are separate explanations. This is the summary. Among the three virtues of the Buddha, the virtue of grace benefits sentient beings the most, so it is specially highlighted to manifest wisdom and severance. 'Right knowledge' refers to correct wisdom. Those who lack correct wisdom widely create evil karma and sink into the cycle of birth and death. The Buddha possesses both kinds of wisdom and is the only one who can save sentient beings. Although Bodhisattvas can also liberate sentient beings, it is by relying on the power of the Buddha, so the merit is attributed to the Buddha.
Sutra: The Tathagata's (Tathagata, the thus-gone one) bright wisdom eye does not see any appearance of phenomena, and with the right Dharma eye, universally illuminates the inconceivable realm, not clinging to the arising of any phenomena, nor clinging to the ceasing of any phenomena.
Praise: The following separately praises the Buddha. The first two verses praise the wisdom and virtue of the Reward Body (Sambhogakaya), the next two verses praise the severance virtue of the Dharma Body (Dharmakaya), and the remaining five verses praise the grace virtue of the Transformation Body (Nirmanakaya). In the first two verses, the cause virtue is praised first, and then the fruit virtue is praised. In praising the cause virtue, the first half-verse praises the wisdom eye, and the latter verse praises the Dharma eye. The wisdom eye illuminates the emptiness of the ultimate truth. The Adornment of the Middle Way quotes a sutra saying: 'Manjushri's (Manjushri, the Bodhisattva of wisdom) wisdom eye has nothing to observe, not observing conditioned or unconditioned phenomena.' Why? Because it is not the realm of the wisdom eye. The Dharma eye illuminates existence, universally illuminating the two truths of relative and ultimate. If one does not see Suchness (Tathata, the true nature of things), one cannot understand all phenomena without attachment. The explanation of the Prajna Treatise is also like this. Therefore, the wisdom eye is praised first, because it is without discrimination, so it does not see any appearance of phenomena. It is not that there are no phenomena, but it is related to the teachings and the faculties of sentient beings, which is called the Dharma eye, and there is nothing that is not understood, which is called universal illumination, and it is not something that others can fathom, which is called inconceivable. Knowing in accordance with the realm, not falsely seeing the increase of any phenomena, nor falsely seeing the decrease of any phenomena. Knowing in the middle way, dependent origination is arising and ceasing, while imputed nature and Suchness have no arising or ceasing. Now, not seeing the arising and ceasing of imputed nature and Suchness does not mean that there is no dependent origination as the basis of arising and ceasing.
Sutra: Because of this equal view, one can reach the unsurpassed state.
Praise: Clarifying the fruit virtue. 'Because of' means the cause. Because of cultivating the wisdom eye and the Dharma eye to perfection, one can see equally. 'Attaining' is the path of immediate result, 'reaching' is the path of liberation. Or translated as 'above', 'attaining' means realization, because of cutting off delusion and realizing the cessation of mind. 'Unsurpassed state' is the Great Bodhi (Mahabodhi, supreme enlightenment). The physical eye and the heavenly eye are not mentioned here because they are neutral phenomena. They are only the result of karma and the result of samadhi, so they are not mentioned. In the Buddha's body, it is called the Buddha eye. Now, the cause virtue is praised here, so the Buddha eye is omitted.
Sutra: Not destroying...
生死亦不住涅槃不著於二邊是故證圓寂。
贊曰。下二行贊斷德。初一行無住涅槃。后一行贊無餘。亦大涅槃正是法身。壞者斷也。不同二乘永斷生死滅邊亦不樂住涅槃為有邊。即空有俱不著。離於此二邊。是故能證無住涅槃。涅槃梵語不正。正應云波利眤縛喃。此云圓寂。名如前釋。此通因位未名最清凈。
經。于凈不凈品世尊知一味由不分別故獲得最清凈。
贊曰。無餘大涅槃。即正明法身。凈不凈性體即真如名為一味。由無分別智證斯一味。正涅槃因故能獲得極清凈最無上法身。無餘圓寂名最清凈。出過因位唯佛得故。無住通因。雖是清凈障未盡故未最清凈。
經。世尊無邊身不說於一字令諸弟子眾法雨皆充滿。
贊曰。下恩德分四。一行現身說法德。一行觀生常利德。二行應機差別德。后一行總結無差別。初也。他受變化隨機感現。其形無量云無邊。或現大身。量難測故名無邊身。離遍計故真理無故不獨說一字。故云不說於一字。然由因緣識變之力令眾聞法皆得充滿。如末尼珠隨求雨寶。亦如天鼓應念出聲故。
經。佛觀眾生相一切種皆無然于苦惱者常興于救護。
贊曰。觀生常利德。平等觀生怨親利鈍好醜自他。依法界等此一切種相皆無故。大悲不捨即空觀有
【現代漢語翻譯】 現代漢語譯本：生死不住留戀，涅槃也不執著于任何一邊，因此才能證得圓寂的境界。
讚頌說：下面兩行讚頌斷德。第一行是無住涅槃，后一行讚頌無餘涅槃。無餘大涅槃正是法身。『壞』指的是斷除。不同於二乘僅僅永遠斷除生死，滅盡煩惱，也不樂於停留在涅槃的境界，認為涅槃是有一個邊際的。即空和有都不執著，遠離空有這兩邊，因此能夠證得無住涅槃。涅槃（Nirvana）是梵語，發音不準確。正確的說法應該是波利眤縛喃（Parinirvanam），這裡翻譯成圓寂。含義如前文解釋。這裡指的是通於因位的圓寂，還不能稱為最清凈。
經文：世尊對於清凈和不清凈的品類，了知其本質都是同一真味，因為沒有分別的緣故，所以獲得最清凈的境界。
讚頌說：無餘大涅槃，正是闡明法身。清凈和不清凈的自性本體就是真如，名為一味。由於沒有分別的智慧，證悟了這個一味，正是涅槃的因，所以能夠獲得極其清凈、最無上的法身。無餘圓寂名為最清凈，超越了因位，只有佛才能證得。無住涅槃通於因位，雖然也是清凈，但因為還有未斷盡的障礙，所以還不是最清凈。
經文：世尊具有無邊的化身，卻不說一個固定的文字，使得所有的弟子眾都能得到佛法的甘露滋潤，充滿法喜。
讚頌說：下面是恩德分四部分。一行是現身說法之德，一行是觀察眾生而恒常利益之德，兩行是應機施教差別之德，最後一行總結無差別。首先是現身說法。他受眾生的業力感應而隨機示現變化之身。他的形體無量，所以說無邊。或者示現巨大的身形，難以測量，所以名為無邊身。遠離了遍計所執，因為真理是空性的，所以不只說一個固定的文字。所以說不說於一字。然而由於因緣和識變的力量，使得眾生聽聞佛法都能得到滿足。就像摩尼寶珠，隨求而降下寶物，也像天鼓，應念而發出聲音。
經文：佛觀察眾生的種種相狀，知道一切種類都是虛幻不實的，然而對於處在苦惱中的眾生，卻常常興起救護之心。
讚頌說：觀察眾生而恒常利益之德。平等地看待眾生，無論是怨家、親人、有利的、愚鈍的、美好的、醜陋的、自己還是他人，都依法界平等的看待，因為這一切的相狀都是虛幻不實的。大悲心不捨棄眾生，這就是空觀而有。
【English Translation】 English version: Not dwelling in birth and death, nor attached to either side of Nirvana, therefore, one attains perfect tranquility (Parinirvana).
The verse says: The following two lines praise the virtue of severance. The first line is about Non-Abiding Nirvana. The second line praises the Nirvana without residue. The Great Nirvana without residue is precisely the Dharmakaya (法身). 'Severance' refers to cutting off. It is different from the Two Vehicles (二乘) which only eternally sever birth and death, extinguishing afflictions, and do not delight in dwelling in the state of Nirvana, considering Nirvana to have a boundary. That is, neither emptiness nor existence is clung to, being apart from these two extremes. Therefore, one can attain Non-Abiding Nirvana. Nirvana (涅槃) is an inaccurate transliteration from Sanskrit. The correct term should be Parinirvanam (波利眤縛喃). The meaning is as explained earlier. This refers to the Parinirvana common to the causal stage, and cannot yet be called the most pure.
Sutra: The World Honored One, regarding the categories of pure and impure, knows that their essence is the same single flavor. Because there is no discrimination, one attains the most pure state.
The verse says: The Great Nirvana without residue is precisely the elucidation of the Dharmakaya (法身). The self-nature of pure and impure is precisely Suchness (真如), called the single flavor. Because of the wisdom of non-discrimination, one realizes this single flavor, which is precisely the cause of Nirvana, therefore one can attain the extremely pure, most supreme Dharmakaya (法身). The Parinirvana without residue is called the most pure, surpassing the causal stage, which only the Buddha can attain. Non-Abiding Nirvana is common to the causal stage, although it is also pure, because there are still obstructions that have not been completely severed, so it is not the most pure.
Sutra: The World Honored One has boundless bodies, yet does not speak a single fixed word, causing all the assembly of disciples to be nourished by the rain of Dharma, filled with joy.
The verse says: The following is the division of the virtue of grace into four parts. One line is the virtue of manifesting bodies and expounding the Dharma. One line is the virtue of constantly benefiting beings by observing them. Two lines are the virtue of teaching differently according to the capacity of beings. The last line summarizes the non-difference. First is the manifestation of bodies and expounding the Dharma. He receives the karmic responses of beings and manifests transformation bodies according to circumstances. His form is immeasurable, so it is said to be boundless. Or he manifests a huge body, difficult to measure, so it is called the boundless body. Being apart from conceptual constructs, because the truth is emptiness, he does not speak only one fixed word. Therefore, it is said that he does not speak a single fixed word. However, due to the power of conditions and the transformation of consciousness, beings who hear the Dharma can all be satisfied. It is like the Mani jewel, which grants treasures according to requests, and also like the heavenly drum, which emits sounds according to thoughts.
Sutra: The Buddha observes the various appearances of beings, knowing that all kinds are illusory and unreal, yet for beings in suffering, he constantly arises with a heart of protection.
The verse says: The virtue of constantly benefiting beings by observing them. He regards beings equally, whether they are enemies, relatives, beneficial, dull, beautiful, ugly, oneself or others, he regards them equally according to the Dharma realm, because all these appearances are illusory and unreal. The great compassion does not abandon beings, this is the view of emptiness with existence.
。故於苦等常與救護。
經。苦樂常無常有我無我等不一亦不異不生亦不滅如是眾多義隨說有差別。
贊曰。應機差別德。初一頌半應機別。次一句喻顯。后一句佛知。初也。苦樂常無常我無我一異生滅舉此五對。於是眾多真理雖無隨機說別。
經。譬如空谷響唯佛能了知。
贊曰。舉喻。及佛能了。譬如虛谷本無音聲隨響緣別出種種聲。余不能了唯佛能知。
經。法界無分別是故無異乘為度眾生故分別說有三。
贊曰。總結無差。雖初差別終至一乘于真法界亦無三乘之差別相。文顯可知。
經。爾時大自在梵天王亦從座起偏袒右肩右膝著地合掌恭敬頂禮佛足。
贊曰。品中第三大段大梵讚揚。于中有二。初梵王贊勸。后如來印誠。初讚歎也。于中文三。初贊儀次正贊后勸持。此初也。大自在梵王者第四靜慮王。即第十地菩薩。十地經云。現報利益受佛位故。后報利益摩醯首羅智處生故。
經。而白佛言世尊此金光明最勝王經希有難量初中后善文義究竟皆能成就一切佛法。
贊曰。正贊瑜伽八十三說有十句。此初別說五句。后皆能成下總說餘五句。或皆能成就下但第十句。梵行之相影攝中間。八十三云。言初善者謂于聞持生歡喜故。中善者謂修行時無
【現代漢語翻譯】 現代漢語譯本：所以在痛苦等等之中，佛陀常常給予救護。
經文：苦與樂、常與無常、有我與無我等等，這些概念並不完全相同，也不完全相異，不生也不滅。像這樣眾多的道理，隨著所說的對象不同而有差別。
讚頌：佛陀應機施教，所以最初一頌半是根據不同根機而說的。接下來一句用比喻來顯明，最後一句說只有佛才能了知。最初的部分，列舉了苦樂、常無常、有我無我、一異、生滅這五對概念。對於這些眾多的真理，雖然沒有隨機施教的差別，但實際上是存在的。
經文：譬如空谷迴響，只有佛陀才能完全瞭解。
讚頌：這是用比喻來說明，以及說明只有佛陀才能了知。譬如空曠的山谷，本來沒有聲音，隨著迴響的因緣不同，而發出種種不同的聲音。其他人不能瞭解，只有佛陀才能知道。
經文：法界沒有分別，所以沒有不同的乘。爲了度化眾生，才分別說有三乘。
讚頌：總結來說，沒有差別。雖然最初有差別，最終都歸於一乘。在真正的法界中，也沒有三乘的差別相。文義顯明，可以理解。
經文：這時，大自在梵天王（Mahā-Īśvara-brahman，第四禪天的天王）也從座位上站起來，袒露右肩，右膝著地，合掌恭敬，頂禮佛足。
讚頌：這是品中第三大段，大梵天王的讚揚。其中分為兩部分：首先是梵天王的讚歎勸請，然後是如來的印可誠實。這是最初的讚歎部分。讚歎部分又分為三部分：首先是讚歎儀容，其次是正式讚歎，最後是勸請奉持。這是最初的部分。大自在梵天王是第四禪天的天王，也就是第十地菩薩。十地經中說，因為示現獲得佛位的報身利益，以及示現摩醯首羅（Maheśvara，大自在天）的智慧處所而獲得后報利益。
經文：並且對佛說：『世尊，這部《金光明最勝王經》（Suvarṇa-prabhāsa-uttamarāja-sūtra）稀有難得，不可衡量，從開始到中間到最後都很好，文義究竟圓滿，都能成就一切佛法。』
讚頌：正式讚歎瑜伽（Yoga）八十三中說了十句，這裡最初分別說了五句，後面『皆能成就』以下總說其餘五句。或者『皆能成就』以下只是第十句。梵行的相貌涵蓋在中間。八十三中說：『所說最初是善的，是因為聽聞和受持時產生歡喜的緣故。中間是善的，是因為修行時沒有
【English Translation】 English version: Therefore, in suffering and so on, the Buddha constantly provides protection.
Sutra: Suffering and happiness, permanence and impermanence, self and non-self, etc., these concepts are not entirely the same, nor are they entirely different, neither arising nor ceasing. Like this, many truths vary according to the object being spoken to.
Praise: The Buddha teaches according to the capacity of the audience, so the first one and a half verses are spoken according to different capacities. The next sentence uses a metaphor to illustrate, and the last sentence says that only the Buddha can understand. The initial part lists the five pairs of concepts: suffering and happiness, permanence and impermanence, self and non-self, sameness and difference, arising and ceasing. For these many truths, although there is no difference in teaching according to capacity, they actually exist.
Sutra: For example, like an echo in an empty valley, only the Buddha can fully understand.
Praise: This is using a metaphor to explain, and to explain that only the Buddha can understand. For example, a vast valley originally has no sound, but depending on the conditions of the echo, it produces various different sounds. Others cannot understand, only the Buddha can know.
Sutra: The Dharma realm has no distinctions, so there are no different vehicles. In order to liberate sentient beings, it is said that there are three vehicles.
Praise: In summary, there is no difference. Although there are differences at the beginning, they all eventually return to the One Vehicle. In the true Dharma realm, there is also no difference in the characteristics of the Three Vehicles. The meaning of the text is clear and understandable.
Sutra: At that time, the Great自在梵天王 (Mahā-Īśvara-brahman, King of the Fourth Dhyana Heaven) also rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and prostrated at the Buddha's feet.
Praise: This is the third major section of the chapter, the praise of the Great Brahma King. It is divided into two parts: first, the praise and exhortation of the Brahma King, and then the approval and sincerity of the Tathagata. This is the initial praise section. The praise section is further divided into three parts: first, praise of the demeanor, second, formal praise, and finally, exhortation to uphold. This is the initial part. The Great自在梵天王 (Mahā-Īśvara-brahman) is the King of the Fourth Dhyana Heaven, which is the Tenth Ground Bodhisattva. The Sutra of the Ten Grounds says that because he manifests the benefit of receiving the reward body of the Buddha, and manifests the place of wisdom of 摩醯首羅 (Maheśvara, Great自在天), he receives the subsequent reward benefit.
Sutra: And said to the Buddha: 'World Honored One, this 《金光明最勝王經》 (Suvarṇa-prabhāsa-uttamarāja-sūtra, The Golden Light Sutra) is rare and difficult to obtain, immeasurable, good from beginning to middle to end, the meaning of the text is ultimately complete, and can accomplish all Buddha-dharmas.'
Praise: The formal praise Yoga eighty-three says ten sentences, here the first five sentences are said separately, and later 'can all accomplish' below summarizes the remaining five sentences. Or 'can all accomplish' below is only the tenth sentence. The appearance of Brahma conduct is covered in the middle. Eighty-three says: 'What is said to be good at the beginning is because joy arises when hearing and upholding it. Good in the middle is because there is no
有艱苦。遠離二邊依中道行故。后善者謂極究竟離諸垢故。及一切究竟離欲為後邊故。此意謂。修行時是有學位。后善中謂極究竟等是最後無間道位。及一切究竟等是最後解脫道。離垢因果究竟故。言文義究竟故。文究竟謂其文巧。即善縎綴名身等故。其義究竟者即其釋妙也。謂能引發利益安樂故。六無雜七圓滿八清凈九鮮白十梵行之相。總是一切皆成中攝。
經。若受持者是人則為報諸佛恩。
贊曰。勸持也。如法華經第二敘佛恩深無能得報。囑累品云唯受持經即為報恩。此亦如是。
經。佛言善男子如是如是如汝所說。
贊曰。第二如來印誠有二。初印后誠。初也。
經。善男子若得聽聞是經典者皆不退于阿耨多羅三藐三菩提。
贊曰。誠也。有二。初能聽聞者不退菩提。后聽受者滅障勝進。初中有五。一標。二徴。三順釋。四重徴。五反顯。此即標也。
經。何以故。
徴也可知。
經。善男子是能成熟不退地菩薩殊勝善根是第一法印是眾經王故應聽聞受持讀誦。
贊曰。順釋有二。初釋后勸。有三所以。能聽聞者不退菩提。一是能就不退善根。即是未熟能熟。二是第一法印即是先熟印令不退。三是諸經王故。應下勸。
經。何以故。
【現代漢語翻譯】 現代漢語譯本： 有艱苦。遠離二邊，依中道而行，所以說有艱苦。『后善』指的是達到最終極的境界，遠離一切垢染的緣故。以及一切達到最終極的離欲為後邊的緣故。這個意思是指，修行時是有學位，『后善』中說的達到最終極等是最後無間道位，以及一切達到最終極等是最後解脫道，因為離垢的因果都達到究竟的緣故。言辭和意義都達到究竟的緣故。言辭達到究竟是指其文辭巧妙，即善於組織名身等。其意義達到究竟是指其解釋精妙，能夠引發利益和安樂的緣故。六無雜、七圓滿、八清凈、九鮮白、十梵行的相，總而言之，一切都包含在『成』中。 經：如果有人受持這部經典，這個人就是報答了諸佛的恩德。 贊曰：這是勸人受持。如《法華經》第二品敘述佛恩深重，無人能夠報答。《囑累品》說唯有受持經典才能報答佛恩。這裡也是如此。 經：佛說：『善男子，正是這樣，正是這樣，正如你所說的那樣。』 贊曰：第二是如來印證，分為印和誠兩種。這是最初的印證。 經：『善男子，如果有人能夠聽聞這部經典，都不會在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上退轉。』 贊曰：這是誠，分為兩部分。一是能聽聞者不退菩提（bodhi，覺悟），二是聽受者消除障礙，殊勝精進。第一部分中有五個方面：一、標示；二、征問；三、順釋；四、重征；五、反顯。這便是標示。 經：『為什麼呢？』 征問，可以知道。 經：『善男子，這部經典能夠成熟不退地菩薩（bodhisattva，菩薩）殊勝的善根，是第一法印，是眾經之王，所以應當聽聞、受持、讀誦。』 贊曰：順釋分為兩部分，先解釋后勸勉。有三個原因，能聽聞者不退菩提：一是能夠成就善根不退，即是未成熟能夠使其成熟；二是第一法印，即是先使其成熟，印證其不退；三是諸經之王。『應』字以下是勸勉。 經：『為什麼呢？』
【English Translation】 English version: There is hardship. Because of being far from the two extremes and following the Middle Way. 'Subsequent goodness' refers to reaching the ultimate state, being far from all defilements. And all ultimate detachment is the final end. This means that during practice, there is a stage of learning. 'Subsequent goodness' refers to the ultimate state, which is the final stage of the immediate path, and all ultimate states are the final path of liberation, because the cause and effect of being free from defilements are ultimately achieved. The words and meanings are ultimately achieved. The ultimate achievement of words refers to the skillful wording, that is, being good at organizing the aggregates of name and form. The ultimate achievement of meaning refers to its subtle explanation, which can bring about benefit and happiness. The characteristics of six non-mixtures, seven perfections, eight purities, nine brightnesses, and ten pure conducts, in short, are all included in 'accomplishment'. Sutra: 'If one upholds this sutra, that person will be repaying the kindness of all Buddhas.' Commentary: This is encouraging upholding. As the second chapter of the Lotus Sutra describes the profound kindness of the Buddha, which no one can repay. The 'Entrustment Chapter' says that only by upholding the sutra can one repay the kindness. This is also the case here. Sutra: The Buddha said, 'Good son, it is so, it is so, just as you have said.' Commentary: The second is the Tathagata's (Tathagata, 如來) confirmation, which is divided into two types: confirmation and sincerity. This is the initial confirmation. Sutra: 'Good son, if one can hear this sutra, one will not regress from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, 無上正等正覺).' Commentary: This is sincerity, divided into two parts. First, those who can hear will not regress from Bodhi (bodhi, 菩提). Second, those who listen and receive will eliminate obstacles and advance excellently. The first part has five aspects: first, indication; second, inquiry; third, explanation; fourth, repeated inquiry; fifth, reverse manifestation. This is the indication. Sutra: 'Why is that?' Inquiry, it can be known. Sutra: 'Good son, this sutra can mature the superior roots of Bodhisattvas (bodhisattva, 菩薩) who are in the non-regressing stage, it is the first Dharma seal, it is the king of all sutras, therefore one should listen, uphold, recite.' Commentary: The explanation is divided into two parts, first explanation and then encouragement. There are three reasons why those who can hear will not regress from Bodhi: first, it can accomplish the non-regressing good roots, that is, it can mature what is not yet mature; second, it is the first Dharma seal, that is, it first matures it and confirms its non-regression; third, it is the king of all sutras. 'Should' below is encouragement. Sutra: 'Why is that?'
重徴也。
經。善男子若一切眾生未種善根未成熟善根未親近諸佛者不能聽聞是微妙法。
贊曰。反顯也。三義反顯。一未種善根。二種而未熟。三未親近諸佛。此之三人不能聽聞。故知能聽聞者具前三緣。所以聞經得至不退。
經。若善男子善女人能聽受者一切罪障皆悉除滅得最清凈。
贊曰。滅障勝進有三。一滅三障。二近善友。三得勝法。此初也。一滅罪。二得凈。得凈即是罪滅福生。或先破戒還令清凈。
經。常得見佛不離諸佛及善知識勝行之人。
贊曰。近善友。勝行之人即諸菩薩。
經。恒聞妙法住不退地。
贊曰。得勝法有四。初得聞勝法。二得至勝位。三得勝總持。四得法勝用。此初二也。
經。獲得如是勝陀羅尼門。
贊曰。得勝總持法。初總標后別示。初也。四陀羅尼中。是能得不退陀羅尼證法性故無盡。得不退故無減。
經。所謂無盡無減海印出妙功德陀羅尼無盡無減通達眾生意行言語陀羅尼無盡無減。
贊曰。別示此十總持。或通十地一一皆得。或隨十地如次得一。如前三摩地。初地行施能得。應時如大海潮終不失時。證平等如而為印故。依陀羅尼出生佈施勝妙功德。復能發生後後勝德無盡無減。或證理
【現代漢語翻譯】 現代漢語譯本
重徴也。 經。善男子，若一切眾生未種善根、未成熟善根、未親近諸佛者，不能聽聞這微妙的佛法。 贊曰。這是反過來顯明。三種意義反過來顯明：一，未種善根；二，種了但未成熟；三，未親近諸佛。這三種人不能聽聞。所以可知能聽聞的人具備前面三種因緣，因此聽聞佛經能夠達到不退轉的境界。 經。若有善男子、善女人能夠聽受這佛法，一切罪障都能夠消除滅盡，得到最清凈的境界。 贊曰。滅除罪障，殊勝增進有三種：一，滅除三障；二，親近善友；三，得到殊勝的佛法。這是第一種。一，滅除罪業；二，得到清凈。得到清凈就是罪業滅除，福德生起。或者先破戒，然後使之恢復清凈。 經。常常能夠見到佛，不離開諸佛以及善知識、殊勝修行之人。 贊曰。這是親近善友。殊勝修行之人就是諸菩薩（Bodhisattva）。 經。恒常聽聞微妙的佛法，安住于不退轉的地位。 贊曰。得到殊勝的佛法有四種：一，得到聽聞殊勝佛法的機會；二，得到達到殊勝地位的機會；三，得到殊勝總持（Dharani）的機會；四，得到佛法殊勝應用的機會。這是前兩種。 經。獲得像這樣殊勝的陀羅尼門（Dharani）。 贊曰。這是得到殊勝總持法。先總標，后別示。這是總標。在四種陀羅尼中，這是能夠得到不退轉的陀羅尼，因為證悟法性所以無盡。得到不退轉的境界所以無減。 經。所謂無盡無減海印出妙功德陀羅尼（An endless and undiminishing Samudramudra Dharani of emanating wondrous merits），無盡無減通達眾生意行言語陀羅尼（An endless and undiminishing Dharani of penetrating the thoughts, actions, and speech of all beings），無盡無減。 贊曰。這是分別顯示這十種總持。或者通達十地（Bhumi），每一地都得到。或者隨著十地，依次得到一種。如前面的三摩地（Samadhi）。初地（First Bhumi）行佈施能夠得到。應時就像大海潮汐，終不失時。證悟平等如如之理而作為印證，因此依靠陀羅尼出生佈施的殊勝功德。又能發生後後的殊勝功德，無盡無減。或者證悟真理。
【English Translation】 English version
Again, a detailed explanation. Sutra: 'Good men, if all sentient beings have not planted good roots, have not matured good roots, and have not been close to all Buddhas (Buddha), they cannot hear this subtle Dharma (Dharma).' Commentary: This is a reverse illumination. Three meanings are illuminated in reverse: first, not planting good roots; second, planting but not maturing; third, not being close to all Buddhas. These three types of people cannot hear it. Therefore, it is known that those who can hear it possess the preceding three conditions, so hearing the Sutra can lead to the state of non-retrogression. Sutra: 'If good men and good women can listen and receive this, all karmic obstacles will be completely eliminated, and they will attain the most pure state.' Commentary: Eliminating obstacles and advancing excellently has three aspects: first, eliminating the three obstacles; second, being close to good friends; third, obtaining excellent Dharma. This is the first. First, eliminating sins; second, attaining purity. Attaining purity means sins are eliminated and blessings arise. Or, first breaking precepts and then restoring purity. Sutra: 'They will always be able to see the Buddha, not be separated from all Buddhas, good teachers, and those of superior conduct.' Commentary: This is being close to good friends. Those of superior conduct are the Bodhisattvas (Bodhisattva). Sutra: 'They will constantly hear the wonderful Dharma and dwell in the ground of non-retrogression.' Commentary: Obtaining excellent Dharma has four aspects: first, obtaining the opportunity to hear excellent Dharma; second, obtaining the opportunity to reach an excellent position; third, obtaining the opportunity to gain excellent Dharani (Dharani); fourth, obtaining the opportunity to use the Dharma excellently. These are the first two. Sutra: 'They will obtain such an excellent Dharani gate (Dharani).' Commentary: This is obtaining excellent Dharani Dharma. First, a general statement, then a specific explanation. This is the general statement. Among the four types of Dharani, this is the one that can obtain non-retrogressive Dharani, because it realizes the Dharma-nature, so it is endless. Obtaining the state of non-retrogression, so it is undiminishing. Sutra: 'Namely, the endless and undiminishing Samudramudra Dharani of emanating wondrous merits, the endless and undiminishing Dharani of penetrating the thoughts, actions, and speech of all beings, endless and undiminishing.' Commentary: This is a separate display of these ten types of Dharani. Or, penetrating the ten Bhumis (Bhumi), each Bhumi is obtained. Or, following the ten Bhumis, one is obtained in sequence. Like the previous Samadhi (Samadhi). The First Bhumi (First Bhumi) can be obtained by practicing giving. It should be like the ocean tide, never missing the time. Realizing the principle of equality as a seal, therefore, relying on Dharani to generate the excellent merits of giving. It can also generate later excellent merits, endless and undiminishing. Or, realizing the truth.
所得。或十無盡句所攝故無盡無減。下皆準釋。于第二地除不了業愚得此總持故能通達自他三業。意行言三如次即意身語三業。或意行即八萬四千心行。此識機言語。即約解一切眾生語言。
經。日圓無垢相光陀羅尼無盡無減滿月相光陀羅尼無盡無減。
由第三地由離闇鈍愚獲此總持。能發殊勝妙定三明故。如日圓。自離障云無垢。破他闇云相光。四地能離微細障。故精進殊勝由如月輪初微至圓滿。能除已生未生之我見執能生未生。能長已生一切善法故。如月光能作清涼能開長蓮華。
經。能伏諸惑演功德流陀羅尼無盡無減破金剛山陀羅尼無盡無減。
由於五地得諦相應增上慧故。能伏害伴貪等煩惱總名降伏諸惑。修定勝故得勝靜慮演功德流。流謂八解脫。故華嚴經云。八解脫法流凈妙水。或得勝定能演說定一切功德。由第六地習於般若。能破愚癡障日之金剛大山。
經。說不可說義因緣藏陀羅尼無盡無減通達實語法則音聲陀羅尼無盡無減。
由七地中多住無相。以方便善巧說不可說無相之義亦不壞假名因緣法藏。由第八地得無相功用智。以大願力能通達實語為生法則。音聲即語。
經。虛空無垢心行印陀羅尼無盡無減無邊佛身皆能顯現陀羅尼無盡無減。
由第九
【現代漢語翻譯】 現代漢語譯本： 所得。或者被十種無盡句所包含，所以無盡無減。下面的解釋都依此準則。在第二地，因為除去了不了業的愚昧，得到這種總持，所以能夠通達自己和他人身、口、意三業。意行、言三，依次就是意、身、語三業。或者意行就是八萬四千心行。這個識機語言，是關於理解一切眾生的語言。
經：日圓無垢相光陀羅尼（Riyuan Wugou Xiangguang Tuoluoni，太陽般圓滿無垢的光明總持）無盡無減，滿月相光陀羅尼（Manyue Xiangguang Tuoluoni，滿月般的光明總持）無盡無減。
由於第三地遠離了昏暗愚鈍，獲得這種總持。能夠發起殊勝的妙定和三明，所以像太陽一樣圓滿。自己遠離了障礙的雲朵，沒有污垢。破除他人昏暗的雲朵，顯現光明。第四地能夠遠離微細的障礙，所以精進殊勝，就像月輪從最初的微小到圓滿。能夠去除已經生起和未生起的我見執著，能夠增長已經生起和未生起的一切善法，所以像月光一樣能夠帶來清涼，能夠開放和生長蓮花。
經：能伏諸惑演功德流陀羅尼（Nengfu Zhu Huo Yan Gongdeliu Tuoluoni，能降伏各種迷惑，演說功德之流的總持）無盡無減，破金剛山陀羅尼（Po Jingangshan Tuoluoni，破除金剛山的總持）無盡無減。
由於第五地得到與真諦相應的增上智慧，所以能夠降伏危害同伴的貪婪等煩惱，總稱為降伏諸惑。修習禪定殊勝，所以得到殊勝的靜慮，演說功德之流。流，指的是八解脫。所以《華嚴經》說：『八解脫法流凈妙水』。或者得到殊勝的禪定，能夠演說禪定的一切功德。由於第六地習慣於般若，能夠破除愚癡，如同破除遮蔽太陽的金剛大山。
經：說不可說義因緣藏陀羅尼（Shuo Bu Ke Shuo Yi Yinyuanzang Tuoluoni，宣說不可說之義，因緣之藏的總持）無盡無減，通達實語法則音聲陀羅尼（Tongda Shiyu Faze Yinsheng Tuoluoni，通達真實語言法則的聲音總持）無盡無減。
由於第七地大多安住于無相，以方便善巧宣說不可說的無相之義，也不破壞假名因緣法藏。由於第八地得到無相功用智，以大願力能夠通達真實語言作為生起法則。音聲就是語言。
經：虛空無垢心行印陀羅尼（Xukong Wugou Xinxingyin Tuoluoni，虛空般無垢的心行印總持）無盡無減，無邊佛身皆能顯現陀羅尼（Wubian Foshen Jie Neng Xianxian Tuoluoni，無邊佛身都能顯現的總持）無盡無減。
由於第九地……
【English Translation】 English version: What is obtained. Or because it is encompassed by the ten inexhaustible phrases, it is inexhaustible and undiminished. The following explanations are based on this principle. In the second ground, because the ignorance of uncompleted karma is removed, this dharani is obtained, so it can penetrate the three karmas of oneself and others. 'Intentional action' and 'three words' are, in order, the three karmas of intention, body, and speech. Or 'intentional action' is the eighty-four thousand mental actions. This knowledge of language is about understanding the languages of all sentient beings.
Sutra: 'Sun-like Round Immaculate Aspect Light Dharani' (Riyuan Wugou Xiangguang Tuoluoni) is inexhaustible and undiminished, 'Full Moon Aspect Light Dharani' (Manyue Xiangguang Tuoluoni) is inexhaustible and undiminished.
Because the third ground is free from darkness and dullness, this dharani is obtained. It can generate excellent wonderful samadhi and the three kinds of knowledge, so it is as round as the sun. One is free from the clouds of obstacles and is immaculate. It breaks the dark clouds of others and manifests light. The fourth ground can be free from subtle obstacles, so diligence is excellent, just like the moon wheel from the initial smallness to fullness. It can remove the already arisen and not yet arisen attachment to self-view, and can increase all the good dharmas that have already arisen and not yet arisen, so like moonlight, it can bring coolness and can open and grow lotuses.
Sutra: 'Dharani that Subdues All Delusions and Expounds the Flow of Merit' (Nengfu Zhu Huo Yan Gongdeliu Tuoluoni) is inexhaustible and undiminished, 'Dharani that Breaks the Vajra Mountain' (Po Jingangshan Tuoluoni) is inexhaustible and undiminished.
Because the fifth ground obtains increasing wisdom corresponding to the true meaning, it can subdue the greed and other afflictions that harm companions, generally called subduing all delusions. Because the practice of meditation is excellent, one obtains excellent serene contemplation and expounds the flow of merit. 'Flow' refers to the eight liberations. Therefore, the Avatamsaka Sutra says: 'The flow of the eight liberations is pure and wonderful water.' Or one obtains excellent samadhi and can expound all the merits of samadhi. Because the sixth ground is accustomed to prajna, it can break ignorance, like breaking the great Vajra Mountain that obscures the sun.
Sutra: 'Dharani that Speaks of the Inexpressible Meaning and the Treasury of Conditions' (Shuo Bu Ke Shuo Yi Yinyuanzang Tuoluoni) is inexhaustible and undiminished, 'Dharani that Penetrates the True Language and the Law of Sound' (Tongda Shiyu Faze Yinsheng Tuoluoni) is inexhaustible and undiminished.
Because the seventh ground mostly dwells in non-appearance, with skillful means, it speaks of the inexpressible meaning of non-appearance, and does not destroy the treasury of provisional name and condition dharmas. Because the eighth ground obtains the wisdom of non-appearance function, with great vows, it can penetrate true language as the law of arising. Sound is language.
Sutra: 'Dharani of the Immaculate Mind Seal of Emptiness' (Xukong Wugou Xinxingyin Tuoluoni) is inexhaustible and undiminished, 'Dharani in which All Boundless Buddha Bodies Can Manifest' (Wubian Foshen Jie Neng Xianxian Tuoluoni) is inexhaustible and undiminished.
Because of the ninth ground...
地得四辨自在如空除利他障故無垢。所說法義能為眾生心行勝印。勝印印已決得勝益。由第十地得大智云充滿法界。盡無邊界生所愿身皆能顯現。皆因總持得。皆從所得立總持名。即從果為名。依主釋也。
經。善男子如是等無盡無減諸陀羅尼門得成就故。
贊曰。得勝用。前得法體。此依起用。初標后顯。此標也。
經。是菩薩摩訶薩能於十方一切佛土化作佛身演說無上種種正法於法真如不動不住不來不去。
贊曰。此顯勝用有三。一現身說法。二能益有情。三攝法歸真令修正觀。此初也。雖現身說諸法不壞真諦故。於法真如不動故。無垢稱經云。能善分別諸法相於第一義諦而不動。即不住著。雖復現身離喧亂流轉之苦故於法真如不動。亦不住著涅槃寂滅。如凡夫二乘雖現成佛去示歸涅槃來。用常寂故不來不去。又眾生善根熟故見佛來。生厭離故見佛去。談佛常住不來不去。亦如澄空璧月洞映無涯。任水澄波輝華有極。此即水澄而月影現。水波濁而月沈。談其月也何有來去。或自性身無行住坐臥。不動即不坐臥。來去是行攝。應化有之。故般若論云。諸佛無來去。應化有來去。準攝境中即約應化為徴。答即從如為答。故通好。或現身說法俱無三世定相。不動是總。不住是現生。即滅故。不
【現代漢語翻譯】 現代漢語譯本： 地、得、四辨（四種辯才：法無礙辯、義無礙辯、詞無礙辯、樂說無礙辯）自在如虛空般，因為去除利他方面的障礙所以沒有瑕疵。所說的法義能夠成為眾生心行的殊勝印記。殊勝印記蓋下之後必定能夠獲得殊勝的利益。由於第十地菩薩獲得的大智慧云充滿法界，在沒有邊際的範圍內，隨心所愿的身形都能夠顯現。這些都是因為總持（陀羅尼）而得到的，都是從所得的功德而建立總持之名，這是從結果來命名的，屬於依主釋（一種梵文複合詞的構成方式）。
經文：善男子，像這樣無盡無減的各種陀羅尼門得以成就的緣故。
贊曰：獲得殊勝的作用。前面是獲得法的本體，這裡是依此而生起作用。先標示，后顯明，這裡是標示。
經文：這位菩薩摩訶薩能夠在十方一切佛土化作佛身，演說無上種種正法，對於法的真如，不動搖、不執著、不來不去。
贊曰：這裡顯示殊勝的作用有三種：一是現身說法，二是能夠利益有情眾生，三是攝取法歸於真如，使人修正觀。這是第一種。雖然現身說法，但諸法不壞真諦的緣故，對於法的真如不動搖的緣故。《維摩詰經》說：『能夠善於分別諸法之相，對於第一義諦而不動搖。』即是不住著。雖然現身，遠離喧囂亂流轉的痛苦，所以對於法的真如不動搖，也不住著于涅槃寂滅。如同凡夫二乘，雖然示現成佛，去示現歸於涅槃，來，因為用常寂的緣故，不來不去。又因為眾生善根成熟的緣故，見到佛來；因為產生厭離的緣故，見到佛去。談論佛常住不來不去，也像澄澈的天空，明亮的月亮洞徹照耀沒有邊際，任憑水清波動，光輝華彩有窮盡。這就像水澄澈而月影顯現，水波渾濁而月亮隱沒。談論那月亮，哪裡有來去呢？或者自性身沒有行走、站立、坐臥。不動就是不坐臥，來去是行走包含的。應化身有這些。所以《般若論》說：諸佛沒有來去，應化身有來去。準攝境中就是依據應化身來提問，回答就是從如來回答，所以通達美好。或者現身說法都沒有三世的固定相狀。不動是總括，不住是現生，即滅的緣故，不……
【English Translation】 English version: The ground, attainment, and fourfold eloquence (four kinds of eloquence: eloquence of the law, eloquence of meaning, eloquence of expression, and eloquence of joyful speaking) are as free as space, being without defilement because they remove obstacles to benefiting others. The Dharma meanings spoken can become the supreme seal of sentient beings' minds and actions. Once the supreme seal is stamped, supreme benefit is certainly obtained. Because the great wisdom cloud obtained by the Bodhisattva of the Tenth Ground fills the Dharma realm, within boundless realms, bodies according to one's wishes can all appear. These are all obtained because of Dharani (total retention), and the name 'Dharani' is established from the merits obtained. This is named from the result, belonging to Tatpurusha compound (a type of Sanskrit compound word construction).
Sutra: 'Good man, because of the accomplishment of such endless and undiminishing Dharani gates.'
Commentary: Obtaining supreme function. Previously, the Dharma body was obtained; here, function arises based on that. First, there is indication, then manifestation; this is indication.
Sutra: 'This Bodhisattva-Mahasattva can transform into Buddha bodies in all Buddha lands in the ten directions, expounding the unsurpassed and various correct Dharmas, without moving, dwelling, coming, or going in the true suchness of the Dharma.'
Commentary: This shows that there are three supreme functions: first, manifesting bodies to expound the Dharma; second, being able to benefit sentient beings; and third, gathering the Dharma to return to true suchness, enabling people to cultivate correct contemplation. This is the first. Although manifesting bodies to expound the Dharma, the Dharmas do not destroy the true meaning; therefore, one does not move in the true suchness of the Dharma. The Vimalakirti Sutra says: 'Being able to skillfully distinguish the characteristics of all Dharmas, without moving in the ultimate truth.' That is, not dwelling. Although manifesting bodies, one is far from the suffering of noisy currents and transmigration; therefore, one does not move in the true suchness of the Dharma, nor does one dwell in Nirvana and quiescence. Like ordinary people and the two vehicles, although they manifest becoming Buddhas, they go to show returning to Nirvana, coming, because the function is always quiescent, there is no coming or going. Moreover, because the good roots of sentient beings are ripe, they see the Buddha coming; because aversion arises, they see the Buddha going. Discussing the Buddha's constant dwelling without coming or going is also like the clear sky, the bright moon illuminating without limit, allowing the water to be clear and the waves to move, the brilliance and splendor having an end. This is like the moon's reflection appearing when the water is clear, and the moon sinking when the water is turbid. Discussing that moon, where is there coming or going? Or the self-nature body has no walking, standing, sitting, or lying down. Not moving is not sitting or lying down; coming and going are included in walking. Transformation bodies have these. Therefore, the Prajna Treatise says: 'The Buddhas have no coming or going; transformation bodies have coming and going.' According to the Compendium of Objects, the question is based on transformation bodies, and the answer is from the Tathagata, so it is thoroughly good. Or manifesting bodies to expound the Dharma, all without fixed characteristics of the three times. Not moving is general; not dwelling is present life, that is, because of extinction, not...
去即滅不至過去故。不來未來無故。準說法中亦云不動等。此釋為好。
經。善能成熟一切眾生善根亦不見一眾生可成熟者。
贊曰。二能益有情。據俗諦善巧成就眾生。就勝義諦亦不見生可成就者。又攝他同己。觀外眾生為空為常益故。故金剛般若經云。雖度如是無量眾生而無眾得滅度者。
經。雖說種種諸法于言詞中不動不住不去不來能于生滅證無生滅。
贊曰。三攝法歸真令修正觀。于中分三。初標次徴后釋。此標也。初雖說種種等者前現身說法。后能于生滅證無生滅者標由證真。
經。以何因緣說諸行法無有去來。
徴因緣所以。有何所以能如是耶。
經。由一切法體無異故。
贊曰。釋也。以一切法皆歸於如真如為體。體無異故不見能依身語說實生滅等相。
經。說是法時三萬億菩薩摩訶薩得無生法忍無量諸菩薩不退菩提心無量無邊苾芻苾芻尼得法眼凈無量眾生髮菩薩心。
贊曰。品中第四大段聞法獲益。于中有四。一時會得益。二世尊贊誨。三大眾奉行。四如來更敕。此初也。文有四益。一得無生忍。創得在初地。長時得在八地。圓滿得在佛地。二得不退即十住第七不退大菩提心。三定性二乘證預流果。無漏慧生緣四諦法得法眼凈。四有
【現代漢語翻譯】 現代漢語譯本 『去即滅不至過去故』，因為過去已經滅去，所以無法到達過去。『不來未來無故』，未來還沒有到來，所以沒有理由說它存在。正如佛經中所說，『不動』等等。這樣的解釋是很好的。
經文：『善於成熟一切眾生的善根，但也不認為有一個眾生是可以被成熟的。』
贊曰：第二點是能夠利益有情眾生。從世俗諦的角度來說，善巧地成就眾生。從勝義諦的角度來說，也不認為有一個眾生是可以被成就的。又能夠將他人和自己等同看待，觀察外在的眾生，認為他們是空性的、常住的，因此能夠利益他們。所以《金剛般若經》中說：『雖然度化了如是無量的眾生，但實際上沒有一個眾生真正被度化。』
經文：『雖然宣說了種種諸法，但在言語表達中，這些法不動、不住、不去、不來，卻能夠在生滅現象中證悟到不生不滅的真理。』
贊曰：第三點是將諸法歸於真如，從而使修行者能夠修正自己的觀點。其中分為三個部分：首先是標示，其次是提問，最後是解釋。這裡是標示。『初雖說種種等者』，指的是前面現身說法。『后能于生滅證無生滅者』，標明了通過證悟真如而達到的境界。
經文：『以何因緣說諸行法無有去來？』
這是提問因緣的緣由。有什麼原因能夠使諸法如此呢？
經文：『由一切法體無異故。』
贊曰：這是解釋。因為一切法都歸於如，以真如為本體。本體沒有差異，所以看不到能夠依靠的身語來說明真實的生滅等相。
經文：『說是法時，三萬億菩薩摩訶薩（ महान्तः सत्त्वाः，偉大的眾生）得無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法的證悟），無量諸菩薩不退菩提心（bodhicitta，覺悟之心），無量無邊苾芻（bhikṣu，比丘）、苾芻尼（bhikṣuṇī，比丘尼）得法眼凈（dharma-cakṣus-viśuddhi，對佛法的清凈之眼），無量眾生髮菩薩心。』
贊曰：這是品中第四大段，講述聽聞佛法所獲得的利益。其中有四個方面：一是法會上的得益，二是世尊的讚歎教誨，三是大眾的奉行，四是如來的再次敕令。這是第一個方面。文中有四種利益：一是獲得無生法忍，最初獲得是在初地菩薩，長時間獲得是在八地菩薩，圓滿獲得是在佛地。二是獲得不退轉的菩提心，即十住位第七位的不退轉的大菩提心。三是定性二乘證得預流果，無漏智慧生起，通過緣四諦法而獲得法眼凈。四是有
【English Translation】 English version 『Going is extinction, not reaching the past』 because the past has already ceased, so it cannot be reached. 『Not coming, the future is without cause』 because the future has not yet arrived, so there is no reason to say it exists. As it is said in the sutra, 『immovable』 and so on. This explanation is good.
Sutra: 『Skillfully maturing the good roots of all sentient beings, yet not seeing a single sentient being as capable of being matured.』
Commentary: The second point is being able to benefit sentient beings. From the perspective of conventional truth, skillfully accomplishing sentient beings. From the perspective of ultimate truth, not seeing a single being as capable of being accomplished. Furthermore, equating others with oneself, observing external sentient beings as empty and permanent, thus benefiting them. Therefore, the Diamond Sutra says: 『Although countless sentient beings are liberated in this way, in reality, not a single sentient being is truly liberated.』
Sutra: 『Although various dharmas are expounded, in verbal expression, these dharmas neither move, nor abide, nor go, nor come, yet one can realize non-origination and non-cessation within the phenomena of origination and cessation.』
Commentary: The third point is returning all dharmas to Suchness, thereby enabling practitioners to correct their views. It is divided into three parts: first, the indication; second, the question; and third, the explanation. This is the indication. 『Initially, although various things are spoken of, etc.』 refers to the previous manifestation of the body to expound the Dharma. 『Later, being able to realize non-origination and non-cessation within origination and cessation』 indicates the state achieved through realizing Suchness.
Sutra: 『By what cause and condition are all conditioned dharmas said to have no going and coming?』
This is questioning the reason for the cause and condition. What reason is there that enables dharmas to be like this?
Sutra: 『Because the essence of all dharmas is without difference.』
Commentary: This is the explanation. Because all dharmas return to Thusness, with Suchness as their essence. Because the essence has no difference, one does not see the real characteristics of origination, cessation, etc., that can be explained by relying on body and speech.
Sutra: 『When this Dharma was spoken, thirty trillion Bodhisattva Mahasattvas (महान्तः सत्त्वाः, great beings) attained the Acceptance of the Non-origination of Dharmas (anutpattika-dharma-kṣānti, realization of the Dharma of non-origination and non-cessation), countless Bodhisattvas did not regress from the Bodhi mind (bodhicitta, mind of enlightenment), countless and boundless Bhikshus (bhikṣu, monks) and Bhikshunis (bhikṣuṇī, nuns) attained the purity of the Dharma Eye (dharma-cakṣus-viśuddhi, pure eye of the Dharma), and countless sentient beings generated the Bodhi mind.』
Commentary: This is the fourth major section of the chapter, discussing the benefits gained from hearing the Dharma. There are four aspects: first, the benefits gained at the Dharma assembly; second, the World Honored One's praise and teachings; third, the assembly's practice; and fourth, the Tathagata's further instructions. This is the first aspect. There are four benefits in the text: first, attaining the Acceptance of the Non-origination of Dharmas, initially attained at the first Bhumi, attained for a long time at the eighth Bhumi, and fully attained at the Buddha Bhumi. Second, attaining the non-regressing Bodhi mind, which is the non-regressing great Bodhi mind of the seventh of the ten abodes. Third, those of the fixed nature of the Two Vehicles realize the Stream-enterer fruit, un-leaked wisdom arises, and the purity of the Dharma Eye is attained through contemplating the Four Noble Truths. Fourth, there are
大乘種性凡夫通三乘不定性發菩提心。
經。爾時世尊而說頌曰勝法能逆生死流甚深微妙難得見。
贊曰。贊誨。初兩句贊。次兩句誨。贊中初句贊法上勝能破生死。次句贊法微妙難可得見。
經。有情盲冥貪慾覆由不見故受眾苦。
贊曰。誨也。無明障上句造惡中心。下句受苦果無明障聖眼翳瞙智心盲。冥者闇也。不見真理故云冥。又為貪慾之所覆心不知出離但造惡業。所以造惡由不見真理故惡業既作。故受眾苦。
經。爾時大眾俱從座起頂禮佛足。
贊曰。大眾奉行。初儀軌。
經。而白佛言世尊若所在處講宣讀誦此金光明最勝王經我等大眾皆悉往彼為作聽眾。
贊曰。第二明奉行。奉行中有五。一為作聽眾。二利益法師。三利益聽眾。四利益國土。五尊重說處。初也。
經。是說法師令得利益安樂無障身意泰然我等皆當盡心供養。
贊曰。利益法師。一令安樂。二四事供養。
經。亦令聽眾安穩快樂所住國土無諸怨賊恐怖厄難饑饉之苦人民熾盛。
贊曰。利益聽眾及國土。
經。此說法處道場之地一切諸天人非人等一切眾生不應履踐及以污穢何以故說法之處即是制底當以香華繒彩幡蓋而為供養我等常為守護令離衰損。
【現代漢語翻譯】 現代漢語譯本： 大乘種性的凡夫，以及具有聲聞乘、緣覺乘、菩薩乘三種根性但不確定的人，都能發起菩提心（bodhicitta，覺悟之心）。
經文：這時，世尊（Śākyamuni，釋迦牟尼）以偈頌說道：殊勝的佛法能夠逆轉生死輪迴的洪流，它深奧微妙，難以得見。
讚頌：這是讚歎和教誨。前兩句是讚歎，后兩句是教誨。讚歎中，第一句讚歎佛法至高殊勝，能夠破除生死輪迴。第二句讚歎佛法微妙，難以得見。
經文：有情眾生因為愚昧昏暗，被貪慾所覆蓋，由於不能看見真理，所以遭受各種痛苦。
讚頌：這是教誨。無明（avidyā，對事物真相的迷惑）遮蔽了有情眾生，這是造惡的根源。下一句講的是遭受痛苦的果報。無明遮蔽了聖人的眼睛，使智慧之心昏暗盲昧。『冥』就是黑暗的意思。因為不能看見真理，所以叫做『冥』。又因為被貪慾所覆蓋，心中不知道出離，只是一味地造作惡業。所以造作惡業的原因是不能看見真理。惡業既然已經造作，所以就要遭受各種痛苦。
經文：這時，大眾都從座位上站起來，頂禮佛足。
讚頌：大眾奉行佛法。這是第一個儀軌。
經文：並且對佛說：世尊，如果在任何地方講說、宣讀、背誦這部《金光明最勝王經》（Suvarṇaprabhāsottamasūtra），我們大眾都會前往那裡作為聽眾。
讚頌：第二是表明奉行佛法。奉行佛法有五個方面：一是作為聽眾，二是利益說法法師，三是利益聽眾，四是利益國土，五是尊重說法之處。這是第一點。
經文：使說法法師得到利益，安樂無礙，身心泰然，我們都應當盡心供養。
讚頌：這是利益說法法師。一是使法師安樂，二是提供四事供養（飲食、衣服、臥具、醫藥）。
經文：也使聽眾安穩快樂，所居住的國土沒有各種怨賊、恐怖、災難、饑荒的痛苦，人民繁榮昌盛。
讚頌：這是利益聽眾以及國土。
經文：這個說法的地方，道場之地，一切諸天（deva，天神）、人、非人等等一切眾生，不應該踐踏以及弄髒。為什麼呢？說法之處就是制底（caitya，佛塔或聖地），應當用香、花、繒彩、幡蓋來供養。我們常常為之守護，使之遠離衰敗和損害。
【English Translation】 English version: Ordinary beings of the Mahāyāna lineage, as well as those of uncertain nature among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), can generate bodhicitta (the mind of enlightenment).
Sūtra: Then, the World-Honored One (Śākyamuni) spoke in verse: The supreme Dharma can reverse the flow of saṃsāra (the cycle of birth and death), it is profound and subtle, difficult to see.
Praise: This is praise and instruction. The first two lines are praise, and the next two lines are instruction. In the praise, the first line praises the Dharma as supreme and capable of breaking the cycle of birth and death. The second line praises the Dharma as subtle and difficult to see.
Sūtra: Sentient beings are blinded by ignorance and covered by greed; because they cannot see the truth, they suffer all kinds of pain.
Praise: This is instruction. Ignorance (avidyā) obscures sentient beings, which is the root of creating evil. The next line speaks of suffering the consequences. Ignorance obscures the eyes of the saints, making the mind of wisdom dark and blind. 'Blindness' means darkness. Because they cannot see the truth, it is called 'blindness.' Furthermore, because they are covered by greed, their minds do not know how to escape, and they only create evil karma. Therefore, the reason for creating evil karma is that they cannot see the truth. Since evil karma has been created, they must suffer all kinds of pain.
Sūtra: Then, the assembly all rose from their seats and prostrated themselves at the Buddha's feet.
Praise: The assembly practices the Dharma. This is the first ritual.
Sūtra: And said to the Buddha: World-Honored One, wherever this Golden Light Sutra (Suvarṇaprabhāsottamasūtra) is preached, recited, or chanted, we, the assembly, will go there to be listeners.
Praise: Second is to show the practice of Dharma. There are five aspects to practicing the Dharma: first, to be listeners; second, to benefit the Dharma teacher; third, to benefit the listeners; fourth, to benefit the country; and fifth, to respect the place of teaching. This is the first point.
Sūtra: May the Dharma teacher who preaches the Dharma receive benefit, be at peace and without hindrance, and be comfortable in body and mind; we should all make offerings with all our hearts.
Praise: This is to benefit the Dharma teacher. First, to bring peace to the teacher; second, to provide the four requisites (food, clothing, bedding, and medicine).
Sūtra: Also, may the listeners be safe and happy, and may the country where they live be free from the suffering of enemies, terrors, disasters, and famine, and may the people be prosperous.
Praise: This is to benefit the listeners and the country.
Sūtra: This place of teaching, the site of the bodhimaṇḍa (place of enlightenment), all devas (gods), humans, non-humans, and all sentient beings should not trample on it or defile it. Why? The place of teaching is a caitya (shrine or sacred place), and should be offered with incense, flowers, silk banners, and canopies. We will always protect it, keeping it away from decline and harm.
贊曰。尊重說處有三。初標次徴后釋。釋中有二。初釋不應踐污所以。次應修供養。修供養中初勸他供養。后自作守護。
經。佛告大眾善男子汝等應當精勤修習此妙經典是則正法久住於世。
贊曰。如來更敕。前之四眾愿聽護持愿自身受持演說。今敕亦令自勤修習使法久住。
金光明最勝王經卷第五
唐三藏法師義凈奉 制譯
蓮華喻贊品第七
蓮華喻贊品三門分別。一來意。二釋名。三解妨。言來意者妙幢默唸。世尊導師久植勝因。何壽命短促。四方四佛忽現室內陳壽無邊。豈凡心測。因聞壽長遠愿得菩提。說果令求。求須起行。所以夜夢金鼓示懺悔方。今即勝行感夢起階非無因緣。眾疑未知所以佛為說。於過去有王名金龍主。以蓮華喻贊十方佛。由此勝因感斯嘉夢。欲令時會得除疑惑同殖妙因。故前品後有斯品起。釋名者蓮華是喻。讚歎是法。蓮華者通名芙蕖亦名芙蓉。華名菡萏。其實名蓮。蓮謂房也應即蓮臺。蓮中子曰菂。菂中曰薏。此意華即喻因蓮即喻果。喻在因中。前後相望雙含因果。又蓮華出於泥水不為泥水所污。喻修行雖在染位必能出離惑泥。敷榮起乎水中亦不為泥水所污。喻勝因果俱能離染。此蓮華喻通能所贊。讚歎喻似蓮華。非染污心贊故。贊
【現代漢語翻譯】 現代漢語譯本： 贊文說，尊重說法之處有三個方面：首先是標明主題，其次是提出疑問，最後是解釋說明。解釋說明中又有兩個方面：首先解釋不應該踐踏玷污的原因，其次是應該進行供養。在修習供養中，首先勸導他人供養，然後自己也進行守護。
經文：佛告訴大眾說：『善男子，你們應當精勤修習這部微妙的經典，這樣正法才能長久住世。』
贊文說：如來再次告誡。之前對四眾弟子說，希望聽聞並護持，希望自身受持並演說。現在告誡他們也要自己勤奮修習，使佛法長久住世。
《金光明最勝王經》卷第五 唐三藏法師義凈 奉 旨譯
蓮華喻贊品第七
蓮華喻贊品從三個方面進行分別：一來意，二釋名，三解妨。說到來意，是妙幢默唸，世尊導師長久以來種植殊勝的善因，為什麼壽命卻如此短促？四方四佛忽然顯現在室內，陳述壽命無邊無量，這難道是凡夫俗子之心可以揣測的嗎？因為聽聞壽命長遠，希望證得菩提，所以宣說果報以令其求取。求取需要發起行動，所以夜裡夢見金鼓，昭示懺悔的方法。如今殊勝的修行感應夢境，是升起的階梯，並非沒有因緣。大眾疑惑不解其中的緣由，所以佛為他們解說。在過去有一位國王名叫金龍主（King with the golden dragon），用蓮華來比喻讚歎十方諸佛。由於這個殊勝的善因，感得了這樣的美好夢境。想要讓此時的法會大眾消除疑惑，共同種植殊勝的善因，所以前一品之後才有這一品的興起。解釋名稱，蓮華是比喻，讚歎是法。蓮華，是通用的名稱，也叫做芙蕖，也叫做芙蓉。花的名字叫做菡萏（unblown lotus bud）。它的果實叫做蓮。蓮指的是蓮房，應該就是蓮臺。蓮中的子叫做菂（lotus seed）。菂中的叫做薏（lotus embryo）。這裡的意思是，花比喻因，蓮比喻果。比喻存在於因中。前後相互觀望，雙重包含因果。而且蓮華出於泥水之中，卻不被泥水所污染，比喻修行即使身處染污之位，也必定能夠脫離迷惑的泥潭。花朵在水中開放，也不被泥水所污染，比喻殊勝的因和果都能夠遠離染污。這個蓮華的比喻貫通能讚歎和所讚歎。讚歎就像蓮華一樣，不是用染污的心來讚歎的緣故。
【English Translation】 English version: The eulogy says that there are three aspects to respecting the place of teaching: first, stating the theme; second, raising questions; and third, explaining and clarifying. There are two aspects to the explanation: first, explaining why one should not trample and defile; and second, why one should make offerings. In the practice of making offerings, first, encourage others to make offerings, and then protect oneself.
Sutra: The Buddha told the assembly, 'Good men, you should diligently cultivate this wonderful scripture, so that the True Dharma may abide in the world for a long time.'
The eulogy says: The Tathagata admonishes again. Previously, he told the fourfold assembly that he hoped they would listen, uphold, receive, and expound it. Now he admonishes them to cultivate diligently themselves, so that the Dharma may abide for a long time.
The Supreme King Sutra of Golden Light, Volume 5 Translated under Imperial Decree by the Tang Dynasty Tripitaka Master Yijing
Chapter 7: Eulogy with the Simile of the Lotus Flower
The chapter 'Eulogy with the Simile of the Lotus Flower' is distinguished in three aspects: first, the intention; second, the explanation of the name; and third, the resolution of objections. Speaking of the intention, it is that Wonderful Banner (Myadhvaja) silently pondered, 'The World Honored One, the Teacher, has planted superior causes for a long time, why is his lifespan so short? The Four Buddhas from the four directions suddenly appeared in the room, stating that his lifespan is boundless. How can this be fathomed by the mind of an ordinary person?' Because he heard of the long lifespan and wished to attain Bodhi, he spoke of the fruition to encourage seeking. Seeking requires initiating action, so he dreamed of golden drums at night, indicating the method of repentance. Now, the auspicious practice resonates with the dream, which is a rising step, not without cause. The assembly was puzzled and did not know the reason, so the Buddha explained it to them. In the past, there was a king named Golden Dragon Lord (Kanaka-varna-raja), who used the lotus flower as a metaphor to praise the Buddhas of the ten directions. Because of this superior cause, he experienced such an auspicious dream. He wanted to dispel the doubts of the assembly at this time and jointly plant superior causes, so this chapter arises after the previous one. Explaining the name, the lotus flower is a metaphor, and praise is the Dharma. The lotus flower is a common name, also called F蕖 (fúqú), also called 芙蓉 (fúróng). The name of the flower is 菡萏 (hàndàn). Its fruit is called lotus. Lotus refers to the lotus pod, which should be the lotus platform. The seed in the lotus is called 菂 (dì). The one in 菂 is called 薏 (yì). The meaning here is that the flower is a metaphor for the cause, and the lotus is a metaphor for the effect. The metaphor exists in the cause. Looking at each other before and after, it doubly contains cause and effect. Moreover, the lotus flower comes out of the mud and water, but is not polluted by the mud and water, which is a metaphor that even if practice is in a defiled position, it will surely be able to escape the mud of delusion. The flower blooms in the water and is not polluted by the mud and water, which is a metaphor that both the superior cause and effect can be free from defilement. This lotus flower metaphor connects the praiser and the praised. Praise is like the lotus flower, not because it is praised with a defiled mind.
體是智贊用是言。以凈心起言亦似蓮華。然今意取贊佛妙德如似蓮華。故此品云。常以蓮華喻贊稱歎十方佛。又頌云。贊佛功德喻蓮華。以由用也。常用蓮華喻而讚歎佛。或此讚詞名蓮華喻。用此蓮華喻讚歎讚歎諸佛。故言常以蓮華喻贊。此品明彼故以為名。解妨者何不於前夢懺品后即說此品今方說耶。答。時會機宜欲樂爾故。又夢懺悔為滅罪之先徴。悟即應求罪滅進修勝行。現因正學故即先陳。往事證誠故在後說。
經。爾時佛告菩提樹神善女天汝今應知妙幢夜夢見妙金鼓出大音聲贊佛功德並懺悔法此之因緣我為汝等廣說其事應當諦聽善思念之。
贊曰。品文分四。一舉事欲陳誡眾令聽。二正為廣說令知宿緣。三妙幢汝當知下結會今古許為授記。四眾聞發心愿當修學。末一頌是樹神名堅牢亦名地神。樹名畢缽羅。佛于彼成道名菩提樹。此即初也。
經。過去有王名金龍主常以蓮華喻贊稱歎十方三世諸佛。
贊曰。廣說有二。初標后說。此標也。
經。即為大眾說其贊曰過去未來現在佛安住十方世界中我今至誠稽首禮一心讚歎諸最勝。
贊曰。說也。有三十五頌。大分為三。初二十頌讚嘆。次一頌迴向。后十四頌發願。讚歎有二。初十五頌讚佛色身。后所有過去下五頌讚佛名身
【現代漢語翻譯】 現代漢語譯本： 『體』是智慧的讚美，『用』是言語的表達。以清凈心發出的言語也像蓮花一樣美好。然而，現在的意思是讚美佛的微妙功德，就像蓮花一樣。因此，此品說：『常以蓮華喻贊稱歎十方佛。』又有頌說：『贊佛功德喻蓮華。』因為這是『用』。常用蓮花來比喻和讚歎佛。或者，這讚美的詞句就叫做『蓮華喻』。用這『蓮華喻』來讚歎諸佛。所以說『常以蓮華喻贊』。此品闡明的就是這個意思，所以以此為名。有人會問：為什麼不在之前的《夢懺品》之後就說這一品，而現在才說呢？回答是：時機和大眾的意願是這樣的。而且，夢中懺悔是消除罪業的先兆。覺悟之後就應該求得罪業消除，進而修習殊勝的修行。現在是因為正在學習，所以先陳述。往事是用來證明和成就的，所以在後面說。
經：爾時佛告菩提樹神（Bodhi tree deity）善女天（virtuous goddess）：『汝今應知，妙幢（Miao Chuang）夜夢見妙金鼓（wonderful golden drum）出大音聲贊佛功德並懺悔法，此之因緣，我為汝等廣說其事，應當諦聽，善思念之。』
贊曰：品文分為四部分。一是舉出這件事，想要告誡大眾認真聽。二是正式地廣泛解說，讓大家知道前世的因緣。三是『妙幢汝當知』以下，總結今昔因緣，並許諾授記。四是大眾聽聞后發心立愿，應當修學。最後的一頌是樹神的名字，叫做堅牢（Jian Lao），也叫做地神。樹的名字是畢缽羅（Pippala）。佛在那棵樹下成道，所以叫做菩提樹（Bodhi tree）。這便是第一部分。
經：『過去有王名金龍主（Jin Long Zhu），常以蓮華喻贊稱歎十方三世諸佛。』
贊曰：廣泛解說分為兩部分。先標出，后解說。這是標出。
經：『即為大眾說其贊曰：過去未來現在佛，安住十方世界中，我今至誠稽首禮，一心讚歎諸最勝。』
贊曰：這是解說。共有三十五頌，大體分為三部分。最初的二十頌是讚歎，接下來的一頌是迴向，最後的十四頌是發願。讚歎又分為兩部分。最初的十五頌是贊佛的色身，後面的『所有過去』以下五頌是贊佛的名號。
【English Translation】 English version: 'Ti' (體) is the praise of wisdom, and 'Yong' (用) is the expression of speech. Words arising from a pure mind are as beautiful as a lotus flower. However, the present intention is to praise the Buddha's subtle virtues, just like a lotus flower. Therefore, this chapter says: 'Always use the lotus flower as a metaphor to praise and extol the Buddhas of the ten directions.' There is also a verse that says: 'Praising the Buddha's merits is like a lotus flower.' Because this is 'Yong' (用). It is common to use the lotus flower as a metaphor to praise the Buddha. Or, these words of praise are called 'Lotus Flower Metaphor.' Use this 'Lotus Flower Metaphor' to praise all the Buddhas. Therefore, it is said, 'Always use the lotus flower as a metaphor to praise.' This chapter clarifies this meaning, so it is named after it. Someone might ask: Why wasn't this chapter spoken after the previous 'Dream Repentance Chapter,' but is being spoken now? The answer is: the timing and the wishes of the assembly are like this. Moreover, repentance in a dream is a precursor to eliminating sins. After awakening, one should seek the elimination of sins and then cultivate superior practices. Now, because one is currently learning, it is stated first. Past events are used to prove and accomplish, so they are stated later.
Sutra: At that time, the Buddha told the Bodhi tree deity (菩提樹神) and the virtuous goddess (善女天): 'You should know that Miao Chuang (妙幢) dreamed at night of a wonderful golden drum (妙金鼓) emitting a great sound, praising the Buddha's merits and the Dharma of repentance. Because of this cause and condition, I will explain this matter to you in detail. You should listen attentively and contemplate it carefully.'
Commentary: The text of the chapter is divided into four parts. First, it raises the matter, wanting to admonish the assembly to listen carefully. Second, it formally and extensively explains, letting everyone know the karmic connections from previous lives. Third, from 'Miao Chuang, you should know' onwards, it summarizes the causes and conditions of the past and present, and promises prediction of enlightenment. Fourth, after hearing this, the assembly generates the aspiration to practice. The last verse is the name of the tree deity, called Jian Lao (堅牢), also called the earth deity. The name of the tree is Pippala (畢缽羅). The Buddha attained enlightenment under that tree, so it is called the Bodhi tree (菩提樹). This is the first part.
Sutra: 'In the past, there was a king named Jin Long Zhu (金龍主), who always used the lotus flower as a metaphor to praise and extol the Buddhas of the ten directions and the three times.'
Commentary: The extensive explanation is divided into two parts. First, it states, then it explains. This is the statement.
Sutra: 'Then he spoke the praise to the assembly, saying: Buddhas of the past, future, and present, residing in the worlds of the ten directions, I now sincerely bow and pay homage, wholeheartedly praising all the most supreme ones.'
Commentary: This is the explanation. There are thirty-five verses in total, broadly divided into three parts. The first twenty verses are praise, the next verse is dedication, and the last fourteen verses are vows. The praise is further divided into two parts. The first fifteen verses are praise of the Buddha's physical form, and the following five verses from 'All past' onwards are praise of the Buddha's name.
。贊色身中初一頌虔誠標贊。次十三頌隨德別贊。後有一頌結無邊贊。此初也。初一句陳所應贊。一句所贊住處一句三業申禮。至者[學*殳]也專也。誠者實也。稽者至也。首者頭也。以首至地故云稽首。禮者敬也。今通三業。不唯首禮舉顯身業以彰心語。專注于境名為一心。非一剎那等。一句標贊。是談美名贊。觸事諭揚名嘆。
經。無上清凈牟尼尊身光照耀如金色。
贊曰。下隨德別贊。贊中相好雜贊。以好隨相故雜讚歎。贊有十六。十一讚相五讚好。此初。半頌讚相中十四身皮金色。大般若三百八十一云。佛為善現說三十二相八十隨好。下皆準知。云十四世尊身皮皆真金色。光潔晃耀如妙金臺。眾寶莊嚴眾所樂。或是贊身之常光明。
經。一切聲中最為上如大梵響震雷音。
贊曰。第二贊二十七梵音聲相。如經世尊梵音詞韻和雅。隨眾多少無不等聞。其聲供震猶如天鼓。發言婉約如頻迦音。
經。發彩喻若黑蜂王宛轉旋文紺青色。
贊曰。第三贊發好也。如經世尊首發修長紺青稠密不白。
經。齒白齊密如珂雪平正顯現有光明。
贊曰。第四贊齒相也。如經二十三世尊齒相四十。齊平凈密根深。白逾珂雪。
經。目凈無垢妙端嚴猶如廣大青蓮葉舌相
【現代漢語翻譯】 現代漢語譯本：讚頌色身部分，首先用一頌表達虔誠的讚美，接著用十三頌分別讚美各種功德，最後用一頌總結無邊的讚美。這是最初的部分。第一句陳述了應該讚美的內容，第二句陳述了所讚美的住處，第三句用身、語、意三業表達敬禮。『至者』意味著專注和專一，『誠者』意味著真實，『稽者』意味著到達，『首者』意味著頭，因為用頭觸地，所以稱為稽首。『禮者』意味著尊敬。現在貫通身、語、意三業，不僅僅是頭禮，而是舉出身業來彰顯心語。專注于境界稱為一心，不是指一剎那等等。一句標明讚美，是談論美名的讚美。觸及事物來宣揚稱為嘆。
經文：無上清凈的牟尼尊（Muni尊：指佛陀）身光照耀如金色。
贊曰：下面是隨功德分別讚美。讚美中夾雜著對相和好的讚美，因為好是隨著相而來的，所以夾雜著讚歎。讚美共有十六個，其中十一個讚美相，五個讚美好。這是第一個。半頌讚美相中的第十四種，即身皮金色。《大般若經》第三百八十一卷說，佛為善現（Subhuti）說三十二相八十隨好。下面都應參照理解。說十四世尊的身皮都是真金色，光潔晃耀如妙金臺，用各種珍寶莊嚴，為大眾所喜愛。或者是在讚美身體的常光明。
經文：一切聲音中最為殊勝，如大梵天（Brahma）的響聲，震動如雷音。
贊曰：第二讚美第二十七種梵音聲相。如經文所說，世尊的梵音詞韻和諧優雅，無論聽眾多少，都能清楚聽到。其聲音洪亮震動，猶如天鼓。發言委婉動聽，如迦陵頻伽（Kalavinka）鳥的鳴叫。
經文：頭髮的顏色像黑蜂王一樣，宛轉旋繞，呈紺青色。
贊曰：第三讚美頭髮的美好。如經文所說，世尊的頭髮修長，紺青稠密，不泛白色。
經文：牙齒潔白整齊，像珂雪一樣，平正顯現光明。
贊曰：第四讚美牙齒的相。如經文所說，第二十三世尊的牙齒有四十相，齊平凈密，根基深固，潔白勝過珂雪。
經文：眼睛清凈無垢，美妙端莊，猶如廣大的青蓮葉。
【English Translation】 English version: In the section praising the physical body, the first verse sincerely expresses praise, followed by thirteen verses separately praising various virtues, and finally one verse concludes with boundless praise. This is the initial part. The first sentence states what should be praised, the second sentence states the abode being praised, and the third sentence expresses reverence through the three karmas of body, speech, and mind. 'Zhi Zhe' means focus and concentration, 'Cheng Zhe' means truthfulness, 'Qi Zhe' means to arrive, 'Shou Zhe' means head, because the head touches the ground, it is called prostration. 'Li Zhe' means respect. Now it connects the three karmas of body, speech, and mind, not just head prostration, but raising the body karma to manifest the mind and speech. Focusing on the realm is called one-mindedness, not referring to a moment, etc. One sentence marks praise, which is talking about the praise of beautiful names. Touching things to proclaim is called admiration.
Sutra: The light of the unsurpassed pure Muni (Muni: referring to the Buddha) shines like gold.
Praise: The following is separate praise according to virtue. The praise is mixed with praise of characteristics and minor marks, because the minor marks follow the characteristics, so it is mixed with praise. There are sixteen praises in total, eleven praising the characteristics and five praising the minor marks. This is the first. Half a verse praises the fourteenth of the characteristics, that is, the golden skin of the body. The three hundred and eighty-first volume of the Mahaprajnaparamita Sutra says that the Buddha spoke to Subhuti (Subhuti) about the thirty-two characteristics and eighty minor marks. The following should be understood by analogy. It says that the skin of the fourteen World Honored Ones is all true gold, bright and shining like a wonderful golden platform, decorated with various treasures, and loved by the masses. Or it is praising the constant light of the body.
Sutra: The most superior of all sounds, like the sound of the Great Brahma (Brahma), vibrating like thunder.
Praise: The second praises the twenty-seventh characteristic of Brahma's voice. As the sutra says, the World Honored One's Brahma voice has harmonious and elegant diction, and no matter how many listeners there are, they can hear it clearly. Its sound is loud and vibrating, like a heavenly drum. The speech is gentle and pleasant to hear, like the singing of the Kalavinka (Kalavinka) bird.
Sutra: The color of the hair is like a black bee king, winding and swirling, with a dark blue color.
Praise: The third praises the beauty of the hair. As the sutra says, the World Honored One's hair is long, dark blue, dense, and not white.
Sutra: The teeth are white and even, like Ka Snow, straight and showing light.
Praise: The fourth praises the characteristics of the teeth. As the sutra says, the teeth of the twenty-third World Honored One have forty characteristics, even, clean, and dense, with deep roots, and whiter than Ka Snow.
Sutra: The eyes are pure and without blemish, beautiful and dignified, like large blue lotus leaves.
廣長極柔軟譬如紅蓮出水中。
贊曰。第五贊目相如經。二十九世尊眼睛紺青鮮白紅環間飾皎潔分明。第六舌相如經。二十六世尊舌相□凈廣長能覆面輪至發耳際。
經。眉間常有白毫光右旋宛轉玻璃色眉細纖長類初月其色光耀比蜂王。
贊曰。第七贊第三十一眉相。第八贊三十九眉好。
經。鼻高修直如金鋌凈妙光潤相無虧一切世間殊妙香聞時悉知其所在。
贊曰。第九贊鼻隨好。此初半贊色好。次半贊根用好。
經。世尊最勝身金色一一毛端相不殊紺青柔軟右旋文微妙光彩難為喻。
贊曰。第十合贊第十一世尊毛孔各一毛生相。第十二世尊毛髮端皆上靡相。
經。初誕身有妙光明普照一切十方界能滅三有眾生苦令彼悉蒙安穩樂地獄傍生鬼道中阿蘇羅天及人趣令彼除滅于眾苦常受自然安穩樂身色光明常普照譬如镕金妙無比。
贊曰。下二頌半第十一重贊身光相。前略后廣。于中分三。初半頌身光照境。次一頌半贊身光益。光益中初半總次一頌別。後半頌顯光無比。
經。面貌圓明如滿月唇色赤好喻頻婆行步威儀類師子身光朗耀同初日。
贊曰。十二一句贊三十世尊面輪相。其猶滿月眉相潔皎如天帝弓。眉面分二。亦含面之三好。十三一句贊佛
【現代漢語翻譯】 現代漢語譯本 廣長極柔軟，譬如紅蓮出於水中。
贊曰：第五贊，讚歎目相如經（眼睛的相好）。二十九，世尊的眼睛紺青（深青色）鮮亮，白色的眼珠和紅色的眼眶之間，裝飾得皎潔分明。 第六贊，讚歎舌相如經（舌頭的相好）。二十六，世尊的舌相清凈，廣長，能夠覆蓋面輪，直至髮際和耳邊。
經：眉間常有白毫光，右旋宛轉，如同玻璃般晶瑩。眉毛細長，如同新月，其色光耀，堪比蜂王。
贊曰：第七贊，讚歎第三十一眉相（眉毛的相好）。第八贊，讚歎第三十九眉好（眉毛的美好）。
經：鼻樑高挺修直，如同金錠，清凈美妙，光潤無瑕。相好沒有虧缺，一切世間都能聞到殊妙的香氣，並能知曉香氣所在。
贊曰：第九贊，讚歎鼻隨好（鼻子的隨形好）。這前半部分讚歎鼻子的顏色美好，後半部分讚歎鼻子的根源和作用美好。
經：世尊最殊勝的身體，呈現金色。每一根毛髮的毛端，相好都不殊異，紺青色，柔軟，右旋的紋路，微妙的光彩難以比喻。
贊曰：第十合贊，讚歎第十一世尊毛孔各生一毛相（每個毛孔各生一根毛髮的相好）。第十二世尊毛髮端都向上靡相（毛髮末端都向上彎曲的相好）。
經：初生之時，身體便有美妙的光明，普照一切十方世界，能夠滅除三有（欲有、色有、無色有）眾生的痛苦，令他們都蒙受安穩快樂。地獄、傍生（畜生）、餓鬼道中，阿修羅、天道以及人道，令他們消除滅除各種痛苦，常受自然的安穩快樂。身色光明常常普照，譬如熔化的黃金，美妙無比。
贊曰：下兩頌半，第十一重贊身光相（身體光明的相好）。前面簡略，後面詳細。其中分為三部分。最初半頌讚嘆身光照耀的境界。接下來一頌半讚歎身光帶來的利益。光明的利益中，最初半頌總說，接下來一頌別說。最後半頌顯示光明無比。
經：面貌圓潤光明，如同滿月。嘴唇顏色紅潤美好，好比頻婆果。行走時的威儀，如同獅子。身光朗照，如同初升的太陽。
贊曰：十二，一句讚歎第三十世尊面輪相（面容圓滿的相好），猶如滿月，眉毛潔白明亮，如同天帝的弓。眉毛和麵容分為兩部分，也包含面容的三種美好。十三，一句讚歎佛
【English Translation】 English version His body is exceedingly soft and pliant, like a red lotus emerging from the water.
Eulogy: The fifth eulogy praises the Sutra on Eye Characteristics (the auspicious marks of the eyes). Twenty-nine, the World-Honored One's eyes are bright sapphire blue, with clear white irises and red rims, adorned with pure and distinct features. The sixth eulogy praises the Sutra on Tongue Characteristics (the auspicious marks of the tongue). Twenty-six, the World-Honored One's tongue is pure, broad, and long, capable of covering his entire face, reaching to his hairline and ears.
Sutra: Between his eyebrows, there is always a white hair-curl emitting light, spiraling to the right, resembling crystal. His eyebrows are slender and long, like a crescent moon, their color radiant, comparable to a king bee.
Eulogy: The seventh eulogy praises the thirty-first eyebrow characteristic (the auspicious mark of the eyebrows). The eighth eulogy praises the thirty-ninth eyebrow beauty (the beauty of the eyebrows).
Sutra: His nose is high and straight like a golden ingot, pure, wondrous, and lustrous, with no flaws in its appearance. All beings in the world can smell its extraordinary fragrance and know its location.
Eulogy: The ninth eulogy praises the secondary marks of the nose. The first half praises the beauty of the nose's color, and the second half praises the beauty of its origin and function.
Sutra: The World-Honored One's most supreme body is golden in color. Each hair tip is unique, sapphire blue, soft, with right-spiraling patterns, and its subtle radiance is beyond comparison.
Eulogy: The tenth combined eulogy praises the eleventh characteristic of the World-Honored One, that each pore has a single hair (the auspicious mark of each pore having a single hair). The twelfth characteristic of the World-Honored One is that all hair tips turn upwards (the auspicious mark of all hair tips turning upwards).
Sutra: At the moment of his birth, his body possessed wondrous light, illuminating all the ten directions, able to extinguish the suffering of sentient beings in the three realms (the realm of desire, the realm of form, and the formless realm), enabling them all to receive peace and happiness. In hell, among animals, in the realm of hungry ghosts, among Asuras, in the heavens, and in the human realm, he causes them to eliminate and extinguish all suffering, constantly receiving natural peace and happiness. The light of his body constantly shines everywhere, like molten gold, wonderfully incomparable.
Eulogy: The following two and a half verses, the eleventh, repeatedly praise the characteristic of bodily light. The beginning is brief, and the end is detailed. It is divided into three parts. The first half verse praises the realm illuminated by the bodily light. The next one and a half verses praise the benefits of the bodily light. Among the benefits of the light, the first half verse is a general statement, and the next verse is a specific statement. The last half verse reveals the incomparability of the light.
Sutra: His face is round and bright, like the full moon. The color of his lips is red and beautiful, like the bimba fruit. His dignified bearing in walking is like a lion. The light of his body shines brightly, like the rising sun.
Eulogy: Twelve, one sentence praises the thirtieth characteristic of the World-Honored One, the roundness of his face, like the full moon, his eyebrows are pure and bright, like the bow of the celestial emperor. The eyebrows and face are divided into two parts, also containing the three beauties of the face. Thirteen, one sentence praises the Buddha
唇色好。十四半頌讚佛第七好行步直進如象王。第八行步威肅如師子。第九行步安平如牛王。第十行步儀雅如鵝王。總行步攝。
經。臂肘纖長立過膝狀等垂下娑羅枝。
贊曰。十五贊佛第九臂相。
經。圓光一尋照無邊赫奕猶如百千日悉能遍至諸佛剎隨緣所在覺群迷。
贊曰。下三頌十六贊佛二十二世尊常光面各一尋相。于中分三。初一頌光照隨緣。次一頌滅諸生苦。后一頌能與其樂。初也。大般若云。如來身光任運能照三千世界。作意能照無邊世界。為愍有情攝光常照面各一尋。即卷舒隨緣皆為利物。
經。凈光明網無倫比流輝遍滿百千界普照十方無障礙一切冥暗悉皆除。
贊曰。除生苦也。如帝釋網之化眾生。世尊身光亦復如是。
經。善逝慈光能與樂妙色映徹等金山流光悉至百千土眾生遇者皆出離。
贊曰。與樂。佛慈悲起稱善逝慈光。與樂又二。初世間樂。皆出離者出世樂。出離即涅槃故。
經。佛身成就無量福一切功德共莊嚴超過三界獨稱尊世間殊勝無與等。
贊曰。下一頌結無邊贊。相好是福分故云無量福。是無漏故超三界。極圓滿故無與等。
經。所有過去一切佛數同大地諸微塵未來現在十方尊亦如大地微塵眾。
贊曰
【現代漢語翻譯】 現代漢語譯本 唇色好。 十四半頌讚佛第七好行步直進如象王（行走時如象王般穩健）。第八行步威肅如師子（行走時威嚴莊重如獅子）。第九行步安平如牛王（行走時安穩平靜如牛王）。第十行步儀雅如鵝王（行走時儀態優雅如鵝王）。總而言之，佛的行步攝受一切。
經：臂肘纖長，站立時過膝，形狀如同垂下的娑羅樹枝。
贊曰：十五贊佛第九臂相。
經：圓光一尋，照耀無邊，光芒赫奕，猶如百千個太陽，悉能普遍到達諸佛剎（所有佛的國土），隨順因緣，覺悟群迷。
贊曰：下三頌十六贊佛二十二世尊常光面各一尋相。于中分三。初一頌光照隨緣。次一頌滅諸生苦。后一頌能與其樂。初也。大般若云：如來身光任運能照三千世界，作意能照無邊世界。為愍有情攝光常照面各一尋。即卷舒隨緣皆為利物。
經：凈光明網，無與倫比，流淌的光輝遍滿百千世界，普照十方，沒有障礙，一切冥暗，悉皆消除。
贊曰：除生苦也。如帝釋網之化眾生。世尊身光亦復如是。
經：善逝（佛的稱號，意為善於逝去輪迴）慈光，能夠給予快樂，妙色映徹，等同金山，流淌的光芒悉至百千國土，眾生遇到，皆得解脫。
贊曰：與樂。佛慈悲起稱善逝慈光。與樂又二。初世間樂。皆出離者出世樂。出離即涅槃故。
經：佛身成就無量福，一切功德共同莊嚴，超過三界，獨自稱尊，世間殊勝，無與倫比。
贊曰：下一頌結無邊贊。相好是福分故云無量福。是無漏故超三界。極圓滿故無與等。
經：所有過去一切佛，數量如同大地諸微塵，未來現在十方尊，也如大地微塵眾。
贊曰
【English Translation】 English version The color of the lips is beautiful. The fourteenth and a half verse praises the Buddha's seventh excellence: walking straight forward like an elephant king. The eighth: walking with dignified majesty like a lion. The ninth: walking peacefully and steadily like a bull king. The tenth: walking with elegant grace like a goose king. In summary, the Buddha's walking encompasses all.
Sutra: The arms and elbows are slender and long, extending past the knees when standing, resembling drooping Sal tree branches.
Verse: The fifteenth verse praises the Buddha's ninth characteristic: the arms.
Sutra: A halo of one 'xun' (a unit of measurement), illuminates without limit, its radiance blazing like hundreds of thousands of suns, universally reaching all Buddha-lands, according with conditions, awakening sentient beings from delusion.
Verse: The following three verses, the sixteenth, praise the Buddha's twenty-second characteristic: the constant light of the World Honored One, each side of the face being one 'xun'. It is divided into three parts. The first verse is about the light illuminating according to conditions. The second verse is about extinguishing the suffering of birth. The last verse is about bestowing happiness. This is the first. The 'Maha Prajna Paramita Sutra' says: 'The Tathagata's body light naturally illuminates three thousand worlds, and intentionally illuminates limitless worlds. Out of compassion for sentient beings, the light is gathered and constantly illuminates each side of the face by one 'xun'. Thus, it expands and contracts according to conditions, all for the benefit of beings.'
Sutra: The pure and bright light-net is unparalleled, its flowing radiance fills hundreds of thousands of worlds, universally illuminating the ten directions without obstruction, completely eliminating all darkness.
Verse: It eliminates the suffering of birth. Just as Indra's net transforms sentient beings, so too is the World Honored One's body light.
Sutra: The Sugata's (Buddha's epithet, meaning 'Well-Gone') compassionate light is able to bestow happiness, its wondrous color reflects and penetrates, like a golden mountain, its flowing radiance reaches hundreds of thousands of lands, sentient beings who encounter it are all liberated.
Verse: Bestowing happiness. The Buddha's compassion arises, hence the name 'Sugata's compassionate light'. Bestowing happiness is also twofold. First, worldly happiness. 'All are liberated' refers to supramundane happiness. Liberation is Nirvana.
Sutra: The Buddha's body is accomplished with immeasurable blessings, all merits jointly adorn it, surpassing the three realms, uniquely honored, supremely excellent in the world, without equal.
Verse: The following verse concludes the boundless praise. The physical characteristics and marks are due to blessings, hence 'immeasurable blessings'. It is unconditioned, hence 'surpassing the three realms'. It is perfectly complete, hence 'without equal'.
Sutra: All Buddhas of the past, their number is like the dust motes of the earth. The future and present World Honored Ones of the ten directions are also like the multitude of dust motes of the earth.
Verse:
。下五頌讚名身。上色身亦得云化身。此名身亦得云應身。于中分三。初一頌陳佛無邊。次一頌歸依供養。后三頌發音讚歎。初也。
經。我以至誠身語意稽首歸依三世佛讚歎無邊功德海種種香華皆供養。
贊曰。歸依供養也。
經。設我口中有千舌經無量劫贊如來世尊功德不思議最勝甚深難可說假令我舌有百千讚歎一佛一功德于中少分尚難知況諸佛德無邊際假使大地及諸天乃至有頂為海水可以毛端滴知數佛一功德甚難量。
贊曰。發言讚歎。初一頌總贊如來出心言路。次設贊一佛一德無窮。后一頌讚德甚深超過數量。
經。我以至誠身語意禮讚諸佛德無邊所有勝福果難思回施眾生速成佛。
贊曰。第二回向。
經。彼王讚歎如來已倍復深心發弘願。
贊曰。下發愿有十四頌分二。初半頌總標。后十三頌半別題。初也。
經。愿我當於未來世。生在無量無數劫。夢中常見大金鼓。得聞顯說懺悔音。贊佛功德喻蓮華。愿證無產生正覺。諸佛出世時一現。于百千劫甚難逢。夜夢常聞妙鼓音。晝則隨應而懺悔。我當圓滿修六度。拔濟眾生出苦海。然後得成無上覺。佛土清凈不思議。以妙金鼓奉如來。並贊諸佛實功德。因斯當見釋迦佛。記我當紹人中尊。金龍金光是
【現代漢語翻譯】 現代漢語譯本： 下面是五頌讚嘆名身。上面的色身也可以稱為化身。這個名身也可以稱為應身。其中分為三部分。首先一頌陳述佛的無邊功德，其次一頌歸依供養，最後三頌發音讚歎。首先是第一部分。
經文：我以至誠的身語意稽首歸依三世佛（過去、現在、未來一切諸佛），讚歎無邊功德海，用種種香華供養。
贊曰：歸依供養。
經文：假設我的口中有千條舌頭，經歷無量劫讚歎如來世尊（佛陀）的功德，也是不可思議、最殊勝、極其深奧難以言說的。縱然我的舌頭有百千條，讚歎一佛的一個功德，其中少部分尚且難以知曉，更何況諸佛的功德無邊無際。假使以大地及諸天乃至有頂天（色界最高處）的水作為海水，可以用毛端滴水來計算數量，但佛的一個功德都甚難衡量。
贊曰：發言讚歎。第一頌總贊如來超出心識言語的範圍。其次假設讚歎一佛的一個功德也是無窮無盡的。最後一頌讚嘆佛的功德極其深奧，超過數量。
經文：我以至誠的身語意禮讚諸佛的無邊功德，所有殊勝的福德果報難以思議，迴向施予眾生，愿他們迅速成佛。
贊曰：第二回向。
經文：那位國王讚歎如來之後，更加倍地以深切的心意發出弘大的誓願。
贊曰：下面發願有十四頌，分為兩部分。前半頌總標，后十三頌半分別敘述。首先是第一部分。
經文：愿我當於未來世，生在無量無數劫中，夢中常見大金鼓，得聞顯說懺悔的聲音，贊佛功德如同蓮花。愿我證得無生法忍，成就正覺。諸佛出世，極其難得，百千劫中才出現一次。愿我夜裡常常聽聞美妙的鼓聲，白天則隨著因緣而懺悔。我應當圓滿修習六度（佈施、持戒、忍辱、精進、禪定、智慧），拔濟眾生脫離苦海，然後成就無上正覺，佛土清凈不可思議。我用美妙的金鼓奉獻給如來，並讚歎諸佛真實的功德，因此應當見到釋迦牟尼佛（現在佛），蒙受他的授記，將來繼承人中之尊。金龍金光是……
【English Translation】 English version: The following are five verses praising the Name Body. The Form Body above can also be called the Manifestation Body. This Name Body can also be called the Response Body. It is divided into three parts. The first verse describes the Buddha's boundless merits, the second verse is about taking refuge and making offerings, and the last three verses are about praising with sound. First is the first part.
Sutra: With utmost sincerity of body, speech, and mind, I bow and take refuge in the Buddhas of the three times (past, present, and future), praising the boundless ocean of merits, and offering all kinds of incense and flowers.
Commentary: Taking refuge and making offerings.
Sutra: Suppose I had a thousand tongues in my mouth, and for countless kalpas praised the merits of the Tathagata World Honored One (Buddha), it would still be inconceivable, most supreme, extremely profound, and difficult to express. Even if I had hundreds of thousands of tongues, praising one merit of one Buddha, even a small part of it would be difficult to know, let alone the boundless merits of all Buddhas. Suppose the earth and the heavens, even the peak of existence (the highest realm of the Form Realm), were used as seawater, and the amount could be calculated by drops of water from a hair tip, but even one merit of the Buddha is very difficult to measure.
Commentary: Praising with sound. The first verse generally praises the Tathagata as beyond the realm of mind and speech. The second supposes that praising one merit of one Buddha is also endless. The last verse praises the Buddha's merits as extremely profound, exceeding quantity.
Sutra: With utmost sincerity of body, speech, and mind, I praise the boundless merits of all Buddhas. All the supreme blessings and fruits are inconceivable. I dedicate them to all sentient beings, wishing them to quickly attain Buddhahood.
Commentary: The second dedication.
Sutra: After that king praised the Tathagata, he redoubled his deep intention and made great vows.
Commentary: The following vows consist of fourteen verses, divided into two parts. The first half-verse is a general statement, and the latter thirteen and a half verses are separate topics. First is the first part.
Sutra: May I, in the future, be born in immeasurable and countless kalpas, and often see the great golden drum in my dreams, and hear the sound of repentance being clearly spoken, praising the Buddha's merits like a lotus flower. May I attain the non-arising forbearance and achieve perfect enlightenment. The appearance of Buddhas in the world is extremely rare, occurring only once in hundreds of thousands of kalpas. May I often hear the wonderful sound of the drum at night, and repent accordingly during the day. I shall perfectly cultivate the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), deliver sentient beings from the sea of suffering, and then achieve unsurpassed enlightenment. The Buddha land is pure and inconceivable. I offer the wonderful golden drum to the Tathagata, and praise the true merits of all Buddhas. Therefore, I shall see Shakyamuni Buddha (the present Buddha) and receive his prediction that I will inherit the honor among humans in the future. Golden dragon, golden light is...
我子。過去曾為善知識。世世愿生於我家。共受無上菩提記。若有眾生無救護。長夜輪迴受眾苦。我于來世作歸依。令彼當得安穩樂。三有眾苦愿除滅。悉得隨心安樂處。于未來世修菩提。皆如過去成佛者。愿此金光懺悔福。永竭苦海罪消除。業障煩惱悉皆亡。令我速招清凈果。福智大海量無邊。清凈離垢深無底。愿我獲斯功德海。速成無上大菩提。以此金光懺悔力。當獲福德凈光明。既得清凈妙光明。常以智光照一切。愿我身光等諸佛。福德智慧亦復然。一切世界獨稱尊。威力自在無倫匹。有漏苦海愿超越。無為樂海愿常游。現在福海愿恒盈。當來智海愿圓滿。愿我剎土超三界。殊勝功德量無邊。諸有緣者悉同生。皆得速成清凈智。
贊曰。金鼓說懺悔音。計此應合在后。以奉金鼓方發願故由文便故在前明之。別顯有八。一頌第一愿夢。二次一頌愿贊佛德。喻如鄔曇缽蓮華。三次半頌願行懺悔。四次一頌愿修諸善有四。一行六度。二濟眾生。三愿成佛。四愿凈土。五一頌愿當得記。六次一頌愿子亦同。七次二頌愿當利他。利他中初一頌半令得世間樂。後半頌令得出世樂。據勝令得大果。或可。三有眾生下半令得三乘。云隨心故后令迴心向大。八次六頌愿自得益。自得益中有六。初一頌愿懺悔滅障得涅槃。中苦
【現代漢語翻譯】 現代漢語譯本： 『我的孩子啊。』過去（你）曾經是我的善知識（指引正道的良師益友），世世代代都發愿出生在我家，共同接受無上菩提（覺悟）的授記。如果有眾生沒有救護，在漫長的黑夜裡輪迴遭受眾多的痛苦，我于來世作為他們的歸依，讓他們能夠得到安穩快樂。三有（欲界、色界、無色界）的眾多痛苦，愿都能消除滅盡，（使他們）都能得到隨心所愿的安樂之處。在未來世修習菩提，都像過去成就佛陀一樣。 愿這金光明懺悔的福德，永遠枯竭苦海，罪業消除。業障煩惱全部消亡，讓我迅速招感清凈的果報。福德智慧如大海般，無量無邊，清凈沒有污垢，深不可測。愿我獲得這功德之海，迅速成就無上大菩提。 憑藉這金光明懺悔的力量，應當獲得福德清凈光明。既然得到清凈妙光明，常常用智慧之光照耀一切。愿我的身光等同諸佛，福德智慧也同樣如此。在一切世界獨自稱尊，威力自在沒有能比得上。愿超越有漏的苦海，在無為的快樂之海中常常遨遊。現在所擁有的福德之海，愿永遠充盈，當來的智慧之海，愿圓滿無缺。 愿我的剎土（佛國凈土）超越三界，殊勝的功德無量無邊。所有與我有緣的人都一同往生，都能迅速成就清凈的智慧。 讚頌說：金鼓宣說懺悔的聲音，估計這應當放在後面。因為奉獻金鼓之後才發願，但因為文句的便利，所以放在前面說明。分別顯示有八個方面：第一，一頌是第一愿夢。第二，一次一頌是愿贊佛的功德，比喻如同鄔曇缽蓮花。第三，半頌是願行懺悔。第四，一次一頌是愿修習各種善行，有四個方面：一是修行六度（佈施、持戒、忍辱、精進、禪定、智慧），二是救濟眾生，三是愿成就佛道，四是愿清凈國土。第五，一頌是愿當得授記。第六，一次一頌是愿兒子也同樣如此。第七，一次兩頌是愿當利益他人，利益他人中，前一頌半是令得世間快樂，後半頌是令得出世快樂。根據殊勝的（教義），令得大果。或許可以這樣理解：『三有眾苦』下半頌是令得三乘（聲聞乘、緣覺乘、菩薩乘），說『隨心』的緣故，後面令迴心向大乘。第八，一次六頌是愿自己得到利益。自己得到利益中有六個方面：最初一頌是愿懺悔滅除業障，得到涅槃，中間苦
【English Translation】 English version: 'My child.' In the past, you were my Kalyanamitra (a virtuous friend or teacher who guides one on the path to enlightenment), generation after generation vowing to be born into my family, together receiving the prediction of Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment). If there are sentient beings without protection, suffering in the long night of Samsara (cycle of rebirth), I will be their refuge in the future, so that they may attain peace and happiness. May the many sufferings of the Three Realms (Desire Realm, Form Realm, Formless Realm) be extinguished, (so that) they may all attain a place of peace and happiness according to their wishes. In the future, cultivate Bodhi (enlightenment), just like those who have attained Buddhahood in the past. May the merit of this Golden Light Repentance forever dry up the sea of suffering and eliminate sins. May karmic obstacles and afflictions all vanish, allowing me to quickly attract pure fruits. May the ocean of merit and wisdom be immeasurable and boundless, pure, free from defilement, and unfathomably deep. May I attain this ocean of merit and quickly achieve Anuttara-Samyak-Sambodhi. By the power of this Golden Light Repentance, may I obtain the pure light of merit. Having obtained the pure and wonderful light, may I always illuminate everything with the light of wisdom. May my body's light be equal to that of all Buddhas, and may my merit and wisdom be the same. May I be uniquely honored in all worlds, with power and freedom unmatched. May I transcend the sea of suffering of conditioned existence, and may I always roam in the sea of unconditioned bliss. May the ocean of merit I possess now be forever full, and may the ocean of wisdom to come be complete. May my Buddha-land (pure land) transcend the Three Realms, with immeasurable and boundless extraordinary merits. May all those who are connected to me be born there together, and may they all quickly attain pure wisdom. The praise says: The sound of repentance is proclaimed by the golden drum, it is estimated that this should be placed at the end. Because vows are made after offering the golden drum, but for the convenience of the text, it is explained in advance. There are eight aspects that are separately displayed: First, one verse is the first vow-dream. Second, one verse is the vow to praise the Buddha's virtues, likened to the Udumbara lotus flower. Third, half a verse is the vow to practice repentance. Fourth, one verse is the vow to cultivate various good deeds, with four aspects: First, practicing the Six Paramitas (Dana, Sila, Kshanti, Virya, Dhyana, Prajna), second, helping sentient beings, third, vowing to achieve Buddhahood, and fourth, vowing to purify the land. Fifth, one verse is the vow to receive prediction. Sixth, one verse is the vow that the son will be the same. Seventh, two verses are the vow to benefit others, in benefiting others, the first one and a half verses are to bring worldly happiness, and the last half verse is to bring transcendental happiness. According to the supreme (doctrine), to obtain great fruit. Perhaps it can be understood in this way: the second half of 'the many sufferings of the Three Realms' is to obtain the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), saying 'according to the mind', so later it is to turn the mind towards the Mahayana. Eighth, six verses are the vow to obtain benefits for oneself. There are six aspects to obtaining benefits for oneself: the first verse is the vow to repent and eliminate karmic obstacles, and obtain Nirvana, the middle suffering
海即報障。業業障煩惱即惑障。次一頌愿得法身智成大覺得報身。次一頌愿得身智光照他起化身。次一頌愿身智光等諸佛。次一頌愿超苦海樂圓滿。于中有二。半頌離苦得樂。半頌福圓智滿。福圓即因行智滿即果。如無著般若論云。欲福相法身智相法身因果位別。次一頌愿得凈土俱成佛。文顯可知。
經。妙幢汝當知國王金龍主曾發如是愿彼即是汝身往時有二子金龍及金光即銀相銀光當受我所記。
贊曰。第三大段結會今古。許當與記。一頌結會一頌許記。
經。大眾聞是說皆發菩提心願現在未來常依此懺悔。
下第四大段眾聞發心愿依修學。
金光明最勝王經疏卷第四(本)
金光明最勝王經疏卷第四(末)
金勝陀羅尼品第八
金勝陀羅尼品三門分別。一來意。二釋名。三解妨。言來意者上明夢聞金鼓說懺悔音滅除業障修凈地行。皆□親近供養諸佛發勝祈願。善根所成此等既由佛得。□□教常見佛。廣行難學略行易遵。故授總持令依修□常得見佛修行供養。故前品後有此品生。二釋名者梵云呬啰(此云金)跋底(此云勝)陀羅尼(此云總持)金者是喻。陀羅尼是法。勝通法喻。金中之勝如贍部金。此總持勝亦復如是。取金為喻。義同於前三身品說。解妨者問經
【現代漢語翻譯】 現代漢語譯本 『海』立即回報障礙。『業業障』、『煩惱』即『惑障』。接下來一頌愿得到法身（Dharmakaya，佛的法性之身）的智慧，成就大覺悟的報身（Sambhogakaya，佛的報應之身）。接下來一頌愿得到身智光明照耀他人，生起化身（Nirmanakaya，佛的化現之身）。接下來一頌愿身智光明等同諸佛。接下來一頌愿超越苦海，獲得圓滿的快樂。其中有兩部分，一半頌詞是脫離苦難，得到快樂，一半頌詞是福德圓滿，智慧具足。福德圓滿是因行的結果，智慧具足是果。如無著（Asanga）的《般若論》所說，欲福之相是法身，智慧之相也是法身，因果位有所區別。接下來一頌愿得到清凈的國土，共同成就佛果。文意顯明，容易理解。
經文：妙幢（Myadhvaja），你應該知道國王金龍主（Suvarnadatta）曾經發過這樣的愿，他就是你的前身。往昔有二子，名為金龍（Suvarnadatta）及金光（Suvarnaprabha），即銀相（Rajatasri）和銀光（Rajataprabha），將接受我的授記。
贊曰：第三大段總結會合今昔，允許將來給予授記。一頌總結會合，一頌允許授記。
經文：大眾聽聞這些話，都發起了菩提心（Bodhi-citta），愿現在和未來常常依此懺悔。
下面是第四大段，大眾聽聞后發心，願意依照此法門修行學習。
《金光明最勝王經疏》卷第四（本）
《金光明最勝王經疏》卷第四（末）
金勝陀羅尼品第八
金勝陀羅尼品從三個方面進行分別：一來意，二釋名，三解妨。說到來意，前面闡明夢中聽聞金鼓宣說懺悔之音，滅除業障，修習清凈地之行，都應該親近供養諸佛，發起殊勝的祈願，善根才能成就。這些都是由於佛的教導才能常見佛。廣泛修行難以學習，簡略修行容易遵循。所以傳授總持（Dharani），使人依靠修行，常常能夠見到佛，修行供養。所以前品之後有此品產生。二釋名，梵文為『呬啰』（Hira，意為金），『跋底』（Bhadri，意為勝），『陀羅尼』（Dharani，意為總持）。金是比喻，陀羅尼是法，勝通法和比喻。金中的勝者如贍部金（Jambudvipa gold）。此總持的殊勝也像這樣，取金作為比喻。意義與前面三身品所說相同。解妨，有人問經
【English Translation】 English version 『Sea』 immediately reports obstacles. 『Karma obstacles』 and 『afflictions』 are 『delusion obstacles.』 The next verse wishes to obtain the wisdom of the Dharmakaya (the Dharma body of the Buddha), achieving the Sambhogakaya (the reward body of the Buddha) of great enlightenment. The next verse wishes to obtain the light of body and wisdom to illuminate others, giving rise to the Nirmanakaya (the manifestation body of the Buddha). The next verse wishes the light of body and wisdom to be equal to all Buddhas. The next verse wishes to transcend the sea of suffering and attain perfect happiness. There are two parts to this, half of the verse is about escaping suffering and attaining happiness, and half of the verse is about the perfection of merit and the fullness of wisdom. The perfection of merit is the result of the cause, and the fullness of wisdom is the result. As Asanga's 『Prajna-paramita-sastra』 says, the appearance of desire and merit is the Dharmakaya, and the appearance of wisdom is also the Dharmakaya, with differences in the causal and resultant positions. The next verse wishes to obtain a pure land and jointly achieve Buddhahood. The meaning of the text is clear and easy to understand.
Sutra: Myadhvaja, you should know that King Suvarnadatta once made such a vow, and he is your former body. In the past, there were two sons named Suvarnadatta and Suvarnaprabha, namely Rajatasri and Rajataprabha, who will receive my prediction.
Praise: The third major section concludes the meeting of past and present, promising to grant prediction in the future. One verse concludes the meeting, and one verse promises prediction.
Sutra: The assembly, hearing these words, all aroused Bodhi-citta (the mind of enlightenment), wishing to constantly rely on this repentance in the present and future.
The following is the fourth major section, where the assembly, upon hearing, arouses the mind and is willing to follow this Dharma to practice and learn.
The Commentary on the Suvarnaprabhasottama Sutra, Volume Four (Original)
The Commentary on the Suvarnaprabhasottama Sutra, Volume Four (End)
Chapter Eight: The Golden Victory Dharani
The Golden Victory Dharani Chapter is distinguished in three aspects: 1. The intention; 2. The explanation of the name; 3. The resolution of objections. Speaking of the intention, the previous chapter clarified that hearing the sound of repentance from the golden drum in a dream, eliminating karmic obstacles, and cultivating the practice of pure land, all should be close to offering to all Buddhas, and making supreme vows, so that good roots can be achieved. These are all due to the Buddha's teachings that one can often see the Buddha. Extensive practice is difficult to learn, and brief practice is easy to follow. Therefore, the Dharani is transmitted, so that people can rely on practice, often see the Buddha, and practice offerings. Therefore, this chapter arises after the previous chapter. 2. Explanation of the name: In Sanskrit, it is 『Hira』 (meaning gold), 『Bhadri』 (meaning victory), 『Dharani』 (meaning total retention). Gold is a metaphor, Dharani is the Dharma, and victory connects the Dharma and the metaphor. The victory in gold is like Jambudvipa gold. The victory of this Dharani is also like this, taking gold as a metaphor. The meaning is the same as what was said in the previous chapter on the Three Bodies. Resolving objections, someone asks the Sutra
云。持此總持者具大福德。已多佛所殖善持戒決定能入甚深法門。既云已多佛所殖善持戒。此即自能恒睹諸佛。何假佛教總持之法。答。更令增進故教神咒。
經。爾時世尊復于眾中告善住菩薩摩訶薩善男子有陀羅尼名曰金勝。
贊曰。品文分五。初標咒勸持。贊人令學。二教持神咒前之方便。三正說神咒。四廣贊功能。五教行方軌。初段有三。一對機標咒之名。二勸人持學所以。三是故下美人令具修學。此初也。
經。若有善男子善女人慾求親見過去未來現在諸佛恭敬供養者應當受持此陀羅尼。
贊曰。勸人持學所以有三。初述愿持。次徴所以。后為解釋。此初也。
經。何以故此陀羅尼乃是過現未來諸佛之母。
贊曰。后二文也。能生諸佛名為佛母。
經。是故當知持此陀羅尼者具大福德已於過去無量佛所植諸善本今得受持于戒清凈不毀不缺無有障礙決定能入甚深法門。
贊曰。美人令其修學有八。初標持人。二有大福。三逢諸佛。四殖善根。五具尸羅。六無障礙。七入正定聚。八入甚深法則決定能入住正定位。長取決定能入甚深法門即為第八。或但為七。合第七八為能證不退。
經。世尊即為說持咒法先稱諸佛及菩薩名至心禮敬然後誦咒。
贊
【現代漢語翻譯】 現代漢語譯本： 問：如果持有此總持（Dharani，咒語）的人具有很大的福德，並且已經在許多佛的處所種下善根，持戒堅定，決定能夠進入甚深的法門。既然說已經在許多佛的處所種下善根，持戒堅定，那麼這個人自己就能經常見到諸佛，為什麼還需要佛陀教導總持之法呢？ 答：爲了讓他更加增進，所以才教導神咒。
經：這時，世尊又在眾人中告訴善住菩薩摩訶薩（Mahasattva，大菩薩）說：『善男子，有一種陀羅尼，名字叫做金勝（Jinavijaya）。』
贊曰：這段經文分為五個部分。第一部分是標明咒語，勸人受持，讚歎人們學習。第二部分是教導持誦神咒之前的方便。第三部分是正式宣說神咒。第四部分是廣泛讚歎神咒的功用。第五部分是教導修行的規範。第一部分有三個小部分：第一是對機緣標明咒語的名稱。第二是勸人受持學習的原因。第三是『是故』以下，讚美人使之具足修學。這是第一部分。
經：『如果有善男子、善女人想要親眼見到過去、未來、現在的諸佛，恭敬供養他們，就應當受持這個陀羅尼。』
贊曰：勸人受持學習的原因有三個。第一是陳述願望而受持。第二是徵詢原因。第三是為之解釋。這是第一部分。
經：『為什麼呢？因為這個陀羅尼是過去、現在、未來諸佛的母親。』
贊曰：這是後面的兩部分經文。能夠生出諸佛，所以稱為佛母。
經：『所以應當知道，持誦這個陀羅尼的人，具有很大的福德，已經在過去無量佛的處所種下各種善根，現在能夠受持，對於戒律清凈，沒有毀壞，沒有缺失，沒有障礙，決定能夠進入甚深的法門。』
贊曰：讚美人使之修學有八個方面。第一是標明持咒的人。第二是有大福德。第三是遇到諸佛。第四是種植善根。第五是具足尸羅（Śīla，戒律）。第六是沒有障礙。第七是進入正定聚（Samatha，止）。第八是進入甚深的法則，決定能夠安住于正定之位。長取『決定能入甚深法門』即為第八。或者只有七個方面，將第七和第八合併爲能夠證得不退轉。
經：世尊就為他們宣說持咒的方法，先稱念諸佛以及菩薩的名號，至誠禮敬，然後誦咒。
【English Translation】 English version: Question: If someone who holds this Dharani (total retention mantra) possesses great merit, has already planted good roots in the presence of many Buddhas, firmly upholds the precepts, and is destined to enter profound Dharma gates, since they can already constantly behold all Buddhas, why do they still need the Buddha to teach the method of Dharani? Answer: It is to further enhance their progress that the divine mantra is taught.
Sutra: At that time, the World Honored One again addressed the Bodhisattva-Mahasattva (Great Bodhisattva) Good Dwelling in the assembly, saying: 'Good man, there is a Dharani named Jinavijaya (Golden Victory).'
Commentary: This section of the text is divided into five parts. The first part introduces the mantra and encourages its recitation, praising those who learn it. The second part teaches the preliminary practices before reciting the divine mantra. The third part formally expounds the divine mantra. The fourth part extensively praises its functions. The fifth part teaches the rules of practice. The first part has three subsections: first, it identifies the name of the mantra according to the audience's capacity; second, it encourages people to uphold and study it; third, from 'therefore' onwards, it praises people to encourage them to fully cultivate and learn. This is the first part.
Sutra: 'If there are good men or good women who wish to personally see the Buddhas of the past, future, and present, and respectfully make offerings to them, they should uphold this Dharani.'
Commentary: There are three reasons for encouraging people to uphold and study it. First, to state the aspiration to uphold it. Second, to inquire about the reason. Third, to explain it. This is the first part.
Sutra: 'Why is this? Because this Dharani is the mother of all Buddhas of the past, present, and future.'
Commentary: These are the latter two parts of the text. Being able to give birth to all Buddhas is called the 'Mother of Buddhas'.
Sutra: 'Therefore, it should be known that those who uphold this Dharani possess great merit, have already planted various good roots in the presence of countless Buddhas in the past, are now able to uphold it, are pure in their precepts, without violation, without deficiency, without obstacles, and are destined to enter profound Dharma gates.'
Commentary: Praising people to encourage their cultivation has eight aspects. First, it identifies the person who holds the mantra. Second, they have great merit. Third, they encounter all Buddhas. Fourth, they plant good roots. Fifth, they possess Śīla (precepts). Sixth, they have no obstacles. Seventh, they enter Samatha (right concentration). Eighth, they enter profound Dharma, and are destined to abide in the position of right concentration. Taking 'are destined to enter profound Dharma gates' as the eighth. Or there are only seven aspects, combining the seventh and eighth as being able to attain non-retrogression.
Sutra: The World Honored One then explained to them the method of holding the mantra, first reciting the names of all the Buddhas and Bodhisattvas, sincerely paying homage, and then reciting the mantra.
曰。教持神咒前之方便。初標后教。初也。
經。南謨十方一切諸佛。南謨諸大菩薩摩訶薩。南謨聲聞緣覺一切賢聖。南謨釋迦牟尼佛。南謨東方不動佛。南謨南方寶幢佛。南謨西方阿彌陀佛。南謨北方天鼓音王佛。南謨上方廣眾德佛。南謨下方明德佛。南謨寶藏佛。南謨普光佛。南謨普明佛。南謨香積王佛。南謨蓮華勝佛。南謨平等見佛。南謨寶髻佛。南謨寶上佛。南謨寶光佛。南謨無垢光明佛。南謨辨才莊嚴思惟佛。南謨凈月光稱相王佛。南謨華嚴光佛。南謨光明王佛。南謨善光無垢稱王佛。南謨觀察無畏自在佛。南謨無畏名稱佛。南謨最勝王佛。南謨寶相佛。南謨觀自在菩薩摩訶薩。南謨地藏菩薩摩訶薩。南謨虛空藏菩薩摩訶薩。南謨妙吉祥菩薩摩訶薩。南謨金剛手菩薩摩訶薩。南謨普賢菩薩摩訶薩。南謨無盡意菩薩摩訶薩。南謨大勢至菩薩摩訶薩。南謨慈氏菩薩摩訶薩。南謨善思菩薩摩訶薩。
贊曰。教也。初教總體后教別禮。初也。別禮可知。
經。陀羅尼曰。
南謨曷喇怛娜怛喇夜也 怛侄他 君睇君睇 矩折囇矩折囇 壹窒哩蜜窒哩 莎訶
贊曰。正說神咒。
經。佛告善住菩薩此陀羅尼是三世佛母。
贊曰。下廣贊功能有二。初明咒是佛母。后明持者獲
【現代漢語翻譯】 現代漢語譯本： 問：持誦神咒之前的方便法門是什麼？（答：）先標示，后教導。這是「初」。
經文：頂禮十方一切諸佛（諸佛：所有佛陀），頂禮諸大菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩），頂禮聲聞緣覺一切賢聖（聲聞緣覺：聽聞佛法而覺悟者，以及通過自身努力覺悟者；賢聖：有德行的聖人），頂禮釋迦牟尼佛（釋迦牟尼佛：佛教的創始人），頂禮東方不動佛（不動佛：象徵堅定不移的佛陀），頂禮南方寶幢佛（寶幢佛：象徵功德如寶幢般莊嚴的佛陀），頂禮西方阿彌陀佛（阿彌陀佛：西方極樂世界的佛陀），頂禮北方天鼓音王佛（天鼓音王佛：象徵聲音如天鼓般響亮的佛陀），頂禮上方廣眾德佛（廣眾德佛：具有廣大功德的佛陀），頂禮下方明德佛（明德佛：具有光明德行的佛陀），頂禮寶藏佛（寶藏佛：擁有無盡寶藏的佛陀），頂禮普光佛（普光佛：普照光明的佛陀），頂禮普明佛（普明佛：普遍光明的佛陀），頂禮香積王佛（香積王佛：以香積功德著稱的佛陀），頂禮蓮華勝佛（蓮華勝佛：如蓮花般殊勝的佛陀），頂禮平等見佛（平等見佛：以平等心看待一切眾生的佛陀），頂禮寶髻佛（寶髻佛：頭頂寶髻的佛陀），頂禮寶上佛（寶上佛：位於寶頂之上的佛陀），頂禮寶光佛（寶光佛：發出寶光的佛陀），頂禮無垢光明佛（無垢光明佛：沒有污垢的光明佛陀），頂禮辨才莊嚴思惟佛（辨才莊嚴思惟佛：具有辯才和莊嚴，善於思惟的佛陀），頂禮凈月光稱相王佛（凈月光稱相王佛：具有清凈月光般美妙名號的佛陀），頂禮華嚴光佛（華嚴光佛：具有華嚴般光明的佛陀），頂禮光明王佛（光明王佛：光明的王者佛陀），頂禮善光無垢稱王佛（善光無垢稱王佛：具有美好光明且無垢的名號的佛陀），頂禮觀察無畏自在佛（觀察無畏自在佛：觀察眾生，無所畏懼，自在的佛陀），頂禮無畏名稱佛（無畏名稱佛：具有無畏名號的佛陀），頂禮最勝王佛（最勝王佛：最殊勝的王者佛陀），頂禮寶相佛（寶相佛：具有寶相的佛陀），頂禮觀自在菩薩摩訶薩（觀自在菩薩摩訶薩：又名觀音菩薩，具有大慈大悲的菩薩），頂禮地藏菩薩摩訶薩（地藏菩薩摩訶薩：發願救度地獄眾生的菩薩），頂禮虛空藏菩薩摩訶薩（虛空藏菩薩摩訶薩：智慧如虛空般無盡的菩薩），頂禮妙吉祥菩薩摩訶薩（妙吉祥菩薩摩訶薩：文殊菩薩，象徵智慧），頂禮金剛手菩薩摩訶薩（金剛手菩薩摩訶薩：象徵力量和保護的菩薩），頂禮普賢菩薩摩訶薩（普賢菩薩摩訶薩：象徵實踐和行愿的菩薩），頂禮無盡意菩薩摩訶薩（無盡意菩薩摩訶薩：具有無盡智慧和慈悲的菩薩），頂禮大勢至菩薩摩訶薩（大勢至菩薩摩訶薩：以智慧之光普照一切的菩薩），頂禮慈氏菩薩摩訶薩（慈氏菩薩摩訶薩：彌勒菩薩，未來的佛陀），頂禮善思菩薩摩訶薩（善思菩薩摩訶薩：善於思考的菩薩）。
贊曰：這是教導。先教導總體，后教導分別禮敬。這是「初」。分別禮敬可知。
經文：陀羅尼說：
南謨曷喇怛娜怛喇夜也（Namo Ratna Trayaya），怛侄他（Tadyatha），君睇君睇（Kunti Kunti），矩折囇矩折囇（Kurchali Kurchali），壹窒哩蜜窒哩（Itri Mitri），莎訶（Svaha）。
贊曰：這是正說神咒。
經文：佛告訴善住菩薩（善住菩薩：一位菩薩的名字）說，這個陀羅尼是三世諸佛之母。
贊曰：下面廣泛讚歎此咒的功能，分為兩部分。首先說明此咒是佛母，然後說明持誦此咒者所獲得的利益。
【English Translation】 English version: Question: What are the preliminary practices before holding a divine mantra? (Answer:) First, indicate; then, teach. This is the 'beginning'.
Sutra: Homage to all Buddhas of the ten directions. Homage to all great Bodhisattva Mahasattvas (Bodhisattva Mahasattvas: Great Bodhisattvas). Homage to all Arhats, Pratyekabuddhas, and all virtuous sages (Arhats, Pratyekabuddhas: Those who awaken by hearing the Dharma and those who awaken through their own efforts; virtuous sages: Sages with virtue). Homage to Shakyamuni Buddha (Shakyamuni Buddha: The founder of Buddhism). Homage to Akshobhya Buddha of the East (Akshobhya Buddha: The Buddha symbolizing steadfastness). Homage to Ratnaketu Buddha of the South (Ratnaketu Buddha: The Buddha symbolizing merit as a jeweled banner). Homage to Amitabha Buddha of the West (Amitabha Buddha: The Buddha of the Western Pure Land). Homage to Thunder Drum King Buddha of the North (Thunder Drum King Buddha: The Buddha symbolizing sound as loud as a thunder drum). Homage to Mahagunaratnakuta Buddha of the Zenith (Mahagunaratnakuta Buddha: The Buddha with vast merits). Homage to Ratnasri Buddha of the Nadir (Ratnasri Buddha: The Buddha with bright virtue). Homage to Ratnagarbha Buddha (Ratnagarbha Buddha: The Buddha possessing endless treasures). Homage to Archismataprabha Buddha (Archismataprabha Buddha: The Buddha who shines universally). Homage to Vimalaprabha Buddha (Vimalaprabha Buddha: The Buddha of universal light). Homage to Gandhasamrajna Buddha (Gandhasamrajna Buddha: The Buddha known for the merit of incense). Homage to Padmavikrama Buddha (Padmavikrama Buddha: The Buddha as supreme as a lotus). Homage to Samadarshana Buddha (Samadarshana Buddha: The Buddha who views all beings with equanimity). Homage to Ratnolka Buddha (Ratnolka Buddha: The Buddha with a jeweled topknot). Homage to Ratnottama Buddha (Ratnottama Buddha: The Buddha above the jeweled peak). Homage to Ratnaprabha Buddha (Ratnaprabha Buddha: The Buddha emitting jeweled light). Homage to Vimalakirti Buddha (Vimalakirti Buddha: The Buddha of immaculate light). Homage to Pratibhanakutasamadhivikrama Buddha (Pratibhanakutasamadhivikrama Buddha: The Buddha with eloquence, adornment, and skillful contemplation). Homage to Chandrarashmipratibhasarajna Buddha (Chandrarashmipratibhasarajna Buddha: The Buddha with a name as beautiful as the light of the pure moon). Homage to Avatamsakapratibhasa Buddha (Avatamsakapratibhasa Buddha: The Buddha with the light of the Avatamsaka). Homage to Pratibhasaraja Buddha (Pratibhasaraja Buddha: The Buddha who is the king of light). Homage to Suprabha Vimala Rajna Buddha (Suprabha Vimala Rajna Buddha: The Buddha with the name of beautiful light and without impurity). Homage to Avalokitesvaranirbhayavikrama Buddha (Avalokitesvaranirbhayavikrama Buddha: The Buddha who observes beings, is fearless, and at ease). Homage to Nirbhayanama Buddha (Nirbhayanama Buddha: The Buddha with the name of fearlessness). Homage to Uttamaraja Buddha (Uttamaraja Buddha: The most supreme king Buddha). Homage to Ratnasri Buddha (Ratnasri Buddha: The Buddha with jeweled appearance). Homage to Avalokitesvara Bodhisattva Mahasattva (Avalokitesvara Bodhisattva Mahasattva: Also known as Guanyin Bodhisattva, the Bodhisattva with great compassion). Homage to Ksitigarbha Bodhisattva Mahasattva (Ksitigarbha Bodhisattva Mahasattva: The Bodhisattva who vows to save beings in hell). Homage to Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva: The Bodhisattva whose wisdom is as boundless as space). Homage to Manjusri Bodhisattva Mahasattva (Manjusri Bodhisattva Mahasattva: The Bodhisattva symbolizing wisdom). Homage to Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva: The Bodhisattva symbolizing power and protection). Homage to Samantabhadra Bodhisattva Mahasattva (Samantabhadra Bodhisattva Mahasattva: The Bodhisattva symbolizing practice and vows). Homage to Aksayamati Bodhisattva Mahasattva (Aksayamati Bodhisattva Mahasattva: The Bodhisattva with endless wisdom and compassion). Homage to Mahasthamaprapta Bodhisattva Mahasattva (Mahasthamaprapta Bodhisattva Mahasattva: The Bodhisattva who illuminates all with the light of wisdom). Homage to Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva Mahasattva: The future Buddha). Homage to Suvicara Bodhisattva Mahasattva (Suvicara Bodhisattva Mahasattva: The Bodhisattva who is good at thinking).
Commentary: This is the teaching. First, teach the general; then, teach the specific prostrations. This is the 'beginning'. The specific prostrations are knowable.
Sutra: The Dharani says:
Namo Ratna Trayaya, Tadyatha, Kunti Kunti, Kurchali Kurchali, Itri Mitri, Svaha.
Commentary: This is the correct saying of the divine mantra.
Sutra: The Buddha told the Bodhisattva Supratisthita (Supratisthita Bodhisattva: The name of a Bodhisattva) that this Dharani is the mother of all Buddhas of the three times.
Commentary: Below, the functions of this mantra are widely praised in two parts. First, it is explained that this mantra is the mother of Buddhas; then, it is explained what benefits those who hold this mantra obtain.
益。初也。
經。若有善男子善女人持此咒者能生無量無邊福德之聚。
贊曰。獲益中初總標后別示。此總也。
經。即是供養恭敬尊重讚歎無數諸佛如是諸佛皆與此人授阿耨多羅三藐三菩提記。
贊曰。別示獲益有六。一即供養佛是法供養故。二得佛授記。三得世福果。四所愿遂心。五常近善友。六佛菩薩等守護。文段可知。故不別指。
經。善住若有人能持此咒者。隨其所欲衣食財寶多聞聰慧無病長壽獲福甚多。隨所愿求無不遂意。善住持是咒者乃至未證無上菩提。常與金城山菩薩。慈氏菩薩。大海菩薩。觀自在菩薩。妙吉祥菩薩。大冰伽羅菩薩等而共居止。為諸菩薩之所攝護。善住當知持此咒時作如是法。
贊曰。五教行方軌。文分為三。一總標。二別示。三結勸勿忘。初也。
經。先應誦持滿一萬八遍為前方便。次於暗室莊嚴道場。黑月一日清凈洗浴。著鮮潔衣燒香散華種種供養並諸飲食。入道場中先當稱禮如前所說諸佛菩薩。至心殷重悔先罪已。右膝著地可誦前咒滿一千八遍。端坐思惟念其所愿。日未出時于道場中食凈黑食日唯一食至十五日方出道場。能令此人福德威力不可思議。隨所愿求無不圓滿。若不遂意。重入道場。
贊曰。別示于中有八。一持
【現代漢語翻譯】 益。初也。(益，開始)
經。若有善男子善女人持此咒者能生無量無邊福德之聚。
贊曰。獲益中初總標后別示。此總也。
經。即是供養恭敬尊重讚歎無數諸佛如是諸佛皆與此人授阿耨多羅三藐三菩提記。(阿耨多羅三藐三菩提：無上正等正覺)
贊曰。別示獲益有六。一即供養佛是法供養故。二得佛授記。三得世福果。四所愿遂心。五常近善友。六佛菩薩等守護。文段可知。故不別指。
經。善住若有人能持此咒者。隨其所欲衣食財寶多聞聰慧無病長壽獲福甚多。隨所愿求無不遂意。善住持是咒者乃至未證無上菩提。常與金城山菩薩。慈氏菩薩(Maitreya Bodhisattva)。大海菩薩。觀自在菩薩(Avalokiteśvara)。妙吉祥菩薩(Mañjuśrī)。大冰伽羅菩薩等而共居止。為諸菩薩之所攝護。善住當知持此咒時作如是法。
贊曰。五教行方軌。文分為三。一總標。二別示。三結勸勿忘。初也。
經。先應誦持滿一萬八遍為前方便。次於暗室莊嚴道場。黑月一日清凈洗浴。著鮮潔衣燒香散華種種供養並諸飲食。入道場中先當稱禮如前所說諸佛菩薩。至心殷重悔先罪已。右膝著地可誦前咒滿一千八遍。端坐思惟念其所愿。日未出時于道場中食凈黑食日唯一食至十五日方出道場。能令此人福德威力不可思議。隨所愿求無不圓滿。若不遂意。重入道場。
贊曰。別示于中有八。一持
【English Translation】 益. 初也. (Yi. The beginning)
Sutra: If there are good men and good women who uphold this mantra, they will generate immeasurable and boundless accumulations of merit and virtue.
Commentary: In 'Gaining Benefits,' it initially presents a general outline, followed by specific details. This is the general outline.
Sutra: That is, offering, revering, respecting, and praising countless Buddhas. All these Buddhas will bestow upon this person the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Commentary: The specific details of gaining benefits are sixfold: First, offering to the Buddhas is a Dharma offering. Second, receiving the prediction of Buddhahood. Third, obtaining worldly blessings. Fourth, fulfilling all wishes. Fifth, always being near good friends. Sixth, being protected by Buddhas and Bodhisattvas. The meaning of the text is clear, so it is not specified separately.
Sutra: 'Good Abode', if there is someone who can uphold this mantra, according to their desires, they will have clothing, food, wealth, extensive learning, intelligence, freedom from illness, longevity, and obtain much merit. Whatever they wish for will be fulfilled. Those who uphold this mantra, until they attain unsurpassed Bodhi (Enlightenment), will always dwell together with the Bodhisattva of Golden City Mountain, Maitreya Bodhisattva (Maitreya Bodhisattva), the Bodhisattva of the Great Ocean, Avalokiteśvara (Avalokiteśvara), Mañjuśrī (Mañjuśrī), the Great Bingala Bodhisattva, and others. They will be protected by all the Bodhisattvas. 'Good Abode', you should know that when upholding this mantra, one should perform the following practices.
Commentary: The five teachings, practices, and guidelines. The text is divided into three parts: First, a general outline. Second, specific details. Third, a concluding exhortation not to forget. This is the first.
Sutra: First, one should recite and uphold the mantra fully for 18,000 times as a preliminary practice. Next, in a dark room, adorn the altar. On the first day of the dark month, purify oneself with a bath, wear fresh and clean clothes, burn incense, scatter flowers, and make various offerings, including food and drink. Enter the altar and first pay homage to the Buddhas and Bodhisattvas mentioned earlier. With utmost sincerity and earnestness, repent of past sins. Kneel on the right knee and recite the mantra fully for 1,800 times. Sit upright and contemplate one's wishes. Before sunrise, in the altar, eat pure black food, only one meal a day, until the fifteenth day, then leave the altar. This can make this person's merit and power inconceivable. Whatever one wishes for will be completely fulfilled. If the wishes are not fulfilled, re-enter the altar.
Commentary: The specific details are eightfold: First, upholding
咒方便。二處所。三莊嚴。四時節。五結凈。六供養。七入道場下正行。正行中有九。一歸禮。二懺悔。三虔恭。四誦數。五起愿。六食處時節。七所應食染令黑亦得。八知量。九期限。八能令下愿遂有二。初福多之者二七愿遂。二若不遂意下惡業重者更重邀期還如前作。此分二品。準余修行多分三品。或約根性利鈍。或障有三品。或三品修。如求普賢或一七二三七日。或復經生業輕重別。此亦如是文段準科。
經。既稱心已常持莫忘。
結勸勿忘。
經重顯空性品第九
重顯空性品三門分別。一來意。二釋名。三解妨。言來意前壽量等明大乘果。夢懺等下明大乘行。大乘行托境生。前諸品中雖略明空未廣正辨。今為明境故此品來。又前諸品雖略明空多說有行。恐其滯有二執難除。三輪不圓六度難滿。故今廣明我法二空。重令除其二執三輪既得清凈六度能到彼岸。故此品生。釋名者空性有三。一者空即是性即遍計所執我法二種。二者空之性即真如。是空之真性因空所顯故云空性。非體性空。三者依他亦名空性。名無生性故。又云。虛妄分別有。於此二都無。此即依他。但空二執不空依圓故。今乘此品明我法空為其方便正意令觀真如空性。非不了真如而能了諸行故。若云舜若空即是性。云舜若
【現代漢語翻譯】 現代漢語譯本 咒方便（Dharani Upaya）：持咒的方便法門。 二處所：兩個地點（可能指修行或觀想的處所）。 三莊嚴：三種莊嚴（可能指身、語、意莊嚴）。 四時節：四個時節（可能指修行的時間）。 五結凈：五種結界清凈（可能指通過儀式或觀想使修行場所清凈）。 六供養：六種供養（可能指對佛、法、僧的供養）。 七入道場下正行：進入道場后的正確修行方法。正行中有九種： 一歸禮：歸依禮敬。 二懺悔：懺悔業障。 三虔恭：虔誠恭敬。 四誦數：誦經唸咒的次數。 五起愿：發起誓願。 六食處時節：飲食的地點和時間。 七所應食染令黑亦得：所應食用的食物，即使被污染變黑也可以食用（可能指在特殊情況下）。 八知量：知道食用的量。 九期限：限定的時間。 八能令下愿遂有二：能夠使願望實現的有兩種情況： 初福多之者二七愿遂：第一種是福報多的人，十四天內願望就能實現。 二若不遂意下惡業重者更重邀期還如前作：第二種是如果願望沒有實現，說明惡業深重，需要重新約定時間，像之前一樣修行。 此分二品：這部分分為兩品。 準余修行多分三品：參照其他的修行方法，大多分為三品。 或約根性利鈍：或者根據根性的利鈍。 或障有三品：或者障礙有三種。 或三品修：或者分為三品修行。 如求普賢或一七二三七日：例如求普賢菩薩，或者七天，或者十四天，或者二十一天。 或復經生業輕重別：或者根據前世的業力輕重來區分。 此亦如是文段準科：這段文字也按照這樣的原則來劃分。 經。既稱心已常持莫忘。 結勸勿忘：總結勸誡不要忘記。 經重顯空性品第九 重顯空性品三門分別：重顯空性品從三個方面來分別闡述： 一來意：第一是說明來意。 二釋名：第二是解釋名稱。 三解妨：第三是解釋疑問。 言來意前壽量等明大乘果：說到來意，前面的《壽量品》等闡明了大乘的果報。 夢懺等下明大乘行：《夢中懺悔》等闡明了大乘的修行。 大乘行托境生：大乘的修行依賴於境界而生起。 前諸品中雖略明空未廣正辨：前面的各品中雖然略微提到了空性，但沒有廣泛而正面地辨析。 今為明境故此品來：現在爲了闡明境界，所以有了這一品。 又前諸品雖略明空多說有行：而且前面的各品雖然略微提到了空性，但更多的是講述有相的修行。 恐其滯有二執難除：恐怕修行者執著于有，兩種執著難以消除。 三輪不圓六度難滿：三輪體空不能圓滿，六度波羅蜜難以達到彼岸。 故今廣明我法二空：所以現在廣泛地闡明我空和法空。 重令除其二執三輪既得清凈六度能到彼岸：重新使修行者消除兩種執著，三輪體空得以清凈，六度波羅蜜能夠到達彼岸。 故此品生：所以產生了這一品。 釋名者空性有三：解釋名稱，空性有三種： 一者空即是性即遍計所執我法二種：第一種是空即是性，也就是遍計所執的我空和法空。 二者空之性即真如：第二種是空的自性，也就是真如。是空的真實自性，因空所顯現，所以叫做空性，並非體性本空。 三者依他亦名空性：第三種是依他起性也叫做空性，名為無生性。 故又云。虛妄分別有。於此二都無。此即依他：所以又說，虛妄分別是有，對於我空和法空來說都是沒有的，這就是依他起性。 但空二執不空依圓故：只是空掉了兩種執著，但沒有空掉依他起性和圓成實性。 今乘此品明我法空為其方便正意令觀真如空性：現在憑藉這一品闡明我空和法空，作為方便法門，真正的目的是讓修行者觀照真如空性。 非不了真如而能了諸行故：不是說不了解真如就能瞭解各種修行。 若云舜若空即是性。云舜若：如果說舜若（Sunyata，空性）空即是性，那麼舜若（Sunyata，空性）...
【English Translation】 English version Dharani Upaya: The expedient means of holding mantras. Two places: Two locations (possibly referring to places of practice or visualization). Three adornments: Three kinds of adornments (possibly referring to body, speech, and mind adornments). Four seasons: Four seasons (possibly referring to the time of practice). Five purifications: Five kinds of boundary purifications (possibly referring to purifying the practice place through rituals or visualization). Six offerings: Six kinds of offerings (possibly referring to offerings to the Buddha, Dharma, and Sangha). Seven entering the Bodhimanda and engaging in correct practice: The correct methods of practice after entering the Bodhimanda. There are nine types of correct practice: One, taking refuge and paying homage. Two, repenting of karmic obstacles. Three, being reverent and respectful. Four, reciting and counting. Five, making vows. Six, the place and time for eating. Seven, the food that should be eaten, even if it is contaminated and blackened, can still be eaten (possibly referring to special circumstances). Eight, knowing the amount to eat. Nine, the limited time. Eight, being able to fulfill vows has two conditions: First, for those with much merit, the vow will be fulfilled in fourteen days. Second, if the vow is not fulfilled, it indicates heavy negative karma, and a new time needs to be agreed upon, practicing as before. This is divided into two sections. According to other practices, it is mostly divided into three sections. Or according to the sharpness or dullness of the faculties. Or there are three kinds of obstacles. Or practicing in three stages. For example, seeking Samantabhadra, either for seven days, fourteen days, or twenty-one days. Or distinguishing based on the lightness or heaviness of karma from previous lives. This passage is also divided according to such principles. Sutra: 'Having satisfied the mind, always hold it and do not forget.' Concluding exhortation not to forget. Sutra: Chapter Nine on Re-emphasizing Emptiness Chapter on Re-emphasizing Emptiness is explained from three aspects: First, the intention. Second, explaining the name. Third, resolving doubts. Speaking of the intention, the previous 'Lifespan Chapter' and others explain the fruits of the Mahayana. 'Dream Repentance' and others explain the practices of the Mahayana. Mahayana practice arises depending on the environment. Although the previous chapters briefly mentioned emptiness, they did not extensively and directly analyze it. Now, in order to clarify the environment, this chapter arises. Moreover, although the previous chapters briefly mentioned emptiness, they mostly spoke of practices with form. Fearing that practitioners would cling to existence, making the two attachments difficult to remove. The three wheels not being perfect and the six paramitas difficult to fulfill. Therefore, now we extensively explain the emptiness of self and phenomena. Again, enabling practitioners to eliminate the two attachments, the three wheels being purified, and the six paramitas being able to reach the other shore. Therefore, this chapter arises. Explaining the name, emptiness has three aspects: First, emptiness is nature, which is the emptiness of self and phenomena as conceptualized by discrimination (Parikalpita). Second, the nature of emptiness is Suchness (Tathata), which is the true nature of emptiness, revealed by emptiness, hence called the nature of emptiness, not emptiness of inherent existence. Third, dependent origination (Paratantra) is also called the nature of emptiness, named the nature of non-arising. Therefore, it is also said, 'Discrimination exists, but these two (self and phenomena) do not exist.' This is dependent origination. Only the two attachments are emptied, but dependent origination and perfect nature are not emptied. Now, relying on this chapter to clarify the emptiness of self and phenomena as an expedient means, the true intention is to enable practitioners to contemplate the emptiness of Suchness. It is not that one can understand various practices without understanding Suchness. If it is said that Shunyata (emptiness) is nature, then Shunyata (emptiness)...
多即空之性。故解深密等云相無自性性生無自性性勝義無自性性。故三無性俱得云性。空者無也。顯者明也。重者復也。前雖略明猶未能解。余經雖廣亦未能知。今復顯之故云重顯空性品。解妨者。問既云明空性品。何故復云求證菩提真實處常以甘露施群生等。菩提有情俱不空故。答。我法實皆空無法。有情覺依他圓成實有故說得菩提。若不先觀空無由能證實。為對遣妄執故云空性品。
經。爾時世尊說此咒已為欲利益菩薩摩訶薩人天大眾令得悟解甚深真實第一義故重明空性。
贊曰。品文分三。一初結集敘說所因。二佛為重陳空義。三時眾獲益慶躍奉行。此初也。初結前文即說咒已。二所利器即利菩薩。三標所悟即第一義。云真實者簡諸小乘所說第一義諦。彼非實故。四顯慈悲即重明空性。
經。而說頌曰我已於余甚深經廣說真空微妙法今復於此經王內略說空法不思議。
贊曰。佛為重陳空義有三十三頌分二。初三頌總標說意。次三十頌別為說空。初中復三。初一頌指廣顯略。次一頌明其所為。后一頌明起說因。此初也。于余甚深。深密楞伽般若等經廣說。此經王內略說空法者總略即為人法別。總即十八空。十八空中但明八種。謂內空．外空．內外空．畢竟空．無際空．無散空．自性空．
【現代漢語翻譯】 現代漢語譯本：多即是空的本性。所以《解深密經》等經中說，相無自性性、生無自性性、勝義無自性性。因此，三種無自性都可稱為『性』。空，意味著『無』。顯，意味著『明』。重，意味著『復』。之前雖然略微闡明，但仍然不能理解。其他經典雖然廣泛，也不能完全知曉。現在再次顯明，所以稱為『重顯空性品』。解釋疑問：有人問，既然說是『明空性品』，為什麼又說『求證菩提真實處，常以甘露施群生』等等？菩提和有情都不空啊。回答：我和法實際上都是空的，沒有法。有情覺悟依賴於依他起性和圓成實性，所以說得到菩提。如果不先觀察空性，就無法證實真實。爲了對治虛妄執著，所以說是『空性品』。
經文：當時，世尊說完這個咒語后，爲了利益菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）和人天大眾，使他們能夠領悟甚深真實的第一義，再次闡明空性。
贊曰：這一品的內容分為三部分。一是開始結集，敘述緣起。二是佛陀爲了重新陳述空義。三是當時的大眾獲得利益，歡欣踴躍地奉行。這是第一部分。開始時總結前文，即說完咒語之後。二是所利益的對象，即利益菩薩。三是標明所領悟的內容，即第一義。說『真實』是爲了區別于小乘（Hinayana）所說的第一義諦，因為他們所說的不是真實的。四是彰顯慈悲，即重新闡明空性。
經文：於是說頌曰：『我已於其餘甚深經中，廣泛宣說了真空微妙之法，現在又在這部經王之中，簡略地說說空法不可思議。』
贊曰：佛陀爲了重新陳述空義，共有三十三個頌，分為兩部分。最初三個頌總標說法的意圖。接著三十個頌分別闡述空性。最初的部分又分為三部分。第一頌指出廣泛和簡略。第二頌說明所要達到的目的。第三頌說明發起說法的因緣。這是第一部分。在其餘甚深經中，如《深密經》（Saṃdhinirmocana Sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）、《般若經》（Prajñāpāramitā Sūtra）等經中廣泛宣說。這部經王中簡略地說說空法，總的來說，簡略就是針對人法分別而言。總的來說，就是十八空。十八空中只闡明八種，即內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）、內外空（adhyātmabahirdhā-śūnyatā）、畢竟空（atyanta-śūnyatā）、無際空（anavarāgra-śūnyatā）、無散空（avikṣepa-śūnyatā）、自性空（prakṛti-śūnyatā）。
【English Translation】 English version: Multiplicity is the nature of emptiness. Therefore, the Saṃdhinirmocana Sūtra (解深密經) and other sutras say that the characteristic of the absence of inherent existence of phenomena (相無自性性), the characteristic of the absence of inherent existence of arising (生無自性性), and the characteristic of the absence of inherent existence of ultimate truth (勝義無自性性). Therefore, the three absences of inherent existence can all be called 'nature'. Emptiness means 'absence'. Manifest means 'clear'. Repeat means 'again'. Although it was briefly explained before, it still could not be understood. Although other sutras are extensive, they cannot be fully known. Now it is manifested again, so it is called 'Chapter on Re-manifesting Emptiness'. Explaining the obstacles: Someone asks, since it is said to be the 'Chapter on Manifesting Emptiness', why does it also say 'Seeking to realize the true place of Bodhi (菩提), constantly bestowing nectar upon sentient beings'? Bodhi and sentient beings are not empty. Answer: I and the Dharma (法) are actually all empty, there is no Dharma. The enlightenment of sentient beings depends on dependent origination (依他起性) and perfect accomplishment (圓成實性), so it is said to attain Bodhi. If one does not first observe emptiness, one cannot verify reality. In order to counteract false attachments, it is called 'Chapter on Emptiness'.
Sutra: At that time, after the World-Honored One (世尊) recited this mantra, in order to benefit the Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas) and the masses of humans and gods, so that they could understand the profound and true ultimate meaning, he again clarified emptiness.
Commentary: This chapter is divided into three parts. First, the initial compilation narrates the cause. Second, the Buddha (佛) re-states the meaning of emptiness. Third, the assembly at that time obtains benefits, rejoices, and practices accordingly. This is the first part. At the beginning, it summarizes the previous text, that is, after reciting the mantra. Second, the objects to be benefited are the Bodhisattvas. Third, it marks the content to be understood, that is, the ultimate meaning. Saying 'true' is to distinguish it from the ultimate truth spoken of by the Hinayana (小乘), because what they say is not true. Fourth, it manifests compassion, that is, re-clarifying emptiness.
Sutra: Then he spoke in verse, saying: 'I have already extensively proclaimed the subtle Dharma of true emptiness in other profound sutras. Now, in this king of sutras, I will briefly speak of the inconceivable Dharma of emptiness.'
Commentary: The Buddha re-states the meaning of emptiness in thirty-three verses, divided into two parts. The first three verses generally indicate the intention of the teaching. Then the thirty verses separately explain emptiness. The first part is further divided into three parts. The first verse points out the extensive and the brief. The second verse explains the purpose to be achieved. The third verse explains the cause for initiating the teaching. This is the first part. In other profound sutras, such as the Saṃdhinirmocana Sūtra (深密經), the Laṅkāvatāra Sūtra (楞伽經), the Prajñāpāramitā Sūtra (般若經), etc., it is extensively proclaimed. In this king of sutras, the Dharma of emptiness is briefly spoken of. Generally speaking, briefness is directed at the distinction between persons and phenomena. Generally speaking, it is the eighteen emptinesses. Among the eighteen emptinesses, only eight are explained, namely, internal emptiness (adhyātma-śūnyatā, 內空), external emptiness (bahirdhā-śūnyatā, 外空), internal-external emptiness (adhyātmabahirdhā-śūnyatā, 內外空), ultimate emptiness (atyanta-śūnyatā, 畢竟空), boundless emptiness (anavarāgra-śūnyatā, 無際空), undispersed emptiness (avikṣepa-śūnyatā, 無散空), and emptiness of inherent nature (prakṛti-śūnyatā, 自性空).
一切法空。影顯余故。
經。于諸廣大甚深法有情無智不能解故我於斯重敷演令于空法得開悟。
贊曰。明所為。令于空得開悟者。于諸深法即所迷境二空真理或菩提涅槃。有情無智即能迷人。所為之生有四種人。無智不解。一執我法人。二怖空之人。三懈怠不修。四疑惑不學故十八空論云。明此十八空理能除四種過失。一除戲論。二除怖畏。三除懈怠。四除疑惑。一除戲論者有二。一除世間外道我執。二除出世行者法執。此二者有不能悟解二空之理。二除怖畏者眾生聞人法空怖不修道。此即著空。佛為說有事有用。若人能修則能得道及得道果乃至三身一切功德。三除懈怠者。若定言凈不勞修道。若定不凈則永無除滅。今明。如如非凈不凈。但有惑時名為不凈。除惑已去名得清凈。故應修道方可解脫。四除疑惑者。既聞如如非有非無則心猶豫。為其分判。人法二我決定非有。人法二無理決定非無。故除疑惑令得開悟。
經。大悲哀愍有情故以善方便勝因緣我今於此大眾中演說令彼明空義。
贊曰。明起說因。以善方便為作勝因緣。明者解也。令彼解空義。
經。當知此身如空聚六賊依止不相知六塵諸賊別依根各不相知亦如是。
贊曰。下三十頌別明空。分之為六。初十二頌明初
【現代漢語翻譯】 現代漢語譯本： 一切法皆是空性，這是因為還有影像顯現的緣故。
經文：因為在各種廣大甚深的法中，有情眾生由於沒有智慧而不能理解，所以我在這裡重新敷演，使他們能夠對空性之法有所開悟。
贊文說：闡明佛陀宣說的目的，是爲了使眾生能夠對空性有所開悟。在各種甚深之法中，也就是眾生所迷惑的境界，即人空和法空的真理，或者菩提和涅槃。有情眾生沒有智慧，也就是能夠產生迷惑的人。佛陀宣說的目的是爲了四種人：第一種是執著於我法的人，第二種是害怕空性的人，第三種是懈怠不修行的人，第四種是疑惑不學習的人。所以《十八空論》說：闡明這十八種空性的道理，能夠去除四種過失：一是去除戲論，二是去除怖畏，三是去除懈怠，四是去除疑惑。去除戲論有兩種：一是去除世間外道的我執，二是去除出世修行者的法執。這兩種人都不能領悟人空和法空的道理。去除怖畏是指眾生聽到人法皆空，感到害怕而不修行。這就是執著于空性。佛陀為他們說有事有用。如果有人能夠修行，就能證得道和道果，乃至三身一切功德。去除懈怠是指如果有人認為一切都是清凈的，不需要修行；或者認為一切都是不清凈的，永遠無法去除。現在闡明，如如之理，既非清凈也非不清凈。只有在有迷惑的時候才稱為不清凈，去除迷惑之後就得到清凈。所以應該修行才能解脫。去除疑惑是指既然聽到如如之理非有非無，內心就會猶豫。所以要為他們分判，人我和法我決定不是實有，人無和法無的道理決定不是沒有。所以去除疑惑，使他們能夠開悟。
經文：因為大悲心哀憐眾生，所以用善巧方便和殊勝因緣，我今天在這大眾之中演說，使他們明白空性的意義。
贊文說：闡明佛陀開始宣說的原因，用善巧方便作為殊勝的因緣。明白就是理解。使他們理解空性的意義。
經文：應當知道這個身體就像空的聚合，六賊（六根）依止於此卻互不相知，六塵諸賊分別依附於六根，也像這樣互不相知。
贊文說：下面三十頌分別闡明空性，分為六個部分。最初的十二頌闡明最初的空性。
【English Translation】 English version: All dharmas are empty, because images still appear.
Sutra: Because sentient beings lack wisdom and cannot understand the vast and profound dharmas, I will expound them again here, so that they can be enlightened to the dharma of emptiness.
The commentary says: Clarifying the purpose of the Buddha's teaching is to enable sentient beings to be enlightened to emptiness. Among the various profound dharmas, which are the realms that sentient beings are deluded about, are the truths of the emptiness of persons and the emptiness of dharmas, or Bodhi and Nirvana. Sentient beings without wisdom are those who can be deluded. The purpose of the Buddha's teaching is for four types of people: first, those who are attached to the self and dharmas; second, those who are afraid of emptiness; third, those who are lazy and do not practice; and fourth, those who are doubtful and do not study. Therefore, the 'Treatise on the Eighteen Emptinesses' says: Clarifying the principles of these eighteen emptinesses can remove four faults: first, removing frivolous arguments; second, removing fear; third, removing laziness; and fourth, removing doubt. Removing frivolous arguments has two aspects: first, removing the self-attachment of worldly heretics; and second, removing the dharma-attachment of transcendent practitioners. These two types of people cannot comprehend the principles of the emptiness of persons and the emptiness of dharmas. Removing fear refers to sentient beings who, upon hearing that persons and dharmas are empty, become afraid and do not practice. This is attachment to emptiness. The Buddha speaks to them about the existence of things and their usefulness. If someone can practice, they can attain the path and the fruit of the path, and even the three bodies and all merits. Removing laziness refers to those who think that everything is pure and there is no need to practice, or that everything is impure and can never be removed. Now it is clarified that the suchness is neither pure nor impure. Only when there is delusion is it called impure; after removing delusion, one attains purity. Therefore, one should practice in order to be liberated. Removing doubt refers to those who, upon hearing that suchness is neither existent nor non-existent, become hesitant. Therefore, it is necessary to distinguish for them that the self of persons and the self of dharmas are definitely not existent, and the principle of the non-existence of persons and the non-existence of dharmas is definitely not non-existent. Therefore, removing doubt enables them to be enlightened.
Sutra: Because of great compassion and pity for sentient beings, using skillful means and supreme causes and conditions, I am now expounding in this assembly, so that they may understand the meaning of emptiness.
The commentary says: Clarifying the reason for the Buddha's beginning to expound, using skillful means as supreme causes and conditions. Understanding means comprehending. To enable them to understand the meaning of emptiness.
Sutra: You should know that this body is like an empty aggregate, the six thieves (six senses) rely on it but do not know each other, the six dusts, the thieves, separately rely on the six roots, and are also like this, not knowing each other.
The commentary says: The following thirty verses separately clarify emptiness, divided into six parts. The first twelve verses clarify the initial emptiness.
三空為除有情我法二執。第二有半頌明畢竟空。三一切諸法下有四頌半明無際空。四我斷一切下一頌明無散空。五我開甘露下一頌明自性空。六自余文明一切法空。問。準十八空論等空有十八。何故但明八耶。答。準彼十八空論。初六明空自體。次十明空之用。第十七空屬體第十八空屬用。體中內空為破能受我。外空為破所受法。內外空通破二故別明之。大空是器世間非有情故。空空即能觀如。無漏智與如合名空空。真實空即真如理能所證法凡夫未得。又此大空．真實空．法空攝空空。即人空攝。故不別說。十用之中有為無為明其因果。但在自利故不明之。若畢竟空為常益有情。無際空成前常益。無散空為常益故不住涅槃。自性空開悟有情令得涅槃。相空為成諸相好。劣故不明。一切法空令成力無畏等。有法空．無法空通出十四空體除增減執。此畢竟等五于利他勝。余非勝要故略不說。廣此諸空如法苑中空義林說。又解。初三頌科解如前。次十七頌正為說空。后我斷一切煩惱下明說空所因。且依第一且依第一別解中初文分二。初一頌總標初三空。后十一頌別明三空。此初。此身如空聚標內外空。即造根四大及細意識為六識依。及為五色根依名內空。亦為外境故名外空。即扶根塵名之為外。非離身外。六賊依止不相知標
【現代漢語翻譯】 現代漢語譯本 三空是爲了去除有情眾生的我執和法執。第二部分用半頌闡明畢竟空（Bijingkong，ultimate emptiness）。 第三部分從『一切諸法』開始，用四頌半闡明無際空（Wujikong，boundless emptiness）。 第四部分從『我斷一切』開始，用一頌闡明無散空（Wusankong，indestructible emptiness）。 第五部分從『我開甘露』開始，用一頌闡明自性空（Zixingkong，self-nature emptiness）。 第六部分其餘的文字闡明一切法空（Yiqiefakong，emptiness of all dharmas）。 問：按照十八空論，等空有十八種，為什麼只闡明八種呢？ 答：按照那十八空論，前六種闡明空的自體，后十種闡明空的作用。第十七空屬於體，第十八空屬於用。在體中，內空（Neikong，internal emptiness）是爲了破除能受的我，外空（Waikong，external emptiness）是爲了破除所受的法。內外空可以同時破除二者，所以特別闡明。大空（D Kong，great emptiness）是器世間，不是有情眾生。空空（Kongkong，emptiness of emptiness）就是能觀的如，無漏智與如結合名為空空。真實空（Zhenshikong，real emptiness）就是真如理，是能證和所證的法，凡夫尚未得到。 而且，這大空、真實空、法空（Fakong，emptiness of dharma）包含空空，即包含人空（Renk Kong，emptiness of person）。所以不單獨說明。十種作用之中，有為和無為闡明其因果。但只在自利，所以不闡明。如果畢竟空是爲了恒常利益有情眾生，無際空成就前面的恒常利益，無散空爲了恒常利益而不住在涅槃，自性空開悟有情眾生令其得到涅槃。相空（Xiangkong，emptiness of characteristics）是爲了成就諸相好，因為比較次要所以不闡明。一切法空令其成就力無畏等。有法空（Youfakong，emptiness of existence）和無法空（Wufakong，emptiness of non-existence）可以同時去除十四空體中的增減執。這畢竟空等五種在利他方面殊勝，其餘的不是最重要所以省略不說。廣泛地闡述這些空，如法苑中的空義林所說。 另一種解釋是，前三頌科解如前。其次十七頌正式地闡述空。後面『我斷一切煩惱』闡明闡述空的原因。暫且依據第一，暫且依據第一別解中，第一部分分為兩部分。第一頌總標初三空，後面十一頌分別闡明三空。這是第一部分。此身如空聚，標明內外空。即造根四大以及細意識為六識所依，以及為五色根所依，名為內空。也因為是外境所以名為外空。即扶根塵稱之為外，不是離開身體之外。六賊依止不相知，標明。
【English Translation】 English version The three emptinesses are to eliminate the attachment to 'self' and 'dharma' of sentient beings. The second part uses a half-verse to explain Bijingkong (畢竟空, ultimate emptiness). The third part, starting from 'all dharmas,' uses four and a half verses to explain Wujikong (無際空, boundless emptiness). The fourth part, starting from 'I cut off all,' uses one verse to explain Wusankong (無散空, indestructible emptiness). The fifth part, starting from 'I open the nectar,' uses one verse to explain Zixingkong (自性空, self-nature emptiness). The sixth part, the remaining text explains Yiqiefakong (一切法空, emptiness of all dharmas). Question: According to the eighteen emptinesses theory, there are eighteen kinds of equal emptiness. Why are only eight explained? Answer: According to that eighteen emptinesses theory, the first six explain the substance of emptiness, and the last ten explain the function of emptiness. The seventeenth emptiness belongs to the substance, and the eighteenth emptiness belongs to the function. Among the substances, Neikong (內空, internal emptiness) is to eliminate the 'self' that can receive, and Waikong (外空, external emptiness) is to eliminate the 'dharma' that is received. Internal and external emptiness can eliminate both at the same time, so they are specifically explained. D Kong (大空, great emptiness) is the physical world, not sentient beings. Kongkong (空空, emptiness of emptiness) is the 'suchness' that can be observed. The combination of undefiled wisdom and 'suchness' is called Kongkong. Zhenshikong (真實空, real emptiness) is the principle of 'tathata,' which is the dharma that can be proven and is proven, but ordinary people have not yet attained it. Moreover, this D Kong, Zhenshikong, and Fakong (法空, emptiness of dharma) include Kongkong, which includes Renk Kong (人空, emptiness of person). Therefore, it is not explained separately. Among the ten functions, conditioned and unconditioned explain their cause and effect. But it is only for self-benefit, so it is not explained. If Bijingkong is for the constant benefit of sentient beings, Wujikong achieves the previous constant benefit, Wusankong does not abide in Nirvana for the sake of constant benefit, and Zixingkong enlightens sentient beings to attain Nirvana. Xiangkong (相空, emptiness of characteristics) is to achieve all the excellent characteristics, but it is less important, so it is not explained. Yiqiefakong enables the achievement of powers and fearlessness, etc. Youfakong (有法空, emptiness of existence) and Wufakong (無法空, emptiness of non-existence) can simultaneously remove the attachments of increase and decrease in the fourteen emptinesses. These five, including Bijingkong, are superior in benefiting others, and the rest are not the most important, so they are omitted. Another explanation is that the first three verses are analyzed as before. The next seventeen verses formally explain emptiness. The following 'I cut off all afflictions' explains the reason for explaining emptiness. For the time being, based on the first, and for the time being, based on the first separate explanation, the first part is divided into two parts. The first verse generally marks the first three emptinesses, and the following eleven verses separately explain the three emptinesses. This is the first part. This body is like a collection of emptiness, marking internal and external emptiness. That is, the four great elements that create the roots and the subtle consciousness are the basis of the six consciousnesses, and the basis of the five sense roots, which is called internal emptiness. Also, because it is an external environment, it is called external emptiness. That is, supporting the root dust is called external, not outside the body. The six thieves rely on each other without knowing each other, marking.
內空。六塵諸賊等標外空。下各廣釋。此所依身猶聚沫等云如空聚。又有漏虛偽無功德故名為空聚。然六根境皆能為緣損壞善品故併名賊。故云六塵諸賊別依根。
經。眼根常觀於色處耳根聽聲不斷絕鼻根恒嗅于香境舌根鎮嘗於美味身根受于輕軟觸意根了法不知厭此等六根隨事起各于自境生分別。
贊曰。下別明空。初三頌半明內空。次一頌半就能所緣以明外空。后六頌明內外空。就內空中初兩頌就所依根以明內空。次識如幻下一頌半就能依識以明內空。此即初也。此六根體及所緣境釋其根名廣如法苑補闕蘊處界義林廣明。十八空論云。凡夫二乘諸內六入能受六塵果報故名受者。為破此執唯有六根。無能受法名受者空。此意根境識三和合能受。非根獨能。破外道執受者我故。破二乘執能受法我。又破離識但說為空。隨事起者隨能造大並能依識等事起照自境生妄識分別。
經。識如幻化非真實依止根處妄貪求如人奔走空聚中六識依根亦如是心遍馳求隨處轉託根緣境了諸事。
贊曰。就能依識以明內空。論云。以無境故識不得生是名內空。識如幻事從顛倒生。妄想取境如走空聚。諸境皆貪名遍馳求。托根緣境。根境既空故識非有。
經。常愛色聲香味觸於法尋思無暫停隨緣遍行於六根如鳥
【現代漢語翻譯】 現代漢語譯本： 內空，指的是六塵諸賊等同於外空。下面分別詳細解釋。這個作為依靠的身體就像聚沫一樣，如同虛空中的聚集。又因為有漏洞、虛偽且沒有功德，所以稱為空聚。然而，六根和六境都能成為損害善行的因緣，因此都稱為賊。所以說，六塵諸賊分別依靠六根。
經文：眼根常常觀看色塵，耳根聽聲音沒有斷絕，鼻根總是嗅著香境，舌根經常品嚐美味，身根感受輕柔的觸覺，意根了解法塵卻不知厭倦。這六根隨著事物而生起，各自在自己的境界中產生分別。
贊曰：下面分別說明空。最初三頌半說明內空。接著一頌半就所緣和能緣來說明外空。最後六頌說明內外空。就內空來說，最初兩頌就所依的六根來說明內空。接著『識如幻化』下一頌半就所依的識來說明內空。這就是最初的部分。這六根的體性和所緣的境界，解釋其根的名字，詳細內容如《法苑補闕》的蘊處界義林中廣泛說明。《十八空論》說：凡夫和二乘的各種內在六入，能夠接受六塵的果報，所以稱為受者。爲了破除這種執著，認為只有六根，沒有能接受的法，所以稱為受者空。這是因為意根、境和識三者和合才能接受，不是根單獨能接受的。破除外道執著有受者我，也破除二乘執著有能接受的法我。又破除離開識而只說為空的觀點。『隨事起』是指隨著能造作的大種和能依靠的識等事物而生起，照著自己的境界產生虛妄的分別。
經文：識就像幻化一樣不是真實的，依靠根塵而虛妄地貪求，就像人奔走在空聚中一樣，六識依靠六根也是這樣。心到處馳求，隨著處境而轉變，依託根塵境界來了解各種事物。
贊曰：就所依的識來說明內空。《論》中說：因為沒有境界，所以識不能產生，這叫做內空。識就像幻化的事物一樣，從顛倒中產生。虛妄地執取境界，就像奔走在空聚中一樣。對各種境界都貪愛，叫做到處馳求。依託根塵境界。根塵既然是空，所以識也不是真實存在的。
經文：常常喜愛色、聲、香、味、觸、法，對於法塵尋思沒有暫停，隨著因緣遍行於六根，就像鳥... English version: Inner emptiness refers to the six sense-objects-thieves (六塵諸賊) [the six sense objects that can lead one astray: form (色), sound (聲), smell (香), taste (味), touch (觸), and dharma (法)] being equivalent to outer emptiness. The following provides detailed explanations. This body, which serves as a basis of reliance, is like a mass of foam, akin to a gathering in the void. Furthermore, because it is flawed, false, and without merit, it is called an empty aggregate (空聚). However, the six roots (六根) [eye (眼), ear (耳), nose (鼻), tongue (舌), body (身), and mind (意)] and the six objects (六境) [form (色), sound (聲), smell (香), taste (味), touch (觸), and dharma (法)] can all become causes for damaging wholesome actions, hence they are all called thieves. Therefore, it is said that the six sense-objects-thieves rely on the six roots respectively.
Sutra: The eye-root constantly observes forms, the ear-root listens to sounds without ceasing, the nose-root always smells fragrant realms, the tongue-root constantly tastes delicious flavors, the body-root experiences gentle touches, and the mind-root understands dharmas without knowing satiety. These six roots arise according to circumstances, each generating discriminations in its own realm.
Commentary: The following separately explains emptiness. The first three and a half stanzas explain inner emptiness. Then, one and a half stanzas explain outer emptiness in terms of the object and subject of perception. Finally, six stanzas explain both inner and outer emptiness. Regarding inner emptiness, the first two stanzas explain inner emptiness in terms of the six roots that serve as the basis of reliance. Then, the following one and a half stanzas, beginning with 'Consciousness is like illusion,' explain inner emptiness in terms of the consciousness that serves as the basis of reliance. This is the initial part. The nature of these six roots and the realms they perceive, explaining the names of the roots, are extensively detailed in the 'Meaning Forest of Aggregates, Entrances, and Realms' in the Fa Yuan Bu Que [法苑補闕]. The Treatise on the Eighteen Emptinesses [十八空論] states: Ordinary beings and those of the Two Vehicles (二乘) [Śrāvakas and Pratyekabuddhas] have the six internal entrances (六入) [the six sense organs] that can receive the karmic retribution of the six sense objects, hence they are called receivers. To refute this attachment, it is asserted that there are only the six roots, and no dharma that can receive, hence it is called the emptiness of the receiver. This is because the mind-root, object, and consciousness combine to receive, not the root alone. It refutes the externalist's attachment to a receiver-self, and also refutes the Two Vehicles' attachment to a dharma-self that can receive. It also refutes the view that only speaks of emptiness apart from consciousness. 'Arise according to circumstances' refers to arising according to the great elements that can create and the consciousness that can rely, illuminating one's own realm and generating false discriminations.
Sutra: Consciousness is like an illusion, not real, relying on the roots and objects to falsely crave, just like people running in an empty aggregate; the six consciousnesses rely on the six roots in the same way. The mind wanders everywhere, transforming with circumstances, relying on the roots and objects to understand various things.
Commentary: Explaining inner emptiness in terms of the consciousness that serves as the basis of reliance. The Treatise states: Because there is no object, consciousness cannot arise, this is called inner emptiness. Consciousness is like an illusory thing, arising from inversion. Falsely grasping at objects is like running in an empty aggregate. Craving for all kinds of objects is called wandering everywhere. Relying on the roots and objects. Since the roots and objects are empty, consciousness is also not real.
Sutra: Constantly loving forms, sounds, smells, tastes, and touches, contemplating dharmas without pause, pervading the six roots according to conditions, like a bird...
【English Translation】 English version: Inner emptiness refers to the six sense-objects-thieves (六塵諸賊) [the six sense objects that can lead one astray: form (色), sound (聲), smell (香), taste (味), touch (觸), and dharma (法)] being equivalent to outer emptiness. The following provides detailed explanations. This body, which serves as a basis of reliance, is like a mass of foam, akin to a gathering in the void. Furthermore, because it is flawed, false, and without merit, it is called an empty aggregate (空聚). However, the six roots (六根) [eye (眼), ear (耳), nose (鼻), tongue (舌), body (身), and mind (意)] and the six objects (六境) [form (色), sound (聲), smell (香), taste (味), touch (觸), and dharma (法)] can all become causes for damaging wholesome actions, hence they are all called thieves. Therefore, it is said that the six sense-objects-thieves rely on the six roots respectively.
Sutra: The eye-root constantly observes forms, the ear-root listens to sounds without ceasing, the nose-root always smells fragrant realms, the tongue-root constantly tastes delicious flavors, the body-root experiences gentle touches, and the mind-root understands dharmas without knowing satiety. These six roots arise according to circumstances, each generating discriminations in its own realm.
Commentary: The following separately explains emptiness. The first three and a half stanzas explain inner emptiness. Then, one and a half stanzas explain outer emptiness in terms of the object and subject of perception. Finally, six stanzas explain both inner and outer emptiness. Regarding inner emptiness, the first two stanzas explain inner emptiness in terms of the six roots that serve as the basis of reliance. Then, the following one and a half stanzas, beginning with 'Consciousness is like illusion,' explain inner emptiness in terms of the consciousness that serves as the basis of reliance. This is the initial part. The nature of these six roots and the realms they perceive, explaining the names of the roots, are extensively detailed in the 'Meaning Forest of Aggregates, Entrances, and Realms' in the Fa Yuan Bu Que [法苑補闕]. The Treatise on the Eighteen Emptinesses [十八空論] states: Ordinary beings and those of the Two Vehicles (二乘) [Śrāvakas and Pratyekabuddhas] have the six internal entrances (六入) [the six sense organs] that can receive the karmic retribution of the six sense objects, hence they are called receivers. To refute this attachment, it is asserted that there are only the six roots, and no dharma that can receive, hence it is called the emptiness of the receiver. This is because the mind-root, object, and consciousness combine to receive, not the root alone. It refutes the externalist's attachment to a receiver-self, and also refutes the Two Vehicles' attachment to a dharma-self that can receive. It also refutes the view that only speaks of emptiness apart from consciousness. 'Arise according to circumstances' refers to arising according to the great elements that can create and the consciousness that can rely, illuminating one's own realm and generating false discriminations.
Sutra: Consciousness is like an illusion, not real, relying on the roots and objects to falsely crave, just like people running in an empty aggregate; the six consciousnesses rely on the six roots in the same way. The mind wanders everywhere, transforming with circumstances, relying on the roots and objects to understand various things.
Commentary: Explaining inner emptiness in terms of the consciousness that serves as the basis of reliance. The Treatise states: Because there is no object, consciousness cannot arise, this is called inner emptiness. Consciousness is like an illusory thing, arising from inversion. Falsely grasping at objects is like running in an empty aggregate. Craving for all kinds of objects is called wandering everywhere. Relying on the roots and objects. Since the roots and objects are empty, consciousness is also not real.
Sutra: Constantly loving forms, sounds, smells, tastes, and touches, contemplating dharmas without pause, pervading the six roots according to conditions, like a bird...
飛空無障礙藉此諸根作依處方能了別於外境。
贊曰。明外空也。舉能緣識明境是空。遍行六根者或一意識義。又約一意處現起之識云遍行六根。識遍緣境如鳥無礙。既藉根處方變緣境。根識是空外境非有。對小乘人亦破離識令除法執。對外道人破其我所亦破我執。故說為空。故彼論云。若諸眾生有所受用。但是六塵內無人故無能受者。外無法故無所受者。人法俱空唯識無境是名外空。問。何故根境識三相對而明。答。以識依受者受者無故識亦無。根藉識取境。識無根不有。境因心變。境離心無。皆約執明故根境識相對而明。故論云。六入無識即無有人。識無根塵則無有法。兩義相須。故知皆空。
經。此身無知無作者體不堅固托緣成皆從虛妄分別生譬如機關由業轉。
贊曰。下明第三內外空。即造根及扶塵之四大是根境依。復總合觀故云內外空。故彼論云。內外空者謂身四大為內外法之所依止。內依者謂內六根。外依者謂外六塵根。及非根亦皆是空名內外空。辨中邊同。于中分三。初一頌總明無我。次三頌別明四大互乖無常有苦。后二頌明身無凈樂等故空。初也。無知者無作者。下一者字貫通無知。身如聚沫故不堅固。四大合成故托眾緣。皆從顛倒虛妄所生總無我故。如機關木人。但由業風所轉
【現代漢語翻譯】 現代漢語譯本： 飛翔于空中沒有阻礙，憑藉這些感官作為依靠之處，才能辨別外在環境。
讚頌說：闡明外空的道理。舉出能緣之識，說明所緣之境是空。『遍行六根』，或者是指唯一意識的作用。又可以理解為，在同一意識處顯現的識，稱為遍行六根。識遍緣外境，就像鳥兒飛行一樣沒有阻礙。既然憑藉感官才能變現和緣取外境，那麼感官和識都是空性的，外境也不是真實存在的。對於小乘修行者，也破除他們執著于離開識之外的法，從而去除法執。對於外道修行者，破除他們執著于『我所』，從而破除我執。所以說一切皆空。因此，《瑜伽師地論》中說：『如果眾生有所受用，那只是六塵，內在沒有人，所以沒有能受用者；外在沒有法，所以沒有所受用者。人與法都空，只有識而沒有境，這就是外空。』 問：為什麼要把根、境、識三者相對照來闡明空性？ 答：因為識依賴於受者，而受者並不存在，所以識也不存在。根依賴於識來獲取外境，沒有識，根也不存在。境由心變現，離開心，境也不存在。都是針對執著而闡明，所以根、境、識三者相對照來闡明。因此，《瑜伽師地論》中說：『六入沒有識，就沒有人。識沒有根和塵，就沒有法。』兩者相互依存，所以知道一切皆空。
經文：這個身體沒有知覺，沒有作者，體性不堅固，依靠因緣和合而成，都是從虛妄分別中產生，譬如機關木人由業力轉動。
讚頌說：下面闡明第三種空，即內外空。構成根和扶塵根的四大是根和境的所依。又總合起來觀察，所以稱為內外空。因此，《瑜伽師地論》中說：『內外空是指身體的四大，是內外法的所依止。內依是指內在的六根，外依是指外在的六塵根。以及非根，也都是空性，稱為內外空。』《辨中邊論》也是同樣的觀點。其中分為三部分。首先一頌總說無我，其次三頌分別說明四大互相違背，無常有苦，最後兩頌說明身體沒有清凈和快樂等，所以是空性的。這是第一部分。『無知』是指沒有作者。下一句的『者』字貫通『無知』。身體像聚沫一樣，所以不堅固。由四大合成，所以依靠眾緣。都是從顛倒虛妄分別所生，總而言之是無我的。就像機關木人，只是由業風所轉動。
【English Translation】 English version: Flying in the air without obstruction, only by relying on these sense faculties as a basis can one discern external environments.
The praise says: Explaining the emptiness of the external. By citing the consciousness that can perceive, it clarifies that the object of perception is empty. 'Pervading the six sense faculties' may refer to the function of a single consciousness. Alternatively, it can be understood as the consciousness manifesting in a single locus of consciousness, which is called pervading the six sense faculties. Consciousness pervades and perceives external environments, like a bird flying without obstruction. Since it is through the sense faculties that external environments are transformed and perceived, both the sense faculties and consciousness are empty, and external environments are not truly existent. For practitioners of the Lesser Vehicle (Hinayana), it also refutes their attachment to phenomena apart from consciousness, thereby removing their attachment to phenomena. For non-Buddhist practitioners, it refutes their attachment to 'what belongs to the self,' thereby removing their attachment to self. Therefore, it is said that all is empty. Thus, the Yogācārabhūmi-śāstra states: 'If beings experience something, it is merely the six sense objects; internally, there is no person, so there is no one to experience; externally, there is no phenomenon, so there is nothing to be experienced. Both person and phenomena are empty; only consciousness exists without an object, and this is called external emptiness.' Question: Why are the sense faculties, objects, and consciousness explained in relation to each other to clarify emptiness? Answer: Because consciousness relies on the experiencer, and since the experiencer does not exist, consciousness also does not exist. The sense faculties rely on consciousness to grasp external environments; without consciousness, the sense faculties do not exist. Environments are transformed by the mind; without the mind, environments do not exist. All of this is explained in relation to attachment, so the sense faculties, objects, and consciousness are explained in relation to each other. Therefore, the Yogācārabhūmi-śāstra states: 'Without consciousness in the six entrances, there is no person. Without sense faculties and objects, there is no phenomenon.' The two meanings are interdependent, so it is known that all is empty.
Sutra: This body has no awareness, no creator, its nature is not solid, it is formed by relying on conditions, all arise from false discriminations, like a mechanical puppet moved by karma.
The praise says: Below, the third emptiness, internal and external emptiness (adhyātma-bahirdhā-śūnyatā), is explained. The four great elements that constitute the sense faculties and the supporting sense organs are the basis for the sense faculties and objects. Moreover, it is observed in a comprehensive way, so it is called internal and external emptiness. Therefore, the Yogācārabhūmi-śāstra states: 'Internal and external emptiness refers to the four great elements of the body, which are the basis for internal and external phenomena. The internal basis refers to the internal six sense faculties, and the external basis refers to the external six sense objects. And what is not a sense faculty is also empty, and this is called internal and external emptiness.' The Madhyāntavibhāga has the same view. Within this, there are three parts. First, one verse generally explains no-self; second, three verses separately explain that the four great elements contradict each other, are impermanent, and involve suffering; and finally, two verses explain that the body has no purity or pleasure, etc., so it is empty. This is the first part. 'No awareness' means there is no creator. The word 'one' in the next sentence connects to 'no awareness.' The body is like a mass of foam, so it is not solid. It is composed of the four great elements, so it relies on numerous conditions. All arise from inverted and false discriminations; in short, there is no self. Like a mechanical puppet, it is only moved by the wind of karma.
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經。地水火風共成身隨彼因緣招異果同在一處相違害如四毒蛇居一篋此四大蛇性各異雖居一處有升沉或上或下遍於身斯等終歸於滅法。
贊曰。別明四大互乖無常有苦。初兩頌總明相乖故無常。后一頌顯性各別故有苦。初復有二。初一頌總明相違。次一頌明相違所以。
經。於此四種毒蛇中地水二蛇多沉下風火二蛇性輕舉由此乖違眾病生。
贊曰。顯性各別故有苦。
經。心識依止於此身造作種種善惡業當往人天三惡趣隨其業力受身形遭諸疾病身死後大小便利悉盈流膿爛蟲蛆不可樂棄在尸林如朽木。
贊曰。明無凈樂等故空分二。初一頌不凈業故招五趣果。不同無漏白凈之業招清凈果。后一頌明不凈相無凈樂故空。如解脫道論于不凈有十想。一膀脹想。二青瘀。三爛壞。四棄擲。五鳥獸食啖。六身肉分張。七斬斫離散。八赤血涂染。九蟲臭。十骨想。此經不具。頌中略示。
經。汝等當觀法如是云何執有我眾生。
贊曰。上來明觀空體即人法空。此下明觀空作用有五空。此即畢竟空。文勢亦得結前無我。據別即令觀畢竟空。菩薩發心為常益物。故次令觀畢竟空也。故彼論云。菩薩修空為欲畢竟利益眾生。盡生死際誓不斷絕等。然彼論文以所觀生無令觀能愿之心
【現代漢語翻譯】 現代漢語譯本：
經：地、水、火、風共同構成身體，隨著各自的因緣招感不同的果報。這四種元素同在一處，卻相互違背損害，就像四條毒蛇住在同一個箱子里。這四大毒蛇的性質各不相同，雖然住在一起，卻有升有沉，或上或下遍佈全身，這些最終都將歸於滅亡的法則。 贊曰：分別說明四大互相乖離，是無常且有苦的。最初兩頌總括說明相互乖離所以是無常。后一頌顯示性質各不相同所以有苦。最初又分為二，第一頌總括說明相互違背，第二頌說明相互違背的原因。 經：在這四種毒蛇中，地、水二蛇多向下沉，風、火二蛇的性質輕而向上。由於這種乖違，各種疾病產生。 贊曰：顯示性質各不相同所以有苦。 經：心識依附於這個身體，造作種種善惡業，將前往人天三惡趣，隨著業力接受身形。遭遇各種疾病，身體死後，大小便都流溢，膿爛生蛆，令人厭惡，被遺棄在尸陀林，像朽木一樣。 贊曰：說明沒有清凈快樂等，所以是空，分為兩部分。第一頌說明不清凈的業招感五趣的果報，不同於無漏清凈的業招感清凈的果報。后一頌說明不清凈的相，沒有清凈快樂所以是空。如《解脫道論》中對於不凈有十種觀想：一、膨脹想；二、青瘀；三、腐爛；四、遺棄；五、鳥獸啄食；六、身肉分離；七、斬斫離散；八、赤血涂染；九、蟲臭；十、骨想。此經不完全具備，頌中略微顯示。 經：你們應當這樣觀察諸法，怎麼還執著有『我』這個眾生呢？ 贊曰：上面說明觀察空的本體，即人空和法空。下面說明觀察空的作用，有五種空，這即是畢竟空。從文勢上也可以總結前面的無我。就個別而言，就是令人觀察畢竟空。菩薩發心是爲了長久利益眾生，所以接著令人觀察畢竟空。所以《解脫道論》說：『菩薩修空是爲了最終利益眾生，盡生死之際發誓永不斷絕等。』然而該論文認為所觀的生沒有，令人觀察能愿之心。
【English Translation】 English version:
Sutra: Earth, water, fire, and wind together form the body, and according to their respective causes and conditions, they bring about different results. These four elements are in the same place, but they contradict and harm each other, like four poisonous snakes living in the same box. The natures of these four great snakes are different. Although they live together, they rise and fall, or go up and down throughout the body. All of these will eventually return to the law of extinction. Commentary: Separately explaining that the four great elements are mutually contradictory, impermanent, and have suffering. The first two verses generally explain that mutual contradiction is why it is impermanent. The last verse shows that the natures are different, so there is suffering. The first is further divided into two. The first verse generally explains mutual contradiction, and the second verse explains the reason for mutual contradiction. Sutra: Among these four poisonous snakes, the earth and water snakes mostly sink downwards, while the fire and wind snakes are light in nature and rise upwards. Due to this contradiction, various diseases arise. Commentary: Showing that the natures are different, so there is suffering. Sutra: The mind-consciousness relies on this body, creating various good and evil karmas, and will go to the realms of humans, gods, and the three evil realms, receiving forms according to the power of karma. Encountering various diseases, after the body dies, both urine and feces overflow, festering with maggots, which is disgusting, and is abandoned in the charnel ground like rotten wood. Commentary: Explaining that there is no purity or happiness, so it is emptiness, divided into two parts. The first verse explains that impure karma brings about the results of the five realms, unlike the undefiled pure karma that brings about pure results. The latter verse explains that the impure appearance has no purity or happiness, so it is emptiness. As in the 'Visuddhimagga', there are ten contemplations on impurity: 1. Bloated corpse; 2. Bluish corpse; 3. Festering corpse; 4. Abandoned corpse; 5. Corpse eaten by birds and beasts; 6. Corpse with separated flesh; 7. Corpse cut and scattered; 8. Corpse smeared with red blood; 9. Corpse with worms and stench; 10. Corpse of bones. This sutra does not fully possess them, and the verse slightly shows them. Sutra: You should observe the Dharma in this way, how can you still cling to the 'self' as a sentient being? Commentary: The above explains observing the emptiness of the substance, which is the emptiness of person and Dharma. The following explains observing the function of emptiness, there are five kinds of emptiness, which is ultimate emptiness (Bījānta-śūnyatā). From the momentum of the text, it can also summarize the previous no-self. Individually speaking, it is to make people observe ultimate emptiness. Bodhisattvas aspire to benefit sentient beings for a long time, so they then make people observe ultimate emptiness. Therefore, the 'Visuddhimagga' says: 'Bodhisattvas cultivate emptiness in order to ultimately benefit sentient beings, vowing never to cease until the end of samsara, etc.' However, that paper believes that the observed birth does not exist, causing people to observe the mind of ability and willingness.
畢竟空。不爾執著不成大悲。眾生攬法以成。法既體空。眾生寧有。故觀生空。
經。一切諸法盡無常悉從無明緣力起彼諸大種咸虛妄本非實有體無生故說大種性皆空知此浮虛非實有。
贊曰。明無際空。為成畢竟利有情故觀無際空。故辨中邊云。生死長遠無初后際。觀此空故名無際空。不觀為空便速厭舍。為不厭舍此生死故觀此無際。十八空論云。妄想無法故曰無前。分別無相故稱無後。無前無後是故名空。此意無明妄想生故云無前。生老死等相未來無故稱無後。又除遍計無常無作。二緣生故所以名空。文段分三。初一頌半總明體空。次兩頌別明緣生。后一頌明輪迴不息即是無終。初也。諸法無常觀無常緣生。無明力起觀無作緣生即是無常。無明為緣余支得起。彼羯剌藍等諸位大種顛倒緣生名為虛妄。不同勝數諸外道等說體皆實。云本非實有體皆從緣起。無自然生故云無生。故說大種性皆空者結前大種虛妄。由此虛妄觀若浮漚。非實故空。
經。無明自性本是無藉眾緣力和合有於一切時失正慧故我說彼為無明。
贊曰。別明十二。此初無明也。非神我等起。非自性等因生云本無。但眾緣有明緣生義。無正慧明妄失正慧說為無明。
經。行識為緣有名色六處及觸受隨生愛取有緣生老死
【現代漢語翻譯】 現代漢語譯本 畢竟是空性（畢竟空）。如果不執著于空性，就無法成就偉大的慈悲（大悲）。眾生執取諸法而形成（眾生攬法以成），既然諸法的本體是空性（法既體空），眾生又怎麼可能真實存在呢（眾生寧有）？所以要觀察眾生是空性的（故觀生空）。
經文說：一切諸法都是無常的（一切諸法盡無常），都是從無明（無明）的因緣力量而生起的（悉從無明緣力起），那些地、水、火、風四大種（彼諸大種）都是虛妄的（咸虛妄），本來就不是真實存在的（本非實有），其本體沒有自生性（體無生），所以說四大種的自性都是空性的（故說大種性皆空），知道這些都是虛浮不實的（知此浮虛非實有）。
讚頌說：爲了成就究竟利益有情眾生，要觀無邊無際的空性（明無際空。為成畢竟利有情故觀無際空）。所以《辨中邊論》中說：生死輪迴漫長而沒有初始和終結的邊際（生死長遠無初后際），觀察到這種空性就叫做無際空（觀此空故名無際空）。如果不觀察為空性，就會很快厭倦捨棄（不觀為空便速厭舍），爲了不厭倦捨棄這種生死輪迴，所以要觀察這種無邊無際的空性（為不厭舍此生死故觀此無際）。《十八空論》中說：因為妄想沒有來處，所以叫做無前（妄想無法故曰無前），因為分別沒有相狀，所以稱為無後（分別無相故稱無後），沒有前也沒有後，所以叫做空（無前無後是故名空）。這裡的意思是，因為無明妄想產生，所以說沒有來處（此意無明妄想生故云無前），生、老、死等等相狀未來沒有，所以稱為無後（生老死等相未來無故稱無後）。又因為排除了遍計所執的無常和無作，這兩種因緣所生，所以叫做空（又除遍計無常無作。二緣生故所以名空）。這段文字分為三部分。最初一頌半總的說明本體是空性（初一頌半總明體空），接著兩頌分別說明因緣生起（次兩頌別明緣生），最後一頌說明輪迴不息就是沒有終結（后一頌明輪迴不息即是無終）。這是第一部分。諸法是無常的，觀察無常是因緣生起（諸法無常觀無常緣生），無明的力量生起，觀察無作是因緣生起，也就是無常（無明力起觀無作緣生即是無常）。以無明為因緣，其餘各支才能生起（無明為緣余支得起）。那些羯剌藍（Kalala）等等各個階段的地、水、火、風四大種，是顛倒的因緣而生起的，叫做虛妄（彼羯剌藍等諸位大種顛倒緣生名為虛妄），不同於勝論派（勝數）等外道所說的本體都是真實的（不同勝數諸外道等說體皆實），說是本來就不是真實存在的，其本體都是從因緣生起的（云本非實有體皆從緣起），沒有自然生起的，所以說沒有自生性（無自然生故云無生）。所以說四大種的自性都是空性的，這是總結前面所說四大種是虛妄的（故說大種性皆空者結前大種虛妄）。由於這種虛妄的觀察就像水泡一樣（由此虛妄觀若浮漚），不是真實的所以是空性的（非實故空）。
經文說：無明的自性本來就是沒有的（無明自性本是無），憑藉各種因緣的力量和合而有（藉眾緣力和合有），在一切時候失去正確的智慧（於一切時失正慧），所以我說它叫做無明（故我說彼為無明）。
讚頌說：分別說明十二因緣（別明十二）。這是最初的無明（此初無明也）。不是神我等等生起（非神我等起），不是自性等等原因產生，說是本來就沒有的（非自性等因生云本無）。只是各種因緣才有，說明因緣生起的意義（但眾緣有明緣生義）。沒有正確的智慧，因為妄想而失去正確的智慧，所以說叫做無明（無正慧明妄失正慧說為無明）。
經文說：行（行）以識（識）為緣，有（有）以名色（名色）、六處（六處）以及觸（觸）、受（受）為緣，隨之生起愛（愛）、取（取），有（有）以愛取為緣，生起老死（老死）。
【English Translation】 English version Ultimately, it is emptiness (Bhūtakoti). If one does not cling to emptiness, one cannot achieve great compassion (Mahākaruṇā). Sentient beings grasp at phenomena and thus come into being (sarvasattvā dharmānupalambhena sambhavanti). Since the essence of phenomena is emptiness (dharmāṇām śūnyatā), how can sentient beings truly exist (sattvāḥ katham bhaviṣyanti)? Therefore, one should contemplate the emptiness of beings (tasmāt sattva-śūnyatāṃ paśyati).
The Sutra says: All dharmas are impermanent (sarve dharmā anityāḥ), arising entirely from the power of ignorance (avidyā) and conditions (samskārahetu). Those great elements of earth, water, fire, and wind (mahābhūtāni) are all illusory (mithyā), not truly existent in their essence (na satyāḥ). Their essence has no self-origination (anutpāda), therefore it is said that the nature of the great elements is empty (tasmāt mahābhūta-svabhāvaḥ śūnyaḥ). Knowing this to be floating and unreal (jñātvā etad asatyam), not truly existent.
The Commentary says: To achieve the ultimate benefit of sentient beings, one should contemplate the boundless emptiness (anantā śūnyatā) (avidyā-nirodhaḥ paramārtha-sādhanāya anantā śūnyatāṃ paśyati). Therefore, the Madhyāntavibhāga states: Samsara is long and without beginning or end (saṃsāro 'nādir anantaś ca). Contemplating this emptiness is called boundless emptiness (anantā śūnyatā). If one does not contemplate emptiness, one will quickly become weary and abandon it (śūnyatāṃ na paśyati cet śīghraṃ virajyate). To avoid becoming weary and abandoning this samsara, one should contemplate this boundless emptiness (tasmāt anantā śūnyatāṃ paśyati). The Aṣṭādaśaka-śūnyatā states: Because delusion has no origin, it is called 'without beginning' (pūrvānta). Because discrimination has no form, it is called 'without end' (aparānta). Without beginning and without end, therefore it is called emptiness (śūnyatā). The meaning here is that because ignorance and delusion arise, it is said to have no origin (avidyā-prabhavāt pūrvānta). The characteristics of birth, old age, and death do not exist in the future, so it is called 'without end' (janma-jarā-maraṇādy-abhāvāt aparānta). Furthermore, because it excludes the imagined impermanence and non-action, arising from two conditions, it is called emptiness (śūnyatā). This passage is divided into three parts. The first one and a half verses generally explain that the essence is emptiness (svabhāva-śūnyatā). The next two verses separately explain dependent origination (pratītyasamutpāda). The last verse explains that the unceasing cycle of rebirth is without end (saṃsāra-cakra anantaḥ). This is the first part. All dharmas are impermanent; contemplating impermanence is dependent origination (pratītyasamutpāda). The power of ignorance arises; contemplating non-action is dependent origination, which is impermanence (anitya). With ignorance as the condition, the remaining branches can arise (avidyā-pratyayāḥ samskārāḥ). Those Kalala and other stages of the great elements of earth, water, fire, and wind arise from inverted conditions and are called illusory (mithyā). Unlike the Samkhya and other non-Buddhist schools that say the essence is real (satya), it is said that it is not truly existent in its essence, but that its essence arises from conditions (pratītyasamutpāda). There is no self-origination, so it is said to have no self-nature (anutpāda). Therefore, it is said that the nature of the great elements is empty, which concludes the previous statement that the great elements are illusory (mithyā). Because this illusory contemplation is like a water bubble, it is not real, so it is empty (śūnya).
The Sutra says: The nature of ignorance is originally non-existent (avidyā-svabhāvaḥ anutpādaḥ), existing through the combined power of various conditions (pratyaya-śakti). Because one loses correct wisdom at all times (sarvadā prajñā-hāni), I say that it is called ignorance (avidyā).
The Commentary says: Separately explaining the twelve links of dependent origination (dvādaśāṅga). This is the first, ignorance (avidyā). It does not arise from a self or other such entities, nor does it arise from a self-nature or other such causes, saying that it is originally non-existent (anutpāda). It exists only through various conditions, explaining the meaning of dependent origination (pratītyasamutpāda). Without correct wisdom, because of delusion, one loses correct wisdom, so it is said to be ignorance (avidyā).
The Sutra says: Actions (samskāra) are conditioned by consciousness (vijñāna), existence (bhava) is conditioned by name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), and contact (sparśa), feeling (vedanā). Arising from this are craving (tṛṣṇā) and grasping (upādāna). Existence (bhava) is conditioned by craving and grasping, giving rise to old age and death (jarā-maraṇa).
憂悲苦惱恒隨逐。
贊曰。明所餘支。文相可知。
經。眾苦惡業常纏迫生死輪迴無息時本來非有體是空由不如理生分別。
贊曰。明輪迴不息。顯無終也。眾苦者明。從生老後起惑業。惑纏苦迫因業更復。生死輪迴虛妄緣生。無有實體皆心所變。識外體空。由不如理虛妄生思惟倒分別。非他所造。
經。我斷一切諸煩惱常以正智現前行了五蘊宅悉皆空求證菩提真實處。
贊曰。明無散空。辨中邊云。為所修善至無餘依般涅槃位亦無散舍。而觀空故名無散空。此意不同二乘無大悲。故所修諸善至無餘位即皆散舍。身灰致滅故。十八空論云。是故如來雖入涅槃不捨本願。隨物機緣恒現應化。導利含生常隨不捨。如月影像不離水鏡。不同二乘入滅永斷慈悲薄少不能化他等。如月影不離水。如物像不離鏡。但有水鏡緣別像必隨現。我斷煩惱明得涅槃。常正智現前即所起應化是智影故名為正智。又即四智獲常五蘊能了皆為空。故不捨生死。求真實處故不捨涅槃。菩提菩提斷俱名為菩提。非虛妄故名真實處。亦即三身不即離。義思準可解。
經。我開甘露大城門示現甘露微妙器既得甘露真實味常以甘露施群生。
贊曰。明本性空。辨中邊云。諸聖種姓自體本有。非習所成說名本性。
【現代漢語翻譯】 現代漢語譯本 憂愁、悲傷、痛苦、煩惱總是如影隨形地跟隨著。
讚頌說：闡明了所剩下的支分，文句的意義可以明白理解。
經文：各種痛苦和罪惡的業力常常纏繞逼迫，生死輪迴沒有止息的時候。本來沒有實體，是空性的，由於不如理的思惟而產生分別。
讚頌說：闡明了輪迴沒有止息，顯示了沒有終結。各種痛苦，說明從出生、衰老之後產生迷惑和業力。迷惑纏繞，痛苦逼迫，因為業力而更加反覆。生死輪迴是虛妄的因緣所生，沒有實體，都是心所變現。認識到外在的體性是空性的。由於不如理的虛妄思惟而產生顛倒的分別，不是其他所造成的。
經文：我斷除一切煩惱，常常以正智顯現在前，了知五蘊（色、受、想、行、識，構成人身的五種要素）的宅舍完全是空性的，求證菩提（覺悟）的真實之處。
讚頌說：闡明了沒有散失的空性。辨中邊論說，爲了所修的善行到達無餘依般涅槃（沒有任何剩餘的涅槃）的境界，也沒有散失捨棄，因為觀空的緣故，稱為沒有散失的空性。這個意思不同於二乘（聲聞乘和緣覺乘）沒有大悲心。所以所修的各種善行到達無餘位，就都散失捨棄，身體灰飛煙滅的緣故。十八空論說，因此如來雖然進入涅槃，不捨棄本來的誓願，隨著眾生的根機和因緣，恒常顯現應化，引導利益眾生，常常跟隨不捨棄，如同月亮的影像不離開水面和鏡子。不同於二乘進入涅槃就永遠斷絕慈悲，淺薄稀少不能夠教化他人等等。如同月亮的影子不離開水，如同物體的影像不離開鏡子，只要有水和鏡子的因緣，影像必定隨著顯現。我斷除煩惱，說明得到涅槃。常常以正智顯現在前，就是所產生的應化，是智慧的影像，所以稱為正智。又以四智獲得常樂我凈，五蘊能夠了知都是空性的，所以不捨棄生死。求真實的處所，所以不捨棄涅槃。菩提和斷除都稱為菩提，不是虛妄的緣故，稱為真實之處。也就是法身、報身、應身不即不離，意義可以思考理解。
經文：我開啟甘露（不死之藥）的大城門，示現甘露的微妙器具，既然得到甘露的真實滋味，常常以甘露布施給眾生。
讚頌說：闡明了本性空。辨中邊論說，諸聖種姓的自體本來就有，不是通過學習而成就的，所以稱為本性。
【English Translation】 English version Sorrow, grief, suffering, and affliction constantly follow.
The verse says: The remaining branches are clarified, and the meaning of the sentences can be clearly understood.
The sutra: Various sufferings and evil karmas constantly entangle and oppress, and the cycle of birth and death has no end. Originally, there is no substance, it is emptiness, and it is due to irrational thinking that distinctions arise.
The verse says: It clarifies that the cycle of reincarnation does not cease, showing that there is no end. Various sufferings, explaining that from birth and old age, delusion and karma arise. Delusion entangles, suffering oppresses, and because of karma, it is even more repeated. The cycle of birth and death is born of illusory causes and conditions, without substance, all transformed by the mind. Recognizing that the external nature is emptiness. Due to irrational and false thinking, inverted distinctions arise, not created by others.
The sutra: I cut off all afflictions, constantly manifest right wisdom in the present, and understand that the abode of the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute the human body) is completely empty, seeking to realize the true place of Bodhi (enlightenment).
The verse says: It clarifies the emptiness without dissipation. The Discrimination of the Middle and the Extremes says that in order to reach the state of Nirvana without remainder (Nirvana without any remainder) through the good deeds cultivated, there is no dissipation or abandonment, because of the contemplation of emptiness, it is called emptiness without dissipation. This meaning is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) which do not have great compassion. Therefore, the various good deeds cultivated reach the state of no remainder, and all are dissipated and abandoned, because the body is reduced to ashes. The Treatise on the Eighteen Emptinesses says, therefore, although the Tathagata enters Nirvana, he does not abandon his original vow, and constantly manifests transformations according to the faculties and conditions of sentient beings, guiding and benefiting sentient beings, constantly following and not abandoning, like the image of the moon not leaving the water surface and the mirror. Different from the Two Vehicles who enter Nirvana and forever cut off compassion, being shallow and unable to teach others, etc. Like the shadow of the moon not leaving the water, like the image of an object not leaving the mirror, as long as there is the cause and condition of water and mirror, the image will surely appear accordingly. I cut off afflictions, explaining that I have attained Nirvana. Constantly manifesting right wisdom in the present is the transformation that arises, it is the image of wisdom, so it is called right wisdom. Moreover, with the four wisdoms, one obtains permanence, bliss, self, and purity, and the five skandhas can understand that they are all empty, so one does not abandon birth and death. Seeking the true place, so one does not abandon Nirvana. Both Bodhi and cutting off are called Bodhi, not because of falsehood, it is called the true place. That is, the Dharmakaya, Sambhogakaya, and Nirmanakaya are neither identical nor separate, and the meaning can be thought about and understood.
The sutra: I open the great city gate of nectar (the medicine of immortality), manifest the subtle vessel of nectar, and since I have obtained the true taste of nectar, I constantly give nectar to sentient beings.
The verse says: It clarifies the emptiness of inherent nature. The Discrimination of the Middle and the Extremes says that the self-nature of the noble lineages is originally present, not achieved through learning, so it is called inherent nature.
菩薩為此速得清凈。而觀空故名本性空。此說行性名聖種性。即本性住種姓。十八空論云。佛性者一切諸法自性法體。性有二義。一者無始。二者無因。下成生死法爾本有。譬如無始生死相續。有心無心自體無因。此意情非情皆法爾有。若心有因為當本有。此問。心因為無始有為新始生。若本有因即是自然(此意若云心因是本有者即法爾有)即是自然亦應許心是自然法(此成現心但是法爾同因無始)昔未有因(此意難云若言先未有因牒識云)應無眾生后時有因方有眾生(此難意則無因時未有眾生后時有因方有眾生若許爾者)如土石等。若有因時應成眾生(此意石土等先無眾生因后不可有因令成眾生故知自然一作有心一作無心)佛性亦爾自然無因(此意明行性法爾先有不是明行后時有因方有)虛妄尚有自然之義何況真實而不法爾。故由無始佛性為因。所以六入欲求解脫。若無佛性解脫之果不得成就。此意同彼善戒經．地持論等六處殊勝等。我開大城即涅槃門。即能詮之教。微妙器者即行佛效能得受證涅槃甘露。既得甘露等明他聞得。得即證也。常以施生明他能施。或此釋前我開城之所以。我既自證故施群生故說境行性。分別無相依他無生名本性空。問。觀此空有何利益。答。十八空論云。令諸眾生離五過失生五功德。離
【現代漢語翻譯】 現代漢語譯本 菩薩因此迅速獲得清凈。因為觀空的緣故，名為本性空。這裡所說的行性，名為聖種性，也就是本性住種姓。《十八空論》說：『佛性是一切諸法自性法體。』性有兩種含義：一是無始，二是無因。下文成就生死法爾本有。譬如無始生死相續，有心無心自體無因。這個意思是說，有情無情都是法爾本有。如果心有因，那麼應當是本有。』這裡提出一個問題：『心的因是無始本有，還是新近產生的？』如果本有因，那就是自然（這裡的意思是如果說心的因是本有，那就是法爾本有），那麼也應該承認心是自然法（這說明現在的心只是法爾，同因無始）。 過去沒有因（這裡的意思是反駁說，如果說先前沒有因，接著說），應該沒有眾生，後來有因才會有眾生（這個反駁的意思是，沒有因的時候沒有眾生，後來有因才會有眾生，如果允許這樣），就像土石等。如果有因的時候，應該變成眾生（這裡的意思是，石頭泥土等先前沒有眾生，後來不可能有因讓它們變成眾生，所以要知道自然一會兒產生有心，一會兒產生無心）。佛性也是這樣，自然無因（這裡的意思是說明行性法爾先前就有，不是說明修行之後才有因）。虛妄尚且有自然的含義，何況真實而不法爾？所以由於無始佛性為因，所以六入想要求解脫。如果沒有佛性，解脫的果實就不能成就。』這個意思和《善戒經》、《地持論》等六處殊勝等同。 『我開大城』就是涅槃門，也就是能詮之教。『微妙器者』就是修行佛效能夠接受證悟涅槃甘露。既然得到甘露等，說明他人聽聞得到。得到就是證悟。『常以施生』說明他人能夠佈施。或者這是解釋前面『我開城』的原因。我既然自己證悟，所以佈施給眾生，所以說境行性。分別無相依他無生，名為本性空。問：『觀察這個空有什麼利益？』答：《十八空論》說：『使眾生遠離五種過失，產生五種功德。』遠離
【English Translation】 English version The Bodhisattva thereby quickly attains purity. Because of contemplating emptiness, it is called 'inherent nature emptiness' (本性空). What is spoken of here as 'conduct-nature' (行性) is called 'holy lineage' (聖種性), which is the 'inherent nature abiding lineage' (本性住種姓). The Eighteen Emptinesses Treatise (十八空論) says: 'Buddha-nature (佛性) is the self-nature dharma-essence (自性法體) of all dharmas.' 'Nature' has two meanings: first, without beginning; second, without cause. The following accomplishes the inherent existence of birth and death (生死法爾本有). For example, the beginningless continuity of birth and death, whether with mind or without mind, its own essence is without cause. This means that sentient and non-sentient beings are all inherently existent. If the mind has a cause, then it should be inherently existent.' Here a question is raised: 'Is the cause of the mind inherently existent without beginning, or newly produced?' If it has an inherent cause, then it is natural (自然) (the meaning here is that if it is said that the cause of the mind is inherently existent, then it is inherently so), then it should also be admitted that the mind is a natural dharma (this explains that the present mind is merely inherent, with the same cause and without beginning). 'In the past, there was no cause' (the meaning here is to refute by saying, if it is said that previously there was no cause, then it follows that), 'there should be no sentient beings; only later, with a cause, would there be sentient beings' (the meaning of this refutation is that when there is no cause, there are no sentient beings; only later, with a cause, are there sentient beings; if this is allowed), 'like earth and stones, etc. If there is a cause, then they should become sentient beings' (the meaning here is that stones, earth, etc., previously had no sentient beings, and later it is impossible for a cause to make them become sentient beings; therefore, it should be known that nature sometimes produces mind and sometimes produces no mind). Buddha-nature is also like this, naturally without cause (this means explaining that conduct-nature is inherently existent from the beginning, not explaining that only after practice is there a cause). Even falsehood has the meaning of being natural; how much more so is truth not inherently so? Therefore, because beginningless Buddha-nature is the cause, the six entrances (六入) desire to seek liberation. If there is no Buddha-nature, the fruit of liberation cannot be achieved.' This meaning is the same as the six excellent places, etc., in the Good Precepts Sutra (善戒經), Stages of the Doctrine Treatise (地持論), etc. 'I open the great city' is the gate of Nirvana (涅槃), which is the teaching that can express. 'Subtle vessels' are those who cultivate Buddha-nature and are able to receive the nectar of Nirvana. Since they have obtained the nectar, it shows that others have heard and obtained it. Obtaining is realization. 'Always giving birth through giving' shows that others are able to give. Or this is an explanation of the reason for 'I open the city' earlier. Since I have realized it myself, I give it to sentient beings, therefore I speak of the realm of conduct-nature. Discriminating the absence of characteristics, dependent origination, and non-arising is called 'inherent nature emptiness'. Question: 'What benefit is there in observing this emptiness?' Answer: The Eighteen Emptinesses Treatise says: 'It enables sentient beings to be separated from five faults and to generate five merits.' Separated from
五失者一除下劣心。若人不信實有佛性是應可得。是故不能發菩提心常守下劣。由信有性令其發心能除下劣。二除高慢心。若不能解佛性平等。謂我有性故能發心。他無佛法不能發心。故生高慢。若體此理無有彼此。高心即滅。此悟行性之理無有彼此。三除妄想執。若識生死妄想非真。即不見能罵所罵等。由不見能所能除妄想。唯見眾生皆有佛性功德圓滿。以是義故即生慈悲成大菩薩。四除我見一切諸法本自性空。若有若無二皆平等。由作此解舍我見執。五除怖畏心。能令眾生信受甚深有相無相。何以故。若解佛性則能信受相無相法。是故不謗空不空義。生五功德至下當知。
經。我擊最勝大法鼓我吹最勝大法螺我然最勝大明燈我降最勝大法雨降伏煩惱諸怨結建立無上大法幢。
贊曰。下三頌明一切法空。辨中邊云。為令力無畏等一切佛法皆得清凈而觀此空。故名一切法空。十八空論意同。文廣。顯得三身離不離義。化得應身決定不離法身。若法身望應身有離。法身是本應身為末。末不離本本可離末故。彼論問。何以法身不離應身有何過失。答曰。若爾一人得佛余應同得。以一切人不同得故知法身不即應身。于中分二。初明所得功德。後由是我于下明為求此功德修行方成。初中復二。一頌半明得一切功德
【現代漢語翻譯】 現代漢語譯本 五失的第一個是去除下劣心（自卑的心）。如果有人不相信確實存在佛性（Buddha-nature，覺悟的本性），認為自己無法獲得，因此不能發起菩提心（Bodhicitta，覺悟之心），總是保持自卑。由於相信自己具有佛性，從而發起菩提心，就能去除下劣心。 第二個是去除高慢心（傲慢的心）。如果不能理解佛性是平等的，認為『我有佛性，所以我能發起菩提心，而他人沒有佛性，所以不能發起菩提心』，因此產生高慢心。如果體悟到佛性的道理，就沒有彼此的差別，高慢心就會消失。這種領悟佛性之理，是沒有彼此差別的。 第三個是去除妄想執（虛妄的念頭和執著）。如果認識到生死輪迴的妄想並非真實，就看不到能罵的人和被罵的人等等。由於看不到能與所，就能去除妄想。只看到眾生都具有佛性，功德圓滿。因為這個緣故，就產生慈悲心，成就大菩薩。 第四個是去除我見（對自我的錯誤認知）。一切諸法的本性本來就是空性（emptiness）。無論是有還是無，二者都是平等的。由於這樣理解，就能捨棄我見和執著。 第五個是去除怖畏心（恐懼的心）。能夠讓眾生信受甚深的有相（具有形相）和無相（沒有形相）的法。為什麼呢？如果理解佛性，就能信受有相和無相的法。因此，就不會誹謗空（emptiness）和不空（non-emptiness）的含義。產生五種功德，在下文將會知道。
經文：我擊打最殊勝的大法鼓，我吹響最殊勝的大法螺，我點燃最殊勝的大明燈，我降下最殊勝的大法雨，降伏煩惱的各種怨結，建立無上的大法幢。
讚頌說：下面的三頌說明一切法空（all dharmas are empty）。《辨中邊論》（Madhyāntavibhāga-bhāṣya，區分中間與極端之論）說：『爲了使力（powers）、無畏（fearlessness）等一切佛法都得到清凈，而觀察這種空性。』所以叫做一切法空。《十八空論》（Astadashashunyata，關於十八空性的論述）的意義相同，只是文句更加廣泛。顯現了三身（Trikaya，佛的三種身）的離與不離的含義。化身（Nirmanakaya，佛的化現之身）和應身（Sambhogakaya，佛的報身）決定不離法身（Dharmakaya，佛的法身）。如果從法身來看應身，則有分離。法身是根本，應身是末端。末端不離根本，根本可以離開末端。』那部論典問道：『為什麼法身不離開應身會有什麼過失？』回答說：『如果這樣，一個人成佛，其餘的人也應該一同成佛。因為一切人不能一同成佛，所以知道法身不就是應身。』其中分為兩部分。首先說明所得的功德，然後從『由是我于下』說明爲了求得這種功德，修行才能成就。最初的部分又分為兩部分。一頌半說明得到一切功德。
【English Translation】 English version The first of the five losses is to remove the inferior mind (a mind of inferiority). If a person does not believe that Buddhahood (Buddha-nature, the nature of enlightenment) truly exists and thinks it is unattainable, they cannot generate Bodhicitta (the mind of enlightenment) and always remain inferior. By believing in their own Buddha-nature, they can generate Bodhicitta and remove the inferior mind. The second is to remove the arrogant mind (a mind of pride). If one cannot understand that Buddha-nature is equal in all, thinking, 'I have Buddha-nature, so I can generate Bodhicitta, but others do not have Buddha-nature, so they cannot generate Bodhicitta,' they develop arrogance. If one realizes the principle of Buddha-nature, there is no difference between self and others, and the arrogant mind will disappear. This understanding of the principle of Buddha-nature is without difference. The third is to remove delusional attachments (false thoughts and attachments). If one recognizes that the delusions of birth and death are not real, they will not see the one who scolds and the one who is scolded, and so on. By not seeing the subject and object, one can remove delusions. One only sees that all beings have Buddha-nature and perfect merit. Because of this, compassion arises, and one becomes a great Bodhisattva. The fourth is to remove self-view (the mistaken perception of self). The nature of all dharmas (phenomena) is originally emptiness (emptiness). Whether it is existence or non-existence, both are equal. By understanding this, one can abandon self-view and attachments. The fifth is to remove the fearful mind (a mind of fear). It enables beings to believe in the profound conditioned (having form) and unconditioned (without form) dharmas. Why? If one understands Buddha-nature, they can believe in both conditioned and unconditioned dharmas. Therefore, they will not slander the meaning of emptiness (emptiness) and non-emptiness (non-emptiness). Five merits arise, as will be known below.
Sutra: I strike the most victorious great Dharma drum, I blow the most victorious great Dharma conch, I light the most victorious great bright lamp, I rain down the most victorious great Dharma rain, subduing the various knots of afflictions, establishing the unsurpassed great Dharma banner.
The praise says: The following three verses explain that all dharmas are empty (all dharmas are empty). The Madhyāntavibhāga-bhāṣya (Distinguishing the Middle from the Extremes) says: 'In order to purify all Buddha-dharmas such as powers (powers), fearlessness (fearlessness), etc., one observes this emptiness.' Therefore, it is called all dharmas are empty. The meaning of the Astadashashunyata (Treatise on the Eighteen Emptinesses) is the same, but the wording is more extensive. It reveals the meaning of the separation and non-separation of the Trikaya (the three bodies of the Buddha). The Nirmanakaya (the emanation body of the Buddha) and the Sambhogakaya (the enjoyment body of the Buddha) are definitely not separate from the Dharmakaya (the Dharma body of the Buddha). If one views the Sambhogakaya from the Dharmakaya, there is separation. The Dharmakaya is the root, and the Sambhogakaya is the end. The end is not separate from the root, but the root can be separate from the end.' That treatise asks: 'What fault is there if the Dharmakaya does not leave the Sambhogakaya?' The answer is: 'If so, when one person becomes a Buddha, the rest should also become Buddhas together. Because all people cannot become Buddhas together, it is known that the Dharmakaya is not the Sambhogakaya.' It is divided into two parts. First, it explains the merits obtained, and then from 'Because of this, I, below' it explains that in order to seek this merit, practice must be accomplished. The initial part is again divided into two parts. One and a half verses explain obtaining all merits.
體。后一頌半明一切功德利用。此初也。擊大法鼓開權。吹大法螺說教。然大法燈照涅槃理。降大法雨成就智身。降諸怨結者破惡。即余經云。欲說大法建大法幢得菩提智。
經。于生死海濟群迷我當關閉三惡趣煩惱熾火燒眾生無有救護無依止清涼甘露充足彼身心熱惱普皆除。
贊曰。下明功德利用。由諸眾生不識苦諦不斷集諦不證滅諦不修道諦故受諸苦。今此初句是總關閉惡趣令舍苦諦。煩惱燒生至無依止令斷集諦。甘露充足彼令證滅諦。身心熱並皆除此能除者令修道諦。令諸眾生知苦斷集證滅修道。即四弘願功德。有二。謂自他利。此中多說利他功德。益物勝故。
經。由是我于無量劫恭敬供養諸如來。
贊曰。下明我為求此一切功德修行方成。即顯觀空勝獲五利勸人修學。五勝利者十八空論云。一除下劣心生正勤事。二除高慢心生恭教心。三除虛妄想生慈悲行。四除我見心生般若觀。五除怖畏心樂受正法。下八頌中分之為四。初由是我于無量劫即明初生正勤經無量劫行正勤事並第五樂受正法經無量劫。次恭敬供養諸如來一句明除高慢生恭敬心。生恭敬心故復能修行十供養。
經。堅持禁戒趣菩提求證法身安樂處施他眼耳及手足妻子僮僕心無吝財寶七珍莊嚴具隨來求者咸供給忍等
【現代漢語翻譯】 現代漢語譯本： 體。後面一頌半闡明一切功德的利用。這是開始。擊打大法鼓開啟權宜之門，吹響大法螺宣說教義，燃大法燈照亮涅槃的真理，降下大法雨成就智慧之身。降伏各種怨恨和障礙，即破除邪惡。正如其他經典所說：『想要宣說大法，建立大法幢，獲得菩提智慧。』 經：于生死海中救濟迷惑的眾生，我將關閉三惡趣之門。煩惱的熾熱火焰燃燒著眾生，沒有救護，沒有依靠。清涼的甘露充分滋潤他們的身心，普遍消除身心的熱惱。 贊曰：下面闡明功德的利用。由於眾生不認識苦諦，不斷除集諦，不證悟滅諦，不修習道諦，所以遭受各種痛苦。現在這第一句是總說，關閉惡趣之門，使眾生舍離苦諦。『煩惱燒生至無依止』，使眾生斷除集諦。『甘露充足彼』，使眾生證悟滅諦。『身心熱並皆除』，這能消除熱惱，使眾生修習道諦。使眾生知苦、斷集、證滅、修道，這就是四弘誓願的功德。功德有二方面，即自利和他利。這裡多說的是利他的功德，因為利益眾生更為殊勝。 經：因此，我于無量劫中恭敬供養諸如來（Tathagata）。 贊曰：下面闡明我爲了求得這一切功德而修行才能成就。這顯示觀空的殊勝，能獲得五種利益，勸人修學。五種勝利是：《十八空論》所說：一、去除下劣之心，生起精進的作為；二、去除高慢之心，生起恭敬的教導之心；三、去除虛妄的想像，生起慈悲的行為；四、去除我見之心，生起般若的觀照；五、去除怖畏之心，樂於接受正法。下面的八頌分為四個部分。首先，『由是我于無量劫』，這闡明最初生起精進心，經歷無量劫行持精進的作為，以及第五種樂於接受正法，經歷無量劫。其次，『恭敬供養諸如來』一句，闡明去除高慢心，生起恭敬心。因為生起恭敬心，所以又能修行十種供養。 經：堅持禁戒趨向菩提（Bodhi），求證法身安樂之處。佈施他人眼、耳、手、足、妻子、僮僕，心中沒有吝惜。財寶、七珍等莊嚴器具，隨前來求取的人都給予供給。忍辱等
【English Translation】 English version: Body. The latter one and a half verses clarify the utilization of all merits and virtues. This is the beginning. Striking the great Dharma drum opens the expedient means; blowing the great Dharma conch proclaims the teachings; lighting the great Dharma lamp illuminates the truth of Nirvana (Nirvana); sending down the great Dharma rain accomplishes the wisdom body. Subduing all resentments and obstacles means destroying evil. As other sutras say: 'Wanting to proclaim the great Dharma, establish the great Dharma banner, and attain Bodhi (Bodhi) wisdom.' Sutra: In the sea of Samsara (Samsara), I will deliver the deluded beings, and I will close the gates of the three evil realms. The blazing fire of afflictions burns sentient beings, without rescue, without reliance. Cool nectar fully nourishes their bodies and minds, universally eliminating the heat and vexation of body and mind. Commentary: The following clarifies the utilization of merits and virtues. Because sentient beings do not recognize the truth of suffering (Dukkha), do not cease the accumulation of suffering (Samudaya), do not realize the cessation of suffering (Nirodha), and do not practice the path to the cessation of suffering (Magga), they suffer all kinds of pain. Now, this first sentence is a general statement, closing the gates of the evil realms, causing sentient beings to abandon the truth of suffering. 'The burning of afflictions until there is no reliance' causes sentient beings to cease the accumulation of suffering. 'Nectar fully nourishes them' causes sentient beings to realize the cessation of suffering. 'The heat of body and mind is completely eliminated' can eliminate vexation, causing sentient beings to practice the path to the cessation of suffering. Causing sentient beings to know suffering, cease accumulation, realize cessation, and practice the path, this is the merit of the Four Great Vows. There are two aspects of merit, namely self-benefit and benefiting others. Here, more is said about the merit of benefiting others, because benefiting sentient beings is more supreme. Sutra: Therefore, for immeasurable kalpas (kalpas), I have respectfully made offerings to all Tathagatas (Tathagata). Commentary: The following clarifies that I can only achieve this by cultivating to attain all these merits and virtues. This shows the supremacy of contemplating emptiness, which can obtain five benefits, encouraging people to cultivate and learn. The five victories are: As the 'Treatise on the Eighteen Emptinesses' says: First, remove the inferior mind and generate diligent action; second, remove the arrogant mind and generate a respectful mind for teachings; third, remove false imagination and generate compassionate action; fourth, remove the mind of self-view and generate prajna (prajna) contemplation; fifth, remove the fearful mind and joyfully accept the true Dharma. The following eight verses are divided into four parts. First, 'Therefore, for immeasurable kalpas,' this clarifies the initial generation of diligence, practicing diligent action for immeasurable kalpas, and the fifth, joyfully accepting the true Dharma for immeasurable kalpas. Second, the phrase 'Respectfully making offerings to all Tathagatas' clarifies removing the arrogant mind and generating a respectful mind. Because of generating a respectful mind, one can also cultivate the ten offerings. Sutra: Upholding precepts and progressing towards Bodhi (Bodhi), seeking to realize the blissful abode of the Dharma body. Giving away eyes, ears, hands, feet, wives, servants to others, without any stinginess in the heart. Treasures, seven jewels, and other adornments, all are given to those who come seeking them. Patience, etc.
諸度皆遍修十地圓滿成正覺。
贊曰。此兩頌明除妄想行慈悲行。除他破戒垢故持戒。戒為諸善之根本故所以先明。為除他貪故行佈施。為除他瞋及懈怠故行忍等諸度。此諸度各多差別。一一遍修得圓滿已方成正覺。
經。故我得稱一切智無有眾生度量者。
贊曰。下五頌半明第四除我見生般若觀分二。初半頌明般若余不能量。后五頌校量難知。初也。故者所以。我觀空修諸行滿。故得稱一切智。故者亦由。由我觀空餘如前解。
經。假使三千大千界盡此土地生長物所有叢林諸樹木稻麻竹葦及枝條此等諸物皆伐取並悉細末作微塵隨處積集量難知乃至充滿虛空界。
贊曰。校量難知。初二頌舉一三千塵數。次一頌舉十方塵數。后兩頌正校量不知。初也。
經。一切十方諸剎土所有三千大千界地土皆悉末為塵此微塵量不可數。
贊曰。舉十方也。此微塵量不可數。即通結前一三千界。
經。假使一切眾生智以此智慧與一人如是智者量無邊容可知彼微塵數。
贊曰。正校量也。初知塵數。
經。牟尼世尊一念智令彼智人共度量于多俱胝劫數中不能算知其少分。
贊曰。不能知佛智也。一念之智多劫不知。況長時也。
經。時諸大眾聞佛說此甚深
【現代漢語翻譯】 現代漢語譯本： 諸般度（paramita，意為到達彼岸的方法）都要普遍修習，十地（bhumi，菩薩修行的十個階段）圓滿才能成就正覺（samyak-sambuddha，完全覺悟）。
讚語說：這兩頌經文闡明了去除妄想，奉行慈悲。爲了去除他人破戒的污垢，所以要持戒（sila，道德規範）。因為戒是諸善的根本，所以首先闡明。爲了去除他人的貪婪，所以要行佈施（dana，慷慨施捨）。爲了去除他人的嗔恨和懈怠，所以要行忍辱（ksanti，忍耐）等諸般度。這些度各有諸多差別，一一普遍修習，得到圓滿后才能成就正覺。
經文：所以我才會被稱為一切智（sarvajna，全知），沒有眾生可以度量我。
讚語說：下面五頌半經文闡明了第四點，去除我見，生起般若（prajna，智慧）觀。分為兩部分。前半頌闡明般若的深奧，其餘無法衡量。后五頌校量般若的難以知曉。這是第一部分。『故』的意思是所以。我觀察空性，修習諸行圓滿，所以才會被稱為一切智。『故』也表示由於。由於我觀察空性，其餘如前解釋。
經文：假使將三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙）中所有土地上生長的東西，所有叢林、樹木、稻麻、竹葦以及枝條，這些東西全部砍伐取來，並全部細細研磨成微塵，隨處堆積，其數量難以知曉，乃至充滿虛空界。
讚語說：校量般若的難以知曉。最初兩頌舉一個三千大千世界的塵數，其次一頌舉十方世界的塵數，最後兩頌正式校量而不知。這是第一部分。
經文：一切十方（dasadisa，十個方向）所有剎土（ksetra，佛土）中所有三千大千世界的土地，全部都研磨成微塵，這些微塵的數量不可計數。
讚語說：舉十方世界的例子。這些微塵的數量不可計數，是總結前面一個三千大千世界。
經文：假使一切眾生的智慧，用這種智慧與一個人相比，像這樣的智者，其智慧的量是無邊的，或許可以知道那些微塵的數量。
讚語說：正式校量。首先是知道塵數。
經文：牟尼（Muni，聖人）世尊（Bhagavan，佛陀）一念之間的智慧，讓那些智者共同度量，在眾多俱胝（koti，印度數字單位，千萬）劫（kalpa，極長的時間單位）的時間裡，也不能算清其中的少分。
讚語說：不能知道佛陀的智慧。一念之間的智慧，用多劫的時間都無法知曉，更何況是長時間呢。
經文：當時，諸位大眾聽聞佛陀宣說這甚深...
【English Translation】 English version: All perfections (paramita) must be universally cultivated, and the ten grounds (bhumi) must be perfected to achieve complete enlightenment (samyak-sambuddha).
The commentary says: These two verses explain removing delusions and practicing compassion. To remove the defilement of others breaking precepts, one must uphold the precepts (sila). Because precepts are the root of all good, they are explained first. To remove the greed of others, one must practice generosity (dana). To remove the anger and laziness of others, one must practice patience (ksanti) and other perfections. These perfections each have many differences, and only by universally cultivating each one and achieving perfection can one attain complete enlightenment.
The Sutra: Therefore, I am called all-knowing (sarvajna), and no sentient being can measure me.
The commentary says: The following five and a half verses explain the fourth point, removing the view of self and generating prajna (wisdom) contemplation. It is divided into two parts. The first half verse explains the profundity of prajna, which cannot be measured by anything else. The latter five verses compare and contrast the difficulty of knowing prajna. This is the first part. 'Therefore' means 'because of'. I observe emptiness and cultivate all practices to perfection, therefore I am called all-knowing. 'Therefore' also means 'due to'. Due to my observation of emptiness, the rest is explained as before.
The Sutra: Suppose all the things that grow on the land in the three-thousand-great-thousand world (tri-sahasra-maha-sahasra-lokadhatu), all the forests, trees, rice, hemp, bamboo, reeds, and branches, were all cut down and ground into fine dust, piled up everywhere, their number would be difficult to know, even if they filled the entire space.
The commentary says: Comparing and contrasting the difficulty of knowing prajna. The first two verses give the number of dust particles in one three-thousand-great-thousand world, the next verse gives the number of dust particles in the ten directions, and the last two verses formally compare and contrast without knowing. This is the first part.
The Sutra: All the land in all the buddha-fields (ksetra) in the ten directions (dasadisa), all the land in the three-thousand-great-thousand worlds, were all ground into dust, the number of these dust particles would be incalculable.
The commentary says: Giving the example of the ten directions. The number of these dust particles is incalculable, which summarizes the previous one three-thousand-great-thousand world.
The Sutra: Suppose the wisdom of all sentient beings were used to compare with one person, such a wise person, the measure of his wisdom is boundless, perhaps one could know the number of those dust particles.
The commentary says: Formally comparing and contrasting. First is knowing the number of dust particles.
The Sutra: The wisdom of the Muni (sage) World-Honored One (Bhagavan) in one thought, even if those wise people jointly measured it, in many kotis (Indian numerical unit, ten million) of kalpas (extremely long unit of time), they could not calculate even a small fraction of it.
The commentary says: Cannot know the wisdom of the Buddha. The wisdom of one thought cannot be known even with many kalpas, let alone a long time.
The Sutra: At that time, the great assembly heard the Buddha speak this profound...
空性有無量眾生悉能了達四大五蘊體性俱空六根六境妄生繫縛愿舍輪迴正修出離深心慶喜如說奉持。
贊曰。品第三段時眾獲益慶躍奉行。分五。初指所聞法。二顯得悟數。三悉能了下明所得悟。四愿舍下明愿修行愿捨生死。出離者涅槃。五深心下明慶益奉持流通不絕。
依空滿愿品第十
依空滿愿品三門分別。一來意。二釋名。三解妨。言來意者前品明空。是所觀境。未說修行今正明依二空起行。行無所著方契正修。修稱于真方能得果。故前品後有此品生。釋名者。依者能依即所修行亦通所依。所依即于聲境第七攝。空者是境即行所觀。滿愿者果隨愿得滿。即所修行稱空境修。離有無執當得果滿名依空滿愿。此品廣明。故以為名。三解妨者。問。若前品明境為令生解未說修行。如何聞說解空發願。答。前正明境。隨聞分修。故有得益。此正明修故天女請云。唯愿為說于甚深理修行之法。又前聞空生無分別智行利。后令起修二智二利。又前利根聞說得益此為鈍根。問。前之三品不請而說。何故此品待請方說。答。令法久住顯佛大悲不請而說。令生渴仰機宜所欲因請方說。故不一準。又前為現會修此為后時學。又前品久修者隨聞能修。此品通為近遠二修。
經。爾時如意寶光耀天女于大眾中聞
【現代漢語翻譯】 空性（śūnyatā，佛教中的一個重要概念，指一切事物沒有固定不變的自性）有無量眾生悉能了達，四大（地、水、火、風，構成物質世界的四種基本元素）五蘊（色、受、想、行、識，構成個體存在的五種要素）體性俱空，六根（眼、耳、鼻、舌、身、意，感知世界的六種器官）六境（色、聲、香、味、觸、法，六根所感知的外部對像）妄生繫縛，愿舍輪迴（saṃsāra，生死循環）正修出離，深心慶喜，如說奉持。
贊曰：品第三段時，大眾獲益，慶躍奉行。分五：初指所聞法；二顯得悟數；三悉能了下，明所得悟；四愿舍下，明愿修行愿捨生死，出離者涅槃（nirvāṇa，佛教追求的最終解脫境界）；五深心下，明慶益奉持流通不絕。
依空滿愿品第十
依空滿愿品三門分別：一來意；二釋名；三解妨。言來意者，前品明空，是所觀境，未說修行，今正明依二空起行，行無所著方契正修，修稱于真方能得果，故前品後有此品生。釋名者，依者能依，即所修行，亦通所依，所依即于聲境第七攝。空者是境，即行所觀。滿愿者，果隨愿得滿，即所修行稱空境修，離有無執，當得果滿，名依空滿愿。此品廣明，故以為名。三解妨者，問：若前品明境為令生解未說修行，如何聞說解空發願？答：前正明境，隨聞分修，故有得益。此正明修，故天女請云：『唯愿為說于甚深理修行之法。』又前聞空生無分別智行利，后令起修二智二利。又前利根聞說得益，此為鈍根。問：前之三品不請而說，何故此品待請方說？答：令法久住，顯佛大悲，不請而說；令生渴仰，機宜所欲，因請方說，故不一準。又前為現會修，此為后時學。又前品久修者隨聞能修，此品通為近遠二修。
經：爾時如意寶光耀天女于大眾中聞
【English Translation】 Modern Chinese Translation: 現代漢語譯本: Limitless beings are able to fully understand the emptiness (śūnyatā, a key concept in Buddhism referring to the lack of inherent existence in all phenomena) of reality, that the four elements (earth, water, fire, and wind, the four basic elements constituting the material world) and five aggregates (skandha, form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) are all empty in nature. The six sense organs (eye, ear, nose, tongue, body, and mind, the six organs for perceiving the world) and six sense objects (form, sound, smell, taste, touch, and dharma, the external objects perceived by the six sense organs) give rise to deluded attachments. May we renounce the cycle of rebirth (saṃsāra, the cycle of birth and death), cultivate diligently for liberation, rejoice deeply in our hearts, and uphold and practice as taught.
Commentary: In the third section of this chapter, the assembly benefits, rejoices, and practices accordingly. It is divided into five parts: first, it points to the Dharma heard; second, it reveals the number of those who attained enlightenment; third, 'Limitless beings are able to fully understand...' clarifies the enlightenment attained; fourth, 'May we renounce...' clarifies the vow to cultivate and renounce birth and death, liberation being nirvana (nirvāṇa, the ultimate state of liberation sought in Buddhism); fifth, 'Rejoice deeply...' clarifies the joy of benefit, upholding, and continuous propagation.
Chapter Ten: Relying on Emptiness to Fulfill Vows
Chapter on Relying on Emptiness to Fulfill Vows, analyzed in three aspects: first, the intention; second, the explanation of the name; third, the resolution of objections. Regarding the intention, the previous chapter clarified emptiness, which is the object of contemplation, but did not discuss practice. This chapter clarifies the practice based on the two emptinesses. Only by practicing without attachment can one align with correct cultivation. Only by cultivating in accordance with the truth can one attain the result. Therefore, this chapter arises after the previous chapter. Regarding the explanation of the name, 'relying' refers to the ability to rely, which is the practice, and also encompasses the object of reliance. The object of reliance is included in the seventh collection of sound and object. 'Emptiness' is the object, which is the object of contemplation in practice. 'Fulfilling vows' means that the result is obtained according to the vows. That is, the practice aligns with the cultivation of the empty object. By being free from attachment to existence and non-existence, one will attain the fulfillment of the result, hence the name 'Relying on Emptiness to Fulfill Vows.' This chapter explains it extensively, hence it is named as such. Regarding the resolution of objections, the question is: If the previous chapter clarified the object to facilitate understanding but did not discuss practice, how can one generate vows for understanding emptiness upon hearing it? The answer is: The previous chapter clarified the object, and practice was cultivated according to what was heard, hence there were benefits. This chapter clarifies practice, hence the celestial maiden asks: 'May you please explain the method of practicing the profound principle.' Furthermore, the previous hearing of emptiness gave rise to non-discriminating wisdom and beneficial actions, and later it leads to the cultivation of two wisdoms and two benefits. Also, the previous one benefited those with sharp faculties upon hearing, while this one is for those with dull faculties. The question is: Why were the previous three chapters spoken without being requested, but this chapter is spoken only after being requested? The answer is: To ensure the Dharma endures, showing the great compassion of the Buddha, it is spoken without being requested; to generate longing and to suit the needs of the audience, it is spoken because of the request, hence it is not uniform. Also, the previous one was for those practicing in the present assembly, while this one is for those learning in the future. Also, the previous chapter was for those who have cultivated for a long time and can practice according to what they hear, while this chapter is for both near and far practitioners.
Sutra: At that time, the Jewel Light Celestial Maiden heard in the assembly
說深法歡喜踴躍。
贊曰。大文分六。一天女請問。二佛告善女天下世尊為答習學之方。三爾時世尊作是語已下。天女領悟奉持修學。四說是品時下明時眾聞經得益多少。五梵王是金光明下。校量顯勝令其受行。六爾時大梵天王下諸天聞敕愿護流通。初中分三。初天女陳請。次世尊垂許。后正申請。初中有五。一出請人。二明請處。三述請因。四陳請相。五申啟請。此有三也。觀空稱念名如意。因發妙慧云寶光。破二障闇稱為耀。離染自在號為天。生長地善故曰女。上解請主名。亦表觀空能生勝慧破自他障生長地善故。此天請菩薩悲願具大神通。應物現形皆令獲益。是故菩薩化為女形。問。此菩薩位居何地。答。準真諦三藏云八地已上。又令證無生忍故此或六地。準前得地相第六地相能令界凈。現七寶蓮華池遍世界故下發愿已界凈生華。應第六地。于大眾中請處。聞說深法等請因。身悅曰歡心悅名喜。踴躍者跣足䠊也。
經。從座而起偏袒右肩膝著地合掌恭敬白佛言世尊唯愿為說于甚深理修行之法。
贊曰。初陳請相。白佛言下申啟請。啟請有二。初長行后頌請。
經。而說頌言我問照世界兩足最勝尊菩薩正行法唯愿慈聽許。
贊曰。頌請。世間有二。有情及器。身光智光俱照二世間
【現代漢語翻譯】 現代漢語譯本： 聽聞甚深佛法，心生歡喜，踴躍不已。
贊曰：此段經文大體分為六部分。第一部分是天女的請問。第二部分是佛陀告訴善女，天下世尊是爲了回答修習佛法的方法。第三部分是爾時世尊說完這些話之後，天女領悟並奉行修習。第四部分是說明在宣講此品時，當時聽眾聞經得益的多少。第五部分是梵王以《金光明經》來衡量，彰顯其殊勝，使其受持奉行。第六部分是爾時大梵天王等諸天聽聞佛敕，發願護持流通。最初的部分又分為三部分。首先是天女陳述請求，其次是世尊允許，最後是正式申請。最初的部分有五個方面。一是說明請問之人，二是說明請問之處，三是陳述請問之因，四是陳述請問之相，五是申述啟請。這裡有三個方面。觀空稱念名為如意（Cintamani），因其能啓發妙慧，如雲寶般的光芒。破除二障之黑暗，稱為耀（Prabha）。遠離染污，自在無礙，號為天（Deva）。生長於善地，故稱為女（Devi）。以上解釋了請問者的名號，也表明觀空能生殊勝智慧，破除自他之障礙，生長於善地。這位天女請問菩薩的悲願，具足大神通，應眾生之需求而現形，皆令其獲得利益。因此，菩薩化現為女形。問：這位菩薩位居何地？答：根據真諦三藏的說法，是八地以上。又因為要使其證得無生法忍，所以或許是六地。根據前面所說的得地之相，第六地之相能使界域清凈。顯現七寶蓮華池遍佈世界，因此發願之後，界域清凈，生出蓮華，應是第六地。于大眾之中請問之處。聽聞甚深佛法等請問之因。身體愉悅稱為歡，內心喜悅稱為喜。踴躍，是指光著腳跳躍。
經：從座位上站起來，袒露右肩，右膝著地，合掌恭敬，對佛說：『世尊，唯愿您為我們宣說甚深之理和修行之法。』
贊曰：這是陳述請問之相。『白佛言』以下是申述啟請。啟請分為兩部分，先是長行，后是頌請。
經：以偈頌說道：『我問照耀世界，兩足中最殊勝的尊者，關於菩薩的正行之法，唯愿慈悲聽許。』
贊曰：這是頌請。世間有二，有情和器物。身光和智光都能照耀這兩個世間。
【English Translation】 English version: Hearing the profound Dharma, one rejoices and leaps for joy.
Commentary: This passage is broadly divided into six parts. The first part is the question from the celestial maiden (Devi). The second part is the Buddha telling the virtuous maiden that the World Honored Ones (Bhagavan) of the world are for answering the methods of practicing and learning the Dharma. The third part is that after the World Honored One spoke these words, the celestial maiden understood, upheld, and practiced. The fourth part explains how much benefit the audience received from hearing the sutra when this chapter was being taught. The fifth part is the Brahma King (Brahma-raja) using the Golden Light Sutra (Suvarnaprabhasa Sutra) to measure and highlight its superiority, causing them to receive and practice it. The sixth part is that the Great Brahma King and other devas, upon hearing the Buddha's command, vowed to protect and propagate it. The initial part is further divided into three parts. First, the celestial maiden states her request; second, the World Honored One grants permission; and third, the formal request. The initial part has five aspects. First, it identifies the person making the request; second, it specifies the place of the request; third, it states the reason for the request; fourth, it describes the appearance of the request; and fifth, it elaborates on the request. There are three aspects here. Contemplating emptiness and reciting the name is called Cintamani (as-you-wish jewel), because it can inspire wonderful wisdom, like the light of a cloud treasure. Breaking through the darkness of the two obstacles is called Prabha (radiance). Being free from defilement and unhindered is called Deva (celestial being). Growing in a virtuous land is called Devi (celestial maiden). The above explains the name of the requester, and also indicates that contemplating emptiness can generate superior wisdom, break through self and other obstacles, and grow in a virtuous land. This celestial maiden asks about the bodhisattva's compassionate vows, possessing great supernatural powers, appearing in forms according to the needs of sentient beings, all causing them to obtain benefit. Therefore, the bodhisattva transforms into a female form. Question: In what stage does this bodhisattva reside? Answer: According to the Tripitaka Master Paramartha, it is above the eighth bhumi (stage). Also, because it is to enable them to attain the non-origination forbearance (anutpattika-dharma-kshanti), it may be the sixth bhumi. According to the previously mentioned characteristics of attaining the bhumis, the characteristic of the sixth bhumi can purify the realm. Manifesting a seven-jeweled lotus pond throughout the world, therefore, after making the vow, the realm is purified and lotuses are born, it should be the sixth bhumi. The place of request is among the assembly. The reason for the request is hearing the profound Dharma, etc. Physical pleasure is called 'joy', and inner happiness is called 'delight'. 'Leaping for joy' refers to jumping barefoot.
Sutra: Rising from her seat, baring her right shoulder, kneeling on her right knee, joining her palms in reverence, she said to the Buddha: 'World Honored One, may you please explain to us the profound truth and the method of practice.'
Commentary: This describes the appearance of the request. 'Said to the Buddha' below is elaborating on the request. The request is divided into two parts, first the prose, then the verse.
Sutra: And said in verse: 'I ask the most supreme of the two-legged, who illuminates the world, about the correct practice of the bodhisattvas; may you please listen with compassion and grant permission.'
Commentary: This is the verse request. There are two kinds of worlds: sentient beings and objects. Both bodily light and wisdom light can illuminate these two worlds.
。如瑜伽八十三云。能知有情八萬百千心行差別。能知東方無邊世界若干成壞等。此智光照。法華經云。放眉間光照諸世界見六道等。又云。我以相嚴身光明照世間。此身光照。于諸有足兩足為勝。人天二趣是二足。人天二足梵釋人王各為調御。佛能調彼名最勝。沙門婆羅門人中調御。佛亦調彼名最尊。故云最勝尊。故瑜伽八十二云。兩足中尊諸調御中最勝最上沙門眾中最為殊妙。菩薩正行法是所請法。簡二乘等云菩薩。簡邪行故名正行。邪行無量。略總而言諸帶二執行名為邪。今問離執稱正理行。
經。佛言善女天若有疑惑者隨汝意所問吾當分別說。
贊曰。次世尊垂許。
經。是時天女請世尊曰云何諸菩薩行菩提正行離生死涅槃饒益自他故。
贊曰。后正申請。請有二。一問菩提之正行。二問無住涅槃之正行。此覺寂因俱能饒益於自他故。又復菩薩意求菩提利樂有情窮未來際。于涅槃中求無住處異於凡夫及二乘。故一正行言通上菩提及下涅槃。或無住涅槃亦名菩提。菩提斷亦名菩提故偏問之。故下答云。依於法界行菩提法答菩提正行。修平等行答無住涅槃因。生死涅槃俱平等無欣厭故。若不行此二行即不證二果。故下云。若如是者凡夫之人應見真諦得於無上安樂涅槃。乃至云。即執著未
【現代漢語翻譯】 現代漢語譯本： 如《瑜伽師地論》第八十三卷所說：『能夠知曉有情眾生八萬百千種不同的心行差別，能夠知曉東方無邊世界的若干成住壞空等。』這是智慧之光照耀的結果。《法華經》中說：『從眉間放出光明，照耀各個世界，顯現六道等景象。』又說：『我以殊勝的相好莊嚴自身，光明照耀世間。』這是身光照耀的結果。在一切有足和兩足的眾生中，佛是最殊勝的。人和天是兩足眾生。人、天、梵天、帝釋天、人王各自有調御者，而佛能夠調御他們，所以被稱為最勝。沙門、婆羅門是人中的調御者，佛也能調御他們，所以被稱為最尊。』因此說佛是最勝尊。所以《瑜伽師地論》第八十二卷說：『在兩足眾生中，佛是最尊貴的；在一切調御者中，佛是最殊勝的；在沙門眾中，佛是最為殊妙的。』菩薩的正行之法是所請求的法。簡別於二乘等，稱為菩薩。簡別于邪行，所以名為正行。邪行有無量種，概括來說，凡是帶有二種執著的行為都稱為邪行。現在問的是，遠離執著，稱為符合正理的修行。 經：佛說：『善女天，如果有什麼疑惑，可以隨意發問，我將為你分別解說。』 贊曰：接下來，世尊允許提問。 經：這時，天女請問世尊說：『云何諸菩薩行菩提正行離生死涅槃饒益自他故？』（為什麼諸位菩薩修行菩提正行，能夠遠離生死涅槃，饒益自己和他人呢？） 贊曰：之後正式提出申請。請問有兩個方面：一是請問菩提的正行，二是請問無住涅槃的正行。這覺悟寂靜的因，都能夠饒益自己和他人。而且菩薩立意求取菩提，利益有情眾生，窮盡未來際；在涅槃中尋求無住之處，這與凡夫和二乘不同。所以一個『正行』，既可以指上面的菩提，也可以指下面的涅槃。或者說，無住涅槃也可以稱為菩提，菩提的斷除也可以稱為菩提，所以偏重於提問菩提。因此下面回答說：『依於法界行菩提法』，這是回答菩提的正行；『修平等行』，這是回答無住涅槃的因。生死和涅槃都是平等的，沒有欣喜和厭惡。如果不修行這兩種行，就不能證得這兩種果。所以下面說：『如果這樣的話，凡夫之人應該能夠見到真諦，獲得無上的安樂涅槃。』乃至說：『即執著未』
【English Translation】 English version: As stated in Yogācārabhūmi-śāstra (瑜伽師地論) Volume 83: 'One can know the eighty-thousand hundred-thousand different mental activities of sentient beings, and one can know the various formations, stabilities, destructions, and emptiness of the boundless worlds in the East.' This is the result of the light of wisdom shining. The Lotus Sutra (法華經) says: 'Emitting light from between the eyebrows, illuminating all worlds, revealing the realms of the six paths.' It also says: 'I adorn myself with excellent marks, and my light illuminates the world.' This is the result of the light of the body shining. Among all beings with feet and two feet, the Buddha is the most supreme. Humans and Devas (天) are two-footed beings. Humans, Devas, Brahma (梵天), Indra (帝釋天), and human kings each have their own tamers, but the Buddha can tame them all, so he is called the Most Supreme. Śrāmaṇas (沙門) and Brahmins (婆羅門) are the tamers among humans, and the Buddha can also tame them, so he is called the Most Honored.' Therefore, it is said that the Buddha is the Most Supreme Honored One. Therefore, Yogācārabhūmi-śāstra Volume 82 says: 'Among two-footed beings, the Buddha is the most honored; among all tamers, the Buddha is the most supreme; among the Śrāmaṇas, the Buddha is the most excellent.' The Dharma (法) of the Bodhisattva's (菩薩) proper conduct is the Dharma being requested. Distinguishing from the Two Vehicles (二乘) and others, they are called Bodhisattvas. Distinguishing from evil conduct, it is called proper conduct. There are countless kinds of evil conduct. Generally speaking, all actions that carry two kinds of attachments are called evil conduct. Now, the question is about practice that is free from attachment, which is called practice in accordance with right reason. Sutra (經): The Buddha said: 'Good woman, if you have any doubts, ask whatever you wish, and I will explain them to you separately.' Praise (贊曰): Next, the World Honored One granted permission. Sutra: At this time, the Deva (天女) asked the World Honored One, saying: 'Why do all Bodhisattvas practice the proper conduct of Bodhi (菩提), which is to be free from Saṃsāra (生死) and Nirvāṇa (涅槃), and benefit themselves and others?' Praise: Afterwards, the formal request was made. There are two aspects to the request: first, to ask about the proper conduct of Bodhi; second, to ask about the proper conduct of Non-Abiding Nirvāṇa (無住涅槃). This cause of enlightenment and tranquility can benefit both oneself and others. Moreover, Bodhisattvas are determined to seek Bodhi, benefit sentient beings, and exhaust the future; they seek a place of non-abiding in Nirvāṇa, which is different from ordinary people and those of the Two Vehicles. Therefore, one 'proper conduct' can refer to both the Bodhi above and the Nirvāṇa below. Or, Non-Abiding Nirvāṇa can also be called Bodhi, and the cessation of Bodhi can also be called Bodhi, so the question focuses on Bodhi. Therefore, the answer below says: 'Relying on the Dharmadhātu (法界) to practice the Dharma of Bodhi,' which is the answer to the proper conduct of Bodhi; 'Cultivating equal practice,' which is the answer to the cause of Non-Abiding Nirvāṇa. Saṃsāra and Nirvāṇa are both equal, without joy or aversion. If one does not practice these two practices, one cannot attain these two fruits. Therefore, it is said below: 'If this were the case, ordinary people should be able to see the Truth and attain the supreme bliss of Nirvāṇa.' And even say: 'That is, clinging to not'
得解脫煩惱繫縛即不證阿耨菩提。此俱返顯。又解。行菩提正行所謂悲智。由智故得如此如是智性智相。合斷智德名為法身離生死。由悲故得應化身。即是恩德為生說法離涅槃。修智故益自。修悲故益他。此釋順前三身品無住涅槃。又行有四。謂信般若。大定。大悲。四行能除不信著我畏苦舍心四種重障。即能為佛凈我樂常四德之因。初二煩惱障后二所知障。由信及智離生死。由悲離涅槃。定為二因。彰二俱勝故偏問之。菩提涅槃各有四德。四障能礙故。
經。佛告善女天依於法界行菩提法修平等行。
贊曰。世尊為說習學之方。于中分三。初標宗略釋。次善女天云何五蘊下法喻廣明。后善女天若善男子下結勸修學。初中復五。一標。二徴。三釋。四結。五通。此初標也。依於法界舉前空性所觀之境。辨中邊云。即此中說所知空性。由無變義說為真如。真性常如無轉變故。乃至云。由聖法因義說為法界。以一切聖法緣此生故。此中界言即是因義。問。準攝大乘及成唯識論即以第八為一切法因。阿毗達磨經云。無始時來界一切法等依。由此有諸趣及涅槃證得。何故中邊說真如理為諸法因。答。約流轉還滅依即說第八識是一切法因。持彼種故。若約迷悟依即說真如性故。勝鬘經云。如來藏為依為持為建立。寶
【現代漢語翻譯】 現代漢語譯本：如果從煩惱的束縛中解脫，就不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是雙重的反向顯現。另一種解釋是，菩提的正行是悲和智。因為智慧，所以能獲得如此這般的智性智相。將斷智德合起來稱為法身（Dharmakaya，法性身），遠離生死。因為慈悲，所以能獲得應化身（Nirmanakaya，應化身），即是恩德，為眾生說法，遠離涅槃（Nirvana，寂滅）。修習智慧能利益自己，修習慈悲能利益他人。這個解釋順應了前面三身品中關於無住涅槃的說法。另外，修行有四種，即信般若（Prajna，智慧）、大定（Samadhi，禪定）、大悲（Mahakaruna，大慈悲）。這四種修行能去除不信、著我、畏苦、舍心這四種嚴重的障礙，就能成為佛的凈、我、樂、常四德的原因。最初兩種是煩惱障，后兩種是所知障。通過信心和智慧可以脫離生死，通過慈悲可以脫離涅槃。禪定是兩種原因，彰顯了兩者都殊勝，所以偏重提問。菩提和涅槃各有四德，四種障礙能夠阻礙它們。
經文：佛告訴善女天，依於法界（Dharmadhatu，一切法的本體）修行菩提法，修習平等行。
贊曰：世尊為我們講述了學習的方法，其中分為三部分。首先是標明宗旨並簡略解釋，其次是善女天『云何五蘊』以下，用法喻來廣泛闡明，最後是善女天『若善男子』以下，總結並勸勉修學。最初的部分又分為五點：一、標明，二、征問，三、解釋，四、總結，五、貫通。這裡是最初的標明。依於法界，是舉出前面空性所觀的境界。《辨中邊論》中說：『即此中說所知空性，由無變義說為真如（Tathata，如如），真性常如無轉變故。』乃至說：『由聖法因義說為法界，以一切聖法緣此生故。』這裡『界』的意思就是『因』。問：按照《攝大乘論》和《成唯識論》，就是以第八識（Alaya-vijnana，阿賴耶識）為一切法的因。《阿毗達磨經》說：『無始時來，界一切法等依，由此有諸趣及涅槃證得。』為什麼《辨中邊論》說真如理為諸法因？答：如果從流轉和還滅的角度來說，就說第八識是一切法的因，因為它持有種子。如果從迷和悟的角度來說，就說是真如自性。《勝鬘經》說：『如來藏（Tathagatagarbha，如來藏）為依、為持、為建立。』寶
【English Translation】 English version: If one is liberated from the bonds of afflictions, one will not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). This is a double reverse manifestation. Another explanation is that the correct practice of Bodhi is compassion and wisdom. Because of wisdom, one can obtain such and such wisdom nature and wisdom characteristics. Combining the virtues of cutting off wisdom is called Dharmakaya (Dharma body), which is away from birth and death. Because of compassion, one can obtain Nirmanakaya (transformation body), which is grace and virtue, speaking Dharma for sentient beings, away from Nirvana (extinction). Cultivating wisdom benefits oneself, and cultivating compassion benefits others. This explanation is in line with the previous chapter on the Three Bodies regarding non-abiding Nirvana. In addition, there are four practices: namely, faith in Prajna (wisdom), great Samadhi (meditation), and great Mahakaruna (compassion). These four practices can remove the four serious obstacles of disbelief, attachment to self, fear of suffering, and the mind of abandonment, and can become the cause of the four virtues of purity, self, joy, and permanence of the Buddha. The first two are affliction obstacles, and the latter two are knowledge obstacles. Through faith and wisdom, one can escape birth and death, and through compassion, one can escape Nirvana. Samadhi is the cause of both, highlighting the superiority of both, so it is emphasized in the question. Bodhi and Nirvana each have four virtues, which can be hindered by the four obstacles.
Sutra: The Buddha told the Good Woman that she should rely on Dharmadhatu (the realm of Dharma) to practice the Bodhi Dharma and cultivate equality.
Praise: The World Honored One explained the method of learning, which is divided into three parts. First, the main point is stated and briefly explained. Second, from the Good Woman's 'How are the five aggregates,' the meaning is widely explained using metaphors. Finally, from the Good Woman's 'If a good man,' the conclusion is made and learning is encouraged. The initial part is further divided into five points: first, stating; second, questioning; third, explaining; fourth, concluding; and fifth, connecting. This is the initial statement. Relying on Dharmadhatu is to present the realm observed by the emptiness mentioned earlier. The Discrimination between the Middle and the Extremes states: 'That is, the emptiness of what is known is spoken of here, and because there is no change, it is called Tathata (suchness), because the true nature is always such and does not change.' And it says: 'Because of the meaning of the cause of the holy Dharma, it is called Dharmadhatu, because all holy Dharmas arise from this.' Here, the word 'Dhatu' means 'cause.' Question: According to the Mahayana-samgraha and the Vijnaptimatrata-siddhi, the eighth consciousness (Alaya-vijnana) is the cause of all Dharmas. The Abhidharma Sutra says: 'From beginningless time, the Dhatu is the basis of all Dharmas, and from this, there are all destinies and the attainment of Nirvana.' Why does the Discrimination between the Middle and the Extremes say that the principle of Tathata is the cause of all Dharmas? Answer: If viewed from the perspective of transmigration and cessation, the eighth consciousness is said to be the cause of all Dharmas because it holds the seeds. If viewed from the perspective of delusion and enlightenment, the self-nature of Tathata is said to be the cause. The Srimala Sutra says: 'The Tathagatagarbha (womb of the Tathagata) is the basis, the support, and the establishment.' Treasure
性論中即依此義說真如理。為無始時來界等。問。既迷悟依通生染凈。云何中邊論云聖法因義說為法界。答。不說唯言故無有失。又復染法不由證如始得生。若諸聖法因根本智之所引生。無分別智必證如起。是故偏說為聖法因。此增上緣因。非親因緣。今此云依是所緣因。於是境聲。緣勝義諦行菩提法。以法界性非生死涅槃。離二相故。故亦非非生死涅槃。不離二故。如是見於諸佛菩提亦非生死涅槃。菩提即三身。三身非生死涅槃。作如是觀修菩提法即是修平等行。故十八空論云。化身非生死涅槃。何以故。生死皆是妄想顛倒不過苦集故。化身不爾。依法應生(法者法身應者應身)體非顛倒。復能除眾生顛倒故非生死。非涅槃者有始終故非生死故非顛倒。非涅槃故非真實。又云。法身與彼應身亦不即不離故。十八空論問云。若法身不離應身有何過失。答曰。若爾一人得佛余應同得。以一切人不同得故知法身有不即應身義。此意法身一切眾生平等共有。體是其一。與應身一故一得應身應一切得。體無別故。既不如是明知法身有不即應身義。論云。又亦不離應身。何以故。法身無異常不離三世諸佛功德故。若能如此體解法應離不離義。即除決定離不離執。依不離道理而修諸行故。能證得應身之果。化身亦爾。此意法身與應
化身不即不離。應化與法身亦不即不離。亦如真如。作如是觀而修菩提名平等行。知果既然修行亦爾。不即生死涅槃成無住道。即七大性中方便大性。
經。云何依於法界行菩提法修平等行。
贊曰。徴也。真如是常。菩提行等無常。常無常生死涅槃有體無體體相各異。云何依法界行菩提法修平等。此意約彼執情執一向異而假徴之。
經。謂於五蘊能現法界法界即是五蘊五蘊不可說非五蘊亦不可說。
贊曰。第三釋。此約不離不即答。初云。謂於五蘊能現法界。法界即是五蘊。此不離義。謂于者指斥標舉發端之義。即於五蘊能現法界。法界即現五蘊。此有二。一云。依遍計所執相無自性及所顯空性故說五蘊能現法界。法界即是五蘊故。般若心經云。色即是空空即是色。受想行識亦復如是。空性即如故。解深密經及瑜伽論云。于第二時唯為發趣修大乘者。於一切法無生無滅本來寂靜自性涅槃。以隱密相轉正法輪。十八空論亦云。故知分別無相依他無生名真實性。真實體無。無體故無相。無相故無生。無生故無滅。無滅故寂靜。寂靜故名自性涅槃。辨中邊論亦云。無二謂無所取能取。有無謂有二取之無性。此意所能取無。即所取五蘊及能取心俱遍計故體無。無之性體即是如故。云五蘊能現法界。
【現代漢語翻譯】 現代漢語譯本：化身與法身之間既不是完全相同，也不是完全分離的關係。應化身與法身的關係也是如此，既不相同也不分離，就像真如一樣。像這樣觀察並修習菩提，就能達到平等之行。明白了果是如此，修行也應如此。既不執著于生死，也不執著于涅槃，才能成就無住之道，這就是七大自性中的方便大性。
經文：『如何依靠法界來修行菩提之法，修習平等之行呢？』
贊曰：這是提問。真如是常，而菩提之行等是無常。常與無常，生死與涅槃，有體與無體，它們的體性和表相各不相同。如何依靠法界來修行菩提之法，修習平等之行呢？這是因為對方執著于認為它們完全不同，所以才提出這樣的問題。
經文：『意思是說，對於五蘊，能夠顯現法界，法界也就是五蘊，五蘊不可說是非五蘊，也不可說不是五蘊。』
贊曰：這是第三種解釋。這裡是從不離不即的角度來回答。一開始說：『對於五蘊，能夠顯現法界，法界也就是五蘊。』這就是不離的含義。『謂于』是指示、標舉、發端的意思。即對於五蘊能夠顯現法界，法界即顯現五蘊。這裡有兩種解釋：一是說，依靠遍計所執相的無自性以及所顯現的空性，所以說五蘊能夠顯現法界，法界也就是五蘊。正如《般若心經》所說：『色即是空，空即是色，受想行識亦復如是。』空性就是如。解深密經和瑜伽論說：在第二時，只是爲了啓發那些開始修習大乘的人，讓他們明白一切法無生無滅，本來寂靜，自性涅槃，以隱秘的方式轉正法輪。《十八空論》也說：所以要知道，分別是無相的，依他是無生的，名為真實性。真實體是無，因為無體所以無相，因為無相所以無生，因為無生所以無滅，因為無滅所以寂靜，因為寂靜所以名為自性涅槃。《辨中邊論》也說：無二是指沒有所取和能取，有無是指有二取的無性。這裡的意思是所能取是無，即所取的五蘊和能取的心都是遍計所執，所以體是無。無的自性就是如，所以說五蘊能夠顯現法界。
【English Translation】 English version: The Nirmāṇakāya (Transformation Body) is neither identical to nor separate from the Dharmakāya (Dharma Body). The manifested body (應化) and the Dharmakāya are also neither identical nor separate, just like Suchness (真如). Observe in this way and cultivate Bodhi, thus practicing the path of equality. Understanding that the result is like this, so should the practice be. Neither clinging to Saṃsāra (生死, birth and death) nor clinging to Nirvāṇa (涅槃, liberation), one can achieve the path of non-abiding, which is the Great Nature of Expediency (方便大性) among the Seven Great Natures.
Sūtra: 'How does one rely on the Dharmadhātu (法界, Dharma Realm) to practice the Bodhi Dharma and cultivate the practice of equality?'
Commentary: This is a question. Suchness (真如) is permanent, while the practice of Bodhi, etc., is impermanent. Permanence and impermanence, Saṃsāra and Nirvāṇa, having substance and not having substance, their nature and appearance are different. How does one rely on the Dharmadhātu to practice the Bodhi Dharma and cultivate equality? This is because the other party clings to the idea that they are completely different, so this question is posed.
Sūtra: 'It means that, with regard to the five Skandhas (五蘊, aggregates), one can manifest the Dharmadhātu, and the Dharmadhātu is the five Skandhas. The five Skandhas cannot be said to be non-five Skandhas, nor can they be said not to be five Skandhas.'
Commentary: This is the third explanation. This answers from the perspective of neither separation nor identity. It initially says: 'With regard to the five Skandhas, one can manifest the Dharmadhātu, and the Dharmadhātu is the five Skandhas.' This is the meaning of non-separation. 'With regard to' (謂于) indicates pointing out, highlighting, and initiating. That is, with regard to the five Skandhas, one can manifest the Dharmadhātu, and the Dharmadhātu manifests the five Skandhas. There are two explanations here: One is that, relying on the non-self-nature of the imagined nature (遍計所執相) and the emptiness (空性) that is manifested, it is said that the five Skandhas can manifest the Dharmadhātu, and the Dharmadhātu is the five Skandhas. As the Heart Sūtra says: 'Form is emptiness, emptiness is form; sensation, perception, volition, and consciousness are also like this.' Emptiness is Suchness. The Saṃdhinirmocana Sūtra and the Yogācārabhūmi-śāstra say: In the second period, it is only to inspire those who are beginning to practice the Mahāyāna, to understand that all dharmas are without arising and without ceasing, originally quiescent, and self-natured Nirvāṇa, and to turn the Dharma wheel in a concealed manner. The Eighteen Emptinesses Treatise also says: Therefore, know that discrimination is without characteristics, dependence is without arising, and it is called true nature. The true substance is without, because it is without substance, therefore it is without characteristics; because it is without characteristics, therefore it is without arising; because it is without arising, therefore it is without ceasing; because it is without ceasing, therefore it is quiescent; because it is quiescent, therefore it is called self-natured Nirvāṇa. The Madhyāntavibhāga-bhāṣya also says: Non-duality means without the grasped and the grasper; existence and non-existence mean the non-nature of the two graspers. The meaning here is that what can be grasped is without, that is, the grasped five Skandhas and the grasping mind are both imagined, so the substance is without. The nature of without is Suchness, so it is said that the five Skandhas can manifest the Dharmadhātu.
法界是五蘊性亦名五蘊。故云法界即五蘊真如。由此道理遍計所執五蘊體無亦不可說。二無之性體非積聚名非五蘊。性離言故亦不可說。此除遍計。以證真而修行說二云依他中唯有圓成圓成中唯有依他。云五蘊能現法界法界即是五蘊。約不離義云是五蘊。故中邊論云。即虛妄分別中有空性故。及空性中有虛妄分別故是即契中道。空性即法界。雖云不離不可言一異。若此法界與五蘊一亦不可說。若此法性非五蘊者此意說異。亦不可說。俱是遍計無自性故不可說故。中邊云。若異應成法性異法。便違聖說。如苦等性。若一應非凈智境。亦非共相。此即顯空如與虛妄分別。依此離一異相。云不可說。或復二性俱非言境名不可說。故成唯識論云。真謂自性假智及詮俱非境故。既非言說又非決定一向一異。故非生死涅槃別。所以云平等。雖別言五蘊意約三身令求修行。即五修中依止自在修也。然約不一異釋順中邊十八空論。依此經文即通二解。然依重詰為通釋文即不一異為勝。前徴后詰。依影顯說。即通說勝。
經。何以故。
贊曰。詰也。何所以故法界亦五蘊不可說。非五蘊亦不可說。
經。若法界是五蘊即是斷見若離五蘊即是常見。
贊曰。通也。有三。初釋不得言一異。次出不得所由。后結。此
【現代漢語翻譯】 現代漢語譯本：法界（Dharmadhatu，一切法的總稱）的體性是五蘊（Skandha，色、受、想、行、識），也可以說就是五蘊。所以說，法界即是五蘊的真如（Tathata，事物的真實如是）。基於這個道理，遍計所執（Parikalpita，虛妄分別）的五蘊本體是空無的，因此無法用言語描述。而這兩種空無的體性並非積聚而成，因此不能稱之為五蘊。因為其體性超越了語言，所以也無法用言語描述。這排除了遍計所執。通過證悟真如而修行，可以說在依他起性（Paratantra，因緣和合而生）中只有圓成實性（Parinispanna，真如實性），而在圓成實性中只有依他起性。可以說五蘊能夠顯現法界，法界即是五蘊。從不相分離的角度來說，可以認為是五蘊。所以《中邊分別論》（Madhyantavibhaga-bhasya）中說：『在虛妄分別（Vikalpa，虛妄的分別念頭）中存在空性（Sunyata，空無的體性），並且在空性中存在虛妄分別，這才是契合中道（Madhyama Pratipada，不落兩邊的中正之道）。』空性即是法界。雖然說不相分離，但也不能說它們是一體或異體。如果說法界與五蘊是一體，這也是不可說的。如果說法性（Dharmata，法的本性）不是五蘊，那麼這就是在說它們是異體，這也是不可說的。因為它們都是遍計所執，沒有自性（Svabhava，獨立的、不變的實體），所以無法用言語描述。《中邊分別論》中說：『如果法性與法是異體的，那麼法性就應該成為異法，這就違背了聖人的教導，如同苦等自性。如果是一體的，那麼它就不應該是清凈智慧的境界，也不是共同的相狀。』這表明空如與虛妄分別一樣，基於這種遠離一體和異體的相狀，所以說是不可說的。或者說，兩種體性都不是語言所能表達的，所以稱為不可說。因此，《成唯識論》（Vijnaptimatrata-siddhi）中說：『真如是指自性，虛假的智慧和詮釋都無法觸及它的境界。』既然無法用言語描述，又無法決定它是一向的一體或異體，所以它不是生死（Samsara，輪迴）或涅槃（Nirvana，解脫）的差別，所以說是平等的。雖然分別說五蘊，但其意在於通過三身（Trikaya，法身、報身、應身）來引導修行，也就是在五種修行中依止自在修。然而，從不一不異的角度來解釋，這符合《中邊分別論》的十八空論。依據這部經文，可以有兩種解釋。然而，依據重重詰問來通盤解釋經文，那麼不一不異的說法更為殊勝。前面的提問和後面的詰難，依據影像來顯現說明，那麼通盤的說法更為殊勝。 經：為什麼呢？ 贊曰：這是詰問。為什麼法界既不能說是五蘊，也不能說不是五蘊呢？ 經：如果法界是五蘊，那就是斷見（Uccheda-drsti，認為人死後一切皆無的邪見）；如果法界脫離五蘊，那就是常見（Sassata-drsti，認為存在永恒不變的實體的邪見）。 贊曰：這是通達。有三個部分：首先解釋了為什麼不能說是一體或異體，其次說明了不能這樣說的原因，最後是結論。這就是
【English Translation】 English version: The nature of Dharmadhatu (the totality of all dharmas) is the five Skandhas (aggregates: form, feeling, perception, mental formations, and consciousness), and it can also be said to be the five Skandhas themselves. Therefore, it is said that Dharmadhatu is the Suchness (Tathata, the true suchness of things) of the five Skandhas. Based on this principle, the self-grasped nature (Parikalpita, imputed nature) of the five Skandhas is empty and without substance, so it cannot be described in words. And the nature of these two kinds of emptiness is not accumulated, so it cannot be called the five Skandhas. Because its nature transcends language, it also cannot be described in words. This excludes the self-grasped nature. Through cultivating by realizing Suchness, it can be said that in the dependent nature (Paratantra, arising from conditions) there is only the perfectly established nature (Parinispanna, the nature of true reality), and in the perfectly established nature there is only the dependent nature. It can be said that the five Skandhas can manifest Dharmadhatu, and Dharmadhatu is the five Skandhas. From the perspective of not being separate, it can be considered the five Skandhas. Therefore, the Madhyantavibhaga-bhasya (Commentary on Discrimination between Middle and Extremes) says: 'In the false discrimination (Vikalpa, false discriminating thoughts) there is emptiness (Sunyata, the nature of emptiness), and in emptiness there is false discrimination, this is in accordance with the Middle Way (Madhyama Pratipada, the path of non-attachment to extremes).' Emptiness is Dharmadhatu. Although it is said that they are not separate, it cannot be said that they are one or different. If it is said that Dharmadhatu and the five Skandhas are one, this is also unspeakable. If it is said that Dharmata (the nature of dharma) is not the five Skandhas, then this is saying that they are different, which is also unspeakable. Because they are all self-grasped nature, without self-nature (Svabhava, independent, unchanging entity), they cannot be described in words. The Madhyantavibhaga-bhasya says: 'If Dharmata and dharma are different, then Dharmata should become a different dharma, which violates the teachings of the saints, like the nature of suffering, etc. If they are one, then it should not be the realm of pure wisdom, nor a common characteristic.' This shows that emptiness is like false discrimination, based on this state of being away from the characteristics of one and different, so it is said to be unspeakable. Or, both natures are beyond the realm of language, so they are called unspeakable. Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'Suchness refers to self-nature, false wisdom and interpretation cannot touch its realm.' Since it cannot be described in words, and it cannot be determined whether it is always one or different, it is not the difference between Samsara (birth and death) or Nirvana (liberation), so it is said to be equal. Although the five Skandhas are spoken of separately, the intention is to guide practice through the three bodies (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya), that is, to rely on the practice of freedom in the five practices. However, from the perspective of not one or different, this is in accordance with the eighteen emptinesses of the Madhyantavibhaga-bhasya. According to this sutra text, there can be two interpretations. However, according to repeated questioning to comprehensively interpret the text, then the statement of not one or different is more superior. The previous question and the subsequent refutation, based on the image to reveal the explanation, then the comprehensive statement is more superior. Sutra: Why is that? Commentary: This is a question. Why can't Dharmadhatu be said to be the five Skandhas, nor can it be said not to be the five Skandhas? Sutra: If Dharmadhatu is the five Skandhas, then it is annihilationism (Uccheda-drsti, the false view that after death everything ceases to exist); if Dharmadhatu is separate from the five Skandhas, then it is eternalism (Sassata-drsti, the false view that there is an eternal and unchanging entity). Commentary: This is understanding. There are three parts: first, it explains why it cannot be said to be one or different; second, it explains the reason why it cannot be said like that; and finally, the conclusion. This is
初。若法界即五蘊約遍計說。彼是無故即是斷見。若離五蘊別見法性即是常見。又法界即五蘊約依他說。二乘得無餘時法界同斷。即是斷見。或隨有為真如有滅故說為斷。若離五蘊別見法性即是常見。以法性體與彼遍計依他二性非定一異。言定一異俱是遍計。不離斷常。問。真如非常見為常者名為常見。真如是常見之為常。稱境而知何名常見。答。言常無常此隨言詮。是分別見。談其法體非常無常。如言執常。故是常見。又復正違無分別智。此意欲令離分別執亡相方修。若執為常違此正智。以其法性離有無一異常斷相故。不障后得智離執觀如以為常也。此中即離應可立量云。法界應有斷。斷者滅義。因云。即五蘊故猶如五蘊。又若離五蘊即是常見者。即難依他應是常名為常見。以蘊非蘊中隨一攝故。猶如法界。然此不為破他故不立量。復違教過。以教不許五蘊常故。但可顯云應是常見。然觀經文但明法界與五蘊體非定一異。若定一異法界體應是斷是常。
經。離於二相不著二邊不可見過所見無名無相。
贊曰。出不得言一異之所以。離於二相離常無常有無生滅此等二相故。不著二邊遠離增減。我法二不有離增。空性如不無離減。不可見非五識境。過所見超于意識虛計度境。無名離能詮。無相離所詮。
【現代漢語翻譯】 現代漢語譯本 初。如果法界（Dharmadhatu，一切法的本體和根源）就是五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識），這是按照遍計所執性（Parikalpita，虛妄分別的自性）來說的。因為遍計所執性是虛無的，所以認為法界就是五蘊，就成了斷見（Uccheda-dṛṣṭi，認為生命死後一切斷滅的邪見）。如果離開五蘊，另外去尋找法性（Dharmata，諸法的真實體性），那就成了常見（Śāśvata-dṛṣṭi，認為存在永恒不變的實體的邪見）。 又，如果法界就是五蘊，這是按照依他起性（Paratantra，由因緣和合而生的自性）來說的。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）獲得無餘涅槃（nirupadhiśeṣa-nirvāṇa，不再有任何煩惱和痛苦的狀態）的時候，法界也一同斷滅，這就成了斷見。或者，隨著有為法（Saṃskṛta，由因緣和合而成的法）的生滅，真如（Tathātā，諸法的真實如是之性）也好像會滅，所以說它是斷滅。 如果離開五蘊，另外去尋找法性，那就成了常見。因為法性的本體與遍計所執性、依他起性這兩種自性，並非絕對的同一或相異。說絕對的同一或相異，都是遍計所執，都離不開斷見和常見。 問：真如如果不是常見，那麼執著為常，才叫做常見。真如本身就是常見，而你只是如實地認識它，這怎麼能叫做常見呢？ 答：說常或無常，這都是隨順語言文字的表達，是分別妄見。談論法體的真實狀態，既不是常也不是無常。如果執著于常，那就是常見。而且，這種執著也完全違背了無分別智（Nirvikalpa-jñāna，超越分別的智慧）。 這樣說的目的是爲了讓人離開分別執著，捨棄一切虛妄的表象，才能真正修行。如果執著于常，就違背了這種正確的智慧。因為法性是遠離有無、一異、常斷等相對的相狀的。這樣才不會障礙后得智（Pṛṣṭhalabdha-jñāna，證悟后獲得的智慧）以遠離執著的觀點來看待真如，並認為它是常。 這裡可以設立一個論證：法界應該是有斷滅的，斷滅的意思就是滅亡。原因是：法界就是五蘊，就像五蘊一樣會滅亡。又，如果離開五蘊就是常見，那麼就可以反駁說，依他起性也應該是常，所以是常見。因為它包含在五蘊或非五蘊之中，就像法界一樣。然而，這並不是爲了駁倒對方的觀點而設立的論證，而是爲了避免違背佛教的教義，因為佛教不承認五蘊是常。所以只能說，法界應該是常見。 然而，觀察經文，只是說明法界與五蘊的本體並非絕對的同一或相異。如果絕對的同一或相異，那麼法界的本體就應該是斷滅的或是常。 經：遠離二相，不執著二邊，不可見，超越能見和所見，無名無相。 贊曰：說不出是一還是異的原因。遠離二相，就是遠離常與無常、有與無、生與滅等等這些相對的相狀。不執著二邊，就是遠離增益和損減。執著於我法二有，就是增益。執著于空性如無，就是損減。不可見，不是五識（Pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）所能認識的境界。超越能見和所見，就是超越意識（Manovijñāna，第六識）的虛妄分別和計度。無名，就是遠離能詮釋的名言概念。無相，就是遠離所詮釋的現象。
【English Translation】 English version Initially, if the Dharmadhatu (the essence and source of all dharmas) is the same as the five Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), according to the Parikalpita (the nature of imaginary construction), it is a nihilistic view (Uccheda-dṛṣṭi) because the Parikalpita is non-existent. If one seeks the Dharmata (the true nature of phenomena) apart from the five Skandhas, it becomes an eternalistic view (Śāśvata-dṛṣṭi). Furthermore, if the Dharmadhatu is the same as the five Skandhas, according to the Paratantra (the nature of dependent origination), when the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) attain Nirupadhiśeṣa-nirvāṇa (the state of no remaining afflictions and suffering), the Dharmadhatu also ceases, which is a nihilistic view. Alternatively, as conditioned dharmas (Saṃskṛta) arise and cease, the Tathātā (the true suchness of phenomena) seems to perish, so it is said to be annihilation. If one seeks the Dharmata apart from the five Skandhas, it becomes an eternalistic view. Because the essence of Dharmata is neither definitely the same nor different from the Parikalpita and Paratantra. Saying it is definitely the same or different is all Parikalpita, and cannot be separated from nihilistic and eternalistic views. Question: If the Tathātā is not an eternalistic view, then clinging to permanence is called an eternalistic view. If the Tathātā itself is an eternalistic view, and you simply recognize it as it is, how can it be called an eternalistic view? Answer: Saying permanent or impermanent follows linguistic expression and is a discriminating view. Discussing the true state of the Dharma body, it is neither permanent nor impermanent. If one clings to permanence, it is an eternalistic view. Moreover, this clinging completely contradicts non-discriminating wisdom (Nirvikalpa-jñāna). The intention is to encourage people to abandon discriminating attachments and relinquish all illusory appearances in order to truly practice. If one clings to permanence, it contradicts this correct wisdom. Because the Dharma nature is free from relative aspects such as existence and non-existence, oneness and otherness, permanence and annihilation. This will not hinder subsequent wisdom (Pṛṣṭhalabdha-jñāna) from viewing the Tathātā with a perspective free from attachments and considering it as permanent. Here, an argument can be established: the Dharmadhatu should be subject to annihilation, and annihilation means destruction. The reason is: the Dharmadhatu is the same as the five Skandhas, just like the five Skandhas perish. Also, if being apart from the five Skandhas is an eternalistic view, then it can be countered that the Paratantra should also be permanent, so it is an eternalistic view. Because it is included in either the five Skandhas or non-Skandhas, just like the Dharmadhatu. However, this argument is not established to refute the other's viewpoint, but to avoid contradicting Buddhist teachings, because Buddhism does not acknowledge that the five Skandhas are permanent. Therefore, it can only be said that the Dharmadhatu should be an eternalistic view. However, observing the sutra texts, it only explains that the essence of the Dharmadhatu and the five Skandhas is neither definitely the same nor different. If they were definitely the same or different, then the essence of the Dharmadhatu should be either annihilation or permanence. Sutra: Being apart from the two characteristics, not clinging to the two extremes, invisible, transcending the seen and the seer, without name and without form. Commentary: It is impossible to say whether it is one or different. Being apart from the two characteristics means being apart from relative aspects such as permanence and impermanence, existence and non-existence, arising and ceasing. Not clinging to the two extremes means being far from augmentation and diminution. Clinging to the existence of self and Dharma is augmentation. Clinging to emptiness as non-existence is diminution. Invisible, not a realm that can be recognized by the five consciousnesses (Pañca-vijñāna). Transcending the seen and the seer means transcending the illusory discriminations and calculations of the mind consciousness (Manovijñāna). Without name means being apart from the conceptual language that can explain it. Without form means being apart from the phenomena that are explained.
經。是則名為說於法界。
贊曰。結也。由離二相等故不可說與蘊一異。是則名為說法界體法界體既離此等相修行時如法界相。
經。善女天云何五蘊能現法界如是五蘊不從因緣生。
贊曰。次下法喻廣明。意就法界離於八不。故依五蘊能現法界。初且舉不生明。次例不滅等。文分為四。初法。次善女天譬如鼓聲下喻說。三若不可生下例餘七不。四故知五蘊非有非無下總結成。初法說中分三。初假徴起前。二標宗。三釋所以。此初二也。標宗意說五蘊不生破遍計執。依遍計無即能現法界。故五蘊與法界不一異等。
經。何以故。
贊曰。下釋所以。初假設外徴。何所以故不從因生。此假作執因中有果論及去來實有論徴。執有果論者意說。因中已有果竟。但從緣生或從緣顯。若如谷種。因中先無其果而後生谷亦應生豆等。彼此本無從因生故。若爾即應從於一因生一切果。是故因中定已有果。但緣生顯。何所以故不從因緣生。若去來實有論徴意。三世法有。然未來世有生能生應生之法。若無生生不至現在。何所以故云不從因緣生。
經。若從因緣生者為已生故生為未生故生。
贊曰。正釋。初總牒。二為已生故生下開徴。三若已生生者下別非。四無名無相已下結成五蘊能
【現代漢語翻譯】 現代漢語譯本： 經：這就是所謂的說法界。
贊曰：總結。由於遠離二相等，所以不可說與五蘊是一還是異。這就是所謂的說法界體。法界體既然遠離這些相，修行時就應如法界相。
經：善女天（一位天女的名字），為什麼五蘊（色、受、想、行、識）能顯現法界（宇宙萬物的本體）？為什麼這五蘊不是從因緣（條件和原因）而生？
贊曰：接下來用比喻廣泛地闡明。意在說明法界遠離八不（不生、不滅、不斷、不常、不一、不異、不來、不去）。所以依靠五蘊能顯現法界。首先提出不生來闡明，然後類推不滅等。文分為四部分：第一部分是法，第二部分是善女天譬如鼓聲下喻說，第三部分是若不可生下例餘七不，第四部分是故知五蘊非有非無下總結成。第一部分法說中分為三部分：第一部分是假設提問，第二部分是標明宗旨，第三部分是解釋原因。這裡是前兩部分。標明宗旨的意思是說五蘊不生，是爲了破除遍計執（普遍的錯誤觀念）。如果執著于遍計所執的『無』，就能顯現法界。所以五蘊與法界不是一，也不是異。
經：為什麼呢？
贊曰：下面解釋原因。首先假設外人提問：為什麼不從因緣生？這是假設執著于因中有果論以及去來實有論的人提問。執著于有果論的人認為，因中已經有果，最終只是從緣而生，或者從緣而顯現。如果像穀子的種子一樣，因中先前沒有果，然後才生出穀子，那麼也應該生出豆子等。彼此本來沒有，從因生出。如果這樣，就應該從一個因生出一切果。所以因中一定已經有果，只是通過緣而顯現。為什麼說不從因緣生呢？如果去來實有論的人提問，意思是說三世（過去、現在、未來）的法是實有的。然而未來世有生、能生、應生的法。如果沒有生，生就不會到達現在。為什麼說不從因緣生呢？
經：如果從因緣生，那麼是已生而生，還是未生而生？
贊曰：正式解釋。首先總括，然後是為已生故生下開徵，然後是若已生生者下分別否定，然後是無名無相已下總結成五蘊能。
【English Translation】 English version: Sutra: This is what is called expounding the Dharmadhatu (法界).
Commentary: Conclusion. Because of being apart from the two equalities (二相等), it cannot be said whether it is one with or different from the five skandhas (蘊). This is what is called the body of the Dharmadhatu. Since the body of the Dharmadhatu is apart from these characteristics, when practicing, one should be like the aspect of the Dharmadhatu.
Sutra: Good Woman Heavenly Being (善女天, a celestial being's name), how can the five skandhas (五蘊, form, feeling, perception, mental formations, and consciousness) manifest the Dharmadhatu (法界, the essence of all phenomena)? Why are these five skandhas not born from causes and conditions (因緣)?
Commentary: Next, the meaning is broadly explained with metaphors. The intention is to show that the Dharmadhatu is apart from the eight negations (八不, no birth, no death, no cessation, no permanence, no oneness, no difference, no coming, no going). Therefore, relying on the five skandhas can manifest the Dharmadhatu. First, the non-birth is brought up to clarify, and then the non-death etc. are inferred. The text is divided into four parts: first, the Dharma (法); second, the analogy of the Good Woman Heavenly Being like the sound of a drum (善女天譬如鼓聲下喻說); third, if it cannot be born, the remaining seven negations are inferred (若不可生下例餘七不); fourth, therefore, know that the five skandhas are neither existent nor non-existent, concluding the formation (故知五蘊非有非無下總結成). The first part, the Dharma explanation, is divided into three parts: first, a hypothetical question is raised (假徴起前); second, the main point is stated (標宗); third, the reason is explained (釋所以). This is the first two parts. The intention of stating the main point is to say that the five skandhas are not born, in order to break the conceptual proliferation (遍計執, universal misconceptions). If one clings to the 'non-existence' of what is conceptually proliferated, one can manifest the Dharmadhatu. Therefore, the five skandhas and the Dharmadhatu are neither one nor different.
Sutra: Why?
Commentary: The reason is explained below. First, a hypothetical external question is raised: Why is it not born from causes and conditions? This is a hypothetical question from those who cling to the theory of the result being present in the cause (因中有果論) and the theory of the real existence of the past and future (去來實有論). Those who cling to the theory of the result being present in the cause believe that the result is already present in the cause, and ultimately it is only born from conditions, or manifested from conditions. If it is like the seed of a grain, where the result was not present in the cause beforehand, and then the grain is born, then beans etc. should also be born. They were originally not present in each other, and are born from the cause. If so, then all results should be born from one cause. Therefore, the result must already be present in the cause, but it is manifested through conditions. Why is it said that it is not born from causes and conditions? If those who cling to the theory of the real existence of the past and future ask, it means that the dharmas of the three times (三世, past, present, and future) are real. However, the future world has the dharma of being born, being able to be born, and should be born. If there is no birth, birth will not reach the present. Why is it said that it is not born from causes and conditions?
Sutra: If it is born from causes and conditions, then is it born because it is already born, or is it born because it is not yet born?
Commentary: Formal explanation. First, a general summary; then, the opening question is 'is it born because it is already born' (為已生故生下開徵); then, the separate negation is 'if it is born because it is already born' (若已生生者下別非); then, 'without name, without form' (無名無相已下) concludes that the five skandhas can.
現法界。此初二也。此開徴意云。為諸法生已更待生等因為能生。為諸法未生待生等因為能生。
經。若已生生者何用因緣。
贊曰。別非。此非初已生。若法未生可待因生果既生已。何用生等為因緣生。故十二門論頌云。此生若未生云何能自生。若生已自生已生何用生。初二句破未生生。后兩句破已生生。此破去來實有。論釋云。若謂生已而生。生已即是生。何須更生。生已更無生。作已更無作。此意生已更無生者直責。作已更無作舉喻例破。如所作事了而更不作。既體生已何更生生。此難破大生及小生。例所生法爾。又解。亦破所生法。又頌云。先有即不生。先無亦不生。有無亦不生誰當有生者。此破因中有果論。初句破先有果但用因生。第二三句設破先無及俱有無用因生。第四句結不用因生。故所生亦無。此意本無今有。有即名生。果既因中先有即應名生。此既已生何用因生。故釋云。若果因中先有而生是則無窮。
經。若未生生者不可得生。
贊曰。此非未生生。初立宗。何故下舉因。十二門論云。若未生而生未生名未有。云何能自生。此意因緣未生即體是無。無自不能生何能生他。此破去來實有論。彼論復云。複次若因中無果而果生諸因相即不成。何以故。諸因若無法何能作何能
【現代漢語翻譯】 現代漢語譯本： 現在法界（Dharmadhatu，指一切法的總稱）。這是最初的兩種情況。這裡開始提出疑問：對於諸法來說，是已經生起的還需要等待生等因緣才能生起呢？還是諸法未生起時，需要等待生等因緣才能生起呢？ 經文：如果已經生起的還要再生，那要因緣做什麼呢？ 贊曰：這是個別否定。這裡否定了第一種情況，即已經生起。如果法是未生起的，還可以等待因緣來生起結果。既然果已經生起了，還要生等因緣來生起它做什麼呢？所以《十二門論》的頌文說：『這個生如果未生，怎麼能自己生？如果生已經自己生了，已經生了還要生做什麼？』前兩句破斥未生而生，后兩句破斥已生而生。這是破斥過去和未來實有的觀點。論釋說：『如果說是生已經生了還要再生，生已經生了就是生了，何必還要再生？做了已經做了，何必還要再做？』這裡說生已經生了就不需要再生，是直接責問。做了已經做了就不需要再做，是舉例來破斥。就像所做的事情完成了就不再做了。既然本體已經生起了，為什麼還要再生呢？』這是用大生和小生來破斥。所生之法也是如此。另一種解釋，也是破斥所生之法。又有頌文說：『先有就不生，先無也不生，有無都不生，誰應當有生呢？』這是破斥因中有果的理論。第一句破斥先有果，但用因來生。第二三句假設破斥先無以及俱有無用因來生。第四句總結不用因來生。所以所生之法也是沒有的。這裡的意思是本來沒有現在有了，有就叫做生。果既然在因中先有，就應該叫做生。既然已經生了，還要因來生做什麼呢？所以解釋說：『如果果在因中先有而生，那就是無窮無盡了。』 經文：如果未生而生，那是不可能生起的。 贊曰：這是否定未生而生。首先立論。為什麼呢？下面舉出原因。《十二門論》說：『如果未生而生，未生就叫做未有。怎麼能自己生呢？』這裡的意思是因緣未生，本體就是沒有。沒有自己不能生，怎麼能生其他呢？這是破斥過去和未來實有的理論。那個理論又說：『再者，如果因中沒有果而果生起，那麼諸因的相狀就不成立。為什麼呢？諸因如果沒有法，怎麼能作，怎麼能...
【English Translation】 English version: Now the Dharmadhatu (the totality of all dharmas). This is the first two cases. This begins by raising the question: For all dharmas, is it that those already arisen still need to wait for causes and conditions such as birth to arise? Or is it that when dharmas have not yet arisen, they need to wait for causes and conditions such as birth to arise? Sutra: If what has already arisen arises again, what is the use of causes and conditions? Commentary: This is a specific negation. Here, the first case, that of already arisen, is negated. If a dharma is not yet arisen, it can still wait for causes and conditions to give rise to a result. Since the result has already arisen, what is the use of causes and conditions such as birth to give rise to it? Therefore, the verse in the Twelve Gates Treatise says: 'If this birth is unborn, how can it arise by itself? If birth has already arisen by itself, what is the use of birth for what has already arisen?' The first two lines refute arising from what is unborn, and the last two lines refute arising from what is already arisen. This refutes the view that the past and future are real. The treatise explains: 'If it is said that what has already arisen arises again, then what has already arisen is already arisen, why is there a need to arise again? What has been done has been done, why is there a need to do it again?' Here, saying that what has already arisen does not need to arise again is a direct rebuke. Saying that what has been done does not need to be done again is an example used to refute. Just like when something that has been done is completed, it is not done again. Since the substance has already arisen, why is there a need to arise again?' This is using great birth and small birth to refute. The dharma that is born is also like this. Another explanation is also refuting the dharma that is born. There is also a verse that says: 'What exists first does not arise, what does not exist first also does not arise, what both exists and does not exist does not arise, who should have birth?' This is refuting the theory that the result exists in the cause. The first line refutes that the result exists first, but uses the cause to give rise. The second and third lines hypothetically refute that what does not exist first and what both exists and does not exist use the cause to give rise. The fourth line concludes that the cause is not used to give rise. Therefore, the dharma that is born is also non-existent. The meaning here is that what was originally non-existent now exists, and existence is called birth. Since the result already exists in the cause, it should be called birth. Since it has already arisen, what is the use of the cause to give rise? Sutra: If what is unborn arises, then it is impossible to arise. Commentary: This is negating arising from what is unborn. First, establish the thesis. Why? Below, give the reason. The Twelve Gates Treatise says: 'If what is unborn arises, then what is unborn is called non-existent. How can it arise by itself?' The meaning here is that the cause and condition are unborn, and the substance is non-existent. What is non-existent cannot arise by itself, how can it give rise to others? This is refuting the theory that the past and future are real. That theory also says: 'Furthermore, if the result arises without the result in the cause, then the characteristics of all causes will not be established. Why? If all causes have no dharma, how can they act, how can they...
成。若無作無成云何名為因。此意言因必須對果。果既無體對誰名能作能成。既無能作能成何得名因。
經。何以故。
贊曰。將欲舉因。先假徴之。
經。未生諸法即是非有。
贊曰。舉因也。
經。無名無相非校量譬喻之所能及。
贊曰。結成五蘊能現法界。以非有即法空。非校量譬喻之所能及者。無比量能立令生。
經。非是因緣之所生故。
贊曰。結也。雙結前二。若已生法亦非是因緣生。若未生生者亦非是因緣之所生。故既非因緣生。即無名無相譬所不及。此即法界故。法界與遍計及依他性俱不一異言無名無相。亦應云不生不滅。乃至自性涅槃但顯略爾。此中比量若已生法應不待因生。體已生故。如過去等。若未生法應立宗云。諸未生法應不可得生宗。以非有故因。無名無相故亦得是因。諸非有者皆不可得生。如兔角等。諸無名相者皆不可得生。如真如等。又十二門論云。若不生法生一切不生法皆應生。一切凡夫未生阿耨菩提皆應生。又不壞法阿羅漢煩惱不生而生。此說不退法羅漢應起煩惱。又云。兔馬等角不生而生。是事不然。是故不應說不生而生。顯揚論第九．瑜伽論第六。及廣百論第四等皆悉有破。恐煩不引。此上破妄。即依遍計五蘊即現法界。
【現代漢語翻譯】 現代漢語譯本：如果既沒有『作』（karma，行為）也沒有『成』（vipaka，結果），那又怎麼能稱之為『因』（hetu，原因）呢？ 這句話的意思是，『因』必須對應于『果』（phala，結果）。 如果『果』本身沒有實體，那麼『能作』和『能成』又對應于誰呢？ 既然沒有『能作』和『能成』，又怎麼能稱之為『因』呢？
經文：為什麼這麼說呢？
贊曰：將要闡述『因』，先用假設來引出。
經文：未生的諸法，即是非有。
贊曰：這是在闡述『因』。
經文：沒有名稱，沒有形相，不是可以通過比較衡量和比喻可以達到的。
贊曰：總結說五蘊能夠顯現法界。因為『非有』即是『法空』（dharmasunyata，諸法空性）。 『不是可以通過比較衡量和比喻可以達到的』，意思是說，沒有可以相比的量可以成立和產生。
經文：不是因緣所生的緣故。
贊曰：總結。雙重總結前面兩種情況。 如果已生的法也不是因緣所生，如果未生的法也不是因緣所生。 所以既然不是因緣所生，就沒有名稱，沒有形相，不是比喻可以達到的。 這就是法界（dharmadhatu，法界）的緣故。 法界與遍計所執性（parikalpita，遍計所執）、依他起性（paratantra，依他起）既不相同也不相異，所以說是『無名無相』。 也應該說『不生不滅』，乃至『自性涅槃』（svabhavanirvana，自性涅槃），但這裡只是簡略地說明。 這裡可以用比量來論證：如果已生的法，應該不需要依靠『因』而生，因為它的體性已經存在，就像過去的事物一樣。 如果未生的法，應該立宗說：所有未生的法，應該不可能產生。 因為『非有』的緣故。 『無名無相』也可以作為『因』。 所有『非有』的事物，都不可能產生，就像兔角一樣。 所有『無名相』的事物，都不可能產生，就像真如（tathata，真如）一樣。 此外，《十二門論》說：如果不生的法產生，那麼一切不生的法都應該產生。 一切凡夫未生的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）都應該產生。 另外，不壞法的阿羅漢（arhat，阿羅漢）的煩惱不生而生。 這說明不退轉的阿羅漢應該生起煩惱。 又說：兔、馬等的角不生而生。 這是不可能的。 所以不應該說不生而生。 《顯揚論》第九、《瑜伽師地論》第六，以及《廣百論》第四等都有破斥，因為怕麻煩所以不引用了。 以上是破除虛妄，即依靠遍計所執的五蘊（skandha，蘊）來顯現法界。
【English Translation】 English version: If there is neither 『making』 (karma, action) nor 『accomplishment』 (vipaka, result), how can it be called a 『cause』 (hetu, reason)? This means that a 『cause』 must correspond to a 『result』 (phala, consequence). If the 『result』 itself has no substance, then to whom do 『making』 and 『accomplishment』 correspond? Since there is no 『making』 and 『accomplishment,』 how can it be called a 『cause』?
Sutra: Why is this so?
Commentary: To explain the 『cause,』 first use a hypothesis to introduce it.
Sutra: Unborn dharmas are non-existent.
Commentary: This is explaining the 『cause.』
Sutra: Without name, without form, beyond the reach of comparison, measurement, and metaphor.
Commentary: Concluding that the five skandhas (skandha, aggregates) can manifest the dharmadhatu (dharmadhatu, realm of dharma). Because 『non-existent』 is 『dharma-sunyata』 (dharmasunyata, emptiness of dharmas). 『Beyond the reach of comparison, measurement, and metaphor』 means that there is no comparable measure that can be established and produced.
Sutra: Because it is not produced by causes and conditions.
Commentary: Conclusion. Double conclusion of the previous two situations. If the already born dharma is not produced by causes and conditions, if the unborn dharma is also not produced by causes and conditions. Therefore, since it is not produced by causes and conditions, it has no name, no form, and is beyond the reach of metaphor. This is why it is the dharmadhatu. The dharmadhatu is neither the same as nor different from the parikalpita (parikalpita, completely imputed nature) and the paratantra (paratantra, dependent nature), so it is said to be 『without name and without form.』 It should also be said 『neither born nor destroyed,』 and even 『svabhavanirvana』 (svabhavanirvana, self-nature nirvana), but here it is only briefly explained. Here, a syllogism can be used to argue: If the already born dharma, it should not need to rely on 『cause』 to be born, because its nature already exists, like past things. If the unborn dharma, it should be established that all unborn dharmas should be impossible to produce. Because it is 『non-existent.』 『Without name and without form』 can also be used as a 『cause.』 All 『non-existent』 things cannot be produced, like rabbit horns. All 『nameless and formless』 things cannot be produced, like tathata (tathata, suchness). Furthermore, the Twelve Gate Treatise says: If unborn dharmas arise, then all unborn dharmas should arise. All ordinary people who have not yet attained anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) should attain it. Also, the afflictions of an arhat (arhat, worthy one) who has indestructible dharma do not arise but arise. This means that a non-retrogressing arhat should give rise to afflictions. It is also said: The horns of rabbits, horses, etc., do not arise but arise. This is impossible. Therefore, it should not be said that what is not born arises. The ninth chapter of the Exposition of the Scriptures, the sixth chapter of the Yogacarabhumi-sastra, and the fourth chapter of the Vimsatika all refute this, but I will not quote them for fear of being troublesome. The above is the refutation of delusion, that is, relying on the five skandhas of parikalpita to manifest the dharmadhatu.
未說依他下喻及合方顯依他能現法界。
經。善女天譬如鼓聲依木依皮及桴手等故得出聲。
贊曰。第二喻說。文中有二。初喻依他假有。次顯遍計是無。此初也。有二。初明依他有。次顯能現法界。此依他假有也。因緣如幻。但假合生。
經。如是鼓聲過去亦空未來亦空現在亦空。
贊曰。顯五蘊能現法性。既是緣生非定實有。過去已滅未來未生現在不住。故皆是空。空即法界。故無著菩薩般若論中。說夢電云喻三世法。名修出離。出離即涅槃。以無生滅故。瑜伽第六三世各有十二相故不可說有。廣如彼說。
經。何以故是鼓音聲不從木生不從皮生乃桴手生不於三世生是則不生。
贊曰。次顯遍計是無。初徴次辨后結。中論云。諸法不自生。自無作用故。亦不從他生他無作用故。亦不從共生共無作用故。非不從二生。雖無作用緣而有功德緣可得。此破執有實作用。今此亦爾。聲不從木生等無作用故。不從皮桴手生亦爾。不於三世生者。過去生已滅未來無不生。現世自已生故非三世生。是則不生此結也。此意既不生即顯法界。文如前引。
經。若不可生則不可滅若不可滅無所從來若無所從來亦無所去若無所去則非常非斷若非常非斷則不一不異。
贊曰。三例余不滅
【現代漢語翻譯】 現代漢語譯本： 未說明依靠他性而下的比喻，以及結合起來顯現依靠他效能夠顯現法界（Dharmadhatu，一切法的本性或實相）。
經文：善女天（善天女，一位菩薩的名字），譬如鼓聲，依靠木頭、鼓皮以及鼓槌、手等才能發出聲音。
贊曰：第二個比喻的解說。文中有二部分。首先比喻依靠他性是假有，其次顯示遍計所執性是無。這是第一部分。又分為二部分。首先說明依靠他性是有，其次顯示能夠顯現的法界。這是依靠他性是假有。因緣就像幻象，只是虛假的聚合而生。
經文：如此鼓聲，過去也是空，未來也是空，現在也是空。
贊曰：顯示五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）能夠顯現法性（Dharmata，法的本性）。既然是因緣所生，就不是固定實在的。過去已經滅，未來尚未生，現在不停留，所以都是空。空即是法界。所以無著（Asanga，一位佛教大師）菩薩在《般若論》中，用夢、電、云來比喻三世的法，名為修出離（Nirvana，從輪迴中解脫）。出離即是涅槃（Nirvana，佛教的最高目標，解脫生死輪迴），因為沒有生滅。瑜伽（Yoga，此處指《瑜伽師地論》）第六說三世各有十二種相，所以不可說有。詳細的如彼論所說。
經文：為什麼呢？這鼓的聲音不是從木頭生，不是從鼓皮生，乃至不是從鼓槌、手生，不在三世中生，這就是不生。
贊曰：其次顯示遍計所執性是無。首先提問，其次辨別，最後總結。《中論》（Mūlamadhyamakakārikā，龍樹菩薩的根本中論）說：諸法不自己生，因為自己沒有作用；也不從他生，因為他沒有作用；也不從共同生，因為共同沒有作用；不是不從二者生，雖然沒有作用的緣，但有功德的緣可以得到。這是破除執著有實在的作用。現在這裡也是這樣。聲音不是從木頭生等，因為沒有作用。不從鼓皮、鼓槌、手生也是這樣。不在三世中生，過去生已經滅，未來沒有不生，現世自己已經生，所以不是三世生。這就是不生，這是結論。此意既然不生，就顯示法界。文如前面所引用。
經文：如果不可生，則不可滅；如果不可滅，無所從來；如果無所從來，也無所去；如果無所去，則非常非斷；如果非常非斷，則不一不異。
贊曰：第三，用其餘的例子來說明不滅。
【English Translation】 English version: Not explaining the analogy of dependence on others, nor combining to reveal that dependence on others can manifest the Dharmadhatu (the nature or reality of all phenomena).
Sutra: Good Lady (Bhadra, a Bodhisattva's name), for example, the sound of a drum depends on wood, skin, drumstick, hand, etc., to produce a sound.
Commentary: Explanation of the second analogy. There are two parts in the text. First, the analogy of dependence on others is a provisional existence. Second, it shows that the parikalpita (the nature of what is completely conceptualized) is non-existent. This is the first part. It is further divided into two parts. First, it explains that dependence on others exists. Second, it reveals the Dharmadhatu that can be manifested. This is the provisional existence of dependence on others. Causes and conditions are like illusions, merely arising from false aggregation.
Sutra: Thus, the sound of the drum is empty in the past, empty in the future, and empty in the present.
Commentary: Reveals that the five skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) can manifest the Dharmata (the nature of phenomena). Since it arises from causes and conditions, it is not fixed and real. The past has already ceased, the future has not yet arisen, and the present does not abide, so all are empty. Emptiness is the Dharmadhatu. Therefore, Bodhisattva Asanga (a Buddhist master) in the Prajñā-śāstra (Treatise on Wisdom), uses the metaphors of dreams, lightning, and clouds to describe the three periods of time, called cultivating detachment (Nirvana, liberation from samsara). Detachment is Nirvana (the ultimate goal of Buddhism, liberation from the cycle of birth and death), because there is no birth or death. The sixth chapter of the Yoga (here referring to the Yogācārabhūmi-śāstra) says that each of the three periods of time has twelve aspects, so it cannot be said to exist. The details are as described in that treatise.
Sutra: Why? This sound of the drum does not arise from wood, does not arise from skin, and even does not arise from drumstick and hand, does not arise in the three periods of time, this is non-arising.
Commentary: Secondly, it shows that the parikalpita is non-existent. First, it asks, then it distinguishes, and finally it concludes. The Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way, by Nagarjuna) says: Phenomena do not arise from themselves, because they have no self-action; nor do they arise from others, because others have no action; nor do they arise from both, because both have no action; it is not that they do not arise from two, although there are no causal conditions of action, there are causal conditions of merit that can be obtained. This is to refute the attachment to real action. It is the same here. The sound does not arise from wood, etc., because there is no action. It is the same that it does not arise from skin, drumstick, and hand. It does not arise in the three periods of time, the past birth has already ceased, the future has no non-birth, the present has already arisen, so it is not born in the three periods of time. This is non-arising, this is the conclusion. Since this meaning is non-arising, it reveals the Dharmadhatu. The text is as quoted above.
Sutra: If it cannot arise, then it cannot cease; if it cannot cease, it has nowhere to come from; if it has nowhere to come from, it also has nowhere to go; if it has nowhere to go, then it is neither permanent nor discontinuous; if it is neither permanent nor discontinuous, then it is neither one nor different.
Commentary: Thirdly, using the remaining examples to illustrate non-cessation.
等七不明。顯法界有二。初例后釋難。遍計所執體性是無。如石女兒。先自現不生如何有過滅。亦不從未來因來。既是無來何有謝過去。既不從未來來亦無謝過去。說誰為常斷。既無常斷說誰與諸法為一異。故不一異等約遍計無。與法界不一異。不異故遍計即能現法界。不一故法界即離斷常等。或不一故遍計所執即離斷常等。約依他聲與木皮等亦復如是。聲與皮等一應當聞四聲。應聞木皮桴手。以體一故。如聲若與皮等異應不從起。但假和合不可言一異。余亦準知。聲依木等起不得說一異。蘊依法界生。與彼不一異。既是不異故依五蘊即現法界。以不一故法界無生滅等。
經。何以故。
贊曰。下第二釋難。但釋不一異有二。一釋不一難。二釋不異難。初釋不一難中有四。初段徴。二卻詰。三出過。四結成不一。此初也。
經。此若是一則不異法界。
贊曰。卻詰是一。
經。若如是者凡夫之人應見真諦得於無上安樂涅槃。
贊曰。出過。若法界與五蘊一。如是者即凡夫見五蘊時應見真諦。以五蘊即是真如故。若許爾者凡夫應得無上安樂。無上安樂即大涅槃。此亦同阿毗達磨經。境離識有凡夫自應成無倒智。以見實故。既不成智。明離識無。
經。既不如是故知不一。
【現代漢語翻譯】 現代漢語譯本 還有七種不明確的情況。 顯現法界有兩種方式。首先舉例，然後解釋困難。 遍計所執性（Parikalpita，虛妄分別的自性）是空無的，就像石女的兒子一樣。既然它本來就沒有產生，又怎麼會有消滅呢？它也不是從未來的因緣而來。既然沒有來處，又哪裡會有過去的消逝呢？既然不從未來而來，也沒有過去的消逝，那麼說誰是常，誰是斷呢？既然沒有常斷，又說誰與諸法是一，誰與諸法是異呢？所以，不一不異等說法是針對遍計所執性而言的，它與法界（Dharmadhatu，一切法的本性）是不一不異的。因為不異，所以遍計所執性就是能顯現法界的。因為不一，所以法界就遠離斷常等。或者說，因為不一，所以遍計所執性就遠離斷常等。以依他起性（Paratantra，因緣和合而生的自性）來說，就像聲音與木皮等的關係一樣也是如此。如果聲音與木皮等是一，那麼應該聽到四種聲音，應該聽到木皮、槌子、手的聲音，因為它們的體性是一樣的。如果聲音與木皮等是異，那麼聲音就不應該從木皮等產生。但它們只是假借因緣和合，不能說是一或異。其餘情況也依此類推。聲音依木頭等產生，不能說是一或異。五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）依法界而生，與法界也是不一不異的。既然是不異，所以依五蘊就能顯現法界。因為不一，所以法界沒有生滅等現象。
經文：為什麼呢？
贊曰：下面第二部分解釋困難。但解釋不一異有兩種方式：一是解釋不一的困難，二是解釋不異的困難。首先解釋不一的困難，其中有四個部分：第一段是提問，第二段是反詰，第三段是指出過失，第四段是總結不一。這是第一部分。
經文：如果它是一，那麼就與法界沒有區別了。
贊曰：反詰它是一。
經文：如果這樣，那麼凡夫之人應該能見到真諦（Tathata，事物的真實本性），獲得無上的安樂涅槃（Nirvana，解脫生死輪迴的境界）。
贊曰：指出過失。如果法界與五蘊是一，那麼凡夫在見到五蘊的時候就應該能見到真諦，因為五蘊就是真如（Tathata，如實不虛的真理）的顯現。如果允許這樣，那麼凡夫就應該能獲得無上的安樂，無上的安樂就是大涅槃。這也類似於《阿毗達磨經》所說：如果境（Vishaya，認識的對象）離開識（Vijnana，認識作用）而存在，那麼凡夫自然應該成為無倒智（正確的智慧），因為他見到了真實。既然沒有成為智者，就說明境不能離開識而存在。
經文：既然不是這樣，所以知道不是一。
【English Translation】 English version There are also seven kinds of unclear situations. There are two ways to manifest the Dharmadhatu (Dharmadhatu, the nature of all dharmas). First, give an example, and then explain the difficulties. The nature of Parikalpita (Parikalpita, the imputed nature) is empty, like the son of a barren woman. Since it originally did not arise, how can there be extinction? It also does not come from future causes and conditions. Since there is no coming, where will there be the passing of the past? Since it does not come from the future and there is no passing of the past, then who is said to be permanent and who is said to be impermanent? Since there is no permanence or impermanence, then who is said to be one with all dharmas, and who is said to be different from all dharmas? Therefore, the statements of neither one nor different are directed at the Parikalpita, which is neither one nor different from the Dharmadhatu (Dharmadhatu, the nature of all dharmas). Because it is not different, the Parikalpita is what can manifest the Dharmadhatu. Because it is not one, the Dharmadhatu is free from permanence, impermanence, etc. Or, because it is not one, the Parikalpita is free from permanence, impermanence, etc. In terms of Paratantra (Paratantra, the dependent nature), it is the same as the relationship between sound and wood bark, etc. If sound and wood bark, etc., are one, then four sounds should be heard, and the sounds of wood bark, hammer, and hand should be heard, because their nature is the same. If sound and wood bark, etc., are different, then sound should not arise from wood bark, etc. But they are only borrowed from causes and conditions, and cannot be said to be one or different. The rest can be inferred accordingly. Sound arises from wood, etc., and cannot be said to be one or different. The Skandhas (Skandha, the five aggregates that constitute an individual: form, feeling, perception, volition, and consciousness) arise from the Dharmadhatu and are neither one nor different from the Dharmadhatu. Since they are not different, the Dharmadhatu can be manifested by relying on the five Skandhas. Because it is not one, the Dharmadhatu has no arising or ceasing, etc.
Sutra: Why is that?
Commentary: The second part below explains the difficulties. But there are two ways to explain neither one nor different: one is to explain the difficulty of not being one, and the other is to explain the difficulty of not being different. First, explain the difficulty of not being one, which has four parts: the first part is the question, the second part is the counter-question, the third part is to point out the fault, and the fourth part is to conclude that it is not one. This is the first part.
Sutra: If it is one, then it is no different from the Dharmadhatu.
Commentary: Counter-questioning that it is one.
Sutra: If so, then ordinary people should be able to see the Tathata (Tathata, the true nature of things) and attain the supreme bliss of Nirvana (Nirvana, the state of liberation from the cycle of birth and death).
Commentary: Pointing out the fault. If the Dharmadhatu and the five Skandhas are one, then ordinary people should be able to see the Tathata when they see the five Skandhas, because the five Skandhas are the manifestation of Suchness (Tathata, the truth that is real and not false). If this is allowed, then ordinary people should be able to attain supreme bliss, and supreme bliss is great Nirvana. This is also similar to what the Abhidharma Sutra says: If the Vishaya (Vishaya, the object of cognition) exists apart from Vijnana (Vijnana, the function of cognition), then ordinary people should naturally become non-inverted wisdom (correct wisdom), because they have seen the truth. Since they have not become wise, it shows that the object cannot exist apart from consciousness.
Sutra: Since it is not so, we know that it is not one.
贊曰。結成不一。既不如是成聖得安樂涅槃。故知法界與五蘊不一。同十八空論難應與如一。
經。若言異者。
贊曰。下釋不異難。亦有四。初牒徴。二詰責。三出過。四結成。此初也。此難不一異。同解深密第一．瑜伽論七十五。恐煩不引。
經。一切諸佛菩薩行相即是執著未得解脫煩惱繫縛。
贊曰。二詰責有三。一應是執著。二應未證涅槃。三應未離縛。以如前說不離斷常見故。是執著等。
經。即不證阿耨多羅三藐三菩提。
贊曰。出過。以有前三過諸佛現應不證。菩薩當應不證。以有執有煩惱故。
經。何以故一切聖人於行非行同真實性是故不異。
贊曰。下結成不異。初假徴。何所以故不得法界與五蘊異。成云。一切聖人於行即五蘊。非行即法界見。同真實性離一異相。是故不異者結。
經。故知五蘊非有非無不從因緣生非無因緣生。
贊曰。下例結成有二。初結成非生。次是聖所知下結成前無名無相等。此結非生以例余不滅等。成無名相即總成前八不俱無名相等。又結非生中亦結成前。初略標宗中遠離二相云非有非無。或此結前已生未生云非有非無。或此非有無通結八不。以非有無故。所以非生滅等。五蘊真性不從因緣生。或
【現代漢語翻譯】 現代漢語譯本： 贊曰：結合的形態不一。既然不是這樣成就聖果，獲得安樂涅槃，所以可知法界（Dharmadhatu，一切法的本體）與五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）不是一體的。如同十八空（Eighteen aspects of emptiness）的論證一樣，應該與如一（being the same）相對立。
經：如果說它們是不同的。
贊曰：下面解釋不異的論點，也有四個部分。第一是提出問題，第二是詰責，第三是指出過失，第四是總結成立。這是第一部分。這個關於不一和不異的論證，與《解深密經》（Samdhinirmocana Sutra）第一品、《瑜伽師地論》（Yogacarabhumi-sastra）第七十五品相同，恐怕繁瑣，所以不引用。
經：一切諸佛菩薩的修行狀態就是執著，沒有得到解脫，被煩惱束縛。
贊曰：第二部分詰責有三點：一是應該是執著，二是應該沒有證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），三是應該沒有脫離束縛。因為如前所說，沒有脫離斷見和常見（eternalism and annihilationism）的緣故，所以是執著等等。
經：那就不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。
贊曰：指出過失。因為有前面的三個過失，諸佛現在應該不能證得，菩薩將來也應該不能證得。因為有執著，有煩惱的緣故。
經：為什麼呢？一切聖人對於行（action）和非行（non-action）都視為相同的真實本性，所以不是不同的。
贊曰：下面總結成立不異的觀點。首先是假設提問，為什麼不能認為法界與五蘊是不同的？總結說，一切聖人對於行，即五蘊，非行，即法界，見到相同的真實本性，遠離了一異之相，所以不是不同的，這是結論。
經：所以可知五蘊非有非無，不是從因緣生，也不是沒有因緣生。
贊曰：下面舉例總結成立，有兩部分。首先總結成立非生，其次是『聖所知』（known by the saints），總結成立前面的無名無相等。這裡總結非生，是爲了例證其餘的不滅等等。成立無名相，就是總括成立前面的八不俱（eight negations）的無名相等。又在總結非生中，也總結成立前面。最初略標宗中，遠離二相，說非有非無。或者這裡總結前面已生未生，說非有非無。或者這個非有無，通用於總結八不。因為非有無的緣故，所以不是生滅等等。五蘊的真性不是從因緣生，或者
【English Translation】 English version: Commentary: The formations are not uniform. Since it is not in this way that one achieves sainthood and attains the bliss of Nirvana (Nirvana, the state of liberation from the cycle of birth and death), therefore it is known that the Dharmadhatu (Dharmadhatu, the essence of all phenomena) and the five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are not one. Just as the arguments of the Eighteen Aspects of Emptiness, it should be opposed to 'being the same'.
Sutra: If it is said that they are different.
Commentary: The following explains the argument of non-difference, which also has four parts. First, raising the question; second, questioning; third, pointing out faults; and fourth, concluding the establishment. This is the first part. This argument about non-unity and non-difference is the same as the first chapter of the Samdhinirmocana Sutra (Explanations of the Profound Secrets Sutra) and the seventy-fifth chapter of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice); fearing verbosity, it is not quoted.
Sutra: The state of practice of all Buddhas and Bodhisattvas is clinging, not having attained liberation, and being bound by afflictions.
Commentary: The second part, questioning, has three points: first, it should be clinging; second, it should not have attained Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death); and third, it should not have escaped bondage. Because, as previously stated, it has not escaped the views of eternalism and annihilationism, therefore it is clinging, and so on.
Sutra: Then one cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom and enlightenment).
Commentary: Pointing out the fault. Because of the preceding three faults, the Buddhas should not be able to attain it now, and the Bodhisattvas should not be able to attain it in the future. Because there is clinging and there are afflictions.
Sutra: Why? All sages regard action and non-action as the same true nature, therefore they are not different.
Commentary: The following concludes the establishment of the view of non-difference. First, hypothetically asking the question, why can't it be thought that the Dharmadhatu and the five Skandhas are different? Concluding by saying that all sages, regarding action, which is the five Skandhas, and non-action, which is the Dharmadhatu, see the same true nature, being apart from the appearance of oneness and difference, therefore they are not different; this is the conclusion.
Sutra: Therefore, it can be known that the five Skandhas are neither existent nor non-existent, not arising from causes and conditions, nor arising without causes and conditions.
Commentary: The following gives examples to conclude the establishment, which has two parts. First, concluding the establishment of non-arising; second, 'known by the saints', concluding the establishment of the preceding namelessness and non-appearance. Here, concluding non-arising is to exemplify the remaining non-cessation, and so on. Establishing namelessness is to comprehensively establish the preceding namelessness and non-appearance of the Eight Negations. Also, in concluding non-arising, it also concludes the preceding. In the initial brief statement of the doctrine, being apart from the two appearances, it says neither existent nor non-existent. Or here, it concludes the preceding already arisen and not yet arisen, saying neither existent nor non-existent. Or this non-existence and non-existence is universally used to conclude the Eight Negations. Because of non-existence and non-existence, therefore it is not arising and ceasing, and so on. The true nature of the five Skandhas does not arise from causes and conditions, or
遍計所執自性五蘊不從因緣生。依他五蘊非無因緣生。故知八不或約真如或就遍計。非依他起。設依依他說其八不。亦約遍計說。
經。是聖所知非余境故亦非言說之所能及無名無相無因無緣亦無譬喻始終寂靜本來自空。
贊曰。結成前無名相等。是聖所知非余境成前非校量之所能及。亦非言說等成前無名無相。無因無緣成前非是因緣之所生故。亦非譬喻成前非譬喻之所能及。始終寂靜等結成五蘊能現法界。準此文言。始終寂靜等前亦合有。以顯略故。或始終寂靜本來自空成前喻中如是鼓聲三世俱空。前釋為勝。喻及結成顯法說故。即解深密經云。說一切法本來寂靜自性涅槃之義。
經。是故五蘊能現法界。
下結。
經。善女天若善男子善女人慾求阿耨多羅三藐三菩提異真異俗難可思量于凡聖境體非一異不捨于俗不離於真依於法界行菩提行。
贊曰。佛教習學之方中第三結勸修學。非住涅槃故異真。非住生死故異俗。或四智菩提及菩提斷。非即真如故異真。非即生死故異俗。前依無住修后依稱理修。此深行相難以分別尋伺之可思量。凡夫所見五蘊不離真如。聖者所見真如不離五蘊云不異。蘊如性別云不一。或聖見五蘊如幻。凡見為實云不一。同緣五蘊云不異。或凡見蘊如為一
【現代漢語翻譯】 現代漢語譯本 遍計所執自性的五蘊不是從因緣產生的。依他起性的五蘊不是沒有因緣而產生的。所以要知道『八不』，有時是就真如而言，有時是就遍計所執而言，不是依他起性。假設依據依他起性來說『八不』，也是就遍計所執說的。
經文：這是聖者所知，不是其他境界所能及的，也不是言語所能表達的，無名無相，無因無緣，也沒有譬喻，始終寂靜，本來就是空。
贊曰：總結前面所說的無名等等。這是聖者所知，不是其他境界所能及的，成就了前面所說的不是校量所能及的。也不是言語等等所能表達的，成就了前面所說的無名無相。無因無緣，成就了前面所說的不是因緣所生。也沒有譬喻，成就了前面所說的不是譬喻所能及的。始終寂靜等等，總結成就了五蘊能夠顯現法界。按照這段經文，『始終寂靜』等等前面也應該有，因為要顯示簡略的緣故。或者『始終寂靜，本來就是空』，成就了前面譬喻中『如是鼓聲，三世俱空』。前面的解釋更好。譬喻以及總結成就，是爲了顯示佛法而說的緣故。也就是《解深密經》所說的：說一切法本來寂靜，自性涅槃的意義。
經文：因此，五蘊能夠顯現法界。
下面是總結。
經文：善女天（devakanya）啊，如果善男子、善女人想要追求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），既不同於真諦，也不同於世俗諦，難以思量，對於凡夫和聖者的境界，體性既非一也非異，不捨棄世俗諦，也不離開真諦，依靠法界而行菩提行。
贊曰：佛教習學的方法中，第三是總結勸勉修學。不是安住于涅槃，所以不同於真諦。不是安住于生死，所以不同於世俗諦。或者四智菩提以及菩提斷。不是就是真如，所以不同於真諦。不是就是生死，所以不同於世俗諦。前面是依靠無住而修，後面是依靠稱合理性而修。這種甚深的行相難以分別尋伺而可以思量。凡夫所見的五蘊不離真如。聖者所見的真如不離五蘊，說不異。五蘊和真如的性別不同，說不一。或者聖者見五蘊如幻，凡夫見為真實，說不一。共同緣於五蘊，說不異。或者凡夫見五蘊如為一。
【English Translation】 English version The five skandhas (pañca-skandha, aggregates) of the parikalpita-svabhāva (completely imputed nature) are not born from causes and conditions. The five skandhas of the paratantra (dependent nature) are not born without causes and conditions. Therefore, know that the 'eight negations' (aṣṭa-na, eightfold negation) sometimes refer to Suchness (tathātā, thusness) or to the parikalpita (completely imputed nature), not to the paratantra (dependent nature). Even if the eight negations are discussed based on the paratantra (dependent nature), they are still spoken of in relation to the parikalpita (completely imputed nature).
Sutra: This is what is known by the noble ones, not accessible to other realms, nor can it be reached by speech. It is without name, without form, without cause, without condition, and without analogy. It is always tranquil, originally empty.
Commentary: Concluding the preceding 'without name' etc. This is what is known by the noble ones, not accessible to other realms, completing the preceding 'not reachable by measurement'. Nor can it be reached by speech etc., completing the preceding 'without name, without form'. 'Without cause, without condition', completing the preceding 'not born from causes and conditions'. And without analogy, completing the preceding 'not reachable by analogy'. 'Always tranquil' etc., concluding and completing that the five skandhas (pañca-skandha, aggregates) can manifest the Dharmadhātu (realm of phenomena). According to this passage, 'always tranquil' etc. should also be included before, because it is to show brevity. Or 'always tranquil, originally empty', completing the preceding analogy 'like the sound of a drum, empty in all three times'. The previous explanation is better. The analogy and conclusion are for the sake of revealing the Dharma. That is, the Saṃdhinirmocana Sūtra (解深密經, Explanation of the Profound Secrets Sutra) says: 'Explaining the meaning of all dharmas being originally tranquil and of the nature of Nirvana'.
Sutra: Therefore, the five skandhas (pañca-skandha, aggregates) can manifest the Dharmadhātu (realm of phenomena).
Below is the conclusion.
Sutra: Good woman, if a good man or good woman wishes to seek anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), it is different from both the ultimate truth and the conventional truth, difficult to conceive. Regarding the realms of ordinary beings and noble ones, their essence is neither one nor different. They do not abandon the conventional truth, nor do they depart from the ultimate truth, relying on the Dharmadhātu (realm of phenomena) to practice the Bodhisattva path.
Commentary: In the Buddhist methods of learning, the third is to conclude and encourage practice. It is not abiding in Nirvana, therefore it is different from the ultimate truth. It is not abiding in Samsara (生死, cycle of rebirth), therefore it is different from the conventional truth. Or the four wisdoms of Bodhi and the cessation of Bodhi. It is not identical to Suchness (tathātā, thusness), therefore it is different from the ultimate truth. It is not identical to Samsara (生死, cycle of rebirth), therefore it is different from the conventional truth. The former relies on non-abiding to practice, the latter relies on accordance with reason to practice. These profound aspects of practice are difficult to distinguish and contemplate. Ordinary beings see the five skandhas (pañca-skandha, aggregates) as not separate from Suchness (tathātā, thusness). Noble ones see Suchness (tathātā, thusness) as not separate from the five skandhas (pañca-skandha, aggregates), saying they are not different. The genders of the skandhas (pañca-skandha, aggregates) and Suchness (tathātā, thusness) are different, saying they are not one. Or noble ones see the skandhas (pañca-skandha, aggregates) as illusory, while ordinary beings see them as real, saying they are not one. They commonly rely on the skandhas (pañca-skandha, aggregates), saying they are not different. Or ordinary beings see the skandhas (pañca-skandha, aggregates) as one.
為異。聖見蘊如非一非異。俱因緣見解別云非一異。此中雲凡。二乘亦是猶有一分異生性故。由二乘人見五蘊與法界異故。一向厭生死而求涅槃。凡夫見異故一向怖涅槃而住生死。菩薩見於五蘊法界體非一異。故不捨俗不離於真。由得此平等法界理不怖生死不樂涅槃。為此能修大悲大智二利妙行問行菩提行也。準無著菩薩般若經論解攝取無住涅槃。云如所通達故。此意說如是所通達。如現在生死非生死迫。如在涅槃非涅槃拘。如是諸法之真體性故能依修行。亦復如是住生死非苦迫。住涅槃非樂拘。故不住生死涅槃。不同二乘及以凡夫不證如故各住一邊。準此由如非住於二。如如而證名無住涅槃。何故此間即說五蘊與如體非一異依此而脩名不住行耶。答。彼此不違。此中明如與蘊不一即不住生死。非苦拘義。若如與蘊一即住生死而為苦拘。由如不異即不住涅槃。非涅槃拘義。故亦相似。
經。爾時世尊作是語已時善女天踴躍歡喜即從座起偏袒右肩右膝著地合掌恭敬一心頂禮而白佛言世尊如上所說菩提正行我今當學。
贊曰。第三天女領悟奉依修學。文分為六。一天女喜悟修行。二梵王請問修相。三梵王贊悟深法。四世尊印述勝益。五梵王領悟慶喜。六世尊與天授記成梵慶喜。初也。有五。一結所說。二明喜
悟。三致虔敬。四領所聞。五依修學。文段可知。
經。是時索訶世界主大梵天王于大眾中問如意寶光耀善女天曰此菩提行難可修行汝今云何于菩提行而得自在。
贊曰。梵王請問修相有四。一問如何觀解自在。二問如何修菩提行。二問依何而起修說。四問得益多少。初中一問二答。此初問也。文有二。一能請人。索訶此云堪忍界。即生死於中多怨難。菩薩能忍。梵王者或云初靜慮王。或是第四靜慮王。大千主故。二所請主。正申問。此菩提行離四句絕八非。非語詮斷思慮。非真非俗。二乘不知凡夫不測難可解知。汝今云何于菩提行智觀自在。
經。爾時善女天答梵王曰大梵王如佛所說實是甚深一切異生不解其義是聖境界微妙難知。
贊曰。下答有四。初印難知。二請明證。三得祥瑞。四轉女身。此初也。
經。若使我今依於此法得安樂住是實語者。
贊曰。請明證。初明如實解。次立誓願。此明實解。於此深理得自在智。非諸煩惱相用所動名為安樂。依此正觀名住。
經。愿令一切五濁惡世無量無數無邊眾生皆得金色三十二相非男非女坐寶蓮華受無量樂雨天妙華諸天音樂不鼓自鳴一切供養皆悉具足。
贊曰。立誓願。表解凡聖不一異故愿成金色等。或表同順真當
【現代漢語翻譯】 現代漢語譯本 悟：領悟。三致虔敬：多次表達虔誠敬意。四領所聞：領會所聽聞的佛法。五依修學：依照佛法修行學習。以上文段可以理解。
經：這時，索訶世界主（Saha world lord，指娑婆世界的統治者）大梵天王（Great Brahma King）在大眾中問如意寶光耀善女天（Wish-fulfilling Jewel Light Radiant Good Woman）說：『這菩提行（Bodhi conduct，指覺悟的修行）難以修行，你現在是如何在菩提行中獲得自在的？』
贊曰：梵王請問修行的方面有四個：一問如何觀解自在，二問如何修菩提行，三問依據什麼而開始修行，四問得到多少益處。最初的問題中包含一問二答。這是最初的提問。文中包含兩部分：一是能提問的人，索訶，這裡的意思是堪忍界（endurable world），即生死輪迴中充滿怨恨和苦難，菩薩能夠忍受。梵王，或者說是初禪天王（First Dhyana Heaven King），或者是第四禪天王（Fourth Dhyana Heaven King），因為他是大千世界的主宰。二是所提問的對象，正式提出問題。這菩提行超越了四句（否定、肯定、亦肯定亦否定、非肯定非否定）的限制，超越了八非（非常、非無常、非苦、非樂、非空、非非空、非我、非非我）的範疇，無法用語言表達，無法用思慮衡量，既非真也非俗，二乘（聲聞乘和緣覺乘）之人不瞭解，凡夫俗子無法測度，難以理解。你現在是如何在菩提行的智慧觀照中獲得自在的？
經：這時，善女天回答梵王說：『大梵王，正如佛所說，這確實非常深奧，一切凡夫俗子都不能理解其中的含義，這是聖人的境界，微妙而難以理解。』
贊曰：下面的回答包含四個方面：一是印證難以理解，二是請求給予證明，三是獲得吉祥的徵兆，四是轉變女身。這是第一個方面。
經：如果我今天依靠這個佛法能夠安樂地住于其中，那麼我所說的是真實不虛的。』
贊曰：請求給予證明。首先說明如實地理解，然後立下誓願。這是說明真實的理解。對於這深刻的道理獲得自在的智慧，不被各種煩惱的現象和作用所動搖，這叫做安樂。依靠這種正確的觀照叫做住。
經：愿令一切五濁惡世（five defilements evil world，指充滿五種污濁的惡劣世界）中無量無數無邊的眾生，都能夠獲得金色的三十二相（thirty-two marks of excellence，指佛陀所具有的三十二種殊勝的相貌），非男非女，坐在寶蓮華上，享受無量的快樂，天空中降下美妙的鮮花，諸天的音樂不敲自鳴，一切供養都完全具備。』
贊曰：立下誓願。表明理解凡夫和聖人並非完全相同，因此希望成就金色的身相等。或者表明同順於真如本性。
【English Translation】 English version Enlightenment: Comprehension. Thrice expressing reverence: Repeatedly expressing sincere respect. Fourthly, understanding what is heard: Comprehending the Dharma that is heard. Fifthly, relying on practice and study: Practicing and studying according to the Dharma. The above passages can be understood.
Sutra: At that time, the Great Brahma King, the lord of the Saha world, asked the Wish-fulfilling Jewel Light Radiant Good Woman in the assembly: 'This Bodhi conduct is difficult to practice. How do you now attain freedom in Bodhi conduct?'
Commentary: The Brahma King's questions about practice have four aspects: first, how to contemplate and understand freedom; second, how to practice Bodhi conduct; third, what to rely on to begin practice; and fourth, how much benefit is obtained. The initial question includes one question and two answers. This is the initial question. The text contains two parts: first, the one who can ask the question, Saha, here meaning the endurable world, that is, the cycle of birth and death filled with resentment and suffering, which Bodhisattvas can endure. Brahma King, either the First Dhyana Heaven King or the Fourth Dhyana Heaven King, because he is the master of the great chiliocosm. Second, the object of the question, formally raising the question. This Bodhi conduct transcends the limitations of the four sentences (negation, affirmation, both affirmation and negation, neither affirmation nor negation), transcends the scope of the eight negations (not permanent, not impermanent, not suffering, not happiness, not empty, not non-empty, not self, not non-self), cannot be expressed in words, cannot be measured by thought, is neither true nor mundane, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand, ordinary people cannot fathom, and is difficult to understand. How do you now attain freedom in the wisdom contemplation of Bodhi conduct?'
Sutra: At that time, the Good Woman replied to the Brahma King: 'Great Brahma King, as the Buddha said, this is indeed very profound, and all ordinary people cannot understand its meaning. This is the realm of the saints, subtle and difficult to understand.'
Commentary: The following answer contains four aspects: first, confirming the difficulty of understanding; second, requesting proof; third, obtaining auspicious signs; and fourth, transforming the female body. This is the first aspect.
Sutra: 'If I can now rely on this Dharma to dwell in peace and happiness, then what I say is true and not false.'
Commentary: Requesting proof. First, explain the truthful understanding, and then make a vow. This is to explain the true understanding. To obtain the wisdom of freedom in this profound principle, not being shaken by the phenomena and functions of various afflictions, this is called peace and happiness. Relying on this correct contemplation is called dwelling.
Sutra: 'May all immeasurable, countless, and boundless beings in the five defilements evil world all obtain the golden thirty-two marks of excellence, neither male nor female, sitting on jeweled lotus flowers, enjoying immeasurable happiness, with wonderful flowers raining down from the sky, the music of the heavens playing without being struck, and all offerings being fully provided.'
Commentary: Making a vow. Indicates that the understanding of ordinary people and saints is not completely the same, therefore hoping to achieve a golden body and so on. Or it indicates conforming to the true nature of Suchness.
得成佛請現金色等。表解無男女相故請現非男女。或表雖當成佛非男女現男女身故愿現非男非女。表出生死淤泥表解非染凈愿現坐蓮華。表因此解必當證得菩提涅槃二安樂愿受無量樂。表能行因亦能教他行因故愿雨華。表能任運為他說法愿不鼓自鳴。表智證境為法行供故愿一切供養皆悉具足。
經。時善女天說是語已一切五濁惡世所有眾生皆悉金色具大人相非男非女坐寶蓮華受無量樂猶如他化自在天宮無諸惡道寶樹行列七寶蓮華遍滿世界又雨七寶上妙天華作天妓樂。
贊曰。得祥瑞。以解稱真所愿當遂。故愿所現皆得隨心具七支戒。愿得寶樹行列修七聖財。能出生死得七寶蓮華。雖出生死而不捨利生故遍法界。或稱真理無限而修。故華遍法界。
經。如意寶光耀善女天即轉女身作梵天身。
贊曰。轉女身。此自證成無定異相。故女成男。
經。時大梵王問如意寶光耀菩薩言仁者如何行菩提行。
贊曰。問如何證菩提行。此問行行之時作何行解。初問后答。此問也。
經。答言梵王若水中月行菩提行我亦行菩提行若夢中行菩提行我亦行菩提行若陽焰行菩提行我亦行菩提行若谷響行菩提行我亦行菩提行。
贊曰。答也。行相難知舉喻以顯。此有四喻。一水月喻。喻無外
【現代漢語翻譯】 現代漢語譯本： 『得成佛請現金色等。』（爲了）表明理解沒有男女之相，所以請求顯現非男非女。（或者）表明雖然應當成佛，但不是以男女之相，而是以男女之身顯現，所以願意顯現非男非女。（爲了）表明出生于生死淤泥，（爲了）表明理解沒有染污和清凈，願意顯現坐在蓮花上。（爲了）表明因為這種理解必定能夠證得菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）這兩種安樂，願意接受無量的快樂。（爲了）表明能夠自己修行，也能夠教導他人修行，所以願意降下天花。（爲了）表明能夠自然而然地為他人說法，願意不敲鼓而自鳴。（爲了）表明智慧所證的境界是用來供養佛法的，所以願意一切供養都完全具足。
『經。時善女天說是語已一切五濁惡世所有眾生皆悉金色具大人相非男非女坐寶蓮華受無量樂猶如他化自在天宮無諸惡道寶樹行列七寶蓮華遍滿世界又雨七寶上妙天華作天妓樂。』
贊曰：得到祥瑞。因為理解與真理相符，所以願望應當實現。所以願望所顯現的都能夠隨心所欲，具足七支戒。願望得到寶樹成行，修習七聖財。能夠出生於生死，得到七寶蓮花。雖然出生于生死，但不捨棄利益眾生，所以遍滿法界。或者稱頌真理無限而修行，所以天花遍滿法界。
『經。如意寶光耀善女天即轉女身作梵天身。』
贊曰：轉變女身。這（是）自己證明沒有固定的異相。所以女身變成男身。
『經。時大梵王問如意寶光耀菩薩言仁者如何行菩提行。』
贊曰：問如何證得菩提行。這是問在修行的時候做什麼樣的修行理解。先問后答。這是提問。
『經。答言梵王若水中月行菩提行我亦行菩提行若夢中行菩提行我亦行菩提行若陽焰行菩提行我亦行菩提行若谷響行菩提行我亦行菩提行。』
贊曰：回答。修行的相狀難以知曉，用比喻來顯示。這裡有四個比喻。一是水月喻。比喻沒有外在。
【English Translation】 English version: 'Having attained Buddhahood, please manifest a golden color, etc.' (To) indicate understanding that there is no male or female form, therefore requesting the manifestation of neither male nor female. (Or) to indicate that although one should attain Buddhahood, it is not with a male or female form, but with a male or female body, so one wishes to manifest neither male nor female. (To) indicate being born from the mud of Samsara (birth and death), (to) indicate understanding that there is no defilement or purity, one wishes to manifest sitting on a lotus flower. (To) indicate that because of this understanding, one will surely attain the two joys of Bodhi (enlightenment) and Nirvana (liberation), one wishes to receive immeasurable joy. (To) indicate being able to practice oneself and also being able to teach others to practice, therefore one wishes to rain down flowers. (To) indicate being able to naturally speak the Dharma for others, one wishes to sound without striking a drum. (To) indicate that the realm of wisdom is used to make offerings to the Dharma, therefore one wishes that all offerings are completely fulfilled.
'Sutra: Then, after the goddess 'Wonderful Light of the Wish-Fulfilling Jewel' spoke these words, all beings in the evil world of the five turbidities were golden in color, possessed the marks of a great person, were neither male nor female, sat on jeweled lotus flowers, and received immeasurable joy, like the Heaven of Comfort Gained by Transformation of Others. There were no evil paths, rows of jeweled trees, and seven-jeweled lotus flowers filled the world, and it rained seven treasures of supreme heavenly flowers, and heavenly music was made.'
Praise: Obtaining auspiciousness. Because understanding matches the truth, the wishes should be fulfilled. Therefore, the manifestations of the wishes can all be as desired, possessing the seven branches of precepts. Wishing to have rows of jeweled trees, cultivating the seven noble treasures. Being able to be born from Samsara, obtaining seven-jeweled lotus flowers. Although born from Samsara, not abandoning benefiting sentient beings, therefore pervading the Dharma Realm. Or praising the limitlessness of truth and cultivating, therefore flowers pervade the Dharma Realm.
'Sutra: The goddess 'Wonderful Light of the Wish-Fulfilling Jewel' then transformed from a female body into a Brahma body.'
Praise: Transforming the female body. This (is) self-proving that there is no fixed different appearance. Therefore, the female becomes male.
'Sutra: Then the Great Brahma King asked the Bodhisattva 'Wonderful Light of the Wish-Fulfilling Jewel', saying, 'Virtuous one, how do you practice the Bodhi practice?'
Praise: Asking how to attain the Bodhi practice. This asks what kind of practice understanding to do during the time of practice. First question, then answer. This is the question.
'Sutra: The answer was, 'Brahma King, if the moon in the water practices the Bodhi practice, I also practice the Bodhi practice. If one practices the Bodhi practice in a dream, I also practice the Bodhi practice. If one practices the Bodhi practice in a mirage, I also practice the Bodhi practice. If one practices the Bodhi practice in an echo, I also practice the Bodhi practice.'
Praise: The answer. The appearance of practice is difficult to know, using metaphors to reveal it. There are four metaphors here. First, the water moon metaphor. Metaphor for no externality.
境而定心所行境得成。如水為緣雖水中無月有月影起。我今亦爾。從定願心現諸境界。雖無實身等為利眾生而似身境生。月影既不行我身亦不行。此除遍計性。謂定所取境離心實有故舉水月喻。雖無月境而似月生。二夢境喻。喻無心外愛憎之境而有愛憎境增生。如雖受彼三界六道愛非愛身行菩提行如夢所見。愛非愛身行菩提行不取為真。三陽焰喻。能取心心所迷亂故緣所取境。雖非是實而有似境生。非真實有。菩薩以無分別智於三輪境應如是知。無有真實。四谷響喻。所起語業化眾生時如谷響聲。谷實無聲但自出聲似彼谷響。故知菩薩為他說法觀如谷聲。由他緣現但似谷聲。說法利生實非出聲為他說法。如是行菩提行如無性攝大乘第四說。如經所說。于依他起自性說幻等喻。于依他起自性為除他虛妄疑故。云何無義而有實取諸三摩地所行境轉。為除此疑說水月喻。云何無義有愛非愛受用差別性。為除此疑說所夢喻。云何無義心心法轉。為除此疑說陽炎喻。云何無義種種戲論言說而轉。為除此疑說谷響喻。如次配四。彼論更有四喻。此經文無。不須具引。大莊嚴論第四八喻大意相似。何故無餘。略故無也。又釋。此中除有無相執。似幻不無故。辨中邊論頌云。于不動無倒謂知義非有非無如幻等。有無不動故。釋云。前說
【現代漢語翻譯】 現代漢語譯本： 境隨禪定而生，心之所行之境由此而成。猶如以水為緣，水中本無月，卻有月影顯現。我現在也是這樣，從禪定和願力出發，顯現各種境界。雖然沒有真實的身軀，但爲了利益眾生，而有類似身軀的境界產生。月影並非真的在水中行走，我的身軀也並非真的在境界中行走。這可以去除遍計所執性（Parikalpita-lakshana，遍計所執性是指我們強加於事物之上的虛妄概念）。因為禪定所取的境界，並非獨立於心而真實存在，所以用水中月亮的例子來比喻。雖然沒有真實的月亮，卻有類似月亮的影像產生。 二、夢境的比喻。比喻沒有心外的愛憎之境，卻有愛憎之境增生。例如，雖然在三界六道中承受可愛或不可愛的身軀，並進行菩提行（Bodhisattva-caryā，菩薩行），就像在夢中所見一樣。對於在可愛或不可愛的身軀中進行的菩提行，不應執取為真實。 三、陽焰的比喻。能取的心和心所（Citta-caitta，心和心所）因為迷惑，而緣于所取的境界。雖然所取的境界並非真實存在，卻有類似境界的影像產生，並非真實存在。菩薩應該以無分別智（Nirvikalpa-jñāna，無分別智）來認識三輪（Tri-mandala，三輪）的境界，知道它們並非真實存在。 四、谷響的比喻。發起語言的業力，教化眾生時，就像山谷中的迴響一樣。山谷中其實沒有聲音，只是自己發出的聲音聽起來像山谷的迴響。因此，菩薩為他人說法時，應觀想所說的法如同谷中的迴響，由其他因緣顯現，但只是像谷中的迴響一樣。說法利益眾生，實際上並非真的發出聲音為他人說法。像這樣行菩提行，正如《無性攝大乘論》（Asaṅga's Mahāyānasaṃgraha，無性菩薩所著《攝大乘論》）第四品所說。正如經文所說，對於依他起自性（Paratantra-svabhāva，依他起性）使用幻象等比喻，是爲了去除他人對於依他起自性的虛妄疑惑。 為什麼在沒有實際意義的情況下，卻有真實的執取，以及各種三摩地（Samādhi，三摩地，禪定）所行之境的轉變？爲了去除這種疑惑，所以用水中月亮的例子來比喻。為什麼在沒有實際意義的情況下，卻有愛與非愛受用的差別性？爲了去除這種疑惑，所以用夢境的例子來比喻。為什麼在沒有實際意義的情況下，心和心所之法會運轉？爲了去除這種疑惑，所以用陽焰的例子來比喻。為什麼在沒有實際意義的情況下，會有種種戲論言說而運轉？爲了去除這種疑惑，所以用谷響的例子來比喻。這些比喻依次對應上述的疑惑。《攝大乘論》中還有四個比喻，此經文中沒有，所以不需要全部引用。《大莊嚴論經》（Mahālaṅkāra Sūtra，大莊嚴論經）第四品中的八個比喻，大意也相似。為什麼這裡沒有全部引用？因為內容簡略的緣故。另一種解釋是，這裡是爲了去除對於有和無的執著，因為類似幻象並非完全沒有。所以《辨中邊論》（Madhyāntavibhāga，辨中邊論）的頌文說：『對於不動搖、無顛倒的真如，應知其意義非有非無，如同幻象一樣。』因為有和無都不會動搖真如。解釋說：前面所說
【English Translation】 English version: The realm is determined by meditation, and the realm of the mind's activity is thus formed. It is like water being the condition, although there is no moon in the water, a moon's reflection arises. I am also like this now, manifesting various realms from meditation and aspiration. Although there is no real body, for the benefit of sentient beings, a realm resembling a body arises. Just as the moon's reflection does not actually move in the water, my body also does not actually move in the realm. This removes the Parikalpita-lakshana (the nature of imputation). Because the realm taken by meditation is not truly existent apart from the mind, the example of the moon in the water is used. Although there is no real moon, an image resembling a moon arises. Two, the analogy of a dream realm. It is analogous to how there is no realm of love and hatred outside the mind, yet a realm of love and hatred increases. For example, although one experiences lovable or unlovable bodies in the three realms and six paths, and engages in Bodhisattva-caryā (Bodhisattva conduct), it is like what is seen in a dream. One should not take the Bodhisattva conduct performed in lovable or unlovable bodies as real. Three, the analogy of a mirage. The grasping mind and mental factors (Citta-caitta) are deluded, and thus cling to the grasped realm. Although the grasped realm is not truly existent, an image resembling a realm arises, but it is not truly existent. Bodhisattvas should understand the realms of the three wheels (Tri-mandala) in this way with non-discriminating wisdom (Nirvikalpa-jñāna), knowing that they are not truly existent. Four, the analogy of an echo. When initiating the karma of speech to teach sentient beings, it is like the sound of an echo in a valley. There is actually no sound in the valley, but the sound that comes out seems like an echo. Therefore, when a Bodhisattva teaches the Dharma to others, they should contemplate the Dharma spoken as being like an echo in a valley, appearing due to other conditions, but only resembling an echo. Teaching the Dharma to benefit sentient beings is not actually uttering sounds to teach others. Engaging in Bodhisattva conduct in this way is as described in the fourth chapter of Asaṅga's Mahāyānasaṃgraha (Compendium of the Mahayana). As the sutra says, the analogies of illusion, etc., are used for the Paratantra-svabhāva (other-dependent nature) to remove others' false doubts about the other-dependent nature. Why is there real grasping and the transformation of the realms of activity of various Samādhi (meditative concentration) when there is no actual meaning? To remove this doubt, the example of the moon in the water is used. Why is there a difference in the enjoyment of love and non-love when there is no actual meaning? To remove this doubt, the example of a dream realm is used. Why do the mind and mental factors transform when there is no actual meaning? To remove this doubt, the example of a mirage is used. Why do various dramatic speeches transform when there is no actual meaning? To remove this doubt, the example of an echo is used. These analogies correspond to the above doubts in order. There are four more analogies in the Mahāyānasaṃgraha, but they are not in this sutra, so they do not need to be fully quoted. The meaning of the eight analogies in the fourth chapter of the Mahālaṅkāra Sūtra (Great Adornment Sutra) is similar. Why are they not all quoted here? Because the content is brief. Another explanation is that this is to remove attachment to existence and non-existence, because something similar to an illusion is not completely non-existent. Therefore, the verse in the Madhyāntavibhāga (Distinguishing the Middle from the Extremes) says: 'Regarding the unmoving and non-inverted Suchness, one should know that its meaning is neither existent nor non-existent, like an illusion.' Because existence and non-existence do not shake Suchness. The explanation says: What was said earlier
諸義離有離無。此如幻等非有無故。謂如幻作諸象馬等。彼非實有象馬等性。亦非全無。亂識似彼諸象馬等而顯現故。如是諸義無如現似所取能取定實有性。亦非全無。亂識似彼所取能取而顯現故。此中意說。如水中月非實月性故。非有而有似現故不無。我行菩提行亦如是。因緣和合假故非有。然有假和合相故不無。五蘊不有故能現法界。不無故。法界即五蘊。即前所說得安樂住者不動不為有無動故。但總相喻離有無相不別配蘊。又依見覺知聞如次喻四所取境界性離有無。準下問答約見聞辨故。
經。時大梵王聞此說已白菩薩言仁依何義而說此語。
贊曰。第三問依何道理如是而說。前問問修此問問說。或前問答自行修說但且說修。此後問答為他說修起說但且問說。前後互影二利各具。于中有四。一問二答三難四通。此問依何道理能離有無而起修說。或問。既如水月等非實有者依何修說。
經。答言梵王無有一法是實相者但由因緣而得成故。
贊曰。答也。依因緣道理。由假因緣故離有無。如因凈水有月影生故不無。非如所現真實之月故不有。余準此知。如水月等無有一法是實有相者。但依假因緣故得修說。
經。梵王言若如是者諸凡夫人皆悉應得阿耨多羅三藐三菩提。
贊曰
【現代漢語翻譯】 現代漢語譯本 諸法（dharma）的意義在於既不執著于『有』，也不執著于『無』。這就像幻術一樣，並非真實存在，因此不能說是『有』，但也不是完全不存在，因為混亂的意識會顯現出類似幻術所變的象、馬等形象。同樣，諸法的意義在於，它們沒有像我們所認為的那樣，具有能取和所取的固定實在的自性，但也不是完全不存在，因為混亂的意識會顯現出類似能取和所取的形象。這裡的意思是說，就像水中的月亮，並非真實的月亮，所以不能說是『有』，但它又確實顯現出來，所以不能說是『無』。我所修行的菩提行也是如此，因緣和合是虛假的，所以不能說是『有』，但它又確實有虛假和合的相，所以不能說是『無』。五蘊（skandha）並非實有，所以能夠顯現法界（dharmadhatu），但又不是完全沒有，所以法界即是五蘊。這就是前面所說的『得安樂住』的人，不會因為『有』或『無』而動搖的原因。這裡只是用總體的比喻來說明遠離『有』和『無』的相，沒有分別對應五蘊。此外，還可以依據見、覺、知、聞，依次比喻四種所取境界的自性，都是遠離『有』和『無』的。可以參考下面的問答，其中會圍繞見和聞來辨析。
經：當時，大梵天王（Mahabrahma）聽到這些話后，對菩薩（Bodhisattva）說：『仁者，您是依據什麼道理而說這些話的呢？』
贊曰：這是第三個問題，問的是依據什麼道理這樣說。前面的問題是問修行，這個問題是問說法。或者說，前面的問答是關於自己修行和說法，但主要側重於修行；後面的問答是為他人修行而說法，但主要側重於說法。前後相互呼應，自利利他，各具意義。其中有四個部分：一、提問；二、回答；三、詰難；四、通達。這個問題是問，依據什麼道理能夠遠離『有』和『無』而開始修行和說法？或者問，既然像水中的月亮一樣並非真實存在，那麼依據什麼來修行和說法？
經：菩薩回答說：『梵天王，沒有一種法是具有真實自性的，一切都是由因緣和合而成的。』
贊曰：這是回答。依據因緣的道理，因為是虛假的因緣，所以遠離『有』和『無』。就像因為有乾淨的水，所以有月亮的倒影，因此不能說是『無』；但它又不是像所顯現的那樣是真實的月亮，因此不能說是『有』。其餘的可以參照這個來理解。就像水中的月亮一樣，沒有一種法是具有真實自性的，一切都是依靠虛假的因緣才能進行修行和說法。
經：梵天王說：『如果像您所說的那樣，那麼所有的凡夫（prthagjana）都應該能夠獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）了。』
贊曰：
【English Translation】 English version The meaning of all dharmas (諸法) lies in being detached from both 'existence' and 'non-existence'. This is like an illusion, which is not truly existent, so it cannot be said to 'exist', but it is not completely non-existent either, because confused consciousness manifests images like illusory elephants and horses. Similarly, the meaning of all dharmas is that they do not have a fixed, real nature of grasper and grasped as we perceive them, but they are not completely non-existent either, because confused consciousness manifests images similar to the grasper and grasped. The intention here is that, like the moon in the water, it is not a real moon, so it cannot be said to 'exist', but it does appear, so it cannot be said to be 'non-existent'. My practice of the Bodhisattva path is also like this. The union of causes and conditions is illusory, so it cannot be said to 'exist', but it does have the appearance of an illusory union, so it cannot be said to be 'non-existent'. The five skandhas (五蘊) are not truly existent, so they can manifest the dharmadhatu (法界), but they are not completely non-existent, so the dharmadhatu is the five skandhas. This is why those who 'attain peaceful abiding' do not waver due to 'existence' or 'non-existence'. This is just a general analogy to illustrate being detached from the characteristics of 'existence' and 'non-existence', without specifically matching them to the skandhas. Furthermore, based on seeing, feeling, knowing, and hearing, one can analogously illustrate that the nature of the four grasped realms are all detached from 'existence' and 'non-existence'. Refer to the questions and answers below, which will analyze seeing and hearing.
Sutra: At that time, the Great Brahma King (Mahabrahma) heard these words and said to the Bodhisattva (菩薩): 'Virtuous one, based on what principle do you speak these words?'
Commentary: This is the third question, asking based on what principle he speaks in this way. The previous question was about practice, this question is about teaching. Or rather, the previous questions and answers were about one's own practice and teaching, but mainly focused on practice; the following questions and answers are about teaching for others' practice, but mainly focus on teaching. The front and back echo each other, benefiting oneself and others, each with its own meaning. There are four parts: 1. Question; 2. Answer; 3. Challenge; 4. Understanding. This question asks, based on what principle can one be detached from 'existence' and 'non-existence' and begin practice and teaching? Or, since it is not truly existent like the moon in the water, based on what does one practice and teach?
Sutra: The Bodhisattva replied: 'Brahma King, there is no dharma that has a real nature; everything is formed by the union of causes and conditions.'
Commentary: This is the answer. Based on the principle of causes and conditions, because it is a false cause and condition, it is detached from 'existence' and 'non-existence'. Just as because there is clean water, there is a reflection of the moon, so it cannot be said to be 'non-existent'; but it is not like the real moon as it appears, so it cannot be said to 'exist'. The rest can be understood by referring to this. Just like the moon in the water, there is no dharma that has a real nature; everything relies on false causes and conditions to be able to practice and teach.
Sutra: The Brahma King said: 'If it is as you say, then all ordinary beings (prthagjana) should be able to attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).'
Commentary:
。三設難也。若由因緣假合之法能修說者。諸凡夫人皆因假成。悉應得菩提。此意若有實能修之者可有得不得既皆假有。凡亦應得。如維摩詰以真如門令一切皆得記。此以因緣門難應皆作佛。
經。答言仁以何意而作是說。
贊曰。為通有三。初總非。次通釋。后梵王是諸聖人下結成。或分為二。初總非。次通釋。釋中有四。法喻合結。今且依初科。此初也。
經。愚癡人異智慧人異菩提異非菩提異解脫異非解脫異。
贊曰。為通有三。初法。次喻。后梵王愚癡異生下合法中有二。初凡夫執有無異。故不成佛。次聖者知不異故得菩提。此初。即執愚智等或定一異。此雖言異亦應有一。有無生滅等不了實無因緣心有。不稱境知不得作佛。菩薩翻此。故作佛。或依俗諦即有愚智慧行異。菩提非菩提即善不善因異。解脫非解脫果異。
經。梵王如是諸法平等無異於此法異真如不異無有中間而可執著無增無減。
贊曰。聖者了知有無愚智等皆非定異。以於此中法界真如等法平等故皆不定異。無有中間者。諸法非定異非定一非亦一亦異。不言非一影第二句說。第三句名無中間不說第四句。但是遮三更無別法。此一異等皆不可執。如水月無實離增執。如似有月離減執。由稱境知故得作佛。此
【現代漢語翻譯】 現代漢語譯本：第三個是設立難題。如果由因緣和合的假法能夠修行和宣說，那麼所有凡夫俗子都是由假法構成的，都應該證得菩提（bodhi，覺悟）。這個意思如果說有真實能夠修行的人，或許有得到和得不到的情況，既然都是假有的，那麼凡夫也應該能夠得到菩提。就像《維摩詰經》中，維摩詰（Vimalakirti）用真如門（tathata-dvara）讓一切眾生都得到授記一樣，這裡用因緣門來設立難題，認為一切眾生都應該成佛。
經文：回答說：『您以什麼意思而作這樣的說法呢？』
贊曰：爲了通達這個道理，有三個部分。首先是總體的否定，其次是通達解釋，最後是『梵王（Brahma）是諸聖人』以下總結完成。或者分為兩個部分，首先是總體的否定，其次是通達解釋。解釋中有四個部分：法、比喻、合、結論。現在暫且按照第一個部分來解釋，這是第一個部分。
經文：愚癡的人和智慧的人不同，菩提和非菩提不同，解脫（moksha，解脫）和非解脫不同。
贊曰：爲了通達這個道理，有三個部分。首先是法，其次是比喻，最後是『梵王愚癡異生』以下，合法中有兩個部分。首先是凡夫執著于有和無的差異，所以不能成佛。其次是聖者知道沒有差異，所以得到菩提。這是第一個部分，即執著于愚癡和智慧等是固定的一或異。雖然說是異，也應該有一。對於有無、生滅等，不瞭解其真實無因緣，心有所執著。不符合實境的認知，就不能成佛。菩薩（bodhisattva）與此相反，所以能成佛。或者依據俗諦來說，確實有愚癡和智慧能行之異，菩提和非菩提即善和不善的因不同，解脫和非解脫的果不同。
經文：梵王，像這樣，諸法平等沒有差異，對於此法，真如（tathata，真如）沒有差異，沒有中間可以執著，沒有增加也沒有減少。
贊曰：聖者了知有無、愚智等都不是固定的差異。因為在這其中，法界（dhatu，法界）、真如等法是平等的，所以都不固定差異。『沒有中間』是指諸法非固定異，非固定一，也非亦一亦異。不說非一，第二句已經說明。第三句名為無中間，不說第四句。只是遮止三種情況，沒有其他別法。這一異等都不可執著，如水中的月亮沒有實體，遠離增加的執著。如似有月亮，遠離減少的執著。由於符合實境的認知，所以能夠成佛。此
【English Translation】 English version: The third is setting up difficulties. If those who can cultivate and speak are based on the compounded dharma of causes and conditions, then all ordinary people are formed by the false. All should attain bodhi (bodhi, enlightenment). If this means that there are those who can truly cultivate, there may be cases of attainment and non-attainment. Since all are falsely existent, then ordinary people should also be able to attain it. Just like in the Vimalakirti Sutra, Vimalakirti (Vimalakirti) used the tathata-dvara (tathata-dvara, the gate of suchness) to allow all beings to receive predictions of enlightenment. Here, the difficulty is set up using the gate of causes and conditions, arguing that all beings should become Buddhas.
Sutra: The answer is: 'With what intention do you make such a statement?'
Commentary: To understand this principle, there are three parts. First, a general negation; second, a thorough explanation; and third, the conclusion starting from 'Brahma (Brahma) is all the sages'. Or it can be divided into two parts: first, a general negation; second, a thorough explanation. The explanation has four parts: dharma, analogy, combination, and conclusion. For now, let's follow the first part, this is the first part.
Sutra: Foolish people are different from wise people, bodhi is different from non-bodhi, liberation (moksha, liberation) is different from non-liberation.
Commentary: To understand this principle, there are three parts. First, the dharma; second, the analogy; and third, the combination starting from 'Brahma, foolishness is different from sentient beings', which has two parts. First, ordinary people are attached to the difference between existence and non-existence, so they cannot become Buddhas. Second, sages know that there is no difference, so they attain bodhi. This is the first part, which is attachment to the fixed oneness or difference of foolishness and wisdom, etc. Although it is said to be different, there should also be oneness. Regarding existence and non-existence, arising and ceasing, etc., not understanding that they are truly without causes and conditions, the mind is attached. Not conforming to the knowledge of reality, one cannot become a Buddha. Bodhisattvas (bodhisattva) are the opposite of this, so they can become Buddhas. Or, according to conventional truth, there is indeed a difference between foolishness and wisdom in terms of actions, bodhi and non-bodhi are different in terms of good and non-good causes, and liberation and non-liberation are different in terms of results.
Sutra: Brahma, like this, all dharmas are equal and without difference. Regarding this dharma, tathata (tathata, suchness) is without difference, there is no middle ground to be attached to, there is no increase and no decrease.
Commentary: Sages understand that existence and non-existence, foolishness and wisdom, etc., are not fixed differences. Because within this, the dharmadhatu (dhatu, the realm of dharma), tathata, etc., are equal, so they are not fixed differences. 'There is no middle ground' means that dharmas are neither fixedly different, nor fixedly one, nor both one and different. Not saying not one, the second sentence has already explained it. The third sentence is called no middle ground, not saying the fourth sentence. It only prevents three situations, there is no other separate dharma. These oneness and difference, etc., are not to be attached to, like the moon in the water has no substance, away from the attachment of increase. Like the seeming moon, away from the attachment of decrease. Because it conforms to the knowledge of reality, one can become a Buddha. This
或第一義即不異。然準下喻據愚智解別。
經。梵王譬如幻師及幻弟子善解幻術於四衢道取諸沙土草木葉等聚在一處作諸幻術使人睹見象眾馬眾車兵等眾七寶之聚種種倉庫。
贊曰。舉喻也。有三。初緣生幻境喻。次愚人執實喻。后智者知幻喻。此初也。于中有六。一幻主。二幻資。三幻處。四幻緣。五起幻。六幻相。譬如幻師喻八識心王幻主。及弟子者喻心所幻資。善解幻術能了別境總別等相能變起用。於四衢道喻四諦幻處。取諸草等即是名色幻緣。聚在一處或隨起依苦集等處。作諸幻術者此起幻因緣業力起種種事業不同。使人睹象馬等者幻相。初喻四生內處。七寶之聚喻外境。又釋。幻師喻第八識。幻弟子喻餘七轉識。依第八起故。故經論云識如幻事。衢道喻四識住。故八十六云。有取之識依四識住發起種種自體隨轉。相似法故沙土草木喻種子識。隨在一處者喻隨於一識住及四識住。作諸幻術者喻四緣力能起五蘊。又釋。幻師是佛弟子菩薩僧等。四衢道者在四生處。解幻術巧方便智。取諸沙土等隨彼機緣所樂之法。隨在一處隨所受根熟生處見象等為現身。七寶等為說法。準下合意此釋為好。余同前解。
經。若有眾生愚癡無智不能思惟不知幻本。
贊曰。下愚人執實喻有三。初不知幻本
【現代漢語翻譯】 現代漢語譯本：或者說，第一義諦（Paramārtha， ultimate truth）就是沒有差異的。然而，根據下面的比喻，愚人和智者的理解是不同的。
經文：梵天王（Brahmā）譬如幻術師和他的弟子，他們精通幻術，在四通八達的道路上，取來沙土、草木、樹葉等，聚集在一起，施展各種幻術，使人們看到大象、馬匹、戰車、士兵等軍隊，以及七寶（sapta-ratna， seven kinds of treasure）的聚集，各種各樣的倉庫。
贊曰：這是舉例說明。有三個方面。首先是緣起幻境的比喻，其次是愚人執著于實有的比喻，最後是智者了知幻化的比喻。這是第一個方面。其中有六個要素：一是幻術的主體，二是幻術的材料，三是幻術的場所，四是幻術的因緣，五是幻術的生起，六是幻術的現象。譬如幻術師，比喻八識心王（Aलय識，Ālaya-vijñāna，storehouse consciousness），是幻術的主體。弟子，比喻心所（Caitasikas，mental factors），是幻術的材料。精通幻術，能夠了別境的總相和別相，能夠變化生起作用。在四通八達的道路上，比喻四諦（catvāri āryasatyāni，Four Noble Truths），是幻術的場所。取來各種草木等，就是名色（nāmarūpa，name and form），是幻術的因緣。聚集在一處，或者隨所起而依于苦集等處。施展各種幻術，這是生起幻術的因緣，業力生起種種不同的事業。使人們看到大象、馬匹等，這是幻術的現象，最初比喻四生（caturyoni，four kinds of birth）的內在之處。七寶的聚集，比喻外在的境界。另一種解釋是，幻術師比喻第八識，幻術弟子比喻其餘七個轉識（pravṛtti-vijñāna，evolving consciousness），因為它們依第八識而生起。所以經論說，識就像幻事。四通八達的道路，比喻四識住（caturvijñāna-sthiti，four supports of consciousness）。所以八十六云說，有取之識，依四識住而發起種種自體隨轉，相似於法。沙土草木，比喻種子識（bīja-vijñāna，seed consciousness）。隨在一處，比喻隨於一識住及四識住。施展各種幻術，比喻四緣（catvāri pratyayāḥ，four conditions）的力量能夠生起五蘊（pañca-skandha，five aggregates）。又一種解釋是，幻術師是佛弟子、菩薩、僧等。四通八達的道路，是在四生之處。解幻術，是巧妙方便的智慧。取來沙土等，是隨順他們的機緣所喜樂的法。隨在一處，是隨所受根熟生之處，見大象等，為他們示現身相。七寶等，是為他們說法。根據下面的合意，這種解釋比較好。其餘的與前面的解釋相同。
經文：如果有眾生愚癡無智，不能思惟，不知道幻化的根本。
贊曰：下面是愚人執著于實有的比喻，有三個方面。首先是不知道幻化的根本。
【English Translation】 English version: Or, the first meaning (Paramārtha, ultimate truth) is non-different. However, according to the following metaphor, the understanding of the foolish and the wise is different.
Sutra: King Brahmā is like a magician and his disciples, who are skilled in illusion. At a crossroads, they take sand, grass, leaves, etc., gather them together, and perform various illusions, causing people to see elephants, horses, chariots, soldiers, and gatherings of seven treasures (sapta-ratna, seven kinds of treasure), and various kinds of warehouses.
Commentary: This is an analogy. There are three aspects. First, the analogy of the arising of illusory realms. Second, the analogy of the foolish clinging to reality. Third, the analogy of the wise knowing illusion. This is the first aspect. There are six elements in it: first, the subject of the illusion; second, the materials of the illusion; third, the place of the illusion; fourth, the conditions of the illusion; fifth, the arising of the illusion; sixth, the phenomena of the illusion. For example, the magician is a metaphor for the eighth consciousness, Ālaya-vijñāna (storehouse consciousness), which is the subject of the illusion. The disciples are a metaphor for mental factors (Caitasikas), which are the materials of the illusion. Being skilled in illusion means being able to distinguish the general and specific characteristics of objects, and being able to transform and generate functions. At the crossroads, it is a metaphor for the Four Noble Truths (catvāri āryasatyāni), which is the place of the illusion. Taking various grasses, etc., is name and form (nāmarūpa), which is the condition of the illusion. Gathering in one place, or depending on suffering, accumulation, etc., as the place of arising. Performing various illusions is the cause of the arising of illusion, and the power of karma generates various different activities. Causing people to see elephants, horses, etc., is the phenomenon of illusion, initially a metaphor for the inner places of the four births (caturyoni, four kinds of birth). The gathering of the seven treasures is a metaphor for the external realm. Another explanation is that the magician is a metaphor for the eighth consciousness, and the disciples are a metaphor for the other seven evolving consciousnesses (pravṛtti-vijñāna), because they arise depending on the eighth consciousness. Therefore, the sutras and treatises say that consciousness is like an illusion. The crossroads is a metaphor for the four supports of consciousness (caturvijñāna-sthiti). Therefore, eighty-six says that consciousness that takes hold arises from the four supports of consciousness, initiating various self-transformations, similar to the Dharma. Sand and grass are metaphors for seed consciousness (bīja-vijñāna). Being in one place is a metaphor for being in one support of consciousness and the four supports of consciousness. Performing various illusions is a metaphor for the power of the four conditions (catvāri pratyayāḥ) being able to generate the five aggregates (pañca-skandha). Another explanation is that the magician is a disciple of the Buddha, a Bodhisattva, a Sangha, etc. The crossroads is in the place of the four births. Understanding illusion is the wisdom of skillful means. Taking sand, etc., is according to the Dharma that they like according to their opportunities. Being in one place is the place where the roots are ripe and born, seeing elephants, etc., showing them the body. The seven treasures, etc., are speaking the Dharma for them. According to the following combined meaning, this explanation is better. The rest is the same as the previous explanation.
Sutra: If there are sentient beings who are foolish and without wisdom, unable to think, and do not know the root of illusion.
Commentary: Below is the analogy of the foolish clinging to reality, with three aspects. First, not knowing the root of illusion.
喻。次初見執實喻。后終亦不思喻。初也。言幻本者幻人幻緣皆名為本。喻無智故不知五蘊從緣假生。
經。若見若聞作是思惟我所見聞象馬等眾此是實有餘皆虛妄。
贊曰。次初見執實喻。不知假。隨所見聞分別妄執將為實有。言空無我等皆虛妄無。不離有無增減之執。
經。於後更不審察思惟。
贊曰。后終亦不思喻。亦不審觀思量惟忖名義皆假虛妄緣生。
經。有智之人則不如是了于幻本。
贊曰。后智者了達喻。文有其二。初自能了知喻。后隨為他說喻。初文亦有二。初了知幻本喻。了從緣生非定有空。
經。若見若聞作如是念如我所見象馬等眾非是真實。
贊曰。次初不執實喻。喻見諦理無漏智人初知實無離於有執。后審思所以假有實無。初也。知無象馬等實用除增益執。
經。唯有幻事惑人眼目妄謂象等及諸倉庫有名無實如我見聞不執為實。
贊曰。審思所以假有實無。幻象馬等但惑愚人眼耳。聞象等名見象等形執妄謂實。實但假名。無如自性如我我所。隨所見聞不執為實。離有無執。
經。后時思惟知其虛妄。
贊曰。后思不實喻。思實無離增執。了為無為非如名言有實自體。
經。是故智者了一切法皆無實體但隨
【現代漢語翻譯】 現代漢語譯本： 比喻。首先是最初的執實比喻。然後最終也不思索的比喻。首先是，說幻象的根本，幻人、幻緣都被稱為根本。比喻沒有智慧，所以不知道五蘊（skandha，構成個體的五種要素：色、受、想、行、識）是從因緣和合而虛假產生的。
經文：如果看到或聽到，就產生這樣的想法：我所見所聞的象、馬等眾生，這些是真實存在的，其餘都是虛妄的。
贊曰：其次是最初的執實比喻。不知道是虛假的。隨著所見所聞，分別妄加執著，認為那是真實存在的。說空、無我等都是虛妄不存在的。沒有離開有無、增減的執著。
經文：之後不再審察思惟。
贊曰：然後最終也不思索的比喻。也不審慎地觀察思量，只是揣測名義都是虛假的、虛妄的，因緣和合而生的。
經文：有智慧的人就不會這樣，瞭解幻象的根本。
贊曰：後面是智者了達的比喻。文中有兩種。首先是自己能夠了解的比喻。然後是隨順為他人解說的比喻。最初的文也有兩種。首先是瞭解幻象的根本的比喻。瞭解是從因緣和合而生，不是定然存在的空性。
經文：如果看到或聽到，就產生這樣的念頭：如我所見的象、馬等眾生，不是真實存在的。
贊曰：其次是最初不執著真實的比喻。比喻見到真諦的道理，無漏智慧的人最初知道真實不存在，離開了有執。然後審慎地思索所以是假有實無。首先是，知道沒有象、馬等實際用處，去除增益的執著。
經文：只有幻化的事物迷惑人的眼目，錯誤地認為象等以及各種倉庫是存在的，有名無實，如我所見所聞，不執著為真實。
贊曰：審慎地思索所以是假有實無。幻化的象、馬等只是迷惑愚人的眼耳。聽到象等的名稱，看到象等的形狀，執著錯誤地認為是真實的。實際上只是假名。沒有如自性一樣的真實存在，如我、我所。隨著所見所聞，不執著為真實。離開有無的執著。
經文：之後思惟，知道那是虛妄的。
贊曰：然後思索不真實的比喻。思索真實不存在，離開了增加的執著。瞭解是無為的，不是如名言一樣有真實的自體。
經文：因此，智者瞭解一切法都沒有實體，只是隨順
【English Translation】 English version: A metaphor. First, the initial metaphor of clinging to reality. Then, ultimately, the metaphor of not contemplating. Firstly, saying that the root of illusion, the illusory person and illusory conditions are all called the root. It is a metaphor for lacking wisdom, thus not knowing that the five skandhas (skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) arise falsely from conditions.
Sutra: If one sees or hears, one thinks thus: the elephants, horses, and other beings that I see and hear, these are truly existent, and all the rest are false.
Commentary: Secondly, the initial metaphor of clinging to reality. Not knowing it is false. Following what is seen and heard, one discriminates and clings to it, taking it to be truly existent. Saying that emptiness, no-self, etc., are all false and non-existent. Not departing from the clinging to existence and non-existence, increase and decrease.
Sutra: Afterwards, one does not further examine and contemplate.
Commentary: Then, ultimately, the metaphor of not contemplating. Nor does one carefully observe and contemplate, merely guessing that names and meanings are all false, illusory, and arising from conditions.
Sutra: A wise person would not be like this, understanding the root of illusion.
Commentary: Afterwards, the metaphor of the wise understanding. There are two aspects in the text. First, the metaphor of being able to understand oneself. Then, the metaphor of explaining it to others accordingly. The initial text also has two aspects. First, the metaphor of understanding the root of illusion. Understanding that it arises from conditions and is not a fixed, existent emptiness.
Sutra: If one sees or hears, one thinks thus: the elephants, horses, and other beings that I see, are not truly existent.
Commentary: Secondly, the initial metaphor of not clinging to reality. A metaphor for seeing the truth, a person with undefiled wisdom initially knows that reality does not exist, departing from the clinging to existence. Then, carefully contemplating why it is falsely existent but truly non-existent. Firstly, knowing that there is no actual use for elephants, horses, etc., removing the clinging to increase.
Sutra: Only illusory things delude people's eyes, falsely believing that elephants and various storehouses exist, having names but no reality. As I see and hear, I do not cling to them as real.
Commentary: Carefully contemplating why it is falsely existent but truly non-existent. Illusory elephants, horses, etc., only delude the eyes and ears of foolish people. Hearing the names of elephants, seeing the shapes of elephants, clinging to them and falsely believing them to be real. In reality, they are merely false names. There is no true existence like self-nature, such as 'I' and 'mine'. Following what is seen and heard, one does not cling to it as real. Departing from the clinging to existence and non-existence.
Sutra: Afterwards, contemplating, knowing that it is false.
Commentary: Then, the metaphor of contemplating non-reality. Contemplating that reality does not exist, departing from the clinging to increase. Understanding that it is unconditioned, not having a real self-nature like names and words.
Sutra: Therefore, the wise understand that all dharmas have no substance, but merely follow
世俗如見如聞表宣其事思惟諦理則不如是復由假說顯實義故。
贊曰。隨為他說喻。又但隨世俗所見所聞假說名言表宣其事。表宣是能詮。其事是所詮。世俗有二。一執情世俗。二諸聖智者假設世俗。此喻聖智者隨俗言說。有二。一隨世俗言說明俗。二隨世俗言說明真。且隨世俗云如見聞表宣其事思惟諦理即不如是。諦謂實也。思惟實理無如所說。復但隨俗方便假起言說。為彰第一真實義。故無分別智證入諦理即不如是。心言絕故。此了俗有真諦中無。
經。梵王愚癡異生未得出世聖慧之眼未知一切諸法真如不可說故。
贊曰。下合喻。初合愚人不了喻有二。初合不了幻本喻。后合初見執實喻。言愚癡異生者為簡大乘見道已前。雖是異生能分作唯識觀等了知幻等。亦是未得出世本后二空慧眼。故今簡卻二乘。雖得生空慧眼了人我無。然未能得出世法空慧眼故不了法我無。不知一切法之真如性離諸相不可說。故不了幻本。據全無者說愚癡異生。或可。有分異生性故即此愚癡異生所攝故。成唯識論云。凡謂無性愚謂趣寂。
經。是諸凡愚若見若聞行非行法如是思惟便生執著謂以為實。
贊曰。合初見執實喻。初合執有。后合不了無。初也。若見若聞行謂有為。非行謂無為。便生執實合初遇
【現代漢語翻譯】 現代漢語譯本：世俗之人所見所聞，只是表面地陳述事情，若要思惟真正的道理，就不是這樣了。這是因為要通過假立的言說來顯明真實的意義。
贊曰：這是隨順他人而說的譬喻。又只是隨順世俗之人所見所聞，假立名言來陳述事情。『表宣』是能詮（能表達的），『其事』是所詮（所表達的）。世俗有兩種：一是執情世俗（有情眾生的世俗認知），二是諸聖智者假設的世俗（爲了教化而設立的方便說法）。這個譬喻是聖智者隨順世俗的言說，也有兩種：一是隨順世俗的言說來說明世俗，二是隨順世俗的言說來說明真諦。且說隨順世俗的說法，如見聞而陳述事情，若要思惟真正的道理就不是這樣了。『諦』就是真實。思惟真實的道理，不能像所說的那樣。又只是隨順世俗，方便地假立言說，爲了彰顯第一真實義。所以，沒有分別智證入真諦，就不是這樣了，因為心和言語都斷絕了。這說明了俗諦中有，而真諦中無。
經：梵天（Brahma，印度教的創造之神）和愚癡的異生（unenlightened beings），沒有得到出世的聖慧之眼，不知道一切諸法的真如（Tathata，事物的真實本性）是不可說的。
贊曰：下面是合喻。首先是合愚人不了的譬喻，有二：一是合不了幻本的譬喻，二是合初見執實的譬喻。『愚癡異生』是爲了簡別大乘見道以前的眾生。雖然是異生，但能分作唯識觀等，了知幻等。也是未得出世的本后二空慧眼。所以現在簡別二乘（聲聞乘和緣覺乘）。雖然得到了生空慧眼，了知人我（Pudgala-atma，個體之我）是空的，但未能得出世的法空慧眼，所以不了知法我（Dharma-atma，事物之我）是空的。不知道一切法的真如性，遠離諸相，不可說。所以不了知幻本。據全無者說愚癡異生。或者，有分異生性故即此愚癡異生所攝故。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）說：凡夫認為沒有自性，愚者趣向寂滅。
經：這些凡夫愚人，如果見到或聽到有為（Samskrta，有生滅變化的事物）或無為（Asamskrta，無生滅變化的事物）之法，這樣思惟，便會產生執著，認為那是真實的。
贊曰：合初見執實的譬喻。首先是合執有，然後是合不了無。首先，如果見到或聽到有為（行）或無為（非行）之法，便會產生執實，這是合初遇。
【English Translation】 English version: What worldly people see and hear is merely a superficial description of things. If one were to contemplate the true principles, it would not be like that. This is because the real meaning is revealed through hypothetical statements.
Commentary: This is a metaphor spoken to accommodate others. Furthermore, it merely follows what worldly people see and hear, using hypothetical terms to describe things. 'Description' (表宣) is the means of expression, and 'the matter' (其事) is what is expressed. There are two types of worldliness: one is the worldliness of attachment, and the other is the hypothetical worldliness of wise sages (established for the sake of teaching). This metaphor is the wise sages speaking in accordance with worldly conventions, which are also of two types: one is explaining worldliness by following worldly speech, and the other is explaining the truth by following worldly speech. Furthermore, it is said that following worldly speech, such as seeing and hearing and describing things, is not the same as contemplating the true principles. 'Truth' (諦) means reality. Contemplating the true principles cannot be like what is said. Moreover, it merely follows the world, conveniently establishing speech to reveal the supreme true meaning. Therefore, without the non-discriminating wisdom to realize the truth, it is not like that, because the mind and speech are cut off. This illustrates that there is existence in conventional truth (Samvriti-satya), but not in ultimate truth (Paramartha-satya).
Sutra: Brahma (梵王, the creator god in Hinduism) and ignorant ordinary beings (愚癡異生), have not attained the eye of transcendent holy wisdom, and do not know that the suchness (真如, Tathata, the true nature of all things) of all dharmas (諸法, phenomena) is inexpressible.
Commentary: The following is the combined metaphor. First is the metaphor of the ignorant not understanding, which has two parts: one is the metaphor of not understanding the basis of illusion, and the other is the metaphor of initially clinging to reality. 'Ignorant ordinary beings' is to distinguish those before the stage of seeing the path in Mahayana (大乘, Great Vehicle). Although they are ordinary beings, they can analyze and contemplate consciousness-only (唯識觀), and understand illusion, etc. They also have not attained the two emptiness wisdom eyes of transcendence. Therefore, we now distinguish the two vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana). Although they have attained the wisdom eye of emptiness of self (生空慧眼), understanding that the self of person (人我, Pudgala-atma) is empty, they have not been able to attain the wisdom eye of emptiness of dharma (法空慧眼), so they do not understand that the self of dharma (法我, Dharma-atma) is empty. They do not know that the suchness of all dharmas is beyond all forms and inexpressible. Therefore, they do not understand the basis of illusion. According to those who completely lack understanding, they are called ignorant ordinary beings. Or, because they have a partial nature of ordinary beings, they are included in these ignorant ordinary beings. The Vijñaptimātratāsiddhi-śāstra (成唯識論) says: Ordinary people think there is no self-nature, and the foolish tend towards extinction.
Sutra: If these foolish ordinary people see or hear conditioned (有為, Samskrta, things that arise and pass away) or unconditioned (無為, Asamskrta, things that do not arise and pass away) dharmas, and think in this way, they will develop attachment and consider them to be real.
Commentary: This combines the metaphor of initially clinging to reality. First, it combines clinging to existence, and then it combines not understanding non-existence. First, if one sees or hears conditioned (行) or unconditioned (非行) dharmas, one will develop clinging to reality, which combines the initial encounter.
境時。如是思惟便生執實合後不能審察。
經。于第一義不能了知諸法真如是不可說。
贊曰。合不了無。由其無智不了第一義。不證如故不知諸法性不可說。如言執實不知實無。
經。是諸聖人若見若聞行非行法隨其力能不生執著以為實有。
贊曰。合智者了達喻。初合自了達喻。后合為他假說喻。初中亦三。初合不執實有喻。次合了知幻本喻。后合後思假有喻。初也。若見若聞說為無為隨勝解力能。初地已上隨位證智力能不生執實。
經。了知一切無實行法無實非行法但妄思量。
贊曰。合了知幻本喻。知從幻者業煩惱緣或二乘者法執之情。妄思度起無如名言有實有為行法。無如名言有實無為非行法。
經。行非行相唯有名字無有實體。
贊曰。合後思假有喻。唯有世俗名言說之為有。無有如彼所說實體真實是有。
經。是諸聖人隨世俗說為欲令他知真實義。
贊曰。合為他假說喻。隨世俗名言說為無為。為欲令他知為無為真實之義。或欲令證真第一義。非不見如。能了行故。
經。如是梵王是諸聖人以聖智見了法真如不可說故行非行法亦復如是。
贊曰。第三段結成有二。初結知真實無。后結隨俗說有。初也。聖人以無分別智了一
【現代漢語翻譯】 現代漢語譯本 境時。如此思惟便會產生對實體的執著，之後就不能審察真相。
經：對於第一義諦（paramārtha，最高的真理）不能了知，諸法的真如（tathatā，事物的真實本性）是不可言說的。
贊曰：因為沒有智慧，所以不能了達第一義諦。因為沒有證得真如，所以不知道諸法的自性是不可言說的。例如，執著于實體，卻不知道實體本無。
經：這些聖人，無論是見到還是聽到，對於有為法（saṃskṛta dharma，有條件的、變化的法）和無為法（asaṃskṛta dharma，無條件的、不變的法），都隨其能力不生執著，不認為它們是真實存在的。
贊曰：這是結合智者了達的譬喻。前面是結合自身了達的譬喻，後面是結合爲他人假說的譬喻。前面的部分又分為三部分。第一部分是不執著實體存在的譬喻，第二部分是了知幻象根本的譬喻，第三部分是之後思考假有的譬喻。首先，無論是見到還是聽到，都說為無為，隨各自勝解的力量。初地（prathamā bhūmi，菩薩道的第一個階段）以上的菩薩，隨其證悟的智慧力量，不生執著實體。
經：了知一切有為的實行法（saṃskṛta dharma）沒有實體，無為的非行法（asaṃskṛta dharma）也沒有實體，都只是虛妄的思量。
贊曰：這是結合了知幻象根本的譬喻。知道從幻象而來的業和煩惱的因緣，或者二乘（śrāvaka-pratyekabuddha-yāna，聲聞乘和緣覺乘）之人對法的執著之情。虛妄的思量生起，沒有如名言所說的有實體的有為行法。沒有如名言所說的有實體的無為非行法。
經：有為和無為的相狀，唯有名字，沒有實體。
贊曰：這是結合之後思考假有的譬喻。只有世俗的名言說之為有，沒有如他們所說的實體真實存在。
經：這些聖人隨順世俗的說法，是爲了讓他人知道真實的意義。
贊曰：這是結合爲他人假說的譬喻。隨順世俗的名言說為有為和無為，是爲了讓他人知道有為和無為的真實意義。或者爲了讓他們證得真第一義諦。並非沒有見到真如，才能了達有為和無為。
經：就像這樣，梵王（Brahmā，印度教的創世神），這些聖人以聖智見到了法的真如是不可言說的，所以有為法和無為法也是如此。
贊曰：第三段總結分為兩部分。首先總結知道真實本無，然後總結隨順世俗說有。首先，聖人以無分別智（nirvikalpa-jñāna，沒有分別的智慧）了知了真如。
【English Translation】 English version When in a state of mind. Such thinking leads to attachment to reality, and one cannot examine the truth afterwards.
Sūtra: Not being able to understand the ultimate meaning (paramārtha), the true nature (tathatā) of all dharmas is inexpressible.
Commentary: Because of the lack of wisdom, one cannot understand the ultimate meaning. Because one has not attained suchness, one does not know that the nature of all dharmas is inexpressible. For example, clinging to reality without knowing that reality is fundamentally empty.
Sūtra: These sages, whether seeing or hearing, regarding conditioned dharmas (saṃskṛta dharma) and unconditioned dharmas (asaṃskṛta dharma), do not generate attachment according to their ability, and do not consider them to be truly existent.
Commentary: This combines the analogy of the wise understanding. The former combines the analogy of self-understanding, and the latter combines the analogy of hypothetical speaking for others. The former part is further divided into three parts. The first part is the analogy of not clinging to real existence, the second part is the analogy of understanding the root of illusion, and the third part is the analogy of thinking about hypothetical existence afterwards. Firstly, whether seeing or hearing, it is said to be conditioned or unconditioned, according to the power of their respective superior understanding. Bodhisattvas above the first ground (prathamā bhūmi), according to the power of their wisdom of realization, do not generate attachment to reality.
Sūtra: Knowing that all conditioned active dharmas (saṃskṛta dharma) have no substance, and unconditioned inactive dharmas (asaṃskṛta dharma) have no substance, but are merely false thoughts.
Commentary: This combines the analogy of understanding the root of illusion. Knowing the causes and conditions of karma and afflictions that come from illusion, or the attachment to dharma of those of the Two Vehicles (śrāvaka-pratyekabuddha-yāna). False thoughts arise, and there are no conditioned active dharmas that have substance as named. There are no unconditioned inactive dharmas that have substance as named.
Sūtra: The characteristics of conditioned and unconditioned are only names, without substance.
Commentary: This combines the analogy of thinking about hypothetical existence afterwards. Only worldly names say that they exist, but there is no real substance as they say.
Sūtra: These sages follow worldly speech in order to let others know the true meaning.
Commentary: This combines the analogy of hypothetical speaking for others. Following worldly speech, they speak of conditioned and unconditioned, in order to let others know the true meaning of conditioned and unconditioned. Or to enable them to attain the true ultimate meaning. It is not that they have not seen suchness, but they are able to understand conditioned and unconditioned.
Sūtra: Just like this, Brahmā, these sages, with holy wisdom, have seen that the true nature of dharma is inexpressible, so conditioned and unconditioned dharmas are also like this.
Commentary: The third section of the conclusion is divided into two parts. First, it concludes that knowing the truth is non-existent, and then it concludes that following worldly speech is existent. Firstly, sages understand suchness with non-discriminating wisdom (nirvikalpa-jñāna).
切法本真如性皆離言故不可言說。知彼所說為無為法亦但名言無有實體。非無離言行非行法。但除其病不除法故。
經。令他證知故說種種世俗名言。
贊曰。結隨俗說有。亦是寄詮以顯諸法。意令他證為無為法舍凡成聖。隨於世俗說蘊處界等種種世俗名言。此意結成喻言無有一法是實相者但由因緣而得成立。上來多隨自識起幻凡夫解別。若依第三解譬喻者準義可知。準此結文第三解勝。又本問。如何修行依何而說。因此設難。法喻合結應只為彼。故第三解勝。
經。時大梵王問如意寶光耀菩薩言有幾衆生能解如是甚深正法。
贊曰。第四問得益多少。于中有四。一問。二答。三難。四通。初問也。此意梵王雖解眾樂能知。依眾執情實生為問。寄除執實令生知幻。而能起修。
經。答言梵王有眾幻人心心數法能解如是甚深正法。
贊曰。二答也。有者簡持義。一切眾生有能知依他起性心心數法如幻人等。則能解此甚深之法。若無大性不能如是。此意能知遍計是無。如幻非實人若似人相似心心數依他幻有。即悟唯識證圓成性。此依漸入三性道理。初了遍計次悟依他后證圓實。如有頌言。于繩起蛇覺見繩了義無。證見彼分時知如蛇智亂。或可。寄執實眾生問。此答。實生如眾幻人無
【現代漢語翻譯】 現代漢語譯本：
切法（一切法）的本真如性，因為遠離言語，所以不可言說。知道他們所說的無為法，也只是名言，沒有實體。不是沒有離言的行，也不是行法，只是去除其病，而不是去除法本身。
經文：爲了讓別人證知，所以說種種世俗名言。
贊曰：總結隨順世俗的說法，也是藉助言語來顯現諸法。意思是讓別人證悟無為法，捨棄凡夫而成聖人。隨順世俗而說蘊、處、界等種種世俗名言。這個意思是總結比喻，沒有一法是實相，只是由因緣而成立。上面大多是隨順自識而起幻的凡夫的理解差別。如果依照第三種解釋譬喻的人，按照意義就可以知道。按照這個總結文，第三種解釋更好。而且原本問的是如何修行，依據什麼而說。因此設定難題。法和比喻結合總結，應該只是爲了他們。所以第三種解釋更好。
經文：當時，大梵王問如意寶光耀菩薩（Ruyibao Guangyao Bodhisattva）說，有多少眾生能夠理解這樣甚深的正法？
贊曰：第四個問題是關於得到利益的多少。其中有四個部分：一問，二答，三難，四通。這是最初的提問。這個意思是梵王（Brahmā）雖然理解眾樂，能夠知道，但是依據眾生的執著，認為真實存在而提問。藉此去除執著真實，讓眾生知道是幻化，從而能夠開始修行。
經文：回答說，梵王（Brahmā），有眾幻人心和心數法能夠理解這樣甚深的正法。
贊曰：第二個是回答。『有』字是簡擇持有的意思。一切眾生有能夠知道依他起性（paratantra）的心和心數法，就像幻人等一樣，就能理解這種甚深之法。如果沒有大性，就不能這樣。這個意思是能夠知道遍計所執性（parikalpita）是虛無的，像幻化一樣不是真實的。人如果像幻人相似，心和心數依他幻有，就能領悟唯識，證得圓成實性（parinispanna）。這是依照漸入三性的道理。最初瞭解遍計所執性，其次領悟依他起性，最後證得圓成實性。如有頌說：『于繩起蛇覺，見繩了義無。證見彼分時，知如蛇智亂。』或者可以，藉著執著真實的眾生提問，這個回答是，真實存在就像眾幻人一樣虛無。
【English Translation】 English version:
The true suchness of all dharmas (Qiefa) is beyond words and cannot be expressed. Knowing that what they speak of as unconditioned dharma (wuwei fa) is merely a name and has no substance. It is neither without speech-separated practice, nor is it the practice of dharma. It only removes the illness, not the dharma itself.
Sutra: To enable others to realize, various worldly expressions are spoken.
Commentary: Concluding that following worldly speech exists, it also relies on language to reveal all dharmas. The intention is to enable others to realize the unconditioned dharma, abandoning the mundane and becoming a sage. Following worldly customs, various worldly expressions such as skandhas (yun), ayatanas (chu), and dhatus (jie) are spoken. This intention concludes the metaphor that no dharma is truly real, but is established by conditions. The above mostly follows the discrimination of ordinary people who generate illusions from their own consciousness. If one interprets the metaphors according to the third explanation, the meaning can be understood accordingly. According to this concluding statement, the third explanation is superior. Moreover, the original question was how to practice and what to rely on for speaking. Therefore, this difficulty is posed. The combination and conclusion of dharma and metaphor should only be for them. Therefore, the third explanation is superior.
Sutra: At that time, the Great Brahma King (Da Fan Wang) asked the Bodhisattva Ruyibao Guangyao (Ruyibao Guangyao Pusa), 'How many beings can understand such profound and correct dharma?'
Commentary: The fourth question concerns the amount of benefit gained. It has four parts: a question, an answer, a difficulty, and a resolution. This is the initial question. The intention is that although Brahma (Fan Wang) understands the joy of the masses and can know, he asks based on the attachment of beings, considering it to be truly existent. By removing the attachment to reality, he enables beings to know it is illusory and thus begin to practice.
Sutra: The answer was, 'Brahma (Fan Wang), there are beings with minds and mental functions like illusory people who can understand such profound and correct dharma.'
Commentary: The second is the answer. 'There are' implies selective holding. All beings who can know the mind and mental functions of dependent origination (yitaqi xing), like illusory people, can understand this profound dharma. Without great nature, one cannot do so. This means being able to know that the completely imputed nature (bianjisuozhi xing) is non-existent, like an illusion, not real. If a person is like an illusory person, with mind and mental functions dependently and illusionarily existing, they can awaken to the Vijnanavada (Weishi), realize the perfected nature (yuanchengshi xing). This follows the principle of gradually entering the three natures. First, understanding the completely imputed nature, then realizing the dependent nature, and finally realizing the perfected nature. As a verse says: 'A snake arises from a rope, seeing the rope understands the meaning is not. When witnessing that division, know that like a snake, wisdom is confused.' Or perhaps, borrowing from beings attached to reality to ask, this answer is that true existence is as empty as illusory people.
有實人說此解者。欲顯能聞法人尚自非有如何得解法。如無垢稱經舍利子問天女云。汝於此沒當生何處。答云。如來所化當所生處。我當生彼。舍利子言。如來所化無沒無生。云何答得言當所生處。天女云。諸法有情應知亦爾。無沒無生云何問我當生何所。
經。梵王曰此幻化人體是非有此之心數從何而生。
贊曰。三難也。依俗執情幻定非有。能證心心法從何事生。非石女兒有心能證。此依執無難。寄除無見。
經。答曰若知法界不有不無如是眾生能解深義。
贊曰。為通。若定執有無則不能悟知真如法界。雙離有無行平等行。此等能悟從緣生。故如幻有無實性故說是無。不如言說定實有無。如是眾生能解深義。此即令除有無一異常斷等執行菩提行。
經。爾時梵王白佛言世尊是如意寶光耀菩薩不可思議通達如是甚深之義。
贊曰。第三梵王贊悟深法。
經。佛言如是如是梵王如汝所言此如意寶光耀已教汝等發心修學無生忍法。
贊曰。第四世尊印述勝益。言如是者印梵王言。已教汝等者述得勝益。即慶贊也。
經。是時大梵天王與諸梵眾從座而起偏袒右肩合掌恭敬頂禮如意寶光耀菩薩足。
贊曰。第五梵王領悟歡喜有二。初知是勝人改容虔敬。后
{ "translations": [ "現代漢語譯本：", "如果有人說他理解了這個道理，這是想表明能聽聞佛法的人尚且不存在，又怎麼能理解佛法呢？如同《維摩詰經》（Vimalakirti Sutra）中，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）問天女說：『你在這裡去世后，將要生到哪裡？』天女回答說：『如來（Tathagata，佛陀的稱號之一）所教化的地方，就是我應當出生的地方。』舍利子說：『如來所教化的地方沒有死亡也沒有出生，你為什麼回答說將要出生在哪裡呢？』天女說：『一切諸法和有情眾生，應當知道也是這樣。沒有死亡也沒有出生，你為什麼問我將要生到哪裡呢？』", "", "經文：梵天王（Brahma，佛教中的護法神）說：這幻化的人體不是真實存在的，那麼其中的心念是從哪裡產生的呢？", "", "讚頌：這是第三個難題。如果按照世俗的執著來看，幻化之身必定不是真實存在的，那麼能夠證悟的心和心法是從何處產生的呢？就像石女（不育的女子）不可能有孩子一樣，又怎麼能證悟呢？這依據的是執著于『無』的觀點來提出的難題，目的是爲了去除對『無』的錯誤見解。", "", "經文：佛回答說：如果能夠了知法界（Dharmadhatu，宇宙萬法的本體）既不是『有』也不是『無』，這樣的眾生就能夠理解甚深的含義。", "", "讚頌：這是爲了通達真理。如果執著于『有』或『無』，就不能領悟真如法界（Tathata-dharmadhatu，真實如是的宇宙本體）。要同時遠離『有』和『無』，行持平等之行，這樣才能領悟從因緣而生的道理。因為一切事物如幻象般存在，所以說它是『有』；但它沒有真實的自性，所以說是『無』。不要用言語來固定地認為事物是真實存在或真實不存在的。這樣的眾生才能理解甚深的含義。這正是爲了去除對『有』、『無』、『一』、『異』、『常』、『斷』等極端觀點的執著，從而行持菩提之行（Bodhi，覺悟之道）。", "", "經文：這時，梵天王對佛說：世尊，這位如意寶光耀菩薩（Ratnakara，菩薩名）真是不可思議，能夠通達如此甚深的含義。", "", "讚頌：這是第三個方面，梵天王讚歎菩薩領悟了甚深的佛法。", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "If someone says they understand this doctrine, it is to show that the one who can hear the Dharma does not even exist, how can they understand the Dharma? As in the Vimalakirti Sutra, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the goddess: 'Where will you be reborn after you die here?' The goddess replied: 'Wherever the Tathagata (one of the Buddha's titles) transforms, that is where I should be born.' Sariputra said: 'Where the Tathagata transforms, there is no death and no birth, why do you answer that you will be born somewhere?' The goddess said: 'All dharmas and sentient beings should also know this. There is no death and no birth, why do you ask me where I will be born?'", "", "Sutra: Brahma (a protective deity in Buddhism) said: This illusory human body is not real, so where do the thoughts within it come from?", "", "Praise: This is the third difficulty. According to worldly attachments, the illusory body is certainly not real, so where do the mind and mental phenomena that can realize enlightenment come from? Just as a barren woman (an infertile woman) cannot have children, how can she realize enlightenment? This difficulty is based on the attachment to 'non-existence,' and its purpose is to remove the wrong view of 'non-existence.'", "", "Sutra: The Buddha replied: If one can understand that the Dharmadhatu (the essence of all phenomena in the universe) is neither 'existent' nor 'non-existent,' such beings can understand the profound meaning.", "", "Praise: This is to achieve understanding. If one is attached to 'existence' or 'non-existence,' one cannot realize the Tathata-dharmadhatu (the true and thus-gone essence of the universe). One must simultaneously distance oneself from 'existence' and 'non-existence,' practice equality, and then one can realize the principle of arising from conditions. Because all things exist like illusions, it is said to be 'existent'; but it has no real self-nature, so it is said to be 'non-existent.' Do not use words to rigidly believe that things are truly existent or truly non-existent. Such beings can understand the profound meaning. This is precisely to remove attachments to extreme views such as 'existence,' 'non-existence,' 'oneness,' 'difference,' 'permanence,' and 'cessation,' thereby practicing the Bodhi path (the path to enlightenment).", "", "Sutra: At this time, Brahma said to the Buddha: World Honored One, this Ratnakara Bodhisattva (name of a Bodhisattva) is truly inconceivable, able to understand such profound meanings.", "", "Praise: This is the third aspect, Brahma praises the Bodhisattva for understanding the profound Dharma.", "", "Sutra: The Buddha said: It is so, it is so, Brahma, just as you said, this Ratnakara Bodhisattva has already taught you to generate Bodhicitta (the mind of enlightenment) and cultivate Anutpattika-dharma-ksanti (the realization and acceptance of the truth that all dharmas are neither born nor destroyed).", "", "Praise: This is the fourth aspect, the World Honored One approves and elaborates on the Bodhisattva's excellent benefits. Saying 'It is so' is approving Brahma's words. Saying 'has already taught you' is elaborating on the excellent benefits brought by the Bodhisattva, which is to celebrate and praise.", "", "Sutra: At this time, the Great Brahma and all the Brahma retinue rose from their seats, bared their right shoulders, joined their palms respectfully, and prostrated at the feet of Ratnakara Bodhisattva.", "", "Praise: This is the fifth aspect, Brahma's joy after understanding the Dharma is divided into two parts. First, recognizing that Ratnakara Bodhisattva is a superior being, so he changes his demeanor to show sincerity and respect. After..." ] }
慶自所聞。初也。
經。作如是言希有希有我等今日幸遇大士得聞正法。
贊曰。慶自所聞。一讚成勝德。二贊能利他。故重言希有。又得遇故聞法故重言希有。
經。爾時世尊告梵王言是如意寶光耀于未來世當得作佛號寶焰吉祥藏如來應正遍知明行圓滿善逝世間解無上士調御丈夫天人師佛世尊。
贊曰。第六世尊與天授記成梵慶喜。號寶焰者以聞金光明經故。又悟諸法陽炎故。吉祥者於一切時能與眾生作吉祥者。藏者包含義。吉祥無量具足功德。無有盡時云吉祥藏。文相可知。
經。說是品時有三千億菩薩于阿耨多羅三藐三菩提得不退轉。
贊曰。第四大段明時眾聞經得益多少有三。初明十地得不退益。次明十回得見道益。后明十住得不退益。初也。不退有四。此行不退。入第八地相用煩惱不能動故。
經。八千億天子無量無數國王臣民遠塵離垢得法眼凈。
贊曰。得見道益。天通欲色。顯揚論云極戚非惡趣。極忻非上二者。據彼頓悟者說。不障色界迴心入見。又約二乘說。非據大乘。瑜伽八十三釋遠塵離垢云。又復塵者所謂我慢及所斷一切煩惱。垢謂上品所有粗重。法者謂于自相共相所住法中。法眼者謂如實現證。唯有法慧。言得法者謂隨證得沙門果故。此隨
【現代漢語翻譯】 現代漢語譯本： 慶幸自己所聽聞的，這是最初的部分。
經文：這樣說，『希有啊，希有啊！我們今天有幸遇到大士，得聞正法。』
讚語：慶幸自己所聽聞的。一讚嘆成就殊勝功德，二讚歎能夠利益他人。所以重複說『希有』。又因為得遇（大士）的緣故，聽聞佛法的緣故，所以重複說『希有』。
經文：這時，世尊告訴梵王說：『這位如意寶光，在未來世應當成佛，名號為寶焰吉祥藏如來（Tathagata，如來），應正遍知（Arhat，阿羅漢），明行圓滿（Sammyak-sambuddha，正等覺者），善逝（Sugata，善逝），世間解（Lokavidu，知世間），無上士調御丈夫（Anuttara-purusa-damya-sarathi，無上調御丈夫），天人師（Shasta devamanushyanam，天人導師），佛（Buddha，佛），世尊（Bhagavan，薄伽梵）。』
讚語：第六位世尊，給予天（梵天）授記，成就梵天的慶喜。名號為寶焰的原因，是因為聽聞《金光明經》的緣故。又因為領悟諸法如陽焰的緣故。吉祥的原因，是因為在一切時侯都能給予眾生吉祥。藏的意思是包含。吉祥無量，具足功德，沒有窮盡的時候，稱為吉祥藏。文句的意義可以知道。
經文：說這部經的時候，有三千億菩薩，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得到不退轉。
讚語：第四大段說明當時聽經得益的多少，有三種。首先說明十地菩薩得到不退轉的利益。其次說明十回向菩薩得到見道的利益。最後說明十住菩薩得到不退的利益。這是最初的部分。不退有四種。這是行不退，進入第八地，相用煩惱不能動搖的緣故。
經文：八千億天子，無量無數國王臣民，遠離塵垢，得到法眼凈。
讚語：得到見道的利益。天包括欲界天和色界天。《顯揚論》說：『極度悲慼不會墮入惡趣，極度歡欣不會生到上二界。』這是根據他們頓悟的情況來說的，不妨礙他們迴心入見。又是就二乘來說的，不是就大乘來說的。《瑜伽師地論》第八十三卷解釋『遠離塵垢』說：『塵，是指我慢以及所斷的一切煩惱。垢，是指上品所有的粗重。法，是指在自相共相所安住的法中。法眼，是指如實顯現證悟，唯有法慧。』說『得到法』，是指隨順證得沙門果的緣故。這裡是隨順
【English Translation】 English version: Rejoicing in what has been heard. This is the beginning.
Sutra: They said, 'Rare indeed! Rare indeed! We are fortunate today to meet the Great Being and hear the True Dharma.'
Commentary: Rejoicing in what has been heard. First, praising the accomplishment of superior virtues; second, praising the ability to benefit others. Therefore, it is repeated, 'Rare indeed!' Also, because of encountering (the Great Being) and hearing the Dharma, it is repeated, 'Rare indeed!'
Sutra: At that time, the World-Honored One told Brahma, 'This Mani Jewel Light will become a Buddha in the future, named Treasure Flame Auspicious Treasury Tathagata (Tathagata), Arhat (Arhat), Perfectly Enlightened One (Sammyak-sambuddha), Well-Gone (Sugata), Knower of the World (Lokavidu), Unsurpassed Trainer of Men (Anuttara-purusa-damya-sarathi), Teacher of Gods and Humans (Shasta devamanushyanam), Buddha (Buddha), World-Honored One (Bhagavan).'
Commentary: The sixth World-Honored One bestows a prediction upon Brahma, fulfilling Brahma's joy. The name Treasure Flame is because of hearing the Golden Light Sutra. Also, because of realizing that all dharmas are like a mirage. Auspicious is because at all times, it can bring auspiciousness to sentient beings. Treasury means containing. Auspiciousness is immeasurable, possessing complete merit, without end, hence called Auspicious Treasury. The meaning of the text is knowable.
Sutra: When this chapter was spoken, three thousand trillion Bodhisattvas attained non-retrogression from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).
Commentary: The fourth major section explains the amount of benefit gained by those who heard the sutra at that time, which is threefold. First, it explains that Bodhisattvas of the Ten Grounds attained the benefit of non-retrogression. Second, it explains that Bodhisattvas of the Ten Dedications attained the benefit of seeing the Path. Finally, it explains that Bodhisattvas of the Ten Abodes attained the benefit of non-retrogression. This is the beginning. There are four types of non-retrogression. This is non-retrogression in practice, entering the Eighth Ground, where the afflictions of characteristics and function cannot move them.
Sutra: Eight thousand trillion gods, countless kings, ministers, and people, were purified of dust and defilement and attained the purity of the Dharma Eye.
Commentary: Attaining the benefit of seeing the Path. Gods include those of the Desire Realm and the Form Realm. The Exposition of the Compendium of Determinations says, 'Extreme sorrow does not lead to evil destinies, and extreme joy does not lead to the upper two realms.' This is according to their sudden enlightenment, and does not hinder their turning their minds to enter seeing. It is also in relation to the Two Vehicles, not in relation to the Great Vehicle. The eighty-third volume of the Yogacarabhumi-sastra explains 'purified of dust and defilement' as: 'Dust refers to arrogance and all afflictions to be severed. Defilement refers to all the coarse heaviness of the upper grades.' Dharma refers to the dharmas in which the self-aspect and common-aspect abide. Dharma Eye refers to the actual realization and witnessing, which is only Dharma Wisdom.' 'Attaining the Dharma' refers to the fact that one attains the fruit of a Shramana accordingly. This is accordingly
得言顯得不定。一超次不定。二通三乘。有不得果。故說隨言。遠塵是真見無間道說斷見所斷煩惱故。離垢相見解脫道說離粗重。若以種子名粗重者即俱在無間。現種別說。若據習氣亦通相見。說得果故。大莊嚴論第七文雖少別意同瑜伽。若雜集論言。諸法忍能遠塵諸法智慧離垢者據隨轉門。真見道中不別觀諦故。或通三乘隨。放法說。亦不相違。
經。爾時會中有五十億苾芻行菩薩行欲退菩提心。
贊曰。后明十住得不退益有二。初得因益不退進修。后得果益因滿授記。前文有四。一先欲退心。二由聞住意。三複得勝進。四迴向菩提。初也。有五。一所益處。二所益數。三所益人。四所修行。五先欲退。欲退有二種。一已得退。二未得退。初在地前後在前七地。已得有二。一得勝解。二得證法。得勝解有二。一信二行。初信退在十信之中第五心前後。行退在第六住已前。信不退不退起邪見。行不退不退向二乘。然仁王般若云。十千劫中行菩薩道。隨風東西或進或退者。據信及行通相而說。劫有大小不同。凈行優婆塞戒經經六十劫行。舍利退大者據大劫說。
經。聞如意寶光耀菩薩說是法時皆得堅固不可思議滿足上愿。
贊曰。由聞住意大菩提果名不可思議。由住不退必定得故。滿足上愿。
【現代漢語翻譯】 現代漢語譯本： 得言顯得不定。一種情況是超越次第的不定。另一種情況是通於三乘（聲聞乘、緣覺乘、菩薩乘），有些人可能無法證得果位。因此，說是隨順言教而定。『遠塵』是指在真見道（無間道）中，斷除見所斷的煩惱的緣故。『離垢』是指在相見解脫道中，遠離粗重的煩惱。如果以種子來稱呼粗重，那麼（遠塵和離垢）就都在無間道中。現在根據現行和種子來分別說明。如果根據習氣來說，也通於相見道，因為說能證得果位的緣故。《大莊嚴論》第七卷的文義雖然略有差別，但意思與《瑜伽師地論》相同。如果《雜集論》說，諸法忍能遠塵，諸法智慧夠離垢，那是根據隨轉門（隨順根機而轉）來說的。因為在真見道中，不分別觀四諦的緣故。或者通於三乘，隨順說法。這樣說也不相違背。
經文：爾時會中有五十億苾芻行菩薩行欲退菩提心。
贊曰：後面說明十住位獲得不退轉的利益，有二方面。一是獲得因上的利益，不退轉而精進修習。二是獲得果上的利益，因行圓滿而得到授記。前面的經文有四個方面：一是先想要退失菩提心，二是由於聽聞十住的意義，三是又重新獲得殊勝的精進，四是迴向菩提。這是第一方面。有五個要點：一是所利益的處所，二是所利益的人數，三是所利益的人，四是所修行的法門，五是先前想要退轉。想要退轉有兩種情況：一是已經退轉，二是尚未退轉。第一種情況發生在初地前後，以及前七地。已經退轉的又有兩種情況：一是得到勝解，二是得到證法。得到勝解的又有兩種情況：一是信，二是行。最初的信退發生在十信位中的第五心前後。行退發生在第六住位之前。信不退轉就不會生起邪見。行不退轉就不會退向二乘。然而，《仁王般若經》說，在十千劫中行菩薩道，隨風東西，或進或退，那是根據信和行通相而說的。劫有大小不同。《凈行優婆塞戒經》說六十劫行，舍利退大，那是根據大劫來說的。
經文：聞如意寶光耀菩薩說是法時皆得堅固不可思議滿足上愿。
贊曰：由於聽聞十住的意義，大菩提果被稱為不可思議，因為安住于不退轉，必定能夠證得的緣故。滿足殊勝的願望。
【English Translation】 English version: The attainment of '言' (words/teachings) appears uncertain. One case is the uncertainty of surpassing the stages. Another is being common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), where some may not attain the fruit. Therefore, it is said to be determined by following the teachings. '遠塵' (removing dust) refers to, in the True Seeing Path (無間道, Anantarya-marga), severing the afflictions that are severed by view, hence the reason. '離垢' (departing from defilement) refers to, in the Path of Liberation through Seeing (相見解脫道), departing from coarse burdens. If 'coarse burdens' are referred to as seeds, then both (removing dust and departing from defilement) are in the Anantarya-marga. Now, explanations are given separately based on manifestation and seeds. If based on habitual tendencies, it also applies to the Path of Seeing, because it is said that one can attain the fruit. Although the meaning of the seventh chapter of the Mahāsaṃghika Vinaya is slightly different, the meaning is the same as the Yogācārabhūmi-śāstra. If the Abhidharmasamuccaya says that the forbearance of all dharmas can remove dust, and the wisdom of all dharmas can depart from defilement, it is based on the 'following transformation' (隨轉門, anuvṛtti-dvāra). Because in the True Seeing Path, the Four Noble Truths are not observed separately. Or, it applies to the Three Vehicles, following the way the Dharma is taught. Saying it this way is not contradictory.
Sutra: At that time, in the assembly, there were fifty billion Bhikshus practicing the Bodhisattva path who wanted to retreat from the Bodhi mind.
Commentary: Later, it explains that the benefits of attaining the Ten Abodes (十住, Daśa-vihāra) are twofold. First, obtaining the benefit of the cause, not retreating but diligently cultivating. Second, obtaining the benefit of the fruit, the cause being fulfilled and receiving prediction. The preceding text has four aspects: first, initially wanting to retreat from the Bodhi mind; second, due to hearing the meaning of the Abodes; third, again obtaining superior progress; fourth, dedicating towards Bodhi. This is the first aspect. There are five key points: first, the place of benefit; second, the number of those benefited; third, the people benefited; fourth, the Dharma practiced; fifth, initially wanting to retreat. Wanting to retreat has two situations: first, already retreated; second, not yet retreated. The first situation occurs before and after the first Bhumi (地, stage), and in the first seven Bhumis. Those who have already retreated have two situations: first, obtaining superior understanding; second, obtaining the Dharma of realization. Obtaining superior understanding has two situations: first, faith; second, practice. The initial retreat of faith occurs before and after the fifth mind in the Ten Faiths (十信, Daśa-śraddhā). The retreat of practice occurs before the sixth Abode. Not retreating in faith means not giving rise to wrong views. Not retreating in practice means not retreating towards the Two Vehicles. However, the Renwang Jing (Prajñāpāramitā Sūtra of Humane Kings) says that in ten thousand kalpas, practicing the Bodhisattva path, following the wind east and west, sometimes advancing and sometimes retreating, that is based on the general characteristics of faith and practice. Kalpas have different sizes. The Upāsaka Vinaya Sūtra of Pure Conduct says sixty kalpas of practice, Śāriputra retreated greatly, that is based on the great kalpa.
Sutra: When the Bodhisattva Ruyi Bao Guangyao (如意寶光耀, Mani-jewel Light Radiance) spoke this Dharma, all obtained firm, inconceivable, and fulfilling supreme vows.
Commentary: Due to hearing the meaning of the Abodes, the great Bodhi fruit is called inconceivable, because abiding in non-retrogression, one will certainly be able to attain it. Fulfilling supreme vows.
上愿即求大菩提愿。通自他利。
經。更復發起菩提之心各自脫衣供養菩薩重發無上勝進之心作如是愿愿令我等功德善根悉皆不退。
贊曰。后得勝進有四。一重愿求菩提。二修供養。三複愿修勝行。四如是愿下愿得不復退。
經。迴向阿耨多羅三藐三菩提。
贊曰。四迴向也。上得因益。
經。梵王是諸苾芻依此功德如說修行過九十大劫當得解悟出離生死。
贊曰。后得果益有二。初得至初地。后爾時世尊下得極當記。初也。依聞此經及重發心修行功德。更復如說修行過九十大劫。當得無漏二空解悟出分段生死名離生死。依此功德更如說行至迴向位。故言過九十大劫。以十回向中修行之時各經十劫。如凈行優婆塞戒經說。
經。爾時世尊即為授記汝諸苾芻過三十阿僧祇劫當得作佛劫名難勝光王國名無垢光。
贊曰。授當果記有六。一時節過三十僧祇者。依梁攝論。十地各三祇過十地數三十祇。二劫名三國名。
經。同時皆得阿耨多羅三藐三菩提皆同一號名愿莊嚴間飾王十號具足。
贊曰。四成佛時。云同時。五所得果謂無上菩提。六佛名號。問。無處無容同時同處有二如來如何。五十億同時得作佛。答。約化佛土說二不俱。亦約現相不得同時。據他
【現代漢語翻譯】 現代漢語譯本： 上愿即是求取大菩提（Mahābodhi，偉大的覺悟）的願望，它貫通了自利和他利。
經文：他們再次發起菩提之心，各自脫下衣服供養菩薩，重新發起無上殊勝精進之心，並立下這樣的誓願：『愿我等所有功德善根，悉皆永不退轉。』
贊曰：後來獲得殊勝精進有四個方面：一是重新發愿求取菩提；二是修習供養；三是再次發願修習殊勝的德行；四是如此發願，下愿便能不復退轉。
經文：迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。
贊曰：這是第四種迴向。上面獲得了因地的利益。
經文：梵天啊，這些比丘依此功德，如所說修行，經過九十大劫，當能解悟，出離生死。
贊曰：後來獲得果報利益有二：首先是證得初地（Prathama-bhūmi，歡喜地）。其次，『爾時世尊下』，獲得極大的授記。這是最初的利益。依靠聽聞此經以及重新發心修行的功德，更進一步如所說修行，經過九十大劫，當能獲得無漏的二空（人空和法空）的解悟，出離分段生死，名為脫離生死。依靠此功德，更如所說修行至迴向位，所以說經過九十大劫。因為在十回向中修行之時，各自經歷十劫，如《凈行優婆塞戒經》所說。
經文：爾時，世尊即為他們授記：『你們這些比丘，經過三十阿僧祇劫，當得成佛，劫名為難勝光，王國名為無垢光。』
贊曰：授記當來的果報有六個方面：一是時間，經過三十阿僧祇劫。依據《梁攝論》，十地各自經歷三阿僧祇劫，經過十地，總共三十阿僧祇劫。二是劫名，三國名。
經文：同時都證得阿耨多羅三藐三菩提，都同一個名號，名為愿莊嚴間飾王，十號具足。
贊曰：四是成佛的時間，說是『同時』。五是所獲得的果報，即無上菩提。六是佛的名號。問：沒有地方沒有空間，同時同處有二如來，這怎麼可能？五十億同時成佛。答：這是就化佛土而言，二佛不會同時出現。也是就顯現的形象而言，不會同時出現。根據他
【English Translation】 English version: The superior vow is the vow to seek Mahābodhi (Great Enlightenment), which connects both self-benefit and benefiting others.
Sutra: They once again aroused the Bodhi-mind, each taking off their robes to offer to the Bodhisattvas, and re-aroused the unsurpassed and excellent mind of diligence, making this vow: 'May all our merits and roots of goodness never regress.'
Commentary: Later attainment of excellent diligence has four aspects: first, re-vowing to seek Bodhi; second, practicing offerings; third, vowing again to cultivate excellent conduct; fourth, by making such a vow, the subsequent vow will not regress.
Sutra: Dedicating to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).
Commentary: This is the fourth dedication. Above, the benefits of the cause have been obtained.
Sutra: Brahma, these Bhikshus, relying on this merit, practicing as taught, after ninety great kalpas, will attain understanding and liberation from birth and death.
Commentary: Later attainment of the fruit benefit has two aspects: first, attaining the first Bhūmi (stage of a Bodhisattva). Second, 'Then the World-Honored One below,' obtaining the ultimate prediction. This is the initial benefit. Relying on hearing this Sutra and re-arousing the mind to practice merit, further practicing as taught, after ninety great kalpas, they will attain the faultless understanding of the two emptinesses (emptiness of self and emptiness of phenomena), liberating from segmented birth and death, called liberation from birth and death. Relying on this merit, further practicing as taught to the dedication position, therefore it is said after ninety great kalpas. Because during the practice in the ten dedications, each experiences ten kalpas, as the Upāsaka Precept Sutra of Pure Conduct says.
Sutra: At that time, the World-Honored One immediately prophesied to them: 'You Bhikshus, after thirty asaṃkhya kalpas, will attain Buddhahood, the kalpa will be named Difficult-to-Surpass Light, and the kingdom will be named Immaculate Light.'
Commentary: The prediction of the future fruit has six aspects: first, the time, after thirty asaṃkhya kalpas. According to the Liang Saṃgraha Commentary, each of the ten Bhūmis experiences three asaṃkhya kalpas, passing through the ten Bhūmis, totaling thirty asaṃkhya kalpas. Second, the kalpa name, the three kingdom names.
Sutra: At the same time, they all attain Anuttarā-samyak-saṃbodhi, all with the same name, named Vow Adornment Embellishment King, possessing all ten titles.
Commentary: Fourth, the time of attaining Buddhahood, it is said 'at the same time.' Fifth, the fruit obtained, which is unsurpassed Bodhi. Sixth, the Buddha's name. Question: There is no place without space, how can there be two Tathāgatas in the same place at the same time? Fifty billion attain Buddhahood at the same time. Answer: This is in terms of the manifested Buddha-lands, two Buddhas will not appear at the same time. Also in terms of the manifested form, they will not appear at the same time. According to other
用土及應合作則說同時。又或國劫名字雖同。據方器界各別得同時作佛。
經。梵王是金光明微妙經典若正聞持有大威力。
贊曰。第五大段校量。明勝勸令受行。文分為三。初標勝。次校量。后勸學。初也。
經。假使有人于百千大劫行六波羅蜜無有方便。
贊曰。次校量。初校量勝。次勸持學。就初又三。一舉劣度。二明持經。三正校量。初也。雖行六度無二方便。謂拔濟迴向。此經令修發願迴向。又此經明無住方便故。問。若不迴向何得名度。非七最勝所攝受故各據余攝受說。或相似六度。
經。若有善男子善女人書寫如是金光明經半月半月專心讀誦是功德聚於前功德百分不及一乃至算數譬喻所不能及。
贊曰。餘二文。法行有十。且舉書寫讀誦三行據處中說。供養施他劣。思惟修習等勝。故略不舉。
經。梵王是故我今令汝修學憶念受持為他廣說。
贊曰。第二勸學有三。初勸。
經。何以故。
贊曰。徴。
經。我于往昔行菩薩道時猶如勇士入于戰陣不惜身命流通如是微妙經王受持讀誦為他解說。
贊曰。釋也。有三。初法次喻后合。初法也。行三精進。加行攝善利樂。依四法行流通此經。猶如勇士故。遺教經云。譬如著鎧入
【現代漢語翻譯】 現代漢語譯本：用土和應合作業可以被認為是同時發生的。或者，即使國家和劫（kalpa，佛教時間單位）的名字相同，根據不同地方的器界（領域），也可以同時成佛。
經文：梵天啊，這部《金光明微妙經典》如果被正確聽聞和持有，將具有巨大的威力。
贊曰：第五大段是校量（比較），闡明殊勝之處，勸導人們接受和修行。文章分為三個部分：首先標明殊勝，其次是校量，最後是勸導學習。這是第一部分。
經文：假使有人在百千大劫（kalpa，佛教時間單位）中修行六波羅蜜（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧），卻沒有方便。
贊曰：接下來是校量。首先校量殊勝之處，然後勸導受持學習。在第一部分中，又有三個方面：一是舉出較差的度（修行），二是闡明持經（受持經典），三是正式校量。這是第一方面。即使修行六度，也沒有二種方便，即拔濟（救助）和迴向（功德迴向）。這部經能讓人修行發願迴向。而且這部經闡明了無住（不執著）的方便。問：如果不迴向，怎麼能稱為度？因為不被七最勝（七種殊勝）所攝受，所以各自根據其餘的攝受來說。或者說是相似的六度。
經文：梵天啊，如果有善男子、善女人書寫這部《金光明經》，並且每半個月專心讀誦，這種功德積累比之前的功德，百分之一都比不上，乃至用算數譬喻都無法比及。
贊曰：其餘兩段經文。法行（修行方法）有十種，這裡只舉出書寫和讀誦三種行為，是根據處中（中間狀態）來說的。供養和施捨他人比較差，思惟和修習等比較殊勝，所以省略不提。
經文：梵天啊，因此我現在讓你修學、憶念、受持，併爲他人廣泛宣說。
贊曰：第二部分是勸導學習，有三個方面：首先是勸導。
經文：為什麼呢？
贊曰：提問。
經文：我于往昔行菩薩道時，猶如勇士進入戰場，不惜身命，流通這部微妙經王，受持讀誦，為他人解說。
贊曰：解釋。有三個方面：首先是法（佛法），其次是比喻，最後是合（總結）。首先是法，修行三種精進：加行（準備）、攝善（攝取善法）、利樂（利益安樂）。依靠四種法行來流通這部經，就像勇士一樣。所以《遺教經》說：譬如穿著鎧甲進入戰場。
English version: Using earth and appropriate cooperative actions can be considered simultaneous. Alternatively, even if the names of the country and kalpa (Buddhist unit of time) are the same, according to the different realms of beings in different places, one can attain Buddhahood simultaneously.
Sutra: Brahma, if this 'Golden Light Sutra of Subtle Wonders' is properly heard and upheld, it will possess great power.
Commentary: The fifth major section is a comparison, clarifying the superior aspects and encouraging people to accept and practice it. The text is divided into three parts: first, it highlights the superiority; second, it compares; and third, it encourages learning. This is the first part.
Sutra: Suppose someone practices the Six Paramitas (Six Perfections: generosity, discipline, patience, diligence, concentration, and wisdom) for hundreds of thousands of kalpas (Buddhist unit of time) without skillful means.
Commentary: Next is the comparison. First, it compares the superior aspects, and then it encourages upholding and learning. In the first part, there are three aspects: first, it cites inferior practices; second, it clarifies upholding the sutra; and third, it formally compares. This is the first aspect. Even if one practices the Six Perfections, without the two skillful means, namely, 'uplifting and aiding' and 'dedication of merit'. This sutra enables people to practice making vows and dedicating merit. Moreover, this sutra clarifies the skillful means of non-attachment. Question: If one does not dedicate merit, how can it be called a perfection? Because it is not encompassed by the Seven Supreme Qualities, each is spoken of according to the remaining encompassing factors. Or they are similar Six Perfections.
Sutra: Brahma, if there are good men or good women who write this 'Golden Light Sutra', and recite it wholeheartedly every half month, the accumulation of merit from this surpasses the previous merit even by less than one percent, and cannot be compared even with numerical analogies.
Commentary: The remaining two sections of the sutra. There are ten Dharma practices (methods of cultivation), and here only writing and reciting are mentioned, based on the middle state. Making offerings and giving to others are inferior, while contemplating and practicing are superior, so they are omitted.
Sutra: Brahma, therefore, I now instruct you to study, remember, uphold, and widely explain it to others.
Commentary: The second part is encouraging learning, with three aspects: first, encouragement.
Sutra: Why is that?
Commentary: Questioning.
Sutra: When I practiced the Bodhisattva path in the past, I was like a brave warrior entering the battlefield, not sparing my life, circulating this Sutra King of Subtle Wonders, upholding, reciting, and explaining it to others.
Commentary: Explanation. There are three aspects: first, the Dharma (Buddhist teachings); second, the analogy; and third, the synthesis (conclusion). First is the Dharma, practicing the three kinds of diligence: preparation, gathering good deeds, and benefiting and bringing joy. Relying on the four Dharma practices to circulate this sutra, just like a brave warrior. Therefore, the 'Sutra of the Buddha's Last Teachings' says: 'It is like wearing armor and entering the battlefield.'
【English Translation】 Using earth and appropriate cooperative actions can be considered simultaneous. Alternatively, even if the names of the country and kalpa (Buddhist unit of time) are the same, according to the different realms of beings in different places, one can attain Buddhahood simultaneously.
Sutra: Brahma, if this 'Golden Light Sutra of Subtle Wonders' is properly heard and upheld, it will possess great power.
Commentary: The fifth major section is a comparison, clarifying the superior aspects and encouraging people to accept and practice it. The text is divided into three parts: first, it highlights the superiority; second, it compares; and third, it encourages learning. This is the first part.
Sutra: Suppose someone practices the Six Paramitas (Six Perfections: generosity, discipline, patience, diligence, concentration, and wisdom) for hundreds of thousands of kalpas (Buddhist unit of time) without skillful means.
Commentary: Next is the comparison. First, it compares the superior aspects, and then it encourages upholding and learning. In the first part, there are three aspects: first, it cites inferior practices; second, it clarifies upholding the sutra; and third, it formally compares. This is the first aspect. Even if one practices the Six Perfections, without the two skillful means, namely, 'uplifting and aiding' and 'dedication of merit'. This sutra enables people to practice making vows and dedicating merit. Moreover, this sutra clarifies the skillful means of non-attachment. Question: If one does not dedicate merit, how can it be called a perfection? Because it is not encompassed by the Seven Supreme Qualities, each is spoken of according to the remaining encompassing factors. Or they are similar Six Perfections.
Sutra: Brahma, if there are good men or good women who write this 'Golden Light Sutra', and recite it wholeheartedly every half month, the accumulation of merit from this surpasses the previous merit even by less than one percent, and cannot be compared even with numerical analogies.
Commentary: The remaining two sections of the sutra. There are ten Dharma practices (methods of cultivation), and here only writing and reciting are mentioned, based on the middle state. Making offerings and giving to others are inferior, while contemplating and practicing are superior, so they are omitted.
Sutra: Brahma, therefore, I now instruct you to study, remember, uphold, and widely explain it to others.
Commentary: The second part is encouraging learning, with three aspects: first, encouragement.
Sutra: Why is that?
Commentary: Questioning.
Sutra: When I practiced the Bodhisattva path in the past, I was like a brave warrior entering the battlefield, not sparing my life, circulating this Sutra King of Subtle Wonders, upholding, reciting, and explaining it to others.
Commentary: Explanation. There are three aspects: first, the Dharma (Buddhist teachings); second, the analogy; and third, the synthesis (conclusion). First is the Dharma, practicing the three kinds of diligence: preparation, gathering good deeds, and benefiting and bringing joy. Relying on the four Dharma practices to circulate this sutra, just like a brave warrior. Therefore, the 'Sutra of the Buddha's Last Teachings' says: 'It is like wearing armor and entering the battlefield.'
陣則無所畏。
經。梵王譬如轉輪聖王若王在世七寶不滅王若命終所有七寶自然滅盡。
贊曰。喻七寶喻七聖財或喻七覺分。如大莊嚴論第十云。念似輪寶降未伏國。未伏境界念能伏故。擇似象寶。諸國勍敵象能降故。分別勝怨擇能破故。進似馬寶。大地闊邊馬速窮故。真如極際進速覺故。喜似珠寶。珠光燭幽。王歡極故。法明破闇。心喜滿故。倚似女寶。王受快樂。女摩觸故。智脫障慳。倚息惡故。定似藏臣。王有所須從臣出故。智有所用從定生故。舍似兵臣。棄弱取強隨王無倦。菩薩修行棄惡取善。隨無分別智無功用故。此經如王。功德如寶。
經。梵王是金光明微妙經王若現在世無上法寶悉皆不滅若無是經隨處隱沒。
贊曰。合也。無上法寶即七寶財。或七覺分或一切功德即是經義。如綖貫華如經持緯。能詮勝教顯生功德故。經無亦無法。
經。是故應當於此經王專心聽聞受持讀誦為他解說勸令書寫行精進波羅蜜不惜身命不憚疲勞功德中勝我諸弟子應當如是精勤修學。
下勸學有三。初于經起法行。二明得勝功德。三我諸弟子下結勸令行。行精進波羅蜜者。即令行法行起精進也。
經。爾時大梵天王與無量梵眾帝釋四王及諸藥叉俱從座起偏袒右肩右膝著地合掌恭敬
【現代漢語翻譯】 現代漢語譯本： 陣法就無所畏懼。 經文：梵天，譬如轉輪聖王，如果國王在世，七寶就不會滅亡；國王如果命終，所有的七寶自然會滅盡。 讚語說：用七寶比喻七聖財，或者比喻七覺支。如《大莊嚴論》第十卷所說：『念』就像輪寶，降伏未被降伏的國家。因為『念』能夠降伏未伏的境界。『擇』就像象寶，對於各國的強敵，像能夠降伏。分別勝過怨敵，因為『擇』能夠破除怨敵。『進』就像馬寶，大地廣闊無邊，馬能快速到達盡頭。對於真如的極致，『進』能迅速覺悟。『喜』就像珠寶，珠寶的光芒照亮幽暗，國王非常歡喜的緣故。佛法的光明破除黑暗，內心充滿喜悅的緣故。『倚』就像女寶，國王享受快樂，因為女子摩挲觸碰的緣故。智慧脫離障礙和慳吝，『倚』能止息罪惡的緣故。『定』就像藏臣，國王有所需要，從臣子那裡取出，智慧有所作用，從禪定中產生。『舍』就像兵臣，捨棄弱的，選取強的，跟隨國王沒有厭倦。菩薩修行，捨棄惡的，選取善的，跟隨沒有分別的智慧，沒有功用的緣故。』這部經就像國王，功德就像寶物。 經文：梵天，這部《金光明微妙經王》如果現在世間，無上的法寶全部都不會滅亡；如果沒有這部經，就會隨處隱沒。 讚語說：總結。無上的法寶就是七寶財，或者七覺支，或者一切功德，就是經的意義。如同用線貫穿鮮花，如同用經線支撐緯線。能夠詮釋殊勝的教義，顯現產生功德的緣故。沒有經文也就沒有佛法。 經文：所以應當對這部《經王》專心聽聞、受持、讀誦，為他人解說，勸人書寫，修行精進波羅蜜（Paramita，到彼岸），不惜身命，不害怕疲勞，功德中最為殊勝，我的弟子們應當這樣精勤修學。 下面勸學有三點。第一，對於經文生起法行。第二，說明獲得殊勝的功德。第三，『我的弟子們』以下總結勸令修行。修行精進波羅蜜（Paramita，到彼岸）就是令修行法行，生起精進。 經文：這時，大梵天王與無量的梵眾、帝釋（Indra，天帝）、四大天王以及諸位藥叉（Yaksa，夜叉），一起從座位上站起，偏袒右肩，右膝著地，合掌恭敬。
【English Translation】 English version: With the array, there is nothing to fear. Sutra: Brahma, it is like a Chakravarti king (轉輪聖王, a universal monarch). If the king is alive, the seven treasures will not perish; if the king dies, all the seven treasures will naturally disappear. The praise says: The seven treasures are metaphors for the seven noble treasures, or metaphors for the seven factors of enlightenment. As the tenth volume of the Mahā-alaṃkāra-sūtra (大莊嚴論) says: 'Mindfulness' is like the wheel treasure, subduing unsubdued countries. Because 'mindfulness' can subdue unsubdued realms. 'Discernment' is like the elephant treasure, for the strong enemies of various countries, the elephant can subdue them. Discernment surpasses enemies, because 'discernment' can break through enemies. 'Effort' is like the horse treasure, the earth is vast and boundless, the horse can quickly reach the end. For the ultimate of Suchness, 'effort' can quickly awaken. 'Joy' is like the jewel treasure, the light of the jewel illuminates the darkness, because the king is very happy. The light of the Dharma breaks through darkness, because the heart is full of joy. 'Reliance' is like the woman treasure, the king enjoys happiness, because the woman caresses and touches. Wisdom escapes obstacles and stinginess, because 'reliance' can stop evil. 'Concentration' is like the treasurer, the king has needs, and takes them from the minister, wisdom has a function, and arises from concentration. 'Renunciation' is like the soldier, abandoning the weak and choosing the strong, following the king without weariness. Bodhisattvas practice, abandoning evil and choosing good, following non-discriminating wisdom, without effort.' This sutra is like the king, and merit is like the treasure. Sutra: Brahma, if this Golden Light Sutra King (金光明微妙經王) is present in the world, all the supreme Dharma treasures will not perish; if there is no such sutra, it will disappear everywhere. The praise says: Conclusion. The supreme Dharma treasure is the seven treasures, or the seven factors of enlightenment, or all merits, which is the meaning of the sutra. It is like threading flowers with a string, like using warp threads to support weft threads. It can interpret the supreme teachings and manifest the generation of merit. Without the sutra, there is no Dharma. Sutra: Therefore, one should listen attentively, uphold, recite, explain to others, and encourage others to write this Sutra King, practice the Perfection of Diligence (精進波羅蜜, Paramita), not sparing life, not fearing fatigue, the most supreme among merits, my disciples should diligently study in this way. Below, there are three points of encouragement to study. First, to generate Dharma practice from the sutra. Second, to explain the attainment of supreme merit. Third, 'my disciples' below concludes with encouragement to practice. Practicing the Perfection of Diligence (精進波羅蜜, Paramita) is to cause the practice of Dharma, and generate diligence. Sutra: At this time, the Great Brahma King (大梵天王) and the immeasurable Brahma hosts, Indra (帝釋, the lord of gods), the Four Heavenly Kings (四大天王), and the Yakshas (藥叉, Yaksa), all rose from their seats, bared their right shoulders, knelt on their right knees, and joined their palms in reverence.
。
贊曰。第六大段天等聞敕愿護流通。分之為四。初請護法儀。二次正愿守護。三佛贊記。四天等喜受。此初也。
經。而白佛言世尊我等皆愿守護流通是金光明微妙經典。
贊曰。愿守護又有其四。一護正法。二護法師。三護國土。四護供養者。
經。及說法師若有諸難我當除遣令具眾善色力充足辨才無礙身意泰然。
贊曰。護法師。護法師有五。一除惡。二得善。三身安。四具辨。五心泰。
經。時會聽者皆受安樂。
贊曰。護聽眾。
經。所在國土若有饑饉怨賊非人為惱害者我等天眾皆為擁護使其人民安隱豐樂無諸枉橫皆是我等天眾之力。
贊曰。護國土有四。一除饑饉。二除怨賊。三除非人。四結守護。我等天眾下是。
經。若有供養是經典者我等亦當恭敬供養如佛不異。
贊曰。護供養者。
經。爾時佛告大梵天王及諸梵眾乃至四王諸藥叉等善哉善哉汝等得聞甚深妙法。
贊曰。下佛贊記。一讚聞法。二贊護法。三贊獲福。四與授記。初也。
經。復能於此微妙經王發心擁護及持經者當獲無邊殊勝之福速成無上正等菩提。
贊曰。贊護法等三。
經。時梵王等聞佛語已歡喜頂受。
下第四天
【現代漢語翻譯】 現代漢語譯本： 贊曰：第六大段，天等聞佛敕愿護持流通此經，分為四個部分。首先是請諸天護法之儀，其次是正式發願守護，再次是佛陀讚歎並授記，最後是諸天歡喜領受。這是第一部分。
經：諸天對佛說：『世尊，我們都願意守護流通這部《金光明》微妙經典。』
贊曰：愿守護又有四個方面：一是守護正法，二是守護說法法師，三是守護國土，四是守護供養者。
經：『以及說法法師，若有各種災難，我等當予以消除遣散，令其具足各種善德，色身充滿力量，辯才無礙，身心安泰。』
贊曰：守護說法法師。守護法師有五個方面：一是消除惡事，二是獲得善事，三是身體安康，四是具足辯才，五是內心安泰。
經：當時在法會聽法的人們，都能得到安樂。
贊曰：守護聽眾。
經：『所在的國土，若有饑荒、怨賊、非人等造成的災害，我等天眾都會加以擁護，使那裡的人民安穩豐樂，沒有各種冤枉橫禍，這都是我等天眾的力量。』
贊曰：守護國土有四個方面：一是消除饑荒，二是消除怨賊，三是消除非人（指鬼神等）的侵擾，四是結界守護。『我等天眾』以下是（結界守護的內容）。
經：『若有人供養這部經典，我等也應當恭敬供養，如同供養佛陀一樣，沒有差別。』
贊曰：守護供養者。
經：爾時，佛告訴大梵天王（Mahābrahmā-rāja，色界天之王）以及諸梵眾（Brahma-parisad，梵天之眷屬），乃至四大天王（Cāturmahārājakāyika-deva，欲界第一層天之王）和諸藥叉（Yaksa，一種守護神）等：『善哉！善哉！你們能夠聽聞如此甚深微妙之法。』
贊曰：下面是佛陀的讚歎和授記。一是讚歎聽聞佛法，二是讚歎護持佛法，三是讚歎獲得福報，四是給予授記。這是第一部分。
經：『又能對這部微妙經王發心擁護，以及對受持此經的人加以護持，當獲得無邊殊勝的福報，迅速成就無上正等菩提（anuttarā-samyak-saṃbodhi，無上的徹底覺悟）。』
贊曰：讚歎護持佛法等三個方面。
經：當時，梵天王等聽聞佛的教誨后，歡喜地頂戴領受。
（贊曰：）下面是第四部分，諸天...
【English Translation】 English version: Commentary: The sixth major section is about the Devas (gods) hearing the Buddha's command and vowing to protect and propagate the Sutra, divided into four parts. First is the ceremony of inviting the Dharma protectors, second is the formal vow to protect, third is the Buddha's praise and prediction, and fourth is the Devas' joyful acceptance. This is the first part.
Sutra: The Devas said to the Buddha, 'World Honored One, we all vow to protect and propagate this wonderful Golden Light Sutra.'
Commentary: The vow to protect has four aspects: first, to protect the Right Dharma; second, to protect the Dharma teachers; third, to protect the country; and fourth, to protect the donors.
Sutra: 'And the Dharma teachers who expound the Dharma, if they encounter any difficulties, we will eliminate and dispel them, enabling them to be endowed with all kinds of virtues, their bodies filled with strength, their eloquence unimpeded, and their minds and bodies peaceful.'
Commentary: Protecting the Dharma teachers. Protecting the Dharma teachers has five aspects: first, eliminating evil; second, obtaining good; third, physical well-being; fourth, possessing eloquence; and fifth, mental peace.
Sutra: At that time, all those who listened to the Dharma assembly received peace and happiness.
Commentary: Protecting the audience.
Sutra: 'In the countries where this Sutra is present, if there are famines, bandits, or non-human beings causing harm, we, the Devas, will protect them, so that the people there will be peaceful and prosperous, without any unjust misfortunes. All this is due to the power of us, the Devas.'
Commentary: Protecting the country has four aspects: first, eliminating famine; second, eliminating bandits; third, eliminating disturbances from non-human beings; and fourth, establishing protective boundaries. 'We, the Devas' below refers to (the content of establishing protective boundaries).
Sutra: 'If there are those who make offerings to this Sutra, we will also respectfully make offerings to them, just like making offerings to the Buddha, without any difference.'
Commentary: Protecting the donors.
Sutra: At that time, the Buddha told the Great Brahma King (Mahābrahmā-rāja, king of the Form Realm heavens) and the Brahma assembly (Brahma-parisad, retinue of Brahma), and even the Four Heavenly Kings (Cāturmahārājakāyika-deva, kings of the first heaven of the Desire Realm) and the Yakshas (Yaksa, a type of guardian deity), 'Excellent! Excellent! You are able to hear such profound and wonderful Dharma.'
Commentary: Below is the Buddha's praise and prediction. First, praising the hearing of the Dharma; second, praising the protection of the Dharma; third, praising the obtaining of blessings; and fourth, giving predictions. This is the first part.
Sutra: 'And those who generate the mind to protect this wonderful Sutra King, and protect those who uphold this Sutra, will obtain boundless and supreme blessings, and quickly attain unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).'
Commentary: Praising the protection of the Dharma and the other three aspects.
Sutra: At that time, the Brahma King and others, having heard the Buddha's teachings, joyfully accepted them with the crown of their heads.
Commentary: Below is the fourth part, the Devas...
等喜受。
金光明最勝王經疏卷第四(末) 大正藏第 39 冊 No. 1788 金光明最勝王經疏
金光明最勝王經疏卷第五(本)(王法正論品竟)
翻經沙門慧沼撰
四天王觀察人天品第十一
四天王觀察人天品三門分別。一來意。二釋名。三解妨。言來意者。上來九品明經正宗利益時會。自下二十一品並是流通利益末葉。正宗之內有果行境三。今流通中亦有三種。初十六品學行流通。十女菩薩等四讚歎品讚歎流通。付屬一品付授流通。初學行中分五。初觀察品勸修行。二四天王無染著如意三品明守護。三大辯才吉祥女增長財堅牢地神正了知五品增福智。四王法正論善生王諸天藥叉護持品正明持學。五授記等四品成前勸意。諸佛說法令生得樂。三身壽量是樂果。懺悔滅障等是樂因。二是所行法學行意者明能學人。既由勝法成其勝人。又由人故能弘正法故。次讚歎人及於法。說贊既周付授傳習。然正宗已明樂果及樂因竟。今此一品觀察人天令除障惱常得安樂故。勸應可弘於此經。故此品起。釋名者。觀謂慧照察謂察視。人天是所觀。四天王是能觀。此則人法帶數為名。此品廣明彼事。故云四天王觀察人天品。解妨者。問。經云觀察擁護此贍部洲我等諸王名護世者。能行之
【現代漢語翻譯】 現代漢語譯本 等喜受（對喜悅的接受）。
《金光明最勝王經疏》卷第四(末) 大正藏第 39 冊 No. 1788 《金光明最勝王經疏》
《金光明最勝王經疏》卷第五(本)(《王法正論品》竟)
翻經沙門慧沼撰
《四天王觀察人天品》第十一
《四天王觀察人天品》分三方面解釋：一、說明來意。二、解釋名稱。三、解釋疑問。關於來意，前面九品闡明了此經的正宗利益和集會因緣。從下面的二十一品開始，都是流通利益的末端細節。正宗之內有果、行、境三種。現在流通中也有三種。最初的十六品是學行流通，十女菩薩等四讚歎品是讚歎流通，付屬一品是付授流通。最初的學行中又分為五部分。第一，《觀察品》勸人修行。第二，《四天王無染著如意三品》闡明守護。第三，《大辯才吉祥女增長財堅牢地神正了知五品》增進福德和智慧。第四，《王法正論》、《善生王》、《諸天藥叉護持品》正面闡明持守學習。第五，《授記》等四品成就前面的勸導之意。諸佛說法是爲了讓眾生獲得快樂。三身壽量是快樂的果報，懺悔滅除業障等是快樂的原因。二是所行之法，學行之意在於闡明能學習的人。既因為殊勝的佛法成就殊勝的人，又因為人的緣故能夠弘揚正法。其次是讚歎人和法。讚歎完畢后，付授傳習。然而正宗已經闡明了快樂的果報和快樂的原因。現在這一品觀察人天，是爲了消除障礙煩惱，常得安樂。所以勸導應當弘揚此經，因此有了這一品。解釋名稱，觀是智慧的觀照，察是仔細的察看。人天是被觀察的對象，四天王是能觀察的主體。這是人法並舉來命名。此品廣泛闡明這些事，所以叫做《四天王觀察人天品》。解釋疑問，有人問：經中說，『觀察擁護此贍部洲（Jambudvipa，指我們所居住的這個世界）的我們這些王，名為護世者。』能夠實行這些...
【English Translation】 English version Deng Xi Shou (Receiving with Joy).
Commentary on the Golden Light Sutra, Volume 4 (End) Taisho Tripitaka, Volume 39, No. 1788, Commentary on the Golden Light Sutra
Commentary on the Golden Light Sutra, Volume 5 (Beginning) (End of the Chapter on the Proper Theory of Kingship)
Composed by the Sramana-translator Huizhao
Chapter 11: The Four Heavenly Kings Observing Humans and Devas
The Chapter on the Four Heavenly Kings Observing Humans and Devas is explained in three aspects: 1. The intention behind it. 2. Explanation of the name. 3. Answering objections. Regarding the intention, the previous nine chapters clarified the direct benefits and assembly conditions of this sutra's main teachings. From the following twenty-one chapters onwards, these are all the concluding details of circulating the benefits. Within the main teachings, there are three aspects: fruit, practice, and realm. Now, in the circulation section, there are also three types. The initial sixteen chapters are the circulation of learning and practice, the four chapters including the Ten Goddesses and others are the circulation of praise, and the chapter on entrustment is the circulation of transmission. The initial learning and practice section is further divided into five parts. First, the 'Observation Chapter' encourages cultivation. Second, the 'Three Chapters on the Four Heavenly Kings' Undefiled Wish-Fulfilling Jewel' clarify protection. Third, the 'Five Chapters on the Great Eloquence Auspicious Goddess Increasing Wealth, Firm Earth God, and Correct Knowing' increase blessings and wisdom. Fourth, the 'Proper Theory of Kingship', 'King Shansheng', and 'Chapter on Devas, Yakshas, and Protection' directly clarify upholding learning. Fifth, the four chapters including 'Prediction of Enlightenment' accomplish the preceding intention of encouragement. The Buddhas teach the Dharma to enable beings to attain happiness. The three bodies and lifespan are the fruit of happiness, and repentance and elimination of karmic obstacles are the causes of happiness. The second is the Dharma to be practiced; the intention of learning and practice lies in clarifying the person who is capable of learning. Both because of the supreme Dharma, a supreme person is accomplished, and also because of the person, the correct Dharma can be propagated. Next is praising the person and the Dharma. After the praise is completed, entrustment and transmission follow. However, the main teachings have already clarified the fruit of happiness and the causes of happiness. Now, this chapter observes humans and devas in order to eliminate obstacles and afflictions, and to constantly attain peace and happiness. Therefore, it is encouraged that this sutra should be propagated, hence the arising of this chapter. Explaining the name, 'observation' refers to the illumination of wisdom, and 'examination' refers to careful scrutiny. Humans and devas are the objects of observation, and the Four Heavenly Kings are the subjects capable of observation. This is naming by combining persons and Dharma. This chapter extensively clarifies these matters, hence it is called 'The Chapter on the Four Heavenly Kings Observing Humans and Devas'. Answering objections, someone asks: The sutra says, 'We, these kings who observe and protect this Jambudvipa (the world we live in), are called protectors of the world.' Being able to practice these...
者通於三洲及欲色天。何故但唯觀勸此洲。答。就佛所住且言觀此。實通於余。又餘三洲及欲色天苦事既微厭慧不猛。惡趣雖苦無勝慧心。創能發心必須厭深慧猛。是故偏說觀贍部洲。問。四天護境各有封疆。何故四王俱言護此。答。據世俗境各護一洲。敬法尊人同護於此。又所住境雖各一方。攝諸龍鬼通為護四。據護勝法偏言觀此。問。此與后品俱四天王二品何別。答。此品四王贊勸行經發愿護持。后品世尊讚美令廣愿護。故二品別。
經。爾時多聞天王持國天王增長天王廣目天王俱從座起偏袒右肩右膝著地合掌向佛禮佛足已。
贊曰。此品之文大分為四。一四王贊經尊勝。二世尊我等四王下四王述自修行。三又復於此下四王勸人弘經。四大眾聞已下時會依教修學。初文有四。一四王虔敬。二贊法為尊。三彰經力能。四請佛恒說。此初也。初列四名。持國．增長．廣目．多聞如次東南西北典領。大都妙高第四層級。時復亦住持雙山頂。今此先列多聞王者。以其深信有勝名故。持國王領健達縛畢舍遮。增長王領鳩畔荼薜荔多。廣目王領一切諸龍及布呾那。多聞王領一切藥叉及羅剎婆。后虔敬。
經。白言世尊是金光明最勝王經一切諸佛常念觀察一切菩薩之所恭敬一切天龍常所供養及諸天眾常生歡喜
一切護世稱揚讚歎聲聞獨覺皆共受持。
贊曰。贊法為尊。一切佛所護念即是佛所護念。一切大乘根品熟者為說此經。一切菩薩下顯聖敬重。
經。悉能明照諸天宮殿能與一切眾生殊勝安樂止息地獄餓鬼傍生諸趣苦惱一切怖畏悉能除殄所有怨敵尋即退散饑饉惡時皆令豐稔疾疫病苦皆令蠲愈一切災變百千苦惱咸悉消滅。
下彰經力能。初與人天樂。止息下息除六苦。一止息四惡趣苦。二止息五怖畏苦。三止息刀兵苦。四止息饑饉苦。五止息疫病苦。六止息災變苦。
經。世尊是金光明最勝王經能為如是安穩利樂饒益我等。
下請佛恒說。初牒前勝能。為請說由。安穩是總。利樂是與樂。饒益是息苦。
經。惟愿世尊于大眾中廣為宣說我等四王並諸眷屬聞此甘露無上法味氣力充實增益威光精進勇猛神通倍勝。
下正請恒宣說。初請說。我等四王下明利益。
經。世尊。我等四王修行正法常說正法以法化世。我等令彼天龍藥叉健闥婆阿蘇羅揭路荼俱槃荼緊那羅莫呼羅伽及諸人王常以王法而化於世。遮去諸惡所有鬼神吸人精氣無慈悲者悉令遠去。世尊。我等四王與二十八部藥叉大將並與無量百千藥叉以凈天眼過於世人觀察擁護此贍部洲。世尊。以此因緣我等諸王名護世者。
【現代漢語翻譯】 現代漢語譯本 一切護世（守護世界的神祇）稱揚讚歎聲聞（小乘佛教的修行者）獨覺（獨自覺悟者）皆共受持。
贊曰：讚美此法最為尊貴。一切佛所護念，即是佛所護念。一切大乘根器成熟者，為此等宣說此經。一切菩薩降臨顯現聖蹟，以示敬重。
經文：此經悉能明照諸天宮殿，能與一切眾生殊勝安樂，止息地獄、餓鬼、傍生（畜生）諸趣苦惱，一切怖畏悉能除滅，所有怨敵尋即退散，饑饉惡時皆令豐稔，疾疫病苦皆令蠲愈，一切災變百千苦惱咸悉消滅。
以下彰顯經文的力量。首先是給予人天安樂。『止息』以下是止息和消除六種苦難。一是止息四惡趣（地獄、餓鬼、畜生、阿修羅）的苦難。二是止息五種怖畏的苦難。三是止息刀兵的苦難。四是止息饑饉的苦難。五是止息疫病的苦難。六是止息災變的苦難。
經文：世尊，這部《金光明最勝王經》能為我們帶來如此安穩利樂饒益。
以下是請求佛陀恒常宣說此經。首先是承接前面的殊勝功能，作為請求宣說的理由。『安穩』是總括性的說法，『利樂』是給予快樂，『饒益』是止息痛苦。
經文：惟愿世尊于大眾之中廣為宣說，我等四王（四大天王）並諸眷屬，聞此甘露無上法味，氣力充實，增益威光，精進勇猛，神通倍勝。
以下正式請求恒常宣說此經。首先是請求宣說。『我等四王』以下說明聽聞此經的利益。
經文：世尊，我等四王修行正法，常說正法，以法化世。我等令彼天龍（天上的龍族）藥叉（夜叉，一種鬼神）健闥婆（乾闥婆，一種天神）阿蘇羅（阿修羅，一種惡神）揭路荼（迦樓羅，一種大鳥）俱槃荼（鳩槃荼，一種惡鬼）緊那羅（緊那羅，一種天神）莫呼羅伽（摩睺羅伽，一種大蟒蛇）及諸人王，常以王法而化於世，遮去諸惡，所有鬼神吸人精氣無慈悲者，悉令遠去。世尊，我等四王與二十八部藥叉大將，並與無量百千藥叉，以凈天眼過於世人，觀察擁護此贍部洲（我們所居住的這個世界）。世尊，以此因緣，我等諸王名為護世者。
【English Translation】 English version All the Lokapalas (protectors of the world) praise and extol, and Sravakas (hearers), Pratyekabuddhas (solitary Buddhas) all uphold and maintain it together.
A Gatha (verse) says: Praising the Dharma (teachings) is most venerable. All that the Buddhas protect and remember is what the Buddhas protect and remember. This Sutra (scripture) is spoken for all those of mature Mahayana (Great Vehicle) roots. All Bodhisattvas (enlightened beings) descend to manifest sacred reverence.
The Sutra: It is fully capable of illuminating all the palaces of the Devas (gods), able to grant all sentient beings supreme peace and happiness, ceasing the suffering and afflictions of those in hells, hungry ghosts, animals, and all destinies. It can eliminate all fears, all enemies will immediately retreat and scatter, and it will cause famine and evil times to become abundant and prosperous. It will completely heal diseases and illnesses, and all disasters, hundreds and thousands of sufferings will all be extinguished.
The following manifests the power of the Sutra. First, it gives joy to humans and Devas. 'Ceasing' below means ceasing and eliminating six sufferings. First, ceasing the suffering of the four evil destinies (hells, hungry ghosts, animals, Asuras). Second, ceasing the suffering of the five fears. Third, ceasing the suffering of weapons and warfare. Fourth, ceasing the suffering of famine. Fifth, ceasing the suffering of epidemics. Sixth, ceasing the suffering of disasters.
The Sutra: World Honored One, this Golden Light Sutra, the Most Victorious King, is able to bring such stability, benefit, joy, and enrichment to us.
The following is a request for the Buddha to constantly speak this Sutra. First, it acknowledges the previous supreme abilities as the reason for the request. 'Stability' is a general term, 'benefit and joy' is giving happiness, and 'enrichment' is ceasing suffering.
The Sutra: May the World Honored One widely proclaim it among the assembly, so that we Four Heavenly Kings (the Four Great Kings) and all our retinues, hearing this nectar-like supreme Dharma flavor, will have our strength replenished, our majestic light increased, our diligence and courage enhanced, and our supernatural powers doubled.
The following is a formal request to constantly proclaim this Sutra. First, the request to speak it. 'We Four Heavenly Kings' below explains the benefits of hearing this Sutra.
The Sutra: World Honored One, we Four Heavenly Kings cultivate the Proper Dharma (righteous teachings), constantly speak the Proper Dharma, and transform the world with the Dharma. We cause the Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (giant birds), Kumbhandas (demons), Kinnaras (celestial musicians), Mahoragas (giant serpents), and all human kings to constantly transform the world with the laws of kings, warding off all evils. All ghosts and spirits that suck human essence and are without compassion will be made to go far away. World Honored One, we Four Heavenly Kings, together with the twenty-eight Yaksha Great Generals, and countless hundreds and thousands of Yakshas, with pure heavenly eyes surpassing those of humans, observe and protect this Jambudvipa (the world we live in). World Honored One, for this reason, we kings are called Protectors of the World.
下述自修行有四。一王自正化能自弘經。二我等令彼下諸臣佐隨同修正行。三遮去下法王能除惡。四世尊下明王得名。意明由弘正法以化眾生名行不虛故名護世。二十八部者如孔雀王經說。四方各四四維各一上下各四成二十八部。以凈天眼者非是修生。此是報得。能過於人故。
經。又復於此洲中若有國王被他怨賊常來侵擾及多饑饉疾疫流行無量百千災厄之事。
贊曰。第三勸人弘經有三。初睹世間難生。二勸人弘經對遣。三令人王保國敬重修行。初睹難生也。
經。世尊我等四王於此金光明最勝王經恭敬供養若有苾芻法師受持讀誦我等四王共往覺悟勸請其人時彼法師由我神通覺悟力故往彼國界廣宣流佈是金光明微妙經典由經力故令彼無量百千衰惱災厄之事悉皆除遣。
下弘經對遣有四。一指能除法。二若有下勸人流行。三時彼法師下正弘此經。四由經力故下除難安樂。
經。世尊若諸人王于其國內有持是經苾芻法師至彼國時當知此經亦至其國。
下令人王保國敬重修行有二。一德人至國。二令王敬重。人能弘道。人至法隨。非道弘人。人無法滅。法既弘益。故應敬重持人。初也。
經。世尊時彼國王應往法師處聽其所說聞已歡喜于彼法師恭敬供養深心擁護令無
【現代漢語翻譯】 現代漢語譯本： 以下有四種自我修行的方式。第一，國王自身行為端正，能夠自己弘揚佛經。第二，我們（四天王）令那些國王手下的臣佐也一同修正自己的行為。第三，遮止下劣的法，國王能夠去除邪惡。第四，世尊說，英明的國王能夠獲得美名。意思是說，由於弘揚正法來教化眾生，這種行為不是虛假的，所以被稱為護世。二十八部指的是像《孔雀王經》里所說的，四方各有四個，四維各有四個，上下各有四個，總共構成二十八部。以清凈天眼來看，這不是通過修行而獲得的，而是報得的，能夠超越常人。
經文：『此外，在這個閻浮提（Jambudvipa，指我們所居住的這個世界）中，如果有國王被其他怨敵侵擾，或者經常發生饑荒、瘟疫流行，以及無數百千種災難的事情。』
贊曰：第三部分是勸人弘揚佛經，有三個方面。第一，看到世間災難頻發。第二，勸人弘揚佛經來應對這些災難。第三，使人王能夠保衛國家，敬重修行。首先是看到世間災難頻發。
經文：『世尊，我們四大天王對於這部《金光明最勝王經》（Suvarnaprabhasa-uttamaraja-sutra）恭敬供養。如果有比丘（bhiksu，佛教出家男眾）、法師受持讀誦這部經，我們四大天王會一起去覺悟、勸請這個人。那時，那位法師由於我們的神通覺悟之力，前往那個國家廣為宣揚流佈這部《金光明》微妙經典，由於經書的力量，使那些無數百千種衰敗惱怒的災難之事全部消除。』
以下是弘揚佛經來應對災難，有四個方面。第一，指出能夠消除災難的法。第二，如果有人勸人流行此經。第三，那時那位法師正式弘揚此經。第四，由於經書的力量，消除災難，帶來安樂。
經文：『世尊，如果各位人王在他的國內，有受持這部經的比丘、法師來到他的國家時，應當知道這部經也來到了他的國家。』
以下是使人王能夠保衛國家，敬重修行，有兩個方面。第一，有德之人來到國家。第二，使國王敬重。人能夠弘揚佛道，人到哪裡，佛法就跟隨到哪裡。不是佛道能夠弘揚人，人沒有佛法就會滅亡。佛法既然能夠弘揚利益，所以應該敬重持經之人。這是第一點。
經文：『世尊，那時那位國王應該去法師那裡聽他所說的，聽了之後心生歡喜，對於那位法師恭敬供養，真心擁護，使他沒有……』
【English Translation】 English version: The following are four ways of self-cultivation. First, the king himself is upright and can propagate the sutras himself. Second, we (the Four Heavenly Kings) cause the ministers and assistants under those kings to also correct their behavior together. Third, by stopping inferior dharmas, the king can eliminate evil. Fourth, the World Honored One said that enlightened kings can gain a good reputation. This means that because they propagate the correct dharma to teach sentient beings, this action is not false, so they are called protectors of the world. The twenty-eight divisions refer to what is said in the Peacock King Sutra (孔雀王經), with four in each of the four directions, one in each of the four intermediate directions, and four above and below, making up twenty-eight divisions in total. Looking with pure heavenly eyes is not something obtained through cultivation, but is acquired as a result of past actions, and is superior to ordinary people.
Sutra: 'Furthermore, in this Jambudvipa (閻浮提, referring to the world we live in), if there is a king who is constantly invaded by enemies, or if there are frequent famines, epidemics, and countless hundreds of thousands of calamities.'
Commentary: The third part is to encourage people to propagate the sutras, which has three aspects. First, seeing the frequent disasters in the world. Second, encouraging people to propagate the sutras to deal with these disasters. Third, enabling the king to defend the country and respect cultivation. First is seeing the frequent disasters in the world.
Sutra: 'World Honored One, we Four Heavenly Kings respectfully make offerings to this Suvarnaprabhasa-uttamaraja-sutra (金光明最勝王經). If there are bhiksus (比丘, Buddhist monks), Dharma masters who uphold, recite, and study this sutra, we Four Heavenly Kings will go together to awaken and exhort that person. At that time, that Dharma master, due to our supernatural power of awakening, will go to that country to widely propagate and spread this subtle and wonderful classic of the Golden Light, and due to the power of the sutra, all those countless hundreds of thousands of calamities of decline and annoyance will be completely eliminated.'
The following is about propagating the sutras to deal with disasters, which has four aspects. First, pointing out the dharma that can eliminate disasters. Second, if someone encourages people to spread this sutra. Third, at that time, that Dharma master formally propagates this sutra. Fourth, due to the power of the sutra, eliminating disasters and bringing peace and happiness.
Sutra: 'World Honored One, if any king has a bhiksu or Dharma master who upholds this sutra come to his country, he should know that this sutra has also come to his country.'
The following is about enabling the king to defend the country and respect cultivation, which has two aspects. First, virtuous people come to the country. Second, enabling the king to respect. People can propagate the Buddha's way; wherever people go, the Dharma follows. It is not that the Buddha's way can propagate people; without the Dharma, people will perish. Since the Dharma can propagate benefits, one should respect those who uphold the sutra. This is the first point.
Sutra: 'World Honored One, at that time, that king should go to the Dharma master to listen to what he says, and after listening, rejoice in his heart, respectfully make offerings to that Dharma master, sincerely protect him, so that he has no...'
憂惱演說此經利益一切世尊以是緣故我等四王皆共一心護是人王及國人民令離災患常得安穩。
下令王敬重有三。初勸往聽除災。次勸供給得樂。后勸敬重他附。初文有五。一令尊法往聽。二令聞已慶喜。三于彼法師下令敬養衛護。四演說此經下令演法利人。五以是緣故下四王為除災難。
經。世尊若有苾芻苾芻尼鄔波索迦鄔波斯迦持是經者時彼人王隨其所須供給供養令無乏少我等四王令彼國王及以國人悉皆安穩遠離災患。
下勸供給得樂有三。初明行法人。次時彼人王下令供給。后我等四王下明王臣得樂。
經。世尊若有受持讀誦是經典者人王於此供養恭敬尊重讚歎我等當令彼王于諸王中恭敬尊重最為第一諸餘國王共所稱歎。
下勸敬重他附有四。初舉所敬者。二人王於此下勸應敬贊。三我等當令彼下明其敬贊。四我當令彼下明敬者得尊他附。
經。大眾聞已嘆喜受持。
下第四時會依學。
金光明最勝王經卷第六
唐三藏法師義凈奉 制譯
四天王護國品第十二
四天王護國品三門分別。一來意。二釋名。三解妨。言來意者。前品贊經勝妙勸他弘持。此下三品明經可尊行者得護。初一天護后二咒護。又前品四王勸他。此品愿自守護
【現代漢語翻譯】 現代漢語譯本 憂惱演說此經的利益，一切世尊都認可。因為這個緣故，我們四大天王都同心協力，保護這位人王以及他國家的百姓，使他們遠離災禍，常常得到安穩。
（以下）下令國王敬重（此經）有三個方面。首先是勸國王前往聽經以消除災難，其次是勸國王供給（行法者）以獲得快樂，最後是勸國王敬重其他依附（此經的人）。
首先（勸國王）前往聽經以消除災難，（這部分）有五個方面。一是令（國王）尊重佛法並前往聽經，二是令（國王）聽聞之後心生歡喜，三是對那位講法的法師下令敬養衛護，四是演說此經，下令演法以利益他人，五是因為這個緣故，四大天王為（國王和百姓）消除災難。
經文：『世尊，如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、鄔波索迦（upasaka，在家男居士）、鄔波斯迦（upasika，在家女居士）受持這部經，那時，那位人王應根據他們的需要，供給供養，使他們沒有缺乏。我們四大天王會使那位國王以及他國家的人民都得到安穩，遠離災禍。』
（以下）勸國王供給（行法者）以獲得快樂，有三個方面。首先是說明行法的人，其次是『那時，那位人王』，下令供給，最後是『我們四大天王』，說明國王和臣民得到快樂。
經文：『世尊，如果有受持讀誦這部經典的人，人王應該對此（人）供養、恭敬、尊重、讚歎。我們應當使那位國王在諸王之中得到恭敬和尊重，成為最為第一，受到其他國王共同的稱讚。』
（以下）勸國王敬重其他依附（此經的人），有四個方面。首先是舉出所應敬重的人，其次是『人王應該對此』，勸（國王）應該敬重讚歎，第三是『我們應當使那位』，說明（國王）的敬重和讚歎，第四是『我應當使那位』，說明敬重（此經）的人得到尊重，他人依附。
經文：『大眾聽聞之後，讚歎歡喜，受持（此經）。』
（以下）第四是（聽法）時會依據所學（奉行）。
《金光明最勝王經》卷第六
唐三藏法師義凈奉詔譯
四天王護國品第十二
四天王護國品從三個方面分別闡述。一是來意，二是解釋名稱，三是解釋疑問。說到來意，前一品讚歎此經的殊勝美妙，勸他人弘揚受持。這以下的三品說明此經值得尊重，行持此經的人能夠得到護佑。首先是（四）天（王）守護，後面兩品是（持）咒守護。另外，前一品是四大天王勸他人（弘揚此經），這一品是（四大天王）發願親自守護。
【English Translation】 English version Speaking of the benefits of this sutra with worry and joy, all World Honored Ones approve of it. Because of this reason, we, the Four Great Heavenly Kings, are all of one mind to protect this human king and the people of his country, so that they may be free from disasters and always obtain peace.
Ordering the king to respect (this sutra) has three aspects. First, it is to persuade the king to go and listen to the sutra in order to eliminate disasters. Second, it is to persuade the king to provide for (the practitioners) in order to obtain happiness. Finally, it is to persuade the king to respect others who rely on (this sutra).
First, (persuading the king) to go and listen to the sutra in order to eliminate disasters, (this part) has five aspects. First, it is to order (the king) to respect the Dharma and go to listen to the sutra. Second, it is to order (the king) to rejoice after hearing it. Third, it is to order respect, support, and protection for the Dharma master who speaks the Dharma. Fourth, it is to expound this sutra and order the Dharma to be expounded to benefit others. Fifth, because of this reason, the Four Great Heavenly Kings eliminate disasters for (the king and the people).
Sutra: 'World Honored One, if there are bhiksus (bhiksu, ordained men), bhiksunis (bhiksuni, ordained women), upasakas (upasaka, lay male devotees), or upasikas (upasika, lay female devotees) who uphold this sutra, then that human king should provide for them according to their needs, so that they have no lack. We, the Four Great Heavenly Kings, will ensure that that king and the people of his country are safe and free from disasters.'
(The following) persuades the king to provide for (the practitioners) in order to obtain happiness, which has three aspects. First, it explains the people who practice the Dharma. Second, it is 'At that time, that human king', ordering the provision. Finally, it is 'We, the Four Great Heavenly Kings', explaining that the king and his ministers obtain happiness.
Sutra: 'World Honored One, if there are those who receive, uphold, read, and recite this sutra, the human king should offer, respect, revere, and praise them. We shall make that king the most respected and revered among all kings, and he will be praised by all other kings.'
(The following) persuades the king to respect others who rely on (this sutra), which has four aspects. First, it mentions those who should be respected. Second, it is 'The human king should offer to this', persuading (the king) to respect and praise. Third, it is 'We shall make that', explaining (the king)'s respect and praise. Fourth, it is 'I shall make that', explaining that those who respect (this sutra) will be respected and others will rely on them.
Sutra: 'The assembly, having heard this, praised with joy and received and upheld (this sutra).'
(The following) is the fourth, that the assembly (listens to the Dharma) and relies on what they have learned (to practice).
The Golden Light Sutra, Supreme King Sutra, Volume Six
Translated by the Tang Dynasty Tripitaka Master Yijing under imperial decree
Chapter Twelve: The Four Heavenly Kings Protecting the Country
The Chapter on the Four Heavenly Kings Protecting the Country is explained in three aspects. First, the intention. Second, the explanation of the name. Third, the explanation of doubts. Speaking of the intention, the previous chapter praised the sutra's supreme and wonderful qualities, and encouraged others to propagate and uphold it. The following three chapters explain that this sutra is worthy of respect, and those who practice this sutra can receive protection. First, it is the protection of the (Four) Heavenly (Kings), and the following two chapters are the protection of (holding) mantras. In addition, the previous chapter was the Four Great Heavenly Kings persuading others (to propagate this sutra), and this chapter is (the Four Great Heavenly Kings) vowing to personally protect it.
。前品令他行二利。此品明自行二利。前品自意勸持。此品佛勸廣護。故前品後有此品生。釋名者。自在光潔神用名天。眾天所歸為君統攝稱為王也。天之王故依士釋。方城不同統領分四。復帶數名。護謂防禦攝養防禦為彼除災攝養增其福慧。四天為能護。國者是所護。能所合稱。此廣明彼名四天王護國品。解妨者。問。此品守護亦通人王並余神眾。何故但云四王護國。答。人王行法護國因彼四王。余神是四王臣故但說四王護國。問。行法四王守護則是護人。何名護國。答。人為國本。如說有情名為佛土。故雖護人則名護國。問。三乘聖眾釋梵諸天見行法人咸應衛護。何故但說四王護國。答。理應皆有。且說宜聞人。復四王標名。護世為顯名行相符。故標四王不說余護。問。天人敬重四眾弘經亦護正法。何故唯言四王護國。答。護法意為益物。法住能令國安。為彰利他大悲偏言護國。非法。
經。爾時世尊聞四天王恭敬供養金光明經及能擁護諸持經者贊言善哉善哉。
贊曰。就此品中大分為六。初世尊讚歎令修。二四王奉教愿護。三時四天王下四王荷恩嘆佛。四佛更勸護結成。五聞是頌下四王慶喜護持。六大眾聞經得益。初段分二。初贊成后勸護。贊中初總贊后別贊。此總也。一讚護法。二贊護人。又一
【現代漢語翻譯】 現代漢語譯本：前一品（前品）講述瞭如何讓他人獲得兩種利益（二利）。這一品（此品）闡明瞭如何自己修行並獲得兩種利益。前一品是菩薩自己發願勸人受持（自意勸持），這一品是佛陀勸告大家廣泛地守護（佛勸廣護）。因此，前一品之後才有了這一品的產生。解釋品名：自在、光潔、神奇的作用稱為天（天）。眾多天神所歸附、統治和統攝的稱為王（王）。天之王，所以是依士釋。方城不同，統領分為四部分。又帶有數字。護（護）是指防禦和攝養，防禦是爲了替他們消除災難，攝養是爲了增加他們的福慧。四天王是能守護者（能護），國家是被守護者（所護）。能守護者和被守護者合在一起稱呼。這一品廣泛地闡明了他們名為四天王護國品。解釋疑問：問：這一品所說的守護也包括人王以及其他的神眾，為什麼只說四王護國？答：人王行法來守護國家，是因為有這四天王的幫助。其他的神是四天王的臣屬，所以只說四王護國。問：行法的四天王守護，實際上是守護人，為什麼說護國？答：人是國家的根本。就像說有情眾生就是佛土一樣。所以雖然是守護人，也稱為護國。問：三乘的聖眾、釋梵諸天看到修行佛法的人，都應該衛護，為什麼只說四王護國？答：道理上應該是都有。這裡只是說適合人們聽聞的。而且四天王標明了名號，護世是爲了顯示名號與行為相符。所以標明四王，而不說其他的守護者。問：天人和敬重四眾弘揚佛經，也是在守護正法。為什麼只說四王護國？答：守護佛法的目的是爲了利益眾生。佛法住世能夠使國家安定。爲了彰顯利他的大悲心，所以偏重地說護國，而不是非法。
經文：這時，世尊聽到四天王恭敬供養《金光明經》，以及能夠擁護所有持經的人，讚歎說：『善哉！善哉！』
讚語說：在這一品中，大致分為六個部分。首先是世尊讚歎，爲了讓大家修行。其次是四天王奉佛的教誨，發願守護。第三是當時四天王地獄，四王感謝佛的恩德，讚歎佛陀。第四是佛陀再次勸告守護，並作總結。第五是聽到讚頌之後，四天王慶幸歡喜，發願護持。第六是大眾聽聞佛經后得到利益。第一段分為兩個部分。首先是讚歎成就，然後是勸告守護。讚歎中，先是總的讚歎，然後是分別讚歎。這裡是總的讚歎。一是讚歎護法，二是讚歎護人。又一
【English Translation】 English version: The previous chapter (前品) described how to enable others to obtain two benefits (二利). This chapter (此品) clarifies how to cultivate oneself and obtain two benefits. The previous chapter was the Bodhisattva's own vow to persuade people to uphold (自意勸持), this chapter is the Buddha's exhortation to everyone to widely protect (佛勸廣護). Therefore, this chapter arises after the previous chapter. Explaining the name of the chapter: Freedom, purity, and miraculous function are called Deva (天). Those who are relied upon, ruled, and governed by many Devas are called Kings (王). King of Devas, so it is based on the explanation of 'Shi'. Fangcheng is different, the leadership is divided into four parts. It also carries a number. Protection (護) refers to defense and nourishment, defense is to eliminate disasters for them, and nourishment is to increase their blessings and wisdom. The Four Heavenly Kings are the protectors (能護), and the country is the protected (所護). The protector and the protected are called together. This chapter extensively explains that they are called the Four Heavenly Kings Protecting the Country Chapter. Explaining the questions: Question: The protection mentioned in this chapter also includes human kings and other divine beings, why only say the Four Kings protect the country? Answer: The human king protects the country by practicing the Dharma because of the help of these Four Heavenly Kings. The other gods are subordinates of the Four Heavenly Kings, so only the Four Kings protecting the country are mentioned. Question: The Four Heavenly Kings who practice the Dharma protect, in fact, protect people, why say protect the country? Answer: People are the foundation of the country. Just like saying sentient beings are the Buddha Land. So although it is protecting people, it is also called protecting the country. Question: The holy beings of the Three Vehicles, the Shakra and Brahma heavens, should all protect those who practice the Dharma when they see them, why only say the Four Kings protect the country? Answer: In principle, they should all protect. Here, it is only said that it is suitable for people to hear. Moreover, the Four Heavenly Kings have marked their names, and protecting the world is to show that the name matches the behavior. Therefore, the Four Kings are marked, and other protectors are not mentioned. Question: Devas and humans respect the Four Assemblies for propagating the scriptures, and they are also protecting the Dharma. Why only say the Four Kings protect the country? Answer: The purpose of protecting the Dharma is to benefit beings. The Dharma abiding in the world can stabilize the country. In order to highlight the great compassion of benefiting others, it is emphasized that protecting the country, rather than the non-Dharma.
Scripture: At that time, the World Honored One heard the Four Heavenly Kings respectfully offering the 'Golden Light Sutra', and being able to protect all those who uphold the sutra, praised: 'Excellent! Excellent!'
Commentary says: In this chapter, it is roughly divided into six parts. First, the World Honored One praises, in order to let everyone practice. Second, the Four Heavenly Kings follow the Buddha's teachings and vow to protect. Third, at that time, the Four Heavenly Kings descended, and the Four Kings thanked the Buddha's grace and praised the Buddha. Fourth, the Buddha again exhorted protection and made a summary. Fifth, after hearing the praise, the Four Heavenly Kings rejoiced and vowed to uphold. Sixth, the masses benefited after hearing the scriptures. The first paragraph is divided into two parts. First, praise for accomplishment, and then exhortation to protect. In the praise, first is the general praise, and then the separate praise. Here is the general praise. One is to praise protecting the Dharma, and the other is to praise protecting people. Another
贊勸他。二贊自護。又一讚宿世善因。二贊今護人法。故重言善哉。
經。汝等四王已於過去無量百千萬億佛所恭敬供養尊重讚歎植諸善根修行正法常說正法以法化世。
贊曰。別贊。初贊福業。次修行正法等贊智業。后汝等長夜下贊悲業。此初二也。于諸佛所修於三業。供養恭敬身業。尊重意業。讚歎語業。依仁王般若經。以一僧祇供養諸佛得至初地為四天王。
經。汝等長夜于諸眾生常思利益起大慈心願與安樂以是因緣能令汝等現受勝報。
贊曰。行悲業。初贊。以是因緣下結。
經。若有人王恭敬供養此金光明最勝經典。汝等應當勤加守護。令得安穩。汝諸四王及余眷屬無量無數百千藥叉護是經者。即是護持去來現在諸佛正法。汝等四王及余天眾並諸藥叉與阿蘇羅共鬥戰時常得勝利。汝等若能護持是經由經力故。能除眾苦怨賊饑饉及諸疾疫。是故汝等若見四眾受持讀誦此經王者。亦應勤心共加守護。為除衰惱施與安樂。
贊曰。勸護有三。初勸護人王。汝諸四王下勸護正法。是故汝等下勸護四眾持經之人。勸護法中初護法汝等四王及余天眾下明護法益。護法益中初降自勝怨。汝等若能下除他三難。一怨賊。二饑饉。三疫病。護四眾文可知。
經。爾時四天王即從座
【現代漢語翻譯】 現代漢語譯本：讚美並勸勉他們。第一重讚美是讚美他們的自我守護。第二重讚美是讚美他們宿世的善因。第三重讚美是讚美他們今世守護人與法。所以重複說『善哉』（s善哉: 好啊）。
經文：『你們四天王（sì tiān wáng: 四大天王）在過去無量百千萬億佛所，恭敬供養，尊重讚歎，種植各種善根，修行正法，常說正法，以佛法教化世人。』
贊曰：分別讚美。首先讚美福業，其次修行正法等讚美智業，最後『汝等長夜下』讚美悲業。這是最初的兩種。在諸佛（zhū fó: 諸佛）處修於三業。供養恭敬是身業，尊重是意業，讚歎是語業。依據《仁王般若經》（rén wáng bō rě jīng），以一個僧祇（sēng qí: 古印度時間單位，意為無數）供養諸佛，可以達到初地（chū dì: 菩薩修行階位的第一階段），成為四天王。
經文：『你們長夜以來，對於一切眾生，常常思念利益，發起大慈悲心，願意給予安樂。因為這個因緣，能夠讓你們現在就獲得殊勝的果報。』
贊曰：行悲業。首先讚美，『以是因緣下』總結。
經文：『如果有人王（rén wáng: 國王）恭敬供養這部《金光明最勝經》（jīn guāng míng zuì shèng jīng），你們應當勤加守護，使他得到安穩。你們諸位四天王以及其餘眷屬，無量無數百千藥叉（yè chā: 一種鬼神），守護這部經的人，就是護持過去、現在、未來諸佛的正法。你們四天王以及其餘天眾，還有各位藥叉，與阿修羅（ā xiū luó: 一種神道，性好爭鬥）共同戰鬥時，常常能夠得到勝利。你們如果能夠護持這部經，由於經的力量，能夠消除各種痛苦、怨賊、饑饉以及各種疾病。所以你們如果看見四眾（sì zhòng: 比丘、比丘尼、優婆塞、優婆夷）受持讀誦這部經，國王也應當勤心共同加以守護，為他消除衰惱，施與安樂。』
贊曰：勸勉守護有三重。首先勸勉守護人王，『汝諸四王下』勸勉守護正法，『是故汝等下』勸勉守護四眾持經之人。勸勉守護正法中，首先守護法，『汝等四王及余天眾下』說明守護正法的利益。守護正法的利益中，首先降伏自身怨敵，『汝等若能下』消除他人三種災難。第一是怨賊，第二是饑饉，第三是疫病。守護四眾的文句可以理解。
經文：爾時，四天王即從座位...
【English Translation】 English version: Praising and encouraging them. The first praise is praising their self-protection. The second praise is praising their good causes from past lives. The third praise is praising their protection of people and Dharma in this life. Therefore, it is repeated 'Sadhu' (s善哉: Well done).
Sutra: 'You Four Heavenly Kings (sì tiān wáng: Four Great Heavenly Kings) in the past immeasurable hundreds of thousands of millions of Buddhas, respectfully made offerings, revered and praised, planted various good roots, practiced the right Dharma, often spoke the right Dharma, and transformed the world with the Dharma.'
Eulogy: Separate praises. First praise the merit of fortune, then praise the merit of wisdom such as practicing the right Dharma, and finally 'You long night down' praise the merit of compassion. These are the first two. Cultivate the three karmas at the Buddhas (zhū fó: All Buddhas). Offering reverence is body karma, respect is mind karma, and praise is speech karma. According to the Benevolent King Prajna Sutra (rén wáng bō rě jīng), offering to the Buddhas with one asamkhya (sēng qí: An ancient Indian unit of time, meaning countless) can reach the first ground (chū dì: The first stage of Bodhisattva practice) and become the Four Heavenly Kings.
Sutra: 'You, for a long night, have always thought of benefiting all sentient beings, aroused great compassion, and wished to give them peace and happiness. Because of this cause, you can now receive excellent rewards.'
Eulogy: Practicing compassionate karma. First praise, 'Because of this cause down' concludes.
Sutra: 'If there is a King (rén wáng: King) who respectfully makes offerings to this Golden Light Sutra (jīn guāng míng zuì shèng jīng), you should diligently protect him and make him safe. You Four Heavenly Kings and your other relatives, immeasurable hundreds of thousands of yakshas (yè chā: A kind of ghost and god), those who protect this sutra are protecting the right Dharma of the Buddhas of the past, present, and future. You Four Heavenly Kings and other heavenly beings, and all the yakshas, when fighting with the Asuras (ā xiū luó: A kind of deity, fond of fighting), can often gain victory. If you can uphold this sutra, because of the power of the sutra, you can eliminate all kinds of suffering, enemies, famine, and various diseases. Therefore, if you see the four assemblies (sì zhòng: Bhikshus, Bhikshunis, Upasakas, Upasikas) upholding and reciting this sutra, the King should also diligently protect them together, eliminate their decline and annoyance, and give them peace and happiness.'
Eulogy: There are three exhortations to protect. First, exhort to protect the King, 'You Four Heavenly Kings down' exhort to protect the right Dharma, 'Therefore, you down' exhort to protect the four assemblies who uphold the sutra. In exhorting to protect the Dharma, first protect the Dharma, 'You Four Heavenly Kings and other heavenly beings down' explain the benefits of protecting the Dharma. Among the benefits of protecting the Dharma, first subdue one's own enemies, 'If you can down' eliminate the three calamities of others. The first is enemies, the second is famine, and the third is epidemic diseases. The text of protecting the four assemblies can be understood.
Sutra: At that time, the Four Heavenly Kings immediately rose from their seats...
起偏袒右肩右膝著地合掌恭敬白佛言世尊此金光明最勝經王于未來世若有國土城邑聚落山林曠野隨所至處流佈之時。
贊曰。第二四王奉教愿護有二。初願以身護法。后爾時世尊復若四天王下愿以咒護。愿身護中有二。初願身護人。后爾時四天王下愿身護法。法藉人以弘宣。故先護人。人由法以成德。次須護法。護人之中雖亦護法。意明護人故贊護法。或可。初願雙護人法。後重校量重勸護法。法是佛師故更重勸。且依初釋。護人分四。一四王愿護。二爾時佛告下世尊贊成。三爾時四天王下教人王弘法之儀。四爾時四天王下明人王依法修行得護。初願護有二。初標愿守護。後世尊若彼國王下正愿守護。標中一愿護之儀。二明所護法。三明所護法時。四明護法處。五明所護人。六明擁護相。此初四也。
經。若彼國王於此經典至心聽受稱歎供養並復供給受持是經四部之眾深心擁護令離衰惱。
下明所護人。初明所護人。於此經典下明護所以。
經。以是因緣我護彼王及諸人眾皆令安穩遠離憂苦增益壽命威德具足。
下明擁護相。
經。世尊若彼國王見於四眾受持經者恭敬守護猶如父母一切所須悉皆供給。
贊曰。正愿守護有三。一所護之人。二見於四眾下明得護所以。三我
【現代漢語翻譯】 現代漢語譯本：起身後偏袒右肩，右膝著地，合掌恭敬地對佛說：『世尊，這部《金光明最勝經王》在未來世，如果在任何國土、城邑、聚落、山林、曠野等地方流傳的時候，』
贊曰：第二部分是四大天王奉佛的教誨，發願護持，分為兩部分。第一部分是發願以自身護法，第二部分是『爾時世尊復若四天王下』，發願以咒語護法。發願以自身護法又分為兩部分。第一部分是『愿身護人』，第二部分是『爾時四天王下愿身護法』。佛法憑藉人來弘揚宣講，所以先要保護人。人通過佛法來成就德行，所以接下來需要保護佛法。在保護人的同時，也包含著保護佛法的意思。或者可以這樣理解，第一部分是發願同時保護人和法，第二部分是重新衡量，再次勸勉護法。佛法是佛的老師，所以要更加鄭重地勸勉。暫且按照第一種解釋，護人分為四個方面：一是四大天王發願護持，二是『爾時佛告下』，世尊贊成，三是『爾時四天王下』，教導人王弘揚佛法的儀軌，四是『爾時四天王下』，闡明人王依法修行就能得到護佑。最初的發願護持分為兩部分，一是標明發願守護的儀軌，二是闡明所要守護的法，三是闡明守護佛法的時間，四是闡明護法的處所，五是闡明所要守護的人，六是闡明擁護的相狀。以上是最初的四個方面。
經文：『如果那個國王對於這部經典，至誠地聽受、稱歎、供養，並且供給受持這部經典的四部大眾，以深切的心意擁護他們，使他們遠離衰敗和惱害。』
下面闡明所要守護的人。首先闡明所要守護的人，『於此經典下』闡明守護的原因。
經文：『因為這個因緣，我保護那個國王以及所有的人眾，使他們都能夠安穩，遠離憂愁和痛苦，增長壽命，威德具足。』
下面闡明擁護的相狀。
經文：『世尊，如果那個國王看到受持經典的四眾弟子，恭敬守護，如同父母一般，對於他們一切所需，都全部供給。』
贊曰：正式發願守護有三個方面：一是所要守護的人，二是『見於四眾下』闡明得到護佑的原因，三是『我』
【English Translation】 English version: Then, exposing his right shoulder, kneeling on his right knee, joining his palms in reverence, he said to the Buddha: 'World Honored One, in the future, if this Golden Light Sutra King of Kings is circulated in any country, city, village, mountain forest, or wilderness,'
Commentary: The second part is the Four Great Kings receiving the Buddha's teachings and vowing to protect, divided into two parts. The first part is vowing to protect the Dharma with their own bodies, and the second part is 'At that time, the World Honored One again, if the Four Great Kings below,' vowing to protect with mantras. Vowing to protect the Dharma with their own bodies is further divided into two parts. The first part is 'vowing to protect people with their bodies,' and the second part is 'At that time, the Four Great Kings below vow to protect the Dharma with their bodies.' The Dharma relies on people to propagate and expound it, so it is necessary to protect people first. People achieve virtue through the Dharma, so next it is necessary to protect the Dharma. While protecting people, it also includes the meaning of protecting the Dharma. Or it can be understood that the first part is vowing to protect both people and the Dharma simultaneously, and the second part is re-evaluating and repeatedly exhorting the protection of the Dharma. The Dharma is the teacher of the Buddhas, so it is necessary to exhort more solemnly. For the time being, according to the first explanation, protecting people is divided into four aspects: first, the Four Great Kings vow to protect; second, 'At that time, the Buddha told below,' the World Honored One approves; third, 'At that time, the Four Great Kings below,' teaching the human king the etiquette of propagating the Dharma; fourth, 'At that time, the Four Great Kings below,' clarifying that the human king who cultivates according to the Dharma will receive protection. The initial vow to protect is divided into two parts: first, indicating the etiquette of vowing to protect; second, clarifying the Dharma to be protected; third, clarifying the time of protecting the Dharma; fourth, clarifying the place of protecting the Dharma; fifth, clarifying the people to be protected; sixth, clarifying the appearance of supporting and protecting. The above are the first four aspects.
Sutra: 'If that king, with utmost sincerity, listens to, praises, makes offerings to, and further provides for the fourfold assembly who uphold this sutra, and protects them with deep intention, causing them to be free from decline and affliction,'
Below clarifies the people to be protected. First, clarify the people to be protected, 'In this sutra below' clarifies the reason for protecting.
Sutra: 'Because of this cause and condition, I protect that king and all the people, causing them all to be peaceful, far from sorrow and suffering, increasing their lifespan, and fully possessing majesty and virtue.'
Below clarifies the appearance of supporting and protecting.
Sutra: 'World Honored One, if that king sees the fourfold assembly who uphold the sutra, respectfully protects them, like parents, and provides for all their needs.'
Commentary: The formal vow to protect has three aspects: first, the people to be protected; second, 'Seeing the fourfold assembly below' clarifies the reason for receiving protection; third, 'I'
等四王下廣明護相。得護因中有二。初明王得遇勝緣。二恭敬下明正修勝行。
經。我等四王常為守護令諸有情無不尊敬是故我等並與無量藥叉諸神隨此經王所流佈處潛身擁護令無留難。
贊曰。廣明護相。初護法后護人。此護法。令他敬法必須自尊。自若不行何以勸物。是故我等潛護斯經。
經。亦當護念聽是經人諸國王等除其衰患悉令安穩他方怨賊皆使退散。
贊曰。后護人有二。初標守護。若有人王下重成護人。初也。
經。若有人王聽是經時鄰國怨敵興如是念當具四兵壞彼國土。
贊曰。重成護人有四。一鄰敵心念興兵。二經威彼自潰。三此王命師討罰。四神助令彼歸降。初也。
經。世尊以是經王威神力故是時鄰敵更有異怨而來侵擾于其境界多諸災變疫病流行。
下是第二彼潰有二緣。一他寇來侵。有鐘鼓日侵。二自境災疫。
經。時王見已即嚴四兵發向彼國欲為討伐。
下第三命師討罰。討者除也誅也。伐者征也敗也。欲敗去之。今經作罰。說文罪之小者曰罰。廣雅罰折伏也。今既興兵應為伐字。或彼但興念未集兵戈。此王興師欲折伏之。故為罰也。
經。我等爾時當與眷屬無量無邊藥叉諸神各自隱形為作護助令彼怨敵自然降伏尚
【現代漢語翻譯】 現代漢語譯本 等四王（四大天王）地獄，是爲了廣泛地彰顯護法的形象。得到護持的原因有二：一是說明天王們遇到了殊勝的因緣，二是恭敬地說明了他們正在修習殊勝的行持。
經文：『我等四大天王常常爲了守護，使得一切有情眾生無不尊敬佛法，因此我等與無量的藥叉（一種守護神）諸神，隨此經王所流佈之處，潛身擁護，使其沒有阻礙。』
讚頌說：廣泛地彰顯護法的形象，先是護持佛法，然後是護持人。這裡是護持佛法，要使他人尊敬佛法，必須自己先尊重。自己如果不修行，又如何勸導他人？因此我等潛身護持這部經。
經文：『也應當護念聽這部經的人，諸國王等，除去他們的衰敗和災患，全部使他們安穩，他方的怨敵和盜賊，都使他們退散。』
讚頌說：後面是護持人，分為兩部分。首先標明守護，如果有人王聽經時，下面是再次成就護持人。這是第一部分。
經文：『如果有人王聽這部經的時候，鄰國的怨敵興起這樣的念頭：應當具備四種軍隊，來破壞他的國土。』
讚頌說：再次成就護持人，有四個方面。一是鄰國的敵人心念興起兵事，二是經的威神使他們自己潰敗，三是這位國王命令軍隊討伐，四是神靈幫助使他們歸降。這是第一方面。
經文：『世尊，因為這部經王的威神力，這時鄰國的敵人又有其他的怨恨而來侵擾他的境界，出現很多的災變，疫病流行。』
下面是第二種他們潰敗的原因，有兩種。一是其他的寇賊來侵犯，有敲鐘擊鼓每日侵擾的，二是自己的境內發生災疫。
經文：『這時國王看見這種情況，就嚴整四種軍隊，出發前往那個國家，想要進行討伐。』
下面是第三種，命令軍隊討伐。討，是除去的意思，也是誅殺的意思。伐，是征討的意思，也是戰敗的意思。想要戰敗併除去他們。現在經文里用的是『罰』字。《說文》里說，罪過小的叫做罰。《廣雅》里說，罰是折服的意思。現在既然興兵，應該用『伐』字。或許他們只是興起了念頭，還沒有聚集兵器。這位國王興兵，想要折服他們，所以用『罰』字。
經文：『我等那時應當與眷屬，無量無邊的藥叉諸神，各自隱身，為他作護持和幫助，使那些怨敵自然降伏。』
【English Translation】 English version The descent of the Four Great Kings (Sì Wáng, Four Heavenly Kings) is to widely manifest the aspect of Dharma protection. There are two reasons for receiving protection: first, to explain that the Heavenly Kings have encountered auspicious conditions; second, to respectfully explain that they are practicing supreme conduct.
Sutra: 'We, the Four Great Kings, constantly act as protectors, ensuring that all sentient beings respect the Dharma. Therefore, we, along with countless Yakshas (Yèchā, a type of guardian deity) and other deities, follow this Sutra King wherever it is propagated, concealing ourselves to protect it and ensuring that there are no obstacles.'
The verse says: Widely manifesting the aspect of protection, first protecting the Dharma, then protecting people. This is protecting the Dharma; to make others respect the Dharma, one must first respect it oneself. If one does not practice oneself, how can one persuade others? Therefore, we conceal ourselves to protect this Sutra.
Sutra: 'We should also protect and care for those who listen to this Sutra, such as kings, removing their decline and calamities, ensuring their peace and stability, and causing enemies and thieves from other lands to retreat.'
The verse says: The latter part is protecting people, divided into two parts. First, it indicates protection; if a king listens to the Sutra, the following is to accomplish the protection of people again. This is the first part.
Sutra: 'If a king listens to this Sutra, the neighboring enemy will arise with the thought: 'We should equip four types of armies to destroy his kingdom.'
The verse says: Accomplishing the protection of people again, there are four aspects. First, the neighboring enemy's mind arises with thoughts of war; second, the power of the Sutra causes them to collapse on their own; third, this king orders his army to attack; fourth, the deities help them to surrender. This is the first aspect.
Sutra: 'World Honored One, because of the majestic power of this Sutra King, at this time, the neighboring enemy has other grievances and comes to invade his territory, causing many disasters and epidemics to spread.'
The following is the second reason for their collapse, there are two types. First, other bandits come to invade, with drums and bells sounding daily; second, disasters and epidemics occur within their own territory.
Sutra: 'At this time, the king sees this situation and prepares four types of armies, setting out towards that country, intending to attack.'
The following is the third type, ordering the army to attack. 'Tao' (討) means to remove, also to kill. 'Fa' (伐) means to conquer, also to defeat. Wanting to defeat and remove them. Now the Sutra uses the word 'Fa' (罰). The 'Shuowen' (說文) says that a small crime is called 'Fa' (罰). The 'Guangya' (廣雅) says that 'Fa' (罰) means to subdue. Now that troops are being mobilized, the word 'Fa' (伐) should be used. Perhaps they only had the thought and had not yet gathered weapons. This king mobilizes troops, wanting to subdue them, so the word 'Fa' (罰) is used.
Sutra: 'At that time, we should, with our retinue, countless Yakshas and deities, each conceal ourselves, providing protection and assistance, causing those enemies to surrender naturally.'
不敢來至其國界豈復得有兵戈相伐。
下第四神助令彼歸降有二。初興念則降。二尚不敢來下永無相討。
經。爾時佛告四天王善哉善哉汝等四王乃能擁護如是經典。
贊曰。就護人中第二世尊贊成有三。初贊天護法。二贊法難聞。三明弘。
經。利益。
初也。
經。我於過去百千俱胝那庾多劫修諸苦行得阿耨多羅三藐三菩提證一切智今說是法。
下贊法難聞。多劫修行方得成佛。成佛已久今說是經。故難聞也。
經。若有人王受持是經恭敬供養者為消衰患令其安穩亦復擁護城邑聚落乃至怨賊悉令退散亦令一切贍部洲內所有諸王永無衰惱斗諍之事。
贊曰。弘經利益有二。初明現弘經益。二大王若求來下明未來弘益。初中但說人王自聽。後文並勸供養持者。現在佛自弘經不假他力。未來餘人持讀須王加護。師資別故此明現益。初王得益。後人得益。王得益中初明王行行。后為消衰患下明得益。得益中初總后別。總中有二。初舉一。后亦令下例余。初中有四。一除衰。二得益。三得護。四無怨。
經。四王當知此贍部洲八萬四千城邑聚落八萬四千諸人王等各于其國受諸快樂皆得自在所有財寶豐足受用不相侵奪隨彼宿因而受其報不起惡念貪求他國咸生少
【現代漢語翻譯】 現代漢語譯本 不敢侵犯到他們的國界，又怎麼會再有兵戈互相攻打呢？
以下第四點是神力相助，使他們歸降，分為兩部分。一是隻要興起歸降的念頭，他們就會投降。二是他們甚至不敢前來冒犯，永遠不會有互相征討的事情。
經文：那時，佛告訴四大天王：『好啊，好啊！你們四大天王能夠擁護這樣的經典。』（四天王：佛教的護法神，居住在須彌山的山腰）
贊曰：在護持佛法的人中，第二部分是世尊的讚揚，分為三點。一是讚揚天王護法，二是讚揚佛法難聞，三是闡明弘揚佛法的利益。
經文：利益。
這是第一點。
經文：我於過去百千俱胝那庾多劫（俱胝那庾多劫：極長的時間單位）修習各種苦行，才證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），獲得一切智慧，現在才宣說這部佛法。
以下是讚揚佛法難聞。經過多劫修行才得以成佛，成佛已經很久了，現在才宣說這部經，所以說很難聽聞。
經文：如果有人王受持這部經典，恭敬供養，就能消除衰敗和災患，使國家安定穩固，也能擁護城邑和聚落，乃至使怨賊都退散，也能使整個贍部洲（贍部洲：佛教傳說中的四大部洲之一，通常指我們所居住的世界）內所有的國王，永遠沒有衰敗、惱怒和爭鬥的事情。
贊曰：弘揚佛經的利益有兩點。一是闡明現在弘揚佛經的利益，二是如果大王尋求歸降，闡明未來弘揚佛經的利益。第一點中只說人王自己聽聞，後面的經文中並勸人供養受持經典的人。現在佛親自弘揚佛經，不需要藉助其他力量。未來其他人受持讀誦佛經，需要國王加以保護。師資不同，所以這裡闡明現在的利益。前面是國王得到利益，後面是其他人得到利益。國王得到利益中，先闡明國王的行為，后從『為消衰患』開始闡明得到的利益。得到的利益中，先總說，後分說。總說中有兩點。先舉出一個例子，后從『亦令』開始列舉其餘的例子。第一個例子中有四點。一是消除衰敗，二是得到利益，三是得到保護，四是沒有怨敵。
經文：四大天王應當知道，這贍部洲有八萬四千個城邑聚落，有八萬四千個諸人王等，各自在自己的國家享受各種快樂，都得到自在，所有的財寶豐足，受用而不互相侵奪，隨著他們前世的業因而承受果報，不生起惡念，貪求他國，都懷有少
【English Translation】 English version If they dare not come to their borders, how can there be any more wars and battles?
The fourth divine assistance is to make them surrender, in two parts. First, as soon as the thought of surrendering arises, they will surrender. Second, they will not even dare to come and offend, and there will never be any mutual conquest.
Sutra: At that time, the Buddha told the Four Heavenly Kings: 'Good, good! You Four Heavenly Kings are able to protect such a scripture.' (Four Heavenly Kings: Buddhist Dharma protectors, residing on the mountainside of Mount Sumeru)
Praise: Among those who protect the Dharma, the second part is the praise of the World Honored One, in three points. First, praise the Heavenly Kings for protecting the Dharma, second, praise the difficulty of hearing the Dharma, and third, clarify the benefits of propagating the Dharma.
Sutra: Benefits.
This is the first point.
Sutra: I have cultivated various ascetic practices for hundreds of thousands of kotis of nayutas (kotis of nayutas: extremely long units of time) in the past, and then attained Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: unsurpassed perfect enlightenment), obtained all wisdom, and now I am expounding this Dharma.
The following is praise for the difficulty of hearing the Dharma. After cultivating for many kalpas, one can become a Buddha. It has been a long time since becoming a Buddha, and now this sutra is being expounded, so it is said to be difficult to hear.
Sutra: If a human king upholds this scripture, respectfully makes offerings, he can eliminate decline and disasters, make the country stable and secure, and also protect cities and villages, and even make bandits retreat, and also make all the kings within Jambudvipa (Jambudvipa: one of the four continents in Buddhist legends, usually referring to the world we live in) forever free from decline, annoyance, and strife.
Praise: There are two benefits of propagating the sutra. First, clarify the benefits of propagating the sutra now, and second, if the great king seeks to surrender, clarify the benefits of propagating the sutra in the future. The first point only says that the human king himself listens, and the following scriptures also advise people to make offerings to those who uphold the scriptures. Now the Buddha himself propagates the sutra, without the need for other forces. In the future, others who uphold and recite the sutra need the king to protect them. The teachers and students are different, so this clarifies the present benefits. The former is that the king receives benefits, and the latter is that others receive benefits. Among the benefits that the king receives, first clarify the king's actions, and then clarify the benefits received starting from 'to eliminate decline and disasters'. Among the benefits received, first the general statement, then the specific statement. There are two points in the general statement. First, give an example, and then list the remaining examples starting from 'also make'. There are four points in the first example. First, eliminate decline, second, receive benefits, third, receive protection, and fourth, have no enemies.
Sutra: The Four Heavenly Kings should know that there are 84,000 cities and villages in this Jambudvipa, and there are 84,000 human kings, etc., each enjoying various pleasures in their own country, all obtaining freedom, all the wealth is abundant, enjoying without invading each other, bearing the fruits according to their past karma, not generating evil thoughts, coveting other countries, all with little
欲利樂之心無有鬥戰擊縛等苦。
下別得益有十。一得益境。二得益果。三受安樂。四豐珍財。五無相奪。六任宿業。七無現貪。八皆少欲。九無怨敵。十無諸苦。約得益中初總后別。此總也。
經。其土人民自然受樂上下和穆猶如水乳情相愛重歡喜遊戲慈悲謙讓增長善根。
下國人益。初行行。
經。以是因緣此贍部洲安穩豐樂人民熾盛大地沃壤寒暑調和時不乖序日月星宿常度無虧風雨隨時離諸災橫資產財寶皆悉豐盈心無慳鄙常行惠施具十善業若人命終多生天上增益天眾。
下明益。初現得益有十一。一無兵戈故安穩。二足五穀故豐樂。三人物殷繁。四土地爽愷。五四時順序。六七耀依度。七風雨隨時。八無諸災橫。九資琉侓盈。十無貪樂施。十一常行十善。若人命終下死後益。
經。大王。若未來世有諸人王聽受是經恭敬供養並受持經。四部之眾尊重稱讚復欲安樂饒益汝等及諸眷屬無量百千諸藥叉眾。是故彼王常當聽受是妙經。王由得聞此正法之水甘露上味增益汝等身心勢力精進勇猛福德威光悉令充滿。是諸人王若能至心聽受是經則為廣大希有供養。供養於我釋迦牟尼應正等覺。若供養我則是供養過去未來現在百千俱胝那庾多佛。若能供養三世諸佛則得無量不可思議功德之
【現代漢語翻譯】 現代漢語譯本：希望帶來快樂的心中，不會有爭鬥、戰爭、捆綁等痛苦。
下面分別闡述獲得的利益有十種：一是獲得利益的處境，二是獲得利益的結果，三是享受安樂，四是擁有豐厚的珍寶財富，五是不會被搶奪，六是安於過去的業力，七是沒有現在的貪婪，八是都很少有慾望，九是沒有怨恨的敵人，十是沒有各種痛苦。關於獲得利益，先總說後分說，上面是總說。
經文：那裡的土地上的人民自然地享受快樂，上上下下和諧融洽，就像水和乳交融一樣，彼此相愛尊重，歡喜遊戲，慈悲謙讓，增長善根。
下面是說國家人民獲得的利益。首先是行為方面。
經文：因為這個因緣，這個贍部洲（Jambudvipa，指我們所居住的這個世界）安定穩固，物產豐富，人民興旺，土地肥沃，寒暑適宜，四季不亂，日月星辰執行有常，沒有虧缺，風調雨順，遠離各種災禍，資產財寶都非常豐盈，心中沒有吝嗇，經常行佈施，具備十善業。如果有人命終，多半會生到天上，增加天上的眾生。
下面說明利益。首先是現世獲得的利益有十一種：一是沒有戰爭，所以安定穩固；二是五穀豐登，所以物產豐富；三是人口眾多；四是土地開闊肥沃；五是四季有規律；六是日月星辰執行有常；七是風調雨順；八是沒有各種災禍；九是資產財富充盈；十是沒有貪婪，樂於佈施；十一是經常行十善。如果有人命終，下面是說死後獲得的利益。
經文：大王，如果未來世有各位人王聽聞、接受這部經，恭敬供養，並且受持這部經，四部之眾（指比丘、比丘尼、優婆塞、優婆夷）尊重稱讚，又想安定快樂，饒益你們以及各位的眷屬，還有無量百千的各位藥叉眾（Yaksa，一種守護神）。因此，各位國王應當經常聽聞、接受這部妙經。國王由於聽聞這部正法的甘露之水，這上妙的滋味，能夠增長你們的身心力量，精進勇猛，福德威光，全部都令其充滿。各位人王如果能夠至誠地聽聞、接受這部經，就是廣大的稀有供養。供養於我釋迦牟尼應正等覺（Sakyamuni，佛教的創始人；Tathagata，如來，佛的稱號；Sammasambuddha，正等覺，佛的稱號）。如果供養我，就是供養過去、未來、現在百千俱胝那庾多佛（俱胝，koti，印度數字單位，相當於千萬；那庾多，nayuta，印度數字單位，相當於萬萬）。如果能夠供養三世諸佛，就能得到無量不可思議的功德。
【English Translation】 English version: A mind that desires to bring happiness and benefit will be free from the suffering of strife, warfare, binding, and so on.
The following separately describes the ten benefits obtained: first, the circumstance of obtaining benefits; second, the result of obtaining benefits; third, enjoying peace and happiness; fourth, possessing abundant treasures and wealth; fifth, not being robbed; sixth, being content with past karma; seventh, having no present greed; eighth, all having few desires; ninth, having no hateful enemies; tenth, being free from all kinds of suffering. Regarding obtaining benefits, first a general statement and then a specific explanation; the above is the general statement.
Sutra: The people in that land naturally enjoy happiness, with harmony and concord between superiors and inferiors, like the blending of water and milk, loving and respecting each other, joyfully playing, with compassion and humility, increasing good roots.
The following speaks of the benefits obtained by the people of the country. First, in terms of conduct.
Sutra: Because of this cause and condition, this Jambudvipa (Jambudvipa, refers to the world we live in) is stable and secure, with abundant products, a flourishing population, fertile land, suitable temperatures, the four seasons in order, the sun, moon, and stars moving regularly without deficiency, timely wind and rain, free from all kinds of disasters, and abundant assets and treasures, with no stinginess in their hearts, constantly practicing generosity, possessing the ten wholesome deeds. If someone dies, they will mostly be reborn in the heavens, increasing the heavenly beings.
The following explains the benefits. First, the benefits obtained in this life are eleven: first, there is no war, so it is stable and secure; second, the five grains are abundant, so the products are abundant; third, the population is large; fourth, the land is vast and fertile; fifth, the four seasons are regular; sixth, the sun, moon, and stars move regularly; seventh, the wind and rain are timely; eighth, there are no various disasters; ninth, assets and wealth are abundant; tenth, there is no greed, and they are happy to give; eleventh, they constantly practice the ten wholesome deeds. If someone dies, the following speaks of the benefits obtained after death.
Sutra: Great King, if in the future world there are kings who hear and accept this sutra, respectfully make offerings, and uphold this sutra, and the four assemblies (referring to Bhiksus, Bhiksunis, Upasakas, and Upasikas) respect and praise it, and also desire peace and happiness, benefiting you and your family members, as well as countless hundreds of thousands of Yaksa (Yaksa, a type of guardian deity) beings. Therefore, you kings should constantly hear and accept this wonderful sutra. Kings, by hearing this nectar-like water of the true Dharma, this supreme taste, can increase your physical and mental strength, diligence, courage, merit, and majestic light, filling them all completely. If you kings can sincerely hear and accept this sutra, it will be a vast and rare offering. An offering to me, Sakyamuni Tathagata Sammasambuddha (Sakyamuni, the founder of Buddhism; Tathagata, the title of a Buddha; Sammasambuddha, the title of a Buddha). If you make offerings to me, it is making offerings to the Buddhas of the past, future, and present, hundreds of thousands of kotis nayutas (koti, an Indian unit of number, equivalent to ten million; nayuta, an Indian unit of number, equivalent to ten thousand). If you can make offerings to the Buddhas of the three times, you will obtain immeasurable and inconceivable merits.
聚。
贊曰。明未來益有二。初行勝行。後由得聞此下成勝因。勝因有二。初益天勢力。后為供養佛。供養佛中初明正行供養。能供養下明得大福聚勸成弘經。
經。以是因緣汝等應當擁護彼王后妃眷屬令無衰惱及宮宅神常受安樂功德難思是諸國土所有人民亦受種種五欲之樂一切惡事皆令消殄。
下明弘經得益有二。初四王衛護眷屬。二是諸國土下國福人安。
經。爾時四天王白佛言世尊于未來世若有人王樂聽如是金光明經為欲擁護自身后妃王子乃至內宮諸婇女等城邑宮殿皆得第一不可思議最上歡喜寂靜安樂於現世中王位尊高自在昌盛常得增長復欲攝受無量無邊難思福聚于自國土令無怨敵及諸憂惱災厄事者。
贊曰。教人王弘法之儀有四。一標王願心。二世尊如是下教其軌則。三世尊時彼香菸下依行感瑞。四時彼諸佛聞此妙香下明諸佛讚揚。此標王願心。
經。世尊如是人王不應放逸令心散亂當生恭敬至誠殷重聽受如是最勝經王。
下教其軌則有三。初天教聽軌。次佛教令迎。後天教為我。初天教聽軌中。初總教后別示。此總也。
經。欲聽之時先當莊嚴最上宮室。王所愛重顯敞之處。香水灑地散眾名華。安置師子殊勝法座。以諸珍寶而為校飾。張施種種寶蓋幢幡
【現代漢語翻譯】 現代漢語譯本： 聚。
贊曰：闡明未來利益有二。一是最初的修行勝過其他修行，二是之後由於聽聞此經而成就殊勝的因緣。殊勝的因緣有二：一是增益天人的勢力，二是用來供養諸佛。供養諸佛之中，首先闡明以正行供養。『能供養下』闡明獲得巨大的福德聚集，勸勉人們弘揚此經。
經：以是因緣，汝等應當擁護彼王、后妃、眷屬，令無衰惱，及宮宅神，常受安樂，功德難思。是諸國土所有人民，亦受種種五欲之樂，一切惡事皆令消殄。
下文闡明弘揚此經獲得的利益有二：一是四天王衛護眷屬，二是『是諸國土下』，國家幸福人民安樂。
經：爾時，四天王白佛言：『世尊，于未來世，若有人王樂聽如是《金光明經》（Suvarṇaprabhāsa Sūtra），為欲擁護自身、后妃、王子，乃至內宮諸婇女等，城邑宮殿，皆得第一不可思議最上歡喜寂靜安樂。于現世中，王位尊高，自在昌盛，常得增長。復欲攝受無量無邊難思福聚，于自國土，令無怨敵及諸憂惱災厄事者。』
贊曰：教導人王弘揚佛法的儀軌有四：一是標明國王的願心，二是『世尊如是下』，教導國王弘法的規則，三是『世尊時彼香菸下』，依據修行而感應到的祥瑞，四是『時彼諸佛聞此妙香下』，闡明諸佛的讚揚。這裡是標明國王的願心。
經：世尊，如是人王不應放逸，令心散亂，當生恭敬，至誠殷重，聽受如是最勝經王。
下文教導國王弘法的規則有三：一是天人教導聽經的儀軌，二是佛陀教令迎請，三是天人教導『為我』。最初是天人教導聽經的儀軌，其中，先總說，後分別指示。這裡是總說。
經：欲聽之時，先當莊嚴最上宮室，王所愛重顯敞之處。香水灑地，散眾名華。安置師子殊勝法座。以諸珍寶而為校飾。張施種種寶蓋幢幡。
【English Translation】 English version: Gathering.
Praise: It clarifies two benefits in the future. First, the initial practice surpasses other practices. Second, later, due to hearing this sutra, one achieves superior causes. These superior causes are twofold: first, increasing the power of the devas; second, using it to make offerings to the Buddhas. Among the offerings to the Buddhas, it first clarifies offering through righteous conduct. '能供養下' (Néng gòngyǎng xià - 'Below the ability to make offerings') clarifies obtaining a great accumulation of merit, encouraging people to propagate this sutra.
Sutra: 'Because of this cause and condition, you should protect that king, his consorts, and his retinue, ensuring they are free from decline and distress. May the deities of the palaces and residences always receive peace and happiness, and may their merits be inconceivable. May all the people in these lands also enjoy various pleasures of the five desires, and may all evil deeds be extinguished.'
The following clarifies the two benefits of propagating this sutra: first, the Four Heavenly Kings protect the retinue; second, '是諸國土下' (Shì zhū guótǔ xià - 'Below these lands'), the country is blessed and the people are at peace.
Sutra: 'At that time, the Four Heavenly Kings said to the Buddha: 'World Honored One, in the future, if there is a king who delights in listening to this Suvarṇaprabhāsa Sūtra (金光明經 - Golden Light Sutra), wishing to protect himself, his consorts, his princes, and even the ladies of the inner palace, may their cities and palaces all attain the foremost, inconceivable, supreme joy, tranquility, and happiness. In this present life, may his royal position be honored, free, prosperous, and constantly increasing. Furthermore, wishing to gather immeasurable and boundless inconceivable accumulations of merit, and in his own country, may there be no enemies or any worries, distress, or calamities.'
Praise: It teaches the king the four rituals for propagating the Dharma: first, stating the king's aspiration; second, '世尊如是下' (Shìzūn rúshì xià - 'Below the World Honored One is like this'), teaching the king the rules for propagating the Dharma; third, '世尊時彼香菸下' (Shìzūn shí bǐ xiāngyān xià - 'Below when the World Honored One, at that time, the incense smoke'), the auspicious signs felt in accordance with practice; fourth, '時彼諸佛聞此妙香下' (Shí bǐ zhū fó wén cǐ miào xiāng xià - 'Below when those Buddhas hear this wonderful fragrance'), clarifying the praise of the Buddhas. Here, it states the king's aspiration.
Sutra: 'World Honored One, such a king should not be negligent, allowing his mind to be scattered. He should generate reverence, utmost sincerity, and earnestness, and listen to this most supreme King of Sutras.'
The following teaches the king the three rules for propagating the Dharma: first, the devas teach the ritual for listening to the sutra; second, the Buddha teaches to welcome; third, the devas teach 'for me'. Initially, the devas teach the ritual for listening to the sutra, in which, first, there is a general statement, and then separate instructions. This is the general statement.
Sutra: 'When wishing to listen, one should first adorn the most supreme palace, the place most loved and prominent by the king. Sprinkle fragrant water on the ground and scatter various famous flowers. Arrange a lion throne of superior Dharma. Adorn it with various jewels. Hang and display various jeweled canopies and banners.'
。燒無價香奏諸音樂。其王爾時當凈澡浴。以香涂身著新凈衣及諸瓔珞。坐小卑座不生高舉。舍自在位離諸憍慢。端心正念聽是經王。於法師所起大師想。復于宮內后妃王子婇女眷屬生慈愍心。喜悅相視和顏軟語。于自身心大喜充遍。
下別示。別示中一示所嚴處。二香水下示嚴處軌。三其王爾時下示嚴王身。四不生高舉下示嚴王心。五作如是念下示王安穩想。示嚴心中一令除掉舉。二令舍憍慢。三端心聽法。四恭敬法師。五等起慈心。六喜悅相視。七和顏軟語。八身心遍喜。
經。作如是念我今獲得難思殊勝廣大利益於此經王盛興供養既敷設已見法師至當起虔敬渴仰之心。
下示王安想。初於法起想。既敷設已下於法師起想。此聽法軌則如瑜伽論三十八說。菩薩如是于善說法深生敬重。常樂聽聞諸善說法無有勞倦。亦無厭足。凈信深厚其性柔和。心直見直愛敬德故愛敬法故。往法師所無詰難心有敬重心。無高慢心。專為求善非顯己德。為欲安立自他善根。不為利養恭敬因緣。菩薩具足如是功德往法師所。無雜染心無散亂心聽聞正法。云何無染心。謂聽法時其心遠離貢高輕慢怯弱雜染。由六相故離貢高染。謂聽法時應時而聽。殷重而聽。恭敬而聽不為損害。不為隨順不求過失。由其四相離輕慢染。
【現代漢語翻譯】 現代漢語譯本：點燃無價的香，演奏各種美妙的音樂。那時，國王應當潔凈沐浴，用香塗抹身體，穿上嶄新干凈的衣服和各種瓔珞（裝飾品）。坐在稍低的座位上，不起貢高之心。捨棄自在的地位，遠離各種驕慢。端正心思，專心致志地聽這部經王。對於講經的法師，生起如同對待大師一般的敬仰之心。並且對於宮內的后妃、王子、婇女（宮女）和眷屬，生起慈悲憐憫之心。喜悅地互相看著，和顏悅色，輕聲細語。自身內心充滿巨大的喜悅。
下面分別指示。分別指示中，一是指示所莊嚴之處。二是香水等指示莊嚴之處的儀軌。三是『其王爾時』等指示莊嚴國王自身。四是『不生高舉』等指示莊嚴國王的心。五是『作如是念』等指示國王安穩的想法。指示莊嚴心中，一是令其去除掉舉（掉動、輕浮）。二是令其捨棄驕慢。三是端正心思聽法。四是恭敬法師。五是平等生起慈心。六是喜悅地互相看著。七是和顏悅色，輕聲細語。八是身心充滿喜悅。
經文：『作如是念，我今獲得難思殊勝廣大利益，於此經王盛興供養，既敷設已，見法師至，當起虔敬渴仰之心。』
下面指示國王安穩的想法。首先是對法生起想法。『既敷設已』等是對法師生起想法。這聽法的儀軌如同《瑜伽師地論》第三十八卷所說：菩薩如此這般對於善於說法者深深地生起敬重之心，常常樂於聽聞各種善妙的說法，沒有疲勞厭倦，也沒有厭煩滿足。清凈的信心深厚，性情柔和，心直見正，因為愛敬功德的緣故，愛敬法的緣故，前往法師處沒有詰難之心，有恭敬之心，沒有高慢之心，專門爲了求善，不是爲了顯示自己的德行，爲了安立自己和他人善根，不是爲了利養恭敬的因緣。菩薩具足這樣的功德前往法師處，沒有雜染的心，沒有散亂的心，聽聞正法。什麼是沒有染污的心呢？就是聽法的時候，他的心遠離貢高、輕慢、怯弱等雜染。由於六種相狀的緣故遠離貢高之染，就是聽法的時候應當按時聽，殷重地聽，恭敬地聽，不爲了損害，不爲了隨順，不求過失。由於四種相狀遠離輕慢之染。
【English Translation】 English version: Burn priceless incense and play all kinds of music. At that time, the king should take a clean bath, anoint his body with fragrance, and wear new and clean clothes and various ingrakas (ornaments). Sit on a slightly lower seat, without arrogance. Abandon the position of freedom, and stay away from all kinds of pride. With an upright mind and focused thoughts, listen to this King of Sutras. Towards the Dharma master who is expounding the Dharma, generate the same respect as towards a great master. And towards the queen consorts, princes, cāru (female attendants), and family members in the palace, generate compassion and pity. Look at each other with joy, speak gently and softly. One's own mind is filled with great joy.
The following separately indicates. Among the separate indications, one is to indicate the place to be adorned. The second, such as fragrant water, indicates the rules for the place of adornment. The third, such as 'At that time, the king,' indicates the adornment of the king himself. The fourth, such as 'Without arrogance,' indicates the adornment of the king's mind. The fifth, such as 'Thinking thus,' indicates the king's peaceful thoughts. Among the indications of adornment, one is to remove restlessness. The second is to abandon pride. The third is to listen to the Dharma with an upright mind. The fourth is to respect the Dharma master. The fifth is to equally generate compassion. The sixth is to look at each other with joy. The seventh is to speak gently and softly. The eighth is to fill the body and mind with joy.
Sutra: 'Thinking thus, I now obtain inconceivable, supremely excellent, vast and great benefits. I will extensively offer to this King of Sutras. Having already prepared the offerings, when I see the Dharma master arrive, I should generate a reverent and longing heart.'
The following indicates the king's peaceful thoughts. First, generate thoughts towards the Dharma. 'Having already prepared the offerings,' etc., is to generate thoughts towards the Dharma master. These rules for listening to the Dharma are as stated in the thirty-eighth volume of the Yogācārabhūmi-śāstra: Bodhisattvas, in this way, deeply generate respect for those who are skilled in expounding the Dharma, and are always happy to listen to various excellent teachings, without fatigue or weariness, and without boredom or satisfaction. Pure faith is profound, their nature is gentle, their minds are upright and their views are correct, because they love and respect virtue, and because they love and respect the Dharma. They go to the Dharma master without a questioning mind, with a respectful mind, without an arrogant mind, solely for the sake of seeking goodness, not to show off their own virtues, in order to establish the roots of goodness for themselves and others, not for the sake of gain or respectful causes. Bodhisattvas, possessing such merits, go to the Dharma master, without a defiled mind, without a distracted mind, to listen to the correct Dharma. What is a non-defiled mind? It means that when listening to the Dharma, their minds are far away from arrogance, contempt, timidity, and other defilements. Due to six aspects, they are far away from the defilement of arrogance, which means that when listening to the Dharma, they should listen on time, listen earnestly, listen respectfully, not for the sake of harm, not for the sake of compliance, and not seeking faults. Due to four aspects, they are far away from the defilement of contempt.
于聽法時恭敬正法。恭敬說法補特伽羅。不輕正法不輕說者。于聽法時不自輕蔑。由此一相離怯弱染。云何無散亂心。謂由五相。一者求悟解心。二專一趣心。三聽者屬耳。四掃滌其心。五攝一切心聽聞正法。說法軌則略如法華經第四法師品。有三種。一入如來室。二著如來衣。三坐如來座。如來室者一切眾生中大慈悲心是。如來衣者柔和忍辱心是。如來座者一切法空是。說法之心欲與生樂拔眾生苦故起慈悲。慈悲說法他害不瞋。遭苦能受深理能印方能相續。睹三事空無染無著方能實益。
經。爾時佛告四天王不應如是不迎法師時彼人王應著純凈鮮潔之衣種種瓔珞以為嚴飾自持白蓋及以香華備整軍儀盛陳音樂步出城闕迎彼法師運想虔恭為吉祥事。
贊曰。下佛教令迎有二。初誡不應不迎。時彼人王下示正軌。正軌中有五。初明迎軌則。二四王以何因緣下釋迎所以。三于說法師下明迎心想。四後宮眷屬下明得利益。五四王當知下結成勸意。此初也。
經。四王以何因緣令彼人王親作如是恭敬供養。
下第二釋迎所以有三。初徴。次由彼人王下釋。后四王當知下結迎遠近。此初也。
經。由彼人王舉足下足步步即是恭敬供養承事尊重百千萬億那庾多諸佛世尊復得超越如是劫數生死之苦復于
來世如是劫數當受輪王殊勝尊位。
贊曰。釋迎所以有二。此總釋有三。一成勝因。二越諸苦。三得勝報。
經。隨其步步亦于現世福德增長自在為王感應難思眾所欽重。當於無量百千億劫人天受用七寶宮殿所在生處常得為王。增益壽命言詞辯了。人天信受無所畏懼。有大名稱咸共瞻仰。天上人中受勝妙樂。獲大力勢有大威德。身相奇妙端嚴無比。值天人師遇善知識。成就具足無量福聚。
贊曰。別釋初現益。次當於無量下後益。后益有十三。一得勝處。二受勝報。三得辨才。四他信受。五離怖畏。六得名聞。七得敬奉。八受勝樂。九成大力。十有威嚴。十一得相好。十二遇善友。十三具福德。
經。四王當知彼諸人王見如是等種種無量功德利益故應自往奉迎法師若一逾繕那乃至百千逾繕那。
下結迎遠近。
經。于說法師應生佛想。
贊曰。第三明迎心想。初得見益。
經。還至城已作如是念。今日釋迦牟尼如來應正等覺入我宮中受我供養為我說法我聞法已即于阿耨多羅三藐三菩提不復退轉。即是值遇百千萬億那庾多諸佛世尊。我於今日即是種種廣大殊勝上妙樂具供養過去未來現在諸佛。我於今日即是永拔琰摩王界地獄餓鬼傍生之苦。便為已種無量百千萬億轉輪
【現代漢語翻譯】 現代漢語譯本：來世將會經歷無數劫數，最終獲得轉輪王的殊勝尊位。
讚頌說：釋迦牟尼佛之所以有這兩種果報，總的來說有三個原因：一是成就殊勝的因，二是超越諸多的痛苦，三是獲得殊勝的果報。
經文：隨著每一步的進行，在現世中福德增長，自在為王，感應不可思議，受到大眾的欽佩和尊重。當在無量百千億劫中，在人天道享受七寶宮殿，所生之處常常得為國王。壽命增長，言辭辯才無礙。人天信服接受，沒有恐懼。有很大的名聲，大家都瞻仰。在天上人間享受殊勝美妙的快樂。獲得巨大的力量和威勢。身相奇妙，端正莊嚴無比。值遇天人導師，遇到善知識。成就具足無量的福德聚集。
讚頌說：分別解釋，首先是現世的利益，其次是『當於無量』以下的後世利益。後世的利益有十三種：一是得到殊勝的處所，二是享受殊勝的果報，三是得到辯才，四是他人信服接受，五是遠離怖畏，六是得到名聞，七是得到敬奉，八是享受殊勝的快樂，九是成就巨大的力量，十是有威嚴，十一是得到美好的相貌，十二是遇到善友，十三是具備福德。
經文：四大天王應當知道，那些人王見到如此等等無量的功德利益，所以應當親自前去奉迎法師，哪怕是一逾繕那（Yojana，古印度長度單位）乃至百千逾繕那。
下面總結了迎接的遠近。
經文：對於說法師，應當生起佛的想念。
讚頌說：第三說明迎接時的心念。首先是得到見面的利益。
經文：回到城裡后，應當這樣想：『今天釋迦牟尼如來（Sakyamuni Tathagata），應供、正等覺，進入我的宮中接受我的供養，為我說法，我聽聞佛法后，就能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上不再退轉。』這就等於是值遇了百千萬億那庾多（Nayuta，古印度數字單位）諸佛世尊。我今天就等於是用種種廣大殊勝上妙的樂具供養過去、未來、現在諸佛。我今天就等於是永遠拔除了琰摩王界（Yama，地獄之王）地獄、餓鬼、傍生之苦。便為已經種下了無量百千萬億轉輪（Cakravartin）的種子。
【English Translation】 English version: In future lives, one will undergo countless kalpas (aeons) and ultimately attain the supreme position of a Cakravartin (Wheel-turning King).
The verse praises: The reason why Sakyamuni (釋迦牟尼) has these two kinds of retributions can be summarized into three points: first, accomplishing the superior cause; second, transcending all sufferings; and third, obtaining the superior reward.
The Sutra says: With each step, in this present life, merit and virtue increase, one becomes a king with freedom, the response is inconceivable, and one is admired and respected by the masses. In immeasurable hundreds of thousands of billions of kalpas (aeons), one enjoys seven-jeweled palaces in the realms of humans and devas (gods), and is always born as a king wherever one is born. One's lifespan increases, and one's speech is eloquent and unobstructed. Humans and devas (gods) believe and accept one, and one has no fear. One has great fame, and everyone looks up to one. One enjoys supreme and wonderful happiness in the heavens and among humans. One obtains great strength and power. One's physical appearance is wonderful, upright, and incomparably dignified. One encounters teachers of humans and devas (gods), and meets good spiritual friends. One accomplishes and possesses immeasurable accumulations of merit.
The verse praises: Explaining separately, first is the benefit of the present life, and second is the benefit of future lives from 'when in immeasurable' onwards. There are thirteen benefits of future lives: first, obtaining a superior place; second, receiving a superior reward; third, obtaining eloquence; fourth, being believed and accepted by others; fifth, being free from fear; sixth, obtaining fame; seventh, being revered and honored; eighth, enjoying supreme happiness; ninth, accomplishing great strength; tenth, having majesty; eleventh, obtaining excellent physical characteristics; twelfth, meeting good friends; and thirteenth, possessing merit and virtue.
The Sutra says: The Four Heavenly Kings should know that those human kings, seeing such immeasurable merits and benefits, should personally go to welcome the Dharma master, even if it is one Yojana (逾繕那, ancient Indian unit of distance) or even hundreds of thousands of Yojanas (逾繕那).
The following summarizes the distance of welcoming.
The Sutra says: Towards the Dharma master who expounds the Dharma, one should generate the thought of a Buddha.
The verse praises: The third explains the mind when welcoming. First is the benefit of seeing.
The Sutra says: After returning to the city, one should think like this: 'Today, Sakyamuni Tathagata (釋迦牟尼如來), worthy of offerings, perfectly enlightened, enters my palace to receive my offerings and expounds the Dharma for me. After I hear the Dharma, I will no longer regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).' This is equivalent to encountering hundreds of thousands of billions of Nayutas (那庾多, ancient Indian numerical unit) of Buddhas, World Honored Ones. Today, I am using all kinds of vast, supreme, and wonderful instruments of joy to make offerings to the Buddhas of the past, present, and future. Today, I am forever eradicating the suffering of Yama's (琰摩王界) realm, hells, hungry ghosts, and animals. I have already planted immeasurable hundreds of thousands of billions of seeds of Cakravartin (轉輪).
聖王釋梵天主善根種子。當令無量百千萬億眾生出生死苦得涅槃樂。積集無量無邊不可思議福德之聚。
還宮生想有七。一得見本師想。二我聞法已下得大菩提想。三即是值遇下得見諸佛想。四我於今日下供養諸佛想。五我於今日下永離惡趣想。得越惡趣琰魔王界。即三惡分判彼趣正鬼趣攝。瑜伽論云。生那落迦作靜息王者化王界生。不爾何故生最下化獄。又違二十唯識。不許同彼受苦故。長阿含十九約他相故說王受苦想。六便為已種下得諸王位想。七當令無量下令他得利想。
經。後宮眷屬及諸人民皆蒙安穩國土清泰無諸災厄毒害惡人他方怨敵不來侵擾遠離憂患。
下第四明得利益。
經。四王當知時彼人王應作如是尊重正法亦于受持是妙經典苾芻苾芻尼鄔波索迦鄔波斯迦供養恭敬尊重讚歎所獲善根先以勝福施與汝等及諸眷屬。
下結成誡勸 初結誡勸。后結得益。結勸中初結敬法師。次結敬四眾。后令回施。
經。彼之人王有大福德善業因緣于現世中得大自在增益威光吉祥妙相皆悉莊嚴一切怨敵能以正法而摧伏之。
下結得益。可知。
經。爾時四天王白佛言。世尊。若有人王能作如是恭敬正法聽此經王並於四眾持經之人恭敬供養尊重讚歎。時彼人王欲為我等
【現代漢語翻譯】 現代漢語譯本：聖王釋梵天主（Śakra-devānām-Indra，帝釋天）的善根種子，應當使無量百千萬億眾生脫離生死之苦，獲得涅槃之樂，積聚無量無邊不可思議的福德之聚。
還宮生起七種想法：一、得見本師（根本的老師）的想法；二、『我聞法已下』，生起獲得大菩提（Awakening，覺悟）的想法；三、『即是值遇下』，生起得見諸佛的想法；四、『我於今日下』，生起供養諸佛的想法；五、『我於今日下』，生起永遠脫離惡趣的想法，得以超越惡趣和閻魔王（Yama，地獄之王）的境界。這裡的三惡道是指判彼趣的正鬼趣所攝。瑜伽論中說，生在那落迦（Naraka，地獄）作靜息王者化王界生。否則，為何會生在最下層的化獄？又與《二十唯識論》相違背，因為該論不允許與他們一同受苦。長阿含經第十九卷是根據他人的相貌來說王受苦的想法。六、『便為已種下』，生起獲得諸王位（國王的地位）的想法；七、『當令無量下』，生起令他人獲得利益的想法。
經文：後宮眷屬以及所有人民都蒙受安穩，國土清平安定，沒有各種災厄、毒害、惡人和他方怨敵的侵擾，遠離憂愁患難。
下面第四部分說明得到的利益。
經文：四天王應當知道，那時人王應當這樣尊重正法，也應當受持這部妙經典，對於比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、鄔波索迦（upāsaka，在家男眾）、鄔波斯迦（upāsikā，在家女眾）進行供養、恭敬、尊重和讚歎，所獲得的善根首先以殊勝的福報施與你們以及所有眷屬。
下面總結並勸誡。先總結勸誡，后總結得到的利益。總結勸誡中，先總結尊敬法師，其次總結尊敬四眾，最後令人迴向施捨。
經文：那個人王有很大的福德和善業因緣，在現世中得到大自在，增長威光，吉祥美好的相貌都莊嚴圓滿，一切怨敵都能用正法來摧伏。
下面總結得到的利益，可知。
經文：這時，四天王對佛說：世尊，如果有人王能夠這樣恭敬正法，聽聞這部經王，並且對於四眾和持經之人恭敬供養、尊重讚歎，那時那個人王想要為我們等
【English Translation】 English version: The good root seeds of Śakra-devānām-Indra (Lord Śakra, King of Gods), should cause countless hundreds of thousands of millions of sentient beings to be born from the suffering of birth and death and attain the bliss of Nirvāṇa (liberation), accumulating immeasurable and boundless inconceivable collections of merit.
Upon returning to the palace, seven thoughts arise: First, the thought of seeing the original teacher (the fundamental teacher); second, 'I have heard the Dharma below,' giving rise to the thought of attaining great Bodhi (Awakening, enlightenment); third, 'That is, encountering below,' giving rise to the thought of seeing all Buddhas; fourth, 'I today below,' giving rise to the thought of making offerings to all Buddhas; fifth, 'I today below,' giving rise to the thought of forever departing from the evil realms, being able to transcend the evil realms and the realm of Yama (King of Hell). The three evil paths here refer to what is included in the correct ghost path of the judged path. The Yoga-śāstra says that being born in Naraka (Hell) is like being born in the realm of the king who pacifies the transformation kings. Otherwise, why would one be born in the lowest transformation hell? It also contradicts the Twenty Verses on Consciousness-Only, because it does not allow suffering together with them. The nineteenth volume of the Long Āgama Sūtra speaks of the thought of the king suffering based on the appearance of others. Sixth, 'Then it has been planted below,' giving rise to the thought of obtaining the positions of all kings (the status of kings); seventh, 'Let countless below,' giving rise to the thought of causing others to obtain benefits.
Sūtra: The harem dependents and all the people are blessed with peace and stability, the country is peaceful and stable, without various disasters, poisons, evil people, and the invasion of enemies from other lands, far from worries and troubles.
The fourth part below explains the benefits obtained.
Sūtra: The Four Heavenly Kings should know that at that time, the human king should respect the Dharma in this way, and should also uphold this wonderful scripture, making offerings, reverence, respect, and praise to the bhikṣus (ordained monks), bhikṣuṇīs (ordained nuns), upāsakas (laymen), and upāsikās (laywomen), and first bestow the superior blessings obtained to you and all your dependents.
Below is a summary and exhortation. First summarize the exhortation, then summarize the benefits obtained. In the summary exhortation, first summarize the respect for the Dharma master, then summarize the respect for the four assemblies, and finally ask people to dedicate and give.
Sūtra: That human king has great merit and good karma, and in this present life obtains great freedom, increases majesty, and auspicious and wonderful appearances are all adorned and complete, and all enemies can be subdued by the Dharma.
Below is a summary of the benefits obtained, which can be known.
Sūtra: At that time, the Four Heavenly Kings said to the Buddha: World Honored One, if a human king can respect the Dharma in this way, listen to this scripture king, and respectfully make offerings, respect, and praise to the four assemblies and those who uphold the scripture, then that human king wants to for us, etc.
生歡喜故當在一邊近於法座。香水灑地散眾名華安置處所設四王座。我與彼王共聽正法。其王所有自利善根亦以福分施及我等。世尊。時彼人王請說法者升座之時便為我等燒眾名香供養是經。
下後天教為我有二。初牒彼所行。時彼人王下次教為我軌則。軌則中有六。一示嚴處所。二令凈莊嚴。三令敷四座。四我與同聽。五令彼福施。六令供養。
經。世尊時彼香菸於一念頃上升虛空即至我等諸天宮殿于虛空中變成香蓋。
下明依行感瑞有二。初四天述感應。后佛告四天王下佛述感應。天述中初總后別。總中有二。初香菸至處。二香菸祥瑞。
經。我等天眾聞彼妙香。香有金光照曜我等所居宮殿。乃至梵宮及以帝釋大辯才天大吉祥天堅牢地神正了知大將二十八部諸藥叉神。大自在天金剛密主寶賢大將。訶利底母五百眷屬。無熱惱池龍王大海龍王所居之處。世尊。如是等眾于自宮殿。見彼香菸一剎那頃變成香蓋聞香芬馥睹色光明遍至一切諸天神宮。
下別明。約香所依煙說有金色光。不爾香塵鼻根所得。如何言見。
經。佛告四天王。是香光明非但至此宮殿變成香蓋放大光明。由彼人王手執香爐燒眾名香供養經時。其香菸氣於一念頃遍至三千大千世界。百億日月。百億妙高山王。
【現代漢語翻譯】 現代漢語譯本： 『生歡喜故當在一邊近於法座』，意思是說，因為心生歡喜，所以應當在法座旁邊就坐。『香水灑地散眾名華安置處所設四王座』，用香水灑在地上，散佈各種名貴的花朵，安置處所，設定四天王的座位。『我與彼王共聽正法』，我和那位國王一起聽聞正法。『其王所有自利善根亦以福分施及我等』，那位國王所有自利利他的善根，也用福分施捨給我們。『世尊。時彼人王請說法者升座之時便為我等燒眾名香供養是經』，世尊，當那位國王請講法者升座的時候，就為我們焚燒各種名貴的香，供養這部經典。
『下後天教為我有二。初牒彼所行。時彼人王下次教為我軌則』，下面是後天教導我的兩種做法。首先是依照他所做的。『時彼人王』以下是教導我應該遵循的規則。『軌則中有六』，規則有六條。『一示嚴處所』，第一是顯示莊嚴的處所。『二令凈莊嚴』，第二是使處所清凈莊嚴。『三令敷四座』，第三是鋪設四個座位。『四我與同聽』，第四是我和國王一同聽法。『五令彼福施』，第五是讓國王將福分施捨給我們。『六令供養』，第六是讓國王供養。
『經。世尊時彼香菸於一念頃上升虛空即至我等諸天宮殿于虛空中變成香蓋』，經書中說：世尊，當時那香的煙在一念之間上升到虛空中，就到達我們諸天的宮殿，在虛空中變成香蓋。
『下明依行感瑞有二。初四天述感應。后佛告四天王下佛述感應。天述中初總后別。總中有二。初香菸至處。二香菸祥瑞』，下面說明依照行為感得的祥瑞有兩種。首先是四天王陳述感應，然後是『佛告四天王』以下是佛陀陳述感應。天王陳述感應中，先總說后別說。總說中有兩種，首先是香菸到達的地方，第二是香菸帶來的祥瑞。
『經。我等天眾聞彼妙香。香有金光照曜我等所居宮殿。乃至梵宮及以帝釋（Indra，眾神之王）大辯才天（Sarasvati，智慧女神）大吉祥天（Lakshmi，財富女神）堅牢地神（Prithvi，大地女神）正了知大將二十八部諸藥叉神（Yaksa，夜叉）。大自在天（Mahadeva，濕婆神）金剛密主（Vajrapani，金剛手菩薩）寶賢大將。訶利底母（Hariti，鬼子母）五百眷屬。無熱惱池龍王（Anavatapta，阿那婆達多龍王）大海龍王所居之處。世尊。如是等眾于自宮殿。見彼香菸一剎那頃變成香蓋聞香芬馥睹色光明遍至一切諸天神宮』，經書中說：我們這些天眾聞到那美妙的香氣，香氣帶有金色的光芒，照耀著我們所居住的宮殿。乃至梵天宮，以及帝釋天（Indra，眾神之王）、大辯才天（Sarasvati，智慧女神）、大吉祥天（Lakshmi，財富女神）、堅牢地神（Prithvi，大地女神）、正了知大將、二十八部諸藥叉神（Yaksa，夜叉）、大自在天（Mahadeva，濕婆神）、金剛密主（Vajrapani，金剛手菩薩）、寶賢大將、訶利底母（Hariti，鬼子母）和她的五百眷屬、無熱惱池龍王（Anavatapta，阿那婆達多龍王）、大海龍王所居住的地方。世尊，像這樣的天眾在自己的宮殿里，看到那香的煙在一剎那間變成香蓋，聞到香氣芬芳，看到光芒遍及一切諸天神宮。
『下別明。約香所依煙說有金色光。不爾香塵鼻根所得。如何言見』，下面分別說明。是就香所依附的煙來說有金色的光芒。不然的話，香是鼻根所獲得的，怎麼能說看見呢？
『經。佛告四天王。是香光明非但至此宮殿變成香蓋放大光明。由彼人王手執香爐燒眾名香供養經時。其香菸氣於一念頃遍至三千大千世界。百億日月。百億妙高山王』，經書中說：佛告訴四天王，這香的光明不僅僅到達這些宮殿，變成香蓋，放出光明。由於那位國王手持香爐，焚燒各種名貴的香，供養經典的時候，那香的煙氣在一念之間遍及三千大千世界，百億個日月，百億個妙高山王（Sumeru，須彌山）。
【English Translation】 English version: 『Being delighted, one should sit on one side, near the Dharma seat.』 This means that because one's heart is filled with joy, one should sit near the Dharma seat. 『Sprinkling fragrant water on the ground, scattering various famous flowers, arranging the place, and setting up the seats for the Four Heavenly Kings.』 Fragrant water is sprinkled on the ground, various precious flowers are scattered, the place is arranged, and seats are set up for the Four Heavenly Kings. 『I and that king will listen to the Proper Dharma together.』 I and that king will listen to the Proper Dharma together. 『The king's own meritorious roots for self-benefit are also shared with us through blessings.』 The king's own meritorious roots for self-benefit and the benefit of others are also shared with us through blessings. 『World Honored One, when that king invites the Dharma speaker to ascend the seat, he burns various famous incense for us to make offerings to this Sutra.』 World Honored One, when that king invites the Dharma speaker to ascend the seat, he burns various precious incense for us to make offerings to this Sutra.
『The following is the later teaching for me, in two parts. First, it follows what he did. 『When that king』 and below teaches the rules for me.』 The following is the later teaching for me, in two parts. First, it follows what he did. 『When that king』 and below teaches the rules for me. 『There are six rules.』 There are six rules. 『First, show the solemn place.』 The first is to show the solemn place. 『Second, make it pure and solemn.』 The second is to make the place pure and solemn. 『Third, spread out four seats.』 The third is to spread out four seats. 『Fourth, I will listen with him.』 The fourth is that I and the king will listen to the Dharma together. 『Fifth, let him bestow blessings.』 The fifth is to let the king bestow blessings on us. 『Sixth, let him make offerings.』 The sixth is to let the king make offerings.
『Sutra: World Honored One, at that time, the smoke from the incense rose into the sky in an instant and reached our heavenly palaces, transforming into a canopy of incense in the sky.』 The Sutra says: World Honored One, at that time, the smoke from the incense rose into the sky in an instant and reached our heavenly palaces, transforming into a canopy of incense in the sky.
『The following explains the auspicious signs felt by relying on practice, in two parts. First, the Four Heavenly Kings describe the response. Then, 『The Buddha told the Four Heavenly Kings』 and below, the Buddha describes the response. In the Heavenly Kings' description, first the general, then the specific. There are two aspects to the general description. First, the place where the incense smoke arrives. Second, the auspiciousness of the incense smoke.』 The following explains the auspicious signs felt by relying on practice, in two parts. First, the Four Heavenly Kings describe the response. Then, 『The Buddha told the Four Heavenly Kings』 and below, the Buddha describes the response. In the Heavenly Kings' description, first the general, then the specific. There are two aspects to the general description. First, the place where the incense smoke arrives. Second, the auspiciousness of the incense smoke.
『Sutra: We heavenly beings smelled that wonderful fragrance. The fragrance had golden light illuminating our palaces. Even the Brahma (Brahmā, the creator god) Palace, as well as Indra (Indra, King of the Gods), the Great Eloquence Goddess (Sarasvati, goddess of wisdom), the Great Auspicious Goddess (Lakshmi, goddess of wealth), the Firm Earth Goddess (Prithvi, goddess of the earth), the Right Knowing Great General, the twenty-eight classes of Yaksha Gods (Yaksa, nature spirits), the Great自在天 (Mahadeva, Shiva), Vajrapani (Vajrapani, bodhisattva holding the vajra), the Great General Bao Xian, Hariti (Hariti, demon mother) and her five hundred attendants, the Dragon King of Anavatapta Lake (Anavatapta, dragon king of Anavatapta), and the places where the Great Sea Dragon Kings reside. World Honored One, such beings in their own palaces saw that the incense smoke transformed into a canopy of incense in an instant, smelled the fragrance, and saw the light pervading all the palaces of the gods.』 The Sutra says: We heavenly beings smelled that wonderful fragrance. The fragrance had golden light illuminating our palaces. Even the Brahma (Brahmā, the creator god) Palace, as well as Indra (Indra, King of the Gods), the Great Eloquence Goddess (Sarasvati, goddess of wisdom), the Great Auspicious Goddess (Lakshmi, goddess of wealth), the Firm Earth Goddess (Prithvi, goddess of the earth), the Right Knowing Great General, the twenty-eight classes of Yaksha Gods (Yaksa, nature spirits), the Great自在天 (Mahadeva, Shiva), Vajrapani (Vajrapani, bodhisattva holding the vajra), the Great General Bao Xian, Hariti (Hariti, demon mother) and her five hundred attendants, the Dragon King of Anavatapta Lake (Anavatapta, dragon king of Anavatapta), and the places where the Great Sea Dragon Kings reside. World Honored One, such beings in their own palaces saw that the incense smoke transformed into a canopy of incense in an instant, smelled the fragrance, and saw the light pervading all the palaces of the gods.
『The following explains separately. It is said that the smoke on which the incense relies has golden light. Otherwise, the incense dust is obtained by the nose. How can it be said to be seen?』 The following explains separately. It is said that the smoke on which the incense relies has golden light. Otherwise, the incense dust is obtained by the nose. How can it be said to be seen?
『Sutra: The Buddha told the Four Heavenly Kings, 『This fragrance and light not only reach these palaces, transforming into a canopy of incense and emitting great light, but also when that king holds the incense burner and burns various famous incense to make offerings to the Sutra, the incense smoke pervades the three thousand great thousand worlds, hundreds of billions of suns and moons, and hundreds of billions of Mount Sumerus (Sumeru, the central world-mountain) in an instant.』 The Sutra says: The Buddha told the Four Heavenly Kings, 『This fragrance and light not only reach these palaces, transforming into a canopy of incense and emitting great light, but also when that king holds the incense burner and burns various famous incense to make offerings to the Sutra, the incense smoke pervades the three thousand great thousand worlds, hundreds of billions of suns and moons, and hundreds of billions of Mount Sumerus (Sumeru, the central world-mountain) in an instant.』
百億四洲。於此三千大千世界。一切天龍藥叉健闥婆阿蘇羅揭路茶緊那羅莫呼洛伽宮殿之所。于虛空中充滿而住。種種香菸變成云蓋。其蓋金色普照天宮。如是三千大千世界所有種種香云香蓋。皆是金光明最勝王經威神之力。
下佛述感應有二。一香菸遍至大千是諸人王下明香周十方界。初中有四。一非局情。二由彼人王下明香周遍。三種種香菸下明祥瑞。四如是三千下結歸經力。
經。是諸人王手持香罏供養經時種種香氣非但遍此三千大千世界於一念頃亦遍十方無量無邊恒河沙等百千萬億諸佛國土于諸佛上虛空之中變成香蓋金色普照亦復如是。
下明周十方界有二。初至處於諸佛上下後祥瑞。
經。時彼諸佛聞此妙香睹斯云蓋及以金色於十方界恒河沙等諸佛世尊現神變已彼諸世尊悉共觀察異口同音贊法師曰善哉善哉汝大丈夫能廣流佈如是甚深微妙經典則為成就無量無邊不可思議福德之聚。
贊曰。教弘經軌中。第四諸佛讚揚有二。初贊現成勝因。爾時十方下贊未來果。贊因果者欲令人王依教行故。初贊因中初贊法師因。后贊聽者因。此法師者通其說法者。亦通供養者。十種法行皆名法師。由王能為供養廣流此經。法師正能流通此法。然準文勢合但贊王。舉見瑞應而讚歎故。或復瑞應
【現代漢語翻譯】 現代漢語譯本 百億四洲（Sata-koti-dvipa，指無數的洲）。在這三千大千世界中，所有天龍（Naga，天上的龍族）、藥叉（Yaksa，一種守護神）、健闥婆（Gandharva，天上的樂神）、阿蘇羅（Asura，一種好戰的神）、揭路茶（Garuda，金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、莫呼洛伽（Mahoraga，一種蟒神）的宮殿，都充滿在虛空中。種種香菸變成云蓋，那云蓋呈現金色，普照天宮。像這樣，三千大千世界中所有種種的香云香蓋，都是《金光明最勝王經》（Suvarnaprabhasottama Sutra）威神的力量。
下面佛陀敘述感應，分為兩部分。一是香菸遍至大千世界，是諸人王，下面說明香氣周遍十方世界。初一部分有四點。一，並非侷限於情識。二，由於那些人王，下面說明香氣周遍。三，種種香菸，下面說明祥瑞。四，像這樣三千，下面總結歸於經書的力量。
經文：這些國王手持香爐供養經書時，種種香氣不只遍佈這三千大千世界，在一念之間也遍佈十方無量無邊恒河沙數般的百千萬億諸佛國土，在諸佛上方的虛空中變成香蓋，金色普照，也是這樣。
下面說明周遍十方世界，分為兩部分。先是到達諸佛上下，然後是祥瑞。
經文：當時，那些佛陀聞到這美妙的香氣，看到這云蓋以及金色，在十方世界恒河沙數般的諸佛世尊顯現神通變化后，那些世尊都共同觀察，異口同聲地讚歎法師說：『善哉！善哉！你大丈夫能廣泛流佈如此甚深微妙的經典，就能成就無量無邊不可思議的福德之聚。』
贊曰：教義弘揚經書的規範中。第四，諸佛讚揚分為兩部分。先讚歎現成的殊勝因緣。爾時十方，下面讚歎未來的果報。讚歎因果，是爲了使人王依照教義行事。先讚歎因中的法師之因，后讚歎聽者之因。這位法師，包括說法者，也包括供養者。十種法行都可稱為法師。由於國王能夠供養並廣泛流佈這部經書，法師才能真正流通此法。然而，根據文勢，應該只是讚歎國王。因為看到瑞應而讚歎的緣故。或許是瑞應。
【English Translation】 English version Billions of four continents (Sata-koti-dvipa, referring to countless continents). In this three-thousandfold great thousand world, all the palaces of the Nagas (Naga, celestial dragons), Yakshas (Yaksa, a type of guardian deity), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, a type of warlike deity), Garudas (Garuda, mythical bird-like creatures), Kinnaras (Kinnara, mythical half-human, half-bird creatures), and Mahoragas (Mahoraga, mythical serpent deities) are filled in the empty space. Various fragrant smokes transform into cloud canopies, and those canopies appear golden, illuminating the celestial palaces. Like this, all kinds of fragrant clouds and canopies in the three-thousandfold great thousand world are the power of the majestic spirit of the 'Suvarnaprabhasottama Sutra' (Golden Light Sutra).
Below, the Buddha narrates the responses, divided into two parts. First, the fragrant smoke pervades the great thousand world, which is the kings, and below explains that the fragrance pervades the ten directions. The first part has four points. First, it is not limited to emotions. Second, due to those kings, below explains the pervasiveness of the fragrance. Third, various fragrant smokes, below explains the auspicious signs. Fourth, like this three thousand, below concludes and attributes it to the power of the sutra.
Sutra: When these kings hold incense burners to make offerings to the sutra, the various fragrances not only pervade this three-thousandfold great thousand world, but also, in a single thought, pervade the countless, boundless, Ganges-sand-like hundreds of thousands of millions of Buddha lands in the ten directions, transforming into fragrant canopies in the empty space above the Buddhas, with golden light illuminating them in the same way.
Below explains the pervasiveness of the ten directions, divided into two parts. First, it reaches above and below the Buddhas, and then the auspicious signs.
Sutra: At that time, those Buddhas, hearing this wonderful fragrance and seeing this cloud canopy and golden light, after the World-Honored Ones in the ten directions, as numerous as the sands of the Ganges, manifested their supernatural powers, those World-Honored Ones all observed together and praised the Dharma teacher in unison, saying: 'Excellent! Excellent! You great man is able to widely propagate such a profound and subtle scripture, and thus will achieve a collection of immeasurable, boundless, and inconceivable merits.'
Commentary: In the norms of teaching and propagating the scriptures. Fourth, the Buddhas' praise is divided into two parts. First, praise the present excellent causes. 'At that time, the ten directions,' below praises the future results. Praising the causes and results is to encourage the kings to act according to the teachings. First, praise the cause of the Dharma teacher in the causes, and then praise the cause of the listeners. This Dharma teacher includes both the speaker and the offerer. The ten kinds of Dharma practices can all be called Dharma teachers. Because the king is able to make offerings and widely propagate this scripture, the Dharma teacher is truly able to circulate this Dharma. However, according to the text, it should only be praising the king. Because of seeing the auspicious responses and praising them. Perhaps it is the auspicious responses.
由經威力。故贊法師通二處好。有三。初睹瑞。次彼諸佛下贊流通經。后則為成就下贊成因。文顯可知。
經。若有聽聞如是經者所獲功德其量甚多何況書寫受持讀誦為他敷演如說修行何以故善男子若有眾生聞此金光明最勝王經者即于阿耨多羅三藐三菩提不復退轉。
下贊聽者有三。初舉劣況勝。次徴所以。后正為釋。
經。爾時十方有百千俱胝那庾多無量無數恒河沙等諸佛剎土彼諸剎土一切如來異口同音於法座上贊彼法師言善哉善哉。
下贊未來果有二。初諸佛同總贊。
經。善男子汝于來世以精勤力當修無量百千苦行具足資糧超諸聖眾出過三界為最勝尊。
下別贊。別贊中初贊因益。
經。當坐菩提樹王之下。殊勝莊嚴。能救三千大千世界有緣眾生。善能摧伏可畏形儀諸魔軍眾。覺了諸法最勝清凈。甚深無上正等菩提。善男子。汝當坐于金剛之座。轉于無上諸佛所贊十二妙行甚深法輪。能擊無上最大法鼓。能吹無上極妙法螺。能建無上殊勝法幢。能然無上極明法炬。能降無上甘露法雨。能斷無量煩惱怨結。
下贊果。贊果中有四。一坐道樹。二善能摧伏下降天魔。三覺了諸法下得菩提。四善男子下轉法輪。轉法輪有八。初一法輪體。中六法輪義。能令無量下法
【現代漢語翻譯】 現代漢語譯本： 由於經典的力量，所以讚揚講經的法師通達兩處的好處。有三點：首先是見到祥瑞，其次是諸佛降臨讚揚流通經典，最後是『則為成就』讚揚成就的原因。文義顯明，可以理解。 經文：如果有人聽聞這部《金光明最勝王經》，所獲得的功德非常多，更何況書寫、受持、讀誦，為他人敷演講解，如所說的那樣修行呢？為什麼呢？善男子，如果眾生聽聞這部《金光明最勝王經》，那麼對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）就不會再退轉。 下面讚揚聽經的人，有三點：首先是舉出較差的情況來顯示殊勝，其次是征問原因，最後是正面解釋。 經文：這時，十方有百千俱胝那庾多（俱胝，koti，千萬；那庾多，nayuta，億）無量無數恒河沙（Ganges river sands）等諸佛剎土，那些剎土的一切如來（Tathagata），異口同聲地在法座上讚揚那位法師說：『善哉！善哉！』 下面讚揚未來的果報，有兩點：首先是諸佛共同總的讚揚。 經文：善男子，你于未來世，以精勤的力量，應當修習無量百千的苦行，具足資糧，超越諸聖眾，超出三界，成為最殊勝的尊者。 下面是分別讚揚。分別讚揚中，首先讚揚原因的利益。 經文：你應當坐在菩提樹王（Bodhi tree）之下，以殊勝的莊嚴，能夠救度三千大千世界有緣的眾生，善於摧伏可畏形儀的諸魔軍眾，覺悟諸法最殊勝清凈、甚深無上的正等菩提（anuttara-samyak-sambodhi，無上正等正覺）。善男子，你應當坐在金剛之座，轉動無上諸佛所讚的十二妙行甚深法輪（Dharmacakra，法輪），能夠擊打無上最大的法鼓，能夠吹響無上極妙的法螺，能夠建立無上殊勝的法幢，能夠點燃無上極明亮的法炬，能夠降下無上甘露的法雨，能夠斷除無量煩惱的怨結。 下面讚揚果報。讚揚果報中有四點：一是坐在菩提樹下，二是善於摧伏、下降天魔，三是覺悟諸法而獲得菩提，四是善男子開始轉法輪。轉法輪有八點：第一是法輪的本體，中間六點是法輪的意義，能夠使無量眾生獲得利益。
【English Translation】 English version: Due to the power of the sutra, the Dharma master who preaches the sutra is praised for being proficient in the benefits of both aspects. There are three points: first, seeing auspicious signs; second, the Buddhas descending to praise the circulation of the sutra; and third, 'to achieve' praising the cause of achievement. The meaning of the text is clear and understandable. Sutra: 'If there are those who hear this 'Golden Light Most Excellent King Sutra', the merits they obtain are very great, how much more so if they write, uphold, recite, expound it for others, and practice as it says? Why? Good men, if sentient beings hear this 'Golden Light Most Excellent King Sutra', then they will no longer regress from anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Below, the listeners are praised in three points: first, raising a lesser situation to show the superior; second, questioning the reason; and third, explaining directly. Sutra: 'At that time, in the ten directions, there were hundreds of thousands of kotis (koti, ten million) of nayutas (nayuta, hundred million), immeasurable, countless, Ganges river sands (Ganges river sands) of Buddha lands. In those Buddha lands, all the Tathagatas (Tathagata), with one voice, praised that Dharma master on the Dharma seat, saying: 'Excellent! Excellent!'' Below, the future fruition is praised in two points: first, the Buddhas jointly praise in general. Sutra: 'Good man, in the future, with diligent effort, you should cultivate immeasurable hundreds of thousands of ascetic practices, complete the resources, surpass all the sages, transcend the three realms, and become the most excellent venerable one.' Below is separate praise. In the separate praise, first, the benefits of the cause are praised. Sutra: 'You should sit under the Bodhi tree king (Bodhi tree), with excellent adornments, able to save sentient beings in the three thousand great thousand worlds who have affinities, skillful in subduing the fearful and imposing hosts of demons, awakening to the most excellent and pure, profound and unsurpassed, right and equal Bodhi (anuttara-samyak-sambodhi, unexcelled perfect enlightenment) of all dharmas. Good man, you should sit on the Vajra seat, turn the unsurpassed Dharma wheel (Dharmacakra) of the twelve wonderful practices praised by all the Buddhas, able to strike the unsurpassed and greatest Dharma drum, able to blow the unsurpassed and most wonderful Dharma conch, able to erect the unsurpassed and excellent Dharma banner, able to light the unsurpassed and extremely bright Dharma torch, able to rain down the unsurpassed nectar Dharma rain, able to cut off the immeasurable entanglements of afflictions.' Below, the fruition is praised. There are four points in praising the fruition: first, sitting under the Bodhi tree; second, being skillful in subduing and descending the heavenly demons; third, awakening to all dharmas and attaining Bodhi; and fourth, the good man beginning to turn the Dharma wheel. There are eight points in turning the Dharma wheel: first, the essence of the Dharma wheel; the middle six points are the meaning of the Dharma wheel, which can benefit immeasurable sentient beings.
輪用。輪義中六。一開權。二法螺立教。三法幢得菩提智。四法炬得涅槃理。五法雨能生善。六斷煩惱能破惡。
經。能令無量百千萬億那庾多有情度于無涯可畏大海解脫生死無際輪迴值遇無量百千萬億那庾多佛。
贊曰。法輪用有三。渡大海離苦諦。脫生死斷集諦。由惑繫縛輪迴生死。故斷集諦云解脫也。業非縛義。非生死本故不云業。或亦攝業。同集諦故。值遇佛下得善友。
經。爾時四天王復白佛言。世尊。是金光明最勝王經能于未來現在成就如是無量功德。是故人王若得聞是微妙經典。即是已於百千萬億無量佛所種諸善根。于彼人王我當護念。復見無量福德利故。我等四王及余眷屬無量百千萬億諸神。于自宮殿見是種種香菸云蓋神變之時。我當隱蔽不現其身。為聽法故。當至是王清凈嚴飾所止宮殿講法之處。如是乃至梵宮帝釋大辯才天。大吉祥天。堅牢地神正了知大將二十八部諸藥叉神。大自在天。金剛密主寶賢大將訶利底母五百眷屬。無熱惱池龍王大海龍王無量百千萬億那庾多諸天藥叉。如是等眾。為聽法故。皆不現身。至彼人王殊勝宮殿莊嚴高座說法之所。世尊。我等四王及余眷屬藥叉諸神。皆當一心共彼人王為善知識。因是無上大法施主以甘露味充足於我。是故我等擁護是王。除其
【現代漢語翻譯】 現代漢語譯本 輪的運用。輪的意義有六種：一、開啟權宜之門。二、如法螺般確立教義。三、如法幢般獲得菩提智慧。四、如法炬般獲得涅槃的真理。五、如法雨般能夠產生善行。六、斷除煩惱能夠破除邪惡。
經文：能令無量百千萬億那庾多（nayuta，數量單位，表示極大的數目）有情眾生，度過無涯的、令人恐懼的大海，解脫生死的無盡輪迴，值遇無量百千萬億那庾多佛。
讚語說：法輪的運用有三種意義：渡過大海，脫離苦諦；脫離生死，斷除集諦。由於被迷惑所束縛而輪迴生死，所以斷除集諦就稱為解脫。業不是束縛的意義，不是生死的根本，所以不說業。或許也包括業，因為它與集諦相同。值遇佛以下，是得到善友。
經文：爾時，四大天王又對佛說：世尊，這部《金光明最勝王經》能在未來和現在成就如此無量的功德。因此，人王如果能夠聽聞這部微妙的經典，就是已經在百千萬億無量佛那裡種下了各種善根。對於這樣的人王，我等應當護念，並且因為見到無量的福德利益的緣故，我等四天王以及其餘眷屬無量百千萬億諸神，在自己的宮殿中見到種種香菸云蓋的神變之時，我等應當隱蔽不現身，爲了聽法的緣故，應當來到這位人王清凈嚴飾的宮殿講法之處。像這樣乃至梵天宮、帝釋天、大辯才天、大吉祥天、堅牢地神、正了知大將、二十八部諸藥叉神（yaksha，一種守護神），大自在天、金剛密主、寶賢大將、訶利底母（Hariti，鬼子母，佛教護法神）及其五百眷屬、無熱惱池龍王、大海龍王以及無量百千萬億那庾多諸天藥叉等眾，爲了聽法的緣故，都不現身，來到那位人王殊勝的宮殿莊嚴高座說法之處。世尊，我等四天王以及其餘眷屬藥叉諸神，都應當一心與那位人王成為善知識，因為這位無上大法施主用甘露美味來充足我們，所以我們擁護這位人王，除去他的
【English Translation】 English version The application of the wheel. The meaning of the wheel has six aspects: 1. Opening the door of expediency. 2. Establishing the teachings like a conch shell. 3. Obtaining Bodhi wisdom like a Dharma banner. 4. Obtaining the truth of Nirvana like a Dharma torch. 5. Being able to generate goodness like Dharma rain. 6. Cutting off afflictions and being able to break through evil.
Sutra: It can enable countless hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, representing an extremely large number) of sentient beings to cross the boundless and fearful ocean, be liberated from the endless cycle of birth and death, and encounter countless hundreds of thousands of millions of nayutas of Buddhas.
The praise says: The application of the Dharma wheel has three meanings: crossing the ocean and leaving the truth of suffering; escaping birth and death and cutting off the truth of accumulation. Because of being bound by delusion, one is trapped in the cycle of birth and death, so cutting off the truth of accumulation is called liberation. Karma is not the meaning of bondage, nor is it the root of birth and death, so karma is not mentioned. Perhaps it also includes karma, because it is the same as the truth of accumulation. Encountering the Buddha below means obtaining good friends.
Sutra: At that time, the Four Heavenly Kings said to the Buddha again: World Honored One, this 'Golden Light Most Excellent King Sutra' can accomplish such immeasurable merits in the future and present. Therefore, if a human king can hear this subtle and wonderful scripture, it means that he has already planted various good roots in the presence of hundreds of thousands of millions of immeasurable Buddhas. For such a human king, we should protect and cherish him, and because we see immeasurable blessings and benefits, we Four Heavenly Kings and our other relatives, countless hundreds of thousands of millions of gods, when we see the divine transformations of various incense smoke clouds in our own palaces, we should conceal ourselves and not appear, and for the sake of listening to the Dharma, we should come to the place where this human king's pure and adorned palace is located to preach the Dharma. Like this, even the Brahma Palace, the God Indra, the Great Eloquence Goddess, the Great Auspicious Goddess, the Firm Earth God, the Right Knowing Great General, the twenty-eight classes of Yaksha gods (yaksha, a type of guardian deity), the Great自在天 (Great自在天), the Vajra Secret Lord, the Treasure Worthy Great General, Hariti (Hariti, Mother of Demons, a Buddhist protector deity) and her five hundred relatives, the Anavatapta Lake Dragon King, the Great Ocean Dragon King, and countless hundreds of thousands of millions of nayutas of gods and yakshas, etc., for the sake of listening to the Dharma, all do not appear and come to the place where that human king's excellent palace is adorned with a high seat for preaching the Dharma. World Honored One, we Four Heavenly Kings and our other relatives, yakshas and gods, should all wholeheartedly become good advisors to that human king, because this supreme Dharma benefactor nourishes us with the taste of nectar, so we protect this human king and remove his
衰患。令得安穩。及其宮殿城邑國土諸惡災變悉令消滅。
下愿護中第四人王修行得益前佛說行經益。此下人王依修得益有三。初贊法。二是故人王下贊人。三于彼人王下守護。初出守護所因。我等四王下正明守護有四。一明守護時。二我當隱蔽下天等來降王宮。三世尊我等下諸天共結善友。四是故我等下正明守護。第二段中初四天王來。后如是乃至下明梵釋等至。余段可知。
經。爾時四天王俱共合掌白佛言。世尊。若有人王于其國土雖有此經未嘗流佈。心生舍離不樂聽聞。亦不供養尊重讚歎。見四部眾持經之人亦復不能尊重供養。遂令我等及余眷屬無量諸天不得聞此甚深妙法。背甘露味失正法流。無有威光及以勢力。增長惡趣損減人天。墜生死河乖涅槃路。
贊曰。第二明令人王護法。于中有三。一不護有損。二世尊若有人王下明弘護得益。三世尊如大梵天下校量明勝勸令弘經。初中有二。初棄法不弘。有二。初棄法。次棄人。后遂令我等下明由斯有損。復二。初天損後人損。天損中有五。初失法利。二失威光。三增惡趣。四感人天。五失正路。如文可知。
經。世尊。我等四王並諸眷屬及藥叉等見如斯事。舍其國土無擁護心。非但我等捨棄是王。亦有無量守護國土諸大善神悉皆捨去。
【現代漢語翻譯】 現代漢語譯本 衰老和疾病，使他們得到安穩，以及他們的宮殿、城邑、國土的各種災禍都全部消滅。
下面是願望守護中第四人王修行得益，前面佛所說的行經的利益。這下面的人王依靠修行得到利益有三點。第一是讚揚佛法，第二是『是故人王』下面是讚美人，第三是『于彼人王』下面是守護。首先說明守護的原因。『我等四王』下面正式說明守護有四點。一是說明守護的時間，二是我應當隱蔽，下面是天等降臨王宮，三是世尊，我等，下面是諸天共同結為善友，四是『是故我等』下面正式說明守護。第二段中，首先是四天王來，後面『如是乃至』下面說明梵天、帝釋等到來。其餘段落可以知道。
經文：當時，四大天王一起合掌對佛說：『世尊（Bhagavan，對佛的尊稱）。如果有人王在他的國土，雖然有這部經，卻不曾流佈，心中捨棄，不樂意聽聞，也不供養、尊重、讚歎，見到四部眾（比丘、比丘尼、優婆塞、優婆夷）中持經的人，也不能尊重供養，於是使我們以及其餘眷屬無量諸天，不得聽聞這甚深微妙的佛法，背離甘露的滋味，失去正法的流傳，沒有威光以及勢力，增長惡趣，損減人天，墜落生死之河，違背涅槃（Nirvana，佛教術語，指解脫）的道路。』
讚頌說：第二是說明令人王護持佛法。其中有三點。一是不護持有損害，二是『世尊，若有人王』下面是說明弘揚護持得到利益，三是『世尊，如大梵天』下面是比較衡量說明殊勝，勸令弘揚佛經。最初一點中有二點。最初是捨棄佛法不弘揚，有二點。最初是捨棄佛法，其次是捨棄人。後面『遂令我等』下面是說明由於這樣有損害。又有二點。最初是天受損，後面是人受損。天受損中有五點。最初是失去佛法的利益，二是失去威光，三是增長惡趣，四是感應人天，五是失去正路。如經文可以知道。
經文：世尊（Bhagavan，對佛的尊稱）。我們四大天王以及各位眷屬和藥叉（Yaksa，一種神）等，見到這樣的事情，捨棄他的國土，沒有擁護的心。不只是我們捨棄這位人王，也有無量守護國土的各位大善神，全部都捨棄離去。
【English Translation】 English version Old age and disease, so that they may be secure, and all the evil disasters of their palaces, cities, countries may be completely eliminated.
Below is the fourth Human King in the Vow of Protection, who benefits from cultivation, and the benefits of the Sutra of Practice spoken by the previous Buddha. The Human King below benefits from cultivation in three ways. The first is to praise the Dharma, the second is 'Therefore, the Human King' below is to praise people, and the third is 'In that Human King' below is to protect. First, explain the reason for protection. 'We Four Kings' below formally explain that there are four points of protection. The first is to explain the time of protection, the second is that I should conceal, below is that the heavens descend to the royal palace, the third is World Honored One, we, below is that the heavens jointly form good friends, and the fourth is 'Therefore, we' below formally explain protection. In the second section, first the Four Heavenly Kings come, and later 'Thus, even' below explains the arrival of Brahma, Indra, etc. The remaining sections can be known.
Sutra: At that time, the Four Great Heavenly Kings, together with their palms joined, said to the Buddha: 'World Honored One (Bhagavan, a term of respect for the Buddha). If there is a Human King in his country who, although having this Sutra, has never circulated it, abandons it in his heart, is not happy to hear it, nor does he make offerings, respect, or praise it, and when he sees those who uphold the Sutra among the four assemblies (bhiksus, bhiksunis, upasakas, and upasikas), he is also unable to respect and make offerings, then he causes us and the countless devas of our retinue to be unable to hear this profound and wonderful Dharma, to turn away from the taste of nectar, to lose the flow of the True Dharma, to have no majesty or power, to increase evil destinies, to diminish humans and devas, to fall into the river of birth and death, and to deviate from the path of Nirvana (Nirvana, a Buddhist term referring to liberation).'
The praise says: The second is to explain that the Human King should protect the Dharma. There are three points in it. The first is that not protecting causes harm, the second is 'World Honored One, if there is a Human King' below is to explain that promoting and protecting brings benefits, and the third is 'World Honored One, like the Great Brahma Heaven' below is to compare and measure to explain the superiority, and to encourage the promotion of the Sutra. There are two points in the first point. The first is to abandon the Dharma and not promote it, there are two points. The first is to abandon the Dharma, and the second is to abandon people. Later, 'Then causing us' below is to explain that there is harm because of this. There are also two points. The first is that the heavens are harmed, and the second is that people are harmed. There are five points in the harm to the heavens. The first is to lose the benefits of the Dharma, the second is to lose majesty, the third is to increase evil destinies, the fourth is to respond to humans and devas, and the fifth is to lose the right path. As the Sutra can be known.
Sutra: World Honored One (Bhagavan, a term of respect for the Buddha). We, the Four Great Heavenly Kings, as well as our retinues and Yakshas (Yaksa, a type of deity), seeing such things, abandon his country and have no heart to protect it. It is not only we who abandon this Human King, but also countless great virtuous deities who protect the country all abandon and leave.
既舍離已其國當有種種災禍。喪失國位。一切人眾皆無善心。唯有繫縛殺害瞋諍互相讒諂枉及無辜疾疫流行。彗星數出。兩日並現。薄蝕無恒。黑白二虹表不祥相。星流地動。井內發聲。暴雨惡風不依時節。常遭饑饉苗實不成。多有他方怨賊侵掠。國內人民受諸苦惱。土地無有可樂之處。
下人損有二。初天神舍離。二既舍離已下國土衰損。于中有三。初標次辨。世尊我等四王下結。辨中有四。一失國位。二一切人眾下人行惡。三疾疫生。四彗星下惡相現。有十一。一彗星橫數流。二兩日並現。三日月薄蝕。四虹表不祥。五星流失常。六大地振動。七井出異聲。八風雨乖度。九苗稼不實。十他方賊侵。十一自國不樂。
經。世尊我等四王及與無量百千天神並護國土諸舊善神遠離去時生如是等無量百千災怪惡事。
結。
經。世尊若有人王欲護國土常受快樂。欲令眾生咸蒙安穩。欲得摧伏一切外敵。于自國境永得昌盛。欲令正教流佈世間。苦惱惡法皆除滅者。世尊。是諸國王必當聽受是妙經王。亦應恭敬供養讀誦。受持經者。我等及余無量天眾以是聽法善根威力得服無上甘露法味。增益我等所有眷屬並余天神皆得勝利。何以故。以是人王至心聽受是經典故。
贊曰。下明弘護得益有三。
【現代漢語翻譯】 現代漢語譯本： 如果（國王）已經捨棄正法，他的國家就會出現各種各樣的災禍，喪失王位。所有的人民都沒有善良的心，只有捆綁、殺害、爭鬥、互相讒言陷害，冤枉無辜，瘟疫流行，彗星頻繁出現，兩個太陽同時出現，日蝕月蝕沒有規律，黑白兩種顏色的虹象徵著不祥之兆，流星墜落，地震發生，井內發出怪異的聲音，暴雨和惡風不按時節出現，經常遭受饑荒，莊稼不能成熟。很多其他地方的盜賊侵略，國內人民遭受各種苦惱，土地沒有可以讓人快樂的地方。
下文說明了（天神）舍離（國土）的兩種後果：一是天神舍離，二是天神舍離后國土衰敗。其中有三點：首先是標明，其次是辨析。『世尊我等四王下結』是總結。辨析中有四點：一是失去王位，二是『一切人眾下人行惡』指人民行為邪惡，三是瘟疫發生，四是『彗星下惡相現』指出現不祥的徵兆，有十一種：一是彗星橫向流動，二是兩個太陽同時出現，三是日蝕月蝕，四是虹象徵不祥，五是流星失常，六是大地震動，七是井發出怪聲，八是風雨不調，九是莊稼不成熟，十是其他地方的盜賊侵略，十一是自己的國家沒有樂趣。
經文：『世尊，我們四大天王以及無量百千的天神，還有守護國土的各位舊有的善神，遠離去的時候，就會產生像這樣無量百千的災怪惡事。』
總結。
經文：『世尊，如果有人王想要守護國土，常常享受快樂，想要讓眾生都得到安穩，想要摧毀一切外敵，使自己的國家永遠昌盛，想要讓正法流佈世間，使苦惱和惡法都消除，世尊，這些國王必定應當聽受這部妙經之王，也應當恭敬供養、讀誦。受持這部經的人，我們以及其餘無量的天眾，因為聽法的善根威力，得以服用無上的甘露法味，增加我們所有的眷屬以及其餘的天神，都能夠得到勝利。』為什麼呢？因為這個人王至誠地聽受這部經典啊。
讚頌說：下面說明弘揚和守護（此經）的益處，有三點。
【English Translation】 English version: If (the king) has abandoned the Dharma, his country will have all kinds of disasters, and lose the throne. All the people will have no good intentions, only binding, killing, fighting, slandering and framing each other, wrongly accusing the innocent, epidemics will be prevalent, comets will appear frequently, two suns will appear at the same time, solar and lunar eclipses will be irregular, black and white rainbows symbolize ominous signs, meteors will fall, earthquakes will occur, strange sounds will be emitted from wells, heavy rain and evil winds will not appear in season, and there will often be famines, and crops will not mature. Many thieves from other places will invade, and the people of the country will suffer all kinds of hardships, and the land will have no place to be happy.
The following explains the two consequences of (the gods) abandoning (the country): first, the gods abandon, and second, the country declines after the gods abandon. There are three points: first, the indication, and second, the analysis. 『World Honored One, we four heavenly kings conclude below』 is the summary. There are four points in the analysis: first, the loss of the throne, second, 『all people below do evil』 refers to the evil deeds of the people, third, the occurrence of epidemics, and fourth, 『comets appear below ominous signs』 refers to the appearance of ominous signs, there are eleven types: first, comets flow horizontally, second, two suns appear at the same time, third, solar and lunar eclipses, fourth, rainbows symbolize ominous signs, fifth, meteors are abnormal, sixth, the earth shakes, seventh, the well emits strange noises, eighth, wind and rain are not in harmony, ninth, crops do not mature, tenth, thieves from other places invade, and eleventh, one's own country has no joy.
Sutra: 『World Honored One, when we, the Four Great Heavenly Kings, and the immeasurable hundreds of thousands of gods, as well as the old good gods who protect the country, leave, such immeasurable hundreds of thousands of disasters and evil things will arise.』
Conclusion.
Sutra: 『World Honored One, if a king wants to protect the country, often enjoy happiness, wants to make all beings secure, wants to destroy all foreign enemies, make his country prosperous forever, wants to spread the Dharma in the world, and eliminate suffering and evil laws, World Honored One, these kings must listen to this wonderful King of Sutras, and should also respectfully make offerings and recite it. Those who uphold this sutra, we and the rest of the immeasurable heavenly beings, because of the power of the good roots of listening to the Dharma, can take the supreme nectar of Dharma, increase all our dependents and the rest of the heavenly beings, and all can gain victory.』 Why? Because this king sincerely listens to this sutra.
The praise says: The following explains the benefits of promoting and protecting (this sutra), there are three points.
初王起善愿。二世尊是諸國王下教使弘經。三我等及餘下四王蒙益有三。初標。何以故者反徴。以是人王下後釋。標中雲以是聽法等。由人王聽法。我等已下明我四天王等得益。
經。世尊。如大梵天于諸有情常為宣說世出世論。帝釋復說種種諸論。五通神仙亦說諸論。世尊。梵天帝釋五通仙人雖有百千俱胝那庾多無量諸論。然佛世尊慈悲哀愍為人天眾說金光明微妙經典。比前所說勝彼百千俱胝那庾多倍不可為喻。何以故。由此能令諸贍部洲所有王等正法化世。能與眾生安樂之事。為護自身及諸眷屬令無苦惱。又無他方怨賊侵害。所有諸惡悉皆遠去。亦令國土災厄屏除。化以正法無有諍訟。是故人王各於國土當然法炬。明照無邊。增益天眾並諸眷屬。
下第三校量明勝勸令弘經。有三。初校量明勝。次四王領益后勸弘經。初中有四。初舉劣。二世尊梵天下明勝。三何以故下釋所以。四是故下結應持經。
經。世尊我等四王無量天神藥叉之眾。贍部洲內所有天神。以是因緣得服無上甘露法味。獲大威德勢力光明無不具足。一切眾生皆得安穩。復于來世無量百千不可思議那庾多劫常受快樂。復得值遇無量諸佛種諸善根。然後證得阿耨多羅三藐三菩提。如是無量無邊勝利。皆是如來應正等覺以大慈悲過諸
【現代漢語翻譯】 現代漢語譯本：最初的國王發起善良的願望。第二世的世尊是那些國王派遣使者來弘揚佛經。第三，我們以及其餘的四天王蒙受利益有三個方面。首先是標示。『何以故』是反問徵詢。『以是人王下』是後面的解釋。標示中說『以是聽法等』，由於人王聽聞佛法，我們以下說明我四天王等得到利益。
經文：『世尊，如同大梵天對於所有有情眾生經常宣說世間和出世間的理論。帝釋（Indra，天神之王）也宣說種種理論。五通神仙也宣說各種理論。世尊，梵天（Brahmā，創造之神）、帝釋、五通仙人雖然有成百上千俱胝（koṭi，印度計數單位，千萬）、那庾多（nayuta，印度計數單位，萬億）、無量（asaṃkhyeya，印度計數單位，極大值）的理論，然而佛世尊以慈悲哀憫之心為人和天眾宣說《金光明經》這部微妙的經典，比前面所說的勝過百千俱胝那庾多倍，無法用比喻來形容。為什麼呢？因為這部經能夠使所有贍部洲（Jambudvīpa，閻浮提，我們所居住的世界）的所有國王以正法教化世人，能夠給予眾生安樂之事，爲了保護自身以及所有眷屬免受苦惱，又沒有其他地方的怨賊侵害，所有惡事都遠離，也能使國土的災厄消除，用正法教化而沒有爭訟。因此人王各自在自己的國土應當點燃法炬（dharma-jyoti，佛法的光明），照亮無邊，增益天眾以及所有眷屬。』
下面第三部分是校量說明《金光明經》的殊勝，勸導弘揚佛經。有三個方面。首先是校量說明殊勝。其次是四天王領受利益，最後是勸導弘揚佛經。第一部分中有四個方面。首先是舉出較差的。第二是世尊勝過梵天等說明殊勝。第三是『何以故』以下解釋原因。第四是『是故』以下總結應當受持佛經。
經文：『世尊，我們四天王（Four Heavenly Kings）以及無量天神藥叉（yakṣa，夜叉，一種守護神）之眾，贍部洲內所有的天神，因為這個因緣得以服用無上的甘露法味（amṛta-dharma-rasa，不死之法味），獲得大威德勢力光明，沒有不具足的。一切眾生都得到安穩。又在未來世無量百千不可思議那庾多劫中，常常享受快樂。又能夠值遇無量諸佛，種下各種善根，然後證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。像這樣無量無邊的勝利，都是如來應正等覺以大慈悲超過所有'
【English Translation】 English version: Initially, the kings arose with virtuous aspirations. The World-Honored One of the second era instructed those kings to dispatch envoys to propagate the scriptures. Thirdly, we and the remaining Four Heavenly Kings benefit in three ways. First is the indication. 'Why is it so?' is a rhetorical question seeking confirmation. 'Because of the human kings below' is the subsequent explanation. The indication states 'Because of listening to the Dharma, etc.,' because the human kings listen to the Dharma, we below explain that we, the Four Heavenly Kings, etc., receive benefits.
Sutra: 'World-Honored One, just as Mahābrahmā (the Great Brahmā, the creator god) constantly proclaims worldly and other-worldly theories to all sentient beings, Indra (the king of the gods) also proclaims various theories. The five-powered immortals also proclaim various theories. World-Honored One, although Brahmā, Indra, and the five-powered immortals have hundreds of thousands of koṭis (a unit of measurement in India, ten million), nayutas (a unit of measurement in India, one trillion), and asaṃkhyeyas (a unit of measurement in India, an immeasurable number) of theories, the Buddha World-Honored One, with compassion and pity, proclaims the subtle Golden Light Sutra for humans and gods, which surpasses what was previously said by hundreds of thousands of koṭis and nayutas of times, beyond comparison. Why is that? Because this sutra can enable all the kings of Jambudvīpa (the world we live in) to transform the world with the true Dharma, to give sentient beings happiness, to protect themselves and all their families from suffering, and to prevent harm from enemies and thieves from other places. All evils are far away, and the disasters of the country are eliminated. Transforming with the true Dharma, there is no strife. Therefore, each human king should light the dharma-jyoti (light of Dharma) in their own country, illuminating the boundless, increasing the heavenly hosts and all their families.'
The third part below is a comparison to illustrate the superiority of the Golden Light Sutra, encouraging its propagation. There are three aspects. First is the comparison to illustrate the superiority. Second is the Four Heavenly Kings receiving benefits, and finally is the encouragement to propagate the sutra. The first part has four aspects. First is to cite the inferior. Second is the World-Honored One surpassing Brahmā, etc., to illustrate the superiority. Third is 'Why is it so?' below to explain the reason. Fourth is 'Therefore' below to conclude that one should uphold the sutra.
Sutra: 'World-Honored One, we, the Four Heavenly Kings, and the countless heavenly gods and yakṣas (a type of guardian deity), all the heavenly gods within Jambudvīpa, because of this cause, are able to partake of the unsurpassed amṛta-dharma-rasa (nectar of Dharma), obtaining great power, virtue, and light, lacking nothing. All sentient beings obtain peace. Moreover, in the future, for countless hundreds of thousands of inconceivable nayutas of kalpas, they will constantly enjoy happiness. They will also encounter countless Buddhas, plant various good roots, and then attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Such immeasurable and boundless victories are all due to the Tathāgata, worthy of honor, perfectly enlightened, with great compassion surpassing all.'
梵眾。以大智慧逾于帝釋。修諸苦行勝五通仙。百千萬億那庾多倍不可稱計。為諸眾生演說如是微妙經典。
下領益有二。初天得益。次令贍部洲下明人得益。天得益中初得益。后皆是如來下贊。
經。令贍部洲一切國主及諸人眾明瞭世間所有法式治國化人勸導之事由此經王流通力故普得安樂此等福利皆是釋迦大師於此經典廣為流通慈悲力故。
下結人益。于中但明得因益。不言其果。以前明故。一得因益。二結由經。
經。世尊以是因緣諸人王等皆應受持供養恭敬尊重讚歎此妙經王何以故如是等不可思議殊勝功德利益一切是故名曰最勝經王。
下後勸弘經有三。標徴釋別。
經。爾時世尊復告四天王汝等四王及余眷屬無量百千俱胝那庾多諸天大眾見彼人王若能至心聽是經典供養恭敬尊重讚歎者應當擁護除其衰患能令汝等亦受安樂。
贊曰。大段第二四王奉教愿護。中有二。初身護后法護。上明身護。此下明法護。前明身護護弘法人。及護國土。此但護于弘法之者。又身護除諸衰禍災疫一切不安。此除貧苦。令得財故佛贊云。汝能破裂一切眾生貧窮苦網令得福樂。得福樂已即能弘經。故次云。亦令此經廣行於世。于中有三。初世尊重勸。次四王法護。后時多聞天王說此咒
【現代漢語翻譯】 現代漢語譯本 梵眾（brahmakayas，梵天的眷屬）。以大智慧超越帝釋天（Indra，眾神之王）。修行各種苦行勝過五神通仙人。百千萬億那由他（nayuta，極大的數字單位）倍數不可稱量計算。為各種眾生演說如此微妙的經典。
下面講述領受利益分為兩部分。首先是天眾獲得利益，其次是令贍部洲（Jambudvipa，人世間）的人們獲得利益。天眾獲得利益中，先是獲得利益，後面都是如來（Tathagata，佛的稱號）的讚歎。
經文：令贍部洲一切國王以及各種人眾明白世間所有法度規則，治理國家教化人民勸導之事，由於這部經王流通的力量，普遍得到安樂。這些福利都是釋迦大師（Shakyamuni，佛教創始人）由於這部經典廣泛流通的慈悲力量所致。
下面總結人眾的利益。其中只說明得到利益的原因，不說明其結果。因為前面已經說明了。一是得到利益的原因，二是總結由於經典。
經文：世尊（Bhagavan，佛的稱號）因為這個因緣，各種人王等都應該受持、供養、恭敬、尊重、讚歎這部妙經王。為什麼呢？因為這些不可思議殊勝的功德利益一切眾生，所以名為最勝經王。
下面勸勉弘揚經典分為三部分：標示、徵詢、解釋。
經文：這時，世尊又告訴四天王（Four Heavenly Kings，佛教的護法神）說：『你們四天王以及其餘眷屬，無量百千俱胝（koti，印度數字單位）那由他各種天眾，看到那些人王如果能至誠聽聞這部經典，供養、恭敬、尊重、讚歎這部經典，應當擁護他們，除去他們的衰敗和災患，能讓你們也得到安樂。』
讚頌說：大段第二，四天王奉命護持。其中分為兩部分：先是人身護持，后是佛法護持。上面說明人身護持。下面說明佛法護持。前面的人身護持是護持弘揚佛法的人，以及護持國土。這裡只是護持弘揚佛法的人。而且人身護持是除去各種衰敗禍患、災疫以及一切不安。這裡是除去貧窮困苦，使他們得到財富，所以佛讚歎說：『你們能破裂一切眾生的貧窮苦難之網，使他們得到福樂。』得到福樂之後就能弘揚經典。所以接著說：『也能使這部經典廣泛流傳於世。』其中分為三部分：首先是世間尊重勸勉，其次是四天王佛法護持，最後是多聞天王（Vaisravana，四大天王之一）說出這個咒語。
【English Translation】 English version The Brahmakayas (brahmakayas, retinue of Brahma). Surpassing Indra (Indra, King of Gods) in great wisdom. Surpassing the five-神通 (five supernormal powers) immortals in practicing various ascetic practices. Incalculable by hundreds of thousands of millions of nayutas (nayuta, an extremely large numerical unit). Expounding such subtle scriptures for all kinds of sentient beings.
The following explains the reception of benefits in two parts. First, the devas (devas, gods) receive benefits, and second, the people of Jambudvipa (Jambudvipa, the human world) receive benefits. Among the benefits received by the devas, the first is receiving benefits, and the following are all praises from the Tathagata (Tathagata, title of the Buddha).
Sutra: Enabling all kings and various people of Jambudvipa to understand all the laws and rules of the world, governing the country, teaching and transforming people, and exhorting them. Due to the power of the circulation of this Sutra King, universal peace and happiness are attained. These benefits are all due to the compassionate power of Shakyamuni (Shakyamuni, founder of Buddhism) in widely circulating this scripture.
The following summarizes the benefits of the people. It only explains the cause of obtaining benefits, not the result. Because it has been explained before. First, the cause of obtaining benefits, and second, the conclusion due to the scripture.
Sutra: The World Honored One (Bhagavan, title of the Buddha) because of this cause, all kings and others should uphold, offer, revere, respect, and praise this wonderful Sutra King. Why? Because these inconceivable and supremely virtuous merits benefit all sentient beings, therefore it is called the Most Excellent Sutra King.
The following exhortation to propagate the scriptures is divided into three parts: indication, inquiry, and explanation.
Sutra: At that time, the World Honored One again told the Four Heavenly Kings (Four Heavenly Kings, guardians of Buddhism): 'You Four Heavenly Kings and your remaining retinue, countless hundreds of thousands of kotis (koti, Indian numerical unit) of nayutas of various devas, seeing those kings who can sincerely listen to this scripture, offer, revere, respect, and praise this scripture, should protect them, remove their decline and calamities, and enable you to also receive peace and happiness.'
The praise says: The second major section, the Four Heavenly Kings receive the teaching and vow to protect. It is divided into two parts: first, physical protection, and second, Dharma protection. The above explains physical protection. The following explains Dharma protection. The previous physical protection is to protect those who propagate the Dharma, and to protect the country. This only protects those who propagate the Dharma. Moreover, physical protection is to remove all kinds of decline, calamities, epidemics, and all unrest. This is to remove poverty and suffering, enabling them to obtain wealth, so the Buddha praised: 'You can break the net of poverty and suffering of all sentient beings, enabling them to obtain blessings and happiness.' After obtaining blessings and happiness, they can propagate the scriptures. Therefore, it is said next: 'Also enable this scripture to be widely circulated in the world.' It is divided into three parts: first, the world respects and exhorts, second, the Four Heavenly Kings protect the Dharma, and finally, Vaisravana (Vaisravana, one of the Four Heavenly Kings) speaks this mantra.
下世尊讚歎。此初。有二。初勸護人王。后勸護四眾。此護人王。文中有四。初敕四王眾。二所護之者。三正令擁護。四能令汝等下明令護所以。
經。若四部眾能廣流佈是經王者於人天中廣作佛事普能利益無量眾生如是之人汝等四王常當擁護如是四眾勿使他緣共相侵擾令彼身心寂靜安樂於此經王廣宣流佈令不斷絕利益有情盡未來際。
下勸護四眾文中有四。一所護者。二於人天中下嘆功能。三如是之人下正令擁護。四於此經已下明令護意。
經。爾時多聞天王從座而起白佛言世尊我有如意寶珠陀羅尼法若有眾生樂受持者功德無量我常擁護令彼眾生離苦得樂能成福智二種資糧。
贊曰。第二四王法護分四。初標咒功能。次欲受持下二持咒方軌。三時有薜室啰下明得咒益。四假使日月下立誓守護。初文有三。初說咒人。次標咒名。后若有眾生下說咒能。
經。欲受持者先當誦此護身之咒即說咒曰。
南謨薜室啰末拏也莫訶曷羅阇也(但是也上之字皆須引聲)怛侄他啰啰啰啰 矩怒矩怒 區怒區怒 寠怒寠怒 颯縛颯縛 羯啰羯啰 莫訶毗羯喇么 莫訶毗羯喇么 莫訶曷啰社曷𠸪又曷𠸪又 睹漫(自稱己名)薩婆薩埵難者 莎訶(此之二字皆長引聲)
世尊誦此咒者當以白線
【現代漢語翻譯】 現代漢語譯本： 下文是世尊的讚歎。這部分分為兩部分。首先是勸告和保護人王，然後是勸告和保護四眾弟子。這部分關於保護人王的內容有四點：第一是敕令四大天王及其眷屬，第二是被保護的對象，第三是正式命令他們擁護，第四是說明命令他們保護的原因。
經文：『如果四部眾能夠廣泛流佈這部經，那麼國王就能在人天之中廣作佛事，普遍利益無量眾生。對於這樣的人，你們四大天王應當常常擁護。對於這樣的四眾弟子，不要讓他們受到其他因緣的侵擾，使他們的身心寂靜安樂，從而能夠廣泛宣揚流佈這部經王，使其不斷絕，利益有情眾生直到未來。』
下文是勸告和保護四眾弟子，這部分內容有四點：第一是被保護的對象，第二是『於人天中』以下，讚歎其功能，第三是『如是之人』以下，正式命令他們擁護，第四是『於此經已下』，說明命令他們保護的意圖。
經文：『這時，多聞天王（Vaisravana）從座位上站起來，對佛說：世尊，我擁有如意寶珠陀羅尼法，如果有眾生喜歡受持，功德無量，我常常擁護他們，使他們離苦得樂，能夠成就福德和智慧兩種資糧。』
贊曰：第二部分是四大天王的護法，分為四部分。第一是標明咒語的功能，第二是『欲受持下』，說明持咒的方法和規則，第三是『時有薜室啰下』，說明得到咒語的利益，第四是『假使日月下』，立誓守護。第一部分內容有三點：首先是說明持咒的人，其次是標明咒語的名稱，然後是『若有眾生下』，說明咒語的功能。
經文：『想要受持這個咒語的人，首先應當誦唸這個護身咒，即說咒曰：』
『南謨薜室啰末拏也莫訶曷羅阇也(Namo Vaisravanaya Maharajaya)（但是『也』字都要拉長聲音）怛侄他啰啰啰啰(Tadyatha rara rara rara) 矩怒矩怒(kunu kunu) 區怒區怒(kunu kunu) 寠怒寠怒(kunu kunu) 颯縛颯縛(sava sava) 羯啰羯啰(kara kara) 莫訶毗羯喇么(maha vikrama) 莫訶毗羯喇么(maha vikrama) 莫訶曷啰社曷𠸪又曷𠸪又(maha raja hata hata) 睹漫(自稱己名)(dhumam (saying your name)) 薩婆薩埵難者(sarva satvanam ca) 莎訶(svaha)（這兩個字都要拉長聲音）』
世尊說：『誦唸這個咒語的人，應當用白線……』
【English Translation】 English version: The following is the praise of the World Honored One. This section is divided into two parts. The first is to advise and protect the human king, and the second is to advise and protect the fourfold assembly. This part about protecting the human king has four points: first, it is the edict to the Four Great Kings and their retinues; second, it is the object to be protected; third, it is the formal order to support them; and fourth, it is to explain the reason for ordering them to protect.
Sutra: 'If the fourfold assembly can widely spread this Sutra, then the king can widely perform Buddhist deeds among humans and gods, and universally benefit immeasurable sentient beings. For such people, you Four Great Kings should always protect them. For such fourfold assembly disciples, do not let them be disturbed by other causes and conditions, so that their body and mind can be peaceful and happy, so that they can widely proclaim and spread this Sutra King, so that it will not be cut off, and benefit sentient beings until the future.'
The following is to advise and protect the fourfold assembly. This part has four points: first, the object to be protected; second, 'among humans and gods' below, praising its function; third, 'such people' below, formally ordering them to support; and fourth, 'from this Sutra onwards', explaining the intention of ordering them to protect.
Sutra: 'At this time, Vaisravana (多聞天王) rose from his seat and said to the Buddha: World Honored One, I have the Mani Jewel Dharani Dharma. If there are sentient beings who like to receive and uphold it, their merits will be immeasurable. I often protect them, so that they can be free from suffering and attain happiness, and be able to achieve the two resources of merit and wisdom.'
Praise: The second part is the Dharma protection of the Four Great Kings, divided into four parts. The first is to mark the function of the mantra, the second is 'wanting to receive and uphold below', explaining the method and rules of holding the mantra, the third is 'at the time of Vaisravana below', explaining the benefits of obtaining the mantra, and the fourth is 'if the sun and moon below', vowing to protect. The first part has three points: first, explaining the person who holds the mantra, second, marking the name of the mantra, and then 'if there are sentient beings below', explaining the function of the mantra.
Sutra: 'Those who want to receive and uphold this mantra should first recite this body protection mantra, that is, say the mantra:'
'Namo Vaisravanaya Maharajaya (南謨薜室啰末拏也莫訶曷羅阇也) (but the 'ya' characters must be lengthened) Tadyatha rara rara rara (怛侄他啰啰啰啰) kunu kunu (矩怒矩怒) kunu kunu (區怒區怒) kunu kunu (寠怒寠怒) sava sava (颯縛颯縛) kara kara (羯啰羯啰) maha vikrama (莫訶毗羯喇么) maha vikrama (莫訶毗羯喇么) maha raja hata hata (莫訶曷啰社曷𠸪又曷𠸪又) dhumam (saying your name) (睹漫(自稱己名)) sarva satvanam ca (薩婆薩埵難者) svaha (莎訶) (these two characters must be lengthened)'
The World Honored One said: 'Those who recite this mantra should use white thread...'
咒之七遍一遍一結系之肘后其事必成應取諸香所謂安息栴檀龍腦蘇合多揭羅薰陸皆須等分和合一處手執香罏燒香供養清凈澡浴著鮮潔衣於一靜室可誦神咒。
下明持咒方軌。方軌有三。初教護身。次教請護。后正教本咒。初教護身有三。初標咒名。次正說。後世尊誦。此咒下教誦軌。薜室羅末拏也(此云多聞)莫訶(此云大)曷羅阇也(此云王)余文可知。言多揭羅者此云零凌香。
經。請我薜室羅末拏天王即說咒曰。
南謨薜室啰末拏(引)也 南謨檀那馱也 檀泥說啰(引)也 阿揭扯 阿缽唎弭多 檀泥說啰 缽啰么 迦留尼迦 薩婆薩埵呬哆振哆 么么(己名)檀那 末奴缽喇拽扯碎閻摩揭扯 莎訶
此咒誦滿一七遍已。
下教請護。初標請。次說咒。后此咒誦滿一七遍下結誦法。
經。次誦本咒欲誦咒時先當稱名敬禮三寶及薜室羅末拏大王能施財物令諸眾生所求愿滿悉能成就與其安樂如是禮已次誦薜室啰末拏王如意末尼寶心神咒能施眾生隨意安樂爾時多聞天王即于佛前說如意末尼寶心咒曰。
南謨曷喇怛娜 怛喇夜(引)也 南謨薜室啰末拏(引)也 莫訶啰阇(引)也 怛侄他四弭四弭 蘇母蘇母 栴荼栴荼 折啰折啰 薩啰薩啰 羯啰羯啰 枳哩枳哩 矩
【現代漢語翻譯】 現代漢語譯本： 將咒語唸誦七遍，每念一遍打一個結繫在手肘後面，這件事必定成功。應該取用各種香，即所謂的安息香、栴檀（一種香木）、龍腦香（冰片）、蘇合香（一種香料）、多揭羅香（零陵香）、薰陸香（乳香），都必須等分混合在一起，手持香爐燒香供養，清凈澡浴，穿著乾淨的衣服，在一個安靜的房間里誦讀神咒。
下面說明持咒的方法和規則。方法和規則有三種。首先教導護身，其次教導請護，然後正式教導本咒。首先教導護身有三種。首先標明咒語的名稱，其次正式解說，然後是世尊誦讀。此咒下面教導誦讀的規則。薜室羅末拏也（Vaiśravaṇa，意為多聞），莫訶（Mahā，意為大），曷羅阇也（Rājāya，意為王），其餘文字可以知道。所說的多揭羅，就是零陵香。
經文：請我薜室羅末拏天王（Vaiśravaṇa-deva-rāja）即說咒語說：
南謨薜室啰末拏（Namo Vaiśravaṇāya）也，南謨檀那馱（Namo Dhanadāya）也，檀泥說啰（Dhaneshvarāya）也，阿揭扯（Agaccha），阿缽唎弭多（Aparimita），檀泥說啰（Dhaneshvarāya），缽啰么（Parama），迦留尼迦（Kāruṇika），薩婆薩埵呬哆振哆（Sarva sattva hita chinta），么么（Mama，我的名字）檀那（Dhana），末奴缽喇拽扯碎閻摩揭扯（Manuprayatacche svaha），莎訶（Svāhā）。
此咒誦滿一百零七遍之後。
下面教導請護。首先標明請，其次說咒語，然後此咒誦滿一百零七遍后總結誦讀方法。
經文：其次誦讀本咒，想要誦讀咒語時，應當先稱念名號，恭敬禮拜三寶以及薜室羅末拏大王（Vaiśravaṇa-mahārāja），他能夠施予財物，使一切眾生所求的願望都圓滿實現，完全能夠給予他們安樂。這樣禮拜之後，接著誦讀薜室啰末拏王（Vaiśravaṇa-rāja）如意末尼寶心神咒，能夠施予眾生隨意的安樂。這時，多聞天王（Vaiśravaṇa）就在佛前說了如意末尼寶心咒：
南謨曷喇怛娜（Namo Ratna），怛喇夜（Trayāya）也，南謨薜室啰末拏（Namo Vaiśravaṇāya）也，莫訶啰阇（Mahārājāya）也，怛侄他（Tadyathā）：四弭四弭（Śimi śimi），蘇母蘇母（Sumu sumu），栴荼栴荼（Caṇḍa caṇḍa），折啰折啰（Cala cala），薩啰薩啰（Sara sara），羯啰羯啰（Kara kara），枳哩枳哩（Kiri kiri），矩 English version: Recite the mantra seven times, tying a knot after each recitation behind the elbow; this matter will surely succeed. One should take various incenses, namely, what are called benzoin, sandalwood (a type of fragrant wood), borneol (camphor), storax (a type of fragrance), tagara (valerian), and frankincense, all of which must be equally divided and mixed together. Holding an incense burner, offer incense, purify oneself with bathing, wear fresh and clean clothes, and in a quiet room, one may recite the divine mantra.
Below explains the method and rules for holding the mantra. There are three methods and rules. First, teaching self-protection; second, teaching invocation and protection; and then, formally teaching the main mantra. First, teaching self-protection has three parts. First, marking the name of the mantra; second, formally explaining; and then, the World-Honored One recites. This mantra below teaches the rules for recitation. Vaiśravaṇāya (薜室羅末拏也, meaning 'all-hearing'), Mahā (莫訶, meaning 'great'), Rājāya (曷羅阇也, meaning 'king'), the remaining text can be understood. What is said as tagara is valerian.
Sutra: Inviting me, Vaiśravaṇa-deva-rāja (薜室羅末拏天王), then speaks the mantra, saying:
Namo Vaiśravaṇāya (南謨薜室啰末拏) ya, Namo Dhanadāya (南謨檀那馱) ya, Dhaneshvarāya (檀泥說啰) ya, Agaccha (阿揭扯), Aparimita (阿缽唎弭多), Dhaneshvarāya (檀泥說啰), Parama (缽啰么), Kāruṇika (迦留尼迦), Sarva sattva hita chinta (薩婆薩埵呬哆振哆), Mama (么么, my name) Dhana (檀那), Manuprayatacche svaha (末奴缽喇拽扯碎閻摩揭扯), Svāhā (莎訶).
After reciting this mantra one hundred and seven times.
Below teaches invocation and protection. First, marking the invocation; second, speaking the mantra; and then, after reciting this mantra one hundred and seven times, concluding the recitation method.
Sutra: Next, recite the main mantra. When wanting to recite the mantra, one should first call the name, respectfully bow to the Three Jewels and Vaiśravaṇa-mahārāja (薜室羅末拏大王), who is able to bestow wealth, causing all beings' sought-after wishes to be fully realized, completely able to give them peace and happiness. After bowing in this way, then recite the Vaiśravaṇa-rāja (薜室啰末拏王) wish-fulfilling Mani jewel heart divine mantra, able to bestow beings with ease and happiness at will. At this time, Vaiśravaṇa (多聞天王) then spoke before the Buddha the wish-fulfilling Mani jewel heart mantra:
Namo Ratna (南謨曷喇怛娜), Trayāya (怛喇夜) ya, Namo Vaiśravaṇāya (南謨薜室啰末拏) ya, Mahārājāya (莫訶啰阇) ya, Tadyathā (怛侄他): Śimi śimi (四弭四弭), Sumu sumu (蘇母蘇母), Caṇḍa caṇḍa (栴荼栴荼), Cala cala (折啰折啰), Sara sara (薩啰薩啰), Kara kara (羯啰羯啰), Kiri kiri (枳哩枳哩), Ku
【English Translation】 English version: Recite the mantra seven times, tying a knot after each recitation behind the elbow; this matter will surely succeed. One should take various incenses, namely, what are called benzoin, sandalwood (a type of fragrant wood), borneol (camphor), storax (a type of fragrance), tagara (valerian), and frankincense, all of which must be equally divided and mixed together. Holding an incense burner, offer incense, purify oneself with bathing, wear fresh and clean clothes, and in a quiet room, one may recite the divine mantra. Below explains the method and rules for holding the mantra. There are three methods and rules. First, teaching self-protection; second, teaching invocation and protection; and then, formally teaching the main mantra. First, teaching self-protection has three parts. First, marking the name of the mantra; second, formally explaining; and then, the World-Honored One recites. This mantra below teaches the rules for recitation. Vaiśravaṇāya (薜室羅末拏也, meaning 'all-hearing'), Mahā (莫訶, meaning 'great'), Rājāya (曷羅阇也, meaning 'king'), the remaining text can be understood. What is said as tagara is valerian. Sutra: Inviting me, Vaiśravaṇa-deva-rāja (薜室羅末拏天王), then speaks the mantra, saying: Namo Vaiśravaṇāya (南謨薜室啰末拏) ya, Namo Dhanadāya (南謨檀那馱) ya, Dhaneshvarāya (檀泥說啰) ya, Agaccha (阿揭扯), Aparimita (阿缽唎弭多), Dhaneshvarāya (檀泥說啰), Parama (缽啰么), Kāruṇika (迦留尼迦), Sarva sattva hita chinta (薩婆薩埵呬哆振哆), Mama (么么, my name) Dhana (檀那), Manuprayatacche svaha (末奴缽喇拽扯碎閻摩揭扯), Svāhā (莎訶). After reciting this mantra one hundred and seven times. Below teaches invocation and protection. First, marking the invocation; second, speaking the mantra; and then, after reciting this mantra one hundred and seven times, concluding the recitation method. Sutra: Next, recite the main mantra. When wanting to recite the mantra, one should first call the name, respectfully bow to the Three Jewels and Vaiśravaṇa-mahārāja (薜室羅末拏大王), who is able to bestow wealth, causing all beings' sought-after wishes to be fully realized, completely able to give them peace and happiness. After bowing in this way, then recite the Vaiśravaṇa-rāja (薜室啰末拏王) wish-fulfilling Mani jewel heart divine mantra, able to bestow beings with ease and happiness at will. At this time, Vaiśravaṇa (多聞天王) then spoke before the Buddha the wish-fulfilling Mani jewel heart mantra: Namo Ratna (南謨曷喇怛娜), Trayāya (怛喇夜) ya, Namo Vaiśravaṇāya (南謨薜室啰末拏) ya, Mahārājāya (莫訶啰阇) ya, Tadyathā (怛侄他): Śimi śimi (四弭四弭), Sumu sumu (蘇母蘇母), Caṇḍa caṇḍa (栴荼栴荼), Cala cala (折啰折啰), Sara sara (薩啰薩啰), Kara kara (羯啰羯啰), Kiri kiri (枳哩枳哩), Ku
嚕矩嚕 母嚕母嚕 主嚕主嚕 娑大也頞貪 我名某甲 昵店頞他 達達睹莎訶 南謨薜室啰末拏也 莎訶 檀那馱也 莎訶 曼奴喇他缽唎脯喇迦(引)也 莎訶
受持咒持先誦千遍然後于凈室中瞿摩塗地作小壇場隨時飲食一心供養常然妙香令煙不絕誦前心咒晝夜繫心唯自耳聞勿令他解。
下第三正教本咒有四。初標示。二先當下令歸禮發願。三令誦本咒。如是禮已次誦薜室羅下是。四爾時多聞天王下正說咒。曷喇怛那此云寶。怛喇夜也云三。即禮三寶。后云檀那云財。馱也云施。曼奴云意。喇他缽咤云我。晡喇迦也云滿。總意云。財施滿我意。受持咒時下明持咒法。
經。時有薜室啰末拏王子名禪膩師。現童子形來至其所。問言。何故須喚我父。即可報言。我為供養三寶事須財物。愿當施與。時禪膩師聞是語已即還父所。白其父言。今有善人發至誠心供養三寶少乏財物。為斯請召。其父報曰。汝可速去。日日與彼一百迦利沙波拏(此是根本梵音唯見目齒而隨方不定。或是貝齒。或是金銀銅鐵等錢。然摩揭陀現今通用一迦利沙波拏有一千六百貝齒總數可以準知。若準物直隨處不定。若人持咒得成就者。獲物之時自知其數。有本云每日與一百陳那羅即金錢也。乃至盡形日日常得。西方求者多有神驗
【現代漢語翻譯】 現代漢語譯本： 嚕矩嚕 母嚕母嚕 主嚕主嚕 娑大也頞貪，我名某甲，昵店頞他，達達睹莎訶。南謨薜室啰末拏也（Vaiśravaṇa，多聞天王），莎訶。檀那馱也（Dānadāya，佈施），莎訶。曼奴喇他缽唎脯喇迦（引）也（Manorathaparipūraka，圓滿願望），莎訶。
受持此咒者，先誦一千遍，然後在潔凈的房間中，用牛糞塗地，設定小壇場，隨時以飲食一心供養，常燃妙香，使香煙不絕。誦唸前面的心咒，晝夜繫念於心，只讓自己聽到，不要讓別人知道。
下面第三部分是正教本咒，共有四點：一是標示；二是先下令歸禮發願；三是令誦本咒，如是禮拜后，接著誦唸『薜室羅』以下的內容；四是爾時多聞天王以下，正式宣說咒語。『曷喇怛那』（Ratna）這裡的意思是『寶』，『怛喇夜也』（Trayāya）的意思是『三』，即禮敬三寶。後面說『檀那』（Dāna）是『財』，『馱也』（dāya）是『施』，『曼奴』（Manu）是『意』，『喇他缽咤』（ratha-paṭa）是『我』，『晡喇迦也』（pūraka）是『滿』。總的意思是：財施圓滿我的意願。受持咒語時，下面說明持咒的方法。
經文：當時有薜室啰末拏（Vaiśravaṇa，多聞天王）的王子，名叫禪膩師（Zenīśi），顯現為童子的形象來到那個人那裡，問道：『你為何要呼喚我的父親？』那人可以回答說：『我爲了供養三寶，需要財物，希望您能施與。』當時禪膩師（Zenīśi）聽到這些話后，立即回到父親那裡，稟告他的父親說：『現在有一位善人，發至誠心供養三寶，缺少財物，因此請您。』他的父親回答說：『你可以快去，每天給他一百迦利沙波拏（karṣāpaṇa，一種古代貨幣單位，此是根本梵音，唯見目齒而隨方不定。或是貝齒，或是金銀銅鐵等錢。然摩揭陀現今通用一迦利沙波拏有一千六百貝齒總數可以準知。若準物直隨處不定。若人持咒得成就者。獲物之時自知其數。有本云每日與一百陳那羅即金錢也。乃至盡形日日常得。西方求者多有神驗）。』
【English Translation】 English version: Ruru Muru Muru Juru Juru Svāhā adattam, I, (name), Nide adatta, Dada dattu svāhā. Namo Vaiśravaṇāya (Vaiśravaṇa, the King of the North), svāhā. Dānadāya (Dānadāya, giving), svāhā. Manorathaparipūrakāya (Manorathaparipūraka, fulfiller of wishes), svāhā.
The one who receives and holds this mantra should first recite it a thousand times. Then, in a clean room, smear the ground with cow dung and set up a small altar. At any time, offer food and drink with a focused mind, and constantly burn wonderful incense, keeping the smoke continuous. Recite the preceding heart mantra, keeping it in mind day and night, only letting yourself hear it, and not letting others understand it.
The third part below is the fundamental mantra of the true teaching, with four points: first, indication; second, first commanding to pay homage and make vows; third, commanding to recite the fundamental mantra. After paying homage in this way, then recite from 'Vaiśravaṇa' onwards; fourth, at that time, the Heavenly King Vaiśravaṇa speaks the mantra. 'Ratna' here means 'treasure,' 'Trayāya' means 'three,' that is, paying homage to the Three Jewels. Later, 'Dāna' means 'wealth,' 'dāya' means 'giving,' 'Manu' means 'intention,' 'ratha-paṭa' means 'I,' 'pūraka' means 'fulfill.' The overall meaning is: may the giving of wealth fulfill my intention. When receiving and holding the mantra, the following explains the method of holding the mantra.
Sutra: At that time, there was a prince of Vaiśravaṇa (Vaiśravaṇa, the King of the North), named Zenīśi, who appeared in the form of a boy and came to that person, asking: 'Why do you call upon my father?' That person can reply: 'I need wealth for offering to the Three Jewels, and I hope you can give it.' At that time, Zenīśi, upon hearing these words, immediately returned to his father and reported to his father, saying: 'Now there is a virtuous person who sincerely offers to the Three Jewels and lacks wealth, therefore requesting you.' His father replied: 'You can go quickly and give him one hundred karṣāpaṇas (karṣāpaṇa, an ancient unit of currency, this is the fundamental Sanskrit sound, only seeing the eyes and teeth, and varying according to the region. It may be cowrie shells, or coins of gold, silver, copper, iron, etc. However, in Magadha, one karṣāpaṇa is currently equivalent to one thousand six hundred cowrie shells, so the total number can be known. If based on the value of goods, it varies from place to place. If a person achieves success in holding the mantra, they will know the number when obtaining the objects. Some versions say to give one hundred dināras, which are gold coins, every day, even until the end of life, and many who seek in the West have divine experiences).'
除不志心也)其持咒者見是相已知事得成當須獨處凈室燒香而臥可於床邊置一香篋每至天曉觀其篋中獲所求物每得物時當日即須供養三寶香華飲食兼施貧乏皆令罄盡不得停留于諸有情起慈悲念勿生瞋誑諂害之心若起瞋者即失神驗常可護心勿令瞋恚。
下明得咒益有二。初見多聞子益。后見多聞王益。見子益中有五。一王子來問。二即可報下持咒者答。三時禪膩師下子還白父。四其父報曰下父令子與。五其持咒者下行者得益。有九。一見驗。二當須獨處下得財。三得護。四延壽。五離難。六得寶藏。七得神通。八得遂願。九解異語。得財中初受財之儀。二每得物時下得已供養。三于諸有情下起慈悲。四勿生下令離惡。
經。又持此咒者。于每日中憶我多聞天王及男女眷屬。稱揚讚歎恒以十善共相資助。令彼天等福力增明眾善普臻證菩提處。彼諸天眾見是事已皆大歡喜共來擁衛。持咒之人又持咒者。壽命長遠經無量歲。永離三塗常無災厄。亦令護得如意寶珠。及以伏藏神通自在。所愿皆成。若求官榮無不稱意。亦解一切禽獸之語。
下明得護中有四。初令念贊。二恒以十善下令修善資。三令彼天等下令天善資。亦令得樂。四彼諸天眾下得守。余文段顯。
經。世尊若持咒時欲得見我自身現者。可
【現代漢語翻譯】 現代漢語譯本： （除非不專心）。持咒者見到這些景象，就知道事情即將成功，應當獨自在乾淨的房間里焚香而臥，可以在床邊放置一個香篋。每天天亮時觀察篋中，就能獲得所求之物。每次得到物品時，當天就必須供養三寶（佛、法、僧），用香、花、飲食，並施捨給貧困的人，讓他們都得到滿足，不得有所保留。對於一切眾生，生起慈悲之心，不要產生嗔恨、欺騙、諂媚、傷害的心。如果產生嗔恨，就會失去神驗，要經常守護內心，不要讓嗔恚產生。
下面說明得到咒語的利益有二：首先是見到多聞天王之子的利益，然後是見到多聞天王的利益。見到多聞天王之子的利益有五點：一是王子前來詢問，二是立刻回答（下面是持咒者的回答），三是禪膩師（Zenith Master）之子回去稟告父親，四是其父回答說（下面是父親命令兒子給予），五是持咒者（下面是修行者）得到利益，有九點：一是見到靈驗，二是應當獨自居住（下面是得到財富），三是得到守護，四是延長壽命，五是遠離災難，六是得到寶藏，七是得到神通，八是實現願望，九是理解不同的語言。得到財富中，首先是接受財富的儀式，二是每次得到物品時（下面是得到後進行供養），三是對於一切眾生（下面是生起慈悲心），四是不要產生（下面是使人遠離邪惡）。
經文：『又持此咒者，于每日中憶我多聞天王（Vaisravana）及男女眷屬，稱揚讚歎，恒以十善共相資助，令彼天等福力增明，眾善普臻，證菩提處。彼諸天眾見是事已，皆大歡喜，共來擁衛持咒之人。又持咒者，壽命長遠，經無量歲，永離三塗，常無災厄，亦令護得如意寶珠（Cintamani），及以伏藏，神通自在，所愿皆成。若求官榮，無不稱意，亦解一切禽獸之語。』
下面說明得到守護有四點：一是令人憶念讚歎，二是經常用十善（下面是令人修善資助），三是令那些天等（下面是令天行善資助，也令人得到快樂），四是那些天眾（下面是得到守護）。其餘文段顯而易見。
經文：『世尊，若持咒時欲得見我自身現者，可』
【English Translation】 English version: (Except for not being wholeheartedly). The mantra holder, seeing these signs, knows that the matter will be accomplished. He should stay alone in a clean room, burn incense and lie down. He can place an incense box beside the bed. Every day at dawn, observe the contents of the box, and he will obtain what he seeks. Each time he obtains something, on that day he must make offerings to the Three Jewels (Buddha, Dharma, Sangha), with incense, flowers, and food, and also give to the poor, so that they are all satisfied, without holding back anything. Towards all sentient beings, generate a heart of compassion, do not generate thoughts of anger, deceit, flattery, or harm. If anger arises, he will lose the divine efficacy. He should always guard his heart and not let anger arise.
The following explains that there are two benefits of obtaining the mantra: first, the benefit of seeing the son of Vaisravana (多聞天王), and then the benefit of seeing Vaisravana (多聞天王). There are five benefits of seeing the son of Vaisravana (多聞天王): first, the prince comes to inquire; second, he answers immediately (below is the mantra holder's answer); third, the son of Zenith Master (禪膩師) returns to report to his father; fourth, his father answers (below is the father ordering his son to give); fifth, the mantra holder (below, the practitioner) obtains benefits, which are nine: first, seeing the efficacy; second, he should live alone (below, obtaining wealth); third, obtaining protection; fourth, prolonging life; fifth, avoiding disasters; sixth, obtaining treasures; seventh, obtaining supernatural powers; eighth, fulfilling wishes; ninth, understanding different languages. In obtaining wealth, first is the ritual of receiving wealth; second, each time he obtains something (below, making offerings after obtaining); third, towards all sentient beings (below, generating compassion); fourth, do not generate (below, causing people to stay away from evil).
Sutra: 'Furthermore, those who hold this mantra, every day should remember me, Vaisravana (多聞天王), and my male and female retinue, praising and extolling, constantly using the ten virtues to mutually assist each other, so that the blessings and powers of those devas increase and become brighter, all virtues universally arrive, and they attain the place of Bodhi. When those devas see this, they will all be greatly delighted and come together to protect the mantra holder. Moreover, those who hold the mantra will have a long life, lasting for immeasurable years, forever free from the three evil paths, constantly without disasters, and will also be protected and obtain the Cintamani (如意寶珠), as well as hidden treasures, supernatural powers, and freedom. All wishes will be fulfilled. If one seeks official glory, everything will be as desired, and one will also understand the languages of all birds and beasts.'
The following explains that there are four aspects of obtaining protection: first, causing one to remember and praise; second, constantly using the ten virtues (below, causing one to cultivate good deeds and assist); third, causing those devas (below, causing the devas to cultivate good deeds and assist, also causing one to obtain happiness); fourth, those devas (below, obtaining protection). The remaining text is clear and obvious.
Sutra: 'World Honored One, if one wishes to see my own body appear when holding the mantra, one may'
于月八日或十五日于白㲲上畫佛形像。當用木膠雜彩莊飾其畫像。人為受八戒。于佛左邊作吉祥天女像。于佛右邊作我多聞天像。並畫男女眷屬之類安置坐處咸令如法。佈列華彩燒眾名香然燈續明。晝夜無歇。上妙飲食種種珍奇發殷重心隨時供養。
贊曰。下見多聞王益有五。初標欲求見。二教求見儀。三令誦神咒。四王為現身。五遂其所願。教求見儀中。一時節二畫佛。三畫法。四者持戒。五畫侍者身。六佈列下令修供養。
經。受持神咒不得輕心請召我時應誦此咒。
南謨室唎健那(引)也 勃陀(引)也 南無薜室啰末拏也 藥叉啰阇(引下同)也 莫訶啰阇 阿地啰阇也 南么室唎耶𧜟 莫訶提弊(引)𧜟 怛侄他 怛啰怛啰 咄嚕咄嚕 末啰末啰 窣率吐窣率吐 漢娜漢娜 末尼羯諾迦 跋折啰薜琉璃也 目底迦楞訖㗚多設唎啰𧜟蒲(引) 薩婆薩埵呬哆迦(引)摩 薜室啰末拏 室唎夜提鼻跋𡅘婆(引)也 翳呬翳呬 么毗藍婆 瞿㗚拏瞿㗚拏 襪(麻八切)喇娑襪喇娑 達馱呬么么 阿目迦那末寫(自稱己名)達哩設那迦末寫 達哩設南 么么末那 缽喇曷羅大也 莎訶
下令誦咒。初教誦軌。次正說咒。
經。世尊我若見此誦咒之人復見如是盛興供養即生慈愛歡喜之
【現代漢語翻譯】 現代漢語譯本： 于每月初八或十五，在白色的氈布上繪製佛的畫像。應當用木膠混合顏料來莊嚴裝飾這幅畫像。讓人們受持八關齋戒。在佛像的左邊繪製吉祥天女（Śrīmahādevī）像，在佛像的右邊繪製我多聞天（Vaiśravaṇa）像。並且繪製男女眷屬之類的人物，安置在座位之處，全部都要如法。佈置陳列華麗的色彩，焚燒各種名貴的香，點燃燈火使其持續明亮，晝夜不停歇。獻上上等的美味飲食和各種珍奇之物，以殷切恭敬的心情隨時供養。 讚頌說：下面講述見到多聞天王（Vaiśravaṇa）的五種利益。第一是標明想要見到他，第二是教導求見的儀軌，第三是命令誦持神咒，第四是天王會顯現身形，第五是遂行其所愿。在教導求見儀軌中，包括：一是選擇時節，二是繪製佛像，三是繪製的方法，四是持守戒律，五是繪製侍者，六是佈置陳列，命令修持供養。 經文：受持神咒的人不得輕忽怠慢，請召我的時候應當誦唸此咒： 南謨室唎健那(引)也（namaḥ śrīghanāya） 勃陀(引)也（buddhāya） 南無薜室啰末拏也（namo vaiśravaṇāya） 藥叉啰阇(引下同)也（yakṣarājāya） 莫訶啰阇（mahārājāya） 阿地啰阇也（adhirājāya） 南么室唎耶𧜟（namaḥ śrīyai） 莫訶提弊(引)𧜟（mahādevyai） 怛侄他（tadyathā） 怛啰怛啰（trā trā） 咄嚕咄嚕（turu turu） 末啰末啰（mara mara） 窣率吐窣率吐（sturu sturu） 漢娜漢娜（hana hana） 末尼羯諾迦（maṇi-kañcuka） 跋折啰薜琉璃也（vajra-vaiḍūrya） 目底迦楞訖㗚多設唎啰𧜟蒲(引)（muktā-laṃkṛta-śarīrāmbho） 薩婆薩埵呬哆迦(引)摩（sarva-sattva-hitakāma） 薜室啰末拏（vaiśravaṇa） 室唎夜提鼻跋𡅘婆(引)也（śrīyā devī babhava） 翳呬翳呬（ehi ehi） 么毗藍婆（mā vilamba） 瞿㗚拏瞿㗚拏（ghūrṇa ghūrṇa） 襪(麻八切)喇娑襪喇娑（varṣa varṣa） 達馱呬么么（dadhāhi mama） 阿目迦那末寫(自稱己名)（amukasya namasya） 達哩設那迦末寫（darśanakāmasya） 達哩設南（darśanam） 么么末那（mama manaḥ） 缽喇曷羅大也（prahrādaya） 莎訶（svāhā） 下面命令誦咒。首先教導誦咒的軌則，其次正式宣說咒語。 經文：世尊，我如果見到此誦咒之人，又見到如此盛大的興盛供養，即生起慈愛歡喜之心。
【English Translation】 English version: On the eighth or fifteenth day of the month, draw an image of the Buddha on white felt. The image should be adorned and decorated with glue mixed with colors. People should observe the eight precepts. On the left side of the Buddha image, draw an image of Śrīmahādevī (Goddess of Fortune), and on the right side of the Buddha image, draw an image of Vaiśravaṇa (the Guardian King of the North). Also, draw male and female attendants and arrange them in their seats, all according to the Dharma. Arrange and display splendid colors, burn various precious incenses, and light lamps to keep them continuously bright, day and night without ceasing. Offer the finest delicious foods and various rare and precious items, with earnest and respectful hearts, providing offerings at all times. The praise says: The following describes the five benefits of seeing Vaiśravaṇa. First, it indicates the desire to see him; second, it teaches the rituals for seeking an audience; third, it commands the recitation of the divine mantra; fourth, the King will manifest his form; and fifth, it fulfills one's wishes. In teaching the rituals for seeking an audience, it includes: first, choosing the time; second, drawing the Buddha image; third, the method of drawing; fourth, upholding the precepts; fifth, drawing the attendants; and sixth, arranging the display, commanding the practice of offerings. Sutra: Those who uphold and recite the divine mantra must not be careless or negligent. When summoning me, they should recite this mantra: Namaḥ śrīghanāya buddhāya namo vaiśravaṇāya yakṣarājāya mahārājāya adhirājāya namaḥ śrīyai mahādevyai tadyathā trā trā turu turu mara mara sturu sturu hana hana maṇi-kañcuka vajra-vaiḍūrya muktā-laṃkṛta-śarīrāmbho sarva-sattva-hitakāma vaiśravaṇa śrīyā devī babhava ehi ehi mā vilamba ghūrṇa ghūrṇa varṣa varṣa dadhāhi mama amukasya namasya darśanakāmasya darśanam mama manaḥ prahrādaya svāhā The following commands the recitation of the mantra. First, it teaches the rules for reciting the mantra, and then it formally proclaims the mantra. Sutra: World Honored One, if I see this person reciting the mantra, and also see such a grand and flourishing offering, I will generate loving-kindness and joy.
心我即變身作小兒形或作老人苾芻之像手持如意末尼寶珠並時金囊入道場內身現恭敬口稱佛名。
下王為現身有五。初見其求軌。二內起歡心。三所現之形。四至求請所。五禮敬三寶。配文可知。
經。語持咒者曰隨汝所求皆令如願或隱林藪或造寶珠或欲眾人愛寵或求金銀等物慾持諸咒皆令有驗或欲神通壽命長遠及勝妙樂無不稱心我今且說如是之事若更求余皆隨所愿悉得成就寶藏無盡功德無窮。
下遂其所願有三。初總標。次或隱林藪下別。后我今且說下結略。
經。假使日月墜墮于地或可大地有時移轉我此實語終不虛然常得安穩隨心快樂。
下立誓守護。文段有三。初總立誓願。次別明獲益。后我說實語下結不虛妄。
經。世尊。若有人能受持讀誦是經王者。誦此咒時不假疲勞法速成就。世尊。我今為彼貧窮困厄苦惱眾生說此神咒。令獲大利皆得富樂自在無患。乃至盡形我當擁護。隨逐是人。為除災厄。亦復令此持金光明最勝王經流通之者。及持咒人。于百步內光明照燭。我之所有千藥叉神亦常侍衛。隨欲驅使無不遂心。我說實語無有虛誑。唯佛證知。
下別明獲益中有五。初明行法易成。二世尊我今下舉咒利益。三乃至盡形下明身守護。四亦復令此下益其光明。五我
【現代漢語翻譯】 現代漢語譯本： 心（Citta，意為心）我即變身作小兒形或作老人苾芻（Bhiksu，意為比丘）之像，手持如意末尼寶珠（Mani-ratna，意為如意寶珠）並時金囊，入道場內身現恭敬，口稱佛名。
下文描述藥叉王為持咒者現身的五個階段：首先，他觀察持咒者的行為；其次，內心生起歡喜；第三，顯現各種形象；第四，到達持咒者祈求的地方；第五，禮敬三寶。這些內容可以從經文的描述中得知。
經文：藥叉王語持咒者曰：『隨汝所求，皆令如願。或隱林藪，或造寶珠，或欲眾人愛寵，或求金銀等物，欲持諸咒皆令有驗，或欲神通壽命長遠及勝妙樂，無不稱心。我今且說如是之事，若更求余，皆隨所愿，悉得成就，寶藏無盡，功德無窮。』
下文描述藥叉王滿足持咒者願望的三個階段：首先，總的標明；其次，從『或隱林藪』開始分別說明；最後，從『我今且說』開始總結概括。
經文：『假使日月墜墮于地，或可大地有時移轉，我此實語終不虛然，常得安穩，隨心快樂。』
下文描述藥叉王立誓守護。這段文字分為三個部分：首先，總的立下誓願；其次，分別說明所能獲得的利益；最後，從『我說實語』開始總結不虛妄。
經文：『世尊（Bhagavan，意為世尊）。若有人能受持讀誦是經王者，誦此咒時不假疲勞，法速成就。世尊。我今為彼貧窮困厄苦惱眾生說此神咒，令獲大利，皆得富樂自在無患，乃至盡形我當擁護，隨逐是人，為除災厄。亦復令此持金光明最勝王經（Suvarnaprabhasa-sutra，意為金光明最勝王經）流通之者，及持咒人，于百步內光明照燭。我之所有千藥叉神亦常侍衛，隨欲驅使無不遂心。我說實語無有虛誑，唯佛證知。』
下文分別說明藥叉王所能帶來的利益，分為五個方面：首先，說明修行此法容易成就；其次，從『世尊我今』開始列舉持咒的利益；第三，從『乃至盡形』開始說明藥叉王親自守護；第四，從『亦復令此』開始說明能增加光明；第五，從『我』開始。
【English Translation】 English version: Citta (Citta, meaning mind), I can transform myself into the form of a small child or an old Bhiksu (Bhiksu, meaning monk), holding a Mani-ratna (Mani-ratna, meaning wish-fulfilling jewel) and a golden pouch, entering the Bodhimanda (道場) with reverence, and uttering the Buddha's name.
The following describes the five stages of the Yaksha King appearing to the mantra holder: First, he observes the mantra holder's actions; second, joy arises in his heart; third, he manifests various forms; fourth, he arrives at the place where the mantra holder is praying; fifth, he pays homage to the Three Jewels. These contents can be known from the description in the scripture.
Scripture: The Yaksha King said to the mantra holder: 'Whatever you seek, I will grant your wish. Whether you want to hide in the forest, create precious jewels, be loved and favored by the crowd, or seek gold, silver, and other things, I will make all your mantras effective. Whether you desire supernatural powers, longevity, and supreme bliss, everything will be according to your heart's desire. I will now speak of such matters. If you seek anything else, all your wishes will be fulfilled, treasures will be endless, and merits will be infinite.'
The following describes the three stages of the Yaksha King fulfilling the mantra holder's wishes: First, a general indication; second, a separate explanation starting from 'Whether you want to hide in the forest'; and third, a summary starting from 'I will now speak'.
Scripture: 'Even if the sun and moon fall to the earth, or the earth itself shifts, my true words will never be false, and you will always be safe, secure, and happy.'
The following describes the Yaksha King's vow to protect. This passage is divided into three parts: First, a general vow; second, a separate explanation of the benefits that can be obtained; and third, a conclusion of non-falsity starting from 'I speak the truth'.
Scripture: 'Bhagavan (Bhagavan, meaning World Honored One). If someone can receive, uphold, read, and recite this Sutra King, reciting this mantra will not be tiring, and the Dharma will be quickly accomplished. Bhagavan. I will now speak this divine mantra for those poor, distressed, and suffering beings, so that they may obtain great benefits, all gain wealth, happiness, freedom, and be free from worries. Even until the end of my life, I will protect and follow this person, to remove disasters. I will also cause those who uphold and circulate the Suvarnaprabhasa-sutra (Suvarnaprabhasa-sutra, meaning Golden Light Sutra), and the mantra holders, to have light shining within a hundred steps. All my thousand Yaksha gods will always be on guard, and they will fulfill every wish according to your desires. I speak the truth without falsehood, only the Buddha knows.'
The following separately explains the benefits that the Yaksha King can bring, divided into five aspects: First, it explains that practicing this Dharma is easy to accomplish; second, it lists the benefits of holding the mantra starting from 'Bhagavan, I will now'; third, it explains that the Yaksha King will personally protect starting from 'Even until the end of my life'; fourth, it explains that it can increase light starting from 'I will also cause'; and fifth, it starts from 'I'.
之所有下眷屬侍衛。結不虛妄文相可知。
經。時多聞天王說此咒已佛言善哉大王汝能破裂一切眾生貧窮若網令得富樂說是神咒復令此經廣行於世。
贊曰。就護法中第三大段世尊讚歎。讚歎有二。初贊利生。復令此經。下贊利法。
經。時四天王俱從座起。偏袒一肩頂禮雙足。右膝著地。合掌恭敬。以妙伽他贊佛功德。佛面猶如凈滿月。亦如千日放光明。目凈修廣若青蓮。齒白齊密猶珂雪。佛德無邊如大海。無限妙寶積其中。智慧德水鎮恒盈。百千勝定咸充滿。足下輪相皆嚴飾。轂輞千輻悉齊平。手足縵網遍莊嚴。猶如鵝王相具足。佛身光耀等金山。清凈殊特無倫匹。亦如妙高功德滿。故我稽首佛山王。相好如空不可測。逾于千月放光明。皆如焰幻不思議。故我稽首心無著。
贊曰。品大段中第三四王荷恩。嘆佛有二。初長行嘆佛儀軌。后正頌。贊前說咒但說多聞。今讚歎即通四王。欲令專心祈請易成故。咒但一說。聞法得益通故所以四王俱贊。又佛能說經故唯贊佛。不讚余也。總有五頌。初四頌別贊相好。后一頌總贊申禮。別中有二。初贊后一句禮讚中有七。半頌讚面相。一句眼相一句齒相。一頌定慧大海是總。十力無畏等為妙寶。智慧為本。如水定依于智。據在佛果智為主故。如大法
【現代漢語翻譯】 現代漢語譯本： 擁有眾多下屬眷屬侍衛。從其真實不虛的言辭可以得知。
經文：當時多聞天王（Vaiśravaṇa，四大天王之一，掌管北方）說完此咒語后，佛陀說道：『善哉，大王！你能夠破除一切眾生的貧窮之網，使他們獲得富裕和快樂。』 宣說這個神咒，並使此經廣泛流傳於世。
贊曰：在護法品中，這是第三大段，世尊（釋迦牟尼佛）讚歎。讚歎分為兩部分。首先是讚歎利益眾生。『復令此經』，以下是讚歎利益佛法。
經文：當時四大天王一同從座位上站起，袒露右肩，頂禮佛陀雙足，右膝著地，合掌恭敬，以美妙的伽陀（偈頌）讚歎佛陀的功德：『佛陀的面容猶如清凈圓滿的月亮，又如千日放出光明。眼睛清澈修長，如同青蓮花。牙齒潔白整齊，如同珂雪（潔白的玉）。佛陀的功德無邊無際，如同大海，其中積聚著無數妙寶。智慧和功德之水永遠充盈，百千殊勝禪定充滿其中。足下的輪相都莊嚴美好，輪轂和千輻都整齊平正。手足之間有縵網遍佈莊嚴，如同鵝王一樣具足相好。佛身的光芒照耀如同金山，清凈殊勝無比倫比。又如妙高山（須彌山），功德圓滿。所以我稽首禮拜佛陀這座山王。佛陀的相好如同虛空一樣不可測量，勝過千個月亮放出光明。一切都如火焰幻化一般不可思議。所以我稽首禮拜內心沒有執著的佛陀。』
贊曰：在品的大段中，這是第三部分，四大天王感念佛恩。讚歎佛陀分為兩部分。首先用長行文讚歎佛陀的儀軌，然後用偈頌正式讚歎。前面只說了多聞天王宣說咒語，現在讚歎則包括四大天王。這是爲了使專心祈請容易成功。咒語只說一次，聞法得益是普遍的，所以四大天王一同讚歎。而且佛陀能夠宣說經典，所以只讚歎佛陀，不讚嘆其他。總共有五首偈頌。前四首偈頌分別讚歎相好，最後一首偈頌總贊並表達敬意。分別讚歎中分為兩部分。首先是讚歎，后一句是禮讚。禮讚中有七句。半首偈頌讚嘆面相，一句讚歎眼睛，一句讚歎牙齒。一首偈頌讚嘆定慧如大海，這是總的讚歎。十力（如來十種力用）無畏等是妙寶。智慧是根本，如同水，禪定依于智慧。因為在佛果中智慧是主要的，如同大法一樣。
【English Translation】 English version: Possessing numerous subordinate attendants and guards. It can be known from their truthful and non-deceptive words.
Sutra: At that time, after the Heavenly King Vaiśravaṇa (guardian of the north) recited this mantra, the Buddha said, 'Excellent, Great King! You are able to break the net of poverty of all sentient beings, enabling them to obtain wealth and happiness.' Proclaim this divine mantra and cause this sutra to be widely circulated in the world.
Commentary: Within the chapter on Dharma Protectors, this is the third major section, the World Honored One (Shakyamuni Buddha) praises. The praise is divided into two parts. First, praising the benefit to sentient beings. 'Cause this sutra,' below is praising the benefit to the Dharma.
Sutra: At that time, the Four Heavenly Kings together rose from their seats, bared their right shoulders, prostrated at the Buddha's feet, knelt on their right knees, joined their palms in reverence, and praised the Buddha's merits with wonderful Gathas (verses): 'The Buddha's face is like a pure and full moon, and also like a thousand suns emitting light. The eyes are clear and long, like blue lotus flowers. The teeth are white and even, like Kaoxue (pure white jade). The Buddha's merits are boundless, like the ocean, in which countless wonderful treasures are accumulated. The waters of wisdom and merit are always full, and hundreds of thousands of supreme samadhis fill it. The wheel marks on the soles of the feet are all adorned, and the hubs and thousand spokes are all even and straight. The webbed nets between the fingers and toes are spread with adornments, like the king of geese, possessing complete marks. The light of the Buddha's body shines like a golden mountain, pure and unique, without comparison. It is also like Mount Meru, with merits fulfilled. Therefore, I bow my head and pay homage to the Buddha, this mountain king. The marks and characteristics of the Buddha are immeasurable like the sky, surpassing a thousand moons in emitting light. Everything is like a flame illusion, inconceivable. Therefore, I bow my head and pay homage to the Buddha, whose mind has no attachment.'
Commentary: In the major section of the chapter, this is the third part, the Four Heavenly Kings are grateful for the Buddha's grace. Praising the Buddha is divided into two parts. First, praising the Buddha's demeanor with prose, then formally praising with verses. Earlier, only Heavenly King Vaiśravaṇa was mentioned reciting the mantra, but now the praise includes all Four Heavenly Kings. This is to make it easier to succeed in focused supplication. The mantra is recited only once, but the benefit of hearing the Dharma is universal, so the Four Heavenly Kings praise together. Moreover, the Buddha is able to expound the scriptures, so only the Buddha is praised, not others. There are a total of five verses. The first four verses separately praise the marks and characteristics, and the last verse gives a general praise and expresses reverence. The separate praises are divided into two parts. First is the praise, and the last sentence is the homage. There are seven sentences in the homage. Half a verse praises the face, one sentence praises the eyes, and one sentence praises the teeth. One verse praises samadhi and wisdom as the ocean, which is a general praise. The Ten Powers (the ten powers of a Tathagata), fearlessness, etc., are wonderful treasures. Wisdom is the root, like water, and samadhi depends on wisdom. Because wisdom is the main thing in the Buddha fruit, like the Great Dharma.
智云含眾德水等。半頌輪相半頌鞔網相。三句身光相。一句申禮。經相好下總贊有二。初三句贊。后一句禮。三句中初一句總。后兩句光。又解。初一頌化身。次一頌報身。次兩頌合贊報化。后一頌法身。法身中一句體。兩句起報化用。后一句申禮。
經。爾時四天王讚歎佛已。世尊亦以伽他而答之曰。此金光明最勝經。無上十力之所說。汝等四王常擁衛。應生勇猛不退心。此妙經寶極甚深。能與一切有情樂。由彼有情安樂故。常得流通贍部洲。於此大千世界中。所有一切有情類。餓鬼傍生及地獄。如是苦趣悉皆除。住此南洲諸國王。及餘一切有情類。由經威力常歡喜。皆蒙擁護得安寧。亦使此中諸有情。除眾病苦無賊盜。賴此國土弘經故。安穩豐樂無違惱。
下品大段第四佛更勸贊結成。文分為二。初結集家敘結前生后。后佛正說。有十五頌分之為四。初五頌讚經。次五頌勸人護。次二頌勸天護。次三頌結。初中有三。初半頌讚經勝。次半頌敕令護。后四頌明經用。于中初二頌總明大千。后二頌別明贍部。總明中初半頌能與樂。次半頌生善。即弘經故。后一頌拔苦。別明此洲中初一頌得樂。次半頌離苦。後半頌結。
經。若人聽受此經王欲求尊貴及財利國土豐樂無違諍隨心所愿悉皆從能令他方賊
【現代漢語翻譯】 現代漢語譯本： 『智云含眾德水等』，半頌是輪相，半頌是鞔網相。三句是身光相。一句是申禮。經文的相好之下總共有兩處讚頌。最初三句是讚頌，后一句是禮敬。在三句讚頌中，第一句是總括，后兩句是光明。另一種解釋是，第一頌是化身，第二頌是報身，第三和第四頌合起來讚頌報身和化身，最後一句是法身。在法身中，一句是本體，兩句是生起報身和化身的作用，最後一句是申禮。
『經。爾時四天王讚歎佛已。世尊亦以伽他而答之曰。此金光明最勝經。無上十力之所說。汝等四王常擁衛。應生勇猛不退心。此妙經寶極甚深。能與一切有情樂。由彼有情安樂故。常得流通贍部洲(Jambudvipa)。於此大千世界中。所有一切有情類。餓鬼傍生及地獄。如是苦趣悉皆除。住此南洲諸國王。及餘一切有情類。由經威力常歡喜。皆蒙擁護得安寧。亦使此中諸有情。除眾病苦無賊盜。賴此國土弘經故。安穩豐樂無違惱。』
下品大段第四，佛陀進一步勸勉讚歎並作總結。內容分為兩部分。首先是結集者敘述承前啓後，然後是佛陀正式說法。有十五頌，分為四個部分。最初五頌是讚美經典，接著五頌是勸人守護，再接著兩頌是勸天神守護，最後三頌是總結。在最初的五頌中，又分為三個部分。最初半頌是讚美經典的殊勝，接著半頌是敕令守護，最後四頌是闡明經典的作用。在闡明經典作用的部分，最初兩頌是總說大千世界，后兩頌是分別說明贍部洲(Jambudvipa)。在總說大千世界的部分，最初半頌是能給予快樂，接著半頌是產生善根，也就是弘揚經典的原因。后一頌是拔除痛苦。分別說明此洲的部分，最初一頌是得到快樂，接著半頌是脫離痛苦，後半頌是總結。
『經。若人聽受此經王欲求尊貴及財利國土豐樂無違諍隨心所愿悉皆從能令他方賊』
【English Translation】 English version: 'Zhiyun contains virtues, water, etc.' Half a verse is on the wheel mark, and half a verse is on the web mark. Three lines are on the body light mark. One line is a respectful salutation. Below the auspicious marks in the scripture, there are two praises in total. The first three lines are praise, and the last line is reverence. In the three lines of praise, the first line is a summary, and the last two lines are light. Another explanation is that the first verse is the manifested body (Nirmanakaya), the second verse is the rewarded body (Sambhogakaya), the third and fourth verses together praise the rewarded body and the manifested body, and the last verse is the Dharma body (Dharmakaya). In the Dharma body, one line is the essence, two lines are the function of arising the rewarded body and the manifested body, and the last line is a respectful salutation.
'Sutra: Then the Four Heavenly Kings, having praised the Buddha, the World-Honored One also answered them with a gatha, saying: This Golden Light Sutra, the most supreme, is spoken by the unsurpassed Ten Powers. You Four Kings should always protect it, and generate courageous and unretreating minds. This wonderful Sutra treasure is extremely profound, and can give joy to all sentient beings. Because those sentient beings are happy, it is constantly circulated in Jambudvipa. Within this great chiliocosm, all sentient beings, hungry ghosts, animals, and hells, all such suffering realms are eliminated. The kings and all other sentient beings dwelling in this southern continent, through the power of the Sutra, are always joyful, and all are protected and attain peace. It also enables the sentient beings in this land to be free from all sickness and suffering, and without thieves. Relying on this country propagating the Sutra, there is stability, prosperity, and no disturbances.'
In the fourth section of the lower division, the Buddha further exhorts, praises, and concludes. The content is divided into two parts. First, the compilers narrate the connection between the preceding and following, and then the Buddha formally speaks. There are fifteen verses, divided into four parts. The first five verses praise the Sutra, then five verses exhort people to protect it, then two verses exhort the gods to protect it, and the last three verses conclude. In the first five verses, there are three parts. The first half verse praises the Sutra's excellence, then half a verse commands protection, and the last four verses explain the Sutra's function. In the part explaining the Sutra's function, the first two verses generally describe the great chiliocosm, and the last two verses specifically describe Jambudvipa. In the part generally describing the great chiliocosm, the first half verse is about giving joy, and the next half verse is about generating good roots, which is the reason for propagating the Sutra. The last verse is about removing suffering. In the part specifically describing this continent, the first verse is about obtaining joy, the next half verse is about being free from suffering, and the last half verse is a conclusion.
'Sutra: If people listen to and receive this Sutra King, desiring honor, wealth, and prosperity, a country of abundance and without strife, all wishes will be fulfilled, and it can cause thieves from other lands.'
退散於自國界常安穩由此最勝經王力離諸苦惱無憂怖。
下勸人護。通王及人。此中勤護令聽受等皆是能贊經能。意令弘護。于中分二。初二頌法說。后三頌喻。合法中初一頌聽受得樂。有三。一得樂。一無違。一隨心。后一頌離苦。一離怨賊侵敗苦。故得國安。二離諸災疫苦。則離苦惱等。
經。如寶樹王在宅內能生一切諸樂具最勝經王亦復然能與人王勝功德譬如澄潔清冷水能除飢渴諸熱惱最勝經王亦復然令樂福者心滿足如人室有妙寶篋隨所受用悉從心最勝經王亦復然福德隨心無所乏。
下喻閤中但喻合得樂。于中三。初寶樹合得樂。次冷水合無違。后寶篋合隨心。
經。汝等天主及天眾應當供養此經王若能依教奉持經智慧威神皆具足現在十方一切佛咸共護念此經王見有讀誦及受持稱歎善哉甚希有。
下勸天護。亦通臣主分二。初一頌增福智。后一頌佛所護。
經。若有人能聽此經身心踴躍生歡喜常有百千藥叉眾隨所住處護斯人於此世界諸天眾其數無量不思議悉共聽受此經王歡喜護持無退轉若人聽受此經王威德勇猛常自在增益一切人天眾令離衰惱益光明。
下三行結。初一頌人聽得護。次一頌天得不退。非但聽受等不退。亦令諸天威德無退。后一頌合結。王得色力福智
【現代漢語翻譯】 現代漢語譯本： 退散於自國界，常保安穩，由此最勝經王（zui sheng jing wang）之力，遠離諸般苦惱，無有憂愁怖畏。
下文勸人守護，包括國王及民眾。其中勤加守護，使人聽聞受持等，皆是讚歎此經的功能，意在弘揚守護。其中分為兩部分，前兩頌為法說，后三頌為比喻。合法中，初一頌講述聽受此經可得安樂，有三層含義：一得安樂，二無違逆，三隨心所愿。后一頌講述遠離苦難，一遠離怨賊侵擾破壞之苦，故可得國家安寧；二遠離諸般災疫之苦，則可遠離苦惱等。
經文說：『如寶樹王在宅內，能生一切諸般樂具，最勝經王（zui sheng jing wang）亦是如此，能予人王殊勝功德。譬如澄澈清冷之水，能除飢渴諸般熱惱，最勝經王（zui sheng jing wang）亦是如此，令樂於福德之人內心滿足。如人室中有精妙寶篋，隨其所用皆能如意，最勝經王（zui sheng jing wang）亦是如此，福德隨心而至，無所匱乏。』
下文以比喻來印證得樂，分為三部分。初以寶樹比喻得樂，次以冷水比喻無違逆，后以寶篋比喻隨心所愿。
經文說：『汝等天主及天眾，應當供養此經王（jing wang），若能依教奉行，智慧威神皆能具足。現在十方一切諸佛，皆共同護念此經王（jing wang），見有人讀誦及受持，稱歎善哉，甚為稀有。』
下文勸請天神守護，也包括臣子和君主，分為兩部分。初一頌講述增長福德智慧，后一頌講述為佛所護。
經文說：『若有人能聽聞此經，身心踴躍，生出歡喜，常有百千藥叉眾（yao cha zhong），隨其所住之處，護衛此人。於此世界諸天眾，其數量無量不可思議，皆共同聽受此經王（jing wang），歡喜護持，永不退轉。若人聽受此經王（jing wang），威德勇猛，常得自在，增益一切人天之眾，令離衰敗煩惱，增益光明。』
下文三行總結。初一頌講述人聽聞此經可得護佑，次一頌講述天神聽聞此經可得不退轉，非但聽受等不退轉，也令諸天威德不退轉。后一頌綜合總結，國王可得色力福智。 English version: Retreating from one's own national borders, one is always secure and peaceful, due to the power of this Supreme King of Sutras (zui sheng jing wang), far from all suffering, without sorrow or fear.
The following advises people to protect [the sutra], including kings and people. Diligently protecting it, causing people to hear and receive it, etc., are all functions of praising this sutra, with the intention of promoting and protecting it. It is divided into two parts, the first two verses are Dharma teachings, and the last three verses are metaphors. In the combination of Dharma, the first verse describes the joy of hearing and receiving this sutra, with three layers of meaning: first, obtaining joy; second, without contradiction; and third, according to one's wishes. The last verse describes being free from suffering, first, being free from the suffering of invasion and destruction by enemies and thieves, thus obtaining national peace; second, being free from all kinds of disasters and epidemics, thus being free from suffering and so on.
The sutra says: 'Like a King of Treasure Trees in a house, it can produce all kinds of joyful things. The Supreme King of Sutras (zui sheng jing wang) is also like this, it can give the king of men supreme merits and virtues. Like clear and cool water, it can remove hunger, thirst, and all kinds of heat and vexation. The Supreme King of Sutras (zui sheng jing wang) is also like this, it makes those who delight in blessings and virtues satisfied in their hearts. Like a person who has a wonderful treasure box in his room, everything he uses can be according to his wishes. The Supreme King of Sutras (zui sheng jing wang) is also like this, blessings and virtues come as one wishes, without any lack.'
The following uses metaphors to confirm the attainment of joy, divided into three parts. First, the treasure tree is used as a metaphor for obtaining joy, second, the cool water is used as a metaphor for no contradiction, and third, the treasure box is used as a metaphor for according to one's wishes.
The sutra says: 'You lords of the heavens and heavenly beings, should make offerings to this King of Sutras (jing wang). If you can follow the teachings and practice accordingly, wisdom and majestic power will all be complete. All the Buddhas in the ten directions now jointly protect and remember this King of Sutras (jing wang). Seeing someone reading, reciting, and receiving it, they praise, 'Excellent! It is very rare.'
The following advises the gods to protect [the sutra], also including ministers and rulers, divided into two parts. The first verse describes increasing blessings and wisdom, and the second verse describes being protected by the Buddhas.
The sutra says: 'If someone can hear this sutra, his body and mind will leap with joy, and hundreds of thousands of Yaksha hosts (yao cha zhong) will always protect this person wherever he lives. In this world, the heavenly hosts are countless and inconceivable, all jointly hear and receive this King of Sutras (jing wang), joyfully protect and uphold it, and never retreat. If a person hears and receives this King of Sutras (jing wang), his majestic power and courage will always be free and at ease, increasing the multitude of all humans and gods, causing them to be free from decline and affliction, and increasing their light.'
The following three lines conclude. The first verse describes that people who hear this sutra can be protected, the second verse describes that gods who hear this sutra can obtain non-retrogression, not only hearing and receiving, etc., do not regress, but also cause the majestic power of the gods not to regress. The last verse comprehensively concludes that the king can obtain physical strength, blessings, wisdom, and intelligence.
【English Translation】 English version: Retreating from one's own national borders, one is always secure and peaceful, due to the power of this Supreme King of Sutras (zui sheng jing wang), far from all suffering, without sorrow or fear.
The following advises people to protect [the sutra], including kings and people. Diligently protecting it, causing people to hear and receive it, etc., are all functions of praising this sutra, with the intention of promoting and protecting it. It is divided into two parts, the first two verses are Dharma teachings, and the last three verses are metaphors. In the combination of Dharma, the first verse describes the joy of hearing and receiving this sutra, with three layers of meaning: first, obtaining joy; second, without contradiction; and third, according to one's wishes. The last verse describes being free from suffering, first, being free from the suffering of invasion and destruction by enemies and thieves, thus obtaining national peace; second, being free from all kinds of disasters and epidemics, thus being free from suffering and so on.
The sutra says: 'Like a King of Treasure Trees in a house, it can produce all kinds of joyful things. The Supreme King of Sutras (zui sheng jing wang) is also like this, it can give the king of men supreme merits and virtues. Like clear and cool water, it can remove hunger, thirst, and all kinds of heat and vexation. The Supreme King of Sutras (zui sheng jing wang) is also like this, it makes those who delight in blessings and virtues satisfied in their hearts. Like a person who has a wonderful treasure box in his room, everything he uses can be according to his wishes. The Supreme King of Sutras (zui sheng jing wang) is also like this, blessings and virtues come as one wishes, without any lack.'
The following uses metaphors to confirm the attainment of joy, divided into three parts. First, the treasure tree is used as a metaphor for obtaining joy, second, the cool water is used as a metaphor for no contradiction, and third, the treasure box is used as a metaphor for according to one's wishes.
The sutra says: 'You lords of the heavens and heavenly beings, should make offerings to this King of Sutras (jing wang). If you can follow the teachings and practice accordingly, wisdom and majestic power will all be complete. All the Buddhas in the ten directions now jointly protect and remember this King of Sutras (jing wang). Seeing someone reading, reciting, and receiving it, they praise, 'Excellent! It is very rare.'
The following advises the gods to protect [the sutra], also including ministers and rulers, divided into two parts. The first verse describes increasing blessings and wisdom, and the second verse describes being protected by the Buddhas.
The sutra says: 'If someone can hear this sutra, his body and mind will leap with joy, and hundreds of thousands of Yaksha hosts (yao cha zhong) will always protect this person wherever he lives. In this world, the heavenly hosts are countless and inconceivable, all jointly hear and receive this King of Sutras (jing wang), joyfully protect and uphold it, and never retreat. If a person hears and receives this King of Sutras (jing wang), his majestic power and courage will always be free and at ease, increasing the multitude of all humans and gods, causing them to be free from decline and affliction, and increasing their light.'
The following three lines conclude. The first verse describes that people who hear this sutra can be protected, the second verse describes that gods who hear this sutra can obtain non-retrogression, not only hearing and receiving, etc., do not regress, but also cause the majestic power of the gods not to regress. The last verse comprehensively concludes that the king can obtain physical strength, blessings, wisdom, and intelligence.
故。威德勇猛常得自在。天得增益故離大小五衰惱相常益光明。
經。爾時四天王聞是頌已歡喜踴躍白佛言。世尊。我從昔來未曾得聞如是甚深微妙之音。心生悲喜涕淚交流。舉身戰動。證不思議希有之事。以天曼陀羅華摩訶曼陀羅華而散佛上。作是殊勝供養佛已。白佛言。世尊。我等四王各有五百藥叉眷屬常當處處擁護是經及說法師。以智光明而為助衛。若於此經所有句義忘失之處。我皆令彼憶念不忘。並與陀羅尼殊勝法門令得具足。復欲令此最勝經王所在之處為諸眾生廣宣流佈。不速隱沒。
贊曰。品大段第五四王慶喜護持有四。初聞頌心歡。即心歡身躍。二白佛下發言陳白有三。一聞未曾聞。二身心歡喜。準仁王經。初地菩薩為四天王。得證不退故聞深法悲喜流淚舉身戰動。三者得未曾得即證不思議事。三以天曼陀羅下散華供養。四作是殊勝下請願護持有二。初身護。后以智光明下智護有三。一令憶念。二與總持。三令弘法流通不絕。
經。爾時世尊于大眾中說是法時無量眾生皆得大智聰睿辯才攝受無量福德之聚離諸憂惱發喜樂心善明眾論登出離道不復退轉速證菩提。
下品大段第六大眾聞經得益。有九。一得智。二得辨。三得福。四離苦。五得樂。六得五明。七得涅槃路。八得不退
【現代漢語翻譯】 現代漢語譯本 因此，憑藉佛的威德和勇猛，他們常常能夠獲得自在。天人因此得到增益，遠離了五衰（大小五衰）的惱亂之相，並且常常增益光明。
經文：當時，四大天王聽了這首偈頌后，歡喜踴躍，對佛說：『世尊，我等自從過去以來，從未聽聞過如此甚深微妙的音聲，心中生起悲喜之情，涕淚交流，全身戰動，證得了不可思議的希有之事。』他們以天界的曼陀羅華（Mandārava，天界之花）和摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）散在佛的身上，以此作為殊勝的供養。供養完畢后，他們對佛說：『世尊，我等四大天王各自擁有五百藥叉（Yaksa，夜叉）眷屬，常常應當在各處擁護這部經典以及說法師，以智慧光明作為輔助和護衛。如果有人對這部經典中的句義有所忘失，我等都會令其憶念不忘，並且給予陀羅尼（Dhāraṇī，總持）殊勝法門，令其得到具足。又希望令這部最殊勝的經王在所有的地方為諸眾生廣為宣說流佈，不會迅速隱沒。』
贊曰：這一品是第五大段，講述四大天王慶幸歡喜並護持此經，共有四個方面。一是聽聞偈頌后內心歡喜，即內心歡喜，身體也隨之踴躍。二是『白佛下』，是發言陳述，共有三點。一是聽聞了從未聽聞過的法。二是身心歡喜。依據《仁王經》，初地菩薩為四大天王，得證不退轉，所以聽聞甚深之法后悲喜流淚，全身戰動。三是得到了從未得到過的，即證得了不可思議之事。三是以天界的曼陀羅華等散花供養。四是『作是殊勝下』，是護持，共有兩個方面。一是身護。后是『以智光明下』，是智護，共有三點。一是令憶念。二是給予總持。三是令弘法流通不絕。
經文：當時，世尊在大眾之中宣說此法時，無量眾生都獲得了大智慧、聰睿的辨才，攝受了無量的福德之聚，遠離了各種憂惱，生起了喜樂之心，善於明瞭各種論議，登上了出離之道，不再退轉，迅速證得菩提（Bodhi，覺悟）。
下品是第六大段，講述大眾聽聞經典后獲得的利益，共有九個方面。一是獲得智慧。二是獲得辯才。三是獲得福德。四是遠離痛苦。五是獲得快樂。六是獲得五明（聲明、工巧明、醫方明、因明、內明）。七是獲得涅槃（Nirvana，寂滅）之路。八是獲得不退轉。
【English Translation】 English version Therefore, by the power and valor of the Buddha, they are always able to attain freedom. The devas (gods) thus receive increase, are free from the afflictive signs of the five decays (both major and minor), and constantly increase in radiance.
Sutra: At that time, the Four Heavenly Kings, having heard this verse, rejoiced and leaped for joy, and said to the Buddha: 'World Honored One, since the past, we have never heard such a profound and subtle sound. Our hearts give rise to sorrow and joy, tears flow, and our whole bodies tremble. We have attained an inconceivable and rare event.' They scattered celestial Mandārava flowers (Mandārava, heavenly flower) and Mahāmandārava flowers (Mahāmandārava, great Mandārava flower) upon the Buddha, as a supreme offering. Having made this excellent offering, they said to the Buddha: 'World Honored One, each of us Four Kings has five hundred Yaksha (Yaksa, a type of spirit) retinues, who should always protect this sutra and the Dharma masters everywhere, using the light of wisdom as assistance and protection. If anyone forgets any of the meanings of this sutra, we will cause them to remember it without forgetting, and we will give them the supreme Dharma gate of Dhāraṇī (Dhāraṇī, mnemonic device), so that they may be complete. Furthermore, we wish to cause this most excellent King of Sutras to be widely proclaimed and disseminated everywhere for all sentient beings, and not to quickly disappear.'
Commentary: This section is the fifth major division, describing the Four Heavenly Kings rejoicing and protecting the sutra, with four aspects. First, upon hearing the verse, their hearts rejoiced, that is, their hearts rejoiced and their bodies leaped. Second, 'Said to the Buddha below,' is a statement of declaration, with three points. First, they heard a Dharma they had never heard before. Second, their bodies and minds rejoiced. According to the Benevolent Kings Sutra, the Four Heavenly Kings are first-ground Bodhisattvas, having attained non-retrogression, so upon hearing the profound Dharma, they wept with sorrow and joy, and their whole bodies trembled. Third, they attained what they had never attained, that is, they attained an inconceivable event. Third, they scattered celestial Mandārava flowers and other flowers as offerings. Fourth, 'Having made this excellent offering below,' is protection, with two aspects. First, physical protection. Later, 'Using the light of wisdom below,' is wisdom protection, with three points. First, causing remembrance. Second, giving Dhāraṇī. Third, causing the Dharma to be propagated and circulated without ceasing.
Sutra: At that time, when the World Honored One was speaking this Dharma in the assembly, countless sentient beings all obtained great wisdom, intelligent eloquence, received immeasurable accumulations of merit, were free from all worries and afflictions, gave rise to joy and happiness, were skilled in understanding various discourses, ascended the path of liberation, no longer retrogressed, and quickly attained Bodhi (Bodhi, enlightenment).
The following section is the sixth major division, describing the benefits obtained by the assembly upon hearing the sutra, with nine aspects. First, obtaining wisdom. Second, obtaining eloquence. Third, obtaining merit. Fourth, being free from suffering. Fifth, obtaining happiness. Sixth, obtaining the five sciences (sound, craftsmanship, medicine, logic, inner science). Seventh, obtaining the path to Nirvana (Nirvana, cessation). Eighth, obtaining non-retrogression.
轉。九速證菩提。文顯可知。
金光明最勝王經卷第七
唐三藏法師義凈奉 制譯
無染著陀羅尼品第十三
無染著陀羅尼品三門分別。一來意。二釋名。三解難。言來意者。四天王觀察人天品下十六品。初明學行流通有五。初觀察品勸修行。二四天王護國品下三品明守護。三大辨才下五品明為增弘經行人福智。四王法正論下三品明正持學。五授記等四品成前勸修守護等意。就四王護國等三品明守護中有三。一令守護供養。二令離染不退。三令離障如意。上已明守護供養。此明令離染不退。若有染著即有退屈。以執著故。如無著菩薩般若論解離不忍苦障中雲。不住一切法發阿耨菩提等。為對治不忍流轉苦眾生相違苦匱乏受用苦等。今此亦爾。故下文云。若諸菩薩能安住者。于無上菩提不復退轉。成就正愿得無所依自性辨才獲希有事。安住聖道故說此咒護令離染不退修行。有此品生。二釋名者。梵云仳[跳-兆+東]𪏭沙。此云無染著。舊云銀主者非也。所弘之法從最清凈法界平等所流。復由咒力能令離染無所住著故云無染著。陀羅尼者義如常辨。三解難者。問。總持有四。此無染著何陀羅尼。答。是能令菩薩得無生忍陀羅尼故。瑜伽四十五云。云何菩薩能得菩薩忍陀羅尼。謂諸菩薩
【現代漢語翻譯】 轉，依此九速證得菩提（覺悟）。文義顯明，容易理解。
《金光明最勝王經》卷第七
唐三藏法師義凈 奉 旨譯
無染著陀羅尼品第十三
無染著陀羅尼品從三個方面進行分析：一、說明來意；二、解釋名稱；三、解答疑問。關於來意：在四天王觀察人天品之後的十六品經文中，首先闡明學修和流通有五個方面。第一，觀察品勸人修行；第二，四天王護國品等三品經文闡明守護；第三，大辯才天女品等五品經文闡明爲了增進弘揚經文者的福德和智慧；第四，王法正論品等三品經文闡明正確地堅持學習；第五，授記品等四品經文成就前面勸修和守護等用意。在四天王護國品等三品經文中闡明守護，其中有三個方面：一是令守護供養；二是令遠離染著不退轉；三是令遠離障礙如意。上面已經闡明守護供養，這裡闡明令遠離染著不退轉。如果有了染著，就會有退步和屈服，因為有執著。如同無著（Asanga）菩薩在《般若論》中解釋遠離不忍受痛苦的障礙時說：『不住於一切法而發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』等。爲了對治不能忍受流轉的痛苦、眾生相違的痛苦、匱乏受用的痛苦等。現在這裡也是這樣。所以下文說：『如果各位菩薩能夠安住，對於無上菩提就不會再退轉，成就正愿，得到無所依的自性辯才，獲得稀有的事情，安住于聖道。』所以宣說這個咒語，守護他們遠離染著，不退轉修行。因此產生了這一品經文。第二，解釋名稱：梵語是仳[跳-兆+東]𪏭沙（Bhillikshana），這裡翻譯為『無染著』。舊譯為『銀主』是不對的。所弘揚的法從最清凈的法界平等流出，又由於咒語的力量，能夠使人遠離染著，沒有執著，所以稱為『無染著』。陀羅尼（Dharani）的含義如常解釋。第三，解答疑問：問：總共有四種持咒，這個無染著是哪種陀羅尼？答：是能夠使菩薩得到無生法忍（Anutpattika-dharma-kshanti）的陀羅尼。瑜伽四十五中說：『菩薩如何能夠得到菩薩忍陀羅尼？』就是各位菩薩
【English Translation】 Transferred. Relying on this, one can quickly attain Bodhi (enlightenment). The meaning of the text is clear and easy to understand.
The Golden Light Sutra, Volume 7
Translated under Imperial Decree by the Tang Dynasty Tripitaka Master Yijing
Chapter Thirteen: The Undefiled Dharani
The Undefiled Dharani Chapter is analyzed from three aspects: 1. Explaining the purpose; 2. Interpreting the name; 3. Answering questions. Regarding the purpose: In the sixteen chapters following the 'Four Heavenly Kings Observing Humans and Gods' chapter, the learning, practice, and dissemination are first clarified in five aspects. First, the 'Observation' chapter encourages people to practice; second, the 'Four Heavenly Kings Protecting the Nation' chapter and the following three chapters clarify protection; third, the 'Great Eloquence Goddess' chapter and the following five chapters clarify the intention to increase the merit and wisdom of those who promote the sutra; fourth, the 'Correct Discourse on the King's Law' chapter and the following three chapters clarify the correct adherence to learning; fifth, the 'Prediction' chapter and the following four chapters accomplish the aforementioned intentions of encouraging practice and protection. In the three chapters including the 'Four Heavenly Kings Protecting the Nation' chapter, the protection is clarified in three aspects: first, to cause protection and offering; second, to cause detachment from defilement and non-retrogression; third, to cause freedom from obstacles and wish fulfillment. The protection and offering have already been clarified above; here, it is clarified to cause detachment from defilement and non-retrogression. If there is defilement, there will be regression and submission, because there is attachment. Just as Asanga Bodhisattva said in the Prajnaparamita Shastra when explaining the removal of the obstacle of not enduring suffering: 'Not abiding in all dharmas, one arouses Anuttara-samyak-sambodhi (unexcelled complete enlightenment),' etc. This is to counteract the suffering of not being able to endure transmigration, the suffering of conflicting beings, the suffering of lacking resources, etc. This is also the case here. Therefore, the following text says: 'If you Bodhisattvas can abide, you will no longer regress from unsurpassed Bodhi, accomplish your vows, obtain self-nature eloquence without reliance, and obtain rare things, abiding in the holy path.' Therefore, this mantra is spoken to protect them from defilement and non-retrogression in practice. Therefore, this chapter arises. Second, interpreting the name: The Sanskrit is Bhillikshana, which is translated here as 'Undefiled.' The old translation as 'Silver Lord' is incorrect. The Dharma that is propagated flows equally from the purest Dharma realm, and because of the power of the mantra, it can cause people to be free from defilement and without attachment, so it is called 'Undefiled.' The meaning of Dharani is as usually explained. Third, answering questions: Question: There are four types of Dharani in total, which type of Dharani is this Undefiled Dharani? Answer: It is the Dharani that enables Bodhisattvas to obtain Anutpattika-dharma-kshanti (the patience with the non-arising of phenomena). Yoga Chapter 45 says: 'How can Bodhisattvas obtain the Bodhisattva Patience Dharani?' It is that the Bodhisattvas
成就自體堅固忍行具足妙智。乃至言不從他聞自正通達一切法義。謂於此義如是通達。一切言說所說諸法自性之義皆不成實。唯有諸法離言自性等。此經既云陀羅尼者非方處。乃至云無有法生亦無有法滅等。故知是也。或是神咒總持。菩薩地云。云何菩薩咒陀羅尼。謂諸菩薩獲得如是等持自在。加被能除有情災患諸咒章句。令彼章句悉皆神驗。能除非一種種災患。此經復云。身亦不被刀杖毒藥水火猛獸之所損害。故神咒攝。或可。通二。文無簡故。問。準瑜伽說。四總持體非皆念慧。神咒總持即說是定。得忍總持說是妙慧。云何爾耶。答。體性不同。有依因出體。即說是定。有依能簡擇出體。即說是智。有依記憶出體。即說是念。有依果出體。即以所持之法名為總持。各據一義皆悉不違。故智度論解總持云。以禪定得智慧火故。又云。智慧在菩薩心中名般若。小乘人之心中名道品。不忘人心中名陀羅尼。故知瑜伽云。咒總持說定。得忍總持云慧。各隨義說。又咒持中雲。得如是等持自在故。令神咒神驗等者據因而說。非是克體。故大莊嚴論云。得有三種。一報得。二習得。由現聞持力得故。三修得。由依定力得故。由此故知。云獲得如是等持自在加被神咒皆悉神驗者。由得定故發勝念慧能持諸咒。是約因出體。得忍總
持者。忍是果咒是忍因。由念慧力持此得忍咒故。名能得菩薩無生忍陀羅尼。所持之咒及能持體俱以念慧為體。或但能持以念慧為體。所持咒非。如以總持持于文義。所持文義非念慧故。或咒是因。由此咒力能得四種總持。持彼四法令不忘失。又瑜伽說。得忍總持是妙慧者亦從因說云。諸菩薩成就自體堅固忍行具足妙慧。獨處空閑寂無言說。乃至云。于佛所說得菩薩忍諸咒章句能諦思惟。如是句義不從他聞。自在通達了知如是諸咒章句都無有義等。言成就堅固忍行。行者是因。因即妙慧。得妙慧故獨處空閑寂無言說等。是修行處及修行儀。于佛所說得菩薩忍諸咒章句等。是得忍因所學之法。能思惟者是能修行即因也。故莊嚴論云。由現聞持力得故。故知羅陀尼名非唯目于總持念慧。總持念慧因及所持法皆亦名總持故。定及咒皆名總持。又所持法義是總。神咒與忍是別。以神咒及得忍咒亦俱有法義故。問。若云定慧是總持因。云何菩薩地云若諸菩薩具四功德方獲總持非隨闕一。答。因有遠近。定慧近因。彼四因者。一于欲不貪。二他勝不妒。三等施無悔。四于正法深生忻樂。此四遠因。問。此四總持於何位得。答。準瑜伽云。得此忍故是諸菩薩不久當得凈勝意樂地菩薩法陀羅尼義陀羅尼。若過第一無數大劫已入凈勝意樂
地所得決定。已下雖得而不決定如說法義。咒陀羅尼當知亦爾。準此即是得忍總持在地前得。余入地得。據實而言。若約勝劣圓缺所得位不定爾。如解深密經等。于第三地得聞持陀羅尼。亦云。于第九地得四陀羅尼。若約初證理得俱在初地。約修習得俱通地前。約任運得俱八地上。今瑜伽言忍地前得余入地得。互影彰爾。
經。爾時世尊告具壽舍利子今有法門名無染著陀羅尼是諸菩薩所修行法過去菩薩之所受持是菩薩母說是語已。
贊曰。大文分六。一佛標名宗。二問答名體。三請佛陳說。四讚仰為宣。五顯勝勸修。六聞教喜學。此即初也。有七。一明教主。二所逗機。三標咒名。四指應學。五舉曾勸。六明學意。以是菩薩母故。過去菩薩皆悉已學故。今菩薩所應修行。七結前標。文段可悉。
經。具壽舍利子白佛言世尊陀羅尼者是何句義世尊陀羅尼者非方處非非方處作是語已。
下問答名體。初問后答。問中有二。一問名義是何句義。是意云何名無著等。復因何義。句是能詮之名非名句中名。已下問體。以諸法體即是真如。非有非空等不可言說。如何可說此陀羅尼。非方處者離有。非非方處者離空。準下佛答有其七句。此略舉初句為問。以影于余。或舍利分悟世尊具悟故說有多少。
【現代漢語翻譯】 現代漢語譯本
所得的決定取決於所處的地位。即使獲得了，如果不能決定如說法義，咒語和陀羅尼也應如此理解。因此，可以認為忍辱總持是在入地之前獲得的，其餘的則是在入地后獲得的。但實際上，如果從勝劣圓缺的角度來看，所得的地位是不確定的。例如，《解深密經》等經典中提到，在第三地獲得聞持陀羅尼，也說在第九地獲得四種陀羅尼。如果從初證理的角度來看，都在初地獲得；如果從修習的角度來看，都貫通地前；如果從任運的角度來看，都在八地以上。現在《瑜伽師地論》說忍辱在地前獲得，其餘的入地后獲得，這只是互相映襯而已。
經文：爾時，世尊告訴具壽舍利子：『現在有一種法門，名為無染著陀羅尼，是諸菩薩所修行的法，過去菩薩所受持的，是菩薩之母。』說完此語。
贊曰：大文分為六個部分：一、佛陀標明宗名；二、問答宗名本體；三、請佛陳述；四、讚仰佛陀宣說；五、彰顯殊勝勸人修習；六、聽聞教誨歡喜學習。這裡是第一部分。有七個方面：一、說明教主；二、所教化的對象；三、標明咒語的名稱；四、指出應該學習的對象；五、舉出曾經勸導的事例；六、說明學習的意義，因為這是菩薩之母；過去菩薩都已經學習過，所以現在的菩薩也應該修行；七、總結前文並標明。文章的段落可以清楚地理解。
經文：具壽舍利子對佛說：『世尊，陀羅尼是什麼句義？世尊，陀羅尼不是方處，也不是非方處。』說完此語。
下面是問答宗名本體。先問后答。問中有兩個方面：一是問名稱的意義是什麼句義，意思是無著（Avyākrta）等名稱是什麼意思？又因為什麼意義而得名？這裡的『句』是能詮釋的名稱，不是名句中的『名』。下面是問本體，因為諸法的本體就是真如（Tathātā），非有非空等不可言說，如何可以說這個陀羅尼呢？『非方處』是遠離有，『非非方處』是遠離空。根據下面的佛陀回答，有七句話。這裡略舉第一句來提問，以影射其餘的句子。或者是因為舍利子（Śāriputra）部分領悟，世尊完全領悟，所以說的有多少不同。
【English Translation】 English version
The attainment is determined by the ground one is on. Even if attained, if one cannot determine the meaning of the Dharma as it is taught, the same applies to mantras and dhāraṇīs. Therefore, it can be considered that the Endurance Dhāraṇī (kṣānti-dhāraṇī) is attained before entering the grounds, while the rest are attained after entering the grounds. But in reality, if viewed from the perspective of superiority, inferiority, completeness, and incompleteness, the position of attainment is uncertain. For example, the Saṃdhinirmocana Sūtra and other scriptures mention that the Retention Dhāraṇī (dhāraṇī) is attained on the third ground, and it is also said that the four Dhāraṇīs are attained on the ninth ground. If viewed from the perspective of the initial realization of the principle, they are all attained on the first ground; if viewed from the perspective of cultivation, they all penetrate the grounds before; if viewed from the perspective of effortless attainment, they are all above the eighth ground. Now, the Yogācārabhūmi-śāstra says that Endurance is attained before entering the grounds, and the rest are attained after entering the grounds, which is merely a mutual reflection.
Sūtra: At that time, the World-Honored One said to the Venerable Śāriputra (Śāriputra): 'Now there is a Dharma gate called the Unstained Dhāraṇī (nirañjana-dhāraṇī), which is the Dharma practiced by all Bodhisattvas, upheld by the Bodhisattvas of the past, and is the mother of Bodhisattvas.' Having spoken these words.
Commentary: The main text is divided into six parts: 1. The Buddha indicates the name of the doctrine; 2. Question and answer on the name and essence of the doctrine; 3. Requesting the Buddha to explain; 4. Praising and admiring the Buddha's exposition; 5. Revealing the excellence and encouraging practice; 6. Hearing the teachings and joyfully learning. This is the first part. There are seven aspects: 1. Explaining the teaching master; 2. The object to be taught; 3. Indicating the name of the mantra; 4. Pointing out the object to be learned; 5. Citing examples of past exhortations; 6. Explaining the meaning of learning, because it is the mother of Bodhisattvas; past Bodhisattvas have already learned it, so present Bodhisattvas should also practice it; 7. Summarizing the previous text and indicating it. The paragraphs of the text can be clearly understood.
Sūtra: The Venerable Śāriputra said to the Buddha: 'World-Honored One, what is the meaning of the phrase Dhāraṇī (dhāraṇī)? World-Honored One, Dhāraṇī is neither a place nor a non-place.' Having spoken these words.
Below is the question and answer on the name and essence of the doctrine. First the question, then the answer. There are two aspects in the question: one is to ask what is the meaning of the name, what is the meaning of names such as Avyākrta? And for what reason is it named? The 'phrase' here is the name that can explain, not the 'name' in the name-phrase. Below is the question about the essence, because the essence of all dharmas is Suchness (Tathātā), which is neither existent nor non-existent, and cannot be expressed in words. How can this Dhāraṇī be spoken of? 'Neither a place' is to be away from existence, 'nor a non-place' is to be away from emptiness. According to the Buddha's answer below, there are seven sentences. Here, the first sentence is briefly mentioned to allude to the rest of the sentences. Or it is because Śāriputra (Śāriputra) partially understood, and the World-Honored One fully understood, so there is a difference in how much is said.
經。佛告舍利子善哉善哉舍利子汝于大乘已能發趣信解大乘尊重大乘。
下答有二。初贊后答。此贊也。有二。言善哉者贊問。汝于大乘下贊德有三。初贊舍小。已能發趣故。次贊悟大。信解大乘故。以信得解。非智證入。故法華經云。汝舍利弗尚於此經以信得入。況餘聲聞。趣大以後經二萬劫始到十信初心故。故涅槃經云。阿羅漢人二萬劫到。所言到者到阿耨心故未證悟。若約七地過種姓地。得在勝解行地。若約五位未住資糧位。但在善法欲。十信方得在資糧故后贊堅固。尊重大乘故。
經。如汝所言陀羅尼者非方處非非方處非法非非法非過去非未來非現在非事非非事非緣非非緣非行非非行無有法生亦無法滅。
下答有二。初答體。即是諸佛下答名義。初中有二。初述成。后然為下答說所以。初述成也。非方處等如前已解。第二非法等離詮非詮。非法非所詮。非非法非是不離非詮之法。是智證故。第三離三世以常故。非三世應有非非過去等。非離世法故。以影略故。第七句經亦同此解。第四事理對。是理非事。又云非非事者不離事法故。第五為無為對。非有為緣生非非有為。了因顯故。或不離緣生法故。第六常無常對。行者遷流。真如非行非非行。同前釋。第七相非相對。以真如理離生滅等十
【現代漢語翻譯】 現代漢語譯本：
經文：佛告訴舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『善哉！善哉！舍利子，你對於大乘（Mahāyāna，佛教宗派，強調普度眾生）已經能夠發起興趣，信解大乘，尊重、重視大乘。』
下面回答分為兩部分。首先是讚歎，然後是回答。這是讚歎部分。讚歎分為兩點。說『善哉』是讚歎提問。『你對於大乘』以下是讚歎功德，有三點。首先是讚歎捨棄小乘（Śrāvakayāna，又稱聲聞乘，側重個人解脫）。因為已經能夠發起興趣。其次是讚歎領悟大乘。因為信解大乘。以信心而得到理解，不是以智慧證入。所以《法華經》（Lotus Sūtra）說：『你舍利弗尚且對於此經以信心而得入，何況其餘聲聞。』發起對大乘的興趣后，經過二萬劫（kalpa，時間單位，指極長的時間）才到達十信的初心。所以《涅槃經》（Nirvana Sutra）說：『阿羅漢（Arhat，已證得解脫的聖者）二萬劫到達。』所說的到達是指到達阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），所以還沒有證悟。如果按照七地（Bhūmi，菩薩修行的階位）來說，超過了種姓地（gotra-bhūmi），得到在勝解行地（adhimukti-caryā-bhūmi）。如果按照五位（pañca-sthāna）來說，還沒有住在資糧位（sambhāra-sthāna），只是在善法欲（kuśala-dharma-chanda）。十信才能在資糧位，所以最後讚歎堅固。因為尊重、重視大乘。
經文：『如你所說，陀羅尼（dhāraṇī，總持，指能總攝憶持一切法義的咒語）不是方處（dik-pradeśa，有方位的地方），也不是非方處（a-dik-pradeśa，沒有方位的地方），不是法（dharma，事物、規律），也不是非法（a-dharma，不是事物、規律），不是過去（atīta，已逝去的時間），不是未來（anāgata，尚未到來的時間），不是現在（pratyutpanna，當下存在的時間），不是事（artha，現象），也不是非事（anartha，非現象），不是緣（pratyaya，條件），也不是非緣（apratyaya，非條件），不是行（carita，行為），也不是非行（a-carita，非行為），沒有法生（dharma-utpāda，事物產生），也沒有法滅（dharma-nirodha，事物滅亡）。』
下面回答分為兩部分。首先回答本體，即是諸佛，下面回答名義。首先回答本體，其中有兩部分。首先是敘述成立，然後是闡述原因，下面回答說明原因。首先是敘述成立。『不是方處』等如前面已經解釋。第二，『非法』等，遠離詮釋和非詮釋。『非法』不是所詮釋的。『非非法』不是不離非詮釋的法。這是智慧所證悟的。第三，遠離三世，因為是常。不是三世，應該有『非非過去』等。不是離開世間法，因為是影略。第七句經文也同樣這樣解釋。第四，事理相對。是理非事。又說『非非事』，是不離事法。第五，有為無為相對。不是有為緣生，不是非有為。了因顯現。或者是不離緣生法。第六，常無常相對。行是遷流，真如（tathatā，事物的真實如是之相）不是行，也不是非行。同前面的解釋。第七，相非相相對。以真如之理，遠離生滅等十種。
【English Translation】 English version:
Sutra: The Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), 'Excellent! Excellent! Śāriputra, you have already been able to develop interest in the Mahāyāna (a major branch of Buddhism emphasizing universal salvation), believe in and understand the Mahāyāna, and respect and value the Mahāyāna.'
The following answer is divided into two parts. First is praise, then the answer. This is the praise part. There are two points in the praise. Saying 'Excellent!' is praising the question. 'You regarding the Mahāyāna' and below is praising the merit, with three points. First is praising the abandonment of the Śrāvakayāna (also known as the Hearer Vehicle, focusing on individual liberation). Because you have already been able to develop interest. Second is praising the understanding of the Mahāyāna. Because you believe in and understand the Mahāyāna. Understanding is attained through faith, not through wisdom and realization. Therefore, the Lotus Sūtra says, 'You, Śāriputra, even enter this sutra through faith, let alone other Śrāvakas.' After developing interest in the Mahāyāna, it takes twenty thousand kalpas (an extremely long period of time) to reach the initial mind of the ten faiths. Therefore, the Nirvana Sutra says, 'Arhats (saints who have attained liberation) arrive after twenty thousand kalpas.' The so-called arrival refers to arriving at the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed perfect enlightenment), so they have not yet attained enlightenment. If according to the seven Bhūmis (stages of Bodhisattva practice), it exceeds the gotra-bhūmi (lineage ground), attaining the adhimukti-caryā-bhūmi (stage of liberated action). If according to the five sthānas (positions), one has not yet resided in the sambhāra-sthāna (stage of accumulation), but is only in the kuśala-dharma-chanda (desire for wholesome dharma). Only the ten faiths can reside in the sambhāra-sthāna, so finally, firmness is praised. Because the Mahāyāna is respected and valued.
Sutra: 'As you said, the dhāraṇī (a mnemonic device, a spell that encapsulates and retains the meaning of all dharmas) is not a dik-pradeśa (a place with direction), nor is it an a-dik-pradeśa (a place without direction), it is not dharma (things, laws), nor is it a-dharma (not things, not laws), it is not atīta (the past), it is not anāgata (the future), it is not pratyutpanna (the present), it is not artha (phenomena), nor is it anartha (non-phenomena), it is not pratyaya (conditions), nor is it apratyaya (non-conditions), it is not carita (conduct), nor is it a-carita (non-conduct), there is no dharma-utpāda (the arising of things), nor is there dharma-nirodha (the cessation of things).'
The following answer is divided into two parts. First, answer the essence, which is all Buddhas, and below, answer the meaning of the name. First, answer the essence, which has two parts. First is stating the establishment, then explaining the reason, and below, answering to explain the reason. First is stating the establishment. 'Not a place with direction' etc., as explained earlier. Second, 'not dharma' etc., is away from interpretation and non-interpretation. 'Not dharma' is not what is interpreted. 'Not non-dharma' is not inseparable from the non-interpretive dharma. This is what wisdom realizes. Third, away from the three times, because it is constant. Not the three times, there should be 'not non-past' etc. Not leaving worldly dharmas, because it is an outline. The seventh sentence of the sutra is also explained in the same way. Fourth, the relative of phenomena and principle. It is principle, not phenomena. Also saying 'not non-phenomena' is inseparable from phenomenal dharmas. Fifth, the relative of conditioned and unconditioned. Not conditioned arising, not non-conditioned. The manifesting cause appears. Or it is inseparable from conditioned arising dharmas. Sixth, the relative of constant and impermanent. Conduct is flowing, tathatā (the true suchness of things) is not conduct, nor is it non-conduct. Same as the previous explanation. Seventh, the relative of appearance and non-appearance. With the principle of tathatā, away from arising and ceasing etc., ten kinds.
相故。諸法體生后無名滅。如既不生故無法滅。舉此例余。第七離生滅相。此約三性中歸圓成實解。一切諸法所歸趣故。若約遍計及勝義勝義七句總遮。若約二諦相形總通遮表。如初非方處。據勝義遮方處表非方處非非方處。約俗諦中以總持體所持之法是依聲故。總持自性是念慧故。念慧非方。以依方處故。余準可知。然據經意約真勝義心言路絕。總取遮表不依依他及遍計。或通依三性。俱得無失。
經。然為利益諸菩薩故作如是說於此陀羅尼功用正道理趣勢力安立。
下答說所以。然據勝義。非方處非非方處等忘言絕相。然今為利益諸菩薩故。于方便道理依俗諦中作如是說。依何說法耶。謂於此陀羅尼即指所說法體。依四種義安立施設。名之為說。下言安立者施設別名。依此四義而安立故。言四種義者。一功用即依總持有能得果之功用說。二正道即此功用體。離二邊證正理故名為正道。即念慧等。三理趣則是真如及所持法義等是念智等境總名理趣。四勢力由此法義能念慧等滅惡生善證理得果故名勢力。即法威力。欲明能詮契順諸法故。或即總持念慧法二。有能攝持生善滅惡之勢力也。
經。即是諸佛功德諸佛禁戒諸佛所學諸佛秘意諸佛生處故名無染著陀羅尼最妙法門作是語已。
下答問句
義。初答義。故名無染著下答句。句即名也。前功用等四義在佛。即俱名功德等。或能為因。依此能得佛不共法等名功德。能令離過名禁戒。為佛師故名所學。法身妙理深難測故名秘意。成報化佛故名生處。由能詮教詮此義故名無染著法門等。或即念慧名為法門。與所持法為門。即法之門。或依此總持能出生功德等。妙法即妙法之門。或此妙法通能所出。即通依主持業兩釋。
經。舍利子白佛言世尊唯愿善逝為我說此陀羅尼法若諸菩薩能安住者于無上菩提不復退轉成就正愿得無所依自性辯才獲希有事安住聖道皆由得此陀羅尼故。
下第三請佛陳說有二。初請說。若諸菩薩下第二請意。請意有二。初能學人。二能安住者下明修教得利益有六。一得不退。隨信住等四種不退。二得正愿。謂十大愿。發菩提心論云。一者愿。我先世及以今身所種善根。施與一切悉共迴向無上菩提。令我此愿唸唸增長生生不忘為陀羅尼之所守護。二愿。我回向大菩提已。以此善根於一切生處常得供養一切諸佛。恒常不生無佛國土。三愿。我得生諸佛國已。常得親近隨侍左右。如影隨形無剎那頃遠離諸佛。四者愿。我得近佛已隨我所應為我說法。即得成就菩薩五通。五愿。得通已即達世諦。假名流佈了第一義得正法智。六愿。我得正
【現代漢語翻譯】 現代漢語譯本：意義。首先回答『義』。所以叫做『無染著』，以下回答『句』。『句』就是『名』。前面的功用等四種意義在於佛，就都叫做功德等。或者能夠作為原因。依靠這個能夠得到佛的不共法等，叫做功德。能夠使人脫離過失，叫做禁戒。因為是佛的老師，所以叫做所學。法身的微妙道理深奧難以測度，所以叫做秘意。成就報身佛和化身佛，所以叫做生處。由於能夠用言語表達教義來詮釋這個意義，所以叫做無染著法門等。或者直接用念和慧作為法門。與所持的法作為門徑，就是法的門徑。或者依靠這個總持，能夠出生功德等。妙法就是妙法的門徑。或者這個妙法普遍能夠產生能和所，也就是通用於依主釋和持業釋兩種解釋。
經文：舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊，唯愿善逝（Sugata，如來佛的稱號之一）為我說這個陀羅尼（dhāraṇī，總持、咒語）法，如果諸位菩薩（bodhisattva，立志成佛的修行者）能夠安住於此，對於無上菩提（anuttarā-bodhi，無上的覺悟）就不會再退轉，成就正愿，得到無所依的自性辯才，獲得稀有之事，安住于聖道，都是由於得到這個陀羅尼的緣故。』
下面第三部分是請求佛陀陳述，分為兩部分。首先是請求陳述。『如果諸位菩薩』以下是第二部分的請求意圖。請求意圖有兩點。第一是能夠學習的人。第二是『能夠安住者』以下闡明修習教法得到的利益有六種。第一是得到不退轉。包括隨信住等四種不退轉。第二是得到正愿。指十大愿。發菩提心論中說：『第一愿，我過去世以及今生所種的善根，施與一切眾生，全部共同迴向無上菩提。使我的這個願望唸唸增長，生生不忘，為陀羅尼所守護。第二愿，我回向大菩提之後，用這個善根在一切生處常常能夠供養一切諸佛。恒常不生在沒有佛的國土。第三愿，我得生在諸佛國土之後，常常能夠親近隨侍在佛的左右。如同影子跟隨形體一樣，沒有剎那頃離開諸佛。第四愿，我得親近佛之後，隨著我所應該得到的，為我說法。立即得到成就菩薩的五種神通。第五愿，得到神通之後，立即通達世俗諦，假名流佈，瞭解第一義，得到正法智。第六愿，我得到正'
【English Translation】 English version: Meaning. First answering the 'meaning'. Therefore, it is called 'without attachment', and the following answers 'sentence'. 'Sentence' is 'name'. The previous four meanings such as function are in the Buddha, so they are all called merits and virtues, etc. Or it can be a cause. Relying on this, one can obtain the Buddha's unique Dharma, etc., which is called merit and virtue. Being able to make people get rid of faults is called precepts. Because he is the Buddha's teacher, he is called what is learned. The subtle principles of the Dharmakaya are profound and difficult to measure, so it is called secret intention. Accomplishing the Reward Body Buddha and the Manifestation Body Buddha is called the place of birth. Because it can use language to express the teachings to interpret this meaning, it is called the Dharma gate of non-attachment, etc. Or directly use mindfulness and wisdom as the Dharma gate. Taking the Dharma held as a gateway is the gateway to the Dharma. Or relying on this Dharani, one can generate merits and virtues, etc. Wonderful Dharma is the gateway to wonderful Dharma. Or this wonderful Dharma can universally produce the able and the object, that is, it is applicable to both the dependent and possessive explanations.
Sutra: Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One, I wish that the Sugata (Sugata, one of the titles of the Tathagata Buddha) would explain this dhāraṇī (dhāraṇī, total retention, mantra) Dharma to me. If the Bodhisattvas (bodhisattva, practitioners who aspire to become Buddhas) can abide in this, they will no longer regress from Anuttarā-bodhi (unexcelled enlightenment), accomplish their correct vows, obtain self-nature eloquence without reliance, obtain rare things, and abide in the Holy Path, all because of obtaining this dhāraṇī.'
The third part below is the request for the Buddha to state, divided into two parts. The first is the request to state. 'If the Bodhisattvas' below is the second part of the request intention. There are two points to the request intention. The first is the person who can learn. The second is 'those who can abide' below clarifies the six benefits of practicing the teachings. The first is to obtain non-retrogression. Including the four types of non-retrogression such as abiding in faith. The second is to obtain the correct vow. Refers to the ten great vows. The Treatise on Awakening the Mind of Bodhi says: 'The first vow is that the good roots I have planted in the past and in this life, I give to all sentient beings, and all together dedicate them to Anuttarā-bodhi. May this vow of mine increase in every thought, and never be forgotten in every life, and be protected by the dhāraṇī. The second vow is that after I dedicate myself to great Bodhi, I will use this good root to always be able to make offerings to all Buddhas in all places of birth. I will never be born in a Buddha-less land. The third vow is that after I am born in the Buddha-lands, I will always be able to be close to and attend to the Buddha's left and right. Like a shadow following a form, I will not leave the Buddhas for a moment. The fourth vow is that after I am close to the Buddha, I will preach the Dharma to me according to what I should receive. I will immediately attain the five supernatural powers of the Bodhisattva. The fifth vow is that after attaining supernatural powers, I will immediately understand the mundane truth, the distribution of false names, understand the first meaning, and obtain the wisdom of the correct Dharma. The sixth vow is that I will obtain the correct'
法智已以無厭心為生說法。示教利喜皆令開解。七愿。我開解諸眾生已。以佛神力遍至十方無餘世界。供養諸佛聽受正法廣攝眾生。八愿。諸佛所聽正法已。即能隨轉清凈法輪。十方世界一切眾生。聽我法者聞我名者。即得舍離一切煩惱發菩提心。九愿。我能令一切眾生髮菩提心已。常隨將護除無利益。與無量樂捨身命財。攝受眾生荷負正法。十者愿。我能荷負正法已。雖行正法心無所行。如諸菩薩行於正法而無所行亦無不行。為化眾生不捨正愿。與菩薩地愿大意同。三得無所依即無住涅槃。四自性辨才即四無礙辨。不由師悟故名自性。或非有因緣為他利起此四辨故名自性。五獲希有事。準菩薩地四十六云。菩薩修習無上菩提有五希奇。一于有情非有因緣而生親愛。二唯為饒益諸有情故。常處生死忍無量苦。三于多煩惱難伏有情。善能解了調伏方便。四于極難解真實義理能隨悟入。五具不思議大威神力。六安住聖道住極喜地。得二空智名安住聖道。或可為五。得無所依自性辨才合之為一。不由他緣云無所依。效能利他云自性。或初得住不退。二于初地得正愿。三於五地得無差別道云得無所依。四于第九地得四自性辨才。五于第十地獲希有事。如十地經。于第十地有希奇事。三昧現前時有大寶華王。周圓如十阿僧祇。一
【現代漢語翻譯】 現代漢語譯本：法智已經以沒有厭倦的心來為眾生說法，用各種方法開導、教化，使他們歡喜，都讓他們開悟理解。他發了七個愿：『我開悟理解了這些眾生之後，要用佛的神力，遍及十方沒有剩餘的世界，供養各位佛，聽受真正的佛法，廣泛地攝受眾生。』 『八愿：各位佛所聽受的真正佛法之後，我能夠隨之轉動清凈的法輪，十方世界的一切眾生，聽我說法的人，聽到我名字的人，就能捨棄一切煩惱，發起菩提心。』 『九愿：我能夠讓一切眾生髮起菩提心之後，常常隨之守護，除去沒有利益的事情，給予無量的快樂，捨棄身命財產，攝受眾生，承擔如來正法。』 『第十愿：我能夠承擔如來正法之後，即使修行正法，心中也沒有任何執著。就像各位菩薩修行正法，心中沒有執著，也沒有不執著。爲了教化眾生，不捨棄正愿。』這和菩薩地的願力大意相同。 『三得無所依』，就是無住涅槃（沒有執著的涅槃）。『四自性辨才』，就是四無礙辯（四種無礙的辯才）。不是通過老師的教導而領悟，所以叫做『自性』。或者說，不是因為某種因緣，而是爲了利益他人而生起這四種辯才，所以叫做『自性』。 『五獲希有事』，參照《菩薩地持經》第四十六卷所說，菩薩修習無上菩提有五種稀奇的事情：第一，對於眾生，即使沒有特別的因緣，也會生起親愛之心。第二，僅僅爲了饒益眾生，常常處於生死輪迴之中，忍受無量的痛苦。第三，對於煩惱很多、難以調伏的眾生，善於瞭解調伏的方法。第四，對於極其難以理解的真實義理，能夠隨之領悟。第五，具有不可思議的大威神力。 『六安住聖道』，就是安住在極喜地（菩薩修行初地），得到二空智（人空和法空的智慧），叫做安住聖道。或者可以分為五種：得到無所依和自性辨才合為一種。不是依靠其他因緣，叫做『無所依』。效能利益他人，叫做『自性』。或者說，最初得到安住不退轉的境界；第二，在初地得到正愿；第三，在第五地得到無差別道，叫做『得到無所依』；第四，在第九地得到四自性辨才；第五，在第十地獲得稀有事。如《十地經》所說，在第十地有稀奇的事情，三昧現前的時候，有大寶華王，周圓如十阿僧祇（極大的數字單位）。
【English Translation】 English version: Dharma Wisdom has been expounding the Dharma with an unwearied mind, instructing and benefiting all beings, enabling them to open their minds and understand. He made seven vows: 'After I have enlightened and understood these beings, I will use the Buddha's divine power to reach all the worlds in the ten directions without remainder, make offerings to all the Buddhas, listen to the true Dharma, and extensively gather all beings.' 'Eighth vow: After the true Dharma has been listened to by all the Buddhas, I will be able to turn the pure Dharma wheel accordingly, so that all beings in the ten directions, those who hear my Dharma, those who hear my name, will be able to abandon all afflictions and generate the Bodhi mind.' 'Ninth vow: After I have enabled all beings to generate the Bodhi mind, I will constantly protect them, remove what is not beneficial, give them immeasurable joy, sacrifice my life and wealth, gather all beings, and bear the burden of the true Dharma.' 'Tenth vow: After I am able to bear the burden of the true Dharma, even if I practice the true Dharma, there will be no attachment in my mind. Just like all the Bodhisattvas practice the true Dharma, there is no attachment in their minds, nor is there non-attachment. In order to transform all beings, I will not abandon my true vows.' This is similar in meaning to the vows of the Bodhisattva grounds (Bhumi). 'Three attainments of no reliance' refers to Nirvana without abiding (Nirvana without attachment). 'Four self-nature eloquence' refers to the four unimpeded eloquence (four kinds of unimpeded eloquence). It is not realized through the teachings of a teacher, so it is called 'self-nature'. Or, it is not because of a certain cause, but arises to benefit others, so these four eloquence are called 'self-nature'. 'Five attainments of rare events', referring to the forty-sixth chapter of the Bodhisattvabhumi, states that a Bodhisattva cultivating unsurpassed Bodhi has five rare events: First, towards sentient beings, even without special causes, a feeling of love arises. Second, solely for the benefit of sentient beings, they often remain in the cycle of birth and death, enduring immeasurable suffering. Third, for sentient beings with many afflictions and difficult to subdue, they are skilled in understanding methods of taming. Fourth, for extremely difficult to understand true meanings, they are able to realize them accordingly. Fifth, they possess inconceivable great power and divine strength. 'Six abiding in the holy path' means abiding in the Joyful Ground (the first ground of Bodhisattva practice), attaining the wisdom of the two emptinesses (the wisdom of the emptiness of self and the emptiness of phenomena), which is called abiding in the holy path. Or it can be divided into five: attaining no reliance and self-nature eloquence combined as one. Not relying on other causes is called 'no reliance'. The ability to benefit others is called 'self-nature'. Or, initially attaining the state of abiding without regression; second, attaining the true vow in the first ground; third, attaining the undifferentiated path in the fifth ground, called 'attaining no reliance'; fourth, attaining the four self-nature eloquence in the ninth ground; fifth, attaining rare events in the tenth ground. As the Dasabhumika Sutra says, in the tenth ground there are rare events, when Samadhi manifests, there is a great treasure lotus king, as round as ten Asamkhyas (extremely large numerical units).
切眾寶間錯莊嚴。是時菩薩其身殊妙稱可華座等故。六于佛地安住聖道。安住以無進求故名安住。皆由得此等者結。
經。佛告舍利子善哉善哉如是如是如汝所說。
下第四贊印為宣有三。初贊印。次更嘆。后正宣。此初可知。
經。若有菩薩得此陀羅尼者應知是人與佛無異若有供養尊重承事供給此菩薩者應知即是供養于佛。
下更嘆有三。初嘆能證得。次若有供養者下嘆能供養者。以證得者如佛所得。必當得故。理平等故。應取下文以是因緣獲無上果釋與佛無異及即是供養佛。
經。舍利子若有餘人聞此陀羅尼受持讀誦生信解者亦應如是恭敬供養與佛無異以是因緣獲無上果。
下嘆能學及供養者。釋文準知。
經。爾時世尊即為演說陀羅尼曰。
怛侄他 珊陀喇你 嗢多喇你 蘇三缽啰底瑟恥哆 蘇那麼 蘇缽喇底瑟恥哆鼻逝也跋羅 薩底也缽喇底慎若 蘇阿嚧訶 慎若那末底 嗢波彈你 阿伐那末你 阿毗師彈你 阿鞞毗耶訶羅 輸婆伐底 蘇尼室唎多(引) 薄虎郡社(引) 阿毗婆馱 莎訶
下正宣。
經。佛告舍利子此無染著陀羅尼句若有菩薩能善安住能正受持者當知是人若於一劫若百劫若千劫若百千劫所發正愿無有窮盡身亦不被刀杖毒藥
【現代漢語翻譯】 現代漢語譯本：切眾寶間錯莊嚴。是時菩薩其身殊妙，稱可華座等故。六于佛地安住聖道。安住以無進求故名安住。皆由得此等者結。
經：佛告舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『善哉善哉，如是如是，如汝所說。』
下第四贊印為宣有三。初贊印。次更嘆。后正宣。此初可知。
經：『若有菩薩得此陀羅尼（dhāraṇī，總持、真言）者，應知是人與佛無異；若有供養、尊重、承事、供給此菩薩者，應知即是供養于佛。』
下更嘆有三。初嘆能證得。次若有供養者下嘆能供養者。以證得者如佛所得。必當得故。理平等故。應取下文以是因緣獲無上果釋與佛無異及即是供養佛。
經：『舍利子（Śāriputra），若有餘人聞此陀羅尼（dhāraṇī），受持、讀誦、生信解者，亦應如是恭敬供養，與佛無異，以是因緣獲無上果。』
下嘆能學及供養者。釋文準知。
經：爾時世尊即為演說陀羅尼（dhāraṇī）曰：
『怛侄他 珊陀喇你 嗢多喇你 蘇三缽啰底瑟恥哆 蘇那麼 蘇缽喇底瑟恥哆鼻逝也跋羅 薩底也缽喇底慎若 蘇阿嚧訶 慎若那末底 嗢波彈你 阿伐那末你 阿毗師彈你 阿鞞毗耶訶羅 輸婆伐底 蘇尼室唎多(引) 薄虎郡社(引) 阿毗婆馱 莎訶』
下正宣。
經：佛告舍利子（Śāriputra）：『此無染著陀羅尼（dhāraṇī）句，若有菩薩能善安住，能正受持者，當知是人若於一劫（kalpa，佛教時間單位，意為大時段）若百劫（kalpa）若千劫（kalpa）若百千劫（kalpa）所發正愿，無有窮盡，身亦不被刀杖毒藥。
【English Translation】 English version: Adorned with various intermingled treasures. At that time, the Bodhisattva's body was exceptionally wonderful, worthy of a lotus throne and so on. Six, abiding in the holy path in the Buddha-land. Abiding is called abiding because there is no further seeking. All are due to obtaining this and similar results.
Sutra: The Buddha said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Excellent, excellent, so it is, so it is, as you have said.'
The fourth section below praises and confirms the proclamation in three parts. First, praise and confirmation. Second, further admiration. Third, the correct proclamation. The first is self-explanatory.
Sutra: 'If a Bodhisattva obtains this dhāraṇī (a sacred utterance or spell), know that this person is no different from the Buddha; if one makes offerings, respects, attends to, and provides for this Bodhisattva, know that it is the same as making offerings to the Buddha.'
The following further admiration has three parts. First, admiration for those who can attain it. Second, admiration for those who make offerings. Because those who attain it are like the Buddha, they will surely attain it. Because the principle is equal. The following text should be taken to explain that obtaining the unsurpassed fruit through this cause is no different from the Buddha and is the same as making offerings to the Buddha.
Sutra: 'Śāriputra, if there are others who hear this dhāraṇī, receive, uphold, recite, and generate faith and understanding, they should also be respectful and make offerings in the same way, being no different from the Buddha, and through this cause, they will obtain the unsurpassed fruit.'
The following admires those who can learn and make offerings. The explanation should be understood accordingly.
Sutra: At that time, the World Honored One then spoke the dhāraṇī, saying:
'Tadyathā, sandharani, uddharani, susampratiṣṭhite, suname, supratiṣṭhite, bhijaya bhara, satyapratijñe, suārohe, jñānamati, utpādani, avanamani, abhiṣṭani, abhiabhiyāhare, śubhavati, suniśrīte, bhaghu guṇeśe, abhivadha, svāhā.'
The following is the correct proclamation.
Sutra: The Buddha told Śāriputra: 'These undefiled dhāraṇī phrases, if a Bodhisattva can abide well and uphold them correctly, know that the vows made by this person, whether in one kalpa (an aeon, a long period of time), a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas, will never be exhausted, and their body will not be harmed by swords, staves, or poison.'
水火猛獸之所損害何以故舍利子此無染著陀羅尼是過去諸佛母未來諸佛母現在諸佛母。
下第五顯勝勸修有二。初贊法功能。后校量勝劣。初中有七。一告所被機。二此咒染著下指所贊法。三若菩薩下明能學人。四能善安住下明依修學。能善安住以此咒為所依。能正受持依起法行。正受聞慧。正持思修慧。五當知是人下得益有二。一攝內能令發願無有窮盡。得不退故。二身亦不被。又防外非惡所侵。六何以故徴所因。七舍利子下解所以。
經。舍利子若復有人以十阿僧企耶三千大千世界滿中七寶奉施諸佛及以上妙衣服飲食種種供養經無數劫若復有人於此陀羅尼乃至一句能受持者所生之福倍多於彼何以故舍利子此無染著陀羅尼甚深法門是諸佛母故。
下校量勝劣。于中分四。一舉施福。二正校量。三徴勝由。四答所以。文準可知。
經。時具壽舍利子及諸大眾聞是法已皆大歡喜咸愿受持。
下第六大段聞教喜學。
如意寶珠品第十四
如意寶珠品三門分別。一來意者。就流通中有其三種。第一學行流通有五。于中第二守護流通。于中復三。第一令守護供養。第二守護令離染不退。第三此咒守護令離災難所求如意。如文具彰故此品生。二釋名者。梵云震多此云如意。本音但名
【現代漢語翻譯】 現代漢語譯本： 舍利子（Śāriputra，佛陀十大弟子之一），為什麼會被水、火、猛獸所傷害呢？因為這《無染著陀羅尼》（Anavadāta-dhāraṇī，一種咒語）是過去諸佛之母，未來諸佛之母，現在諸佛之母。
下面第五部分，彰顯此咒殊勝並勸人修持，分為兩點。首先讚歎此咒的功用，然後比較功德的勝劣。讚歎功用又分為七點：一、告知所教化的對象；二、『此咒染著』以下，指明所讚歎的法；三、『若菩薩』以下，說明能夠學習的人；四、『能善安住』以下，說明依靠此咒修學。『能善安住』是指以此咒為所依，『能正受持』是指依此咒而起法行，『正受』指聞慧，『正持』指思修慧；五、『當知是人』以下，說明所得利益有二：一是攝受內心，能令發願沒有窮盡，因為得到不退轉；二是身體不被外在的災禍侵擾；六、『何以故』，征問原因；七、『舍利子』以下，解釋原因。
經文：舍利子（Śāriputra），如果有人以十個阿僧祇耶（asaṃkhyeya，無數）三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個極大的宇宙）裝滿七寶（saptaratna，七種珍寶）來供養諸佛，以及用上妙的衣服、飲食和種種供養來供養無數劫。如果有人對於此《陀羅尼》（dhāraṇī）乃至一句能夠受持，所生的福德比前者多出百千萬倍。為什麼呢？舍利子（Śāriputra），因為這《無染著陀羅尼》（Anavadāta-dhāraṇī）是甚深法門，是諸佛之母的緣故。
下面比較功德的勝劣，分為四點：一、舉出佈施的福德；二、正式比較；三、征問殊勝的原因；四、回答原因。文義可以參照理解。
經文：當時，具壽舍利子（Śāriputra）及諸大眾聽聞此法后，都非常歡喜，都願意受持。
下面第六大段，聽聞教法后歡喜學習。
《如意寶珠品》第十四
《如意寶珠品》從三個方面來分別闡述。一、說明來意：就流通方面來說，有三種流通。第一是學行流通，其中有五種。在五種之中，第二是守護流通，守護流通中又有三種。第一是令守護供養；第二是守護令離染不退；第三是此咒守護令離災難，所求如意。如經文所彰顯，因此產生此品。二、解釋名稱：梵語是震多（Cinta），這裡翻譯為如意。本來的發音只是名稱。
【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha), why are they harmed by water, fire, and fierce beasts? It is because this Anavadāta-dhāraṇī (a type of mantra) is the mother of all Buddhas of the past, the mother of all Buddhas of the future, and the mother of all Buddhas of the present.
The fifth section below highlights the superiority of this mantra and encourages its practice, divided into two points. First, it praises the function of the mantra, and then it compares the merits of different practices. The praise of the function is further divided into seven points: 1. Informing the audience being taught; 2. 'This mantra is stained' below, indicating the Dharma being praised; 3. 'If a Bodhisattva' below, explaining who can learn; 4. 'Able to dwell well' below, explaining relying on this mantra for practice. 'Able to dwell well' refers to taking this mantra as the basis, and 'able to correctly receive and uphold' refers to initiating Dharma practice based on this mantra. 'Correctly receive' refers to learning wisdom, and 'correctly uphold' refers to contemplative wisdom; 5. 'Know that this person' below, explaining the benefits obtained are twofold: first, internally absorbing, enabling vows to be endless, because of obtaining non-retrogression; second, the body is not invaded by external disasters; 6. 'Why' questioning the reason; 7. 'Śāriputra' below, explaining the reason.
Sutra: Śāriputra, if someone were to fill ten asaṃkhyeya (countless) trisāhasra-mahāsāhasra-lokadhātu (a vast universe) with seven treasures (saptaratna) to offer to all Buddhas, and use supreme clothing, food, and various offerings to make offerings for countless kalpas (aeons), if someone can receive and uphold even one sentence of this dhāraṇī, the merit generated will be many times greater than the former. Why? Śāriputra, because this Anavadāta-dhāraṇī is a profound Dharma gate and is the mother of all Buddhas.
Below, the comparison of the merits of different practices is divided into four points: 1. Mentioning the merit of giving; 2. Formal comparison; 3. Questioning the reason for superiority; 4. Answering the reason. The meaning of the text can be understood by reference.
Sutra: At that time, the Venerable Śāriputra and all the assembly, after hearing this Dharma, were all very happy and willing to receive and uphold it.
The sixth major section below describes joyfully learning after hearing the teachings.
Chapter Fourteen: The Cintāmaṇi Jewel
The Cintāmaṇi Jewel Chapter is explained from three aspects. 1. Explaining the intention: In terms of circulation, there are three types of circulation. The first is the circulation of learning and practice, which has five types. Among the five, the second is protective circulation, which has three types. The first is to protect and make offerings; the second is to protect and keep one from being stained and not regressing; the third is that this mantra protects one from disasters and fulfills wishes. As the sutra text reveals, this chapter arises for this reason. 2. Explaining the name: The Sanskrit word is Cinta, which is translated here as 'as desired'. The original pronunciation is just the name.
意。心思量義。如者義加。末尼者此云寶珠。此是喻。陀羅尼者是法。如珠能令離諸災難所求遂心。此咒亦爾。從喻為名。應云如意寶珠陀羅尼品。故下云如意寶珠神咒。以文略故。又釋。即此總持名為如意寶珠。法從喻名。故云有陀羅尼名如意寶珠。此名非六釋。三釋難者。問。執金剛主所說神咒名曰無勝。余說亦別。云何但云如意寶珠品。答有二解。一云。品名從初不可具辨。二云。初二得其總名。餘者從其別稱。據實總得名如意珠。問。四持之內是何總持。答。是咒陀羅尼。問。四天王品中四王所說亦名如意寶。初中此何別。答。同名義別。如文可知。
經。爾時世尊于大眾中告阿難陀曰汝等當知有陀羅尼名如意寶珠遠離一切災厄亦能遮止諸惡雷電。
贊曰。品文分四。一佛說。二眾說。三佛印。四奉行。佛說有三。一標示許說。二大眾樂聞。三佛正為說。初中有四。一標咒名。二示功用。三告同說。四許為陳。此初二也。
經。過去如來應正等覺所共宣說。
下第三告同說。
經。我於今時於此經中亦為汝等大眾宣說能於人天為大利益哀愍世間擁護一切令得安樂。
下第四許為陳有二。初許陳。二能于下明利益。
經。時諸大眾及阿難陀聞佛語已各各至誠瞻仰世
【現代漢語翻譯】 現代漢語譯本： 『意』，是心思量義理的意思。『如』，是義加的意思。『末尼』（Mani），這裡翻譯為寶珠。這是一種比喻。『陀羅尼』（Dharani）是法。就像寶珠能使人遠離各種災難，心想事成一樣，這個咒語也是如此。因此，從比喻得名，應該叫做『如意寶珠陀羅尼品』。所以下文說『如意寶珠神咒』，因為文字簡略的緣故。另一種解釋是，這個總持就叫做如意寶珠，法從比喻得名，所以說有陀羅尼名叫如意寶珠。這個名稱不是六釋。對於三釋的疑問：有人問，執金剛主所說的神咒名叫『無勝』，其他人說的也各不相同，為什麼只說是『如意寶珠品』呢？回答有兩種解釋：一是，品名從一開始就不能完全辨別。二是，最初的兩個得到了總名，其餘的則從它們的別稱。實際上，總的來說，都可名為如意珠。有人問，四持之內，哪個是總持？回答：是咒陀羅尼。有人問，四天王品中，四天王所說的也叫如意寶，這和最初的有什麼區別？回答：同名而意義不同，可以從經文得知。
經文：這時，世尊在大眾中告訴阿難陀（Ananda）說：『你們應當知道，有一種陀羅尼名叫如意寶珠，能使人遠離一切災厄，也能遮止各種惡劣的雷電。』
贊曰：品文分為四個部分：一是佛說，二是大眾說，三是佛印證，四是奉行。佛說有三個部分：一是標示並允許宣說，二是大眾樂於聽聞，三是佛正式宣說。第一個部分有四個方面：一是標明咒名，二是顯示功用，三是告知共同宣說，四是允許為大家陳述。這裡是最初的兩個方面。
經文：過去如來應正等覺所共同宣說的。
下面是第三個方面，告知共同宣說。
經文：我今天在這個經中，也為你們大眾宣說，能於人天帶來大利益，哀憐世間，擁護一切，使他們得到安樂。
下面是第四個方面，允許為大家陳述，分為兩個部分：一是允許陳述，二是『能于』以下說明利益。
經文：當時，各位大眾和阿難陀（Ananda）聽了佛的話后，都各自至誠地瞻仰世
【English Translation】 English version: 'Yi' means to contemplate and ponder the meaning. 'Ru' means to add meaning. 'Mani' (末尼) here is translated as 'treasure pearl'. This is a metaphor. 'Dharani' (陀羅尼) is the Dharma. Just as a treasure pearl can keep people away from all kinds of disasters and fulfill their wishes, so is this mantra. Therefore, it is named after the metaphor, and should be called 'Wish-fulfilling Treasure Pearl Dharani Chapter'. Therefore, the following text says 'Wish-fulfilling Treasure Pearl Divine Mantra', because the text is abbreviated. Another explanation is that this total retention is called the Wish-fulfilling Treasure Pearl. The Dharma is named after the metaphor, so it is said that there is a Dharani called the Wish-fulfilling Treasure Pearl. This name is not one of the six explanations. Regarding the question of the three explanations: Someone asked, the divine mantra spoken by Vajrapani (執金剛主) is called 'Unsurpassed', and others say different things. Why is it only called 'Wish-fulfilling Treasure Pearl Chapter'? There are two explanations: First, the chapter name cannot be fully distinguished from the beginning. Second, the first two get the general name, and the rest get their specific names. In fact, in general, they can all be called Wish-fulfilling Pearl. Someone asked, which of the four retentions is the total retention? Answer: It is the mantra Dharani. Someone asked, in the Four Heavenly Kings Chapter, what the Four Heavenly Kings said is also called Wish-fulfilling Treasure. What is the difference between this and the first? Answer: They have the same name but different meanings, as can be seen from the text.
Sutra: At that time, the World Honored One told Ananda (阿難陀) in the assembly: 'You should know that there is a Dharani called Wish-fulfilling Treasure Pearl, which can keep people away from all disasters and can also prevent all kinds of evil thunder and lightning.'
Praise: The chapter text is divided into four parts: first, the Buddha speaks; second, the assembly speaks; third, the Buddha confirms; and fourth, they practice accordingly. The Buddha's speech has three parts: first, indicating and allowing the explanation; second, the assembly is happy to hear; and third, the Buddha officially explains. The first part has four aspects: first, stating the mantra name; second, showing the function; third, informing the joint explanation; and fourth, allowing to explain for everyone. Here are the first two aspects.
Sutra: Spoken jointly by the Tathagatas (如來), Arhats (應正), and Samyak-sambuddhas (等覺) of the past.
The following is the third aspect, informing the joint explanation.
Sutra: Today, in this sutra, I also explain to you all, which can bring great benefits to humans and devas (天), have compassion for the world, protect everything, and bring them peace and happiness.
The following is the fourth aspect, allowing to explain for everyone, divided into two parts: first, allowing the explanation; and second, explaining the benefits from 'can'.
Sutra: At that time, all the assembly and Ananda (阿難陀), after hearing the Buddha's words, all sincerely looked up to the World
尊聽受神咒。
下大眾樂聞。
經。佛言汝等諦聽於此東方有光明電王名阿揭多南方有光明電王名設羝嚕西方有光明電王名主多光北方有光明電王名蘇多末尼。
下佛正為說有四。一說電王名。二聞得益。三正說咒。四誦咒法。此說電名。云相擊出聲名雷。故俱舍論云。如雲聲。是出光名電。即主電神名王故。準起世經云。東方無厚閉電共于西方墮光明電相觸相著相揩相打。以如是故於虛空雲際之中出生光明名曰閉電。東方閉電名無厚。南曰順流。西曰墮光明。北曰百千樹電光。從其主神以立名也。與此經名別者。或神有多或翻譯別。阿揭多者此云來。蘇多(此云如)末尼(如前)。
經。若有善男子善女人得聞如是電王名字及知方處者此人即便遠離一切怖畏之事及諸災橫悉皆消殄若於住處書此四方電王名者于所住處無雷電怖亦無災厄及諸障惱非時枉死悉皆遠離。
下明得益有二。初聞名益。二若於住處下明書名益。問。聞電王名已離恐怖何假說咒方離怖耶。答。由持咒力能令彼王守護離怖。又復初神護離怖。后咒護離怖。然咒護勝經品得名。
經。爾時世尊即說咒曰。
怛侄他 你弭你 弭你弭 尼民達哩 窒哩盧迦盧羯你 窒哩輸攞波你 曷𠸪叉曷𠸪叉 我某甲及此
【現代漢語翻譯】 現代漢語譯本： 聽受神咒，
下大眾歡喜聽聞。
經文：佛說：『你們仔細聽著，在東方有光明電王，名叫阿揭多（Agata，意為「來」），南方有光明電王，名叫設羝嚕（Shetilu），西方有光明電王，名叫主多光（Zhuduoguang），北方有光明電王，名叫蘇多末尼（Suoduomani，蘇多意為「如」，末尼意為「如前」）』。
下面佛陀正式宣說，分為四個部分：一是說電王的名字，二是聽聞的利益，三是正式宣說咒語，四是誦咒的方法。這裡是說電王的名字。雲層相擊發出聲音叫做雷。所以《俱舍論》說，像云的聲音，是發出光明的叫做電。也就是主管電的神明叫做電王。根據《起世經》所說，東方沒有厚云遮蔽的電，與西方的墮落光明電相互接觸、相互粘著、相互摩擦、相互撞擊。因為這樣，所以在虛空的雲層之中產生光明，名叫閉電。東方的閉電名叫無厚，南方名叫順流，西方名叫墮光明，北方名叫百千樹電光。都是從它們的主神來立名的。與這部經的名字不同，或許是神明有很多，或許是翻譯不同。阿揭多，這裡翻譯為『來』。蘇多（這裡翻譯為『如』），末尼（如前面所說）。
經文：『如果有善男子、善女人，能夠聽聞這些電王的名字，並且知道他們的方位，這個人就能遠離一切恐怖的事情以及各種災禍，全部都會消滅。如果在他居住的地方書寫這四方電王的名字，在他居住的地方就沒有雷電的恐怖，也沒有災禍以及各種障礙煩惱，不會遭受意外死亡，全部都會遠離。』
下面說明聽聞的利益，分為兩部分。首先是聽聞名字的利益。其次是『如果在他居住的地方』以下，說明書寫名字的利益。問：聽聞電王的名字已經可以遠離恐怖，為什麼還要說咒語才能遠離恐怖呢？答：因為依靠持咒的力量，能夠讓那些電王守護，從而遠離恐怖。而且，首先是神明的守護而遠離恐怖，然後是咒語的守護而遠離恐怖。然而咒語的守護勝過僅僅是經品而得到名字。
經文：『這時，世尊就說了咒語：』
『怛侄他（Tadyatha） 你弭你（Nimi ni） 弭你弭（Mini mi） 尼民達哩（Niminda li） 窒哩盧迦盧羯你（Zhili lujia lujieni） 窒哩輸攞波你（Zhili shuluo bani） 曷𠸪叉曷𠸪叉（He cha he cha） 我某甲以及此…』
【English Translation】 English version: Listening to and Receiving the Divine Mantra.
The assembly below rejoices to hear.
Sutra: The Buddha said, 'You all listen carefully. In the east, there is a Lightening King named Agata (meaning 'to come'). In the south, there is a Lightening King named Shetilu. In the west, there is a Lightening King named Zhuduoguang. In the north, there is a Lightening King named Suoduomani (Suoduo meaning 'like', Mani meaning 'as before').'
Below, the Buddha formally explains, divided into four parts: first, stating the names of the Lightening Kings; second, the benefits of hearing; third, formally reciting the mantra; and fourth, the method of reciting the mantra. Here, it speaks of the names of the Lightening Kings. The sound of clouds colliding is called thunder. Therefore, the Abhidharma-kosa-bhashya says, 'Like the sound of clouds, the emission of light is called lightning.' That is, the deity in charge of lightning is called the Lightening King. According to the Agama Sutra, 'In the east, there is lightning without thick clouds, together with the falling light lightning in the west, touching, adhering, rubbing, and striking each other. Because of this, light is born in the clouds of the sky, called closed lightning.' The closed lightning in the east is called 'no thickness', the south is called 'downstream', the west is called 'falling light', and the north is called 'hundreds of thousands of tree lightning lights'. They are named after their presiding deities. The difference from the name of this sutra may be because there are many deities or because of different translations. Agata is translated here as 'to come'. Suoduo (translated here as 'like'), Mani (as mentioned before).
Sutra: 'If there are good men or good women who can hear the names of these Lightening Kings and know their directions, then these people will be able to stay away from all fearful events and all kinds of disasters, which will all be eliminated. If they write the names of these four Lightening Kings in their dwellings, there will be no fear of thunder and lightning in their dwellings, nor will there be disasters, obstacles, or untimely deaths, all of which will be avoided.'
Below, the benefits of hearing are explained, divided into two parts. First, the benefit of hearing the names. Second, from 'If in their dwellings' below, the benefit of writing the names is explained. Question: Hearing the names of the Lightening Kings already allows one to stay away from fear, so why is it said that one must recite the mantra to stay away from fear? Answer: Because relying on the power of holding the mantra can enable those Lightening Kings to protect, thereby staying away from fear. Moreover, first, it is the protection of the deities that allows one to stay away from fear, and then it is the protection of the mantra that allows one to stay away from fear. However, the protection of the mantra is superior to merely obtaining the name from the sutra.
Sutra: 'At that time, the World Honored One then spoke the mantra:'
'Tadyatha Nimi ni Mini mi Niminda li Zhili lujia lujieni Zhili shuluo bani He cha he cha I, so-and-so, and this...'
住處一切恐怖所有苦惱雷電霹靂乃至枉死悉皆遠離 莎訶
下說咒及誦咒法。
經。爾時觀自在菩薩摩訶薩在大眾中即從座起偏袒右肩合掌恭敬白佛言世尊我今亦于佛前略說如意寶珠神咒于諸人天為大利益哀愍世間擁護一切令得安樂有大威力所求如願即說咒曰。
怛侄他 喝帝毗喝帝你喝帝 缽喇窒體雞 缽喇底(丁里切)蜜窒囇 戍提目羝毗末麗 缽喇婆莎(蘇活切)囇 安荼(入聲)囇般荼麗稅(平聲)帝 槃荼啰婆死你 曷囇羯荼(引)囇劫畢麗 冰揭羅惡綺 達地目企 曷𠸪叉曷𠸪叉 我某甲及此住處一切恐怖所有苦惱乃至枉死悉皆遠離愿我莫見罪惡之事常蒙聖觀自在菩薩大悲威光之所護念 莎訶
下眾說咒有六。初觀音說。文有三。初請說。次正說。后誦咒法。初請中有三。一請儀。二請說。三述益。梵云阿縛盧枳帝濕筏邏耶。阿縛盧枳帝此云觀。余云自在。以天眼耳及他心通恒觀世間。隨皆能救云觀自在。云觀世音從一說也。其名不具非正翻也。配文可知。
經。爾時執金剛秘密主菩薩即從座起合掌恭敬白佛言世尊我今亦說陀羅尼咒名曰無勝於諸人天為大利益哀愍世間擁護一切有大威力所求如願即說咒曰。
怛侄他 母你母你 母尼麗末底末底 蘇末底莫訶末底
【現代漢語翻譯】 現代漢語譯本：愿此住處遠離一切恐怖、所有苦惱、雷電霹靂乃至枉死，悉皆遠離。梭哈 (Svāhā，一種咒語結尾的常用語，表示獻祭或成就)。
下面講述咒語以及誦咒的方法。
經文：那時，觀自在菩薩摩訶薩 (Avalokiteśvara Bodhisattva Mahāsattva，意為觀世音大菩薩) 在大眾中，即從座位起身，偏袒右肩，合掌恭敬，稟白佛陀說：『世尊，我現在也在佛前略說如意寶珠神咒，爲了諸人天帶來大利益，哀憫世間，擁護一切眾生，令得安樂，具有大威力，所求如願。』 即說咒曰：
『怛侄他 (Tadyathā，即說咒曰)，喝帝 (Hedi)，毗喝帝 (Vihedi)，你喝帝 (Nihedi)，缽喇窒體雞 (Pratiṭṭhike)，缽喇底 (Prati) 蜜窒囇 (Mṛṣṭili)，戍提 (Śuddhe) 目羝 (Mukti) 毗末麗 (Vimale)，缽喇婆莎 (Prabhāse) 囇 (li)，安荼 (Aṇḍā) 囇 (li) 般荼麗 (Paṇḍari) 稅 (Śveti) 帝 (te)，槃荼啰婆死你 (Paṇḍaravāsini)，曷囇 (Hili) 羯荼 (Karṭā) 囇 (li) 劫畢麗 (Kapili)，冰揭羅 (Piṅgala) 惡綺 (Akṣi)，達地目企 (Dāḍhimukhi)，曷𠸪叉 (Rakṣa) 曷𠸪叉 (Rakṣa)，我某甲及此住處一切恐怖所有苦惱乃至枉死悉皆遠離，愿我莫見罪惡之事，常蒙聖觀自在菩薩大悲威光之所護念。梭哈 (Svāhā)。』
下面是大眾所說的六個咒語。首先是觀音所說。文分三部分：一是請說，二是正說，三是誦咒方法。請說部分有三點：一是請說的儀軌，二是請說的內容，三是陳述利益。梵語阿縛盧枳帝濕筏邏耶 (Avalokiteśvara)。阿縛盧枳帝 (Avalokita) 意為『觀』，濕筏邏耶 (īśvara) 意為『自在』。以天眼、天耳及他心通，恒常觀察世間，隨緣都能救度，所以稱為觀自在。稱為觀世音，是從一方面來說的。名稱不完整，不是正確的翻譯。配合經文可以理解。
經文：那時，執金剛秘密主菩薩 (Vajrapāṇi Guhyapati Bodhisattva，意為金剛手秘密主菩薩) 即從座位起身，合掌恭敬，稟白佛陀說：『世尊，我現在也說一個陀羅尼咒，名為無勝，爲了諸人天帶來大利益，哀憫世間，擁護一切眾生，具有大威力，所求如願。』 即說咒曰：
『怛侄他 (Tadyathā)，母你 (Muni) 母你 (Muni)，母尼麗 (Munili) 末底 (Mati) 末底 (Mati)，蘇末底 (Sumati) 莫訶末底 (Mahāmati)。』
【English Translation】 English version: May this dwelling place be far from all terrors, all sufferings, thunderbolts and lightning, and even untimely death. Svāhā (a common expression at the end of mantras, signifying offering or accomplishment).
The following explains the mantra and the method of reciting it.
Sutra: At that time, Avalokiteśvara Bodhisattva Mahāsattva (the great Bodhisattva who observes the sounds of the world) in the assembly, arose from his seat, bared his right shoulder, joined his palms respectfully, and said to the Buddha: 'World Honored One, I will now also briefly speak before the Buddha the Cintāmaṇi (wish-fulfilling jewel) divine mantra, for the great benefit of all humans and devas, to have compassion for the world, to protect all beings, to bring them peace and happiness, to have great power, and to fulfill all wishes.' Then he spoke the mantra:
'Tadyathā, Hedi, Vihedi, Nihedi, Pratiṭṭhike, Prati Mṛṣṭili, Śuddhe Mukti Vimale, Prabhāse li, Aṇḍā li Paṇḍari Śveti te, Paṇḍaravāsini, Hili Karṭā li Kapili, Piṅgala Akṣi, Dāḍhimukhi, Rakṣa Rakṣa, May I, so-and-so, and this dwelling place be far from all terrors, all sufferings, and even untimely death. May I not see evil deeds, and may I always be protected and cared for by the great compassionate and majestic light of the holy Avalokiteśvara Bodhisattva. Svāhā.'
The following are six mantras spoken by the assembly. First is the one spoken by Avalokiteśvara. The text has three parts: first, the request to speak; second, the actual speaking; and third, the method of reciting the mantra. The request to speak has three points: first, the ritual of the request; second, the content of the request; and third, the statement of benefits. In Sanskrit, Avalokiteśvara. Avalokita means 'observing,' and īśvara means 'sovereign.' With heavenly eyes, heavenly ears, and the ability to know the minds of others, he constantly observes the world and can save beings according to circumstances, so he is called Avalokiteśvara. Calling him Avalokiteśvara is from one aspect. The name is incomplete and not a correct translation. It can be understood in conjunction with the sutra text.
Sutra: At that time, Vajrapāṇi Guhyapati Bodhisattva (the Bodhisattva who holds the vajra and is the lord of secrets) arose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One, I will now also speak a dhāraṇī mantra, called Unsurpassed, for the great benefit of all humans and devas, to have compassion for the world, to protect all beings, to have great power, and to fulfill all wishes.' Then he spoke the mantra:
'Tadyathā, Muni Muni, Munili Mati Mati, Sumati Mahāmati.'
訶訶訶磨婆以那悉底帝(引)波跋 跋折攞波你 惡蚶(火舍切)侄㗚荼(上)莎訶
世尊我此神咒名曰無勝擁護若有男女一心受持書寫讀誦憶念不忘我于晝夜常護是人於一切恐怖乃至枉死悉皆遠離。
下第二文亦有三。初請說。次正說。后誦持益。配文可知。言執金剛秘密主者有云。觀音異形稱為秘密。常執金剛杵守護三寶。依自並所持為名。依密跡金剛力士經說。此執金剛及梵王各是賢劫千佛之一佛也。廣如彼說。
經。爾時索訶世界主梵天王即從座起合掌恭敬白佛言世尊我亦有陀羅尼微妙法門于諸人天為大利益哀愍世間擁護一切有大威力所求如願即說咒曰。
怛侄他 醯里弭里地裡莎訶 跋啰蚶魔布麗 跋啰蚶么末尼跋啰蚶么揭鞞 補澀跛僧悉怛囇莎訶
世尊我此神咒名曰梵治悉能擁護持是咒者令離憂惱及諸罪業乃至枉死悉皆遠離。
下第三說。文段同前。
經。爾時帝釋天主即從座起合掌恭敬白佛言世尊我亦有陀羅尼名跋折羅扇你是大明咒能除一切恐怖厄難乃至枉死悉皆遠離拔苦與樂利益人天即說咒曰。
怛侄他 毗你婆唎你 畔柁磨彈滯 磨膩你㨖㨖你瞿哩 揵陀哩栴荼哩 摩登蓍(上)十羯死 薩羅跋喇鞞(去)呬娜末住答磨嗢多喇你 莫呼刺你達刺
【現代漢語翻譯】 現代漢語譯本 訶訶訶磨婆以那悉底帝(引)波跋，跋折攞波你，惡蚶(火舍切)侄㗚荼(上)莎訶。
世尊，我這個神咒名叫無勝擁護，若有男女一心受持、書寫、讀誦、憶念不忘，我于晝夜常護是人，於一切恐怖乃至枉死悉皆遠離。
下面的第二段文字也有三個部分。首先是請求宣說，然後是正式宣說，最後是誦持的利益。配合文字就可以知道。說到執金剛秘密主，有人說，是觀音的異形，稱為秘密，常執金剛杵守護三寶。依據自身和所持之物來命名。依據《密跡金剛力士經》說，這位執金剛及梵天王各是賢劫千佛之一佛。詳細的可以參考那部經的說法。
經文：爾時，索訶世界主梵天王即從座起，合掌恭敬，白佛言：世尊，我亦有陀羅尼微妙法門，于諸人天為大利益，哀愍世間，擁護一切，有大威力，所求如願，即說咒曰：
怛侄他，醯里弭里地裡莎訶，跋啰蚶魔布麗，跋啰蚶么末尼跋啰蚶么揭鞞，補澀跛僧悉怛囇莎訶。
世尊，我這個神咒名叫梵治，悉能擁護持是咒者，令離憂惱及諸罪業，乃至枉死悉皆遠離。
下面第三段說。文字結構和前面一樣。
經文：爾時，帝釋天主即從座起，合掌恭敬，白佛言：世尊，我亦有陀羅尼，名跋折羅扇你，是大明咒，能除一切恐怖厄難，乃至枉死悉皆遠離，拔苦與樂，利益人天，即說咒曰：
怛侄他，毗你婆唎你，畔柁磨彈滯，磨膩你㨖㨖你瞿哩，揵陀哩栴荼哩，摩登蓍(上)十羯死，薩羅跋喇鞞(去)呬娜末住答磨嗢多喇你，莫呼刺你達刺
【English Translation】 English version He he he ma po yi na xi di di (prolonged) bo ba, ba zhe la bo ni, e han (fire she cut) zhi cha (rising tone) suo he.
World Honored One, this divine mantra of mine is called 'Invincible Protector'. If there are men and women who wholeheartedly receive, uphold, write, recite, and remember it without forgetting, I will constantly protect these people day and night, keeping them far away from all terrors and even wrongful deaths.
The second section below also has three parts: first, a request to speak; second, the actual speaking; and third, the benefits of reciting and upholding. The structure can be understood by matching the text. Regarding the 'Vajra-holding Secret Lord', some say that it is a transformed form of Avalokiteśvara (Guanyin), called 'Secret', who constantly holds the vajra (diamond scepter) to protect the Three Jewels. The name is based on himself and what he holds. According to the Secret Traces Vajra Powerful Lord Sutra, this Vajra-holder and Brahma King are each one of the thousand Buddhas of the Bhadrakalpa (current fortunate eon). More details can be found in that sutra.
Sutra: At that time, the Brahma King, lord of the Saha world (the world we inhabit), rose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One, I also have a Dharani, a subtle and wonderful Dharma gate, which is of great benefit to all humans and devas (gods), showing compassion to the world, protecting all beings, possessing great power, and fulfilling all wishes.' Then he spoke the mantra:
Tadyatha, hili mili dhili svaha, bhara han mo buli, bhara han mo mani bhara han mo gebi, bu se bo seng xi da li svaha.
World Honored One, this divine mantra of mine is called 'Brahma's Cure', and it can fully protect those who hold this mantra, keeping them away from worries, afflictions, and all sins, even wrongful deaths.
The third section below speaks. The text structure is the same as before.
Sutra: At that time, the Lord of the Devas, Indra (also known as Śakra), rose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One, I also have a Dharani, named Vajra Śanti (Diamond Peace), which is a great bright mantra that can remove all terrors, calamities, and even wrongful deaths, relieving suffering and giving joy, benefiting humans and devas.' Then he spoke the mantra:
Tadyatha, vini bhari ni, pan tuo mo dan zhi, mani ni zhi zhi ni quli, qian tuo li zhan cha li, mo deng shi (rising tone) shi jie si, sa luo ba la pi (departing tone) xi na mo zhu da mo wu duo la ni, mo hu la ni da la
你計斫羯啰婆枳 舍伐哩奢伐哩 莎訶
下第四說。文亦同前。言帝釋天主者。帝即是主。釋者是能。此云能帝。是總言也。后雲天主者能作天主。
經。爾時多聞天王持國天王增長天王廣目天王俱從座起合掌恭敬白佛言世尊我今亦有神咒名施一切眾生無畏於諸苦惱常為擁護令得安樂增益壽命無諸患苦乃至枉死悉皆遠離即說咒曰。
怛侄他 補澀閉 蘇補澀閉 度么缽喇訶囇 阿囄耶缽喇設悉帝 扇帝涅目帝忙揭例窣睹帝 悉哆鼻帝 莎訶
下第五說。文段有二。略無誦益。初段中初列名。次請儀後述益。指文可知。
經。爾時復有諸大龍王。所謂末那斯龍王。電光龍王。無熱池龍王。電舌龍王。妙光龍王。俱從座起合掌恭敬白佛言。世尊。我亦有如意寶珠陀羅尼能遮惡電除諸恐怖。能於人天為大利益。哀愍世間擁護一切有大威力所求如願。乃至枉死悉皆遠離。一切毒藥皆令止息。一切造作蠱道咒術不吉祥事悉令除滅。
下第六說。文三如前。初段有五。此初列名。俱從座起下。二請儀。三述益。
經。我今以此神咒奉獻世尊唯愿哀愍慈悲納受。
下四請納。
經。當令我等離此龍趣永舍慳貪何以故由此慳貪于生死中受諸苦惱我等愿斷慳貪種子即說咒曰。
【現代漢語翻譯】 現代漢語譯本：你計斫羯啰婆枳（Nijji Zhuojieluo Pozhi，咒語），舍伐哩奢伐哩（Shefali Shefali，咒語），莎訶（Suohe，咒語，意為圓滿）。
下第四說。文字內容和前面類似。所說的帝釋天主（Dishitianzhu，佛教中的天神）中，帝就是主的意思，釋是能夠的意思。這裡可以翻譯成能帝，是總體的說法。後面說的天主就是能夠成為天主的意思。
經文：這時，多聞天王（Duowen Tianwang，佛教護法神）、持國天王（Chiguo Tianwang，佛教護法神）、增長天王（Zengzhang Tianwang，佛教護法神）、廣目天王（Guangmu Tianwang，佛教護法神）都從座位上站起來，合掌恭敬地對佛說：『世尊，我現在也有一個神咒，名叫施一切眾生無畏，對於各種苦惱，常常加以擁護，使他們得到安樂，增益壽命，沒有各種疾病痛苦，乃至意外死亡，都能夠遠離。』隨即說了咒語：
怛侄他（Da zhita，咒語），補澀閉（Bu se bi，咒語），蘇補澀閉（Su bu se bi，咒語），度么缽喇訶囇（Du me bo la he li，咒語），阿囄耶缽喇設悉帝（A li ye bo la she xi di，咒語），扇帝涅目帝忙揭例窣睹帝（Shan di nie mu di mang jie li su du di，咒語），悉哆鼻帝（Xi duo bi di，咒語），莎訶（Suohe，咒語，意為圓滿）。
下第五說。文欄位落分為兩部分。省略了誦讀的益處。第一段中先列出名字，然後是請求的儀式，最後敘述益處。看文字就可以知道。
經文：這時，又有各位大龍王，所謂的末那斯龍王（Manasi Longwang，龍王名）、電光龍王（Dianguang Longwang，龍王名）、無熱池龍王（Wurechi Longwang，龍王名）、電舌龍王（Dianshe Longwang，龍王名）、妙光龍王（Miaoguang Longwang，龍王名），都從座位上站起來，合掌恭敬地對佛說：『世尊，我也有如意寶珠陀羅尼（Ruyibaozhu Tuoluoni，咒語名），能夠遮擋惡電，消除各種恐怖，能夠對於人天帶來巨大的利益，哀憐世間，擁護一切，有巨大的威力，所求如願，乃至意外死亡，都能夠遠離，一切毒藥都能夠停止，一切造作的蠱道咒術，不吉祥的事情，都能夠消除。』
下第六說。文字分為三部分，和前面一樣。第一段有五部分，這裡先列出名字。俱從座起下，第二部分是請求的儀式。第三部分是敘述益處。
經文：我現在用這個神咒奉獻給世尊，唯愿哀憐慈悲地接受。
下第四部分是請求接受。
經文：應當使我們離開這龍的境地，永遠捨棄慳吝貪婪。為什麼呢？因為這慳吝貪婪，在生死輪迴中遭受各種苦惱。我們願意斷絕慳貪的種子。隨即說了咒語：
【English Translation】 English version: Nijji Zhuojieluo Pozhi (咒語 - mantra), Shefali Shefali (咒語 - mantra), Svaha (莎訶 - mantra, meaning 'accomplished').
The fourth section below. The text is similar to the previous one. Regarding the Lord Shakra (Dishitianzhu, a deity in Buddhism), 'Di' means 'lord,' and 'Shi' means 'capable.' It can be translated as 'Capable Lord,' which is a general term. The later phrase 'Lord of the Heavens' means 'capable of being the Lord of the Heavens.'
Sutra: At that time, the Heavenly King Vaishravana (Duowen Tianwang, a Buddhist guardian deity), the Heavenly King Dhritarashtra (Chiguo Tianwang, a Buddhist guardian deity), the Heavenly King Virudhaka (Zengzhang Tianwang, a Buddhist guardian deity), and the Heavenly King Virupaksha (Guangmu Tianwang, a Buddhist guardian deity) all rose from their seats, joined their palms respectfully, and said to the Buddha: 'World Honored One, I also have a divine mantra called 'Giving Fearlessness to All Beings,' which constantly protects against all kinds of suffering, bringing them peace and happiness, increasing their lifespan, free from all diseases and pain, and even accidental death can be avoided.' Then they recited the mantra:
Tadyatha (Da zhita, mantra), Puspe (Bu se bi, mantra), Supuspe (Su bu se bi, mantra), Dhumapratihrili (Du me bo la he li, mantra), Adityaprathistite (A li ye bo la she xi di, mantra), Shanti Nimmukte Mangale Stute (Shan di nie mu di mang jie li su du di, mantra), Siddhe Bhite (Xi duo bi di, mantra), Svaha (Suohe, mantra, meaning 'accomplished').
The fifth section below. The text is divided into two parts. The benefits of recitation are omitted. In the first part, the names are listed first, then the request ritual, and finally the benefits are described. It can be understood by reading the text.
Sutra: At that time, there were also various great Dragon Kings, namely the Dragon King Manasvin (Manasi Longwang, name of a Dragon King), the Dragon King Electric Light (Dianguang Longwang, name of a Dragon King), the Dragon King Anavatapta (Wurechi Longwang, name of a Dragon King), the Dragon King Electric Tongue (Dianshe Longwang, name of a Dragon King), and the Dragon King Wonderful Light (Miaoguang Longwang, name of a Dragon King), all rose from their seats, joined their palms respectfully, and said to the Buddha: 'World Honored One, I also have the Cintamani Jewel Dharani (Ruyibaozhu Tuoluoni, name of a mantra), which can ward off evil lightning, eliminate all fears, and bring great benefits to humans and gods, have compassion for the world, protect all beings, have great power, fulfill all wishes, and even accidental death can be avoided, all poisons can be stopped, and all fabricated witchcraft and inauspicious things can be eliminated.'
The sixth section below. The text is divided into three parts, as before. The first section has five parts, here the names are listed first. 'Rising from their seats' below, the second part is the request ritual. The third part is the description of the benefits.
Sutra: I now offer this divine mantra to the World Honored One, may you accept it with compassion and mercy.
The fourth part below is the request for acceptance.
Sutra: May we be led away from this dragon realm, and forever abandon stinginess and greed. Why? Because of this stinginess and greed, we suffer various afflictions in the cycle of birth and death. We wish to cut off the seeds of stinginess. Then they recited the mantra:
怛侄他 阿折囇 阿末囇阿蜜㗚帝 惡叉裔阿幣裔 奔尼缽唎耶法帝 薩婆波跛 缽喇苫摩尼裔 莎訶 阿離裔般豆蘇波尼裔 莎訶
世尊若有善男子善女人口中說此陀羅尼明咒或書經卷受持讀誦恭敬供養者終無雷電霹靂及諸恐怖苦惱憂患乃至枉死皆悉遠離所有毒藥蠱魅厭禱害人虎狼師子毒蛇之類乃至蚊虻悉不為害。
下五發愿。于中有四。初標。二徴。三釋。四我等愿斷下結。余文可知。
經。爾時世尊普告大眾善哉善哉此等神咒皆有大力能隨眾生心所求事悉令圓滿為大利益除不至心汝等勿疑。
下佛印。
經。時諸大眾聞佛語已歡喜信受。
下品第四段奉行。
大辯才天女品第十五之一
大辨才天女品三門分別。來意釋名解難。言來意者。流通分中有三。初修行流通。于中復云。此下五品則是第三令增福智。增福智中有四。一增辨才。二增衣服。三增飲食。四增智慧。何故如是。欲流通法以利於他必藉辨才為生說故。雖有妙辨若無衣服相不端嚴。如闕飲食四大虛惙。又恐不能忍匱乏苦退行二利。設復能行恐有怖求染心而說。故增飲食。令離斯緣雖有資緣。若無智慧不能了達世俗勝義。倒說法故故增智慧。然二利行他利為先。說法利生必資四辨。故先明辨
【現代漢語翻譯】 現代漢語譯本：
怛侄他（Tadyatha，即說咒曰） 阿折囇（Ajale） 阿末囇（Amale）阿蜜㗚帝（Amrte） 惡叉裔（Aksaye）阿幣裔（Abhaye） 奔尼缽唎耶法帝（Punye Prapte） 薩婆波跛（Sarva Pape） 缽喇苫摩尼裔（Prasamaniye） 莎訶（Svaha，圓滿） 阿離裔（Arye）般豆蘇波尼裔（Bandhusobhaniye） 莎訶（Svaha，圓滿）
世尊，若有善男子、善女人，口中說此陀羅尼明咒，或書寫經卷，受持讀誦，恭敬供養者，終無雷電霹靂及諸恐怖苦惱憂患，乃至枉死，皆悉遠離。所有毒藥、蠱魅、厭禱害人、虎狼師子、毒蛇之類，乃至蚊虻，悉不為害。
下文是五個發願，其中有四個部分：一是標示，二是征問，三是解釋，四是我等愿斷除下述的煩惱。其餘文句可以自行理解。
經文：爾時，世尊普告大眾：『善哉！善哉！此等神咒皆有大力，能隨眾生心所求事，悉令圓滿，為大利益，除不至心。汝等勿疑。』
下文是佛的印可。
經文：時諸大眾聞佛語已，歡喜信受。
下文是品第四段的奉行。
大辯才天女品第十五之一
大辯才天女品從三個方面進行分別：來意、釋名、解難。說到來意，流通分中有三個部分，首先是修行流通，其中又說：『此下五品則是第三令增福智。』增福智中有四個方面：一是增辯才，二是增衣服，三是增飲食，四是增智慧。為什麼這樣安排？想要流通佛法以利益他人，必須憑藉辯才來進行宣說。即使有美妙的辯才，如果沒有衣服，相貌不端莊，如同缺少飲食，四大虛弱。又恐怕不能忍受匱乏的痛苦而退行二利。即使能夠修行，恐怕有怖畏、求取、染著的心而說。所以增加飲食，使遠離這些因緣。即使有資財因緣，如果沒有智慧，不能了達世俗勝義，顛倒說法，所以增加智慧。然而，在二利行中，利他是優先的。說法利生必須依靠四種辯才，所以首先闡明辯才。
【English Translation】 English version:
Tadyatha (怛侄他, Thus it is), Ajale (阿折囇), Amale (阿末囇), Amrte (阿蜜㗚帝, Immortal), Aksaye (惡叉裔, Imperishable), Abhaye (阿幣裔, Fearless), Punye Prapte (奔尼缽唎耶法帝, Attainment of Merit), Sarva Pape (薩婆波跛, All Sins), Prasamaniye (缽喇苫摩尼裔, Pacifier), Svaha (莎訶, Accomplished). Arye (阿離裔, Noble), Bandhusobhaniye (般豆蘇波尼裔, Beautiful to Relatives), Svaha (莎訶, Accomplished).
World Honored One, if there are good men and good women who recite this Dharani mantra, or write out the Sutra scrolls, receive, uphold, read, recite, respectfully make offerings, they will be forever free from thunder, lightning, and all terrors, suffering, distress, and even wrongful death. All poisons, witchcraft, curses, harm from others, tigers, wolves, lions, poisonous snakes, and even mosquitoes will not be able to harm them.
The following are five vows, which contain four parts: first, the indication; second, the inquiry; third, the explanation; and fourth, our vow to cut off the following afflictions. The remaining text can be understood on its own.
Sutra: At that time, the World Honored One universally told the assembly: 'Excellent! Excellent! These divine mantras all have great power, able to fulfill all the desires of sentient beings, bringing great benefit, except for those who are not sincere. Do not doubt them.'
The following is the Buddha's seal of approval.
Sutra: Then the great assembly, having heard the Buddha's words, rejoiced and accepted them with faith.
The following is the fourth section of the chapter, Practice.
Chapter Fifteen, Part One: The Great Eloquence Heavenly Woman
The chapter on the Great Eloquence Heavenly Woman is divided into three aspects: the intention, the explanation of the name, and the resolution of difficulties. Speaking of the intention, there are three parts in the circulation section, the first being the circulation through practice, which further states: 'The following five chapters are the third, increasing blessings and wisdom.' There are four aspects to increasing blessings and wisdom: first, increasing eloquence; second, increasing clothing; third, increasing food and drink; and fourth, increasing wisdom. Why is it arranged this way? To circulate the Dharma and benefit others, one must rely on eloquence to expound it. Even if one has wonderful eloquence, without clothing, one's appearance is not dignified, just as lacking food and drink, the four great elements are weakened. Furthermore, there is the fear of not being able to endure the suffering of deprivation and retreating from the two benefits. Even if one can practice, there is the fear of having fearful, seeking, and attached minds when speaking. Therefore, food and drink are increased to be free from these conditions. Even if one has resources and conditions, without wisdom, one cannot understand worldly and ultimate truths, and one will teach the Dharma in a reversed manner, so wisdom is increased. However, in the practice of the two benefits, benefiting others comes first. Teaching the Dharma and benefiting beings must rely on the four kinds of eloquence, so eloquence is explained first.
。有此品生。釋名者梵云摩訶(此云大)薩羅悉知婆底(此云辨才)提婆仳(此雲天女)初散釋大義略四。如大莊嚴論云。復有四大。一勝出大。於三有五趣中而勝出故。二寂靜大。隨向無住處涅槃故。三功德大。福智二聚增長故。四者利物大。常依大悲不捨眾生故。辨才即四辨才即捷智。才即藝能。有捷智藝能故云辨才。即此辨才為四種大之所攝故名為大辨。神用自在光潔名天。亦即第一義天。天有大辨才。大辨才天即女故云大辨才天女。真諦三藏云。此第九地菩薩具四辨才。復能施他故立此號。三解難者。問。四辨才中為是何耶。答。具足有四。何以得知。下云具足莊嚴言說之辨詞無礙辨。於此經中文字句義即法義二辨。經體有二。一能詮文。二所詮義。俱名經也。能善開悟即樂說無礙辨故。總結云復與陀羅尼總持無礙。陀羅尼即四能持。無礙即所持四無礙辨。問。四無礙解與四無礙辨有何差別。答。了四無滯名解。說四無滯名辨。辨依解起。解藉辨彰。體是慧故。諸經論中或互相從但合說四。持四不忘名四總持。即兼念慧。問。今此天女具辨總持。何不名大總持天女。答。總持是因。所持四法是果。從果勝號不依因名。又解。辨為利他。持自利勝故從他勝名大辨才。故下陳如請云。唯愿智慧辨才天以妙言詞施一
【現代漢語翻譯】 有此品產生。解釋名稱，梵語稱摩訶（意為『大』）薩羅悉知婆底（意為『辨才』）提婆仳（意為『天女』）。首先簡要解釋『大』的含義，略有四種。如《大莊嚴論》所說：又有四大。一是勝出大，在三有五趣中勝出；二是寂靜大，隨順趨向無住處的涅槃；三是功德大，福德和智慧兩種積聚增長；四是利物大，常依大悲而不捨棄眾生。辨才即四種辨才，也就是敏捷的智慧。才即技藝才能。因為具有敏捷的智慧和技藝才能，所以稱為辨才。此辨才為四種『大』所攝，所以名為『大辨』。神用自在，光明潔凈，名為『天』，也就是第一義天。天具有大辨才。大辨才天即是女身，所以稱為大辨才天女。真諦三藏說，這位第九地菩薩具足四種辨才，又能施予他人，所以立此名號。 三、解釋疑難：問：四辨才中，是哪一種辨才？答：具足四種辨才。何以得知？下文說具足莊嚴言說的辨才，即詞無礙辨。在此經中，文字句義即法義二辨。經體有二：一是能詮釋的文字，二是所詮釋的義理，都可稱為經。能善於開悟，即樂說無礙辨。總結說，又與陀羅尼總持無礙。陀羅尼即四種能持，無礙即所持的四無礙辨。問：四無礙解與四無礙辨有什麼差別？答：瞭解四法沒有滯礙，名為『解』；宣說四法沒有滯礙，名為『辨』。辨才依解而起，解憑藉辨才而彰顯，本體都是智慧。諸經論中，或者互相隨順，但合起來說四種。持四法不忘，名為四總持，即兼具憶念和智慧。問：現在這位天女具足辨才和總持，為什麼不稱為大總持天女？答：總持是因，所持的四法是果。從果的殊勝而命名，不依據因來命名。又解釋說，辨才在于利益他人，總持在於自利更為殊勝，所以從利他的殊勝而命名為大辨才。所以下文陳如請求說：『唯愿智慧辨才天以妙言詞施予一點』
【English Translation】 English version: This is the origin of this chapter. As for the explanation of the name, in Sanskrit, it is called 'Mahā' (meaning 'Great'), 'Sarasvatī' (meaning 'Eloquence'), 'Devī' (meaning 'Goddess'). First, a brief explanation of the meaning of 'Great' is given, with four aspects. As stated in the 'Mahā-alaṃkāra-sūtra': There are four great aspects. First, the Greatness of Excellence, excelling in the three realms and five destinies. Second, the Greatness of Tranquility, following and heading towards Nirvāṇa, the place of no dwelling. Third, the Greatness of Merit, the accumulation and growth of both merit and wisdom. Fourth, the Greatness of Benefiting Beings, constantly relying on great compassion and not abandoning sentient beings. 'Eloquence' refers to the four kinds of eloquence, which is quick wit. 'Skill' refers to artistic abilities. Because of having quick wit and artistic abilities, it is called 'Eloquence'. This eloquence is encompassed by the four 'Great' aspects, so it is called 'Great Eloquence'. The free and radiant use of spiritual power is called 'Devī', which is the ultimate reality. The Devī possesses great eloquence. The Great Eloquence Devī is in female form, so she is called the Great Eloquence Devī. The Tripiṭaka Master Paramārtha said that this ninth-ground Bodhisattva possesses the four kinds of eloquence and can bestow them upon others, so this name is established. Third, explaining the difficulties: Question: Among the four kinds of eloquence, which one is it? Answer: She possesses all four kinds of eloquence. How is this known? The following text says that she possesses the eloquence of ornate speech, which is the eloquence of unimpeded expression. In this sutra, the words and meanings are the two kinds of eloquence of Dharma and meaning. The essence of the sutra has two aspects: first, the words that explain; second, the principles that are explained, both of which can be called sutras. Being able to enlighten well is the eloquence of unimpeded joyful speech. In conclusion, it is also unimpeded with Dhāraṇī and total retention. Dhāraṇī refers to the four kinds of retention, and unimpeded refers to the four unimpeded eloquence that are retained. Question: What is the difference between the four unimpeded understandings and the four unimpeded eloquence? Answer: Understanding the four dharmas without obstruction is called 'Understanding'; speaking about the four dharmas without obstruction is called 'Eloquence'. Eloquence arises from understanding, and understanding is manifested through eloquence; the essence of both is wisdom. In various sutras and treatises, they may follow each other, but they are combined to speak of the four. Retaining the four dharmas without forgetting is called the four total retentions, which combines both mindfulness and wisdom. Question: Now that this Devī possesses both eloquence and total retention, why is she not called the Great Total Retention Devī? Answer: Total retention is the cause, and the four dharmas that are retained are the result. The naming is based on the excellence of the result, not based on the cause. Another explanation is that eloquence is for benefiting others, while total retention is for self-benefit, which is more excellent, so the name Great Eloquence is based on the excellence of benefiting others. Therefore, Chenru requests below: 'May the Wisdom Eloquence Devī bestow a little with wonderful words.'
切。下教請中亦云。敬禮辨才天令我詞無礙等。據實祈求能施一切。
經。爾時大辯才天女于大眾中即從座起頂禮佛足白佛言世尊。
贊曰。就此品文大分為三。一標益辦才。二世尊我當下示求方軌。三爾時佛告下世尊贊勸。就初段中復分為二。初請說之儀。后益修行者。此即初也。
經。若有法師說是金光明最勝王經者。
下第二有二。初益持說之人。后又此金光明下益聞學之者。此初。復有二。一應益人。
經。我當益其智慧具足莊嚴言說之辯。
下二所益法有三。一總標。二具足下別舉。三總持無礙者結。別中初與詞無礙辨。二若彼法師下與余辨才及陀羅尼。此即總標及別詞無礙辨也。此九地上得四辨才。十八變中施他辨才故也。云具足莊嚴即八語具等。
經。若彼法師於此經中文字句義所有忘失皆令憶持能善開悟復與陀羅尼總持無礙。
下第二與余辨才等。于文字句即法。文即是字型用合明。此能詮依。體非能詮。句是能詮詮于諸義。略名不說。皆令憶持即法義持。文義是所持。能憶持者即總持也。因果合說。能善開悟即樂說辨。復與陀羅者即咒及忍二總持也。總持無礙者結也。
經。又此金光明最勝王經為彼有情已於百千佛所種諸善根當受持者于
【現代漢語翻譯】 切。下面接著請求說：『敬禮辨才天（Sarasvati，智慧女神），令我的言辭沒有障礙』等等。據實祈求，能夠施予一切。
經：那時，大辯才天女（Mahasarasvati）在大眾中，立即從座位起身，頂禮佛足，對佛說：『世尊』。
贊曰：就此品文，大體分為三部分。一、標明利益，成就辯才。二、世尊，我當下指示求取的方法。三、爾時佛告下，世尊讚歎勸勉。就第一段中，又分為二部分。初、請求說的儀軌。后、利益修行者。這即是第一部分。
經：如果有法師講說是《金光明最勝王經》的人。
下面第二部分有二。初、利益持說之人。后、又此金光明下，利益聞學之人。這是第一部分。復有二。一、應利益的人。
經：我應當使他的智慧具足，莊嚴言說的辯才。
下面第二部分，所利益的法有三。一、總標。二、具足下，分別舉出。三、總持無礙者，總結。分別舉出中，初、與詞無礙辯才。二、若彼法師下，與其他辯才及陀羅尼（Dharani，總持）相關。這即是總標以及分別說明詞無礙辯才。這是九地菩薩才能得到的四種辯才。十八變中，施予他人辯才的緣故。說『具足莊嚴』，即是八種語具等等。
經：如果那位法師於此經中，文字句義所有忘失，我都令他憶持，能夠善於開悟，又給予陀羅尼（Dharani，總持），總持無礙。
下面第二部分，與其他辯才等相關。于文字句，即法。文即是字型用合明。這是能詮釋的依據。體不是能詮釋的。句是能詮釋，詮釋諸義。省略不說。都令他憶持，即法義持。文義是所持。能憶持者，即總持也。因果合說。能善開悟，即樂說辨。復與陀羅者，即咒及忍二總持也。總持無礙者，總結也。
經：又此《金光明最勝王經》，為那些有情，已於百千佛所種下諸善根，應當受持者，于
【English Translation】 Che. The following teaching also states: 'Homage to Sarasvati (Biancai Tian, goddess of wisdom), may my words be unimpeded,' etc. Sincerely praying can bestow everything.
Sutra: At that time, the great goddess Sarasvati (Mahasarasvati), in the assembly, immediately rose from her seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One'.
Commentary: This chapter can be broadly divided into three parts. First, it highlights the benefit of attaining eloquence. Second, 'World Honored One, I will now show the method of seeking.' Third, 'At that time, the Buddha told,' the World Honored One praises and encourages. The first part is further divided into two sections. First, the etiquette of requesting the teaching. Second, benefiting practitioners. This is the first part.
Sutra: If there is a Dharma master who expounds the 'Golden Light Sutra, the Most Victorious King'.
The second part below has two sections. First, benefiting those who uphold and expound the Sutra. Second, 'Also, this Golden Light Sutra,' benefiting those who hear and study it. This is the first section. Again, there are two parts. First, the person who should be benefited.
Sutra: I shall endow him with complete wisdom and adorn him with the eloquence of speech.
The second part below, the Dharma to be benefited has three aspects. First, a general statement. Second, 'Complete,' specifically listing. Third, 'Unimpeded in total retention,' a conclusion. Among the specific listings, first, eloquence without impediment in speech. Second, 'If that Dharma master,' related to other eloquence and Dharani (total retention). This is the general statement and the specific explanation of eloquence without impediment in speech. This is the four kinds of eloquence that the ninth-ground Bodhisattva can obtain. Among the eighteen transformations, it is because of bestowing eloquence to others. Saying 'complete adornment' refers to the eight qualities of speech, etc.
Sutra: If that Dharma master, in this Sutra, forgets any words, phrases, or meanings, I will enable him to remember them all, be able to enlighten others skillfully, and also grant him Dharani (total retention), unimpeded in total retention.
The second part below is related to other eloquence, etc. 'In words and phrases,' that is, the Dharma. 'Words' refers to the combination of the form and function of characters. This is what the explanation relies on. The essence is not the explanation. 'Phrases' are the explanation, explaining the meanings. Briefly, it is not mentioned. I will enable him to remember them all, that is, upholding the Dharma and its meaning. The words and meaning are what is upheld. The ability to remember is total retention. Cause and effect are spoken together. 'Be able to enlighten others skillfully' is the eloquence of delightful speech. 'Also grant Dharani' refers to the two total retentions of mantra and forbearance. 'Unimpeded in total retention' is the conclusion.
Sutra: Furthermore, this 'Golden Light Sutra, the Most Victorious King,' for those sentient beings who have already planted roots of goodness in the presence of hundreds of thousands of Buddhas, who should uphold it, in
贍部洲廣行流佈不速隱沒。
下第二益聞學之者。于中分二。一明為應修行者法久流行。二復令下明能令學者得大利益。初文有二。初明所為。次法久流行此同般若能生一念凈信之心當知已曾供養多佛。
經。復令無量有情聞是經典皆得不可思議捷利辯才無盡大慧善解眾論及諸技術。
下學得益有三。初現得辨才。次當證佛果。后現增壽等。得辨中初得捷利辨才。即樂說及詞辨。以一剎那能現諸聲名為捷利。樂說辨中復有七種。一迅辨。懸河連冷不遲𠺶故。二捷辨。須言即言不謇吃故。三應辨。應時機故。四無疏謬辨。說的當故。五無斷盡辨。連環不絕故。六豐義味辨。足義理故。七最上妙辨。世莫過故。捷利即初二辨。無盡即第五。大慧即所餘。善解眾論等即法義辨。不思議者是通四句也。妙用莫測名不思議。
經。能出生死速趣無上正等菩提。
下當證佛果。
經。于現世中增益壽命資身之具悉令圓滿。
下後增現壽等。
經。世尊我當爲彼持經法師及余有情於此經典樂聽聞者說其咒藥洗浴之法。
贊曰。下示求方軌有二。初示持經及求辨方便。二爾時法師授記下正求辨才。初段有四。初總標示法。二別教其方。三天女勸行。四世尊贊敕。初復有四。初
【現代漢語翻譯】 現代漢語譯本 贍部洲（Jambudvipa，指我們所居住的這個世界）廣泛流傳，不會迅速隱沒。
下面第二部分是利益聽聞和學習的人。其中分為兩部分。一是說明對於應當修行的人來說，佛法會長期流傳。二是進一步說明能夠讓學習的人獲得巨大的利益。第一部分包含兩點。一是說明所為，二是佛法長久流傳，這如同般若（Prajna，智慧）能夠生起一念清凈信心，應當知道這個人已經供養過很多佛。
經文：又使無量眾生聽聞這部經典，都能得到不可思議的敏捷銳利的辯才，無盡的廣大智慧，善於理解各種論典以及各種技術。
下面是學習獲得的利益，有三點。一是現在獲得辯才，二是將來證得佛果，三是現在增長壽命等。獲得辯才中，首先是獲得敏捷銳利的辯才。也就是善於演說和言辭辯論。在一剎那間能夠展現各種聲音，稱為敏捷銳利。善於演說辯論中又有七種。一是迅速的辯才，如同瀑布懸掛，連綿不斷，不遲緩停滯。二是敏捷的辯才，需要說話時立刻就能說，不結巴。三是應機的辯才，能夠應時應機。四是沒有疏漏錯誤的辯才，說得恰當。五是沒有中斷窮盡的辯才，像連環一樣沒有斷絕。六是富有意義和味道的辯才，內容充足有義理。七是最上美妙的辯才，世間沒有能超過的。敏捷銳利就是指前兩種辯才。無盡是指第五種。廣大智慧是指其餘的辯才。善於理解各種論典等，是指法義辯才。不可思議是指通達四句。妙用莫測，名為不可思議。
經文：能夠脫離生死，迅速趨向無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
下面是將來證得佛果。
經文：在現世之中，增長壽命，維持生活的資具，全部都能夠圓滿。
下面是後來增長現世壽命等。
經文：世尊，我應當為那些受持經典的法師以及其他眾生，對於這部經典樂於聽聞的人，說出他們的咒語、藥物和洗浴的方法。
讚頌說：下面展示尋求方法的途徑，有兩種。一是展示受持經典以及尋求辯才的方便，二是爾時法師授記，下面正式尋求辯才。第一段有四部分。一是總的標示方法，二是分別教導方法，三是天女勸進行持，四是世尊讚歎敕令。第一部分又有四點，一是總的...
【English Translation】 English version Jambudvipa (the continent where we live) will widely circulate and will not quickly disappear.
The second part below benefits those who hear and study. It is divided into two parts. The first explains that for those who should practice, the Dharma will be passed down for a long time. The second further explains that it can enable learners to obtain great benefits. The first part contains two points. The first is to explain the purpose, and the second is that the Dharma will be passed down for a long time. This is like Prajna (wisdom) being able to generate a single thought of pure faith. It should be known that this person has already made offerings to many Buddhas.
Sutra: Furthermore, may immeasurable sentient beings who hear this scripture all obtain incredible quick and sharp eloquence, endless great wisdom, and be good at understanding various treatises and various techniques.
Below are the benefits of learning, there are three points. The first is to obtain eloquence now, the second is to attain Buddhahood in the future, and the third is to increase lifespan, etc. now. Among obtaining eloquence, the first is to obtain quick and sharp eloquence. That is, being good at speaking and debating. Being able to show various sounds in an instant is called quick and sharp. There are also seven types of good speaking and debating. The first is rapid eloquence, like a waterfall hanging down, continuous and not slow or stagnant. The second is quick eloquence, being able to speak immediately when needed, without stuttering. The third is appropriate eloquence, being able to respond to the time and opportunity. The fourth is eloquence without omissions or errors, speaking appropriately. The fifth is eloquence without interruption or exhaustion, like a ring without breaking. The sixth is eloquence rich in meaning and taste, with sufficient content and reason. The seventh is the most supreme and wonderful eloquence, which nothing in the world can surpass. Quick and sharp refers to the first two types of eloquence. Endless refers to the fifth type. Great wisdom refers to the remaining eloquence. Being good at understanding various treatises, etc., refers to the eloquence of Dharma meaning. Incredible refers to understanding the four sentences. Mysterious and unpredictable, it is called incredible.
Sutra: Able to escape from birth and death, quickly approaching Anuttara-samyak-sambodhi (unsurpassed, equal, and complete enlightenment).
Below is the attainment of Buddhahood in the future.
Sutra: In this present life, increasing lifespan, the means of sustaining life, all can be fulfilled.
Below is the later increase of present life span, etc.
Sutra: World Honored One, I shall speak for those Dharma masters who uphold the scriptures and other sentient beings, for those who are happy to hear this scripture, their mantras, medicines, and methods of bathing.
Praise says: Below shows the way to seek methods, there are two types. The first is to show the convenience of upholding the scriptures and seeking eloquence, and the second is when the Dharma master gives predictions, below is the formal seeking of eloquence. The first paragraph has four parts. The first is the general indication of the method, the second is the separate teaching of the method, the third is the encouragement of the heavenly maidens to practice, and the fourth is the praise and command of the World Honored One. The first part has four points, the first is the general...
標舉行人。二標所示法。三標法功能。四標勸修學。此即初二。
經。彼人所有惡星災變與初生時星屬相違疫病之苦鬥諍戰陣惡夢鬼神蠱毒厭魅咒術起尸如是諸惡為障難者悉令除滅諸有智者應作如是洗浴之法。
下標法功能。言星屬者凡人生日屬二十八宿。于中或有星度相違。雖人不解行斯洗法障難亦除。云咒術起尸者西方咒術能起死屍遊行處處。或半全用損害於人。依斯洗法此等皆除。余文可解。此即總教說聽二人及求辨者皆應依此洗浴之法。
經。當取香藥三十二味所謂昌蒲(坡者)．牛黃(瞿盧折娜)．苜蓿香(塞畢力迦)．麝香(莫訶婆伽)．雄黃(末㮏眵羅)．合昏樹(尸利灑)．白及(因達羅喝悉哆)．芎藭(阇莫迦)．茍杞根(苫弭)．松脂(室利薛瑟得迦)．桂皮(咄者)．香附子(目窣哆)．沉香(惡揭嚕)．栴檀(栴檀娜)．零婆香(多揭羅)．丁子(索瞿者)．鬱金(荼矩么)．婆律膏(揭羅娑)．葦香(㮈剌柁)．竹黃(𩾲路戰娜)．細豆蔻(蘇泣迷羅)．甘松(弭苫哆)．藿香(缽怛羅)．茅根香(嗢尸羅)．叱口*旨．艾納(世黎也)．安息香(寠具攞)．芥子(薩利殺跛)．馬芹(葉婆你)．龍華須(那加雞薩羅)．白膠(薩折羅婆)．青木(矩瑟
【現代漢語翻譯】 現代漢語譯本 標舉舉行人（說明舉行儀式的對象）。二標所示法（說明所展示的方法）。三標法功能（說明此方法的功能）。四標勸修學（說明勸導修習學習）。此即初二（這是最初的兩點）。
經。（佛經原文）彼人所有惡星災變與初生時星屬相違疫病之苦鬥諍戰陣惡夢鬼神蠱毒厭魅咒術起尸如是諸惡為障難者悉令除滅諸有智者應作如是洗浴之法。（譯文：那些人所有由惡星引起的災禍變異，以及與出生時星宿相沖突導致的疾病痛苦，爭鬥戰爭，噩夢，鬼神作祟，蠱毒，魘魅，咒術，殭屍作亂等等，這些作為障礙的邪惡事物，都應使其完全消除。所有有智慧的人都應該修習這樣的洗浴之法。）
下標法功能（下面說明此方法的功能）。言星屬者（說到星宿所屬），凡人生日屬二十八宿（通常人的生日對應二十八星宿）。于中或有星度相違（其中或許有星宿度數相違背的情況）。雖人不解行斯洗法障難亦除（即使人們不瞭解，但施行這種洗浴之法，障礙也能消除）。云咒術起尸者（說到咒術使死屍復活），西方咒術能起死屍**處處（西方的咒術能夠使死屍復活，到處作亂）。或半全用損害於人（或者部分或者全部被利用來損害人）。依斯洗法此等皆除（依靠這種洗浴之法，這些都能消除）。余文可解（其餘的文字可以自行理解）。此即總教說聽二人及求辨者皆應依此洗浴之法（這就是總體的教導，講述者和聽者以及想要辨明真偽的人，都應該依照這種洗浴之法）。
經。（佛經原文）當取香藥三十二味所謂昌蒲(坡者)．牛黃(瞿盧折娜)．苜蓿香(塞畢力迦)．麝香(莫訶婆伽)．雄黃(末㮏眵羅)．合昏樹(尸利灑)．白及(因達羅喝悉哆)．芎藭(阇莫迦)．茍杞根(苫弭)．松脂(室利薛瑟得迦)．桂皮(咄者)．香附子(目窣哆)．沉香(惡揭嚕)．栴檀(栴檀娜)．零婆香(多揭羅)．丁子(索瞿者)．鬱金(荼矩么)．婆律膏(揭羅娑)．葦香(㮈剌柁)．竹黃(𩾲路戰娜)．細豆蔻(蘇泣迷羅)．甘松(弭苫哆)．藿香(缽怛羅)．茅根香(嗢尸羅)．叱口*旨．艾納(世黎也)．安息香(寠具攞)．芥子(薩利殺跛)．馬芹(葉婆你)．龍華須(那加雞薩羅)．白膠(薩折羅婆)．青木(矩瑟
【English Translation】 English version Enumerating the performers. Second, indicating the method shown. Third, indicating the function of the method. Fourth, encouraging cultivation and learning. These are the first two points.
Sutra: (Original text) 'For those afflicted by evil stars, disasters, and transformations, conflicts with their birth stars, suffering from epidemics, struggles, battles, nightmares, malevolent spirits, poisons, enchantments, curses, and reanimated corpses—all such evils that obstruct and cause difficulties should be completely eliminated. All wise individuals should practice this method of bathing.'
Subsequent explanation of the method's function. 'Speaking of star affiliations,' it refers to the twenty-eight constellations to which a person's birth date belongs. 'Among them, there may be conflicting star degrees.' Even if people do not understand, practicing this bathing method will eliminate obstacles. 'Speaking of curses and reanimated corpses,' Western curses can raise corpses to cause trouble everywhere. 'They may be used partially or entirely to harm people.' By relying on this bathing method, all these can be eliminated. 'The remaining text can be understood.' This is the general teaching that both the speaker and the listener, as well as those seeking to discern the truth, should all rely on this bathing method.
Sutra: (Original text) 'One should take thirty-two kinds of fragrant herbs, namely: Acorus calamus (Po Zhe), bezoar (Qu Lu Zhe Na), alfalfa fragrance (Sai Bi Li Jia), musk (Mo He Po Jia), realgar (Mo Jian Chi Luo), mimosa tree (Shi Li Sa), white orris root (Yin Da Luo He Xi Duo), Ligusticum wallichii (Zha Mo Jia), Lycium root (Shan Mi), pine resin (Shi Li Xue Se De Jia), cinnamon bark (Duo Zhe), Cyperus rotundus (Mu Su Duo), agarwood (E Jie Lu), sandalwood (Zhan Tan Na), Valerian (Duo Jie Luo), clove (Suo Qu Zhe), turmeric (Tu Ju Me), Boswellia resin (Jie Luo Suo), vetiver (Nai La Tuo), bamboo manna (𩾲 Lu Zhan Na), small cardamom (Su Qi Mi Luo), Nardostachys jatamansi (Mi Shan Duo), patchouli (Bo Da Luo), vetiver root fragrance (Wu Shi Luo), Chih[Mouth*Zhi] (Sa Luo Ji), Aina (Shi Li Ye), benzoin (Ju Ju Luo), mustard seed (Sa Li Sha Po), caraway (Ye Po Ni), dragon flower stamen (Na Jia Ji Sa Luo), white glue (Sa Zhe Luo Po), green wood (Ju Se
他)皆等分。
下別教其方文分為四。一教洗法。二如是浴已下教令發願。三複說頌曰下明依得益。四次誦護身下教其護身。洗法有八。一標列洗方。二示㨶篩日。三教咒香藥。四教作壇場。五教作香湯。六教其結界。七正教洗法。八示洗竟法。此初也。初標次列。婆律膏者是龍腦香脂。葦香者葦內有此香。竹黃者竹內所出。細豆蔻者中有粗細故。茅根香者似兜婁婆香。叱脂(此云)龍華須(此云)。
經。以布灑星日一處搗篩取其香末。
下第二示㨶篩日。二十八宿中南方星名。即舊經云于鬼星日。
經。當以此咒咒一百八遍咒曰。
怛侄他 蘇訖栗帝 訖栗帝訖栗計 劫摩怛里 繕怒羯㘓滯 郝羯喇滯 因達啰阇利膩 鑠羯㘓滯 缽設侄囇 阿伐底羯細 計娜矩睹矩睹 腳迦鼻麗 劫鼻囇劫鼻麗 劫毗羅末底(丁里切)尸羅末底刪底度啰末底裡 波伐矩畔稚囇 室囇室囇 薩底悉體羝 莎訶
下第三教化香藥。
經。若樂如法洗浴時。應作壇場方八肘。可於寂靜定穩處。念所求事不離心。應涂牛糞作其壇。于上普散諸華彩。當以凈潔金銀器。盛滿美味並乳蜜。于彼壇場四門所。四人守護法如常。令四童子好嚴身。各於一角持瓶水。於此常燒安息香。五音之樂聲不絕。
【現代漢語翻譯】 現代漢語譯本： 他們都得到平等分配。
下面分別教導其方法，分為四個部分。一是教導洗浴的方法。二是『如是浴已』之後，教導發願。三是『復說頌曰』之後，說明依靠此法得到的利益。四是『次誦護身』之後，教導如何保護自身。洗浴的方法有八個方面：一是標明列出洗浴的方位。二是顯示選擇篩藥的日子。三是教導唸咒加持香藥。四是教導製作壇場。五是教導製作香湯。六是教導結界。七是正式教導洗浴的方法。八是顯示洗浴完畢后的方法。這裡是第一個方面，先標明，然後列出。『婆律膏』是龍腦香的油脂。『葦香』是葦草內部所含的香。『竹黃』是竹子內部所產出的。『細豆蔻』是因為豆蔻有粗細之分。『茅根香』類似於兜婁婆香。『叱脂』在這裡翻譯為龍華，『須』在這裡翻譯為須。
經文：用布灑過星日之後，將這些藥物放在一處搗碎，然後篩取其香末。
下面第二部分是顯示選擇篩藥的日子。二十八星宿中南方的星宿名稱。也就是舊經中所說的在鬼星日。
經文：應當用這個咒語唸誦一百零八遍，咒語是：
怛侄他(tā zhí tuō) 蘇訖栗帝(sū qì lì dì) 訖栗帝訖栗計(qì lì dì qì lì jì) 劫摩怛里(jié mó dá lǐ) 繕怒羯㘓滯(shàn nù jié là zhì) 郝羯喇滯(hè jié là zhì) 因達啰阇利膩(yīn dá là shé lì nì) 鑠羯㘓滯(shuò jié là zhì) 缽設侄囇(bō shè zhí lí) 阿伐底羯細(ā fá dǐ jié xì) 計娜矩睹矩睹(jì nuó jǔ dǔ jǔ dǔ) 腳迦鼻麗(jiǎo jiā bí lì) 劫鼻囇劫鼻麗(jié bí lí jié bí lì) 劫毗羅末底(jié pí luó mò dǐ)(丁里切)尸羅末底(shī luó mò dǐ)刪底度啰末底裡(shān dǐ dù luó mò dǐ lǐ) 波伐矩畔稚囇(bō fá jǔ pàn zhì lí) 室囇室囇(shì lí shì lí) 薩底悉體羝(sà dǐ xī tǐ dī) 莎訶(suō hē)
下面第三部分是教導加持香藥。
經文：如果喜歡如法洗浴的時候，應當製作壇場，壇場的邊長是八肘。可以在寂靜安穩的地方進行。心中想著所要求的事情，不要離開。應當用牛糞塗抹壇場，在上面普遍散佈各種顏色的花。應當用乾淨的金銀器皿，盛滿美味的食物和乳蜜。在壇場的四個門的地方，安排四個人按照通常的儀軌守護。讓四個童子好好地打扮身體，各自在一個角上拿著水瓶。在這裡經常焚燒安息香，五種樂器的音樂聲音不要斷絕。
【English Translation】 English version: They are all equally distributed.
Below, the specific methods are taught, divided into four parts. First, teaching the method of bathing. Second, after 'having bathed thus,' teaching to make vows. Third, after 'again reciting the verse,' explaining the benefits obtained by relying on this method. Fourth, after 'next reciting the protective mantra,' teaching how to protect oneself. There are eight aspects to the bathing method: first, indicating and listing the bathing directions; second, showing the day for selecting and sifting the medicine; third, teaching to chant mantras to bless the fragrant medicine; fourth, teaching to make the altar; fifth, teaching to make the fragrant soup; sixth, teaching to establish boundaries; seventh, formally teaching the bathing method; eighth, showing the method after bathing is completed. This is the first aspect, first indicating, then listing. '婆律膏 (Pó lǜ gāo)' (Pó lǜ gāo) is the oil of camphor. '葦香 (Wěi xiāng)' (Wěi xiāng) is the fragrance contained within the reeds. '竹黃 (Zhú huáng)' (Zhú huáng) is what is produced inside the bamboo. '細豆蔻 (Xì dòukòu)' (Xì dòukòu) is because cardamom has coarse and fine varieties. '茅根香 (Máogēn xiāng)' (Máogēn xiāng) is similar to 兜婁婆香 (Dōulóupó xiāng) (Dōulóupó xiāng). '叱脂 (Chì zhī)' (Chì zhī) here is translated as 龍華 (Lóng huá) (Lóng huá), and '須 (Xū)' (Xū) here is translated as 須 (Xū).
Sutra: After sprinkling the medicine with a cloth on an auspicious star day, crush these medicines together and then sift out the fragrant powder.
The second part below shows the day for selecting and sifting the medicine. It is the name of the southern constellation among the twenty-eight constellations. That is, what the old sutra says is on the day of the 鬼星 (Guǐ xīng) (Guǐ xīng) star.
Sutra: This mantra should be recited one hundred and eight times. The mantra is:
怛侄他 (Tán zhí tuō) Su Kilidi (Sū qì lì dì) Kilidi Kiliji (Qì lì dì qì lì jì) Jiemo Dali (Jié mó dá lǐ) Shan Nu Jie Lazhi (Shàn nù jié là zhì) Hao Jie Lazhi (Hè jié là zhì) Yinda Luosha Lini (Yīn dá luó shé lì nì) Shuo Jie Lazhi (Shuò jié là zhì) Bo She Zhi Li (Bō shè zhí lí) A Fa Di Jie Xi (Ā fá dǐ jié xì) Ji Nuo Ju Du Ju Du (Jì nuó jǔ dǔ jǔ dǔ) Jiao Jia Bi Li (Jiǎo jiā bí lì) Jie Bi Li Jie Bi Li (Jié bí lí jié bí lì) Jie Pi Luo Modi (Jié pí luó mò dǐ) (Ding Li Qie) Shi Luo Modi (Shī luó mò dǐ) Shan Di Duo Luo Modi Li (Shān dǐ duō luó mò dǐ lǐ) Bo Fa Ju Pan Zhi Li (Bō fá jǔ pàn zhì lí) Shi Li Shi Li (Shì lí shì lí) Sa Di Xi Ti Di (Sà dǐ xī tǐ dī) Suo He (Suō hē)
The third part below is teaching to bless the fragrant medicine.
Sutra: If one likes to bathe according to the Dharma, one should make an altar, the side length of the altar is eight cubits. It can be done in a quiet and stable place. Keep in mind what you are asking for, do not let it leave your mind. The altar should be smeared with cow dung, and various colored flowers should be scattered on it. Clean gold and silver utensils should be used to fill with delicious food and milk and honey. At the four gates of the altar, arrange four people to guard according to the usual rituals. Let four children dress up nicely, each holding a water bottle in one corner. Incense of 安息香 (Ānxī xiāng) (Ānxī xiāng) should be burned here often, and the sound of five kinds of musical instruments should not be interrupted.
幡蓋莊嚴懸繒彩。安在壇場之四邊。復于場內建明鏡。利刀兼箭各四枚。于壇中心埋大盆。應以漏版安其上。
下第四教作壇場。于中有八。一初半頌示壇量。二可於寂靜下半頌示壇處所。三應涂下半頌示涂壇法。四次半頌教供養。五次半頌教守護。六次一頌半教莊嚴。七次半頌教避惡。八次半頌作洗處。
經。用前香抹以和湯亦復安在於壇內。
下第五教作浴湯。
經。既作如斯佈置已然後誦咒結其壇結界咒曰。
怛侄他 頞喇計 娜也泥(去) 呬麗 弭麗祇麗企企麗 莎訶
下第六教其結界。初半頌結前生后。次正示結咒。
經。如是結界已方入于壇內咒水三七遍散灑於四方次可咒香湯滿一百八遍四邊安幔障然後洗浴身咒水咒湯咒曰。
怛侄他(一) 索揭智(二) 毗揭智(三) 毗揭荼伐底(四) 莎訶(五)
已下第七正教洗法有二。初結前。次方入下作法有四。一咒水作凈。二咒洗浴湯。三教蔽形丑。四卻示其咒。
經。若洗浴訖其洗浴湯及壇場中供養飲食棄河池內余皆收攝。
下第八示洗竟法。
經。如是浴已方著凈衣既出壇場入凈室內咒師教其發弘誓願永斷眾惡常修諸善於諸有情與大悲心以是因緣當獲無量隨心福報。
【現代漢語翻譯】 現代漢語譯本 幡蓋和莊嚴的綵帶懸掛著，安放在壇場的四邊。還要在壇場中放置明鏡，鋒利的刀和箭各四枚。在壇的中心埋一個大盆，應該用漏版的蓋子蓋在上面。
下面第四個教導是關於建造壇場。其中有八個部分：第一，用前半頌說明壇場的大小；第二，用『可於寂靜』這半頌說明壇場的位置；第三，用『應涂』這半頌說明塗抹壇場的方法；第四，用下一個半頌教導供養；第五，用下一個半頌教導守護；第六，用一頌半教導莊嚴；第七，用下一個半頌教導避開邪惡；第八，用下一個半頌教導製作洗浴的地方。
經文：用之前的香料調和湯水，也安放在壇內。
下面第五個教導是關於製作浴湯。
經文：已經做好這樣的佈置后，然後誦咒來結壇和結界。結界咒語是：
怛侄他（Tadyatha） 頞喇計（Arke） 娜也泥（Nayani） 呬麗（Hili） 弭麗祇麗企企麗（Milighili kikili） 莎訶（Svaha）
下面第六個教導是關於結界。首先用前半頌總結前文並引出後文。然後正式展示結界咒語。
經文：像這樣結界完畢后，才可以進入壇內。咒水三七遍（二十一遍）后，向四方灑水。然後可以咒香湯滿一百零八遍，四邊安放帷幔遮擋。然後洗浴身體，咒水咒湯的咒語是：
怛侄他（Tadyatha）(一) 索揭智（Sogati）(二) 毗揭智（Vigati）(三) 毗揭荼伐底（Vigatavarti）(四) 莎訶（Svaha）(五)
以下第七個教導是關於正式的洗浴方法，分為兩個部分。首先總結前文。然後從『方入』開始，具體做法有四個：第一，咒水以作凈化；第二，咒洗浴用的湯；第三，教導遮蔽醜陋的身體；第四，展示咒語。
經文：如果洗浴完畢，洗浴用的湯和壇場中供養的飲食要丟棄到河池中，其餘的全部收起來。
下面第八個教導是關於洗浴完畢后的處理方法。
經文：像這樣洗浴完畢后，就穿上乾淨的衣服。出來壇場后，進入乾淨的室內。咒師教導他發起弘大的誓願，永遠斷絕各種罪惡，經常修習各種善行，對於各種有情眾生給予廣大的慈悲心。因為這個因緣，應當獲得無量隨心所愿的福報。
【English Translation】 English version Banners, canopies, and ornate ribbons are hung, placed on the four sides of the mandala (altar). Mirrors are also placed within the mandala, along with four sharp knives and four arrows. A large basin is buried in the center of the mandala, which should be covered with a perforated lid.
The following fourth teaching is about constructing the mandala. It has eight parts: First, the first half-verse indicates the size of the mandala; second, the half-verse 'can be in a quiet place' indicates the location of the mandala; third, the half-verse 'should be painted' indicates the method of painting the mandala; fourth, the next half-verse teaches offerings; fifth, the next half-verse teaches protection; sixth, one and a half verses teach adornment; seventh, the next half-verse teaches avoiding evil; eighth, the next half-verse teaches making a place for washing.
Sutra: Use the previous incense mixed with hot water, and also place it inside the mandala.
The following fifth teaching is about making the bathwater.
Sutra: Having made such arrangements, then recite the mantra to consecrate the mandala and establish its boundaries. The boundary-establishing mantra is:
Tadyatha (Thus it is) Arke (Ray of light) Nayani (Leading) Hili (A seed syllable) Milighili kikili (A series of seed syllables) Svaha (Hail!)
The following sixth teaching is about establishing boundaries. First, the first half-verse summarizes the previous and introduces the following. Then, it formally presents the boundary-establishing mantra.
Sutra: Having established the boundaries in this way, one may then enter the mandala. After chanting the water mantra three times seven (twenty-one times), sprinkle the water in the four directions. Then, one may chant the fragrant bathwater mantra one hundred and eight times, and place curtains on all four sides for screening. Then, bathe the body, the mantra for the water and the bathwater is:
Tadyatha (Thus it is) (1) Sogati (Going well) (2) Vigati (Without obstacles) (3) Vigatavarti (Turning away from obstacles) (4) Svaha (Hail!) (5)
The following seventh teaching is about the formal bathing method, divided into two parts. First, summarize the previous. Then, starting from 'then enter', there are four specific practices: First, chant the water to purify it; second, chant the bathwater; third, teach how to conceal the unsightly body; fourth, present the mantra.
Sutra: If the bathing is completed, the bathwater and the food offerings in the mandala should be discarded into a river or pond, and all the remaining items should be collected.
The following eighth teaching is about the procedures after bathing.
Sutra: Having bathed in this way, then put on clean clothes. After leaving the mandala, enter a clean room. The mantra master teaches him to make great vows, to forever cut off all evils, to constantly cultivate all good deeds, and to give great compassion to all sentient beings. Because of this cause, one should obtain immeasurable blessings according to one's wishes.
已下別教其方中。第二令發願有五。一結前。二方著凈衣發願儀軌。三既出下發願處所。四咒師教具下依師教。此據初學。五永斷下發愿。發願有三。初願修自利。次於諸下願行利他。后以是因緣下修行得果。
經。復說頌曰若有病苦諸眾生種種方藥治不差若依如是洗浴法並復讀誦斯經典常于日夜念不散專想慇勤生信心所有患苦盡消除解脫貧窮足財寶四方星辰及日月威神擁護得延年吉祥安穩福德增災變厄難皆除遣。
下第三明依修得益。總有三頌分三。初半頌標眾生有苦。次一頌明依法學。后一頌半明學得益。益有八。一離病。二除貧。三豐財。四得護。五延壽。六吉安。七福增。八難盡。如文可知。
經。次誦護身咒三七遍咒曰。
恒侄他 三謎 毗三謎 莎訶 索揭滯毗揭滯 莎訶 毗揭荼(亭耶切) 伐底 莎訶 娑揭啰 三步多也 莎訶 塞建陀 摩多也 莎訶 尼攞建他也 莎訶 阿缽啰市哆 毗𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿爾蜜攞 薄怛啰也 莎訶 南謨薄伽伐都 跋啰蚶摩寫 莎訶 南謨薩啰酸(蘇活切)底莫訶提鼻裔 莎訶 悉甸都漫(此云成就我某甲) 曼怛啰缽柁 莎訶 怛喇都仳侄哆 跋啰蚶摩奴末睹 莎訶
下第四教其護身有二。
【現代漢語翻譯】 現代漢語譯本： 以下是別教（區別于共同教義的特殊教義）中關於其修行方法的部分。第二部分是關於引導發願，共有五點：一是總結前文，二是說明穿著乾淨衣服發願的儀軌，三是說明發願的處所，四是『咒師教具下依師教』，這指的是初學者，五是『永斷下發愿』，即開始發願。發願有三個方面：首先是愿修自利，其次是『于諸下願行利他』，即發願行利他之事，最後是『以是因緣下修行得果』，即通過修行獲得果報。
經文說偈頌道：『若有病苦諸眾生，種種方藥治不差，若依如是洗浴法，並復讀誦斯經典，常于日夜念不散，專想慇勤生信心，所有患苦盡消除，解脫貧窮足財寶，四方星辰及日月，威神擁護得延年，吉祥安穩福德增，災變厄難皆除遣。』
下面第三部分說明依此修行所能獲得的利益。總共有三頌，分為三部分。最初的半頌標明眾生有苦，接下來的一頌說明依法學習，最後一頌半說明學習所能獲得的利益。利益有八種：一是遠離疾病，二是消除貧窮，三是財富豐足，四是得到護佑，五是延年益壽，六是吉祥安穩，七是福德增長，八是災難消除。這些都可以從經文的字面意思理解。
經文：『次誦護身咒三七遍咒曰：恒侄他 三謎 毗三謎 莎訶 索揭滯毗揭滯 莎訶 毗揭荼(亭耶切) 伐底 莎訶 娑揭啰 三步多也 莎訶 塞建陀 摩多也 莎訶 尼攞建他也 莎訶 阿缽啰市哆 毗𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿爾蜜攞 薄怛啰也 莎訶 南謨薄伽伐都 跋啰蚶摩寫 莎訶 南謨薩啰酸(蘇活切)底莫訶提鼻裔 莎訶 悉甸都漫(此云成就我某甲) 曼怛啰缽柁 莎訶 怛喇都仳侄哆 跋啰蚶摩奴末睹 莎訶』
下面第四部分教導如何護身，共有兩點。
【English Translation】 English version: The following is part of the specific teachings (distinct from common doctrines) regarding its practice. The second part is about guiding the generation of vows, which has five points: First, it summarizes the previous text; second, it explains the ritual of making vows while wearing clean clothes; third, it explains the place for making vows; fourth, 'The teacher of mantras teaches the tools according to the teacher's instructions,' which refers to beginners; fifth, 'The eternal cessation of making vows,' that is, starting to make vows. There are three aspects to making vows: First, the vow to cultivate self-benefit; second, 'The vow to practice benefiting others,' that is, vowing to practice benefiting others; and finally, 'The practice of cultivating and attaining results,' that is, attaining the fruit of practice.
The scripture says in verse: 'If there are sentient beings with sickness and suffering, and various medicines do not cure them, if they rely on such bathing methods, and also recite this scripture, constantly and diligently remember it day and night, with focused thought and earnest faith, all suffering and affliction will be eliminated, poverty will be relieved and wealth will be abundant, the stars in all directions, the sun and moon, with their mighty power will protect and prolong life, auspiciousness and stability will increase blessings, and disasters and calamities will all be removed.'
The third part below explains the benefits that can be obtained by practicing accordingly. There are three verses in total, divided into three parts. The first half-verse indicates that sentient beings have suffering, the next verse explains learning according to the Dharma, and the last verse and a half explain the benefits that can be obtained from learning. There are eight benefits: First, freedom from disease; second, elimination of poverty; third, abundance of wealth; fourth, obtaining protection; fifth, prolonging life; sixth, auspiciousness and stability; seventh, increase of blessings; and eighth, elimination of disasters. These can be understood from the literal meaning of the scriptures.
Scripture: 'Next, recite the body protection mantra three times seven times, saying: Heng zhi ta, san mi, pi san mi, suo he, suo jie zhi pi jie zhi, suo he, pi jie tu (ting ye qie), fa di, suo he, suo jie la, san bu duo ye, suo he, sai jian tuo, mo duo ye, suo he, ni la jian ta ye, suo he, a bo la shi duo, pi ye ye, suo he, xi mo pan duo, san bu duo ye, suo he, a er mi la, bo da la ye, suo he, nan mo bo qie fa du, ba la han mo xie, suo he, nan mo sa la suan (su huo qie) di mo he ti pi yi, suo he, xi dian du man (this means accomplishing me, so-and-so), man da la bo tuo, suo he, da la du pi zhi duo, ba la han mo nu mo du, suo he.'
The fourth part below teaches how to protect oneself, with two points.
初標教護身。后正說護咒。
經。爾時大辯才天女說洗浴法壇場咒已。前禮佛足白佛言。世尊。若有苾芻苾芻尼鄔波索迦鄔波斯迦。受持讀誦書寫流佈是妙經王。如說行者。若在城邑聚落曠野山林僧尼住處。我為是人將諸眷屬作天妓樂來詣其所。而為擁護。除諸病苦流星變怪疫疾斗諍王法所拘惡夢惡神為障礙者蠱道厭術悉皆除殄。饒益是等持經之人苾芻等眾及諸聽者。皆令速渡生死大海不退菩提。
下示方便中。第三天女勸行有三。初結前示法。次前禮佛足下陳勸學人有三。初白儀。次啟白。若有苾芻下所陳行人。后若在城邑下明令得益。得益有三。初供養守護。次除諸病苦下為除災殃。后饒益是等下令得勝益。
爾時世尊聞是說已贊辯才天女言善哉善哉天女汝能安樂利益無量無邊有情說此神咒及以香水壇場法式果報難思汝當擁護最勝經王勿令隱沒常得流通爾時大辯才天女禮佛足已還複本座。
下示方便中。第四世尊贊敕有四。初總相贊。二天女汝能下別指贊有三。初贊示法益。次說此神咒下贊別示方。後果報難思贊當得果。三汝當擁護下敕護法。四經爾時下蒙贊復座。
經。爾時法師授記憍陳如婆羅門承佛威力于大眾前贊請辯才天女曰。
贊曰。示求方軌中。第二正求辨才。
【現代漢語翻譯】 現代漢語譯本 初標教護身。后正式宣說護身咒。
經文：當時，大辯才天女在宣說了洗浴法壇場的咒語之後，上前禮拜佛足，稟告佛說：『世尊，如果有比丘（Bhikkhu，佛教出家男眾）、比丘尼（Bhikkhuni，佛教出家女眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士），受持、讀誦、書寫、流佈這部《妙經王》，並且如經中所說去修行，那麼無論此人在城邑、村落、曠野、山林、僧尼居住之處，我都會帶領我的眷屬，以天上的歌舞伎樂來到他的住所，為他擁護。消除各種病痛苦楚、流星異變、疫病災害、爭鬥訴訟、王法拘禁、惡夢惡神所造成的障礙，以及蠱毒邪術，全部都消除乾淨。饒益這些受持經文的比丘等眾，以及所有聽聞者，使他們迅速渡過生死苦海，永不退轉菩提之心。』
下面是關於方便的指示，第三部分是天女勸進行持，共有三點。首先是總結前文並指示方法。其次是上前禮拜佛足，以下陳述勸勉修行人，共有三點。首先是陳述儀式。其次是啟稟。『若有比丘』以下是陳述修行人。之後『若在城邑』以下說明能夠得到的利益。得到利益有三點。首先是供養守護。其次是『除諸病苦』以下是為修行人消除災禍。最後是『饒益是等』以下是使修行人獲得殊勝利益。
當時，世尊聽了這些話后，讚歎辯才天女說：『很好，很好，天女，你能夠安樂利益無量無邊的眾生，宣說這個神奇的咒語以及香水壇場的法式，果報不可思議。你應該擁護這部最殊勝的經王，不要讓它隱沒，要讓它永遠流傳。』當時，大辯才天女禮拜佛足后，回到原來的座位。
下面是關於方便的指示，第四部分是世尊的讚歎和敕令，共有四點。首先是總體讚歎。其次是『天女汝能』以下是分別指明讚歎，共有三點。首先是讚歎宣說此法的利益。其次是『說此神咒』以下是讚歎分別指示方法。『果報難思』是讚歎能夠得到的果報。第三是『汝當擁護』以下是敕令護持佛法。第四是『經爾時』以下是蒙受讚歎后回到座位。
經文：當時，授記法師憍陳如（Kaundinya，佛陀最初的五比丘之一）婆羅門（Brahmin，古印度社會中的祭司階層）承蒙佛的威神之力，在大眾面前贊請辯才天女說：
贊偈說：在指示求取的方法中，第二部分是正式求取辯才。
【English Translation】 English version Initially, it indicates teaching for self-protection. Subsequently, it explicitly expounds the protective mantra.
Sutra: At that time, after the Goddess Mahasarasvati (Great Eloquence Heavenly Woman) finished reciting the mantra for the bathing ritual altar, she stepped forward, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One, if there are Bhikkhus (Buddhist monks), Bhikkhunis (Buddhist nuns), Upasakas (male lay devotees), or Upasikas (female lay devotees) who uphold, recite, write, and disseminate this Wonderful King of Sutras, and practice as instructed, whether they are in cities, villages, wildernesses, forests, or monasteries, I will lead my retinue, bringing celestial music and dance to their location, and protect them. I will eliminate all illnesses and sufferings, meteoric anomalies, epidemic diseases, disputes and litigations, legal constraints, nightmares, evil spirits causing obstacles, and all forms of witchcraft and curses. I will benefit these sutra-holders, the Bhikkhu community, and all listeners, enabling them to swiftly cross the ocean of birth and death, and never regress from Bodhi (enlightenment).'
The following indicates skillful means. The third part is the Heavenly Woman's encouragement to practice, which has three points. First, it summarizes the previous teachings and indicates the method. Second, it steps forward to prostrate at the Buddha's feet, and below, it presents encouragement to learners, which has three points. First, it states the ritual. Second, it makes a request. 'If there are Bhikkhus' below describes the practitioners. After that, 'If in cities' below explains the benefits that can be obtained. There are three benefits. First, offering and protection. Second, 'Eliminate all illnesses and sufferings' below is to eliminate disasters for the practitioners. Finally, 'Benefit these' below is to enable practitioners to obtain supreme benefits.
At that time, upon hearing these words, the World Honored One praised the Goddess Mahasarasvati, saying: 'Excellent, excellent, Heavenly Woman, you are able to bring peace and benefit to countless sentient beings by expounding this miraculous mantra and the method of the fragrant water altar. The karmic reward is inconceivable. You should protect this most supreme King of Sutras, not allowing it to be hidden, but ensuring that it is always circulated.' At that time, the Goddess Mahasarasvati prostrated at the Buddha's feet and returned to her original seat.
The following indicates skillful means. The fourth part is the Buddha's praise and command, which has four points. First, a general praise. Second, 'Heavenly Woman, you are able' below is a specific praise, which has three points. First, it praises the benefits of expounding this Dharma. Second, 'Expounding this mantra' below praises the specific indication of methods. 'The karmic reward is inconceivable' praises the karmic reward that can be obtained. Third, 'You should protect' below is a command to protect the Dharma. Fourth, 'Sutra: At that time' below is returning to the seat after receiving praise.
Sutra: At that time, the Dharma Master Kaundinya Brahmin, relying on the Buddha's majestic power, praised and requested the Goddess Mahasarasvati in front of the assembly, saying:
The verse says: In indicating the method of seeking, the second part is formally seeking eloquence.
文分為四。一陳如贊請求法。二爾時辨才下天女依請教示。三爾時憍陳下陳如聞法喜贊。四第八卷初陳如教請如被。初中有二。此標請。
經。聰明勇進辨才天人天供養悉應受名聞世間遍充滿能與一切眾生愿。
下正明贊請。三頌分二。初兩頌讚。后一頌請。贊中分三。初一頌讚內德。次半頌讚住處。後半頌讚威儀。此贊內德有四。一句贊智勤德。一句贊福田德。一句贊遠聞德。一句贊滿愿德。
經。依高山頂勝住處葺茅為室在中居恒結軟草以為衣在處常翹於一足。
下贊處及儀。表能出生死云住高山。據實隨處而現。離憍慢故恒居茅室。表和忍故軟草為服。恒勤利物故常翹一足。
經。諸天大眾皆來集咸同一心伸贊請唯愿智慧辯才天以妙言辭施一切。
下申請有二。半頌申同贊請。半頌愿惠所求。準下贊求中。不唯詞無礙。就說法利生詞無礙勝故偏陳請。
經。爾時辯才天女即便受請為說咒曰。
怛侄他 慕囇只囇 阿伐帝 阿伐吒伐底 馨遇隸名具隸 名具羅伐底 鴦具師末唎只三末底 毗三末底 毗三末底惡近(入)唎莫近唎 怛啰只 怛啰者伐底 質質哩室裡蜜里 末難地曇(去聲)末唎只八啰拏畢唎裔 盧迦逝瑟跇(丑世切) 盧迦失囇瑟耶 盧迦畢唎
【現代漢語翻譯】 現代漢語譯本 此文分為四個部分。第一部分是陳如（Chenru）讚頌並請求說法。第二部分是此時辨才（Biancai）天女應請求而進行教示。第三部分是此時憍陳（Jiaochen）下的陳如聽聞佛法后歡喜讚歎。第四部分是第八卷開頭，陳如教導如何請求佛法。第一部分又分為兩個小部分，這裡是標明請求。
經文：『聰明勇進辨才天人，天供養悉應受，名聞世間遍充滿，能與一切眾生愿。』
下面正式闡明讚頌和請求。三頌分為兩部分。前兩頌是讚頌，后一頌是請求。讚頌中又分為三部分。第一頌讚頌內在的功德。第二頌的前半頌讚頌住所。第二頌的後半頌讚頌威儀。這裡讚頌內在的功德有四個方面。第一句讚頌智慧和精勤的功德。第二句讚頌作為福田的功德。第三句讚頌遠播名聲的功德。第四句讚頌滿足願望的功德。
經文：『依高山頂勝住處，葺茅為室在中居，恒結軟草以為衣，在處常翹於一足。』
下面讚頌住所和威儀。象徵能夠出生死，所以居住在高山之頂。實際上是隨處顯現。因為遠離驕慢，所以常居住在茅草屋中。象徵著和順和忍耐，所以用柔軟的草作為衣服。因為恒常勤奮地利益眾生，所以常常翹起一隻腳。
經文：『諸天大眾皆來集，咸同一心伸贊請，唯愿智慧辯才天，以妙言辭施一切。』
下面是申請，分為兩個部分。前半頌表達共同的讚頌和請求。後半頌表達希望惠賜所求。按照下面的讚頌和請求，不僅僅是言辭無礙。就說法利益眾生而言，言辭無礙更為殊勝，所以特別陳述請求。
經文：『爾時辯才天女即便受請為說咒曰。』
『怛侄他 慕囇只囇 阿伐帝 阿伐吒伐底 馨遇隸名具隸 名具羅伐底 鴦具師末唎只三末底 毗三末底 毗三末底惡近(入)唎莫近唎 怛啰只 怛啰者伐底 質質哩室裡蜜里 末難地曇(去聲)末唎只八啰拏畢唎裔 盧迦逝瑟跇(丑世切) 盧迦失囇瑟耶 盧迦畢唎』
【English Translation】 English version This text is divided into four parts. The first part is Chenru's (Chenru) praise and request for the Dharma. The second part is the goddess Biancai (Biancai) responding to the request and giving teachings. The third part is Chenru, under Jiaochen, hearing the Dharma and rejoicing in praise. The fourth part is the beginning of the eighth scroll, Chenru teaching how to request the Dharma. The first part is further divided into two smaller parts, this is where the request is indicated.
Sutra: 'Intelligent, courageous, and eloquent Deva, all offerings from the heavens should be received, fame fills the world, able to grant the wishes of all beings.'
Below is the formal explanation of praise and request. The three verses are divided into two parts. The first two verses are praise, and the last verse is a request. The praise is further divided into three parts. The first verse praises inner virtues. The first half of the second verse praises the dwelling place. The second half of the second verse praises the demeanor. Here, the praise of inner virtues has four aspects. The first sentence praises the virtues of wisdom and diligence. The second sentence praises the virtues of being a field of merit. The third sentence praises the virtues of far-reaching fame. The fourth sentence praises the virtues of fulfilling wishes.
Sutra: 'Relying on the superior dwelling place at the top of a high mountain, living in a thatched hut, constantly tying soft grass as clothing, always standing on one foot wherever one is.'
Below is praise of the dwelling place and demeanor. It symbolizes being able to be born from samsara, therefore residing on the top of a high mountain. In reality, it appears everywhere. Because of being far from arrogance, one often lives in a thatched hut. Symbolizing harmony and patience, soft grass is used as clothing. Because of constantly and diligently benefiting beings, one often stands on one foot.
Sutra: 'All the heavenly hosts gather, unanimously extending praise and request, may the wise and eloquent Deva bestow wonderful words upon all.'
Below is the request, divided into two parts. The first half of the verse expresses the common praise and request. The second half of the verse expresses the hope to bestow what is requested. According to the praise and request below, it is not only unobstructed speech. In terms of speaking the Dharma to benefit beings, unobstructed speech is even more superior, therefore the request is specifically stated.
Sutra: 'At that time, the goddess Biancai immediately accepted the request and spoke the mantra.'
'Tadyatha muli cili avati avataavati hringuli minguli mingulaavati angushi marici samamati visamati visamati akankiri makankiri taraci taracavati cicciri siri miri malandi dham marici barana biriye luka sestha luka sristiya luka biri'
裔 悉馱跋唎帝 毗么目企(輕利切)輸只折唎 阿缽唎底喝帝 阿缽唎底喝哆勃地 南母只南母只 莫訶提鼻 缽唎底近(入)唎昏(火恨切)拏 南摩塞迦啰 我某甲勃地達哩奢呬 勃地阿缽喇底喝哆 婆(上)跋睹 市婆謎毗輸侄睹 舍悉怛啰輸路迦 曼怛啰畢棏迦 迦婢耶地數 怛侄他 莫訶缽喇婆鼻 呬里蜜里呬蜜里 毗折喇睹謎勃地 我某甲勃地輸提 薄伽伐點提毗焰 薩羅酸(蘇活切)點(丁焰切) 羯啰滯雞由囇 雞由羅末底 呬里蜜里呬里蜜里 阿婆訶耶弭 莫訶提鼻 勃陀薩帝娜 達摩薩帝[女*耶] 僧伽薩帝娜 因達啰薩帝娜 跋嘍拏薩帝娜 裔盧雞薩底婆地娜 羝釤(引)薩帝娜 薩底伐者泥娜 阿婆訶耶弭 莫訶提鼻 呬里蜜里呬里蜜里 毗折喇睹 我某甲勃地 南謨薄伽伐底(丁利切)莫訶提鼻薩啰酸底 悉甸睹 曼怛啰缽陀彌 莎訶
爾時辯才天女說是咒已告婆羅門言善哉大士能為眾生求妙辯才及諸珍寶神通智慧廣利一切速證菩提。
下天女示法有三。一說咒。二爾時辨才下贊請。問。前請唯求辨才。何故天贊通有餘法。答。有二解。一解如前釋愿惠所求中辨。一云。雖但求辨因辨得余因果通贊。取前釋好。
經。如是應知受持法式即說頌曰先可誦此陀羅尼令使
【現代漢語翻譯】 現代漢語譯本： 裔，悉馱跋唎帝，毗么目企（輕利切），輸只折唎，阿缽唎底喝帝，阿缽唎底喝哆勃地，南母只南母只，莫訶提鼻，缽唎底近（入）唎昏（火恨切）拏，南摩塞迦啰，我某甲勃地達哩奢呬，勃地阿缽喇底喝哆，婆（上）跋睹，市婆謎毗輸侄睹，舍悉怛啰輸路迦，曼怛啰畢棏迦，迦婢耶地數，怛侄他，莫訶缽喇婆鼻，呬里蜜里呬蜜里，毗折喇睹謎勃地，我某甲勃地輸提，薄伽伐點提毗焰，薩羅酸（蘇活切）點（丁焰切），羯啰滯雞由囇，雞由羅末底，呬里蜜里呬里蜜里，阿婆訶耶弭，莫訶提鼻，勃陀薩帝娜，達摩薩帝[女*耶]，僧伽薩帝娜，因達啰薩帝娜，跋嘍拏薩帝娜，裔盧雞薩底婆地娜，羝釤（引）薩帝娜，薩底伐者泥娜，阿婆訶耶弭，莫訶提鼻，呬里蜜里呬里蜜里，毗折喇睹，我某甲勃地，南謨薄伽伐底（丁利切）莫訶提鼻薩啰酸底，悉甸睹，曼怛啰缽陀彌，莎訶。
爾時辯才天女說是咒已，告訴婆羅門說：『善哉大士，能為眾生求得美妙的辯才以及各種珍寶、神通智慧，廣泛利益一切眾生，迅速證得菩提。』
下面天女展示佛法有三方面：一是說咒語，二是這時辯才天女讚歎和祈請。問：前面祈請只是爲了求得辯才，為什麼天女的讚歎包含了其他的法？答：有兩種解釋。一種解釋如前面所說，願望惠及所求中的辯才。另一種說法是：雖然只是求辯才，但因為辯才而得到其他的因果，所以一併讚歎。採用前一種解釋比較好。
經文說：『應該這樣理解受持佛法的方式，即說頌：首先可以誦讀這個陀羅尼，使其……』
【English Translation】 English version: Oṃ, Siddha Bhrāte, Vimala Mukhe, Śuci Care, Apratihate, Apratihata Buddhe, Namuci Namuci, Mahādevī, Pratighne Ruci Ruṇā, Namo Sakala, Ahaṃ (name) Buddhi Darśahi, Buddhi Apratihata, Bhava Bhatu, Śive Me Viśuddhe, Śastra Śloka, Mantra Pitaka, Kāpiya Dhiṣu, Tadyathā, Mahā Prabhāvi, Hili Mili Hili Mili, Vicara Tu Me Buddhi, Ahaṃ (name) Buddhi Śuddhe, Bhagavate Deviyaṃ, Sara Svāṃte, Kara Steki Yule, Kiyu Ra Mati, Hili Mili Hili Mili, Avāhayāmi, Mahādevī, Buddha Satyena (Truth of Buddha), Dharma Satyena (Truth of Dharma), Saṃgha Satyena (Truth of Sangha), Indra Satyena (Truth of Indra), Varuṇa Satyena (Truth of Varuna), Eruki Satya Vādina, Dhiṣaṇā Satyena (Truth of Dhiṣaṇā), Satya Vacanena (Truth of Words), Avāhayāmi, Mahādevī, Hili Mili Hili Mili, Vicara Tu, Ahaṃ (name) Buddhi, Namo Bhagavate Mahādevī Sarasvati, Siddhyantu, Mantra Padāni Me, Svāhā.
Then, the Goddess Sarasvati, having spoken this mantra, said to the Brahmin: 'Excellent, great being! You are able to seek wonderful eloquence, as well as various treasures, supernatural powers, wisdom, and broadly benefit all beings, quickly attaining Bodhi for the sake of all beings.'
The Goddess then demonstrates the Dharma in three aspects: first, reciting the mantra; second, at that time, Goddess Sarasvati praises and requests. Question: The previous request was only to seek eloquence, why does the Goddess's praise include other Dharmas? Answer: There are two explanations. One explanation is as previously stated, the wish benefits the eloquence sought. Another explanation is: although only eloquence is sought, because of eloquence, other causes and effects are obtained, so they are praised together. It is better to adopt the former explanation.
The scripture says: 'Thus, one should understand the method of receiving and upholding the Dharma, that is, reciting the verse: First, one can recite this Dharani, so that...'
純熟無謬失。
下三教修習法有二。初標舉。二即說頌下教習。總有十九頌半。大分為八。初半頌教先誦咒。
經。歸敬三寶諸天眾請求加護愿隨心禮敬諸佛及法寶菩薩獨覺聲聞眾次禮梵王並帝釋及護世者四天王一切常修梵行人悉可至誠殷重敬。
下第二次有兩頌。歸教求護分三。初半頌標。次一頌一句所歸。后一句結。
經。可於寂靜蘭若處大聲誦前咒贊法應在佛像天龍前隨其所有修供養。
下第三一頌略示作法。于中有四。一句作法處。一句教誦咒贊。贊即前贊請。一句示坐處。一句教供養。
經。于彼一切眾生類發起慈悲哀愍心。
下第四半頌起慈悲。
經。世尊妙相紫金身繫想正念心無亂世尊護念說教法隨彼根機令習定於其句義善思惟復依空性而修習應在世尊形像前一心正念而安坐即得妙智三摩地並獲最勝陀羅尼。
下第五有六頌半。令托境安心修本所求。于中有二。初二頌半求佛總持。次四頌求佛四辨。是佛果故。求總持中有四。初半頌觀佛。二一頌總持。初半頌法及咒忍。次半頌義。三半頌行法處及修法。四半頌得果。以其智定眾德本故。若得總持必成智定。
經。如來金口演說法妙響調伏諸人天舌相隨緣現希有廣長能覆三千界。
【現代漢語翻譯】 現代漢語譯本 純熟無謬失。
下三教修習法有二。初標舉。二即說頌下教習。總有十九頌半。大分為八。初半頌教先誦咒。
經：歸敬三寶（Buddha, Dharma, Sangha）諸天眾，請求加護愿隨心。禮敬諸佛（Buddhas）及法寶（Dharma），菩薩（Bodhisattvas）獨覺（Pratyekabuddhas）聲聞眾（Shravakas）。次禮梵王（Brahma）並帝釋（Indra），及護世者四天王（Four Heavenly Kings），一切常修梵行人，悉可至誠殷重敬。
下第二次有兩頌。歸教求護分三。初半頌標。次一頌一句所歸。后一句結。
經：可於寂靜蘭若（aranya）處，大聲誦前咒贊法。應在佛像天龍（Devas and Nagas）前，隨其所有修供養。
下第三一頌略示作法。于中有四。一句作法處。一句教誦咒贊。贊即前贊請。一句示坐處。一句教供養。
經：于彼一切眾生類，發起慈悲哀愍心。
下第四半頌起慈悲。
經：世尊妙相紫金身，系想正念心無亂。世尊護念說教法，隨彼根機令習定。于其句義善思惟，復依空性而修習。應在世尊形像前，一心正念而安坐。即得妙智三摩地（Samadhi），並獲最勝陀羅尼（Dharani）。
下第五有六頌半。令托境安心修本所求。于中有二。初二頌半求佛總持。次四頌求佛四辨。是佛果故。求總持中有四。初半頌觀佛。二一頌總持。初半頌法及咒忍。次半頌義。三半頌行法處及修法。四半頌得果。以其智定眾德本故。若得總持必成智定。
經：如來金口演說法，妙響調伏諸人天。舌相隨緣現希有，廣長能覆三千界。
【English Translation】 English version Perfected without error.
The practice methods of the Lower Three Teachings are twofold. First, the heading is indicated. Second, the practice of the Lower Teaching is explained in verses. There are a total of nineteen and a half verses, divided into eight sections. The first half verse teaches to first recite the mantra.
Sutra: Homage to the Triple Gem (Buddha, Dharma, Sangha) and all the Devas (gods), requesting protection and wishing to follow one's heart. Homage to all the Buddhas and the Dharma Jewel, Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Shravakas (Hearers). Next, homage to Brahma and Indra, and the Four Heavenly Kings who protect the world, and all those who constantly practice pure conduct, may all be sincere and deeply respectful.
The second part has two verses. Returning to the teaching and seeking protection is divided into three parts. The first half verse indicates the heading. The next one verse and one line indicate where to return. The last line concludes.
Sutra: One can be in a quiet aranya (secluded place), loudly reciting the previous mantra and praising the Dharma. One should be in front of the Buddha image and Devas and Nagas (dragons), offering according to what one has.
The third verse briefly shows the method of practice. There are four parts. One line indicates the place of practice. One line teaches to recite the mantra and praise. Praise refers to the previous praise and request. One line shows the place to sit. One line teaches to make offerings.
Sutra: Towards all sentient beings, generate a heart of loving-kindness, compassion, and sympathy.
The fourth half verse generates loving-kindness and compassion.
Sutra: The World Honored One's wonderful appearance is of purple-gold color, focus your thoughts and maintain right mindfulness without confusion. The World Honored One protects and contemplates, speaking the Dharma, according to their capacity, let them practice Samadhi (concentration). Upon the meaning of the sentences, contemplate well, and further cultivate according to emptiness. One should be in front of the World Honored One's image, with one-pointed right mindfulness, sit peacefully. Then one obtains wonderful wisdom Samadhi, and also obtains the most excellent Dharani (mantra).
The fifth part has six and a half verses. It allows one to rely on the environment to calm the mind and cultivate what is sought. There are two parts. The first two and a half verses seek the Buddha's total retention. The next four verses seek the Buddha's four kinds of eloquence. Because it is the Buddha's fruit. Seeking total retention has four parts. The first half verse contemplates the Buddha. The second one verse is about total retention. The first half verse is about the Dharma and mantra forbearance. The next half verse is about the meaning. The third half verse is about the place of practice and the method of cultivation. The fourth half verse is about obtaining the fruit. Because it is the root of wisdom, concentration, and all virtues. If one obtains total retention, one will surely achieve wisdom and concentration.
Sutra: The Tathagata's (Buddha's) golden mouth proclaims the Dharma, the wonderful sound subdues all humans and devas. The appearance of the tongue manifests rare and wonderful things according to conditions, its breadth and length can cover three thousand worlds.
下四頌求辨才也。中復有三。初一頌辨所求辯及辯具。次兩頌令求此二。后一頌所求果遂。此初也。說法即法義二辨。妙響即詞。調伏即樂故。舌相即辨具。
經。如是諸佛妙音聲至誠憶念心無畏諸佛皆由發弘願得此舌相不思議宣說諸法皆非有譬如虛空無所著諸佛音聲及舌相繫念思量愿圓滿。
下令求此二。初半頌求詞無礙辨。半頌求具。半頌求餘三辨。半頌結由愿得。
經。若見供養辯才天或見弟子隨師教授此秘法令修學尊重隨心皆得成。
下後一頌果遂。辨才見有師弟修行。則授法令修必得果遂。
經。若人慾得最上智應當一心持此法增長福智諸功德必定成就勿生疑若求財者得多財求名稱者獲名稱求出離者得解脫必定成就勿生疑無量無邊諸功德隨其內心之所愿若能如是依行者必得成就勿生疑。
下第六三頌別示所求有三。初一頌求智及福。次一頌求世出世。后一頌例求一切。
經。當於凈處著凈衣應作壇場隨大小以四凈瓶盛美味香華供養可隨時懸諸繒彩並幡蓋涂香抹香遍嚴飾供養佛及辯才天求見天身皆遂願。
下第七兩頌廣作法。
經。應三七日誦前咒。可對大辯天佛前。若其不見此天神。應更用心經九日。於後夜中猶不見。更求清凈勝妙處。如法應
【現代漢語翻譯】 現代漢語譯本： 下面四頌是祈求辨才。其中又分為三部分。首先一頌辨明所求的辯才以及辯才的工具。其次兩頌是讓人祈求這二者。最後一頌是所求的果實得以實現。這是第一部分。『說法』指的是法義二辨。『妙響』指的是詞。『調伏』指的是樂。『舌相』指的是辯才的工具。
經文：『如是諸佛妙音聲至誠憶念心無畏諸佛皆由發弘願得此舌相不思議宣說諸法皆非有譬如虛空無所著諸佛音聲及舌相繫念思量愿圓滿。』
下面是讓人祈求這二者。前半頌祈求詞無礙辨。後半頌祈求工具。半頌祈求其餘三辨。半頌總結是由願力而得。
經文：『若見供養辯才天（Sarasvati，智慧女神）或見弟子隨師教授此秘法令修學尊重隨心皆得成。』
下面最後一頌是果實得以實現。辨才天（Sarasvati）見到有人師弟修行，就會授予法令修行，必定能得到果實。
經文：『若人慾得最上智應當一心持此法增長福智諸功德必定成就勿生疑若求財者得多財求名稱者獲名稱求出離者得解脫必定成就勿生疑無量無邊諸功德隨其內心之所愿若能如是依行者必得成就勿生疑。』
下面第六三頌分別指示所求，分為三部分。首先一頌祈求智慧和福報。其次一頌祈求世間和出世間。最後一頌是舉例說明祈求一切。
經文：『當於凈處著凈衣應作壇場隨大小以四凈瓶盛美味香華供養可隨時懸諸繒彩並幡蓋涂香抹香遍嚴飾供養佛及辯才天（Sarasvati）求見天身皆遂願。』
下面第七兩頌廣泛地進行儀軌。
經文：『應三七日誦前咒。可對大辯天（Mahasarasvati）佛前。若其不見此天神。應更用心經九日。於後夜中猶不見。更求清凈勝妙處。如法應』
【English Translation】 English version: The following four verses seek eloquence. Among them, there are three parts. The first verse identifies the eloquence sought and the tools of eloquence. The next two verses instruct to seek these two. The last verse is the fulfillment of what is sought. This is the first part. 'Explaining the Dharma' refers to the two aspects of Dharma and meaning. 'Wonderful sound' refers to words. 'Subduing' refers to music. 'Tongue mark' refers to the tools of eloquence.
Text: 'Such wonderful voices of all Buddhas, sincerely remembering with fearless hearts, all Buddhas attain this inconceivable tongue mark through great vows, proclaiming that all dharmas are non-existent, like the void, unattached to anything. May the voices and tongue marks of all Buddhas, contemplated and pondered upon, be fulfilled.'
Below is to instruct to seek these two. The first half verse seeks unobstructed eloquence in words. The second half verse seeks the tools. Half a verse seeks the remaining three kinds of eloquence. Half a verse concludes that it is obtained through vows.
Text: 'If one sees and makes offerings to Sarasvati (Goddess of wisdom), or sees disciples following their teachers in teaching this secret Dharma, practicing and respecting it, all will be accomplished according to their hearts.'
The last verse below is the fulfillment of the result. When Sarasvati (Goddess of wisdom) sees a teacher and disciple practicing, she will grant the Dharma for practice, and the result will surely be achieved.
Text: 'If one desires to attain supreme wisdom, one should wholeheartedly uphold this Dharma, increasing blessings, wisdom, and all merits, which will surely be accomplished without doubt. If one seeks wealth, one will obtain much wealth; if one seeks fame, one will gain fame; if one seeks liberation, one will attain liberation, which will surely be accomplished without doubt. Limitless and boundless merits, according to the desires of one's heart, if one can practice accordingly, one will surely achieve it without doubt.'
The following sixth three verses separately indicate what is sought, divided into three parts. The first verse seeks wisdom and blessings. The second verse seeks the mundane and supramundane. The last verse exemplifies seeking everything.
Text: 'In a clean place, wearing clean clothes, one should create an altar according to its size, filling four clean bottles with delicious food, incense, and flowers for offerings at any time. Hang various silks and banners, apply fragrant oils and perfumes for adornment, make offerings to the Buddha and Sarasvati (Goddess of wisdom), and the desire to see the celestial body will be fulfilled.'
The following seventh two verses extensively perform the ritual.
Text: 'One should recite the previous mantra for three weeks. It can be done before Mahasarasvati (Great Goddess of wisdom) Buddha. If one does not see this celestial deity, one should put more effort into it for nine days. If one still does not see it in the later night, one should seek a cleaner and more wonderful place. One should properly'
畫辯才天。供養誦持心無舍。晝夜不生於懈怠。自利利他無窮盡。所獲果報施群生。于所求愿皆成就。若不遂意經三月。六月九月或一年。慇勤求請心不移。天眼他心皆悉得。
下第八教求時限有三品別。初一頌上品求。次兩頌中品求。后一頌下品求。或由根有上中下。或由障輕重。或由宿智多少。
經。爾時憍陳如婆羅門聞是說已歡喜踴躍嘆未曾有告諸大眾作如是言汝等人天一切大眾如是當知皆一心聽我今更欲依世諦法贊彼勝妙辯才天女。
下第三陳如聞法喜贊。大分為四。初標欲贊。二即說頌下正贊。三若欲祈請下結勸修。四爾時佛告下世尊贊成。初中有三。初聞法心歡。次告大眾下告眾令聽。后我今下陳欲讚歎。勝義絕言故云依俗。
經。即說頌曰敬禮天女那羅延於世界中得自在我今讚歎彼尊者皆如往昔仙人說。
下正贊有二。初頌讚。后咒贊。初有二十二頌。大分為三。初一頌標贊。次二十頌正贊。后一頌歸禮。初也。
經。吉祥成就心安穩聰明慚愧有名聞為母能生於世間勇猛常行大精進。
下正贊分二。初三頌總贊內外德。后十七頌別贊內外。初文有三。初一頌內。次一頌半外。後半頌總結。此初也。有四。一句心安吉祥德。一句聰慧名聞德。一句長養有情德
。一句常勤無倦德。
經。于軍陣處戰恒勝長養調伏心慈忍現為閻羅之長姊常著青色野蠶衣好醜容儀皆具有眼目能令見者怖。
下贊外德有三。初半頌戰勝降怨德。半頌隨類受生德。半頌具諸形相德。
經。無量勝行超世間歸信之人咸攝受。
下總結也。
經。或在山巖深險處。或居坎窟及河邊。或在大樹諸叢林。天女多依此中住。假使山林野人輩。亦常供養于天女。以孔雀羽作幢旗。於一切時常護世。師子虎狼恒圍繞。牛羊雞等亦相依。振大鈴鐸出音聲。頻陀山眾皆聞響。或執三戟頭圓髻。左右恒持日月旗。黑月九日十一日。於此時中當供養。或現婆蘇大天妹。見有鬥戰心常愍。
下別贊內外有二。初四頌半贊外德。后十二頌半贊內。初中有三。初一頌半住處供養。次兩頌羽儀翼從。后一頌乘便明供養時。及辨形不定。
經。觀察一切有情中天女最勝無過者。
下贊內德有二。初十頌半贊大智尊勝德。后二頌讚大悲救苦德。初中有三。初半標勝。次九頌別贊。后一頌結勝。此初也。
經。權現牧牛歡喜女與天戰時常得勝能久安住於世間亦為和忍及暴惡大婆羅門四明法幻化咒等悉皆通。
下別贊有十一。一降怨勝。二能久住下住世勝。三大婆下解了勝
【現代漢語翻譯】 一句常勤無倦德。
經。于軍陣處戰恒勝長養調伏心慈忍現為閻羅（Yama，冥界之主）之長姊常著青色野蠶衣好醜容儀皆具有眼目能令見者怖。
下贊外德有三。初半頌戰勝降怨德。半頌隨類受生德。半頌具諸形相德。
經。無量勝行超世間歸信之人咸攝受。
下總結也。
經。或在山巖深險處。或居坎窟及河邊。或在大樹諸叢林。天女多依此中住。假使山林野人輩。亦常供養于天女。以孔雀羽作幢旗。於一切時常護世。師子虎狼恒圍繞。牛羊雞等亦相依。振大鈴鐸出音聲。頻陀山（Vindhya Mountains）眾皆聞響。或執三戟頭圓髻。左右恒持日月旗。黑月九日十一日。於此時中當供養。或現婆蘇（Vasu）大天妹。見有鬥戰心常愍。
下別贊內外有二。初四頌半贊外德。后十二頌半贊內。初中有三。初一頌半住處供養。次兩頌羽儀翼從。后一頌乘便明供養時。及辨形不定。
經。觀察一切有情中天女最勝無過者。
下贊內德有二。初十頌半贊大智尊勝德。后二頌讚大悲救苦德。初中有三。初半標勝。次九頌別贊。后一頌結勝。此初也。
經。權現牧牛歡喜女與天戰時常得勝能久安住於世間亦為和忍及暴惡大婆羅門（Brahmin）四明法幻化咒等悉皆通。
下別贊有十一。一降怨勝。二能久住下住世勝。三大婆下解了勝
【English Translation】 A sentence constantly diligent, without weary virtue.
Sutra: In battlefields, she always wins, nurturing, taming, with a compassionate and patient heart. She appears as the elder sister of Yama (冥界之主, the Lord of the Underworld), often wearing dark green wild silkworm clothes. She possesses both beautiful and ugly appearances, and her eyes can cause fear in those who see her.
The following praises her external virtues in three aspects. The first half-verse praises her virtue of winning battles and subduing enemies. The second half-verse praises her virtue of being born according to different categories of beings. The third half-verse praises her virtue of possessing all kinds of forms.
Sutra: Her immeasurable victorious deeds surpass the world, and she embraces all who return and believe in her.
The following is a conclusion.
Sutra: She may dwell in deep and dangerous mountain cliffs, or reside in caves and by riverbanks, or in large trees and forests. Heavenly maidens mostly dwell in these places. Even mountain forest barbarians often make offerings to the heavenly maiden, using peacock feathers as banners. She constantly protects the world at all times. Lions, tigers, and wolves constantly surround her, and cows, sheep, chickens, and the like also depend on her. She shakes large bells and drums, producing sounds that are heard by all the beings of Vindhya Mountains (頻陀山). She may hold a trident and have a round bun, constantly holding the sun and moon flags on her left and right. On the ninth and eleventh days of the dark moon, offerings should be made at this time. She may appear as the younger sister of the great Vasu (婆蘇) deity, and she always feels compassion when she sees battles.
The following separately praises her internal and external virtues in two parts. The first four and a half verses praise her external virtues, and the following twelve and a half verses praise her internal virtues. The first part has three aspects. The first one and a half verses describe her dwelling place and offerings. The next two verses describe her feathered ornaments and attendants. The last verse takes the opportunity to clarify the time of offering and to distinguish her unfixed form.
Sutra: Observing all sentient beings, the heavenly maiden is the most supreme, with no one surpassing her.
The following praises her internal virtues in two aspects. The first ten and a half verses praise her virtue of great wisdom and supreme victory. The last two verses praise her virtue of great compassion and saving beings from suffering. The first part has three aspects. The first half-verse marks her supremacy. The next nine verses separately praise her. The last verse concludes her supremacy. This is the first part.
Sutra: She provisionally appears as a joyful cowherd girl, and she always wins when fighting with the gods. She can dwell in the world for a long time, and she is also capable of both gentleness and violence. She is proficient in the four Vedas, illusionary transformations, mantras, and the like of the great Brahmin (婆羅門).
The following separately praises her in eleven aspects. First, her victory in subduing enemies. Second, her ability to dwell for a long time, thus her victory in abiding in the world. Third, her victory in understanding, as the great Brahmin.
。四明法即四薜陀論。舊云韋陀或毗伽羅論。皆訛謬也。一頡力薜陀此云壽明。釋命長短事。二耶樹薜陀此云祠祀明。釋祀祠之事。三婆摩薜陀此云平明。平是非事。四阿達薜陀此云術明。釋伎術事。此經云幻化咒等皆通達者則第四明也。
經。于天仙中得自在能為種子及大地。
下四仙中勝。能為種等釋勝所以。
經。諸天女等集會時如大海潮必來應。
下五盟信勝。
經。于諸龍神藥叉眾或為上首能調伏。
下六調伏勝。
經。于諸女中最梵行出言猶如世間主于王位處如蓮華若在河津喻橋筏。
下七梵行勝有三。初言無諂妄如世主。二不染世法如蓮華。三常行濟物如橋筏。
經。面貌猶如盛滿月具足多聞作依處辯才勝出若高峰念者皆與為洲渚。
下八為依勝有三。初端嚴。次多聞。后辨才。具德為依常如洲渚。
經。阿蘇羅等諸天眾咸共稱讚其功德乃至千眼帝釋主以殷重心而觀察。
下九稱讚勝。
經。眾生若有希求事悉能令彼速得成亦令聰辯具聞持持大地中為第一於此十方世界中如大燈明常普照乃至神鬼諸禽獸咸皆遂彼所求心。
下十遂求勝有三。謂初半頌標。一頌釋。半頌結。
經。于諸女中若山峰同昔仙人
【現代漢語翻譯】 現代漢語譯本：四明法即四薜陀論（Sidha）。舊時翻譯為韋陀（Veda）或毗伽羅論（Vyakarana），都是錯誤的。一、頡力薜陀（Kilaka-sidha），意為壽明，解釋壽命長短之事。二、耶樹薜陀（Yajna-sidha），意為祠祀明，解釋祭祀之事。三、婆摩薜陀（Brahma-sidha），意為平明，評判是非之事。四、阿達薜陀（Atharva-sidha），意為術明，解釋伎藝技術之事。此經說，對於幻化咒語等都通達的人，就是通達了第四明。
經文：于天仙中得自在，能為種子及大地。
解釋：在四種仙人中最為殊勝，能夠成為種子和大地，解釋了殊勝的原因。
經文：諸天女等交合時，如大海潮必來應。
解釋：以下第五種殊勝是盟信殊勝。
經文：于諸龍神藥叉（Yaksa）眾，或為上首能調伏。
解釋：以下第六種殊勝是調伏殊勝。
經文：于諸女中最梵行，出言猶如世間主，于王位處如蓮華，若在河津喻橋筏。
解釋：以下第七種殊勝是梵行殊勝，有三種。第一句說沒有諂媚虛妄，如同世間之主。第二句說不被世俗污染，如同蓮花。第三句說常常行濟物之事，如同橋樑和竹筏。
經文：面貌猶如盛滿月，具足多聞作依處，辯才勝出若高峰，念者皆與為洲渚。
解釋：以下第八種殊勝是作為依靠的殊勝，有三種。第一是端莊美麗。第二是博學多聞。第三是辯才出衆。具備這些德行，可以作為依靠，常常像洲渚一樣給人以安全感。
經文：阿蘇羅（Asura）等諸天眾，咸共稱讚其功德，乃至千眼帝釋主（Indra），以殷重心而觀察。
解釋：以下第九種殊勝是被稱讚的殊勝。
經文：眾生若有希求事，悉能令彼速得成，亦令聰辯具聞持，持大地中為第一，於此十方世界中，如大燈明常普照，乃至神鬼諸禽獸，咸皆遂彼所求心。
解釋：以下第十種殊勝是滿足愿求的殊勝，有三個部分。第一部分是前半頌，標明主題。第二部分是一頌，解釋說明。第三部分是後半頌，總結。
經文：于諸女中若山峰，同昔仙人
【English Translation】 English version: The Four Minh Laws are the Four Sidhas. The old translations of Veda or Vyakarana are incorrect. First, Kilaka-sidha, meaning 'Longevity Brightness,' explains matters of lifespan. Second, Yajna-sidha, meaning 'Sacrificial Brightness,' explains matters of sacrifices. Third, Brahma-sidha, meaning 'Equanimity Brightness,' judges matters of right and wrong. Fourth, Atharva-sidha, meaning 'Skill Brightness,' explains matters of skills and arts. This sutra says that one who is proficient in illusions, mantras, etc., has mastered the Fourth Brightness.
Sutra: Being free among the celestial beings, able to be seeds and the great earth.
Explanation: Superior among the four types of immortals, able to be seeds and the earth, explaining the reason for superiority.
Sutra: When celestial women engage in intercourse, they will surely respond like the tides of the great ocean.
Explanation: The following fifth superiority is the superiority of covenant and trust.
Sutra: Among the dragons, gods, and Yaksha (Yaksa) hosts, or as a leader, able to subdue.
Explanation: The following sixth superiority is the superiority of subduing.
Sutra: Among all women, most pure in conduct, speech like the lord of the world, dwelling in the king's seat like a lotus flower, if in a river crossing, like a bridge or raft.
Explanation: The following seventh superiority is the superiority of pure conduct, with three aspects. The first line says without flattery or falsehood, like the lord of the world. The second line says not defiled by worldly dharmas, like a lotus flower. The third line says constantly performing deeds of salvation, like bridges and rafts.
Sutra: Face like a full moon, possessing much learning as a refuge, eloquence surpassing like a high peak, those who remember are given islands.
Explanation: The following eighth superiority is the superiority of being a refuge, with three aspects. First, dignified and beautiful. Second, learned and knowledgeable. Third, eloquent and outstanding. Possessing these virtues, one can be relied upon, always like islands giving a sense of security.
Sutra: Asura (Asura) and other celestial hosts, all praise their merits, even the thousand-eyed Lord Indra (Indra), observes with deep respect.
Explanation: The following ninth superiority is the superiority of being praised.
Sutra: If sentient beings have desires, they can all be quickly fulfilled, also making them intelligent, eloquent, and retentive, being the foremost in holding the earth, in this ten-direction world, like a great lamp constantly illuminating, even gods, ghosts, and birds and beasts, all have their desires fulfilled.
Explanation: The following tenth superiority is the superiority of fulfilling wishes, with three parts. The first part is the first half of the verse, stating the theme. The second part is one verse, explaining and illustrating. The third part is the second half of the verse, summarizing.
Sutra: Among all women, like a mountain peak, like the former immortals
久住世如少女天常離欲實語猶如大世王普見世間差別類乃至欲界諸天宮唯有天女獨稱尊不見有情能勝者。
下十一德尊勝有二。初頌別明勝。后頌總結指勝。
經。若於戰陣恐怖處或見墮在火坑中河津險難賊盜時悉能令彼除怖畏或被王法所枷縛或為怨仇行殺害若能專注心不移決定解脫諸憂苦。
下二頌讚內德中。第二贊大悲救苦德有二。初別陳。後半頌結例。
經。于善惡人皆擁護慈悲愍念常現前是故我以至誠心稽首歸依大天女。
下總結歸禮。
經。爾時婆羅門復以咒贊。贊天女曰。敬禮敬禮世間尊。于諸母中最為勝。三種世間咸供養。面貌容儀人樂觀。種種妙德以嚴身。目如修廣青蓮葉。福智光明名稱滿。譬如無價末尼珠。我今讚歎最勝者。悉能成辦所求心。真實功德妙吉祥。譬如蓮華極清凈。身色端嚴皆樂見。眾相希有不思議。能放無垢智光明。于諸念中為最勝。猶如師子獸中上。常以八臂自莊嚴。各持弓箭刀槊斧。長杵鐵輪並羅索。端正樂觀如滿月。言詞無滯出和音。若有眾生心願求。善士隨念令圓滿。帝釋諸天咸供養。皆共稱讚可歸依。眾德能生不思議。一切時中起恭敬。莎訶(此上咒。頌是咒亦是贊。若持咒時必須誦之)。
下重以咒贊。文相可知。
【現代漢語翻譯】 現代漢語譯本 『久住世如少女』（形容天女長久住世，如同少女般青春永駐），『天常離欲實語』（天女常常遠離慾望，所說皆是真實之語），『猶如大世王普見世間差別類』（如同偉大的國王，普遍觀察世間各種不同的眾生），『乃至欲界諸天宮』（乃至欲界諸天宮），『唯有天女獨稱尊』（只有天女您才堪稱尊貴），『不見有情能勝者』（我未曾見到有任何有情眾生能夠勝過您）。
下面十一德尊勝分為兩部分。第一頌分別說明尊勝，後面的頌總結並指出尊勝。
『若於戰陣恐怖處』（如果在戰場等恐怖的地方），『或見墮在火坑中』（或者看見有人墮入火坑中），『河津險難賊盜時』（在渡河的危險之處，或者遭遇盜賊的時候），『悉能令彼除怖畏』（您都能使他們消除恐懼），『或被王法所枷縛』（或者被王法所束縛），『或為怨仇行殺害』（或者被怨家仇人所殺害），『若能專注心不移』（如果能夠專心致志，心不轉移），『決定解脫諸憂苦』（必定能夠解脫各種憂愁痛苦）。
下面兩頌讚嘆內在功德。第二頌讚嘆大悲救苦的功德，分為兩部分。第一部分分別陳述，後半頌總結舉例。
『于善惡人皆擁護』（對於善良和邪惡的人都加以擁護），『慈悲愍念常現前』（慈悲憐憫之心常常顯現），『是故我以至誠心』（因此我以至誠之心），『稽首歸依大天女』（稽首歸依偉大的天女）。
下面總結歸禮。
『爾時婆羅門復以咒贊』（當時，婆羅門又用咒語讚歎），『贊天女曰』（讚歎天女說），『敬禮敬禮世間尊』（敬禮！敬禮！世間最尊貴者），『于諸母中最為勝』（在所有的母親中最為殊勝），『三種世間咸供養』（三種世間都供養您），『面貌容儀人樂觀』（您的面貌容儀令人喜悅），『種種妙德以嚴身』（用各種美妙的功德來莊嚴自身），『目如修廣青蓮葉』（眼睛如同修長寬廣的青蓮花葉），『福智光明名稱滿』（福德、智慧、光明、名稱都圓滿），『譬如無價末尼珠』（譬如無價的摩尼寶珠），『我今讚歎最勝者』（我現在讚歎最殊勝者），『悉能成辦所求心』（您完全能夠成就所求的心願），『真實功德妙吉祥』（真實功德，美妙吉祥），『譬如蓮華極清凈』（譬如蓮花極其清凈），『身色端嚴皆樂見』（身色端正莊嚴，大家都樂於見到），『眾相希有不思議』（各種相好稀有，不可思議），『能放無垢智光明』（能夠放出沒有污垢的智慧光明），『于諸念中為最勝』（在各種念頭中最為殊勝），『猶如師子獸中上』（猶如獅子是野獸中的王者），『常以八臂自莊嚴』（常常用八隻手臂來莊嚴自身），『各持弓箭刀槊斧』（每隻手臂分別拿著弓箭、刀、槊、斧），『長杵鐵輪並羅索』（長杵、鐵輪以及羅索），『端正樂觀如滿月』（端正樂觀，如同滿月），『言詞無滯出和音』（言辭流暢，發出和諧的聲音），『若有眾生心願求』（如果有眾生心中有所祈求），『善士隨念令圓滿』（善人隨念您，就能使願望圓滿），『帝釋諸天咸供養』（帝釋天等諸天都供養您），『皆共稱讚可歸依』（都共同稱讚您可以歸依），『眾德能生不思議』（各種功德能夠產生，不可思議），『一切時中起恭敬』（在一切時候都生起恭敬心），『莎訶』（Sāhā）（此上的咒語和頌詞，既是咒語也是讚頌。如果持咒的時候必須誦唸）。
下面再次用咒語讚歎。文句的含義可以理解。
【English Translation】 English version 'Long abiding in the world like a maiden' (describes the goddess as abiding in the world for a long time, as youthful as a maiden), 'the goddess is always detached from desires, speaking truthfully' (the goddess is always detached from desires, and her words are always true), 'like a great world king, universally seeing the different kinds of beings in the world' (like a great king, universally observing the various different beings in the world), 'even to the palaces of the heavens in the desire realm' (even to the palaces of the heavens in the desire realm), 'only the goddess is uniquely called the venerable one' (only you, goddess, are worthy of being called venerable), 'I have not seen any sentient being who can surpass you' (I have not seen any sentient being who can surpass you).
The following eleven virtues of the venerable one are divided into two parts. The first verse separately explains the venerability, and the following verse summarizes and points out the venerability.
'If in a battlefield, a place of terror' (if in a battlefield or other terrifying place), 'or seeing someone falling into a pit of fire' (or seeing someone falling into a pit of fire), 'at a dangerous river crossing, or in times of thieves and robbers' (at a dangerous river crossing, or encountering thieves and robbers), 'you can enable them to eliminate fear' (you can enable them to eliminate fear), 'or being bound by the laws of the king' (or being bound by the laws of the king), 'or being harmed by enemies and adversaries' (or being harmed by enemies and adversaries), 'if one can focus the mind without wavering' (if one can focus the mind without wavering), 'one will surely be liberated from all sorrows and sufferings' (one will surely be liberated from all sorrows and sufferings).
The following two verses praise the inner virtues. The second verse praises the virtue of great compassion in saving from suffering, and is divided into two parts. The first part separately states, and the latter half of the verse summarizes with an example.
'Protecting both good and evil people' (protecting both good and evil people), 'compassion and pity are always present' (compassion and pity are always present), 'therefore, with a most sincere heart' (therefore, with a most sincere heart), 'I bow my head and take refuge in the great goddess' (I bow my head and take refuge in the great goddess).
The following summarizes the taking of refuge and paying homage.
'At that time, the Brahmin again praised with a mantra' (At that time, the Brahmin again praised with a mantra), 'praising the goddess, saying' (praising the goddess, saying), 'Homage, homage to the venerable one of the world' (Homage! Homage! To the most venerable one in the world), 'most supreme among all mothers' (most supreme among all mothers), 'the three worlds all make offerings to you' (the three worlds all make offerings to you), 'your face and appearance are pleasing to people' (your face and appearance are pleasing to people), 'adorned with various wonderful virtues' (adorned with various wonderful virtues), 'eyes like long and wide blue lotus leaves' (eyes like long and wide blue lotus leaves), 'blessings, wisdom, light, and fame are all complete' (blessings, wisdom, light, and fame are all complete), 'like a priceless Mani jewel' (like a priceless Mani jewel), 'I now praise the most supreme one' (I now praise the most supreme one), 'you can completely accomplish the desired heart' (you can completely accomplish the desired heart), 'true merit, wonderful auspiciousness' (true merit, wonderful auspiciousness), 'like a lotus flower, extremely pure' (like a lotus flower, extremely pure), 'the appearance of the body is upright and dignified, everyone is happy to see' (the appearance of the body is upright and dignified, everyone is happy to see), 'various characteristics are rare and inconceivable' (various characteristics are rare and inconceivable), 'able to emit the light of stainless wisdom' (able to emit the light of stainless wisdom), 'most supreme among all thoughts' (most supreme among all thoughts), 'like a lion, the king among beasts' (like a lion, the king among beasts), 'always adorning yourself with eight arms' (always adorning yourself with eight arms), 'each arm holding a bow and arrow, knife, spear, and axe' (each arm holding a bow and arrow, knife, spear, and axe), 'long club, iron wheel, and lasso' (long club, iron wheel, and lasso), 'upright and optimistic, like the full moon' (upright and optimistic, like the full moon), 'words are fluent, emitting harmonious sounds' (words are fluent, emitting harmonious sounds), 'if there are sentient beings who have wishes in their hearts' (if there are sentient beings who have wishes in their hearts), 'good people, by thinking of you, can fulfill their wishes' (good people, by thinking of you, can fulfill their wishes), 'Śakra (帝釋) and all the gods make offerings to you' (Śakra and all the gods make offerings to you), 'all together praise you as worthy of refuge' (all together praise you as worthy of refuge), 'various virtues can arise, inconceivable' (various virtues can arise, inconceivable), 'at all times, generate reverence' (at all times, generate reverence), 'Svāhā (莎訶)' (Sāhā) (The above mantra and verses are both a mantra and a praise. If reciting the mantra, it must be recited).
The following again praises with a mantra. The meaning of the sentences can be understood.
經。若欲祈請辯才天依此咒贊言詞句晨朝清凈至誠誦于所求事悉隨心。
下喜贊中第三結勸修學。
經。爾時佛告婆羅門善哉善哉汝能如是利益眾生施與安樂贊彼天女請求加護獲福無邊(此品咒法有略有廣。或開或合前後不同。梵本既多。但依一譯。后勘者知之)。
下第四世尊贊成。
金光明最勝王經疏卷第五(本尾)
金光明最勝王經(卷第八)疏(卷第五末)
唐三藏法師義凈奉 制譯
大辨才天女品第十五之二
經。第八卷大辨才品余。
經。爾時憍陳如婆羅門說上讚歎及咒贊法贊辨才天女已。
下第四陳如教請加被。前請求辨才之法。此請求時加被令得。大分為四。初結前生后。二南謨下正教請被。三爾時辨才下天女贊勸修行。四陳如歡喜頂受。初中有二。此初結前。
經。告諸大眾仁等若欲請辨才天女哀愍加護于現世中得無礙辨聰明大智巧妙言辭博綜奇才論議文飾隨意成就無疑滯者。
下生後有三。初告眾。次仁等下標舉所求。后應當下生啟請。標所求法中初總舉四辨及智。聰謂能領。明謂能悟。智謂能決。巧妙下別舉四辨。巧妙詞無礙。博綜法義無礙。論議文飾樂說無礙。
經。應當如是至誠殷重而請召言。
【現代漢語翻譯】 現代漢語譯本 經：如果想要祈請辯才天女（Sarasvati），依照這個咒語讚頌的言辭語句，早晨清凈身心，至誠懇切地誦讀，那麼所祈求的事情都能夠如願以償。
下面是《下喜贊》中的第三部分，勸勉人們修習。
經：這時，佛告訴婆羅門憍陳如（Kaundinya）說：『很好，很好！你能夠這樣利益眾生，給予他們安樂，讚美那位天女，請求她加持庇護，獲得的福報是無邊的。』（這個品中的咒法，有的簡略，有的詳細，有的展開，有的合攏，前後不盡相同。因為梵文版本很多，所以只依據一個譯本。以後的校勘者要知道這一點。）
下面是第四部分，世尊贊同。
《金光明最勝王經疏》卷第五（結尾部分）
《金光明最勝王經》（卷第八）疏（卷第五末）
唐三藏法師義凈奉旨翻譯
《大辨才天女品》第十五之二
經：第八卷，《大辨才品》的剩餘部分。
經：這時，憍陳如婆羅門說了上面的讚歎以及咒語讚頌的方法，讚美辨才天女之後。
下面是第四部分，憍陳如教導人們祈請加持。前面是請求辨才的方法，這裡是請求（辨才天女）給予加持，使人能夠得到（智慧和辯才）。（這一部分）大體上分為四個部分。第一部分是總結前文，引出後文。第二部分是『南謨』（Namo）以下，正式教導人們祈請加持。第三部分是『爾時辨才』（At that time, Sarasvati）以下，天女讚歎並勸勉人們修行。第四部分是憍陳如歡喜地接受（佛的教誨）。第一部分中有兩個小部分，這是第一個小部分，總結前文。
經：告訴各位大眾，各位如果想要祈請辨才天女哀憐愍恤，給予加持庇護，使你們在現世之中得到無礙的辯才，聰明的智慧，巧妙的言辭，廣博的學識，奇特的才能，論議和文采修飾都能夠隨意成就，沒有疑惑和滯礙。
下面是引出後文，有三個小部分。第一部分是告訴大眾。第二部分是『仁等』（O virtuous ones）以下，標舉所要求的內容。第三部分是『應當』（Should）以下，引出啟請（的方法）。在標舉所求的方法中，首先是總括地列舉四種辯才和智慧。『聰』是指能夠領會，『明』是指能夠覺悟，『智』是指能夠決斷。『巧妙』（Skillful）以下，分別列舉四種辯才。『巧妙詞』是指巧妙的言辭，沒有障礙。『博綜法義』是指廣博地通曉佛法義理，沒有障礙。『論議文飾』是指論議和文采修飾，樂於演說，沒有障礙。
經：應當這樣至誠懇切、慇勤鄭重地祈請說：
【English Translation】 English version Sutra: If you wish to pray to Sarasvati (the Goddess of Eloquence), follow the words and phrases of this mantra and praise, purify your body and mind in the morning, and sincerely recite it, then all your wishes will be fulfilled.
The following is the third part of the 'Lower Joy Praise,' encouraging people to practice.
Sutra: At that time, the Buddha told the Brahmin Kaundinya (Ajñātakauṇḍinya): 'Excellent, excellent! You are able to benefit sentient beings in this way, giving them peace and happiness, praising that goddess, and requesting her to bless and protect them, the blessings you obtain are boundless.' (The mantras in this chapter are sometimes abbreviated, sometimes detailed, sometimes expanded, and sometimes contracted, and they are different before and after. Because there are many Sanskrit versions, only one translation is based on. Later collators should know this.)
The following is the fourth part, where the World Honored One approves.
Commentary on the Golden Light Sutra, Volume 5 (end)
The Golden Light Sutra (Volume 8) Commentary (End of Volume 5)
Translated under imperial decree by the Tang Dynasty Tripitaka Master Yijing
Chapter Fifteen-Two of the Great Sarasvati
Sutra: The remainder of the Great Eloquence Chapter in Volume 8.
Sutra: At that time, the Brahmin Kaundinya spoke the above praise and the method of praising with mantras, praising the Goddess Sarasvati.
The following is the fourth part, where Kaundinya teaches people to request blessings. The previous part was about requesting eloquence, this part is about requesting (Sarasvati) to bestow blessings, so that one can obtain (wisdom and eloquence). (This part) is broadly divided into four parts. The first part summarizes the previous text and introduces the following text. The second part is from 'Namo' (Namo) onwards, formally teaching people to request blessings. The third part is from 'At that time, Sarasvati' (At that time, Sarasvati) onwards, the goddess praises and encourages people to practice. The fourth part is Kaundinya joyfully accepts (the Buddha's teachings). There are two small parts in the first part, this is the first small part, summarizing the previous text.
Sutra: Tell the great assembly, if you virtuous ones wish to request the Goddess Sarasvati to have compassion and bestow blessings and protection, so that you can obtain unobstructed eloquence, intelligent wisdom, skillful words, broad knowledge, unique talents, and the ability to debate and decorate your writings at will, without doubt or hindrance in this present life.
The following introduces the following text, with three small parts. The first part is to tell the assembly. The second part is from 'O virtuous ones' (O virtuous ones) onwards, listing the desired content. The third part is from 'Should' (Should) onwards, introducing the (method of) requesting. In listing the methods to be sought, the first is to generally list the four kinds of eloquence and wisdom. 'Intelligence' (Intelligence) refers to the ability to comprehend, 'Clarity' (Clarity) refers to the ability to awaken, and 'Wisdom' (Wisdom) refers to the ability to decide. 'Skillful' (Skillful) below, lists the four kinds of eloquence separately. 'Skillful words' (Skillful words) refers to skillful words, without obstacles. 'Broad knowledge of Dharma meanings' (Broad knowledge of Dharma meanings) refers to broad and thorough understanding of Buddhist Dharma meanings, without obstacles. 'Debate and literary embellishment' (Debate and literary embellishment) refers to debate and literary embellishment, being happy to expound, without obstacles.
Sutra: You should sincerely and earnestly request in this way:
下生下。如文。
經。南無佛陀也南謨達摩也南謨僧伽也南謨諸菩薩眾獨覺聲聞一切賢聖。
下正教請被有二。初請佛加被令得。后敬禮諸佛妙辨才下請辨才天等加被令得。初復有三。初歸敬三寶。次贊佛語等為請所由。后敬禮敬禮下。正請世尊加被令得。此初也。
經。過去現在十方諸佛悉皆已習真實之語能隨順說當機實語無虛誑語已於無量俱胝大劫常說實語有實語者悉皆隨喜。
下贊佛語等為請所由。初贊實語。次讚語具。后贊利益。讚語有三。初贊因。次已於下贊果。後有實語者下贊隨喜。明世尊等有喜無量不嫉生得。故請加被。
經。以不妄語故出廣長舌能覆于面覆贍部洲及四天下能覆一千二千三千世界普覆十方世界圓滿周遍不可思議。
下讚語具。初以不妄語故贊因。出廣長舌以下贊果。此意佛說令求定。得不妄故我今請。
經。能除一切煩惱炎熱。
下贊利益。以能益故所以請加愿得佛所得。禮三寶故求語具故重言敬禮。準下諸所有辨皆愿求得。以佛勝故是根本故先偏請求。
經。敬禮敬禮一切諸佛如是舌相愿我某甲皆得成就微妙辨才至心歸命敬禮諸佛妙辨才諸大菩薩妙辨才獨覺聖者妙辨才四向四果妙辨才四聖諦語妙辨才正行正見妙辨才。
【現代漢語翻譯】 下生下。如文。
經。南無佛陀也（皈依佛）南謨達摩也（皈依法）南謨僧伽也（皈依僧）南謨諸菩薩眾（皈依諸菩薩）獨覺聲聞（皈依獨覺和聲聞）一切賢聖（皈依一切賢聖）。
下正教請被有二。初請佛加被令得。后敬禮諸佛妙辨才下請辨才天等加被令得。初復有三。初歸敬三寶。次贊佛語等為請所由。后敬禮敬禮下。正請世尊加被令得。此初也。
經。過去現在十方諸佛悉皆已習真實之語能隨順說當機實語無虛誑語已於無量俱胝大劫常說實語有實語者悉皆隨喜。
下贊佛語等為請所由。初贊實語。次讚語具。后贊利益。讚語有三。初贊因。次已於下贊果。後有實語者下贊隨喜。明世尊等有喜無量不嫉生得。故請加被。
經。以不妄語故出廣長舌能覆于面覆贍部洲（Jambudvipa，人所居住的洲）及四天下（四個大洲）能覆一千二千三千世界普覆十方世界圓滿周遍不可思議。
下讚語具。初以不妄語故贊因。出廣長舌以下贊果。此意佛說令求定。得不妄故我今請。
經。能除一切煩惱炎熱。
下贊利益。以能益故所以請加愿得佛所得。禮三寶故求語具故重言敬禮。準下諸所有辨皆愿求得。以佛勝故是根本故先偏請求。
經。敬禮敬禮一切諸佛如是舌相愿我某甲皆得成就微妙辨才至心歸命敬禮諸佛妙辨才諸大菩薩妙辨才獨覺聖者妙辨才四向四果妙辨才四聖諦語妙辨才正行正見妙辨才。
【English Translation】 The following is born below. As in the text.
Sutra: Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo all Bodhisattvas (Homage to all Bodhisattvas), Pratyekabuddhas and Sravakas (Homage to Pratyekabuddhas and Sravakas), all Sages and Saints (Homage to all Sages and Saints).
The following is the proper teaching requesting blessings, which has two parts. First, requesting the Buddha's blessing to obtain. Second, respectfully paying homage to all Buddhas' wonderful eloquence, followed by requesting the blessing of the Goddess of Eloquence, etc., to obtain. The first part again has three sections. First, taking refuge in the Three Jewels. Second, praising the Buddha's words, etc., as the reason for the request. Third, 'Respectfully paying homage, respectfully paying homage' below, is the actual request for the World-Honored One's blessing to obtain. This is the first part.
Sutra: All Buddhas of the past, present, and ten directions have all practiced true speech, are able to speak accordingly to the appropriate audience, speak true words without falsehood, have constantly spoken true words for immeasurable kotis of great kalpas, and all who have true speech rejoice in it.
The following praises the Buddha's words, etc., as the reason for the request. First, praising true speech. Second, praising the attributes of speech. Third, praising the benefits. There are three aspects to praising speech. First, praising the cause. Second, 'have constantly' below, praising the result. Third, 'all who have true speech' below, praising the rejoicing. It clarifies that the World-Honored One, etc., have immeasurable joy and do not envy those who are naturally endowed. Therefore, we request blessings.
Sutra: Because of not speaking falsely, He emits a broad and long tongue that can cover His face, cover Jambudvipa (the continent inhabited by humans) and the four continents (four great continents), can cover one thousand, two thousand, three thousand worlds, universally cover the ten directions of the world, perfectly and completely, inconceivably.
The following praises the attributes of speech. First, 'Because of not speaking falsely' praises the cause. 'He emits a broad and long tongue' below praises the result. This means the Buddha taught to seek samadhi. Because of obtaining non-falsehood, I now request.
Sutra: It can remove all afflictions and burning heat.
The following praises the benefits. Because it is beneficial, therefore we request blessings, wishing to obtain what the Buddha has obtained. Because of paying homage to the Three Jewels and seeking the attributes of speech, we repeat the words 'respectfully paying homage'. According to what follows, all eloquence is wished to be obtained. Because the Buddha is supreme and is the root, we first specifically request.
Sutra: Respectfully paying homage, respectfully paying homage to all Buddhas' such tongue characteristics, may I, so-and-so, all attain wonderful eloquence, with utmost sincerity taking refuge and paying homage to all Buddhas' wonderful eloquence, all great Bodhisattvas' wonderful eloquence, Pratyekabuddhas' wonderful eloquence, those on the four paths and with the four fruits' wonderful eloquence, the four Noble Truths' speech, wonderful eloquence, right conduct and right view's wonderful eloquence.
下請辨天等加被令得。于中有二。初禮所求辨。后敬禮無欺下請加令得。初禮所求辨中。初敬禮二字舉能敬。次世尊下二十二類辨才是所禮求。后所有勝業下即請彼能成之者資我令得。六頌中初一頌半聖者辨才。余天及神仙辨才。聖中初一頌能成之人。次半頌明辨所說。略舉三類影一切法。正行有六種。一最勝正行。二作意。三隨法。四離二邊。五差別。六無差別。正行依行六度各有六正行。如辨中邊論第三明。正見有十一。則于苦諦觀為如病如癰如箭如障。無常苦空無我為八見。觀集為結見。觀滅為離系見。觀道為能離系見。加上十一。
經。梵眾諸仙妙辨才。大天烏摩妙辨才。塞建陀天妙辨才。摩那斯王妙辨才。聰明夜天妙辨才。四大天王妙辨才。善住天子妙辨才。金剛密主妙辨才。吠率怒天妙辨才。毗摩天女妙辨才。侍數天神妙辨才。室唎天女妙辨才。室則末多妙辨才。醯哩言辭妙辨才。諸母大母妙辨才。訶哩底母妙辨才。諸藥叉神妙辨才。十方諸王妙辨才。
下所餘。梵眾即仙以離欲故。或梵天與仙各別。初解為正。大天烏摩者此是欲界大自在天女名烏摩。烏摩此云止。以女欲嫁其父大天止而不許故云大天止。塞建陀者此云蘊。西方呼腸及肩等名為蘊。謂積物故。摩那斯此云慈心。吠率
【現代漢語翻譯】 現代漢語譯本： 下面請求諸天等加持，使我獲得（辨才）。其中分為兩部分。首先是禮敬所求的辨才，然後是敬禮不欺騙者，請求加持使我獲得（辨才）。首先禮敬所求的辨才中，開始的『敬禮』二字是能敬者。其次，從『世尊』開始的二十二類辨才是所禮敬和祈求的對象。最後，『所有勝業』等語句，是請求那些能成就辨才者，資助我獲得辨才。六頌中，前一頌半是聖者的辨才，其餘是天及神仙的辨才。聖者中，前一頌是能成就之人，接下來半頌說明辨才所說的內容，簡略地舉出三類，涵蓋一切法。正行有六種：一、最勝正行；二、作意；三、隨法；四、離二邊；五、差別；六、無差別。正行依於六度，各有六種正行，如《辨中邊論》第三所明。正見有十一種，即對於苦諦，觀為如病、如癰、如箭、如障，無常、苦、空、無我為八見，觀集為結見，觀滅為離系見，觀道為能離系見，加起來共十一種。
經文：梵眾諸仙妙辨才，大天烏摩妙辨才，塞建陀天妙辨才，摩那斯王妙辨才，聰明夜天妙辨才，四大天王妙辨才，善住天子妙辨才，金剛密主妙辨才，吠率怒天妙辨才，毗摩天女妙辨才，侍數天神妙辨才，室唎天女妙辨才，室則末多妙辨才，醯哩言辭妙辨才，諸母大母妙辨才，訶哩底母妙辨才，諸藥叉神妙辨才，十方諸王妙辨才。
下面是其餘的解釋。『梵眾』即仙人，因為他們遠離慾望。或者梵天與仙人是各自不同的，第一種解釋是正確的。『大天烏摩』，這是欲界大自在天女的名字，叫做烏摩。『烏摩』這裡的意思是『止』，因為天女要嫁人，她的父親大天阻止而不允許，所以叫做『大天止』。『塞建陀』，這裡的意思是『蘊』，西方稱呼腸及肩等為『蘊』，意思是積聚之物。『摩那斯』這裡的意思是『慈心』。『吠率'（Vaisravana）
【English Translation】 English version: Now, I request the Devas (gods) and others to bestow their blessings, so that I may attain eloquence (Pratibhana). This is divided into two parts. First, the respectful salutation to the eloquence sought. Second, the respectful salutation to the non-deceiver, requesting blessings to attain it. In the first part, the respectful salutation to the eloquence sought, the words 'respectful salutation' at the beginning refer to the one who is paying respect. Next, the twenty-two types of eloquence starting from 'World Honored One' are the objects of salutation and request. Finally, the phrases 'all excellent deeds' etc., are a request to those who can accomplish eloquence, to assist me in attaining it. In the six verses, the first one and a half verses are about the eloquence of the saints, and the rest are about the eloquence of the Devas and Rishis (sages). Among the saints, the first verse is about the person who can accomplish it, and the next half verse explains the content of the eloquence, briefly mentioning three categories, covering all Dharmas (teachings). There are six types of Right Practice: 1. Supreme Right Practice; 2. Attention; 3. Following the Dharma; 4. Avoiding the two extremes; 5. Differentiation; 6. Non-differentiation. Each of the six Paramitas (perfections) has six types of Right Practice based on them, as explained in the third chapter of the Madhyantavibhaga (Distinguishing the Middle from the Extremes). There are eleven types of Right View, that is, regarding the Truth of Suffering as like a disease, a boil, an arrow, an obstacle; impermanence, suffering, emptiness, and non-self are eight views; regarding the Truth of Origin as the view of bondage; regarding the Truth of Cessation as the view of liberation; regarding the Truth of the Path as the view of that which can liberate, adding up to eleven.
Sutra: Brahma (supreme god) hosts, celestial beings, wonderful eloquence. Great Deva Uma (Parvati, Shiva's consort), wonderful eloquence. Skanda Deva (god of war), wonderful eloquence. Manas King (king of mind), wonderful eloquence. Intelligent Night Deva (goddess of night), wonderful eloquence. Four Great Heavenly Kings, wonderful eloquence. Well-abiding Deva Putra (son of god), wonderful eloquence. Vajra (diamond) secret lord, wonderful eloquence. Vaisravana Deva (god of wealth), wonderful eloquence. Vimala Deva Nymph (immaculate goddess), wonderful eloquence. Attendant number of Devas, wonderful eloquence. Sri Devi (goddess of prosperity), wonderful eloquence. Sritamarta, wonderful eloquence. Hri (shame) speech, wonderful eloquence. All Mothers, Great Mother, wonderful eloquence. Hariti Mother (demon-turned-goddess of children), wonderful eloquence. All Yaksha (nature spirits) gods, wonderful eloquence. Kings of the ten directions, wonderful eloquence.
Below are the remaining explanations. 'Brahma hosts' are the Rishis, because they are free from desires. Or Brahma and the Rishis are distinct from each other, the first explanation is correct. 'Great Deva Uma', this is the name of the great free goddess of the desire realm, called Uma. 'Uma' here means 'stop', because the goddess wanted to marry, her father, the Great Deva, stopped and did not allow it, so it is called 'Great Deva Stop'. 'Skanda', here it means 'aggregate', the West calls the intestines and shoulders etc. 'aggregates', meaning accumulated things. 'Manas' here means 'loving-kindness'. 'Vaisravana'
怒此云多手。那羅延天之別名。毗者此云種種。摩此云業。此則舊云毗首羯摩天也。侍數天者。室利天此云吉祥。室利末多此云吉祥慧。醯哩(此無可翻)。訶里底者此云青色。
經。所有勝業資助我令行無窮妙辨才。
下請加令得。
經。敬禮無欺誑敬禮解脫者敬禮離欲人敬禮舍纏蓋敬禮心清凈敬禮光明者敬禮真實語敬禮無塵習敬禮住勝義敬禮大眾主。
下二十五頌請加令得。大分為七。初十二頌歸禮菩薩請加令得。次一頌半請聲聞加。次二頌半請色界天加。次二頌請欲天加。次五頌請八部加。次一頌請餘人天加。次一頌請法界有情加。初中分三。初七頌請加令得菩薩辨。次三頌請加令得如來辨。次二頌請加令得佛及聲聞等辨。初中復二。初二頌半總禮讚一切菩薩請加。次四頌半別禮天女請加。此初總也。贊禮十德。一離慢無誑德。二證真擇滅德。異二乘故。三不染五塵德。四能離纏蓋德。五無漏恒行德。六破愚生智德。七說必契境德。八離諸習氣德。九任運證真德。十將導有情德。十句經文如次配釋。
經。敬禮辨才天令我辭無礙愿我所求事皆悉速成就無病常安隱壽命得延長善解諸明咒勤修菩提道廣饒益群生求心願早遂我說真實語我說無誑語天女妙辨才令我得成就惟愿天女來令我
【現代漢語翻譯】 現代漢語譯本 怒此云多手（Narasimha，那羅辛哈，Vishnu的化身之一）。那羅延天（Narayana，毗濕奴）之別名。毗者此云種種。摩此云業。此則舊云毗首羯摩天（Vishvakarman，宇宙的創造者和工匠）也。侍數天者。室利天（Shri，吉祥天女，財富和繁榮的女神）此云吉祥。室利末多（Shrimati）此云吉祥慧。醯哩（Hri，慚愧）(此無可翻)。訶里底（Hariti，鬼子母）者此云青色。
經。所有勝業資助我令行無窮妙辨才。
下請加令得。
經。敬禮無欺誑敬禮解脫者敬禮離欲人敬禮舍纏蓋敬禮心清凈敬禮光明者敬禮真實語敬禮無塵習敬禮住勝義敬禮大眾主。
下二十五頌請加令得。大分為七。初十二頌歸禮菩薩請加令得。次一頌半請聲聞加。次二頌半請天加。次二頌請欲天加。次五頌請八部加。次一頌請餘人天加。次一頌請法界有情加。初中分三。初七頌請加令得菩薩辨。次三頌請加令得如來辨。次二頌請加令得佛及聲聞等辨。初中復二。初二頌半總禮讚一切菩薩請加。次四頌半別禮天女請加。此初總也。贊禮十德。一離慢無誑德。二證真擇滅德。異二乘故。三不染五塵德。四能離纏蓋德。五無漏恒行德。六破愚生智德。七說必契境德。八離諸習氣德。九任運證真德。十將導有情德。十句經文如次配釋。
經。敬禮辨才天令我辭無礙愿我所求事皆悉速成就無病常安隱壽命得延長善解諸明咒勤修菩提道廣饒益群生求心願早遂我說真實語我說無誑語天女妙辨才令我得成就惟愿天女來令我
【English Translation】 English version Narasimha (Narasimha, an avatar of Vishnu) is also called 'many-handed'. Narayana (Narayana, Vishnu) is another name. 'Vi' means various. 'Karma' means deeds. This is what was formerly called Vishvakarman (Vishvakarman, the creator and craftsman of the universe). Among the attendant deities: Shri (Shri, the goddess of fortune and prosperity) means auspiciousness. Shrimati means auspicious wisdom. Hri (Hri, shame) (cannot be translated). Hariti (Hariti, Mother of Demons) means blue.
Sutra: May all excellent deeds assist me in performing infinite and wonderful eloquence.
Please add the following.
Sutra: Homage to the one without deceit, homage to the liberated one, homage to the one free from desire, homage to the one who abandons entanglements, homage to the one with a pure mind, homage to the luminous one, homage to the one with truthful speech, homage to the one without defilements, homage to the one who abides in ultimate meaning, homage to the lord of the assembly.
Please add the following twenty-five verses. They are divided into seven major sections. The first twelve verses are dedicated to paying homage to the Bodhisattvas. Next, one and a half verses are for adding to the Shravakas. Next, two and a half verses are for adding to the Devas. Next, two verses are for adding to the Kama Devas (gods of desire). Next, five verses are for adding to the Eight Classes of beings. Next, one verse is for adding to other humans and devas. Next, one verse is for adding to sentient beings in the Dharma realm. The first section is divided into three. The first seven verses are for adding to the eloquence of the Bodhisattvas. Next, three verses are for adding to the eloquence of the Tathagatas. Next, two verses are for adding to the eloquence of the Buddhas and Shravakas. The first of these is further divided into two. The first two and a half verses are a general homage and praise to all Bodhisattvas. The next four and a half verses are a separate homage to the goddesses. This is the initial general section. Praising and paying homage to ten virtues: 1. The virtue of being free from pride and deceit. 2. The virtue of realizing true cessation. Different from the Two Vehicles. 3. The virtue of being undefiled by the five desires. 4. The virtue of being able to abandon entanglements. 5. The virtue of constantly practicing without outflows. 6. The virtue of destroying ignorance and generating wisdom. 7. The virtue of speaking in accordance with reality. 8. The virtue of being free from all habitual tendencies. 9. The virtue of spontaneously realizing truth. 10. The virtue of guiding sentient beings. The ten lines of the sutra are explained in order.
Sutra: Homage to the goddess of eloquence, may my speech be unimpeded, may all my requests be quickly fulfilled, may I be free from illness and always at peace, may my lifespan be extended, may I be skilled in all mantras, may I diligently cultivate the Bodhi path, may I extensively benefit all beings, may my aspirations be quickly realized, I speak truthful words, I speak without deceit, may the goddess of eloquence grant me accomplishment, may the goddess come and grant me
語無滯速入身口內聰明足辨才。
下別請天女。分文為五。一請詞無礙。二次一頌請無病延年。為利有情不貪世命。三次一頌請解明咒勤習菩提。四次一頌明己實求請加令得。五次一頌請求天女入身加被。
經。愿令我舌根當得如來辨由彼語威力調伏諸眾生我所出語時隨事皆成就聞者生恭敬所作不唐捐若我求辨才事不成就者天女之實語皆悉成虛妄。
下請如來辨。文分為三。初二句請。次一頌半明求辨意。次一頌反成天語不虛我求必就。
經。有作無間罪佛語令調伏及以阿羅漢所有報恩語舍利子目連世尊眾第一斯等真實語愿我皆成就。
下請加令得佛及聲聞等辨。初半頌請佛辨。一頌半請余辨佛。調無間語。羅漢報恩語。互相影舉一切諸語。言斯等者或等余羅漢。或等如前二十二辨。
經。我今皆召請佛之聲聞眾皆愿速來至成就我求心所求真實語皆愿無虛誑。
下此請聲聞加。
經。上從色究竟及以凈居天大梵及梵輔一切梵王眾乃至遍三千索訶世界主並及諸眷屬我今皆請召惟愿降慈悲哀憐同攝受。
下請色界天加。
經。他化自在天及以樂變化睹史多天眾慈氏當成佛夜摩諸天眾及三十三天四天王眾天一切諸天眾。
下請欲界天加。
經。
【現代漢語翻譯】 現代漢語譯本： 語無滯澀，入身口內，聰明且具足辨才。
下面分別祈請天女。分為五個部分。一是祈請詞無礙。二是使用一頌祈請無病延年，爲了利益有情眾生而不貪戀世間壽命。三是使用一頌祈請理解明咒，勤奮修習菩提。四是使用一頌表明自己確實在祈求，祈請加持令自己獲得。五是使用一頌祈求天女入身加持。
經文：愿令我的舌根能夠獲得如來的辯才，憑藉這語言的威力調伏一切眾生。我所說出的話語，無論什麼事情都能隨順成就，聽聞者生起恭敬心，所做的事情不會徒勞無功。如果我祈求辯才這件事不能成就，那麼天女的真實語都將變成虛妄。
下面祈請如來的辯才。分為三個部分。最初兩句是祈請。其次一頌半說明祈求辯才的意圖。其次一頌反過來成就天語不虛，我所求必定成就。
經文：有造作五逆重罪的人，佛的語言能夠令其調伏；以及阿羅漢所有報恩的語言，舍利子（Śāriputra，智慧第一的佛陀弟子）、目連（Maudgalyāyana，神通第一的佛陀弟子）、世尊（釋迦牟尼佛）的弟子中第一的，這些人的真實語，愿我都能成就。
下面祈請加持令我獲得佛及聲聞等的辯才。最初半頌祈請佛的辯才。一頌半祈請其餘的辯才，佛調伏五逆重罪的語言，羅漢報恩的語言，互相呼應舉例說明一切諸語。說『斯等』，或許是等同其餘的羅漢，或許是等同於前面的二十二種辯才。
經文：我現在都召請佛的聲聞眾，都愿迅速來到這裡，成就我心中所求，真實語都愿沒有虛誑。
下面是祈請聲聞加持。
經文：上從色究竟天（Akaniṣṭha，色界最高的禪天）以及凈居天（Śuddhāvāsa，色界第五禪天），大梵天（Mahābrahmā）以及梵輔天（Brahmapāriṣadya），一切梵王眾，乃至遍佈三千索訶世界（Sahasra，小千世界）之主，以及諸眷屬，我現在都請召，惟愿降臨慈悲，哀憐一同攝受。
下面祈請**天加持。
經文：他化自在天（Paranirmita-vaśavartin，欲界頂層天）以及樂變化天（Nirmāṇarati），睹史多天眾（Tuṣita，彌勒菩薩所在的天界），慈氏菩薩（Maitreya，即彌勒菩薩）將要成佛，夜摩諸天眾（Yāma，空居天眾），以及三十三天（Trāyastriṃśa，帝釋天），四天王眾天（Cāturmahārājakāyika，四大天王所居之天），一切諸天眾。
下面祈請欲界天加持。
【English Translation】 English version: Speech without impediment, entering body and mouth, intelligence complete with eloquence.
Next, separately inviting the goddesses. Dividing the text into five parts: First, inviting unobstructed speech. Second, using one verse to invite freedom from illness and prolonged life, for the benefit of sentient beings without being greedy for worldly life. Third, using one verse to invite understanding of the bright mantra, diligently practicing Bodhi. Fourth, using one verse to clarify that one is truly seeking, inviting blessings to enable oneself to obtain. Fifth, using one verse to request the goddesses to enter the body and bestow blessings.
Sutra: May my tongue root obtain the eloquence of the Tathagata (如來，another name of Buddha), by the power of that speech subduing all sentient beings. The words I utter, may everything be accomplished accordingly, may those who hear generate reverence, may what is done not be in vain. If my seeking of eloquence is not accomplished, then may the true words of the goddesses all become false.
Next, inviting the eloquence of the Tathagata. Dividing the text into three parts: First, two lines for invitation. Second, one and a half verses explaining the intention of seeking eloquence. Third, one verse reversing to accomplish that the goddesses' words are not false, and what I seek will surely be obtained.
Sutra: Those who commit the five heinous crimes, may the Buddha's words subdue them; and the words of gratitude of all Arhats (阿羅漢，enlightened disciples of Buddha), Śāriputra (舍利子，the Buddha's disciple known for wisdom), Maudgalyāyana (目連，the Buddha's disciple known for supernatural powers), the foremost among the World Honored One's (世尊，another name of Buddha) disciples, may the true words of these all be accomplished in me.
Next, inviting blessings to enable me to obtain the eloquence of the Buddha and Śrāvakas (聲聞，disciples who hear and follow the Buddha's teachings), etc. First, half a verse inviting the Buddha's eloquence. One and a half verses inviting the remaining eloquence, the Buddha's words subduing those who commit the five heinous crimes, the Arhats' words of gratitude, mutually echoing and exemplifying all words. Saying 'these,' perhaps it is equivalent to the remaining Arhats, or perhaps it is equivalent to the previous twenty-two kinds of eloquence.
Sutra: Now I summon all the Śrāvakas of the Buddha, may they all quickly come here, accomplish what I seek in my heart, may the true words all be without falsehood.
Next, this is inviting the Śrāvakas to bestow blessings.
Sutra: From the Akaniṣṭha Heaven (色究竟天，the highest heaven in the Realm of Form) above, and the Śuddhāvāsa Heavens (凈居天，pure abodes), Mahābrahmā (大梵天，the great Brahma) and the Brahmapāriṣadya Heavens (梵輔天，Brahma's retinue), all the Brahma kings, even the lord pervading the three thousand Sahasra worlds (索訶世界，a small chiliocosm), and all their retinues, now I invite them all, may they descend with compassion, have pity and together embrace and receive.
Next, inviting the ** heavens to bestow blessings.
Sutra: Paranirmita-vaśavartin Heaven (他化自在天，the heaven of those who delight in transforming), and the Nirmāṇarati Heaven (樂變化天，the heaven of delight in creation), the Tuṣita Heaven assembly (睹史多天，the heaven where Maitreya Bodhisattva resides), Maitreya Bodhisattva (慈氏菩薩，the Bodhisattva who will become the future Buddha) is about to become a Buddha, the Yāma Heaven assembly (夜摩，a heaven in the Realm of Desire), and the Trāyastriṃśa Heaven (三十三天，the Heaven of the Thirty-three Gods), the Cāturmahārājakāyika Heaven (四天王眾天，the Heaven of the Four Heavenly Kings), all the heaven assemblies.
Next, inviting the Desire Realm heavens to bestow blessings.
地水火風神依妙高山住七海山神眾所有諸眷屬滿財及五頂日月諸星辰如是諸天眾令世間安隱斯等諸天神不樂作罪業敬禮鬼子母及最小愛兒龍天藥叉眾乾闥阿蘇羅及以緊那羅莫呼洛伽等我以世尊力悉皆申請召愿降慈悲心與我無礙辨。
下請八部加。初四頌標名。后一頌申請。
經。一切人天眾能了他心者皆愿加神力與我妙辨才乃至盡虛空周遍於法界所有含生類與我妙辨才。
下請餘人天及法界生。
經。爾時辨才天女聞是請已告婆羅門言善哉大士若有男子女人能依如是咒及咒贊如前所說受持法式歸敬三寶虔心正念于所求事皆不唐捐兼復受持讀誦此金光明微妙經典所愿求者無不果遂速得成就除不至心時婆羅門深心歡喜合掌頂受。
下第三天女贊勸修行有二。初天女讚歎。次若有男子下印勸令修。后時婆羅門下第四陳如歡喜領受。
經。爾時佛告辨才天女善哉善哉善女天汝能流佈是妙經王擁護所有受持經者及能利益一切眾生令得安樂說如是法施與辨才不可思議得福無量諸發心者速趣菩提。
下品第三大段如來贊勸。初贊天女。諸發心下勸依修學。
大吉祥天女品第十六
大吉祥天女品三門分別。一來意。二釋名。三解妨。言來意者修行流通有五。此令修福智中第二
【現代漢語翻譯】 現代漢語譯本： 地神、水神、火神、風神，以及居住在妙高山（Sumeru）和七海山（Seven Seas Mountains）的神眾，所有眷屬，滿財神（Purna-bhadra），五頂神（Pancika），日月諸星辰，像這樣的諸天神，爲了讓世間安寧，這些天神都不喜歡作惡業。敬禮鬼子母（Hariti）和她最小的愛子。龍天、藥叉（Yaksa）眾、乾闥婆（Gandharva）、阿修羅（Asura），以及緊那羅（Kinnara）、莫呼洛伽（Mahoraga）等，我以世尊（Bhagavan）的力量，全部都申請召請，愿降下慈悲心，賜予我無礙的辯才。 下面請八部眾（Eight kinds of supernatural beings）加持。前四句是標明名稱，后一句是申請加持。 經文：一切人天眾，能夠了解他人心意的，都愿加持神力，賜予我美妙的辯才，乃至遍及虛空，周遍於法界，所有有生命的種類，都賜予我美妙的辯才。 下面請其餘人天以及法界眾生加持。 經文：那時，辨才天女（Sarasvati）聽到這樣的祈請后，告訴婆羅門（Brahmin）說：『很好啊，大士！如果有男子女人能夠依照這樣的咒語以及咒語讚頌，如前面所說的受持法式，歸敬三寶（Three Jewels），虔誠地正念，對於所求的事情，都不會徒勞無功，並且受持讀誦這部《金光明經》微妙經典，所愿求的沒有不實現的，迅速得到成就，除非不至誠。』這時，婆羅門內心深感歡喜，合掌頂戴領受。 下面第三段是天女讚歎勸勉修行，分為兩部分。首先是天女讚歎，其次是『若有男子』以下，印證勸勉修行。後面『這時婆羅門』以下，是第四段，陳述婆羅門歡喜領受。 經文：那時，佛（Buddha）告訴辨才天女說：『很好啊，很好啊，善女天！你能夠流佈這部妙經之王，擁護所有受持這部經的人，並且能夠利益一切眾生，讓他們得到安樂，說這樣的法施，與辯才一樣不可思議，得到的福報無量無邊，那些發心的人，迅速趨向菩提（Bodhi）。』 下面是第三大段，如來讚歎勸勉。首先是讚歎天女，『諸發心』以下是勸勉依照修學。 《大吉祥天女品》第十六 《大吉祥天女品》從三個方面來分別闡述。一是來意，二是解釋名稱，三是解釋疑問。說到來意，修行流通有五種，這是爲了讓修行福德智慧中的第二種。
【English Translation】 English version: Earth deities, water deities, fire deities, wind deities, and the assembly of deities dwelling on Mount Sumeru (Mystic High Mountain) and the Seven Seas Mountains, all their retinues, Purna-bhadra (Full of Wealth), Pancika (Five Peaks), the sun, moon, and stars, such as these deities, to bring peace to the world, these deities do not delight in committing evil deeds. Homage to Hariti (Mother of Demons) and her youngest beloved child. Dragon deities, Yaksa (Spirits) hosts, Gandharva (Celestial Musicians), Asura (Demons), and Kinnara (Mythical beings, half-human, half-horse), Mahoraga (Great Serpents), etc., by the power of the Bhagavan (World Honored One), I summon them all, may they descend with compassion and grant me unimpeded eloquence. Next, inviting the Eight kinds of supernatural beings to add their blessings. The first four verses state the names, and the last verse requests the blessings. Sutra: All beings, human and divine, who can understand the minds of others, may they all add their divine power and grant me wonderful eloquence, even to the extent of pervading the void, encompassing the entire Dharma realm, may all sentient beings be granted wonderful eloquence. Next, inviting the remaining humans, deities, and sentient beings of the Dharma realm to add their blessings. Sutra: At that time, Sarasvati (Goddess of Eloquence) having heard this request, said to the Brahmin (Priest): 'Excellent, great being! If there are men and women who can rely on such mantras and mantra praises, as previously mentioned, uphold the Dharma practices, take refuge in the Three Jewels (Buddha, Dharma, Sangha), sincerely maintain right mindfulness, for the matters they seek, none will be in vain, and furthermore, uphold, recite, and chant this Golden Light Sutra, a subtle and wonderful classic, whatever they wish for will be fulfilled, and they will quickly attain accomplishment, unless they are not sincere.' At this time, the Brahmin felt deep joy in his heart, joined his palms, and received it with reverence. The third section below is the goddess's praise and encouragement to practice, divided into two parts. First, the goddess praises, and second, from 'If there are men' onwards, it confirms and encourages practice. After 'At this time, the Brahmin' below, is the fourth section, stating the Brahmin's joyful acceptance. Sutra: At that time, the Buddha (Enlightened One) said to Sarasvati: 'Excellent, excellent, virtuous goddess! You are able to propagate this king of wonderful sutras, protect all those who uphold this sutra, and benefit all sentient beings, allowing them to attain peace and happiness, speaking such Dharma giving, is as inconceivable as eloquence, the blessings obtained are immeasurable, those who have aroused the aspiration, quickly move towards Bodhi (Enlightenment).' Below is the third major section, the Tathagata's (Thus Come One) praise and encouragement. First is the praise of the goddess, and from 'Those who have aroused the aspiration' onwards is the encouragement to follow and learn. Chapter Sixteen, 'The Great Auspicious Goddess' The 'Great Auspicious Goddess' chapter is explained from three aspects. First, the intention; second, the explanation of the name; and third, the explanation of doubts. Speaking of the intention, there are five types of practice and circulation, this is to enable the second of the practice of merit and wisdom.
與其衣服財物。若無福利恐外希求妨其弘經。故教依經修學之時自得衣服。既無外求之患。復得修于福智成斯勝行。故此品來。釋名者梵云摩訶(此云大)室利(此云吉祥)提婆仳此雲天女總名大吉祥天女。此品明彼吉祥天女事。故以為名。解妨者前品益其辨才。后品益其飲食皆不別分為品。此益衣服何別分耶。答。前後相準不應別分。但為廣略有殊故開合異。前品略明益辨。文少不可別開。與求辨文合說。后品弘經即增地味。不說求已方加。故亦不別。此益衣服初標益衣服。文既廣長。故開為二。問。俱益弘經何故辨才衣服各待請已方增。后品益於地味不待求而即得。答。化有萬途。理不一準。又益辨衣服為難。待求方得。增地味而為易。故不待求。神自主地故益為易。問。持經之人自應供養所有四事。何故求已方增資財。答。上行持經自應得於四事。欲令成於福行故復令其請求。又自專弘經者。未以求於四事。為求四事者令使行經。故待依經學求方與。問。此吉祥女為天趣攝為鬼趣耶。答。真諦三藏云。此初地菩薩應作樹神王。領諸神隨所至處與他勝樂。勝樂即功德之果故名功德天。外國呼神亦名天也。準此所解即示鬼趣作樹神中王。今解。準經但云天女不說為神。如下地神。即名神故。設有處說名樹神王者如四
【現代漢語翻譯】 現代漢語譯本 以及他們的衣服和財物。如果沒有福利，恐怕會向外尋求，妨礙他們弘揚佛經。所以教導他們，在依照佛經修行學習的時候，自然會得到衣服。既沒有向外求取的憂患，又能修習福德和智慧，成就這種殊勝的修行。所以有了這一品。解釋品名，梵語摩訶（Mahā，意為『大』），室利（Śrī，意為『吉祥』），提婆（Deva，意為『天女』），總名為大吉祥天女（Mahā-Śrī-Devī）。這一品闡明吉祥天女的事蹟，所以以此為名。解釋『妨』字，前一品增益他們的辯才，后一品增益他們的飲食，都沒有特別分為一品。這一品增益衣服，為什麼特別分出來呢？回答：前後相互參照，不應該特別分出來。只是因為內容廣略不同，所以開合不同。前一品簡略地闡明增益辯才，文字較少，不可以特別分開，與求辯才的文字合在一起說。后一品弘揚佛經就增加了地味，沒有說求取之後才增加，所以也不特別分開。這一品增益衣服，一開始就標明增益衣服，文字既廣且長，所以分開為二。問：都是增益弘揚佛經，為什麼辯才和衣服都要等待請求之後才增加，而後一品增益地味，不等待請求就立即得到呢？答：教化有萬千途徑，道理不一定相同。而且增益辯才和衣服比較困難，等待請求才能得到。增加地味比較容易，所以不等待請求。神自主宰土地，所以增益比較容易。問：受持佛經的人自然應該得到供養的所有四事（衣食住行），為什麼請求之後才增加資財呢？答：上面說修行持經自然應該得到四事，想要成就他們的福德修行，所以又讓他們請求。而且自己專心弘揚佛經的人，未必會求取四事，爲了求取四事的人，讓他們修行佛經，所以等待依照佛經學習求取才給予。問：這位吉祥天女是屬於天趣還是鬼趣呢？答：真諦三藏（Paramārtha）說，這位是初地菩薩，應該作為樹神王，統領諸神，隨著所到的地方，給予他人殊勝的快樂。殊勝的快樂就是功德的果報，所以名為功德天（Puṇya-Devī）。外國稱神也稱為天。按照這種解釋，就是示現鬼趣，作為樹神中的王者。現在解釋，按照佛經只說是天女，沒有說是神，如下面的地神，就稱為神。即使有地方說名為樹神王者，比如四天王等。
【English Translation】 English version and their clothes and possessions. If there are no benefits, I fear they will seek externally, hindering their propagation of the scriptures. Therefore, they are taught that when they study and practice according to the scriptures, they will naturally obtain clothing. They will have no worries about seeking externally, and they will be able to cultivate merit and wisdom, accomplishing this supreme practice. Therefore, this chapter exists. Explaining the name of the chapter, the Sanskrit word is Mahā (meaning 'great'), Śrī (meaning 'auspicious'), Deva (meaning 'goddess'), the general name being Mahā-Śrī-Devī (Great Auspicious Goddess). This chapter clarifies the affairs of the auspicious goddess, so it is named accordingly. Explaining the word 'hindrance,' the previous chapter increased their eloquence, and the subsequent chapter increased their food, neither of which was specifically divided into a chapter. This chapter increases clothing, why is it specifically divided? Answer: Comparing the preceding and following, it should not be specifically divided. It is only because the content varies in length, so the opening and closing are different. The previous chapter briefly clarifies the increase of eloquence, the text is short and cannot be specifically separated, it is combined with the text seeking eloquence. The subsequent chapter propagates the scriptures, which increases the essence of the earth, it does not say that it is increased after seeking, so it is also not specifically separated. This chapter increases clothing, initially marking the increase of clothing, the text is both broad and long, so it is divided into two. Question: Both increase the propagation of the scriptures, why do eloquence and clothing have to wait for a request before increasing, while the subsequent chapter increases the essence of the earth, which is obtained immediately without waiting for a request? Answer: Transformation has myriad paths, and the principles are not necessarily the same. Moreover, increasing eloquence and clothing is difficult, and it can only be obtained by waiting for a request. Increasing the essence of the earth is easy, so it does not wait for a request. The deity is in charge of the land, so increasing it is easy. Question: Those who uphold the scriptures should naturally receive offerings of all four necessities (clothing, food, shelter, and transportation), why is wealth increased only after a request? Answer: The above says that practicing and upholding the scriptures should naturally obtain the four necessities, wanting to accomplish their meritorious practice, so they are again made to request. Moreover, those who focus on propagating the scriptures may not seek the four necessities, for those who seek the four necessities, let them practice the scriptures, so they are given only after studying and seeking according to the scriptures. Question: Does this auspicious goddess belong to the realm of gods or the realm of ghosts? Answer: Paramārtha (True Meaning) Tripitaka says that this is a Bodhisattva of the first ground (stage), who should act as a tree god king, leading the gods, and giving others supreme happiness wherever they go. Supreme happiness is the result of merit, so it is named Puṇya-Devī (Merit Goddess). Foreign countries also call gods 'deva' (heavenly being). According to this explanation, it is showing the realm of ghosts, acting as the king among the tree gods. Now explaining, according to the scriptures, it only says 'goddess,' not 'god,' like the earth gods below, who are called 'gods.' Even if there are places that say 'tree god king,' such as the Four Heavenly Kings, etc.
天王亦名四天神王。以主神故名為神王。非必鬼趣。天女亦爾。是天趣攝。
經。爾時大吉祥天女即從座起前禮佛足合掌恭敬白佛言世尊我若見有苾芻苾芻尼鄔波索迦鄔波斯迦受持讀誦為人解說是金光明最勝王經者我當專心恭敬供養此等法師所謂飲食衣服臥具醫藥及餘一切所須資具皆令圓滿無有乏少。
贊曰。與財物中分之為二。此初一品明弘經者應得四事。下之一品明得之方。初分為四。一見弘經者能供四事。二世尊下辨能供因。併爲報德。三若復下勸應行學。四佛告下佛贊勸成。此即初也。復分為三。一請益儀。二白佛言下見修行。三我當下與其益。益中有二。初與世間益。后亦得值遇下與出世益。世益有二。初與現益。次復于下與后益。現中初與財。
經。若晝若夜於此經王所有句義觀察思量安樂而住令此經典于贍部洲廣行流佈為彼有情已於無量百千佛所種善根者常使得聞不速隱沒。
下與法利。法利有二。一令行法者得安樂住。二令教法為久流行。有三。初令法久住。次辨能信受因。后常聞不沒。
經。復于無量百千億劫當受人天種種勝樂常得豐稔永除饑饉一切有情恒受安樂。
下與后益有三。一得勝身。二常得豐稔下常豐樂。三一切有情下能利物。
經。亦復
【現代漢語翻譯】 現代漢語譯本 天王也被稱為四天神王。因為他們是主神，所以被稱為神王。他們不一定屬於鬼道，天女也是如此，她們屬於天道。
經文：當時，大吉祥天女立即從座位上起身，走到佛前，禮拜佛足，合掌恭敬地對佛說：『世尊，我如果見到有比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）、鄔波索迦（upasaka，在家男居士）、鄔波斯迦（upasika，在家女居士）受持、讀誦、為他人解說這部《金光明最勝王經》者，我應當專心恭敬地供養這些法師，包括飲食、衣服、臥具、醫藥以及其他一切所需的資具，都讓他們圓滿充足，沒有任何缺乏。』
贊曰：將財物分成兩份。這第一品說明弘揚經典的人應該得到四種供養。下面的一品說明得到供養的方法。第一品分為四個部分：一是見到弘揚經典的人就能夠提供四種供養；二是『世尊』以下辨明能夠提供供養的原因，並且是爲了報答恩德；三是『若復』以下勸勉應當修行學習；四是『佛告』以下佛讚歎勸勉成就。這是第一部分。又分為三個部分：一是請教的儀式；二是『白佛言』以下說明修行；三是『我當』以下給予利益。利益中有兩種：一是給予世間的利益；二是『亦得值遇』以下給予出世間的利益。世間利益有兩種：一是給予現世的利益；二是『復于』以下給予未來的利益。現世利益中首先是給予財富。
經文：無論是白天還是夜晚，對於這部經王的所有的語句和意義，觀察思量，安樂地居住，使這部經典在贍部洲（Jambudvipa，我們所居住的這個世界）廣泛流傳，為那些已經于無量百千佛所種下善根的有情眾生，常常能夠聽聞此經，不快速隱沒。
下面是給予法益。法益有兩種：一是令修行佛法的人得到安樂的居住；二是令教法能夠長久流行。有三個方面：一是令佛法長久住世；二是辨明能夠相信接受的原因；三是常常聽聞而不隱沒。
經文：又于無量百千億劫中，當承受人天種種殊勝的快樂，常常得到豐收，永遠消除飢餓，一切有情眾生恒常享受安樂。
下面是給予未來的利益，有三個方面：一是得到殊勝的身體；二是『常得豐稔』以下常常豐衣足食；三是『一切有情』以下能夠利益眾生。
經文：也
【English Translation】 English version The Heavenly Kings are also called the Four Heavenly Kings. Because they are the chief deities, they are called Heavenly Kings. They do not necessarily belong to the realm of ghosts. The same is true of the heavenly women; they belong to the realm of the heavens.
Sutra: At that time, the Great Auspicious Goddess immediately rose from her seat, went before the Buddha, prostrated at his feet, and, with palms joined respectfully, said to the Buddha: 'World Honored One, if I see any bhiksu (monk), bhiksuni (nun), upasaka (male lay devotee), or upasika (female lay devotee) who upholds, recites, and explains this Golden Light Most Excellent King Sutra for others, I shall wholeheartedly and respectfully make offerings to these Dharma masters, including food, clothing, bedding, medicine, and all other necessary supplies, ensuring that they are fully satisfied and lack nothing.'
Commentary: Divide the material possessions into two parts. This first chapter explains that those who propagate the sutra should receive four kinds of offerings. The following chapter explains the method of obtaining these offerings. The first chapter is divided into four parts: first, seeing those who propagate the sutra and being able to provide the four offerings; second, from 'World Honored One' onwards, distinguishing the reason for being able to provide offerings and also to repay kindness; third, from 'If again' onwards, encouraging practice and learning; fourth, from 'The Buddha said' onwards, the Buddha praises and encourages accomplishment. This is the first part. It is further divided into three parts: first, the ritual of seeking instruction; second, from 'Said to the Buddha' onwards, explaining practice; third, from 'I shall' onwards, giving benefits. There are two kinds of benefits: first, giving worldly benefits; second, from 'Also encounter' onwards, giving transcendental benefits. There are two kinds of worldly benefits: first, giving present benefits; second, from 'Again in' onwards, giving future benefits. Among the present benefits, the first is giving wealth.
Sutra: Whether day or night, contemplating and pondering all the phrases and meanings of this King of Sutras, dwelling in peace and joy, causing this sutra to be widely circulated in Jambudvipa (the world we live in), so that those sentient beings who have planted good roots in the presence of countless hundreds of thousands of Buddhas may always hear this sutra and not quickly disappear.
Below is the giving of Dharma benefits. There are two kinds of Dharma benefits: first, enabling those who practice the Dharma to dwell in peace and joy; second, enabling the teachings to be propagated for a long time. There are three aspects: first, enabling the Dharma to abide in the world for a long time; second, distinguishing the reason for being able to believe and accept; third, always hearing and not disappearing.
Sutra: Moreover, in countless hundreds of thousands of billions of kalpas (aeons), they shall receive various kinds of supreme happiness in the human and heavenly realms, always obtain abundant harvests, forever eliminate famine, and all sentient beings shall constantly enjoy peace and happiness.
Below is the giving of future benefits, with three aspects: first, obtaining a supreme body; second, from 'Always obtain abundant harvests' onwards, always having abundant food and clothing; third, from 'All sentient beings' onwards, being able to benefit sentient beings.
Sutra: Also
值遇諸佛世尊于未來世速證無上大菩提果永絕三塗輪迴苦難。
下得出世益有三。一值佛。二得菩提。三永絕三塗下證涅槃。
經。世尊我念過去有琉璃金山寶華光照吉祥功德海如來應正等覺十號具足。我于彼所種諸善根。由彼如來慈悲愍念威神力故。令我今日隨所念處。隨所視方。隨所至國。能令無量百千萬億眾生受諸快樂。乃至所須衣服飲食資生之具金銀琉璃硨磲碼瑙珊瑚琥珀真珠等寶悉令充足。
下辨能供因併爲報德有四。一陳往遇佛。二我于下述昔殖因。三由彼下念彼佛恩。四令我下令我能益故。我為報昔佛恩故。供養利益弘經之人故。下佛贊。汝能如是憶念昔因報恩供養等。隨所念他心通所緣。隨所視方天眼通所見。隨所至神境通所至。此中八寶余多說七。七寶說處亦復不同。準佛地論隨方所重說七。有別故不相違。
若復有人至心讀誦是金光明最勝王經亦當日日燒眾名香及諸妙華為我供養彼琉璃金山寶華光照吉祥功德海如來應正等覺復當每日於三時中稱念我名別以香華及諸美食供養於我亦當聽受此妙經王得如是福。
下勸應行學。若準真諦前益法師。此益聽者。今意通二。初長行后偈頌。長行有五。一勸自讀誦。二亦當下教讀誦儀。三複當下復應供我。四亦常下勸于聽。
【現代漢語翻譯】 現代漢語譯本： 值遇諸佛世尊，于未來世迅速證得無上大菩提果，永遠脫離三塗（地獄、餓鬼、畜生）輪迴的苦難。
下面得出世間的利益有三點：一、值遇佛；二、獲得菩提（覺悟）；三、永遠脫離三塗，最終證得涅槃（寂滅）。
經文：世尊，我憶念過去有琉璃金山寶華光照吉祥功德海如來應正等覺（如來十號具足，指佛的十種尊稱）。我于彼佛處種下各種善根。由於彼如來慈悲憐憫的威神力，使我今日無論心念何處，無論眼觀何方，無論身至何國，都能令無量百千萬億眾生享受各種快樂，乃至他們所需的衣服、飲食、資生之具，以及金、銀、琉璃、硨磲（一種海貝）、瑪瑙、珊瑚、琥珀、真珠等寶物，都能完全充足。
下面辨析能供養的原因，併爲了報答佛恩，有四點：一、陳述往昔值遇佛；二、『我于下』述說昔日種植善因；三、『由彼下』憶念彼佛的恩德；四、『令我下』因為能利益眾生。我爲了報答昔日佛的恩德，供養利益弘揚經書之人。下面是佛的讚歎：你能夠這樣憶念昔日的因緣，報答恩情，進行供養等等。『隨所念』，是因為他心通所緣；『隨所視方』，是因為天眼通所見；『隨所至』，是因為神境通所至。這裡說的八寶，其餘地方多說七寶。七寶的說法也有不同之處。依據《佛地論》，隨各地所重視的而說七寶，有所區別，所以不相違背。
如果又有人至誠讀誦這部《金光明最勝王經》，也應當每日焚燒各種名貴的香，以及各種美妙的鮮花，為我供養那位琉璃金山寶華光照吉祥功德海如來應正等覺。又應當每日於三個時辰中稱念我的名號，另外用香花以及各種美食供養於我，也應當聽受這部妙經之王，就能得到這樣的福報。
下面勸導應當奉行學習。如果按照真諦法師之前的解釋，這是利益聽眾。現在的意思是兼顧兩者。先是長行文，后是偈頌。長行文有五點：一、勸導自己讀誦；二、『亦當下』教導讀誦的儀軌；三、『復當下』再次應當供養我；四、『亦常下』勸導聽聞。
【English Translation】 English version: May we encounter all Buddhas and World Honored Ones, swiftly attain the supreme Bodhi fruit in future lives, and forever be free from the suffering of the three evil realms (hell, hungry ghosts, and animals) of Samsara.
The benefits of transcending the world are threefold: first, encountering the Buddha; second, attaining Bodhi (enlightenment); and third, permanently escaping the three evil realms, ultimately realizing Nirvana (extinction).
Sutra: World Honored One, I recall in the past there was a Tathagata, Arhat, Samyak-sambuddha (fully endowed with the ten titles of a Buddha), named 'Lapis Lazuli Golden Mountain Jewel Flower Light Illuminating Auspicious Merit Ocean'. I planted various good roots in that Buddha's presence. Due to the compassionate and majestic power of that Tathagata, today, wherever I think, wherever I look, wherever I go, I can bring limitless hundreds of thousands of millions of beings to enjoy all kinds of happiness, even providing them with the clothing, food, necessities, and treasures they need, such as gold, silver, lapis lazuli, tridacna (a type of sea clam), agate, coral, amber, pearls, and other jewels, all in complete abundance.
The following explains the reasons for making offerings and repaying the Buddha's kindness, in four points: first, stating the past encounter with the Buddha; second, 'I at the bottom' describes the planting of good causes in the past; third, 'Due to that at the bottom' remembers the Buddha's kindness; fourth, 'Let me at the bottom' because it can benefit sentient beings. I offer and benefit those who propagate the scriptures to repay the Buddha's kindness in the past. The following is the Buddha's praise: You are able to remember the past causes, repay kindness, make offerings, and so on. 'Wherever you think' is because of the object of others minds penetrating power; 'Wherever you look' is because of the sight of the divine eye penetrating power; 'Wherever you go' is because of the arrival of the spiritual realm penetrating power. The eight treasures mentioned here are often referred to as seven treasures elsewhere. The descriptions of the seven treasures also vary. According to the Buddhabhumi Sutra, the seven treasures are mentioned according to what is valued in each region, so there is no contradiction.
If there is anyone who sincerely recites this Golden Light Sutra, they should also burn various precious incenses and offer beautiful flowers daily to me, to that Tathagata, Arhat, Samyak-sambuddha named 'Lapis Lazuli Golden Mountain Jewel Flower Light Illuminating Auspicious Merit Ocean'. They should also recite my name three times a day, and offer incense, flowers, and delicious food to me, and they should also listen to this wonderful King of Sutras, and they will receive such blessings.
The following encourages practice and learning. According to the previous explanation by the Tripitaka Master Paramārtha, this benefits the listeners. The current meaning encompasses both. First is the prose section, followed by the verses. The prose section has five points: first, encouraging oneself to recite; second, 'Also at the bottom' teaches the rituals of recitation; third, 'Again at the bottom' again one should make offerings to me; fourth, 'Also often at the bottom' encourages listening.
此意已解者勸讀誦。未解者勸聽受。五得如是福結得利益。
而說頌曰由能如是持經故自身眷屬離諸衰所須衣食無乏時威光壽令難窮盡能命地味常增長諸天降雨隨時節令諸天眾咸歡悅及以園林谷果神叢林果樹並滋榮所有苗稼咸成就欲求珍財皆滿愿隨所念者遂其心。
下重頌有八。一身眷無衰。二衣食不乏。三威光長壽。四地味增多。五雨降隨時。六天神歡悅。七百穀滋茂。八所念皆成。
經。佛告大吉祥天女善哉善哉汝能如是憶念昔因報恩供養利益安樂無邊眾生流佈是經功德無盡。
下佛贊勸成。
大吉祥天女增長財物品第十七
大吉祥天女增長財物品三門分別。來意如前。釋名者。昔少有加多雲增。先無令得稱長。財謂七珍。物謂四事。若能弘經天女能令財物增長。此品廣明。故云增長財物品。余如前解。三解妨者。問。此品亦能與其飲食。增其地味。與后品何別。答。能與者異故。又真諦三藏云。此品正與衣服。珍財飲食是兼。后品正與飲食。餘者是兼。
經。爾時大吉祥天女復白佛言世尊北方薜室羅末拏天王城名有財去城不遠有園名曰妙華福光中有勝殿七寶所成世尊我常住彼。
下明其得法。品文分四。一明請求之軌。二我于爾時下明其得益。三既得如是下
【現代漢語翻譯】 現代漢語譯本：
能夠理解這段經文含義的人，應當勸人讀誦；尚未理解的人，應當勸人聽聞。這樣五種人都能獲得福報，結下善緣，得到利益。 因此，經文以偈頌的形式說道：因為能夠這樣受持此經的緣故，自身和眷屬都能遠離各種衰敗，所需的衣食不會缺乏，威光和壽命得以綿長無盡，能使土地的肥力常常增長，諸天降雨順應時節，使諸天眾都歡欣喜悅，以及園林、穀物、果樹，神靈叢林中的果樹都繁榮滋長，所有的莊稼都能豐收，想要得到的珍寶財物都能如願以償，隨心所念都能實現。 下面的重頌有八種利益：一是自身和眷屬沒有衰敗，二是衣食不缺乏，三是威光和壽命增長，四是土地的肥力增多，五是降雨順應時節，六是天神歡欣喜悅，七是百穀繁榮滋茂，八是所念皆能成就。 經文：佛告訴大吉祥天女：『善哉！善哉！你能夠這樣憶念往昔的因緣，報恩供養，利益安樂無邊的眾生，流佈這部經的功德是無盡的。』 下面是佛讚歎並勸勉成就。 大吉祥天女增長財物品第十七 大吉祥天女增長財物品從三個方面來分別解釋。來意如前所述。解釋名稱：『增』是原本少有而增加，『長』是原本沒有而使之產生。『財』指的是七寶，『物』指的是四事供養。如果能夠弘揚此經，天女就能使財物增長。此品廣泛地闡明這個道理，所以稱為『增長財物品』。其餘的解釋如前文所述。解釋妨礙：有人問，這一品也能給予飲食，增加土地的肥力，與後面的品有什麼區別？回答是，給予的方式不同。另外，真諦三藏說，這一品主要是給予衣服，珍寶財物和飲食是兼帶的；後面的品主要是給予飲食，其餘的是兼帶的。 經文：這時，大吉祥天女又對佛說：『世尊，北方 Vaishravana (薜室羅末拏) 天王的城市叫做有財 (Dhanada)，離城不遠的地方有個園林叫做妙華福光 (Myohakuko)，園林中有一座殊勝的宮殿，由七寶構成。世尊，我常常住在那裡。』 下面說明她獲得佛法。品文分為四個部分：一是說明請求佛法的儀軌，二是我于爾時下，說明她獲得的利益，三是既得如是下
【English Translation】 English version:
Those who understand the meaning of this scripture should encourage others to recite it. Those who do not yet understand should be encouraged to listen to it. In this way, five kinds of people can obtain blessings, form good connections, and receive benefits. Therefore, the scripture says in verse: Because one can uphold this scripture in this way, oneself and one's family can be free from all kinds of decline, the necessary clothing and food will not be lacking, one's majesty and lifespan can be long and endless, one can make the fertility of the land constantly increase, the gods will send rain in accordance with the seasons, causing all the heavenly beings to rejoice, and the gardens, grains, fruit trees, and fruit trees in the groves of spirits will flourish and grow, all the crops will be abundant, the treasures and wealth one desires can be fulfilled, and whatever one thinks can be achieved. The following verse lists eight benefits: First, oneself and one's family will not decline; second, clothing and food will not be lacking; third, majesty and lifespan will increase; fourth, the fertility of the land will increase; fifth, rain will fall in accordance with the seasons; sixth, the gods will rejoice; seventh, the hundred grains will flourish; and eighth, whatever one thinks can be accomplished. Scripture: The Buddha told the Great Auspicious Goddess (Mahasri): 'Excellent! Excellent! You are able to remember the causes and conditions of the past, repay kindness with offerings, benefit and bring peace to boundless sentient beings, and the merit of spreading this scripture is inexhaustible.' The following is the Buddha's praise and encouragement to achieve. Chapter Seventeen: The Great Auspicious Goddess (Mahasri) Increases Wealth and Possessions The chapter on the Great Auspicious Goddess (Mahasri) increasing wealth and possessions is explained from three aspects. The intention is as mentioned before. Explanation of the name: 'Increase' (增) means adding to what was originally little, and 'growth' (長) means causing what was originally non-existent to arise. 'Wealth' (財) refers to the seven treasures, and 'possessions' (物) refers to the four kinds of offerings. If one can propagate this scripture, the goddess can cause wealth and possessions to increase. This chapter extensively explains this principle, so it is called 'Increasing Wealth and Possessions.' The remaining explanations are as mentioned before. Explanation of obstacles: Someone asks, this chapter can also give food and drink and increase the fertility of the land, so what is the difference between this chapter and the later chapters? The answer is that the way of giving is different. Also, Paramartha (真諦) Tripitaka says that this chapter mainly gives clothing, while treasures, wealth, food, and drink are secondary; the later chapters mainly give food and drink, while the rest are secondary. Scripture: At that time, the Great Auspicious Goddess (Mahasri) again said to the Buddha: 'World Honored One, the city of the Northern King Vaishravana (薜室羅末拏) is called Dhanada (有財), and not far from the city there is a garden called Myohakuko (妙華福光), in which there is a magnificent palace made of the seven treasures. World Honored One, I often dwell there.' The following explains how she obtained the Dharma. The chapter is divided into four parts: First, it explains the proper way to request the Dharma; second, 'I at that time' below explains the benefits she obtained; third, 'Having obtained thus' below
教其受用。四爾時下世尊贊益。就請軌中復分為三。一指住處。欲令標心有在。
經。若復有人慾求五穀日日增多倉庫盈溢者。
下二舉祈願人。
經。應當發起敬信之心。凈治一室瞿摩塗地。應畫我像種種瓔珞周匝莊嚴。當洗浴身著凈衣服。涂以名香入凈室內發心為我每日三時稱彼佛名及此經名號。而申禮敬南謨琉璃金山寶華光照吉祥功德海如來。持諸香華及以種種甘美飲食至心奉獻。亦以香華及諸飲食供養我像。復持飲食散擲余方施諸神等實言邀請大吉祥天發所求愿。若如所言是不虛者於我所請勿令空爾。於時吉祥天女知是事已。便生愍念令其宅中財谷增長。即當誦咒請召於我。先稱佛名及菩薩名字。
下三示其方法。于中復二。初標勸祈修必得愿遂。二即當誦咒下正教其法。此初標也。應凈室飾身供養祈求。我必滿愿。即下凈室為壇。懺禮供養誦咒敷座。非是前後所明各別。然準經文標示正教。隨便即說不依行次。標中分七。一勸發信心要由信心方能受行故。二凈治下標作壇場。三應當洗浴下令嚴身體。四入凈室下示行法處。五發心為我下示其修法。修法有五。一標心所為。二每日下修之分限。三稱彼名下略示歸禮。四持諸香華下教供養。供養有三。一供三寶。亦以香華下供養天女。
【現代漢語翻譯】 現代漢語譯本 教導他們如何實踐和受益。四、爾時下文，世尊讚歎利益，在祈請的儀軌中又分為三部分。一是指明住所，希望祈求者心中有所寄託。
經文：『如果有人希望五穀豐登，倉庫充盈，』
下文二是列出祈願的人。
經文：『應當發起恭敬和信任之心，清理一間乾淨的房間，用瞿摩（Gomaya，牛糞）塗抹地面。應該畫我的畫像，用各種瓔珞（Yingluo，裝飾品）周匝莊嚴。應當沐浴身體，穿乾淨的衣服，塗上名貴的香，進入乾淨的室內，發心爲了我，每天三個時辰稱念彼佛的名號和此經的名號，並申述禮敬：南謨（Namo，皈依）琉璃金山寶華光照吉祥功德海如來。拿著各種香花以及各種甘美的飲食，至誠奉獻。也用香花以及各種飲食供養我的畫像。再拿著飲食散擲到其他方向，施給諸神等等，用真實的話語邀請大吉祥天女，發出所求的願望。如果如我所說，不是虛假的，那麼對於我所請求的，不要讓它落空。』這時，吉祥天女知道這件事後，便生起憐憫之心，使他的家中財物和穀物增長。就應當誦持咒語來請召我。先稱念佛的名號以及菩薩的名字。
下文三是展示具體的方法。其中又分為兩部分。首先標明勸請修持必定能夠實現願望。其次，『即當誦咒下』，正式教導具體的方法。這是最初的標明。應該清理房間，裝飾自身，供養祈求，我必定滿足願望。『即下凈室為壇』，清理房間作為壇場，懺悔禮拜，供養誦咒，鋪設座位，並非是前後所說的各不相同。然而，根據經文的標示和正式教導，隨便就說，不按照行事的順序。標明中分為七點：一是勸發信心，一定要有信心才能受持和修行。二是『凈治下』，標明製作壇場。三是『應當洗浴下』，使身體莊嚴。四是『入凈室下』，指示修法的處所。五是『發心為我下』，指示修持的方法。修持的方法有五點：一是標明心中所想，二是『每日下』，修持的時間限制，三是『稱彼名下』，簡略地指示歸依和禮拜，四是『持諸香華下』，教導供養。供養有三方面：一是供養三寶，『亦以香華下』，供養天女。
【English Translation】 English version Teach them how to practice and benefit. Fourth, the following text, the World Honored One praises the benefits, and in the ritual of supplication, it is further divided into three parts. The first is to indicate the dwelling place, hoping that the supplicant has a place to focus their mind.
Sutra: 'If there is someone who wishes for abundant harvests of the five grains and overflowing granaries,'
The second part below lists the people who make the supplication.
Sutra: 'They should arouse a heart of reverence and trust, clean a clean room, and smear the ground with Gomaya (cow dung). They should paint my image, adorned all around with various Yingluo (ornaments). They should bathe their bodies, wear clean clothes, apply precious incense, enter the clean room, and resolve in their hearts for my sake to recite the names of that Buddha and the name of this sutra three times a day, and express their reverence: Namo (Homage to) Lapis Lazuli Golden Mountain, Treasure Flower Light Illuminating Auspicious Merit Ocean Tathagata. Holding various fragrant flowers and various delicious foods, sincerely offer them. Also use fragrant flowers and various foods to offer to my image. Then take the food and scatter it in other directions, giving it to the various gods, etc., and invite the Great Auspicious Goddess with truthful words, expressing the desired wishes. If it is as I say, and not false, then for what I ask, do not let it be in vain.' At this time, when the Auspicious Goddess knows of this matter, she will give rise to compassion and increase the wealth and grains in their home. Then they should recite mantras to invoke me. First, recite the names of the Buddhas and the names of the Bodhisattvas.
The third part below shows the specific methods. It is further divided into two parts. First, it indicates that urging practice will surely fulfill wishes. Second, 'That is, when reciting the mantra below,' formally teaches the specific methods. This is the initial indication. One should clean the room, adorn oneself, make offerings, and pray, and I will surely fulfill the wishes. 'That is, the clean room below is the altar,' cleaning the room as the altar, repenting and bowing, making offerings and reciting mantras, laying out seats, are not different from what was said before and after. However, according to the indication and formal teaching of the sutra, it is said casually, not according to the order of practice. The indication is divided into seven points: The first is to encourage the development of faith, as one must have faith in order to receive and practice. The second is 'Clean below,' indicating the making of the altar. The third is 'Should bathe below,' making the body dignified. The fourth is 'Enter the clean room below,' indicating the place of practice. The fifth is 'Resolve for my sake below,' indicating the method of practice. There are five methods of practice: The first is to indicate what is in the heart, the second is 'Daily below,' the time limit for practice, the third is 'Recite the name below,' briefly indicating refuge and worship, the fourth is 'Hold the fragrant flowers below,' teaching offerings. There are three aspects to offerings: The first is to offer to the Three Jewels, 'Also with fragrant flowers below,' offering to the Goddess.
三複持飲食下令供養眷屬及一切神。五實言下教令祈請。六於時吉祥下標因修得果。七即當下教誦咒歸禮。
經。一心敬禮。南謨一切十方三世諸佛。南謨寶髻佛。南謨無垢光明寶幢佛。南謨金幢光佛。南謨百金光藏佛。南謨金蓋寶積佛。南謨金華光幢佛。南謨大燈光佛。南謨大寶幢佛。南謨東方不動佛。南謨南方寶幢佛。南謨西方無量壽。佛南謨北方天鼓音佛。南謨妙幢菩薩。南謨金光菩薩。南謨金藏菩薩。南謨常啼菩薩。南謨法上菩薩。南謨善安菩薩。
下第二正教修法。準依作法有十一種。初應先教誦咒令就。二作壇場。三嚴凈其身。四應受八戒。五二時之中為自及天女供養三寶。及自供養天女。六為天女及以自身三時之中禮佛法僧。七自懺己愆。八普為迴向發所求愿。九于天女前歸禮請名。十正誦神咒。十一希天滿愿。今文不次。依文分九。一禮敬三寶。此經及寶華佛亦應禮敬。以前標說此略不論。準前求辨才亦禮敬三寶及諸天神皆請加被。今此不請者以增財易故。
經。敬禮如是佛菩薩已次當誦咒請召我大吉祥天女由此咒力所求之事皆得成就。
下第二教其誦咒者有五。初結前生后。二次當下教其請召。
經。即說咒曰。
南謨室唎莫訶天女 怛侄他 缽唎脯𠷈拏折
【現代漢語翻譯】 現代漢語譯本： 三、重複進行飲食供養，下令供養眷屬以及一切神祇。 五、以誠實之言教令祈請。 六、在吉祥之時，標明因地修行可以獲得果報。 七、當下教令誦持咒語，歸依禮拜。
經：一心敬禮。南謨（皈依）一切十方三世諸佛。南謨寶髻佛（珍貴的髮髻佛）。南謨無垢光明寶幢佛（無垢光明寶幢佛）。南謨金幢光佛（金幢光佛）。南謨百金光藏佛（百金光藏佛）。南謨金蓋寶積佛（金蓋寶積佛）。南謨金華光幢佛（金華光幢佛）。南謨大燈光佛（大燈光佛）。南謨大寶幢佛（大寶幢佛）。南謨東方不動佛（東方不動佛）。南謨南方寶幢佛（南方寶幢佛）。南謨西方無量壽佛（西方無量壽佛）。南謨北方天鼓音佛（北方天鼓音佛）。南謨妙幢菩薩（妙幢菩薩）。南謨金光菩薩（金光菩薩）。南謨金藏菩薩（金藏菩薩）。南謨常啼菩薩（常啼菩薩）。南謨法上菩薩（法上菩薩）。南謨善安菩薩（善安菩薩）。
下文是第二部分，正式教導修法。依據儀軌，共有十一種方法。首先應該先教導誦咒，使其熟練。第二是建造壇場。第三是莊嚴潔凈自身。第四是應該受持八關齋戒。第五是在早晚兩次，為自己和天女供養三寶，以及自己供養天女。第六是為天女以及自身，在三個時辰中禮拜佛法僧。第七是自己懺悔過錯。第八是普遍地迴向，發起所求的願望。第九是在天女面前歸依禮拜，稱念名號。第十是正式誦持神咒。第十一是希望天女滿足願望。現在經文的順序可能有所不同，依據經文分為九個部分。一是禮敬三寶。此經以及寶華佛也應該禮敬。因為前面已經標明，這裡就簡略不說了。參照之前求取辯才的方法，也要禮敬三寶以及諸天神，都祈請加持。現在這裡不祈請的原因，是因為增加財富比較容易。
經：敬禮如是佛菩薩后，接下來應當誦咒，請召我的大吉祥天女，憑藉此咒的力量，所求之事都能夠成就。
下文是第二部分，教導誦咒，共有五個方面。首先是承上啟下。其次是當下教導如何請召。
經：即說咒語如下：
南謨室唎莫訶天女（皈依吉祥大天女） 怛侄他（即說咒曰） 缽唎脯𠷈拏折
【English Translation】 English version: Three, repeatedly hold food and drink offerings, and order offerings to be made to family members and all deities. Five, instruct and order supplications with truthful words. Six, at an auspicious time, indicate that cultivating the cause leads to attaining the result. Seven, immediately instruct to recite mantras and take refuge in reverence.
Sutra: With one mind, I reverently prostrate to all Buddhas of the ten directions and three times. I prostrate to Ratnakuta Buddha (Buddha of the Jeweled Crest). I prostrate to Vimalaprabha-ketu Buddha (Buddha of Immaculate Light Banner). I prostrate to Kanakadhvaja-prabha Buddha (Buddha of Golden Banner Light). I prostrate to Sata-suvarna-garbha Buddha (Buddha of Hundred Golden Light Treasury). I prostrate to Kanaka-chatra-ratna-kuta Buddha (Buddha of Golden Canopy Jewel Heap). I prostrate to Kanaka-puspa-prabha-dhvaja Buddha (Buddha of Golden Flower Light Banner). I prostrate to Maha-dipa-prabha Buddha (Buddha of Great Lamp Light). I prostrate to Maha-ratna-dhvaja Buddha (Buddha of Great Jewel Banner). I prostrate to Akshobhya Buddha (Immovable Buddha) of the East. I prostrate to Ratna-dhvaja Buddha (Jewel Banner Buddha) of the South. I prostrate to Amitayus Buddha (Immeasurable Life Buddha) of the West. I prostrate to Bhima-garjita-svara-raja Buddha (Drums of Heaven Sound Buddha) of the North. I prostrate to Adbhuta-dhvaja Bodhisattva (Wonderful Banner Bodhisattva). I prostrate to Kanaka-prabha Bodhisattva (Golden Light Bodhisattva). I prostrate to Kanaka-garbha Bodhisattva (Golden Treasury Bodhisattva). I prostrate to Sadaprarudita Bodhisattva (Ever Weeping Bodhisattva). I prostrate to Dharma-uttara Bodhisattva (Dharma Supreme Bodhisattva). I prostrate to Su-sthita Bodhisattva (Well Abiding Bodhisattva).
The following is the second part, formally teaching the practice. According to the ritual, there are eleven methods. First, one should first teach the recitation of the mantra until it is proficient. Second, construct the altar. Third, adorn and purify oneself. Fourth, one should take the eight precepts. Fifth, in the morning and evening, offer to the Triple Gem for oneself and the heavenly maiden, and offer to the heavenly maiden for oneself. Sixth, for the heavenly maiden and oneself, in the three periods of the day, pay homage to the Buddha, Dharma, and Sangha. Seventh, confess one's own faults. Eighth, universally dedicate the merit and make the desired vows. Ninth, in front of the heavenly maiden, take refuge and recite the name. Tenth, formally recite the divine mantra. Eleventh, hope that the heavenly maiden fulfills the wishes. The order of the text may be different now, divided into nine parts according to the text. One is to pay homage to the Triple Gem. This sutra and the Jewel Flower Buddha should also be revered. Because it has been indicated before, it will be briefly omitted here. Referring to the previous method of seeking eloquence, one should also pay homage to the Triple Gem and all the gods, and all pray for blessings. The reason for not praying here is that increasing wealth is easier.
Sutra: After reverently prostrating to such Buddhas and Bodhisattvas, one should then recite the mantra to invite my Great Auspicious Heavenly Maiden, and by the power of this mantra, all desired things will be accomplished.
The following is the second part, teaching the recitation of the mantra, which has five aspects. The first is to connect the previous and lead to the next. The second is to immediately teach how to invite.
Sutra: Then the mantra is spoken as follows:
Namo Sri Maha-devi (Homage to the Auspicious Great Heavenly Goddess) Tadyatha (Thus it is said) Pari-purna-cala
囇 三曼䫂 達唎設泥(去聲下皆同) 莫訶毗訶啰揭帝 三曼哆毗曇末泥 莫訶迦里也 缽喇底瑟侘缽泥 薩婆頞他婆彈泥 蘇缽喇底脯囇 痾耶娜達摩多 莫訶毗俱比帝 莫訶迷咄嚕 鄔波僧呬羝 莫訶頡唎使 蘇僧近(入)里 呬羝三曼多頞他 阿奴波剌泥 莎訶
下三示所誦咒。
經。世尊若人誦持如是神咒請召我時我聞請已即至其所令愿得遂世尊是灌頂法句定成就句真實之句無虛誑句是平等行於諸眾生是正善根。
下四能行愿遂。世尊是灌頂下五嘆咒功能有六。一灌頂法句明是勝人法。如受王位國師乘象取四海水吉祥茅草以灌其頂示吉祥相。此表得聞此陀羅尼當受佛位。二定成就句者決滿所求。三真實句者說契真故。四無虛誑者不誑他故。五平等行者一切有情皆得行故。六正善根者世出世善之根本故。
經。若有受持讀誦咒者應七日七夜受八支戒。
下第三教應受戒。此據在家二眾法說。出家五眾不必須受。
經。于晨朝時先嚼齒木凈澡漱已。
下第四教嚴凈其身。亦應洗浴著凈衣服。
經。及於晡后香華供養一切諸佛。
下第五教修供養。言及於晡時者明晨朝亦爾。言供養佛法及菩薩並吉祥天。
經。自陳其罪。
下第六教自懺己
【現代漢語翻譯】 現代漢語譯本 囇，Sānmànzhān（三曼䫂）：普遍的，全部的。Dálìshèní（達唎設泥）：看見，顯現。Mòhē Píhēluó Jiēdì（莫訶毗訶啰揭帝）：偉大的寺廟居住者。Sānmànduō Pítánmòní（三曼哆毗曇末泥）：普遍的智慧。Mòhē Jiālǐyě（莫訶迦里也）：偉大的事業。Bōlǎdǐsèzhā Bōnì（缽喇底瑟侘缽泥）：建立，安置。Sāpó ētā Pótánní（薩婆頞他婆彈泥）：一切利益的給予者。Sūbōlǎdǐpúlí（蘇缽喇底脯囇）：非常圓滿。ēyénà Dámóduō（痾耶娜達摩多）：無上的法。Mòhē Píjùbìdì（莫訶毗俱比帝）：偉大的憤怒者。Mòhē Mídūlú（莫訶迷咄嚕）：偉大的朋友。Wūbō Sēngqítī（鄔波僧呬羝）：接近，幫助。Mòhē Xiélìshǐ（莫訶頡唎使）：偉大的羞恥。Sūsēngjìnlǐ（蘇僧近里）：非常接近。Xītī Sānmànduō ētā（呬羝三曼多頞他）：利益一切。ānúpōlání（阿奴波剌泥）：無上的。Suōhē（莎訶）：成就。
下面第三部分展示所誦持的咒語。
經文：世尊，如果有人誦持這樣的神咒來請召我時，我聽到請召后立即到達他的所在地，使他的願望得以實現。世尊，這是灌頂的法句，是決定成就的句，是真實的句，是沒有虛誑的句，是對一切眾生平等對待的句，是正善的根本。
下面第四部分說明能夠實現願望。世尊，從『是灌頂』開始，下面第五部分讚歎咒語的功能，共有六種。一是灌頂法句，說明這是殊勝之人的法。如同國王登基，國師乘坐大象，取四海之水和吉祥的茅草來灌頂，以示吉祥之相。這表明聽聞此陀羅尼，將獲得佛的果位。二是決定成就句，表示必定滿足所求。三是真實句，表示所說與真理相契合。四是無虛誑句，表示不欺騙他人。五是平等行句，表示一切有情眾生都可以修行。六是正善根句，表示是世間和出世間一切善的根本。
經文：如果有人受持讀誦此咒，應當七日七夜受持八關齋戒。
下面第三部分教導應當受戒。這是根據在家居士的說法。出家的五眾不必一定受持。
經文：在早晨的時候，先嚼齒木，然後洗漱乾淨。
下面第四部分教導要莊嚴潔凈自身。也應當洗浴，穿乾淨的衣服。
經文：以及在傍晚之後，用香花供養一切諸佛。
下面第五部分教導要修習供養。說到在傍晚的時候，也說明早晨也是一樣。說到供養佛法以及菩薩和吉祥天。
經文：自己陳述自己的罪過。
下面第六部分教導要懺悔自己的罪過。
【English Translation】 English version Lì, Sānmànzhān (三曼䫂): Universal, all-encompassing. Dálìshèní (達唎設泥): Seeing, manifesting. Mòhē Píhēluó Jiēdì (莫訶毗訶啰揭帝): Great temple dweller. Sānmànduō Pítánmòní (三曼哆毗曇末泥): Universal wisdom. Mòhē Jiālǐyě (莫訶迦里也): Great undertaking. Bōlǎdǐsèzhā Bōnì (缽喇底瑟侘缽泥): Establishing, placing. Sāpó ētā Pótánní (薩婆頞他婆彈泥): Giver of all benefits. Sūbōlǎdǐpúlí (蘇缽喇底脯囇): Very complete. ēyénà Dámóduō (痾耶娜達摩多): Supreme Dharma. Mòhē Píjùbìdì (莫訶毗俱比帝): Great wrathful one. Mòhē Mídūlú (莫訶迷咄嚕): Great friend. Wūbō Sēngqítī (鄔波僧呬羝): Approaching, helping. Mòhē Xiélìshǐ (莫訶頡唎使): Great shame. Sūsēngjìnlǐ (蘇僧近里): Very close. Xītī Sānmànduō ētā (呬羝三曼多頞他): Benefiting all. ānúpōlání (阿奴波剌泥): Supreme. Suōhē (莎訶): Accomplishment.
The following third section shows the mantra to be recited.
Sutra: 'World Honored One, if someone recites this divine mantra and summons me, upon hearing the summons, I will immediately arrive at their location and fulfill their wishes. World Honored One, this is the phrase of empowerment, the phrase of definite accomplishment, the phrase of truth, the phrase without falsehood, the phrase of equal treatment towards all beings, and the root of true goodness.'
The following fourth section explains the ability to fulfill wishes. World Honored One, starting from 'is empowerment,' the following fifth section praises the functions of the mantra, which are six in total. First, the phrase of empowerment indicates that this is the Dharma of a superior person. Just as when a king ascends the throne, the national teacher rides an elephant, takes water from the four seas and auspicious thatch to perform the empowerment, showing an auspicious sign. This indicates that hearing this Dharani will attain the fruit of Buddhahood. Second, the phrase of definite accomplishment means that all requests will surely be fulfilled. Third, the phrase of truth means that what is said is in accordance with the truth. Fourth, the phrase without falsehood means that it does not deceive others. Fifth, the phrase of equal practice means that all sentient beings can practice it. Sixth, the phrase of true goodness means that it is the root of all worldly and supramundane goodness.
Sutra: 'If someone receives, upholds, reads, and recites this mantra, they should observe the eight precepts for seven days and seven nights.'
The following third section teaches that one should observe the precepts. This is according to the teachings for laypeople. The five groups of ordained individuals do not necessarily need to observe them.
Sutra: 'In the morning, first chew a toothpick, then wash and rinse the mouth cleanly.'
The following fourth section teaches to adorn and purify oneself. One should also bathe and wear clean clothes.
Sutra: 'And in the evening, offer incense and flowers to all Buddhas.'
The following fifth section teaches to cultivate offerings. Saying 'in the evening' also indicates that the morning is the same. Saying to offer to the Buddha, Dharma, as well as Bodhisattvas and auspicious deities.
Sutra: 'Confess one's own sins.'
The following sixth section teaches to repent of one's own sins.
愆。
經。當爲己身及諸含識迴向發願令所希求速得成就。
下第七普為發願。
經。凈治一室或在空閑阿蘭若處瞿摩為壇燒栴檀香而為供養置一勝座幡蓋莊嚴以諸名華佈列壇內。
下第八教立壇場。立壇場法有五。一依閑寂清凈之處。二瞿摩塗地。三畫吉祥女形。四為敷高座。五懸列幡蓋燒香散華。
經。應當至心誦持前咒希望我至。
下第九希天滿愿請召天女。示咒中明此至心言。即指前說也。
經。我于爾時即便護念觀察是人來入其室就座而坐受其供養。
下第二大段依請得益有三。一吉祥來應。
經。從是以後當令彼人于睡夢中得見於我。
下二令夢得見。
經。隨所求事以實告知若聚落空澤及僧住處隨所求者皆令圓滿金銀財寶牛羊穀麥飲食衣服皆得隨心受諸快樂。
下三正明得果。
經。既得如是勝妙果報當以上分供養三寶及施於我廣修法會設諸飲食佈列香華。
下第三大段教其受用有六。一應用上好為自及我而修供養。此中文倒。應云可用上分為自及我廣修法會。設諸飲食佈列香華供養三寶。
經。既供養已所有供養貨之取直復為供養於我。
已下二應貿供養余更為供養。
經。我當終身常
【現代漢語翻譯】 現代漢語譯本： 愆（過失）。 經：應當為自己以及所有有情眾生迴向發願，令所希望的能夠迅速成就。 下第七，普遍地為大家發願。 經：應當清凈地整理一間屋子，或者在空閑寂靜的阿蘭若（aranya，寂靜處）處，用瞿摩（ghee，酥油）塗地做成壇場，焚燒栴檀（sandalwood，檀香）香作為供養，設定一個殊勝的座位，用幡蓋莊嚴，用各種名貴的花朵佈置在壇場內。 下第八，教導建立壇場。建立壇場的方法有五種：一、依靠閑靜清凈的地方。二、用瞿摩塗地。三、畫吉祥女的形象。四、設定高座。五、懸掛幡蓋，焚香散花。 經：應當至誠懇切地誦持前面的咒語，希望我降臨。 下第九，希望天女滿足願望，請召天女。說明咒語中『此至心』的含義，就是指前面所說的至誠懇切。 經：我于那時就會護念觀察這個人，來到他的房間，就座而坐，接受他的供養。 下第二大段，依靠祈請得到的利益有三：一、吉祥天女前來應驗。 經：從此以後，應當讓這個人在睡夢中得見我。 下二，令其在夢中得見。 經：隨其所求之事，以實情告知，無論是聚落、空澤，還是僧眾居住的地方，隨其所求，都令其圓滿。金銀財寶、牛羊穀麥、飲食衣服，都能隨心所欲，享受各種快樂。 下三，正式說明得到的果報。 經：既然得到如此殊勝美妙的果報，應當用最好的部分供養三寶，並且佈施給我，廣泛地舉辦佛事，設定各種飲食，陳列香花。 下第三大段，教導如何受用，有六點：一、應當用最好的部分為自己和我修設供養。這裡文句顛倒了，應該說『可以用最好的部分為自己和我廣泛地舉辦佛事，設定各種飲食，陳列香花供養三寶』。 經：已經供養之後，將所有供養的貨物變賣成錢，再次用來供養我。 已下二，應當將供養的物品變賣，再用來供養。 經：我將終身常...
【English Translation】 English version: Transgression. Sutra: One should dedicate and make vows for oneself and all sentient beings, so that what is desired can be quickly achieved. The seventh section below is to make vows universally for everyone. Sutra: One should purify a room or be in a secluded aranya (aranya, quiet place), make an altar by smearing the ground with ghee (ghee, clarified butter), burn sandalwood (sandalwood, fragrant wood) incense as an offering, set up a superior seat, adorn it with banners and canopies, and arrange various famous flowers within the altar. The eighth section below teaches how to establish an altar. There are five methods for establishing an altar: 1. Rely on a quiet and pure place. 2. Smear the ground with ghee. 3. Draw the image of the auspicious goddess. 4. Set up a high seat. 5. Hang banners and canopies, burn incense, and scatter flowers. Sutra: One should recite the previous mantra with utmost sincerity, hoping that I will come. The ninth section below hopes that the heavenly maiden will fulfill the wishes and summon the heavenly maiden. It explains that the meaning of 'this utmost sincerity' in the mantra refers to the utmost sincerity mentioned earlier. Sutra: At that time, I will protect and observe this person, come to his room, sit down, and receive his offerings. The second major section below, the benefits obtained by relying on the invitation are threefold: 1. The auspicious heavenly maiden comes to respond. Sutra: From then on, this person should be allowed to see me in his dreams. The second below, to let him see in dreams. Sutra: According to what he asks for, tell him the truth. Whether it is a village, an empty swamp, or a place where monks live, fulfill whatever he asks for. Gold, silver, treasures, cattle, sheep, grains, wheat, food, clothing, all can be obtained as desired, and enjoy all kinds of happiness. The third below, formally explaining the results obtained. Sutra: Since one has obtained such excellent and wonderful rewards, one should use the best part to make offerings to the Triple Gem and give alms to me, widely hold Dharma assemblies, set up various foods and drinks, and display incense and flowers. The third major section below teaches how to receive and use, with six points: 1. One should use the best part to set up offerings for oneself and me. The sentence is inverted here, it should be said 'One can use the best part to widely hold Dharma assemblies for oneself and me, set up various foods and drinks, and display incense and flowers to make offerings to the Triple Gem'. Sutra: After the offering has been made, sell all the offered goods for money and use it again to make offerings to me. The second below, one should sell the offered items and use them again to make offerings. Sutra: I will always...
住於此擁護是人令無闕乏隨所希求悉皆稱意。
下三成前勸令供養所以。
經。亦當時時給濟貧乏不應慳惜獨為己身。
下四應給貧窮不獨供己。
經。常讀是經供養不絕。
下五既得資緣應正弘經。
經。當以此福普施一切迴向菩提愿出生死速得解脫。
下六總以前福佈施迴向。
經。爾時世尊贊言善哉吉祥天女汝能如是流佈此經不可思議自他俱益。
下第四大段世尊贊益。
堅牢地神品第十八
堅牢地神品三門分別。一來意者。前雖益其衣服。未得飲食資持。此益飲食資身安樂故得弘法。故前品後有此品生。釋品名者。梵云堅牢。是地義。即堅牢地之神。或復由神能令地堅牢名堅牢地之神。亦依主釋。能堅牢地。是神用故。三解妨者。天女益於財物標云增長財物品。此地神加於飲食。何故不言地神益飲食滋味品。答天女分成兩品。故增財物簡之。地神品既不分無濫不言飲食。
經爾時堅牢地神即于眾中從座而起合掌恭敬而白佛言。
下品文分二。初益飲食資持。后白佛言下與咒現身加被。初中復四。初標益弘經。二若有方處下正明得益。三爾時世尊下佛重述成。四爾時堅牢下地神愿護。標中有二。初儀軌后標益。此初也。
【現代漢語翻譯】 現代漢語譯本 安住於此，擁護這個人，使他沒有任何缺乏，所有希望的都能如意稱心。
下面三句總結前文，勸人供養的原因。
經文：也應當時常救濟貧困的人，不應該吝嗇，只為自己著想。
下面四句說應當供給貧窮的人，不應該只供養自己。
經文：經常讀誦這部經，供養不斷絕。
下面五句說既然得到了資財，就應該弘揚經文。
經文：應當把這些福報普遍施捨給一切眾生，迴向菩提，願望脫離生死，迅速得到解脫。
下面六句總結前面所說的福報，佈施並回向。
經文：這時，世尊讚歎說：『好啊，吉祥天女（Śrīmahādevī），你能夠這樣流佈這部經，真是不可思議，對自己和他人都有利益。』
下面是第四大段，世尊讚歎功德利益。
堅牢地神品第十八
堅牢地神品（Dṛḍhā Pṛthivī Devī）從三個方面來分別。一是來意：前面雖然利益了衣服，但還沒有得到飲食的資助。這裡利益飲食，資助身體安樂，所以能夠弘揚佛法。因此在前品之後有此品產生。解釋品名：梵語堅牢（Dṛḍhā），是地的意思，也就是堅牢地神（Dṛḍhā Pṛthivī Devī）。或者因為神能使土地堅固，所以名為堅牢地神。也是依主釋，能夠使土地堅固，是神的作用。三是解釋妨礙：天女（Śrīmahādevī）利益財物，標題說是增長財物品。這個地神（Dṛḍhā Pṛthivī Devī）增加飲食，為什麼不說地神利益飲食滋味品？回答說，天女分成兩品，所以用增加財物來區分。地神品既然沒有分品，沒有混淆，所以不說飲食。
經文：這時，堅牢地神（Dṛḍhā Pṛthivī Devī）就在大眾中從座位上站起來，合掌恭敬地對佛說：
下面品文分為兩部分。開始是利益飲食資助，後面是『白佛言』以下，給予咒語，現身加持。開始的部分又分為四個部分。開始是標明利益弘揚經文，二是『若有方處』以下，正式說明得到利益。三是『爾時世尊』以下，佛陀重新述說成就。四是『爾時堅牢』以下，地神（Dṛḍhā Pṛthivī Devī）發願守護。標明利益弘揚經文的部分有兩點。開始是儀軌，後面是標明利益。這裡是開始的部分。
【English Translation】 English version Abiding here, protect this person, ensuring they lack nothing, and that all their desires are fulfilled as they wish.
The following three sentences summarize the preceding text, explaining the reason for encouraging offerings.
Sutra: One should also frequently provide for the poor and needy, and should not be stingy, thinking only of oneself.
The following four sentences say that one should provide for the poor and not just for oneself.
Sutra: Constantly recite this sutra and make offerings without ceasing.
The following five sentences say that since one has obtained resources, one should propagate the sutra.
Sutra: One should universally dedicate these blessings to all beings, dedicating them towards Bodhi, wishing to escape from birth and death and quickly attain liberation.
The following six sentences summarize the aforementioned blessings, giving and dedicating them.
Sutra: At that time, the World Honored One praised, saying: 'Excellent, Śrīmahādevī (Auspicious Goddess)! You are able to spread this sutra in this way, which is inconceivable, benefiting both yourself and others.'
The following is the fourth major section, the World Honored One praising the merits and benefits.
Chapter Eighteen: The Dhṛḍhā Pṛthivī Devī (Steadfast Earth Goddess) Chapter
The Dhṛḍhā Pṛthivī Devī (Steadfast Earth Goddess) Chapter is distinguished in three aspects. First, the intention: Although clothing was benefited previously, sustenance of food and drink was not yet obtained. This benefits food and drink, supporting the body in comfort, so that the Dharma can be propagated. Therefore, this chapter arises after the previous chapter. Explaining the chapter name: Dhṛḍhā in Sanskrit means 'earth,' which is the Dhṛḍhā Pṛthivī Devī (Steadfast Earth Goddess). Or, because the goddess can make the earth steadfast, she is named Dhṛḍhā Pṛthivī Devī. It is also a possessive compound, able to make the earth steadfast, which is the goddess's function. Third, resolving obstacles: The Śrīmahādevī (Auspicious Goddess) benefits wealth, and the title says 'Increasing Wealth Chapter.' This earth goddess (Dhṛḍhā Pṛthivī Devī) increases food and drink, so why not say 'Chapter on the Earth Goddess Benefiting Food and Drink Flavors'? The answer is that the Śrīmahādevī is divided into two chapters, so 'increasing wealth' is used to distinguish them. Since the Earth Goddess chapter is not divided and there is no confusion, food and drink are not mentioned.
Sutra: At that time, the Dhṛḍhā Pṛthivī Devī (Steadfast Earth Goddess) arose from her seat in the assembly, joined her palms together respectfully, and said to the Buddha:
The following chapter text is divided into two parts. The beginning is benefiting food and drink sustenance, and the latter part is from 'said to the Buddha' onwards, giving the mantra and appearing in person to bestow blessings. The beginning part is further divided into four parts. The beginning is marking the benefit of propagating the sutra, the second is from 'If there is a place' onwards, formally explaining the obtaining of benefits. The third is from 'At that time, the World Honored One' onwards, the Buddha restating the accomplishment. The fourth is from 'At that time, Dhṛḍhā' onwards, the earth goddess (Dhṛḍhā Pṛthivī Devī) making a vow to protect. The part marking the benefit of propagating the sutra has two points. The beginning is the ritual, and the latter is marking the benefit. This is the beginning part.
經。世尊是金光明最勝王經若現在世若未來世若在城邑聚落王宮樓觀及阿蘭若山澤空林有此經王流佈之處世尊我當往詣其所供養恭敬擁護流通。
下標益有二。初明弘經時處。後世尊我當下標益弘經。
經。若有方處為說法師敷置高座演說經者。
下第二正明得益有三。初明供養弘經之人。次既受如是下明得供養更廣弘經。后既聽受已下明聞經得益。初復分五。一指弘經人及處。
經。我以神力不現本身在於座所頂戴其足。
下二明神頂敬。
經。我得聞法深心歡喜得餐法味增益威光慶悅無量。
下三明神蒙法利。
經。自身既得如是利益。亦令大地深十六萬八千逾繕那。至金剛輪際。令其地味悉皆增益。乃至四海所有土地亦使肥濃。田疇沃壤倍勝常日。亦復令此贍部洲中江河池沼所有諸樹藥草叢林。種種華果根莖枝葉及諸苗稼。形相可愛眾所樂觀。色香具足皆堪受用。若諸有情受用如是勝飲食已。長命色力。諸根安隱。增益光暉。無諸痛惱。心慧勇健。無不堪能。又此大地凡有所須。百千事業悉皆周備。
下四益其供養。供養有五。一益地味。益地味故令地所生皆悉美好。二乃至下益分限。三亦復下明益百穀。四若諸有情下益受用。若說法師及敷座人
【現代漢語翻譯】 現代漢語譯本：經：世尊（Bhagavan，佛陀），《金光明最勝王經》若在現在世，若在未來世，若在城邑聚落、王宮樓觀以及阿蘭若（Aranya，寂靜處）山澤空林，有此經王流佈之處，世尊，我目前往其處，供養、恭敬、擁護、流通。
下標益有二。初明弘經時處。後世尊我當下標益弘經。
經：若有方處為說法師敷置高座演說經者。
下第二正明得益有三。初明供養弘經之人。次既受如是下明得供養更廣弘經。后既聽受已下明聞經得益。初復分五。一指弘經人及處。
經：我以神力不現本身，在於座所頂戴其足。
下二明神頂敬。
經：我得聞法，深心歡喜，得餐法味，增益威光，慶悅無量。
下三明神蒙法利。
經：自身既得如是利益，亦令大地深十六萬八千逾繕那（Yojana，古印度長度單位），至金剛輪際，令其地味悉皆增益。乃至四海所有土地，亦使肥濃，田疇沃壤，倍勝常日。亦復令此贍部洲（Jambudvipa，閻浮提，我們所居住的這個世界）中江河池沼所有諸樹藥草叢林，種種華果根莖枝葉及諸苗稼，形相可愛，眾所樂觀，色香具足，皆堪受用。若諸有情受用如是勝飲食已，長命色力，諸根安隱，增益光暉，無諸痛惱，心慧勇健，無不堪能。又此大地凡有所須，百千事業悉皆周備。
下四益其供養。供養有五。一益地味。益地味故令地所生皆悉美好。二乃至下益分限。三亦復下明益百穀。四若諸有情下益受用。若說法師及敷座人
【English Translation】 English version: Sutra: World-Honored One (Bhagavan, the Buddha), if the Golden Light Sutra of the Most Victorious Kings is in the present world, or in the future world, or in cities, villages, palaces, pavilions, and Aranyas (Aranya, quiet places), mountains, marshes, and empty forests, wherever this Sutra of Kings is circulated, World-Honored One, I shall go to that place to make offerings, pay respects, protect, and propagate it.
The subscript benefits are twofold. First, it clarifies the time and place for propagating the sutra. Later, 'World-Honored One, I shall' indicates the benefits of propagating the sutra.
Sutra: If there is a place where a Dharma master sets up a high seat to expound the sutra.
The second part clarifies the benefits in three aspects. First, it clarifies the person who makes offerings to propagate the sutra. Next, 'Having received thus' clarifies that making offerings leads to even wider propagation of the sutra. Later, 'Having listened and received' clarifies the benefits of hearing the sutra. The first part is further divided into five. First, it points to the person and place of propagating the sutra.
Sutra: I, with my divine power, without revealing my own form, will be at the seat, bowing in reverence at their feet.
The second part clarifies the deity's reverence.
Sutra: I, having heard the Dharma, will be deeply delighted, partake of the taste of the Dharma, increase my majestic light, and be immeasurably joyful.
The third part clarifies the deity receiving the benefit of the Dharma.
Sutra: Having personally obtained such benefits, I will also cause the earth, sixteen hundred and eighty thousand yojanas (Yojana, an ancient Indian unit of length) deep, down to the edge of the Vajra Wheel, to have its essence increased. Furthermore, I will make all the lands of the four seas fertile, and the fields and fertile lands will be more productive than usual. I will also cause all the trees, herbs, forests, various flowers, fruits, roots, stems, branches, leaves, and seedlings in this Jambudvipa (Jambudvipa, the world we live in) to have a lovely appearance, pleasing to all, and to be full of color and fragrance, all suitable for enjoyment. If sentient beings partake of such excellent food and drink, they will have long life, good complexion, strength, peaceful senses, increased radiance, no pain or suffering, courageous and wise minds, and be capable of anything. Moreover, this earth will be fully equipped with all the hundreds of thousands of things needed.
The fourth part benefits the offerings. There are five benefits of offerings. First, it benefits the essence of the earth. Because it benefits the essence of the earth, everything produced by the earth will be beautiful. Second, 'Furthermore' clarifies the limits of the benefits. Third, 'Also' clarifies the benefit to the hundred grains. Fourth, 'If sentient beings' clarifies the benefit of enjoyment. If the Dharma master and the person who sets up the seat
聽法之眾鹹得此益。故云若諸有情。五又此大地下明益資具。
經。世尊以是因緣諸贍部洲安隱豐樂人民熾盛無諸衰惱所有眾生皆受安樂。
下五結得益。
經。既受如是身心快樂於此經王深加愛敬所在之處皆愿受持供養恭敬尊重讚歎。
下第二明得供養更廣弘經。于中分三。初明說聽加敬愿持。次又復于彼下明其地神請說並益。后是故世尊下後勸聽經。此初也。
經。又復于彼說法大師法座之處悉皆往彼為諸眾生勸請說是最勝經王何以故世尊由說此經我之自身並諸眷屬咸蒙利益光暉氣力勇猛威勢顏容端正倍勝於常世尊我堅牢地神蒙法味已令贍部洲縱廣七千逾繕那地皆悉沃壤乃至如前所有眾生皆受安樂。
下明地神請說並益復二。初請說。後世尊我堅牢下與益。請說有三。初願請。次何以故徴。後世尊下釋與益。可知。
經。是故世尊時彼眾生為報我恩應作是念我當必定聽受是經恭敬供養尊重讚歎作是念已即從住處城邑聚落舍宅空地詣法會所頂禮法師聽受是經。
下後勸聽經有三。初念報恩。次應作是念下起決心聽。後作是念下往法會聽。
經。既聽受已各還本處心生慶喜共作是言我等今者得聞甚深無上妙法即是攝受不可思議功德之聚由經力故我等當值無量
【現代漢語翻譯】 現代漢語譯本 聽聞佛法的大眾都獲得了這些利益。所以說，如果各種有情眾生，以及這大地之下所蘊藏的能夠增益資生的事物，都因此而受益。
經文：世尊，因為這個因緣，整個贍部洲（Jambudvipa，人世間）都安穩豐樂，人民興盛繁榮，沒有各種衰敗和惱害，所有的眾生都能夠享受安樂。
以下總結所獲得的利益。
經文：既然獲得瞭如此身心快樂，就對這部《經王》深深地愛戴和敬重，無論身在何處，都願意受持、供養、恭敬、尊重和讚歎。
以下第二部分說明獲得供養，更加廣泛地弘揚佛經。其中分為三部分。首先說明說法和聽法的人都增加敬意，願意受持。其次，從『又復于彼』開始，說明地神請求宣說佛經並帶來利益。最後，從『是故世尊』開始，勸勉聽聞佛經。這是第一部分。
經文：而且，在那說法大師的法座之處，大家都前往那裡，爲了眾生勸請宣說這部最殊勝的《經王》。為什麼呢？世尊，由於宣說了這部佛經，我自身以及我的眷屬都蒙受了利益，光輝、氣力、勇猛、威勢、顏容端正，都比平常更加殊勝。世尊，我堅牢地神（Drdha, the earth goddess）蒙受佛法的滋味后，使得贍部洲縱橫七千逾繕那（Yojana，古印度長度單位）的土地都變得肥沃，乃至如前面所說，所有的眾生都能夠享受安樂。
以下說明地神請求宣說佛經並帶來利益，分為兩部分。首先是請求宣說。然後從『世尊我堅牢』開始，說明所帶來的利益。請求宣說分為三部分。首先是願望和請求。其次，用『何以故』來提問原因。最後，世尊解釋所帶來的利益，可以理解。
經文：因此，世尊，那時那裡的眾生爲了報答我的恩德，應當這樣想：『我應當必定聽受這部佛經，恭敬供養，尊重讚歎。』這樣想了之後，就從住處、城邑、聚落、舍宅、空地前往法會場所，頂禮法師，聽受這部佛經。
以下是勸勉聽聞佛經，分為三部分。首先是念及報恩。其次，從『應作是念』開始，發起決心聽聞佛經。最後，從『作是念』開始，前往法會聽聞佛經。
經文：聽受佛經之後，各自回到原來的地方，心中充滿喜悅，共同說道：『我們今天能夠聽聞如此甚深無上的妙法，就是攝取了不可思議的功德聚集。由於佛經的力量，我們將來能夠遇到無量
【English Translation】 English version The assembly listening to the Dharma all gained these benefits. Therefore, it is said that if all sentient beings, and the resources beneath this great earth that enhance sustenance, all benefit from it.
Sutra: 'World Honored One, because of this cause and condition, the entire Jambudvipa (the human world) is peaceful and prosperous, the people flourish, there are no declines or afflictions, and all beings can enjoy happiness.'
The following summarizes the benefits gained.
Sutra: 'Having received such physical and mental happiness, they deeply love and respect this 'King of Sutras'. Wherever they are, they are willing to uphold, make offerings, be respectful, honor, and praise it.'
The following second part explains obtaining offerings and propagating the sutra more widely. It is divided into three parts. First, it explains that both the speaker and the listener increase their respect and are willing to uphold it. Second, starting from 'Moreover, at that place', it explains that the earth goddess requests to expound the sutra and bring benefits. Finally, starting from 'Therefore, World Honored One', it encourages listening to the sutra. This is the first part.
Sutra: 'Moreover, at the Dharma seat of that Dharma master, everyone goes there to request the exposition of this most supreme 'King of Sutras' for the sake of all beings. Why? World Honored One, because of the exposition of this sutra, I myself and my family have all received benefits. Our radiance, strength, courage, power, and the beauty of our faces are all more excellent than usual. World Honored One, I, Drdha (the earth goddess), having tasted the Dharma, have made the land of Jambudvipa, which is seven thousand Yojana (an ancient Indian unit of length) in length and breadth, fertile, and as mentioned before, all beings can enjoy happiness.'
The following explains that the earth goddess requests to expound the sutra and bring benefits, divided into two parts. First is the request to expound. Then, starting from 'World Honored One, I, Drdha', it explains the benefits brought. The request to expound is divided into three parts. First is the wish and request. Second, 'Why?' is used to question the reason. Finally, the World Honored One explains the benefits brought, which can be understood.
Sutra: 'Therefore, World Honored One, at that time, the beings there, in order to repay my kindness, should think like this: 'I should definitely listen to this sutra, make offerings respectfully, honor, and praise it.' After thinking like this, they should go from their dwellings, cities, villages, houses, empty places to the Dharma assembly, prostrate before the Dharma master, and listen to this sutra.'
The following is encouragement to listen to the sutra, divided into three parts. First is remembering to repay kindness. Second, starting from 'Should think like this', it initiates the determination to listen to the sutra. Finally, starting from 'After thinking like this', it goes to the Dharma assembly to listen to the sutra.
Sutra: 'After listening to the sutra, each returns to their original place, their hearts filled with joy, and they say together: 'Today we are able to hear such profound and unsurpassed wonderful Dharma, which is gathering an inconceivable accumulation of merit. Because of the power of the sutra, we will encounter immeasurable'
無邊百千俱胝那庾多佛承事供養永離三塗極苦之處復于來世百千生中常生天上及在人間受諸勝樂。
下第三明聞經得益有三。初勸慶相賀。次時彼諸人下傳說利他。後世尊隨諸下明其得益。初中復五。一慶聞深法。二即是下慶獲福廣。三由經力下慶當遇佛。四永離下慶免三塗。五復于下慶當勝報。
經。時彼諸人各還本處為諸人眾說是經王若一喻一品一昔因緣一如來名一菩薩名一四句頌或復一句為諸眾生說是經典乃至首題名字。
下次傳說利他。
經。世尊隨諸眾生所住之處其地悉皆沃壤肥濃過於余處凡是土地所生之物悉得增長滋茂廣大令諸眾生受于快樂多饒珍財好生惠施心常堅固深信三寶作是語已。
下明其得益。
經。爾時世尊告堅牢地神曰。若有眾生聞是金光明最勝經王乃至一句。命終之後當得往生三十三天及余天處。若有眾生為欲供養是經王故。莊嚴宅宇乃至張一傘蓋懸一繒幡。由是因緣六天之上如念受生。七寶妙宮隨意受用。各各自然。有七千天女共相娛樂。日夜常受不可思議殊勝之樂。作是語已。
下第三佛重述成。于中有二。初述成聞經益。后若有眾生下述成供養益。述聞生上得益。不言受樂者影略故也。
經。爾時堅牢地神白佛言世尊以是因緣若
【現代漢語翻譯】 現代漢語譯本：無邊百千俱胝那庾多（俱胝那庾多：極大的數字單位）佛的承事供養，能夠永遠脫離三塗（三塗：地獄、餓鬼、畜生）的極度痛苦之處，並且在來世的百千生中，常常生於天上以及人間，享受各種殊勝的快樂。
下面第三部分說明聽聞此經的利益，分為三個方面。首先是勸人慶賀，其次是『時彼諸人下』講述傳播此經利益他人，最後是『世尊隨諸下』說明聽聞此經的利益。首先在勸人慶賀中又分為五個方面：一是慶賀聽聞深奧的佛法，二是『即是下』慶賀獲得廣大的福報，三是『由經力下』慶賀將來能夠遇到佛，四是『永離下』慶賀能夠免除三塗之苦，五是『復于下』慶賀將來能夠獲得殊勝的果報。
經文：當時那些人各自回到自己的住所，為眾人宣說這部經王，哪怕只是一個譬喻、一品經文、一個過去因緣、一個如來名號、一個菩薩名號、一句四句偈，或者甚至只是一句話，為眾生宣說這部經典，乃至只是經的首題名字。
下面講述傳播此經利益他人。
經文：世尊，隨著眾生所居住的地方，那裡的土地都變得沃壤肥沃，勝過其他地方。凡是土地所生長的東西，都能夠增長茂盛廣大，讓眾生享受快樂，擁有眾多的珍寶財富，喜歡佈施，內心常常堅定，深信三寶（三寶：佛、法、僧），說完這些話。
下面說明聽聞此經的利益。
經文：這時，世尊告訴堅牢地神（堅牢地神：守護大地的神祇）說：『如果有眾生聽聞這部《金光明最勝經王》，哪怕只是一句，命終之後，都能夠往生到三十三天（三十三天：欲界六天之一）以及其他天處。如果有眾生爲了供養這部經王，莊嚴住宅，乃至張掛一把傘蓋，懸掛一條幡帶，由於這樣的因緣，在六天之上，就像心念一動就能夠受生一樣，七寶妙宮隨意受用，各自自然而有，有七千天女共同娛樂，日夜常常享受不可思議的殊勝快樂。』說完這些話。
下面第三部分是佛陀再次重述成就。其中分為兩個方面：首先是重述聽聞此經的利益，然後是『若有眾生下』重述供養此經的利益。重述聽聞此經能夠往生到天上的利益，沒有說享受快樂，是因為省略了。
經文：這時，堅牢地神對佛說：『世尊，以這樣的因緣，如果
【English Translation】 English version: Endlessly serving and making offerings to hundreds of thousands of kotis nayutas (kotis nayutas: extremely large numerical units) of Buddhas allows one to forever escape the extreme suffering of the three evil destinies (three evil destinies: hell, hungry ghosts, animals), and in hundreds of thousands of future lives, one will constantly be born in the heavens and among humans, enjoying all kinds of supreme bliss.
The third section below explains the benefits of hearing this sutra, divided into three aspects. First is to encourage celebration, second is 'When those people below' describing the benefits of spreading this sutra to benefit others, and third is 'The World Honored One, following all below' explaining the benefits of hearing this sutra. First, the encouragement to celebrate is further divided into five aspects: first, celebrating hearing the profound Dharma, second, 'That is below' celebrating obtaining vast blessings, third, 'By the power of the sutra below' celebrating the future ability to meet the Buddha, fourth, 'Forever escaping below' celebrating the ability to avoid the suffering of the three evil destinies, and fifth, 'Again, from below' celebrating the future ability to obtain supreme rewards.
Sutra: At that time, those people each returned to their own dwellings and proclaimed this Sutra King to the multitude, even if it was just one parable, one chapter, one past cause, one name of a Tathagata, one name of a Bodhisattva, one four-line verse, or even just one sentence, proclaiming this scripture to sentient beings, even just the title of the sutra.
Below describes spreading this sutra to benefit others.
Sutra: World Honored One, as the places where sentient beings dwell, the land there becomes fertile and rich, surpassing other places. Whatever grows from the land is able to grow abundantly and extensively, allowing sentient beings to enjoy happiness, possess numerous treasures and wealth, be fond of giving, and have a constantly firm heart, deeply believing in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), having spoken these words.
Below explains the benefits of hearing this sutra.
Sutra: At that time, the World Honored One said to the goddess Sthavara (goddess Sthavara: a deity who protects the earth): 'If there are sentient beings who hear this 'Golden Light Most Excellent Sutra King', even if it is just one sentence, after the end of their life, they will be able to be reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven: one of the six heavens of the desire realm) and other heavenly realms. If there are sentient beings who, for the sake of making offerings to this Sutra King, adorn their dwellings, even just hanging up an umbrella or hanging a banner, due to this cause, above the six heavens, it is as if they can be born as soon as they think of it, freely using the seven-jeweled wonderful palaces, each naturally existing, with seven thousand heavenly maidens enjoying themselves together, constantly enjoying inconceivable supreme bliss day and night.' Having spoken these words.
The third section below is the Buddha restating the accomplishment. It is divided into two aspects: first, restating the benefits of hearing this sutra, and then 'If there are sentient beings below' restating the benefits of making offerings to this sutra. Restating the benefit of hearing this sutra is that one can be reborn in the heavens, without mentioning enjoying happiness, because it is omitted.
Sutra: At that time, the goddess Sthavara said to the Buddha: 'World Honored One, with such causes, if
有四眾升於法座說是法時我當晝夜擁護是人自隱其身在於座所頂戴其足。
下第四地神愿護。于中有三。一愿護法師。
經。世尊如是經典為彼眾生已於百千佛所種善根者于贍部洲流佈不滅是諸眾生聽斯經者于未來世無量百千俱胝那庾多劫天上人中常受勝樂得遇諸佛速成阿耨多羅三藐三菩提不歷三塗生死之苦。
下二愿護正法。護正法者為利有情。是諸眾生下三明令生得益有二。初得樂果。后離苦報。樂果有二。初受世果。得遇諸佛下得出世果下離苦報。可知。
經。爾時堅牢地神白佛言世尊我有心咒能利人天安樂一切。
下大段第二與咒現身加被。于中分三。初啟白。次若有下說咒。后佛贊。此初也。
經。若有男子女人及諸四眾。欲得親見我真身者。應當至心持此陀羅尼。隨其所愿皆悉遂心。所謂資財珍寶伏藏。及求神通長年妙藥。並療眾病降伏怨敵。制諸異論。當於凈室。安置道場。洗浴身已。著鮮潔衣。踞草座上。于有舍利尊像之前。或有舍利制底之所。燒香散華飲食供養。于白月八日布灑星合。
下說咒復三。初標告示法。次別說教之。后結勸令學。初中有三。初總告。次隨其所愿下述咒功能。后當治凈室下示持咒法。法有六。一皆治凈室立壇場。二洗浴嚴其
【現代漢語翻譯】 現代漢語譯本：如果有比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）四眾弟子升到法座上宣講佛法時，我應當晝夜擁護這個人，隱藏我的身形在法座之處，用頭頂禮他們的雙足。
下面是第四層地神發願守護。其中有三點：一是發願守護說法法師。
經文：世尊，像這樣的經典，只有那些已經在過去百千佛所種下善根的眾生，才能在贍部洲（Jambudvipa，我們所居住的這個世界）流傳不滅。這些聽聞此經典的眾生，在未來世無量百千俱胝（koti，印度計數單位）那庾多（Niyuta，印度計數單位）劫中，在天上和人間常常享受殊勝的快樂，能夠遇到諸佛，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不經歷三惡道生死的痛苦。
下面第二點是發願守護正法。守護正法是爲了利益有情眾生。這些眾生下面第三點是說明令眾生獲得利益，有兩方面：一是先得到快樂的果報，二是遠離痛苦的報應。快樂的果報有兩方面：一是先得到世間的果報，能夠遇到諸佛，下面是得到出世間的果報。下面遠離痛苦的報應，可以理解。
經文：這時，堅牢地神（Drdha, the Earth Goddess）稟告佛說：世尊，我有一個心咒，能夠利益人天，使他們得到安樂。
下面大段第二部分是地神給予咒語，現身加持。其中分為三部分：一是啟稟，二是『若有』下面是說咒語，三是佛陀讚歎。這是第一部分，啟稟。
經文：如果有男子、女人以及比丘、比丘尼、優婆塞、優婆夷四眾弟子，想要親眼見到我的真身，應當至誠地持誦這個陀羅尼（Dharani，總持、咒語）。隨著他們所愿求的，都能夠如願以償，比如資財珍寶、伏藏，以及求得神通、長生妙藥，並能治療各種疾病、降伏怨敵、制伏各種邪說異論。應當在乾淨的房間里，安置道場，沐浴身體后，穿上乾淨的衣服，坐在草墊上，在有舍利（Sarira，遺骨）的佛像之前，或者有舍利的佛塔之處，燒香、散花、用飲食供養，在白月八日，布灑星辰交合之時。
下面是說咒語，又分為三部分：一是標明告示方法，二是分別說明教導，三是總結勸勉學習。第一部分中有三點：一是總的告示，二是『隨其所愿』下面是敘述咒語的功能，三是『當治凈室』下面是說明持咒的方法。方法有六點：一是都要整理乾淨房間，設立壇場，二是沐浴身體，莊嚴自身。
【English Translation】 English version: When the four assemblies of Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) ascend the Dharma seat to expound the Dharma, I shall protect this person day and night, concealing myself at the seat and bowing my head to their feet.
The following is the fourth level of Earth Gods vowing to protect. There are three points: first, vowing to protect the Dharma teacher.
Sutra: World Honored One, such scriptures can only be circulated and not extinguished in Jambudvipa (the world we live in) by those sentient beings who have planted good roots in the past under hundreds of thousands of Buddhas. Those sentient beings who hear this scripture will, in the immeasurable hundreds of thousands of kotis (koti, an Indian unit of counting) of Niyutas (Niyuta, an Indian unit of counting) of kalpas (aeons) in the future, constantly enjoy supreme bliss in the heavens and among humans, be able to encounter all Buddhas, quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and not experience the suffering of the three evil realms of Samsara.
The second point below is to vow to protect the True Dharma. Protecting the True Dharma is for the benefit of sentient beings. The third point below is to explain that sentient beings will obtain benefits, which have two aspects: first, to obtain the fruit of happiness, and second, to be free from the retribution of suffering. There are two aspects to the fruit of happiness: first, to obtain the worldly fruit, to be able to encounter all Buddhas, and below is to obtain the transcendental fruit. The retribution of suffering below can be understood.
Sutra: At that time, Drdha (the Earth Goddess) said to the Buddha: World Honored One, I have a heart mantra that can benefit humans and devas, bringing them peace and happiness.
The second major section below is the Earth Goddess giving the mantra and appearing to bestow blessings. It is divided into three parts: first, the request; second, 'If there are' below is the saying of the mantra; and third, the Buddha's praise. This is the first part, the request.
Sutra: If there are men, women, and the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas who wish to see my true form with their own eyes, they should sincerely uphold this Dharani (a sacred utterance or spell). Whatever they desire will be fulfilled, such as wealth, treasures, hidden treasures, as well as seeking supernatural powers, elixirs of longevity, and being able to cure various diseases, subdue enemies, and subdue various heretical views. They should set up an altar in a clean room, bathe their bodies, put on clean clothes, sit on a grass mat, in front of a Buddha statue with Sarira (relics), or at a stupa with Sarira, burn incense, scatter flowers, and make offerings of food and drink, on the eighth day of the white moon, when the stars are in conjunction.
The following is the saying of the mantra, which is divided into three parts: first, indicating and announcing the method; second, explaining and teaching separately; and third, concluding and encouraging learning. There are three points in the first part: first, a general announcement; second, 'Whatever they desire' below is a description of the function of the mantra; and third, 'They should set up a clean room' below is an explanation of the method of upholding the mantra. There are six methods: first, all should clean the room and set up the altar; second, bathe the body and adorn oneself.
身。三所居座。四對尊儀。五備供養。六誦咒時白月八日。西方月法黑半左前白半在後。與此不同。但依白月八日誦咒。布灑星者即此鬼星也。然未知月大小殊。若為白八常鬼星合。準應但取白八與鬼星合日。未必白八日常與鬼星合。先誦護身咒。次誦見身咒。后誦共語咒。
經。即可誦此請召之咒。
怛侄他 只里只里 主嚕主嚕 句嚕句嚕 拘柱拘柱 睹柱睹柱 縛訶(上)縛訶 伐舍伐舍 莎訶
世導此之神咒若有四眾誦一百八遍請召於我我為是人即來赴請。
下別說教之。三咒即為三段。此初有三。初標次說后誦法。言即可者。不是八日初即誦此誦名神咒。乘文便勢說即可誦此。不爾護身咒何時說。故應先誦護身咒。
經。又復世尊若有眾生欲得見我現身共語者亦復如前安置法式誦此神咒。
怛侄他 頞折泥(去) 頡力剎泥室尸達哩訶訶呬呬 區嚕 伐囇 莎訶
世尊若人持此咒時應誦一百八遍並誦前咒我必現身隨其所愿悉得成就終不虛然。
下請共語咒文三如前。誦法中雲並誦前咒者。不是但誦請語咒時即來共語。要先誦請現身咒方誦此咒。又非先誦請現神咒一百八遍。后誦請語時複誦於前一百八遍。
經。若欲誦此咒時先誦護身咒曰。
【現代漢語翻譯】 現代漢語譯本：身（指身體）。三、所居住的座位。四、面對的尊像儀容。五、準備的供養品。六、誦咒的時間是白月八日。西方的月亮法則是黑半部分在左前方，白半部分在後方。如果與此不同，就按照白月八日誦咒。布灑星，指的就是鬼星。然而，如果不知道月亮的大小差異，如果白月八日總是與鬼星相合，那麼應該只取白月八日與鬼星相合的日子。未必白月八日總是與鬼星相合。先誦護身咒，再誦見身咒，后誦共語咒。
經文：即可誦此請召之咒。
怛侄他 只里只里 主嚕主嚕 句嚕句嚕 拘柱拘柱 睹柱睹柱 縛訶(上)縛訶 伐舍伐舍 莎訶
世導說：如果四眾弟子誦此神咒一百零八遍，請召我，我就會為這個人立即前來應請。
下面分別解說教義。三個咒語分為三段。這裡最初有三點：首先標明，其次解說，最後是誦咒的方法。說『即可』，不是說八日一開始就誦此咒，誦的是名為神咒的咒語。是順著文勢說『即可誦此』。不然，護身咒什麼時候說呢？所以應該先誦護身咒。
經文：又，世尊，如果有眾生想要見到我的現身，與我共同說話，也像前面一樣安置法式，誦此神咒。
怛侄他 頞折泥(去) 頡力剎泥室尸達哩訶訶呬呬 區嚕 伐囇 莎訶
世尊說：如果有人持此咒時，應該誦一百零八遍，並且誦前面的咒語，我必定現身，隨他的願望，全部都能成就，終究不會虛假。
下面是請共語咒的咒文，三點與前面一樣。誦咒的方法中說『並且誦前面的咒語』，不是說只誦請語咒時就來共同說話。要先誦請現身咒，再誦此咒。又不是先誦請現身神咒一百零八遍，后誦請語時又誦前面的咒語一百零八遍。
經文：如果想要誦此咒時，先誦護身咒，說：
【English Translation】 English version: Body (referring to the physical body). Three, the seat where one resides. Four, the venerable image one faces. Five, the offerings one prepares. Six, the time for chanting the mantra is the eighth day of the white moon. The lunar practice in the west is that the dark half is on the left front, and the white half is behind. If it is different from this, then chant the mantra according to the eighth day of the white moon. The star of scattering refers to the ghost star. However, if one does not know the difference in the size of the moon, if the eighth day of the white moon always coincides with the ghost star, then one should only take the day when the eighth day of the white moon coincides with the ghost star. It is not necessarily that the eighth day of the white moon always coincides with the ghost star. First, chant the protection mantra, then chant the mantra for seeing the body, and then chant the mantra for conversing.
Sutra: Then one can chant this mantra of summoning.
Tadyatha cili cili, chulu chulu, kuru kuru, kujha kujha, tujha tujha, vaha vaha, vasha vasha, svaha.
Shidao said: If the fourfold assembly chants this divine mantra one hundred and eight times, summoning me, I will immediately come to answer the summons for that person.
Below, the teachings are explained separately. The three mantras are divided into three sections. Here, there are initially three points: first, the indication; second, the explanation; and third, the method of chanting. Saying 'then one can' does not mean that one chants this mantra as soon as the eighth day begins, chanting the mantra called the divine mantra. It is said 'then one can chant this' following the flow of the text. Otherwise, when would the protection mantra be chanted? Therefore, one should first chant the protection mantra.
Sutra: Furthermore, World Honored One (Buddha), if there are sentient beings who wish to see my manifested body and converse with me, they should also arrange the ritual in the same way as before and chant this divine mantra.
Tadyatha, anzhani, jilichani shishidali, haha hihi, qulu, vali, svaha.
The World Honored One said: If a person holds this mantra, they should chant it one hundred and eight times and also chant the previous mantra. I will certainly manifest my body, and all their wishes will be fulfilled, and it will never be in vain.
Below is the text of the mantra for requesting conversation, the three points being the same as before. In the method of chanting, it says 'and also chant the previous mantra,' it does not mean that one comes to converse simply by chanting the mantra for requesting conversation. One must first chant the mantra for requesting manifestation, and then chant this mantra. It is also not the case that one first chants the mantra for requesting manifestation one hundred and eight times, and then chants the previous mantra one hundred and eight times again when requesting conversation.
Sutra: If one wishes to chant this mantra, first chant the protection mantra, saying:
怛侄他 爾室裡 未舍羯㨖捺㨖矩㨖 勃地(上) 勃地囇 婢㨖婢㨖矩句㨖 佉婆(上) 只哩 莎訶
世尊誦此咒時取五色線誦咒二十一遍作二十一結繫在左臂肘后即便護身無有所懼。
下教護身咒。三文如前。
經。若有至心誦此咒者所求必遂我不妄語我以佛法僧寶而為要契證知是實。
下後結勸令學。
經。爾時世尊告地神曰善哉善哉汝能以是實語神咒護此經王及說法者以是因緣令汝獲得無量福報。
下後佛贊成也。
僧慎爾耶藥叉大將品第十九
僧慎爾耶藥叉大將品三門分別。言來意者。五品益福智中前益四辨及以衣服飲食。今此益其智慧。由有智力能正說法受用衣食。若無智慧恐倒說法染著衣食。為離此過與其智慧有此品生。又解。前辨才益辨即智。天女地神益衣食者是福。今為雙益故此品生。此神或是三地菩薩。得智光故。智光炎慧。名義周故。或是五地。了達真俗故。或第十地。難思知。境能通達故。大集經第二十一明。此大士過去尸棄等佛所愿作鬼神。即舊經等雲散支大將也。釋品名者。僧慎爾耶此云正了知。藥叉此云勇健。威攝諸鬼智異群神統領降怨。故稱大將。今明。此將能益智慧故名此品。解難者。問前與辨才亦是智慧。此云與智與前
【現代漢語翻譯】 現代漢語譯本 怛侄他（咒語起始語） 爾室裡（吉祥） 未舍羯㨖捺㨖矩㨖（不詳） 勃地（覺悟） 勃地囇（覺悟者） 婢㨖婢㨖矩句㨖（不詳） 佉婆（不詳） 只哩（不詳） 莎訶（咒語結尾語，意為成就）
世尊誦唸此咒語時，取五色線，誦咒二十一遍，打二十一個結，繫在左臂肘后，便能保護自身，無所畏懼。
下面是教導護身咒，三段文字內容與前文相同。
經文：若有人至誠專心誦唸此咒語，所求必定如願。我（佛）不妄語，我以佛、法、僧三寶作為憑證，證明這是真實不虛的。
下面是最後總結勸勉人們學習。
經文：這時，世尊告訴地神說：『善哉！善哉！你能夠以這真實不虛的咒語，護持這部經王以及說法之人，以此因緣，讓你獲得無量的福報。』
下面是佛陀的讚許和肯定。
僧慎爾耶藥叉大將品第十九
僧慎爾耶藥叉大將品，從三個方面來分別闡述。說明來意：在前五品增益福慧中，前面增益四種辯才以及衣服飲食。現在這一品增益智慧。因為有了智慧的力量，才能正確地說法，受用衣食。如果沒有智慧，恐怕會顛倒說法，貪戀執著于衣食。爲了遠離這種過失，給予智慧，所以有了這一品的產生。另一種解釋是：前面的辯才增益，辯才就是智慧。天女和地神增益衣食，這是福報。現在爲了同時增益福慧，所以有了這一品的產生。這位神可能是三地菩薩，因為得到了智慧之光。智慧之光如同火焰般明亮。名義周遍。也可能是五地菩薩，了達真諦和俗諦。或者第十地菩薩，難以思議的境界能夠通達。大集經第二十一卷說明，這位大士過去在尸棄佛等佛前發願作鬼神。也就是舊經等所說的散支大將。解釋品名：僧慎爾耶，這裡翻譯為『正了知』。藥叉，這裡翻譯為『勇健』。以威勢攝伏各種鬼神，以智慧超越其他神靈，統領部下，降伏怨敵，所以稱為大將。現在說明，這位大將能夠增益智慧，所以命名為這一品。解釋疑難：提問，前面給予辯才也是智慧，現在說給予智慧，與前面的有什麼不同？
【English Translation】 English version Tadyatha（Thus） Ershili（Auspicious） Weishejiezhinazhiju（Unclear） Bodhi（Enlightenment） Bodhili（Enlightened one） Bizhibizhijuquzhi（Unclear） Qiepo（Unclear） Zhili（Unclear） Suoha（Completion, success）
When the World Honored One recites this mantra, take five-colored threads, recite the mantra twenty-one times, make twenty-one knots, and tie it behind the left elbow, which will protect oneself and be fearless.
The following is the protective mantra, the three paragraphs are the same as before.
Sutra: If anyone sincerely recites this mantra, their wishes will surely be fulfilled. I (the Buddha) do not lie. I take the Buddha, Dharma, and Sangha as my guarantee to prove that this is true.
The following is the final summary to encourage people to learn.
Sutra: At this time, the World Honored One said to the Earth Goddess: 'Excellent! Excellent! You are able to protect this Sutra King and the preachers with this true mantra. Because of this cause, you will receive immeasurable blessings.'
The following is the Buddha's praise and affirmation.
Samjna Yaksha Great General Chapter Nineteenth
The Samjna Yaksha Great General Chapter is explained in three aspects. Explaining the intention: Among the previous five chapters that increase blessings and wisdom, the previous ones increased the four kinds of eloquence, as well as clothing and food. This chapter now increases wisdom. Because with the power of wisdom, one can correctly preach the Dharma and enjoy clothing and food. Without wisdom, one may reverse the Dharma and be greedy and attached to clothing and food. In order to avoid this fault, wisdom is given, so this chapter arises. Another explanation is: The previous increase in eloquence, eloquence is wisdom. The goddesses and earth gods increase clothing and food, which is blessing. Now, in order to increase both blessings and wisdom, this chapter arises. This god may be a Bodhisattva of the Third Ground, because he has obtained the light of wisdom. The light of wisdom is as bright as a flame. The meaning is comprehensive. Or it may be a Bodhisattva of the Fifth Ground, understanding the truth and the mundane. Or a Bodhisattva of the Tenth Ground, the inconceivable realm can be understood. The twenty-first volume of the Mahasamghata Sutra states that this great being made a vow to become a ghost god in the past before Buddhas such as Sikhi. That is, the old sutras and others say that he is the Great General Sanchi. Explaining the chapter name: Samjna, here translated as 'correct knowledge'. Yaksha, here translated as 'brave and strong'. Subduing various ghosts and gods with power, surpassing other gods with wisdom, leading subordinates, and subduing enemies, so he is called a great general. Now it is explained that this great general can increase wisdom, so this chapter is named. Explaining difficulties: Asking, the previous giving of eloquence is also wisdom, now saying giving wisdom, what is the difference from the previous one?
何別。答雖俱是智而體用別。四辨明用。此明體故。四辨后得智。此通根本故。此依初解品來意。難依第二解總別有殊。亦無前妨。
經。爾時僧慎爾耶藥叉大將並與二十八部藥叉諸神于大眾中皆從座起偏袒右肩右膝著地合掌向佛。
贊曰。此品分二。初以智慧益。后爾時正了下更以咒力加。初段分三。初標能擁護。次世尊何故下明能護所以。后以是義故下明所護得益。初復分二。此請護儀。
經。白言世尊此金光明最勝經王若現在世及未來世所在宣揚流佈之處若於城邑聚落山澤空林或王宮殿或僧住處世尊我僧慎爾耶藥叉大將並與二十八部藥叉諸神俱詣其所各自隱形隨處擁護彼說法師令離衰惱常受安樂。
下明擁護有二。初護法師。后及聽者下護聽眾等。護法師中有三。一所弘經及時。二所在宣攝下弘經處。三世尊下明擁護。
經。及聽法者若男若女童男童女於此經中乃至受持一四句頌或持一句或此經王首題名號及此經中一如來名一菩薩名發心稱念恭敬供養者我當救護攝受令無災橫離苦得樂。
下明護聽眾等文亦有三。初聽受人。次於此下所受持法。后我當下明擁護。
經。世尊何故我名正了知。
下第二明能護所以。于中有三。初徴。次此之因緣下釋。後世尊如
【現代漢語翻譯】 現代漢語譯本：有什麼區別呢？回答是，雖然都是智慧，但在本體和作用上有所區別。『四辨』是說明智慧的作用，而這裡是說明智慧的本體。四辨是后得智，而這裡是通於根本智。這是依據最初的解釋來理解品題的含義。如果依據第二種解釋，總相和別相有所不同，也不會妨礙前面的說法。
經文：那時，僧慎爾耶藥叉大將（Saṃjñeya Yakṣa General，藥叉的統領）和他的二十八部藥叉諸神，在大眾中都從座位上站起來，袒露右肩，右膝著地，合掌向佛。
贊曰：這一品分為兩部分。開始是以智慧來利益眾生，之後從『爾時正了下』開始，更以咒力來加持。第一段又分為三部分。首先標明能擁護者，其次從『世尊何故下』說明能擁護的原因，最後從『以是義故下』說明被擁護者得到的利益。第一部分又分為兩部分，這裡是請求擁護的儀式。
經文：稟告佛說：『世尊，這部《金光明最勝經王》（Suvarṇaprabhāsottamasūtra-rāja）如果現在世或未來世，在任何地方宣揚流佈，無論在城邑、聚落、山澤、空林，或王宮、殿堂，或僧人居住的地方，世尊，我僧慎爾耶藥叉大將和我的二十八部藥叉諸神，都會前往那些地方，各自隱身，隨處擁護那些說法師，使他們遠離衰敗和煩惱，常常享受安樂。』
下面說明擁護，分為兩部分。首先是護持說法師，然後從『及聽者下』護持聽眾等。護持說法師的部分有三點。一是所弘揚的經典和時間，二是『所在宣攝下』弘揚經典的處所，三是『世尊下』說明擁護。
經文：以及聽法的人，無論是男人、女人、童男、童女，對於這部經典，乃至受持一個四句偈，或持一句，或對此經王的首題名號，以及此經中的一個如來名號、一個菩薩名號，發心稱念，恭敬供養的人，我都會救護攝受，使他們沒有災禍橫生，遠離痛苦，得到快樂。
下面說明護持聽眾等，這段經文也有三點。首先是聽受的人，其次是『於此下』所受持的法，然後是『我當下』說明擁護。
經文：世尊，為什麼我名叫正了知（Saṃjñeya）？'
下面第二部分說明能擁護的原因。其中有三點。首先是提問，其次從『此之因緣下』解釋，最後從『世尊如'開始。
【English Translation】 English version: What is the difference? The answer is that although both are wisdom, they differ in essence and function. 'Four Discriminations' explains the function of wisdom, while this explains the essence of wisdom. The Four Discriminations are acquired wisdom, while this is connected to fundamental wisdom. This is based on the initial interpretation to understand the meaning of the chapter title. If based on the second interpretation, the general and specific aspects are different, which does not contradict the previous statement.
Sutra: At that time, the Yakṣa General Saṃjñeya (Yakṣa General, leader of Yakshas), together with his twenty-eight Yakṣa retinues, rose from their seats in the assembly, bared their right shoulders, knelt on their right knees, and joined their palms towards the Buddha.
Commentary: This chapter is divided into two parts. The beginning is to benefit sentient beings with wisdom, and then from 'Then, correctly knowing...' onwards, it is further blessed with the power of mantras. The first part is further divided into three parts. First, it indicates the one who can protect; second, from 'World Honored One, why...' it explains the reason for being able to protect; and finally, from 'Because of this meaning...' it explains the benefits received by those who are protected. The first part is further divided into two parts; this is the ritual of requesting protection.
Sutra: They said to the Buddha, 'World Honored One, if this Suvarṇaprabhāsottamasūtra-rāja (Golden Light Sutra King) is propagated and spread in the present or future world, in any place, whether in cities, villages, mountains, marshes, empty forests, or royal palaces, halls, or places where monks reside, World Honored One, I, the Yakṣa General Saṃjñeya, and my twenty-eight Yakṣa retinues, will go to those places, each concealing ourselves, and protect those Dharma masters everywhere, so that they are far from decline and affliction, and always enjoy peace and happiness.'
Below explains the protection, divided into two parts. First is the protection of the Dharma masters, and then from 'and listeners below' the protection of the audience, etc. The part about protecting the Dharma masters has three points. One is the sutra being propagated and the time, two is 'wherever proclaimed below' the place where the sutra is propagated, and three is 'World Honored One below' explaining the protection.
Sutra: 'And those who listen to the Dharma, whether men, women, boys, or girls, who, with regard to this sutra, even uphold one four-line verse, or hold one line, or the title of this Sutra King, and one name of a Tathagata, one name of a Bodhisattva in this sutra, generate the mind to recite, respectfully make offerings, I will protect and embrace them, so that they have no disasters or calamities, are far from suffering, and attain happiness.'
Below explains the protection of the audience, etc. This passage also has three points. First is the people who listen and receive, second is 'regarding this below' the Dharma being upheld, and then 'I below' explains the protection.
Sutra: 'World Honored One, why am I named Saṃjñeya (Correct Knowledge)?'
The second part below explains the reason for being able to protect. There are three points in it. First is the question, second is the explanation from 'Because of this cause below', and finally from 'World Honored One as' onwards.
我下結。此徴也。
經。此之因緣是佛親證我知諸法我曉一切法隨所有一切法如所有一法諸法種類體性差別。
下釋有二。初明佛證知。次世尊下自述所以。此佛證也。初明能知二智。隨所有下明所知法。知后得證知。曉本智曉達。隨所有者。隨福所有一切種類。即盡所有性。如所有者。如諸一切所有道理。即如所有性。前諸法體事。后諸法道理。前俗諦法。后真諦法。準解深密。如所有性從勝義性但說真如。如次即前二智所行。上別明所知法。諸法種類下總明所知諸法。若俗諦法有多種類體性差別。真諦雖無體性差別是彼真性。隨彼能依說所依義亦有差別。又準對法。盡所有即蘊處界。如所有即四諦十六行等。故有差別。
經。世尊如是諸法我能了知我有難思智光我有難思智炬我有難思智行我有難思智聚我于難思智境而能通達。
下自述所以有三。初標。我能了者本智。我能知者后智。次釋能了。智光后智。照了大乘教理行果。非下所測。故曰難思。智炬本智。破無明闇。智行了差別行。智聚了自體聚。后結能了。我于智境。而本智慧通后智慧達。或智行即行解智用。智聚即體性。故唯識論云。體依聚義名之為身。身即體也。余如前釋。
經。世尊如我於一切法正知正曉正覺能正觀
【現代漢語翻譯】 現代漢語譯本：我這樣總結。這是一個證明。
經文：這些因緣是佛陀親自證悟的，我知道一切法，我瞭解一切法，包括所有的一切法，以及如實存在的一切法，諸法的種類、體性和差別。
下面解釋分為兩部分。首先說明佛陀的證知。其次，世尊（Bhagavan）自述所以然。這是佛陀的證悟。首先說明能知的兩種智慧。『隨所有』以下說明所知的法。『知』是后得智的證知，『曉』是本智的曉達。『隨所有』是指隨福報所擁有的一切種類，即盡所有性（yathāvadbhāva）。『如所有』是指如諸法一切所有的道理，即如所有性（yāvadbhāva）。前面是諸法的體和事，後面是諸法的道理。前面是俗諦法（saṃvṛti-satya），後面是真諦法（paramārtha-satya）。參照《解深密經》（Saṃdhinirmocana Sūtra），如所有性從勝義性（paramārthatā）只說真如（tathatā）。『如』和『次』就是前面兩種智慧所行境。上面分別說明所知的法，『諸法種類』以下總括說明所知的諸法。如果俗諦法有多種種類、體性和差別，真諦雖然沒有體性和差別，但那是它們的真性。隨著能依（āśraya）而說所依（ālambana）的意義，也有差別。又參照《對法論》（Abhidharma），盡所有性就是蘊（skandha）、處（āyatana）、界（dhātu），如所有性就是四諦（catvāri-āryasatyāni）、十六行相等，所以有差別。
經文：世尊（Bhagavan），像這樣的一切法，我能夠了知，我具有難思的智慧之光，我具有難思的智慧之炬，我具有難思的智慧之行，我具有難思的智慧之聚，我對於難思的智慧境界能夠通達。
下面自述所以然有三部分。首先是標示。『我能夠了』是本智，『我能夠知』是后智。其次解釋能了。智光是后智，照亮了大乘（Mahāyāna）的教理行果，不是下劣者所能測度的，所以說是『難思』。智炬是本智，破除無明（avidyā）的黑暗。智行是了知差別的行。智聚是了知自體之聚。最後總結能了。『我對於智境』，而本智慧通達，后智慧通。或者智行就是行解智的功用，智聚就是體性。所以《唯識論》（Vijñāptimātratā-śāstra）說，『體依聚集之義，名為身』，身就是體。其餘的如前面的解釋。
經文：世尊（Bhagavan），像我對於一切法，能夠正知、正曉、正覺、能夠正確地觀察。
【English Translation】 English version: I conclude thus. This is a proof.
Sutra: These causes and conditions are personally realized by the Buddha. I know all dharmas, I understand all dharmas, including all existing dharmas and all dharmas as they truly exist, the kinds, natures, and differences of all dharmas.
The following explanation is in two parts. First, it explains the Buddha's knowledge. Second, the Bhagavan (世尊) describes the reason for it. This is the Buddha's realization. First, it explains the two wisdoms that are capable of knowing. 'All existing' below explains the dharmas that are known. 'Knowing' is the knowledge of subsequent attainment, 'understanding' is the understanding of fundamental wisdom. 'All existing' refers to all kinds possessed by virtue of merit, which is the nature of exhaustive existence (yathāvadbhāva). 'As existing' refers to the principles of all existing dharmas, which is the nature of suchness (yāvadbhāva). The former is the substance and matter of dharmas, the latter is the principle of dharmas. The former is conventional truth (saṃvṛti-satya), the latter is ultimate truth (paramārtha-satya). Referring to the Saṃdhinirmocana Sūtra (解深密經), the nature of suchness only speaks of Suchness (tathatā) from the ultimate nature (paramārthatā). 'As' and 'next' are the objects of the preceding two wisdoms. The above separately explains the dharmas that are known, 'kinds of dharmas' below summarizes the dharmas that are known. If conventional truth has many kinds, natures, and differences, although ultimate truth has no nature and difference, that is their true nature. According to the meaning of what is relied upon (āśraya), there are also differences in what is relied upon (ālambana). Also referring to the Abhidharma (對法論), the nature of exhaustive existence is the skandhas (蘊), āyatanas (處), and dhātus (界), the nature of suchness is the Four Noble Truths (catvāri-āryasatyāni), the sixteen aspects, etc., so there are differences.
Sutra: Bhagavan (世尊), like this, I am able to understand all dharmas, I possess the inconceivable light of wisdom, I possess the inconceivable torch of wisdom, I possess the inconceivable conduct of wisdom, I possess the inconceivable collection of wisdom, I am able to penetrate the inconceivable realm of wisdom.
The following self-description of the reason has three parts. First is the indication. 'I am able to understand' is fundamental wisdom, 'I am able to know' is subsequent wisdom. Second, it explains the ability to understand. The light of wisdom is subsequent wisdom, illuminating the teachings, principles, practices, and fruits of the Mahāyāna (大乘), which cannot be measured by inferior beings, so it is called 'inconceivable'. The torch of wisdom is fundamental wisdom, destroying the darkness of ignorance (avidyā). The conduct of wisdom is the conduct of understanding differences. The collection of wisdom is the collection of understanding the self-nature. Finally, it concludes the ability to understand. 'I am in the realm of wisdom', and fundamental wisdom is able to penetrate, subsequent wisdom is able to reach. Or the conduct of wisdom is the function of practice, understanding, and wisdom, the collection of wisdom is the nature. Therefore, the Vijñāptimātratā-śāstra (唯識論) says, 'The meaning of the collection on which the body relies is called the body', the body is the nature. The rest is as explained before.
Sutra: Bhagavan (世尊), like me, I am able to rightly know, rightly understand, rightly awaken to all dharmas, and able to rightly observe.
察世尊以是因緣我藥叉大將名正了知。
下結成。初牒指前四智。知曉覺察如次配之。此依前解。次世尊以是下結得名所以。
經。以是義故我能令彼說法之師言辭辯了具足莊嚴亦令精氣從毛孔入身力充足威光勇健難思智光皆得成就得正憶念無有退屈增益彼身令無衰減諸根安樂常生歡喜。
下明所護得益復二。初法師益。后以是因緣下聽者益。法師益中初牒所以。以我有四種智故能益法師。能益法師有八。一益辨才。二亦令下益身力。三益威光。四益智慧。且舉智光余智俱明故云皆得。五益念力。六益不退。七增彼身下增壽無減。八諸根下益其安樂。
經。以是因緣為彼有情已於百千佛所植諸善根修福業者。于贍部洲廣宣流佈不速隱沒。彼諸有情聞是經已。得不可思議大智光明。及以無量福智之聚。于未來世當受無量俱胝那庾多劫不可思量人天勝樂。常與諸佛共相值遇速證無上正等菩提。閻羅之界三塗極苦不復經過。
下益聽者。于中復二。初由益法師令法久住。亦由聽受者于百千佛所殖諸善根故感說法者及此經法。因緣所以義。以是得智等所以能流佈。及由聽受者善根力不速隱沒。次彼諸下明聞法得益有六。一得前四智。二及以下得成福智。三得生人天。四得值諸佛。五證菩提。六
【現代漢語翻譯】 現代漢語譯本：世尊啊，因為這個因緣，我藥叉大將才名為正了知（Yaksha general named Zheng Le Zhi，正了知：正確的了知）。
下面是總結。首先，重複指明前面的四種智慧。知曉、覺察依次對應。這是依照前面的解釋。其次，『世尊以是』以下總結得名的原因。
經文：因為這個緣故，我能夠使那些說法之師言辭辯才無礙，具足莊嚴，也能夠使他們的精氣從毛孔進入，身力充足，威光勇健，不可思議的智慧光明都能夠成就，得到正確的憶念，沒有退縮，增長他們的身體，使他們沒有衰減，諸根安樂，常常生起歡喜。
下面說明所守護者得到的利益，分為兩部分。首先是法師的利益，然後是『以是因緣』以下聽眾的利益。法師的利益中，首先重複說明原因。因為我具有四種智慧，所以能夠利益法師。能夠利益法師有八個方面：一是增加辯才。二是『亦令』以下增加身力。三是增加威光。四是增加智慧。這裡只舉了智光，其餘的智慧都包括在內，所以說『皆得』。五是增加念力。六是增加不退。七是『增彼身』以下增加壽命，沒有衰減。八是『諸根』以下增加他們的安樂。
經文：因為這個緣故，對於那些已經在百千佛所種下各種善根、修習福業的有情，此經能夠在贍部洲（Jambudvipa，南贍部洲）廣泛流佈，不會迅速隱沒。那些有情聽聞此經后，能夠得到不可思議的大智慧光明，以及無量的福德和智慧的聚集，在未來世將要承受無量俱胝（koti，印度數字單位）那庾多（Nayuta，印度數字單位）劫（kalpa，時間單位）不可思量的人天殊勝快樂，常常與諸佛共同相遇，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。閻羅（Yama，掌管地獄的魔王）的境界和三塗（three evil destinies，地獄、餓鬼、畜生）的極度痛苦不再經歷。
下面是聽眾的利益。其中又分為兩部分。首先，由於利益法師，使得佛法長久住世。也由於聽受者在百千佛所種下各種善根，所以感得說法者和此經法。因緣的原因。因為這些得到智慧等原因，所以能夠流佈。以及由於聽受者的善根力量，不會迅速隱沒。其次，『彼諸』以下說明聽聞佛法得到的利益有六個方面：一是得到前面的四種智慧。二是『及以』以下得到成就福德和智慧。三是得到生於人天道的果報。四是得到值遇諸佛的機會。五是證得菩提。六
【English Translation】 English version: World Honored One, it is because of this cause and condition that I, the Yaksha (Yaksha, a type of spirit) general, am named Zheng Le Zhi (Zheng Le Zhi, Correct Understanding).
Below is the conclusion. First, it refers back to the previous four wisdoms. Knowing, understanding, and perceiving are matched accordingly. This is based on the previous explanation. Second, 'World Honored One, it is because of this' below concludes the reason for the name.
Sutra: Because of this reason, I am able to enable those Dharma teachers to have eloquent and unobstructed speech, to be fully adorned, and also to enable their essence to enter from their pores, their physical strength to be sufficient, their majestic light to be courageous and strong, and their inconceivable wisdom light to be achieved, to obtain correct mindfulness, without regression, to increase their bodies, to make them without decline, their faculties peaceful and happy, and to always generate joy.
Below explains the benefits obtained by those who are protected, divided into two parts. First, the benefits of the Dharma teacher, and then 'Because of this cause and condition' below, the benefits of the listeners. Among the benefits of the Dharma teacher, first repeat the reason. Because I have four kinds of wisdom, I am able to benefit the Dharma teacher. There are eight aspects to benefiting the Dharma teacher: one is to increase eloquence. Two is 'also to enable' below to increase physical strength. Three is to increase majestic light. Four is to increase wisdom. Here, only wisdom light is mentioned, and the rest of the wisdoms are included, so it says 'all are obtained'. Five is to increase mindfulness. Six is to increase non-regression. Seven is 'increase their bodies' below to increase lifespan, without decline. Eight is 'faculties' below to increase their peace and happiness.
Sutra: Because of this cause and condition, for those sentient beings who have already planted various good roots in hundreds of thousands of Buddhas and cultivated meritorious deeds, this sutra can be widely disseminated in Jambudvipa (Jambudvipa, the southern continent), and will not quickly disappear. After those sentient beings hear this sutra, they will be able to obtain inconceivable great wisdom light, as well as immeasurable accumulations of merit and wisdom, and in future lives they will receive immeasurable kotis (koti, an Indian numerical unit) of Nayutas (Nayuta, an Indian numerical unit) of kalpas (kalpa, a unit of time) of inconceivable human and heavenly supreme happiness, and will often encounter all Buddhas together, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The realm of Yama (Yama, the king of hell) and the extreme suffering of the three evil destinies (three evil destinies, hell, hungry ghosts, and animals) will no longer be experienced.
Below are the benefits of the listeners. Among them, there are two parts. First, because of benefiting the Dharma teacher, the Dharma will abide in the world for a long time. Also, because the listeners have planted various good roots in hundreds of thousands of Buddhas, they are able to feel the Dharma teacher and this sutra. The reason for the cause and condition. Because of these reasons such as obtaining wisdom, it is able to disseminate. And because of the power of the good roots of the listeners, it will not quickly disappear. Second, 'those' below explains the six aspects of the benefits of hearing the Dharma: one is to obtain the previous four wisdoms. Two is 'and with' below to obtain the achievement of merit and wisdom. Three is to obtain the result of being born in the human and heavenly realms. Four is to obtain the opportunity to encounter all Buddhas. Five is to attain Bodhi. Six
離惡道。如文可解。以聽者得此。影知法師亦得此益。以劣影勝。義準定得。
經。爾時正了知藥叉大將白佛言世尊我有陀羅尼今對佛前親自陳說為欲饒益憐愍諸有情故即說咒曰。
南謨佛陀(引)耶 南謨達摩(引)耶 南謨僧伽(引)耶 南謨跋啰蚶(火含切)摩耶 南謨因達啰耶 南謨折咄喃 莫喝啰阇喃 怛侄他 呬哩呬哩 弭哩弭哩瞿哩 莫訶瞿哩 健陀里 莫訶健陀里達羅弭雉 莫訶達羅弭雉 單荼曲勸第(去音) 訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只 主主主主 旃荼欇(之涉切) 缽攞 尸揭啰(上音) 尸揭啰 嗢底瑟他呬 薄伽梵僧慎爾耶莎訶
若復有人於此明咒能受持者。我當給與資生樂具飲食衣服華果珍異。或求男女童男童女金銀珍寶諸瓔珞具。我皆供給隨所愿求令無闕乏。此之明咒有大威力。若誦咒時。我當速至其所令無障礙。隨意成就。若持此咒時。應知其法。先畫一鋪僧慎爾耶藥叉形像。高四五尺。手執鉾镩。於此像前作四方壇。安四滿瓶蜜水或沙糖水。涂香末香燒香及諸華鬘。又于壇前作地火爐中安炭火以蘇摩芥子燒于罏中。口誦前咒一百八遍。一遍一燒。乃至我藥叉大將自來現身問咒人曰。爾何所須。意所求者即以事
【現代漢語翻譯】 現代漢語譯本：
遠離惡道。如同文字表面所能理解的。因為聽聞者能從中獲益，影知法師也能得到此利益。以較差的影像勝過（原物），義理上可以確定能得到（利益）。
經文：當時，正了知藥叉大將（Yaksha General，護法神）稟告佛陀說：『世尊，我有一個陀羅尼（Dharani，總持、真言），現在於佛前親自陳述，爲了饒益憐憫一切有情眾生。』隨即說了咒語：
『南謨佛陀耶（Namo Buddhaya，皈依佛） 南謨達摩耶（Namo Dharmaya，皈依法） 南謨僧伽耶（Namo Sanghaya，皈依僧） 南謨跋啰蚶摩耶（Namo Brahmaya，皈依梵天） 南謨因達啰耶（Namo Indraya，皈依帝釋天） 南謨折咄喃 莫喝啰阇喃（Namo Chaturanam Maharajananam，皈依四大天王） 怛侄他（Tadyatha，即說咒曰）：呬哩呬哩 弭哩弭哩 瞿哩 莫訶瞿哩 健陀里 莫訶健陀里 達羅弭雉 莫訶達羅弭雉 單荼曲勸第 訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只 主主主主 旃荼欇 缽攞 尸揭啰 尸揭啰 嗢底瑟他呬 薄伽梵僧慎爾耶莎訶（Bhagavan Samshraya Svaha，世尊僧慎爾耶，愿此咒成就）』
如果有人能夠受持這個明咒，我將給予他生活所需的各種樂具，如飲食、衣服、華果、珍異之物。或者他求男求女，求童男童女，求金銀珍寶，各種瓔珞飾品，我都會供給，隨他所愿，令他毫無缺乏。這個明咒有很大的威力。誦咒的時候，我將迅速到達他的所在地，使他沒有障礙，隨意成就。如果持此咒時，應當知道它的方法：先畫一幅僧慎爾耶藥叉的形像，高四五尺，手中拿著鉾镩（矛）。在這像前做一個四方壇，安放四個裝滿蜜水或砂糖水的瓶子。塗上涂香、末香，燒香，以及各種花鬘。又在壇前做一個地火爐，在爐中安放炭火，用蘇摩（Soma，一種祭祀用的植物）和芥子在爐中焚燒。口誦前面的咒語一百零八遍，一遍燒一次，乃至我藥叉大將親自現身，問誦咒人說：『你有什麼需要？』心中所求的，就用事情（告訴他）。
【English Translation】 English version:
Away from evil paths. As the text can be understood. Because the listener benefits from this, the Shadow Knowing Dharma Master also receives this benefit. With an inferior image surpassing (the original), it is certain in principle to receive (benefits).
Sutra: At that time, the Yaksha General Samshraya (Yaksha General, a Dharma protector) reported to the Buddha, saying: 'World Honored One, I have a Dharani (Dharani, a summary, a mantra), now I personally state it before the Buddha, for the sake of benefiting and having compassion for all sentient beings.' Then he spoke the mantra:
'Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Brahmaya (Homage to Brahma), Namo Indraya (Homage to Indra), Namo Chaturanam Maharajananam (Homage to the Four Great Kings), Tadyatha (Thus it is): Hiri Hiri, Miri Miri, Gauri, Maha Gauri, Gandhari, Maha Gandhari, Dara Miji, Maha Dara Miji, Danda Kukundi, Haha Haha Haha Haha, Hihi Hihi Hihi, Huhu Huhu Huhu, Han Rudame, Gautamame, Jaja Jaja Jaja Jaja, Jiji Jiji Jiji Jiji, Juju Juju Juju Juju, Chanda She, Pala, Shighra, Shighra, Uttistha Hi, Bhagavan Samshraya Svaha (Blessed One Samshraya, may this mantra be accomplished)'
If there is anyone who can receive and uphold this bright mantra, I will give him all kinds of joyful tools for life, such as food, clothing, flowers, fruits, and rare and unusual things. Or if he seeks a son or a daughter, a young boy or a young girl, gold, silver, treasures, and various ornaments, I will provide them all, according to his wishes, so that he will have no lack. This bright mantra has great power. When chanting the mantra, I will quickly arrive at his location, so that he will have no obstacles and will be accomplished as he wishes. If holding this mantra, one should know its method: first draw an image of the Yaksha Samshraya, four or five feet tall, holding a halberd (spear) in his hand. In front of this image, make a square altar, and place four bottles filled with honey water or sugar water. Apply scented paste, powdered incense, burning incense, and various flower garlands. Also, in front of the altar, make an earthen fire pit, place charcoal fire in the pit, and burn Soma (Soma, a plant used for sacrifice) and mustard seeds in the pit. Recite the previous mantra one hundred and eight times, burning once for each recitation, until I, the Yaksha General, personally appear and ask the mantra chanter: 'What do you need?' Whatever you seek in your heart, tell him with the matter.
答。我即隨言于所求事皆令滿足。或須金銀及諸伏藏。或欲神仙乘空而去。或求天眼通。或知他心事。於一切有情隨意自在令斷煩惱速得解脫。皆得成就。
下第二以咒力加被有六。一請說顯意。二即說下正說咒。三若復下勸修益。四若持此下示行法。五乃至下明得益有三。一現身。二問答。三或須下隨與。一與七珍。二與伏藏。三與神通。四與自在。五與解脫。準前與辨才。此中得智亦應誦咒請現身加令得智慧。略故不說。云令斷煩惱速得解脫。是令求智意。
經。爾時世尊告正了知藥叉大將曰善哉善哉汝能如是利益一切眾生說此神咒擁護正法福利無邊。
下六佛贊成也。
王法正論品第二十
王法正論品三門分別。言來意者。流通有三。初十六品學行流通。中有五。此即第三品正明持學。持學有二。初二舉昔。后一勸今。舉昔有二。一為增上生道。二為決定勝道。此品為初。又解。以四天王護國品說人王若能尊人重法正行弘經天等擁護。若不如是天等舍離故。今此品舉昔人王正行弘經。勸勉時會。有此品起。釋品名者。先離后合。王有三號。一曰皇皇者天王也。二曰帝帝者主也。三曰王王者歸也。為眾所歸。亦通名君。又縱任自在名之為王。法謂軌則。正即簡邪。亦名聖也。如愛
【現代漢語翻譯】 現代漢語譯本：回答：我立即依照你的話，對於你所求的事情都讓你滿足。或者需要金銀以及各種寶藏，或者想要成為神仙，乘空而去，或者求得天眼通，或者知曉他人的心思。對於一切有情眾生，隨心自在地讓他們斷除煩惱，迅速得到解脫，都能成就。
下面第二部分是以咒語的力量加持，有六個方面。一是請佛宣說顯明的意義。二是緊接著宣說下面的正咒。三是『若復下』勸勉修持的益處。四是『若持此下』指示修持的方法。五是『乃至下』說明得到的利益有三個方面：一是現身，二是問答，三是『或須下』隨心給予。一是給予七寶，二是給予寶藏，三是給予神通，四是給予自在，五是給予解脫。參照前面給予辯才的例子，這裡得到智慧也應該誦咒，請佛現身加持，使人得到智慧。因為簡略的緣故，所以沒有說。『云令斷煩惱速得解脫』，是讓人求得智慧的意思。
經文：這時，世尊告訴正了知藥叉（Yaksa，夜叉，一種守護神）大將說：『好啊！好啊！你能夠這樣利益一切眾生，宣說這個神咒，擁護正法，利益無邊。』
下面第六部分是佛陀讚歎。
王法正論品第二十
王法正論品從三個方面進行分別。說明來意：流通有三種，最初的十六品是關於學行流通，中間有五品，這一品是第三品，正是闡明持學。持學有兩種，最初兩種是增上生道，後面一種是決定勝道。這一品是最初的。又解釋說，因為在四天王護國品中說，人王如果能夠尊重賢人，重視佛法，行為端正，弘揚佛經，天神等就會擁護他；如果不是這樣，天神等就會捨棄他。所以，現在這一品列舉過去人王端正行為，弘揚佛經的事例，勸勉當今的集會，因此有了這一品的產生。解釋品名：先分開解釋，然後合起來解釋。王有三種稱呼：一是皇，皇是天王的意思；二是帝，帝是主的意思；三是王，王是歸附的意思，被大眾所歸附，也通稱為君。另外，縱任自在的稱為王。法是指軌則，正是指正，簡別邪惡，也稱為聖。例如愛。
【English Translation】 English version: Answer: I will immediately, according to your words, fulfill all your requests. Whether you need gold, silver, and various treasures, or desire to become an immortal and fly through the air, or seek the divine eye (天眼通, supernatural vision), or know the thoughts of others. For all sentient beings, I will freely and easily enable them to cut off afflictions and quickly attain liberation, all of which can be achieved.
The second part below is about empowering with the power of the mantra, which has six aspects. First, requesting the Buddha to explain the explicit meaning. Second, immediately reciting the following correct mantra. Third, '若復下' (if again, below) encourages the benefits of cultivation. Fourth, '若持此下' (if holding this, below) indicates the method of cultivation. Fifth, '乃至下' (even to, below) explains that the benefits obtained have three aspects: first, manifestation; second, questions and answers; third, '或須下' (or need, below) giving as desired. First, giving the seven treasures; second, giving treasures; third, giving supernatural powers; fourth, giving freedom; fifth, giving liberation. Referring to the previous example of giving eloquence, here, to obtain wisdom, one should also recite the mantra, requesting the Buddha to manifest and empower, so that one can obtain wisdom. Because it is abbreviated, it is not mentioned. '云令斷煩惱速得解脫' (it is said to cut off afflictions and quickly attain liberation) means to seek wisdom.
Sutra: At that time, the World Honored One told the Yaksa (藥叉, a type of guardian deity) General Zheng Liao Zhi (正了知, Right Knowing) saying: 'Good! Good! You are able to benefit all sentient beings in this way, reciting this divine mantra, upholding the Dharma, and the benefits are boundless.'
The sixth part below is the Buddha's praise.
Chapter Twenty: Treatise on the Correct Law of Kings
The Chapter on the Correct Law of Kings is distinguished from three aspects. Explaining the intention: there are three types of circulation, the initial sixteen chapters are about the circulation of learning and practice, the middle five chapters, this chapter is the third, which precisely elucidates upholding learning. There are two types of upholding learning, the initial two are about the path of higher rebirth, and the latter is about the path of definite victory. This chapter is the initial one. Another explanation is that, because in the Chapter on the Four Heavenly Kings Protecting the Country, it is said that if a human king can respect the virtuous, value the Dharma, act righteously, and promote the sutras, the heavenly deities will protect him; if it is not like this, the heavenly deities will abandon him. Therefore, this chapter lists the examples of past human kings acting righteously and promoting the sutras, encouraging the present assembly, hence the arising of this chapter. Explaining the title of the chapter: first explain separately, then combine the explanations. A king has three titles: first, Huang (皇), Huang means Heavenly King; second, Di (帝), Di means Lord; third, Wang (王), Wang means allegiance, being allegiant to the masses, also commonly called a ruler. In addition, being free and unrestrained is called a king. Dharma refers to rules, Zheng (正) refers to correctness, distinguishing evil, also called sage. For example, love.
語中起四凈語及八聖語。凈語即不妄語等。聖語即見言見等。論謂抉擇。循環研核諸法道理。王即能行法人。法正論者即所行法。應云王正法正論。順天竺語云法正論。論是能論。正法是所論。王之正法。正法之論。並依主釋。今此正辨王之正法論。不欲別解王及正法論也。解妨者。問地神請佛說王正法。何不自說指住事耶。答欲明三世法皆同故。法尊勝故。不自親說但舉往事。問若爾何故不舉過去佛說而引力尊幢王耶。答理國依俗事。故舉過去梵王所說。據實梵王亦佛邊聞為四王說。如下善生於寶積所聞金光明。不云佛說。問往力尊王並子妙幢今誰是耶。答有釋。妙幢即今妙幢。又云。即釋迦佛。詳此二釋無文遮許。取捨任情。
經。爾時此大地神女名曰堅牢于大眾中從座而起頂禮佛足合掌恭敬。
贊曰。此之品文大分為三。初地神陳請。次世尊為說。后大眾喜行。初復分四。此一請儀。
經。白佛言世尊于諸國中為人王者若無正法不能治國安養眾生及以自身長居勝位。
下二舉所為。
經。惟愿世尊慈悲哀愍當爲我說王法正論治國之要。
下三陳所請。
經。令諸人王得聞法已如說修行正化於世能令勝位永保安寧國內居人咸蒙利益。
下四明所益。
經
【現代漢語翻譯】 現代漢語譯本 語中起四凈語及八聖語：這裡指的是在言語中遵循四種清凈的語言和八種聖潔的語言。凈語即不妄語等：清凈的語言包括不妄語等戒律。聖語即見言見等：聖潔的語言包括如實地說出所見等。論謂抉擇：這裡所說的『論』指的是抉擇，即循環研核諸法道理：循環研究和審覈各種法的道理。王即能行法人：國王就是能夠實行佛法的人。法正論者即所行法：『法正論』指的是所實行的佛法。應云王正法正論：應該說成是『國王的正法論』。順天竺語云法正論：按照天竺語的說法，就是『法正論』。論是能論：『論』是能論證的。正法是所論：『正法』是所論證的內容。王之正法、正法之論：『國王的正法』和『正法的論證』，都是依主釋。今此正辨王之正法論：現在這裡正是辨析國王的正法論。不欲別解王及正法論也：不打算分別解釋國王和正法論。解妨者：解釋疑問的人。問地神請佛說王正法，何不自說指住事耶：提問：地神請佛陀宣說國王的正法，為什麼不自己說而只是指出過去的事情呢？答欲明三世法皆同故：回答：這是爲了說明過去、現在、未來三世的法都是相同的。法尊勝故：因為佛法是尊貴殊勝的。不自親說但舉往事：所以佛陀不親自宣說，只是舉出過去的事情。問若爾何故不舉過去佛說而引力尊幢王耶：提問：如果這樣，為什麼不舉出過去佛所說的，而引用力尊幢王的事情呢？答理國依俗事：回答：治理國家要依據世俗的事情。故舉過去梵王所說：所以舉出過去梵王所說的事情。據實梵王亦佛邊聞為四王說：實際上，梵王也是在佛陀身邊聽聞后為四大天王宣說的。如下善生於寶積所聞金光明：如下面的善生在寶積菩薩那裡聽聞《金光明經》。不云佛說：經中沒有說是佛陀宣說的。問往力尊王並子妙幢今誰是耶：提問：過去的力量尊王和他的兒子妙幢現在是誰呢？答有釋。妙幢即今妙幢：回答：有一種解釋說，妙幢就是現在的妙幢。又云。即釋迦佛：又有人說，妙幢就是釋迦牟尼佛。詳此二釋無文遮許：詳細考察這兩種解釋，沒有經文禁止或允許。取捨任情：所以採納哪種解釋可以根據自己的意願。 經。爾時此大地神女名曰堅牢（Drdha，土地神）于大眾中從座而起頂禮佛足合掌恭敬：經文：當時，這位名叫堅牢的大地女神，在大眾中從座位上站起來，頂禮佛足，合掌恭敬。 贊曰。此之品文大分為三：讚頌說：這一品經文大體上分為三個部分。初地神陳請：第一部分是地神陳述請求。次世尊為說：第二部分是世尊為之宣說。后大眾喜行：第三部分是大眾歡喜奉行。初復分四：第一部分又分為四個小部分。此一請儀：這是第一個小部分，講述了請求的儀式。 經。白佛言世尊于諸國中為人王者若無正法不能治國安養眾生及以自身長居勝位：經文：她對佛陀說：『世尊，在各個國家中，作為國王的人，如果沒有正法，就不能治理國家，安養眾生，以及使自身長久地保持在尊勝的地位。』 下二舉所為：下面是第二個小部分，舉出（無正法）所不能做的事情。 經。惟愿世尊慈悲哀愍當爲我說王法正論治國之要：經文：『惟愿世尊慈悲憐憫，請為我宣說國王的正法論，以及治理國家的要領。』 下三陳所請：下面是第三個小部分，陳述所請求的內容。 經。令諸人王得聞法已如說修行正化於世能令勝位永保安寧國內居人咸蒙利益：經文：『使各位國王聽聞佛法后，能夠按照佛陀所說的去修行，以正法教化世人，能夠使尊勝的地位永遠保持安寧，國內的百姓都能夠得到利益。』 下四明所益：下面是第四個小部分，說明（聽聞正法）所能帶來的利益。 經
【English Translation】 English version In speech, one should initiate the four pure speech acts and the eight noble speech acts. 'Pure speech' refers to abstaining from false speech, etc. 'Noble speech' refers to speaking truthfully about what one sees, etc. 'Treatise' (論) means discernment, which involves thoroughly examining the principles of all dharmas. 'King' (王) refers to one who can practice the Dharma. 'Dharma-just treatise' (法正論) refers to the Dharma being practiced. It should be said 'King's Dharma-just treatise'. Following the Indian language, it is called 'Dharma-just treatise'. 'Treatise' is the ability to argue. 'Just Dharma' is what is being argued. 'The King's Just Dharma' and 'The Treatise on Just Dharma' are both possessive compounds. Now, this precisely elucidates the King's Just Dharma Treatise. It does not intend to separately explain the King and the Just Dharma Treatise. To resolve the objection: The earth goddess asks the Buddha to speak about the King's Just Dharma, why doesn't she speak herself and point to past events? The answer is to clarify that the Dharma of the three times is the same. Because the Dharma is supreme, the Buddha does not personally speak but cites past events. If so, why not cite the past Buddha's teachings but instead cite King Power-Vajra-Banner (力尊幢王)? The answer is that governing a country relies on worldly matters, so the words of the past Brahma King are cited. In reality, the Brahma King also heard it from the Buddha's side and spoke it to the Four Heavenly Kings, just as Sudhana (善生) heard the Golden Light Sutra (金光明) from Bodhisattva Ratnakara (寶積), and it is not said that the Buddha spoke it. Who are King Power-Vajra-Banner and his son Wonderful Banner (妙幢) now? Some explain that Wonderful Banner is the current Wonderful Banner. Others say that it is Shakyamuni Buddha. Upon detailed examination, there is no textual prohibition or permission for either of these two explanations. Acceptance or rejection is up to one's own discretion. Sutra: At that time, the earth goddess named Drdha (堅牢，the firm one) arose from her seat in the assembly, prostrated at the Buddha's feet, and respectfully joined her palms. Commentary: This section of the text is broadly divided into three parts: first, the earth goddess makes a request; second, the World-Honored One speaks; and third, the assembly rejoices and practices. The first part is further divided into four: this is the first, the ceremony of the request. Sutra: She said to the Buddha, 'World-Honored One, in all countries, if a king does not have the Right Dharma, he cannot govern the country, nourish sentient beings, or maintain his own position of superiority for long.' Below, the second part lists what cannot be done. Sutra: 'I beseech the World-Honored One, with compassion and pity, to speak to me about the King's Dharma-just treatise and the essentials of governing a country.' Below, the third part states the request. Sutra: 'So that all kings, having heard the Dharma, may practice and transform the world according to it, enabling their positions of superiority to be secure and peaceful forever, and the inhabitants of their countries to receive benefits.' Below, the fourth part clarifies the benefits. Sutra
。爾時世尊于大眾中告堅牢地神曰。汝當諦聽。過去有王名力尊幢。其王有子名曰妙幢。受灌頂位未久之頃。爾時父王告妙幢言。有王法正論名天主教法。我于昔時受灌頂位而為國主。我之父王名智力尊幢。為我說是王法正論。我依此論於二萬歲善治國土。我不曾憶起一念心行於非法。汝於今日亦應如是。勿以非法而治於國。云何名為王法正論。汝今善聽。當爲汝說。
下次世尊為說有三。初對眾敕聽。次過去下述昔緣起。后爾時力尊下陳昔正法。述昔緣起有八。一能所教人。二爾時下明所授之法。世主即梵王修四無量方為世主。明教慈悲起必能拔苦與樂。三我于下明得法之緣。四我之父下明得聞法處。五我依下明我能行學。六汝於今下誡子隨修。七云何名為下聞敕請教。八汝今下敕聽許說。此意于父邊聞復教其子者。明父子恩深教必實益。故勸聞者敬重依行。
經。爾時力尊幢王即為其子以妙伽他說正論曰。
下陳昔正法文分為二。此佛標序。
經。我說王法論利安諸有情為斷世間疑滅除眾過失一切諸天王及以人中王當生歡喜心合掌聽我說。
下正陳彼說有七十三行頌分二。初二頌力尊敕聽。后七十一頌為陳正論。敕聽中初一行述論益。次三句教所備。后一句敕聽為說。問前長行中
【現代漢語翻譯】 現代漢語譯本： 當時，世尊在大眾中告訴堅牢地神說：『你應當仔細聽。過去有一位國王名叫力尊幢（Lìzūnzhuàng，powerful banner），這位國王有個兒子名叫妙幢（Miàozhuàng，wonderful banner）。妙幢接受灌頂成為王位繼承人沒多久，當時父王告訴妙幢說：『有一部關於國王統治的正確理論，名叫天主教法（Tiānzhǔ jiàofǎ，teaching of the heavenly lord）。我過去接受灌頂成為國王時，我的父王名叫智力尊幢（Zhìlìzūnzhuàng，wisdom and power banner），他為我講述了這部關於國王統治的正確理論。我依靠這部理論，在兩萬年裡很好地治理國家。我不曾記得自己有一念心行是不合法的。你今天也應當像我一樣，不要用不合法的方式來治理國家。什麼叫做國王統治的正確理論呢？你現在好好聽，我將為你講述。』 接下來世尊解釋說有三個要點。第一，對大眾發出聽講的命令。第二，從『過去』開始，講述過去的因緣。第三，從『當時力尊』開始，陳述過去的正確方法。講述過去的因緣有八個方面：一，能教的人和所教的人。二，從『當時』開始，說明所傳授的法。世主就是梵天王（Fàn Tiānwáng，Brahma），他通過修習四無量心（sì wúliàng xīn，four immeasurables）成為世主。說明教導慈悲心必定能夠拔除痛苦，給予快樂。三，從『我于』開始，說明得到法的因緣。四，從『我的父』開始，說明聽聞法的地方。五，從『我依』開始，說明我能夠實行和學習。六，從『你於今』開始，告誡兒子要跟隨修習。七，從『什麼叫做』開始，聽聞命令請求教導。八，從『你今』開始，命令聽講並允許講述。這裡的意思是，父親從長輩那裡聽聞后又教導他的兒子，說明父子恩情深厚，教導必定有實際益處。因此勸告聽聞者要敬重並依此實行。 『當時，力尊幢王就為他的兒子用美妙的伽他（qié tuō，verse）講述正確的理論說：』 下面陳述過去的正確方法，分為兩個部分。這是佛陀的標示和序言。 『我說國王統治的理論，是爲了利益和安樂一切有情眾生，爲了斷除世間的疑惑，滅除各種過失。一切諸天之王以及人間之王，應當生起歡喜心，合掌聽我說。』 下面正式陳述他的說法，有七十三行頌，分為兩個部分。首先是兩頌力尊的命令聽講。然後是七十一頌陳述正確的理論。在命令聽講中，第一行陳述理論的益處。接下來的三句教導所準備的。最後一句命令聽講，為他說法。提問：前面長行中
【English Translation】 English version: At that time, the World Honored One, in the midst of the assembly, said to the steadfast Earth Goddess: 'You should listen attentively. In the past, there was a king named Li Zun Zhuang (Powerful Banner). This king had a son named Miao Zhuang (Wonderful Banner). Not long after receiving the Abhisheka (initiation) to the position of heir, the father king told Miao Zhuang: 'There is a correct theory regarding the rule of kings, called Tian Zhu Jiao Fa (Teaching of the Heavenly Lord). When I received the Abhisheka to become king in the past, my father king, named Zhi Li Zun Zhuang (Wisdom and Power Banner), explained this correct theory of kingship to me. Relying on this theory, I governed the country well for twenty thousand years. I do not recall ever having a single thought or action that was unlawful. You should also be like me today, and do not govern the country in an unlawful manner. What is called the correct theory of kingship? Listen carefully now, and I will explain it to you.' Next, the World Honored One explained that there are three key points. First, issuing a command to the assembly to listen. Second, starting from 'In the past,' narrating the past causes and conditions. Third, starting from 'At that time, Li Zun,' stating the correct methods of the past. Narrating the past causes and conditions has eight aspects: one, the teacher and the taught. Two, starting from 'At that time,' explaining the Dharma (teaching) being transmitted. The Lord of the World is Brahma (Fan Tian Wang), who becomes the Lord of the World by cultivating the Four Immeasurables (si wu liang xin). Explaining that teaching compassion is sure to remove suffering and give happiness. Three, starting from 'I,' explaining the causes and conditions for obtaining the Dharma. Four, starting from 'My father,' explaining the place where the Dharma was heard. Five, starting from 'I rely,' explaining that I am able to practice and learn. Six, starting from 'You today,' admonishing the son to follow and cultivate. Seven, starting from 'What is called,' hearing the command and requesting instruction. Eight, starting from 'You now,' commanding to listen and permitting the explanation. The meaning here is that the father, having heard from his elders, then teaches his son, illustrating the deep affection between father and son, and that the teaching is sure to have practical benefits. Therefore, it is advised that listeners respect and practice accordingly. 'At that time, King Li Zun Zhuang then used beautiful Gathas (Qie Tuo, verses) to explain the correct theory to his son, saying:' Below, stating the correct methods of the past, divided into two parts. This is the Buddha's indication and introduction. 'I speak of the theory of kingship for the benefit and happiness of all sentient beings, to eliminate worldly doubts and eradicate various faults. All the kings of the heavens and the kings among humans should generate joyful minds, join their palms, and listen to what I say.' Below, formally stating his teachings, there are seventy-three lines of verses, divided into two parts. First, two verses of Li Zun's command to listen. Then, seventy-one verses stating the correct theory. In the command to listen, the first line states the benefits of the theory. The next three lines teach what to prepare. The last line commands to listen, to explain the Dharma. Question: In the preceding prose
但為其子。云何勸聽更有天主人王。答長行文略頌中廣故。又解。正為誡子。意謂。此論稱理廣益天主人王。皆當歡喜。故汝今應合掌聽說。
經。往昔諸天眾集在金剛山四王從座起請問于大梵梵主最勝尊天中大自在愿哀愍我等為斷諸疑惑。
下七十一頌為陳正論。大文分三。初二頌論起所因。次二頌發問生起。后六十七頌正陳其論。初中有五。初二句眾集處。次一句能請人。次一句所問者。次二句贊彼論。次二句請為說。
經。云何處人世而得名為天覆以何因緣號名曰天子云何生人間獨得為人主云何在天上覆得作天王。
下發問生起總有四問。如文可知。意各有三。一問其號依德立。即並問立號所由。所由則是問王行何正法得名王等。若不爾者。四天但問其名。云何天主言問我治國法。故薩遮尼乾子經第二云。王言。大師彼諸王等何故名王。答言。大王王者民之父母。以能依法攝護眾生令安樂故名之為王。此即總標。次則釋云。大王當知。王之養民當如赤子移干去濕不待其言。何以故。大王當知。王者得立。以民為國。民心不安國將滅矣。是故王常當慮民如念赤子不離於心。當知。國內人民苦樂水旱風雨飢飽老少病患獄訟有罪無罪有功無功。如是知者名不離心。如是知已以力將護。所應與
【現代漢語翻譯】 但因為他是你的兒子。為什麼要勸說（他）去聽那些更有權勢的天主和人王（的教誨）呢？回答是：長行文（散文部分）比較簡略，而頌文（詩歌部分）則更加詳盡。另一種解釋是：主要是爲了告誡兒子。意思是說，這部論典闡述了深刻的道理，廣泛地利益了天主和人王，他們都應當歡喜。所以你現在應當合掌恭敬地聽聞。
經文：往昔，諸天眾聚集在金剛山，四大天王從座位上站起來，向大梵天（Mahābrahmā，宇宙的創造者）請問，梵天主是最殊勝尊貴的天，天中大自在（Maheśvara，濕婆神），愿您哀憐我們，為我們斷除各種疑惑。
接下來的七十一頌是陳述正論。大體上分為三部分。最初兩頌論述發起的原因。其次兩頌闡述問題的生起。最後六十七頌正式陳述其論。最初兩頌中包含五個方面。最初兩句說明眾神聚集的地點。其次一句說明能夠提問的人。其次一句說明被提問的對象。其次兩句讚歎這部論典。最後兩句是請求（梵天）為他們宣說。
經文：在人世間怎樣才能被稱為『天』（deva）？又因為什麼因緣被稱為『天子』（devaputra）？怎樣出生在人間才能獨自成為人主（king）？怎樣在天上才能再次成為天王（devarāja）？
下面是闡述問題生起，總共有四個問題。如經文所說，每個問題都有三個方面的含義。第一問是關於稱號的建立依據于德行。也就是一併詢問建立稱號的原因。這個原因就是詢問國王奉行什麼正法才能被稱為國王等等。如果不是這樣，四大天王僅僅詢問他們的名字就可以了，為什麼天主（梵天）會說詢問我治理國家的方法呢？所以《薩遮尼乾子經》第二卷說：國王說：大師，那些國王們因為什麼原因被稱為國王呢？回答說：大王，國王是人民的父母。因為能夠依法攝護眾生，使他們安樂，所以被稱為國王。這是一種總體的概括。接下來解釋說：大王應當知道，國王養育人民應當像對待嬰兒一樣，移走乾燥的地方，去除潮濕的地方，不需要他們自己說出來。為什麼呢？大王應當知道，國王的建立，是因為人民組成了國家。人民的心不安定，國家就會滅亡。所以國王常常應當像惦念嬰兒一樣惦念人民，不離於心。應當知道，國內人民的苦樂、水旱、風雨、飢飽、老少、病患、獄訟、有罪無罪、有功無功。像這樣瞭解情況，才叫做不離於心。像這樣瞭解之後，用力量去保護他們，應該給予的
【English Translation】 But because he is your son. Why advise (him) to listen to the more powerful Devas (gods) and human kings? The answer is: the prose section is relatively brief, while the verses are more detailed. Another explanation is: it is mainly to admonish the son. It means that this treatise expounds profound principles and widely benefits the Devas and human kings, who should all rejoice. Therefore, you should now listen respectfully with your palms together.
Sutra: In the past, the assembly of Devas gathered on Mount Vajra (Diamond Mountain), and the Four Heavenly Kings rose from their seats to ask Mahābrahmā (the creator of the universe). Brahmā (the chief of Brahma) is the most supreme and venerable Deva, the great sovereign among the Devas (Maheśvara, Shiva), may you have compassion on us and dispel our doubts.
The following seventy-one verses are a presentation of the correct doctrine. Broadly, it is divided into three parts. The first two verses discuss the cause of the initiation. The next two verses elaborate on the arising of the questions. The last sixty-seven verses formally present the discussion. The first two verses contain five aspects. The first two lines explain the location where the assembly gathered. The next line explains who is capable of asking the questions. The next line explains the object being questioned. The next two lines praise this treatise. The last two lines are a request for (Brahmā) to explain it to them.
Sutra: How can one be called a 'Deva' (god) while living in the human world? And for what reason is one called a 'Devaputra' (son of a god)? How can one be born in the human world and become a sole human ruler (king)? How can one become a Devarāja (king of the gods) again in the heavens?
The following elaborates on the arising of the questions, with a total of four questions. As the sutra says, each question has three aspects. The first question concerns the establishment of the title based on virtue. That is, it also asks about the reasons for establishing the title. This reason is to ask what righteous Dharma the king practices to be called a king, etc. If not, the Four Heavenly Kings would only need to ask their names. Why would the chief of the Devas (Brahmā) say to ask me about the methods of governing the country? Therefore, the second volume of the Satyaka Nigantha Sutra says: The king said: Master, for what reason are those kings called kings? The answer is: Great King, the king is the parent of the people. Because they can protect beings according to the Dharma and bring them peace and happiness, they are called kings. This is a general summary. Next, it explains: Great King, you should know that a king should nurture the people like caring for an infant, moving them from dry places and removing wet places, without waiting for them to speak. Why? Great King, you should know that the establishment of a king is because the people form the country. If the people's hearts are not at peace, the country will perish. Therefore, the king should always care for the people as if thinking of an infant, never leaving them from his mind. He should know the people's joys and sorrows, floods and droughts, wind and rain, hunger and fullness, old age and youth, illnesses, lawsuits, guilt and innocence, merit and lack of merit. Knowing the situation like this is called never leaving them from his mind. After understanding in this way, he should protect them with his strength, and what should be given
者及時給與。所應取者念當籌量。役使知時不奪人利。禁肅貪暴人得安樂。是名護國。名之為王。今此問答意亦同彼。第三問意現在當來由何業行生處人世得名為天等。由何業行生在天上得作天王。故下答云。由先善業力生天得作王等。西方國法是物各有十名。今人王舉三。天王舉一。以影于余。
經。如是護世間問彼梵王已爾時梵天主即便為彼說護世汝當知為利有情故問我治國法我說應善聽。
下六十七頌正陳其論有三。初二頌序昔許說。次六十頌半天主正陳。后是故汝人王下四頌半勸勉依學。初中分二。初一頌力尊標序。次一頌天主許說誡聽。
經。由先善業力生天得作王若在於人中統領為人主。
下天主正陳有二。初三頌答名及業二問。即令修善更作來因。后三十三天主下五十七頌半通答問得號所由。即陳正論。即令修其現益。初復有二。初一頌答后二問。后二頌答初二問。此初也。
經。諸天共加護然後入母胎既至母胎中諸天覆守護雖生在人世尊勝故名天由諸天護持亦得名天子。
下答前有二。初一頌半答第一問。后一半答第二問。然由先善業力言亦流至諸天共加護。
經。三十三天主分力助人王及一切諸天亦資自在力除滅諸非法惡業令不生教有情修善使得生天
【現代漢語翻譯】 現代漢語譯本：對於那些需要幫助的人，要及時給予。對於應該收取的，要認真考慮。役使百姓要掌握時機，不奪取他們的利益。禁止貪婪和暴行，使人民得到安樂。這叫做護國。能做到這些的，才配稱為王。現在這個問答的意義也和那個一樣。第三個問題是關於現在和未來，通過什麼樣的業行，生在人世間可以被稱為天等等。通過什麼樣的業行，生在天上可以成為天王。所以下面的回答說，由於先前的善業之力，生到天上可以成為天王等等。西方國家的法律是每樣東西都有十個名稱。現在人王只舉了三個，天王只舉了一個，以此來暗示其餘的。
經文：這樣護世間（Lokapala，守護世間的天神）問了梵天王（Brahmā，創造之神）之後，當時梵天主（Brahmā，創造之神）就對他說：護世，你應該知道，爲了利益有情眾生，你問我治理國家的方法，我說，你應該好好聽。
下面六十七頌正式陳述其論點，分為三個部分。最初兩頌是序言，說明過去已經答應要說。接著六十頌半是天主正式陳述。最後是『是故汝人王』下面四頌半，勸勉人王依此學習。最初的部分分為兩部分。最初一頌是憑藉尊重的語氣標明序言。接著一頌是天主答應要說，並告誡要好好聽。
經文：由於先前的善業之力，生到天上可以成為天王，如果生在人間，就可以統治人民，成為人主。
下面天主正式陳述，分為兩個部分。最初三頌回答了名稱和業這兩個問題，即勸人修善，作為未來的原因。後面三十三天主（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）下面五十七頌半，是通盤迴答得到稱號的原因，即陳述正論，即勸人修習現在的利益。最初的部分又分為兩個部分。最初一頌回答了後面的兩個問題。後面兩頌回答了最初的兩個問題。這是最初的部分。
經文：諸天共同加持，然後才進入母親的子宮。既已到達母親的子宮中，諸天又繼續守護。雖然生在人世間，因為尊貴殊勝的緣故，所以被稱為天。由於諸天的護持，也因此得名天子。
下面回答前面的問題，分為兩個部分。最初一頌半回答了第一個問題。後面一半回答了第二個問題。然而，『由於先前的善業之力』這句話也延伸到『諸天共同加護』。
經文：三十三天主（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）分出力量幫助人王，以及一切諸天也資助自在之力，消除滅除各種非法和惡業，使它們不再產生，教導有情眾生修習善業，使他們能夠生到天上。
【English Translation】 English version: For those who need help, it should be given promptly. For what should be taken, careful consideration should be given. Employing people should be done at the right time, without seizing their benefits. Prohibit greed and violence, so that the people can have peace and happiness. This is called protecting the country. Only those who can do these things are worthy of being called kings. The meaning of this question and answer is the same as that one. The third question is about the present and the future, through what kind of karmic actions can one be called a deva (god) when born in the human world, and so on. Through what kind of karmic actions can one be born in the heavens and become a deva king. Therefore, the answer below says that due to the power of previous good karma, one can be born in the heavens and become a deva king, and so on. The laws of Western countries state that everything has ten names. Now, only three are mentioned for human kings, and only one for deva kings, to imply the rest.
Sutra: After Lokapala (Lokapala, guardian deities of the world) asked Brahma (Brahmā, the creator god) in this way, the Brahma Lord (Brahmā, the creator god) then said to him: Lokapala, you should know that for the benefit of sentient beings, you ask me about the methods of governing a country, and I say that you should listen carefully.
The following sixty-seven verses formally present the argument, divided into three parts. The first two verses are the introduction, stating that it was promised in the past to speak. Then sixty and a half verses are the Brahma Lord's formal presentation. The last part, from 'Therefore, you human king' onwards, is four and a half verses, exhorting the human king to learn accordingly. The initial part is divided into two parts. The first verse marks the introduction with a respectful tone. The next verse is the Brahma Lord promising to speak and admonishing to listen carefully.
Sutra: Due to the power of previous good karma, one can be born in the heavens and become a deva king; if born in the human world, one can rule the people and become a human lord.
The following is the Brahma Lord's formal presentation, divided into two parts. The first three verses answer the two questions of name and karma, that is, encouraging people to cultivate goodness as the cause for the future. The latter part, from the Thirty-Three Heavens Lord (Trāyastriṃśa, the heaven located on the summit of Mount Sumeru in Buddhist cosmology) onwards, is fifty-seven and a half verses, comprehensively answering the reasons for obtaining the title, that is, presenting the correct argument, that is, encouraging people to cultivate present benefits. The initial part is again divided into two parts. The first verse answers the latter two questions. The latter two verses answer the initial two questions. This is the initial part.
Sutra: The devas collectively bless, and then one enters the mother's womb. Having reached the mother's womb, the devas continue to protect. Although born in the human world, because of being noble and superior, one is called a deva. Due to the protection of the devas, one is also named the son of a deva (devaputra).
The following answers the previous questions, divided into two parts. The first one and a half verses answer the first question. The latter half answers the second question. However, the phrase 'due to the power of previous good karma' also extends to 'the devas collectively bless'.
Sutra: The Thirty-Three Heavens Lord (Trāyastriṃśa, the heaven located on the summit of Mount Sumeru in Buddhist cosmology) divides his power to help the human king, and all the devas also assist with the power of sovereignty, eliminating and eradicating various illegal and evil deeds, preventing them from arising, teaching sentient beings to cultivate good deeds, so that they can be born in the heavens.
上人及蘇羅眾並健闥婆等羅剎旃荼羅悉皆資半力父母資半力令舍惡修善諸天共護持示其諸善報若造諸惡業令于現世中諸天不護持示其諸惡報。
下通答得號所由陳其正論。文復分二。初五頌略標。后五十二頌半廣釋標。中有三。初二頌標諸天助王行正法他益。有三。初一頌天助。次一頌王化。化中初半滅惡。後半生善。次一頌半標人神共護自益。或亦是益他。由人神助力令王化他舍惡修善共護自益。言羅剎旃荼羅者。旃荼羅此云嚴幟執守惡者。即羅剎中執惡之者。此意惡此尚護。況余善者。后諸天共護下一頌半標由令行善化人得諸天護。初半標示。后一頌別示善惡所得因果。問造善可護。造惡如何護。答由昔修善今得為王。故造惡時天示惡相護令改修。
經。國人造惡業。王舍不禁制。斯非順正理。治擯當如法。若見惡不遮。非法便滋長。遂令王國內。奸詐日增多。王見國中人。造惡不遮止。三十三天眾。咸生忿怒心。因此損國政。諂偽行世間。被他怨敵侵。破壞其國土。居家及資具。積財皆散失。種種諂誑生。更互相侵奪。由正法得王。而不行其法。國人皆破散。如象踏蓮池。惡風起無恒。暴雨非時下。妖星多變怪。日月蝕無光。五穀眾華果。苗實皆不成。國土遭饑饉。由王舍正法。
下五十二
【現代漢語翻譯】 現代漢語譯本：上人和蘇羅眾（Sura，天神）以及健闥婆（Gandharva，天樂神）等羅剎（Rakshasa，惡鬼）旃荼羅（Chandala，賤民），都各自貢獻一半的力量，加上父母的力量，使他們捨棄惡行，修習善法。諸天共同護持他們，向他們展示各種善報；如果他們造作各種惡業，諸天就不會在現世中護持他們，而是向他們展示各種惡報。
下面總的回答了獲得稱號的由來，並陳述了其中的正理。這段文字又分為兩部分。最初的五頌是簡略的標示，後面的五十二頌半是廣泛的解釋標示。其中又有三個部分。最初的兩頌標示了諸天幫助國王施行正法，這是利他的行為。其中有三個部分。最初的一頌是天神的幫助。接下來的一頌是國王的教化。教化中，前半部分是滅除惡行，後半部分是生起善行。接下來的一頌半標示了人神共同護持，這是自利的行為。或者也可以說是利他。由於人神的力量幫助，使得國王教化他人捨棄惡行，修習善法，共同護持自己。所說的羅剎旃荼羅，旃荼羅在這裡的意思是嚴厲地持有惡的標誌，執守惡行的人。也就是羅剎中執守惡行的人。這個意思是說，對於惡尚且護持，更何況其餘的善行呢？後面的諸天共同護持的一頌半，標示了由於使人行善，教化人民，從而得到諸天的護持。前半部分是標示，后一頌是分別展示善惡所得的因果。有人問，造作善業可以得到護持，造作惡業又如何護持呢？回答說，由於過去修習善業，今生才能成為國王。所以造作惡業的時候，天神會顯示惡的徵兆，護持他改正修行。
經文：國內的人民造作惡業，國王捨棄了禁止和制止，這不是順應正理的行為，應該依法進行治理和驅逐。如果看到惡行而不加以制止，非法的事情就會滋長。於是使得國王的國內，奸詐的事情日益增多。國王看到國內的人民，造作惡業而不加以制止，三十三天（Trayastrimsa，欲界六天中的第二天）的大眾，都會生起憤怒之心。因此會損害國家的政事，諂媚虛偽的事情在世間流行。被其他的怨敵侵犯，破壞他們的國土。居家和資財，積累的財富都會散失。各種諂媚欺誑的事情產生，更加互相侵犯搶奪。由於奉行正法才得到王位，卻不行使正法，國內的人民都會破散離析，就像大象踐踏蓮花池一樣。惡風沒有規律地颳起，暴雨不在時節降下。妖星多有變異怪象，日月出現虧蝕而沒有光芒。五穀和各種花果，苗和果實都不能成熟。國土遭受饑荒，這是由於國王捨棄了正法。
下面的五十二頌
【English Translation】 English version: The superiors, along with the Sura (gods), Gandharvas (celestial musicians), Rakshasas (demons), and Chandalas (outcasts), each contribute half of their strength, combined with the strength of their parents, to enable them to abandon evil and cultivate goodness. The gods jointly protect them, showing them various good rewards; if they commit various evil deeds, the gods will not protect them in this life but will show them various evil retributions.
The following provides a general answer to the origin of the title and states the correct principles within it. This text is further divided into two parts. The initial five verses are a brief indication, and the subsequent fifty-two and a half verses are an extensive explanation of the indication. Within this, there are three parts. The initial two verses indicate that the gods help the king to practice the Dharma, which is a benefit to others. Within this, there are three parts. The initial verse is about the help of the gods. The next verse is about the king's transformation. In the transformation, the first half is about eliminating evil, and the second half is about generating good. The next one and a half verses indicate that humans and gods jointly protect, which is a benefit to oneself. Or it can also be said to be benefiting others. Due to the help of humans and gods, the king transforms others, causing them to abandon evil and cultivate goodness, jointly protecting themselves. The so-called Rakshasa Chandala, Chandala here means strictly holding the mark of evil, those who adhere to evil deeds. That is, those among the Rakshasas who adhere to evil deeds. The meaning here is that even evil is protected, let alone other good deeds. The following one and a half verses about the gods jointly protecting indicate that by causing people to do good and transforming the people, they receive the protection of the gods. The first half is an indication, and the next verse separately shows the causes and effects of good and evil. Someone asks, 'Committing good deeds can receive protection, but how is committing evil protected?' The answer is, 'Because of cultivating good deeds in the past, one can become a king in this life. Therefore, when committing evil deeds, the gods will show evil omens, protecting him to correct his practice.'
Sutra: 'If the people of a country commit evil deeds, and the king abandons prohibition and restraint, this is not acting in accordance with correct principles; governance and expulsion should be carried out according to the law. If evil is seen but not stopped, illegal things will grow. Thus, in the king's country, treacherous things will increase day by day. If the king sees the people of the country committing evil deeds and does not stop them, the masses of the Trayastrimsa Heaven (the Heaven of Thirty-Three Gods) will all give rise to anger. Therefore, it will damage the affairs of the country, and flattering and false things will prevail in the world. Being invaded by other enemies, their country will be destroyed. Homes and property, accumulated wealth will be lost. Various flattering and deceptive things arise, further invading and plundering each other. Because of upholding the Dharma, one obtains the throne, but if one does not practice the Dharma, the people of the country will be scattered and broken, like elephants trampling a lotus pond. Evil winds rise irregularly, and heavy rain falls out of season. Ominous stars have many changes and strange phenomena, and the sun and moon appear eclipsed without light. The five grains and various flowers and fruits, seedlings and fruits cannot mature. The country suffers famine, which is due to the king abandoning the Dharma.'
The following fifty-two verses
頌半廣釋分二。初三十五頌明王違正法故禍臻。后十七行半明王依正法故福臻。準瑜伽六十一及王法正理論明。王之過失王之功德王衰損門王方便門王可愛法及能引發王可愛法各有多門。廣如彼辨。若別配此行相稍難。問此名王法正論。彼瑜伽同王法正理論名目相順。何不依彼以釋。答理不一途。仁王般若薩遮尼乾子等皆明王行治國之法非彼皆同。然配無違。且依此經分之為二。初三十行廣明違正論。后如是無邊過下五頌結成違正法。廣明分三。初八頌明見人造惡不遮失。次若王舍正法下九頌明王自行非法失。后國中最大臣下十三頌明見臣造過不除失。初中復四。初一頌明見惡應遮。二若見惡下一頌不遮惡廣。三王見國中下因茲天忿。四因此損國政下五頌遂有禍生。禍生有五。一頌怨敵壞國。二財散相侵。三禍起所因。四災變並現。五國土饑饉。五行如次配準可知。第三禍因中初半因後半喻。
經。若王舍正法。以惡法化人。諸天處本宮。見已生憂惱。彼諸天王眾。共作如是言。此王作非法。惡黨相親附。王位不久安。諸天皆忿恨。由彼懷忿故。其國當敗亡。以非法教人。流行於國內。斗諍多奸偽。疾疫生眾苦。天主不護念。余天咸捨棄。國土當滅亡。王身受苦厄。父母及妻子。兄弟並姊妹。俱遭愛別離。乃至
【現代漢語翻譯】 現代漢語譯本： 《頌半廣釋》分為兩部分。前三十五頌說明國王違背正法所導致的災禍。后十七行半說明國王遵循正法所獲得的福祉。參照《瑜伽師地論》第六十一卷和《王法正理論》可知，國王的過失、國王的功德、導致國王衰敗的原因、國王的權宜之計、國王受人愛戴的法則以及能夠引發國王受人愛戴的法則，各有多種途徑。詳細內容可參考上述論著。如果將這些內容與此經文的行相一一對應，則稍有難度。有人問：此經名為《王法正理論》，而《瑜伽師地論》也同樣有《王法正理論》的名稱，兩者名稱如此相近，為何不依據《瑜伽師地論》來解釋此經？答：道理並非只有一條途徑。《仁王經》、《般若經》、《薩遮尼乾子經》等都闡明了國王治理國家的方法，並非彼此完全相同。然而，將它們相互配合也並無衝突。暫且依據此經，將其分為兩部分。前三十行廣泛闡明違背正法的情況。後文『如是無邊過』以下五頌總結了違背正法的後果。廣泛闡明違背正法的部分又分為三部分。最初八頌說明國王見到他人作惡而不制止的過失。其次，『若王舍正法』以下九頌說明國王自身奉行非法行為的過失。最後，『國中最大臣』以下十三頌說明國王見到臣子有過錯而不加以懲處的過失。最初的八頌又分為四個部分。第一頌說明見到惡行應當制止。第二頌『若見惡』以下一頌說明不制止惡行的危害。第三頌『王見國中』以下說明因此導致天神憤怒。第四頌『因此損國政』以下五頌說明隨之而來的災禍。災禍的產生有五種：一頌說明怨敵破壞國家。二說明財富散失，互相侵奪。三說明災禍產生的根源。四說明各種災變同時出現。五說明國土出現饑荒。這五種情況可以依次對應，準此可知。第三種災禍的根源中，前半部分是原因，後半部分是比喻。
經文：如果國王捨棄正法，用惡法來教化人民，諸天（deva，天神）居住在本宮，見到這種情況后產生憂愁惱怒。這些天王（devaraja，天神之王）們共同這樣說：『這個國王奉行非法，與邪惡之徒親近，王位不久將安定。』諸天都忿恨不已。由於他們懷有忿恨，這個國家將要敗亡。用非法來教導人民，在國家內流行。爭鬥、欺詐增多，疾病產生各種痛苦。天主（devendra，帝釋天）不保護，其餘的天神都捨棄。國土將要滅亡，國王自身遭受苦難。父母以及妻子，兄弟和姐妹，都將遭遇愛別離之苦，乃至……
【English Translation】 English version: The 『Verse Half-Extensive Explanation』 is divided into two parts. The first thirty-five verses explain the calamities that arise when a king violates the Dharma (正法, righteous law). The latter seventeen and a half lines explain the blessings that a king obtains by following the Dharma. According to the sixty-first volume of the Yogacarabhumi-sastra (瑜伽師地論) and the Treatise on Royal Law (王法正理論), there are various ways to understand the faults of a king, the merits of a king, the causes of a king's decline, the expedient measures of a king, the laws by which a king is loved, and the laws that can lead to a king being loved. Detailed content can be found in the aforementioned treatises. It is slightly difficult to correspond these contents with the characteristics of this sutra one by one. Someone asks: This sutra is named Treatise on Royal Law, and the Yogacarabhumi-sastra also has the name Treatise on Royal Law. The names are so similar, why not use the Yogacarabhumi-sastra to explain this sutra? Answer: There is more than one way to understand the truth. The Benevolent Kings Sutra (仁王經), the Prajna Sutra (般若經), the Satyaka Nigantha Sutra (薩遮尼乾子經), etc., all explain the methods of a king governing the country, and they are not completely the same. However, there is no conflict in coordinating them with each other. For the time being, according to this sutra, it is divided into two parts. The first thirty lines extensively explain the situation of violating the Dharma. The following five verses from 『Such boundless faults』 summarize the consequences of violating the Dharma. The part that extensively explains violating the Dharma is further divided into three parts. The first eight verses explain the fault of the king seeing others doing evil and not stopping them. Secondly, the following nine verses from 『If the king abandons the Dharma』 explain the fault of the king himself practicing illegal acts. Finally, the following thirteen verses from 『The greatest minister in the country』 explain the fault of the king seeing that his ministers have faults and not punishing them. The first eight verses are further divided into four parts. The first verse explains that evil deeds should be stopped when seen. The second verse, 『If you see evil』 below, explains the harm of not stopping evil deeds. The third verse, 『The king sees in the country』 below, explains that this leads to the anger of the devas (天神, gods). The fourth verse, 『Therefore, the government is damaged』 below, explains the ensuing disasters. There are five types of disasters: one verse explains that enemy countries destroy the country. Two explain that wealth is scattered and plundered. Three explain the root cause of the disaster. Four explain that various disasters appear simultaneously. Five explain that there is famine in the country. These five situations can be corresponded in order, and this can be known accordingly. In the third cause of disaster, the first half is the cause and the second half is a metaphor.
Sutra: If a king abandons the Dharma (正法, righteous law) and uses evil laws to teach the people, the devas (天神, gods) dwell in their palaces and feel sorrow and anger when they see this situation. These Devarajas (天王, kings of the gods) say together: 『This king practices illegal acts and is close to evil people. The throne will not be stable for long.』 All the devas are filled with resentment. Because they harbor resentment, this country will be destroyed. Teaching the people with illegal acts is prevalent in the country. Strife and deceit increase, and diseases produce various sufferings. Devendra (天主, lord of the gods, i.e., Indra) does not protect, and the rest of the devas abandon it. The country will be destroyed, and the king himself will suffer. Parents and wives, brothers and sisters, will all encounter the suffering of separation from loved ones, and so on…
身亡歿。變怪流星墮。二日俱時出。他方怨賊來。國人遭喪亂。國所重大臣。枉橫而身死。所愛象馬等。亦復皆散失。處處有兵戈。人多非法死。惡鬼來入國。疾疫遍流行。
下王自行非失分四。初二句明王舍正法。二次兩句天見心憂。三次兩頌諸天共議。四次六頌災禍遂起。于中復九。初一頌斗諍等多。次半頌諸天棄捨。次一頌半違迫事生國土滅求不得苦。王身受苦者即怨憎會苦。父母等別離愛別離苦。乃至身亡即是死苦。次半頌災怪並生。次半頌怨賊來侵。次半頌大臣橫死。次半頌畜產散失。次半頌人非法亡。次半頌疾疫遍國。
經。國中最大臣及以諸輔相其心懷諂佞並悉行非法見行非法者而生於愛敬於行善法人苦楚而治罰。
下十三頌見臣造過不除失分四。一頌大臣造過。次一頌倒賞罰。次十頌有惡果生。后若王作非法下一頌結其過失。此初二也。
經。由愛敬惡人。治罰善人故。星宿及風雨。皆不以時行。有三種過生。正法當隱沒。眾生無光色。地肥皆下沉。由敬惡輕善。復有三種過。非時降霜雹。饑疫苦流行。谷稼諸果實。滋味皆損減。于其國土中。眾生多疾病。國中諸樹林。先生甘美果。由斯皆損減。苦澀無滋味。先有妙園林。可愛遊戲處。忽然皆枯悴。見者生憂惱。稻麥諸果
實。美味漸消亡。食時心不喜。何能長諸大。眾生光色減。勢力盡衰微。食啖雖復多。不能令飽足。于其國界中。所有眾生類。少力無勇勢。所作不堪能。國人多疾患。眾苦逼其身。鬼魅遍流行。隨處生羅剎。
下有惡果生。于中分五。初一頌三事乖時。一星二風三雨。二次一頌三種過起。一正法隱歿。二有情無光。三地肥沈減。三次二頌復三惡生。一非時霜雹。二谷稼損減。三眾生疾病。四次三頌外果衰微有三。一頌諸果無味。一頌林樹皆枯。一頌食不資大。五次三頌內報亦退有四。一頌形色饑羸尪微。一頌身無勇勢。半頌疾患苦迫。半頌鬼魅流行。
經。若王作非法親近於惡人令三種世間因斯受衰損。
下第四結其過失。三種世間者即三界。由王依法增益人天。行非法故三界衰損。或人畜百穀為三世間。人疫畜損百穀不熟。廣如上辨。
經。如是無邊過出在於國中皆由見惡人棄捨不治擯由諸天加護得作於國王而不以正法守護於國界若人修善行當得生天上若造惡業者死必墮三塗若王見國人縱其造過失三十三天眾皆生熱惱心不順諸天教及以父母言此是非法人非王非孝子。
下五頌大段第二結成違正法有四。一頌結不罰惡。一頌結不修善。一頌結善惡報。二頌結違教非人。
經。
【現代漢語翻譯】 現代漢語譯本： 食物的味道逐漸消失。吃東西的時候心裡不高興。怎麼能夠增長身體呢？眾生的光澤和氣色減少，勢力也完全衰弱。即使吃很多東西，也不能感到飽足。在那個國界中，所有的眾生，缺少力量，沒有勇氣，所做的事情也不能勝任。國內的人民多有疾病，各種痛苦逼迫他們的身體。鬼怪到處流行，到處都出現羅剎（Rākṣasa，惡鬼）。
下面有惡果產生，分為五個部分。第一部分一頌講述三種事情不合時宜：一是星象，二是風，三是雨。第二部分一頌講述三種過失產生：一是正法隱沒，二是有情眾生沒有光彩，三是土地的肥力沉降減少。第三部分兩頌講述三種惡事產生：一是非時節的霜和冰雹，二是穀物莊稼受損減產，三是眾生生病。第四部分三頌講述外在的果實衰敗，有三種情況：一頌是各種果實沒有味道，一頌是林木樹木都枯萎，一頌是食物不能滋養身體。第五部分三頌講述內在的果報也退失，有四種情況：一頌是形體臉色飢餓瘦弱，身體虛弱，一頌是身體沒有勇氣和力量，半頌是疾病痛苦逼迫身體，半頌是鬼怪到處流行。
經文：如果國王做出不符合正法的事情，親近惡人，會使三種世間因此受到衰損。
下面第四部分總結其過失。三種世間，就是指三界（欲界、色界、無色界）。由於國王依法行事，可以增益人天（人和天人）；如果行非法之事，就會使三界衰損。或者可以把人、畜生、百穀看作三種世間。如果發生瘟疫，牲畜受損，百穀不熟，詳細情況如上文所說。
經文：像這樣無邊的過失出現在國家中，都是因為親近惡人，拋棄善人而不加以治理。因為諸天（Deva）的加護，才能夠成為國王，卻不用正法來守護國家。如果有人修行善行，應當能夠往生到天上；如果造作惡業，死後必定墮入三惡道（地獄、餓鬼、畜生）。如果國王看到國內的人民放縱自己造作過失，三十三天（Trāyastriṃśa）的天眾都會生起熱惱之心。不順從諸天的教導，以及父母的教誨，這種人是非法之人，不是合格的國王，也不是孝順的子女。
下面五頌是大段的第二部分，總結違背正法有四種情況：一頌總結不懲罰惡人，一頌總結不修習善行，一頌總結善惡的果報，兩頌總結違背教誨，不是合格的人。
【English Translation】 English version: The taste of food gradually disappears. When eating, the heart is not happy. How can one nourish the body? The luster and complexion of sentient beings diminish, and their strength completely weakens. Even if they eat a lot, they cannot feel full. In that realm, all sentient beings lack strength and courage, and are unable to accomplish what they set out to do. The people of the country suffer from many diseases, and various sufferings oppress their bodies. Ghosts and demons roam everywhere, and Rākṣasas (惡鬼) appear in every place.
Below, evil consequences arise, divided into five parts. The first part, one verse, describes three things that are out of sync: first, the stars; second, the wind; and third, the rain. The second part, one verse, describes three faults that arise: first, the true Dharma is hidden; second, sentient beings have no radiance; and third, the fertility of the land diminishes. The third part, two verses, describes three evils that arise: first, untimely frost and hail; second, damage to crops and grains; and third, diseases among sentient beings. The fourth part, three verses, describes the decline of external fruits, with three situations: one verse is that various fruits have no taste; one verse is that forests and trees wither; and one verse is that food cannot nourish the body. The fifth part, three verses, describes the decline of internal retribution, with four situations: one verse is that the form and complexion are hungry and emaciated, and the body is weak; one verse is that the body has no courage or strength; half a verse is that diseases and sufferings oppress the body; and half a verse is that ghosts and demons roam everywhere.
Sutra: If a king acts contrary to the Dharma and associates with evil people, he will cause the three realms to decline.
Below, the fourth part summarizes the faults. The three realms refer to the three realms of existence (desire realm, form realm, formless realm). Because the king acts according to the Dharma, he can benefit humans and Devas (天人); if he acts unlawfully, he will cause the three realms to decline. Alternatively, humans, animals, and grains can be regarded as the three realms. If there is an epidemic, livestock are harmed, and grains do not ripen, as described in detail above.
Sutra: Such boundless faults appear in the country, all because of associating with evil people and abandoning good people without governing them. Because of the protection of the Devas (諸天), one is able to become a king, but does not use the Dharma to protect the country. If someone cultivates good deeds, they should be able to be reborn in heaven; if they commit evil deeds, they will surely fall into the three evil realms (hell, hungry ghosts, animals) after death. If the king sees the people of the country indulging in wrongdoing, the assembly of the Trāyastriṃśa (三十三天) heaven will all have hearts of vexation. Not following the teachings of the Devas, as well as the teachings of parents, such a person is unlawful, not a qualified king, and not a filial child.
Below, the five verses are the second part of the major section, summarizing that there are four situations of violating the Dharma: one verse summarizes not punishing evil people, one verse summarizes not cultivating good deeds, one verse summarizes the retribution of good and evil, and two verses summarize violating the teachings and not being a qualified person.
若於自國中見行非法者如法當治罰不應生捨棄是故諸天眾皆護持此王以滅諸惡法能修善根故王於此世中必招于現報由於善惡業行舍勸眾生為示善惡報故得作人王諸天共護持一切咸隨喜。
下十七頌半明依正法故福臻。分之為二。初四頌標行正法。后十三頌半依標廣釋。標中有二。此二頌標罰惡。罰惡有二。初頌罰惡人。后頌得天護。次二頌標勸善。勸善有二。初一頌勸修善。后一頌得菩提。
經。由自利利他。治國以正法。見有諂佞者。應當如法治。假使失王位。及以害命緣。終不行惡法。見惡而捨棄。害中極重者。無過失國位。皆因諂佞人。為此當治罰。若友諂誑人。當失於國位。由斯損王政。如象入華園。天主皆瞋恨。阿蘇羅亦然。以彼為人王。不以法治國。是故應如法。治罰于惡人。
下廣釋有二。初五頌半釋罰惡。后八頌半釋行善。釋初有五。一頌見惡必治。次一頌是不典舍。次一頌明罰所以。次一頌重更成前。三句法一句喻。次一頌半結應治罰。問行惡有幾。幾種治罰。答準薩遮尼乾子經第四云。行惡眾生有五。一于王無益。二者造作無利。三者起逆。四者邪行。五者邪命。于王無益有十一種。一者返逆。二者教他返逆。三與王毒藥。四奪王資生。五破所應作。六侵奪王妻。七違王命。
【現代漢語翻譯】 現代漢語譯本：如果在自己的國家中看到有人做不合法的事情，應當依法懲治，不應該輕易捨棄。因此，諸天神眾都會護持這樣的國王，因為他能滅除各種惡法，修習各種善根。所以，這樣的國王在世間必定能得到現世的福報。由於他行善業，捨棄惡行，勸導眾生行善，昭示善惡的報應，所以能成為受諸天共同護持的人王，一切眾生都隨之歡喜。
接下來的十七頌半經文闡明了依正法而行可以帶來福報。可以分為兩部分。最初的四頌經文標明了行持正法，後面的十三頌半經文則依據標明的正法進行廣泛的解釋。在標明正法的部分中，又可以分為兩部分：這兩頌經文標明了懲罰邪惡；懲罰邪惡又可以分為兩部分：第一頌經文是關於懲罰作惡之人，第二頌經文是關於得到天神的護持；接下來的兩頌經文標明了勸導行善；勸導行善又可以分為兩部分：第一頌經文是勸導修習善行，第二頌經文是關於獲得菩提。
經文：由於國王自身行利益之事，也利益他人，用正法治理國家，看到有諂媚奸佞之人，應當依法懲治。即使會失去王位，甚至有喪命的危險，最終也不會行惡法，見到惡行就捨棄。各種危害中，最嚴重的莫過於失去國家和王位，而這都是因為有諂媚奸佞之人。因此，應當懲治他們。如果親近諂媚欺騙之人，就會失去王位，從而損害國家政權，就像大象闖入花園一樣。天主（Deva，天神之主）都會嗔恨，阿修羅（Asura，一種神道生物）也是如此。因為他們作為人王，卻不用正法治理國家。因此，應當依法懲治作惡之人。
接下來的經文廣泛地解釋了正法，可以分為兩部分：最初的五頌半經文解釋了懲罰邪惡，後面的八頌半經文解釋了行持善法。解釋懲罰邪惡的部分可以分為五部分：一頌經文說明見到惡行必須懲治；一頌經文說明不應輕易捨棄正法；一頌經文說明懲罰的原因；一頌經文再次強調並總結了前面的內容，其中三句是關於正法的，一句是比喻；一頌半經文總結了應當懲治邪惡。有人問：作惡的行為有幾種？有幾種懲罰方式？回答是：根據《薩遮尼乾子經》（Satyaka Nigantha Sutra）第四卷所說，作惡的眾生有五種：一是對國王沒有益處；二是製造無利之事；三是發動叛逆；四是行為邪惡；五是邪命（以不正當的手段謀生）。對國王沒有益處有十一種：一是反叛；二是教唆他人反叛；三是給國王下毒；四是奪取國王的資生之物；五是破壞應該做的事情；六是侵犯國王的妻妾；七是違抗國王的命令。
【English Translation】 English version: If, within his own country, he sees those who act unlawfully, he should punish them according to the law and should not abandon them. Therefore, all the hosts of devas (Deva, gods) will protect such a king, because he can eliminate all evil laws and cultivate all good roots. Therefore, such a king will surely receive present rewards in this world. Because he practices good deeds, abandons evil deeds, exhorts sentient beings to do good, and reveals the retribution of good and evil, he can become a human king protected by all the devas, and all beings will rejoice with him.
The following seventeen and a half verses explain that blessings come from relying on the correct Dharma. It can be divided into two parts. The first four verses indicate the practice of the correct Dharma, and the following thirteen and a half verses explain it extensively based on the indicated Dharma. In the part indicating the Dharma, it can be divided into two parts: these two verses indicate the punishment of evil; the punishment of evil can be divided into two parts: the first verse is about punishing evildoers, and the second verse is about obtaining the protection of the devas; the following two verses indicate the exhortation to do good; the exhortation to do good can be divided into two parts: the first verse is about exhorting the cultivation of good deeds, and the second verse is about obtaining Bodhi.
Sutra: Because the king benefits himself and others, and governs the country with the correct Dharma, he should punish those who are flattering and deceitful according to the law. Even if he loses his throne or faces the danger of losing his life, he will ultimately not practice evil deeds, and will abandon evil deeds when he sees them. Among all harms, the most serious is losing the country and the throne, and this is all because of flattering and deceitful people. Therefore, they should be punished. If one associates with flattering and deceitful people, one will lose the throne, thereby harming the national government, just like an elephant breaking into a garden. The Lord of the Devas (Deva, lord of gods) will be angry, and the Asuras (Asura, a type of divine being) will also be angry. Because they, as human kings, do not govern the country with the Dharma. Therefore, evildoers should be punished according to the law.
The following sutra extensively explains the Dharma, which can be divided into two parts: the first five and a half verses explain the punishment of evil, and the following eight and a half verses explain the practice of good. The part explaining the punishment of evil can be divided into five parts: one verse explains that evil deeds must be punished when seen; one verse explains that the Dharma should not be easily abandoned; one verse explains the reason for punishment; one verse emphasizes and summarizes the previous content again, with three sentences about the Dharma and one sentence as a metaphor; one and a half verses conclude that evil should be punished. Someone asks: How many kinds of evil deeds are there? How many kinds of punishments are there? The answer is: According to the fourth volume of the Satyaka Nigantha Sutra, there are five kinds of sentient beings who do evil: one is of no benefit to the king; two is creating unprofitable things; three is launching rebellion; four is acting evilly; five is wrong livelihood (making a living by improper means). There are eleven things that are of no benefit to the king: one is rebellion; two is inciting others to rebel; three is poisoning the king; four is seizing the king's means of livelihood; five is destroying what should be done; six is violating the king's wives and concubines; seven is disobeying the king's orders.
八出王密語。九覘伺國土。十者罵王。十一毀訾。造作無利復有十種。一迭共相殺。二迭相劫奪。三迭相侵妻。四虛誑證他。五虛妄誑他。六壞他親友。七惡口罵他。八斗稱欺誑。九迭相毀訾。十迭相焚燒。返逆眾生者。謂諸邊地城邑小王聚落主等不順根本大王教命。邪行者。謂諸無戒即諸惡律儀屠兒獵師畜養豬羊雞犬鵝鴨。諸損害他自恣作惡。邪命者。種種非法求諸利養非法活命。各各不能自活中住。治罰有三。一者呵責。二者奪資生。三牢獄打縛呵罵驅擯。五種眾生隨上中下三種治罰。返逆之者行法行王先以善言如法開示。若聞王命即舍逆心請諸罪王前者。王放大恩恕其重罪。依其國土王領之處不減不奪不驅出。何以故。為令知王有三種事故。一者有信。二者有恩。三者大力。未降伏者為令降伏。已降伏者令不更作。欲反逆者令不敢起。彼有罪人得免其罪。還復王位人民安穩。彼如法王得福無量善名流佈。若聞命不伏罪。當重治。除不斷命不壞諸根。盡奪資生國土人民。驅擯他處。何以故。為餘眾生不起逆故。是名行法行王治彼起逆眾生之罪。邪行眾生唯呵責治罰。汝若更作與汝重罪。邪命眾生應當隨順。如法僧眾僧當和合喚令現前取其自言。隨犯輕重當如法治拒。違僧命不從師友善知識語惱亂眾僧不得修道者。
【現代漢語翻譯】 現代漢語譯本 八、泄露國王的秘密。 九、窺探偵察其他國家。 十、辱罵國王。 十一、誹謗詆譭。 造作無益之事又有十種： 一、互相殘殺。 二、互相搶劫。 三、互相侵犯妻女。 四、用虛假的證詞陷害他人。 五、用虛假的謊言欺騙他人。 六、破壞他人的親友關係。 七、用惡毒的語言辱罵他人。 八、用不公平的秤斗欺騙他人。 九、互相誹謗詆譭。 十、互相焚燒。 違逆的眾生，指的是邊遠地區的城邑小王、聚落首領等，不服從根本大王（根本大王）的教令。 邪行的人，指的是沒有受戒的人，也就是那些從事惡劣行為的人，如屠夫、獵人，以及飼養豬、羊、雞、犬、鵝、鴨等的人。他們肆意損害他人，爲所欲爲。 邪命的人，指的是用各種非法手段謀取利益，用不正當的方式維持生計。他們各自無法自立生存。 懲罰有三種： 一、呵斥。 二、剝奪生活資源。 三、監禁、毆打、捆綁、呵罵、驅逐。 根據五種眾生的不同情況，分別施以上、中、下三種懲罰。 對於違逆的人，奉行正法的國王首先用善意的言語，如法地開導他們。如果他們聽從國王的命令，放棄違逆之心，向國王請罪，國王就給予他們極大的恩惠，赦免他們的重罪。按照他們原有的國土，在國王統治的範圍內，不減少、不剝奪、不驅逐他們。為什麼呢？爲了讓他們知道國王有三種品德： 一、有信義。 二、有恩德。 三、有強大的力量。 對於尚未降伏的人，要讓他們降伏；對於已經降伏的人，要讓他們不再作亂；對於想要反叛的人，要讓他們不敢起事。那些有罪的人可以免除罪責，恢復原有的地位，人民安居樂業。這樣的如法之王會得到無量的福報，美名遠揚。 如果聽到命令仍然不服罪，就應當嚴厲懲罰，但不要斷其性命，不要破壞其肢體。剝奪其所有的生活資源、國土和人民，驅逐到其他地方。為什麼呢？爲了讓其他眾生不敢效仿作亂。這就是奉行正法的國王懲治那些作亂眾生的方法。 對於邪行的人，只能用呵斥來懲罰。告訴他們如果再犯，就會受到更重的懲罰。 對於邪命的人，應當讓他們順從如法的僧團，僧團應當和合，將他們喚到面前，聽取他們的辯解。根據他們所犯的罪行輕重，依法懲處。對於違抗僧團命令、不聽從師友善知識的勸告、擾亂僧眾、妨礙修道的人，也應當依法懲處。
【English Translation】 English version Eight, divulging the king's secrets. Nine, spying on other countries. Ten, cursing the king. Eleven, slandering and defaming. There are also ten kinds of unprofitable actions: One, killing each other. Two, robbing each other. Three, violating each other's wives. Four, falsely testifying against others. Five, deceiving others with false lies. Six, destroying the relationships of others' relatives and friends. Seven, cursing others with malicious words. Eight, deceiving with unfair scales. Nine, slandering and defaming each other. Ten, burning each other. 'Rebellious beings' refers to the small kings, village chiefs, etc., in remote areas who do not obey the teachings of the fundamental king (Mula-raja). 'Evil-doers' refers to those who have not taken vows, that is, those who engage in evil deeds, such as butchers, hunters, and those who raise pigs, sheep, chickens, dogs, geese, and ducks. They harm others at will and do whatever they want. 'Those with wrong livelihood' refers to those who seek profit through various illegal means and maintain their livelihoods in improper ways. They cannot support themselves independently. There are three types of punishment: One, reprimand. Two, deprivation of resources. Three, imprisonment, beating, binding, scolding, and expulsion. According to the different situations of the five types of beings, the three types of punishment, upper, middle, and lower, are applied respectively. For those who are rebellious, the king who practices the Dharma first guides them with kind words and in accordance with the Dharma. If they listen to the king's command, abandon their rebellious intentions, and plead guilty to the king, the king will grant them great favor and pardon their serious crimes. According to their original territory, within the scope of the king's rule, they will not be reduced, deprived, or expelled. Why? To let them know that the king has three virtues: One, trustworthiness. Two, kindness. Three, great power. For those who have not yet surrendered, they should be made to surrender; for those who have already surrendered, they should not be allowed to cause trouble again; for those who want to rebel, they should not dare to start anything. Those who are guilty can be exempted from their crimes, restore their original status, and the people live and work in peace. Such a righteous king will receive immeasurable blessings and his good name will spread far and wide. If they still do not confess their guilt after hearing the order, they should be severely punished, but do not take their lives or damage their limbs. Deprive them of all their living resources, territory, and people, and expel them to other places. Why? To prevent other beings from imitating and causing trouble. This is the method by which a king who practices the Dharma punishes those who cause trouble. For those who do evil, only reprimands can be used as punishment. Tell them that if they commit the crime again, they will be punished more severely. For those with wrong livelihood, they should obey the Dharma-abiding Sangha (Sangha), and the Sangha should be harmonious, call them to the front, and listen to their defense. According to the severity of the crimes they have committed, punish them according to the Dharma. Those who disobey the Sangha's orders, do not listen to the advice of teachers, friends, and good advisors, disturb the Sangha, and hinder the practice of the Dharma should also be punished according to the Dharma.
若彼國王是法王者。僧當往語令王教敕。王應喚彼破戒比丘善言勸喻令順僧命。若其不從。當集二眾現前對實。若得其罪。助如法眾治彼比丘。不得斷命。乃至不得奪其資生。得呵責得驅擯。大王若二朋黨諍訟。應當如法斷諍事。若王不知。當問國內大德沙門知法知義有大智悲當行正法利益眾生善名斷諍能如法語者。問其正法知犯非犯。如是知已如法為滅。問準薩遮經第五云。行法行王行八種心能護眾生。一者念諸眾生如念子想。二者念于惡行眾生如病子想。三者念受苦眾生生大慈心。四者念受勝樂眾生生歡喜心。五者念于怨家眾生生護過想。六者能于親友眾生生覆護想。七者能于資生之中生如藥想。八者能于自身生無我想。既具此八名法行王。云何得行禁閉打縛驅擯等耶。答于諸非法惡行有情愍念令悔方便治罰故不相違。故彼經第三云。譬如父母于惡行子。爲念子故欲令改悔方便苦治。除不斷命不壞諸根。余打罵等從心苦治。不名舍心不名噁心。以念子重為令改悔更不復作。而彼父母不名非法不失慈心。行法行王亦復如是。為令舍惡從善。令其餘惡眾生不作非法。非常噁心舍此眾生。亦不故心為惱眾生而行惱切。以慈悲心行惡口等治罰眾生。不名非法不失慈心。其經亦云。知為政者棄一惡人以成一家。棄一惡家以成
一鄉。不知政者人物失所使天下怨訟。問行法行王既有慈悲。以何等心治行惡人。答準薩遮尼第三云。先起慈心智慧觀察思惟五法。然後當治。一依實非不實。二依時非不時。三依義非無義。四依濡語非粗穬。五依慈心悲嗔心。謂依法詰問取自言依實過治。王有力時應治其罪。無力不治從噁心作。當如法治。非此不治。應知其過正說不穩善說苦言。如是呵責。非不呵責。是名濡語。非但呵責斷其罪過。除卻斷命割截支體。依慈悲心繫閉打縛呵嘖。奪財驅擯他方為令改悔。非噁心舍。問行法行王既無染慈心治罰惡人。何不斷命割截諸根。答彼經云。以無染心無噁心故。不能得起如是心念斷命截根。應觀眾生至於死時自業過生嗔恨心死。已命斷生惡道中。噁心隨逐長夜不斷。是故不應斷命截根。斷命截根一作已后不可救故。系閉罵等非永棄故。是故佛聽。又彼經問云。所有臣佐宰官禁司不慮國計。但求利己。或復私忿以害公政。或云受貨賕以抂治之。增長百姓迭相欺亂。以強凌弱。以貴凌賤。以富欺貧。以曲抂直。富者獲甲。貧者受屈。諂佞掌政。忠賢隱退。或時在朝懼罪自默。或行財貨以用安己百姓貧苦不堪充濟。厭苦思亂不聞王命。斯由臣吏不行忠節欺上亂下冒受王祿。如是之人攝在何等眾生數中。答言。大王攝在劫
【現代漢語翻譯】 現代漢語譯本 一鄉（一個國家）。如果執政者不賢明，就會導致人才埋沒，天下百姓怨聲載道。有人問：『奉行正法的君王，既然有慈悲之心，那麼用什麼樣的心態來懲治作惡之人呢？』回答說：『依據《薩遮尼乾子所說經》第三卷所說，首先要以慈悲心和智慧，觀察、思考五種方法，然後才能進行懲治。一是依據事實，不弄虛作假；二是依據時機，不失時宜；三是依據正義，不違背道義；四是使用柔和的言語，不粗暴蠻橫；五是懷著慈悲之心，而不是嗔恨之心。』 也就是說，要依法審問，根據犯人自己的供詞，依據真實的罪行進行懲治。君王有力量時，就應該懲治他的罪行；沒有力量時，也不應因為惡念而放縱。應當依法懲治，不應隨意放過。應該瞭解他的過錯，用正直但不穩妥的言語，或者委婉但令人痛苦的言語來告誡他。像這樣呵斥責備，而不是不加責備，就叫做使用柔和的言語。不僅僅是呵斥責備，還要斷除他的罪過，但要避免斷其性命、割截肢體。懷著慈悲之心，將他囚禁、鞭打、捆綁、呵斥，奪取他的財產，驅逐到其他地方，目的是讓他改過自新，而不是懷著惡意拋棄他。 有人問：『奉行正法的君王，既然以無染著的慈悲心來懲罰惡人，為什麼不斷絕他們的性命，割截他們的肢體呢？』回答說：『那部經中說，因為懷著無染著的心和無惡的心，所以無法生起斷命截肢的念頭。應該觀察眾生在臨死的時候，因為自己的業力而生起嗔恨心，死後墮入惡道。惡念會一直伴隨著他，長夜不斷。因此，不應該斷命截肢。斷命截肢一旦做了，就無法挽回。而囚禁、辱罵等，並非永遠拋棄，所以佛允許這樣做。』 那部經中還問道：『那些臣佐、宰官、獄官，不考慮國家大計，只求自己的利益，或者因為私人的怨恨而損害公共事務，或者收受賄賂而歪曲正義，助長百姓之間互相欺騙，以強凌弱，以貴欺賤，以富欺貧，以曲為直，富人得到好處，窮人遭受冤屈，諂媚的人掌握權力，忠賢的人隱退，或者在朝廷上因為害怕罪責而保持沉默，或者用財物來安身立命，百姓貧困不堪，厭惡痛苦而想要作亂，不聽從君王的命令。這些都是因為臣吏不行忠節，欺上瞞下，冒領王祿。這樣的人應該歸入哪一類眾生之中呢？』回答說：『大王，他們應該歸入劫』
【English Translation】 English version A country. If the rulers are unwise, it will lead to the loss of talent and the resentment of the people. Someone asked: 'A king who upholds the Dharma, since he has compassion, what kind of mentality should he use to punish evildoers?' The answer is: 'According to the third volume of the Vakkali Sutta, one must first observe and contemplate five methods with compassion and wisdom, and then punish. First, according to the facts, not falsely; second, according to the time, not untimely; third, according to justice, not against morality; fourth, use gentle words, not rude and barbaric; fifth, with a compassionate heart, not with hatred.' That is to say, interrogate according to the law, and punish according to the real crimes based on the confession of the prisoner. When the king has the power, he should punish his crimes; when he does not have the power, he should not indulge because of evil thoughts. He should be punished according to the law, and should not be let go at will. One should understand his mistakes, and admonish him with upright but unstable words, or euphemistic but painful words. To reprimand and blame like this, instead of not reprimanding, is called using gentle words. Not only reprimanding and blaming, but also cutting off his sins, but avoiding cutting off his life and cutting off his limbs. With a compassionate heart, imprisoning him, whipping him, binding him, reprimanding him, taking away his property, and expelling him to other places, the purpose is to make him repent and reform, not to abandon him with malice. Someone asked: 'A king who upholds the Dharma, since he punishes evildoers with a pure and compassionate heart, why not cut off their lives and cut off their limbs?' The answer is: 'That sutra says that because of having a pure heart and a non-evil heart, one cannot generate the thought of cutting off life and cutting off limbs. One should observe that when sentient beings are dying, they will generate hatred because of their own karma, and after death, they will fall into evil paths. Evil thoughts will always accompany him, endlessly through the long night. Therefore, one should not cut off life and cut off limbs. Once life and limbs are cut off, it cannot be undone. Imprisonment, insults, etc., are not permanent abandonment, so the Buddha allows it.' That sutra also asks: 'Those ministers, prime ministers, and prison officials, who do not consider the national plan, only seek their own interests, or harm public affairs because of personal grievances, or accept bribes to distort justice, promote mutual deception among the people, bully the weak with the strong, bully the lowly with the noble, bully the poor with the rich, and bend the straight with the crooked, the rich get the benefits, the poor suffer injustice, the flattering people hold power, the loyal and virtuous people retreat, or remain silent in the court for fear of guilt, or use wealth to settle down, the people are poor and unbearable, hate suffering and want to rebel, and do not listen to the king's orders. All these are because the ministers and officials do not act with loyalty, deceive the superiors and conceal the inferiors, and falsely receive the king's salary. To which kind of sentient beings should such people be classified?' The answer is: 'Your Majesty, they should be classified into the kalpa.'
奪眾生數中。上品治罰。何以故。以其受王名官重祿舍公念私不存公政。禍亂之生莫不由之。此是國之最大惡賊。王是法王不得斷命。是故攝在劫奪數中。上品治罰。廣有多門。具如薩遮尼乾子經說。
經。以善化眾生不順於非法寧舍于身命不隨非法友于親及非親平等觀一切。
下八頌釋行善有二。初一頌半釋行善。后六頌半釋得益。初中復三。初半頌化人不順非法行。次半頌修政不隨非法友。後半頌賞罰不簡親非親。
經。若為正法王。國內無偏黨。法王有名稱。普聞三界中。三十三天眾。歡喜作是言。贍部洲法王。彼即是我子。以善化眾生。正法治於國。勸行於正法。當令生我宮。天及諸天子。及以蘇羅眾。因王正法化。常得心歡喜。天眾皆歡喜。共護於人王。眾星依位行。日月無乖度。和風常應節。甘雨順時行。苗實皆成善。人無饑饉者。一切諸天眾。充滿於自宮。
下釋得益有六。初一頌得名稱普聞益。次一頌得為天子益。次一頌當得生天益。次一頌半諸天喜護益。次二頌護國益。于中復四。半頌星辰依度益。半頌風調雨順益。半頌人民豐樂益。半頌能護諸天益。能令天眾常充滿故。問王能行善得諸天護。云何能護諸天益。答王行正法即廣流佛教。國泰人安常令修善。故多生天。又
【現代漢語翻譯】 現代漢語譯本 奪取眾生財物的情況中，最嚴重的要處以上等的懲罰。為什麼呢？因為他們身居王位，官職顯赫，享受豐厚的俸祿，卻只想著自己的私利，不顧及國家政事。禍亂的產生沒有不是因為他們的。這些人是國家最大的惡賊。國王是執法的君王，不能隨意處死他們，所以將他們歸於劫奪財物的情況中，處以上等的懲罰。具體的懲罰方式有很多種，詳細的可以參考《薩遮尼乾子經》的說法。
經文：用善法教化眾生，不順從非法之事；寧願捨棄自己的生命，也不與非法之人為友；對於親近和不親近的人，都平等地看待一切。
下面八頌解釋行善的兩種結果。開始一頌半解釋行善的行為，後面六頌半解釋行善的益處。在開始的部分又分為三點。前半頌是教化人民不順從非法之事，後半頌是匡正政治不與非法之人為友，最後半頌是賞罰不分親疏。
經文：如果作為公正的君王，國內就沒有偏袒和結黨營私。公正的君王會有美好的名聲，傳遍三界之中。三十三天的天眾，歡喜地說：『贍部洲的君王，就是我們的兒子。』用善法教化眾生，用正法治理國家，勸導人們奉行正法，將來應當讓他們生到我們的宮殿中。天神以及諸位天子，還有阿修羅眾，因為君王用正法教化，常常感到內心歡喜。天眾都歡喜，共同護衛著人間的君王。眾星按照自己的位置執行，太陽和月亮沒有偏差。和煦的風常常應時而至，甘甜的雨水順應時節降落。莊稼都能長得很好，人民沒有饑荒。一切諸天神，都充滿在自己的宮殿中。
下面解釋行善的六種益處。第一頌是獲得美好的名聲並廣為傳揚的益處，第二頌是成為天之子的益處，第三頌是將來能夠生到天界的益處，第四頌半是諸天歡喜護衛的益處，第五和第六頌是護衛國家的益處。其中又分為四點。半頌是星辰按照規律執行的益處，半頌是風調雨順的益處，半頌是人民豐衣足食的益處，半頌是能夠護衛諸天的益處。因為能夠讓天眾常常充滿，所以說能夠護衛諸天。有人問：君王能夠行善，得到諸天的護衛，怎麼說還能護衛諸天呢？回答說：君王奉行正法，就能廣泛地傳播佛教，國家太平，人民安樂，常常勸導人們行善，所以很多人都能升到天界。又
【English Translation】 English version Among the cases of seizing the wealth of sentient beings, the most serious ones should be punished with the highest degree of severity. Why? Because they hold positions of kingship, have high official ranks, and enjoy generous emoluments, yet they only think of their own private interests and disregard the affairs of the state. The emergence of chaos is invariably due to them. These people are the greatest villains of the country. The king is the king of law and cannot arbitrarily put them to death, so they are classified as cases of robbery and punished with the highest degree of severity. There are many specific methods of punishment, which can be found in detail in the Sātya Nigaṇṭha Sūtra (薩遮尼乾子經).
Sūtra: Use good Dharma to teach sentient beings, do not comply with illegal matters; rather give up one's own life than befriend illegal people; regard all, both close and not close, with equality.
The following eight verses explain the two results of doing good. The first one and a half verses explain the act of doing good, and the latter six and a half verses explain the benefits of doing good. The first part is further divided into three points. The first half verse is about teaching people not to comply with illegal matters, the second half verse is about rectifying politics and not befriending illegal people, and the last half verse is about rewards and punishments without regard to kinship.
Sūtra: If one is a righteous king, there will be no partiality or factionalism in the country. A righteous king will have a good reputation, which will spread throughout the three realms. The deities of the Thirty-three Heavens will joyfully say: 'The king of Jambudvīpa (贍部洲), is our son.' Use good Dharma to teach sentient beings, use righteous Dharma to govern the country, and encourage people to practice righteous Dharma, they should be born in our palaces in the future. The gods and the princes of gods, as well as the Asura (阿修羅) hosts, often feel joy in their hearts because the king teaches with righteous Dharma. The deities are all happy and jointly protect the human king. The stars move according to their positions, and the sun and moon have no deviations. The gentle wind often comes in season, and the sweet rain falls in accordance with the seasons. The crops can all grow well, and the people have no famine. All the deities are filled in their own palaces.
The following explains the six benefits of doing good. The first verse is the benefit of obtaining a good reputation and spreading it widely, the second verse is the benefit of becoming a son of heaven, the third verse is the benefit of being able to be born in the heavens in the future, the fourth and a half verses are the benefit of the deities happily protecting, and the fifth and sixth verses are the benefit of protecting the country. Among them, it is further divided into four points. The half verse is the benefit of the stars moving according to the rules, the half verse is the benefit of favorable weather, the half verse is the benefit of the people being well-fed and clothed, and the half verse is the benefit of being able to protect the deities. Because it can make the deities often full, it is said that it can protect the deities. Someone asks: The king can do good and receive the protection of the deities, how can it be said that he can protect the deities? The answer is: The king practices the righteous Dharma, he can widely spread Buddhism, the country is peaceful, the people are happy, and he often encourages people to do good, so many people can ascend to the heavens. Also
弘佛法天聞得益。故薩遮經云。行法行王無量天護。云何護天。由法行王能與諸天正法凈食。所謂為說如來正教甘露法門禪定解脫十善道等。令其得離諸惡道苦。以是為護。故法行王即身能集無量功德資益現在。未來複能集諸善果。此下亦云。是故汝人王忘身弘正法。應尊重法寶。由斯眾安樂。四王護國品亦廣明之。
經。是故汝人王忘身弘正法應尊重法寶由斯眾安樂常當親正法功德自莊嚴眷屬常歡喜能遠離諸惡以法化眾生恒令得安隱令彼一切人修行於十善率土常豐樂國土得安寧王以法化人善調于惡行當得好名稱安樂諸眾生。
贊曰。明正法中有三。已上第二廣陳正論。下第三勸勉依學分三。初一頌勸弘法利他。次半頌勸親法自利。后三頌明其利益有四。初半頌眷屬離非。次半頌眾生身樂。次一頌國豐人泰。次一頌得好名聞。
經。爾時大地一切人王及諸大眾聞佛說此古昔人王治國要法得未曾有皆大歡喜信受奉行。
下品第三大段大眾喜行。
金光明最勝王經疏卷第五末(終) 大正藏第 39 冊 No. 1788 金光明最勝王經疏
金光明最勝王經疏卷第六
唐三藏法師義凈奉 制譯
翻經沙門慧沼撰
善生王品第二十一
善生王品三門分
【現代漢語翻譯】 現代漢語譯本：弘揚佛法，上天也能聞知並從中受益。所以《薩遮經》（Saccaka Sutta）中說：『奉行正法的國王，會得到無量天神的護佑。』如何護佑呢？因為奉行正法的國王能給予諸天正法和清凈的食物，也就是為他們宣說如來的正教甘露法門，包括禪定、解脫和十善道等等，使他們能夠脫離各種惡道的痛苦。這就是護佑。因此，奉行正法的國王在世時就能積累無量的功德，利益現在，未來還能積累各種善果。』下面也說：『所以，作為人王的您，要忘記自身，弘揚正法，應當尊重法寶，這樣才能使大眾安樂。』《四天王護國品》中也對此有詳細的闡述。
經文：『所以，作為人王的您，要忘記自身，弘揚正法，應當尊重法寶，這樣才能使大眾安樂。要經常親近正法，用功德來莊嚴自身，使眷屬常常歡喜，能夠遠離各種罪惡，用正法來教化眾生，使他們永遠得到安寧，使所有的人都修行十善，使全國常常豐收快樂，使國土得到安寧。國王用正法來教化人民，好好地調伏那些作惡的行為，一定會得到好的名聲，使眾生安樂。』
讚語說：『闡明正法的內容有三部分。以上是第二部分，廣泛地陳述正論。下面是第三部分，勸勉人們依靠正法學習，又分為三部分。首先一頌勸勉弘揚佛法，利益他人。其次半頌勸勉親近正法，利益自己。後面三頌說明其中的利益有四種。首先半頌說眷屬遠離過失。其次半頌說眾生身心安樂。再次一頌說國家豐收，人民安泰。再次一頌說得到好的名聲。』
經文：『當時，大地上的所有國王以及各位大眾，聽聞佛陀宣說這種古代人王治理國家的重要的正法，得到了前所未有的利益，都非常歡喜，信受奉行。』
下品是第三大段，講述大眾歡喜奉行。
《金光明最勝王經疏》卷第五末（終） 《大正藏》第39冊 No. 1788 《金光明最勝王經疏》
《金光明最勝王經疏》卷第六
唐三藏法師義凈奉旨翻譯
翻經沙門慧沼撰
《善生王品》第二十一
《善生王品》分為三個部分
【English Translation】 English version: Spreading the Buddha's Dharma allows even the heavens to hear and benefit. Therefore, the Saccaka Sutta states: 'A king who practices the Dharma will be protected by immeasurable devas (gods).' How are they protected? Because a king who practices the Dharma can provide the devas with the true Dharma and pure food, which means expounding to them the nectar Dharma-gate of the Tathagata's (Thus Come One's) true teachings, including dhyana (meditation), liberation, the Ten Wholesome Paths, and so on, enabling them to escape the suffering of various evil realms. This is protection. Therefore, a king who practices the Dharma can accumulate immeasurable merits in his lifetime, benefiting the present, and in the future, he can accumulate various good fruits.' It also says below: 'Therefore, as a human king, you should forget yourself and propagate the true Dharma, and you should respect the Dharma-jewel, so that the masses can be happy.' The 'Chapter on the Four Heavenly Kings Protecting the Country' also elaborates on this.
Sutra: 'Therefore, as a human king, you should forget yourself and propagate the true Dharma, and you should respect the Dharma-jewel, so that the masses can be happy. You should always be close to the true Dharma, adorn yourself with merits, make your family always happy, be able to stay away from all evils, use the Dharma to transform sentient beings, and always keep them in peace, so that all people can cultivate the Ten Wholesome Deeds, so that the whole country will always be prosperous and happy, and the country will be peaceful. The king uses the Dharma to transform the people, and well tames those who do evil deeds, and will surely get a good reputation, making all sentient beings happy.'
The praise says: 'There are three parts to clarifying the content of the true Dharma. The above is the second part, extensively stating the correct arguments. The following is the third part, exhorting people to rely on the Dharma for learning, which is further divided into three parts. First, one verse exhorts to propagate the Dharma and benefit others. Second, half a verse exhorts to be close to the Dharma and benefit oneself. The following three verses explain the benefits, which are fourfold. First, half a verse says that the family is free from faults. Second, half a verse says that sentient beings are happy in body and mind. Third, one verse says that the country is prosperous and the people are peaceful. Fourth, one verse says that one obtains a good reputation.'
Sutra: 'At that time, all the kings on the earth and all the masses, hearing the Buddha expound this important Dharma of ancient human kings governing the country, obtained unprecedented benefits, and were all very happy, believing and practicing it.'
The following chapter is the third major section, describing the masses' joy in practicing.
End of Scroll 5 of the Commentary on the Golden Light Sutra (final) Taisho Tripitaka Volume 39, No. 1788, Commentary on the Golden Light Sutra
Commentary on the Golden Light Sutra, Scroll 6
Translated by the Tang Dynasty Tripitaka Master Yijing under imperial decree
Written by the Sramana (monk) Huizhao who translated the scriptures
Chapter 21: The Chapter on King Good Birth (Subhūtirāja)
The Chapter on King Good Birth is divided into three parts
別。言來意者。十六品學行流通分有五。第四正明持學。持學有二。初二品舉昔持學。后一品勸今持學。舉昔有兩意。一為世果。即增上生道。二為出世果。即決定勝道。初修久修二差別故。大悲大智兩行增故。前品明他依教修行為得世果。此品明自持學此經求出世果。又解。前品成前護國品中為護國土應流通此經行。此品成前護國品中為得成佛轉法輪等流通經行。故此品起。釋名者。梵云俱舍羅(此云善)唱婆婆此云生。舊云善集義翻非正。此品明昔善生求法持經之行。故以為名。解妨者。問本意欲勸持經舉其昔事以曉。此既明往善生求法。何不名為善生求法品。答應言求法。略故不論。又不但求。亦得聞法供養行經。若言求法闕余法行。故但云善生。問第二僧祇初逢寶髻佛。云何此品云寶髻佛涅槃善生王出。答寶髻佛多。又復非必第二劫初善生王出。是余時故。
經。爾時世尊為諸大眾說王法正論已復告大眾汝等應聽我今為汝說其往昔奉法因緣。
贊曰。品文分三。此結前生后。次正述修行。后大眾愿學。此初也。
經。即於是時說伽他曰我昔曾為轉輪王舍此大地並大海四洲珍寶皆充滿持以供養諸如來我于往昔無量劫為求清凈真法身所愛之物皆悉舍乃至身命心無吝。
下正述修行有三十
【現代漢語翻譯】 現代漢語譯本 別。言來意者。《十六品學行流通分》有五。第四正明持學。持學有二。初二品舉昔持學。后一品勸今持學。舉昔有兩意。一為世果，即增上生道。二為出世果，即決定勝道。初修久修二差別故。大悲大智兩行增故。前品明他依教修行為得世果。此品明自持學此經求出世果。又解。前品成前《護國品》中為護國土應流通此經行。此品成前《護國品》中為得成佛轉法輪等流通經行。故此品起。釋名者。梵云俱舍羅（Kusala，此云善）唱婆婆此云生。舊云善集義翻非正。此品明昔善生求法持經之行。故以為名。解妨者。問本意欲勸持經舉其昔事以曉。此既明往善生求法。何不名為《善生求法品》。答應言求法。略故不論。又不但求。亦得聞法供養行經。若言求法闕余法行。故但云善生。問第二僧祇初逢寶髻佛（Ratnaketu）。云何此品云寶髻佛涅槃善生王出。答寶髻佛多。又復非必第二劫初善生王出。是余時故。
經。爾時世尊為諸大眾說王法正論已復告大眾汝等應聽我今為汝說其往昔奉法因緣。
贊曰。品文分三。此結前生后。次正述修行。后大眾愿學。此初也。
經。即於是時說伽他曰我昔曾為轉輪王舍此大地並大海四洲珍寶皆充滿持以供養諸如來我于往昔無量劫為求清凈真法身所愛之物皆悉舍乃至身命心無吝。
下正述修行有三十
【English Translation】 English version Explanation. The 'Sixteen Chapters on Practice and Circulation' has five parts. The fourth directly explains upholding learning. Upholding learning has two aspects. The first two chapters cite past upholders of learning, and the last chapter encourages present upholders of learning. Citing the past has two purposes: one is for worldly results, namely the path of higher rebirth; the other is for supramundane results, namely the path of definite victory. This is because of the difference between initial practice and long-term practice, and because the practices of great compassion and great wisdom increase. The previous chapter explained that relying on the teachings and practicing leads to worldly results. This chapter explains personally upholding the learning of this sutra to seek supramundane results. Another explanation is that the previous chapter complements the previous 'Protecting the Nation Chapter' by circulating this sutra for the sake of protecting the nation. This chapter complements the previous 'Protecting the Nation Chapter' by circulating the sutra for the sake of attaining Buddhahood and turning the Dharma wheel. Therefore, this chapter arises. Explanation of the name: The Sanskrit term is Kusala (俱舍羅), which means 'good.' 'Chang Popo' means 'birth.' The old translation 'gathering of goodness' is not accurate. This chapter explains the past good deeds of seeking the Dharma and upholding the sutra. Therefore, it is named accordingly. Explanation of obstacles: Question: The original intention was to encourage upholding the sutra by citing past events to enlighten. Since this explains the past good deeds of seeking the Dharma, why isn't it named the 'Good Deeds of Seeking the Dharma Chapter'? Answer: It should be called 'Seeking the Dharma,' but it is omitted for brevity. Moreover, it is not just seeking; it also involves hearing the Dharma, making offerings, and practicing the sutra. If it were called 'Seeking the Dharma,' it would lack the other Dharma practices. Therefore, it is simply called 'Good Deeds.' Question: In the beginning of the second asamkhya kalpa, one encountered Buddha Ratnaketu (寶髻佛). How does this chapter say that Buddha Ratnaketu entered Nirvana and King Good Deeds was born? Answer: There are many Buddhas named Ratnaketu. Moreover, it is not necessarily the case that King Good Deeds was born at the beginning of the second kalpa. It was at another time.
Sutra: At that time, the World Honored One, having spoken the correct discourse on the laws of kings to the great assembly, further told the assembly, 'You should listen, I will now tell you about the past causes and conditions of upholding the Dharma.'
Commentary: The chapter text is divided into three parts. This connects the previous and introduces the following. Next is the direct narration of practice. Last is the great assembly's aspiration to learn. This is the first part.
Sutra: Then, at that time, he spoke the gatha, saying: 'In the past, I was a wheel-turning king, giving away this great earth and the four continents filled with treasures of the great ocean, holding them to make offerings to all the Tathagatas. In the past, for countless kalpas, seeking the pure Dharma body, I gave away all that I loved, even my own life, without any reluctance.'
Below is the direct narration of practice, with thirty...
二頌。大分為四。初二頌總標過去供佛求法。次二十三頌別明過去修學。此經次兩頌為除眾疑結會古今。后五頌明修學益勸勉諸眾。初中有二。初一頌親近諸佛。次一頌為求勝法。
經。又於過去難思劫有五遍知名寶髻于彼如來涅槃後有王出世名善生為轉輪王化四洲盡大海際咸歸伏有城名曰妙音聲時彼輪王於此住。
下第二別明過去修學此經。于中有四。初二頌求法人。次十六頌正求法。次一頌因得聞。次四頌依修學。初求人有四。一明求法時。二有王出下明求法人。三為轉輪王下明王化。四有城下明住處。
經。夜夢聞說佛福智。見有法師名寶積。處座端嚴如日輪。演說金光微妙典。爾時彼王從夢覺。生大歡喜充遍身。至天曉已出王宮。往詣苾芻僧伽處。恭敬供養聖眾已。即便問彼諸大眾。頗有法師名寶積。功德成就化眾生。爾時寶積大法師。在一室中而住止。正念誦斯微妙典。端然不動身心樂。時有苾芻引導王。至彼寶積所居處。見在室中端身坐。光明妙相遍其身。白王此即是寶積。能持甚深佛行處。所謂微妙金光明。諸經中王最第一。時王即便禮寶積。恭敬合掌而致請。唯愿滿月面端嚴。為說金光微妙法。寶積法師受王請。許為說此金光明。周遍三千世界中。諸天大眾咸歡喜。王于廣博清凈
【現代漢語翻譯】 現代漢語譯本 二頌。大分為四：首先兩頌總括過去供佛求法之事，其次二十三頌分別闡明過去修學此經的細節。接下來的兩頌是爲了消除大眾的疑惑，連線過去與現在。最後的五頌說明修學的益處，並勸勉各位聽眾。最初的兩頌中包含兩部分：第一頌是親近諸佛，第二頌是爲了尋求殊勝的佛法。
經文：『又於過去難思劫（難以思量的久遠時間）有五遍知名寶髻（佛名），于彼如來涅槃后，有王出世，名善生（國王名），為轉輪王（統治世界的君王），化四洲（四大部洲）盡大海際，咸歸伏。有城名曰妙音聲（城市名），時彼輪王於此住。』
下面第二部分，詳細說明過去修學此經的情況。其中分為四個部分：首先兩頌是關於求法之人，其次十六頌是正式求法，再次一頌是因緣際會而得聞佛法，最後四頌是依教奉行、修學佛法。最初關於求法之人的部分，又分為四個方面：一是說明求法的時間，二是從『有王出』開始，說明求法之人，三是從『為轉輪王』開始，說明國王的教化，四是從『有城』開始，說明居住的地點。
經文：『夜夢聞說佛福智，見有法師名寶積（法師名），處座端嚴如日輪，演說金光微妙典（《金光明經》）。爾時彼王從夢覺，生大歡喜充遍身。至天曉已出王宮，往詣苾芻僧伽（比丘僧團）處。恭敬供養聖眾已，即便問彼諸大眾：頗有法師名寶積，功德成就化眾生？爾時寶積大法師，在一室中而住止，正念誦斯微妙典，端然不動身心樂。時有苾芻引導王，至彼寶積所居處，見在室中端身坐，光明妙相遍其身。白王此即是寶積，能持甚深佛行處，所謂微妙金光明，諸經中王最第一。時王即便禮寶積，恭敬合掌而致請：唯愿滿月面端嚴，為說金光微妙法。』寶積法師接受國王的請求，答應為他說講《金光明經》。『周遍三千世界中，諸天大眾咸歡喜。王于廣博清凈』
【English Translation】 English version Two Gathas. The main division is fourfold: First, two gathas summarize the past offering to the Buddha and seeking the Dharma. Second, twenty-three gathas separately explain the past practice and study. The next two gathas of this sutra are to dispel doubts and connect the past and present. The last five gathas explain the benefits of practice and encourage all beings. The first two gathas contain two parts: the first gatha is about approaching the Buddhas, and the second gatha is about seeking the supreme Dharma.
Sutra: 'Moreover, in the past, during countless kalpas (immeasurable eons), there was a Buddha named Ratnakuta (name of a Buddha), widely known. After that Tathagata's Nirvana, a king was born named Subhajanman (name of a king), a Chakravartin (wheel-turning king), who transformed the four continents (four major continents) to the edge of the great ocean, and all submitted to him. There was a city named Wondrous Sound (name of a city), where that Chakravartin resided.'
The second part below details the past practice and study of this sutra. It is divided into four parts: first, two gathas are about the person seeking the Dharma; second, sixteen gathas are about the formal seeking of the Dharma; third, one gatha is about hearing the Dharma due to karmic conditions; and fourth, four gathas are about practicing and studying according to the teachings. The initial part about the person seeking the Dharma is further divided into four aspects: first, it explains the time of seeking the Dharma; second, starting from 'There was a king,' it explains the person seeking the Dharma; third, starting from 'A Chakravartin,' it explains the king's transformation; and fourth, starting from 'There was a city,' it explains the place of residence.
Sutra: 'At night, he dreamed of hearing the Buddha's blessings and wisdom, and saw a Dharma master named Ratnachaya (name of a Dharma master), seated dignified like the sun, expounding the wonderful scripture of the Golden Light (Golden Light Sutra). At that time, the king awoke from his dream, filled with great joy throughout his body. At dawn, he left the palace and went to the Bhikshu Sangha (community of monks). After respectfully making offerings to the Sangha, he asked the assembly: 'Is there a Dharma master named Ratnachaya, who has accomplished merits and transforms beings?' At that time, the great Dharma master Ratnachaya was dwelling in a room, reciting this wonderful scripture with mindfulness, still and joyful in body and mind. A Bhikshu guided the king to the place where Ratnachaya resided, and saw him sitting upright in the room, his body radiating light and wondrous marks. He said to the king, 'This is Ratnachaya, who can uphold the profound practices of the Buddha, the wonderful Golden Light, the foremost among all sutras.' The king then bowed to Ratnachaya, respectfully joined his palms, and requested: 'May your face, as full and beautiful as the moon, expound the wonderful Dharma of the Golden Light.' The Dharma master Ratnachaya accepted the king's request and promised to expound the Golden Light Sutra for him. 'Throughout the three thousand worlds, all the gods and beings rejoiced. The king, in a vast and pure'
處。奇妙珍寶而嚴飾。上勝香水灑游塵。種種雜華皆散佈。即于勝處數高座。懸繒幡蓋以莊嚴。種種粖香及涂香。香氣芬馥皆周遍。天龍修羅緊那羅。莫呼洛伽及藥叉。諸天悉雨曼陀華。咸來供養彼高座。復有千萬億諸天。樂聞正法俱來集。法師初從本座起。咸悉供養以天華。是時寶積大法師。凈洗浴已著鮮衣。詣彼大眾法座所。合掌虔心而禮敬。天主天眾及天女。悉皆共散曼陀華。百千天樂難思議。住在空中出妙響。爾時寶積大法師。即升高座跏趺坐。念彼十方諸剎土。百千萬億大慈尊。遍及一切苦眾生。皆起平等慈悲念。為彼請主善生故。演說微妙金光明。
第二正求法有十一。初一頌因夢見聞。梵云羅呾娜。此云寶。俱侘此云積。舊云寶明寶冥者並訛。二次二頌覺已尋覓。三次一頌法師住處。四次有兩頌善友引示。于中有三。半頌至所居。半頌睹儀相。一頌陳名行。五次一頌見已啟請。六次半頌法師許可。七次半頌眾聞歡喜。八次三頌莊嚴道場有二。初王次八部。王有二。初一頌莊嚴處所。次一頌莊嚴法座。次天龍下一頌八部供養。九次半頌諸天同集。十次二頌半法師赴會。于中有三。初半頌起定感應。次一頌詣座法則。后一頌眾會供養。十一次二頌升座說法有三。半頌威儀。一頌運想。半頌正說。
【現代漢語翻譯】 現代漢語譯本： 處，用奇妙的珍寶裝飾。用上等的香水灑掃灰塵，各種各樣的鮮花散佈在各處。在殊勝的地方設定許多高座，懸掛綵帶和幡蓋來莊嚴。種種粖香和涂香，香氣芬芳濃郁，瀰漫各處。天龍（Devas and Nagas，天神和龍族），修羅（Asuras，非天），緊那羅（Kinnaras，歌神），莫呼洛伽（Mahoragas，大蟒神）和藥叉（Yakshas，夜叉），諸天都散下曼陀羅花（Mandara flowers，天界的鮮花），都來供養這些高座。又有千萬億諸天，喜歡聽聞正法，都聚集而來。法師最初從自己的座位起身，大家都用天花供養他。這時，寶積大法師（Baoji Great Dharma Master），洗凈身體，穿上鮮艷的衣服，前往大眾所在的法座之處，合掌虔誠地禮敬。天主（Lord of the Devas，天神之主）、天眾和天女，都一起散下曼陀羅花。成百上千的天樂，難以思議，停留在空中，發出美妙的聲響。這時，寶積大法師就登上高座，結跏趺坐，憶念十方諸佛剎土（Buddha-fields，佛的國土），百千萬億大慈大悲的佛，遍及一切受苦的眾生，都生起平等慈悲的念頭。爲了那位請法的施主善生（Shan Sheng，人名）的緣故，演說微妙的金光明（Suvarnaprabhasa，經名）。
第二部分，正求法有十一個方面。第一個方面，一頌，是因夢見而聞法。梵文羅呾娜（Ratna），這裡翻譯為寶。俱侘（Kuta），這裡翻譯為積。舊譯的寶明、寶冥都是錯誤的。第二個方面，二次，二頌，是醒來后尋覓。第三個方面，一次，一頌，是法師的住處。第四個方面，二次，有兩頌，是善友引導，其中有三個部分：半頌是到達住處，半頌是看到法師的儀容，一頌是陳述法師的名號和修行。第五個方面，一次，一頌，是見到法師后啟請。第六個方面，二次，半頌，是法師許可。第七個方面，二次，半頌，是大眾聽聞后歡喜。第八個方面，三次，三頌，是莊嚴道場，分為國王和八部眾。國王又分為兩個部分：第一部分，一頌，是莊嚴處所；第二部分，一頌，是莊嚴法座。接下來，天龍等一頌，是八部眾供養。第九個方面，二次，半頌，是諸天一同聚集。第十個方面，二次，兩頌半，是法師赴會，其中有三個部分：前半頌是起定感應，一頌是前往法座的法則，后一頌是眾會供養。第十一個方面，二次，兩頌，是升座說法，其中有三個部分：半頌是威儀，一頌是運想，半頌是正式說法。
【English Translation】 English version: The place is adorned with wonderful and precious jewels. Superior fragrant water is sprinkled to sweep away the dust. Various kinds of mixed flowers are scattered everywhere. Numerous high seats are set up in the excellent location, decorated with hanging banners and canopies. Various kinds of fine incense and perfumed unguents emit fragrant scents that pervade everywhere. Devas and Nagas (Devas and Nagas, gods and dragons), Asuras (Asuras, demigods), Kinnaras (Kinnaras, celestial musicians), Mahoragas (Mahoragas, great serpent deities), and Yakshas (Yakshas, nature spirits), all the gods rain down Mandara flowers (Mandara flowers, celestial flowers), and come to make offerings to those high seats. Moreover, there are hundreds of thousands of millions of gods who delight in hearing the true Dharma, and they all gather. The Dharma Master initially rises from his seat, and everyone offers him celestial flowers. At this time, the Great Dharma Master Baoji (Baoji Great Dharma Master), having purified himself with a bath and donned fresh garments, goes to the Dharma seat where the assembly is, joining his palms together and reverently paying homage. The Lord of the Devas (Lord of the Devas, chief of the gods), the assembly of gods, and the goddesses, all together scatter Mandara flowers. Hundreds of thousands of celestial musical instruments, beyond comprehension, remain in the air, emitting wondrous sounds. At that time, the Great Dharma Master Baoji ascends the high seat, sits in the lotus position, and contemplates the Buddha-fields (Buddha-fields, Buddha's realms) of the ten directions, hundreds of thousands of millions of great compassionate Buddhas, extending to all suffering beings, all arising with thoughts of equal compassion. For the sake of Shan Sheng (Shan Sheng, a name), the benefactor who requested the Dharma, he expounds the subtle and wonderful Suvarnaprabhasa (Suvarnaprabhasa, name of a sutra).
The second part, the proper seeking of the Dharma, has eleven aspects. The first aspect, one verse, is hearing the Dharma due to a dream. The Sanskrit word Ratna (Ratna) is translated here as 'treasure'. Kuta (Kuta) is translated here as 'accumulation'. The old translations of 'Treasure Brightness' and 'Treasure Darkness' are both incorrect. The second aspect, twice, two verses, is searching after awakening. The third aspect, once, one verse, is the Dharma Master's dwelling place. The fourth aspect, twice, two verses, is guidance from a good friend, which has three parts: half a verse is arriving at the dwelling, half a verse is seeing the Dharma Master's demeanor, and one verse is stating the Dharma Master's name and practice. The fifth aspect, once, one verse, is requesting after seeing the Dharma Master. The sixth aspect, twice, half a verse, is the Dharma Master's permission. The seventh aspect, twice, half a verse, is the assembly's joy upon hearing. The eighth aspect, three times, three verses, is adorning the Dharma assembly, divided into the king and the eight classes of beings. The king is further divided into two parts: the first part, one verse, is adorning the place; the second part, one verse, is adorning the Dharma seat. Next, the verse with Devas and Nagas, etc., is the offering of the eight classes of beings. The ninth aspect, twice, half a verse, is the gathering of all the gods. The tenth aspect, twice, two and a half verses, is the Dharma Master going to the assembly, which has three parts: the first half verse is the response from samadhi, one verse is the rules for going to the Dharma seat, and the last verse is the assembly's offering. The eleventh aspect, twice, two verses, is ascending the seat and expounding the Dharma, which has three parts: half a verse is the demeanor, one verse is the contemplation, and half a verse is the formal exposition.
經。王既得聞如是法合掌一心唱隨喜聞法希有淚交流身心大喜皆充遍。
下一頌第三因得聞。
經。爾時國主善生王。為欲供養此經故。手持如意末尼珠。發願咸為諸眾生。今可於斯贍部洲。普雨七寶瓔珞具。所有匱乏資財者。皆得隨心受安樂。即便遍雨於七寶。悉皆充足四洲中。瓔珞嚴身隨所須。衣服飲食皆無乏。爾時國主善生王。見此四洲雨珍寶。咸持供養寶髻佛。所有遺教苾芻僧。
下四頌第四依修學法行有十。此但一種謂初供養。供養有十。此即第六俱供養也。以雨七寶普施眾生同供養故。于中有四。初半頌所為。次一頌半發願。次一頌愿遂。次一頌供養。初所為中為供此經即法。此供養中即佛僧也。佛是說主。僧是學人。經是所學。故俱供養。問何不供養寶髻世尊但云所有僧耶。答佛已滅故。或上句供佛下句供僧。若爾佛滅云何言供養佛。答知常住故。或供佛形故。
經。應知過去善生王即我釋迦牟尼是為于昔時舍大地及諸珍寶滿四洲昔時寶積大法師為彼善生說妙法因彼開演經王故東方現成不動佛。
下兩頌結會古今有二。初會求經人。後會說法者。何故如是。欲明說聽俱是法行皆成佛故。
經。以我曾聽此經王。合掌一言稱隨喜。及施七寶諸功德。獲此最勝金
【現代漢語翻譯】 經：國王聽聞這樣的佛法后，合掌一心，唱言隨喜，感嘆聞法難得，淚流滿面，身心充滿喜悅。
下一頌是第三個原因，即聽聞佛法。
經：當時，善生王（Śuddhodana-rāja）爲了供養這部經典，手持如意摩尼寶珠（cintāmaṇi），發願說：『愿為一切眾生，如今在這贍部洲（Jambudvīpa），普降七寶瓔珞（saptaratna-keyūra）等物。所有缺乏資財的人，都能隨心所欲地享受安樂。』隨即普降七寶，充滿四大部洲（caturbrahmakāyas），瓔珞嚴飾身體，衣食無憂。當時，善生王（Śuddhodana-rāja）看到四大部洲（caturbrahmakāyas）降下珍寶，都用來供養寶髻佛（Ratnaśikhin），以及所有遺教的比丘僧（bhikṣu-saṃgha）。
下面四頌是第四個原因，即依修學佛法而行有十種。這裡只說一種，即最初的供養。供養有十種，這裡是第六種共同供養。因為普降七寶佈施眾生，等同於共同供養。其中有四層含義。最初半頌是所為，其次一頌半是發願，再次一頌是願望實現，最後是一頌是供養。最初的所為中，爲了供養此經即是法。此供養中即是佛和僧。佛是說法的主，僧是學法的人，經是所學。所以是共同供養。問：為什麼不供養寶髻世尊（Ratnaśikhin），只說所有僧人呢？答：因為佛已經涅槃了。或者說，上一句是供佛，下一句是供僧。如果這樣，佛已經涅槃了，怎麼說供養佛呢？答：因為知道佛是常住的。或者說是供養佛像。
經：『應當知道，過去的善生王（Śuddhodana-rāja）就是我釋迦牟尼（Śākyamuni），過去曾經捨棄大地以及充滿四大部洲（caturbrahmakāyas）的各種珍寶。當時的寶積大法師（Ratnakūṭa）為善生王（Śuddhodana-rāja）宣說妙法，因為他開演經王的緣故，東方顯現成就了不動佛（Akṣobhya）。』
下面兩頌總結古今，分為兩部分。首先是總結求經的人，然後是總結說法的人。為什麼這樣？想要說明說法和聽法都是佛法修行，都能成就佛果。
經：『因為我曾經聽聞這部經王，合掌說一句隨喜，以及佈施七寶的各種功德，獲得了這最殊勝的金…
【English Translation】 Sūtra: After the king heard such Dharma, he joined his palms together, wholeheartedly chanted 'Anumodana (rejoicing),' marveling at the rarity of hearing the Dharma, tears streaming down his face, his body and mind filled with great joy.
The next verse is the third cause, which is hearing the Dharma.
Sūtra: At that time, King Śuddhodana-rāja, desiring to make offerings to this sūtra, held a cintāmaṇi (wish-fulfilling jewel) in his hand and vowed: 'May I, for the sake of all sentient beings, now rain down saptaratna-keyūra (seven treasures and ornaments) and other things upon this Jambudvīpa (world). May all those who lack resources be able to enjoy happiness according to their wishes.' Immediately, he rained down seven treasures, filling the caturbrahmakāyas (four continents), adorning bodies with ornaments, and providing clothing and food without lack. At that time, King Śuddhodana-rāja, seeing the four continents raining down treasures, used them all to make offerings to Ratnaśikhin (Buddha adorned with jewels), and to all the bhikṣu-saṃgha (community of monks) who inherited his teachings.
The following four verses are the fourth cause, which is that there are ten aspects of practice based on studying the Dharma. Here, only one is mentioned, which is the initial offering. There are ten types of offerings, and this is the sixth, the joint offering. Because raining down seven treasures and giving them to sentient beings is equivalent to a joint offering. There are four layers of meaning within this. The first half-verse is the purpose, the next one and a half verses are the vow, the next verse is the fulfillment of the vow, and the last verse is the offering. In the initial purpose, to make offerings to this sūtra is Dharma. In this offering, it is both the Buddha and the Sangha. The Buddha is the speaker, the Sangha are the learners, and the sūtra is what is being learned. Therefore, it is a joint offering. Question: Why not make offerings to Ratnaśikhin (the World Honored One), but only mention all the Sangha? Answer: Because the Buddha has already entered Nirvana. Or, the previous sentence is offering to the Buddha, and the next sentence is offering to the Sangha. If so, the Buddha has already entered Nirvana, how can it be said to be offering to the Buddha? Answer: Because it is known that the Buddha is eternal. Or, it is offering to the Buddha's image.
Sūtra: 'It should be known that the past King Śuddhodana-rāja was none other than I, Śākyamuni (Sage of the Shakya clan). In the past, I gave up the earth and all the various treasures that filled the caturbrahmakāyas (four continents). At that time, the great Dharma Master Ratnakūṭa (Heap of Jewels) expounded the wonderful Dharma to King Śuddhodana-rāja, and because he expounded the King of Sūtras, Akṣobhya (Immovable One) Buddha appeared and attained enlightenment in the East.'
The following two verses summarize the past and present, divided into two parts. First, it summarizes the person seeking the sūtra, and then it summarizes the person expounding the Dharma. Why is it like this? It is to illustrate that both speaking and listening to the Dharma are Dharma practices, and both can achieve Buddhahood.
Sūtra: 'Because I once heard this King of Sūtras, joined my palms together and said a word of Anumodana (rejoicing), and performed various meritorious deeds of giving seven treasures, I obtained this most supreme golden…
剛身。金光百福相莊嚴。所有見者皆歡喜。一切有情無不愛。俱胝天眾亦同然。過去曾經九十九俱胝億劫作輪王。亦于小國為人王。復經無量百千劫。于無量劫為帝釋。亦復曾為大梵王。供養十力大慈尊。彼之數量難窮盡。我昔聞經隨喜善。所有福聚量難知。由斯福故證菩提。獲得法身真妙智。
下五頌第四明修學益有三。初兩頌明修法行得出世果。次兩頌明修法行得世間報。后一頌結由經力得獲菩提。菩提智相。法身真妙智智性。菩提菩提斷俱名菩提故。或菩提是總。法身即真如。妙智即四智。
經。爾時大眾聞是說已嘆未曾有皆愿奉持金光明經流通不絕。
下至大眾愿學。
諸天藥叉護持品第二十二
諸天藥叉護持品三門分別。言來意者。學行流通有五。此第四正明持學。復有二。一舉昔。二勸今。舉昔有二。初舉他昔持。次一舉自昔持。此品勸今眾持。又釋成前護國品中能持經人及八部眾流通之行故此品起。釋名者。諸天藥叉所勸假者。護持二字所學之行。護即護行。持即持行。即勸四眾持勸彼八部護。故品下但云。大吉祥天女及諸天等聞佛所說皆大歡喜。於此經王及持經者一心擁護。不言受持。又釋。即住持經令不斷滅名之為護。護即是持。如為護法城。如仁王護國。如言護
【現代漢語翻譯】 現代漢語譯本 剛身（身體堅固）。金光百福相莊嚴。所有見者皆歡喜。一切有情無不愛。俱胝（千萬）天眾亦同然。過去曾經九十九俱胝（千萬）億劫作輪王。亦于小國為人王。復經無量百千劫。于無量劫為帝釋（忉利天之主）。亦復曾為大梵王（色界天之主）。供養十力大慈尊（具有十種力量的大慈悲者，指佛）。彼之數量難窮盡。我昔聞經隨喜善。所有福聚量難知。由斯福故證菩提（覺悟）。獲得法身（佛的真身）真妙智。
下五頌第四明修學益有三。初兩頌明修法行得出世果。次兩頌明修法行得世間報。后一頌結由經力得獲菩提（覺悟）。菩提智相。法身（佛的真身）真妙智智性。菩提（覺悟）菩提斷俱名菩提（覺悟）故。或菩提（覺悟）是總。法身（佛的真身）即真如。妙智即四智。
經。爾時大眾聞是說已嘆未曾有皆愿奉持金光明經流通不絕。
下至大眾愿學。
諸天藥叉護持品第二十二
諸天藥叉護持品三門分別。言來意者。學行流通有五。此第四正明持學。復有二。一舉昔。二勸今。舉昔有二。初舉他昔持。次一舉自昔持。此品勸今眾持。又釋成前護國品中能持經人及八部眾流通之行故此品起。釋名者。諸天藥叉所勸假者。護持二字所學之行。護即護行。持即持行。即勸四眾持勸彼八部護。故品下但云。大吉祥天女及諸天等聞佛所說皆大歡喜。於此經王及持經者一心擁護。不言受持。又釋。即住持經令不斷滅名之為護。護即是持。如為護法城。如仁王護國。如言護
【English Translation】 English version The body is firm. The golden light of a hundred blessings adorns it. All who see it rejoice. All sentient beings cannot help but love it. Countless (Koti) of heavenly beings feel the same. In the past, I was a Chakravartin (universal ruler) for ninety-nine Koti (ten million) of kalpas (eons). I was also a king in small countries. Again, after immeasurable hundreds of thousands of kalpas (eons), I was Indra (ruler of the Trāyastriṃśa Heaven) for immeasurable kalpas (eons). I was also once a Great Brahma King (ruler of the Form Realm). I made offerings to the Tathagata (Buddha), the Great Compassionate One with Ten Powers. The number of those offerings is difficult to fathom. In the past, I rejoiced in the merit of hearing the sutras. The amount of accumulated blessings is difficult to know. Because of these blessings, I attained Bodhi (enlightenment). I obtained the Dharmakaya (Buddha's true body) and true, wonderful wisdom.
The fourth of the following five verses explains the benefits of study and practice in three aspects. The first two verses explain that practicing the Dharma leads to transcendental results. The next two verses explain that practicing the Dharma leads to worldly rewards. The last verse concludes that one can attain Bodhi (enlightenment) through the power of the sutra. The characteristics of Bodhi (enlightenment) wisdom. The Dharmakaya (Buddha's true body) is true, wonderful wisdom. Bodhi (enlightenment) and the cessation of Bodhi (enlightenment) are both called Bodhi (enlightenment). Or Bodhi (enlightenment) is the totality. The Dharmakaya (Buddha's true body) is Suchness (Tathata). Wonderful wisdom is the Four Wisdoms.
Sutra: At that time, the assembly, having heard this teaching, exclaimed that they had never heard anything like it before and all wished to uphold the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) and circulate it without end.
Down to the assembly's wish to learn.
Chapter Twenty-Two: Devas and Yakshas Protect
The chapter on 'Devas and Yakshas Protecting' is divided into three sections. Regarding the intention of its coming, there are five aspects to the circulation of learning and practice. This fourth aspect directly clarifies upholding and learning. Furthermore, there are two aspects: first, citing the past; second, encouraging the present. Citing the past has two aspects: first, citing others' past upholding; second, citing one's own past upholding. This chapter encourages the present assembly to uphold. It also explains and completes the actions of those who uphold the sutra and the eight classes of beings in circulating it, as mentioned in the previous chapter on 'Protecting the Nation,' hence the arising of this chapter. Regarding the explanation of the name, it refers to those who are exhorted by the Devas and Yakshas. The two words 'protecting' and 'upholding' refer to the practice of what is learned. 'Protecting' means protecting the practice, and 'upholding' means upholding the practice. It encourages the four assemblies to uphold and encourages those eight classes to protect. Therefore, the chapter below only says, 'The Great Auspicious Goddess and the Devas, etc., having heard what the Buddha said, were all greatly delighted and wholeheartedly protected this Sutra King and those who uphold the sutra,' without mentioning receiving and upholding. Another explanation is that maintaining the sutra so that it does not cease is called protecting. Protecting is upholding, like protecting the Dharma city, like the Benevolent King protecting the nation, like saying protect.
十地行持國天王等。故此長行但令為奉獻。及欲解了佛深行處。應為眾生敷演流佈。其聽法者應除亂想。不言勸護持經之人。故護持言護持正法。下云常來護此人者。由護持經故得諸天守護。故下經云。若此金光明經典流佈處有能稱誦者悉得如上福。明護持經得利益故。又釋。護持含其二義。護持于經護持經者故。下云於此經王及持經者俱擁護故。此釋盡理。解妨者。問既言此品正勸今眾令行學者。何故聞說但有諸天歡喜擁護不說四眾及以修行。答文影略故。前標告云即為諸天及諸大眾。下文復云。及諸天等聞佛所說皆大歡喜。喜歡即含修行義也。
經。爾時世尊告大吉祥天女曰若有凈信善男子善女人慾於過去未來現在諸佛以不可思議廣大微妙供養之具而為奉獻及欲解了三世諸佛甚深行處。
贊曰。品大分三。初略標勸。次頌廣明。后眾愿護。初中分三。初告天女。次若有下標所欲行。后是人下勸弘此教。此初二也。初廣供養修福行。解了行處修智行。菩提資糧不過此二。甚深行處即二空如。故下文云。欲入深法界。應先聽此經。法性之制底甚深善安住。
經。是人應當決定至心隨是經王所在之處城邑聚落或山澤中。
下勸弘此經有三。初令起加行。次隨是經王下弘經處。后廣為眾生下弘經
【現代漢語翻譯】 現代漢語譯本 十地行持的國天王等。因此這段長行文字只是爲了讓人奉獻，以及想要了解佛陀甚深行處的人，應該為眾生敷演流佈此經。聽法的人應該去除雜亂的想法。經文中沒有提到勸人護持此經的人，所以『護持』一詞指的是護持正法。下文說『常來護此人』，是因為護持經的緣故，得到諸天的守護。所以下經說：『如果這部《金光明經》流佈之處，有能稱誦的人，都能得到如上的福報。』這說明護持經能得到利益。又解釋說，『護持』包含兩層含義：護持經，護持誦經的人。下文說：『對於這部經王以及持經的人，都加以擁護。』這個解釋很合理。解釋疑問的人問：既然說這一品正是勸導現在的聽眾去修行，為什麼聽說之後只有諸天歡喜擁護，而沒有說四眾弟子以及修行人呢？回答是：經文有所省略。前面已經說了『即為諸天及諸大眾』，下文又說『及諸天等聞佛所說皆大歡喜』，『歡喜』就包含了修行的含義。 爾時世尊告訴大吉祥天女說：『如果有清凈信仰的善男子、善女人，想要用不可思議廣大微妙的供養之物來奉獻過去、未來、現在諸佛，以及想要了解三世諸佛甚深行處，』 贊曰：這一品大體分為三部分。首先是簡略地標明勸導，其次是用偈頌詳細闡明，最後是大眾發願護持。第一部分又分為三部分：首先是告訴大吉祥天女，其次是『若有』以下標明所要修行的內容，最後是『是人』以下勸導弘揚此經。這是前兩部分。首先是廣行供養修福，瞭解行處修智慧。菩提資糧不外乎這兩方面。甚深行處就是二空真如。所以下文說：『想要進入甚深法界，應該先聽這部經。法性的制底甚深善於安住。』 『是人應當決定以至誠之心，隨這部經王所在的地方，無論是城邑聚落，還是山澤之中。』 以下是勸導弘揚此經的三個方面。首先是讓人開始修行，其次是『隨是經王』以下說明弘揚經的處所，最後是『廣為眾生』以下說明弘揚經的內容。
【English Translation】 English version The national kings and others who practice the Ten Bhumis. Therefore, this long passage is only for those who wish to make offerings and those who wish to understand the Buddha's profound practices. They should expound and spread this sutra for the benefit of all beings. Those who listen to the Dharma should eliminate distracting thoughts. The sutra does not mention encouraging people to uphold the sutra, so 'upholding' refers to upholding the Dharma. The following passage says, 'Always come to protect this person,' because by upholding the sutra, one receives the protection of the devas. Therefore, the following sutra says, 'If this Golden Light Sutra is spread, those who can recite it will receive the above blessings.' This shows that upholding the sutra brings benefits. Another explanation is that 'upholding' has two meanings: upholding the sutra and upholding those who recite the sutra. The following passage says, 'Both this Sutra King and those who uphold the sutra are protected.' This explanation is reasonable. Someone who explains doubts asks: Since this chapter is precisely encouraging the present audience to practice, why is it that only the devas rejoice and protect after hearing it, and there is no mention of the fourfold assembly and practitioners? The answer is: The sutra is abbreviated. It has already been stated earlier, 'For the devas and all the assembly,' and the following passage says, 'And the devas and others, hearing what the Buddha said, all greatly rejoiced.' 'Rejoicing' includes the meaning of practice. At that time, the World Honored One said to the Great Auspicious Goddess: 'If there are virtuous men and virtuous women of pure faith who wish to offer inconceivable, vast, and subtle offerings to the Buddhas of the past, future, and present, and who wish to understand the profound practices of the Buddhas of the three times,' A verse says: This chapter is roughly divided into three parts. First, there is a brief indication of encouragement, second, there is a detailed explanation with verses, and third, there is the vow of the assembly to protect. The first part is divided into three parts: first, telling the Great Auspicious Goddess, second, 'If there are' below, indicating what is to be practiced, and third, 'This person' below, encouraging the propagation of this sutra. These are the first two parts. First, broadly making offerings to cultivate merit, and understanding the practices to cultivate wisdom. The resources for Bodhi are nothing more than these two aspects. The profound practices are the two emptinesses and Suchness. Therefore, the following passage says, 'Those who wish to enter the profound Dharma realm should first listen to this sutra. The stupa of Dharma-nature is profoundly and well established.' 'This person should resolutely and with utmost sincerity, wherever this Sutra King is located, whether in cities, villages, or mountains and marshes.' The following are three aspects of encouraging the propagation of this sutra. First, it encourages people to begin practicing, second, 'Wherever this Sutra King is' below, it explains the places where the sutra is propagated, and third, 'For the benefit of all beings' below, it explains the content of the sutra that is propagated.
行。言決定至心者。起決定思為近加行。敷演等者。即動發思正起行。至心之言即是專念通加行及正行。審慮遠劣略而不說。又決定者。即勇猛不退義。故瑜伽三十八。云何求聞正法。謂諸菩薩為欲令聽聞一善說法。假使路由猛焰熾然大熱鐵地。無餘方便可得聞是善說法者。即便發起猛利愛重歡喜而入。何況欲聞多善言義等。此下亦云。假使大火聚滿百逾繕那。為聽此經王直過無辭苦。
經。廣為眾生敷演流佈其聽法者應除亂想攝耳用心。
下弘行有二。一久學者能為開演利他行。二初學者即應聽聞自利行。十法行中略舉此二以影餘八。或能說能聽二人雙勸。又隨是經王所在之處。即舉有經卷及行經處皆應供養修供養行。應除亂想等者。準瑜伽三十八。聽法之中第三除散亂深聽說法。式具如前明。
經。世尊即為彼天及諸大眾說伽他曰。若欲施諸佛。不思議供養。復了諸如來。甚深境界者。若見演說此。最勝金光明。應親詣彼方。至其所住處。此經難思議。能生諸功德。無邊大苦海。解脫諸有情。我觀此經王。初中后皆善。甚深不可測。譬喻無能比。假使恒河沙。大地塵海水。虛空諸山石。無能喻少分。欲入深法界。應先聽是經。法性之制底。甚深善安住。於斯制底內。見我牟尼尊。悅意妙音聲。
【現代漢語翻譯】 現代漢語譯本： 行。關於決定至心的人，發起決定的思慮是接近加行。『敷演等』，就是發動思慮，正式開始行動。『至心』的意思就是專心致志的通加行和正行。審慎考慮遠不如簡略不說。而且『決定』，就是勇猛不退的意思。所以《瑜伽師地論》第三十八卷說：『如何求聞正法？』意思是說，諸位菩薩爲了聽聞一句善妙的說法，即使道路是猛烈燃燒的大熱鐵地，沒有其他方法可以聽到這句善妙的說法，也會立刻發起猛烈的愛重和歡喜之心而進入。更何況是想聽聞更多善妙的言辭和義理等。下面也說：『即使有充滿一百由旬的大火聚，爲了聽這部經，國王也會徑直走過去，不辭辛苦。』（逾繕那(yú shàn nà)：古印度長度單位，約合11-16公里）
經文：廣泛地為眾生敷演流佈，聽法的人應當排除雜亂的思緒，集中精神，專心聽講。
下面是弘揚佛法的行為，分為兩種：一是久學的人能夠開演佛法，利益他人；二是初學的人就應當聽聞佛法，利益自己。十法行中，略舉這兩種來代表其餘八種。或者能說的人和能聽的人互相勸勉。而且，無論這部經王在哪裡，都要供養有經卷的地方和修行經法的地方，修行供養的行為。『應除亂想等』，根據《瑜伽師地論》第三十八卷，聽法的時候，第三點是排除散亂，深入聽聞說法。具體的方式如前面所說。
經文：世尊就為那些天人和大眾說了偈頌：如果想要佈施諸佛，做不可思議的供養，並且瞭解諸如來甚深的境界，如果見到有人演說這部最殊勝的《金光明經》，就應當親自前往那個地方，到他所居住的地方。這部經難以思議，能夠產生各種功德，從無邊的大苦海中，解脫各種有情眾生。我觀察這部經王，初善、中善、后善，非常深奧，不可測量，沒有比喻可以相比。即使有恒河沙數，大地塵土，海水，虛空，各種山石，也沒有辦法比喻它的少分。想要進入深奧的法界，應當先聽這部經。法性的制底(zhì dǐ)（佛塔），非常深奧，安穩地存在。在這座制底裡面，可以見到我的牟尼(móu ní)尊（釋迦牟尼佛），聽到悅耳美妙的聲音。
【English Translation】 English version: Regarding those who are determined and sincere, generating decisive thoughts is the near practice. 'Elaborating and so on' means initiating thoughts and formally beginning the practice. 'Sincere' refers to the thorough application of both the preparatory and actual practices. Careful consideration is far inferior to brief silence. Moreover, 'determined' signifies courage and non-retrogression. Therefore, the Yogācārabhūmi-śāstra, volume thirty-eight, states: 'How does one seek to hear the true Dharma?' It means that Bodhisattvas, desiring to hear even a single virtuous teaching, would, even if the path were a fiercely burning, intensely hot iron ground, and there were no other way to hear that virtuous teaching, immediately generate intense love, respect, and joy and enter it. How much more so when desiring to hear more virtuous words and meanings, etc. It also states below: 'Even if there were a great fire mass filling a hundred yojanas, the king would go straight through without complaint to hear this sutra.' (yojana: An ancient Indian unit of distance, approximately 11-16 kilometers)
Sutra: Widely expound and disseminate it for the benefit of all beings; those who listen to the Dharma should eliminate distracting thoughts, concentrate their minds, and listen attentively.
The propagation of the Dharma is twofold: first, those who have studied for a long time can expound the Dharma to benefit others; second, beginners should listen to the Dharma to benefit themselves. Among the ten practices of Dharma, these two are briefly mentioned to represent the other eight. Or, the speaker and the listener can encourage each other. Moreover, wherever this Sutra King is located, one should make offerings to the place where the scriptures are kept and where the Dharma is practiced, engaging in the practice of making offerings. 'Eliminate distracting thoughts, etc.' According to the Yogācārabhūmi-śāstra, volume thirty-eight, the third point in listening to the Dharma is to eliminate distractions and listen deeply to the teachings. The specific method is as described earlier.
Sutra: The World-Honored One then spoke these verses to those devas and the assembly: If you wish to give to all the Buddhas, make inconceivable offerings, and understand the profound realms of all the Tathagatas, if you see someone expounding this most supreme Suvarṇaprabhāsa Sūtra, you should personally go to that place, to where he dwells. This sutra is inconceivable, capable of generating all kinds of merits, and liberating all sentient beings from the boundless ocean of suffering. I observe this Sutra King, good in the beginning, good in the middle, and good in the end, extremely profound and immeasurable, with no analogy to compare. Even if there were Ganges sands, earth dust, seawater, empty space, various mountains and stones, they could not even be used to compare a small part of it. If you wish to enter the profound realm of Dharma, you should first listen to this sutra. The stupa (cetiya) of Dharma-nature is extremely profound and securely established. Within this stupa, one can see my Muni (Shakyamuni Buddha), and hear pleasing and wonderful sounds.
演說斯經典。由此俱胝劫。數量難思議。生在人天中。常受勝妙樂。若聽是經者。應作如是心。我得不思議。無邊功德蘊。假使大火聚。滿百逾繕那。為聽此經王。直過無辭苦。既至彼住處。得聞如是經。能滅于罪業。及除諸惡夢。惡星諸變怪。蠱道邪魅等。得聞是經時。諸惡皆舍離。
下第二頌廣明。總七十九頌分之為四。初二十三頌明說聽二行。次梵王帝釋主下四十一頌明天神擁護。次於此南洲內下十四頌明經威力。后一頌總結說聽。初中分二。初十二頌明聽法行。應嚴勝高座下十一頌明演說行。初後分五。初一頌標求福智。二次一頌勸至法會。三次三頌讚經功德。于中有三。一頌讚生善滅惡。一頌讚法十德。此略舉四。即初中后善其義甚深以影餘六。五文巧。六無雜。七具足。八清凈。九鮮白。十梵行相。廣如瑜伽八十三攝事分釋。一頌喻明。四次五頌勸應聽法。于中有五。一頌勸聽。法性制底者。如為法華經起一寶塔不須舍利已有全身。此亦如是。能詮顯故即見法身。一頌見報身。說相似故。一頌得善報。一頌令慶喜。一頌令決聽。五次二頌聞經利益。
經。應嚴勝高座。凈妙若蓮華。法師處其上。猶如大龍座。於斯安坐已。說此甚深經。書寫及誦持。併爲解其義。法師舍此座。往詣余方所。于
【現代漢語翻譯】 現代漢語譯本：演說這部經典，因此經過無數俱胝劫（俱胝：古印度計數單位，意為千萬；劫：佛教時間單位，極其漫長），數量難以思議，會生在人天之中，常受殊勝美妙的快樂。如果聽聞這部經典的人，應當這樣想：我得到了不可思議、無邊的功德寶藏。 假使有巨大的火堆，充滿了一百逾繕那（逾繕那：古印度長度單位），爲了聽聞這部經王，直接走過去也不推辭辛苦。 既然到了那個地方，得以聽聞這樣的經典，就能滅除罪業，以及消除各種惡夢、惡星的變異怪象、蠱道邪術等。 聽聞這部經典時，各種邪惡都會舍離。
下面第二頌廣泛闡明。總共七十九頌，分為四個部分。首先二十三頌說明演說和聽聞兩種行為。其次從『梵王帝釋主』開始的四十一頌說明天神擁護。再次從『於此南洲內』開始的十四頌說明經典的威力。最後一頌總結演說和聽聞。最初的部分分為兩部分。首先十二頌說明聽法行為。從『應嚴勝高座』開始的十一頌說明演說行為。最初和最後的部分分為五個部分。首先一頌標明求福智。其次一頌勸人前往法會。再次三頌讚嘆經典的功德。其中有三點。一頌讚嘆產生善念、滅除惡念。一頌讚嘆法的十種功德。這裡略舉四種，即最初、中間、最後都是善的，其意義非常深刻，可以影射其餘六種。五是文辭巧妙。六是沒有雜染。七是具足。八是清凈。九是鮮明潔白。十是梵行之相。詳細內容見《瑜伽師地論》第八十三攝事分釋。一頌用比喻說明。四次五頌勸人應當聽法。其中有五點。一頌勸人聽法。『法性制底』，如同為《法華經》建造一座寶塔，不需要舍利，就已經有了全身。這裡也是這樣，能夠詮釋顯現，就能見到法身。一頌見到報身，因為說法相似。一頌得到善報。一頌令人慶幸歡喜。一頌令人決定聽法。五次兩頌說明聽聞經典的利益。
經文說，應當莊嚴殊勝的高座，清凈美妙如同蓮花。法師坐在上面，猶如坐在大龍的座位上。 在這裡安穩坐下之後，宣說這部甚深經典，書寫以及誦讀受持，並且為大家解釋其中的含義。 法師離開這個座位，前往其他地方。
【English Translation】 English version: Speaking this classic, therefore, for countless kotis (koti: an ancient Indian unit of counting, meaning ten million; kalpa: a Buddhist unit of time, extremely long), a number difficult to conceive, one will be born in the realms of humans and gods, constantly receiving supreme and wonderful joy. If those who hear this sutra, should think thus: I have obtained inconceivable, boundless store of merit. Suppose there is a great fire heap, filling a hundred yojanas (yojana: an ancient Indian unit of length), for the sake of hearing this Sutra King, going straight through without declining hardship. Since arriving at that place, being able to hear such a sutra, one can extinguish karmic offenses, and eliminate all kinds of nightmares, ominous star anomalies, witchcraft, evil charms, and so on. When hearing this sutra, all evils will be abandoned.
The second verse below extensively elucidates. The total of seventy-nine verses is divided into four parts. First, twenty-three verses explain the two actions of speaking and listening. Second, the forty-one verses beginning with 'Brahma King, Indra Lord' explain the protection of the gods. Third, the fourteen verses beginning with 'Within this Southern Continent' explain the power of the sutra. The last verse summarizes the speaking and listening. The initial part is divided into two parts. First, twelve verses explain the act of listening to the Dharma. The eleven verses beginning with 'Should Adorn a Superior High Seat' explain the act of speaking. The initial and final parts are divided into five parts. First, one verse marks seeking blessings and wisdom. Second, one verse encourages people to go to the Dharma assembly. Third, three verses praise the merits of the sutra. Among them, there are three points. One verse praises generating good thoughts and eliminating evil thoughts. One verse praises the ten virtues of the Dharma. Here, four are briefly mentioned, that is, the beginning, middle, and end are all good, and its meaning is very profound, which can reflect the other six. Fifth, the wording is skillful. Sixth, there is no impurity. Seventh, it is complete. Eighth, it is pure. Ninth, it is bright and white. Tenth, it is the aspect of pure conduct. Detailed content can be found in the eighty-third section of the Compendium of Matters in the Yogacarabhumi-sastra. One verse uses a metaphor to explain. Fourth, five verses encourage people to listen to the Dharma. Among them, there are five points. One verse encourages people to listen to the Dharma. 'Dharma-nature caitya', is like building a pagoda for the Lotus Sutra, without the need for relics, one already has the whole body. This is also the case here, being able to interpret and manifest, one can see the Dharma body. One verse sees the reward body, because the teaching is similar. One verse obtains good rewards. One verse makes people rejoice and be happy. One verse makes people decide to listen to the Dharma. Fifth, two verses explain the benefits of hearing the sutra.
The sutra says, one should adorn a superior high seat, pure and wonderful like a lotus flower. The Dharma master sits on it, as if sitting on the seat of a great dragon. Having sat securely here, he expounds this profound sutra, writing and reciting it, and explaining its meaning to everyone. The Dharma master leaves this seat and goes to other places.
此高座中。神通非一相。或見法師像。猶在高座上。或時見世尊。及以諸菩薩。或作普賢像。或如妙吉祥。或見慈氏尊。身處於高座。或見希奇相。及以諸天像。暫得睹容儀。忽然還不現。成就諸吉祥。所作皆隨意。功德悉圓滿。世尊如是說。最勝有名稱。能滅諸煩惱。他國賊皆除。戰時常得勝。惡夢悉皆無。及消諸毒害。所作三業罪。經力能除滅。於此贍部洲。名稱咸充滿。所有諸怨結。悉皆相舍離。設有怨敵至。聞名便退散。不假動兵戈。兩陣生歡喜。
下十一頌明演說行。復分為五。初半頌嚴座。二次半頌法師儀軌。三次一頌演說經。即教他書寫及誦受持。四次四頌說法瑞相。五次五頌演法利益有十。一得吉祥。二所作成。三功德滿。四有名稱。五滅煩惱。六除怨敵。七無惡夢。八消毒害。九滅諸罪。十無怨酬。初三頌各三利。后二頌有一利。如文可知。
經。梵王帝釋主。護世四天王。及金剛藥叉。正了知大將。無熱池龍王。及以娑揭羅。緊那羅樂神。蘇羅金翅王。大辯才天女。並大吉祥天。斯等上首天。各領諸天眾。常供養諸佛。法寶不思議。恒生歡喜心。于經起恭敬。斯等諸天眾。皆悉共思惟。遍觀修福者。共作如是說。應觀此有情。咸是大福德。善根精進力。當來生我天。為聽甚深經。敬
【現代漢語翻譯】 現代漢語譯本：
在此高座中，神通變化不一而足。有時看見法師的形象，仍然在高座之上。有時看見世尊（釋迦牟尼佛的尊稱），以及諸位菩薩（立志成佛的修行者）。有時顯現普賢菩薩（象徵大行），有時如同妙吉祥菩薩（文殊菩薩的別稱，象徵智慧）。有時看見慈氏尊（彌勒菩薩的尊稱），身處在這高座之上。有時看見稀奇的景象，以及諸位天人的形象。短暫地得以看見他們的容貌，忽然間又消失不見。成就各種吉祥，所作所為都如意順遂，功德全部圓滿。世尊（釋迦牟尼佛的尊稱）這樣說，這是最殊勝且有名稱的法門，能夠滅除各種煩惱，使其他國家的盜賊都被消除，戰時常常能夠得勝，沒有惡夢，並且消除各種毒害，所作的身、口、意三業的罪過，憑藉經書的力量能夠消除滅盡。在這贍部洲（我們所居住的世界），名稱都充滿各地。所有的怨恨和糾結，都互相舍離。即使有怨敵到來，聽到這個名號便會退散，不需要動用兵器，兩方陣營都生起歡喜心。
下面的十一頌說明演說的行為，又分為五個部分。最初的半頌是莊嚴法座，第二次的半頌是法師的儀軌，第三次的一頌是演說經典，也就是教導他人書寫以及誦讀受持。第四次是四頌，說明說法的瑞相。第五次是五頌，說明演說佛法的利益有十種：一是得到吉祥，二是所作所為都能成就，三是功德圓滿，四是有名稱，五是滅除煩惱，六是消除怨敵，七是沒有惡夢，八是消除毒害，九是滅除各種罪過，十是沒有怨恨的報應。最初的三頌各自有三種利益，後面的兩頌各有一種利益，如同經文所說的那樣可以得知。
經文說：梵王（色界天的天王）、帝釋（忉利天天主），護世四天王（持國天、增長天、廣目天、多聞天），以及金剛藥叉（守護佛法的夜叉神）、正了知大將，無熱池龍王（清涼的龍王），以及娑竭羅龍王（海中的龍王），緊那羅樂神（天上的樂神），蘇羅金翅王（鳥王），大辯才天女（智慧女神），以及大吉祥天女（財富女神），這些天神為首，各自帶領諸位天眾，常常供養諸佛，佛法的珍寶不可思議，恒常生起歡喜心，對於經典生起恭敬心。這些天眾，都共同思惟，普遍觀察修行福報的人，共同這樣說：應當觀察這些有情眾生，都是具有大福德的人，憑藉善根和精進的力量，將來會出生到我們的天界，爲了聽聞甚深的經典，恭敬。
【English Translation】 English version:
Within this high seat, the manifestations of spiritual powers are diverse and not of a single form. Sometimes one sees the image of the Dharma master, still upon the high seat. At times, one beholds the World Honored One (a respectful title for Shakyamuni Buddha), as well as various Bodhisattvas (beings who aspire to Buddhahood). Sometimes, the image of Samantabhadra Bodhisattva (symbolizing great practice) appears, or it is like that of Manjushri Bodhisattva (symbolizing wisdom). Sometimes one sees Maitreya Bodhisattva (the future Buddha), present upon this high seat. Occasionally, one witnesses wondrous sights, and the forms of various devas (gods). Briefly one is able to see their countenances, and suddenly they disappear again. Accomplishing all auspiciousness, whatever is done is according to one's wishes, and merits are all fulfilled. The World Honored One (a respectful title for Shakyamuni Buddha) says thus, this is the most supreme and renowned Dharma, capable of extinguishing all afflictions, causing the thieves of other countries to be eliminated, and in times of war, one can always attain victory, be free from nightmares, and eliminate all poisons. The sins of body, speech, and mind that one has committed, through the power of the sutra, can be extinguished and eliminated. In this Jambudvipa (the world we live in), the name is filled everywhere. All grudges and entanglements, all forsake each other. Even if enemies arrive, upon hearing this name, they will retreat, without the need to use weapons, both sides of the battle will give rise to joy.
The following eleven verses explain the act of expounding, and are further divided into five parts. The first half-verse is about adorning the seat, the second half-verse is about the Dharma master's conduct, the third verse is about expounding the sutra, which is to teach others to write, recite, and uphold it. The fourth is four verses, explaining the auspicious signs of teaching the Dharma. The fifth is five verses, explaining the ten benefits of expounding the Dharma: first, to obtain auspiciousness; second, whatever is done can be accomplished; third, merits are fulfilled; fourth, to have a name; fifth, to extinguish afflictions; sixth, to eliminate enemies; seventh, to be free from nightmares; eighth, to eliminate poisons; ninth, to extinguish all sins; tenth, to be free from vengeful retribution. The first three verses each have three benefits, and the latter two verses each have one benefit, as can be known from the text.
The sutra says: Brahma (king of the Form Realm), Indra (ruler of the Trayastrimsa Heaven), the Four Heavenly Kings (Dhritarashtra, Virudhaka, Virupaksha, Vaisravana), and the Vajra Yakshas (guardian spirits who protect the Dharma), General Jñānaketu, Anavatapta Dragon King (cool dragon king), and Sāgara Dragon King (dragon king of the sea), Kinnara music gods (heavenly music gods), Garuda King Sura (bird king), the goddess Saraswati (goddess of wisdom), and the goddess Sri Mahadevi (goddess of wealth), these devas are the leaders, each leading their respective deva retinues, constantly making offerings to all Buddhas, the treasures of the Dharma are inconceivable, constantly giving rise to joy, and giving rise to reverence for the sutras. These devas, all think together, universally observing those who cultivate blessings, and say together: One should observe these sentient beings, all are people with great merit, relying on the power of good roots and diligence, in the future they will be born in our heavens, in order to listen to the profound sutras, with reverence.
心來至心供養法制底。尊重正法故。憐愍于眾生。而作大饒益。於此深經典。能為法寶器。入此法門者。能入於法性。於此金光明。至心應聽受。是人曾供養。無量百千佛。由彼諸善根。得聞此經典。如是諸天王。天女大辯才。並彼吉祥天。及以四王眾。無數藥叉眾。勇猛有神通。各于其四方。常來相擁護。日月天帝釋。風水火諸神。吠率怒大肩。閻羅辯才等。一切諸護世。勇猛具威神。擁護持經者。晝夜常不離。大力藥叉王。那羅延自在。正了知為首。二十八藥叉。余藥叉百千。神通有大力。恒于恐怖處。常來護此人。金剛藥叉王。並五百眷屬。諸大菩薩眾。常來護此人。寶王藥叉主。及以滿賢王。曠野金毗羅。賓度羅黃色。此等藥叉王。各五百眷屬。見聽此經者。皆來共擁護。彩軍乾闥婆。葦王常戰勝。珠頸及青頸。並勃里沙王。大最勝大黑。蘇跋拏雞舍。半之迦半足。及以大婆伽。小渠並護法。及以獼猴王。針毛及目犬。寶發皆來護。大渠諾拘羅。栴檀欲中勝。舍羅及雪山。及以婆多山。皆有大神通。雄猛具大力。見持此經者。皆來相擁護。阿那婆答多。及以娑揭羅。目真𧫦羅葉。難陀小難陀。于百千龍中。神通具威德。共護持經人。晝夜常不離。婆稚羅睺羅。毗摩質多羅。母旨苫跋羅。大肩及歡喜。及余蘇羅
【現代漢語翻譯】 現代漢語譯本： 以至誠之心供養佛法僧三寶（法制底）。因為尊重正法，憐憫一切眾生，從而作出巨大的饒益。這部深奧的經典，能夠成為承載佛法的寶器。進入此法門的人，能夠證入法的本性。對於這部《金光明經》，應當以至誠之心聽受。這樣的人曾經供養過無量百千諸佛。由於他們過去的種種善根，才能夠聽聞到這部經典。像這樣的諸天王，天女大辯才天（Sarasvati），以及吉祥天女（Lakshmi），和四天王眾，無數的藥叉（Yaksa）眾，他們勇猛且具有神通，各自在其所鎮守的四方，常常前來擁護聽經、持經之人。 日月天子、帝釋天（Indra），風神、水神、火神等諸神，吠率怒（Vaisravana）大肩藥叉，閻羅王、辯才天女等，一切諸位護世神，他們勇猛且具有威神力，擁護受持此經的人，晝夜都不離開。 大力藥叉王，那羅延（Narayana）自在天，以正了知藥叉為首的二十八藥叉，以及其餘成百上千的藥叉，他們神通廣大，具有強大的力量，經常在恐怖之處，前來保護這個人。金剛藥叉王，以及他的五百眷屬，諸大菩薩眾，經常前來保護這個人。寶王藥叉主，以及滿賢藥叉王，曠野藥叉金毗羅（Kumbhira），賓度羅（Pindola）黃色藥叉，這些藥叉王，各自帶領五百眷屬，見到聽聞此經的人，都前來共同擁護。 彩軍乾闥婆（Gandharva），葦王常戰勝乾闥婆，珠頸乾闥婆以及青頸乾闥婆，還有勃里沙乾闥婆王，大最勝乾闥婆、大黑乾闥婆，蘇跋拏雞舍乾闥婆，半之迦半足乾闥婆，以及大婆伽乾闥婆，小渠乾闥婆以及護法乾闥婆，以及獼猴乾闥婆王，針毛乾闥婆以及目犬乾闥婆，寶發乾闥婆都前來守護。 大渠諾拘羅（Nakula）龍王，栴檀欲中勝龍王，舍羅龍王以及雪山龍王，以及婆多山龍王，他們都具有大神通，雄猛且具有大力，見到受持此經的人，都前來擁護。阿那婆答多（Anavatapta）龍王，以及娑揭羅（Sagara）龍王，目真鄰陀（Mucilinda）龍王，難陀（Nanda）龍王、小難陀龍王，在成百上千的龍族中，他們神通廣大，具有威德，共同保護受持此經的人，晝夜都不離開。婆稚羅睺羅（Rahula）阿修羅，毗摩質多羅（Vemacitrin）阿修羅，母旨苫跋羅（Sambara）阿修羅，大肩阿修羅以及歡喜阿修羅，以及其餘的阿修羅。
【English Translation】 English version: With a sincere heart, offer to the Buddha, the Dharma, and the Sangha (Dharmadhatu). Because of respecting the True Dharma, having compassion for all sentient beings, and thereby creating great benefit. This profound scripture can become a precious vessel for carrying the Dharma. Those who enter this Dharma gate can realize the nature of Dharma. For this 'Golden Light Sutra', one should listen with a sincere heart. Such a person has offered to countless hundreds of thousands of Buddhas. Due to their past good roots, they are able to hear this scripture. Such as these heavenly kings, the heavenly maiden Great Eloquence (Sarasvati), as well as the Goddess of Fortune (Lakshmi), and the Four Heavenly Kings, countless Yakshas, they are brave and have supernatural powers, each in their respective directions, often come to protect those who listen to and uphold the sutra. The Sun and Moon Devas, Indra (帝釋天), the gods of wind, water, fire, etc., Vaisravana (吠率怒) Great Shoulder Yaksha, Yama (閻羅), the Goddess of Eloquence, and all the guardian deities of the world, they are brave and have majestic power, protecting those who uphold this sutra, day and night without leaving. The mighty Yaksha King, Narayana (那羅延) the Independent One, the twenty-eight Yakshas led by the Yaksha of Right Knowledge, and the remaining hundreds and thousands of Yakshas, they have great supernatural powers and strength, often in places of terror, come to protect this person. The Vajra Yaksha King, and his five hundred attendants, the great Bodhisattvas, often come to protect this person. The Jewel King Yaksha Lord, and the Full Worthy Yaksha King, the wilderness Yaksha Kumbhira (金毗羅), the Pindola (賓度羅) yellow Yaksha, these Yaksha Kings, each leading five hundred attendants, seeing those who hear this sutra, all come together to protect them. The Colorful Army Gandharva (乾闥婆), the Reed King Constantly Victorious Gandharva, the Pearl Neck Gandharva and the Blue Neck Gandharva, and the Brisha Gandharva King, the Great Supreme Gandharva, the Great Black Gandharva, the Subarna Kikesha Gandharva, the Half-Zika Half-Foot Gandharva, and the Great Bhaga Gandharva, the Small Canal Gandharva and the Dharma-Protecting Gandharva, and the Monkey Gandharva King, the Needle Hair Gandharva and the Dog-Eyed Gandharva, the Jewel Hair Gandharva all come to protect. The Great Canal Nakula (諾拘羅) Dragon King, the Sandalwood Desire Supreme Dragon King, the Shala Dragon King and the Snow Mountain Dragon King, and the Bhata Mountain Dragon King, they all have great supernatural powers, are brave and have great strength, seeing those who uphold this sutra, all come to protect them. The Anavatapta (阿那婆答多) Dragon King, and the Sagara (娑揭羅) Dragon King, the Mucilinda (目真𧫦羅) Dragon King, the Nanda (難陀) Dragon King, the Small Nanda Dragon King, among the hundreds and thousands of dragons, they have great supernatural powers and majesty, together protect those who uphold this sutra, day and night without leaving. The Bhacira Rahula (羅睺羅) Asura, the Vemacitrin (毗摩質多羅) Asura, the Mother Zhi Sambara (苫跋羅) Asura, the Great Shoulder Asura and the Joyful Asura, and the remaining Asuras.
王。並無數天眾。大力有勇健。皆來護是人。訶利底母神。五百藥叉眾。于彼人睡覺。常來相擁護。旃荼旃荼利。藥叉旃稚女。昆帝拘吒齒。吸眾生精氣。如是諸神等。大力有神通。常護持經者。晝夜恒不離。上首辯才天。無量諸天女。吉祥天為首。並余諸眷屬。此大地神女。果實園林神。樹神江河神。制底諸神等。如是諸大神。心生大歡喜。彼皆來擁護。讀誦此經人。見有持經者。增壽命色力。威光及福德。妙相以莊嚴。星宿現災變。困厄當此人。夢見惡徴祥。皆悉令除滅。此大地神女。堅固有威勢。由此經力故。法味常充足。地肥若流下。過百逾繕那。地神令味上。滋潤于大地。此地厚六十八億逾繕那。乃至金剛際。地味皆令上。
下四十一頌得天神擁護。復分為二。初三十九頌說聽得護。后二頌明護所以。初得護有六。初十二頌護聽人又有三。初四頌明天神敬喜。次六頌護聽經人有四。一頌思觀行人。一頌見贊生天。三頌讚勸聽經。一頌讚昔善根。后二頌明其衛護。第二次五頌護說經人。吠率怒那羅延天之異名。復形大故名大肩。第三次二頌復護聽人。金毗羅者此云孔。賓度羅者此云孔雀。第四次十二頌復護說經者。彩軍乾闥婆以著綵衣為軍眾。葦王者諸草神王。以珠貫頸。神項頸青神。勃里沙婆此云牛
。牛神王也。頌文窄故略去婆字。蘇此云好。跋拏此云金。雞舍此云發。是好金髮鬼神。半之迦云五。即五神。神足似羊。大婆伽者此大威德。小渠之神。諾𤘽羅者正云鼠狼。神名也。舍羅此云屋。山名。神依彼山以山為名。娑多山者此云堪倒。阿那婆答多此云無熱惱。娑揭羅此云鹹海。目真此云解脫。𧫦羅葉即舊云伊蘭樹。婆稚此雲團圓。毗摩質多羅此云綺畫。母旨此云好。苫跋羅此云食。亦非天名。亦云飲食神。訶利底鬼母如前解。旃荼男聲呼藥叉。旃荼利女聲呼。昆帝拘吒齒即齒長包者是。第五次三頌護讀誦人。第六次五頌復護說經人。
經。由聽此經王獲大功德蘊能使諸天眾悉蒙其利益復令諸天眾威力有光明歡喜常安樂舍離於衰相。
下二頌明得護所以。舉聽經人影持說者。
經。於此南洲內。林果苗稼神。由此經威力。心常得歡喜。苗實皆成就。處處有妙華。果實並滋繁。充滿於大地。所有諸果樹。及以眾園林。悉皆生妙華。香氣常芬馥。眾草諸樹木。咸出微妙華。及生甘美果。隨處皆充遍。於此贍部洲。無量諸龍女。心生大歡喜。皆共入池中。種植缽頭摩。及以分陀利。青白二蓮華。池中皆遍滿。由此經威力。虛空凈無翳。雲霧皆除遣。冥闇悉光明。日出放千光。無垢焰清凈。由此經
【現代漢語翻譯】 現代漢語譯本：牛神王，頌文簡略所以省略了『婆』字。『蘇』在這裡是『好』的意思。『跋拏』是『金』的意思。『雞舍』是『發』的意思。這是指好金髮鬼神。『半之迦』是『五』的意思，即五神。這些神足像羊。『大婆伽』是指大威德。小渠之神。『諾𤘽羅』正確的說法是『鼠狼』，是神的名字。『舍羅』是『屋』的意思，也是山名，神依附那座山，以山為名。『娑多山』是『堪倒』的意思。『阿那婆答多』是『無熱惱』的意思。『娑揭羅』是『鹹海』的意思。『目真』是『解脫』的意思。『𧫦羅葉』就是以前說的伊蘭樹。『婆稚』是『團圓』的意思。『毗摩質多羅』是『綺畫』的意思。『母旨』是『好』的意思。『苫跋羅』是『食』的意思，也不是天名，也可以說是飲食神。『訶利底鬼母』的解釋如前所述。『旃荼』是男聲稱呼藥叉，『旃荼利』是女聲稱呼。『昆帝拘吒齒』是指牙齒長且外包的人。第五次用三頌來守護讀誦的人，第六次用五頌來守護說經的人。 經文：由於聽聞此經，國王獲得巨大的功德，能夠使諸天眾都蒙受利益，並且使諸天眾威力強大，有光明，歡喜常安樂，舍離衰敗之相。 下面兩頌說明得到護佑的原因，舉出聽經人的影子來支援說法的人。 經文：在這南贍部洲內，林果苗稼之神，由於這部經的威力，內心常常感到歡喜。苗和果實都能成就，處處都有美妙的花朵，果實也繁茂滋長，充滿大地。所有的果樹以及眾多的園林，都生長出美妙的花朵，香氣常常芬芳。各種草和樹木，都開出微妙的花朵，並且生長出甘美的果實，隨處都充滿。在這贍部洲，無量諸龍女，內心生起大歡喜，都一起進入池中，種植缽頭摩（Padma，蓮花），以及分陀利（Pundarika，白蓮花），青色和白色的兩種蓮花，池中都遍佈。由於這部經的威力，虛空清凈沒有陰翳，雲霧都被驅散，黑暗全部光明。太陽出來放出千道光芒，沒有污垢，光焰清凈。由於這部經的威力。
【English Translation】 English version: 'Niu Shen Wang' (牛神王, Ox God King). The verse is concise, so the character 'po' (婆) is omitted. 'Su' (蘇) here means 'good'. 'Ba Na' (跋拏) means 'gold'. 'Ji She' (雞舍) means 'hair'. This refers to the good golden-haired ghost god. 'Ban Zhi Jia' (半之迦) means 'five', referring to the five gods. These gods have feet like sheep. 'Da Po Qie' (大婆伽) refers to great power and virtue. The god of small channels. 'Nuo Chi Luo' (諾𤘽羅) should correctly be 'rat wolf', which is the name of a god. 'She Luo' (舍羅) means 'house', and is also the name of a mountain. The god relies on that mountain and takes the mountain as his name. 'Suo Duo Shan' (娑多山) means 'able to be overturned'. 'A Na Po Da Duo' (阿那婆答多) means 'no hot afflictions'. 'Suo Jie Luo' (娑揭羅) means 'salty sea'. 'Mu Zhen' (目真) means 'liberation'. 'Chi Luo Ye' (𧫦羅葉) is the old name for the 'Yilan' tree. 'Po Zhi' (婆稚) means 'round'. 'Pi Mo Zhi Duo Luo' (毗摩質多羅) means 'painted'. 'Mu Zhi' (母旨) means 'good'. 'Shan Ba Luo' (苫跋羅) means 'food', and is not the name of a deva, but can also be said to be a food and drink god. The explanation of 'He Li Di Gui Mu' (訶利底鬼母, Hariti, Mother of Demons) is as before. 'Zhan Tu' (旃荼) is the male voice calling Yaksha (藥叉, a type of spirit), 'Zhan Tu Li' (旃荼利) is the female voice calling. 'Kun Di Ju Zha Chi' (昆帝拘吒齒) refers to those with long, protruding teeth. The fifth time, three verses are used to protect those who recite the sutra. The sixth time, five verses are used to protect those who preach the sutra. Sutra: By listening to this sutra, the king obtains great merit, which enables all the devas (天眾, celestial beings) to receive benefits, and also enables the devas to have great power, light, joy, constant peace, and to abandon the signs of decline. The following two verses explain the reason for obtaining protection, citing the shadow of the listener to support the speaker. Sutra: Within this Jambudvipa (南贍部洲, the continent south of Mount Sumeru), the gods of forests, fruits, seedlings, and crops, due to the power of this sutra, their hearts are often joyful. Seedlings and fruits can be achieved, and there are wonderful flowers everywhere, and the fruits are lush and growing, filling the earth. All the fruit trees and many gardens all grow wonderful flowers, and the fragrance is always fragrant. All kinds of grasses and trees all produce subtle flowers and grow sweet fruits, filling everywhere. In this Jambudvipa (贍部洲), countless dragon girls (龍女, female dragons), their hearts give rise to great joy, and they all enter the pond together, planting Padma (缽頭摩, lotus), and Pundarika (分陀利, white lotus), blue and white two kinds of lotus flowers, filling the pond. Due to the power of this sutra, the void is clear and without haze, the clouds are all dispelled, and the darkness is all light. The sun comes out and emits a thousand rays of light, without dirt, and the flames are pure. Due to the power of this sutra.
王力。流暉繞四天。此經威德力。資助於天子。皆用贍部金。而作于宮殿。日天子初出。見此洲歡喜。常以大光明。周遍皆照曜。於斯大地內。所有蓮華池。日光照及時。無不盡開發。於此贍部洲。田疇諸果藥。悉皆令善熟。充滿於大地。由此經威力。日月所照處。星辰不失度。風雨皆順時。遍此贍部洲。國土咸豐樂。隨有此經處。殊勝倍餘方。
下十四頌讚經威力有八。初四頌由經威力百穀豐美。次二頌池沼多華。次一頌空凈常明。次三頌日殿增耀。次一頌蓮隨日剖。次一頌果藥恒盈。次一頌風雨順時七耀依度。次一頌總結經力。
經。若此金光明經典流佈處有能講誦者悉得如上福。
下一頌總結說聽所得功德。
經。爾時大吉祥天女及諸天等聞佛所說皆大歡喜於此經王及受持者一心擁護令無憂惱常得安樂。
下第三大段大眾愿護。
授記品第二十三
授記品二十三三門分別。言來意者。就學行流通有五。此即第五成前諸品令學行意有三。一為授記。二為除疑。三更重勸。此初也。與記者。明行必得果果定因成。故護持後有授記品。言釋名者。授者付也與也。記者分別也驗也。為其分別驗其當果而以與之故名授記。言解妨者。問妙幢聞經曾未與記。如何今言為成前行有
【現代漢語翻譯】 現代漢語譯本：王力（Wangli）。光明環繞四天。此經具有威德之力。資助著天子（Tianzi，天上的統治者）。都用贍部金（Zhambujin，一種珍貴的黃金）建造宮殿。日天子（Ritianzi，太陽神）初升時，見到此洲而歡喜。常以大光明，周遍照耀。在這大地之內，所有的蓮華池。日光照耀及時，沒有不開放的。在這贍部洲，田地和各種果藥。都使它們善於成熟，充滿於大地。由於這部經的威力，日月所照之處。星辰不會失去規律，風雨都順應時節。遍佈這贍部洲，國土都豐收安樂。凡是有這部經的地方，殊勝之處超過其他地方。
下面十四頌讚嘆經的威力有八個方面。最初四頌是由於經的威力，各種穀物豐美。接著兩頌是池沼中有很多蓮花。接著一頌是天空清凈常明。接著三頌是太陽的宮殿增加光耀。接著一頌是蓮花隨著太陽開放。接著一頌是果實和藥物恒常豐盈。接著一頌是風雨順應時節，七曜按照規律執行。接著一頌是總結經的威力。
經文：如果這部金光明經典流佈的地方，有能夠講誦的人，都能夠得到如上的福報。
下一頌總結說明聽經所得的功德。
經文：這時，大吉祥天女（Dajixiang tiannv）以及諸天等，聽聞佛所說，都非常歡喜，對於這部經王以及受持這部經的人，一心擁護，使他們沒有憂愁煩惱，常常得到安樂。
下面是第三大段，大眾發願守護。
授記品第二十三
授記品第二十三，從三個方面來分別。說到來的意圖。就學習和流通方面有五個方面。這即是第五個方面，成就前面各品，使學習和行動的意圖有三個方面。一是授記，二是消除疑惑，三是再次勸勉。這是第一個方面。給予授記，說明修行必定得到結果，結果必定是由於原因成就。所以護持之後有授記品。說到解釋名稱。授，是給予。記，是分別，是驗證。為他們分別驗證他們應當得到的結果而給予他們，所以叫做授記。說到解釋妨礙。問：妙幢（Miaochuang）聽經，曾經沒有給予授記。如何現在說爲了成就前面的行為有授記品呢？
【English Translation】 English version: Wangli. The light encircles the four heavens. This sutra possesses the power of majesty and virtue. It aids the sons of heaven (Tianzi, rulers of the heavens). Palaces are all made of Zhambujin gold (Zhambujin, a precious type of gold). When the sun god (Ritianzi, the sun deity) first rises, he rejoices upon seeing this continent. He constantly illuminates everywhere with great light. Within this great earth, all the lotus ponds, when the sunlight shines upon them, all bloom without exception. In this Zhambudvipa continent, the fields and various fruits and medicines, all are made to ripen well, filling the earth. Due to the power of this sutra, wherever the sun and moon shine, the stars do not lose their course, and the wind and rain are all timely. Throughout this Zhambudvipa continent, the countries are all prosperous and peaceful. Wherever this sutra is present, the auspiciousness surpasses other places.
The following fourteen verses praise the power of the sutra in eight aspects. The first four verses describe how, due to the power of the sutra, all kinds of grains are abundant. The next two verses describe how there are many lotuses in the ponds and marshes. The next verse describes how the sky is clear and constantly bright. The next three verses describe how the sun's palace increases in radiance. The next verse describes how the lotuses bloom with the sun. The next verse describes how the fruits and medicines are constantly abundant. The next verse describes how the wind and rain are timely, and the seven luminaries follow their courses. The next verse summarizes the power of the sutra.
Sutra: If this Suvarnaprabhasa Sutra is circulated in a place, and there are those who can recite and expound it, they will all obtain the above-mentioned blessings.
The next verse summarizes the merits gained from listening to the sutra.
Sutra: At that time, the Great Auspicious Goddess (Dajixiang tiannv) and all the devas, hearing what the Buddha said, were all very happy. Towards this King of Sutras and those who uphold it, they wholeheartedly protect them, so that they have no worries or afflictions, and constantly obtain peace and happiness.
The following is the third major section, where the assembly vows to protect.
Chapter Twenty-Three on Predictions
Chapter Twenty-Three on Predictions is distinguished in three aspects. Speaking of the intention of coming, there are five aspects regarding learning and circulation. This is the fifth aspect, accomplishing the previous chapters, so that the intention of learning and action has three aspects. First, to give predictions; second, to eliminate doubts; third, to exhort again. This is the first aspect. Giving predictions explains that cultivation will surely attain results, and results are surely due to the cause being accomplished. Therefore, after protection, there is the chapter on predictions. Speaking of explaining the name, 'giving' means to bestow. 'Prediction' means to distinguish and verify. Because they distinguish and verify the results they should attain and bestow them, it is called prediction. Speaking of explaining the obstacles, one asks: Miaochuang (Miaochuang) heard the sutra but was never given a prediction. How can it now be said that there is a chapter on predictions to accomplish the previous actions?
此品起。答非是正意與其妙幢及二子等記。如法華經二類尼眾。為勸持經。彼欲聞記方能修學故與授記。非是此時正令與記。前已記故。故彼經云。我先已說一切聲聞皆得作佛。今此大眾亦復如是。云若持經得作佛者。誰等是耶。有此疑心未能決學。故為令斷授妙幢等記。欲令時眾知當作佛決定能行。不爾應前滅業障品后或蓮華贊品后與其授記。彼時已悟。何不與記。如法華會三週說法週週之後各各與記不在後故。問若爾何前不與記。答妙幢菩薩已入八地。先蒙記故令勸持經。故復重說。又解。應前與記。此方記者含多義故。一與妙幢等記。二復為成前。又前十千時未赴會。亦顯一聞皆得作佛況久修學不得佛耶故。此時記一言多益。故亦無過。問十千暫聞即與授記。在會大眾何不記耶。答彼根熟故。此未熟故。又眾已聞持經作佛。此未聞。故又宜爾故。
經。爾時如來於大眾中廣說法已欲為妙幢菩薩及其二子銀幢銀光授阿耨多羅三藐三菩提記。
贊曰。品文分二。初眾集后與記。眾集有二。初此結集序。
經。時有十千天子最勝光明而為上首俱從三十三天來至佛所頂禮佛足卻坐一面聽佛說法。
下明眾集。
經。爾時佛告妙幢菩薩言汝于來世過無量無數百千萬億那庾多劫已於金光明世
【現代漢語翻譯】 現代漢語譯本： 此品開始，回答了並非是正意，以及為妙幢（Bodhisattva's name）及其二子授記等問題。如同《法華經》中的兩類比丘尼，是爲了勸持經文。她們想要聽聞授記才能修學，所以才給予授記，並非此時才正式給予授記，因為之前已經授記過了。所以《法華經》說：『我先前已經說過一切聲聞都能成佛，現在此大眾也是如此。』如果說持經就能成佛，那麼誰是這樣的人呢？有這樣的疑問，未能決定修學，所以爲了讓他們斷除疑慮，才為妙幢等授記，想要讓當時的大眾知道，將來必定成佛，決定能夠修行。不然的話，應該在之前的《滅業障品》之後，或者《蓮華贊品》之後就給予授記了。那時已經領悟，為何不給予授記呢？如同《法華經》法會，三週說法，每週之後都各自給予授記，不在之後才給。問：如果這樣，為何之前不給予授記？答：妙幢菩薩已經進入八地（the eighth stage of a Bodhisattva's path）。先前已經蒙受授記，所以讓他勸持經文，所以再次重說。又解釋說，應該之前給予授記，此處的授記包含多重意義。一是給予妙幢等授記，二是再次成就之前的說法。又之前的十千天子當時沒有赴會，也顯示出一次聽聞都能成佛，何況是長期修學不能成佛呢？所以此時授記，一言多益，所以也沒有過失。問：十千天子暫時聽聞就給予授記，在會的大眾為何不授記呢？答：他們根基已經成熟，這些人尚未成熟。又大眾已經聽聞持經就能成佛，這些人尚未聽聞，所以才適宜這樣做。
經文：爾時如來於大眾中廣說法已，欲為妙幢菩薩及其二子銀幢（Bodhisattva's name）銀光（Bodhisattva's name）授阿耨多羅三藐三菩提記（Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment）。
贊曰：品文分為兩部分，初為大眾聚集，后為授記。大眾聚集又分為兩部分，初為此結集序。
經文：時有十千天子最勝光明（Deva's name）而為上首，俱從三十三天（Trayastrimsa Heaven）來至佛所，頂禮佛足，卻坐一面，聽佛說法。
下文說明大眾聚集。
經文：爾時佛告妙幢菩薩言，汝于來世過無量無數百千萬億那庾多劫已，于金光明世（World's name）
【English Translation】 English version: This section begins by answering questions regarding what is not the primary intention, as well as the prediction of enlightenment for Miao幢 (Bodhisattva's name) and his two sons. Similar to the two types of Bhikkhunis in the Lotus Sutra, this is to encourage the upholding of the sutra. They wanted to hear the prediction of enlightenment in order to practice, so the prediction was given, not that it was only formally given at this time, because it had been given before. Therefore, the Lotus Sutra says: 'I have previously said that all Sravakas can become Buddhas, and the current assembly is also the same.' If it is said that upholding the sutra can lead to Buddhahood, then who are these people? There is such doubt, and they have not been able to decide to practice, so in order to dispel their doubts, the prediction of enlightenment is given to Miao幢, etc., wanting to let the assembly at that time know that they will definitely become Buddhas in the future and will definitely be able to practice. Otherwise, the prediction should have been given after the previous 'Extinguishing Karmic Obstacles' section, or after the 'Lotus Flower Praise' section. At that time, they had already understood, so why not give the prediction? Like the Lotus Sutra assembly, the Dharma is preached in three rounds, and after each round, predictions are given separately, not only after. Question: If so, why not give the prediction before? Answer: Miao幢 Bodhisattva has already entered the eighth ground (the eighth stage of a Bodhisattva's path). He had previously received the prediction, so he was asked to encourage the upholding of the sutra, so it is repeated again. Another explanation is that the prediction should have been given before, but the prediction here contains multiple meanings. One is to give the prediction to Miao幢, etc., and the second is to fulfill the previous statement. Also, the previous ten thousand devas did not attend the assembly at that time, which also shows that even hearing once can lead to Buddhahood, let alone those who have practiced for a long time and cannot become Buddhas? Therefore, giving the prediction at this time has multiple benefits in one statement, so there is no fault. Question: The ten thousand devas were given the prediction after hearing it temporarily, why not give the prediction to the assembly present? Answer: Their roots are already mature, while these people are not yet mature. Also, the assembly has already heard that upholding the sutra can lead to Buddhahood, while these people have not yet heard it, so it is appropriate to do so.
Sutra: At that time, the Tathagata, having extensively preached the Dharma in the assembly, desired to bestow the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) upon Miao幢 Bodhisattva and his two sons, Yin幢 (Bodhisattva's name) and Yin光 (Bodhisattva's name).
Praise: The text of the section is divided into two parts, the first being the gathering of the assembly, and the second being the giving of the prediction. The gathering of the assembly is further divided into two parts, the first being the preface to this collection.
Sutra: At that time, there were ten thousand devas, with the most excellent light (Deva's name) as their leader, who came together from the Trayastrimsa Heaven (Trayastrimsa Heaven) to the Buddha's place, bowed their heads to the Buddha's feet, and sat to one side to listen to the Buddha's Dharma.
The following explains the gathering of the assembly.
Sutra: At that time, the Buddha said to Miao幢 Bodhisattva, 'In the future, after countless hundreds of thousands of millions of nayuta kalpas have passed, in the World of Golden Light (World's name)'
界當成阿耨多羅三藐三菩提號金寶山王如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊出現於世。
下後與記有二。初與三士記。后與十千記。三士為三。初復有五。一標名。二記時。三記國。四記果。即無上菩提。五記號。即金寶山等。號有通別。如文可知。授記之義略以四門分別。一授記所由。二能授記人。三所授記者。四授記差別。言所由者三義。一由菩薩修多功德證得法性故與授記。故法華論云。彼聲聞等為實成佛故與記別。為不成佛與授記耶。若實成佛者。菩薩何故於無量劫修集無量功德。論答云。彼聲聞授記者得決定心。非成就法性故。此意即明。由諸菩薩多劫修行無量功德成就法性故與授記。即八地已上。故瑜伽四十六云。又諸菩薩三種決定。一種性定。二發心定。三不虛行定。乃至云。依于最後墮決定位諸佛如來授諸菩薩墮決定記。二除小菩薩不定姓疑故。攝大乘論等云。為引攝一類及任持所餘一類不定姓聲聞所餘不定性菩薩。恐此菩薩退大就小。故與授記言得作佛。三為欣佛者見此授記欣當自得。復顯聞經決得作佛。持行此經修佛因故。故法華經云。大智舍利弗今得授尊記。我等亦皆得最妙第一法等。此經亦云。時十千天子聞三大士得授記已。復聞如是最勝王經心生歡喜。清凈
【現代漢語翻譯】 現代漢語譯本：彼界當成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），佛號金寶山王如來（Jinbaoshan Wang Tathagata），應正遍知（應供、正遍知），明行足（明行圓滿），善逝（善於逝世），世間解（瞭解世間），無上士（無上之人），調御丈夫（調御丈夫），天人師（天人之師），佛世尊（佛，世尊），出現於世。
下面將要講述授記，分為兩部分。首先是為三位菩薩授記，然後是為一萬位天子授記。為三位菩薩授記又分為五個方面：一是標明佛名，二是授記時間，三是授記國土，四是授記果位，即無上菩提，五是授記佛號，即金寶山等。佛號有通號和別號之分，如經文所示。授記的意義可以從四個方面來理解：一是授記的原因，二是能授記的人，三是所授記的人，四是授記的差別。關於授記的原因，有三種說法：一是由於菩薩修習眾多功德，證得法性，所以給予授記。因此，《法華論》說：『為使這些聲聞弟子真正成佛，所以給予授記。』難道為不能成佛的人授記嗎？如果確實能成佛，菩薩為何要在無量劫中修集無量功德？論中回答說：『為聲聞弟子授記，是爲了讓他們獲得堅定的信心，而不是爲了成就法性。』這說明，由於諸位菩薩多劫修行，成就無量功德，成就法性，所以給予授記，即八地以上的菩薩。因此，《瑜伽師地論》第四十六卷說：『又有諸位菩薩有三種決定：一是種性決定，二是發心決定，三是不虛行決定。』乃至說：『依據最後墮入決定位的諸佛如來，為諸位菩薩墮入決定位而授記。』二是消除小乘菩薩不定種性的疑惑。因此，《攝大乘論》等說：『爲了引導和攝受一類不定種性的聲聞弟子，以及任持其餘一類不定種性的菩薩。』恐怕這些菩薩退大就小，所以給予授記，說他們可以成佛。三是爲了讓欣慕佛果的人，見到這種授記，欣喜自己將來也能得到。又顯示聽聞此經，必定可以成佛，因為持誦修行此經，就是修習成佛的因。因此，《法華經》說：『大智舍利弗（Sariputra）如今得到授記。我們也都將得到最妙第一法等。』此經也說：『當時一萬位天子聽聞三位大士得到授記后，又聽聞如此最勝王經，心中生起歡喜，清凈。』
【English Translation】 English version: In that realm, he will attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and his Buddha name will be Jinbaoshan Wang Tathagata (King of Golden Treasure Mountain Thus Come One), worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, the Buddha, the World Honored One, appearing in the world.
The following will describe the prediction of enlightenment, divided into two parts. First, the prediction for three Bodhisattvas, and then the prediction for ten thousand devas. The prediction for the three Bodhisattvas is further divided into five aspects: first, stating the Buddha's name; second, predicting the time; third, predicting the land; fourth, predicting the fruit, which is Anuttara-samyak-sambodhi; and fifth, predicting the Buddha's title, such as King of Golden Treasure Mountain. The Buddha's title has general and specific designations, as shown in the text. The meaning of prediction can be understood from four aspects: first, the reason for the prediction; second, the person who can give the prediction; third, the person who receives the prediction; and fourth, the differences in the prediction. Regarding the reason for the prediction, there are three explanations: first, because Bodhisattvas cultivate numerous merits and attain the nature of Dharma, they are given prediction. Therefore, the Lotus Sutra Treatise says: 'To enable these Sravakas (listeners) to truly become Buddhas, prediction is given.' Is prediction given to those who cannot become Buddhas? If they can indeed become Buddhas, why do Bodhisattvas cultivate countless merits over countless kalpas? The treatise answers: 'Prediction is given to Sravakas to give them firm faith, not to achieve the nature of Dharma.' This explains that because Bodhisattvas cultivate countless merits over many kalpas and achieve the nature of Dharma, they are given prediction, that is, Bodhisattvas above the eighth ground. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) Volume 46 says: 'Furthermore, Bodhisattvas have three kinds of certainty: first, certainty of nature; second, certainty of aspiration; and third, certainty of non-vain practice.' And it goes on to say: 'Based on the Buddhas and Tathagatas who finally fall into the position of certainty, they give prediction to the Bodhisattvas who fall into the position of certainty.' Second, to eliminate the doubts of Hinayana Bodhisattvas about their uncertain nature. Therefore, the Mahayana-samgraha (Compendium of the Mahayana) and others say: 'To guide and embrace a class of Sravakas with uncertain nature, and to uphold the remaining class of Bodhisattvas with uncertain nature.' Fearing that these Bodhisattvas will retreat from the great to the small, they are given prediction, saying that they can become Buddhas. Third, to allow those who admire the fruit of Buddhahood to see this prediction and rejoice that they will also be able to obtain it in the future. It also shows that hearing this sutra will surely lead to Buddhahood, because reciting and practicing this sutra is cultivating the cause of Buddhahood. Therefore, the Lotus Sutra says: 'Great wisdom Sariputra (Sariputra) now receives prediction. We will also obtain the most wonderful and supreme Dharma, etc.' This sutra also says: 'At that time, ten thousand devas, after hearing that the three great beings had received prediction, and also hearing this most victorious King Sutra, gave rise to joy and purity in their hearts.'
無垢猶如虛空。此心喜無疑即欣作佛。信法修行。二能記人者復有三義。一能記所依假者。二能記體。三能記用。能記所依準瑜伽論四十九說。能成就有六。一勝解行地。二增上意樂地。三正行地。四決定地。五決定行地。六究竟地。此之六位俱能授記。然究竟位佛菩薩殊。佛有三身。唯他用變化二假者能為對十地地前別故。然究竟位中第十地菩薩及前五位但總相記。不能知彼當作佛時國土名字等。下人不能知上事故。若依總相觀因記果言得作佛。菩薩亦能。故法華經中不輕菩薩記彼四眾當得作佛。故能授記不過此六。或不愚法定性二乘信有大乘亦得總記。如菩薩戒經中說。昔有羅漢。將一沙彌。因發大心遂生尊重。故得總記。二能記體者。謂后得俗智知根性故。后得觀理亦不能記。此約聖者。若是地前但比量智。三能記用者。所謂言教詮表義故。三所授記者有二。一所記依。二所記體。所記依者有四。一種性位。二發心位。三不定二乘。四諸大菩薩。此據顯了。若隱密記及平等意樂亦通定性及無性人。所記體者即無漏善通現及種。並所得果。果通報化。除法性身。就報身中多說他用。以有國土眷屬等故。顯慈悲故。有差別故。四授記差別者。首楞嚴經中佛告堅意菩薩。授記即有四種。有未發心而與授記。有適發心而
【現代漢語翻譯】 現代漢語譯本 無垢猶如虛空（比喻）。此心喜無疑即欣然成就佛果。要信奉佛法並修行。能為他人授記的人又有三種含義：一是能記所依的假名（暫時的存在），二是能記本體，三是能記作用。能記所依，依據《瑜伽師地論》第四十九卷所說，能成就六種位次：一、勝解行地，二、增上意樂地，三、正行地，四、決定地，五、決定行地，六、究竟地。這六個位次都能授記。然而，究竟位中的佛與菩薩有所不同。佛有法身、報身、化身三種身，只有他受用身和變化身這兩種假名之身才能為十地菩薩之前的眾生授記，因為他們與十地菩薩有所區別。然而，在究竟位中，第十地菩薩以及前五個位次的菩薩只能給予總相的授記，不能知道被授記的人將來成佛時的國土名字等，因為下位者不能知道上位者的事情。如果依據總相來觀察因，從而授記果，說某人將來可以成佛，那麼菩薩也能做到。所以，《法華經》中常不輕菩薩為四眾授記，說他們將來都能成佛。因此，能授記的不過這六個位次。或者，不愚昧佛法、已入定性的二乘人，如果相信有大乘佛法，也能得到總相的授記，如《菩薩戒經》中所說，過去有位阿羅漢，帶著一個小沙彌，因為小沙彌發了大心，阿羅漢就對他產生了尊重，因此小沙彌得到了總相的授記。二是能記本體的人，指的是通過後得的世俗智慧瞭解眾生的根性。通過後得智來觀察真理也不能授記，這裡指的是聖者。如果是十地之前的菩薩，只能通過比量智來授記。三是能記作用的人，指的是通過言語教導來詮釋佛法的意義。三、所授記的對象有兩種：一是所記的所依，二是所記的本體。所記的所依有四種：一種性位，二發心位，三不定性的二乘人，四諸大菩薩。這是根據顯了的情況來說的。如果秘密授記以及平等意樂，也包括定性以及無性的人。所記的本體，指的是無漏的善法，包括現在的和潛在的，以及所得到的果報。果報包括報身和化身，不包括法身。就報身而言，多說他受用身，因為他受用身有國土眷屬等，能夠顯現慈悲，具有差別性。四、授記的差別。在《首楞嚴經》中，佛告訴堅意菩薩，授記有四種：有未發心而給予授記的，有剛剛發心而給予授記的。
【English Translation】 English version The immaculate is like the void. If this mind rejoices without doubt, it will gladly achieve Buddhahood. Believe in the Dharma and practice. Those who can predict for others have three meanings: first, they can predict the provisional (temporary existence) on which something relies; second, they can predict the substance; and third, they can predict the function. The ability to predict the provisional, according to the forty-ninth section of the Yogacarabhumi-sastra, can accomplish six stages: 1. the stage of understanding and practice; 2. the stage of increasing aspiration; 3. the stage of correct practice; 4. the stage of certainty; 5. the stage of definite practice; and 6. the stage of ultimate attainment. All six of these stages can bestow predictions. However, the Buddhas and Bodhisattvas in the ultimate stage are different. Buddhas have three bodies (Trikaya): Dharmakaya (Dharma body), Sambhogakaya (Enjoyment body), and Nirmanakaya (Emanation body). Only the other-enjoyment body (Sambhogakaya) and the transformation body (Nirmanakaya), these two provisional bodies, can bestow predictions to beings before the ten Bhumis (stages), because they are different from the Bodhisattvas of the ten Bhumis. However, in the ultimate stage, the Bodhisattvas of the tenth Bhumi and the Bodhisattvas of the first five stages can only give general predictions and cannot know the name of the Buddha-land when the predicted person becomes a Buddha, because those in lower positions cannot know the affairs of those in higher positions. If one observes the cause according to the general characteristics and predicts the result, saying that someone can become a Buddha in the future, then Bodhisattvas can also do this. Therefore, in the Lotus Sutra, Sadāparibhūta Bodhisattva (Never Disparaging Bodhisattva) predicted that the four groups of disciples would all become Buddhas in the future. Therefore, the ability to bestow predictions does not exceed these six stages. Alternatively, those of the two vehicles (Sravakas and Pratyekabuddhas) who are not ignorant of the Dharma and are of fixed nature, if they believe in Mahayana Buddhism, can also receive general predictions, as stated in the Bodhisattva Precept Sutra. In the past, there was an Arhat who was with a novice monk. Because the novice monk developed a great aspiration, the Arhat developed respect for him, and therefore the novice monk received a general prediction. Second, those who can predict the substance refer to those who know the nature of beings through the wisdom gained after enlightenment. Observing the truth through the wisdom gained after enlightenment cannot bestow predictions either; this refers to sages. If it is a Bodhisattva before the ten Bhumis, they can only predict through inferential wisdom. Third, those who can predict the function refer to those who explain the meaning of the Dharma through verbal teachings. Three, there are two types of objects to be predicted: first, the basis of the prediction; second, the substance of the prediction. There are four types of bases for prediction: 1. the stage of nature; 2. the stage of aspiration; 3. those of the two vehicles who are of unfixed nature; and 4. all great Bodhisattvas. This is according to the explicit situation. If it is a secret prediction and equal intention, it also includes those of fixed nature and those of no nature. The substance of the prediction refers to the unconditioned good, including the present and the potential, as well as the resulting rewards. The rewards include the Sambhogakaya and the Nirmanakaya, but not the Dharmakaya. Regarding the Sambhogakaya, it is mostly referred to as the other-enjoyment body, because the other-enjoyment body has Buddha-lands, retinues, etc., and can manifest compassion and has differences. Four, the differences in predictions. In the Surangama Sutra, the Buddha told Firm Intent Bodhisattva that there are four types of predictions: there are those who are given predictions before they have developed the aspiration, and there are those who are given predictions immediately after they have developed the aspiration.
與授記。有密授記。有得無生忍現前授記。是名四種。唯有如來能知此事。寶云經同瑜伽四十六說。略由六相。蒙諸如來於無上菩提與授記別。何等為六。一安住種性未發心位。二已發心位。三現在前位。四不現前位。此上四種同首楞嚴經。彼密授記即不現前。在密處故。或得無生忍名現前。未得者名不現前。或在座名為現前。身不在坐名不現前。五有定時限。謂爾許時當證無上正等菩提。六無定時限。謂不宣說決定時限而與授記。大莊嚴論第十二說六種亦同。彼云。授記有二種。人別及時別。人別即前四。時別即后二。彼論又云。轉記及大記此復有二種。轉記者。謂彼菩薩後於如是如來如是時節當得授記。大記者。在第八地得無生忍。由斷自言我當作佛慢故。及斷一切分別相故等。轉記即首楞嚴經初三收。大記即第四攝。彼又說六。與首楞嚴經及瑜伽論別。何者為六。一剎土。二名字。三時節。四劫名。五眷屬。六法住。今此妙幢等記文中有三。于金光明界等剎土號。金寶山等名字。汝于來世過無量無數等時節。略無劫名眷屬法住。
經。時此如來般涅槃后所有教法亦皆滅盡時彼長子名曰銀幢即於此界次補佛處世界爾時轉名凈幢當得作佛名白金幢光如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊
。
下第二大士記文亦為五。初記時。二牒名。三記處。即於此界下是四記國。五記號亦有通別。
經。時此如來般涅槃后所有教法亦皆滅盡次子銀光即補佛處還於此界當得作佛號曰金光明如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。
下第三大士記文亦有五。一記時。二牒名。三記果即補佛處。四記國還於此界。五記號。
經。是時十千天子聞三大士得授記已復聞如是最勝王經心生歡喜清凈無垢猶如虛空爾時如來知是十千天子善根成熟即便與授大菩提記汝等天子于當來世過無量無數百千萬億那庾多劫。
下第二大段文分為四。初與記。二疑生。三為斷。四喜信。初中有三。初天子聞見心歡。次爾時如來下如來知彼根熟。后即便下正與記別有八。初標序。二牒名。三記時。然劫有多種。如法華論有五種。謂晝夜月時年。或說饑饉疫病刀兵以為三劫。或說一增一減為一劫。如二十住劫等。或說八十增減為一劫。即火災劫。或說七火為一劫。即水災劫。或說八七火一七水為一劫。即風災劫。或說無量風災為一劫。即三大僧祇劫。或說二八十劫為一劫。如此賢劫。或說多八十劫為一劫。即星宿劫等。盡彼千佛出世時量總名一星宿劫故。如法華經中所說劫數。多約晝夜月時年
【現代漢語翻譯】 下面第二位大士的授記文也分為五部分。第一是記錄時間，第二是重複名字，第三是記錄地點，即在此界之下，第四是記錄國度，第五是記錄名號，也有通名和別名之分。
經文：『這時，如來般涅槃后，所有的教法也都會滅盡，其次子銀光將補處佛位，仍然在此界當得成佛，名號為金光明如來、應正遍知（Tathagata Arhat Samyak-sambuddha，如來阿羅漢正等覺）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara-purusa，無上丈夫）、調御丈夫（Damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛世尊（Buddha Bhagavan，佛薄伽梵）。』
下面第三位大士的授記文也有五部分。第一是記錄時間，第二是重複名字，第三是記錄結果，即補處佛位，第四是記錄國度，仍然在此界，第五是記錄名號。
經文：『這時，一萬天子聽到三大士得到授記后，又聽到這部《最勝王經》，心中生起歡喜，清凈無垢，猶如虛空。這時，如來知道這一萬天子的善根已經成熟，就給他們授記大菩提：你們這些天子，在未來的世間，經過無量無數百千萬億那由他劫。』
下面第二大段文字分為四個部分。第一是給予授記，第二是產生疑問，第三是為之斷除疑問，第四是歡喜信受。第一部分中有三個小部分。首先是天子聽聞和見到後心生歡喜。其次是『爾時如來下』，如來知道他們的根基已經成熟。最後是『即便下』，正式給予授記，其中有八個方面。第一是標明次序，第二是重複名字，第三是記錄時間。然而，劫有多種。如《法華論》中有五種，即晝夜、月、時、年。或者說饑饉、疫病、刀兵作為三種劫。或者說一增一減為一個劫，如二十住劫等。或者說八十增減為一個劫，即火災劫。或者說七火為一個劫，即水災劫。或者說八個七火和一個七水為一個劫，即風災劫。或者說無量風災為一個劫，即三大阿僧祇劫。或者說二個八十劫為一個劫，如此賢劫。或者說多個八十劫為一個劫，即星宿劫等。窮盡彼千佛出世的時間總和，總名為一個星宿劫。如《法華經》中所說的劫數，多是約晝夜、月、時、年。
【English Translation】 The following record of prediction for the second great being is also in five parts. First, it records the time. Second, it repeats the name. Third, it records the place, which is below this realm. Fourth, it records the country. Fifth, it records the title, which also has general and specific aspects.
Sutra: 'At that time, after the Tathagata enters Parinirvana, all the teachings will also be extinguished. The second son, Silver Light (子銀光), will fill the Buddha's position and will still attain Buddhahood in this realm, with the title Golden Light Tathagata (金光明如來), Worthy, Rightly and Completely Awakened One (應正遍知, Tathagata Arhat Samyak-sambuddha), Perfect in Knowledge and Conduct (明行足, Vidya-charana-sampanna), Well-Gone (善逝, Sugata), Knower of the World (世間解, Lokavidu), Unsurpassed One (無上士, Anuttara-purusa), Tamer of Men (調御丈夫, Damya-sarathi), Teacher of Gods and Men (天人師, Sasta deva-manusyanam), Buddha, World-Honored One (佛世尊, Buddha Bhagavan).'
The following record of prediction for the third great being also has five parts. First, it records the time. Second, it repeats the name. Third, it records the result, which is filling the Buddha's position. Fourth, it records the country, which is still in this realm. Fifth, it records the title.
Sutra: 'At that time, ten thousand devas, having heard that the three great beings had received predictions and also having heard this Most Excellent King Sutra (最勝王經), felt joy in their hearts, pure and without defilement, like empty space. At that time, the Tathagata, knowing that the good roots of these ten thousand devas were mature, then gave them the prediction of Great Bodhi: You devas, in the future world, after countless hundreds of thousands of millions of nayutas of kalpas.'
The following second major section of text is divided into four parts. First, giving the prediction. Second, doubt arises. Third, resolving the doubt. Fourth, joy and faith. The first part has three subsections. First, the devas hear and see, and their hearts rejoice. Second, 'At that time, the Tathagata...' The Tathagata knows that their roots are mature. Third, 'Then...' Formally giving the prediction, which has eight aspects. First, marking the order. Second, repeating the name. Third, recording the time. However, there are many types of kalpas. As the Treatise on the Lotus Sutra (法華論) has five types, namely day and night, month, time, year. Or saying famine, pestilence, and warfare as three kalpas. Or saying one increase and one decrease as one kalpa, such as the twenty abiding kalpas, etc. Or saying eighty increases and decreases as one kalpa, which is the fire disaster kalpa. Or saying seven fires as one kalpa, which is the water disaster kalpa. Or saying eight sevens of fire and one seven of water as one kalpa, which is the wind disaster kalpa. Or saying countless wind disasters as one kalpa, which is the three great asamkhya kalpas. Or saying two eighty kalpas as one kalpa, such as this Bhadrakalpa (賢劫). Or saying multiple eighty kalpas as one kalpa, such as the constellation kalpas, etc. Exhausting the total amount of time when those thousand Buddhas appear in the world is collectively called one constellation kalpa. As the number of kalpas mentioned in the Lotus Sutra (法華經), most are about day and night, month, time, year.
等。如說十住等位各經爾許劫者。即風災等劫爾。此云過無量無數等者。即過增減或風災等。非大僧祇。修行成佛不過三故。問修行根性有勤墮別。如何定說三大僧祇。答取作意時。方便善心剎那剎那相續時量經三大劫。非是通取修不修時作不作意經爾許劫故。雖勤墮根性不同俱說三祇。問若爾八地已去無漏觀心一切時續。如何說有超劫事耶。如釋迦佛第三劫初逢然燈佛。布發掩泥超於八劫。第三祇滿修相好業。初逢勝觀佛。亦云弗沙。翅足讚歎超於九劫。答有二解。一云。或有一類住遊觀心多。或耽滅定久。對此有超。若爾如何復云八地已去剎那剎那轉增進耶。答據八地上住出已后長時而說。若爾如何云初地已上入住出心各各齊等。答據不作意。即功力齊不同地前。設作意時力用不等。若執皆齊。如何得說智增悲增及於煩惱怖不怖別。一云。悲增智增怖不怖類地地各齊。然說超者。以智望悲增者說超。若爾智增望悲增者自得成超。何須說彼布發等耶。答此等超增。是故偏說。或是化相方便說超。非是實爾。何以故。八地已上他受土中何處有泥鬚髮掩。何有石窟作佛安禪。若爾僧祇于智悲增何者而說。答據智增者。
經。于最勝因陀羅高幢世界得成阿耨多羅三藐三菩提同一種姓又同一名號曰面目清凈優缽羅香山
【現代漢語翻譯】 現代漢語譯本： 等等。如果說十住（ దశభూమి，菩薩修行十個階段）等位階各自經歷如此多的劫（kalpa，時間單位），那就是指風災等劫。這裡說的『過無量無數等』，是指超過增劫或減劫，或者風災等劫，而不是三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）。因為修行成佛不會超過三個阿僧祇劫。問：修行根性有勤奮和懈怠的差別，為什麼一定說要三大阿僧祇劫？答：取作意（manasikara，專注）時，方便善心剎那剎那相續的時量，經過三大劫。不是指通盤計算修行或不修行時，作意或不作意所經歷的劫數。所以，雖然勤奮和懈怠根性不同，都說要三大阿僧祇劫。問：如果這樣，八地（aṣṭamī bhūmi，第八個菩薩階段）以後無漏觀心一切時都在持續，為什麼說有超越劫數的事情呢？比如釋迦牟尼佛在第三劫初遇到燃燈佛（Dīpaṃkara Buddha），布發掩泥超越了八劫。第三阿僧祇劫圓滿時，修習相好業。初次遇到勝觀佛，也叫弗沙佛（Phussa Buddha），翅足讚歎超越了九劫。答：有兩種解釋。一種說法是，或許有一類菩薩安住于遊觀心的時間多，或者耽於滅盡定（nirodha-samāpatti，一種禪定狀態）的時間長，相對於這些情況，就有了超越。如果這樣，又怎麼說八地以後剎那剎那都在增長進步呢？答：這是根據八地菩薩安住和出定以後長時間的狀態來說的。如果這樣，又怎麼說初地（prathamī bhūmi，第一個菩薩階段）以上，入定、安住、出定的心各自齊等呢？答：這是根據不作意（amanasikara，不專注）來說的，也就是功力與地前齊等。如果作意時，力用就不相等了。如果認為都相等，又怎麼能說智增、悲增以及對於煩惱的怖畏程度有差別呢？一種說法是，悲增、智增、怖畏程度的差別，各地各不相同。然而說超越，是以智慧來衡量悲心的增長，所以說超越。如果這樣，智慧的增長相對於悲心的增長，自己就能成就超越，何須說布發掩泥等事呢？答：這些超越增長是特別的，所以特別說明。或者這是化現的方便說法，不是真實的。為什麼呢？八地以上在他受用土（paropabhoga-kṣetra，佛菩薩為利益他人所顯現的清凈國土）中，哪裡會有泥土需要用頭髮掩蓋？哪裡會有石窟可以作為佛陀安禪的地方？如果這樣，阿僧祇劫是根據智增還是悲增來說的呢？答：根據智增來說的。
經文：在最勝因陀羅高幢世界（Indra-ketudhvaja-lokatathāgata，佛的凈土名稱）得成阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），同一種姓又同一名號，名叫面目清凈優缽羅香山（Mukha-viśuddha-utpala-gandha-parvata）。
【English Translation】 English version: Etc. If it is said that each of the stages such as the Ten Abodes (Daśabhūmi, the ten stages of a Bodhisattva's practice) each goes through so many kalpas (kalpa, a unit of time), then that refers to kalpas of wind disasters, etc. When it says 'passing immeasurable and countless, etc.' here, it means passing increasing or decreasing kalpas, or kalpas of wind disasters, etc., not three great asaṃkhya-kalpas (asaṃkhya-kalpa, an extremely long unit of time). Because practicing to become a Buddha does not exceed three asaṃkhya-kalpas. Question: The nature of practice has differences in diligence and laziness, why is it definitely said that it takes three great asaṃkhya-kalpas? Answer: When taking intention (manasikara, attention), the amount of time that expedient wholesome thoughts continue moment by moment, passes through three great kalpas. It does not refer to comprehensively calculating the number of kalpas experienced when practicing or not practicing, intending or not intending. Therefore, although the nature of diligence and laziness are different, it is still said that it takes three great asaṃkhya-kalpas. Question: If that's the case, after the Eighth Ground (aṣṭamī bhūmi, the eighth Bodhisattva stage), the uncontaminated contemplation mind continues at all times, why is it said that there are things that transcend kalpas? For example, Śākyamuni Buddha encountered Dīpaṃkara Buddha at the beginning of the third kalpa, and covering the mud with his hair transcended eight kalpas. When the third asaṃkhya-kalpa was complete, he cultivated the marks and characteristics of excellence. The first time he encountered the Victorious Contemplation Buddha, also called Phussa Buddha, Wings-Feet praised him for transcending nine kalpas. Answer: There are two explanations. One explanation is that perhaps there are some Bodhisattvas who dwell in wandering contemplation mind for a long time, or are attached to cessation samādhi (nirodha-samāpatti, a state of meditation) for a long time. Relative to these situations, there is transcendence. If that's the case, how can it be said that after the Eighth Ground, there is increasing progress moment by moment? Answer: This is based on the long-term state of the Eighth Ground Bodhisattva after dwelling and emerging from samādhi. If that's the case, how can it be said that above the First Ground (prathamī bhūmi, the first Bodhisattva stage), the minds of entering, dwelling, and emerging from samādhi are all equal? Answer: This is based on non-intention (amanasikara, non-attention), which means that the power is equal to before the Ground. If there is intention, the power is not equal. If it is thought that they are all equal, how can it be said that there are differences in the increase of wisdom, the increase of compassion, and the degree of fear of afflictions? One explanation is that the differences in the increase of compassion, the increase of wisdom, and the degree of fear are different in each Ground. However, saying transcendence is to measure the increase of compassion with wisdom, so it is said to be transcendence. If that's the case, the increase of wisdom relative to the increase of compassion can achieve transcendence by itself, why is it necessary to talk about covering the mud with hair, etc.? Answer: These transcendent increases are special, so they are specially explained. Or this is a convenient explanation of transformation, not real. Why? Above the Eighth Ground, in the other-enjoyment land (paropabhoga-kṣetra, a pure land manifested by Buddhas and Bodhisattvas to benefit others), where would there be mud that needs to be covered with hair? Where would there be a stone cave that could be used as a place for the Buddha to sit in meditation? If that's the case, is the asaṃkhya-kalpa based on the increase of wisdom or the increase of compassion? Answer: It is based on the increase of wisdom.
Sutra: In the world of Most Excellent Indra's High Banner (Indra-ketudhvaja-lokatathāgata, the name of a Buddha's pure land), he attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), of the same lineage and the same name, called Mukha-viśuddha-utpala-gandha-parvata (Face-Pure-Utpala-Fragrant-Mountain).
十號具足如是次第十千諸佛出現於世。
下四記國名。因陀羅梵語。此云帝高幢界。次得成阿耨下五記果。同一種姓者六記姓。七記號。八如是下記次。
經。爾時菩提樹神白佛言。世尊。是十千天子從三十三天為聽法故來詣佛所。云何如來便與授記當得成佛。世尊。我未曾聞是諸天子具足修習六波羅蜜多。難行苦行。舍于手足頭目髓腦眷屬妻子象馬車乘奴婢僕使宮殿園林金銀琉璃硨磲碼瑙珊瑚琥珀璧玉珂貝飲食衣服臥具醫藥。如余無量百千菩薩以諸供具供養過去無數百千萬億那庾多佛。如是菩薩各經無量無邊劫數然後方得受菩提記。世尊。是諸天子以何因緣修何勝行種何善根從彼天來暫時聞法便得授記。惟愿世尊為我解說。斷除疑網。
下第二疑生有二。一標二問。標中有四。一舉來因。二云何下略徴問。彼為聽來。云何與記。三世尊我未曾下述疑心。四如余無量下顯疑意。次世尊下第二問有三。初總問。次別問。后請答。以何因緣是總問所以義。或自行名因善友為緣修何勝行等別問。一問修何勝行。即問修六度行。二問種何善根。即問修福德行。或能起修得當果義名行。能生后善因義名根。或初起名根。后脩名行。即體無別。又十度名行。十供養名根。即義少別。言從彼天來下通結問意。如問
【現代漢語翻譯】 現代漢語譯本： 十號具足（具備十種稱號）的如是次第（如此順序）十千諸佛出現於世。
下面四句是關於國名的記載。因陀羅（Indra），梵語，這裡翻譯為帝高幢界（帝釋天的高大旗幟所覆蓋的境界）。接下來五句是關於證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記載。同一種姓者，六句是關於姓氏的記載。七句是關於名號的記載。第八句「如是下」是關於次第的記載。
經文： 爾時，菩提樹神（守護菩提樹的神）對佛說：『世尊，這十千天子（來自三十三天（Trayastrimsa）的眾天神）爲了聽法才來到佛的處所。為何如來（Tathagata，佛的稱號）現在就給他們授記（vyakarana，預言未來成佛）說他們將來能夠成佛呢？世尊，我從未聽說這些天子具足修習六波羅蜜多（paramita，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），難行苦行（難以實行的苦修），捨棄手足、頭目、髓腦、眷屬、妻子、象馬車乘、奴婢僕使、宮殿園林、金銀琉璃硨磲碼瑙珊瑚琥珀璧玉珂貝飲食衣服臥具醫藥。像其餘無量百千菩薩（Bodhisattva，追求覺悟的修行者）那樣，用各種供養品供養過去無數百千萬億那由他（nayuta，極大的數字單位）諸佛。這樣的菩薩各自經過無量無邊劫數（kalpa，極長的時間單位）之後，才能得到菩提記（成佛的預言）。世尊，這些天子以何因緣（hetu，原因），修何勝行（殊勝的修行），種何善根（kusala-mula，善良的根基），從天上來到這裡，暫時聽聞佛法，便能得到授記？惟愿世尊為我解說，斷除我的疑網（疑惑的羅網）。』
下面第二部分是關於產生疑問，分為兩點：一是標示，二是提問。標示中包含四點：一是舉出他們前來的原因。二是「云何下」略微提出疑問，他們爲了聽法而來，為何要給他們授記？三是「世尊我未曾下」陳述心中的疑惑。四是「如余無量下」顯示疑惑的含義。接下來「世尊下」第二部分提問包含三點：首先是總的提問，其次是分別提問，最後是請求解答。「以何因緣」是總的提問，詢問原因。「或自行名因善友為緣」是說或者自己的行為是原因，善友是助緣。「修何勝行等」是分別提問。一是問修何勝行，即問修習六度之行。二是問種何善根，即問修習福德之行。或者說，能夠發起修行並得到相應結果的意義稱為「行」，能夠產生後續善果的原因稱為「根」。或者說，最初的開始稱為「根」，後來的修習稱為「行」，實際上本體沒有區別。又或者說，十度（十波羅蜜多）稱為「行」，十種供養稱為「根」，意義上略有區別。「言從彼天來下」是總結提問的含義，如同提問。
【English Translation】 English version: Ten thousand Buddhas, each possessing the ten epithets (ten qualities of a Buddha), appear in the world in this sequential order.
The following four lines record the names of countries. Indra (name of a deity), in Sanskrit, is translated here as 'Imperial High Banner Realm' (the realm covered by the high banner of Indra). The next five lines record the attainment of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). 'Those of the same lineage,' the six lines record the surnames. The seven lines record the titles. The eighth line, 'Thus below,' records the sequence.
Sutra: At that time, the Bodhi Tree Spirit (the spirit guarding the Bodhi tree) said to the Buddha: 'World Honored One, these ten thousand devas (heavenly beings from the Trayastrimsa Heaven) have come to the Buddha's place to listen to the Dharma. Why does the Tathagata (title of the Buddha) now give them predictions (vyakarana, prophecies of future Buddhahood), saying that they will become Buddhas in the future? World Honored One, I have never heard that these devas have fully cultivated the six paramitas (perfections, the six ways to cross over to the other shore, namely generosity, morality, patience, diligence, concentration, and wisdom), practiced difficult austerities (hard to perform ascetic practices), and relinquished hands, feet, heads, eyes, marrow, brains, relatives, wives, elephants, horses, chariots, servants, maids, palaces, gardens, gold, silver, lapis lazuli, conch shells, agate, coral, amber, jade, cowrie shells, food, clothing, bedding, and medicine. Like the other immeasurable hundreds of thousands of Bodhisattvas (beings seeking enlightenment), they have used various offerings to make offerings to countless hundreds of thousands of millions of nayutas (extremely large numerical units) of Buddhas in the past. Such Bodhisattvas each spend immeasurable and boundless kalpas (extremely long units of time) before they can receive the prediction of Bodhi (prophecy of Buddhahood). World Honored One, by what causes (hetu, reasons), cultivating what superior practices, planting what good roots (kusala-mula, roots of goodness), do these devas come from the heavens, temporarily hear the Dharma, and then receive predictions? I wish that the World Honored One would explain this to me and dispel my net of doubts (network of doubts).'
The following second part is about the arising of doubts, divided into two points: first, indication; second, questioning. The indication contains four points: first, citing the reason for their coming. Second, 'Why below' briefly raises the question, they came to listen to the Dharma, why give them predictions? Third, 'World Honored One, I have never below' states the doubts in the mind. Fourth, 'Like the other immeasurable below' shows the meaning of the doubts. Next, 'World Honored One below' the second part of the questioning contains three points: first, a general question; second, separate questions; and finally, a request for an answer. 'By what causes' is the general question, asking the reason. 'Or self-practice is called cause, good friends are conditions' means that either one's own actions are the cause, and good friends are the supporting conditions. 'Cultivating what superior practices, etc.' are separate questions. One is to ask what superior practices are cultivated, that is, to ask about cultivating the practice of the six perfections. The second is to ask what good roots are planted, that is, to ask about cultivating the practice of merit. Or, the meaning of being able to initiate practice and obtain corresponding results is called 'practice,' and the cause that can produce subsequent good results is called 'root.' Or, the initial beginning is called 'root,' and the subsequent cultivation is called 'practice,' but in reality, the substance is no different. Or, the ten perfections (ten paramitas) are called 'practice,' and the ten offerings are called 'root,' which are slightly different in meaning. 'The words from those heavens below' summarize the meaning of the question, like asking.
以何因緣從彼天來便得授記。修何勝行種何善根從彼天來等。又觀。或由聞而得授記。此即無疑。但疑何因從天而下得聞此經因得授記。后唯愿世尊下請答。
經。佛告地神善女天如汝所說皆從勝妙善根因緣勤苦修已方得授記此諸天子于妙天宮舍五欲樂故來聽是金光明經既聞法已於是經中心生殷重如凈琉璃無諸瑕穢復得聞此三大菩薩授記之事。
下第三佛為答有三。初印可問詞。次此諸天子下正答所問有二。初略后二品廣。初中復二。初偏答現勝行。欲顯前聞經必當成佛因。故有三行。一于妙天宮下舍欲樂行。能趣法會故。二故來聽是下聞經行。法正佛因故。三複得聞此下聞記隨喜行。能愿求故。
經。亦由過去久修正行誓願因緣是故我今皆與授記于未來世當成阿耨多羅三藐三菩提。
下後雙略答過去修勝行種善根二問。下云過去聞佛名等名善根因緣故。后是故我今下結答。
經。時彼樹神聞佛說已歡喜信受。
下樹神喜信。
除病品第二十四
除病品二十四三門分別。言來意者。此為除疑。前品為成。勸勉說受。俱當作佛故有授記。二士先曾聞經為記。時眾不惑。十千創始至會得記。故有疑生。前雖略答。往因總陳恐聞難解。此下更為廣說。故有除病流水品生。
然差別者。將說十千往因故先述其緣起。即有除病品。又恐病苦妨說聽經。兼明為除令得依學。緣起既彰。次須正辨故流水品起。真諦釋云。此除病品正明授記因成授記品。傍顯釋迦修行成壽量品。后捨身品正明釋迦之因成壽量品。傍顯弟子修行成授記品。然治病為遠緣。流水為近緣。今謂義雖可爾文勢稍疏。壽量之因前已廣明十度等訖。何故今者復正明因。同一生修。何分遠近。為下中上義則不妨。或既勝劣勢力分遠近亦復不違。然判以為正壽量因即文疏遠。釋名者。諸大違損云病。藥能對遣曰除。此品廣明名除病品。解妨者。問前壽量品妙幢思惟。如來行長壽因慈悲不害。云何命短唯八十年。前雖云壽無邊。未釋慈悲不害之行。今此三品正明此行。何非正宗。答妙幢但疑行因應得長壽。不疑長壽由昔何因。此品又云十千天子本願因緣今為汝說。不云爲說長壽因緣。又流水品云。由聞寶髻十二因緣聽聞此經。以此善根因緣今得授記。不云由此得壽命長。故在流通非正宗也。
經。佛告菩提樹神善女天諦聽諦聽善思念之是十千天子本願因緣今為汝說。
贊曰。以下二品第二廣明十千得記因緣有二。此品明得起緣起。流水正明得記因緣。緣起分二。此初敕聽許說。
經。善女天過去無量不可思議阿僧
企耶劫爾時有佛出現於世名曰寶髻如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊善女天時彼世尊般涅槃后正法滅已於像法中。
下正陳緣起有十二。一明時節有三。初總明劫。二明佛。三明時。爾時下別明。
經。有王名曰天自在光常以正法化於人民猶如父母。
下第二明國界。
經。是王國中有一長者名曰持水善解醫方妙通八術眾生病苦四大不調咸能救療善女天。
下第二明菩薩父有四。一住處。二有一長者下德號。三名曰持水指名。四善解下明醫能。八術如下。
經。爾時持水長者唯有一子名曰流水顏容端正人所樂觀受性聰敏妙閑諸論書畫算印無不通達。
下明菩薩子有五。一名。二顏容端政者形貌。三人所樂觀者思慧。四受性聰敏者根性。五好閑法術等者伎藝。
經。時王國內有無量百千諸眾生類。皆遇疫疾眾苦所逼乃至無有歡喜之心。善女天。爾時長者子流水。見是無量百千眾生受諸病苦起大悲心作如是念。無量眾生為諸極苦之所逼迫。我父長者雖善醫方妙通八術皆療眾病四大增損。然已衰邁老耄虛羸要假扶策方能進步。不復能往城邑聚落救諸病苦。今有無量百千眾生皆遇重病無能救者。我今當至大醫父所咨問治病醫方秘法。若得解已當往
【現代漢語翻譯】 現代漢語譯本：企耶劫（Kalpa，梵語，意為『時劫』）之時，有一佛陀出現於世，名號為寶髻如來（Ratnaketu Tathagata，如來十號之一），是應供（Arhat，阿羅漢的另一種譯法，應受人天供養）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行）、善逝（Sugata，以善妙的方式逝去）、世間解（Lokavidu，瞭解世間一切事理）、無上士（Anuttara-purusa，無上之人）、調御丈夫（Damya-purusa-damaka，調伏眾生之人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。善女天（善女天，菩薩名號），彼世尊般涅槃（Parinirvana，完全的涅槃）之後，正法（Saddharma，真正的佛法）滅盡，進入像法（Pratirupaka-dharma，類似於正法的時期）時期。
下面正式陳述緣起，共有十二個方面。一是說明時節，有三個方面。首先總的說明時劫。二是說明佛陀。三是說明時間。『爾時』以下分別說明。
經文：有一位國王，名號為天自在光（Devaraja-svayambhu-prabha，意為『天王自在光明』），常常以正法教化人民，如同父母一般。
下面第二說明國界。
經文：這個王國中有一位長者，名號為持水（Udaka-dhara，意為『持水者』），精通醫術，巧妙地掌握八種醫術，能夠救治眾生因四大（四大，指地、水、火、風）不調而引起的疾病痛苦。善女天（善女天，菩薩名號）。
下面第二說明菩薩的父親，有四個方面。一是住處。二是『有一長者』以下是德號。三是『名曰持水』指明姓名。四是『善解』以下說明醫術能力。八術如下。
經文：當時，持水長者只有一個兒子，名號為流水（Udaka-pravaha，意為『水流』），容貌端正，令人喜愛，天性聰敏，精通各種論典、書法、繪畫、算術和印章等技藝。
下面說明菩薩的兒子，有五個方面。一是名字。二是『顏容端政』指形貌。三是『人所樂觀』指思維智慧。四是『受性聰敏』指根性。五是『好閑法術等』指技藝。
經文：當時，國王的國內有無數百千的眾生，都遭遇瘟疫疾病的困擾，被各種痛苦所逼迫，甚至沒有歡喜之心。善女天（善女天，菩薩名號）。當時，長者子流水（Udaka-pravaha，意為『水流』）看到這無數百千的眾生遭受各種疾病的痛苦，生起大悲心，這樣想：無數的眾生被各種極端的痛苦所逼迫。我的父親長者雖然精通醫術，巧妙地掌握八種醫術，能夠治療各種疾病和四大增損，但是已經衰老體弱，需要依靠扶持才能行走。不能再去城邑聚落救治各種疾病的痛苦。現在有無數百千的眾生都遭遇重病，沒有人能夠救治。我現在應當去向大醫父請教治療疾病的醫方秘法。如果得到理解，就應當前往
【English Translation】 English version: At the time of the Kalpa (Kalpa, Sanskrit, meaning 'aeon'), there appeared in the world a Buddha named Ratnaketu Tathagata (Ratnaketu Tathagata, one of the ten titles of a Tathagata), who was an Arhat (another translation of Arhat, worthy of offerings from gods and humans), a Samyaksambuddha (perfectly enlightened one), a Vidya-charana-sampanna (possessing wisdom and conduct), a Sugata (gone in a good way), a Lokavidu (knower of the world), an Anuttara-purusa (unexcelled person), a Damya-purusa-damaka (tamer of beings), a Sasta deva-manusyanam (teacher of gods and humans), a Buddha (enlightened one), and a Bhagavan (world-honored one). O Good Celestial Woman (Good Celestial Woman, name of a Bodhisattva), after that World-Honored One entered Parinirvana (complete Nirvana), the Saddharma (true Dharma) perished, and the Pratirupaka-dharma (semblance Dharma) period began.
Below, the origination is formally stated, with twelve aspects. The first is to explain the time, with three aspects. First, a general explanation of the Kalpa. Second, an explanation of the Buddha. Third, an explanation of the time. 'At that time' below explains separately.
Sutra: There was a king named Devaraja-svayambhu-prabha (meaning 'Heavenly King Self-Existent Light'), who always transformed the people with the true Dharma, like parents.
Below, the second explains the country.
Sutra: In that kingdom, there was an elder named Udaka-dhara (meaning 'Water Holder'), who was skilled in medicine, skillfully mastering the eight arts, and able to cure the suffering of beings caused by the imbalance of the four elements (the four elements, referring to earth, water, fire, and wind). O Good Celestial Woman (Good Celestial Woman, name of a Bodhisattva).
Below, the second explains the Bodhisattva's father, with four aspects. First, the dwelling place. Second, 'there was an elder' below is the title of virtue. Third, 'named Udaka-dhara' specifies the name. Fourth, 'skilled in' below explains the medical ability. The eight arts are as follows.
Sutra: At that time, the elder Udaka-dhara had only one son, named Udaka-pravaha (meaning 'Water Flow'), whose appearance was upright and pleasing, whose nature was intelligent, and who was skilled in various treatises, calligraphy, painting, arithmetic, and seal carving.
Below, the Bodhisattva's son is explained, with five aspects. First, the name. Second, 'appearance upright' refers to appearance. Third, 'pleasing to people' refers to thought and wisdom. Fourth, 'intelligent nature' refers to disposition. Fifth, 'fond of leisure arts' refers to skills.
Sutra: At that time, countless hundreds of thousands of beings in the king's country were all afflicted by epidemics and diseases, oppressed by various sufferings, and even had no joy in their hearts. O Good Celestial Woman (Good Celestial Woman, name of a Bodhisattva). At that time, the elder's son Udaka-pravaha (meaning 'Water Flow'), seeing these countless hundreds of thousands of beings suffering from various diseases, arose great compassion and thought: Countless beings are oppressed by various extreme sufferings. My father, the elder, although skilled in medicine, skillfully mastering the eight arts, and able to cure various diseases and imbalances of the four elements, is already old and weak, and needs support to walk. He can no longer go to cities and villages to cure various diseases and sufferings. Now countless hundreds of thousands of beings are suffering from serious illnesses, and no one can cure them. I should now go to the great physician, my father, to ask for the secret methods of treating diseases. If I understand them, I should go
城邑聚落之所。救諸眾生種種疾病。令于長夜得受安樂。
下第四明習醫緣有六。一時眾病生。二善女天下菩薩悲起。三我父下思父年邁。四今有無量下念患無醫。五我今當至下我求妙方。六若得解已下念往療疾。
經。時長者子作是念已。即詣父所。稽首禮足。合掌恭敬卻住一面。即以伽他請其父曰。慈父當哀愍。我欲救眾生。今請諸醫方。幸愿為我說。云何身衰邁。諸大有增損。覆在何時中。能生諸疾病。云何啖飲食。得受于安樂。能使內身中。火勢不衰損。眾生有四病。風黃熱痰癊。及以總集病。云何而療治。何時風病起。何時熱病發。何時動痰癊。何時總集生。
下第五詣父咨受有二。一請問之儀。二即以伽他下正以頌請。五頌分二。初一頌求哀愿說。次四頌正請有五。初半頌問得病因。次半問病生時。次一頌問將養之方。次一頌問醫療之法。后一頌問病起時節。前問初起時。此問病已發動時節。然有二時。一約四時問。二約食前後時問。
經。時彼長者聞子請已復以伽他而答之曰。我今依古仙。所有療病法。次第為汝說。善聽救眾生。三月是春時。三月名為夏。三月名秋分。三月謂冬時。此據一年中。三三而別說。二二為一節。便成歲六時。初二是華時。三四名熱際。五六名雨際
【現代漢語翻譯】 現代漢語譯本 城邑聚落之處，是爲了救助各種疾病的眾生，使他們在漫長的黑夜中得到安樂。
下面第四部分說明學習醫術的因緣，有六點：一是當時眾生生病；二是善女天下的菩薩生起悲憫之心；三是『我父』，想到父親年邁；四是『今有無量』，想到病人沒有醫生；五是『我今當至』，我要求得妙方；六是『若得解已』，想到前去治療疾病。
經文：當時長者子這樣想后，就前往父親那裡，稽首禮足，合掌恭敬地站立在一旁，用伽陀（gāthā，偈頌）向他的父親請教說：『慈悲的父親啊，請您憐憫我，我想要救助眾生，現在請教各種醫方，希望您能為我解說。怎樣身體會衰弱，諸大（四大，指地、水、火、風）會有增減，又在什麼時候，會產生各種疾病？怎樣吃喝飲食，才能得到安樂，能使身體內的火勢不衰減？眾生有四種病，風病、黃病、熱病、痰癊病，以及總集病，應該怎樣治療？什麼時候風病會發作，什麼時候熱病會發作，什麼時候痰癊病會發作，什麼時候總集病會產生？』
下面第五部分是前往父親那裡請教，接受教導，分為兩部分：一是請問的禮儀；二是『即以伽他』，正是用頌歌請教。五頌分為兩部分，開始一頌是求哀愿說，接著四頌是正式請教，有五方面內容：最初半頌是問得病的原因，接著半頌是問病產生的時間，接著一頌是問將養的方法，接著一頌是問醫療的方法，最後一頌是問病發作的時節。前面問的是初起的時候，這裡問的是病已經發動的時候。然而有兩種時間，一是按照四季來問，二是按照飯前飯後來問。
經文：當時那位長者聽到兒子請教后，也用伽陀回答他說：『我現在依照古代仙人所擁有的治療疾病的方法，依次為你解說，好好聽著，救助眾生。三個月是春季，三個月叫做夏季，三個月叫做秋分，三個月叫做冬季。』這是根據一年中，三個月三個月地分別來說。兩個月兩個月作為一個時節，就成為一年六個時節。最初兩個月是花時，三四兩個月叫做熱際，五六兩個月叫做雨際。
【English Translation】 English version The place of cities and villages is to save all kinds of diseases of sentient beings, so that they can receive peace and happiness in the long night.
The fourth part below explains the causes and conditions for learning medicine, with six points: First, sentient beings are sick at that time; second, the Bodhisattvas of the Good Women's World arise with compassion; third, 'My father', thinking of his father's old age; fourth, 'Now there are immeasurable', thinking that patients have no doctors; fifth, 'I will go now', I want to seek wonderful prescriptions; sixth, 'If I get the solution', thinking of going to treat diseases.
Sutra: At that time, the son of the elder thought like this, and then went to his father, bowed his head and paid homage to his feet, stood aside with palms together respectfully, and asked his father with a gāthā (偈頌): 'Compassionate father, please have mercy on me, I want to save sentient beings, now I ask for various medical prescriptions, I hope you can explain it to me. How will the body weaken, how will the great elements (四大, referring to earth, water, fire, and wind) increase or decrease, and when will various diseases occur? How can eating and drinking bring peace and happiness, and keep the fire in the body from weakening? Sentient beings have four kinds of diseases, wind disease, yellow disease, heat disease, phlegm disease, and general disease, how should they be treated? When will wind disease occur, when will heat disease occur, when will phlegm disease occur, when will general disease occur?'
The fifth part below is to go to the father to ask for advice and receive teachings, divided into two parts: one is the etiquette of asking questions; the other is 'that is, with gāthā', which is exactly asking with songs. The five verses are divided into two parts, the first verse is to ask for mercy and willingness to speak, and then the four verses are formal requests, with five aspects: the first half verse is to ask the cause of the disease, then the half verse is to ask the time of the disease, then one verse is to ask the method of nursing, then one verse is to ask the method of medical treatment, and the last verse is to ask the time of the disease. The previous question was about the time of the initial onset, and this question is about the time when the disease has already started. However, there are two times, one is to ask according to the four seasons, and the other is to ask according to before and after meals.
Sutra: At that time, the elder heard his son's request and replied with a gāthā: 'Now I will explain to you in order according to the methods of treating diseases possessed by the ancient immortals, listen carefully and save sentient beings. Three months are spring, three months are called summer, three months are called autumn equinox, and three months are called winter.' This is based on the year, with three months each. Two months each as a season, it becomes six seasons a year. The first two months are the flower season, the third and fourth months are called the hot season, and the fifth and sixth months are called the rainy season.
。七八謂秋時。九十是寒時。后二名冰雪。既知如是別。授藥勿令差。當隨此時中。調息于飲食。入腹令消散。眾病則不生。節氣若變改。四大有推移。此時無藥資。必生於病苦。醫人解四時。復知其六節。明閑身七界。食藥使無差。謂味界血肉。膏骨及髓腦。病入此中時。知其可療不。病有四種別。謂風熱痰癊。及以總集病。應知發動時。春中痰癊動。夏內風病生。秋時黃熱增。冬節三俱起。春食澀熱辛。夏膩熱咸醋。秋時冷甜膩。冬酸澀膩甜。於此四時中。服藥及飲食。若依如是味。眾病無由生。食后病由癊。食消時由熱。消後起由風。準時須識病。既識病源已。隨病而設藥。假令患狀殊。先須療其本。風病服油膩。患熱利為良。癊病應變吐。總集須三藥。風熱癊俱有。是名為總集。雖知病起時。應觀其本性。如是觀知已。順時而授藥。飲食藥無差。斯名善醫者。
下第六父為解釋。此初結集標舉。次我今依古仙下三十二頌父正頌釋分三。初一頌許說。次三十頌正釋。后一頌總結。正釋中復三。初四頌定時節。三三而別說者。謂三月三月為一時結前四時。二二為一節者。謂二月二月為一節標后六時。次十三頌正答問。后復應知下十二頌重料簡。然答問中初一頌標令調息。次三頌答初問。于中初一頌正答病生
【現代漢語翻譯】 現代漢語譯本：七月和八月被稱為秋季，九月和十月是寒冷的時候。後面的兩個月代表冰雪。既然已經知道了這些區別，給藥時就不要出錯，應當順應這些時節。在飲食上調理氣息，使食物進入腹中后能夠消化散開，這樣各種疾病就不會產生。如果節氣發生變化，四大（地、水、火、風）也會隨之轉移。這時如果沒有藥物的幫助，必然會產生病痛。醫生了解四季，又知道其中的六節，明白身體的七界（味界、血肉、膏骨、髓腦），用藥時就不會出錯。味界、血肉、膏骨以及髓腦，疾病進入這些部位時，要知道是否可以治療。疾病有四種不同的類別，分別是風病、熱病、痰病和癊病（體液失調），以及總集病（多種疾病混合）。應當知道這些疾病發作的時間：春季痰癊容易發作，夏季風病容易產生，秋季黃熱病會增加，冬季這三種疾病都會一起出現。春季適合吃澀味、熱性和辛辣的食物，夏季適合吃油膩、熱性、鹹味和酸味的食物，秋季適合吃寒冷、甜味和油膩的食物，冬季適合吃酸味、澀味、油膩和甜味的食物。在這四個季節中，服藥和飲食，如果按照這些味道來調理，各種疾病就沒有產生的機會。飯後發病多由癊引起，食物消化時發病多由熱引起，消化后發病多由風引起，要根據時間來識別疾病。既然已經知道了疾病的根源，就應該根據疾病來配藥。假如病癥表現不同，首先要治療它的根本。風病適合服用油膩的藥物，熱病適合用瀉藥，癊病應該用催吐的方法，總集病需要用三種藥物。風、熱、癊都有的，就叫做總集病。即使知道疾病發作的時間，也應該觀察它的本性。像這樣觀察瞭解之後，順應時節來給藥，飲食和藥物都沒有差錯，這才能稱得上是好的醫生。
下面第六位父親（指佛陀的化身）來解釋這些內容。首先是結集時的標舉，其次是『我今依古仙』以下的三十二頌，父親（指佛陀）正式頌揚解釋，分為三個部分。首先是一頌，允許解說。其次是三十頌，正式解釋。最後是一頌，總結。在正式解釋中又分為三個部分。首先是四頌，確定時節，以三個月三個月來區分，作為一時，總結前面的四個時節。以兩個月兩個月作為一節，標明後面的六個時節。其次是十三頌，正式回答問題。後面又是『應知』以下的十二頌，重新進行選擇。然而在回答問題中，首先是一頌，標明要調理氣息。其次是三頌，回答最初的問題。其中首先是一頌，正式回答疾病的產生。
【English Translation】 English version: The seventh and eighth months are called autumn, and the ninth and tenth are the cold season. The last two months represent ice and snow. Now that you know these distinctions, do not make mistakes when prescribing medicine, but follow these seasons. Regulate your breath with diet, so that food can be digested and dispersed after entering the abdomen, and various diseases will not arise. If the solar terms change, the four elements (earth, water, fire, and wind) will also shift accordingly. If there is no medicine to help at this time, suffering from illness is inevitable. A doctor who understands the four seasons and knows the six periods within them, and is clear about the seven realms of the body (taste, blood and flesh, fat and bone, marrow and brain), will not make mistakes when using medicine. The realms of taste, blood and flesh, fat and bone, and marrow and brain, when disease enters these parts, one must know whether it can be treated. There are four different categories of diseases, namely wind disease, heat disease, phlegm disease, and 'yin' disease (fluid imbalance), as well as combined diseases (a mixture of multiple diseases). One should know when these diseases occur: phlegm tends to occur in spring, wind disease tends to arise in summer, yellow fever increases in autumn, and all three diseases occur together in winter. In spring, it is suitable to eat astringent, hot, and spicy foods; in summer, it is suitable to eat greasy, hot, salty, and sour foods; in autumn, it is suitable to eat cold, sweet, and greasy foods; in winter, it is suitable to eat sour, astringent, greasy, and sweet foods. In these four seasons, if you take medicine and eat food according to these tastes, various diseases will have no chance to arise. Illness after eating is mostly caused by 'yin', illness during food digestion is mostly caused by heat, and illness after digestion is mostly caused by wind. One must recognize the disease according to the time. Now that you know the root of the disease, you should prescribe medicine according to the disease. If the symptoms are different, you must first treat the root. Oily medicine is suitable for wind disease, laxatives are good for heat disease, emetics should be used for 'yin' disease, and three medicines are needed for combined diseases. If wind, heat, and 'yin' are all present, it is called a combined disease. Even if you know when the disease occurs, you should observe its nature. After observing and understanding in this way, prescribe medicine according to the season, and if there are no errors in diet and medicine, this can be called a good doctor.
The sixth father (referring to an incarnation of the Buddha) below explains these contents. First is the enumeration at the time of compilation, followed by the thirty-two verses from 'I now rely on the ancient immortals' onwards, the father (referring to the Buddha) formally praising and explaining, divided into three parts. First is one verse, allowing explanation. Second are thirty verses, formally explaining. Last is one verse, summarizing. In the formal explanation, there are again three parts. First are four verses, determining the seasons, distinguishing them by three months each, as one period, summarizing the previous four seasons. Taking two months each as one period, marking the following six periods. Second are thirteen verses, formally answering questions. Following are the twelve verses from 'One should know' onwards, re-selecting. However, in answering the questions, first is one verse, indicating the need to regulate the breath. Second are three verses, answering the initial question. Among them, first is one verse, formally answering the occurrence of disease.
因。兩頌令知病處。一味界者。梵云阿羅婆。在脾胃間。飲食至此分為二分。一佉羅界即滓質成大小便。二味界即津味委資身份。二血三肉四膏五骨六髓七腦。界次兩頌答第二問。明病體數並生時。準此五行推之。痰是水。風屬木。熱是火。水六月胎正月死。木九月胎五月死。火十二月胎八月死。故將衰病死。暴時發亦於此時可以治也。亦兼答第五問中初四時問。次兩頌答第三問。次一頌答第五問。次四頌答第四問。問何故問答次第不同。答因答第三食飲將養。乘便即明發動時節。故答與問次第不同。就答療法中分三。初一頌標。次二頌療治法。后一頌結。
經。復應知八術。總攝諸醫方。於此若明閑。可療眾生病。謂針刺傷破。身疾並鬼神。惡毒及孩童。延年增氣力。先觀彼形色。語言及性行。然後問其夢。知風熱癊殊。乾瘦少頭髮。其心無定住。多語夢飛行。斯人是風性。少年生白髮。多汗及多瞋。聰明夢見火。斯人是熱性。心定身平整。慮審頭津膩。夢見水白物。是癊性應知。總集性俱有。或二或具三。隨有一偏增。應知是其性。既知本性已。準病而授藥。驗其無死相。方名可救人。諸根倒取境。尊醫人起慢。親友生瞋恚。是死相應知。左眼白色變。舌黑鼻樑欹。耳輪與舊殊。下唇差向下。訶梨勒一種。
【現代漢語翻譯】 現代漢語譯本 因。以下兩頌詩句說明疾病的所在。一、味界（Ālāraka，食物消化分解之處）：梵語稱阿羅婆（Ālāraka），位於脾胃之間。飲食到達此處分為兩部分：一部分是佉羅界，即食物殘渣形成大小便；另一部分是味界，即津液滋養身體各部分，包括二、血，三、肉，四、膏，五、骨，六、髓，七、腦。界次的兩頌詩句回答第二個問題，說明病體的數量以及產生的時間。根據五行推算：痰屬水，風屬木，熱屬火。水在六月成胎，正月死亡；木在九月成胎，五月死亡；火在十二月成胎，八月死亡。因此，衰弱、生病、死亡，以及突發疾病，都可以在這些時間進行治療。這也兼顧回答了第五個問題中關於四季的提問。接下來的兩頌詩句回答第三個問題，再下一頌回答第五個問題，最後的四頌回答第四個問題。問：為什麼問答的順序不同？答：因為在回答第三個關於飲食調養的問題時，順便說明了疾病發作的時節，所以回答的順序與提問的順序不同。在關於治療方法的回答中，分為三個部分：首先一頌詩句進行概括，接著兩頌詩句說明治療方法，最後一頌詩句進行總結。
經。還應瞭解八種醫術，總括所有的醫療方法。如果能精通這些，就可以治療眾生的疾病。這八種醫術包括：針刺、創傷破損、身體疾病、鬼神作祟、惡性毒瘡、以及孩童疾病，還有延年益壽、增強氣力。首先觀察病人的形色、語言以及性情行為，然後詢問他們的夢境，從而瞭解是風、熱還是癊（ phlegm）引起的疾病。如果病人身體乾瘦、頭髮稀少、心神不定、多言多語、夢中飛行，那麼這個人是風性體質。如果少年生白髮、容易出汗、容易發怒、聰明、夢見火，那麼這個人是熱性體質。如果病人內心安定、身體平靜、思慮周密、頭部濕潤、夢見水或白色物體，那麼應該知道這是癊性體質。總而言之，人的體質可能是幾種性質的混合，或者具有兩種，或者三種都具備。無論哪一種性質偏盛，都應該知道這是他的主要體質。既然已經知道了病人的體質，就應該根據病情來給予藥物治療。如果驗證病人沒有死亡之相，那麼這種藥方就可以救人。如果病人的諸根顛倒錯亂，尊貴的醫生卻讓人心生傲慢，親友之間產生嗔恨，這些都是死亡的徵兆。如果左眼顏色變白，舌頭變黑，鼻樑歪斜，耳輪與以前不同，下唇向下耷拉。訶梨勒（Haritaki）是一種藥物。
【English Translation】 English version Cause. The following two verses indicate the location of the disease. First, the Taste Realm (Ālāraka, the place where food is digested and broken down): In Sanskrit, it is called Ālāraka, located between the spleen and stomach. When food reaches this point, it is divided into two parts: one part is the Khara Realm, which is the food residue that forms feces and urine; the other part is the Taste Realm, which is the fluid that nourishes the body, including two, blood; three, flesh; four, fat; five, bone; six, marrow; and seven, brain. The two verses on the order of these realms answer the second question, explaining the number of disease entities and when they arise. Based on the Five Elements, we can deduce that phlegm belongs to water, wind belongs to wood, and heat belongs to fire. Water is conceived in the sixth month and dies in the first month; wood is conceived in the ninth month and dies in the fifth month; fire is conceived in the twelfth month and dies in the eighth month. Therefore, weakness, illness, death, and sudden illnesses can all be treated at these times. This also addresses the question about the four seasons in the fifth question. The following two verses answer the third question, the next verse answers the fifth question, and the final four verses answer the fourth question. Question: Why is the order of the questions and answers different? Answer: Because when answering the third question about dietary care, the timing of the onset of the disease is explained, so the order of the answers is different from the order of the questions. In the answer about treatment methods, it is divided into three parts: first, one verse summarizes; then, two verses explain the treatment methods; and finally, one verse concludes.
Sutra. Furthermore, one should know the eight arts, which encompass all medical methods. If one is proficient in these, one can cure the diseases of all beings. These eight arts include: acupuncture, wounds and injuries, physical illnesses, demonic possessions, malignant sores, and childhood diseases, as well as prolonging life and increasing vitality. First, observe the patient's form, complexion, speech, and behavior, and then ask about their dreams, so as to understand whether the disease is caused by wind, heat, or phlegm. If the patient is thin, has sparse hair, is restless, talks a lot, and dreams of flying, then this person has a wind constitution. If a young person has white hair, sweats easily, is easily angered, is intelligent, and dreams of fire, then this person has a heat constitution. If the patient is calm, has a balanced body, is thoughtful, has a moist head, and dreams of water or white objects, then it should be known that this is a phlegm constitution. In general, a person's constitution may be a mixture of several qualities, or have two, or all three. Whichever quality is predominant, it should be known as their main constitution. Now that the patient's constitution is known, medication should be given according to the condition. If it is verified that the patient does not have the signs of death, then this prescription can save people. If the patient's senses are inverted and confused, the honored doctor causes arrogance, and hatred arises among relatives and friends, these are all signs of death. If the left eye turns white, the tongue turns black, the bridge of the nose is crooked, the ear rim is different from before, and the lower lip droops. Haritaki (訶梨勒) is a type of medicine.
具足有六味。能除一切病。無忌藥中王。又三果三辛。諸藥中易得。沙糖蜜酥乳。此能療眾病。自余諸藥物。隨病可增加。先起慈愍心。莫規于財利。
下十三頌重料簡分五。初二頌教秘術中一頌標一頌釋。八術者。一療被針刺法。二療破傷法。三療身疾。即前四病四鬼損。五中毒藥。六療孩童。七延壽。八養身。二次五頌半教識病體。于中初一頌標示。次四頌辨體。後半頌結法。三次驗其無死相下兩頌半教觀死相。四次訶梨下示其妙藥。此說其總不說別治。初一頌破藥。次一頌補藥。涅槃經第四云。六味一苦二醋三甘四辛五咸六淡。西國此藥最為其上。應是解深密經所說毗涅縛藥。三果者。一訶梨勒迦。二阿摩洛迦。亦云阿無羅迦。即舊云庵摩羅果者訛。三仳仳得迦。似阿無羅而稍大也。三辛者。一干姜。二胡椒。三畢缽。並沙糖等十易得補治。五次一頌指例誡勸。
經。我已為汝說療疾中要事以此救眾生當獲無邊果。
下第三總結。
經。善女天爾時長者子流水親問其父八術之要四大增損時節不同餌藥方法既善了。知自忖堪能救療眾病。
下第七忖已學成。
經。即便遍至城邑聚落所在之處隨有百千萬億病苦眾生皆至其所善言慰喻作如是語我是醫人我是醫人善治方藥今為汝
【現代漢語翻譯】 現代漢語譯本： 具足六味，能除一切病。這是一種沒有禁忌的藥中之王。又有三果三辛，這些藥物都很容易得到。沙糖、蜜、酥、乳，這些能夠治療各種疾病。至於其他的藥物，可以根據病情適當增加。首先要發起慈悲憐憫之心，不要只想著謀取錢財利益。
下面十三頌重點簡別分為五部分。首先兩頌，教導秘術，其中一頌標明，一頌解釋。八術是指：一、治療被針刺的方法；二、治療破傷的方法；三、治療身體疾病，即前面說的四大不調和四鬼所造成的損害；五、治療中毒；六、治療孩童疾病；七、延長壽命；八、滋養身體。其次五頌半，教導認識疾病的體徵。其中，第一頌標示，接著四頌辨別體徵，最後半頌總結方法。再次，『驗其無死相』下面兩頌半，教導觀察死亡的徵兆。第四，『訶梨』下面，展示其妙藥。這裡說的是總的原則，不是具體的治療方法。開始一頌是破藥，接著一頌是補藥。《涅槃經》第四卷說：六味是苦、醋、甘、辛、咸、淡。在西國，這種藥是最好的。應該是《解深密經》所說的毗涅縛藥（Vinaya-bandhana）。三果是：一、訶梨勒迦（Haritaki），二、阿摩洛迦（Amalaka），也叫阿無羅迦（Avulaka），就是以前說的庵摩羅果，是訛傳。三、仳仳得迦（Bibhitaka），類似阿無羅，但稍大。三辛是：一、乾薑，二、胡椒，三、畢缽（Pippali）。加上沙糖等十種容易得到的補藥和治療方法。第五，用一頌來指示例子，告誡和勸勉。
經文：我已經為你說了治療疾病中的重要事情，用這些來救助眾生，當獲得無邊的果報。
下面第三部分是總結。
經文：善女天，這時長者子流水親自問他的父親八術的要點，四大增損的時節不同，用藥的方法，都已經很好地瞭解。知道自己能夠勝任救治各種疾病。
下面第七部分是衡量自己已經學成。
經文：就遍及城邑聚落所在的地方，凡是有成百千萬億受病痛折磨的眾生，都到他們那裡去，用善言安慰，說這樣的話：我是醫生，我是醫生，擅長治療方藥，現在為你們...
【English Translation】 English version: Possessing six tastes completely, it can eliminate all diseases. It is the king of medicines without contraindications. Also, there are three fruits and three pungent spices. These medicines are easily obtainable. Sugar, honey, ghee, and milk can cure various diseases. As for other medicines, they can be added appropriately according to the condition. First, generate a compassionate heart, and do not only think about seeking wealth and profit.
The following thirteen verses focus on distinguishing five parts. The first two verses teach secret techniques, with one verse marking and one verse explaining. The eight techniques refer to: 1. the method of treating needle punctures; 2. the method of treating lacerations; 3. the treatment of bodily diseases, namely the imbalances of the four elements and the harm caused by the four types of ghosts mentioned earlier; 5. the treatment of poisoning; 6. the treatment of children's diseases; 7. prolonging life; 8. nourishing the body. Next, five and a half verses teach how to recognize the signs of disease. Among them, the first verse indicates, then four verses distinguish the signs, and the last half verse summarizes the method. Again, the two and a half verses below 'examine the absence of signs of death' teach how to observe the signs of death. Fourth, below 'Haritaki', it shows its wonderful medicine. Here, it speaks of the general principles, not the specific treatments. The beginning verse is a 'breaking' medicine, and the next verse is a 'nourishing' medicine. The fourth volume of the Nirvana Sutra says: the six tastes are bitter, sour, sweet, pungent, salty, and bland. In the Western countries, this medicine is the best. It should be the Vinaya-bandhana medicine mentioned in the Samdhinirmocana Sutra. The three fruits are: 1. Haritaki (訶梨勒迦); 2. Amalaka (阿摩洛迦), also called Avulaka (阿無羅迦), which is the corrupted form of what was previously called 'Amra fruit'; 3. Bibhitaka (仳仳得迦), similar to Amalaka but slightly larger. The three pungent spices are: 1. dried ginger; 2. pepper; 3. Pippali (畢缽). Adding sugar and other ten easily obtainable nourishing and therapeutic substances. Fifth, use one verse to indicate examples, admonish, and encourage.
Sutra: I have already told you the important matters in treating diseases. Use these to save sentient beings, and you will obtain boundless rewards.
The third part below is a summary.
Sutra: Good woman, at this time, the son of the elder, Flowing Water, personally asked his father about the essentials of the eight techniques, the different times of increase and decrease of the four elements, and the methods of using medicine, all of which he understood well. He knew that he was capable of rescuing and treating various diseases.
The seventh part below is assessing that one has completed learning.
Sutra: Then he went everywhere in cities and villages, wherever there were hundreds of thousands of millions of sentient beings suffering from illness, he went to them, comforted them with kind words, and said these words: 'I am a doctor, I am a doctor, skilled in treating with prescriptions, now for you...'
等療治眾病悉令除愈。
下第八隨告能療。
經。善女天爾時眾人聞長者子善言慰喻許為治病時有無量百千眾生遇極重病聞是語已身心踴躍得未曾有以此因緣所有病苦悉得蠲除氣力充實平復如本。
下第九眾聞療愈。
經。善女天爾時復有無量百千眾生病苦深重難療治者即共往詣長者子所重請醫療。
下第十病深重請。
經。時長者子即以妙藥令服皆蒙除差。
下十一蒙藥皆除。
經。善女天是長者子於此國內治百千萬億眾生病苦悉得除差。
下十二總結病差。
長者子流水品第二十五
長者子流水品二十五三門分別。言來意者。十千得記天女疑生。前授記品末雖為略陳未能明解。故除病流水二品更為廣辨令眾深知。前品廣其緣起。此品正說記因。故有此品。故下云。因我往昔以水濟魚與食令飽。為說甚深十二緣起並此相應陀羅尼咒。又為稱彼寶髻佛名。因此善根得生天上。今來我所歡喜聽法。我皆當與授菩提記。釋名者。云長者子標父以明子。表種姓尊。流水者。以行彰名。明其行勝。又自亦是長者為簡其父複稱為子。以有養人長魚之德故號長者。流水二義一能流水。二能與水。從行為名。此乃德行雙彰。此品廣明其事故以為名。解妨者。問
【現代漢語翻譯】 現代漢語譯本： 使所有疾病都得到治療，全部痊癒。
下面第八部分，講述（長者子）能夠治療疾病。
經文：善女天（Bhadra），當時眾人聽到長者子善言安慰，答應為他們治療疾病時，有無數百千眾生身患極重疾病，聽到這些話后，身心踴躍，感到前所未有。因為這個因緣，所有的病苦都得到消除，氣力充沛，恢復如初。
下面第九部分，講述眾人聽到（疾病）被治癒。
經文：善女天（Bhadra），當時又有無數百千眾生，身患疾病痛苦深重難以治療，於是共同前往長者子處，再次請求治療。
下面第十部分，講述疾病深重，（眾人）請求（治療）。
經文：當時長者子就用妙藥給他們服用，都得到痊癒。
下面第十一部分，講述服用藥物后全部痊癒。
經文：善女天（Bhadra），這位長者子在這個國內，治療了百千萬億眾生的病苦，全部都得到痊癒。
下面第十二部分，總結（疾病）痊癒。
長者子流水品第二十五
長者子流水品第二十五，從三個方面進行分析。說明來意：十千天女因為得到授記而產生疑問。前面的《授記品》結尾雖然略微陳述，但未能明確解釋。所以通過《除病》、《流水》兩品，更加廣泛地辨析，使大眾深刻了解。前一品廣泛地講述了緣起，這一品正式講述授記的原因。所以有這一品。因此下面說：因為我往昔用水救濟魚類，給它們食物讓它們飽腹，為它們宣說甚深的十二緣起，以及與此相應的陀羅尼咒語。又為它們稱念寶髻佛（Ratnaketu Buddha）的名號。因為這些善根，得以轉生天上。現在來到我這裡歡喜聽法，我都要給他們授菩提記。解釋名稱：稱『長者子』，用父親來表明兒子，表示種姓尊貴。『流水』，用行為來彰顯名號，表明他的行為殊勝。而且自身也是長者，爲了區別於他的父親，又稱為『子』。因為有養人、長魚的德行，所以號為長者。『流水』二義，一是能流水，二是能與水。從行為來命名。這正是德行雙重彰顯。這一品廣泛地闡明了這些事蹟，所以以此為名。解釋妨礙：提問
【English Translation】 English version: To heal all diseases and ensure complete recovery.
The eighth part below describes the ability (of the Elder's Son) to heal.
Sutra: Good Woman (Bhadra), at that time, when the crowd heard the Elder's Son's kind words of comfort and his promise to heal them, countless hundreds of thousands of beings suffering from extremely severe illnesses felt their bodies and minds leap with joy, experiencing something unprecedented. Because of this cause, all their suffering from illness was eliminated, their strength was replenished, and they recovered to their original state.
The ninth part below describes the crowd hearing about the healing.
Sutra: Good Woman (Bhadra), at that time, there were also countless hundreds of thousands of beings whose illnesses were deep-seated and difficult to cure, so they went together to the Elder's Son, earnestly requesting medical treatment.
The tenth part below describes the severity of the illnesses and the request (for treatment).
Sutra: At that time, the Elder's Son immediately gave them wonderful medicine to take, and they were all cured.
The eleventh part below describes the complete cure after taking the medicine.
Sutra: Good Woman (Bhadra), this Elder's Son, in this country, healed the suffering from illness of hundreds of thousands of millions of beings, and they were all cured.
The twelfth part below summarizes the healing (of the illnesses).
Chapter Twenty-Five: The Elder's Son Flowing Water
Chapter Twenty-Five, The Elder's Son Flowing Water, is analyzed from three aspects. Explaining the intention: Ten thousand goddesses have doubts because they received predictions. Although the end of the previous 'Prediction Chapter' briefly stated it, it failed to explain it clearly. Therefore, through the two chapters, 'Eliminating Illness' and 'Flowing Water,' a more extensive analysis is made to allow the public to understand deeply. The previous chapter extensively discussed the causes, while this chapter formally discusses the reasons for the prediction. Therefore, this chapter exists. Therefore, it says below: Because in the past I used water to help fish and gave them food to fill them, I proclaimed to them the profound twelve links of dependent origination, as well as the corresponding Dharani mantra. Also, I recited the name of Ratnaketu Buddha (寶髻佛). Because of these good roots, I was able to be reborn in the heavens. Now they come to me to joyfully listen to the Dharma, and I will give them predictions of Bodhi. Explaining the name: Calling him 'Elder's Son' uses the father to indicate the son, representing the nobility of the lineage. 'Flowing Water' uses the action to highlight the name, indicating the excellence of his actions. Moreover, he himself is also an elder, and to distinguish him from his father, he is also called 'Son.' Because he has the virtue of nurturing people and raising fish, he is called an elder. 'Flowing Water' has two meanings: one is the ability to flow water, and the other is the ability to give water. It is named from the action. This is precisely the dual manifestation of virtue. This chapter extensively elucidates these events, so it is named accordingly. Explaining obstacles: Question
何故不名救魚品。答流水義廣。因為救魚亦沾余類。故不獨名救魚品。
經。爾時佛告菩提樹神。善女天。爾時長者子流水于往昔時在天自在光王國內療諸眾生所有病苦。令得平復受安隱樂。時諸眾生以病除故多修福業。廣行惠施。以自歡娛。即共往詣長者子所咸生尊敬。作如是言。善哉善哉大長者子。善能滋長福德之事。增益我等安隱壽命。仁今實是大力醫王。慈悲菩薩妙閑醫藥。善療眾生無量病苦。如是稱歎周遍城邑。
品文分四。一嘆結醫能。二善女天下明救魚行。三爾時佛告下結會今古。四爾時大眾下領悟依學。初中復四。初結眾病除。次時諸眾生下明眾增福業。次即共往詣下眾往禮讚。次如是稱歎下總結名聞。
經。善女天時長者子妻名水肩藏有其二子一名水滿二名水藏。
下明救魚行文亦為四。初明菩薩眷屬。二是時流水下明其救魚。三爾時世尊下諸天聞贊。四佛告善女天下明魚報恩。此即初也。
經。是時流水將其二子。漸次遊行城邑聚落。過空澤中深險之處。見諸禽獸豺狼狐玃雕鷲之屬。食血肉者皆悉奔飛一向而去。時長者子作如是念。此諸禽獸何因緣故一向飛起。我當隨後暫往觀之。即便隨去見有大池名曰野生。其水將盡。於此池中多有眾魚。流水見已生大悲心。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼不命名為『救魚品』？ 答：因為『流水』的意義更為廣泛，因為救魚的行為也惠及其他種類的生命。所以不單獨命名為『救魚品』。
經文：當時，佛告訴菩提樹神（Bodhi tree spirit），『善女天（Sundarī devī），這位長者子流水（Jalavāhana）在過去世的天自在光王（Svacchanda-jyoti-rāja）國內，醫治所有眾生的疾病痛苦，使他們康復並享受安穩快樂。當時，眾生因為疾病消除的緣故，多多修習福業，廣泛地行佈施，以此自娛自樂。他們一同前往長者子那裡，都對他產生尊敬，並這樣說道：』善哉！善哉！大長者子，您善於滋長福德之事，增益我們安穩的壽命。您現在實在是大力醫王（mahāvaidya-rāja），慈悲的菩薩，精通醫藥，善於醫治眾生無量的疾病痛苦。『這樣的稱讚傳遍了整個城邑。
這一品的文義分為四個部分：一、讚歎總結醫治的能力；二、『善女天』下，說明救魚的行為；三、『爾時佛告』下，總結今昔的因緣；四、『爾時大眾』下，領悟並依教奉行。在第一部分中又分為四個小部分：首先，總結眾生的疾病消除；其次，『時諸眾生』下，說明眾生增長福業；再次，『即共往詣』下，眾生前往禮拜讚歎；最後，『如是稱歎』下，總結名聲遠揚。
經文：『善女天，當時長者子的妻子名叫水肩（Jalaskandha），她懷有兩個兒子，一個名叫水滿（Jalapurna），一個名叫水藏（Jaladhara）。』
下面說明救魚的行為，文義也分為四個部分：首先，說明菩薩的眷屬；二是『是時流水』下，說明他救魚的行為；三是『爾時世尊』下，諸天聽聞讚歎；四是『佛告善女天』下，說明魚報恩。這裡是第一部分。
經文：當時，流水帶著他的兩個兒子，逐漸地經過城邑聚落，穿過空曠沼澤中深險的地方，看見各種禽獸豺狼狐貍雕鷲之類，吃血肉的動物都紛紛奔跑飛離。當時，長者子這樣想：『這些禽獸因為什麼緣故都紛紛飛起呢？我應當隨後去看看。』於是就跟隨著去，看見有一個大池名叫野生（Arañña），池水將要乾涸。在這個池中有很多魚。流水看見后，生起大悲心。
【English Translation】 English version: Question: Why is it not named 'The Chapter of Saving Fish'? Answer: Because the meaning of 'Jalavāhana (流水)' is broader. Because the act of saving fish also benefits other kinds of beings. Therefore, it is not exclusively named 'The Chapter of Saving Fish'.
Sūtra: At that time, the Buddha told the Bodhi tree spirit (Bodhi tree spirit), 'Sundarī devī (善女天), this son of a wealthy man, Jalavāhana (流水), in the past life, in the kingdom of Svacchanda-jyoti-rāja (天自在光王), healed all beings of their illnesses and sufferings, enabling them to recover and enjoy peace and happiness. At that time, because their illnesses were eliminated, the beings cultivated meritorious deeds extensively, practiced generosity widely, and rejoiced in this way. They went together to the son of the wealthy man, all of them respecting him, and said, 'Excellent! Excellent! Great son of a wealthy man, you are skilled at nurturing meritorious deeds and increasing our peaceful lives. You are now truly a great physician king (mahāvaidya-rāja), a compassionate Bodhisattva, proficient in medicine, and skilled at healing the immeasurable illnesses and sufferings of beings.' Such praise spread throughout the entire city.'
The meaning of this chapter is divided into four parts: First, praising and summarizing the ability to heal; second, from 'Sundarī devī', explaining the act of saving fish; third, from 'At that time, the Buddha told', summarizing the causes and conditions of the past and present; fourth, from 'At that time, the assembly', understanding and practicing accordingly. In the first part, there are four smaller parts: First, summarizing the elimination of the beings' illnesses; second, from 'At that time, the beings', explaining the increase of the beings' meritorious deeds; third, from 'They went together', the beings going to pay respects and praise; finally, from 'Such praise', summarizing the widespread fame.
Sūtra: 'Sundarī devī, at that time, the wife of the son of the wealthy man was named Jalaskandha (水肩), and she had two sons, one named Jalapurna (水滿) and the other named Jaladhara (水藏).'
Below explains the act of saving fish, and the meaning is also divided into four parts: First, explaining the Bodhisattva's retinue; second, from 'At that time, Jalavāhana', explaining his act of saving fish; third, from 'At that time, the World-Honored One', the devas hearing the praise; fourth, from 'The Buddha told Sundarī devī', explaining the fish repaying the kindness. This is the first part.
Sūtra: At that time, Jalavāhana, taking his two sons, gradually passed through cities and villages, crossing the deep and dangerous places in the empty marshes, and saw various birds, beasts, jackals, foxes, eagles, vultures, and the like, all flesh-eating animals running and flying away. At that time, the son of the wealthy man thought, 'For what reason are these birds and beasts all flying away? I should follow and take a look.' So he followed and saw a large pond named Arañña (野生), and the water was about to dry up. In this pond, there were many fish. When Jalavāhana saw this, he felt great compassion.
時有樹神示現半身作如是語。善哉善哉。善男子。汝有實義名流水者。可愍此魚應與其水。有二因緣名為流水。一能流水。二能與水。汝今應當隨名而作。是時流水問樹神言。此魚頭數為有幾何。樹神答曰。數滿十千。善女天。時長者子聞是數已。倍益悲心。時此大池為日所暴。余水無幾。是十千魚將入死門。旋身宛轉。見是長者以有所希隨逐瞻視目未曾舍。時長者子見是事已。馳趣四方欲覓於水竟不能得。復望一邊見有大樹。即便升上折取枝葉為作蔭涼。復更推求是池中水從何處來。尋覓不已。見一大河名曰水生。時此河邊有諸漁人為取魚故。于河上流懸險之處。決棄其水不令下過於所決處。卒難修補。便作是念。此崖深峻設百千人時經三月亦未能斷。況我一人而堪濟辨。時長者子速還本城。至大王所。頭面禮足。卻住一面。合掌恭敬作如是言。我為大王國土人民治種種病悉令安隱。漸次遊行至其空澤。見有一池名曰野生。其水欲涸。有十千魚為日所暴。將死不久。唯愿大王慈悲愍念。與二十大象暫往負水濟彼魚命。如我與諸病人壽命。爾時大王即敕大臣速疾與此醫王大象。時彼大臣奉王敕已。白長者子。善哉大士。仁今自可至象廄中隨意選取二十大象。利益眾生令得安樂。是時流水及其二子將二十大象。又從酒家
【現代漢語翻譯】 現代漢語譯本： 當時，有一位樹神顯現半身，這樣說道：『好啊，好啊！善男子，你確實名副其實，名為流水。可憐這些魚兒，你應該給它們水。你之所以名為流水，有兩個原因：一是你能引流水，二是你能給予水。你現在應當名副其實地去做。』 當時，流水問樹神說：『這些魚兒的數量有多少？』樹神回答說：『數量已滿一萬。』善女天，當時，這位長者之子聽到這個數目后，更加悲傷。當時，這個大池塘被太陽暴曬，剩下的水已經不多了。這一萬條魚即將面臨死亡，它們翻轉身體，看見這位長者，因為有所希望而跟隨瞻望，眼睛從未離開。 當時，這位長者之子見到這種情況后，四處奔走尋找水源，但最終未能找到。他又望向一邊，看見一棵大樹，便爬上去折取樹枝樹葉，為魚兒們遮陰。他又進一步尋找池塘里的水是從哪裡來的。尋找了很久，他發現一條大河，名叫水生。 當時，這條河邊有一些漁民爲了捕魚，在河流上游的險峻之處，決堤放水，不讓水流到決堤的地方。決堤之處一時難以修補。他便想：『這懸崖深峻，即使有成百上千的人，花費三個月的時間也未必能堵住，更何況我一個人呢？』 當時，這位長者之子迅速返回本城，來到國王那裡，頭面禮足，退到一旁站立，合掌恭敬地說道：『我為大王的國土人民治療各種疾病，使他們都得到安寧。我逐漸來到空曠的沼澤地，看見一個池塘，名叫野生，池塘里的水快要乾涸了，有一萬條魚被太陽暴曬，即將死亡。希望大王慈悲憐憫，給予二十頭大象，暫時用來運水，救濟那些魚的性命，就像我給予那些病人壽命一樣。』 當時，國王立即命令大臣迅速將大象交給這位醫王。當時，那位大臣奉國王的命令后，對長者之子說：『善哉大士，您現在可以自己去象廄中隨意挑選二十頭大象，利益眾生，使他們得到安樂。』當時，流水和他的兩個兒子帶著二十頭大象，又從酒店...
【English Translation】 English version: At that time, a tree spirit manifested half of its body and spoke thus: 'Excellent, excellent! Good man, you truly live up to your name, Flowing Water (Liú Shuǐ). Pity these fish; you should give them water. There are two reasons why you are named Flowing Water: first, you can lead flowing water; second, you can give water. You should now act in accordance with your name.' At that time, Flowing Water asked the tree spirit, 'How many fish are there?' The tree spirit replied, 'The number is ten thousand.' Good female deva (Shàn Nǚ Tiān), at that time, the eldest son of the wealthy man became even more sorrowful upon hearing this number. At that time, this large pond was scorched by the sun, and little water remained. These ten thousand fish were about to enter the gates of death, twisting and turning their bodies. Seeing this eldest son, they followed and gazed at him with hope, their eyes never leaving him. At that time, seeing this situation, the eldest son ran around in all directions seeking water, but ultimately could not find any. He then looked to one side and saw a large tree. He climbed up and broke off branches and leaves to provide shade for the fish. He further investigated where the water in the pond came from. After searching for a long time, he discovered a large river called Water-born (Shuǐ Shēng). At that time, there were some fishermen by this river who, in order to catch fish, breached the riverbank at a steep and dangerous place upstream, diverting the water and preventing it from flowing past the breach. The breach was difficult to repair quickly. He then thought, 'This cliff is steep and deep; even if there were hundreds or thousands of people, it would be difficult to block it in three months, let alone me alone.' At that time, the eldest son quickly returned to the capital city and went to the king. He bowed his head to the ground at the king's feet, stepped back to one side, and said with palms joined respectfully, 'I treat all kinds of illnesses for the people of the king's land, bringing them peace and well-being. Gradually, I came to the empty marsh and saw a pond called Wild-born (Yě Shēng). The water in the pond is about to dry up, and ten thousand fish are being scorched by the sun and will soon die. May the king have compassion and mercy and provide twenty elephants to temporarily carry water to save the lives of those fish, just as I give life to those patients.' At that time, the king immediately ordered his ministers to quickly give the elephants to this medicine king (Yī Wáng). At that time, the minister, having received the king's order, said to the eldest son, 'Excellent, great being (Dà Shì)! You may now go to the elephant stable and freely choose twenty elephants to benefit sentient beings and bring them happiness.' At that time, Flowing Water and his two sons took twenty elephants, and also from the wine shop...
多借皮囊。往決水處以囊盛水。像負至池瀉置池中。水即彌滿還復如故。
下明其救魚有八。一父子游方。二見諸禽獸下明睹異相。三時長者子下菩薩思念。四即便隨去下念已尋觀。五見有大池下遂見枯魚。六流水見已下即起悲心。七時有樹神下樹神勸救。于中有三。一現身為急難故。二作如是語下讚歎引冀發心故。三善男子汝有實義下勸救符名義故。于中復三。初標勸。次有二因緣下釋勸。汝今應當下結勸。八是時流水下依請為救。于中復六。一問數幾許。二樹神答曰下答有十千。三善女天下轉益慈悲。四時此大池下明魚受苦。五見是長者下眾魚希救。六時長者子下慈悲正救。于中復二。初悲心救苦。后復更思惟下慈心與樂。故經云演說正法樂。能為後世受樂因故。初救苦有二。初與水。后善女天時長者下施食。與水有十一。此初遍求無水。二復望一邊下且為作涼。三複更推求下尋覓池源。四時此河邊下見源被決。五便作是念下念難修補。六時長者子下求象于王。七爾時大王下王敕急與。八時彼大臣下掌官任選。九是時流水下得像遂意。十又從酒家下假借酒囊。十一往決水處下運水添池還復得滿。
經。善女天。時長者子于池四邊周旋而視。時彼眾魚亦復隨逐循岸而行。時長者子復作是念。眾魚何故隨
【現代漢語翻譯】 現代漢語譯本： 多次借用皮囊。到決堤的地方用皮囊盛水，讓象揹著運到池塘傾倒，池塘里的水立刻充滿，恢復原樣。
下面說明流水長者子救魚有八個方面：一是父子游歷四方（父子游方）。二是看見各種禽獸（見諸禽獸，下明睹異相）。三是當時的長者子（時長者子，下菩薩思念）。四是立刻跟隨前去（即便隨去，下念已尋觀）。五是看見一個大池塘（見有大池，下遂見枯魚）。六是流水長者子看見后（流水見已，下即起悲心）。七是當時有樹神（時有樹神，下樹神勸救），其中有三個方面：一是樹神顯現身形是因為情況緊急（現身為急難故）。二是樹神說這樣的話，是爲了讚歎並引導啓發長者子的慈悲心（作如是語下，讚歎引冀發心故）。三是善男子，你確實有實際的意義（善男子汝有實義，下勸救符名義故），其中又包含三個方面：首先是標明勸說（初標勸）。其次是有兩個因緣（次有二因緣，下釋勸）。你現在應當（汝今應當，下結勸）。八是當時流水長者子（是時流水，下依請為救），其中包含六個方面：一是詢問魚的數量有多少（問數幾許）。二是樹神回答說（樹神答曰，下答有十千）。三是善女天（善女天，下轉益慈悲）。四是當時這個大池塘（時此大池，下明魚受苦）。五是看見這位長者（見是長者，下眾魚希救）。六是當時的長者子（時長者子，下慈悲正救），其中包含兩個方面：首先是用悲憫之心救助受苦的魚（初悲心救苦），然後又進一步思考（后復更思惟下，慈心與樂），所以經中說，演說正法能帶來快樂，能夠為後世帶來快樂的因緣（故經云演說正法樂，能為後世受樂因故）。最初的救苦包含兩個方面：首先是給予水（初與水），然後是善女天，當時的長者子（后善女天時長者，下施食，給予食物）。給予水包含十一個方面：這是第一次四處尋求水源而沒有找到（此初遍求無水）。二是又朝一邊張望（二復望一邊下，且為作涼，姑且為魚兒們製造一些陰涼）。三是又進一步推求（三複更推求下，尋覓池源，尋找池塘的水源）。四是當時在這條河邊（時此河邊，下見源被決，看見水源被截斷）。五是於是這樣想（便作是念下，念難修補，想到修補起來很困難）。六是當時的長者子（時長者子，下求象于王，向國王請求用象）。七是當時的大王（爾時大王下，王敕急與，國王下令趕緊給）。八是當時的大臣（時彼大臣下，掌官任選，主管官員挑選）。九是當時流水長者子（是時流水下，得像遂意，得到了大象，心滿意足）。十是又從酒店（又從酒家下，假借酒囊，借來酒囊）。十一是到決堤的地方（往決水處下，運水添池還復得滿，運水填滿池塘，恢復原樣）。
經文：善女天，當時的長者子在池塘四周來回走動察看。當時那些魚也跟隨著他，沿著岸邊遊動。當時長者子又這樣想，這些魚為什麼跟隨我呢（眾魚何故隨）？
【English Translation】 English version: He borrowed many leather bags. He went to the breached place to fill the bags with water. Elephants carried the water to the pond and poured it in, and the pond was immediately filled and restored to its original state.
The following explains the eight aspects of how Flowing Water (Liushui) the Elder's Son saved the fish: First, the father and son traveled around (father and son traveling). Second, he saw various birds and beasts (seeing various birds and beasts, indicating observing different signs). Third, the Elder's Son at that time (the Elder's Son at that time, indicating the Bodhisattva's thoughts). Fourth, he immediately followed (immediately followed, indicating thinking and then observing). Fifth, he saw a large pond (saw a large pond, indicating seeing dried-up fish). Sixth, after Flowing Water the Elder's Son saw this (after Flowing Water saw this, indicating arising of compassion). Seventh, at that time there was a tree spirit (at that time there was a tree spirit, indicating the tree spirit's encouragement to save), which includes three aspects: First, the tree spirit manifested its form because the situation was urgent (manifesting the form because of the urgent situation). Second, the tree spirit spoke in this way to praise and guide the Elder's Son to develop compassion (speaking in this way, praising and guiding to inspire compassion). Third, 'Good man, you truly have practical meaning' ('Good man, you truly have practical meaning', indicating encouraging rescue to match the meaning), which includes three aspects: First, stating the encouragement (initially stating the encouragement). Second, there are two causes and conditions (next there are two causes and conditions, explaining the encouragement). 'You should now' ('You should now', concluding the encouragement). Eighth, at that time Flowing Water the Elder's Son (at that time Flowing Water, indicating acting according to the request to save), which includes six aspects: First, asking how many fish there are (asking how many). Second, the tree spirit replied (the tree spirit replied, answering there are ten thousand). Third, Good Woman Heaven (Good Woman Heaven, further increasing compassion). Fourth, at that time this large pond (at that time this large pond, indicating the fish suffering). Fifth, seeing this Elder (seeing this Elder, the fish hoping for rescue). Sixth, the Elder's Son at that time (the Elder's Son at that time, compassionate rescue), which includes two aspects: First, rescuing the suffering fish with compassion (initially rescuing suffering with compassion), and then further contemplating (then further contemplating, giving joy with compassion), therefore the sutra says that expounding the Dharma brings joy and can create the cause for future happiness (therefore the sutra says expounding the Dharma brings joy, and can create the cause for future happiness). The initial rescue from suffering includes two aspects: First, giving water (initially giving water), and then Good Woman Heaven, the Elder at that time (then Good Woman Heaven the Elder, giving food). Giving water includes eleven aspects: This is the first time searching everywhere for water and not finding it (this is the first time searching everywhere for water and not finding it). Second, looking towards one side again (looking towards one side again, temporarily creating shade for the fish). Third, further searching (further searching, looking for the source of the pond). Fourth, at that time by this river (at that time by this river, seeing the source being cut off). Fifth, then thinking in this way (then thinking in this way, thinking it is difficult to repair). Sixth, the Elder's Son at that time (the Elder's Son at that time, requesting elephants from the king). Seventh, the king at that time (the king at that time, the king ordered to give them quickly). Eighth, the minister at that time (the minister at that time, the official in charge selected). Ninth, Flowing Water the Elder's Son at that time (Flowing Water at that time, obtaining the elephants as desired). Tenth, also from the wine shop (also from the wine shop, borrowing wine bags). Eleventh, going to the breached place (going to the breached place, transporting water to fill the pond and restoring it to its original state).
Sutra: 'Good Woman Heaven (Shannu Tian), at that time the Elder's Son walked around the pond, observing. At that time, those fish also followed him, moving along the shore. At that time, the Elder's Son thought again, 'Why are these fish following me?' (Why are these fish following me?)
我而行。必為飢火之所惱逼。復欲從我求索于食。我今當與。爾時長者子流水告其子言。汝取一象最大力者速至家中啟父長者家中所有可食之物。乃至父母食啖之分及以妻子奴婢之分。悉皆收取即可持來。爾時二子受父教已。乘最大象速往家中至祖父所。說如上事收取家中可食之物置於象上疾還父所至彼池邊。是時流水見其子來身心喜躍。遂取飯食遍散池中。魚得食已悉皆飽足。
下悲心救苦中第二施食有十二。初長者巡瞻。二時彼眾魚下魚亦隨視。三時長者子下長者觀念。四必為飢火下知魚所惱。五我今當與者慈心念與。六爾時長者子下令子取食。七爾時二子下子詣祖陳。八收取家中下得食而返。九是時流水下長者心歡。十遂取餅食下即遍施魚。十一魚得食已下魚因飽足。
經。便作是念我今施食令魚得命愿于來世當施法食充濟無邊。
下第十二長者發願。
經。復更思惟我先曾於空閑林處見一苾芻讀大乘經說十二緣生甚深法要又經中說若有眾生臨命終時得聞寶髻如來名者即生天上我今當爲是十千魚演說甚深十二緣起亦當稱說寶髻佛名然贍部洲有二種人一者深信大乘二者不信毀訾亦當為彼增長信心。
下慈悲正救中第二慈心與樂有二。初內自思惟。后時長者子下外行利樂。初中復三
【現代漢語翻譯】 現代漢語譯本：我便去實行。如果它們必定被飢餓的火焰所困擾逼迫，又想向我求食，我現在就應當給予它們食物。當時長者子流水告訴他的兒子們說：『你們取一頭最大力氣的大象，快速回到家中，告訴你們的祖父長者，將家中所有可以食用的東西，乃至父母的食物份額以及妻子奴婢的食物份額，全部都收取，立即拿來。』當時兩個兒子接受了父親的教導后，乘坐最大力氣的大象，快速回到家中，到祖父那裡，說了以上的事情，收取了家中可以食用的東西，放置在大象上，迅速返回父親所在的地方，到達池邊。這時流水看見他的兒子們來了，身心喜悅，於是拿取飯食，遍灑在池中。魚得到食物后，全都飽足。
下文是悲心救苦中的第二部分，施食，共有十二個方面。第一，長者巡視。第二，當時那些魚也隨著長者觀看。第三，長者子下去，長者心懷慈悲。第四，『必定被飢餓的火焰』，說明長者知道魚被飢餓所困擾。第五，『我今當與』，是慈悲心念著要給予。第六，『爾時長者子』，是命令兒子們去取食物。第七，『爾時二子』，是兒子們去見祖父陳述情況。第八，『收取家中』，是得到食物后返回。第九，『是時流水』，是長者內心歡喜。第十，『遂取餅食』，是立即普遍施捨給魚。第十一，『魚得食已』，是魚因為得到食物而飽足。
我便這樣想：我現在施捨食物，讓魚得到生命，希望在來世能夠施捨佛法之食，來充分救濟無邊眾生。
下文是第十二個方面，長者發願。
我又進一步思惟，我先前曾經在空閑的樹林中，看見一位比丘（bhiksu，佛教出家男眾）讀誦大乘經典，講述十二緣起（十二因緣）甚深微妙的法要，經典中又說，如果有眾生在臨命終時，能夠聽聞寶髻如來（Ratnaketu）的名號，就能往生天上。我現在應當為這十千條魚演說甚深的十二緣起，也應當稱念寶髻佛的名號，然而贍部洲（Jambudvipa，我們所居住的這個世界）有兩種人，一種是深信大乘佛法的人，一種是不相信並且譭謗大乘佛法的人，我也應當為他們增長信心。
下文是慈悲真正救助中的第二部分，慈心給予快樂，共有兩個方面。第一，內心自我思惟。之後，『爾時長者子』，是外在行為利益眾生。第一部分中又分為三個方面。
【English Translation】 English version: Then I will go and do it. If they are surely tormented and pressed by the flames of hunger, and again seek food from me, I should now give them food. At that time, the eldest son of the wealthy man, Flowing Water, told his sons, 'Take the largest and strongest elephant, quickly go home, and tell your grandfather, the wealthy man, to collect all the edible things in the house, even the portions of food for your parents, wives, servants, and maids, and bring them all here immediately.' At that time, the two sons, having received their father's instructions, rode the largest elephant quickly back home to their grandfather. They told him the above matter, collected the edible things in the house, placed them on the elephant, and quickly returned to their father's place, arriving at the pond. At this time, Flowing Water, seeing his sons coming, was joyful in body and mind. He then took the food and scattered it throughout the pond. The fish, having received the food, were all satisfied.
The following is the second part of saving from suffering with compassion, giving food, which has twelve aspects. First, the wealthy man surveys. Second, at that time, those fish also watch along with the wealthy man. Third, the eldest son goes down, and the wealthy man has compassion in his heart. Fourth, 'Surely tormented by the flames of hunger,' indicates that the wealthy man knows the fish are troubled by hunger. Fifth, 'I should now give,' is the compassionate thought of wanting to give. Sixth, 'At that time, the eldest son,' is ordering the sons to fetch food. Seventh, 'At that time, the two sons,' is the sons going to see their grandfather to state the situation. Eighth, 'Collect from home,' is returning after obtaining food. Ninth, 'At this time, Flowing Water,' is the wealthy man's inner joy. Tenth, 'Then he takes the cakes,' is immediately and universally giving to the fish. Eleventh, 'The fish, having received the food,' is the fish being satisfied because of receiving food.
Then I thought, 'Now I give food, allowing the fish to gain life, hoping that in future lives I can give the food of Dharma, to fully save boundless beings.'
The following is the twelfth aspect, the wealthy man making a vow.
I further contemplated that I had previously seen a bhiksu (Buddhist monk) in a secluded forest reciting the Mahayana sutras, speaking of the profound and subtle Dharma essence of the Twelve Nidanas (Twelve Links of Dependent Origination). The sutras also say that if there are beings who, at the time of their death, can hear the name of the Tathagata Ratnaketu (Jewel Crest), they can be reborn in heaven. I should now expound the profound Twelve Nidanas for these ten thousand fish, and I should also recite the name of the Buddha Ratnaketu. However, there are two kinds of people in Jambudvipa (the world we live in), one is those who deeply believe in the Mahayana Dharma, and the other is those who do not believe and slander the Mahayana Dharma. I should also increase their faith.
The following is the second part of truly helping with compassion, giving happiness, which has two aspects. First, inner self-contemplation. Afterwards, 'At that time, the eldest son,' is external actions benefiting beings. The first part is further divided into three aspects.
。初念昔所聞。次我今下思為魚說。后然贍部下兼亦利人。即下文中由魚得益報長者恩。王臣等聞因發深信故也。三文如次。
經。時長者子作如是念我入池中可為眾魚說深妙法作是念已即便入水唱言南謨過去寶髻如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊此佛往昔修菩薩行時作是誓願於十方界所有眾生臨命終時聞我名者命終之後得生三十三天。
下外行利樂有二。初思欲入池作是念下正為饒益中復有二。初為稱佛名。爾時流水下為說深法。亦即未信令信。已信令解。初中初稱佛名。此佛往昔下釋為稱此佛之所以。
經。爾時流水復為池魚演說如是甚深妙法。
下為說法有二。初顯說后密說。或初說法令解。后說咒為護。初中復二。初總標次別釋。此標也。
經。此有故彼有此生故彼生。
下有二釋。初明雜染緣起。即是依流轉生死次第。后此滅故彼滅下明清凈緣起。即是依還滅斷除次第。然二類緣起各有順逆二種觀行。此各依順說影彰二逆觀。初中復二。初別標。所謂下別釋。此初也。準雜集論第四說有三緣生。一無作緣生。二無常緣生。三勢用緣生。初二緣生通一切有為。第三緣生約有情法。然諸處文多約十二緣起支辨。是根本故。言此有故彼有等者。如
【現代漢語翻譯】 現代漢語譯本： 首先回憶過去所聽聞的佛法，其次我現在下到池中是爲了給魚說法，最後，在贍部洲（Jambudvipa，指我們所居住的這個世界）下水，既利益自己也利益他人。接下來的經文中，魚因為聽聞佛法而得到利益，回報長者的恩情，國王大臣等聽聞后因此發起深刻的信仰。這三層含義依次展開。
經文：當時，長者子這樣想：『我進入池中，可以為眾魚宣說甚深微妙的佛法。』這樣想著，就立即進入水中，唱誦道：『南謨過去寶髻如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊（Namo past Buddhā Ratnaśikhin tathāgatā arhat samyaksambuddhā vidyācaranasampannā sugatā lokavid anuttara purusa-damya-sārathi śāstā deva-manusyān buddho bhagavān，皈敬過去寶髻如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊）。』這位佛在往昔修行菩薩道時，曾發下這樣的誓願：『在十方世界中，所有眾生臨命終時，聽到我的名字，命終之後就能往生到三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）。』
下面是外在行為的利益和快樂，分為兩部分。首先是思考想要進入池中，『作是念』以下是真正爲了饒益眾生。其中又分為兩部分，首先是稱念佛名，『爾時流水』以下是宣說甚深佛法。也就是讓未信者生起信心，已信者得到理解。首先稱念佛名，『此佛往昔』以下解釋了稱念這位佛的原因。
經文：當時，流水又為池中的魚演說這樣甚深微妙的佛法：
下面是為魚說法，分為兩部分，首先是顯說，然後是密說；或者首先說法使之理解，然後說咒語加以保護。首先的顯說又分為兩部分，首先是總標，然後是分別解釋。這裡是總標。
經文：此有故彼有，此生故彼生。
下面有兩種解釋。首先闡明雜染緣起，也就是依照流轉生死的次第。然後『此滅故彼滅』以下闡明清凈緣起，也就是依照還滅斷除的次第。然而這兩類緣起各有順觀和逆觀兩種觀行。這裡各自依照順觀來說，影射出兩種逆觀。首先的雜染緣起又分為兩部分，首先是分別標出，『所謂』以下是分別解釋。這是第一部分。依照《雜集論》第四的說法，有三種緣生：一、無作緣生，二、無常緣生，三、勢用緣生。前兩種緣生通於一切有為法，第三種緣生是針對有情眾生的法。然而各處的經文大多依據十二緣起支來辨析，因為這是根本。『此有故彼有』等，例如
【English Translation】 English version: First, recall the Dharma I heard in the past. Second, I am now going down into the pond to preach to the fish. Finally, descending into Jambudvipa (the world we live in) benefits both myself and others. In the following text, the fish benefit from hearing the Dharma and repay the elder's kindness. The king and his ministers, upon hearing this, develop deep faith. These three layers of meaning unfold in sequence.
Sutra: At that time, the elder's son thought, 'If I enter the pond, I can expound the profound and subtle Dharma to the fish.' Thinking this, he immediately entered the water and chanted: 'Namo past Buddhā Ratnaśikhin tathāgatā arhat samyaksambuddhā vidyācaranasampannā sugatā lokavid anuttara purusa-damya-sārathi śāstā deva-manusyān buddho bhagavān (Homage to the past Buddha Ratnaśikhin, the Thus-Gone One, the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the unsurpassed trainer of beings, the teacher of gods and humans, the Buddha, the World-Honored One).' This Buddha, in his past practice of the Bodhisattva path, made this vow: 'In the ten directions, all sentient beings who hear my name at the time of their death will be reborn in the Trāyastriṃśa Heaven (the heaven located on the summit of Mount Sumeru in Buddhist cosmology) after their death.'
The following concerns the benefits and happiness of external actions, divided into two parts. First is the thought of wanting to enter the pond, and 'thinking this' below is truly for the benefit of sentient beings. Among them, there are two parts: first is reciting the Buddha's name, and 'at that time, the flowing water' below is expounding the profound Dharma. That is, to generate faith in those who do not yet believe, and to enable those who already believe to understand. The first part is reciting the Buddha's name, and 'This Buddha in the past' below explains the reason for reciting this Buddha's name.
Sutra: At that time, the flowing water further expounded such profound and subtle Dharma to the fish in the pond:
The following is preaching the Dharma to the fish, divided into two parts: first is the explicit teaching, and then the secret teaching; or first teaching the Dharma to make them understand, and then reciting mantras to protect them. The first explicit teaching is divided into two parts: first is the general statement, and then the separate explanations. Here is the general statement.
Sutra: This being, that is; this arising, that arises.
The following has two explanations. First, it clarifies the impure dependent origination, which is according to the order of flowing through birth and death. Then, 'This ceasing, that ceases' below clarifies the pure dependent origination, which is according to the order of cessation and elimination. However, these two types of dependent origination each have two types of contemplation: forward and reverse. Here, each relies on the forward contemplation to imply the two reverse contemplations. The first impure dependent origination is divided into two parts: first is the separate designation, and 'so-called' below is the separate explanation. This is the first part. According to the fourth chapter of the Abhidharmasamuccaya, there are three types of arising from conditions: 1. arising from non-action conditions, 2. arising from impermanent conditions, and 3. arising from potential conditions. The first two types of arising are common to all conditioned dharmas, and the third type of arising is for sentient beings. However, the texts in various places mostly analyze based on the twelve links of dependent origination, because this is fundamental. 'This being, that is,' etc., for example
次初二。對法雲此有故彼有者。明無作緣生義。唯由有緣故果法得有。非緣有實作用能生果法。此為破諸外道橫執大梵神我有實作用能為物因故。云非緣有實作用能生果法。亦破外道無因妄計故云此有故彼有。此生故彼生者。明無常緣生義。非無生法為因故少所生法而得成立。此破外道常法為因能生諸法。亦遮未來。化地部等執有十二緣起支無為。能令緣起生無雜亂故。云亦非無生法為因故少所生法而得成立。言甚深者有五種。云因甚深故。相甚深故。生甚深故。住甚深故。轉甚深故。是甚深義。廣如彼釋。
經。所謂無明緣行．行緣識．識緣名色．名色緣六處．六處緣觸．觸緣受．受緣愛．愛緣取．取緣有．有緣生．生緣老死憂悲苦惱。此滅故彼滅。所謂無明滅則行滅．行滅則識滅．識滅則名色滅．名色滅則六處滅．六處滅則觸滅．觸滅則受滅．受滅則愛滅．愛滅則取滅．取滅則有滅．有滅則生滅．生滅則老死滅．老死滅則憂悲苦惱滅。如是純極苦蘊悉皆除滅。
下別釋緣起。此即第三勢用緣生也。諸有為法因緣別故各有勢用。故對法雲。雖復諸法無作無常。然不隨一法為緣故一切果生。諸法功能各差別故。十地經云。死別離時意根相對名憂。五根相對為苦。出聲啼哭名悲。愚人心熱名惱。此依雜染生
【現代漢語翻譯】 現代漢語譯本： 次初二。對於法雲（Dharmamegha）所說的『此有故彼有』，闡明的是無作緣生之義。僅僅因為有緣，果法才得以存在。並非緣本身具有真實的作用能夠產生果法。這旨在破斥那些外道橫加執著，認為大梵（Mahabrahma）神我具有真實的作用，能夠作為萬物的起因。因此說『非緣有實作用能生果法』。同時也破斥了外道無因的錯誤觀念，所以說『此有故彼有』。『此生故彼生』，闡明的是無常緣生之義。並非沒有生滅的法作為原因，就能使少許生滅的法得以成立。這破斥了外道認為常法作為原因能夠產生諸法的觀點，也遮止了未來化地部（Mahīśāsaka）等宗派執著十二緣起支為無為法，能夠使緣起產生時不雜亂的觀點。因此說『亦非無生法為因故少所生法而得成立』。所說的『甚深』有五種：因甚深，相甚深，生甚深，住甚深，轉甚深。這些都是甚深的含義，詳細的解釋可以參考相關的論釋。
經文：所謂無明緣行（Avidyāpratyayāḥ saṃskārāḥ，無明為緣而有行），行緣識（Saṃskārapratyayaṃ vijñānam，行為緣而有識），識緣名色（Vijñānapratyayaṃ nāmarūpam，識為緣而有名色），名色緣六處（Nāmarūpapratyayaṃ ṣaḍāyatanam，名色為緣而有六處），六處緣觸（Ṣaḍāyatanapratyayaḥ sparśaḥ，六處為緣而有觸），觸緣受（Sparśapratyayā vedanā，觸為緣而有受），受緣愛（Vedanāpratyayā tṛṣṇā，受為緣而有愛），愛緣取（Tṛṣṇāpratyayā upādānam，愛為緣而有取），取緣有（Upādānapratyayo bhavaḥ，取為緣而有有），有緣生（Bhavapratyayā jātiḥ，有為緣而有生），生緣老死憂悲苦惱（Jātipratyayā jarāmaraṇaśokaparidevadukhadarmanasāḥ sambhavanti，生為緣而有老死憂悲苦惱）。此滅故彼滅，所謂無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅則憂悲苦惱滅。像這樣，純粹的極大的苦蘊全部都消除了。
下面分別解釋緣起。這就是第三種勢用緣生。諸有為法因為因緣不同，所以各有勢用。所以《對法》（Abhidharma）中說，即使諸法無作無常，但並非以一種法為緣就能產生一切果。諸法的功能各有差別。 《十地經》（Daśabhūmika Sūtra）中說，死亡別離時意根相對名為憂，五根相對為苦，發出聲音啼哭名為悲，愚癡的人內心焦熱名為惱。這是依據雜染而生。
【English Translation】 English version: Next, the second part. Regarding what Dharmamegha (法雲) says, 'This exists, therefore that exists,' it clarifies the meaning of causally arisen without agency. Only because there is a condition (緣), can the resultant dharma (果法) exist. It is not that the condition itself has a real function that can produce the resultant dharma. This aims to refute those externalists who stubbornly cling to the idea that Mahabrahma (大梵) has a real function and can be the cause of all things. Therefore, it is said, 'It is not that the condition itself has a real function that can produce the resultant dharma.' It also refutes the externalists' erroneous notion of no cause, so it is said, 'This exists, therefore that exists.' 'This arises, therefore that arises,' clarifies the meaning of impermanent causal arising. It is not that a dharma without arising and ceasing can be the cause, so that a small amount of dharma that arises and ceases can be established. This refutes the externalists' view that permanent dharmas can be the cause of producing all dharmas. It also prevents future schools like the Mahīśāsaka (化地部) from clinging to the idea that the twelve links of dependent origination are unconditioned dharmas, which can cause dependent origination to arise without confusion. Therefore, it is said, 'It is also not that a dharma without arising and ceasing can be the cause, so that a small amount of dharma that arises and ceases can be established.' The so-called 'profound' has five aspects: profound cause, profound characteristic, profound arising, profound abiding, and profound transformation. These are the meanings of profound, and detailed explanations can be found in the relevant commentaries.
Sutra: 'That is, with ignorance as condition, there are volitional formations (Avidyāpratyayāḥ saṃskārāḥ); with volitional formations as condition, there is consciousness (Saṃskārapratyayaṃ vijñānam); with consciousness as condition, there are name and form (Vijñānapratyayaṃ nāmarūpam); with name and form as condition, there are the six sense bases (Nāmarūpapratyayaṃ ṣaḍāyatanam); with the six sense bases as condition, there is contact (Ṣaḍāyatanapratyayaḥ sparśaḥ); with contact as condition, there is feeling (Sparśapratyayā vedanā); with feeling as condition, there is craving (Vedanāpratyayā tṛṣṇā); with craving as condition, there is grasping (Tṛṣṇāpratyayā upādānam); with grasping as condition, there is becoming (Upādānapratyayo bhavaḥ); with becoming as condition, there is birth (Bhavapratyayā jātiḥ); with birth as condition, there are old age, death, sorrow, lamentation, suffering, and despair (Jātipratyayā jarāmaraṇaśokaparidevadukhadarmanasāḥ sambhavanti). With the cessation of this, that ceases. That is, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease; with the cessation of old age and death, sorrow, lamentation, suffering, and despair cease. In this way, the entire mass of pure and extreme suffering is completely eliminated.'
The following separately explains dependent origination. This is the third type of causal arising through potential. Because the causes and conditions of all conditioned dharmas are different, each has its own potential. Therefore, the Abhidharma (對法) says that even though all dharmas are without agency and impermanent, it is not that one dharma as a condition can produce all results. The functions of all dharmas are different. The Daśabhūmika Sūtra (十地經) says that at the time of death and separation, the mind-root in relation is called sorrow; the five sense roots in relation are called suffering; uttering sounds and weeping is called lamentation; and the burning heat in the mind of a foolish person is called distress. This is based on arising from defilement.
起次第。言此滅故彼滅下明清凈順觀除滅次第。文有三。初標。次釋。后如是純極下別結也。此緣起義略以四門分別。一出體。二釋名。三觀行。四問答。初無明支體。煩惱障中正支取分別中能發感總別報。或唯感總報者。為無明支體。兼支即通俱生分別。無明為體故。成唯識第八云。此中無明唯取能發正感後世善惡業者。又云。正發業者唯見所斷。助者不定。此通相應不共纏及隨眠。行支體者。通善不善身語意業。唯感總報及通感總別二業為性。唯感別報即非行支。故唯識云。即彼所發乃名為行。由此一切順現受業別助當業皆非行支。亦通現種。假通身語二業表色。實唯是思。識支體者。唯取第八異熟識種。故唯識論云。此中識種謂本識因唯取行支所感異熟第八識種。初結生故。總報主故。不通現行及余轉識。有處說通現行及六識者。泛明識支。非正出體。及依當來現起分位說通現行故。唯識論云。因時定無現行義故。乃至受支亦復如是。名色支體。唯識論云。除后三因余因皆是名色種攝。后之三因如名次第即后三種。此說五支不相雜亂。於一剎那為行所集實緣起說。據實。因中識等五支亦無次第。唯識論云。依當現行次第而說。若據現行不唯業感非實支體。約分位說。異熟六根種名六處支。異熟觸受種為觸受支。
【現代漢語翻譯】 現代漢語譯本： 起次第。『言此滅故彼滅』下，闡明清凈順觀，去除滅亡的次第。文分三部分。首先是標示，其次是解釋，最後是『如是純極』下，分別總結。此緣起之義，略以四門分別：一、出體；二、釋名；三、觀行；四、問答。 首先，無明支的本體。在煩惱障中，正支選取分別心中能引發感受總報和別報的。或者僅僅感受總報的，作為無明支的本體。兼支則貫通俱生分別。因為無明是本體的緣故。《成唯識論》第八卷說：『此中無明，只選取能引發並真正感受後世善惡業的。』又說：『真正引發業的，唯有見所斷。助伴則不一定。』這裡貫通相應的、不共的纏縛以及隨眠。 行支的本體，貫通善與不善的身語意業。唯有感受總報以及貫通感受總報和別報兩種業作為其性質。唯有感受別報的，就不是行支。所以《唯識論》說：『即彼所發，才名為行。』因此，一切順現受業的別助當業，都不是行支。也貫通現種。假借身語二業來表示色，實際上唯是思。 識支的本體，只選取第八異熟識的種子。所以《唯識論》說：『此中識種，指本識因，只選取行支所感異熟第八識的種子。』因為最初結生的緣故，是總報的主體。不貫通現行以及其餘轉識。有處說貫通現行以及六識的，是泛泛地說明識支，並非真正地指出本體。以及依據當來現起的分位，說貫通現行。所以《唯識論》說：『因時一定沒有現行的意義。』乃至受支也是如此。 名色支的本體。《唯識論》說：『除去後三因，其餘的因都是名色種所攝。』后之三因，如名稱的次第，就是后三種。這裡說明五支不互相雜亂，在一剎那間為行所聚集，是真實緣起的說法。據實而言，因中的識等五支也沒有次第。《唯識論》說：『依據當來現行的次第而說。』如果依據現行，則不唯是業所感，並非真實的支體。是約分位而說。異熟六根的種子，名為六處支。異熟觸受的種子，為觸受支。
【English Translation】 English version: The order of arising. 'Because this ceases, that ceases' below clarifies the order of purification and observation to eliminate suffering. The text has three parts. First, the heading. Second, the explanation. Third, the specific conclusion under 'Thus, purely and extremely'. The meaning of dependent origination is briefly distinguished by four aspects: 1. Identifying the substance; 2. Explaining the name; 3. Contemplation and practice; 4. Questions and answers. First, the substance of the ignorance (avidyā) limb. Among the afflictive obstructions (kleśa-āvaraṇa), the primary limb selects from the discriminating mind (vikalpa) that which can generate the overall and specific retributions (vipāka). Or only that which experiences the overall retribution is the substance of the ignorance limb. The auxiliary limb encompasses both innate (sahaja) and discriminating (parikalpita) aspects, because ignorance is the substance. The eighth volume of the Vijñaptimātratāsiddhi states: 'Here, ignorance only refers to that which can generate and truly experience the good and bad karma of future lives.' It also states: 'That which truly generates karma is only severed by seeing (darśana-mārga). The auxiliary is uncertain.' This encompasses corresponding and non-corresponding entanglements (paryavasthāna) and latent tendencies (anuśaya). The substance of the activity (saṃskāra) limb encompasses good and bad actions of body, speech, and mind. Only that which experiences the overall retribution and that which encompasses both overall and specific retributions are its nature. That which only experiences specific retribution is not the activity limb. Therefore, the Vijñaptimātratāsiddhi states: 'That which is generated by it is called activity.' Thus, all immediately ripening karma (dṛṣṭadharma-vedanīya-karma) and the auxiliary karma that assists it are not the activity limb. It also encompasses present seeds (bīja). The two actions of body and speech are used to represent form (rūpa), but in reality, it is only thought (cetanā). The substance of the consciousness (vijñāna) limb only selects the seed of the eighth, the resultant consciousness (vipāka-vijñāna). Therefore, the Vijñaptimātratāsiddhi states: 'Here, the consciousness seed refers to the seed of the fundamental consciousness (ālaya-vijñāna), only selecting the seed of the eighth consciousness, the resultant consciousness, which is experienced by the activity limb.' Because it is the first to connect to life (pratisaṃdhi), it is the master of the overall retribution. It does not encompass present activity (pravṛtti) or the other transformed consciousnesses (pravṛtti-vijñāna). Some say that it encompasses present activity and the six consciousnesses, but this is a general explanation of the consciousness limb, not a true identification of the substance. And it is said to encompass present activity based on the future arising of the division. Therefore, the Vijñaptimātratāsiddhi states: 'In the causal stage, there is definitely no meaning of present activity.' And so it is with the feeling (vedanā) limb. The substance of the name and form (nāma-rūpa) limb. The Vijñaptimātratāsiddhi states: 'Except for the last three causes, all other causes are included in the seeds of name and form.' The last three causes, in the order of the names, are the last three types. This explains that the five limbs are not mixed together, and that they are gathered by activity in a single moment, which is the true explanation of dependent origination. In reality, the five limbs such as consciousness in the causal stage also have no order. The Vijñaptimātratāsiddhi states: 'It is explained according to the order of future present activity.' If based on present activity, it is not only experienced by karma, and is not the true substance. It is explained in terms of division. The seeds of the six sense bases (ṣaḍāyatana) that are the result of maturation (vipāka) are called the six sense base limb. The seeds of contact (sparśa) and feeling (vedanā) that are the result of maturation are the contact and feeling limbs.
除此四外諸異熟法皆名色支。然契經言名謂非色四蘊色謂羯剌藍等者。亦依當現及泛名色。非正名色支。如說識與名色更互為依猶如束蘆。亦依當現及泛名色。說名中通說第七為名。不爾束蘆喻不成故。又復據實。名色支體名但二蘊。受為受支。識為意處。論說名色六處非假非雜故。又云除后三因故。若爾如何云名謂非色四蘊。此亦不違。前已會訖。論又釋云。或名色種總攝五因。于中隨勝立餘四種。六處與識總別亦然。故經中雲名謂四慈。即約總名。若分五支即據別說。愛支正體亦唯俱生。助潤不定。故唯識云。正潤生者唯修所斷。又瑜伽云全界煩惱皆能潤生。即通助說。又取迷事。雖通緣內外法。然論多說緣外境生名為愛支。取支正體通用一切俱生煩惱。助通分別。有處唯說愛增名取者。唯識論云。雖取支中攝余煩惱。而愛潤勝說是愛增。且依初後分愛取二。實攝余惑。愛取二支俱通種現。有支即前行及識等五果種為愛取潤轉名為有。有處唯說業名有支者。唯識會云。此能正感異熟果故。有處唯說識等五名有支者。唯識論云。親生當來生老死位識等五故。此唯種子不通現行。生支體者。成唯識云。始從中有至本有中未衰變來皆生支攝。老死支體。唯識論云。諸衰變位總名為老。身壞命終乃名為死。此二支體皆通五
蘊。唯是現行。異熟果攝。十地論云。十二有支皆有子時果時。即俱通種現。等者。緣起經解云。能所引生一時而有。次第宣說。義類無別。唯識論亦云。依已潤位引生同時。潤未潤時必不俱故。此約相從。非實克體。皆通種現。憂悲苦惱因老死起。非是支攝。二釋名者。但釋總名不解別名。如緣起經及對法論各有多釋。今依瑜伽略為四釋。一云。由煩惱繫縛往諸趣中數數生起故名緣起。此依緣字起字而釋。二云。依詫眾緣速謝滅已續和合生故名緣起。此依剎那生滅義釋。簡大眾部等是無為法。亦簡正量部一期四相。三云。眾緣過去而不捨離依自相續而得生起故名緣起。如說此有故彼有此生故彼生。非余義如前解。四云。於過去世覺緣性已等相續起故名緣起。如世尊說。我已覺悟等起宣說。即由此名展轉傳說。故名緣起。三觀行者有二觀別。一依觀雜染。二依觀清凈。二觀各有順逆兩類。故對法第四云。雜染順逆故清凈順逆故。雜染順者依流轉次第說。謂無明緣行乃至生緣老死。此即生死次第相生。雜染逆者依安立諦說。有二不同。一見道前遠方便觀作七十七智。二近方便觀即作四十四智。或資糧加行二道別故。或俱加行但前後別。且七十七智觀者。謂緣現老死由誰而有。謂由現生而有老死。又觀非不由現生而有老死
【現代漢語翻譯】 現代漢語譯本 蘊（skandha）。僅僅是現行。屬於異熟果（vipāka-phala）所攝。《十地論》說，十二有支（dvādaśāṅga-pratītyasamutpāda）都有子時和果時，即都包括種子和現行。『等者』，緣起經的解釋說：『能引生和所引生是同時存在的，只是次第宣說，意義和種類沒有差別。』《唯識論》也說：『依靠已經滋潤的位引生是同時的，滋潤和未滋潤時必定不會同時存在。』這是就相隨而言，不是實際的體性。都通於種子和現行。憂、悲、苦、惱因老死而起，不是十二有支所攝。 二、解釋名稱：只解釋總名，不解釋別名。如《緣起經》和《對法論》各有多種解釋。現在依據《瑜伽師地論》略作四種解釋：一說，由於煩惱的繫縛，在諸趣中數數生起，所以名叫緣起。這是依據『緣』字和『起』字來解釋。二說，依靠眾多因緣迅速謝滅之後，繼續和合而生，所以名叫緣起。這是依據剎那生滅的意義來解釋，簡別于大眾部等所說的無為法，也簡別于正量部所說的一期四相。三說，眾多因緣過去而不捨離，依靠自身的相續而得以生起，所以名叫緣起。如說『此有故彼有，此生故彼生』，不是其他的意義，如前面的解釋。四說，在過去世覺悟緣性之後，等相續而起，所以名叫緣起。如世尊說：『我已經覺悟等起宣說。』即由此名稱輾轉傳說，所以名叫緣起。 三、觀行者有兩種觀行差別：一、依據觀雜染；二、依據觀清凈。兩種觀行各有順逆兩類。所以《對法論》第四說：『雜染順、雜染逆、清凈順、清凈逆。』雜染順者，依據流轉次第說，即無明緣行，乃至生緣老死。這就是生死次第相生。雜染逆者，依據安立諦說，有兩種不同：一、見道前遠方便觀作七十七智；二、近方便觀即作四十四智。或者資糧道和加行道兩種道有差別，或者都是加行道但有前後差別。且說七十七智觀者，即緣現有的老死是由誰而有？答：是由現有的生而有老死。又觀並非不由現有的生而有老死。
【English Translation】 English version Skandhas (aggregates). Only the present action. Included in the Vipāka-phala (result of maturation). The Daśabhūmika Sūtra (Ten Stages Sutra) says that the twelve Nidānas (links of dependent origination) all have seed time and fruit time, that is, they all include seeds and present actions. 'Etc.', the explanation of the Pratītyasamutpāda Sūtra (Sutra on Dependent Origination) says: 'The able to arise and the arisen exist simultaneously, but are explained in order, and there is no difference in meaning and kind.' The Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) also says: 'Relying on the already moistened position, the arising is simultaneous, and the moistened and unmoistened will definitely not exist at the same time.' This is in terms of following each other, not the actual substance. All are connected to seeds and present actions. Sorrow, grief, suffering, and distress arise from old age and death, and are not included in the twelve Nidānas. 2. Explanation of names: Only explain the general name, not the specific names. For example, the Pratītyasamutpāda Sūtra and the Abhidharma texts each have multiple explanations. Now, according to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), four explanations are briefly given: One says that because of the bondage of afflictions, one arises again and again in the various destinies, so it is called Pratītyasamutpāda (dependent origination). This is explained according to the words 'Pratītya' (dependent) and 'Samutpāda' (origination). Another says that relying on the rapid cessation of numerous conditions, it continues to combine and arise, so it is called Pratītyasamutpāda. This is explained according to the meaning of momentary arising and ceasing, distinguishing it from the unconditioned dharmas said by the Mahāsāṃghika school, and also distinguishing it from the four phases of a lifetime said by the Sautrāntika school. Another says that numerous conditions have passed but do not abandon, and relying on their own continuity, they are able to arise, so it is called Pratītyasamutpāda. As it is said, 'This exists, therefore that exists; this arises, therefore that arises,' not other meanings, as in the previous explanation. Another says that after awakening to the nature of conditions in the past, they arise in equal continuity, so it is called Pratītyasamutpāda. As the World-Honored One said, 'I have awakened and declared the arising.' That is, this name is transmitted through successive generations, so it is called Pratītyasamutpāda. 3. Practitioners have two kinds of practice differences: one is based on observing defilement, and the other is based on observing purity. Each of the two kinds of practice has two types, forward and reverse. Therefore, the fourth volume of the Abhidharma says: 'Defiled forward, defiled reverse, pure forward, pure reverse.' The defiled forward is based on the order of flow, that is, ignorance conditions action, and so on, until birth conditions old age and death. This is the successive arising of birth and death. The defiled reverse is based on the establishment of truth, and there are two differences: one is the seventy-seven wisdoms made by the distant expedient observation before the path of seeing; the other is the forty-four wisdoms made by the near expedient observation. Or there is a difference between the path of accumulation and the path of application, or both are the path of application but there is a difference in order. Moreover, the observer of the seventy-seven wisdoms asks, by whom is the existing old age and death caused? The answer is: old age and death are caused by the existing birth. Also, it is observed that old age and death are not caused by the existing birth.
。現在自身自己作故便成二智。緣過未世老死亦爾。各二成六觀。無始來一切老死皆緣于生。未來雖未起容有雜染還滅義。故今觀雜染。亦成二智。三際之中初由生支而有老死。觀果有因。推因之智。第二又觀非不由生而有老死。審因之智。初破無因生。后破自然等生。離諸外道妄計度故。第七又觀支所不攝諸有漏智。遍知義故即名法住智。遍知三世緣起教法名支不攝。前六緣理如實而知。是思修慧名真實智。第七緣教。是聞慧故名法住智亦名假智。合成七智。如觀老死有其七智。乃至行支亦有七智。唯除無明。無明無因智。因闕故成七十七。異生聖者亦同共有。四十四智者。謂觀老死即苦諦。觀老死集老死滅老死趣滅行。乃至觀行支苦行集行滅行趣滅行。十一各四成四十四。無明無因故非四十八。此有漏觀故名雜染。或觀體有漏。或觀有漏法。即通聖智。經文有順而無逆。觀清凈順者。謂無明滅故行滅。乃至生滅故老死滅。順次第觀。此依斷位次第而說。逆觀者。謂由誰無故老死無。由誰滅故老死滅。乃至由誰無故行無。由誰滅故行滅。此依得果究竟位觀逆次第說令成熟故。四問答分別者。問何故諸處說緣起支或現或種或總或別有多差別。答所有差別多如成唯識論第八會訖。今此出體據實大乘正緣起說。余說不同。
【現代漢語翻譯】 現代漢語譯本 現在觀自身，因為自身是作者，所以形成兩種智慧。觀察過去和未來世的老死也是如此，各有兩種智慧，總共形成六種觀察。從無始以來，一切老死都以生為緣。未來世雖然尚未開始，但容許有雜染還滅的意義，所以現在觀察雜染，也形成兩種智慧。在過去、現在、未來三世中，最初由生支而有老死，觀察果而推知因，這是推因之智；第二，又觀察並非不由生而有老死，這是審因之智。前者破斥無因生，後者破斥自然生等，遠離各種外道的虛妄計度。第七，又觀察各支所不包含的各種有漏智慧，因為是普遍知曉的意義，所以稱為法住智（瞭解佛法的智慧）。普遍知曉三世緣起教法，稱為支不攝。前六種智慧如實地瞭解理，是思修慧，稱為真實智（如實認知真理的智慧）。第七種智慧瞭解教法，是聞慧，所以稱為法住智，也稱為假智。合起來共有七種智慧。如同觀察老死有七種智慧，乃至觀察行支也有七種智慧，唯獨無明除外。無明沒有因智，因為缺少因，所以形成七十七種智慧。異生（凡夫）和聖者也同樣共有。四十四種智慧是指：觀察老死即是苦諦，觀察老死集（苦的根源），老死滅（苦的止息），老死趣滅行（通往苦的止息的道路），乃至觀察行支的苦、集、滅、趣滅行，每一支各有四種，總共形成四十四種智慧。無明沒有因，所以不是四十八種。這種有漏的觀察稱為雜染，或者觀察有漏的自體，或者觀察有漏的法，這可以通於聖智。《經》文只有順觀而沒有逆觀。觀察清凈的順觀是指：無明滅，所以行滅，乃至生滅，所以老死滅，這是按照斷除煩惱的次第來說的。逆觀是指：由於什麼不存在，所以老死不存在？由於什麼滅，所以老死滅？乃至由於什麼不存在，所以行不存在？由於什麼滅，所以行滅？這是按照獲得果位的究竟位來觀察逆次第，爲了使修行成熟。四種問答分別是指：為什麼各處所說的緣起支，或者顯現，或者潛在，或者總括，或者分別，有多種差別？回答是：所有差別的詳細內容，如同《成唯識論》第八會所說的那樣。現在這裡所說的是根據真實的大乘正緣起而說的，與其他的說法不同。
【English Translation】 English version Now, observing oneself, because oneself is the agent, two kinds of wisdom are formed. Observing old age and death in the past and future lives is also the same; each has two kinds of wisdom, forming a total of six observations. From beginningless time, all old age and death are conditioned by birth. Although the future has not yet begun, it allows for the meaning of defilement ceasing and reverting, so now observing defilement also forms two kinds of wisdom. In the three periods of time—past, present, and future—initially, old age and death arise from the condition of birth. Observing the result and inferring the cause is the wisdom of inferring the cause. Secondly, observing that old age and death do not arise without birth is the wisdom of examining the cause. The former refutes causeless birth, and the latter refutes spontaneous birth, etc., thus avoiding the deluded calculations of various external paths. Seventh, observing the various contaminated wisdoms not included in the limbs, because it is the meaning of universal knowledge, it is called Dharma-abiding wisdom (wisdom of understanding the Dharma). Universally knowing the teachings of dependent origination in the three times is called limb-unincluded. The first six kinds of wisdom know the principle as it really is; it is the wisdom of thought and cultivation, called true wisdom (wisdom of truly knowing the truth). The seventh kind of wisdom knows the teachings; it is the wisdom of hearing, so it is called Dharma-abiding wisdom, also called provisional wisdom. Together, there are seven kinds of wisdom. Just as observing old age and death has seven kinds of wisdom, even observing the limb of action also has seven kinds of wisdom, except for ignorance. Ignorance has no wisdom of cause; because the cause is lacking, seventy-seven kinds of wisdom are formed. Ordinary beings (pudgala) and sages also share the same. The forty-four kinds of wisdom refer to: observing old age and death as the truth of suffering (Dukkha Satya), observing the arising of old age and death (the origin of suffering), the cessation of old age and death (the cessation of suffering), the path leading to the cessation of old age and death (the path to the cessation of suffering), and even observing the suffering, arising, cessation, and path to cessation of the limb of action. Each limb has four kinds, forming a total of forty-four kinds of wisdom. Ignorance has no cause, so it is not forty-eight kinds. This contaminated observation is called defilement, or observing the contaminated self, or observing the contaminated Dharma, which can be connected to the wisdom of the sages. The sutra text only has forward observation and no reverse observation. Observing the pure forward observation refers to: with the cessation of ignorance, action ceases, and with the cessation of birth, old age and death cease. This is spoken according to the order of cutting off afflictions. Reverse observation refers to: because of what non-existence does old age and death not exist? Because of what cessation does old age and death cease? And because of what non-existence does action not exist? Because of what cessation does action cease? This is observing the reverse order according to the ultimate position of attaining the fruit, in order to mature practice. The four questions and answers separately refer to: why do the limbs of dependent origination, as spoken in various places, have many differences, either appearing, or latent, or summarized, or separated? The answer is: the detailed content of all differences is as described in the eighth assembly of the 'Vijnaptimatrata-siddhi Sastra'. What is said here is based on the true Mahayana correct dependent origination, which is different from other statements.
或就當來現起分位假實合說。非現起位次第皆是業所感故。或有就三乘通說。如俱有根名色無間滅意名名等。問觀次之中如有處言。觀緣起支齊識退還者何。答依染逆中初修習位作安立諦近方便觀作如是說。何者。如觀老死苦老死集老死滅老死趣滅行。乃至隨應歷觀諸諦。由老死支苦諦所攝。于緣起中先逆觀察。以三種相觀老死支。一細因緣。二粗因緣。三非不定感生因緣。細謂愛取有。粗謂生支體。由此二生而有老死。此中意約二世合觀雜緣起說。觀當老死。細生為因即愛取有。現法老死粗生為因。即生支是。除此二生余定無能與老死果名非不定。此亦審因名非不定。準知二生為老死因即推因也。此觀老死集。雖觀老死集諦至愛。於後際苦並彼集諦未為喜足。遂復觀察後集因緣現在眾苦。謂遍逆觀受觸六處名色與識觀未來苦。是當苦諦觀。彼集因是當集諦觀。未來苦之集諦由誰而有。知由從前集所生起識為邊際。現法苦有既知從先集所生起。不應復觀此云何有。又識名色譬如束蘆展轉相緣無作者等。是故觀察齊識退還。故不至於行無明支。如是觀察苦集十支。次觀滅諦。始從老死乃至無明云何當滅。由不造彼無明為緣新行支故彼苦方滅。次第尋求證此滅道。憶昔師友授緣起法。世間正見令得現起。如是數觀令見增長
【現代漢語翻譯】 現代漢語譯本 或者就當來、現起的分位，假和實合起來說。不是現起位，次第都是業所感召的緣故。或者有就三乘（聲聞乘、緣覺乘、菩薩乘）共通之處來說的，例如俱有根、名色、無間滅意、名等。 問：在觀次第之中，如果有些地方說，觀察緣起支到識就退還，這是為什麼？ 答：這是依據染逆中，最初修習的階段，作為安立諦（苦、集、滅、道四聖諦）的近似方便觀，才這樣說的。什麼意思呢？例如觀察老死苦、老死集、老死滅、老死趣滅行，乃至相應地歷觀諸諦。由於老死支是苦諦所攝，所以在緣起中先逆向觀察，用三種相來觀察老死支：一是細因緣，二是粗因緣，三是非不定感生因緣。細因緣指愛、取、有。粗因緣指生支的自體。由於這二者產生，才會有老死。這裡的意思是約二世合起來觀察雜緣起來說的，觀察當來的老死，細因是生，即愛、取、有；現法的老死，粗因是生支。除了這二者，其餘的決定不能產生老死果，稱為非不定。這也是審因，所以稱為非不定。由此可知二生是老死的因，這就是推因。 這種觀察老死集，雖然觀察老死集諦到愛，但對於后際的苦以及它的集諦，還未感到滿足，於是又觀察後集因緣，現在的眾苦，也就是普遍逆向觀察受、觸、六處、名色與識，觀察未來的苦，這是當苦諦觀；觀察它的集因，這是當集諦觀。未來的苦的集諦由誰而有？知道是由從前集所生起的識為邊際。現法的苦有，既然知道是從先集所生起，就不應再觀察『這如何有』。又識、名色譬如一束蘆葦，輾轉相緣，沒有作者等。所以觀察到識就退還，故不至於行、無明支。像這樣觀察苦集十支，接著觀察滅諦，從老死乃至無明，如何才能滅？由於不造作以無明為緣的新行支，所以那個苦才能滅。次第尋求，證此滅道，憶起昔日師友傳授緣起法，世間正見得以現起。像這樣數數觀察，使見解增長。
【English Translation】 English version Or, it refers to the combination of the future and present arising positions, combining the false and the real. It is not the present arising position; the sequence is all caused by karma. Or, there are general explanations based on the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), such as co-existing roots, name and form (nāmarūpa), uninterrupted cessation of mind, name, etc. Question: In the sequence of contemplation, why do some places say that observing the links of dependent origination (pratītyasamutpāda) returns at consciousness (vijñāna)? Answer: This is based on the initial stage of practice in the reverse order of defilement, as an approximate expedient contemplation of the Four Noble Truths (arya-satya), that this is said. What does it mean? For example, contemplate the suffering of old age and death (jarā-maraṇa-duḥkha), the arising of old age and death (jarā-maraṇa-samudaya), the cessation of old age and death (jarā-maraṇa-nirodha), the path leading to the cessation of old age and death (jarā-maraṇa-nirodha-mārga), and so on, accordingly contemplating all the truths. Because the link of old age and death is included in the truth of suffering, one first observes it in reverse order in dependent origination, observing the link of old age and death with three aspects: first, subtle causes; second, coarse causes; and third, non-uncertain causes of arising. Subtle causes refer to craving (tṛṣṇā), grasping (upādāna), and becoming (bhava). Coarse causes refer to the self-nature of the link of birth (jāti). Because of these two arising, there will be old age and death. The meaning here is to observe the mixed dependent origination by combining the two lifetimes, observing the future old age and death, the subtle cause is birth, namely craving, grasping, and becoming; the present old age and death, the coarse cause is the link of birth. Apart from these two arising, nothing else can definitely produce the result of old age and death, called non-uncertain. This is also examining the cause, so it is called non-uncertain. From this, it can be known that the two births are the cause of old age and death, which is inferring the cause. This contemplation of the arising of old age and death, although contemplating the truth of the arising of old age and death up to craving, is not satisfied with the suffering of the future and its arising, so one further observes the causes of future arising, the present sufferings, that is, universally observing in reverse order feeling (vedanā), contact (sparśa), the six sense bases (ṣaḍāyatana), name and form (nāmarūpa), and consciousness (vijñāna), observing the future suffering, which is the contemplation of the future truth of suffering; observing its cause of arising, which is the contemplation of the future truth of arising. By whom does the arising of future suffering come about? It is known that it is bounded by consciousness arising from the previous arising. Since the present suffering exists, and it is known that it arises from the previous arising, one should not further observe 'how does this exist'. Moreover, consciousness and name and form are like a bundle of reeds, relying on each other in turn, without a creator, etc. Therefore, one returns to observing consciousness, so it does not reach the links of action (saṃskāra) and ignorance (avidyā). Observing the ten links of suffering and arising in this way, one then observes the truth of cessation, from old age and death to ignorance, how can they cease? Because one does not create new links of action with ignorance as the condition, that suffering can cease. Seeking in sequence, one realizes this path of cessation, recalling that in the past, teachers and friends transmitted the Dharma of dependent origination, and the worldly right view can arise. Observing in this way repeatedly increases understanding.
。是染逆觀。此觀老死滅及趣滅行即至無明。此中且約現未二老死支及因略不言過去老死及因。又復已滅不求斷彼。由作四諦故合觀察。若作七十七智即三世別。又解。或緣現老死觀近遠因。因皆過去。即至愛支。若觀未來老死。從有至愛。若愛已前是未來苦。約當起次第。不爾種子非展轉緣。若依前解現未老死即合觀。因即別觀。此解因合觀老死別觀。非但老死支逆觀。觀未來集苦亦是逆觀。問或有處說。從觀無明至生即止者何。答約機欲性尋因果說。老死無果。但至生支。問或有逆觀至名色支者何。答據業種為識支說。以識攝在名色中故。
經。說是法已復為說十二緣起相應陀羅尼曰。
怛侄他 毗折你毗折你 毗折你 僧塞枳你 僧塞枳你 僧塞枳你 毗爾你 毗爾你毗爾你 莎訶 怛侄他 那弭你那弭你 那弭你 殺雉你 殺雉你 殺雉你颯缽哩設你 颯缽哩設你 颯缽哩設你莎訶 怛侄他 薜達你薜達你 薜達你窒里瑟你你 窒里瑟你你 窒里瑟你你鄔波地你 鄔波地你 鄔波地你 莎訶怛侄他 婆毗你婆毗你 婆毗你 阇底(丁里切下同) 你 阇底 你 阇底你 阇摩你你阇摩你你 阇摩你你莎訶
下第二密說緣起。初結前標舉。次正說咒。
經。爾時世尊為諸大眾說長者子
【現代漢語翻譯】 現代漢語譯本：這是染污的逆向觀察。這種觀察老死（衰老和死亡）的滅盡以及趨向滅盡的修行，最終會達到無明（Avidya）。這裡僅就現在和未來的老死支以及它們的因緣進行簡略說明，沒有提及過去的老死及其因緣。而且，對於已經滅盡的，也不再去尋求斷除它們。由於要修作四聖諦（Four Noble Truths），所以需要綜合觀察。如果修作七十七智，那麼三世（過去、現在、未來）就要分別觀察。另一種解釋是，或者緣于現在的老死，觀察其近因和遠因，這些因都是過去的，即達到愛支（Tanha）。如果觀察未來的老死，則從有（Bhava）到愛（Tanha）。如果愛支之前是未來的苦，那麼就按照將要生起的次第。否則，種子就不是輾轉相緣。如果依照前面的解釋，現在和未來的老死就可以合併觀察，而它們的因則分別觀察。這種解釋是因合併觀察，老死分別觀察。不僅僅是老死支的逆向觀察，觀察未來集苦（Dukkha-samudaya）也是逆向觀察。問：或者有些地方說，從觀察無明（Avidya）到生（Jati）就停止了，這是為什麼？答：這是根據眾生的根機、慾望和習性，來尋找因果關係而說的。老死沒有果，只能到生支。問：或者有些逆向觀察到名色支（Namarupa）的，這是為什麼？答：這是根據業的種子作為識支（Vijnana）來說的，因為識支包含在名色之中。
經：說完這些法之後，佛陀又為大眾宣說了與十二緣起（Twelve Nidanas）相應的陀羅尼（Dharani），內容如下：
怛侄他（Tadyatha） 毗折你毗折你（Vichani Vichani） 毗折你（Vichani） 僧塞枳你僧塞枳你（Sangsakini Sangsakini） 僧塞枳你（Sangsakini） 毗爾你毗爾你（Virni Virni） 毗爾你（Virni） 莎訶（Svaha） 怛侄他（Tadyatha） 那弭你那弭你（Namini Namini） 那弭你（Namini） 殺雉你殺雉你（Shatini Shatini） 殺雉你（Shatini） 颯缽哩設你颯缽哩設你（Saparshani Saparshani） 颯缽哩設你（Saparshani） 莎訶（Svaha） 怛侄他（Tadyatha） 薜達你薜達你（Bhedani Bhedani） 薜達你（Bhedani） 窒里瑟你你窒里瑟你你（Trishnini Trishnini） 窒里瑟你你（Trishnini） 鄔波地你鄔波地你（Upadhini Upadhini） 鄔波地你（Upadhini） 莎訶（Svaha） 怛侄他（Tadyatha） 婆毗你婆毗你（Bhavini Bhavini） 婆毗你（Bhavini） 阇底（Jati，生）你（Ni） 阇底（Jati，生）你（Ni） 阇底（Jati，生）你（Ni） 阇摩你你阇摩你你（Jhamani Jhamani） 阇摩你你（Jhamani） 莎訶（Svaha）
下面第二部分秘密地宣說緣起。首先總結前文並標明主旨，然後正式宣說咒語。
經：這時，世尊為諸大眾宣說長者子（Kulaputra）的故事。
【English Translation】 English version: This is a defiled reverse observation. This observation of the cessation of old age and death (decay and death) and the practice leading to cessation will eventually reach ignorance (Avidya). Here, only the present and future branches of old age and death, and their causes, are briefly explained, without mentioning the past old age and death and their causes. Moreover, for what has already ceased, there is no further seeking to cut them off. Because the Four Noble Truths (Arya-satya) are to be practiced, a comprehensive observation is required. If the seventy-seven wisdoms are practiced, then the three times (past, present, and future) must be observed separately. Another explanation is that, perhaps based on the present old age and death, observe their near and far causes, which are all in the past, that is, reaching the branch of craving (Tanha). If observing the future old age and death, then it is from existence (Bhava) to craving (Tanha). If before craving is future suffering, then it follows the order in which it will arise. Otherwise, the seeds are not mutually conditioned. If according to the previous explanation, the present and future old age and death can be observed together, while their causes are observed separately. This explanation is that the causes are observed together, and old age and death are observed separately. It is not only the reverse observation of the branch of old age and death, but also the observation of the future accumulation of suffering (Dukkha-samudaya) is also a reverse observation. Question: Or some places say that the observation stops from ignorance (Avidya) to birth (Jati), why is that? Answer: This is based on the faculties, desires, and habits of sentient beings to seek the relationship between cause and effect. Old age and death have no result, only reaching the branch of birth. Question: Or some reverse observations reach the branch of name and form (Namarupa), why is that? Answer: This is based on the seeds of karma as the branch of consciousness (Vijnana), because the branch of consciousness is included in name and form.
Sutra: After speaking these dharmas, the Buddha then proclaimed to the assembly the Dharani corresponding to the Twelve Nidanas (Twelve Links of Dependent Origination), which reads as follows:
Tadyatha Vichani Vichani Vichani Sangsakini Sangsakini Sangsakini Virni Virni Virni Svaha Tadyatha Namini Namini Namini Shatini Shatini Shatini Saparshani Saparshani Saparshani Svaha Tadyatha Bhedani Bhedani Bhedani Trishnini Trishnini Trishnini Upadhini Upadhini Upadhini Svaha Tadyatha Bhavini Bhavini Bhavini Jati (birth) Ni Jati (birth) Ni Jati (birth) Ni Jhamani Jhamani Jhamani Svaha
The second part below secretly explains dependent origination. First, it summarizes the previous text and indicates the main point, and then formally proclaims the mantra.
Sutra: At that time, the World Honored One spoke to the assembly about the story of the son of a householder (Kulaputra).
昔緣之時諸人天眾嘆未曾有時四大天王各于其處異口同音作如是說善哉釋迦尊說妙法明咒生福除眾惡十二支相應我等亦說咒擁護如是法若有生違逆不善隨順者頭破作七分猶如蘭香梢我等於佛前共說其咒曰。
怛侄他 呬哩謎 揭睇健陀哩 旃荼里地囇 騷代囇 石呬伐囇 補𡆆布囇短末底 崎啰末底達地目契 寠嚕婆母嚕婆 具荼母嚕健提 杜嚕杜嚕毗囇 翳泥悉 泥沓(徒洽切下同)媲 達沓媲鄔悉怛哩 烏率吒啰伐底 頞剌娑伐底 缽杜摩伐底 俱蘇摩伐底 莎訶
下救魚行中第三諸天聞贊有三。初標。次時諸大眾下大眾同歡。后時四天王下別贊有二。初贊佛說。后說咒愿護。初贊佛說復二。初標次贊。后我等亦說咒下是第二愿擁護有三。初二句標。次四句誡勸。后我等於佛前下說咒。
經。佛告善女天。爾時長者子流水及其二子為彼池魚施水施食並說法已俱共還家。是長者子流水復於後時因有聚會設眾妓樂醉酒而臥。時十千魚同時命過生三十三天。起如是念。我等以何善業因緣生此天中。便相謂曰。我等先於贍部洲內墮傍生中共受魚身。長者子流水施我等水及以飯食。復為我等說甚深法十二緣起及陀羅尼。複稱寶髻如來名號。以是因緣能令我等得生此天。是故我今咸應詣彼長者子所報恩供養
【現代漢語翻譯】 現代漢語譯本： 昔日因緣成熟之時，諸人天眾都驚歎從未有過這樣的事情。四大天王（Caturlokapala，佛教的護法神）各自在其所處的位置，異口同聲地說：『太好了！釋迦尊（Sakyamuni，佛教創始人）宣說了微妙的法和明咒，能夠產生福報，消除各種罪惡，與十二因緣相應。我等也當宣說咒語，擁護這樣的佛法。如果有人違背、不善、不隨順此法，他的頭將破裂成七份，就像蘭香樹的嫩芽一樣。』我等在佛前共同宣說此咒語： 『怛侄他（Tadyatha） 呬哩謎（Hili mi） 揭睇健陀哩（Gati gandhari） 旃荼里地囇（Candali dili） 騷代囇（Sao dai li） 石呬伐囇（Shi hi fa li） 補𡆆布囇（Bu bu li） 短末底（Duan mo di） 崎啰末底達地目契（Qi luo mo di da di mu qi） 寠嚕婆母嚕婆（Ju lu po mu lu po） 具荼母嚕健提（Ju tu mu lu jian ti） 杜嚕杜嚕毗囇（Du lu du lu pi li） 翳泥悉（Yi ni xi） 泥沓（Ni ta） 媲（Pi） 達沓媲（Da ta pi） 鄔悉怛哩（Wu xi da li） 烏率吒啰伐底（Wu lu zha luo fa di） 頞剌娑伐底（E la suo fa di） 缽杜摩伐底（Bo du mo fa di） 俱蘇摩伐底（Ju su mo fa di） 莎訶（Svaha）』 下文救魚一事中，第三部分是諸天聽到讚歎，分為三個部分。首先是標示。其次，『當時諸大眾』以下，是大眾一同歡喜。最後，『當時四大天王』以下，是分別讚歎，分為兩個部分。首先是讚歎佛所說，其次是宣說咒語，發願守護。讚歎佛所說又分為兩個部分，首先是標示，其次是讚歎。『我等亦說咒』以下是第二部分，發願擁護，分為三個部分。前兩句是標示，其次四句是告誡勸勉，最後『我等於佛前』以下是宣說咒語。 經文：佛告訴善女天：『當時長者子流水（Changzhezi Liushui）和他的兩個兒子，為池塘里的魚施水施食，並且為它們說法之後，一同回家。這位長者子流水後來在一次聚會中，設定各種歌舞娛樂，醉酒而睡。當時，一萬條魚同時死去，轉生到三十三天（Trayastrimsa Heaven）。它們生起這樣的念頭：『我等以何種善業因緣，得以轉生到這天界之中？』於是互相說道：『我等先前在贍部洲（Jambudvipa，人世間）內，墮落為傍生，共同承受魚的身軀。長者子流水施捨我等水和食物，又為我等宣說甚深佛法，十二因緣（Dvadasanga-pratityasamutpada）以及陀羅尼（Dharani）。又稱念寶髻如來（Ratnaketu）的名號。因為這樣的因緣，能夠使我等得以轉生到這天界。因此，我等現在應當一同前往長者子那裡，報答他的恩德，進行供養。』
【English Translation】 English version: In the past, when the conditions were ripe, all the humans and devas (devas, gods or deities) exclaimed that such a thing had never happened before. The Four Heavenly Kings (Caturlokapala, the four guardian gods in Buddhism), each in their respective positions, spoke in unison, saying: 'Excellent! Shakyamuni (Sakyamuni, the founder of Buddhism) has spoken the wonderful Dharma and the bright mantra, which can generate blessings and eliminate all evils, corresponding to the twelve links of dependent origination. We should also recite the mantra to protect this Dharma. If anyone violates, is unkind, or does not follow this Dharma, their head will be broken into seven pieces, like the tender shoot of a fragrant orchid tree.' We will together recite this mantra before the Buddha: 'Tadyatha Hili mi Gati gandhari Candali dili Sao dai li Shi hi fa li Bu bu li Duan mo di Qi luo mo di da di mu qi Ju lu po mu lu po Ju tu mu lu jian ti Du lu du lu pi li Yi ni xi Ni ta Pi Da ta pi Wu xi da li Wu lu zha luo fa di E la suo fa di Bo du mo fa di Ju su mo fa di Svaha' In the following account of saving the fish, the third part is the devas hearing the praise, which is divided into three sections. First is the indication. Second, 'At that time, all the assembly' below, is the assembly rejoicing together. Finally, 'At that time, the Four Heavenly Kings' below, is the separate praise, divided into two sections. First is the praise of what the Buddha said, and second is the recitation of the mantra, vowing to protect. The praise of what the Buddha said is further divided into two sections, first is the indication, and second is the praise. 'We also recite the mantra' below is the second part, vowing to protect, divided into three sections. The first two sentences are the indication, the next four sentences are admonitions and exhortations, and finally 'We before the Buddha' below is the recitation of the mantra. The Sutra says: The Buddha told the Good Woman Deva: 'At that time, the son of the elder, Flowing Water (Changzhezi Liushui), and his two sons, gave water and food to the fish in the pond, and after speaking the Dharma for them, they returned home together. This son of the elder, Flowing Water, later at a gathering, set up various songs and dances for entertainment, and fell asleep drunk. At that time, ten thousand fish died simultaneously and were reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven). They arose with this thought: 'By what good karma were we able to be reborn in this heavenly realm?' So they said to each other: 'We were previously in Jambudvipa (Jambudvipa, the human world), fallen as animals, commonly enduring the body of fish. The son of the elder, Flowing Water, gave us water and food, and also spoke the profound Dharma for us, the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) and the Dharani (Dharani). He also recited the name of the Tathagata Ratnaketu (Ratnaketu). Because of this cause, we were able to be reborn in this heavenly realm. Therefore, we should now all go to the elder's son, repay his kindness, and make offerings.'
。爾時十千天子即于天沒至贍部洲大醫王所。時長者子在高樓上安隱而睡。時十千天子共以十千真珠瓔珞置其頭邊。復以十千置其足處。復以十千置於右脅。復以十千置左脅邊。雨曼陀羅華摩訶曼陀羅華積至於膝光明普照種種天樂出妙音聲。令贍部洲有睡眠者皆悉覺寤。長者子流水亦從睡寤。是時十千天子為供養已。即于空中飛騰而去。于天自在光王國內處處皆雨天妙蓮華。是諸天子復至本處空澤池中雨眾天華。便於此沒還天宮殿隨意自在受五欲樂天自在光王。至天曉已問諸大臣。昨夜何緣忽現如是希有瑞相。放大光明。大臣答言。大王當知。有諸天眾于長者子流水家中雨四十千真珠瓔珞及天曼陀羅華積至於膝。王告臣曰。詣長者家喚取其子。大臣受敕。即至其家。奉宣王命。喚長者子。時長者子即至王所。王曰何緣昨夜示現如是希有瑞相。長者子言。如我思忖定應是彼池內眾魚。如經所說命終之後得生三十三天。彼來報恩故。現如是希奇之相。王曰何以得知。流水答曰。王可遣使並我二子往彼池所驗其虛實。彼十千魚為死為活。王聞是語。即便遣使及子向彼池邊見其池中多有曼陀羅華積成大聚。諸魚並死。見已馳還。為王廣說。王聞是己。心生歡喜。嘆未曾有。
下救魚中第四明魚報恩文有十四。一三士還家
【現代漢語翻譯】 現代漢語譯本：當時，一萬個天子從天上消失，來到了贍部洲（Jambudvipa，指我們所居住的這個世界）大醫王（Mahavaidya，指精通醫術的國王）所在的地方。當時，長者子（Kulaputra，指富家子弟）流水（Suvarnasri，人名）正在高樓上安穩地睡覺。那一萬個天子共同用一萬個真珠瓔珞（Mukta-haravali，指珍珠項鍊）放在他的頭邊，又用一萬個放在他的腳邊，又用一萬個放在他的右脅，又用一萬個放在左脅邊。天空中下起了曼陀羅華（Mandara-kusuma，指天界的香花）和摩訶曼陀羅華（Maha-mandara-kusuma，指更大的天界香花），堆積到膝蓋那麼高，光明普照，各種各樣的天樂發出美妙的聲音，讓贍部洲所有正在睡覺的人都醒了過來。長者子流水也從睡夢中醒來。這時，一萬個天子供養完畢，就從空中飛騰而去，在天自在光王（Deva-svatantra-prabha-raja，國王名）的國內到處都下起了天妙蓮華（Divya-padma-kusuma，指天界的蓮花）。這些天子又回到原來的空澤池中，下起了各種各樣的天花，然後就消失了，回到了天宮，隨意自在地享受五欲之樂。天自在光王到了天亮之後，問各位大臣：『昨夜是什麼緣故，忽然出現這樣稀有的瑞相，放出巨大的光明？』大臣回答說：『大王應該知道，有一些天眾在長者子流水家中下了四十千真珠瓔珞和天曼陀羅華，堆積到膝蓋那麼高。』國王告訴大臣說：『到長者家去，把他的兒子叫來。』大臣接受命令，就到了長者家，奉宣國王的命令，叫長者子。當時，長者子就到了國王那裡。國王說：『是什麼緣故，昨夜示現這樣稀有的瑞相？』長者子說：『依我推測，一定是那些池內的魚，如經中所說，命終之後得生三十三天（Trayastrimsa，佛教的欲界六天之一）。它們來報恩，所以顯現這樣稀奇的景象。』國王說：『憑什麼知道？』流水回答說：『大王可以派遣使者和我兩個兒子到那個池邊，驗證一下事情的真假，看看那一萬條魚是死了還是活著。』國王聽了這話，就派遣使者和流水的兩個兒子到那個池邊，看見池中有很多曼陀羅華堆積成大堆，所有的魚都死了。使者和流水的兒子們看完之後，飛快地回去，為國王詳細地說了這件事。國王聽了之後，心裡非常歡喜，讚歎說：『真是前所未有啊！』 下救魚中第四明魚報恩文有十四。一三士還家
【English Translation】 English version: At that time, ten thousand Devas (celestial beings) disappeared from the heavens and arrived at Jambudvipa (the world we inhabit), at the place of the great physician king Mahavaidya (one who is skilled in medicine). At that time, the Kulaputra (son of a wealthy family) Suvarnasri (name of a person) was sleeping peacefully in a high tower. Those ten thousand Devas together placed ten thousand Mukta-haravalis (pearl necklaces) near his head, and another ten thousand at his feet, another ten thousand on his right side, and another ten thousand on his left side. Mandara-kusumas (heavenly fragrant flowers) and Maha-mandara-kusumas (larger heavenly fragrant flowers) rained down from the sky, piling up to the knees, and the light shone everywhere, and all kinds of heavenly music produced wonderful sounds, causing all those who were sleeping in Jambudvipa to awaken. The Kulaputra Suvarnasri also awoke from his sleep. At this time, the ten thousand Devas, having made their offerings, flew away from the sky, and rained down Divya-padma-kusumas (heavenly lotus flowers) everywhere in the kingdom of Deva-svatantra-prabha-raja (name of the king). These Devas then returned to the original empty marsh, rained down all kinds of heavenly flowers, and then disappeared, returning to their heavenly palaces to freely enjoy the pleasures of the five senses. Deva-svatantra-prabha-raja, after dawn, asked his ministers: 'What was the reason for the sudden appearance of such rare auspicious signs last night, emitting great light?' The ministers replied: 'Your Majesty should know that some Devas rained forty thousand Mukta-haravalis and heavenly Mandara-kusumas in the house of the Kulaputra Suvarnasri, piling up to the knees.' The king told the ministers: 'Go to the house of the wealthy man and summon his son.' The ministers accepted the order and went to the house of the wealthy man, conveying the king's command to summon the Kulaputra. At that time, the Kulaputra went to the king. The king said: 'What is the reason for the appearance of such rare auspicious signs last night?' The Kulaputra said: 'According to my speculation, it must be those fish in the pond, as it is said in the scriptures, that after their lives ended, they were reborn in Trayastrimsa (one of the six heavens of desire in Buddhism). They came to repay their gratitude, so they manifested such a rare phenomenon.' The king said: 'How do you know?' Suvarnasri replied: 'Your Majesty can send messengers and my two sons to that pond to verify the truth of the matter, to see if those ten thousand fish are dead or alive.' When the king heard this, he sent messengers and Suvarnasri's two sons to the pond, and they saw that there were many Mandara-kusumas piled up in the pond, and all the fish were dead. After seeing this, the messengers and Suvarnasri's sons quickly returned and told the king about it in detail. After hearing this, the king was very happy and exclaimed: 'This is unprecedented!' The fourth section on saving fish, explaining the gratitude of the fish, has fourteen parts. The first is the return of the three gentlemen to their home.
。二是長者子下長者子醉臥。三時十千魚下魚逝生天。四起如是念下念知宿業。五是故我今下議恩應報。六爾時十千下報恩。于中復三。初下天。次時長者子下報德。后便於此沒下事訖還天。報德中有三。初報長者恩。次於天自在光王下報國王恩。以王借象復護佛法令我得聞。后是諸天子下報生處恩。七天自在光王下王問瑞應。八大臣答言下諸臣具答。九王告臣曰下王令使喚。十時長者子下長者赴命。十一王曰下王親自問。十二長者子言下長者具對。十三王曰何以下撿驗虛實。十四王聞是以下生信喜歡。
經。爾時佛告菩提樹神。善女天。汝今當知昔時長者子流水者即我身是。持水長者即妙幢是。彼之二子。長子水滿即銀幢是。次子水藏即銀光是。彼天自在光王者即汝菩提樹神是。十千魚者即十千天子是。因我往昔以水濟魚與食令飽為說甚深十二緣起並此相應陀羅尼咒。又為稱彼寶髻佛名。因此善根得生天上。今來我所歡喜聽法。我皆當爲授于阿耨多羅三藐三菩提記。說其名號。善女天。如我往昔于生死中輪迴諸有。廣為利益令無量眾生。悉令次第成無上覺。與其授記。汝等皆應勤求出離。勿為放逸。
下品第三段結會今古有四。一結會菩薩父子。二彼天自在下結會樹神。三十千魚下結會天子。于中復三
【現代漢語翻譯】 現代漢語譯本 二是長者子下長者子醉臥：第二件事是長者（Gṛhapati，古印度社會中富有的家族首領）的兒子醉臥。 三時十千魚下魚逝生天：第三件事是當時一萬條魚死後昇天。 四起如是念下念知宿業：第四件事是（我）生起這樣的念頭，知道了過去世的業。 五是故我今下議恩應報：第五件事是因此我現在考慮如何報答恩情。 六爾時十千下報恩。于中復三。初下天。次時長者子下報德。后便於此沒下事訖還天：第六件事是當時一萬（天人）報恩。其中又分為三個部分。首先是（魚）死後昇天。其次是長者子報答恩德。最後是（天人）在這裡消失，事情結束后返回天界。報德中又有三個部分。首先是報答長者的恩情。其次是在天自在光王（Svargādhipatirāja，天界自在光明的國王）那裡報答國王的恩情，因為國王借給（我）象，又護持佛法，使我得以聽聞佛法。最後是諸天子報答（我）在出生地的恩情。 七天自在光王下王問瑞應：第七件事是天自在光王詢問吉祥的徵兆。 八大臣答言下諸臣具答：第八件事是大臣回答說，各位大臣都詳細地回答了。 九王告臣曰下王令使喚：第九件事是國王告訴大臣們說，國王命令使者去召喚。 十時長者子下長者赴命：第十件事是當時長者子應召前往。 十一王曰下王親自問：第十一件事是國王說，國王親自詢問。 十二長者子言下長者具對：第十二件事是長者子說，長者詳細地回答了。 十三王曰何以下撿驗虛實：第十三件事是國王說，用什麼方法來檢驗事情的虛實？ 十四王聞是以下生信喜歡：第十四件事是國王聽聞這些后，生起了信心和歡喜。 經。爾時佛告菩提樹神。善女天。汝今當知昔時長者子流水者即我身是。持水長者即妙幢是。彼之二子。長子水滿即銀幢是。次子水藏即銀光是。彼天自在光王者即汝菩提樹神是。十千魚者即十千天子是。因我往昔以水濟魚與食令飽為說甚深十二緣起並此相應陀羅尼咒。又為稱彼寶髻佛名。因此善根得生天上。今來我所歡喜聽法。我皆當爲授于阿耨多羅三藐三菩提記。說其名號。善女天。如我往昔于生死中輪迴諸有。廣為利益令無量眾生。悉令次第成無上覺。與其授記。汝等皆應勤求出離。勿為放逸。 經文：當時，佛告訴菩提樹神（Bodhi tree deity）說：『善女天，你現在應當知道，過去的長者子流水就是我的前身。持水長者就是妙幢。他們的兩個兒子，長子水滿就是銀幢，次子水藏就是銀光。那位天自在光王就是你，菩提樹神。那一萬條魚就是一萬個天子。因為我過去用水救濟魚，給它們食物使它們飽足，為它們宣說甚深的十二緣起，以及與此相應的陀羅尼咒語，又為它們稱念寶髻佛（Ratnaśikhin Buddha）的名號。因此善根，它們得以升到天上，現在來到我這裡歡喜地聽法。我都會為它們授阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的記，說出它們的名號。善女天，就像我過去在生死中輪迴于各個有情眾生之中，廣泛地利益他們，使無量眾生都次第成就無上覺悟，併爲他們授記。你們都應當勤奮地尋求出離，不要放逸。』 下品第三段結會今古有四。一結會菩薩父子。二彼天自在下結會樹神。三十千魚下結會天子。于中復三： 下品第三段總結今昔有四個方面。一是總結菩薩（Bodhisattva）父子（的關係）。二是（總結）那位天自在（光王）與樹神（的關係）。三是（總結）一萬條魚與天子（的關係）。其中又分為三個部分。
【English Translation】 English version Two is the elder's son down, the elder's son lies drunk: The second event is the elder's (Gṛhapati, a wealthy family head in ancient Indian society) son lying drunk. Three times ten thousand fish down, the fish pass away and are born in heaven: The third event is that at that time, ten thousand fish died and were born in heaven. Four arise such thoughts down, thoughts know past karma: The fourth event is that (I) arose such thoughts and knew the karma of past lives. Five is therefore I now down, discuss kindness and should repay: The fifth event is that therefore I am now considering how to repay kindness. Six at that time ten thousand down, repay kindness. Within it again three. First down to heaven. Next the elder's son down, repay virtue. Afterwards then here disappear down, affairs finished return to heaven: The sixth event is that at that time, ten thousand (devas) repaid kindness. Among them are again divided into three parts. First is (the fish) dying and being born in heaven. Second is the elder's son repaying virtue. Last is (the devas) disappearing here, and after the affairs are finished, returning to heaven. Within repaying virtue there are again three parts. First is repaying the elder's kindness. Second is at the Svargādhipatirāja (King of the Gods) repaying the king's kindness, because the king lent (me) an elephant and also protected the Buddha's Dharma, allowing me to hear the Dharma. Last is the devas repaying (my) kindness in the place of birth. Seven Svargādhipatirāja down, the king asks about auspicious omens: The seventh event is that Svargādhipatirāja asked about auspicious omens. Eight ministers answer saying down, the ministers all answer: The eighth event is that the ministers answered, and all the ministers answered in detail. Nine the king tells the ministers saying down, the king orders messengers to summon: The ninth event is that the king told the ministers, and the king ordered messengers to summon. Ten at that time the elder's son down, the elder goes to the command: The tenth event is that at that time, the elder's son went to the summons. Eleven the king says down, the king personally asks: The eleventh event is that the king said, and the king personally asked. Twelve the elder's son says down, the elder answers in detail: The twelfth event is that the elder's son said, and the elder answered in detail. Thirteen the king says what down, examine the truth and falsehood: The thirteenth event is that the king said, what method should be used to examine the truth and falsehood of the matter? Fourteen the king hears this down, arises faith and joy: The fourteenth event is that after the king heard these, he arose faith and joy. Sutra: At that time, the Buddha told the Bodhi tree deity: 'Good woman, you should know now that the elder's son Flowing Water in the past was my former body. The elder who held water was Wonderful Banner. Their two sons, the elder son Water Full was Silver Banner, and the younger son Water Store was Silver Light. That Svargādhipatirāja was you, the Bodhi tree deity. Those ten thousand fish were ten thousand devas. Because in the past I saved the fish with water, gave them food to satisfy them, and spoke to them about the profound Twelve Nidānas, as well as the corresponding Dhāraṇī mantra, and also recited the name of Ratnaśikhin Buddha for them. Because of this good root, they were able to be born in heaven, and now they come to me to joyfully listen to the Dharma. I will all give them predictions of Anuttarā-samyak-saṃbodhi, and speak their names. Good woman, just as I have been in saṃsāra in the past, revolving among all sentient beings, extensively benefiting them, causing countless sentient beings to gradually achieve unsurpassed enlightenment, and giving them predictions. You should all diligently seek liberation and not be lax.' Inferior Section, Third Segment, concluding the past and present has four aspects. One, concluding the Bodhisattva father and sons. Two, that Svargādhipatirāja down, concluding the tree deity. Three, ten thousand fish down, concluding the devas. Within it again three: The third segment of the lower division summarizes the past and present in four aspects. First, it summarizes the (relationship of) Bodhisattva (Bodhisattva) father and sons. Second, it (summarizes) that Svargādhipatirāja (King of the Gods) and the tree deity (relationship). Third, it (summarizes) the ten thousand fish and the devas (relationship). Among them are again divided into three parts.
。初結會人。次因我下結會法。后因此善根下結成善因得記所以。四善女天下勸信令修。
經。爾時大眾聞說是已悉皆悟解由大慈悲救護一切勤修苦行方能證獲無上菩提咸發深心信受歡喜。
下第四領悟依學。問此品既云爲除大眾疑諸天子得記所因。如何領云大眾悟解由大慈悲行諸苦行方得菩提。答準結會中但結天子。明知但為除大眾疑天子得記所以。云解由行大慈悲等得菩提者。是傍義故。又知十千亦行苦行等後方得菩提。故皆行學。
捨身品第二十六
捨身品三門分別。言來意者。就學行流通中有五。第五成前諸品令學行意有三。此即第三更重勸勉說此捨身。何以故。恐諸聞說行自利行當得成佛。猶不能習。故舉薩埵為利於他當捨身命。何不為自修行此經。故說捨身。故下經云。我為汝等說往昔利他緣。如是菩薩行成佛因當學等。又恐聞說少行成佛情生輕慢。故舉捨身勸眾依學。故下經云。菩薩勝德相應慧勇猛精勤六度圓。常修不息為菩提。入舍堅固心無倦。前是正意。此是兼明俱來意也。釋名者。為求大覺悲智常修。遇苦良田誓捐身命不保尊位。俯救倒懸難施能行。標為品號云捨身品。釋妨難者。問此之捨身於三祇內何劫舍耶。答未見正文。傳云。于第三僧祇中舍。以初劫中行猶劣故
【現代漢語翻譯】 現代漢語譯本：最初聚集在一起的人，其次是因為我宣講了聚集的方法，然後因為這個善根而結成了善因，所以得到了授記。四位善女在天下勸人信仰修行。
經文：當時大眾聽聞這些話后，全都領悟理解，明白只有通過大慈悲心救護一切眾生，勤奮修行苦行，才能證得無上菩提，都發了深刻的信心，信受歡喜。
下面第四部分是領悟並依之學習。問：這一品既然說是爲了消除大眾的疑惑，以及諸天子得到授記的原因，為什麼領悟的內容卻是大眾領悟到通過大慈悲行和諸苦行才能得到菩提？答：根據結會的內容，只提到了天子，明確說明只是爲了消除大眾對天子得到授記原因的疑惑。說領悟到通過行大慈悲等得到菩提，是旁及的意義。又知道十千人也修行苦行等，之後才得到菩提，所以都要修行學習。
捨身品第二十六
捨身品從三個方面進行分析。關於來意：在學習和實踐流通中，有五個方面。第五個方面是成就前面各品，使人學習和實踐的意圖有三個方面。這（捨身品）就是第三個方面，再次勸勉大家講述捨身。為什麼呢？因為恐怕大家聽聞修行自利之行就能成佛，仍然不能學習。所以舉薩埵（Sattva）（菩薩名）爲了利益他人而捨棄身命的例子，為什麼不爲了自己修行此經呢？所以宣講捨身。所以下面的經文說：『我為你們講述往昔利益他人的因緣，像這樣的菩薩行是成佛的因，應當學習』等等。又恐怕大家聽聞少許修行就能成佛，心生輕慢。所以舉捨身的例子勸勉大眾依之學習。所以下面的經文說：『菩薩殊勝的功德與智慧相應，勇猛精進，六度（paramita）（佈施、持戒、忍辱、精進、禪定、智慧）圓滿。經常修行不停止，爲了菩提。進入舍身時內心堅定沒有疲倦。』前面是主要意思，這（捨身）是兼帶說明，都是來意的體現。解釋名稱：爲了求得大覺悟，悲心和智慧經常修習。遇到苦難的良田，發誓捐獻身命不保全尊貴的地位。俯身救助倒懸之苦，難施能行。標為品名叫做捨身品。解釋疑問：問：這捨身的行為在三祇（asamkhya kalpa）（無數大劫）中的哪一劫舍棄的呢？答：沒有看到正文。傳說是在第三僧祇（asamkhya kalpa）（無數大劫）中捨棄的。因為初劫中的修行還很薄弱。
【English Translation】 English version: Initially, the people gathered together. Secondly, it was because I preached the method of gathering. Then, because of this root of goodness, good causes were formed, and thus predictions were received. The four virtuous women throughout the world encouraged faith and practice.
Scripture: At that time, the assembly, having heard these words, all awakened and understood that only through great compassion, protecting all beings, and diligently practicing asceticism, could one attain unsurpassed Bodhi (enlightenment). They all developed deep faith, accepted it with joy.
The fourth part below is to comprehend and learn accordingly. Question: Since this chapter says it is to dispel the doubts of the assembly and the reasons why the Devas (gods) received predictions, why is the comprehension that the assembly realizes that Bodhi (enlightenment) can only be attained through great compassion and ascetic practices? Answer: According to the content of the gathering, only the Devas (gods) are mentioned, clearly indicating that it is only to dispel the assembly's doubts about the reasons why the Devas (gods) received predictions. Saying that one realizes that Bodhi (enlightenment) is attained through great compassion, etc., is a collateral meaning. It is also known that the ten thousand also practiced asceticism, etc., before attaining Bodhi (enlightenment), so all must practice and learn.
Chapter Twenty-Six: Abandoning the Body
The chapter on abandoning the body is analyzed from three aspects. Regarding the intention: In the circulation of learning and practice, there are five aspects. The fifth aspect is to accomplish the previous chapters, and the intention of making people learn and practice has three aspects. This (the chapter on abandoning the body) is the third aspect, repeatedly exhorting everyone to talk about abandoning the body. Why? Because it is feared that everyone will hear that practicing self-benefiting practices can become a Buddha, but still cannot learn. Therefore, the example of Sattva (a Bodhisattva's name) is given to abandon his life for the benefit of others. Why not practice this sutra for oneself? Therefore, abandoning the body is preached. Therefore, the following scripture says: 'I will tell you about the past causes and conditions of benefiting others. Such Bodhisattva (enlightenment being) practice is the cause of becoming a Buddha, and one should learn,' and so on. Also, it is feared that everyone will hear that a little practice can become a Buddha, and arrogance will arise in their hearts. Therefore, the example of abandoning the body is given to encourage the assembly to learn accordingly. Therefore, the following scripture says: 'The Bodhisattva's (enlightenment being) superior merits are in accordance with wisdom, courageous and diligent, and the six paramitas (giving, morality, patience, effort, concentration, wisdom) are complete. Constantly practice without stopping, for Bodhi (enlightenment). When entering the abandonment of the body, the heart is firm and not tired.' The former is the main meaning, and this (abandoning the body) is an incidental explanation, both of which are manifestations of the intention. Explaining the name: In order to seek great enlightenment, compassion and wisdom are often practiced. When encountering a good field of suffering, vow to donate life and not preserve the noble position. Stoop down to help those in inverted suffering, and be able to perform difficult giving. The chapter title is called the Chapter on Abandoning the Body. Explaining the question: Question: In which kalpa (aeon) of the three asamkhya kalpas (innumerable great aeons) was this act of abandoning the body performed? Answer: I have not seen the original text. It is said that it was abandoned in the third asamkhya kalpa (innumerable great aeons). Because the practice in the first kalpa (aeon) was still very weak.
。不能行此捨身命故。準此應可通后二僧祇。問準瑜伽論等。第三僧祇定受變易。云何得有捨身余骸。答是化身也。問若爾何不化作余肉以施餓虎。化捨身耶。答化自身施益物多故。問若爾何故舊金光明雲捨身飼虎超十一劫。答亦是化也。問若爾云何佛藏經等云。彌勒佛在釋迦前四十劫發菩提心。賢劫經等云。釋迦由精進故超過彌勒四十劫在前成佛。答為所化生根熟前後故。二菩薩說有超劫。不爾云何言八地去剎那剎那位增進耶。俱倍增進。何得有超。又釋。倍增進者。望于以前及自利行。於他利行未必倍增。故說利他不欲行障入九地斷。又解。合前二義故得說超。問利他障斷在第九地。云何釋迦三祇修滿於百劫內逢弗沙佛翹足讚歎超於九劫。答為生所宜。故無有過。問何故舍身非成如來壽量之果。云舉苦行勸勉持經修自利耶。答準前妙幢菩薩但疑壽命。不稱長壽之因。不疑壽長修何行得。故不須成。
經。爾時世尊已為大眾說此十千天子往昔因緣。
贊曰。就此品文大分為四。一述昔捨身。二復告阿難陀下會於今古。三我為汝等說下勸勵修學。四爾時世尊下眾聞得益。初中分三。初結前引后為起說之端。次爾時世尊下次為現制底作陳捨身之序。后復告阿難陀下談昔捨身正利時會。此初復三。此初經家結
【現代漢語翻譯】 現代漢語譯本：不能這樣做，因為會捨棄生命。因此，可以推斷後兩個阿僧祇劫（asamkhya kalpas，無數大劫）也是如此。問：根據《瑜伽師地論》等，第三阿僧祇劫必定會發生變化，怎麼會有捨棄身體和剩餘骸骨的情況呢？答：那是化身。問：如果是這樣，為什麼不化作其他肉來施捨給飢餓的老虎，而是化作自身來捨棄呢？答：化作自身施捨，利益更多。問：如果是這樣，為什麼舊版《金光明經》說捨身飼虎超越了十一劫？答：那也是化身。問：如果是這樣，為什麼《佛藏經》等經書說，彌勒佛（Maitreya，未來佛）在釋迦牟尼佛（Sakyamuni，現世佛）之前四十劫發菩提心（bodhicitta，覺悟之心），而《賢劫經》等經書說，釋迦牟尼佛由於精進的緣故，超越彌勒佛四十劫，在他之前成佛？答：這是爲了所教化眾生的根基成熟有先後。兩位菩薩（bodhisattva）的說法有超越劫數的情況。否則，怎麼說八地菩薩到剎那剎那之間會有位次的增進呢？都是倍數增進，怎麼會有超越呢？又解釋說，倍數增進，是相對於以前和自利的行為而言。在利他的行為上，未必是倍數增進。所以說利益他人，不希望有障礙進入九地而斷除。又解釋說，結合前面兩種解釋，所以可以說超越。問：利他的障礙斷除在第九地，為什麼釋迦牟尼佛在三個阿僧祇劫修滿后，在一百劫內遇到弗沙佛（Phussa Buddha）翹足讚歎，就超越了九劫？答：爲了適應眾生的根基，所以沒有過失。問：為什麼捨棄身體不是成就如來（Tathagata，佛）壽量的結果呢？是舉出苦行來勸勉持經修習自利嗎？答：根據前面的妙幢菩薩（Myodvaja Bodhisattva）只是懷疑壽命，沒有說長壽的原因，不懷疑壽命長短，修什麼行才能得到呢？所以不需要成就。 經：這時，世尊已經為大眾說了這十千天子（devas，天神）往昔的因緣。 贊曰：就此品文章，大分為四。一、敘述過去捨身。二、復告阿難陀（Ananda，佛陀十大弟子之一）下，會合於今古。三、我為汝等說下，勸勵修學。四、爾時世尊下，大眾聽聞得益。初中分三。初、結前引后，作為開始講述的開端。次、爾時世尊下，為現制底（caitya，佛塔）作陳捨身的次序。后、復告阿難陀下，談論過去捨身真正利益的時機。此初復三。此初經家總結。
【English Translation】 English version: It is not possible to do this, because it would mean abandoning life. Therefore, it can be inferred that the latter two asamkhya kalpas (countless great eons) are also like this. Question: According to treatises like the Yoga-sastra, the third asamkhya kalpa is destined to change. How can there be the abandonment of the body and remaining bones? Answer: That is a transformation body (nirmanakaya). Question: If that is the case, why not transform into other flesh to give to the hungry tiger, instead of transforming one's own body to abandon? Answer: Transforming one's own body to give brings more benefit. Question: If that is the case, why does the old version of the Suvarnaprabhasa Sutra say that sacrificing the body to feed the tiger transcends eleven kalpas? Answer: That is also a transformation. Question: If that is the case, why do sutras like the Buddha Pitaka Sutra say that Maitreya (the future Buddha) generated the bodhicitta (the mind of enlightenment) forty kalpas before Sakyamuni (the present Buddha), while sutras like the Bhadrakalpika Sutra say that Sakyamuni, due to diligence, surpassed Maitreya by forty kalpas and attained Buddhahood before him? Answer: This is because the maturity of the roots of the beings to be taught comes sooner or later. The statements of the two bodhisattvas (enlightenment beings) involve transcending kalpas. Otherwise, how can it be said that from the eighth bhumi (stage of a bodhisattva) onwards, there is advancement in position from moment to moment? All are increased by multiples, so how can there be transcendence? Another explanation is that the increase by multiples is in relation to previous actions and actions for one's own benefit. In actions for the benefit of others, it may not be an increase by multiples. Therefore, it is said that benefiting others does not want obstacles to enter the ninth bhumi and be cut off. Another explanation is that combining the previous two explanations allows for the saying of transcendence. Question: The cutting off of obstacles to benefiting others is in the ninth bhumi. Why did Sakyamuni, after completing the three asamkhya kalpas of cultivation, encounter Phussa Buddha (a past Buddha) within a hundred kalpas, raise his foot in praise, and transcend nine kalpas? Answer: It is to suit the capacity of beings, so there is no fault. Question: Why is sacrificing the body not the result of attaining the lifespan of a Tathagata (Buddha)? Is it to encourage upholding the sutras and cultivating self-benefit by citing ascetic practices? Answer: According to the previous Myodvaja Bodhisattva, he only doubted the lifespan and did not mention the cause of longevity. If one does not doubt the length of life, what practices should one cultivate to attain it? Therefore, it is not necessary to achieve it. Sutra: At that time, the World-Honored One had already told the assembly about the past causes and conditions of these ten thousand devas (heavenly beings). Commentary: Regarding this chapter, it is broadly divided into four parts. First, it narrates the past sacrifice of the body. Second, 'Again, the Buddha told Ananda (one of the ten great disciples of the Buddha)' below, it combines the past and present. Third, 'I will tell you' below, it encourages cultivation and learning. Fourth, 'At that time, the World-Honored One' below, the assembly hears and gains benefit. The first part is divided into three. First, it connects the previous and introduces the following, serving as the beginning of the explanation. Second, 'At that time, the World-Honored One' below, it presents the order of making a caitya (stupa) and describing the sacrifice of the body. Third, 'Again, the Buddha told Ananda' below, it discusses the timing of the true benefit of the past sacrifice of the body. This first part is further divided into three. This is the first summary by the sutra compiler.
前。
經。復告菩提樹神及諸大眾我於過去行菩薩道非但施水及食濟彼魚命乃至亦舍所愛之身如是因緣可共觀察。
下次世尊引後有四。初標告時機。二非但下指前說略。三乃至下更廣勝因。四如是下誡勸時眾。
經。爾時如來應正等覺天上天下最勝最尊百千光明照十方界具一切智功德圓滿將諸苾芻及於大眾至般遮羅聚落詣一林中其地平正無諸荊棘名華軟草遍佈其處佛告具壽阿難陀汝可於此樹下為我敷座時阿難陀受教敷已白言世尊其座敷訖唯聖知時。
下後為起說之端有二。一讚佛德尊現光集眾。二將諸苾芻下將導時會詣于道場。言般遮羅者此云總集。亦謂以籠籠師子等名般遮羅。即此處人捕師子等以籠。籠故因立此名。人所聚居名為聚落。落亦庭院。準西域傳。在呾叉始羅國。是北印度境。當迦隰彌羅國西北。此捨身處在始羅國北界。渡信度河東南行二百里度大石門。薩埵王子於此捨身飼餓虎烏徒。其中土地洎諸草木微帶絳色。猶血染也。人履其地若負芒刺。無雲疑信。莫不悲愴。三佛告具壽下佛敕阿難令嚴法座。初佛敕次奉旨后啟請。
經。爾時世尊即于座上跏趺而坐。端身正念。告諸苾芻。汝等樂欲見彼往昔苦行菩薩本舍利不。諸苾芻言我等樂見。世尊即以百福莊嚴相好之手而
【現代漢語翻譯】 現代漢語譯本： 前。
經。佛陀再次告訴菩提樹神和所有大眾，我過去在行菩薩道時，不僅施捨水和食物來救濟那些魚的性命，甚至也捨棄我所珍愛的身體。這樣的因緣，大家可以共同觀察。
下次世尊引後有四。初標告時機。二非但下指前說略。三乃至下更廣勝因。四如是下誡勸時眾。
經。那時，如來應正等覺（如來十號之一，意為應受人天供養，真正覺悟的人），是天上天下最殊勝最尊貴的，以百千光明照耀十方世界，具足一切智慧，功德圓滿，帶領著眾比丘（bhiksu，佛教出家男眾）和大眾來到般遮羅（Panicala）聚落，去往一片林中。那裡的地面平坦端正，沒有荊棘，遍佈著美麗的花朵和柔軟的草地。佛陀告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）：『你可以在這棵樹下為我鋪設座位。』當時，阿難陀接受教誨，鋪設完畢后稟告說：『世尊，座位已經鋪設完畢，唯有聖者知曉時機。』
下後為起說之端有二。一讚佛德尊現光集眾。二將諸苾芻下將導時會詣于道場。言般遮羅者此云總集。亦謂以籠籠師子等名般遮羅。即此處人捕師子等以籠。籠故因立此名。人所聚居名為聚落。落亦庭院。準西域傳。在呾叉始羅國。是北印度境。當迦隰彌羅國西北。此捨身處在始羅國北界。渡信度河東南行二百里度大石門。薩埵（Sattva）王子於此捨身飼餓虎烏徒。其中土地洎諸草木微帶絳色。猶血染也。人履其地若負芒刺。無雲疑信。莫不悲愴。三佛告具壽下佛敕阿難令嚴法座。初佛敕次奉旨后啟請。
經。當時，世尊就在座位上結跏趺坐（一種禪坐姿勢），端正身心，正念現前。告訴眾比丘：『你們想看我過去苦行菩薩（Bodhisattva，指立志成佛的人）的舍利（sarira，佛教用語，指遺骨或遺物）嗎？』眾比丘回答說：『我們很想看。』世尊就用百福莊嚴、具足相好的手，
【English Translation】 English version: Before.
The Sutra: Again, the Buddha told the Bodhi tree deity and all the assembly, 'In the past, when I practiced the Bodhisattva path, I not only gave water and food to save the lives of those fish, but even sacrificed my beloved body. Such a cause and condition can be observed together.'
Next, the World Honored One introduces four aspects. First, he indicates the timing. Second, 'not only' below refers to the previous brief statement. Third, 'even' below further broadens the superior cause. Fourth, 'such' below serves as a warning and encouragement to the assembly.
The Sutra: At that time, the Tathagata, the Arhat, the Samyak-sambuddha (Tathagata's title, meaning worthy of offerings from gods and humans, a truly enlightened one), the most victorious and most honored in heaven and on earth, illuminated the ten directions with hundreds of thousands of lights, possessing all wisdom, with perfect merits, led the bhiksus (bhiksu, Buddhist monks) and the assembly to the Panicala (Panicala) settlement, to a forest where the ground was flat and even, without thorns, covered with beautiful flowers and soft grass. The Buddha said to the Venerable Ananda (Ananda, one of the Buddha's ten great disciples), 'You may spread a seat for me under this tree.' Then Ananda, receiving the instruction, spread the seat and reported, 'World Honored One, the seat is spread, only the Holy One knows the time.'
The following serves as the beginning of the explanation, with two aspects. First, praising the Buddha's virtue, honoring the gathering with light. Second, 'leading the bhiksus' below indicates guiding the assembly to the Bodhimanda. The term Panicala means 'total gathering.' It also refers to the name for trapping lions, etc., with cages. That is, the people here capture lions, etc., with cages, hence establishing this name. A place where people gather is called a settlement. 'Settlement' also means courtyard. According to the Western Regions records, it is located in the Taxila country, which is in the northern part of India, northwest of Kashmir. This place of self-sacrifice is located in the northern border of the Shila country. Crossing the Indus River, going southeast for two hundred li, crossing the Great Stone Gate. Prince Sattva (Sattva) sacrificed his body here to feed the hungry tigers and vultures. The soil and vegetation there are slightly crimson, as if stained with blood. People who walk on that ground feel as if they are carrying thorns. Whether one doubts or believes, everyone is filled with sorrow. Third, 'The Buddha said to the Venerable' below, the Buddha instructs Ananda to prepare the Dharma seat. First, the Buddha instructs, then the instruction is followed, and then the request is made.
The Sutra: At that time, the World Honored One immediately sat in the lotus position (a meditative posture) on the seat, upright in body and mind, with right mindfulness present. He told the bhiksus, 'Do you wish to see the relics (sarira, Buddhist term for remains or objects) of my past ascetic Bodhisattva (Bodhisattva, one who aspires to become a Buddha)?' The bhiksus replied, 'We would very much like to see them.' The World Honored One then used his hands adorned with hundreds of blessings and excellent marks,
按其地。於時大地六種震動。即便開裂。七寶制底忽然涌出。眾寶羅網莊嚴其上。大眾見已生希有心。爾時世尊即從座起。作禮右繞還就本座。告阿難陀。汝可開此制底之戶。時阿難陀即開其戶。見七寶函奇珍間飾。白言世尊。有七寶函眾寶莊校。佛言。汝可開函。時阿難陀奉教開已。見有舍利白如珂雪拘物頭華。即白佛言。函有舍利色妙異常。佛言。阿難陀。汝可持此大士骨來。時阿難陀即取其骨奉授世尊。世尊受已告諸苾芻。汝等應觀苦行菩薩遺身舍利。而說頌曰。菩薩勝德相應慧。勇猛精勤六度圓。常修不息為菩提。大舍堅固心無倦。汝等苾芻咸應禮敬菩薩本身。此之舍利乃是無量戒定慧香之所熏馥。最上福田極難逢遇。時諸苾芻及諸大眾咸皆至心合掌恭敬頂禮舍利嘆未曾有。時阿難陀前禮佛足白言。世尊。如來大師出過一切為諸有情之所恭敬。何因緣故禮此身骨。佛告阿難陀。我因此骨速得無上正等菩提。為報往恩我今致禮。
下為現制底作陳捨身之序。于中復分為十八段。初問眾情慾。二諸苾芻言下眾答樂觀。三世尊即以下佛現神通。問何不直爾令塔涌現手按方升。答若不手按直令塔現。大眾不知佛之神力。有三。初手按地。二地動。三地開。四七寶制底下寶塔涌現。言制底者梵語。通目佛之堂塔。
【現代漢語翻譯】 現代漢語譯本： 按照（儀式舉行的）地點。（儀式舉行）當時，大地發生了六種震動，隨即開裂。一個用七寶製成的佛塔忽然涌出，上面裝飾著各種珍寶羅網。大眾見了，都生起了稀有之心。當時，世尊即從座位上起身，向右繞行並作禮，然後回到原來的座位，告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『你可以打開這個佛塔的門。』當時，阿難陀（Ananda）就打開了那扇門，看見一個用七寶製成的盒子，其中點綴著奇珍異寶，（阿難陀）稟告世尊說：『有一個七寶盒子，用各種珍寶裝飾。』佛說：『你可以打開盒子。』當時，阿難陀（Ananda）遵照佛的教導打開了盒子，看見有舍利，顏色潔白如珂雪（指潔白的玉石）和拘物頭華（Kumuda，白色睡蓮）。（阿難陀）立即稟告佛說：『盒子裡的舍利，顏色美妙非凡。』佛說：『阿難陀（Ananda），你可以把這位大士的骨頭拿來。』當時，阿難陀（Ananda）就取出了那塊骨頭，奉獻給世尊。世尊接過後，告訴各位比丘（bhiksu，出家修行的男子）說：『你們應當觀看苦行菩薩遺留下來的舍利。』並說了頌詞：『菩薩殊勝的功德與智慧相應，勇猛精進地圓滿了六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）。常常修行不停止，爲了證得菩提（bodhi，覺悟），以大舍的精神堅定不移，內心沒有疲倦。』你們各位比丘（bhiksu）都應當禮敬菩薩的本身。這舍利乃是無量的戒、定、慧之香所薰陶，是最上的福田，極難逢遇。當時，各位比丘（bhiksu）以及所有大眾都至誠合掌，恭敬地頂禮舍利，讚歎從未有過這樣的景象。當時，阿難陀（Ananda）上前禮佛雙足，稟告說：『世尊，如來大師超越一切，為所有有情眾生所恭敬。是什麼因緣，（您）要禮敬這身骨呢？』佛告訴阿難陀（Ananda）說：『我因為這塊骨頭，迅速證得了無上正等菩提（anuttara-samyak-sambodhi，最高的覺悟）。爲了報答往昔的恩德，我今天才致以敬禮。
下面是顯現佛塔，作為陳述捨身之緣起的序言。其中又分為十八段。第一段是詢問大眾的意願。第二段是各位比丘（bhiksu）在佛的言語下回答，表達樂觀的態度。第三段是世尊以下的內容，佛顯現神通。問：為什麼不直接讓塔涌現，而是用手按住地面才升起？答：如果不手按地面，直接讓塔顯現，大眾就不知道佛的神力。有三點：第一，手按地面。第二，地面震動。第三，地面開裂。第四，七寶製成的佛塔從地下涌現。所謂制底（caitya）是梵語，泛指佛的殿堂和塔。
【English Translation】 English version: According to the location (where the ritual was held). At that time, the earth quaked in six ways and then split open. A stupa made of seven treasures suddenly emerged, adorned with various jeweled nets. The assembly, upon seeing this, felt a sense of wonder. At that moment, the World Honored One rose from his seat, circumambulated to the right and paid homage, then returned to his original seat, and said to Ananda (one of the Buddha's ten great disciples): 'You may open the door of this stupa.' Then Ananda (Ananda) opened the door and saw a box made of seven treasures, embellished with rare jewels. (Ananda) reported to the World Honored One: 'There is a seven-treasure box, decorated with various jewels.' The Buddha said: 'You may open the box.' Then Ananda (Ananda), following the Buddha's instruction, opened it and saw relics, as white as Ka Snow (referring to white jade) and Kumuda flowers (white water lilies). (Ananda) immediately reported to the Buddha: 'The relics in the box are of extraordinary and wonderful color.' The Buddha said: 'Ananda (Ananda), you may bring the bones of this great being.' Then Ananda (Ananda) took the bones and offered them to the World Honored One. The World Honored One received them and said to the bhiksus (ordained monks): 'You should observe the relics left behind by the ascetic Bodhisattva.' And said in verse: 'The Bodhisattva's superior virtue corresponds to wisdom, bravely and diligently perfecting the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom). Constantly practicing without ceasing, for the sake of attaining Bodhi (enlightenment), with a great spirit of giving, steadfast and without weariness.' All of you bhiksus (bhiksus) should pay homage to the Bodhisattva himself. These relics are perfumed by the fragrance of immeasurable precepts, samadhi, and wisdom, the supreme field of merit, extremely rare to encounter.' At that time, all the bhiksus (bhiksus) and the entire assembly sincerely joined their palms, respectfully prostrated and paid homage to the relics, praising that such a sight had never been seen before. Then Ananda (Ananda) stepped forward, bowed at the Buddha's feet, and said: 'World Honored One, the Tathagata Master surpasses all and is revered by all sentient beings. What is the cause and condition that (you) pay homage to these bones?' The Buddha told Ananda (Ananda): 'Because of these bones, I quickly attained Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). To repay past kindness, I now pay my respects.'
The following is the preface to the manifestation of the stupa, as a statement of the origin of giving up the body. It is further divided into eighteen sections. The first section is asking the assembly's intentions. The second section is the bhiksus' (bhiksus) response to the Buddha's words, expressing optimism. The third section is the content from the World Honored One onwards, where the Buddha manifests supernatural powers. Question: Why not directly let the stupa emerge, but instead press the ground with your hand before it rises? Answer: If the stupa were to appear directly without pressing the ground, the assembly would not know the Buddha's divine power. There are three points: first, pressing the ground with the hand; second, the ground shaking; third, the ground splitting open; fourth, the stupa made of seven treasures emerging from the ground. The term caitya (caitya) is Sanskrit, a general term for the Buddha's halls and pagodas.
若別目者。佛堂云制多。此云靈厝。舊云支提者訛。塔云窣堵波。此云高顯。舊云佛塔塔婆輪婆等並訛。此中有三。初制底涌出。二眾雜莊嚴。三大眾睹見。問捨身之塔何不隱空而沒于地。答欲顯因中法身舍利由障所覆不得顯現。由佛方便方能得顯。故隱在地按地方升。五爾時世尊下報恩敬禮。其由餓鬼鞭死屍諸天禮枯骨。此意令眾修因故報昔恩。六告阿難陀下敕令開塔。七時阿難陀下受命奉開。此中有二。初開塔次睹函。八白言世尊下依見啟白。顯如來藏具性功德故嚴寶函。九佛言下更敕開函。十時阿難下慶喜依教有二。初開函。后所睹表理性凈非物所染如白蓮華。十一即白下阿難重曰。十二佛言下佛命持來。十三時阿難下慶喜奉獻。十四世尊受已下佛受說緣有三。一佛受二勸觀三頌讚。十五汝等下世尊教禮。于中有二。初令禮后釋所以。五分法香舉三例二。戒即別脫。定道無表定。慧如名。解脫即勝解數。解脫智見即緣無為慧。廣如雜集大莊嚴等辨。十六時諸下依教禮讚。十七時阿難下問佛禮由。十八佛告下答敬所以。
經。復告阿難陀。吾今為汝及諸大眾斷除疑惑。說是舍利往昔因緣。汝等善思當一心聽。阿難陀曰我等樂聞。愿為開闡。阿難陀。過去世時有一國王名曰大車。巨富多財庫藏盈滿。軍兵武勇
眾所欽伏。常以正法施化黔黎。人民熾盛無有怨敵。國太夫人誕生三子。顏容端正人所樂觀。太子名曰摩訶波羅。次子名曰摩訶提婆。幼子名曰摩訶薩埵。
下談昔捨身正利時會。文分為三。初敕聽許說。二眾樂欲聞。三正為開演。于中復二。初長行後重頌。長行有十。一陳往眷屬。二是時大王下述昔歡游。三第一王子下遇苦悲生。四爾時薩埵下思應捨命。五爾時王子下捐身救濟。六是時大地下瑞感人天。七是時餓虎下虎遂能食。八爾時大王下眷屬號戀。九爾時大王下為立制底。十阿難下結示利生。陳往眷屬有三。一明時節。二述父母。三說兄弟。文段可知。云摩訶波羅者。此云大渠。摩訶提婆者。此云大天。摩訶薩埵者。此云大勇猛。求大菩提發大勇猛。不憚處時捐身捨命求法益物常無吝退。故云大勇猛。故下頌云。王子名勇猛。常施心無吝。
經。是時大王為欲遊觀縱賞山林其三王子亦皆隨從為求華果舍父周旋至大竹林于中憩息。
下述昔歡游文中有三。初王出遊觀。次臣佐皆隨。后子別追賞。問既言王出遊觀王子隨從。何故聞子捨身云在宮內。答準舊所譯。但王子出。略不論父。此舍周旋。略無還駕。據實子隨從。王在前還。故聞捨身在宮無爽。
經。第一王子作如是言我於今日心甚
【現代漢語翻譯】 現代漢語譯本：
眾人欽佩順服。常常用正法教化百姓。人民興盛沒有怨恨和仇敵。國王的太夫人（王后）生了三個兒子，容貌端正，人人都喜歡。太子名叫摩訶波羅（Mahāpala，意為大護法），二兒子名叫摩訶提婆（Mahādeva，意為大天），小兒子名叫摩訶薩埵（Mahāsattva，意為大勇士）。
下面講述過去捨身以利益眾生的因緣聚會。文章分為三部分。第一部分是佛陀應允阿難的請求開始講述。第二部分是聽眾歡喜想要聽聞。第三部分是佛陀正式開始演說。在第三部分中又分為兩部分，首先是長行文，然後是重頌。長行文有十個部分：一是陳述過去的眷屬，二是當時的大王描述過去的歡樂遊玩，三是第一位王子遇到苦難生起悲憫之心，四是當時薩埵王子思考應當捨棄生命，五是當時王子捨身救濟，六是當時大地呈現祥瑞，感動人天，七是當時餓虎最終得以食用，八是當時大王和眷屬悲傷哭泣，九是當時大王為王子建立制底（佛塔），十是阿難總結此事，顯示利益眾生。陳述過去的眷屬有三個方面：一是說明時間，二是敘述父母，三是說明兄弟。文章的段落可以知道這些。說到摩訶波羅，意思是『大渠』。摩訶提婆，意思是『大天』。摩訶薩埵，意思是『大勇猛』。爲了求得大菩提，發起大勇猛心，不害怕身處險境，捨棄生命，求法利益眾生，常常沒有吝嗇和退縮，所以稱為大勇猛。所以下面的偈頌說：『王子名叫勇猛，常常佈施，心中沒有吝嗇。』
經文：當時大王爲了遊覽觀賞，放縱地遊玩山林，他的三個王子也都跟隨前往，爲了尋找花果，離開父親四處遊玩，到達一片大竹林中休息。
下面敘述過去歡樂遊玩，文章中有三個方面：一是大王出遊觀賞，二是臣子們都跟隨，三是王子們分別追逐賞玩。有人問：既然說大王出遊觀賞，王子們跟隨，為什麼聽到王子捨身的時候又說他在宮內？回答說：根據舊的翻譯，只是說王子出遊，略去了父親。這裡說四處遊玩，略去了返回。根據實際情況，王子們跟隨，大王在前面返回。所以聽到捨身的時候說在宮內沒有錯。
經文：第一位王子這樣說：『我今天心裡非常……』 English version:
He was revered and obeyed by all. He constantly used the Righteous Dharma to teach and transform the common people. The people were prosperous, and there were no grievances or enemies. The King's Great Lady (Queen) gave birth to three sons, whose appearances were dignified and pleasing to all. The eldest son was named Mahāpala (meaning 'Great Protector'), the second son was named Mahādeva (meaning 'Great God'), and the youngest son was named Mahāsattva (meaning 'Great Courage').
Below, we discuss the past assembly when he sacrificed his life for the sake of righteousness. The text is divided into three parts. The first part is the Buddha's permission to speak. The second part is the assembly's joy and desire to hear. The third part is the actual unfolding of the teaching. Within the third part, there are two further divisions: first, the prose section (long lines); second, the verses (repeated verses). The prose section has ten parts: first, describing the past relatives; second, the king of that time describing past joyful excursions; third, the first prince encountering suffering and generating compassion; fourth, at that time, Prince Sattya contemplating that he should sacrifice his life; fifth, at that time, the prince sacrificing his body to provide relief; sixth, at that time, the earth displaying auspicious signs, moving gods and humans; seventh, at that time, the starving tiger was finally able to eat; eighth, at that time, the king and his relatives lamented with grief; ninth, at that time, the king erected a stupa (cetiya) for the prince; tenth, Ananda concluding the matter, showing the benefit of helping living beings. Describing the past relatives has three aspects: first, clarifying the time; second, narrating the parents; third, explaining the brothers. These can be understood from the text's sections. Mahāpala means 'Great Channel'. Mahādeva means 'Great God'. Mahāsattva means 'Great Courage'. Seeking great Bodhi, generating great courage, not fearing being in dangerous situations, sacrificing life, seeking the Dharma to benefit beings, constantly without stinginess or retreat, therefore called Great Courage. Therefore, the verse below says: 'The prince is named Courageous, constantly giving, in his heart there is no stinginess.'
Sutra: At that time, the great king, desiring to stroll and enjoy the scenery, freely roamed the mountains and forests. His three princes also followed along. Seeking flowers and fruits, they wandered away from their father, arriving at a large bamboo forest where they rested.
Below, describing the past joyful excursions, the text has three aspects: first, the king going out to stroll and enjoy; second, the ministers all following; third, the princes separately pursuing enjoyment. Someone asks: Since it says the king went out to stroll and enjoy, and the princes followed, why, when hearing about the prince sacrificing his body, does it say he was in the palace? The answer is: According to the old translation, it only says the prince went out, omitting the father. Here it says wandering around, omitting the return. According to the actual situation, the princes followed, and the king returned ahead. Therefore, saying he was in the palace when hearing about the sacrifice is not a mistake.
Sutra: The first prince said thus: 'Today, my heart is very...'
【English Translation】 He was revered and obeyed by all. He constantly used the Righteous Dharma to teach and transform the common people. The people were prosperous, and there were no grievances or enemies. The King's Great Lady (Queen) gave birth to three sons, whose appearances were dignified and pleasing to all. The eldest son was named 'Mahāpala' (meaning 'Great Protector'), the second son was named 'Mahādeva' (meaning 'Great God'), and the youngest son was named 'Mahāsattva' (meaning 'Great Courage'). Below, we discuss the past assembly when he sacrificed his life for the sake of righteousness. The text is divided into three parts. The first part is the Buddha's permission to speak. The second part is the assembly's joy and desire to hear. The third part is the actual unfolding of the teaching. Within the third part, there are two further divisions: first, the prose section (long lines); second, the verses (repeated verses). The prose section has ten parts: first, describing the past relatives; second, the king of that time describing past joyful excursions; third, the first prince encountering suffering and generating compassion; fourth, at that time, Prince Sattya contemplating that he should sacrifice his life; fifth, at that time, the prince sacrificing his body to provide relief; sixth, at that time, the earth displaying auspicious signs, moving gods and humans; seventh, at that time, the starving tiger was finally able to eat; eighth, at that time, the king and his relatives lamented with grief; ninth, at that time, the king erected a stupa (cetiya) for the prince; tenth, Ananda concluding the matter, showing the benefit of helping living beings. Describing the past relatives has three aspects: first, clarifying the time; second, narrating the parents; third, explaining the brothers. These can be understood from the text's sections. 'Mahāpala' means 'Great Channel'. 'Mahādeva' means 'Great God'. 'Mahāsattva' means 'Great Courage'. Seeking great Bodhi, generating great courage, not fearing being in dangerous situations, sacrificing life, seeking the Dharma to benefit beings, constantly without stinginess or retreat, therefore called Great Courage. Therefore, the verse below says: 'The prince is named Courageous, constantly giving, in his heart there is no stinginess.' Sutra: At that time, the great king, desiring to stroll and enjoy the scenery, freely roamed the mountains and forests. His three princes also followed along. Seeking flowers and fruits, they wandered away from their father, arriving at a large bamboo forest where they rested. Below, describing the past joyful excursions, the text has three aspects: first, the king going out to stroll and enjoy; second, the ministers all following; third, the princes separately pursuing enjoyment. Someone asks: Since it says the king went out to stroll and enjoy, and the princes followed, why, when hearing about the prince sacrificing his body, does it say he was in the palace? The answer is: According to the old translation, it only says the prince went out, omitting the father. Here it says wandering around, omitting the return. According to the actual situation, the princes followed, and the king returned ahead. Therefore, saying he was in the palace when hearing about the sacrifice is not a mistake. Sutra: The first prince said thus: 'Today, my heart is very...'
驚惶於此林中將無猛獸損害於我第二王子復作是言我於己身初無吝惜恐于所愛有別離苦第三王子白二兄曰此是神仙所居處我無恐怖別離憂身心充遍生歡喜當獲殊勝諸功德時諸王子各說本心所念之事。
下第三遇苦悲生。于中有三。初述先想念。此中復二。初三子各陳。后時諸王子下經家總結。
經。次復前行見有一虎產生七子才經七日諸子圍繞飢渴所逼身形羸瘦將死不久。
下次見虎饑羸。問見虎生子。寧知七日。答真諦三藏二解。一云。段食所資唯至七日。過此便死。虎饑如是故知七日。一云。於時應有鬼神道之。但經家不出。亦如捨身發願。無人聞知。後天神報。如樹神道池中魚數。
經。第一王子作如是言。哀哉此虎產來七日。七子圍繞無暇求食。飢渴所逼必還啖子。薩埵王子問言。此虎每常所食何物。第一王子答曰。虎豹豺師子唯啖熱血肉。更無餘飲食可濟此虎羸。第二王子聞此語已作如是言。此虎羸瘦飢渴所逼余命無幾我等何能為求如是難得飲食。誰復為斯自捨身命濟其饑苦。第一王子言。一切難捨無過己身。薩埵王子言。我等今者于自己身各生愛戀。復無智慧不能於他而興利益。
下後悲傷共議。此中有七。初太子見苦哀憐。二薩埵王子下薩埵問其所食。三第一王子下太
【現代漢語翻譯】 現代漢語譯本 驚慌於此林中，擔心有猛獸會傷害我的二王子。二王子又說：『我對於自身，起初沒有吝惜，只是擔心和所愛的人有別離的痛苦。』三王子對二哥說：『這裡是神仙居住的地方，我沒有恐怖和別離的憂愁，身心充滿歡喜，應當獲得殊勝的功德。』當時，各位王子各自說了自己心中所想的事情。
下面第三部分是遭遇苦難而生悲憫。其中有三部分。首先敘述先前的想法和念頭。這部分又分為兩部分。首先是三位王子各自陳述，然後是『當時，各位王子』以下，經文作者進行總結。
經文：接著繼續前行，看見有一隻老虎產下七隻幼崽，才過了七天，幼崽們圍繞在母親身邊，因為飢餓和口渴所逼迫，身體羸弱消瘦，將要死亡不久。
下面是看見老虎飢餓羸弱。問：看見老虎生產幼崽，怎麼知道才過了七天？答：真諦三藏有兩種解釋。一種說法是：老虎依靠段食（指固體食物）來維持生命，只能維持七天。過了七天就會死亡。老虎飢餓就是這樣，所以知道是七天。另一種說法是：當時應該有鬼神告知。但是經文作者沒有寫出來。也像捨身發願一樣，沒有人聽見知道，後來天神稟報。就像樹神知道池塘中魚的數量一樣。
經文：大王子這樣說：『可悲啊！這隻老虎產下幼崽才七天，七隻幼崽圍繞在身邊，沒有空閑去尋找食物。飢餓和口渴所逼迫，必定會吃掉自己的幼崽。』薩埵（Sattva）王子問道：『這隻老虎平時都吃什麼食物？』大王子回答說：『老虎、豹子、豺狼、獅子只吃熱血和肉。沒有其他的食物可以用來救濟這隻飢餓羸弱的老虎。』二王子聽到這些話后說：『這隻老虎羸弱消瘦，被飢餓和口渴所逼迫，剩下的生命沒有多少了，我們怎麼能為它尋求這樣難以得到的食物呢？誰又會爲了它而捨棄自己的生命，來救濟它的飢餓和痛苦呢？』大王子說：『一切難以捨棄的東西，沒有超過自己的身體。』薩埵（Sattva）王子說：『我們現在對於自己的身體，各自產生愛戀，又沒有智慧，不能夠對於他人而興起利益。』
下面是後來悲傷地共同商議。這其中有七部分。首先是太子看見苦難而哀憐。第二部分是薩埵（Sattva）王子問老虎吃什麼。第三部分是大
【English Translation】 English version Being alarmed in this forest, fearing that fierce beasts will harm my second prince. The second prince further said: 'I have no reluctance for my own body, but I fear the pain of separation from those I love.' The third prince said to the second brother: 'This is where the immortals dwell, I have no fear or sorrow of separation, my body and mind are filled with joy, and I should obtain excellent merits.' At that time, the princes each spoke of what they had in mind.
The third part below is encountering suffering and giving rise to compassion. There are three parts in it. First, narrate the previous thoughts and ideas. This part is divided into two parts. First, the three princes each state, and then 'At that time, the princes' below, the sutra author summarizes.
Sutra: Then they continued forward and saw a tiger that had given birth to seven cubs, only seven days old. The cubs were surrounding their mother, and being pressed by hunger and thirst, their bodies were weak and emaciated, and they would soon die.
Below is seeing the tiger hungry and emaciated. Question: Seeing the tiger give birth to cubs, how do you know it has only been seven days? Answer: Paramārtha (真諦三藏) has two explanations. One explanation is: tigers rely on solid food (段食) to sustain their lives, and can only sustain themselves for seven days. After seven days, they will die. The tiger's hunger is like this, so we know it is seven days. Another explanation is: at that time, there should have been deities who informed them. However, the sutra author did not write it out. It is also like vowing to give up one's body, no one hears or knows, and later the gods report it. It is like the tree god knowing the number of fish in the pond.
Sutra: The first prince said: 'Alas! This tiger has given birth to cubs for only seven days, and seven cubs surround it, so it has no time to seek food. Being pressed by hunger and thirst, it will surely eat its own cubs.' Prince Sattva (薩埵) asked: 'What does this tiger usually eat?' The first prince replied: 'Tigers, leopards, jackals, and lions only eat hot blood and meat. There is no other food that can be used to save this hungry and emaciated tiger.' After hearing these words, the second prince said: 'This tiger is weak and emaciated, and is being pressed by hunger and thirst. It has little life left, how can we seek such hard-to-obtain food for it? Who would give up their own life for it, to relieve its hunger and suffering?' The first prince said: 'Of all the things that are hard to give up, there is nothing greater than one's own body.' Prince Sattva (薩埵) said: 'We now have affection for our own bodies, and we have no wisdom, so we cannot bring benefit to others.'
Below is later sorrowful common discussion. There are seven parts in this. First, the crown prince sees suffering and feels compassion. The second part is Prince Sattva (薩埵) asks what the tiger eats. The third part is the first
子答食肉血。四第二王子下大天聞生吝怖。五第一王子下太子述捨身難。六薩埵王子下薩埵進退商議。于中有三。初責自無能。次推他有力。後心念省察。初責自無能有三因故。一有貪著。二復無智慧下無大智故。三不能于下無大悲。有貪著故不能生厭離有為心。無大智故不能生求菩提心。無大悲故不能生饒益有情心。由此不能捨身益物。
經。然有上士懷大悲心常為利他忘身濟物。
下推他有力。此亦有三。一有大智即有上士是。二有大悲懷大悲心等是。三忘身濟物即無貪能厭離有為。
經。復作是念我今此身於百千生虛棄爛壞日無所益云何今日而不能捨以濟饑苦如捐洟唾。
下心念省察。于中有三。初念昔虛棄身命無窮。次云何今日下忖今何不能捨益物。后如捐洟唾下應生厭離猶如洟唾。舍無常色獲得常色等故。
經。時諸王子作是議已各起慈心凄傷愍念共觀羸虎目不暫移徘徊久之俱舍而去。
下七諸子悲傷俯仰而去。
經。爾時薩埵王子便作是念。我捨身命今正是時。何以故。我從久來持此身臭穢膿流不可愛。供給敷具並衣食象馬車乘及珍財變壞之法體無常恒求難滿難保守雖常供養懷怨害終歸棄我不知恩。複次此身不堅。於我無益。可畏如賊。不凈如糞。我於今日
【現代漢語翻譯】 現代漢語譯本： 子（指薩埵王子）回答說：『吃肉和血。』四，第二王子下大天（Mahadeva）聽到后產生吝嗇和恐懼。五，第一王子下太子（指薩埵王子）講述捨身的困難。六，薩埵王子下，薩埵（Sattva）進退兩難，商議對策。其中有三個方面。首先，責備自己無能。其次，推舉他人有力。最後，內心省察。首先，責備自己無能有三個原因。一是有貪著。二是缺乏智慧，即沒有大智慧的緣故。三是不能，即沒有大悲心。因為有貪著，所以不能生起厭離有為法的心。因為沒有大智慧，所以不能生起求菩提（Bodhi，覺悟）的心。因為沒有大悲心，所以不能生起饒益有情眾生的心。因此不能捨身利益眾生。 經文：『然而有上士懷著大悲心，常常爲了利益他人而忘記自身，救濟眾生。』 下面是推舉他人有力。這也有三個方面。一是有大智慧，即有上士。二是有大悲心，即懷大悲心等。三是忘身濟物，即沒有貪著，能夠厭離有為法。 經文：『又這樣想：我現在這個身體，在百千世中虛度，腐爛壞掉，每天都沒有什麼益處，為什麼今天就不能捨棄它來救濟飢餓困苦的眾生，就像丟棄鼻涕唾沫一樣呢？』 下面是內心省察。其中有三個方面。首先，想到過去虛度身命無數。其次，『云何今日下』，忖度現在為什麼不能捨棄身體來利益眾生。最後，『如捐洟唾下』，應該生起厭離之心，就像厭惡鼻涕唾沫一樣。因為捨棄無常的色身，可以獲得常色等。 經文：『當時，各位王子商議完畢，各自生起慈悲之心，淒涼悲傷，憐憫惦念，共同觀看那隻瘦弱的老虎，眼睛片刻也不離開，徘徊了很久，一起離開了。』 下面是第七，諸位王子悲傷地俯仰而去。 經文：『當時，薩埵王子便這樣想：我捨棄身命，現在正是時候。為什麼呢？我從很久以來持有這個身體，臭穢膿流，不可愛。供給它敷具、衣食、象馬車乘以及珍寶財物，這些都是變壞的法，體性無常，求之難滿，難以保守，雖然常常供養它，它卻懷著怨恨，最終會拋棄我，不知恩德。再次，這個身體不堅固，對我沒有益處，可怕如賊，不凈如糞。我今天』
【English Translation】 English version: The son (referring to Prince Sattva) replied, 'Meat and blood.' Four, the second prince, Mahadeva (Great God), upon hearing this, felt stingy and fearful. Five, the first prince, the crown prince (referring to Prince Sattva), recounted the difficulty of giving up one's body. Six, under Prince Sattva, Sattva (Essence) deliberated on whether to advance or retreat. There are three aspects to this. First, he blamed himself for being incapable. Second, he suggested that others were capable. Finally, he reflected inwardly. First, he blamed himself for being incapable for three reasons. One, he had attachment. Two, he lacked wisdom, meaning he lacked great wisdom. Three, he was unable, meaning he lacked great compassion. Because he had attachment, he could not generate a mind of aversion to conditioned phenomena. Because he lacked great wisdom, he could not generate a mind seeking Bodhi (Enlightenment). Because he lacked great compassion, he could not generate a mind of benefiting sentient beings. Therefore, he could not give up his body to benefit beings. Sutra: 'However, there are noble beings who cherish great compassion, constantly forgetting themselves to benefit others and relieve beings.' Below is the suggestion that others are capable. This also has three aspects. One, they have great wisdom, meaning they are noble beings. Two, they have great compassion, meaning they cherish great compassion, etc. Three, they forget themselves to relieve beings, meaning they have no attachment and can be averse to conditioned phenomena. Sutra: 'Again, he thought: This body of mine has been wasted and decayed in hundreds of thousands of lifetimes, without any benefit each day. Why can't I give it up today to relieve the hunger and suffering of beings, just like discarding snot and saliva?' Below is the inward reflection. There are three aspects to this. First, he thought of the countless times he had wasted his life in the past. Second, '云何今日下 (Why today below)', he pondered why he could not give up his body to benefit beings now. Finally, '如捐洟唾下 (Like discarding snot and saliva below)', he should generate a mind of aversion, just like disliking snot and saliva. Because by giving up the impermanent physical body, one can obtain a permanent body, etc. Sutra: 'At that time, the princes, having finished their discussion, each generated a mind of loving-kindness, feeling desolate and sad, and compassionately thinking of the tiger. Their eyes did not leave it for a moment, and they lingered for a long time before leaving together.' Below is the seventh, the princes sadly left with their heads bowed. Sutra: 'At that time, Prince Sattva thought: Now is the right time for me to give up my life. Why? I have held this body for a long time, it is foul-smelling, pus-filled, and unlovable. Providing it with bedding, food, clothing, elephants, horses, carriages, and precious jewels, these are all changing dharmas, impermanent in nature, difficult to satisfy, and difficult to preserve. Although I constantly nourish it, it harbors resentment and will eventually abandon me, ungrateful. Furthermore, this body is not firm, it is of no benefit to me, it is as fearful as a thief, as impure as dung. Today I'
當使此身修廣大業。于生死海作大舟航。棄捨輪迴令得出離。
下第四思應捨命有六。一廢命念起。二何以故下策以作意。即入善法欲為根本作意所生故。即如理作意思四念住。初二句思不凈。次三句思無常。次二句思有苦。恒求難滿。求不得苦。難保守者。愛別離苦。懷怨害者。老病死苦。次一句思無我。心雖希樂不由於我。終歸棄我五趣輪迴棄不知恩。故無我也。三複次下厭舍忻求有二。初因後果。因中有三。初厭離有為即觀四念住。此身不堅無常也。於我無益無我也。可畏如賊無樂也。不凈如糞不凈也。次我於今日下求菩提。後於生死海下饒益有情。即以此身作業利生故名在因修。若後生已去且名為果。
經。復作是念。若舍此身則舍無量癰疽惡疾百千怖畏。是身唯有大小便利。不堅如泡諸蟲所集。血脈筋骨共相連持。甚可厭患。是故我今應當棄捨。以求無上究竟涅槃。永離憂患無常苦惱生死休息斷諸塵累。以定慧力圓滿熏修百福莊嚴成一切智。諸佛所贊微妙法身。既證得已施諸眾生無量法樂。是時王子興大勇猛。發弘誓願。以大悲念增益其心。
下明忻果亦三。初厭離有為。準解脫道論有十不凈想。一膀脹。二青瘀。三爛。四棄擲。五鳥獸食啖。六身肉分張。七斬斫離散。八赤血涂染。九
【現代漢語翻譯】 現代漢語譯本：應當使這個身體成就廣大的事業，在生死苦海中作為巨大的船隻，捨棄輪迴，使眾生得以解脫。
下面第四部分思考應當捨棄生命有六個方面。一是生起廢棄生命的念頭。二是『何以故』以下，用決斷的心意去行動。因為進入善法是以作意為根本，由作意所生。也就是如理作意思維四念住。最初兩句思維不凈，接著三句思維無常，再接著兩句思維有苦，總是追求難以滿足，求而不得是苦，難以保守的是愛別離苦，懷有怨恨的是老病死苦。最後一句思維無我，心雖然希望快樂但不屬於我，最終拋棄我，在五趣中輪迴卻不知感恩，所以是無我的。三是『複次』以下，厭惡捨棄而欣求有兩方面，先是因，后是果。因中有三，首先是厭離有為，也就是觀察四念住。這個身體不堅固，是無常的。對我沒有益處，是無我的。可怕如同盜賊，沒有快樂。不乾淨如同糞便，是不凈的。其次是『我於今日』以下，求菩提。然後是『于生死海』以下，饒益有情眾生。也就是用這個身體作業來利益眾生，所以在因地修行。如果後世已經到來，就稱為果。
經文：又這樣想，如果捨棄這個身體，就捨棄了無量的癰疽惡疾、百千種怖畏。這個身體只有大小便利，不堅固如同水泡，是各種蟲子聚集的地方，血脈筋骨互相連線維持，非常令人厭惡。因此我現在應當捨棄它，以求無上究竟的涅槃（Nirvana，寂滅），永遠脫離憂患、無常苦惱，生死得以止息，斷絕各種塵世的牽累，用禪定和智慧的力量圓滿熏修，用百福來莊嚴自身，成就一切智慧（Sarvajna），諸佛所讚歎的微妙法身。既然證得了，就施予眾生無量的佛法之樂。這時王子生起大勇猛心，發起弘大的誓願，用大悲心來增益他的心。
下面闡明欣求的果報也有三個方面。首先是厭離有為。根據《解脫道論》有十種不凈觀想：一、膨脹；二、青瘀；三、腐爛；四、被丟棄；五、被鳥獸吃掉；六、身體的肉被分割；七、被斬斷砍碎而離散；八、被鮮血涂染；九、...
【English Translation】 English version: One should make this body cultivate vast deeds, acting as a great ship in the sea of birth and death, abandoning reincarnation, and enabling beings to be liberated.
The fourth section below considers six aspects of abandoning life. First, the thought of abandoning life arises. Second, from 'Why is it so' onwards, act with a decisive mind. Because entering the virtuous Dharma is based on intention, generated by intention. That is, to contemplate the Four Foundations of Mindfulness with proper intention. The first two sentences contemplate impurity, the next three contemplate impermanence, and the next two contemplate suffering, always pursuing what is difficult to satisfy; the suffering of not obtaining what is sought, the difficulty of preserving what is loved is the suffering of separation from loved ones, harboring resentment is the suffering of old age, sickness, and death. The last sentence contemplates no-self, although the mind hopes for happiness, it does not belong to me, ultimately abandoning me, reincarnating in the five realms without knowing gratitude, therefore it is no-self. Third, from 'Furthermore' onwards, there are two aspects of detesting abandonment and rejoicing in seeking: first the cause, then the effect. There are three aspects in the cause, first, detesting conditioned existence, that is, observing the Four Foundations of Mindfulness. This body is not firm, it is impermanent. It is of no benefit to me, it is no-self. It is fearful like a thief, there is no happiness. It is impure like dung, it is impure. Second, from 'I today' onwards, seeking Bodhi (Enlightenment). Then from 'In the sea of birth and death' onwards, benefiting sentient beings. That is, using this body to perform actions to benefit sentient beings, therefore it is called cultivating in the causal stage. If the next life has already arrived, it is called the effect.
Sutra: Again, he thought, 'If I abandon this body, I will abandon countless carbuncles and malignant diseases, hundreds of thousands of fears. This body only contains excrement and urine, is not firm like a bubble, is a gathering place for various insects, with blood vessels, tendons, and bones connected and maintained, it is extremely disgusting. Therefore, I should abandon it now, in order to seek the unsurpassed ultimate Nirvana (Nirvana, extinction), to be forever free from worries, impermanent suffering, to cease birth and death, to cut off all worldly entanglements, to perfect cultivation with the power of meditation and wisdom, to adorn oneself with hundreds of blessings, to achieve all-knowing wisdom (Sarvajna), the subtle Dharma body praised by all Buddhas. Once attained, bestow upon sentient beings immeasurable Dharma bliss.' At this time, the prince aroused great courage, made great vows, and increased his mind with great compassion.
Below, clarifying the joyful results also has three aspects. First, detesting conditioned existence. According to the Vimuttimagga (Path of Freedom), there are ten contemplations of impurity: 1. Bloated; 2. Bluish-purple; 3. Rotten; 4. Abandoned; 5. Eaten by birds and beasts; 6. The flesh of the body is divided; 7. Cut and broken apart and scattered; 8. Stained with fresh blood; 9. ...
蟲臭。十骨想。此十唯不凈。今此文中通說四念。癰疽等無樂也。唯有大小便利等不凈也。不堅如泡無常也。諸蟲所集等無我也。然彼論說。身自性六十間有八萬蟲。故云諸蟲所集。次是故我今下求菩提。菩提菩提斷俱名為菩提。摩訶般若解脫法身俱大涅槃。俱通智理故。此中初明涅槃。以定慧力下明菩提。后既證得已下明饒益有情。斷智恩德因果二文各如次配。菩提修求不過此故四是時王下悲願逾切。
經。慮彼二兄情懷怖懼共為留難不果所祈。
下五恐有難生。
經。即便白言二兄前去我且於后。
下六善修方便。
經。爾時王子摩訶薩埵還入林中。至其虎所。脫去衣服置於竹上。作是誓言。我為法界諸眾生。志求無上菩提處。起大悲心不傾動。當舍凡夫所愛身。菩提無患無熱惱。諸有智者之所樂。三界苦海諸眾生。我今拔濟令安樂。是王子作是言已。于餓虎前委身而臥。由此菩薩慈悲威勢。虎無能為。菩薩見已即上高山投身於地。復作是念。虎今羸瘠不能食我。即起求刀竟不能得。即以干竹刺頸出血。漸近虎邊。
下第五大段捐身救濟。文中有四。一修途詣虎。二脫去衣服下起前方便。三作是誓下發菩提心。初二句總后六句別。別中初二句厭離有為心。次二句求菩提心。
后二句饒益有情心。四是時王子下正捨身命。于中復六。一委身飼虎。此由菩薩下二虎不能食。三菩薩見已下為墜高山。四復作是念下更思虎劣。五即起求刀下復起方便。六漸近虎邊下流血使食。
經。是時大地六種震動。如風激水涌沒不安。日無精明如羅睺障。諸方暗蔽無復光暉。天雨名華及妙香末繽紛亂墜遍滿林中。爾時虛空有諸天眾見是事已。生隨喜心嘆未曾有。咸共贊言。善哉大士。即說頌曰。大士救護運悲心。等視眾生如一子。勇猛歡喜情無吝。捨身濟苦福難思。定至真常勝妙處。永離生死諸纏縛。不久當獲菩提果。寂靜安樂證無生。
下第六瑞感人天。于中有二。初現瑞有三。一地振六動。二日月無光。三天雨香華遍林供養。爾時虛空下眾睹亦三。初睹見二隨喜三讚歎。讚歎有三。初二句贊悲平等。次二句贊其佈施。后四句贊當得果。得果中初兩句雙贊菩提涅槃。依三種常俱得名常。后兩句別贊菩提涅槃。寂靜即涅槃。或能所寂俱名寂靜。無生者涅槃也。
經。是時餓虎既見菩薩頸下血流即便舐血啖肉皆盡唯留余骨。
下第七虎遂能食。
經。爾時第一王子見地動已。告其弟曰。大地山河皆震動。諸方暗蔽日無光。天華亂墜遍空中。定是我弟捨身相。第二王子聞兄語已。
【現代漢語翻譯】 現代漢語譯本 后二句饒益有情心（利益有情眾生的心）。四是時王子下正捨身命（第四是當時王子捨棄生命）。于中復六（其中又有六個部分）。一委身飼虎（一是委身喂老虎）。此由菩薩下二虎不能食（這是因為菩薩的緣故，二是老虎不能吃）。三菩薩見已下為墜高山（三是菩薩看到后，像從高山墜落）。四復作是念下更思虎劣（四是又這樣想，更加覺得老虎虛弱）。五即起求刀下復起方便（五是立即起身尋找刀，又想出方便）。六漸近虎邊下流血使食（六是逐漸靠近老虎，流血給老虎吃）。
經。是時大地六種震動（這時大地發生六種震動）。如風激水涌沒不安（像風吹動水，涌動不安）。日無精明如羅睺障（太陽失去光輝，像羅睺星遮蔽）。諸方暗蔽無復光暉（四方昏暗，沒有光芒）。天雨名華及妙香末繽紛亂墜遍滿林中（天上降下名貴的鮮花和美妙的香末，紛紛墜落，遍佈林中）。爾時虛空有諸天眾見是事已（這時，天空中有很多天人看到這件事後）。生隨喜心嘆未曾有（生起隨喜之心，讚歎前所未有）。咸共贊言（都一起讚歎說）。善哉大士（太好了，大士）。即說頌曰（就說了頌詞）。大士救護運悲心（大士救護眾生，運用悲心）。等視眾生如一子（平等看待眾生像自己的孩子一樣）。勇猛歡喜情無吝（勇敢精進歡喜，心中沒有吝嗇）。捨身濟苦福難思（捨棄身體救濟苦難，福報難以思量）。定至真常勝妙處（必定到達真實永恒殊勝美妙的境界）。永離生死諸纏縛（永遠脫離生死輪迴的束縛）。不久當獲菩提果（不久將獲得菩提果）。寂靜安樂證無生（寂靜安樂地證悟不生不滅的境界）。
下第六瑞感人天（下面第六是瑞相感動人天）。于中有二（其中有兩部分）。初現瑞有三（開始顯現的瑞相有三種）。一地振六動（一是大地六種震動）。二日月無光（二是日月無光）。三天雨香華遍林供養（三是天降香花遍佈林中供養）。爾時虛空下眾睹亦三（這時天空中，大眾看到也有三種）。初睹見二隨喜三讚歎（一是看到，二是隨喜，三是讚歎）。讚歎有三（讚歎有三種）。初二句贊悲平等（開始兩句讚歎悲心平等）。次二句贊其佈施（接著兩句讚歎他的佈施）。后四句贊當得果（後面四句讚歎將要得到的果報）。得果中初兩句雙贊菩提涅槃（得到果報中，開始兩句同時讚歎菩提和涅槃）。依三種常俱得名常（依靠三種常性都得到，名為常）。后兩句別贊菩提涅槃（後面兩句分別讚歎菩提和涅槃）。寂靜即涅槃（寂靜就是涅槃）。或能所寂俱名寂靜（或者能寂和所寂都稱為寂靜）。無生者涅槃也（無生就是涅槃）。
經。是時餓虎既見菩薩頸下血流即便舐血啖肉皆盡唯留余骨（這時，飢餓的老虎看到菩薩頸下的血流出來，就舔血吃肉，全部吃光，只留下骨頭）。
下第七虎遂能食（下面第七是老虎最終能吃）。
經。爾時第一王子見地動已（這時，第一位王子看到大地震動后）。告其弟曰（告訴他的弟弟說）。大地山河皆震動（大地山河都在震動）。諸方暗蔽日無光（四方昏暗，太陽沒有光芒）。天華亂墜遍空中（天花紛紛墜落遍佈空中）。定是我弟捨身相（一定是我的弟弟捨身了）。第二王子聞兄語已（第二位王子聽到哥哥的話后）。
【English Translation】 English version The latter two sentences benefit sentient beings' minds. Fourth, at that time, the prince then rightly gave up his life. Within this, there are six parts. First, entrusting himself to feed the tiger. This is because the Bodhisattva is below, second, the tigers cannot eat. Third, the Bodhisattva sees this and is like falling from a high mountain. Fourth, again he thinks like this, further considering the tiger's weakness. Fifth, he immediately gets up to seek a knife, again devising a means. Sixth, gradually approaching the tiger's side, he lets blood flow for it to eat.
Sutra: At that time, the great earth shook in six ways, like wind stirring water, surging and restless. The sun lost its brightness, as if Rahu (a celestial body causing eclipses) obscured it. All directions were darkened, without light. Heavenly rain of precious flowers and wonderful fragrant powders fell in disarray, covering the forest. At that time, the multitude of devas (gods) in the sky, seeing this event, gave rise to joy and exclaimed that it was unprecedented. They all praised together, saying, 'Excellent, Great Being!' Then they spoke in verse: 'The Great Being protects, employing a compassionate mind, regarding all beings as if they were his only child. Courageous and joyful, without any stinginess, giving up his body to relieve suffering, the merit is inconceivable. He will surely reach the true, constant, supreme, and wonderful place, forever freed from the entanglements of birth and death. Before long, he will attain the fruit of Bodhi (enlightenment), peacefully and joyfully realizing non-origination (Nirvana).'
The sixth section below describes the auspicious signs moving humans and devas. Within this, there are two parts. First, the appearance of auspicious signs, which are three: first, the earth shakes in six ways; second, the sun and moon lose their light; third, heavenly rain of fragrant flowers covers the forest as an offering. At that time, the multitude in the sky seeing this also has three aspects: first, seeing; second, rejoicing; third, praising. There are three aspects to the praise: the first two lines praise compassion and equality; the next two lines praise his giving; the last four lines praise the fruit to be attained. In attaining the fruit, the first two lines praise both Bodhi and Nirvana. Relying on the three kinds of permanence, all are obtained, hence the name 'permanent.' The last two lines separately praise Bodhi and Nirvana. 'Tranquility' is Nirvana. Or both the tranquility of the subject and object are called 'tranquility.' 'Non-origination' is Nirvana.
Sutra: At that time, the hungry tiger, seeing the blood flowing from the Bodhisattva's neck, immediately licked the blood and devoured all the flesh, leaving only the bones.
The seventh section below describes how the tiger was finally able to eat.
Sutra: At that time, the first prince, seeing the earth shaking, said to his younger brother, 'The great earth, mountains, and rivers are all shaking. All directions are dark, and the sun has no light. Heavenly flowers are falling in disarray, covering the sky. It must be that our brother has given up his body.' The second prince, hearing his elder brother's words,
說伽陀曰。我聞薩埵慈悲語。見彼餓虎身羸瘦。饑苦所纏恐食子。我今疑弟舍其身。時二王子生大愁苦。啼泣悲嘆即共相隨還至虎所。見弟衣服在竹枝上。骸骨及發在處縱橫流血成泥玷汙其地。見已悶絕不能自持。投身骨上久乃得蘇。即起舉手哀號大哭。俱時嘆曰。我弟貌端嚴。父母偏愛念。云何俱共出。捨身而不歸。父母若問時。我等如何答。寧可同捐命。豈得自存身。時二王子悲泣懊惱。漸舍而去。
下第八眷屬號戀有三。一兄弟悲啼。二時小王子所將下侍衛追見。三爾時國大夫人下父母哀嘆。初中有六。初睹瑞共商。二時二王子下悲嘆尋覓。三見弟衣服下見尸狼藉。四見已悶絕下悶絕悲號。五即起舉手下兄弟嗟傷。六時二王子下哀泣而去。
經。時小王子所將侍從互相謂曰王子何在宜共推求。
下侍衛追覓。
經。爾時國大夫人寢高樓上。便於夢中見不祥相。被割兩乳芽齒墮落。得三鴿鶵。一為鷹奪二被驚怖。地動之時夫人遂覺。心大愁惱。作如是言。何故今時大地動。江河林樹皆搖震。日無精光如覆蔽。目瞤乳動異常時。如箭射心憂苦逼。遍身戰掉不安隱。我之所夢不祥徴。必有非常災變事。夫人兩乳忽然流出。念此必有變怪之事。時有侍女聞外人言求覓王子今猶未得。心大驚怖即
【現代漢語翻譯】 現代漢語譯本：
說了伽陀（Gāthā，偈頌）說：『我聽聞薩埵（Sattva，有情）慈悲的話語，看見那隻餓虎身體羸弱，被飢餓困苦纏繞恐怕要吃掉幼崽。我現在懷疑弟弟捨棄了自己的身體。』當時兩位王子生起巨大的愁苦，啼哭悲嘆，一起跟隨回到老虎所在的地方，看見弟弟的衣服在竹枝上，骸骨和頭髮到處散落，鮮血流淌成泥玷汙了地面。看見后昏悶暈倒不能自持，投身在骨骸上很久才甦醒，隨即起身舉手哀號大哭，一同嘆息說：『我的弟弟相貌端正莊嚴，父母特別喜愛憐念，為什麼一起出來，卻捨棄身體而不歸還？父母如果問起時，我們該如何回答？寧可一同捐棄性命，怎能獨自茍活？』當時兩位王子悲泣懊惱，漸漸離去。
下面第八眷屬號戀有三部分。一是兄弟悲啼，二是當時小王子所帶領的侍衛追尋看見，三是爾時國王的夫人，也就是父母哀嘆。第一部分兄弟悲啼中有六個小部分。一是看見祥瑞共同商議，二是當時兩位王子悲嘆尋覓，三是看見弟弟的衣服，看見屍體狼藉，四是看見后昏悶暈倒悲號，五是隨即起身舉手哀號，兄弟嗟傷，六是當時兩位王子哀泣離去。
經文：當時小王子所帶領的侍從互相說道：『王子在哪裡？應該共同尋找。』
下面是侍衛追尋。
經文：爾時國王的夫人睡在高樓上，就在夢中看見不吉祥的景象，被割掉兩乳，牙齒掉落，得到三隻鴿子幼雛，一隻被老鷹奪走，兩隻被驚嚇恐怖。大地震動的時候夫人就醒了，心中非常愁惱，這樣說道：『為什麼現在大地震動，江河樹林都搖擺震動，太陽沒有精光好像被遮蔽，眼皮跳動乳房跳動與平時不一樣，好像箭射中心臟憂愁痛苦逼迫，遍身戰慄搖動不安穩，我所做的夢是不祥的徵兆，必定有非常災變的事故。』夫人兩乳忽然流出乳汁，想到這必定有變怪的事情。當時有侍女聽到外面的人說尋找王子現在還沒有找到，心中非常驚慌恐懼，立即 English version:
He spoke a Gāthā (verse), saying: 'I heard the compassionate words of Sattva (sentient being), and saw that the hungry tiger was weak and emaciated, tormented by hunger and fearing it would eat its cubs. I now suspect that my younger brother has given up his body.' At that time, the two princes felt great sorrow, weeping and lamenting, and together they followed back to where the tiger was. They saw their younger brother's clothes on a bamboo branch, and his bones and hair scattered everywhere, with blood flowing into the mud, staining the ground. Seeing this, they fainted and could not support themselves, throwing themselves on the bones for a long time before regaining consciousness. Then they rose up, raised their hands, and cried out in sorrow, lamenting together: 'My brother's appearance was upright and dignified, and our parents especially loved and cherished him. Why did we come out together, only for him to give up his body and not return? If our parents ask, how shall we answer? We would rather give up our lives together, how can we survive alone?' At that time, the two princes wept and grieved, gradually departing.
Below, the eighth section, 'Affectionate Yearning of Relatives,' has three parts. First, the brothers weep in sorrow; second, the attendants led by the younger prince pursue and see; third, the queen, the mother, laments. The first part, the brothers' weeping, has six subsections. First, seeing the auspicious signs and discussing them together; second, the two princes lamenting and searching; third, seeing the younger brother's clothes and the scattered corpse; fourth, fainting and lamenting upon seeing it; fifth, rising up and raising hands in sorrow, the brothers lamenting; sixth, the two princes weeping and departing.
Sutra: At that time, the attendants led by the younger prince said to each other: 'Where is the prince? We should search together.'
Below is the pursuit by the attendants.
Sutra: At that time, the queen was sleeping in a high tower, and in her dream, she saw inauspicious signs. Her two breasts were cut off, her teeth fell out, and she obtained three pigeon chicks, one of which was taken by an eagle, and the other two were frightened. When the earth shook, the queen awoke, greatly troubled in her heart, and said: 'Why is the earth shaking now, and the rivers and forests are swaying and trembling? The sun has no light, as if it is covered, my eyelids twitch and my breasts move differently than usual, as if an arrow has pierced my heart, and sorrow and pain are pressing down. My whole body trembles and shakes unsteadily. The dream I had is an inauspicious omen, surely there will be an extraordinary disaster.' Suddenly, milk flowed from the queen's breasts, and she thought that this must be a strange and ominous event. At that time, a maidservant heard people outside saying that they were searching for the prince and had not yet found him, and she was greatly alarmed and frightened, and immediately
【English Translation】 Modern Chinese translation:
It is said in the Gāthā (verse): 'I heard the compassionate words of Sattva (sentient being), and saw that the hungry tiger was weak and emaciated, tormented by hunger and fearing it would eat its cubs. I now suspect that my younger brother has given up his body.' At that time, the two princes felt great sorrow, weeping and lamenting, and together they followed back to where the tiger was. They saw their younger brother's clothes on a bamboo branch, and his bones and hair scattered everywhere, with blood flowing into the mud, staining the ground. Seeing this, they fainted and could not support themselves, throwing themselves on the bones for a long time before regaining consciousness. Then they rose up, raised their hands, and cried out in sorrow, lamenting together: 'My brother's appearance was upright and dignified, and our parents especially loved and cherished him. Why did we come out together, only for him to give up his body and not return? If our parents ask, how shall we answer? We would rather give up our lives together, how can we survive alone?' At that time, the two princes wept and grieved, gradually departing.
Below, the eighth section, 'Affectionate Yearning of Relatives,' has three parts. First, the brothers weep in sorrow; second, the attendants led by the younger prince pursue and see; third, the queen, the mother, laments. The first part, the brothers' weeping, has six subsections. First, seeing the auspicious signs and discussing them together; second, the two princes lamenting and searching; third, seeing the younger brother's clothes and the scattered corpse; fourth, fainting and lamenting upon seeing it; fifth, rising up and raising hands in sorrow, the brothers lamenting; sixth, the two princes weeping and departing.
Sutra: At that time, the attendants led by the younger prince said to each other: 'Where is the prince? We should search together.'
Below is the pursuit by the attendants.
Sutra: At that time, the queen was sleeping in a high tower, and in her dream, she saw inauspicious signs. Her two breasts were cut off, her teeth fell out, and she obtained three pigeon chicks, one of which was taken by an eagle, and the other two were frightened. When the earth shook, the queen awoke, greatly troubled in her heart, and said: 'Why is the earth shaking now, and the rivers and forests are swaying and trembling? The sun has no light, as if it is covered, my eyelids twitch and my breasts move differently than usual, as if an arrow has pierced my heart, and sorrow and pain are pressing down. My whole body trembles and shakes unsteadily. The dream I had is an inauspicious omen, surely there will be an extraordinary disaster.' Suddenly, milk flowed from the queen's breasts, and she thought that this must be a strange and ominous event. At that time, a maidservant heard people outside saying that they were searching for the prince and had not yet found him, and she was greatly alarmed and frightened, and immediately English version:
He spoke a Gāthā (verse), saying: 'I heard the compassionate words of Sattva (sentient being), and saw that the hungry tiger was weak and emaciated, tormented by hunger and fearing it would eat its cubs. I now suspect that my younger brother has given up his body.' At that time, the two princes felt great sorrow, weeping and lamenting, and together they followed back to where the tiger was. They saw their younger brother's clothes on a bamboo branch, and his bones and hair scattered everywhere, with blood flowing into the mud, staining the ground. Seeing this, they fainted and could not support themselves, throwing themselves on the bones for a long time before regaining consciousness. Then they rose up, raised their hands, and cried out in sorrow, lamenting together: 'My brother's appearance was upright and dignified, and our parents especially loved and cherished him. Why did we come out together, only for him to give up his body and not return? If our parents ask, how shall we answer? We would rather give up our lives together, how can we survive alone?' At that time, the two princes wept and grieved, gradually departing.
Below, the eighth section, 'Affectionate Yearning of Relatives,' has three parts. First, the brothers weep in sorrow; second, the attendants led by the younger prince pursue and see; third, the queen, the mother, laments. The first part, the brothers' weeping, has six subsections. First, seeing the auspicious signs and discussing them together; second, the two princes lamenting and searching; third, seeing the younger brother's clothes and the scattered corpse; fourth, fainting and lamenting upon seeing it; fifth, rising up and raising hands in sorrow, the brothers lamenting; sixth, the two princes weeping and departing.
Sutra: At that time, the attendants led by the younger prince said to each other: 'Where is the prince? We should search together.'
Below is the pursuit by the attendants.
Sutra: At that time, the queen was sleeping in a high tower, and in her dream, she saw inauspicious signs. Her two breasts were cut off, her teeth fell out, and she obtained three pigeon chicks, one of which was taken by an eagle, and the other two were frightened. When the earth shook, the queen awoke, greatly troubled in her heart, and said: 'Why is the earth shaking now, and the rivers and forests are swaying and trembling? The sun has no light, as if it is covered, my eyelids twitch and my breasts move differently than usual, as if an arrow has pierced my heart, and sorrow and pain are pressing down. My whole body trembles and shakes unsteadily. The dream I had is an inauspicious omen, surely there will be an extraordinary disaster.' Suddenly, milk flowed from the queen's breasts, and she thought that this must be a strange and ominous event. At that time, a maidservant heard people outside saying that they were searching for the prince and had not yet found him, and she was greatly alarmed and frightened, and immediately
入宮中白夫人曰。大家知不。外聞諸人散覓王子遍求不得。時彼夫人聞是說已生大憂惱。悲淚盈目至大王所。白言大王。我聞外人作如是語。失我最小所愛之子。王聞語已驚惶失所。悲哽而言。苦哉今日失我愛子。即便抆淚慰喻夫人告言。賢首。汝勿憂戚。吾今共出求覓愛子。王與大臣及諸人眾即共出城各各分散隨處求覓。未久之頃。有一大臣前白王曰。聞王子在愿勿憂愁。其最小者今猶未見。王聞是語悲嘆而言。苦哉苦哉失我愛子。初有子時歡喜少。后失子時憂苦多。若使我兒重壽命。縱我身亡不為苦。夫人聞已憂惱纏懷如被箭中而嗟嘆曰。我之三子並侍從俱往林中共遊賞。最小愛子獨不還。定有乖離災厄事。次第二臣來至王所。王問臣曰愛子何在。第二大臣懊惱啼泣喉舌乾燥口不能言。竟無所答。夫人問曰。速報小子今何在。我身熱惱遍燒然。悶亂荒迷失本心。勿使我胸今破裂。時第二臣即以王子捨身之事具白王知。王及夫人聞其事已。不勝悲噎。望捨身處驟駕前行。詣竹林所至彼菩薩捨身之地。見其骸骨隨處交橫。俱時投地悶絕將死。猶如猛風吹倒大樹。心迷失緒都無所知。時大臣等以水遍灑王及夫人。良久乃蘇。舉手而哭咨嗟嘆曰。禍哉愛子端嚴相。因何死苦先來逼。若我得在汝前亡。豈見如斯大苦事。爾時
【現代漢語翻譯】 現代漢語譯本 入宮中，白夫人說：『大王知道嗎？外面聽說大家四處尋找王子，遍尋不得。』當時那位夫人聽到這些話后，非常憂愁煩惱，眼淚盈滿眼眶，來到大王那裡，稟告說：『大王，我聽到外面的人這樣說，失去了我最小最愛的兒子。』大王聽了這話，驚慌失措，悲傷哽咽地說：『可憐啊，今天失去了我心愛的兒子！』隨即擦乾眼淚，安慰夫人說：『賢首，你不要憂愁悲傷。我現在和你一起出去尋找愛子。』大王與大臣以及眾人一起出城，各自散開，隨處尋找。沒過多久，有一位大臣上前稟告大王說：『聽說王子還在，請大王不要憂愁。只是最小的王子現在還沒有找到。』大王聽了這話，悲嘆地說：『苦啊，苦啊，失去了我心愛的兒子！當初有兒子的時候，歡喜少；後來失去兒子的時候，憂愁多。如果能讓我的兒子重獲壽命，縱然我身亡也不覺得苦。』夫人聽了，憂愁煩惱纏繞心懷，如同被箭射中一般，嘆息道：『我的三個兒子和侍從一起去林中游玩賞景，唯獨最小的愛子沒有回來，一定是有乖違離散的災禍發生。』 第二個大臣來到大王那裡，大王問大臣說：『愛子在哪裡？』第二個大臣懊惱啼哭，喉嚨乾澀，口不能言，最終什麼也沒回答。夫人問：『快說，我的兒子現在在哪裡？我身心熱惱，如同被火燒一樣，煩悶慌亂，迷失本性，不要讓我胸膛現在就破裂。』這時，第二個大臣就把王子捨身的事情全部告訴了大王。大王和夫人聽了這件事後，悲傷得無法抑制，朝著捨身的地方飛奔而去，來到竹林，到達菩薩捨身的地方，看到他的骸骨隨處散落，頓時一起倒在地上，昏厥過去，如同被猛烈的風吹倒的大樹，心神迷亂，什麼都不知道了。這時，大臣們用水遍灑大王和夫人，過了很久才甦醒過來，舉手哭泣，哀嘆道：『禍啊，我那相貌端莊的愛子，為何死苦先來逼迫？如果我能死在你的前面，怎會見到如此大苦的事情！』當時
【English Translation】 English version Entering the palace, the White Lady said, 'Does the Great King know? I heard that everyone outside is searching for the prince everywhere, but they cannot find him.' At that time, the lady, upon hearing these words, became greatly worried and distressed, her eyes filled with tears. She went to the Great King and reported, 'Great King, I heard people outside saying that I have lost my youngest and most beloved son.' The Great King, upon hearing this, was alarmed and distraught, and said with a sorrowful sob, 'Alas, today I have lost my beloved son!' Immediately, he wiped away his tears and comforted the lady, saying, 'Virtuous one, do not grieve. I will now go with you to search for our beloved son.' The Great King, along with his ministers and the multitude, went out of the city, each dispersing to search everywhere. Before long, one of the ministers came forward and reported to the King, 'I heard that the prince is still alive, please do not worry. Only the youngest prince has not yet been found.' The Great King, upon hearing this, lamented, 'Alas, alas, I have lost my beloved son! When I first had a son, there was little joy; now that I have lost him, there is much sorrow. If only my son could regain his life, even if I were to die, it would not be bitter.' The lady, upon hearing this, was overwhelmed with worry and distress, as if struck by an arrow, and sighed, 'My three sons and their attendants went to the forest to play and enjoy the scenery, but only my youngest and most beloved son has not returned. Surely there must be a disaster of separation and misfortune.' The second minister came to the Great King, and the Great King asked the minister, 'Where is my beloved son?' The second minister, distressed and weeping, his throat dry, could not speak, and ultimately gave no answer. The lady asked, 'Quickly tell me, where is my son now? My body and mind are burning with heat, as if consumed by fire, I am troubled and confused, losing my true nature. Do not let my chest break open now!' At this time, the second minister told the King everything about the prince's self-sacrifice. The King and the lady, upon hearing this, were overcome with grief and rushed towards the place of self-sacrifice, arriving at the bamboo forest, reaching the place where the Bodhisattva had sacrificed himself. Seeing his bones scattered everywhere, they both fell to the ground at the same time, fainting as if about to die, like great trees blown down by a fierce wind, their minds confused and knowing nothing. At this time, the ministers sprinkled water all over the King and the lady, and after a long time, they finally awoke, raised their hands and wept, lamenting, 'Alas, my beloved son with his dignified appearance, why did the suffering of death come upon you so early? If only I could have died before you, how could I have seen such great suffering!' At that time,
夫人迷悶稍止。頭髮蓬亂。兩手捶胸宛轉于地。如魚處陸。若生失子悲泣而言。我子誰屠割。余骨散於地。失我所愛子。憂悲不自勝。苦哉誰殺子。致斯憂惱事。我心非金剛。云何而不破。我夢中所見。兩乳皆被割。牙齒悉墮落。今遭大苦痛。又夢三鴿鶵。一被鷹擒去。今失所愛子。惡相表非虛。
下眷屬號戀中第三父母哀嘆。于中有十一。初夫人驚異有八。初寢夢不祥。二地動之時下地動驚覺。三作如是言下說其惡相。四夫人兩乳下感激乳流。五時有侍女下侍女聞言。六心大驚怖下走入馳告。七時彼夫人下母聞愁惱。八至大王所下悲淚向王。準頌具說前徴。此中文略。第二王聞語已下父遂悲惶。第三即便捫淚下王慰夫人。西國恒法相見稱讚呼為賢首。第四王與大臣下王臣出覓。準下頌中應先是臣覓次後王共妃出。今文總略但云出覓。于中復七。一四散推求。二未久之頃下大臣來白。三王聞是語下父聞悲嘆。四夫人聞已下母重嗟傷。五次第二臣下臣至王問存亡。六第二大臣下大臣嗚咽不答。七夫人問曰下夫人荒迷催報。第五時第二臣下得子委由。準頌應有二臣各報。此長行中略一臣也。第六王及夫人下知已悲噎。第七望捨身處下詣捨身所。第八見其骸骨下睹見崩摧。第九時大臣等下臣從水灑。第十王及夫人下蘇
【現代漢語翻譯】 現代漢語譯本 夫人（指 Yashodhara）的迷亂稍稍停止。頭髮蓬亂。兩手捶胸，在地上翻滾，就像魚離開了水。如同失去了孩子的母親悲傷地哭泣說：『我的孩子被誰殺害了？他的骨頭散落在地上。我失去了我心愛的孩子，憂愁悲傷無法自勝。痛苦啊，是誰殺害了我的孩子，導致了這樣的憂愁煩惱？我的心不是金剛石做的，怎麼可能不破碎？我在夢中見到，我的兩個乳房都被割掉了，牙齒全部掉落，現在遭遇如此巨大的痛苦。又夢見三隻小鴿子，一隻被老鷹抓走了。現在失去了心愛的孩子，這些兇惡的預兆果然不是虛假的。』
下文是關於眷屬的哀號戀慕，其中第三部分是父母的哀嘆。這部分有十一小節。第一小節是夫人驚異，共有八個方面。首先是睡眠中做了不祥的夢；第二是地震的時候，因為地動而驚醒；第三是『作如是言下』，講述了那些兇惡的預兆；第四是夫人的兩個乳房感到有東西涌出；第五是『時有侍女下』，侍女聽到了夫人的話；第六是『心大驚怖下』，侍女跑去飛快地報告；第七是『時彼夫人下』，母親聽到了這些愁苦煩惱；第八是『至大王所下』，悲傷地流著眼淚向國王訴說。參照頌文可以詳細說明之前的徵兆，這裡文中省略了。第二部分是『王聞語已下』，父親於是悲傷惶恐。第三部分是『即便捫淚下』，國王安慰夫人，西方的習俗是相見時稱讚對方為『賢首』（指賢德的首領）。第四部分是『王與大臣下』，國王和大臣出去尋找。參照下面的頌文，應該是先由大臣尋找，然後國王和妃子一起出去。現在文中總括省略了，只說出去尋找。其中又分為七個方面：一是四處推求；二是『未久之頃下』，大臣前來稟報；三是『王聞是語下』，父親聽了悲傷嘆息；四是『夫人聞已下』，母親更加悲傷；五是『次第二臣下』，大臣來到國王面前詢問孩子的情況；六是『第二大臣下』，大臣嗚咽著不回答；七是『夫人問曰下』，夫人心神恍惚，催促著報告。第五部分是『時第二臣下』，得知了孩子被拋棄的地方。參照頌文，應該是有兩個大臣各自報告，這裡長行文中省略了一個大臣。第六部分是『王及夫人下』，知道情況后悲傷哽咽。第七部分是『望捨身處下』，前往捨身的地方。第八部分是『見其骸骨下』，親眼目睹了孩子的遺骸，悲痛欲絕。第九部分是『時大臣等下』，大臣用水灑在國王和夫人身上。第十部分是『王及夫人下』，國王和夫人甦醒過來。
【English Translation】 English version The lady (referring to Yashodhara) slightly ceased her confusion. Her hair was disheveled. She beat her chest with both hands and rolled on the ground, like a fish out of water. Like a mother who has lost her child, she wept and said, 'Who has slaughtered my child? His bones are scattered on the ground. I have lost my beloved child, and my sorrow and grief are overwhelming. Alas, who has killed my child, causing such sorrow and distress? My heart is not made of diamond, how can it not break? In my dream, I saw both my breasts being cut off, and all my teeth falling out. Now I am experiencing such great pain. I also dreamed of three baby pigeons, one of which was snatched away by a hawk. Now I have lost my beloved child, and these ominous signs are indeed not false.'
The following is about the lamentation and longing of the family members, the third part of which is the parents' lament. This part has eleven sections. The first section is the lady's astonishment, which has eight aspects. First, she had an ominous dream in her sleep; second, she was awakened by the earthquake; third, '作如是言下' (zuò rú shì yán xià, meaning 'speaking as follows'), she described those ominous signs; fourth, the lady felt something surging from her breasts; fifth, '時有侍女下' (shí yǒu shì nǚ xià, meaning 'at that time there was a maid'), the maid heard the lady's words; sixth, '心大驚怖下' (xīn dà jīng bù xià, meaning 'her heart was greatly frightened'), the maid ran to report quickly; seventh, '時彼夫人下' (shí bǐ fū rén xià, meaning 'at that time that lady'), the mother heard these sorrows and troubles; eighth, '至大王所下' (zhì dà wáng suǒ xià, meaning 'arriving at the king's place'), she tearfully told the king. Refer to the verses for a detailed explanation of the previous signs, which are omitted here in the text. The second part is '王聞語已下' (wáng wén yǔ yǐ xià, meaning 'after the king heard the words'), the father was then sad and fearful. The third part is '即便捫淚下' (jí biàn mén lèi xià, meaning 'immediately wiping away tears'), the king comforted the lady. The custom in the West is to praise each other as '賢首' (xián shǒu, meaning 'virtuous leader') when they meet. The fourth part is '王與大臣下' (wáng yǔ dà chén xià, meaning 'the king and the ministers'), the king and the ministers went out to search. Referring to the verses below, the ministers should search first, and then the king and the consort go out together. Now the text summarizes and omits it, only saying that they went out to search. Among them, it is divided into seven aspects: first, searching everywhere; second, '未久之頃下' (wèi jiǔ zhī qǐng xià, meaning 'after not a long time'), the minister came to report; third, '王聞是語下' (wáng wén shì yǔ xià, meaning 'after the king heard these words'), the father sighed sadly; fourth, '夫人聞已下' (fū rén wén yǐ xià, meaning 'after the lady heard this'), the mother was even more sad; fifth, '次第二臣下' (cì dì èr chén xià, meaning 'the second minister'), the minister came to the king and asked about the child's situation; sixth, '第二大臣下' (dì èr dà chén xià, meaning 'the second minister'), the minister sobbed and did not answer; seventh, '夫人問曰下' (fū rén wèn yuē xià, meaning 'the lady asked'), the lady was distraught and urged to report. The fifth part is '時第二臣下' (shí dì èr chén xià, meaning 'at that time the second minister'), learned about the place where the child was abandoned. Referring to the verses, there should be two ministers reporting separately, but here the prose text omits one minister. The sixth part is '王及夫人下' (wáng jí fū rén xià, meaning 'the king and the lady'), after knowing the situation, they sobbed with grief. The seventh part is '望捨身處下' (wàng shě shēn chù xià, meaning 'looking towards the place of abandonment'), they went to the place of abandonment. The eighth part is '見其骸骨下' (jiàn qí hái gǔ xià, meaning 'seeing his bones'), they witnessed the child's remains and were heartbroken. The ninth part is '時大臣等下' (shí dà chén děng xià, meaning 'at that time the ministers'), the ministers sprinkled water on the king and the lady. The tenth part is '王及夫人下' (wáng jí fū rén xià, meaning 'the king and the lady'), the king and the lady woke up.
已嗟嘆。十一爾時夫人下母泣陳悲。初經家敘。次母悲陳。于中二頌述悲傷。二頌敘惡相。
經。爾時大王及於夫人並二王子盡哀號哭瓔珞不御與諸人眾共收菩薩遺身舍利為于供養置窣堵波中。
下第九大段為立制底。
經。阿難陀汝等應知此即是彼菩薩舍利復告阿難陀我于昔時雖具煩惱貪瞋癡等能于地獄餓鬼旁生五趣之中隨緣救濟令得出離何況今時煩惱都盡無復余習號天人師具一切智而不能為一一眾生經于多劫在地獄中及於余處代受眾苦令出生死煩惱輪迴。
下第十大段結示利生有三。初結歸舍利。次復告阿難陀下略示往因。雖言兼于得失具煩惱等為失。然能修行為得。此意勵勸具煩惱者令其修行。即初練磨。亦勸聖者。我昔處凡尚為益物。汝等證聖。何不精勤。后何況今時下述今能利。即隨感應形皆為益物。此意尚能代生受苦令其出離。故今所說定為利樂方便之因。汝等應當流通修學。
經。爾時世尊欲重宣此義而說頌言。我念過去世。無量無數劫。或時作國王。或復為王子。常行於大施。及舍所愛身。愿出離生死。至妙菩提處。昔時有大國。國主名大車。王子名勇猛。常施心無吝。王子有二兄。號大渠大天。三人同出游。漸至出林所。見虎饑所逼。便生如是心。此虎飢火燒。更
【現代漢語翻譯】 現代漢語譯本： 已嗟嘆。十一、爾時夫人下母泣陳悲。初經家敘。次母悲陳。于中二頌述悲傷。二頌敘惡相。 經。爾時大王及於夫人並二王子盡哀號哭，瓔珞不御，與諸人眾共收菩薩遺身舍利，為于供養，置窣堵波（stupa，佛塔）中。 下第九大段為立制底（caitya，支提，佛塔或聖地）。 經。阿難陀（Ananda，佛陀十大弟子之一）！汝等應知，此即是彼菩薩舍利。復告阿難陀（Ananda）：我于昔時，雖具煩惱貪瞋癡等，能于地獄、餓鬼、旁生五趣之中，隨緣救濟，令得出離。何況今時煩惱都盡，無復余習，號天人師，具一切智，而不能為一一眾生，經于多劫，在地獄中及於余處，代受眾苦，令出生死煩惱輪迴？ 下第十大段結示利生有三。初結歸舍利。次復告阿難陀（Ananda）下略示往因。雖言兼于得失，具煩惱等為失，然能修行為得。此意勵勸具煩惱者令其修行。即初練磨。亦勸聖者。我昔處凡尚為益物。汝等證聖。何不精勤。后何況今時下述今能利。即隨感應形皆為益物。此意尚能代生受苦令其出離。故今所說定為利樂方便之因。汝等應當流通修學。 經。爾時世尊欲重宣此義，而說頌言：我念過去世，無量無數劫，或時作國王，或復為王子，常行於大施，及舍所愛身，愿出離生死，至妙菩提處。昔時有大國，國主名大車，王子名勇猛，常施心無吝。王子有二兄，號大渠、大天，三人同出游，漸至出林所，見虎饑所逼，便生如是心，此虎飢火燒，更
【English Translation】 English version: It is already lamented. Eleven, at that time, the lady and the mother cried and expressed their grief. First, the sutra narrator describes. Then the mother expresses her grief. Among them, two verses describe the sorrow, and two verses describe the ominous signs. Sutra: At that time, the great king, the lady, and the two princes all wept in sorrow, removed their ornaments, and together with the people, collected the relics of the Bodhisattva's remains, and placed them in a stupa (stupa, Buddhist shrine) for offering. The ninth major section below is to establish a caitya (caitya, a Buddhist shrine or sacred place). Sutra: Ananda (Ananda, one of the ten great disciples of the Buddha)! You should know that these are the relics of that Bodhisattva. Again, he told Ananda (Ananda): In the past, although I possessed afflictions such as greed, anger, and ignorance, I was able to rescue and deliver beings in the hells, hungry ghosts, animals, and the five realms, according to their karmic conditions. How much more so now that all afflictions are exhausted, and there are no remaining habits, I am called the Teacher of Gods and Humans, possessing all wisdom, and yet I cannot, for each and every being, endure countless kalpas in the hells and other places, suffering in their place, to liberate them from the cycle of birth, death, afflictions, and reincarnation? The tenth major section below concludes and shows the benefit of benefiting beings in three ways. First, it concludes by returning to the relics. Next, it briefly shows the past causes after telling Ananda (Ananda). Although it speaks of both gains and losses, possessing afflictions is a loss, but being able to cultivate is a gain. This meaning encourages those with afflictions to cultivate. This is the initial training. It also encourages the sages. In the past, when I was still an ordinary being, I was still beneficial to beings. You have attained sainthood. Why not be diligent? Later, it describes the present ability to benefit. That is, according to the response, all forms are beneficial to beings. This meaning is still able to suffer in place of beings to liberate them. Therefore, what is said now is definitely the cause of beneficial and joyful means. You should circulate, study, and practice it. Sutra: At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I remember the past lives, countless and innumerable kalpas, sometimes as a king, sometimes as a prince, constantly practicing great giving, and giving up my beloved body, wishing to be liberated from birth and death, to reach the wonderful Bodhi place. In the past, there was a great country, the king's name was Great Chariot, the prince's name was Courageous, constantly giving without stinginess. The prince had two elder brothers, named Great Channel and Great Heaven, the three of them went out for a tour, gradually reaching the forest, seeing the tiger being forced by hunger, then they gave rise to such a thought, this tiger is burned by the fire of hunger, even more.'
無餘可食。大士睹如斯。恐其將食子。捨身無所顧。救子不令傷。大地及諸山。一時皆震動。江海皆騰躍。驚波水逆流。天地失光明。昏冥無所見。林野諸禽獸。飛奔喪所依。二兄怪不還。憂戚生悲苦。即與諸侍從。林藪遍尋求。兄弟共籌議。復往深山處。四顧無所有。見虎處空林。其母並七子。口皆有血污。殘骨並余發。縱橫在地中。復見有流血。散在竹林所。二兄既見已。心生大恐怖。悶絕俱躄地。荒迷不覺知。塵土坌其身。六情皆失念。王子諸侍從。啼泣心憂惱。以水灑令蘇。舉手號啕哭。菩薩捨身時。慈母在宮內。五百諸婇女。共受于妙樂。夫人之兩乳。忽然自流出。遍體如針刺。苦痛不能安。欻生失子想。憂箭苦傷心。即白大王知。陳斯苦惱事。悲泣不堪忍。哀聲向王說。大王今當知。我生大苦惱。兩乳忽流出。禁止不應心。如針遍刺身。煩惋胸欲破。我先夢惡徴。必當失愛子。愿王濟我命。知兒存與亡。夢見三鴿鶵。小者是愛子。忽被鷹奪去。悲愁難具陳。我今沒憂海。趣死將不久。恐子命不全。愿為速求覓。又聞外人語。小子求不得。我今意不安。愿王哀愍我。夫人白王已。舉身而躄地。悲痛心悶絕。荒迷不覺知。婇女見夫人。悶絕在於地。舉聲皆大哭。憂惶失所依。王聞如是語。懷憂不自勝。因命諸
【現代漢語翻譯】 現代漢語譯本 沒有剩餘的食物可以吃了。偉大的菩薩看到這種情況，擔心老虎將要吃掉孩子，於是毫不顧惜地捨棄自己的身體，拯救虎子免受傷害。大地和所有的山脈，一時都震動起來。江河湖海都翻騰跳躍，驚濤駭浪，水流倒逆。天地失去了光明，一片昏暗，什麼也看不見。山林原野中的各種禽獸，四處奔逃，失去了依靠。 菩薩的兩個哥哥奇怪他遲遲不歸，憂愁悲傷，痛苦萬分。於是和侍從們一起，在林中四處尋找。兄弟倆商議后，又前往深山之處。四處張望，一無所獲，只看見老虎在空曠的林中，它的母親和七個孩子，口中都沾滿了血污，殘餘的骨頭和頭髮，散亂地落在地上。又看見有血跡，散落在竹林之中。 兩個哥哥看到這些，心中生起極大的恐怖，昏倒在地，不省人事。神志不清，什麼也不知道，塵土覆蓋了全身，六種感官都失去了作用。王子和侍從們，啼哭著，心中憂愁煩惱，用水潑醒他們。舉起手來，號啕大哭。菩薩捨身的時候，慈母正在宮內，和五百個婇女（宮女），一同享受美妙的快樂。 夫人的兩個乳房，忽然自己流出乳汁，遍體如同針刺一般，痛苦難忍，不能安寧。突然產生失去兒子的想法，憂愁的箭矢深深地刺傷了她的心。於是告訴大王，陳述這些苦惱的事情，悲傷哭泣，難以忍受，哀聲向大王說道：『大王您應當知道，我生起極大的苦惱，兩個乳房忽然流出乳汁，禁止也無法停止，如同針遍身刺痛，煩悶憂愁，胸口都要破裂了。我先前做了不好的夢，一定是失去了我心愛的兒子。愿大王救我的性命，查明兒子是生是死。夢見三隻小鴿子，最小的是我心愛的兒子，忽然被老鷹奪走了，悲愁難以盡述。我現在沉沒在憂愁的海洋中，恐怕將不久於人世。擔心兒子的性命不保，希望您儘快尋找。又聽到外面的人說，小兒子找不到了。我現在心中不安，愿大王哀憐我。』 夫人稟告大王之後，全身倒在地上，悲痛心悶，昏迷不醒，神志不清，什麼也不知道。婇女們看見夫人昏倒在地，都舉聲大哭，憂愁惶恐，失去了依靠。大王聽到這些話，心中憂愁，不能自已，於是命令眾人…
【English Translation】 English version There was nothing left to eat. The great Bodhisattva, seeing this, feared that the tigers would eat their cubs. Without hesitation, he sacrificed his own body to save the tiger cubs from harm. The earth and all the mountains shook at that moment. The rivers and seas surged and leaped, with terrifying waves and逆流. Heaven and earth lost their light, and it was dark, with nothing visible. The birds and beasts in the forests and fields fled in all directions, losing their refuge. The Bodhisattva's two elder brothers wondered why he had not returned. They were filled with sorrow, grief, and pain. Together with their attendants, they searched throughout the forest. After discussing it, the brothers went deeper into the mountains. Looking around, they found nothing, except for the tigers in an empty forest. The mother and her seven cubs had bloodstains on their mouths, and the remaining bones and hair were scattered on the ground. They also saw bloodstains scattered in the bamboo grove. Upon seeing this, the two elder brothers were filled with great terror. They fainted and collapsed to the ground, unconscious and unaware. Their minds were confused, and they knew nothing. Dust covered their bodies, and their six senses were lost. The princes and attendants wept, their hearts filled with sorrow and distress. They sprinkled water on them to revive them. They raised their hands and wailed loudly. At the time when the Bodhisattva sacrificed his body, his loving mother was in the palace, enjoying wonderful pleasures with five hundred palace women (婇女). Suddenly, milk flowed from the lady's breasts, and she felt as if needles were piercing her entire body. She was in unbearable pain and could not find peace. Suddenly, she had the thought of losing her son, and the arrow of sorrow deeply wounded her heart. She then told the Great King, recounting these distressing events, weeping with sorrow, unable to bear it, and said to the King in a mournful voice: 'Great King, you should know that I am experiencing great distress. Milk is suddenly flowing from my breasts, and I cannot stop it. It feels as if needles are piercing my entire body. I am troubled and worried, and my chest feels like it is about to burst. I had a bad dream earlier, and I must have lost my beloved son. I beg you, Great King, to save my life and find out whether my son is alive or dead. I dreamed of three little pigeons (鴿鶵), the smallest of whom was my beloved son, who was suddenly snatched away by a hawk. My sorrow is difficult to describe. I am now sinking in an ocean of sorrow, and I fear that I will not live much longer. I am worried about my son's life, and I hope you will find him as soon as possible. I also heard people outside saying that the little son cannot be found. I am now uneasy, and I beg you, Great King, to have mercy on me.' After the lady told the Great King, she fell to the ground, her heart filled with grief, and she fainted, unconscious and unaware. When the palace women (婇女) saw the lady faint on the ground, they all cried out loudly, filled with sorrow and fear, and lost their refuge. When the Great King heard these words, his heart was filled with sorrow, and he could not control himself. So he ordered the people…
群臣。尋求所愛子。皆共出城外。隨處而追覓。涕泣問諸人。王子今何在。今者為存亡。誰知所去處。云何令得見。解我憂惱心。諸人悉共傳。咸言王子死。聞者皆傷悼。悲嘆苦難裁。爾時大車王。悲號從座起。即就夫人處。以水灑其身。夫人蒙水灑。久乃得醒悟。悲啼以問王。我兒今在不。王告夫人曰。我已使諸人。四向求王子。尚未有訊息。王又告夫人。汝莫生煩惱。且當自安慰。可共出追尋。王即與夫人。嚴駕而前進。號慟聲凄感。憂心若火然。士庶百千萬。亦隨王出城。各欲求王子。悲號聲不絕。王求愛子故。目視於四方。見有一人來。被髮身涂血。遍體蒙塵土。悲哭逆前來。王見是惡相。倍復生憂惱。王便舉兩手。哀號不自裁。初有一大臣。匆忙至王所。進白大王曰。幸愿忽悲哀。王之所愛子。今雖求未獲。不久當來至。以釋大王憂。王復更前行。見次大臣至。其臣詣王所。流淚白王言。二子今現存。被憂火所逼。其第三王子。已被無常吞。見餓虎初生。將欲食其子。彼薩埵王子。見此起悲心。愿求無上道。當度一切眾。系想妙菩提。廣大深如海。即上高山頂。投身餓虎前。虎羸不能食。以竹自傷頸。遂啖王子身。唯有餘骸骨。時王及夫人。聞已俱悶絕。心沒于憂海。煩惱火燒然。臣以栴檀水。灑王及夫人
【現代漢語翻譯】 現代漢語譯本 眾大臣爲了尋找他們心愛的王子，一同出城外，四處追尋。他們哭泣著詢問路人：『王子現在在哪裡？是生是死？誰知道他去了哪裡？怎樣才能再見到他，解除我心中的憂愁？』 人們都紛紛傳說，一致說王子已經死了。聽到的人都感到悲傷哀悼，悲嘆之聲難以停止。當時，大車王悲號著從座位上站起，來到夫人處，用水灑在她身上。夫人被水灑后，過了很久才醒悟過來，悲啼著問國王：『我的兒子現在還在嗎？』 國王告訴夫人說：『我已經派人四處尋找王子，但還沒有訊息。』國王又告訴夫人：『你不要煩惱，暫且自我安慰，我們可以一起出去尋找。』國王隨即與夫人一同準備車駕，向前進發。號啕大哭的聲音淒涼悲感，憂愁的心情如同被火燃燒。 士人百姓成千上萬，也跟隨國王出城，都想尋找王子，悲號的聲音不絕於耳。國王爲了尋找心愛的兒子，目光注視著四方，看見有一個人走來，披散著頭髮，身上塗滿血跡，渾身沾滿塵土，悲哭著迎面而來。國王看到這不祥之相，更加憂愁煩惱。國王便舉起雙手，哀號不已。 起初，有一位大臣匆忙趕到國王處，進言道：『希望大王不要過於悲哀。大王所愛的王子，現在雖然還沒有找到，不久將會回來，以解除大王的憂愁。』國王又繼續前行，看見另一位大臣來到，這位大臣走到國王面前，流著眼淚稟告說：『兩位王子現在還活著，但被憂愁的火焰所逼迫，而第三位王子，已經被無常吞噬了。』 『我看到一隻剛生下幼崽的飢餓母虎，正要吃掉它的孩子。那位薩埵（Sattva）（勇猛）王子，看到此情景，生起悲憫之心，發願尋求無上菩提之道，以度脫一切眾生。他心中想著微妙的菩提，其廣大深邃如大海，於是登上高山之頂，縱身跳到餓虎面前。』 『老虎虛弱無力，不能吃他，王子便用竹子刺傷自己的頸部，最終被老虎吃掉了身體，只剩下殘餘的骸骨。』當時，國王和夫人聽到這些話后，都昏厥過去，沉沒在憂愁的海洋中，被煩惱的火焰燃燒。大臣用栴檀（Candana）（一種香木）水灑在國王和夫人身上。
【English Translation】 English version The ministers, seeking their beloved prince, all went out of the city, searching everywhere. Weeping, they asked the people: 'Where is the prince now? Is he alive or dead? Who knows where he has gone? How can we see him again and relieve the sorrow in our hearts?' The people all spread the word, unanimously saying that the prince was dead. Those who heard it felt sad and mourned, the sounds of lamentation were hard to stop. At that time, King Great-Chariot (Maharatha) (大車王) rose from his seat, wailing, and went to the queen's place, sprinkling water on her. The queen, being sprinkled with water, woke up after a long time, and asked the king, weeping: 'Is my son still here?' The king told the queen: 'I have already sent people to search for the prince in all directions, but there is still no news.' The king also told the queen: 'Do not be troubled, and comfort yourself for now, we can go out together to search.' The king then prepared the carriage with the queen and advanced forward. The sound of wailing was desolate and sad, and the worried heart was like being burned by fire. Tens of thousands of scholars and commoners also followed the king out of the city, all wanting to find the prince, and the sound of wailing never stopped. The king, in order to find his beloved son, looked in all directions, and saw a person coming, with disheveled hair, covered in blood, and covered in dust, weeping as he came forward. The king, seeing this ominous appearance, became even more worried and troubled. The king then raised his hands and wailed incessantly. Initially, a minister rushed to the king's place and said: 'I hope Your Majesty will not be too sad. The prince whom Your Majesty loves, although he has not been found yet, will return soon to relieve Your Majesty's sorrow.' The king continued forward and saw another minister coming. This minister went to the king and reported with tears in his eyes: 'The two princes are still alive, but they are being forced by the flames of sorrow, while the third prince has been swallowed by impermanence.' 'I saw a hungry tigress who had just given birth to cubs, about to eat her children. That Prince Sattva (薩埵) (Courageous One), seeing this scene, arose with compassion and vowed to seek the unsurpassed path of Bodhi (菩提) in order to liberate all sentient beings. He thought of the subtle Bodhi in his heart, which was as vast and deep as the ocean, so he climbed to the top of a high mountain and threw himself in front of the hungry tigress.' 'The tiger was weak and unable to eat him, so the prince stabbed his own neck with bamboo, and was eventually eaten by the tiger, leaving only the remaining bones.' At that time, the king and queen, after hearing these words, both fainted, sinking into the ocean of sorrow, burned by the flames of affliction. The minister sprinkled the king and queen with Candana (栴檀) (a type of fragrant wood) water.
。俱起大悲號。舉手捶胸臆。第三大臣來。白王如是語。我見二王子。悶絕在林中。臣以冷水灑。爾乃暫蘇息。顧視於四方。如猛火周遍。暫起而還伏。悲號不自勝。舉手以哀言。稱歎弟希有。王聞如是說。倍增憂火煎。夫人大號啕。高聲作是語。我之小子遍鍾愛。已為無常羅剎吞。余有二子今現存。覆被憂火所燒逼。我今速可至山下。安慰令其保余命。即便馳駕望前路。一心詣彼捨身崖。路逢二子行啼泣。捶胸懊惱失容儀。父母見已抱憂悲。俱往山林捨身處。既至菩薩捨身地。共聚悲號生大苦。脫去瓔珞盡哀心。收取菩薩身余骨。與諸人眾同供養。共造七寶窣堵波。以彼舍利置函中。整駕懷憂趣城邑。
下說頌有五十六頌分二。初二頌總標修行。后五十四頌別頌捨身。前長行有十段。今頌大段略不頌第四思應捨命第七虎遂能食第十結示利生。即分為七。初一頌半頌第一陳往眷屬。次半頌頌第二述昔歡游。次一頌頌第三遇苦悲生。次一頌頌第五捐身救濟。次二頌頌第六瑞感人天。次四十六頌半頌第八眷屬號戀。次一頌半頌第九為立制底。初五段準文可知。頌眷屬號戀中長行有三。初二兄怪不還下六頌頌兄弟悲啼。細分可知。略不頌侍衛追覓。菩薩捨身時下四十頌半頌父母哀嘆。前長行有十一。無先遣臣出。今頌
【現代漢語翻譯】 現代漢語譯本：他們一同發出巨大的悲號，舉手捶胸。第三位大臣前來，向國王稟告說：『我看見兩位王子昏厥在林中，我用冷水潑灑他們，他們才暫時甦醒。環顧四方，如同猛火遍佈。暫時起身又再次伏倒，悲號不止，舉手哀嘆，稱讚弟弟的希有。』國王聽聞這些話，更加憂心如焚。王后也大聲號啕，高聲說道：『我最鍾愛的小兒子，已經被無常的羅剎吞噬。我還有兩個兒子現在還活著，又被憂愁的火焰所逼迫。我現在要趕快到山下，安慰他們，讓他們保住性命。』隨即駕車前往，一心前往那捨身崖。路上遇到兩個兒子邊走邊哭泣，捶胸頓足，懊惱失態。父母看見后，抱著他們一同悲傷，一同前往山林捨身之處。到達菩薩捨身之地，大家聚在一起悲號，痛苦萬分。脫下瓔珞，盡表哀思，收取菩薩捨身后的遺骨，與眾人一同供養，共同建造七寶窣堵波（寶塔），將舍利安放在寶函之中。整理車駕，懷著憂愁返回城邑。
下面用五十六頌來講述這件事，分為兩部分。開始的兩頌總括修行的意義，後面的五十四頌分別讚頌捨身。前面的長行文字有十段，現在用頌文概括，省略了第四段『思考應該捨命』、第七段『老虎最終能吃』、第十段『總結顯示利益眾生』，因此分為七段。最初一頌半讚頌第一段『陳述往昔眷屬』，接下來半頌讚頌第二段『敘述昔日歡快遊玩』，再用一頌讚頌第三段『遭遇苦難悲傷產生』，再用一頌讚頌第五段『捐軀捨身救濟』，再用兩頌讚頌第六段『祥瑞感動人天』，再用四十六頌半讚頌第八段『眷屬悲號戀慕』，最後用一頌半讚頌第九段『為之建立制底（佛塔）』。最初五段可以參照原文理解。在讚頌眷屬悲號戀慕中，長行文字有三段，最初是二哥奇怪弟弟沒有回來，下面六頌讚頌兄弟悲啼。細節部分可以自行分析理解，省略了侍衛追尋的情節。菩薩捨身時，下面四十頌半讚頌父母哀嘆。前面的長行文字有十一處，沒有『先派遣大臣出去』的情節，現在用頌文來表達。
【English Translation】 English version: Together, they raised great cries of sorrow, wringing their hands and beating their chests. The third minister came and reported to the king, saying, 'I saw the two princes unconscious in the forest. I sprinkled them with cold water, and they temporarily revived. They looked around in all directions, as if surrounded by raging fire. They rose briefly and then collapsed again, weeping uncontrollably, raising their hands in lamentation, and praising their brother's rarity.' Hearing these words, the king was consumed with even greater grief. The queen also wailed loudly, exclaiming, 'My youngest son, whom I cherished most, has already been devoured by the impermanent Rakshasa (demon). My two remaining sons are now tormented by the flames of sorrow. I must quickly go down the mountain and comfort them, so that they may preserve their lives.' Immediately, she set off in her carriage, heading straight for the Cliff of Self-Sacrifice. On the way, she encountered her two sons walking and weeping, beating their chests and lamenting in disarray. Seeing them, the parents embraced them in sorrow, and together they went to the place in the forest where the Bodhisattva (enlightened being) had sacrificed himself. Arriving at the Bodhisattva's place of self-sacrifice, they gathered together, wailing in great anguish. They removed their necklaces, expressing their deepest sorrow, and collected the remaining bones of the Bodhisattva's body, offering them together with the crowd. Together, they built a seven-jeweled stupa (reliquary mound), placing the relics in a jeweled casket. They prepared their carriage and, filled with sorrow, returned to the city.
The following is a narration in fifty-six verses, divided into two parts. The first two verses summarize the meaning of practice, and the following fifty-four verses separately praise self-sacrifice. The preceding prose text has ten sections, now summarized in verse, omitting the fourth section 'Considering whether to sacrifice life,' the seventh section 'The tiger eventually eats,' and the tenth section 'Concluding and showing the benefit of sentient beings,' thus dividing it into seven sections. The first one and a half verses praise the first section 'Describing past relatives,' followed by half a verse praising the second section 'Narrating past joyful travels,' then one verse praising the third section 'Encountering suffering and sorrow arising,' then one verse praising the fifth section 'Sacrificing oneself to help,' then two verses praising the sixth section 'Auspicious signs moving humans and gods,' then forty-six and a half verses praising the eighth section 'Relatives weeping and longing,' and finally one and a half verses praising the ninth section 'Establishing a chaitya (shrine) for him.' The first five sections can be understood by referring to the original text. In the praise of relatives weeping and longing, there are three sections of prose text, the first being the second brother wondering why the younger brother had not returned, and the following six verses praising the brothers' weeping. The detailed parts can be analyzed and understood by oneself, omitting the plot of the guards searching. When the Bodhisattva sacrificed himself, the following forty and a half verses praise the parents' lamentation. The preceding prose text has eleven places, without the plot of 'first sending out a minister,' now expressed in verse.
中有。然無第十。第十一母泣陳悲。第三王慰夫人在第四王臣出覓中。故但分十。初十一頌頌夫人驚異。次半頌頌第二王遂悲惶。次因命諸群臣下十四頌頌第四王臣出覓。次王復更前行下五頌半頌第五得子委由。次時王及夫人下七頌頌第六知已悲噎。次我今速可之山下下二頌頌第七詣捨身所。次半頌頌第八睹見崩摧。就夫人驚異中分五。初一頌宮內歡樂。次一頌半感激乳流。次六頌半頌悲淚白王。前長行中寢夢不祥．侍女聞言．走入馳告．母聞愁惱．總在此白王中更不別頌。以文影略離煩重故。次一頌白已悶絕。次一頌婇女憂惶王聞如是語下頌第二王遂悲傷。因命諸群臣下十四頌王臣出覓。前長行有七。今頌分三。初半頌命臣追覓。長行中無。次九頌頌初四散推求。于中初三頌臣佐尋求。次爾時大車下四頌頌前第三王慰夫人。以文便故。又長行中悲淚白王不言悶絕以水灑蘇。今頌中有文影略故。后王即與夫人下二頌頌王出推求。初一頌王。次一頌臣。王求愛子故下四頌半頌王臣出覓中第二大臣來白。于中分三。初一頌半頌王見使來。次一頌舉手招問。后二頌大臣進白。王復更前行下五頌半頌前第五得子委由。于中分四。初半頌王見臣來。次一頌白二子存。次半頌報薩埵亡。次三頌半述其死由。時王及夫人下頌第六知已
【現代漢語翻譯】 現代漢語譯本 中有（指生命輪迴中的一個階段）。然而沒有第十（指某種狀態或階段）。第十一（指某人）哭泣陳述悲傷。第三王安慰夫人在第四王臣外出尋找的過程中。所以只分十（指某種分類或階段）。 最初的十一頌讚美夫人驚異。接下來半頌讚美第二王於是悲傷惶恐。接下來因為命令各位群臣，下面的十四頌讚美第四王臣外出尋找。接下來國王又繼續前行，下面的五頌半讚美第五（指某人）得到兒子委由（指事情的緣由）。接下來當時國王及夫人，下面的七頌讚美第六（指某人）知道后悲傷哽咽。接下來我現在迅速前往山下，下面的兩頌讚美第七（指某人）前往捨身之處。接下來半頌讚美第八（指某人）睹見崩摧。 就夫人驚異中分為五。最初一頌宮內歡樂。接下來一頌半感激乳汁流出。接下來六頌半讚美悲傷流淚告訴國王。前面的長行中，寢夢不祥，侍女聽到后，跑進去飛奔告知，母親聽到后愁苦煩惱，總在此告訴國王中，更不另外讚美。因為文字簡略，避免煩瑣重複的緣故。接下來一頌說完后悶絕。接下來一頌婇女憂愁惶恐，國王聽到這樣的話，下面的頌讚美第二王於是悲傷。 因為命令各位群臣，下面的十四頌讚美王臣外出尋找。前面的長行有七（指七個部分）。現在頌分為三。最初半頌命令臣下追尋尋找。長行中沒有。接下來九頌讚美最初四處分散推求。其中最初三頌臣佐尋求。接下來爾時大車，下面的四頌讚美前面第三王安慰夫人。因為文字方便的緣故。又長行中悲傷流淚告訴國王，沒有說悶絕用水潑醒。現在頌中有，文字簡略的緣故。後面國王就與夫人，下面的兩頌讚美國王外出推求尋找。最初一頌國王。接下來一頌臣子。國王尋找心愛的兒子，下面的四頌半讚美國王臣外出尋找中，第二大臣前來稟告。其中分為三。最初一頌半讚美國王看見使者前來。接下來一頌舉手招問。後面兩頌大臣進言稟告。國王又繼續前行，下面的五頌半讚美前面第五（指某人）得到兒子委由。其中分為四。最初半頌國王看見臣子前來。接下來一頌稟告兩個兒子尚在。接下來半頌稟告薩埵（Sattva）死亡。接下來三頌半敘述他死亡的緣由。當時國王及夫人，下面的頌讚美第六（指某人）知道后。 English version There is an intermediate state (referring to a stage in the cycle of life and death). However, there is no tenth (referring to a certain state or stage). The eleventh (referring to someone) weeps and expresses sorrow. The third king comforts the lady while the fourth king's ministers go out to search. Therefore, it is only divided into ten (referring to a certain classification or stage). The initial eleven verses praise the lady's surprise and wonder. Next, half a verse praises the second king's subsequent sorrow and fear. Next, because of the order to the various ministers, the following fourteen verses praise the fourth king's ministers going out to search. Next, the king continues to move forward, and the following five and a half verses praise the fifth (referring to someone) obtaining the son's cause (referring to the reason for the matter). Next, at that time, the king and the lady, the following seven verses praise the sixth (referring to someone) knowing and then being sad and choked with sobs. Next, I will quickly go down the mountain now, and the following two verses praise the seventh (referring to someone) going to the place of self-sacrifice. Next, half a verse praises the eighth (referring to someone) witnessing the collapse and destruction. Regarding the lady's surprise and wonder, it is divided into five. Initially, one verse describes the joy within the palace. Next, one and a half verses express gratitude for the flowing of milk. Next, six and a half verses praise the sadness and tears as she tells the king. In the preceding prose section, the ominous dream, the maidservant hearing it, running in and rushing to inform, and the mother hearing it and being worried and troubled, are all included in this telling the king, without separate praise. This is because the text is concise, avoiding tedious repetition. Next, one verse describes her fainting after speaking. Next, one verse describes the ladies-in-waiting being worried and fearful, and the king hearing these words, and the following verse praises the second king's subsequent sorrow. Because of the order to the various ministers, the following fourteen verses praise the king's ministers going out to search. The preceding prose section has seven (referring to seven parts). Now the verses are divided into three. Initially, half a verse orders the ministers to pursue and search. This is not in the prose section. Next, nine verses praise the initial scattering and searching in all directions. Among them, the initial three verses describe the ministers assisting in the search. Next, 'At that time, the great chariot,' the following four verses praise the third king comforting the lady. This is for the sake of textual convenience. Also, in the prose section, the sadness and tears in telling the king do not mention fainting and being revived with water. Now it is in the verses, because the text is concise. Later, the king and the lady, the following two verses praise the king going out to investigate and search. Initially, one verse is about the king. Next, one verse is about the ministers. The king searches for his beloved son, and the following four and a half verses praise the second minister coming to report in the king's ministers going out to search. Among them, it is divided into three. Initially, one and a half verses praise the king seeing the messenger coming. Next, one verse raises a hand to beckon and ask. Later, two verses describe the minister advancing and reporting. The king continues to move forward, and the following five and a half verses praise the fifth (referring to someone) obtaining the son's cause. Among them, it is divided into four. Initially, half a verse describes the king seeing the minister coming. Next, one verse reports that the two sons are still alive. Next, half a verse reports that Sattva (Sattva) is dead. Next, three and a half verses describe the reason for his death. At that time, the king and the lady, the following verse praises the sixth (referring to someone) knowing.
【English Translation】 Intermediate existence. However, there is no tenth. The eleventh mother weeps and expresses grief. The third king comforts the lady while the fourth king's ministers go out to search. Therefore, it is only divided into ten. The initial eleven verses praise the lady's surprise and wonder. Next, half a verse praises the second king's subsequent sorrow and fear. Next, because of the order to the various ministers, the following fourteen verses praise the fourth king's ministers going out to search. Next, the king continues to move forward, and the following five and a half verses praise the fifth obtaining the son's cause. Next, at that time, the king and the lady, the following seven verses praise the sixth knowing and then being sad and choked with sobs. Next, I will quickly go down the mountain now, and the following two verses praise the seventh going to the place of self-sacrifice. Next, half a verse praises the eighth witnessing the collapse and destruction. Regarding the lady's surprise and wonder, it is divided into five. Initially, one verse describes the joy within the palace. Next, one and a half verses express gratitude for the flowing of milk. Next, six and a half verses praise the sadness and tears as she tells the king. In the preceding prose section, the ominous dream, the maidservant hearing it, running in and rushing to inform, and the mother hearing it and being worried and troubled, are all included in this telling the king, without separate praise. This is because the text is concise, avoiding tedious repetition. Next, one verse describes her fainting after speaking. Next, one verse describes the ladies-in-waiting being worried and fearful, and the king hearing these words, and the following verse praises the second king's subsequent sorrow. Because of the order to the various ministers, the following fourteen verses praise the king's ministers going out to search. The preceding prose section has seven. Now the verses are divided into three. Initially, half a verse orders the ministers to pursue and search. This is not in the prose section. Next, nine verses praise the initial scattering and searching in all directions. Among them, the initial three verses describe the ministers assisting in the search. Next, 'At that time, the great chariot,' the following four verses praise the third king comforting the lady. This is for the sake of textual convenience. Also, in the prose section, the sadness and tears in telling the king do not mention fainting and being revived with water. Now it is in the verses, because the text is concise. Later, the king and the lady, the following two verses praise the king going out to investigate and search. Initially, one verse is about the king. Next, one verse is about the ministers. The king searches for his beloved son, and the following four and a half verses praise the second minister coming to report in the king's ministers going out to search. Among them, it is divided into three. Initially, one and a half verses praise the king seeing the messenger coming. Next, one verse raises a hand to beckon and ask. Later, two verses describe the minister advancing and reporting. The king continues to move forward, and the following five and a half verses praise the fifth obtaining the son's cause. Among them, it is divided into four. Initially, half a verse describes the king seeing the minister coming. Next, one verse reports that the two sons are still alive. Next, half a verse reports that Sattva (Sattva) is dead. Next, three and a half verses describe the reason for his death. At that time, the king and the lady, the following verse praises the sixth knowing.
悲噎。于中分四。初一頌父母悶絕。次一頌臣佐水灑。次三頌又臣重報。次二頌父母號嘆。次二頌第七詣捨身所。次半頌第八睹見崩摧。次一頌半大段第九為立制底。
經。復告阿難陀往時薩埵者即我牟尼是勿生於異念王是父凈飯後是母摩耶太子謂慈氏次曼殊室利虎是大世主五兒五苾芻一是大目連一是舍利子。
下品中第二大段會於今古。
經。我為汝等說往昔利他緣如是菩薩行成佛因當學菩薩捨身時發如是弘誓願我身余骨來世益眾生此是捨身處七寶窣堵波以經無量時遂沈于厚地由昔本願力隨緣興濟度為利於人天從地而涌出。
下品中第三大段勸勵修學。于中初一頌指昔勸修。后三頌結示制底意。
經。爾時世尊說是往昔因緣之時無量阿僧企耶人天大眾皆大悲喜嘆未曾有悉發阿耨多羅三藐三菩提心復告樹神我為報恩故致禮敬佛攝神力其窣堵波還沒于地。
下品第四大段眾聞得益文分為三。初牒前所說。次無量阿僧祇耶下明得益多少。次復告樹神下答問總結。準前長行。但阿難問佛禮塔由。此中即答樹神所問。故前問中應有樹神同問禮由。但略不說。后佛攝神力下明塔歸故。以事訖故。
十方菩薩讚歎品第二十七
十方菩薩讚歎品三門分別。言來意者。流通有三。謂
【現代漢語翻譯】 現代漢語譯本 悲噎。此段分為四個部分。首先一頌講述父母的昏厥。其次一頌講述臣子用水灑身。再次三頌講述臣子再次稟報。其次兩頌講述父母的號啕大哭。其次兩頌第七講述前往捨身之處。其次半頌第八講述目睹崩塌摧毀的景象。其次一頌半，第九大段講述為此建立制底（佛塔）。
經文：佛陀再次告訴阿難陀（佛陀的侍者）說：『往昔的薩埵（菩薩名）就是我釋迦牟尼，不要對此產生懷疑。國王是我的父親凈飯王（Śuddhodana），王后是我的母親摩耶（Māyā）。太子指的是慈氏菩薩（Maitreya），其次曼殊室利（文殊菩薩，Mañjuśrī）虎是大世主，五個孩子是五個苾芻（比丘，bhiksu），其中一個是摩訶目犍連（Mahāmaudgalyāyana），一個是舍利弗（Śāriputra）。』
下品中的第二大段講述今昔的會合。
經文：『我為你們講述往昔利他的因緣，像這樣菩薩的修行成就了成佛的因。應當學習菩薩捨身時的弘大誓願：我的身體和剩餘的骨頭，來世將利益眾生。這裡是捨身之處，七寶窣堵波（佛塔，stūpa）經過無量的時間，最終沉入厚土之中。由於昔日的本願力，隨順因緣興起救濟，爲了利益人天，從地涌出。』
下品中的第三大段勸勉修學。其中第一頌指明過去勸勉修行的事蹟。後面三頌總結並揭示建立制底（佛塔）的意義。
經文：『當時，世尊（釋迦牟尼佛）講述往昔因緣的時候，無量阿僧祇耶（無數，asaṃkhyeya）的人天大眾都非常悲傷和歡喜，讚歎從未有過這樣的事，都發起了阿耨多羅三藐三菩提心（無上正等正覺，anuttarā-samyak-saṃbodhi）。佛陀再次告訴樹神說：『我爲了報恩的緣故，致以禮敬。』佛陀收回神力，那座窣堵波（佛塔，stūpa）就沒入地中。』
下品第四大段講述大眾聽聞后得到的利益，分為三個部分。首先是重複前面所說。其次是『無量阿僧祇耶』以下，說明得到利益的多少。再次是『佛陀再次告訴樹神』以下，回答問題並總結。參照前面的長行文。只是阿難（Ānanda）問佛陀禮敬佛塔的緣由，這裡就回答了樹神所問的問題。所以前面的提問中應該有樹神一同提問禮敬的緣由，只是省略沒有說。後面『佛陀收回神力』以下，說明佛塔迴歸原處，因為事情已經結束。
十方菩薩讚歎品第二十七
十方菩薩讚歎品從三個方面進行分析。說到來意，有三種流通方式，即
【English Translation】 English version Lamentation. This section is divided into four parts. First, one verse describes the parents' fainting. Second, one verse describes the ministers sprinkling water. Third, three verses describe the ministers reporting again. Fourth, two verses describe the parents' wailing. Fifth, two verses, the seventh, describe going to the place of self-sacrifice. Sixth, half a verse, the eighth, describes witnessing the collapse and destruction. Seventh, one and a half verses, the ninth major section, describes establishing a caitya (stupa) for this.
Sutra: The Buddha further told Ānanda (Buddha's attendant): 'The Sattva (Bodhisattva's name) of the past was me, Shakyamuni. Do not doubt this. The king was my father, Śuddhodana (凈飯王), and the queen was my mother, Māyā (摩耶). The prince refers to Maitreya (慈氏菩薩), and next Mañjuśrī (文殊菩薩) the tiger is the great world lord, the five children are five bhikshus (比丘), one of whom is Mahāmaudgalyāyana (摩訶目犍連), and one is Śāriputra (舍利弗).'
The second major section in the lower division discusses the convergence of past and present.
Sutra: 'I will tell you about the altruistic causes of the past. In this way, the practice of the Bodhisattva achieves the cause of becoming a Buddha. One should learn the great vows made by the Bodhisattva at the time of self-sacrifice: my body and remaining bones will benefit sentient beings in future lives. This is the place of self-sacrifice. The seven-jeweled stupa (佛塔) after countless time, eventually sank into the thick earth. Due to the power of the original vows of the past, it arises to provide relief according to conditions, and emerges from the earth to benefit humans and devas.'
The third major section in the lower division encourages learning and practice. Among them, the first verse points out the past deeds of encouraging practice. The following three verses summarize and reveal the meaning of establishing the caitya (佛塔).
Sutra: 'At that time, when the World Honored One (Shakyamuni Buddha) was speaking about the causes and conditions of the past, countless asaṃkhyeya (無數) of humans and devas were very sad and joyful, praising that there had never been such a thing, and all aroused the mind of anuttarā-samyak-saṃbodhi (無上正等正覺). The Buddha again told the tree god: 'I pay homage to show my gratitude.' The Buddha withdrew his divine power, and the stupa (佛塔) disappeared into the ground.'
The fourth major section in the lower division discusses the benefits gained by the assembly after hearing, divided into three parts. First, it repeats what was said earlier. Second, from 'countless asaṃkhyeya' onwards, it explains the amount of benefit gained. Third, from 'The Buddha again told the tree god' onwards, it answers the question and summarizes. Refer to the preceding prose. Only Ānanda (阿難) asked the Buddha the reason for paying homage to the stupa, and here it answers the question asked by the tree god. Therefore, in the previous question, the tree god should have also asked the reason for paying homage, but it was omitted. After 'The Buddha withdrew his divine power' onwards, it explains that the stupa returned to its original place because the matter was over.
Chapter Twenty-Seven: Praise by Bodhisattvas from the Ten Directions
The Chapter on Praise by Bodhisattvas from the Ten Directions is analyzed from three aspects. Speaking of the intention, there are three ways of circulation, namely
學行贊重付屬三別。令其後代依法修行。獲益既多。故申慶贊。故前品後有此品生。釋名者。贊者稱也。嘆者吟也。即稱揚吟詠。應言觸事美德云贊是理諭揚為嘆。初人後法。或通人法俱稱讚嘆菩薩能贊之人。十方說其來域。欲令有情殷重。故舉十方遠來。勝人尚自諭揚。劣者何不歌詠。又彰勝者能故非下劣者。欲令慕勝增進修故。故下品云。令未知者隨順修學。釋難者。問何故舊經總為一品。今者新翻別為四品。答準梵本經。每一品頭書一菩薩。或復點記。今依梵本四人讚嘆各別書記。故今分四。舊人以見同是贊佛故合為品。又解。舊文脫無其記。且如讚歎。新經四人。舊經即無大辨才贊。故開合異。問準舊本經。無量菩薩從此世界至金寶蓋山如來國土禮讚彼佛。新經即云。各從本土詣鷲峰山。禮世尊已同音而贊。如何乖反。答舊錯今是。何者。是處聞經合贊此佛。又準上來即有十方菩薩。何故俱往金寶山國贊彼佛耶。若云說經由其信相。信相后時當得成佛名金寶山。故往贊彼者。此亦不爾。何者。現寶山佛非信相身。彼佛又非說授之主。又后不言此諸菩薩從彼土來。如何得言承彼佛力。故請雖由妙幢能說即釋迦佛。聞法來此亦俱釋迦力。彼妙幢師故贊釋迦。新文為正。文段分三。初菩薩雲集。次正申禮讚。后如來
嘆印。
經。爾時釋迦牟尼如來說是經時於十方世界有無量百千萬億諸菩薩眾各從本土詣鷲峰山。
下此即初段。初經家序。二於十方世界下菩薩雲集。
經。至世尊所五輪著地禮世尊已。
下申禮讚。初身禮后語贊。此初也。能發身語即是意業。三業禮讚表敬深也。
經。一心合掌異口同音而讚歎曰。
下申贊。初標次贊。此初也。于境專念云一心。尊重情深故合掌身殊故異口齊贊故同音。
經。佛身微妙真金色其光普照等金山清凈柔軟若蓮華無量妙彩而嚴飾三十二相遍莊嚴八十種好皆圓備光明炳著無與等離垢猶如凈滿月。
下贊有十一頌分二。初十頌讚三身。后一頌結略發願。贊三身中初八頌讚化身恩德。次一頌讚報身智德。后一頌讚法身斷德。贊恩德中初二頌讚現身。次一頌讚說法。次一頌讚福智。次四頌讚利生。贊現身中初一頌所依總身。次一頌相及隨好具如前辨。
經。其聲清徹甚微妙如師子吼震雷音八種微妙應群機超勝迦陵頻伽等。
下贊說法。八種微妙聲者三經不同。依梵摩喻經云。一最妙聲。二易了。三深遠。四濡軟。五不妄。六不誤。七尊慧。八調和。二中陰經云。一非男。二非女。三非長。四非短。五非貴。六非賤。七非苦。八
【現代漢語翻譯】 嘆印。
經。爾時釋迦牟尼如來說是經時於十方世界有無量百千萬億諸菩薩眾各從本土詣鷲峰山。
下此即初段。初經家序。二於十方世界下菩薩雲集。
經。至世尊所五輪著地禮世尊已。
下申禮讚。初身禮后語贊。此初也。能發身語即是意業。三業禮讚表敬深也。
經。一心合掌異口同音而讚歎曰。
下申贊。初標次贊。此初也。于境專念云一心。尊重情深故合掌身殊故異口齊贊故同音。
經。佛身微妙真金色其光普照等金山清凈柔軟若蓮華無量妙彩而嚴飾三十二相遍莊嚴八十種好皆圓備光明炳著無與等離垢猶如凈滿月。
下贊有十一頌分二。初十頌讚三身。后一頌結略發願。贊三身中初八頌讚化身恩德。次一頌讚報身智德。后一頌讚法身斷德。贊恩德中初二頌讚現身。次一頌讚說法。次一頌讚福智。次四頌讚利生。贊現身中初一頌所依總身。次一頌相及隨好具如前辨。
經。其聲清徹甚微妙如師子吼震雷音八種微妙應群機超勝迦陵頻伽等。
下贊說法。八種微妙聲者三經不同。依梵摩喻經云。一最妙聲。二易了。三深遠。四濡軟。五不妄。六不誤。七尊慧。八調和。二中陰經云。一非男。二非女。三非長。四非短。五非貴。六非賤。七非苦。八
【English Translation】 Sigh of approval.
Sutra: At that time, when Shakyamuni Tathagata (釋迦牟尼如來) [the Thus Come One, the Sage of the Shakya clan] was speaking this Sutra, countless hundreds of thousands of millions of Bodhisattvas (菩薩) [enlightenment beings] from the ten directions of the world each came from their own lands to Vulture Peak (鷲峰山) [Grdhrakuta Mountain].
The following is the first section. First, the Sutra compiler's introduction. Second, the Bodhisattvas gather from the ten directions of the world.
Sutra: Arriving at the World Honored One's (世尊) [Buddha's] place, they prostrated with their five limbs touching the ground and paid homage to the World Honored One.
The following explains the prostration and praise. First, physical prostration, then verbal praise. This is the first. Being able to generate physical and verbal actions is the mental karma. The three karmas of prostration and praise show deep respect.
Sutra: With one mind, joining their palms, and with different mouths but the same voice, they praised and extolled:
The following explains the praise. First, the heading, then the praise. This is the first. Focusing the mind on the object is called 'one mind'. Deep respect is why they join their palms; different bodies are why they have different mouths; unified praise is why they have the same voice.
Sutra: The Buddha's (佛) [enlightened one] body is subtle and of true golden color, its light universally illuminates like a golden mountain, pure and soft like a lotus flower, adorned with immeasurable wonderful colors. The thirty-two marks (三十二相) [marks of a great man] are universally adorned, and the eighty minor characteristics (八十種好) [minor marks of perfection] are all complete. Its bright light is outstanding and unparalleled, free from defilement like a pure and full moon.
The following praise consists of eleven verses, divided into two parts. The first ten verses praise the three bodies (三身) [Dharmakaya, Sambhogakaya, Nirmanakaya]. The last verse concludes with a brief vow. Among the praises of the three bodies, the first eight verses praise the kindness and virtue of the Transformation Body (化身) [Nirmanakaya]. The next verse praises the wisdom and virtue of the Reward Body (報身) [Sambhogakaya]. The last verse praises the severance and virtue of the Dharma Body (法身) [Dharmakaya]. Among the praises of kindness and virtue, the first two verses praise the manifested body. The next verse praises the Dharma teaching. The next verse praises blessings and wisdom. The last four verses praise benefiting sentient beings. Among the praises of the manifested body, the first verse praises the general body on which it relies. The next verse describes the marks and minor characteristics in detail as previously explained.
Sutra: Its voice is clear, penetrating, and extremely subtle, like a lion's roar or the sound of thunder. The eight subtle sounds respond to the faculties of sentient beings, surpassing even the Kalavinka bird (迦陵頻伽) [a mythical bird with a beautiful voice].
The following praises the Dharma teaching. The eight subtle sounds differ in three Sutras. According to the Brahma Net Sutra (梵摩喻經), they are: 1. Most wonderful sound. 2. Easily understood. 3. Profound and far-reaching. 4. Gentle and soft. 5. Not false. 6. Not mistaken. 7. Honorable wisdom. 8. Harmonious. According to the Intermediate State Sutra (中陰經), they are: 1. Not male. 2. Not female. 3. Not long. 4. Not short. 5. Not noble. 6. Not lowly. 7. Not bitter. 8.
非樂。三依十住斷結經云。一不男。二不女。三不強。四不軟。五不清。六不濁。七不雄。八不雌。初二經小乘。十住斷結大乘。見聞異故。迦陵頻迦等者妙音鳥也。
經。百福妙相以嚴容光明具足凈無垢智慧澄明如大海功德廣大若虛空。
下贊福智。初半福次半智。一一相好各百福嚴。前贊身光據總身。此贊光明即別相好。言百福者。準大毗婆沙論第一百七十七。云何謂百福。答此中百思名為百福。何謂百思。謂如菩薩造作增長足善住相業時。先五十思修治身器令凈調柔。次起一思正牽引彼。後起五十思令其圓滿。乃至頂上烏瑟膩沙相業亦復如是。由此故說佛一一相百福莊嚴。何為五十思。答依十善業道各有五思。一離殺思。二勸道思。三讚美思。四隨喜。五迴向。謂回所修向菩提故。乃至正見亦爾名五十思。有說。十業各起下中上上勝上極五品善思如雜修靜慮。有說。十業各起五思。一加行凈。二根本凈。三後起凈。四非尋所害。五念攝受。有說。緣佛一一相起五十剎那未曾習思。相續而轉。不有評家。然準道理。初說為善。若下中上等如雜修靜慮。應有相好勝劣不同。若說加行根本後起等五。即應方便後起同感無別。許同感者。應三時何別。若勝劣異。相好亦應爾。若云起五十未曾習思。何因不許
【現代漢語翻譯】 現代漢語譯本： 非樂。《三依十住斷結經》中說：一、不是男性（不男），二、不是女性（不女），三、不強壯（不強），四、不柔弱（不軟），五、不清澈（不清），六、不渾濁（不濁），七、不雄壯（不雄），八、不雌柔（不雌）。最初兩個經文屬於小乘佛教，而《十住斷結經》屬於大乘佛教，因為見聞不同。迦陵頻迦等指的是妙音鳥。
經文：百福妙相以嚴容，光明具足凈無垢，智慧澄明如大海，功德廣大若虛空。
下面讚美佛的福德和智慧。前半部分讚美福德，後半部分讚美智慧。每一個相好都由百福莊嚴。前面讚美身光是總體的，這裡讚美光明是針對個別的相好。說到『百福』，根據《大毗婆沙論》第一百七十七卷，什麼是『百福』呢？回答是：這裡的一百個思慮稱為『百福』。什麼是『百思』呢？比如菩薩在造作增長足善住相的業時，先用五十個思慮修治身體，使其清凈調柔，然後起一個思慮來牽引它，最後起五十個思慮使其圓滿。乃至頂上的烏瑟膩沙（Uṣṇīṣa，肉髻）相的業也是這樣。因此說佛的每一個相都由百福莊嚴。什麼是五十個思慮呢？回答是：依據十善業道，各有五個思慮。一、離殺思，二、勸道思，三、讚美思，四、隨喜，五、迴向。所謂迴向，就是把所修的功德迴向于菩提。乃至正見也是這樣，稱為五十思。有人說，十業各自生起下、中、上、上勝、上極五品善思，如同雜修靜慮。有人說，十業各自生起五個思慮。一、加行凈，二、根本凈，三、後起凈，四、非尋所害，五、念攝受。有人說，緣于佛的每一個相，生起五十個剎那未曾習的思慮，相續而轉。沒有評判家。然而根據道理，最初的說法是好的。如果像下、中、上等如同雜修靜慮，應該有相好勝劣的不同。如果說加行、根本、後起等五個，那麼方便和後起應該同感而沒有差別。如果允許同感，那麼三時又有什麼區別呢？如果勝劣不同，相好也應該如此。如果說生起五十個未曾習的思慮，為什麼不允許呢？
【English Translation】 English version: Non-music. The Sanyi Shizhu Duanjie Jing (三依十住斷結經, Sutra on the Three Refuges, Ten Abidings, and Severing Bonds) states: 1. Not male (Bu Nan), 2. Not female (Bu Nv), 3. Not strong (Bu Qiang), 4. Not weak (Bu Ruan), 5. Not clear (Bu Qing), 6. Not turbid (Bu Zhuo), 7. Not masculine (Bu Xiong), 8. Not feminine (Bu Ci). The first two sutras belong to the Hinayana (小乘, Lesser Vehicle), while the Shizhu Duanjie Jing belongs to the Mahayana (大乘, Great Vehicle), because the perceptions and experiences are different. Kalaviṅka (迦陵頻迦) and others refer to the birds with wonderful sounds.
Sutra: 『A hundred blessings and wondrous marks adorn the countenance, the light is complete, pure, and without defilement, wisdom is clear like the great ocean, merit and virtue are vast like the empty space.』
The following praises the blessings and wisdom of the Buddha. The first half praises blessings, and the second half praises wisdom. Each and every mark of excellence is adorned by a hundred blessings. The previous praise of the body's light was general, while this praise of light is specific to individual marks of excellence. Regarding 『a hundred blessings,』 according to the Mahāvibhāṣā (大毗婆沙論, Great Commentary) Treatise, volume 177, what are 『a hundred blessings』? The answer is: the hundred thoughts here are called 『a hundred blessings.』 What are 『a hundred thoughts』? For example, when a Bodhisattva is creating and increasing the karma of the well-established feet mark, they first use fifty thoughts to cultivate the body, making it pure and pliable, then generate one thought to draw it forth, and finally generate fifty thoughts to perfect it. Even the karma of the Uṣṇīṣa (烏瑟膩沙, cranial protuberance) on the top of the head is the same. Therefore, it is said that each mark of the Buddha is adorned by a hundred blessings. What are the fifty thoughts? The answer is: based on the ten wholesome karmic paths, there are five thoughts for each. 1. Thought of abstaining from killing, 2. Thought of encouraging the path, 3. Thought of praising, 4. Rejoicing, 5. Dedication. The so-called dedication is to dedicate the merits cultivated to Bodhi (菩提, enlightenment). Even right view is the same, called fifty thoughts. Some say that the ten karmas each generate five grades of wholesome thoughts: inferior, medium, superior, superior-victorious, and supreme, like mixed cultivation of Dhyana (靜慮, meditation). Some say that the ten karmas each generate five thoughts: 1. Purity of preparation, 2. Purity of the root, 3. Purity of subsequent arising, 4. Not harmed by seeking, 5. Mindfulness embraced. Some say that, in relation to each mark of the Buddha, fifty moments of unaccustomed thoughts arise, continuously turning. There is no critic. However, according to reason, the initial explanation is good. If like inferior, medium, superior, etc., like mixed cultivation of Dhyana, there should be differences in the superiority and inferiority of the marks of excellence. If saying preparation, root, subsequent arising, etc., the expedient and subsequent arising should be the same in feeling without distinction. If allowing the same feeling, then what is the difference between the three times? If superiority and inferiority are different, the marks of excellence should also be so. If saying that fifty unaccustomed thoughts arise, why is it not allowed?
或有增減。若依大乘。雖未見文傳有二釋。云如十善業互相資即為百業。又云如一一業各有十種。謂一自作。二教他。三慶慰。四隨喜。五少分。六多分。七全分。八少時。九長時。十盡壽。故為百業。
經。圓光遍滿十方界隨緣普濟諸有情煩惱愛染集皆除法炬恒然不休息。
下贊利生。初一頌總贊為利生故現身說法。初句身。第二句為利。第三句贊凈。第四句法。即中二句通於身法。
經。哀愍利益諸眾生現在未來能與樂常為宣說第一義令證涅槃真寂靜佛說甘露殊勝法能與甘露微妙義引入甘露涅槃城令受甘露無為樂。
下別贊。初二頌讚所說法能得涅槃。后一頌讚所說法能得菩提。得涅槃中一頌令得。一頌重成。所說所得皆能除苦安樂故如甘露。
經。常于生死大海中解脫一切眾生苦令彼能住安隱路恒與難思如意樂。
下一頌令得菩提。即八正道名安穩路。
經。如來德海甚深廣非諸譬喻所能知于眾常起大悲心方便精勤恒不息。
下一頌讚報身智德。以大悲故常利有情不入涅槃恒不休息。故辨中邊頌云。勝故無盡故由利他不息。
經。如來智海無邊際一切人天共測量假使千萬億劫中不能得知其少分。
下贊法身斷德。
經。我今略贊佛功德于
【現代漢語翻譯】 現代漢語譯本： 或者有增加或減少的情況。如果依據大乘佛教的觀點，雖然沒有見到文獻明確記載有兩種解釋，但可以這樣理解：如同十善業互相資助，就成為百業。又或者說，如同每一個業都有十種，即：一、自己做；二、教他人做；三、慶賀贊慰；四、隨喜；五、少分參與；六、多分參與；七、全部分參與；八、短時間做；九、長時間做；十、盡一生做。因此成為百業。
經文：圓滿的光芒遍滿十方世界，隨順因緣普遍救濟一切有情眾生，煩惱和愛慾的染著全部消除，正法的火炬恒常燃燒永不停止。
下面讚歎利益眾生。首先一頌總贊爲了利益眾生而示現身相說法。第一句指身，第二句指利益，第三句讚歎清凈，第四句讚歎佛法。中間兩句貫通身和法。
經文：哀憐愍念利益一切眾生，現在和未來都能給予快樂，常常為他們宣說第一義諦，使他們證得涅槃（Nirvana）的真寂靜。佛所說的甘露殊勝之法，能夠給予甘露般的微妙意義，引導進入甘露涅槃之城，使他們享受甘露般的無為快樂。
下面分別讚歎。最初兩頌讚嘆所說的法能夠證得涅槃。后一頌讚嘆所說的法能夠證得菩提（Bodhi）。證得涅槃中，一頌是使眾生證得，一頌是再次強調。所說之法和所得之果都能消除痛苦帶來安樂，所以如同甘露。
經文：常常在生死的大海中，解脫一切眾生的痛苦，使他們能夠安住在安穩的道路上，恒常給予難以思議的如意快樂。
下面一頌是使眾生證得菩提。即八正道（Eightfold Path）名為安穩的道路。
經文：如來的功德如大海般甚深廣闊，不是各種比喻所能完全說明的，對於眾生常常生起大悲心，以方便法門精進勤勉永不停止。
下面一頌讚嘆報身（Sambhogakaya）的智慧功德。因為有大悲心，所以常常利益有情眾生而不入涅槃，恒常不休息。所以《辨中邊論頌》說：殊勝的緣故，無盡的緣故，由於利益眾生而不停止。
經文：如來的智慧如大海般沒有邊際，一切人天共同測量，即使經過千萬億劫的時間，也不能得知其中的少分。
下面讚歎法身（Dharmakaya）的斷德。
經文：我現在簡略地讚歎佛的功德，對於...
【English Translation】 English version: There may be additions or subtractions. According to the Mahayana (Great Vehicle) view, although there is no explicit textual record of two interpretations, it can be understood as: just as the ten wholesome actions mutually support each other, they become a hundred actions. Or, it can be said that each action has ten aspects, namely: 1. doing it oneself; 2. teaching others to do it; 3. celebrating and congratulating; 4. rejoicing; 5. participating in a small part; 6. participating in a large part; 7. participating fully; 8. doing it for a short time; 9. doing it for a long time; 10. doing it for a lifetime. Therefore, it becomes a hundred actions.
Sutra: Perfect light fills the ten directions, universally saving all sentient beings according to conditions, eliminating all afflictions and attachments of love and desire, the torch of the Dharma (law, teaching) constantly burns without ceasing.
The following praises benefiting sentient beings. The first verse generally praises manifesting the body and expounding the Dharma for the sake of benefiting sentient beings. The first line refers to the body, the second line refers to benefit, the third line praises purity, and the fourth line praises the Dharma. The middle two lines connect the body and the Dharma.
Sutra: Pitying and benefiting all sentient beings, able to give happiness in the present and future, constantly proclaiming the supreme meaning, enabling them to attain the true tranquility of Nirvana (liberation). The nectar-like (Amrita) supreme Dharma spoken by the Buddha, is able to give the subtle meaning of nectar, leading them into the city of nectar Nirvana, enabling them to enjoy the effortless bliss of nectar.
The following praises separately. The first two verses praise that the Dharma spoken can attain Nirvana. The last verse praises that the Dharma spoken can attain Bodhi (enlightenment). In attaining Nirvana, one verse enables sentient beings to attain it, and one verse emphasizes it again. Both the Dharma spoken and the fruit attained can eliminate suffering and bring happiness, so it is like nectar.
Sutra: Constantly in the great ocean of birth and death, liberating all sentient beings from suffering, enabling them to dwell on the path of peace and security, constantly giving inconceivable wish-fulfilling joy.
The following verse enables sentient beings to attain Bodhi. That is, the Eightfold Path (Astangika-marga) is called the path of peace and security.
Sutra: The Buddha's virtue is as deep and vast as the ocean, not fully knowable by any analogy, constantly arising great compassion for sentient beings, diligently and tirelessly using skillful means.
The following verse praises the wisdom and virtue of the Sambhogakaya (enjoyment body). Because of great compassion, it constantly benefits sentient beings without entering Nirvana, constantly without ceasing. Therefore, the 'Treatise on Distinguishing the Middle and the Extremes' says: Because of superiority, because of being endless, it does not cease due to benefiting others.
Sutra: The Buddha's wisdom is as boundless as the ocean, all humans and gods together measuring it, even after hundreds of millions of kalpas (aeons), they cannot know even a small part of it.
The following praises the Dharmakaya's (truth body) virtue of cessation.
Sutra: I now briefly praise the Buddha's merits, regarding...
德海中唯一渧回斯福聚施群生皆愿速證菩提果。
下結略發願。
經。爾時世尊告諸菩薩言善哉善哉汝等善能如是贊佛功德利益有情廣興佛事能滅諸罪生無量福。
下如來嘆印。初贊。后汝等下印無染心故贊。稱理益物故印。
妙幢菩薩讚歎品第二十八
妙幢菩薩讚歎品來意同前。釋名者。梵云鴝嚧只啰。此云妙。雞頭此云幢。即勝智迥秀喻修高幢。獨超塵累故稱為妙。幢即稱妙。名為妙幢。持業釋也。從喻立稱名曰妙幢。舊云信相。相者梵云耶瑟致。今既云鴝嚧只啰。故翻名幢。信性是凈。妙義相似。幢者高顯。故謬云相。釋難者。問聞法得記不唯妙幢。何故讚歎獨舉斯士。答以是首故。
經。爾時妙幢菩薩即從座起偏袒右肩右膝著地合掌向佛。
下品文分三。初贊人儀軌。次而說贊曰下正陳讚歎。后佛告妙幢下世尊嘆印。此即初也。
經。而說贊曰。牟尼百福相圓滿。無量功德以嚴身。廣大清凈人樂觀。猶如千日光明照。焰彩無邊光熾盛。如妙寶聚相端嚴。如日初出映虛空。紅白分明間金色。亦如金山光普照。悉能周遍百千土。能滅眾生無量苦。皆與無邊勝妙樂。諸相具足悉嚴凈。眾生樂睹無厭足。頭髮柔軟紺青色。猶如黑蜂集妙華。
下讚歎有八頌半
【現代漢語翻譯】 現代漢語譯本：愿將這從無邊功德海洋中取出的一滴，迴歸到能使眾生積聚福報之處，愿他們都能迅速證得菩提果。
（下文總結並略作發願。）
經文：這時，世尊告訴諸位菩薩說：『好啊！好啊！你們善於如此讚歎佛的功德，利益有情眾生，廣泛興盛佛事，能滅除各種罪業，產生無量的福報。』
（下文是如來的讚歎和印可。先是讚歎，然後『汝等下』是印可，因為沒有染污心所以讚歎。稱合真理，利益眾生所以印可。）
妙幢菩薩讚歎品第二十八
（『妙幢菩薩讚歎品』的來意與前文相同。解釋名稱：梵語『鴝嚧只啰』（Kurodhara），這裡翻譯為『妙』。『雞頭』這裡翻譯為『幢』，即殊勝智慧迥然秀出，比喻修築高幢。獨自超越塵世的牽累，所以稱為『妙』。『幢』即稱『妙』，名為『妙幢』，是持業釋。從比喻建立名稱，叫做『妙幢』。舊譯為『信相』，『相』梵語是『耶瑟致』（Yashti），現在既然說是『鴝嚧只啰』（Kurodhara），所以翻譯為『幢』。信的性質是清凈，與『妙』的意義相似。『幢』是高顯的，所以錯誤地翻譯為『相』。解釋疑問：有人問，聽聞佛法得到授記的，不只有妙幢菩薩，為什麼讚歎只舉他一人？回答說，因為他是領頭的。）
經文：這時，妙幢菩薩即從座位上站起，袒露右肩，右膝著地，合掌向佛。
（下文品文分為三部分。首先是讚歎者的儀軌，其次是『而說贊曰下』，正式陳述讚歎，最後是『佛告妙幢下』，世尊讚歎並印可。這裡是第一部分。）
經文：而說讚頌道：『牟尼（Muni，指釋迦牟尼佛）具有百福之相，圓滿無缺，用無量的功德來莊嚴自身。廣大而清凈，令人樂觀仰慕，猶如千日的光明照耀。火焰般的光彩無邊無際，光芒熾盛，如同美妙的寶聚，相貌端正莊嚴。如同初升的太陽映照虛空，紅白分明，中間夾雜著金色。也像金山一樣，光芒普照，能夠周遍百千國土。能夠滅除眾生無量的痛苦，都給予他們無邊的殊勝妙樂。各種相好具足，都莊嚴而清凈，眾生樂於瞻仰，永不厭足。頭髮柔軟，呈現紺青色，猶如黑色的蜜蜂聚集在美妙的鮮花上。』
（下文的讚歎有八頌半。）
【English Translation】 English version: May this single drop from the ocean of boundless merit return to where it can gather blessings for all beings, may they all swiftly attain the fruit of Bodhi.
(The following concludes with a brief vow.)
Sutra: At that time, the World Honored One told the Bodhisattvas, 'Excellent! Excellent! You are skilled at praising the Buddha's merits in this way, benefiting sentient beings, widely promoting the Buddha's work, able to extinguish all sins, and generate immeasurable blessings.'
(The following is the Tathagata's praise and endorsement. First is praise, then 'You etc. below' is endorsement, because there is no defiled mind, therefore praise. It accords with truth and benefits beings, therefore endorsement.)
Chapter Twenty-Eight: Praise by the Bodhisattva Myadhvaja (Wondrous Banner)
(The intention of 'Chapter of Praise by the Bodhisattva Myadhvaja' is the same as before. Explanation of the name: In Sanskrit, 'Kurodhara', here translated as 'Myadhvaja (Wondrous)'. 'Cock's comb' here translated as 'Banner', that is, superior wisdom stands out distinctly, likened to building a high banner. Alone surpassing the entanglements of the mundane world, therefore called 'Wondrous'. 'Banner' is called 'Wondrous', named 'Myadhvaja (Wondrous Banner)', it is a possessive compound. Establishing the name from a metaphor, called 'Myadhvaja (Wondrous Banner)'. The old translation was 'Sign of Faith', 'Sign' in Sanskrit is 'Yashti', now since it is said 'Kurodhara', therefore translated as 'Banner'. The nature of faith is pure, similar to the meaning of 'Wondrous'. 'Banner' is high and prominent, therefore mistakenly translated as 'Sign'. Explanation of the difficulty: Someone asks, those who hear the Dharma and receive prediction are not only Myadhvaja Bodhisattva, why is praise only given to him? The answer is because he is the leader.)
Sutra: At that time, the Bodhisattva Myadhvaja immediately rose from his seat, bared his right shoulder, knelt on his right knee, and joined his palms towards the Buddha.
(The following chapter text is divided into three parts. First is the etiquette of the praiser, second is 'And said in praise below', formally stating the praise, and last is 'The Buddha told Myadhvaja below', the World Honored One praises and endorses. This is the first part.)
Sutra: And said in praise: 'Muni (Sage, referring to Shakyamuni Buddha) has the marks of a hundred blessings, complete and without lack, using immeasurable merits to adorn himself. Vast and pure, causing people to be optimistic and admire, like the light of a thousand suns shining. The flame-like radiance is boundless, the light is blazing, like a wonderful collection of jewels, the appearance is upright and dignified. Like the rising sun reflecting the empty sky, red and white are distinct, with gold interspersed in the middle. Also like a golden mountain, the light shines universally, able to pervade hundreds of thousands of lands. Able to extinguish the immeasurable suffering of sentient beings, all giving them boundless supreme bliss. All kinds of marks are complete, all dignified and pure, sentient beings are happy to behold, never satisfied. The hair is soft, appearing dark blue, like black bees gathering on wonderful flowers.'
(The following praise has eight and a half verses.)
分三。初四頌讚變化佛。次大喜下三頌讚受用佛。后如來金口下一頌半通二佛。略不讚法身。以深隱故。贊其能依影所依故。初化身中分四。初一頌讚身。次一頌讚光。次一頌合贊身光。初半贊能周遍。後半贊能利益。次一頌讚相好。
經。大喜大舍凈莊嚴大慈大悲皆具足眾妙相好為嚴飾菩提分法之所成如來能施眾福利令彼常獲大安樂種種妙德共莊嚴光明普照千萬土如來光明極圓滿猶如赫日遍空中佛如須彌功德具示現能周於十方。
下贊受用身通自他受用分四。初半贊四無量。次半頌讚相好。云菩提分法之所成者。贊相好因故。次半頌讚利益。次一頌半贊身及光。身及光中初半總。后一頌別。初中上句贊身通五蘊。下句贊光亦通智色。如來光相下別贊。初半贊光。次半贊身。
經。如來金口妙端嚴齒白齊密如珂雪如來面貌無倫匹眉間毫相常右旋光潤鮮白等玻璃猶如滿月居空界。
下通贊二佛相之與好。
經。佛告妙幢菩薩汝能如是贊佛功德不可思議利益一切令未知者隨順修學。
下如來嘆印。
菩提樹神讚歎品第二十九
菩提樹神讚歎品來意同前。釋名者。準西域傳云。樹本名畢缽羅樹。在金剛座上。其金剛座昔賢劫成與大地俱起。據三千大千世界之中。下極金輪
【現代漢語翻譯】 現代漢語譯本 分三部分。首先用四句頌詞讚美變化佛（Nirmanakaya Buddha，佛的三身之一，指佛為度化眾生而顯現的化身）。其次，從『大喜』開始的三句頌詞讚美受用佛（Sambhogakaya Buddha，佛的三身之一，指佛因修行而獲得的報身）。最後，『如來金口』開始的一句半頌詞則共同讚美變化佛和受用佛。這裡省略了對法身（Dharmakaya，佛的三身之一，指佛的法性身）的讚美，因為它深奧隱秘。讚美法身所依的影像和所依之處。首先，在化身中又分為四個部分。第一句頌詞讚美佛身。第二句頌詞讚美佛光。第三句頌詞合起來讚美佛身和佛光。最初的半句讚美佛身的光芒周遍一切。後半句讚美佛身的光芒能夠利益眾生。第四句頌詞讚美佛的相好。
經文：『大喜大舍凈莊嚴，大慈大悲皆具足，眾妙相好為嚴飾，菩提分法之所成，如來能施眾福利，令彼常獲大安樂，種種妙德共莊嚴，光明普照千萬土，如來光明極圓滿，猶如赫日遍空中，佛如須彌功德具，示現能周於十方。』
下面讚美受用身，包括自受用和他受用，分為四個部分。最初的半句讚美四無量心（慈、悲、喜、舍）。其次的半句頌詞讚美佛的相好。『云菩提分法之所成者』，是讚美佛的相好之因。再次的半句頌詞讚美佛能利益眾生。最後的一句半頌詞讚美佛身和佛光。在讚美佛身和佛光中，最初的半句是總的讚美，後面的一句頌詞是分別讚美。最初的半句中，上半句讚美佛身包含五蘊（色、受、想、行、識），下半句讚美佛光也包含智慧和色相。『如來光相』下面是分別讚美。最初的半句讚美佛光。其次的半句讚美佛身。
經文：『如來金口妙端嚴，齒白齊密如珂雪，如來面貌無倫匹，眉間毫相常右旋，光潤鮮白等玻璃，猶如滿月居空界。』
下面共同讚美變化佛和受用佛的相和好。
經文：『佛告妙幢菩薩，汝能如是贊佛功德，不可思議，利益一切，令未知者隨順修學。』
下面是如來的讚歎和印可。
菩提樹神讚歎品第二十九
菩提樹神讚歎品的來意與前面相同。解釋名稱。根據西域的記載，這棵樹本名畢缽羅樹（Pippala tree）。位於金剛座（Vajrasana）上。這個金剛座在過去賢劫（Bhadrakalpa）形成時與大地一同升起，位於三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的中心，下至極金輪（the ultimate golden wheel）。
【English Translation】 English version Divided into three parts. First, four verses praise the Nirmanakaya Buddha (Transformation Body of the Buddha, one of the Trikaya, referring to the body assumed by the Buddha to appear to sentient beings). Second, the three verses starting with 'Great Joy' praise the Sambhogakaya Buddha (Enjoyment Body of the Buddha, one of the Trikaya, referring to the body of bliss attained through practice). Finally, the one and a half verses starting with 'Tathagata's Golden Mouth' jointly praise both the Nirmanakaya and Sambhogakaya Buddhas. The Dharmakaya (Truth Body of the Buddha, one of the Trikaya, referring to the essence of the Buddha's being) is omitted because it is profound and hidden. Praise is given to the image upon which the Dharmakaya relies and the place upon which it depends. First, the Nirmanakaya is further divided into four parts. The first verse praises the body. The second verse praises the light. The third verse combines to praise the body and the light. The first half praises the pervasiveness of the body's light. The second half praises the ability of the body's light to benefit beings. The fourth verse praises the marks and characteristics of the Buddha.
Sutra: 'Great joy, great giving, pure adornment, great compassion, great mercy, all complete, adorned with myriad wonderful marks and characteristics, formed by the factors of enlightenment, the Tathagata is able to bestow benefits on all, causing them to constantly obtain great peace and happiness, adorned with various wonderful virtues, light universally illuminates millions of lands, the Tathagata's light is extremely perfect, like the bright sun pervading the sky, the Buddha is like Mount Sumeru, possessing all merits, manifesting and pervading the ten directions.'
Below, the Sambhogakaya is praised, including self-enjoyment and other-enjoyment, divided into four parts. The first half praises the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity). The second half verse praises the marks and characteristics of the Buddha. 'Formed by the factors of enlightenment' praises the cause of the Buddha's marks and characteristics. The next half verse praises the Buddha's ability to benefit beings. The last one and a half verses praise the body and the light. In praising the body and the light, the first half is a general praise, and the following verse is a separate praise. In the first half, the upper line praises the body containing the five skandhas (form, feeling, perception, volition, consciousness), and the lower line praises the light also containing wisdom and form. 'Tathagata's light and marks' below is a separate praise. The first half praises the light. The second half praises the body.
Sutra: 'The Tathagata's golden mouth is wonderfully dignified, teeth white, even, and close like conch shells, the Tathagata's face is unparalleled, the white hair mark between the eyebrows always spirals to the right, its light is moist, fresh, and white like glass, like a full moon residing in the sky.'
Below, the marks and characteristics of both the Nirmanakaya and Sambhogakaya Buddhas are jointly praised.
Sutra: 'The Buddha told Bodhisattva Wonderful Banner, 'You are able to praise the Buddha's merits in this way, inconceivable, benefiting all, causing those who do not know to follow and learn.'
Below is the Tathagata's praise and approval.
Chapter Twenty-Nine: Praise by the Bodhi Tree Spirit
The intention of the Chapter on Praise by the Bodhi Tree Spirit is the same as before. Explanation of the name. According to the records of the Western Regions, the tree was originally named the Pippala tree. It is located on the Vajrasana (Diamond Throne). This Vajrasana arose together with the earth when the Bhadrakalpa (Fortunate Aeon) was formed in the past, located in the center of the Trisahasra-Mahasahasra-lokadhatu (Great Thousandfold World System), down to the ultimate golden wheel.
上侵地際。金剛所成周百餘步。賢劫千佛座之而入金剛定。故曰金剛座焉。畢缽羅樹佛座其下成等正覺。因而謂之菩提樹焉。莖幹黃白枝葉青翠。冬夏不雕光鮮無變。每至如來涅槃之日葉皆彫落。項之復故。大地菩薩現為天女作此樹神。即主菩提樹之神。依主釋也。釋難者。問何不明余神耶。答最先見佛故常不離佛故。問菩提樹神與大地神為一為別。答有說是一。有說是別。
經。爾時菩提樹神。
下品文分三。初出能贊人。次亦以伽他下述其讚詞。后爾時世尊下如來嘆印。此初也。
經。亦以伽陀贊世尊曰敬禮如來清凈慧敬禮常求正法慧敬禮能離非法慧敬禮恒無分別慧。
下讚詞總有十一頌。大分為二。初五頌讚。后六頌發願。贊中初一頌讚智體。后四頌讚智用。體中初一句總贊智體。離障智圓名清凈慧。次二句贊慧能。能令眾生修善故云常求正法。不爾果滿更何所求。能令眾生舍惡故云離非法慧。雖能如是。三輪凈故恒無分別。或初一句贊果。后三句贊因。因中初句加行智。次句本智。次句后得智。離邪分別故云無分別。或如次常能進善能離諸惡。常順無為恒無分別。或初句通法報。餘三句唯贊報。贊用即化身故。舊經雲南無清凈無上正覺甚深妙法故。清凈慧通法身也。
經。希
【現代漢語翻譯】 現代漢語譯本： 向上侵入地表之間的地方，由金剛構成，周圍一百多步。賢劫千佛在此入金剛定，所以叫做金剛座。畢缽羅樹（一種樹名，也稱菩提樹）就在佛座之下，佛陀在此成就正覺，因此稱之為菩提樹。樹的莖幹是黃白色的，枝葉青翠。冬夏不凋謝，光鮮沒有變化。每到如來涅槃之日，樹葉都會凋落，過後又恢復原樣。大地菩薩顯現為天女，作為這棵樹的神，也就是主管菩提樹的神。這是依主釋（一種解釋方法）。有人發問：為什麼不說明其他的神呢？回答：因為她最先見到佛，所以常常不離開佛。有人問：菩提樹神與大地神是一個還是不同的？回答：有的人說是同一個，有的人說是不同的。
經文：當時，菩提樹神。
下品文分為三部分。首先是說出能讚歎的人，其次是用伽陀（梵文音譯，意為頌）來描述讚詞，最後是『爾時世尊下』，如來讚歎並印可。這是第一部分。
經文：也用伽陀讚歎世尊說：敬禮如來清凈慧，敬禮常求正法慧，敬禮能離非法慧，敬禮恒無分別慧。
下面的讚詞總共有十一頌，大體分為兩部分。前五頌是讚歎，后六頌是發願。讚歎中，第一頌讚嘆智體，后四頌讚嘆智用。智體中，第一句總贊智體，遠離障礙，智慧圓滿，名為清凈慧。接下來的兩句讚歎慧能，能夠令眾生修善，所以說『常求正法』。如果不是這樣，果報圓滿后還要求什麼呢？能夠令眾生捨棄惡行，所以說『離非法慧』。雖然能夠這樣，因為三輪清凈，所以恒常沒有分別。或者第一句讚歎果報，后三句讚歎因地。因地中，第一句是加行智，第二句是本智，第三句是后得智。遠離邪惡分別，所以說『無分別』。或者依次是常常能夠增進善行，能夠遠離各種惡行，常常順應無為，恒常沒有分別。或者第一句是通於法身和報身，其餘三句只是讚歎報身。讚歎智用就是讚歎化身。舊經文說『南無清凈無上正覺甚深妙法』，所以清凈慧是通於法身的。
經文：希有。
【English Translation】 English version: It intrudes upwards between the earth's surfaces. Made of Vajra (diamond, indestructible), it is over a hundred paces around. The thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon') enter the Vajra Samadhi (diamond concentration) upon it. Therefore, it is called the Vajra Seat. The Pippala tree (Ficus religiosa, also known as the Bodhi tree) is below the Buddha's seat, where he attained complete enlightenment. Hence, it is called the Bodhi tree. Its stem is yellowish-white, and its branches and leaves are green. It does not wither in winter or summer, remaining bright and unchanged. Every time the Tathagata (another name for Buddha) enters Nirvana (the state of enlightenment and cessation of rebirth), its leaves all wither and fall, but then they return to their original state. A Bodhisattva (an enlightened being who postpones their own nirvana to help others) of the Great Earth manifests as a celestial maiden, serving as the spirit of this tree, that is, the spirit who presides over the Bodhi tree. This is a dependent possessive explanation. Someone asks: Why not explain the other spirits? The answer is: Because she was the first to see the Buddha, she is always near the Buddha. Someone asks: Is the Bodhi tree spirit the same as the Earth spirit, or are they different? The answer is: Some say they are the same, and some say they are different.
Sutra: At that time, the Bodhi Tree Spirit.
The lower section of the text is divided into three parts. First, it introduces the person who can praise. Second, it uses a Gatha (a verse or hymn) to describe the praise. Third, 'At that time, the World Honored One...' describes the Tathagata's (another name for Buddha) praise and endorsement. This is the first part.
Sutra: Also, using a Gatha, she praised the World Honored One, saying: Homage to the Tathagata's Pure Wisdom, Homage to the Wisdom that Constantly Seeks the Right Dharma (teachings), Homage to the Wisdom that Can Abandon Unlawful Things, Homage to the Wisdom that is Always Without Discrimination.
The following praises consist of eleven verses in total, broadly divided into two parts. The first five verses are praises, and the last six verses are vows. Among the praises, the first verse praises the essence of wisdom, and the last four verses praise the function of wisdom. In the essence of wisdom, the first sentence generally praises the essence of wisdom. Being free from obstacles and having complete wisdom is called Pure Wisdom. The next two sentences praise the ability of wisdom, which can enable sentient beings to cultivate goodness, so it is said 'Constantly Seeks the Right Dharma'. If it were not so, what else would one seek after the fruition is complete? It can enable sentient beings to abandon evil deeds, so it is said 'Abandon Unlawful Things'. Although it can be like this, because the three wheels (of action, agent, and object) are pure, it is always without discrimination. Or, the first sentence praises the fruition, and the last three sentences praise the causal ground. In the causal ground, the first sentence is the wisdom of preparation, the second sentence is the fundamental wisdom, and the third sentence is the wisdom attained after enlightenment. Being free from evil discrimination, it is said 'Without Discrimination'. Or, in order, it is always able to advance goodness, able to abandon all evils, always in accordance with non-action, and always without discrimination. Or, the first sentence is common to the Dharmakaya (the body of truth) and the Sambhogakaya (the body of enjoyment), and the remaining three sentences only praise the Sambhogakaya. Praising the function of wisdom is praising the Nirmanakaya (the body of transformation). The old Sutra says 'Namo (homage to) Pure, Supreme, Perfect Enlightenment, Profound and Wonderful Dharma', so Pure Wisdom is common to the Dharmakaya.
Sutra: Rare.
有世尊無邊行希有難見比優曇希有如海鎮山玄希有善逝光無量希有調御弘慈愿希有釋種明逾日能說如是經中寶哀愍利益諸群生。
下贊智用。初二頌利他用。后二頌自利用。利他中初一句贊具行希。次一句贊出現希。次一句現身希。身處大眾如妙高山鎮于大海。次一句光無量希。次一句弘願希。次一句種姓希。日炙種生世尊故云明逾日。次一句說此經希。次一句能利生希。即具八希。
經。牟尼寂靜諸根定能入寂靜涅槃城能住寂靜等持門能知寂靜深境界兩足中尊住空寂聲聞弟子身亦空一切法體性皆無一切眾生悉空寂。
下二頌讚自利用。化相住寂能入涅槃等。以言牟尼及聲聞弟子故。或通受用自利之用。言諸根定住等持門等故。然真諦三藏云贊法身者。文勢稍疏。二頌分三。初一頌讚自利住寂德。次半頌讚能住寂所由。後半頌結成所以。以法體空自性皆寂故住空寂。由住空寂故能靜諸根能入圓寂。能住寂定能證寂境。故無垢稱經云。其輪能寂本性寂也。又解。初頌前贊住寂。后頌讚得四平等。一法平等。二眾生。三所化。四佛體。準文配知。
經。我常憶念于諸佛。我常樂見諸世尊。我常發起殷重心。常得值遇如來日。我常頂禮於世尊。愿常渴仰心不捨。悲泣流淚情無間。常得奉事不知厭。
【現代漢語翻譯】 現代漢語譯本：世尊的無邊行持稀有難見，如同優曇花般稀有，又如海中的鎮山一般玄妙稀有，善逝（Sugata）的光芒無量，調御丈夫（Purusadamyasarathi）的弘大慈悲願力稀有，釋迦族（Sakya）的光明勝過太陽，能夠宣說如此珍貴的經中之寶，哀憐愍念利益一切眾生。
以下讚歎佛的智慧和作用。最初兩頌讚嘆利他之用，后兩頌讚嘆自利之用。在利他之中，第一句讚歎具備行持的稀有；第二句讚歎出現的稀有；第三句讚歎顯現身體的稀有，身處大眾之中如同妙高山（Sumeru）鎮于大海；第四句讚歎光明無量的稀有；第五句讚歎弘大誓願的稀有；第六句讚歎種姓的稀有，因為太陽照耀著釋迦族而生世尊，所以說光明勝過太陽；第七句讚歎宣說此經的稀有；第八句讚歎能夠利益眾生的稀有，總共具備八種稀有。
經文：牟尼（Muni）寂靜，諸根安定，能夠進入寂靜的涅槃（Nirvana）之城，能夠安住于寂靜的等持（Samadhi）之門，能夠了知寂靜的深奧境界，兩足尊（Dvipadasrestha）安住于空寂之中，聲聞（Sravaka）弟子之身也是空，一切法的體性都是空無，一切眾生都空寂。
以下兩頌讚嘆自利之用，化現之相安住于寂靜，能夠進入涅槃等。因為說到牟尼以及聲聞弟子。或者可以通用於受用自利之用，說到諸根安定安住于等持之門等。然而真諦三藏（Paramartha）說讚歎法身（Dharmakaya）的話，文勢稍顯疏遠。兩頌分為三部分，最初一頌讚嘆自利安住寂靜的功德，接下來半頌讚嘆能夠安住寂靜的原因，最後半頌總結成就的原因。因為法的體性空，自性都寂靜，所以安住于空寂。由於安住于空寂，所以能夠安定諸根，能夠進入圓寂，能夠安住寂定，能夠證得寂靜的境界。所以《維摩詰經》（Vimalakirti Sutra）說：『其輪能夠寂滅，本性寂滅。』又一種解釋，最初一頌前面讚歎安住寂靜，後面一頌讚嘆獲得四種平等，一、法平等，二、眾生平等，三、所化平等，四、佛體平等，按照文義來理解。
經文：我常常憶念諸佛，我常常樂意見到諸世尊，我常常發起殷重之心，常常能夠值遇如來（Tathagata）之日，我常常頂禮於世尊，愿常常渴仰而心不捨離，悲傷哭泣淚流不止，常常能夠奉事而不知厭倦。
【English Translation】 English version: The Tathagata's (Sezun) boundless conduct is rare and difficult to see, as rare as the Udumbara flower, and as mysterious and rare as a mountain in the sea. The Sugata's (Shanshi) light is immeasurable, the Purusadamyasarathi's (Tiaoyuzhangfu) great compassionate vows are rare, the Sakya's (Shizhong) brightness surpasses the sun, and he is able to proclaim such a precious treasure among the sutras, having compassion and benefiting all sentient beings.
The following praises the Buddha's wisdom and function. The first two verses praise the use of benefiting others, and the last two verses praise the use of benefiting oneself. Among benefiting others, the first sentence praises the rarity of possessing conduct; the second sentence praises the rarity of appearance; the third sentence praises the rarity of manifesting the body, being in the midst of the assembly like Mount Sumeru (Miaogaoshan) settled in the sea; the fourth sentence praises the rarity of immeasurable light; the fifth sentence praises the rarity of great vows; the sixth sentence praises the rarity of lineage, because the sun shines on the Sakya clan and the World Honored One is born, so it is said that the brightness surpasses the sun; the seventh sentence praises the rarity of proclaiming this sutra; the eighth sentence praises the rarity of being able to benefit sentient beings, possessing a total of eight rarities.
Sutra: The Muni (Mouni) is tranquil, his faculties are stable, he is able to enter the tranquil city of Nirvana (Niepan), he is able to abide in the tranquil gate of Samadhi (Dengchi), he is able to know the profound realm of tranquility, the Dvipadasrestha (Liangzuzun) abides in emptiness and tranquility, the body of the Sravaka (Shengwen) disciple is also empty, the nature of all dharmas is empty, and all sentient beings are empty and tranquil.
The following two verses praise the use of benefiting oneself, the manifested form abides in tranquility, and is able to enter Nirvana, etc. Because it speaks of the Muni and the Sravaka disciples. Or it can be used generally for the use of benefiting oneself, speaking of the faculties being stable and abiding in the gate of Samadhi, etc. However, Paramartha (Zhendi Sanzang) says that praising the Dharmakaya (Fashen) is somewhat distant in its wording. The two verses are divided into three parts: the first verse praises the merit of benefiting oneself by abiding in tranquility, the next half verse praises the reason for being able to abide in tranquility, and the last half verse concludes the reason for accomplishment. Because the nature of the Dharma is empty and its self-nature is tranquil, therefore it abides in emptiness and tranquility. Because of abiding in emptiness and tranquility, it is able to stabilize the faculties, able to enter perfect tranquility, able to abide in tranquil concentration, and able to attain the realm of tranquility. Therefore, the Vimalakirti Sutra (Weimojiejing) says: 'Its wheel is able to be tranquil, its original nature is tranquil.' Another explanation is that the first verse praises abiding in tranquility in the first part, and the second part praises attaining the four equalities: first, the equality of Dharma; second, the equality of sentient beings; third, the equality of those to be transformed; and fourth, the equality of the Buddha's body, understanding according to the meaning of the text.
Sutra: I constantly remember all the Buddhas, I constantly rejoice in seeing all the World Honored Ones, I constantly generate earnest hearts, I am constantly able to encounter the day of the Tathagata (Rulai), I constantly prostrate to the World Honored One, I wish to constantly yearn and not abandon my heart, weeping with sorrow and tears flowing without ceasing, I am constantly able to serve without knowing weariness.
唯愿世尊起悲心。和顏常得令我見。佛及聲聞眾清凈。愿常普濟於人天。佛身本凈若虛空。亦如幻焰及水月。愿說涅槃甘露法。能生一切功德聚。世尊所有凈境界。慈悲正行不思議。聲聞獨覺非所量。大仙菩薩不能測。唯愿如來哀愍我。常令睹見大悲身。三業無倦奉慈尊。速出生死歸真際。
下發愿有六。初半頌憶念愿所住常見。次半頌殷重愿所生常遇。次一頌供侍愿恒供無厭。次半頌愿恒加護令見。應云見等。以頌文窄略去等字。次一頌半愿恒利有情。言人天者。據能證悟。說本凈如空法身。如幻等受用變化身。次二頌愿得見證。于中初一頌嘆勝妙。所行境即法性身。慈悲正行即悲智俱不思議。大仙菩薩即等覺菩薩。次半頌愿加被。次半頌顯修得證。
經。爾時世尊聞是贊已以梵音聲告樹神曰善哉善哉善女人汝能於我真實無妄清凈法身自利利他宣揚妙相以此功德令汝速證最上菩提一切有情同所修習若得聞者皆入甘露無生法門。
下嘆印。初嘆。善女天下印有二。初印所贊。次以此功德下印所愿。
大辯才天女讚歎品第三十
大辯才天女讚歎品來意同前。具足菩薩四辯才故名大辯才。有自在故名天。現為天女。即持業釋也。或簡余天女。大辯才之天女。亦依主釋。問何不明余此天女贊
【現代漢語翻譯】 現代漢語譯本： 唯愿世尊（Bhagavan，佛陀）升起悲憫之心，以和藹的面容讓我能夠時常得見。愿佛陀以及清凈的聲聞（Śrāvaka，聽聞佛陀教誨的弟子）僧眾，永遠普遍地救濟人天（deva-manuṣyāṇām，天人和人類）。佛陀的法身（dharmakāya，佛陀的真身）本來清凈如同虛空，也如同幻化的火焰和水中的月亮。愿您宣說涅槃（nirvāṇa，解脫）的甘露之法，能夠生出一切功德的聚集。世尊所擁有的清凈境界，慈悲和正行都是不可思議的。聲聞和獨覺（Pratyekabuddha，獨自覺悟者）的智慧無法衡量，大仙菩薩（Mahāsattva-bodhisattva，偉大的菩薩）也無法測度。唯愿如來（Tathāgata，佛陀的稱號）哀憐我，常讓我得見您的大悲之身。我將以身、口、意三業（tri-karma，身語意三種行為）毫不懈倦地奉侍慈悲的佛陀，迅速脫離生死輪迴，迴歸真如實際。 以下是六個方面的發願。首先是前半頌，憶念所愿居住的常見之境。其次是後半頌，殷切地希望所生之處常能遇到佛法。再次是一頌，供養侍奉，希望恒常供養而沒有厭倦。再次是半頌，希望佛陀恒常加持護佑，使我得見。應說『得見等等』，因為頌文簡略而省略了『等』字。再次是一頌半，希望恒常利益有情眾生。說『人天』，是根據能夠證悟的眾生而說。宣說本凈如虛空的法身，以及如幻化等受用變化身。 再次是兩頌，希望能夠得見證悟。其中第一頌讚嘆勝妙之處，所行之境即是法性身（dharmatā-kāya，法性的體現），慈悲正行即是悲智雙運，不可思議。大仙菩薩即是等覺菩薩。其次是半頌，希望得到佛陀的加被。其次是半頌，顯示通過修行而得證悟。 經文： 這時，世尊聽了這些讚頌后，用梵音告訴樹神說：『善哉！善哉！善女人，你能夠對我真實不虛、清凈的法身，爲了自利利他而宣揚其妙相，憑藉這個功德，讓你迅速證得最上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），一切有情眾生共同修習。如果有人聽聞，都能進入甘露無生的法門。』 以下是讚歎和印可。首先是讚歎。善女天下印可分為兩部分。第一部分是印可所讚歎的內容。第二部分是『以此功德下』，印可所發之愿。 《大辯才天女讚歎品》第三十 《大辯才天女讚歎品》的來意與前文相同。因為具足菩薩的四種辯才，所以名為大辯才。因為具有自在力，所以名為天。顯現為天女，這是持業釋（karmadhāraya，一種複合詞的構成方式）。或者爲了簡別其他天女，是大辯才之天女，這是依主釋（tatpuruṣa，一種複合詞的構成方式）。問：為什麼不讚嘆其他天女，而只讚歎這位天女呢？
【English Translation】 English version: May the Bhagavan (Blessed One, Buddha) arise with a compassionate heart, and with a kind countenance, may I always be able to see Him. May the Buddha and the pure Śrāvaka (Disciples who hear the Buddha's teachings) Sangha (community), always universally deliver humans and devas (deva-manuṣyāṇām, gods and humans). The Buddha's Dharmakāya (Buddha's body of truth) is originally pure like the void, and also like illusory flames and the moon in water. May you proclaim the nectar-like Dharma (teachings) of Nirvāṇa (liberation), which can generate a collection of all merits. The pure realm possessed by the Bhagavan, His compassion and right conduct are inconceivable. The wisdom of Śrāvakas and Pratyekabuddhas (Solitary Buddhas) cannot be measured, and Mahāsattva-bodhisattvas (Great Bodhisattvas) cannot fathom it. May the Tathāgata (Thus Gone One, Buddha's title) have mercy on me, and always allow me to behold your compassionate form. I will serve the compassionate Buddha with body, speech, and mind (tri-karma, three actions) without weariness, quickly escaping the cycle of birth and death, and returning to the realm of true reality. The following are six aspects of aspiration. First, the first half of the verse recalls the aspiration to abide in the ever-present realm. Second, the second half of the verse earnestly hopes to always encounter the Dharma in the place of birth. Third, one verse is about offering service, hoping to constantly offer without weariness. Fourth, half a verse hopes that the Buddha will constantly bless and protect, allowing me to see. It should be said 'to see, etc.,' because the verse is abbreviated and the word 'etc.' is omitted. Fifth, one and a half verses hope to constantly benefit sentient beings. Saying 'humans and devas' is based on the beings who are capable of enlightenment. Proclaiming the Dharmakāya, which is originally pure like the void, and the enjoyment and transformation bodies, which are like illusions, etc. Sixth, two verses hope to attain seeing and realization. Among them, the first verse praises the excellence, the realm of conduct is the Dharmatā-kāya (body of suchness), and compassionate right conduct is the union of compassion and wisdom, inconceivable. The Mahāsattva-bodhisattva is the Equal Awakening Bodhisattva. Second, half a verse hopes to receive the Buddha's blessing. Third, half a verse reveals the attainment of realization through practice. Sutra: At that time, after hearing these praises, the Bhagavan told the tree goddess in a Brahma-like voice: 'Excellent! Excellent! Good woman, you are able to proclaim the wonderful aspects of my true, non-deceptive, pure Dharmakāya for the benefit of yourself and others. By this merit, may you quickly attain the highest Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), which all sentient beings practice together. If anyone hears this, they will all enter the nectar-like, unborn Dharma gate.' The following is praise and endorsement. First is praise. The endorsement of the good woman can be divided into two parts. The first part is the endorsement of what was praised. The second part is 'By this merit,' endorsing the aspirations made. Chapter Thirty: Praising the Great Eloquent Goddess The intention of the 'Chapter on Praising the Great Eloquent Goddess' is the same as before. Because she possesses the four kinds of eloquence of a Bodhisattva, she is called Great Eloquent. Because she has freedom, she is called Goddess. Appearing as a goddess, this is a Karmadhāraya (appositional compound). Or, to distinguish her from other goddesses, she is the goddess of great eloquence, which is a Tatpuruṣa (dependent determinative compound). Question: Why not praise other goddesses, but only praise this goddess?
。答以諸神中具辯才勝故不明余。
經。爾時大辯才天女即從座起合掌恭敬以直言辭。
下品文分三。此初標能贊人有三。初指人。次威儀。后以直言詞者顯異。不以頌讚云直言詞。
經。贊世尊曰。南謨釋迦牟尼如來應正等覺身真金色。咽如螺貝面如滿月。目類青蓮唇口赤好如玻璃色。鼻高修直如載金鋌。齒白齊密如拘物頭華。身光普照如百千日。光彩映徹如贍部金。所有言辭皆無謬失。示三解脫門。開三菩提路。心常清凈意樂亦然。佛所住處及所行境亦常清凈。離非威儀進止無謬。六年苦行三轉法輪。度苦眾生令歸彼岸。身相圓滿如拘陀樹。六度熏修三業無失。具一切智自他利滿。所有宣說常為眾生。言不虛設。于釋種中為大師子。堅固勇猛。具八解脫。
下讚歎有二。初贊德。二愿以此福下發愿。贊中有三。初申禮。次別贊。后我今隨力下結略。別贊有十。一身真金色下贊相好。二所有下讚語無失。十八不共法中說法利勝故偏讚語。三示三解脫門下贊所說法外化德有二。一示三解脫門即涅槃門。二開三菩提路。即三佛菩提。所餘二乘依此故有。四心常下贊四清凈內證德。四清凈者。一自性凈。二離垢凈。三得此道凈。四生此境凈。即逆次配。由心清凈所流教法能生一切菩提分法。即能
【現代漢語翻譯】 現代漢語譯本： 答：因為諸神之中，大辯才天女的辯才最為殊勝，所以不清楚其他的神。 經：當時，大辯才天女立即從座位上起身，合掌恭敬，用直白的言辭。 下品文分為三部分。這是第一部分，標明能讚歎的人有三個方面。首先是指出人，其次是威儀，最後是以直白的言辭來顯示不同之處。不用頌歌讚美，而用直白的言辭。 經：讚美世尊說：『頂禮釋迦牟尼如來應正等覺，身如真金色，咽喉如螺貝，面容如滿月，眼睛像青蓮花，嘴唇紅潤美好如玻璃的顏色，鼻子高挺修直如承載黃金的錠，牙齒潔白整齊緊密如拘物頭花，身光普照如百千個太陽，光彩映徹如贍部金。所有言辭都沒有謬誤缺失，開示三解脫門，開闢三菩提之路，心常清凈，意念也如此。佛所居住的地方和所行之處也常常清凈，遠離不合威儀的舉止，進退沒有差錯。六年苦行，三轉法輪，度脫受苦的眾生，令他們歸向彼岸。身相圓滿如拘陀樹，以六度熏修，身口意三業沒有過失，具足一切智慧，自利利他都圓滿。所有宣說常常爲了眾生，言語不虛假。在釋迦種族中為大獅子，堅固勇猛，具足八解脫。』 下面的讚歎分為兩部分。首先是讚美功德，其次是『愿以此福』以下的發願。讚美功德中又分為三部分。首先是申明禮敬，其次是分別讚美，最後是『我今隨力』以下的總結概括。分別讚美有十個方面。一是『身真金色』以下讚美相好。二是『所有』以下讚美言語沒有缺失。十八不共法中，因為說法利益殊勝，所以偏重讚美言語。三是『示三解脫門』以下讚美所說之法的外化功德，有兩方面。一是開示三解脫門，也就是涅槃之門。二是開闢三菩提之路，也就是三佛菩提。其餘二乘是依此而有的。四是『心常』以下讚美四種清凈的內在證悟功德。四種清凈是：一、自性清凈；二、離垢清凈；三、得此道清凈；四、生此境清凈。這是逆次對應。由心清凈所流露的教法，能夠產生一切菩提分法，也就是能夠
【English Translation】 English version: Answer: Because among all the gods, the goddess Mahapratisara (大辯才天女) possesses the most excellent eloquence, therefore I am not familiar with the other gods. Sutra: At that time, the goddess Mahapratisara (大辯才天女) immediately rose from her seat, joined her palms respectfully, and spoke in straightforward words. The lower-grade text is divided into three parts. This is the first part, indicating that there are three aspects to the person who can praise. First, it points out the person; second, the demeanor; and third, it shows the difference by using straightforward words. It does not use hymns to praise, but uses straightforward words. Sutra: Praising the World Honored One, she said: 'Namo (南謨, Homage to) Shakyamuni (釋迦牟尼) Tathagata (如來, Thus Come One), Arhat (應, Worthy One), Samyak-sambuddha (正等覺, Perfectly Enlightened One), his body is like true golden color, his throat is like a conch shell, his face is like the full moon, his eyes are like blue lotuses, his lips are red and beautiful like the color of glass, his nose is high and straight like a gold ingot, his teeth are white, even, and close together like Kumuḍa (拘物頭) flowers, his body's light shines everywhere like hundreds of thousands of suns, his radiance is as bright as Jambu (贍部) gold. All his words are without error or omission, he reveals the three doors of liberation (三解脫門), he opens the path to the three Bodhis (三菩提) , his mind is always pure, and his intentions are the same. The places where the Buddha dwells and the realms he travels are also always pure, he is free from improper behavior, and his movements are without error. Six years of ascetic practice, three turnings of the Dharma wheel (三轉法輪), he delivers suffering beings, leading them to the other shore. His physical form is complete like a banyan tree (拘陀樹), he cultivates the six perfections (六度), and his three karmas (三業) are without fault, he possesses all wisdom, and fulfills both self-benefit and the benefit of others. All his teachings are always for the sake of sentient beings, and his words are not in vain. Among the Shakya (釋種) clan, he is a great lion, steadfast and courageous, possessing the eight liberations (八解脫).' The following praise is divided into two parts. First is the praise of virtues, and second is the vow from 'May this merit' onwards. The praise of virtues is further divided into three parts. First is the declaration of reverence, second is the separate praise, and third is the summary from 'I now follow my strength' onwards. The separate praise has ten aspects. First, from 'body of true golden color' onwards, praising the physical characteristics. Second, from 'all' onwards, praising that words are without omission. Among the eighteen unshared qualities (十八不共法), because the benefit of teaching the Dharma is superior, emphasis is placed on praising speech. Third, from 'reveals the three doors of liberation' onwards, praising the externalized virtues of the Dharma taught, which has two aspects. First, revealing the three doors of liberation, which is the door of Nirvana (涅槃). Second, opening the path to the three Bodhis, which is the three Buddha Bodhis. The remaining two vehicles (乘) rely on this. Fourth, from 'mind always' onwards, praising the inner realization virtues of the four purities. The four purities are: 1. Self-nature purity; 2. Purity from defilements; 3. Purity from attaining this path; 4. Purity from being born in this realm. This is a reverse correspondence. The teachings flowing from the pure mind can generate all the factors of Bodhi (菩提), which is to be able to
所生一切清凈故。無垢稱經云。隨其心凈即有清凈佛土。隨其清凈佛土即有清凈法教。乃至云。清凈功德意樂即得此道凈。佛所住即離垢真如法身所住。性相分二。故勝鬘經云。在纏名如來藏。出纏名法身。所行境即自性凈。一真法界是佛行境故。無性攝論第五說。此四清凈是圓成實。又解。此是四一切相清凈。準無性攝論第九云。所依清凈即依止靜慮。二所緣清凈即變化作一切諸色。三心清凈即隨其所欲三摩地門自在而轉。即是自在入出諸定。四智自在者如其所欲陀羅尼門住持自在。此心清凈第三。意樂即第四。所住即第一。所行第二。又解。心即心王。意樂即勝解。舉此勝解例余心所。所住即真如。所行即俗境。五離非威儀下贊永秡。習即氣故。無性攝論云。遍一切行住者。謂于聚落城邑乞食往返經行。身四威儀寂靜而住。又身無失四威儀中常為利物故。無垢稱經云。如來所有進止威儀無非佛事。咸令所化有情饒益。六六年苦行等贊現八相。八相之中且舉苦行轉法輪二相。為度苦生下贊現相。意令歸彼岸。以例余相。七身相圓滿者贊身相。八六度熏修者贊修行。九三業無失贊三業不共德。舉三例余。十具一切智下贊智德。初總標。所有宣說下別釋。別釋中初利他。于釋種下自利。據實現生皆為利他。約相而言云自
【現代漢語翻譯】 現代漢語譯本：所生一切都是清凈的緣故。《無垢稱經》（Vimalakirti Sutra）說：『隨著心清凈，就有清凈的佛土；隨著清凈的佛土，就有清凈的法教。』乃至說：『清凈的功德和意樂就能得到這種清凈。』佛所住的地方，就是遠離垢染的真如法身所住的地方。從體性和現象兩方面來說，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『在纏縛時名為如來藏（Tathāgatagarbha），脫離纏縛時名為法身（Dharmakāya）。』佛所行的境界就是自性清凈，一真法界（Dharmadhātu）是佛所行的境界。無性《攝大乘論》（Mahāyānasaṃgraha）第五說，這四種清凈是圓成實性（Pariniṣpanna）。又解釋說，這是四種一切相清凈。依據無性《攝大乘論》第九的說法：所依清凈就是依止靜慮（Dhyāna）；二、所緣清凈就是變化作出一切諸色；三、心清凈就是隨著自己的意願，三摩地（Samādhi）之門自在運轉，也就是自在地進入和出離各種禪定；四、智自在就是隨著自己的意願，陀羅尼（Dhāraṇī）之門住持自在。這心清凈是第三種，意樂是第四種，所住是第一種，所行是第二種。又解釋說，心就是心王（Citta），意樂就是勝解（Adhimoksha），舉出這個勝解來例證其餘的心所（Caitasika）。所住就是真如（Tathātā），所行就是世俗境界。 五、『離非威儀』以下是讚歎永遠安息。『習』就是氣息的緣故。無性《攝大乘論》說：『遍一切行住』，是指在聚落、城邑乞食、往返、經行，身體的四種威儀寂靜而住。又身體沒有過失，在四種威儀中常常爲了利益眾生。 《無垢稱經》說：『如來所有的進止威儀，沒有不是佛事的，都能使所化度的有情得到利益。』 六、『六年苦行』等是讚歎示現八相成道（Eight Great Events in the life of Buddha）。在八相成道中，且舉苦行和轉法輪（Turning the Wheel of Dharma）兩相。『為度苦生』以下是讚歎示現相，意思是令眾生歸向彼岸，以此來例證其餘的示現相。 七、『身相圓滿』是讚歎佛的身相。 八、『六度熏修』是讚歎佛的修行。 九、『三業無失』是讚歎佛的三業不共功德（Three Inconceivable Merits of Body, Speech and Mind）。舉出三業來例證其餘的功德。 十、『具一切智』以下是讚歎佛的智慧功德。開頭是總標，『所有宣說』以下是分別解釋。分別解釋中，先是利他，『于釋種』以下是自利。從實際示現來說，都是爲了利他；從相上來說，就說是自利。
【English Translation】 English version: Because everything born is pure. The Vimalakirti Sutra says: 'According to the purity of the mind, there is a pure Buddha land; according to the purity of the Buddha land, there is a pure Dharma teaching.' It even says: 'Pure merit and intention will attain this pure path.' The place where the Buddha dwells is the place where the undefiled True Thusness Dharmakaya dwells. From the perspective of essence and phenomena, the Śrīmālādevī Siṃhanāda Sūtra says: 'When bound, it is called the Tathāgatagarbha; when liberated, it is called the Dharmakāya.' The realm of the Buddha's activity is self-nature purity, and the One True Dharma Realm (Dharmadhātu) is the realm of the Buddha's activity. The fifth chapter of Asaṅga's Mahāyānasaṃgraha says that these four purities are the Pariniṣpanna. It also explains that these are the four aspects of all-aspect purity. According to the ninth chapter of Asaṅga's Mahāyānasaṃgraha: the purity of the support is reliance on Dhyāna (meditative absorption); second, the purity of the object is the transformation and creation of all colors; third, the purity of the mind is the free turning of the Samādhi gate according to one's wishes, which is the freedom to enter and exit various Samādhis; fourth, the freedom of wisdom is the freedom to abide in and maintain the Dhāraṇī gate according to one's wishes. This purity of mind is the third, intention is the fourth, dwelling is the first, and activity is the second. Another explanation is that the mind is the Citta (mind-king), intention is Adhimoksha (resolution), and this resolution is used as an example to illustrate the remaining Caitasikas (mental factors). Dwelling is Tathātā (Suchness), and activity is the mundane realm. 5. 'Devoid of improper conduct' below praises the eternal quiescence. 'Practice' is due to breath. Asaṅga's Mahāyānasaṃgraha says: 'Pervading all actions and abidings' refers to begging for food, going back and forth, and walking in villages and cities, with the four kinds of deportment of the body abiding in stillness. Furthermore, the body has no faults, and in the four kinds of deportment, it is always for the benefit of sentient beings. The Vimalakirti Sutra says: 'All the movements and deportments of the Tathagata are none other than Buddha-activities, all of which benefit the sentient beings to be transformed.' 6. 'Six years of ascetic practice' etc. praises the manifestation of the Eight Great Events in the life of Buddha. Among the Eight Great Events, the two aspects of ascetic practice and Turning the Wheel of Dharma are mentioned. 'To liberate from suffering and birth' below praises the manifestation of the aspects, meaning to lead sentient beings to the other shore, using this as an example to illustrate the remaining manifestations. 7. 'Perfect bodily form' praises the Buddha's bodily form. 8. 'Cultivation through the Six Perfections' praises the Buddha's practice. 9. 'No faults in the three karmas' praises the Buddha's Three Inconceivable Merits of Body, Speech and Mind. The three karmas are mentioned as examples to illustrate the remaining merits. 10. 'Possessing all wisdom' below praises the Buddha's wisdom. The beginning is a general statement, and 'all that is proclaimed' below is a separate explanation. In the separate explanation, first is benefiting others, and 'in the Shakya clan' below is benefiting oneself. From the perspective of actual manifestation, it is all for the benefit of others; from the perspective of form, it is said to be benefiting oneself.
利也。
經。我今隨力稱讚如來少分功德猶如蚊子飲大海水。
下結略。
經。愿以此福廣及有情永離生死成無上道。
下發愿。
經。爾時世尊告大辯才天曰善哉善哉汝久修習具大辯才今復於我廣陳讚歎令汝速證無上法門相好圓明普利一切。
下嘆印。嘆中初總嘆。汝久修習下別嘆。別嘆中初嘆因。以久修習具辯才故。后嘆果。今復能贊。令汝速證下印發愿。
付囑品第三十一
付囑品二門分別。言來意者。四天王品已下明流通分有其三種。上既令學行流通。眾聞所說心生喜贊。故今第三次當付屬令更護持傳之末代。故前品後有此品生。釋名者。付者授也。囑者托也。以法托之授令護持流通末代。故云付囑。
經。爾時世尊普告無量菩薩及諸人天一切大眾汝等當知我于無量無數大劫勤修苦行獲甚深法菩提正因已為汝說。
下品文分四。初佛募護持。二爾時眾中下眾聞愿護。三爾時世尊下佛重贊勸。四爾時無量下聞教喜行。初中有二。初普告大眾結前所說。
經。汝等誰能發勇猛心恭敬守護我涅槃後於此法門廣宣流佈能令正法久住世間。
下普令大眾募其護持。
經。爾時眾中有六十俱胝諸大菩薩六十俱胝諸天大眾異口同音作如是
【現代漢語翻譯】 現代漢語譯本： 利也。
經：我現在隨自己的能力稱讚如來少許的功德，就像蚊子飲大海水一樣。
下文總結略說。
經：愿以此功德廣泛地施及一切有情眾生，永遠脫離生死輪迴，成就無上菩提。
下文是發願。
經：這時，世尊告訴大辯才天（Sarasvati，智慧、辯才之神）說：『好啊！好啊！你長久以來修習，具備極大的辯才，現在又能為我廣泛地陳述讚歎，讓你迅速證得無上的法門，相好圓滿光明，普遍利益一切眾生。』
下文是讚歎和印證。讚歎中先是總的讚歎。『你長久以來修習』以下是分別讚歎。分別讚歎中先讚歎原因，因為長久修習具備辯才的緣故。后讚歎結果，現在又能讚歎。『讓你迅速證得』以下是印證發願。
付囑品第三十一
付囑品從兩個方面來分別說明。說明來由：四天王品（Lokapala，佛教的護法神）以下闡明流通分有三種。上面已經讓學習修行流通，大眾聽聞所說心中生起歡喜讚歎。所以現在第三次應當付囑，讓其更加護持，傳到末世。所以前一品之後有此品產生。解釋名稱：付，是授予的意思。囑，是託付的意思。用佛法託付給他們，授予他們，讓他們護持流通到末世。所以叫做付囑。
經：這時，世尊普遍地告訴無量的菩薩以及諸人天一切大眾說：『你們應當知道，我于無量無數大劫中勤奮修行，經歷無數的苦行，獲得了甚深的佛法，菩提正因已經為你們說了。』
下文的品文分為四個部分。首先是佛陀招募護持者。其次是『爾時眾中』以下，大眾聽聞后願意護持。再次是『爾時世尊』以下，佛陀再次讚歎勸勉。最後是『爾時無量』以下，聽聞教誨后歡喜奉行。首先的部分中有兩個小部分。首先是普遍地告訴大眾，總結前面所說的。
經：你們之中誰能發起勇猛之心，恭敬地守護我在涅槃（Nirvana，佛教術語，指解脫）之後，將這個法門廣泛地宣揚流佈，能夠使正法長久地住世？』
下文是普遍地讓大眾招募護持者。
經：這時，大眾中有六十俱胝（koti，印度數字單位，一俱胝等於一千萬）諸大菩薩，六十俱胝諸天大眾異口同聲地說：
【English Translation】 English version: Li ye.
Sutra: I now praise the Tathagata's (如來) virtues to the best of my ability, like a mosquito drinking from the ocean.
The following summarizes briefly.
Sutra: May this merit extend to all sentient beings, that they may forever be free from birth and death and attain unsurpassed enlightenment.
The following is a vow.
Sutra: At that time, the World Honored One said to the Great Eloquence Deva (大辯才天, Sarasvati): 'Excellent! Excellent! You have cultivated for a long time and possess great eloquence. Now you are able to extensively praise me, allowing you to quickly attain the unsurpassed Dharma, with perfect and radiant features, benefiting all beings universally.'
The following is praise and confirmation. The praise begins with a general praise. 'You have cultivated for a long time' below is separate praise. The separate praise first praises the cause, because of long cultivation and possessing eloquence. Then praises the result, now being able to praise. 'Allowing you to quickly attain' below is the confirmation of the vow.
Chapter Thirty-One: Entrustment
The Entrustment Chapter is explained from two aspects. Explaining the intention: The Four Heavenly Kings Chapter (四天王品, Lokapala) and below clarify that the distribution section has three types. Above, it has already allowed the learning and practice to circulate, and the assembly, hearing what was said, gave rise to joy and praise. Therefore, now for the third time, it should be entrusted, so that it can be further protected and transmitted to future generations. Therefore, this chapter arises after the previous chapter. Explaining the name: 'Entrust' means to bestow. 'Entrustment' means to consign. To consign the Dharma to them, bestowing it upon them, so that they protect and circulate it to future generations. Therefore, it is called Entrustment.
Sutra: At that time, the World Honored One universally told the immeasurable Bodhisattvas and all the humans, devas, and the entire assembly: 'You should know that I have diligently cultivated for immeasurable, countless great kalpas (劫, eons), enduring countless hardships, and have obtained the profound Dharma. The true cause of Bodhi (菩提, enlightenment) has already been spoken for you.'
The following chapter text is divided into four parts. First, the Buddha recruits protectors. Second, from 'At that time, in the assembly' below, the assembly hears and is willing to protect. Third, from 'At that time, the World Honored One' below, the Buddha praises and encourages again. Finally, from 'At that time, immeasurable' below, hearing the teachings, they joyfully practice. The first part has two smaller parts. First, universally telling the assembly, summarizing what was said before.
Sutra: Who among you can generate a courageous mind, respectfully protect this Dharma after my Nirvana (涅槃, Buddhist term for liberation), widely propagate and distribute this Dharma, and enable the True Dharma to abide in the world for a long time?'
The following is a universal request for the assembly to recruit protectors.
Sutra: At that time, in the assembly, there were sixty kotis (俱胝, koti, Indian numerical unit, one koti equals ten million) of great Bodhisattvas, sixty kotis of heavenly beings, speaking with one voice, said:
語世尊我等咸有欣樂之心於佛世尊無量大劫勤修苦行所獲甚深微妙之法菩提正因恭敬護持不惜身命佛涅槃後於此法門廣宣流佈當令正法久住世間。
下第二眾聞愿護有二。初總。后爾時諸大菩薩下別。總中有四。初舉眾數。二異口同音下述欣願心。三于佛世尊下誓自護持。四佛涅槃后兼傳末代。
經。爾時諸大菩薩即于佛前說伽陀曰。
下別有十一。此即第一菩薩愿護有二。初經家序。
經。世尊真實語。安住于實法。由彼真實故。護持於此經。大悲為甲冑。安住于大慈。由彼慈悲力。護持於此經。福資糧圓滿。生起智資糧。由資糧滿故。護持於此經。降伏一切魔。破滅諸邪論。斷除惡見故。護持於此經。護世並釋梵。乃至阿蘇羅。龍神藥叉等。護持於此經。地上及虛空。久住於斯者。奉持佛教故。護持於此經。四梵住相應。四聖諦嚴飾。降伏四魔故。護持於此經。虛空成質礙。質礙成虛空。諸佛所護持。無能傾動者。
下陳愿護有八頌分二。初四頌見利益故自願護。于中一頌知佛語實故。次一頌知佛大悲故。次一頌知具資糧故愿。次一頌知能滅障故愿。次有四頌見他護隨喜。于中初一頌見梵釋八部護。次一頌見地空等神護。次二頌見佛自護。初一頌讚佛德具護持此經。次一頌顯護決
【現代漢語翻譯】 現代漢語譯本： 世尊，我們都懷著欣喜的心情，對於佛世尊您經過無量大劫勤修苦行所獲得的甚深微妙之法——菩提正因（證悟菩提的真正原因），我們將恭敬護持，不惜身命。佛陀涅槃之後，我們將把這個法門廣為宣揚流佈，使正法長久住世。 下面第二部分是大眾發願護持，分為兩部分。首先是總說，然後是『爾時諸大菩薩』以下是別說。總說中有四點：一是列舉大眾的數量，二是『異口同音』以下敘述欣喜發願的心情，三是『于佛世尊』以下誓言親自護持，四是佛陀涅槃后兼顧傳承給後世。 經文：『爾時諸大菩薩即于佛前說伽陀曰。』 下面是別說，共有十一部分。這是第一部分，菩薩發願護持，分為兩部分。首先是經家的序言。 經文：『世尊真實語，安住于實法。由彼真實故，護持於此經。大悲為甲冑，安住于大慈。由彼慈悲力，護持於此經。福資糧圓滿，生起智資糧。由資糧滿故，護持於此經。降伏一切魔，破滅諸邪論。斷除惡見故，護持於此經。護世並釋梵（帝釋天和梵天），乃至阿蘇羅（阿修羅），龍神藥叉（夜叉）等，護持於此經。地上及虛空，久住於斯者，奉持佛教故，護持於此經。四梵住（慈、悲、喜、舍四種梵天境界的住所）相應，四聖諦（苦、集、滅、道）嚴飾，降伏四魔（煩惱魔、五蘊魔、死魔、天魔）故，護持於此經。虛空成質礙，質礙成虛空。諸佛所護持，無能傾動者。』 下面陳述發願護持，共有八頌，分為兩部分。前四頌是因為見到利益而自願護持。其中第一頌是因為知道佛陀的語言真實。第二頌是因為知道佛陀的大悲。第三頌是因為知道具足資糧而發願。第四頌是因為知道能夠滅除障礙而發願。後面有四頌是見到他人護持而隨喜。其中第一頌是見到梵天、帝釋天和八部眾護持。第二頌是見到地上和虛空等神護持。後面兩頌是見到佛陀親自護持。第一頌是讚歎佛陀的功德具足，能夠護持此經。第二頌是顯示護持的決心。
【English Translation】 English version: World Honored One, we all have joyful hearts. Towards the profound and subtle Dharma, the true cause of Bodhi (the cause of true enlightenment), obtained by the World Honored Buddha through diligent practice and asceticism over countless great kalpas, we will respectfully uphold and protect it, not sparing our lives. After the Buddha's Nirvana, we will widely propagate and disseminate this Dharma, so that the True Dharma may long abide in the world. The second part below is the assembly's vow to protect, divided into two parts. First is the general statement, and then from 'At that time, all the great Bodhisattvas' onwards is the specific statement. There are four points in the general statement: first, listing the number of the assembly; second, from 'speaking with one voice' onwards, describing the joyful and aspiring mind; third, from 'towards the World Honored Buddha' onwards, vowing to personally uphold and protect; fourth, after the Buddha's Nirvana, also taking into account the transmission to future generations. Sutra: 'At that time, all the great Bodhisattvas then spoke in verses before the Buddha, saying:' Below is the specific statement, with eleven parts in total. This is the first part, the Bodhisattvas' vow to protect, divided into two parts. First is the preface by the sutra compiler. Sutra: 'The World Honored One speaks truthfully, abiding in the true Dharma. Because of that truth, we will protect and uphold this sutra. Great compassion is our armor, abiding in great loving-kindness. Because of the power of that loving-kindness and compassion, we will protect and uphold this sutra. The accumulation of merit is complete, giving rise to the accumulation of wisdom. Because the accumulation of resources is complete, we will protect and uphold this sutra. Subduing all demons, destroying all heretical theories, cutting off evil views, we will protect and uphold this sutra. Protectors of the world, including Shakra (Indra) and Brahma, and even Asuras (demi-gods), dragons, Yakshas (demons), and others, will protect and uphold this sutra. Those who dwell long on the earth and in the sky, upholding the Buddha's teachings, will protect and uphold this sutra. Corresponding to the Four Brahma Viharas (the four abodes of Brahma: loving-kindness, compassion, joy, and equanimity), adorned with the Four Noble Truths (suffering, accumulation, cessation, and path), subduing the Four Maras (the demons of afflictions, aggregates, death, and the heavens), we will protect and uphold this sutra. Emptiness becomes substance, substance becomes emptiness. What is protected and upheld by all the Buddhas cannot be shaken.' Below is the statement of vowing to protect, with eight verses in total, divided into two parts. The first four verses are the voluntary protection because of seeing the benefits. Among them, the first verse is because of knowing that the Buddha's words are true. The second verse is because of knowing the Buddha's great compassion. The third verse is because of knowing the completeness of the accumulation of resources. The fourth verse is because of knowing the ability to eliminate obstacles. The last four verses are rejoicing upon seeing others protect. Among them, the first verse is seeing Brahma, Shakra, and the eight classes of beings protect. The second verse is seeing the gods of the earth and sky protect. The last two verses are seeing the Buddha personally protect. The first verse is praising the Buddha's merits and virtues, being able to protect and uphold this sutra. The second verse is showing the determination to protect.
定。此意見佛及梵釋等一切皆護深生隨喜。故愿自護。問若見梵釋等護持此經生隨喜者。何故下文方說梵釋等愿護。答見前四天王護持品及藥叉等護持品中說故生隨喜。又解。即見前長行總愿護中六十俱胝諸天大眾恭敬護持。即梵釋等故見無咎。
經。爾時四大天王聞佛說此護持妙法各生隨喜護正法心。
下第二四王護持亦有二文。初聞教生欣。次一心同聲下同心說護。此初也。問前說護持。是諸菩薩。云何得言聞佛說此護持妙法各生隨喜護正法心。答聞前佛勸護持妙法故云聞說。
經。一時同聲說伽陀曰我今於此經及男女眷屬皆一心擁護令得廣流通若有持經者能作菩提因我常於四方擁護而承事。
下同心說護。初經家序。次說護。護中二頌。初頌護法。后頌護人。
經。爾時天帝釋合掌恭敬說伽陀曰諸佛證此法為欲報恩故饒益菩薩眾出世演斯經我于彼諸佛報恩常供養護持如是經及以持經者。
下第三護初標能護人。說伽陀下說護持二頌。初一頌述護所由。后一頌陳護法。佛昔聞法得成菩提。為報經恩為菩薩說。我今得聞。亦應報恩受持流佈。
經。爾時睹史多天子合掌恭敬說伽陀曰佛說如是經若有能持者當住菩提位來生睹史天世尊我慶悅舍天殊勝報住于贍部洲宣揚是經
【現代漢語翻譯】 現代漢語譯本： 定。這種意見佛和梵天、帝釋天等一切都護持，深深地隨喜。所以願意親自護持。問：如果見到梵天、帝釋天等護持此經，生隨喜心的人，為什麼下文才說梵天、帝釋天等發願護持？答：因為在前面的『四天王護持品』以及『藥叉等護持品』中已經說過，所以生隨喜心。又解釋說，就是見到前面長行文中總愿護持的六十俱胝（俱胝：古代印度計數單位，相當於千萬）諸天大眾恭敬護持，即包括梵天、帝釋天等，所以見到（他們護持）沒有過失。
經：爾時四大天王聞佛說此護持妙法各生隨喜護正法心。
下面第二段是四天王護持，也有兩部分內容。首先是聽聞教誨而生歡喜，其次是『一時同聲下同心說護』，即一心同聲地說出護持之言。這是第一部分。問：前面說護持的是諸菩薩，為什麼這裡說『聞佛說此護持妙法各生隨喜護正法心』？答：因為聽聞前面佛陀勸請護持妙法，所以說『聞說』。
經：一時同聲說伽陀曰我今於此經及男女眷屬皆一心擁護令得廣流通若有持經者能作菩提因我常於四方擁護而承事。
下面是同心說護。首先是經家敘述，然後是說護持。護持中有兩頌。第一頌是護法，第二頌是護人。
經：爾時天帝釋合掌恭敬說伽陀曰諸佛證此法為欲報恩故饒益菩薩眾出世演斯經我于彼諸佛報恩常供養護持如是經及以持經者。
下面第三段是護持，首先標明能護持的人。『說伽陀下說護持二頌』，即說伽陀之後說了兩首護持的頌。第一首頌述說護持的緣由，第二首頌陳述護法。佛陀過去聽聞此法，得以成就菩提，爲了報答經的恩德，為菩薩們宣說。我今天有幸聽聞，也應當報恩，受持流佈。
經：爾時睹史多（睹史多：佛教中的一個天界）天子合掌恭敬說伽陀曰佛說如是經若有能持者當住菩提位來生睹史天世尊我慶悅舍天殊勝報住于贍部洲（贍部洲：佛教中人類居住的世界）宣揚是經
【English Translation】 English version: Settled. This opinion is protected by the Buddha and Brahma, Shakra (Śakra) and all others, who deeply rejoice in it. Therefore, they are willing to protect it themselves. Question: If one sees Brahma, Shakra, etc., protecting this sutra and generating joy, why does the following text say that Brahma, Shakra, etc., vow to protect it? Answer: Because it has been mentioned in the previous 'Chapter on the Protection by the Four Heavenly Kings' and 'Chapter on the Protection by Yakshas, etc.,' hence the generation of joy. Another explanation is that one sees the sixty kotis (koṭi: an ancient Indian unit of counting, equivalent to ten million) of heavenly beings respectfully protecting it in the general vow of protection in the preceding long passage, which includes Brahma, Shakra, etc., so there is no fault in seeing them (protecting it).
Sutra: At that time, the Four Great Heavenly Kings, hearing the Buddha speak of this wonderful Dharma of protection, each generated joy and a mind to protect the True Dharma.
The second section below is the protection by the Four Heavenly Kings, which also has two parts. First, they rejoice upon hearing the teachings; second, 'at one time, with one voice, they speak of protection with one mind,' that is, they speak words of protection with one heart and voice. This is the first part. Question: Earlier, it was said that the protectors were the Bodhisattvas, so why does it say here, 'hearing the Buddha speak of this wonderful Dharma of protection, each generated joy and a mind to protect the True Dharma'? Answer: Because they heard the Buddha's previous exhortation to protect the wonderful Dharma, hence the saying 'hearing speak'.
Sutra: At one time, with one voice, they spoke the Gatha, saying: 'We now, for this sutra and its male and female followers, will wholeheartedly protect them, enabling it to be widely circulated. If there are those who uphold this sutra, able to create the cause of Bodhi, we will constantly protect and serve them in the four directions.'
Below is the speaking of protection with one mind. First, the compiler introduces it, then speaks of protection. Within the protection are two verses. The first verse is about protecting the Dharma, and the second verse is about protecting people.
Sutra: At that time, Shakra (Śakra), the Lord of the Devas, with palms joined in reverence, spoke the Gatha, saying: 'The Buddhas have realized this Dharma; to repay their kindness, they benefit the Bodhisattva assembly, appearing in the world to expound this sutra. I will always make offerings to those Buddhas to repay their kindness, protecting such a sutra and those who uphold it.'
The third section below is about protection, first indicating the person who can protect. 'After speaking the Gatha, two verses of protection are spoken,' that is, after speaking the Gatha, two verses of protection are spoken. The first verse describes the reason for protection, and the second verse describes the protection of the Dharma. The Buddha heard this Dharma in the past and was able to attain Bodhi. To repay the kindness of the sutra, he expounded it for the Bodhisattvas. I am fortunate to hear it today and should also repay the kindness by upholding and propagating it.
Sutra: At that time, the Tushita (Tuṣita) Heavenly Son, with palms joined in reverence, spoke the Gatha, saying: 'The Buddha speaks of such a sutra; if there are those who can uphold it, they will dwell in the position of Bodhi and be reborn in the Tushita Heaven. World Honored One, I rejoice and relinquish the superior rewards of heaven, dwelling in Jambudvipa (Jambudvīpa) to propagate this sutra.'
典。
下第四初標能護人。說伽陀下說護持二頌。初一頌述利益。后一頌陳護法。
經。爾時索訶世界主梵天王合掌恭敬說伽陀曰諸靜慮無量諸乘及解脫皆從此經出是故演斯經若說是經處我舍梵天樂為聽如是經亦常為擁護。
下第五文段同前。
經。爾時魔王子名曰商主合掌恭敬說伽陀曰若有受持此正義相應經不隨魔所行凈除魔惡業我等於此經亦當勤守護髮大精進意隨處廣流通。
下第六文亦同前。
經。爾時魔王合掌恭敬說伽陀曰。若有持此經。能伏諸煩惱。如是眾生類。擁護令安樂。若有說是經。諸魔不得便。由佛威神力。我當擁護彼。爾時妙吉祥天子亦于佛前說伽陀曰。諸佛妙菩提。於此經中說。若持此經者。是供養如來。我當持此經。為俱胝天說。恭敬聽聞者。勸至菩提處。爾時慈氏菩薩合掌恭敬說伽陀曰。若見住菩提。與為不請友。乃至捨身命。為護此經王。我聞如是法。當往睹史天。由世尊加護。廣為人天說。爾時上座大迦葉波合掌恭敬說伽陀曰。佛于聲聞乘。說我鮮智慧。我今隨自力。護持如是經。若有持此經。我當攝受彼。授其辭辨力。常隨贊善哉。爾時具壽阿難陀合掌向佛說伽陀曰。我親從佛聞。無量眾經典。未曾聞如是。深妙法中王。我今聞是經。親于佛
【現代漢語翻譯】 現代漢語譯本：
典。
下第四初標能護人。說伽陀下說護持二頌。初一頌述利益。后一頌陳護法。
經。爾時索訶世界主梵天王合掌恭敬說伽陀曰：『諸靜慮無量，諸乘及解脫，皆從此經出，是故演斯經。若說是經處，我舍梵天樂為聽，如是經亦常為擁護。』（索訶世界主梵天王：娑婆世界的統治者，梵天之王。伽陀：偈頌）
下第五文段同前。
經。爾時魔王子名曰商主合掌恭敬說伽陀曰：『若有受持此正義相應經，不隨魔所行，凈除魔惡業。我等於此經，亦當勤守護，發大精進意，隨處廣流通。』（魔王子商主：惡魔之子，名為商主。伽陀：偈頌）
下第六文亦同前。
經。爾時魔王合掌恭敬說伽陀曰：『若有持此經，能伏諸煩惱，如是眾生類，擁護令安樂。若有說是經，諸魔不得便，由佛威神力，我當擁護彼。』爾時妙吉祥天子亦于佛前說伽陀曰：『諸佛妙菩提，於此經中說，若持此經者，是供養如來。我當持此經，為俱胝天說，恭敬聽聞者，勸至菩提處。』爾時慈氏菩薩合掌恭敬說伽陀曰：『若見住菩提，與為不請友，乃至捨身命，為護此經王。我聞如是法，當往睹史天，由世尊加護，廣為人天說。』爾時上座大迦葉波合掌恭敬說伽陀曰：『佛于聲聞乘，說我鮮智慧，我今隨自力，護持如是經。若有持此經，我當攝受彼，授其辭辨力，常隨贊善哉。』爾時具壽阿難陀合掌向佛說伽陀曰：『我親從佛聞，無量眾經典，未曾聞如是，深妙法中王。我今聞是經，親于佛
【English Translation】 English version:
Text.
The fourth section below initially identifies those who can protect people. The verses below describe two stanzas of protection. The first stanza describes the benefits, and the second stanza presents the protection of the Dharma.
Sutra: At that time, the Brahma King, the lord of the Saha world (Saha world: the world we live in, full of suffering), with palms together in reverence, spoke the following verse: 'All immeasurable meditations, all vehicles and liberations, come from this Sutra; therefore, expound this Sutra. Wherever this Sutra is spoken, I, the Brahma, am happy to listen and will always protect such a Sutra.' (Brahma King: the king of the Brahma heaven. Gatha: verse)
The fifth section below is the same as before.
Sutra: At that time, the demon prince named Shangzhu (Shangzhu: a demon prince) with palms together in reverence, spoke the following verse: 'If anyone upholds this Sutra, which corresponds to the true meaning, they will not follow the path of demons and will purify demonic evil karma. We will diligently protect this Sutra, generate great vigor, and widely circulate it everywhere.' (Demon Prince Shangzhu: a prince of demons, named Shangzhu. Gatha: verse)
The sixth section below is also the same as before.
Sutra: At that time, the Demon King, with palms together in reverence, spoke the following verse: 'If anyone upholds this Sutra, they can subdue all afflictions, and such beings will be protected and made happy. If anyone speaks this Sutra, the demons will not be able to take advantage, and by the power of the Buddha, I will protect them.' At that time, the Bodhisattva Wonderful Auspicious also spoke the following verse before the Buddha: 'The wonderful Bodhi of all Buddhas is spoken in this Sutra; if anyone upholds this Sutra, it is an offering to the Tathagata. I will uphold this Sutra and speak it to countless gods, and those who respectfully listen will be encouraged to reach the place of Bodhi.' At that time, Bodhisattva Maitreya, with palms together in reverence, spoke the following verse: 'If I see someone abiding in Bodhi, I will be an uninvited friend, even sacrificing my life to protect this Sutra King. Having heard this Dharma, I will go to the Tushita Heaven and, with the blessing of the World Honored One, widely speak it to humans and gods.' At that time, the Venerable Mahakasyapa, with palms together in reverence, spoke the following verse: 'The Buddha said in the Sravaka Vehicle that I have little wisdom; now, according to my ability, I will uphold this Sutra. If anyone upholds this Sutra, I will embrace them, grant them eloquence, and always praise them with 'Well done!'' At that time, the Venerable Ananda, with palms together facing the Buddha, spoke the following verse: 'I have personally heard countless Sutras from the Buddha, but I have never heard such a profound and wonderful King of Dharma. Now that I have heard this Sutra, personally from the Buddha
前受。諸樂菩提者。當爲廣宣通。
下第七文亦同前。陳護法中初頌護持經人。后頌護說經者。由護人故亦即護法。初各述能。後方陳護。第八妙吉祥文亦同前。陳護法中初述經利。后明護法。為俱𦙁天說是護法。恭敬聽聞者是護人。第九慈尊文亦同前。陳護法中初頌護人。后頌護法。第十文亦同前。陳護法中初一頌護法。后一頌護人。第十一文亦同前。陳護法中初一頌讚。后一頌護。樂菩提者護人。為廣宣通護法。
經。爾時世尊見諸菩薩人天大眾各各發心於此經典流通擁護。勸進菩薩廣利眾生。贊言。善哉善哉。汝等能于如是微妙經王虔誠流佈。乃至於我般涅槃后不令散滅。即是無上菩提正因所獲功德。于恒沙劫說不能盡。若有苾芻苾芻尼鄔波索迦鄔波斯迦。及余善男子善女人等。供養恭敬書寫流通。為人解說。所獲功德亦復如是。是故汝等應勤修習。
下品第三大段佛重贊勸文分為三。初贊。次汝等下印。若有苾芻下勸。勸中初勸四眾。若能護法獲福同前。行十法行俱是護法。此十法行中略舉四。一供養。二書寫。三流通者即施他。四解說者即開演也。聽聞披讀受持諷誦思惟修習皆恭敬攝。由恭敬法故聽聞等。是故下結勸大眾。
經。爾時無量無邊恒沙大眾聞佛說已皆大歡喜信受奉行
【現代漢語翻譯】 現代漢語譯本： 前文已經接受（了護持的囑託）。那些樂於菩提（覺悟，Enlightenment）的人，應當為此經典廣為宣揚流通。
下面的第七段文字也與前面類似。在陳述護法的內容中，先是讚頌護持經典的人，然後讚頌講說經典的人。由於護持了人，也就等於護持了法。開始時各自陳述能力，之後才陳述護持。第八段妙吉祥（Manjushri）文也與前面類似。在陳述護法的內容中，先是陳述經典的利益，然後闡明護法。為俱𦙁天（俱𦙁天，name of a deva）說是護法，恭敬聽聞的人是護持經典的人。第九段慈尊（Maitreya）文也與前面類似。在陳述護法的內容中，先是讚頌護持經典的人，然後讚頌護法。第十段文字也與前面類似。在陳述護法的內容中，先用一頌讚頌護法，後用一頌讚頌護持經典的人。第十一段文字也與前面類似。在陳述護法的內容中，先用一頌讚頌，後用一頌護持。樂於菩提的人護持經典的人，廣為宣揚流通是護持法。
經文： 這時，世尊（釋迦牟尼佛，Sakyamuni Buddha）看到各位菩薩（Bodhisattva）人天大眾各自發心，對於這部經典流通擁護，勸勉策進菩薩廣利眾生，讚歎說：『好啊！好啊！你們能夠對於這樣微妙的經王虔誠地流佈，乃至在我般涅槃（Parinirvana，入滅）后不讓它散失泯滅，這就是無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的正因所獲得的功德，即使經過恒河沙數般的劫數也說不完。如果有比丘（Bhiksu，男出家人）、比丘尼（Bhiksuni，女出家人）、鄔波索迦（Upasaka，男居士）、鄔波斯迦（Upasika，女居士），以及其他善男子、善女人等，供養恭敬、書寫流通、為人解說，所獲得的功德也同樣如此。因此，你們應當勤奮修習。』
下面的第三大段佛陀（Buddha）再次讚歎勸勉文分為三部分。首先是讚歎，其次是『汝等』以下是印可，『若有苾芻』以下是勸勉。勸勉中首先勸勉四眾弟子，如果能夠護持佛法，獲得的福報與前面相同。奉行十種法行都是護持佛法。這十種法行中略舉四種：一是供養，二是書寫，三是流通，也就是施與他人，四是解說，也就是開示演說。聽聞、披閱、受持、諷誦、思惟、修習都包含在恭敬之中。由於恭敬佛法，所以聽聞等等都是（護持佛法）。因此，下面總結勸勉大眾。
經文： 這時，無量無邊恒河沙數般的大眾聽聞佛陀所說后，都非常歡喜，信受奉行。
【English Translation】 English version: Previously received (the entrustment of protection). Those who delight in Bodhi (Enlightenment) should widely propagate and circulate this scripture.
The seventh passage below is similar to the previous ones. In stating the content of protecting the Dharma, it first praises those who uphold the scripture, and then praises those who preach the scripture. Because protecting people is equivalent to protecting the Dharma. At the beginning, each states their abilities, and then states their protection. The eighth passage, Manjushri (Manjushri) text, is also similar to the previous ones. In stating the content of protecting the Dharma, it first states the benefits of the scripture, and then clarifies the protection of the Dharma. Speaking for the Kujun Heavenly Beings (Kujun Heavenly Beings, name of a deva) is protecting the Dharma, and those who respectfully listen are protecting the scripture. The ninth passage, Maitreya (Maitreya) text, is also similar to the previous ones. In stating the content of protecting the Dharma, it first praises those who uphold the scripture, and then praises the protection of the Dharma. The tenth passage is also similar to the previous ones. In stating the content of protecting the Dharma, it first praises the protection of the Dharma with one verse, and then praises those who uphold the scripture with one verse. The eleventh passage is also similar to the previous ones. In stating the content of protecting the Dharma, it first praises with one verse, and then protects with one verse. Those who delight in Bodhi protect the scripture, and widely propagating and circulating it is protecting the Dharma.
Scripture: At this time, the World Honored One (Sakyamuni Buddha) saw that all the Bodhisattvas (Bodhisattva), humans, and heavenly beings each made a vow to circulate and protect this scripture, encouraging and urging the Bodhisattvas to benefit all sentient beings, and praised: 'Excellent! Excellent! You are able to sincerely propagate this subtle King of Scriptures, and even after my Parinirvana (Parinirvana, entering extinction), you will not let it be scattered and destroyed. This is the merit obtained from the direct cause of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), which cannot be fully described even after countless kalpas like the sands of the Ganges River. If there are Bhiksus (Bhiksu, male renunciants), Bhiksunis (Bhiksuni, female renunciants), Upasakas (Upasaka, male lay followers), Upasikas (Upasika, female lay followers), and other virtuous men and virtuous women, who offer, respect, write, circulate, and explain it to others, the merit they obtain is also the same. Therefore, you should diligently practice.'
The third major section below, the Buddha's (Buddha) repeated praise and exhortation, is divided into three parts. First is praise, second is approval from 'You all' onwards, and third is exhortation from 'If there are Bhiksus' onwards. In the exhortation, first exhort the fourfold assembly of disciples, if they can protect the Dharma, the blessings they obtain are the same as before. Practicing the ten Dharma practices is all protecting the Dharma. Among these ten Dharma practices, four are briefly mentioned: first is offering, second is writing, third is circulating, which is giving to others, and fourth is explaining, which is expounding and speaking. Listening, reading, receiving, reciting, contemplating, and practicing are all included in reverence. Because of revering the Dharma, listening and so on are (protecting the Dharma). Therefore, the following concludes with exhorting the assembly.
Scripture: At this time, the immeasurable and boundless assembly, as numerous as the sands of the Ganges River, heard what the Buddha said and were all very happy, believing and practicing accordingly.
。
下聞教喜行。依文殊問經論云。有三種義。是故歡喜。一說者清凈。以于諸法得自在故。此意以無染著得說自在故。二所說法清凈。以如實證知清凈法體故。三依所說法得果清凈。以得妙境界。此意以依所說證入真理得涅槃故。說契機理葉果符因。所以得一句者欣夕死於朝聞。故睹全章者即積慶而行學。
諸佛最妙法 大慈悲所流 為利於群生 甚深難可測 今憑眾加護 隨力贊斯經 獲福益自他 共成無上覺
金光明最勝王經疏卷第六(終)
寶永三年丙戌霜月穀日壽于梓
平安城宣風坊書林井上秋閑藏版
【現代漢語翻譯】 現代漢語譯本 接下來是聽聞教法后產生的歡喜和修行。根據《文殊問經論》所說，有三種原因會產生歡喜。第一，說法者清凈，因為他對一切法都獲得了自在。這意味著說法者因為沒有染著而獲得了說法的自在。第二，所說的法清凈，因為說法者如實地證知了清凈的法體。第三，依靠所說的法而獲得的果清凈，因為修行者獲得了微妙的境界。這意味著修行者依靠所說的法證入了真理，從而獲得涅槃。 所說的法契合根機，符合真理，結果與原因相符。所以，聽到一句（佛法）的人，會欣喜地認為即使當天晚上死去，早上聽聞也是值得的。因此，看到整部經章的人，會積累慶幸之心而努力學習。 諸佛最微妙的法，是大慈大悲所流露出來的，爲了利益眾生，非常深奧難以測度。現在憑藉大眾的加持和護佑，我盡力讚歎這部經，希望獲得福報，利益自己和他人，共同成就無上的覺悟。 《金光明最勝王經疏》卷第六（終） 寶永三年丙戌霜月穀日 壽于梓 平安城宣風坊書林井上秋閑藏版
【English Translation】 English version Next is the joy and practice arising from hearing the teachings. According to the 'Manjushri Questions Sutra Treatise' (文殊問經論), there are three reasons for joy. First, the speaker is pure because he has attained freedom in all dharmas. This means the speaker has attained freedom in speaking because he is free from attachment. Second, the dharma spoken is pure because the speaker has truly realized the pure essence of the dharma. Third, the result obtained by relying on the dharma spoken is pure because the practitioner has attained a wonderful state. The dharma spoken is in accordance with the capacity of the audience, conforms to the truth, and the result matches the cause. Therefore, one who hears a single verse (of the Dharma) rejoices, thinking it worthwhile even if they die that evening, having heard it in the morning. Thus, one who sees the entire chapter accumulates a sense of gratitude and strives to learn. The most wonderful Dharma of all Buddhas, flowing from great compassion, is for the benefit of all beings, and is extremely profound and difficult to fathom. Now, relying on the blessings and protection of the assembly, I praise this sutra to the best of my ability, hoping to gain blessings, benefit myself and others, and together achieve unsurpassed enlightenment. The Commentary on the Golden Light Sutra, Volume Six (End) Written on an auspicious day in the frost month of the year Bingxu, the third year of the Horeki era (寶永三年丙戌), by Ju (壽) in Zi (梓). Published by Inoue Akihisa (井上秋閑) of the Shorin (書林) in Senpobo (宣風坊), Heian-jo (平安城).