T85n2744_仁王般若實相論卷第二

大正藏第 85 冊 No. 2744 仁王般若實相論卷第二

No. 2744 [cf. No. 245]

仁王般若實相論卷第二

十有三□□□□□□□□□□□□□□□□□□眾明□□□□□□八修法供□□□□□□□□□□□□□□□□　般若波□□□□□□□明仁王等觀報佛三□□□供養行□□□□□□□□□至成一花臺明諸王等觀法佛三寶修法供養行□□□方佛諸天散花。經文所以而來。答曰明諸王等修□行訖。更欲興愿。是故總舉觀行。無障無礙。遍覆大幹。體真□乃至如雲而下。是以有此經文也。又解。歡喜無量者。明意業供養。即散百萬億花至如雲而下。明身業供養。三從愿過去佛。至般若波羅蜜。明口業供養。神通變化已下表三種世間。從一花入無量花。乃至入芥子中者。明同體凈土。是正覺世間。二從一佛身入無量眾生身乃至六道身者。是二十五有眾生世間。入地水火風者。明國土世間。佛身不可思議者。結上正覺世間。眾生不可思議者。結上二十五有眾生世間。世界不可思議者。結上國土世間。爾時十六大國王聞佛說十萬億偈般若波羅蜜歡喜者。體悅相應故云歡喜。即散百萬億莖花者。法。現在心成行。行有因義曰花。行用非一稱散。故云即散百萬億花。

【現代漢語翻譯】現代漢語譯本：大正藏第 85 冊 No. 2744 《仁王般若實相論》卷第二

No. 2744 [cf. No. 245]

《仁王般若實相論》卷第二

十有三[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]眾明[缺字][缺字][缺字][缺字][缺字]八修法供[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]般若波[缺字][缺字][缺字][缺字][缺字][缺字]明仁王等觀報佛三[缺字][缺字]供養行[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]至成一花臺明諸王等觀法佛三寶修法供養行[缺字][缺字][缺字]方佛諸天散花。經文所以而來。答曰明諸王等修[缺字]行訖。更欲興愿。是故總舉觀行。無障無礙。遍覆大千（指三千大千世界）。體真[缺字]乃至如雲而下。是以有此經文也。又解。歡喜無量者。明意業供養。即散百萬億花至如雲而下。明身業供養。三從愿過去佛。至般若波羅蜜（智慧到彼岸）。明口業供養。神通變化已下表三種世間（指眾生世間、國土世間、智正覺世間）。從一花入無量花。乃至入芥子中者。明同體凈土。是正覺世間。二從一佛身入無量眾生身乃至六道身者。是二十五有眾生世間。入地水火風者。明國土世間。佛身不可思議者。結上正覺世間。眾生不可思議者。結上二十五有眾生世間。世界不可思議者。結上國土世間。爾時十六大國王聞佛說十萬億偈般若波羅蜜歡喜者。體悅相應故云歡喜。即散百萬億莖花者。法。現在心成行。行有因義曰花。行用非一稱散。故云即散百萬億花。

【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2744, The Real Aspect of the Wisdom King Prajna Sutra, Scroll 2

No. 2744 [cf. No. 245]

The Real Aspect of the Wisdom King Prajna Sutra, Scroll 2

Ten with three [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] assembly clearly [missing characters][missing characters][missing characters][missing characters][missing characters] eight Dharma practice offerings [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] Prajna Para[missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] clearly the Wisdom Kings, etc., contemplate the Reward Body Buddha's three [missing characters][missing characters] offering practices [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] until forming a flower platform, clarifying the Kings, etc., contemplate the Dharma Body Buddha's Three Jewels, practicing Dharma offerings [missing characters][missing characters][missing characters] directional Buddhas and devas scatter flowers. What is the origin of the sutra text? The answer is: It clarifies that the Kings, etc., having completed the [missing characters] practice, further wish to make vows. Therefore, it comprehensively presents the contemplation practice, without obstruction or hindrance, covering the great chiliocosm (referring to the three thousand great thousand worlds). The true essence [missing characters] even descends like clouds. Therefore, this sutra text exists. Another explanation: 'Boundless joy' clarifies the mental karma offering. 'Scattering a hundred million flowers until descending like clouds' clarifies the physical karma offering. 'Three, from the past Buddhas who made vows, to the Prajna Paramita (wisdom reaching the other shore)' clarifies the verbal karma offering. 'Supernatural transformations and changes' below represent the three realms (referring to the realm of sentient beings, the realm of lands, and the realm of enlightened wisdom). 'From one flower entering countless flowers, even entering a mustard seed' clarifies the pure land of the same essence. This is the realm of perfect enlightenment. 'Two, from one Buddha body entering countless sentient beings' bodies, even the bodies of the six realms' is the realm of the twenty-five existences of sentient beings. 'Entering earth, water, fire, and wind' clarifies the realm of lands. 'The Buddha's body is inconceivable' concludes the realm of perfect enlightenment above. 'Sentient beings are inconceivable' concludes the realm of the twenty-five existences of sentient beings above. 'The world is inconceivable' concludes the realm of lands above. At that time, the sixteen great kings, hearing the Buddha speak of the hundred trillion verses of the Prajna Paramita, rejoiced because their bodies and minds were in harmony, hence the term 'joy'. 'Immediately scattering a hundred million stems of flowers' is the Dharma. The present mind becomes action. Action has the meaning of cause, hence the term 'flower'. The use of action is not singular, hence the term 'scattering'. Therefore, it is said, 'Immediately scattering a hundred million flowers'.

于虛空中變成一座者。顯無障礙行與虛空平等相應也。十方諸佛共坐說般若者。明證教二道。無二為共。坐為證道。說為教道。故云共坐般若波羅蜜。無量大眾共一坐者。雖居學地。體無二也。金羅花散釋迦者。顯共因行。自體調柔雖從緣用而性不改。故云持金羅花散釋迦牟尼佛上。復散八萬四千般若波羅蜜花于虛空中。變成白雲臺者。明性清凈因行也。雷吼花者。先際教行□也。妙覺花者后際果行□□□□□□于也。天人花者世間報行方便行也。蓋中天人散恒河沙□□□□□前方便雖同。世相皆真實般若。故云而下所說般若□□言□者。自體果實故云為母。神通生處者。雖是真實而無相不相。自在無礙。故曰神通生處。時佛為王現五不思議者。彰如來具足五忍行也。三種法身者。為顯所修之道除三障故顯也。五種不思議者。明因道無礙也。三種身者明果道也。一花入無量花無量花入一花者。自利無障礙行也。一佛土入無量佛土。無量佛土入一佛土者。直明土體無障礙。無量佛土入一毛孔土。一毛孔土入無量毛孔土者。明廣大無障礙也。無量須彌無量大海入一芥子中者。明大小無障礙故。云無量須彌無量大海入芥子中。一佛身乃至入地水火風身者。明正報也。佛身不思議者。不捨生死行也。眾生身不可思議者。不捨涅

【現代漢語翻譯】現代漢語譯本『于虛空中變成一座』，顯示了無障礙的行持與虛空平等相應。『十方諸佛共坐說般若』，闡明了證道和教道這二者，沒有差別才是『共』。『坐』代表證道，『說』代表教道，所以說『共坐般若波羅蜜』。『無量大眾共一坐』，雖然身處學習的階段，但本體上沒有差別。『金羅花散釋迦』，顯示了共同的因行，自體調柔，雖然從因緣而起作用，但本性不改變，所以說『持金羅花散釋迦牟尼佛上』。又將八萬四千般若波羅蜜花散於虛空中，變成白雲臺，闡明了自性的清凈因行。『雷吼花』，是最初的教行。『妙覺花』，是最終的果行。『天人花』，是世間的報行和方便行。蓋中天人散恒河沙，前方便雖然相同，世間相都是真實的般若，所以說下面所說的般若，是自體果實，所以說是『為母』。『神通生處』，雖然是真實的，但無相也無不相，自在無礙，所以說是『神通生處』。當時佛為國王示現五種不可思議，彰顯如來具足五忍行。三種法身，是爲了顯示所修之道，去除三種障礙而顯現的。五種不可思議，闡明了因道無礙。三種身，闡明了果道。『一花入無量花，無量花入一花』，是自利無障礙的行持。『一佛土入無量佛土，無量佛土入一佛土』，直接說明了土體沒有障礙。『無量佛土入一毛孔土，一毛孔土入無量毛孔土』，闡明了廣大無障礙。『無量須彌，無量大海入一芥子中』，闡明了大小沒有障礙，所以說『無量須彌，無量大海入芥子中』。『一佛身乃至入地水火風身』，闡明了正報。佛身不可思議，是不捨棄生死的行持。眾生身不可思議，是不捨棄涅槃。

【English Translation】 English version 『Transforming into a seat in empty space』 reveals that unobstructed practice corresponds equally with emptiness. 『The Buddhas of the ten directions sit together and speak of Prajna』 clarifies that the path of realization and the path of teaching are not different; 『together』 signifies no difference. 『Sitting』 represents the path of realization, and 『speaking』 represents the path of teaching; hence, it is said, 『sitting together in Prajna Paramita』. 『Limitless multitudes sit together in one seat』 indicates that although they are in the stage of learning, their essence is without duality. 『Scattering golden lotus flowers upon Shakyamuni』 reveals the shared causal practice; the self-nature is refined and gentle, and although it arises from conditions, its nature does not change. Therefore, it is said, 『Holding golden lotus flowers and scattering them upon Shakyamuni Buddha』. Furthermore, scattering eighty-four thousand Prajna Paramita flowers in empty space, transforming into a white cloud platform, clarifies the pure causal practice of self-nature. 『Thunder roar flower』 is the initial teaching and practice. 『Wonderful enlightenment flower』 is the ultimate fruit practice. 『Deva-human flower』 is the worldly retribution practice and expedient practice. The devas and humans in the canopy scatter Ganges sands; although the preliminary expedients are the same, the worldly appearances are all true Prajna. Therefore, it is said that the Prajna spoken below is the fruit of the self-nature, hence it is called 『the mother』. 『The place where supernatural powers arise』 although it is real, it is neither form nor non-form, free and unobstructed, hence it is called 『the place where supernatural powers arise』. At that time, the Buddha, as a king, manifested five inconceivable things, revealing that the Tathagata is complete with the practice of the five patiences. The three Dharmakayas are manifested to reveal the path of cultivation and to remove the three obstacles. The five inconceivable things clarify that the causal path is unobstructed. The three bodies clarify the fruit path. 『One flower enters limitless flowers, and limitless flowers enter one flower』 is the practice of self-benefit without obstruction. 『One Buddha-land enters limitless Buddha-lands, and limitless Buddha-lands enter one Buddha-land』 directly explains that the essence of the lands is without obstruction. 『Limitless Buddha-lands enter one pore-land, and one pore-land enters limitless pore-lands』 clarifies the vastness without obstruction. 『Limitless Sumerus, limitless oceans enter a mustard seed』 clarifies that size is without obstruction, hence it is said, 『Limitless Sumerus, limitless oceans enter a mustard seed』. 『One Buddha-body even enters the bodies of earth, water, fire, and wind』 clarifies the proper reward. The Buddha-body is inconceivable, which is the practice of not abandoning birth and death. The sentient being's body is inconceivable, which is not abandoning Nirvana.

槃行也。世界不可思議者。法界無障礙行也。

受持品

問曰。散花供養融相平等。云何起行能流通也。答曰。十三大士習觀發解。成就行德。則能流通。就此品中有三分。經文從初至開空法道。明月光王發問。二從大牟尼言至受持般若波羅蜜明。答其所問。三從時諸大眾竟品。明諸悟人道。就發問中。有二句經文。從爾時月光王。至各各說般若波羅蜜。明王心中所念諸佛所行甚深妙事。二從白佛言。至開空法道。正發問于口。爾時月光王心念者。念前品中三種法身也。口言者。正顯實相。先明所念。故云口言。見釋迦者。顯方便。法身不捨世間而證涅槃。故言見釋迦牟尼。現無量神力者。亦見千花臺上寶滿佛。是一切佛化身主。不捨涅槃而奧集用也。見世界上佛者。法界身也。白佛言即釋口言也。如是般若不可說者。言語道斷故。言不可說。不可解者。二乘莫𨶳。故言不可解。不可以議議者。凡夫絕分。故云非識識。問曰般若真性。言語道斷。心行處滅。備云何許德行。諸善男子深解此如法。為一切眾生。開發無相寂滅妙道也。答曰。有十三大士。備真觀法門。能流通也。就答中有二句經文。第一略總舉法師息行。勸興供養。二從善男子。至般若波羅蜜。廣辨內護外護二種行意。但言十三者。甄如來也

【現代漢語翻譯】現代漢語譯本槃行（Pan Xing）：這是指證悟涅槃的修行方式。世界不可思議者：指的是所證悟的世界是不可思議的。法界無障礙行也：指的是在法界中修行沒有任何障礙。

受持品

問曰：散花供養融相平等。云何起行能流通也？（問：散花供養，一切相都融合平等，如何開始修行才能流通般若呢？）答曰：十三大士習觀發解。成就行德。則能流通。（答：十三位大菩薩通過修習觀行，開悟解脫，成就修行功德，才能流通般若。）就此品中有三分。經文從初至開空法道。明月光王發問。二從大牟尼言至受持般若波羅蜜明。答其所問。三從時諸大眾竟品。明諸悟人道。就發問中。有二句經文。從爾時月光王。至各各說般若波羅蜜。明王心中所念諸佛所行甚深妙事。二從白佛言。至開空法道。正發問于口。爾時月光王心念者。念前品中三種法身也。口言者。正顯實相。先明所念。故云口言。見釋迦者。顯方便。法身不捨世間而證涅槃。故言見釋迦牟尼（Shijia Muni）。現無量神力者。亦見千花臺上寶滿佛。是一切佛化身主。不捨涅槃而奧集用也。見世界上佛者。法界身也。白佛言即釋口言也。如是般若不可說者。言語道斷故。言不可說。不可解者。二乘莫𨶳。故言不可解。不可以議議者。凡夫絕分。故云非識識。問曰般若真性。言語道斷。心行處滅。備云何許德行。諸善男子深解此如法。為一切眾生。開發無相寂滅妙道也？（問：般若的真性，是言語無法表達，心念無法到達的。具備什麼樣的德行，善男子才能深刻理解這個如法之理，為一切眾生，開發無相寂滅的妙道呢？）答曰：有十三大士。備真觀法門。能流通也。（答：有十三位大菩薩，具備真實的觀行法門，才能流通般若。）就答中有二句經文。第一略總舉法師息行。勸興供養。二從善男子。至般若波羅蜜。廣辨內護外護二種行意。但言十三者。甄如來也

【English Translation】 English version Pan Xing: This refers to the practice of realizing Nirvana. 'The world is inconceivable' refers to the realized world being inconceivable. 'Unobstructed practice in the Dharmadhatu' refers to the practice in the Dharmadhatu being without any obstacles.

Chapter on Upholding

Question: 'Scattering flowers as offerings, all forms are merged and equal. How can one initiate practice to propagate it?' Answer: 'Thirteen great Bodhisattvas practice contemplation and develop understanding, achieving virtuous conduct, then they can propagate it.' This chapter has three parts. The scripture from the beginning to 'opening the Dharma path of emptiness' explains King Moonlight's question. The second part, from 'Great Muni said' to 'upholding Prajna Paramita,' answers his question. The third part, from 'the assembly at that time' to the end of the chapter, explains the path of those who have attained enlightenment. Within the question, there are two sentences in the scripture. From 'At that time, King Moonlight' to 'each spoke of Prajna Paramita,' it explains the profound and wonderful deeds of the Buddhas contemplated in the king's mind. The second part, from 'said to the Buddha' to 'opening the Dharma path of emptiness,' directly poses the question. What King Moonlight contemplated at that time was the three Dharmakayas mentioned in the previous chapter. What he said was to directly reveal the true nature. First, he clarified what he contemplated, hence the saying 'what he said.' 'Seeing Shakyamuni (Shijia Muni)' reveals skillful means. The Dharmakaya does not abandon the world to attain Nirvana, hence the saying 'seeing Shakyamuni.' 'Manifesting immeasurable spiritual powers' also sees the Buddha adorned with treasures on the thousand-petal lotus platform, who is the master of all Buddha's incarnations, not abandoning Nirvana but subtly employing it. 'Seeing the Buddhas in the world' is the Dharmadhatu body. 'Said to the Buddha' explains what he said. 'Thus, Prajna is unspeakable' because the path of words is cut off, hence the saying 'unspeakable.' 'Unintelligible' because the two vehicles (Shravakas and Pratyekabuddhas) cannot fathom it, hence the saying 'unintelligible.' 'Cannot be discussed with deliberation' because ordinary people have no share in it, hence the saying 'non-knowing knowledge.' Question: 'The true nature of Prajna is beyond words, the realm of the mind's activity is extinguished. What kind of virtuous conduct must be possessed for good men to deeply understand this Dharma and develop the wonderful path of non-form and stillness for all beings?' Answer: 'There are thirteen great Bodhisattvas who possess the true Dharma of contemplation and can propagate it.' Within the answer, there are two sentences in the scripture. The first briefly summarizes the Dharma teacher's practice and encourages offerings. The second, from 'good men' to 'Prajna Paramita,' extensively distinguishes the two kinds of practice: inner protection and outer protection. The mention of thirteen is to distinguish the Tathagatas.

。就第二分中。有二句經文。其法師者。至淬無有異。明內護行德。二從佛告波斯匿王。至受持般若波羅蜜。明外護行德。就內護行中有二句經文一離明十三法師行意成就能解能說。二從善男子如是諸菩薩。至等無有異。總舉十三法師備上行德。勘能善說。一一門中有二句。從初至是不定人。明方便對治修入行。二從是定入者。至入僧伽陀位。明成就行德。習種法師初觀地水火風空識者。觀六大不凈也。次觀十四根者。觀十四根不凈也。唯是有相。不彰八無漏。常修三界乃至不凈觀門。觀三界。有為滓穢通名不凈。故云不凈觀門。住在佛家者。相信心中以真如為家。故云住在佛家。修六和敬者。三業行慈同戒同見同。學業八萬四千般若波羅蜜者。同修八萬四千行也。習種性者者人創修入理智。微知身有性。故云習種性。入生空位者。作人無我觀。不起五逆者。經云父母是報恩田。羅漢和合僧佛是其福田。於此二田不生逆害。故云不起立逆。不起六重者。不犯四禁。不沽酒。不說四眾罪過。故云不起六重。二十八輕者。依梵網經有四十八輕。始從欲受國王位。轉輪王位。百官位。時。應受菩薩戒。一切鬼神護王身護百官身。諸佛歡喜。于和上阿阇利大同學。不起迎禮拜。不如法供養七寶百味物而供給之。若不爾者。犯輕

【現代漢語翻譯】現代漢語譯本關於第二分中，有兩句經文：『其法師者，至淬無有異』，闡明了內在守護的品行功德；『二從佛告波斯匿王，至受持般若波羅蜜』，闡明了外在守護的品行功德。在內在守護的品行功德中，有兩句經文：一是闡明十三位法師的修行意願，成就了能理解、能演說的能力；二是『從善男子如是諸菩薩，至等無有異』，總括了十三位法師具備了上乘的品行功德，堪能善於演說。每一門中都有兩句：從開始到『是不定人』，闡明了方便對治，修習進入修行的階段；二是『從是定入者，至入僧伽陀位』，闡明了成就品行功德。習種法師最初觀想地、水、火、風、空、識，這是觀想六大不凈；其次觀想十四根，這是觀想十四根不凈。唯有有相，不彰顯八無漏，常修三界乃至不凈觀法門。觀想三界，有為的污穢都稱為不凈，所以說是不凈觀法門。『住在佛家者』，相信心中以真如為家，所以說是住在佛家。『修六和敬者』，身、口、意三業行慈，同戒、同見、同利。『學業八萬四千般若波羅蜜者』，一同修習八萬四千種修行方法。『習種性者』，這些人開始修習進入理智，稍微知道自身具有佛性，所以說是習種性。『入生空位者』，修習人無我觀。『不起五逆者』，經書中說父母是報恩田，羅漢、和合僧、佛是福田，對於這兩種田不生逆害之心，所以說是不起五逆。『不起六重者』，不犯四種根本戒律，不賣酒，不說四眾的罪過，所以說是不起六重。『二十八輕者』，依據《梵網經》有四十八輕戒，開始從想要接受國王位、轉輪王位、百官位時，應當受菩薩戒，一切鬼神護衛國王身、護衛百官身，諸佛歡喜。對於和尚（Upadhyaya），阿阇黎（Acarya），大同學，不起身迎接、不禮拜，不如法供養七寶百味物品而供給他們，如果不是這樣，就犯了輕罪。

【English Translation】 English version Regarding the second section, there are two sentences in the scripture: 'The Dharma masters, to quench without difference,' which clarifies the merits of inner protection and conduct; 'Two from the Buddha told King Pasenadi, to uphold the Prajna Paramita,' which clarifies the merits of outer protection and conduct. Within the merits of inner protection and conduct, there are two sentences: one clarifies the aspiration of the thirteen Dharma masters, achieving the ability to understand and expound; the second is 'From good men, such Bodhisattvas, to equal without difference,' which summarizes that the thirteen Dharma masters possess superior merits of conduct, capable of skillful exposition. Each gate has two sentences: from the beginning to 'are uncertain people,' which clarifies the expedient means of counteracting, practicing entering the stage of cultivation; the second is 'From those who enter fixedly, to enter the Sangatha position,' which clarifies the achievement of merits of conduct. The novice Dharma master initially contemplates earth, water, fire, wind, space, and consciousness, which is contemplating the impurity of the six great elements; secondly, contemplates the fourteen roots, which is contemplating the impurity of the fourteen roots. Only having form, not revealing the eight non-outflows, constantly cultivating the three realms and even the methods of impure contemplation. Contemplating the three realms, the defilements of conditioned existence are all called impure, so it is said to be the method of impure contemplation. 'Living in the Buddha's family' means believing in the heart that true thusness is the home, so it is said to be living in the Buddha's family. 'Cultivating the six harmonies and reverence' means practicing loving-kindness in body, speech, and mind, sharing precepts, views, and benefits. 'Studying the eighty-four thousand Prajna Paramitas' means jointly cultivating eighty-four thousand methods of practice. 'Those who practice the seed nature' are those who begin to practice entering the intellect, slightly knowing that the self possesses Buddha-nature, so it is said to be practicing the seed nature. 'Entering the position of emptiness of self' means cultivating the contemplation of no-self. 'Not arising the five rebellious acts' means that the scriptures say that parents are the field of repaying kindness, Arhats (Arahan), harmonious Sangha (Samgha), and Buddhas are the fields of merit, and not generating rebellious thoughts towards these two fields, so it is said not to arise the five rebellious acts. 'Not arising the six heavy offenses' means not violating the four fundamental precepts, not selling alcohol, and not speaking of the faults of the four assemblies, so it is said not to arise the six heavy offenses. 'The twenty-eight light offenses' are based on the Brahmajala Sutra (Brahmajāla Sūtra) which has forty-eight light precepts, starting from wanting to receive the position of king, Chakravartin (cakravartin) king, and the position of hundreds of officials, one should receive the Bodhisattva precepts, all ghosts and spirits protect the king's body, protect the bodies of hundreds of officials, and all Buddhas rejoice. Towards the Upadhyaya (Upādhyāya), Acarya (Ācārya), and great fellow practitioners, not rising to greet, not bowing, and not offering seven treasures and delicacies in accordance with the Dharma to supply them, if not doing so, one commits a light offense.

垢罪。乃至皆以信心受戒者。若國王太子百官四部弟子。自侍高貴。欲滅破佛法。制我弟子。不聽出家行道。亦復不聽造立形像佛塔經律。如是者犯輕垢罪。佛法經書作返逆罪言非佛說。無有是處者。生不傍也。能以一阿僧祇劫修伏忍者。明行之階劫也。始入僧伽陀位者。此云習種性也。就性種中有二句經文。從初至唸唸不去心。明對治方便行。二從以二阿僧祇。至住波羅陀位。明成就行德。性種性者。白體能□己身中性。故云種性。性者正因之理與佛果為種。不從因生。不為物壞。故云言性種性。行十惡觀。滅十顛倒者。四念處觀。除常樂我凈倒。慈悲施惠觀。除貪瞋癡。作因緣觀。除斷常樂我患。故云行十惠觀滅十顛倒及我人乃至修護空觀。觀既成就。假相不起。故云無也。亦常行百萬波羅蜜唸唸不去心者。發心興行徹其後際。世二阿僧祇劫行正道法往波羅蜜陀位者。魏言性種。故云波羅蜜陀位。道種性者能與初為道。故云道種性。觀一切法無生住滅者。明三相空也。謂五受者。觀五受陰空也。從三界乃至不可得故者。明三界二帝皆如也。常八第一義諦者。句所觀中。第一是第一義帝。心心寂滅。生三界者不繫業未己。故云受生三界也。業習果報者。系業之餘也。順道生者。實以願力故生。故云順道生。三阿僧祇

【現代漢語翻譯】現代漢語譯本垢罪（指細微的過失）。乃至皆以信心受戒者。若國王、太子、百官、四部弟子，仗恃高貴，想要滅破佛法，限制我的弟子，不聽許出家修行，也不聽許建造佛像、佛塔、經律，像這樣的人犯輕垢罪。佛法經書被說成是返逆之罪，說不是佛說的，沒有這樣的道理。這樣的人死後不會轉生到較好的地方。能夠用一個阿僧祇劫（極長的時間單位）修習忍辱的人，是明行之階梯。剛開始進入僧伽陀位（指僧團的地位）的人，這叫做習種性（指習慣於佛法修行的根性）。就性種中有兩句經文，從最初到唸唸不離心，說明對治煩惱的方便修行。從以二阿僧祇劫，到安住于波羅陀位（指達到彼岸的地位），說明成就修行功德。性種性，是指自性清凈，能夠認識自身中的佛性，所以叫做種性。性，是指正因之理，與佛果為種子，不從因緣生，不被外物破壞，所以叫做性種性。修行十惡觀，滅除十種顛倒，是指四念處觀（觀身不凈、觀受是苦、觀心無常、觀法無我），去除常、樂、我、凈的顛倒。慈悲施惠觀，去除貪、嗔、癡。作因緣觀，去除斷、常、樂、我之患。所以說修行十惠觀，滅除十種顛倒以及我人等執著，乃至修習空觀。觀修成就，虛假的現象不起作用，所以說無。也常常修行百萬波羅蜜（指到達彼岸的方法），唸唸不離心，是指發心修行，貫徹始終。用二阿僧祇劫修行正道之法，到達波羅蜜陀位（指到達彼岸的地位），魏譯為性種，所以叫做波羅蜜陀位。道種性，是指能夠以最初的發心為道，所以叫做道種性。觀察一切法無生、住、滅，是說明三相皆空。所謂五受者，是觀察五受陰（色、受、想、行、識）皆空。從三界乃至不可得故，是說明三界二諦（世俗諦和勝義諦）皆如幻。常常安住於八第一義諦，句中所觀中，第一是第一義諦，心心寂滅。轉生於三界者，是因為未了的業力，所以說受生三界。業習果報，是未了的業力所致。順道生，實際上是因為願力的緣故而生，所以說順道生。三阿僧祇劫

【English Translation】 English version 'Minor offenses'. Even those who receive precepts with faith. If kings, crown princes, officials, and disciples of the four divisions, relying on their high status, wish to destroy the Buddha Dharma, restrict my disciples, not allowing them to leave home to practice, nor allowing them to build Buddha images, pagodas, sutras, and Vinaya, such persons commit minor offenses. If the Buddha Dharma scriptures are called rebellious and said not to be spoken by the Buddha, there is no such thing. Such a person will not be reborn in a good place. One who can cultivate patience for one asamkhya kalpa (an extremely long unit of time) is the ladder of clear practice. One who has just entered the Sangatha position (referring to the position of the Sangha) is called 'habitual nature' (referring to the root nature of being accustomed to Buddhist practice). Regarding the two sentences in the nature-seed, from the beginning to the thought-moment not leaving the mind, it explains the expedient practice of counteracting afflictions. From 'with two asamkhya kalpas' to 'abiding in the Parata position' (referring to the position of reaching the other shore), it explains the accomplishment of virtuous practice. 'Nature-seed' refers to the pure nature that can recognize the Buddha-nature within oneself, hence it is called 'seed'. 'Nature' refers to the principle of the right cause, taking the Buddha-fruit as the seed, not born from causes and conditions, not destroyed by external things, hence it is called 'nature-seed'. Practicing the ten evil contemplations to eliminate the ten inversions refers to the four foundations of mindfulness (contemplation of the body as impure, contemplation of feeling as suffering, contemplation of mind as impermanent, contemplation of phenomena as selfless), removing the inversions of permanence, pleasure, self, and purity. The contemplation of loving-kindness, compassion, and generosity removes greed, hatred, and delusion. Practicing the contemplation of causes and conditions removes the suffering of annihilation, permanence, pleasure, and self. Therefore, it is said that practicing the ten beneficial contemplations eliminates the ten inversions and attachments to self and others, and even cultivates the contemplation of emptiness. When the contemplation is accomplished, false phenomena do not arise, hence it is said to be non-existent. Also, constantly practicing a million paramitas (referring to the methods of reaching the other shore), with thought-moments not leaving the mind, refers to initiating practice and carrying it through to the end. Using two asamkhya kalpas to practice the Dharma of the right path to reach the Paramita position (referring to the position of reaching the other shore), the Wei translation is 'nature-seed', hence it is called the Paramita position. 'Path-seed' refers to being able to take the initial aspiration as the path, hence it is called 'path-seed'. Observing that all dharmas have no birth, abiding, or cessation is explaining that the three characteristics are empty. The so-called five aggregates of reception are observing that the five aggregates of reception (form, feeling, perception, volition, consciousness) are empty. From the three realms to the point of being unattainable, it explains that the two truths (conventional truth and ultimate truth) of the three realms are all like illusions. Constantly abiding in the eight first noble truths, in what is contemplated in the sentence, the first is the first noble truth, with mind and mind extinguished. Those who are reborn in the three realms are due to unfulfilled karma, hence it is said to be reborn in the three realms. Karma, habits, and karmic retribution are caused by unfulfilled karma. Being born in accordance with the path is actually due to the power of vows, hence it is said to be born in accordance with the path. Three asamkhya kalpas

劫修行八萬億般若波羅蜜乃至住阿毗跋致位者。證不退位也。就歡喜地中。有二句經文。從初至一切凈土明對治方便行。二從常修舍觀故。至常授與。七明成就熟行德。溟次善覺摩訶薩住平等忍者。明初地歡喜大士信忍下品。故言住平等忍。修行四攝法。唸唸不去心者。明此菩薩始登無生相真證位中。行四攝行。內外自他備一切德行。故言修行四攝唸唸不去心。入無相。舍滅三界貪煩惱者。明舍攝真行。緣相不染。故云入無相。舍滅三界貪等煩惱。于第一義諦而不二者。明證平等真空也。攝眾生法性無為者。除自體障礙。顯真實性也。緣理而滅乃至無相無為者。除智障。住初忍時。乃至非智緣滅無相無為者。除煩惱障也。無自他相無無相故者。為明初地。除此三障具三無為也。無量方便皆現前觀者。起下六種方便行也。實相方便者是實智也。于第一義乃至不顛倒者。明實智行用也。二從遍學至一切學。明遍學方便即是不往道也。三迴向方便者。迴向薩若故云迴向方便。四魔自在方便者。于非道而行佛道。而不為四魔所動。故經云行於非道而通達佛道。即是證也。五一乘方便者。于不二相。通達法界眾生。無諸掛礙。是故云一乘方便。六變化方便者。以願力。自在處處現生。故云變化方便。善男子結成六種方便。初覺觀

【現代漢語翻譯】現代漢語譯本劫修行八萬億般若波羅蜜（prajnaparamita，智慧的完成）乃至住阿毗跋致位（avaivartika，不退轉位）者，證得不退位也。就歡喜地（pramudita，菩薩十地之第一地）中，有二句經文。從初至一切凈土，明對治方便行。二從常修舍觀故，至常授與，七明成就熟行德。溟次善覺摩訶薩（Mahasattva，大菩薩）住平等忍者，明初地歡喜大士信忍下品，故言住平等忍。修行四攝法（catur-samgraha-vastu，佈施、愛語、利行、同事），唸唸不去心者，明此菩薩始登無生相真證位中，行四攝行，內外自他備一切德行，故言修行四攝唸唸不去心。入無相，舍滅三界貪煩惱者，明舍攝真行，緣相不染，故云入無相，舍滅三界貪等煩惱。于第一義諦（paramartha-satya，勝義諦）而不二者，明證平等真空也。攝眾生法性無為者，除自體障礙，顯真實性也。緣理而滅乃至無相無為者，除智障。住初忍時，乃至非智緣滅無相無為者，除煩惱障也。無自他相無無相故者，為明初地，除此三障具三無為也。無量方便皆現前觀者，起下六種方便行也。實相方便者是實智也。于第一義乃至不顛倒者，明實智行用也。二從遍學至一切學，明遍學方便即是不往道也。三迴向方便者，迴向薩若（sarvajna，一切智）故云迴向方便。四魔自在方便者，于非道而行佛道，而不為四魔所動，故經云行於非道而通達佛道，即是證也。五一乘方便者，于不二相，通達法界眾生，無諸掛礙，是故云一乘方便。六變化方便者，以願力，自在處處現生，故云變化方便。善男子結成六種方便，初覺觀

【English Translation】 English version One who cultivates for kalpas with eighty trillion prajnaparamitas (perfection of wisdom) and dwells in the stage of avaivartika (non-retrogression) attains the position of non-retrogression. In the Joyful Ground (pramudita, the first of the ten bhumis), there are two sentences in the sutra. The first, 'from the beginning to all pure lands,' clarifies the practice of counteracting afflictions. The second, 'from constantly cultivating the view of relinquishment' to 'constantly bestowing,' elucidates the virtues of accomplished and mature practice. The Mahasattva (great being) who dwells in the forbearance of equality clarifies that the great being of the Joyful Ground dwells in the lower grade of forbearance of faith, hence the saying 'dwells in the forbearance of equality.' One who cultivates the four means of conversion (catur-samgraha-vastu, generosity, kind speech, beneficial action, and cooperation) and never lets them leave their mind clarifies that this Bodhisattva, having just ascended to the true realization of the unborn, practices the four means of conversion, possessing all virtues internally, externally, for oneself and others, hence the saying 'cultivating the four means of conversion and never letting them leave their mind.' Entering non-form and relinquishing the greed and afflictions of the three realms clarifies relinquishing the true practice of gathering, not being defiled by forms, hence the saying 'entering non-form and relinquishing the greed and afflictions of the three realms.' One who is non-dual in the ultimate truth (paramartha-satya) clarifies realizing the equality of emptiness. Gathering sentient beings with the unconditioned nature of Dharma removes the obstacles of the self and reveals the true nature. Eliminating through reasoning and extinguishing even the formless and unconditioned removes the obstacles of wisdom. Dwelling in the initial forbearance, even the non-wisdom cause extinguishes the formless and unconditioned, removing the obstacles of affliction. 'Without self or other forms, without non-form' clarifies that the first ground removes these three obstacles and possesses the three unconditioneds. 'Immeasurable skillful means all appear before one's eyes' arises from the six kinds of skillful means practices below. The skillful means of true form is true wisdom. 'In the ultimate truth, even without inversion' clarifies the function of true wisdom. The second, 'from pervasive learning to all learning,' clarifies that pervasive learning is the path of non-going. The third, the skillful means of dedication, is called the skillful means of dedication because it is dedicated to sarvajna (all-knowing wisdom). The fourth, the skillful means of the freedom of demons, is practicing the Buddha's path in a non-path without being moved by the four demons, hence the sutra says 'walking on the non-path and understanding the Buddha's path,' which is realization. The fifth, the skillful means of the one vehicle, is, in the non-dual form, understanding all beings in the Dharma realm without any obstacles, hence it is called the skillful means of the one vehicle. The sixth, the skillful means of transformation, is using the power of vows to freely manifest in various places, hence it is called the skillful means of transformation. Good man, these conclude the six skillful means, the initial perception and observation.

智至實智照。結上初句實智方便巧用不證者。結上遍學方便。不次者結上回向方便。不出者結上魔自在方便。不倒者結上第六變化方便。第五一乘方便相同故不別結也。譬如水之與波不一不異者。與實智方便作喻也。入此功德藏門者。結上六種方便寂用行也。無三界業習生乃至常修舍觀者。結上入無相。舍滅三界貪煩惱登鳩摩羅位者。結上善覺菩薩。以四大寶藏常授與人者。明菩薩常以四攝化物。無求故。言四大寶藏常與授人。結上四攝唸唸不去心。就離垢地中有二句經文。從初至住中思中。明對治方便行。二從以五阿僧祇劫。至化一切眾生。明成孰行意。複次德惠菩薩者。是離垢菩薩也。似四無量心者。自修十善教人行十善。四等是諸善根本。故言用四無量心也。滅三界瞋等煩惱者。十惡業中熟業在初業由或發。今欲顯以不殺之業對治殺業。故云滅瞋等。煩惱住中忍中者。信忍中品也。行一切功德者。修三業澄潔德無不備。故行一切功德。大慈觀心。心常現在前者。結上四無量心也。入無相阇陀波羅者。作無相達觀。證離垢地。故云入無相阇陀波羅。就第三明地中。從初至得三明一切功德觀故。明對治方便行。二常以六阿僧祇。至受持一切法。明成熟行德。複次明惠道入者。者明第三地菩薩廣博多學。為眾生說法。

【現代漢語翻譯】現代漢語譯本智至實智照（智慧達到真實智慧的照耀）。結上初句實智方便巧用不證者（總結前一句，真實智慧方便巧妙運用而不證得）。結上遍學方便（總結普遍學習的方便）。不次者結上回向方便（不按順序者總結迴向的方便）。不出者結上魔自在方便（不超出者總結魔自在的方便）。不倒者結上第六變化方便（不顛倒者總結第六天變化自在的方便）。第五一乘方便相同故不別結也（第五地的唯一乘方便相同，因此不另外總結）。譬如水之與波不一不異者（譬如水和波浪，不完全相同也不完全相異），與實智方便作喻也（是與真實智慧方便作比喻）。入此功德藏門者（進入這功德寶藏之門），結上六種方便寂用行也（總結前述六種方便的寂靜作用之修行）。無三界業習生乃至常修舍觀者（沒有三界業的習氣產生，乃至常常修習捨棄的觀想），結上入無相（總結進入無相的境界）。舍滅三界貪煩惱登鳩摩羅位者（捨棄滅除三界的貪慾煩惱，登上鳩摩羅位），結上善覺菩薩（總結善覺菩薩）。以四大寶藏常授與人者（常常以四大寶藏授予他人），明菩薩常以四攝化物（說明菩薩常常用四攝法來教化眾生）。無求故（因為沒有所求），言四大寶藏常與授人（所以說四大寶藏常常給予他人）。結上四攝唸唸不去心（總結四攝法念念不離心）。就離垢地中有二句經文（在離垢地中有兩句經文）。從初至住中思中（從開始到住在其中思索），明對治方便行（說明對治的方便修行）。二從以五阿僧祇劫（第二，從用五個阿僧祇劫），至化一切眾生（到教化一切眾生），明成熟行意（說明成就成熟修行的意義）。複次德惠菩薩者（再次，德惠菩薩），是離垢菩薩也（就是離垢地的菩薩）。似四無量心者（類似於四無量心），自修十善教人行十善（自己修習十善業，教導他人也行十善業）。四等是諸善根本（四等心是諸善的根本），故言用四無量心也（所以說運用四無量心）。滅三界瞋等煩惱者（滅除三界的嗔恨等煩惱），十惡業中熟業在初業由或發（十惡業中，成熟的業最初由業力或者引發）。今欲顯以不殺之業對治殺業（現在想要顯示用不殺的善業來對治殺業），故云滅瞋等（所以說滅除嗔恨等）。煩惱住中忍中者（煩惱住在忍耐之中），信忍中品也（是信忍中的中品）。行一切功德者（修行一切功德），修三業澄潔德無不備（修習身口意三業的澄澈潔凈，功德沒有不具備的）。大慈觀心（用大慈心來觀照內心），心常現在前者（內心常常出現在眼前），結上四無量心也（總結前述的四無量心）。入無相阇陀波羅者（進入無相的阇陀波羅），作無相達觀（進行無相的通達觀照），證離垢地（證得離垢地），故云入無相阇陀波羅（所以說進入無相的阇陀波羅）。就第三明地中（在第三明地中）。從初至得三明一切功德觀故（從開始到獲得三明，一切功德的觀照），明對治方便行（說明對治的方便修行）。二常以六阿僧祇（第二，常常用六個阿僧祇劫），至受持一切法（到受持一切法），明成熟行德（說明成熟修行的功德）。複次明惠道入者（再次，明惠道進入者），者明第三地菩薩廣博多學（說明第三地菩薩廣博學習），為眾生說法（為眾生說法）。

【English Translation】 English version Wisdom reaches the illumination of true wisdom. 'Concluding the first sentence, true wisdom skillfully uses expedient means without attaining' summarizes the preceding statement about the skillful use of true wisdom's expedient means without achieving proof. 'Concluding the universal learning of expedient means' summarizes the expedient means of universal learning. 'Concluding the non-sequential' summarizes the expedient means of dedication. 'Concluding the non-emergence' summarizes the expedient means of the demon's self-mastery. 'Concluding the non-inversion' summarizes the expedient means of the sixth transformation. The fifth, the one vehicle's expedient means, is the same, so it is not concluded separately. 'For example, water and waves are neither one nor different' is a metaphor for true wisdom's expedient means. 'Entering this gate of the treasury of merit' concludes the six kinds of expedient means' tranquil function and practice. 'Without the arising of habitual actions of the three realms, and constantly cultivating the contemplation of relinquishment' concludes entering the realm of no-form. 'Relinquishing and extinguishing the greed and afflictions of the three realms, ascending to the Kumarabhuta position' concludes the Well-Awakened Bodhisattva. 'Constantly bestowing the four great treasures upon people' clarifies that Bodhisattvas constantly use the four means of attraction to transform beings. 'Because there is no seeking,' it is said that 'the four great treasures are constantly bestowed upon people.' Concluding that the four means of attraction are constantly present in the mind. Regarding the stage of stainlessness, there are two sentences in the sutra. 'From the beginning to dwelling in contemplation' clarifies the practice of counteracting expedient means. 'Secondly, from using five asamkhya kalpas to transform all sentient beings' clarifies the meaning of maturing practice. Furthermore, the Bodhisattva of Virtue and Wisdom is the Bodhisattva of the Stainless Stage. 'Similar to the Four Immeasurable Minds' means personally cultivating the ten virtues and teaching others to practice the ten virtues. The Four Equanimities are the root of all virtues, hence it is said to use the Four Immeasurable Minds. 'Extinguishing afflictions such as anger in the three realms' means that among the ten non-virtuous actions, the ripening karma initially arises from actions or causes. Now, it is intended to show that the karma of non-killing is used to counteract the karma of killing, hence it is said to extinguish anger, etc. 'Dwelling in afflictions, in the midst of patience' refers to the middle grade of faith-patience. 'Practicing all merits' means cultivating the purity of the three karmas, and no virtue is lacking, hence practicing all merits. 'Contemplating the mind with great compassion' means that the mind is constantly present before one, concluding the Four Immeasurable Minds. 'Entering the formless Jata-parama' means engaging in formless insight and realizing the Stainless Stage, hence it is said to enter the formless Jata-parama. Regarding the third Luminous Stage, 'From the beginning to attaining the three kinds of knowledge, contemplating all merits' clarifies the practice of counteracting expedient means. 'Secondly, constantly using six asamkhya kalpas to uphold all dharmas' clarifies the merit of maturing practice. Furthermore, 'the entry of the Way of Bright Wisdom' clarifies that the Bodhisattva of the third stage is extensively learned and speaks the Dharma for sentient beings.

能作照明故。名明惠道入。常以無相忍中行三明觀者。信忍上品智無分別。于中起行故。言無相忍中也。善入八禪游神四等。五通無滯。朗鑒三世故。言行三明觀。知三世法無來去今住處也。心心寂滅者。神彌靜照逾明。故云心心寂滅。盡三界癡煩惱者。無明闇心障智慧目故。三界癡煩惱得三明一切功德觀故者。闇相既息。真明照顯。眾德純修。故言得三明一切功德觀故。即還成上明觀也。常以六阿僧祇劫。集無量明波羅蜜者。德行階劫故也。亦云修行時節入伽羅陀位。無相行受持一切法者。還成上常以無相忍中也。就第四地中。明二句經文。從初至滅三界一切見。明對治方便行。二從亦以七阿僧祇劫。至常不離心。明成就行德。複次爾炎聖覺達菩薩者。此四地大士順忍下品。不施持戒多聞轉增。威德熾盛。名為炎地。逆五見流者。四地大士。修道品等觀。不存能解能入。諸見不起。故云逆五見流。集無量功德者。□道品行戒定惠備成無缺。故云集無量功德。住須陀洹位者。經云秦言觀明炎地。常以天眼乃至身通觀者。五通義。如前釋。滅三界一切見者。結上逆五見流。亦以七阿僧祇劫者。結上集無量功德行。五神通乃至常不離心。結上五通就五弟地中。有二句經文。從初至即入斯陀含位。明對治方便行。二從復集行

【現代漢語翻譯】現代漢語譯本因為能夠作為照明，所以名為明惠道入。經常在無相忍中修行三明觀。信忍達到上品智慧，沒有分別。因為在其中修行，所以說在無相忍中。善於進入八禪，遊歷神通四等，五通沒有阻礙。明亮地照見過去、現在、未來三世，所以說修行三明觀。知道過去、現在、未來三世的法沒有來去，沒有現在的住處。心心寂滅，神更加安靜，照耀更加明亮，所以說心心寂滅。窮盡三界的愚癡煩惱，因為沒有無明黑暗的心，障礙智慧的眼睛。三界的愚癡煩惱得到三明一切功德觀，因為黑暗的相狀已經止息，真正的光明照耀顯現，各種功德純粹地修習，所以說得到三明一切功德觀。就又成就了上面的明觀。經常用六阿僧祇劫（一個時間單位，表示極長的時間）積累無量明波羅蜜（到達彼岸的方法），是德行階梯劫數。也可以說是修行時節進入伽羅陀（一種修行境界）位。無相行受持一切法，就又成就了上面的經常用無相忍中。在第四地中，明白兩句經文。從開始到滅三界一切見，明白對治方便行。從也用七阿僧祇劫，到經常不離心，明白成就行德。再次，爾炎聖覺達菩薩（指達到某種境界的菩薩），這位四地大士順忍下品，不施捨、持戒、多聞逐漸增加，威德熾盛，名為炎地。逆五見流，四地大士，修道品等觀，不存能解能入，各種見解不生起，所以說逆五見流。積累無量功德，□道品行戒定慧完備成就沒有缺失，所以說積累無量功德。住在須陀洹（佛教修行果位之一，意為入流）位，經文說秦言觀明炎地。經常用天眼乃至身通觀察，五通的意義，如前面解釋。滅三界一切見，總結上面的逆五見流。也用七阿僧祇劫，總結上面的積累無量功德行。五神通乃至經常不離心，總結上面的五通就在第五地中。有兩句經文，從開始到就進入斯陀含（佛教修行果位之一，意為一來）位，明白對治方便行。從又積累修行

【English Translation】 English version Because it can act as illumination, it is named Minghui Daoru (Enlightened Wisdom Entering the Path). Constantly practicing the three illuminations contemplation (san ming guan) within the patience of non-form (wu xiang ren). Faith and patience reach the supreme wisdom, without differentiation. Because of practicing within it, it is said to be within the patience of non-form. Skillful in entering the eight dhyanas (ba chan), traveling through the divine four immeasurables (si deng), the five supernatural powers (wu tong) are without obstruction. Clearly discerning the three times (san shi) – past, present, and future – therefore it is said to practice the three illuminations contemplation. Knowing that the dharmas of the three times have no coming and going, and no present dwelling place. When mind after mind is extinguished (xin xin ji mie), the spirit becomes more tranquil and the illumination becomes brighter, therefore it is said that mind after mind is extinguished. Exhausting the ignorance and afflictions of the three realms (san jie), because there is no dark mind of ignorance obstructing the eye of wisdom. The ignorance and afflictions of the three realms attain the contemplation of the three illuminations and all merits, because the aspect of darkness has ceased, true illumination shines forth, and all virtues are purely cultivated, therefore it is said to attain the contemplation of the three illuminations and all merits. It then becomes the above-mentioned illumination contemplation. Constantly using six asamkhya kalpas (liu a seng qi jie) (an extremely long period of time) to accumulate immeasurable bright paramitas (ming bo luo mi) (perfections), is the ladder of virtuous conduct through kalpas. It can also be said that the time of practice enters the position of Kalada (jia luo tuo) (a state of cultivation). The non-form practice upholds all dharmas, and then becomes the above-mentioned constantly using the patience of non-form. Within the fourth ground (si di), understand the two sentences of the sutra. From the beginning to extinguishing all views of the three realms, understand the expedient practice of counteracting. From also using seven asamkhya kalpas, to constantly not leaving the mind, understand the accomplishment of virtuous conduct. Furthermore, Er Yan Sheng Jue Da Bodhisattva (a bodhisattva who has attained a certain state), this great being of the fourth ground follows the lower grade of patience, non-giving, upholding precepts, and learning increase gradually, majestic virtue flourishes, and is named the Flame Ground (yan di). Reversing the flow of the five views (ni wu jian liu), the great being of the fourth ground, cultivates the contemplation of the path factors (dao pin) and so on, without dwelling on the ability to understand or enter, and various views do not arise, therefore it is said to reverse the flow of the five views. Accumulating immeasurable merits, □ the path factors, conduct, precepts, samadhi, and wisdom are completely accomplished without deficiency, therefore it is said to accumulate immeasurable merits. Dwelling in the position of Srotapanna (xu tuo huan) (one of the four stages of enlightenment in Buddhism, meaning stream-enterer), the sutra says that the Qin language is the Flame Ground of Contemplation and Illumination. Constantly using the heavenly eye and even the physical body to observe, the meaning of the five supernatural powers, as explained earlier. Extinguishing all views of the three realms, summarizing the above reversing the flow of the five views. Also using seven asamkhya kalpas, summarizing the above accumulating immeasurable meritorious conduct. The five supernatural powers and even constantly not leaving the mind, summarizing the above five supernatural powers are in the fifth ground. There are two sentences in the sutra, from the beginning to entering the position of Sakrdagamin (si tuo han) (one of the four stages of enlightenment in Buddhism, meaning once-returner), understand the expedient practice of counteracting. From again accumulating practice

八阿僧祇劫。至不去心。明成熟行德。複次緣達菩薩于順道忍者。五地大士順忍中品功德力盛。一切諸魔不能俎壞。故名難緣地。以四無畏者。用無畏智觀境。故云以四無畏智觀。解那由他帝。內論者。經云一者顯示正因果。二者顯示所作不懷不作不來。故云內論。外道論者亦有二種一者能屈他論。二者自申己義故云外道論。藥方論者。有四種。一者顯示善知病。二者顯示病因。三者顯示能除已起之病。四者顯示已除之病。令不重起。故云藥方論。工巧論者。顯示種種世業。如金鐵師木師等。及餘種種明處。故云巧論。咒術論者。顯示巧便言辭。故言咒術。我是一切智人者。如是菩薩。求五明處。為無上菩提大智眾具究竟滿。故名為一切智人。釋一切智無畏滅三界癡等煩惱。我相已盡者。釋漏盡無畏智。地地中有所出。故名出道者。名無漏出要道也。釋盡告道無畏。有所不出。故名障道者。名煩惱障也。釋障道無畏逆三界疑。欲明五地菩薩煩惱微薄也。修集無量功德者。相微行備。能度障難。早入難勝地。故云集無量巧德入斯陀含位。復行八阿僧祇劫中據行階劫也。行諸陀羅尼門者。用總持行也。常行無畏觀不去心者。結成上四無畏觀。已化岳。就第六地中有二句經文。從初至一相無相而無二。明對治方便行。二從證

【現代漢語翻譯】現代漢語譯本八阿僧祇劫（無數個劫波）。直至不去心（不離菩提心）。闡明成熟的修行功德。其次，緣達菩薩在順道忍中，五地菩薩的順忍中品功德力非常強大，一切諸魔都不能摧毀，所以名為難緣地。以四無畏（四種無所畏懼的智慧）而言，用無畏的智慧觀察境界，所以說『以四無畏智觀』。解釋那由他（極大的數字單位）的道理。內論方面，經中說：『一者顯示正因果，二者顯示所作不壞不作不來』，所以說是內論。外道論也有兩種：一種是能駁倒他人的論點，另一種是闡述自己的義理，所以說是外道論。藥方論有四種：一是顯示善於瞭解疾病，二是顯示疾病的原因，三是顯示能去除已經產生的疾病，四是顯示已經去除的疾病，使其不再復發，所以說是藥方論。工巧論是顯示種種世間的技藝，如金匠、鐵匠、木匠等，以及其他種種明智之處，所以說是巧論。咒術論是顯示巧妙方便的言辭，所以說是咒術。『我是一切智人』，像這樣的菩薩，爲了求得五明（聲明、工巧明、醫方明、因明、內明）之處，爲了無上菩提的大智慧，各種資糧都究竟圓滿，所以名為一切智人。解釋一切智無畏，滅除三界的愚癡等煩惱。『我相已盡』，解釋漏盡無畏智。『地地中有所出』，所以名為出道者，指的是無漏的出世之道。解釋盡告道無畏。『有所不出』，所以名為障道者，指的是煩惱障。解釋障道無畏，破除三界的疑惑。想要說明五地菩薩的煩惱非常微薄。修集無量功德，相貌莊嚴，修行完備，能度過各種障礙和困難，早日進入難勝地，所以說『集無量巧德入斯陀含位』。再次經歷八阿僧祇劫，是根據修行階位的劫數而言。『行諸陀羅尼門』，是用總持（記憶和理解佛法）來修行。『常行無畏觀不去心』，總結了上面的四無畏觀。已經化解了山嶽。到了第六地中有兩句經文：從『初至一相無相而無二』，闡明對治方便的修行。二是從證……

【English Translation】 English version Eight Asamkhya kalpas (innumerable eons). Until the 'no-leaving-mind' (not departing from Bodhicitta). Clearly explaining the mature merits of practice. Furthermore, regarding the Bodhisattva who has attained the Kshanti (patience) that accords with the path, the middle-grade meritorious power of the Fifth Bhumi Bodhisattva's Kshanti is so strong that all demons cannot destroy it, hence it is called the 'Difficult to Overcome Ground'. Regarding the Four Fearlessnesses (four kinds of fearlessness wisdom), using fearless wisdom to observe the realm, hence it is said 'observing with the wisdom of the Four Fearlessnesses'. Explaining the principle of Nayuta (an extremely large numerical unit). Regarding internal treatises, the sutra says: 'First, it reveals the correct cause and effect; second, it reveals that what is done will not be destroyed, not done will not come', hence it is called internal treatise. External treatises also have two types: one is able to refute others' arguments, and the other is to expound one's own meaning, hence it is called external treatise. Medical treatises have four aspects: first, it shows a good understanding of diseases; second, it shows the causes of diseases; third, it shows the ability to remove diseases that have already arisen; fourth, it shows that diseases that have been removed will not recur, hence it is called medical treatise. Craft treatises show various worldly skills, such as goldsmiths, blacksmiths, carpenters, etc., and various other areas of knowledge, hence it is called craft treatise. Mantra treatises show skillful and expedient words, hence it is called mantra. 'I am the all-knowing person', such a Bodhisattva, seeking the five sciences (Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, Adhyatma-vidya), for the supreme Bodhi's great wisdom, all resources are ultimately fulfilled, hence it is called the all-knowing person. Explaining the fearlessness of all-knowing, eliminating the ignorance and other afflictions of the three realms. 'The self-image has been exhausted', explaining the wisdom of the exhaustion of outflows. 'In each ground, there is something that comes out', hence it is called the 'path-out-er', referring to the outflow-less path of transcendence. Explaining the fearlessness of the exhaustion of the path. 'There is something that does not come out', hence it is called the 'path-obstruct-er', referring to the afflictive obstructions. Explaining the fearlessness of obstructing the path, breaking through the doubts of the three realms. Wanting to explain that the afflictions of the Fifth Bhumi Bodhisattva are very subtle. Cultivating immeasurable merits, with dignified appearance and complete practice, able to overcome various obstacles and difficulties, and enter the Difficult-to-Conquer Ground early, hence it is said 'accumulating immeasurable skillful virtues to enter the Srotapanna stage'. Again, experiencing eight Asamkhya kalpas, is based on the kalpas of the stages of practice. 'Practicing all Dharani gates', is practicing with total retention (remembering and understanding the Dharma). 'Constantly practicing the fearless contemplation without leaving the mind', summarizing the above four fearless contemplations. Having already transformed the mountains. Arriving at the Sixth Bhumi, there are two sentences in the sutra: from 'the beginning to the one aspect, non-aspect, and non-duality', explaining the practice of counteracting expedient means. Second, from the proof...

阿那含。至一切佛國土。明成熟行德。複次常現真實往順忍中者。明六地大士證順忍上品。故云住順忍中。現前地者。毗婆沙云。障魔事。以菩薩道法皆現在前。故云名現前地。作中道觀者。法界因緣。寂滅無二。故云作中道觀。盡三界集因集業一切煩惱者。因緣集故謂之有。非曰有是有。因緣散。故謂之無。非曰有是無。無有無無故云盡三界集因集業一切煩惱。故觀非有非無。一相無相而不二者。非有有。非無無。故云非有非無。亦無一相。無異相。故云一相無相。而無二。證阿那含位者。秦言薄流現前地也。復以九阿僧祇劫。集照明中道者。行之階劫。作十種。照十二因緣觀。故云復以九阿僧祇劫集照明中道故。樂力生一切佛國土者。現無現量身。入諸佛土。教化眾生。故言樂力生一切佛國土故。複次玄達菩薩者。毗婆沙云。去三界遠近法王位。故云玄達菩薩。十阿僧祇劫中者。修道時曷亦可行之階劫也。修無生法樂忍者。證無生忍下品故也。滅三界習因業果者無障礙智。觀三界二習色身果報。盡無遺余。故云滅三界習因業果。故住最後身。功用究竟。此身最終故云住後身中。無量功行皆成就者。明此菩薩與無功用作其因行。眾德圓備。故云無量功行皆成就。盡智無生智五分法身皆滿足者。功中用極也。住第十地

【現代漢語翻譯】現代漢語譯本阿那含（Anāgāmin，不還果）。至一切佛國土。明成熟行德。又，常現真實往順忍中者，說明六地菩薩證得順忍上品。所以說『住順忍中』。『現前地』，根據《毗婆沙論》所說，是障蔽魔事，因為菩薩的道法都現在眼前，所以稱為『現前地』。『作中道觀』，法界因緣，寂滅無二，所以說『作中道觀』。『盡三界集因集業一切煩惱者』，因緣聚合所以說『有』，但並非說有就是有；因緣離散，所以說『無』，但並非說有就是無。既沒有有有，也沒有無無，所以說『盡三界集因集業一切煩惱』。所以觀照非有非無。『一相無相而不二者』，不是有有，也不是無無，所以說『非有非無』。也沒有單一的相，沒有不同的相，所以說『一相無相，而不二』。『證阿那含位者』，秦言為薄流現前地。又以九阿僧祇劫，集照明中道者，是修行的階梯。作十種，照十二因緣觀，所以說『又以九阿僧祇劫集照明中道』。『樂力生一切佛國土者』，現無現量身，進入諸佛國土，教化眾生，所以說『樂力生一切佛國土』。又，『玄達菩薩』，根據《毗婆沙論》所說，是遠離三界，接近法王位，所以說『玄達菩薩』。『十阿僧祇劫中者』，是修道時的階梯。『修無生法樂忍者』，是證得無生忍下品。『滅三界習因業果者』，以無障礙智，觀三界二習色身果報，全部滅盡無遺余，所以說『滅三界習因業果』。所以『住最後身，功用究竟』，此身是最終身，所以說『住後身中』。『無量功行皆成就者』，說明此菩薩與無功用作為其因行，各種功德圓滿具備，所以說『無量功行皆成就』。『盡智無生智五分法身皆滿足者』，是功中用到了極致。住第十地。

【English Translation】 English version Anāgāmin (Anāgāmin, Non-Returner). Reaching all Buddha lands, manifesting the virtue of mature practice. Furthermore, 『constantly manifesting truth while proceeding in accordance with forbearance』 indicates that the great Bodhisattva of the sixth ground has attained the supreme level of accordance forbearance. Therefore, it is said, 『abiding in accordance forbearance.』『Present Ground,』 according to the Vibhasa, obstructs demonic affairs because the Bodhisattva's Dharma is now present. Therefore, it is called 『Present Ground.』『Practicing the Middle Way contemplation,』 the Dharma realm's causes and conditions are quiescent and non-dual. Therefore, it is said, 『practicing the Middle Way contemplation.』『Exhausting all afflictions of the three realms' accumulation of causes and karma』 means that due to the accumulation of causes and conditions, it is called 『existence,』 but it is not that existence is existence; due to the dispersion of causes and conditions, it is called 『non-existence,』 but it is not that existence is non-existence. Since there is neither existence of existence nor non-existence of non-existence, it is said, 『exhausting all afflictions of the three realms' accumulation of causes and karma.』 Therefore, contemplate neither existence nor non-existence. 『One aspect, no aspect, and non-dual』 means not existence of existence, nor non-existence of non-existence. Therefore, it is said, 『neither existence nor non-existence.』 There is also no single aspect, no different aspect. Therefore, it is said, 『one aspect, no aspect, and non-dual.』『Attaining the Anāgāmin position』 is called 『thin flow present ground』 in the Qin language. Furthermore, accumulating and illuminating the Middle Way for nine Asankhya (asaṃkhya, countless) kalpas (kalpa, eon) is the ladder of practice. Performing ten types, illuminating the contemplation of the twelve links of dependent origination. Therefore, it is said, 『further accumulating and illuminating the Middle Way for nine Asankhya kalpas.』『Joyfully generating the power to reach all Buddha lands』 means manifesting immeasurable bodies and entering all Buddha lands to teach sentient beings. Therefore, it is said, 『joyfully generating the power to reach all Buddha lands.』 Furthermore, 『Profoundly Reaching Bodhisattva,』 according to the Vibhasa, is far from the three realms and close to the Dharma King's position. Therefore, it is said, 『Profoundly Reaching Bodhisattva.』『Within ten Asankhya kalpas』 is the ladder of practice during the cultivation of the path. 『Cultivating the forbearance of the joy of the unproduced Dharma』 means attaining the lower level of the unproduced forbearance. 『Extinguishing the habitual causes, karma, and results of the three realms』 means using unobstructed wisdom to contemplate the habitual causes, karma, and resultant bodies of the three realms, completely extinguishing them without remainder. Therefore, it is said, 『extinguishing the habitual causes, karma, and results of the three realms.』 Therefore, 『abiding in the final body, the function is ultimately complete.』 This body is the final body. Therefore, it is said, 『abiding in the final body.』『Immeasurable meritorious practices are all accomplished』 indicates that this Bodhisattva uses non-effort as the causal practice, and all kinds of merits are fully possessed. Therefore, it is said, 『immeasurable meritorious practices are all accomplished.』『Exhaustive knowledge, unproduced knowledge, and the fivefold Dharma body are all fulfilled』 means that the function within merit has reached its extreme. Abiding in the tenth ground.

者。前三后七故云十地。羅漢者秦言過三界遠行地也。常行三空門者。無有十相。名為無相。於二十五有不作愿求。故云無愿。無二十五有故曰空也。門者體通無礙。名之為門。百千萬億三昧具足者。功德聚林調直定心。皆悉備滿也。弘化法藏者。功用已竟。無相無為。以真法藏化利無窮。故言弘化法藏。複次等覺者。三道中無學之如。故云等覺。住無生忍中者。住無生忍中品也。心心寂滅者。解脫相也。而無相者體寂滅也。無身身者。法身相也。無知知般若相也。而用心乘于群方之方者。聖智無智。萬品俱照。釋上無知知。淡泊住于無住之住者。法身無像。殊形並應。釋上無身身。在有常修空處空常萬化者。冥擁無謬動與事會。釋上無相相。䨥照一切法者聖心平等照無二也。知是處非處。乃至十力觀者。十力義如前釋。而能住摩訶羅伽位者。秦云變化生不動地。化一切國土眾生者。以無功用心。如一切眾生形。故云化一切國土眾生。千阿僧祇劫行十力法者。行之階劫也。心心相應常入見佛三昧者。運運寂滅。自然流入薩波若海。故云心心相應常入見佛三昧。複次惠光神變者。明九地菩薩。其惠轉明。調柔增上。故云惠光神變。住上上無生忍者。是無生忍上品也。滅心心相者。心習已盡。無明亦除。故言滅心心相。法

【現代漢語翻譯】現代漢語譯本：『者。前三后七故云十地。』意思是說，（菩薩）經歷前三地和后七地，所以稱為十地。（十地：菩薩修行過程中的十個階段）。『羅漢者秦言過三界遠行地也。』意思是說，羅漢，用秦朝的語言來說，是超越三界，到達遙遠修行之地的意思。（羅漢：佛教中證悟的聖者）。『常行三空門者。無有十相。名為無相。於二十五有不作愿求。故云無愿。無二十五有故曰空也。』意思是說，經常修行三空門的人，沒有十種表相，這叫做無相。對於二十五有不產生任何願望和追求，所以叫做無愿。沒有二十五有，所以說是空。（三空門：空、無相、無愿三種解脫法門；二十五有：佛教中輪迴存在的二十五種狀態）。『門者體通無礙。名之為門。』意思是說，門，其本體是通達無礙的，所以稱之為門。『百千萬億三昧具足者。功德聚林調直定心。皆悉備滿也。』意思是說，具備百千萬億種三昧的人，其功德如同聚集的森林，調伏正直的定心，都完全具備圓滿了。（三昧：佛教中的禪定狀態）。『弘化法藏者。功用已竟。無相無為。以真法藏化利無窮。故言弘化法藏。』意思是說，弘揚佛法寶藏的人，其功用已經完成，達到無相無為的境界，用真正的佛法寶藏來教化利益無盡的眾生，所以說弘化法藏。『複次等覺者。三道中無學之如。故云等覺。』意思是說，等覺，在見道、修道、無學道中，是無學道的如實狀態，所以稱為等覺。（等覺：菩薩修行過程中的一個階段，接近成佛）。『住無生忍中者。住無生忍中品也。』意思是說，安住于無生法忍中的人，是安住于無生法忍的中品階段。（無生法忍：菩薩證悟的一種境界，對一切法不生不滅的真理深信不疑）。『心心寂滅者。解脫相也。而無相者體寂滅也。』意思是說，心念寂滅，是解脫的表相。而無相，其本體是寂滅的。『無身身者。法身相也。無知知般若相也。』意思是說，沒有形體的身，是法身的表相。沒有分別的知，是般若智慧的表相。（法身：佛的真如之身；般若：佛教智慧）。『而用心乘于群方之方者。聖智無智。萬品俱照。釋上無知知。』意思是說，用心來駕馭各種方法的方法，是聖人的智慧，雖然看似無智，卻能同時照亮萬事萬物。這是對上面『無知知』的解釋。『淡泊住于無住之住者。法身無像。殊形並應。釋上無身身。』意思是說，淡泊地安住于無所住的境界，是法身沒有固定的形象，可以應化成各種不同的形態。這是對上面『無身身』的解釋。『在有常修空處空常萬化者。冥擁無謬動與事會。釋上無相相。』意思是說，在有為的世界中經常修習空性，在空性中又能顯現萬物的變化，這是在暗中護持，沒有絲毫的差錯，與事物自然契合。這是對上面『無相相』的解釋。『䨥照一切法者聖心平等照無二也。』意思是說，同時照亮一切法，是聖人的心平等地照耀，沒有分別。『知是處非處。乃至十力觀者。十力義如前釋。』意思是說，知道什麼是正確的，什麼是不正確的，乃至運用十力來觀察，十力的含義如前面所解釋的。『而能住摩訶羅伽位者。秦云變化生不動地。』意思是說，能夠安住于摩訶羅伽位的人，用秦朝的語言來說，就是變化生不動地。（摩訶羅伽位：菩薩修行的一個階段）。『化一切國土眾生者。以無功用心。如一切眾生形。故云化一切國土眾生。』意思是說，教化一切國土的眾生，是用無功用的心，顯現出和一切眾生一樣的形態，所以說教化一切國土眾生。『千阿僧祇劫行十力法者。行之階劫也。』意思是說，經歷千阿僧祇劫的時間來修行十力法，是修行的階段。（阿僧祇劫：佛教中極長的時間單位）。『心心相應常入見佛三昧者。運運寂滅。自然流入薩波若海。故云心心相應常入見佛三昧。』意思是說，心念與佛法相應，經常進入見到佛的三昧，是心念的運轉寂滅，自然流入一切智慧的海洋，所以說心心相應常入見佛三昧。（薩波若海：一切智慧的海洋）。『複次惠光神變者。明九地菩薩。其惠轉明。調柔增上。故云惠光神變。』意思是說，惠光神變，說明九地菩薩，他們的智慧更加明亮，調柔更加增上，所以說惠光神變。『住上上無生忍者。是無生忍上品也。』意思是說，安住于上上無生法忍的人，是處於無生法忍的上品階段。『滅心心相者。心習已盡。無明亦除。故言滅心心相。』意思是說，滅除心念的表相，是心中的習氣已經完全消除，無明也已經去除，所以說滅除心念的表相。

【English Translation】 English version: '者。前三后七故云十地。' means that (a Bodhisattva) goes through the first three Bhumis and the last seven Bhumis, so it is called the Ten Bhumis. (Ten Bhumis: the ten stages in the Bodhisattva's path of practice). '羅漢者秦言過三界遠行地也。' means that Arhat, in the language of the Qin Dynasty, means transcending the Three Realms and reaching a distant land of practice. (Arhat: an enlightened saint in Buddhism). '常行三空門者。無有十相。名為無相。於二十五有不作愿求。故云無愿。無二十五有故曰空也。' means that those who constantly practice the Three Doors of Emptiness have no ten characteristics, which is called non-characteristic. They do not generate any desires or pursuits for the Twenty-five Existences, so it is called non-desire. Without the Twenty-five Existences, it is called emptiness. (Three Doors of Emptiness: the three doors of liberation: emptiness, non-characteristic, and non-desire; Twenty-five Existences: the twenty-five states of existence in the cycle of rebirth in Buddhism). '門者體通無礙。名之為門。' means that the essence of a door is unobstructed and accessible, hence it is called a door. '百千萬億三昧具足者。功德聚林調直定心。皆悉備滿也。' means that those who possess hundreds of thousands of millions of Samadhis have their merits like a gathered forest, and their tamed and upright mind of concentration is fully complete. (Samadhi: a state of meditative concentration in Buddhism). '弘化法藏者。功用已竟。無相無為。以真法藏化利無窮。故言弘化法藏。' means that those who propagate the Dharma Treasury have completed their function, reached the state of non-characteristic and non-action, and use the true Dharma Treasury to teach and benefit infinite beings, hence it is said to propagate the Dharma Treasury. '複次等覺者。三道中無學之如。故云等覺。' means that Equal Enlightenment is the state of Suchness in the stage of No More Learning among the Path of Seeing, the Path of Cultivation, and the Path of No More Learning, hence it is called Equal Enlightenment. (Equal Enlightenment: a stage in the Bodhisattva's path of practice, close to becoming a Buddha). '住無生忍中者。住無生忍中品也。' means that those who abide in the Kshanti of Non-origination abide in the middle grade of the Kshanti of Non-origination. (Kshanti of Non-origination: a state of realization for Bodhisattvas, with deep and unwavering faith in the truth that all dharmas neither arise nor cease). '心心寂滅者。解脫相也。而無相者體寂滅也。' means that the extinction of thoughts is a sign of liberation. And non-characteristic, its essence is extinction. '無身身者。法身相也。無知知般若相也。' means that the body without form is the characteristic of the Dharmakaya. The knowledge without discrimination is the characteristic of Prajna wisdom. (Dharmakaya: the body of truth of the Buddha; Prajna: Buddhist wisdom). '而用心乘于群方之方者。聖智無智。萬品俱照。釋上無知知。' means that using the mind to ride on the methods of all methods is the wisdom of the sages, which seems to be without wisdom, but can illuminate all things simultaneously. This is an explanation of 'knowledge without discrimination' above. '淡泊住于無住之住者。法身無像。殊形並應。釋上無身身。' means that dwelling serenely in the state of non-dwelling is that the Dharmakaya has no fixed form and can manifest in various different forms. This is an explanation of 'body without form' above. '在有常修空處空常萬化者。冥擁無謬動與事會。釋上無相相。' means that constantly practicing emptiness in the world of existence, and manifesting the changes of all things in emptiness, is secretly protecting, without any error, and naturally in harmony with things. This is an explanation of 'non-characteristic' above. '䨥照一切法者聖心平等照無二也。' means that simultaneously illuminating all dharmas is the sage's mind illuminating equally without discrimination. '知是處非處。乃至十力觀者。十力義如前釋。' means that knowing what is right and what is wrong, and even using the Ten Powers to observe, the meaning of the Ten Powers is as explained earlier. '而能住摩訶羅伽位者。秦云變化生不動地。' means that those who can abide in the Maharaurava position, in the language of the Qin Dynasty, is called the Immovable Ground of Transformation. (Maharaurava position: a stage in the Bodhisattva's path of practice). '化一切國土眾生者。以無功用心。如一切眾生形。故云化一切國土眾生。' means that teaching and transforming all sentient beings in all lands is using the mind without effort, manifesting the same form as all sentient beings, hence it is said to teach and transform all sentient beings in all lands. '千阿僧祇劫行十力法者。行之階劫也。' means that practicing the Ten Powers Dharma for thousands of Asankhya Kalpas is a stage of practice. (Asankhya Kalpa: an extremely long unit of time in Buddhism). '心心相應常入見佛三昧者。運運寂滅。自然流入薩波若海。故云心心相應常入見佛三昧。' means that the mind corresponding with the Buddha Dharma, constantly entering the Samadhi of seeing the Buddha, is the operation of the mind becoming extinct, naturally flowing into the ocean of all wisdom, hence it is said that the mind corresponds with the Buddha Dharma and constantly enters the Samadhi of seeing the Buddha. (Sarvajna Sea: the ocean of all wisdom). '複次惠光神變者。明九地菩薩。其惠轉明。調柔增上。故云惠光神變。' means that the Divine Transformation of Wisdom Light explains that the wisdom of the Bodhisattvas of the Ninth Bhumi is even brighter, and their gentleness is even more enhanced, hence it is said to be the Divine Transformation of Wisdom Light. '住上上無生忍者。是無生忍上品也。' means that those who abide in the supreme Kshanti of Non-origination are in the supreme grade of the Kshanti of Non-origination. '滅心心相者。心習已盡。無明亦除。故言滅心心相。' means that extinguishing the characteristics of the mind is that the habits in the mind have been completely eliminated, and ignorance has also been removed, hence it is said to extinguish the characteristics of the mind.

眼見一切法者。無法不見也。三眼者。總舉三眼。色者明無明。見障外色也。空者惠眼鑒也。見者肉眼障內也。以大願力者。佛藏變通藏。以一心中一時行。故言以大願力。常生一切凈土者。明嚴土化物也。萬阿僧祇劫集無量佛光三昧昧。明行之階劫也。而能現百萬乃至諸佛神力者。無量大千世界中。作佛形也。住婆伽梵位者。秦言惠光妙善地。亦常入佛華三昧者。結上三昧乃至諸佛神力也。就十地中有三句經文。從初至而末能等無等者。明法說。二從譬如有人。至無不斯了。明設喻。三從住理盡三昧。至佛惠三昧。明合喻。就法說中。有六子句經文。從初至金剛臺。明行相階劫。證後學心。二從善男子。至不名為見明照理未周。三從所謂見者。至所知見覺。明佛見理周盡。四從頂三昧。至不見不覺。釋上第二見理未周。五從唯佛頓解不名為信。釋成第三見理周盡。第六從漸漸伏。至無等等。釋成初句行之階劫。複次觀佛菩薩住寂滅忍者。明佛及菩薩同用此忍也。從習忍至頂三昧者。明三賢十聖也。皆名為伏一切煩惱者。明三賢菩薩伏而非斷。從初地至十地。亦伏亦斷。唯佛頓斷也。而無而無想信者。是徴名輕毛人也。滅一切煩惱無礙道也。生解脫智也者。解脫道也。照第一義諦者。舉其境界。不名為見者。見理未周

【現代漢語翻譯】現代漢語譯本眼見一切法者，沒有什麼是不能見的。『三眼』（Trikaya，佛的三種身）是指總括了三種眼：對於『色』（rupa，物質現象），是明瞭『無明』（avidya，無知）的狀態，能見到障礙之外的『色』。『空』（sunyata，空性）是指用『慧眼』（prajna-caksu，智慧之眼）來鑑別。『見』是指用『肉眼』（mamsa-caksu，肉身之眼）看到障礙之內的東西。『以大願力』是指佛藏的變通之藏，以一個心念在同一時間實行，所以說『以大願力』。『常生一切凈土』是指莊嚴國土來教化眾生。『萬阿僧祇劫』（asamkhya-kalpa，無數劫）聚集無量佛光三昧，說明修行的階段和時間。『而能現百萬乃至諸佛神力』，是指在無量大千世界中，示現佛的形象。『住婆伽梵位』（Bhagavan，世尊）是指秦朝時所說的『惠光妙善地』，也常進入『佛華三昧』。總結以上的三昧，乃至諸佛的神力。在十地（bhumi，菩薩修行的十個階段）中有三句經文：從開始到最後能『等無等等』，說明了法理的闡述。第二句從『譬如有人』到『無不斯了』，說明了設比喻。第三句從『住理盡三昧』到『佛惠三昧』，說明了合比喻。在法理闡述中，有六個子句：從開始到『金剛臺』，說明了行相的階段，證明後學者的心。第二句從『善男子』到『不名為見』，說明了照理還不周全。第三句從『所謂見者』到『所知見覺』，說明了佛的見解是圓滿周到的。第四句從『頂三昧』到『不見不覺』，解釋了上面第二句見理不周全。第五句從『唯佛頓解不名為信』，解釋並完成了第三句見理周全。第六句從『漸漸伏』到『無等等』，解釋並完成了第一句修行的階段。再次，觀察佛菩薩安住于寂滅忍（ksanti，忍辱）中，說明佛和菩薩共同運用這種忍。從『習忍』到『頂三昧』，說明了三賢十聖（菩薩修行的不同階段）。『皆名為伏一切煩惱』，說明三賢菩薩是降伏煩惱而不是斷除煩惱。從初地到十地，既降伏也斷除。只有佛才能徹底斷除。『而無而無想信』，是指那些自以為是、輕浮的人。『滅一切煩惱無礙道』，是斷滅一切煩惱，證得無礙的道路。『生解脫智也』，是指解脫之道。『照第一義諦』，是揭示其境界。『不名為見』，是因為見理還不周全。

【English Translation】 English version 『One who sees all dharmas』 (dharma, phenomena) means there is nothing that cannot be seen. 『Three Eyes』 (Trikaya, the three bodies of the Buddha) refers to the totality of the three eyes: Regarding 『rupa』 (rupa, material form), it is the state of understanding 『avidya』 (avidya, ignorance), capable of seeing 『rupa』 beyond the obstructions. 『Sunyata』 (sunyata, emptiness) refers to using the 『prajna-caksu』 (prajna-caksu, the eye of wisdom) to discern. 『Seeing』 refers to using the 『mamsa-caksu』 (mamsa-caksu, the physical eye) to see what is within the obstructions. 『With great vows』 refers to the transformative treasury of the Buddha-garbha (Tathagatagarbha, the womb of the Buddha), acting with one mind at one time, hence the saying 『with great vows』. 『Constantly born in all pure lands』 means adorning the lands to transform beings. 『Myriad asamkhya-kalpas』 (asamkhya-kalpa, countless eons) accumulating immeasurable Buddha-light samadhi (samadhi, meditative absorption) clarifies the stages and time of practice. 『And able to manifest a million or even all Buddhas' divine powers』 refers to manifesting the form of the Buddha in immeasurable great chiliocosms. 『Dwelling in the position of Bhagavan』 (Bhagavan, the Blessed One) refers to what was called in the Qin dynasty 『the land of radiant wisdom and wondrous goodness』, also constantly entering the 『Buddha-flower samadhi』. Summarizing the above samadhis, up to the divine powers of all Buddhas. Within the ten bhumis (bhumi, the ten stages of a Bodhisattva's path), there are three sentences of scripture: From the beginning to the end, being able to 『equally without equal』 clarifies the exposition of the Dharma. The second sentence, from 『For example, if someone』 to 『nothing is not completely understood』, clarifies the setting of a metaphor. The third sentence, from 『Dwelling in the samadhi of exhausting principle』 to 『Buddha's wisdom samadhi』, clarifies the combining of the metaphor. Within the exposition of the Dharma, there are six sub-sentences: From the beginning to the 『vajra platform』 (vajra, diamond), it clarifies the stages of the characteristics of practice, proving the mind of later learners. The second sentence, from 『Good man』 to 『is not called seeing』, clarifies that illuminating the principle is not yet complete. The third sentence, from 『What is called seeing』 to 『what is known, seen, and felt』, clarifies that the Buddha's view of the principle is complete and thorough. The fourth sentence, from 『summit samadhi』 to 『not seeing, not feeling』, explains the above second sentence of not completely seeing the principle. The fifth sentence, from 『Only the Buddha's sudden understanding is not called belief』, explains and completes the third sentence of completely seeing the principle. The sixth sentence, from 『gradually subduing』 to 『without equal』, explains and completes the first sentence of the stages of practice. Furthermore, observing Buddhas and Bodhisattvas dwelling in the ksanti (ksanti, forbearance) of quiescence, clarifies that Buddhas and Bodhisattvas jointly use this forbearance. From 『practicing forbearance』 to 『summit samadhi』, it clarifies the three sages and ten saints (different stages of Bodhisattva practice). 『All are called subduing all afflictions』 clarifies that the Bodhisattvas of the three sages subdue afflictions but do not sever them. From the first bhumi to the tenth bhumi, they both subdue and sever. Only the Buddha can completely sever them. 『And without and without thought belief』 refers to those who are self-righteous and frivolous. 『Extinguishing all afflictions, unobstructed path』 is extinguishing all afflictions and attaining the unobstructed path. 『Giving rise to the wisdom of liberation』 refers to the path of liberation. 『Illuminating the ultimate truth』 reveals its realm. 『Is not called seeing』 because seeing the principle is not yet complete.

故不名為見。所謂見者是薩婆若者。明種智圓備見理周盡。是故我從昔來。常說唯佛所知見覺者。結上薩若婆也。惠離起滅者。明緣知也。以能無生滅者。真證智也。此心若滅者。除煩惱障累。無不滅者。除智障也。入理盡金剛三昧同真際等法性者。行體固堅一相無相也。而未能等無等等者。未能全同佛也。善男子如是諸菩薩者。總舉。始從習種。終至法雲菩薩。非一也。皆能一切十方諸如來國土中教化眾生者。明十三法師皆能隨力隨分教化眾生。正說者教道清凈也。正義者證道清凈。受持讀誦者。攝法修相。亦清凈解達。實相者嚮明四行理用相應也。結其實用。故云等無有異。就外護行中。有六句經文。一從佛告波斯匿王。至解其義理。明以大法總付諸王。不委凡庶。二大王吾今所化。至七難也。明勸諸王弘通大法。光揚三法。能除七難。獲得七福德。三從大王。至事帝釋。明經理深重。說供養法用。勸王受持。四從天王五今五眼。至七難火起。明國王弘經鹹得賢聖鎮國。七難不起。五從大王若未來世。至而供養之。明佛使五大菩薩護其國土。勸立形象而供養之。六明三寶可遵應。別付囑十六國王。佛告波斯匿王。我當滅度后。法滅盡時者。明其時□事須□護也。受持乃至皆由此般若波羅蜜者。明其利益功能。大作

【現代漢語翻譯】現代漢語譯本故不應稱之為『見』（jian）。真正的『見』是指薩婆若（Sarvajna）（一切智者），他明瞭一切種類的智慧，圓滿具備，見解透徹周全。因此，我從過去到現在，一直說只有佛才能完全知曉和覺悟。這是總結了薩婆若（Sarvajna）的含義。『惠離起滅者』，說明了緣起性空的智慧。因為能夠做到無生無滅，才是真正的證悟智慧。『此心若滅者』，是指去除煩惱的障礙和牽累。『無不滅者』，是指去除智慧上的障礙。『入理盡金剛三昧同真際等法性者』，是指修行者的本體堅固如金剛，達到了一相無相的境界。『而未能等無等等者』，是指還未能完全等同於佛。『善男子如是諸菩薩者』，這裡總括地指出了從習種性到法雲地的所有菩薩，並非指某一位菩薩。『皆能一切十方諸如來國土中教化眾生者』，說明了十三位法師都能隨自己的能力和因緣教化眾生。『正說者教道清凈也』，是指教導的道路是清凈的。『正義者證道清凈』，是指證悟的道路是清凈的。『受持讀誦者』，是指攝取佛法，修習法相，也是清凈的。『亦清凈解達實相者』，是指能夠理解和通達實相，表明四種修行與理體和作用是相應的。總結其實際作用，所以說『等無有異』。在外護行中，有六句經文：一、從『佛告波斯匿王（Prasenajit）』到『解其義理』，說明以大法總付給各位國王，而不是委託給普通百姓。二、『大王吾今所化』到『七難也』，說明勸導各位國王弘揚大法，光大三寶，能夠消除七種災難，獲得七種福德。三、從『大王』到『事帝釋（Indra）』，說明了經義深重，講述了供養的方法和作用，勸導國王們受持。四、從『天王五今五眼』到『七難火起』，說明國王弘揚佛經，都能得到賢聖的護佑，國家安定，七種災難不會發生。五、從『大王若未來世』到『而供養之』，說明佛派遣五大菩薩護佑他們的國土，勸導他們建立佛像並供養。六、說明三寶值得遵循和傚法，特別囑託十六位國王。佛告訴波斯匿王（Prasenajit）：『我當滅度后，法滅盡時者』，說明那個時候的事情需要特別守護。『受持乃至皆由此般若波羅蜜（Prajnaparamita）』，說明了它的利益和功能，能夠大作佛事。

【English Translation】 English version Therefore, it should not be called 『seeing』. The true 『seeing』 refers to Sarvajna (all-knowing), who understands all kinds of wisdom, is fully equipped, and has thorough and comprehensive insights. Therefore, from the past to the present, I have always said that only the Buddha can fully know and realize. This summarizes the meaning of Sarvajna. 『Those who are wise and detached from arising and ceasing』 explain the wisdom of dependent origination and emptiness. Because being able to achieve non-arising and non-ceasing is the true wisdom of realization. 『If this mind ceases』 refers to removing the obstacles and burdens of afflictions. 『Nothing does not cease』 refers to removing the obstacles of wisdom. 『Entering the principle, exhausting the Vajra Samadhi, being the same as the true realm, equal to the Dharma nature』 refers to the practitioner's body being as solid as a diamond, reaching the state of one aspect and no aspect. 『But not yet equal to the unequalled』 means not yet fully equal to the Buddha. 『Good men, such Bodhisattvas』 generally refers to all Bodhisattvas from the stage of practice to the Dharma Cloud stage, not referring to a specific Bodhisattva. 『All are able to teach sentient beings in all the Buddha lands of the ten directions』 indicates that the thirteen Dharma masters can all teach sentient beings according to their abilities and conditions. 『The correct teaching means the path of teaching is pure』 refers to the path of teaching being pure. 『The correct meaning means the path of realization is pure』 refers to the path of realization being pure. 『Those who receive, uphold, read, and recite』 refers to embracing the Dharma and practicing the Dharma characteristics, which is also pure. 『Also purely understanding and comprehending the true nature』 refers to being able to understand and comprehend the true nature, indicating that the four practices are in accordance with the principle and function. Summarizing its practical function, it is said 『equal without difference』. In the external protection practice, there are six sentences of scripture: First, from 『The Buddha told King Prasenajit』 to 『understand its meaning』, it explains that the great Dharma is entrusted to all kings, not entrusted to ordinary people. Second, 『Great King, what I have transformed now』 to 『the seven disasters』, it explains that encouraging all kings to promote the great Dharma and glorify the Three Jewels can eliminate the seven disasters and obtain the seven blessings. Third, from 『Great King』 to 『serve Indra』, it explains the profound meaning of the scriptures, describes the methods and functions of offerings, and encourages the kings to uphold them. Fourth, from 『Heavenly King, five eyes now』 to 『the seven disasters arise』, it explains that kings who promote the Buddhist scriptures can be protected by the virtuous and sages, the country is stable, and the seven disasters will not occur. Fifth, from 『Great King, if in the future world』 to 『and make offerings to them』, it explains that the Buddha sends five great Bodhisattvas to protect their country, encouraging them to build Buddha statues and make offerings. Sixth, it explains that the Three Jewels are worthy of following and emulating, and specifically entrusts the sixteen kings. The Buddha told King Prasenajit: 『After I pass away, when the Dharma is about to perish』, it explains that matters at that time need special protection. 『Receiving, upholding, and even all by this Prajnaparamita』 explains its benefits and functions, and can greatly perform Buddhist affairs.

佛事者。寂而常用故。言大作佛事。是故付囑諸國王。乃至故不付囑者。明道托時興非威不舉。宜憑外護。故付諸王。不付四部眾也。汝當持讀誦解其義理者。正勸諸王受持解說。故言受持讀誦解其義理。就第二句中。有二子句經文。從初至帝王歡喜。略總舉滅除諸難。以勸於時。二從云何為難。至為七難也。廣明七難表以事勸。七難中前二。天道失度。表現于上。次四。地議殊易。事變于下。后之一難。人情暴亂。傷害於世。特宜受持以消不詳。日月失度者。君臣不和。迭相障閉。君無正化之力。臣無傳正之能。是以應勤講說此經。為一難也。二十八宿失度乃至各各變現四方諸集所以暴亂者。良由正教不行於四方也。大火燒國已下。明民之失行。同感此難。不得遍在君。臣。南方主禮。禮以防姓。姓逸過度。火難起也。北方主智。智慧判疑。飲酒過度。水難起也。東方主仁。仁以養生。殺害過度。風難起也。中央是出。出主于信。忘語過度。木石燋然。五穀不登。地難起也。西方是金。金主于義。取與不節。是以賊難起也。此五其致浩博。且略舉其要。以對七難。是明七要。欲令興護之者識達違順。中若不實。外絕滋茂。是以就般若以彰七要。第三句中有二子句經文。一從大王。至亦名龍寶神王。明難般若利益功能

【現代漢語翻譯】現代漢語譯本佛事，在於寂靜之中而能發揮其作用，所以說『大作佛事』。因此，佛陀將佛法囑託給各位國王，而沒有囑託給其他人，是因為明白弘揚佛法需要藉助時機，而非依靠威勢。佛法的興盛需要外力的護持，所以囑託給各位國王，而不是四部弟子（比丘、比丘尼、優婆塞、優婆夷）。『汝當持讀誦解其義理者』，這是勸勉各位國王受持、讀誦、理解和解說此經的義理。在第二句話中，有兩段經文。從『初至帝王歡喜』，是概括地說明滅除各種災難，以此來勸勉當世之人。第二段從『云何為難』到『為七難也』，詳細地闡述了七種災難，用具體的事例來勸勉。七難之中，前兩種是天道失常，表現于上天；接下來的四種是地議變異，事情發生在下；最後一種是人情暴亂，傷害世間。特別應該受持此經，以消除不祥。『日月失度者』，指的是君臣不和，互相阻礙，君主沒有匡正教化的能力，臣子沒有傳達正道的才能。因此，應該勤奮地講說此經，這是第一種災難。『二十八宿失度乃至各各變現四方諸集所以暴亂者』，是因為正教沒有在四方推行。『大火燒國已下』，說明百姓行為失當，共同感應到這種災難。不能全部歸咎於君主和臣子。南方主管禮儀，禮儀用來防止邪惡。如果邪惡過度，就會發生火災。北方主管智慧，智慧用來判斷疑惑。如果飲酒過度，就會發生水災。東方主管仁愛，仁愛用來養育生命。如果殺害過度，就會發生風災。中央主管誠信，誠信主導言語。如果忘記諾言，就會導致木石燒焦，五穀不登，發生地災。西方主管道義，道義主張取用有節制。如果取用沒有節制，就會發生盜賊之災。這五種災難的原因非常廣泛，這裡只是簡要地列舉其要點，來對應七種災難。這是說明七種要點，想要讓護持佛法的人明白順應和違背的道理。如果內心不真實，外在的滋養就會斷絕。因此，要依據般若智慧來彰顯七種要點。第三句話中有兩段經文。一段從『大王』到『亦名龍寶神王』，說明般若的利益和功能。

【English Translation】 English version Buddhist affairs lie in stillness yet are constantly active, hence the saying 'greatly performing Buddhist affairs'. Therefore, the Buddha entrusted the Dharma to the kings, and not to others, because it is understood that the flourishing of the Dharma requires seizing the opportune moment, rather than relying on force. The prosperity of the Dharma needs external protection, so it is entrusted to the kings, not to the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). 'You should uphold, recite, and understand its meaning', this is an exhortation to the kings to uphold, recite, understand, and explain the meaning of this sutra. In the second sentence, there are two passages. From 'the beginning to the joy of the emperors', it is a general explanation of eliminating various calamities, to encourage the people of the time. The second passage, from 'What are the calamities?' to 'are the seven calamities', elaborates on the seven calamities, using specific examples to encourage. Among the seven calamities, the first two are the loss of measure in the heavenly way, manifested in the heavens; the next four are the changes in earthly affairs, happening below; the last one is the violence of human emotions, harming the world. It is especially important to uphold this sutra to eliminate misfortune. 'The sun and moon losing their measure' refers to the disharmony between the ruler and ministers, obstructing each other, the ruler lacking the ability to rectify and transform, and the ministers lacking the ability to transmit the correct path. Therefore, one should diligently explain this sutra, which is the first calamity. 'The twenty-eight constellations losing their measure, and even the various gatherings in the four directions manifesting violence' is because the correct teaching is not practiced in the four directions. 'The great fire burning the country below' explains that the people's improper behavior collectively resonates with this calamity. It cannot all be blamed on the ruler and ministers. The south governs propriety, which is used to prevent evil. If evil is excessive, fire disasters will occur. The north governs wisdom, which is used to judge doubts. If excessive drinking occurs, water disasters will occur. The east governs benevolence, which is used to nurture life. If excessive killing occurs, wind disasters will occur. The center governs sincerity, which leads speech. If promises are forgotten, it will lead to scorched wood and stones, and crop failure, causing earth disasters. The west governs righteousness, which advocates moderation in taking and giving. If taking and giving are not moderate, bandit disasters will occur. The causes of these five disasters are very broad, and here only briefly lists their key points to correspond to the seven disasters. This explains the seven key points, wanting to let those who protect the Dharma understand the principles of compliance and violation. If the inner heart is not truthful, external nourishment will be cut off. Therefore, one must rely on prajna (wisdom) to manifest the seven key points. In the third sentence, there are two passages. One passage, from 'Great King' to 'also named Dragon Treasure Divine King', explains the benefits and functions of prajna (wisdom).

。二從告大王。至如事帝釋。正明所修行法。菩薩一切眾生心識之神本。七要者。初一明本實。下七就實彰行。就七中。前四自科行。后三利他行。一切國王之父母者。明方便妙惠。故云父母。亦名神符者。明二智與教道相稱。亦名壁鬼珠者。明對治行也。如意珠者。欲明由對治故顯實證。護國珠者攝伏行也。天地鏡者。示果過行也。龍實寶神王利潤成就行也。幡等皆云九者彰其因行也。七寶案以經置上者。明七方便行必依教也。若王時行常放其前者。明依教修行。前句辨法用。此明真修。如此□異足一百步。是經常放千光明者。略舉十地。一地有百。故云放千光明。令千里內七難不起罪過不生者。明對治行也。若王住時作七寶帳者。行成處彰住隨分行圓陰已之能。故曰帳也。七寶高坐者。與法空相應。名為坐。余句類而可知。如事父母。如事帝釋者。一供養行也。大王我五眼明見三世乃至得為帝王主者。明佛五眼鑒達因果。善惡達順。應侍□世。方勘制御綱。攝伏天下。特勸護持如經。得為帝王主。故是為一切聖人。乃至作大利益者。明諸仁王等。若修至德之行。感聖在於國土。利潤世間。如經作大利故。若王福盡時乃至七難必起者。明諸國王行行求世禮。縱情放逸。不順聖法。故災難必起也。大王若未來世乃至而

【現代漢語翻譯】現代漢語譯本二從（指從佛法）告訴大王，至於事奉帝釋（Śakra-devānām-indraḥ，眾神之王），正是爲了闡明所修行的佛法。菩薩是一切眾生心識之根本。七要，首先是闡明根本的真實，下面七條是就真實來彰顯修行。在這七條中，前四條是自身修行的科目，后三條是利益他人的修行。一切國王的父母，是闡明方便和妙慧，所以稱為父母。也稱為神符，是闡明二智（真智和俗智）與教法相稱。也稱為壁鬼珠，是闡明對治之行。如意珠，是想要闡明由於對治的緣故而顯現真實的證悟。護國珠是攝伏之行。天地鏡，是顯示果報的修行。龍實寶神王是利潤成就之行。幡等都說九，是彰顯其因地修行。用七寶的案幾把經書放置在上面，是闡明七方便之行必須依據教法。如果國王時常奉行，經常把經書放置在前面，是闡明依據教法修行。前一句辨別法的作用，這裡闡明真正的修行。如此（國王）每走一百步，經書經常放出千道光明，這是簡略地舉出十地（菩薩修行的十個階段）。一地有一百，所以說放出千道光明，使千里之內七種災難不起，罪過不生，是闡明對治之行。如果國王居住時製作七寶帳，是修行成就之處彰顯居住隨順分位的修行圓滿，陰翳已經消除的功用，所以說帳。七寶高座，是與法空相應，稱為座。其餘的句子可以類推而知。如事奉父母，如事奉帝釋，是一種供養之行。大王，我以五眼明見三世，乃至能夠成為帝王之主，是闡明佛以五眼鑑察因果，善惡通達順暢，應當侍奉世間，才能控制綱紀，攝伏天下，特別勸勉護持經書，能夠成為帝王之主，所以是為一切聖人，乃至作大利益，是闡明諸位仁王等，如果修行至德之行，感得聖人降臨在國土，利益世間，如經書所說作大利益。如果國王福報耗盡時，乃至七種災難必定發生，是闡明諸位國王只求世俗的禮儀，縱情放逸，不順從聖法，所以災難必定發生。大王，如果未來世乃至……

【English Translation】 English version Secondly, (referring to the Dharma) I tell the Great King, as for serving Śakra-devānām-indraḥ (King of the Gods), it is precisely to elucidate the Dharma that is practiced. Bodhisattvas are the root of the consciousness of all sentient beings. The Seven Essentials, the first is to clarify the reality of the root, and the following seven are to manifest practice based on reality. Among these seven, the first four are the subjects of one's own practice, and the last three are the practices of benefiting others. The parents of all kings are to elucidate skillful means and wonderful wisdom, hence they are called parents. They are also called divine talismans, which is to clarify that the two wisdoms (true wisdom and conventional wisdom) are in accordance with the teachings. They are also called wall-ghost pearls, which is to clarify the practice of counteracting afflictions. The wish-fulfilling pearl is to clarify that due to the counteracting, the true realization is manifested. The country-protecting pearl is the practice of subduing. The mirror of heaven and earth is to show the practice of retribution. The Dragon Real Treasure Divine King is the practice of profiting and accomplishing. The banners, etc., all say nine, which is to manifest their causal practice. Using a seven-treasure table to place the scriptures on it is to clarify that the seven expedient practices must be based on the teachings. If the king always practices and often places the scriptures in front, it is to clarify that he practices according to the teachings. The previous sentence distinguishes the function of the Dharma, and this clarifies the true practice. Thus, (the king) takes one hundred steps, and the scriptures often emit a thousand rays of light, which is a brief mention of the ten grounds (the ten stages of Bodhisattva practice). One ground has one hundred, so it is said to emit a thousand rays of light, so that the seven disasters do not arise within a thousand miles, and sins do not arise, which is to clarify the practice of counteracting afflictions. If the king makes a seven-treasure tent when he lives, it is the place where the accomplishment of practice manifests the dwelling in accordance with the partial practice, and the function of the roundness of the shade has been eliminated, so it is called a tent. The seven-treasure high seat is in accordance with the emptiness of the Dharma, and is called a seat. The remaining sentences can be inferred by analogy. Such as serving parents, such as serving Śakra, is a kind of offering practice. Great King, I see the three worlds clearly with my five eyes, and even can become the master of emperors, which is to clarify that the Buddha uses the five eyes to discern cause and effect, good and evil are clear and smooth, and should serve the world in order to control the discipline and subdue the world. I especially urge you to protect and uphold the scriptures, and you can become the master of emperors, so it is for all the saints, and even to do great benefits, which is to clarify that the benevolent kings, etc., if they practice the virtue of the highest virtue, they will feel the saints coming to the country and benefit the world, as the scriptures say, to do great benefits. If the king's blessings are exhausted, even the seven disasters will inevitably occur, which is to clarify that the kings only seek worldly etiquette, indulge in pleasure, and do not follow the holy Dharma, so disasters will inevitably occur. Great King, if in the future world, even...

供養之者。明諸王等若能專心擁護三寶。佛之威神令五忍菩薩演化護國。得大利益如經受持三寶者。我使五大菩薩往護其國。故大王五今三寶付囑汝等乃至受持般若波羅蜜者。明如來應別付囑十六國王。觀令受持流通行化無就第三分中。有六子句經文。一明大眾阿須輪王厭世多難。愿不受生。二明十六國王棄國重位。遵修妙行。三明十八梵天。修三乘同觀入定。發通散花供養。四明其餘諸眾。既登聖果。深入禪定。用神通花供養于佛。五明十干菩薩興大悲心。救濟三世苦惱眾生。愿令同證無邊三昧。六明覆有十億菩薩。行登窮學。證真法性。成正覺果。大眾聞佛說七可畏。身無為豎者。明對治交競。愿不生彼國者。行愿既立。捨本所居。是以國事付弟出家者。后資於前。故名付弟。是利他義也。更修緣進日出家修道四大四色緣出相者。八勝處觀。觀心彰勝故云出相四大四色。不用識空者。十一切入也。世忍初地相者。伏忍五忍之初。故言初地相。第一義諦九地相者。六地明般若波羅蜜為第一義。九地相者。前三是堅忍。從歡喜地。至現前。故言九地相也。舍凡夫身者。舍忍伏。故言舍凡夫身。入六地身者。七地身。是三界功用相心之身。七地終心。故須舍之。如經舍七報身。入八法身。八地至十地。八地九地皆有上中

【現代漢語翻譯】供養這些的人，明白諸王等如果能夠專心擁護三寶（佛、法、僧），佛的威神會令五忍菩薩演化護國，得到巨大的利益，就像通過經典受持三寶的人一樣。我派遣五大菩薩前去護衛他們的國家。所以大王，如今我將三寶付囑給你們，乃至受持般若波羅蜜（智慧到彼岸）的人。這表明如來應該特別付囑十六國王，觀察並讓他們受持、流通、弘揚佛法，這在第三部分中沒有提到。其中有六句經文：一，說明大眾阿須輪王（非天之王）厭惡世間多難，愿不再受生。二，說明十六國王捨棄國家和尊貴地位，遵行妙行。三，說明十八梵天，修習三乘（聲聞乘、緣覺乘、菩薩乘），共同觀想入定，併發神通散花供養。四，說明其餘的眾多聽眾，已經登上聖果，深入禪定，用神通變化的花供養佛。五，說明十干菩薩興起大悲心，救濟三世（過去、現在、未來）受苦惱的眾生，愿令他們一同證得無邊三昧（正定）。六，說明又有十億菩薩，修行達到極致，證悟真如法性，成就正覺之果。大眾聽聞佛說七可畏，身體無法動彈，表明要對治互相爭鬥，愿不生在那個國家。行愿既然已經確立，就捨棄原本居住的地方，因此將國事託付給弟弟而出家。後來的修行資助之前的修行，所以稱為『付弟』，這是利他的意義。進一步修習因緣，每天出家修道，四大（地、水、火、風）四色（青、黃、赤、白）顯現出因緣所生的相狀，這是八勝處觀。觀察心識，彰顯殊勝，所以說『出相四大四色』。不用識空，這是十一切入。世間忍的初地之相，是伏忍五忍的開始，所以說是初地之相。第一義諦的九地之相，六地闡明般若波羅蜜為第一義。九地之相，前三是堅忍，從歡喜地到現前地，所以說是九地之相。捨棄凡夫之身，是捨棄忍伏，所以說是捨棄凡夫之身。進入六地之身，七地之身，是三界功用相心之身。七地終結時，必須捨棄它，如經中所說，捨棄七報身，進入八法身。八地到十地，八地九地都有上中下之分。

【English Translation】 Those who make offerings understand that if kings and others can wholeheartedly protect the Three Jewels (Buddha, Dharma, Sangha), the majestic power of the Buddha will enable the Five Patient Bodhisattvas to evolve and protect the country, gaining immense benefits, just like those who uphold the Three Jewels through scriptures. I send the Five Great Bodhisattvas to protect their country. Therefore, Great King, I now entrust the Three Jewels to you, and even to those who uphold the Prajna Paramita (Perfection of Wisdom). This indicates that the Tathagata should especially entrust the sixteen kings, observing and enabling them to uphold, circulate, and propagate the Dharma, which is not mentioned in the third part. There are six lines of scripture within it: First, it explains that the great assembly of Asura King (King of non-divine beings) is weary of the world's many difficulties and wishes not to be reborn. Second, it explains that the sixteen kings abandon their countries and noble positions, following wonderful practices. Third, it explains that the eighteen Brahma heavens cultivate the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), jointly contemplate entering Samadhi, and emit supernatural powers to scatter flowers as offerings. Fourth, it explains that the remaining multitude of listeners, having already ascended to the holy fruit, deeply enter into meditation, using supernatural flowers to make offerings to the Buddha. Fifth, it explains that the ten 'Gan' Bodhisattvas arise with great compassion, saving sentient beings suffering in the three realms (past, present, future), wishing to enable them to jointly attain boundless Samadhi (right concentration). Sixth, it explains that there are also ten billion Bodhisattvas who, through exhaustive study, realize the true nature of reality and achieve the fruit of perfect enlightenment. The assembly hears the Buddha speak of the Seven Fearsome things, the body unable to move, indicating the need to counteract mutual strife, wishing not to be born in that country. Since the vows and aspirations have been established, they abandon their original dwelling places, therefore entrusting the affairs of the state to their younger brothers and leaving home. Later practice supports earlier practice, so it is called 'entrusting to the younger brother,' which is the meaning of altruism. Further cultivate conditions, leave home to practice the Way every day, the Four Great Elements (earth, water, fire, wind) and Four Colors (blue, yellow, red, white) manifest the appearances arising from conditions, which is the contemplation of the Eight Victories. Observing the mind, manifesting the supreme, therefore it is said 'manifesting appearances of the Four Great Elements and Four Colors.' Not using the emptiness of consciousness, this is the Ten All-Accomplishing Spheres. The appearance of the initial stage of worldly patience is the beginning of the patience of subjugation and the Five Patience, therefore it is said to be the appearance of the initial stage. The appearance of the ninth stage of the First Noble Truth, the sixth stage clarifies that Prajna Paramita is the First Noble Truth. The appearance of the ninth stage, the first three are steadfast patience, from the Joyful Ground to the Manifest Ground, therefore it is said to be the appearance of the ninth stage. Abandoning the body of an ordinary person is abandoning the patience of subjugation, therefore it is said to be abandoning the body of an ordinary person. Entering the body of the sixth stage, the body of the seventh stage, is the body of the mind of the functions and appearances of the three realms. At the end of the seventh stage, it must be abandoned, as the scripture says, abandoning the seven reward bodies and entering the eight Dharma bodies. From the eighth stage to the tenth stage, the eighth and ninth stages all have upper, middle, and lower levels.

下寂滅忍上下。故言入八法身。有解入八法身者。八地以上。清凈菩提無功用行。真無學道。故云入八法身。證一切行者。釋上入義。般若波羅蜜者。顯究竟道是真證法。十八梵天阿須輪王得三乘觀同無生境者。明三乘同觀空無生理也。如經得三乘觀同無生境。復散花供養者。色界諸梵等。入深妙定。發神通花供養也。初供養者。總列。革下九種花。從入定以彰花名入空處。定通發智。以不思議花。供養于佛。下八種花名。皆因定發通。現不思議行義。故言三十七品花。而散佛上。又解空花乃至三十七品花者。儘是伏忍中九行。習性道種。一中有三為九。及九百億大菩薩眾者總舉十地。言九言億者。彰因義未足。其餘一切證道跡果者。六地已還。皆是方便行。未具足故。云道跡心空花。七地行心樹下八地行下二花九地十地而散佛者。因趣果也。及一切眾者行無不集。十千菩薩者據位彰十。據行彰千。念來世眾生證覺者。緣進成就。從妙覺三昧。至一切行三昧。皆是十地以還訖伏忍。攝是因行。故與三昧之稱。復有十億現成正覺者。始彰果德。

囑累品

釋秀許

就此品中。有五分經文。從初至化一切眾生。說流通利益分。二從后五濁惡世。至將滅不久。明滅法之相。三從大王怪亂五道。至正法不久

【現代漢語翻譯】現代漢語譯本下寂滅忍上下。因此說入八法身。有解釋說入八法身者，是指八地以上的菩薩，他們處於清凈菩提的無功用行狀態，達到真正的無學道。所以說入八法身。『證一切行者』，解釋了上面的『入』的含義。『般若波羅蜜』（Prajnaparamita，智慧到彼岸），顯示究竟之道才是真正的證法。『十八梵天阿須輪王得三乘觀同無生境者』，說明聲聞乘、緣覺乘、菩薩乘共同觀察到空無自性的真理。如經文所說，『得三乘觀同無生境，復散花供養者』，是說諸梵天等，進入甚深微妙的禪定，以神通變化出花朵來供養佛。最初的供養，是總體的列舉。接下來的九種花，是從入定開始，彰顯花的名字與入空性相應。禪定能夠引發智慧，以不可思議的花，供養于佛。下面的八種花名，都是因為禪定而引發神通，顯現不可思議的行持。所以說三十七道品的花，散在佛的身上。又解釋說，空花乃至三十七道品的花，全部都是伏忍中的九行，習性道種，一中有三，所以是九，以及九百億大菩薩眾，是總體的概括了十地菩薩。說九說億，是彰顯因地的修行還未圓滿。其餘一切證道跡果者，六地及以下的菩薩，都是方便行，還未具足。所以說道跡心空花，七地行心樹下，八地行下二花，九地十地而散佛者，是因地趨向果地。以及一切眾生，行持沒有不聚集的。十千菩薩，根據果位彰顯十，根據行持彰顯千。念及未來世的眾生能夠證悟，是緣于精進成就。從妙覺三昧（Samadhi，禪定）到一切行三昧，都是十地及以下，直到伏忍，攝受的是因地的修行，所以稱之為三昧。又有十億已經成就正覺者，開始彰顯果地的功德。囑累品釋秀許就此品中，有五分經文。從初至化一切眾生，說流通利益分。二從后五濁惡世，至將滅不久，明滅法之相。三從大王怪亂五道，至正法不久

【English Translation】 English version 『Downwards quiescence forbearance upwards and downwards.』 Therefore, it is said to enter the Eight Dharmakaya (Eight aspects of the Buddha's body). Some interpret entering the Eight Dharmakaya as referring to Bodhisattvas above the Eighth Ground (Bhumi), who are in a state of pure Bodhi (Enlightenment) with effortless practice, reaching the true state of No-More-Learning. Hence, it is said to enter the Eight Dharmakaya. 『Those who realize all practices』 explains the meaning of 『entering』 mentioned above. 『Prajnaparamita』 (Perfection of Wisdom) reveals that the ultimate path is the true Dharma (Law) of realization. 『The Eighteen Brahma Heavens, Asura (Demigod) Kings attaining the Three Vehicle (Triyana) view, sharing the same state of No-Birth』 indicates that the Sravaka Vehicle (Hearer Vehicle), Pratyekabuddha Vehicle (Solitary Realizer Vehicle), and Bodhisattva Vehicle commonly observe the truth of emptiness and no-self-nature. As the sutra says, 『Attaining the Three Vehicle view, sharing the same state of No-Birth, and scattering flowers as offerings,』 it means that the Brahma Heavens, etc., enter profound and subtle Samadhi (Concentration), transforming flowers through supernatural powers to offer to the Buddha. The initial offering is a general listing. The following nine types of flowers, starting from entering Samadhi, manifest the names of the flowers corresponding to entering emptiness. Samadhi can trigger wisdom, offering inconceivable flowers to the Buddha. The names of the following eight types of flowers are all due to Samadhi triggering supernatural powers, manifesting the meaning of inconceivable practices. Therefore, it is said that the flowers of the Thirty-Seven Limbs of Enlightenment are scattered on the Buddha. It is also explained that the flowers of emptiness and even the flowers of the Thirty-Seven Limbs of Enlightenment are all the nine practices in forbearance, habitual nature, and seeds of the path. One contains three, so it is nine, and the ninety billion great Bodhisattvas are a general summary of the Ten Grounds. Saying nine and saying billions signifies that the cultivation of the cause is not yet complete. All the others who have realized the path and attained the fruits are Bodhisattvas on the Sixth Ground and below, who are practicing expedient means and are not yet complete. Therefore, it is said that the flowers of the path and traces of the mind are empty, the tree below the Seventh Ground, the two flowers below the Eighth Ground, and the scattering of the Buddha on the Ninth and Tenth Grounds is the cause moving towards the result. And all beings, no practice is not gathered. The ten thousand Bodhisattvas manifest ten according to the position, and manifest thousands according to the practice. Thinking of future beings who can attain enlightenment is due to diligent progress. From the Samadhi of Wonderful Enlightenment to the Samadhi of All Practices, all are from the Tenth Ground and below, until forbearance, which encompasses the practice of the cause, so it is called Samadhi. There are also ten billion who have already attained perfect enlightenment, which begins to manifest the merits of the fruit. Chapter on Entrustment Explained by Xiu Xu In this chapter, there are five parts of the sutra text. From the beginning to transforming all beings, it speaks of the benefits of circulation. Second, from the latter evil world of the five turbidities to the imminent extinction, it clarifies the signs of the extinction of the Dharma. Third, from the king's strange chaos in the five paths to the imminent extinction of the Dharma.

。舉七誡觀修。令識患舍離分。四從十六大國王。至當如佛教。明諸國王奉受持分。五從爾時大眾竟經。明時大眾普持正法分。佛告波斯匿王我誡敕汝者。明如來誡敕月光王弘護三寶也。吾滅度后八十年者。正法之中。四百二十年後八十年也。八百年者。像法之中。有一千年。后二百年。有法滅之相也。八千年者。千五百后。亦有遺文。在外道典藉中。猶有利益也。無三寶信男信女者。是千五百年後也。付囑國王四部弟子者。事在正像法中也。教能顯理。名開空法道。又解。開空法道者。性照圓旨。法無不通。故言開空法道。修七賢行者。習種前七方便。是行善故。言修七方便。十善行者。是集善根。眾生是正善。故言行十善。后五濁惡世已下明法滅之相。五濁世者。一劫濁。二煩惱濁。三見濁。四命濁。五眾生濁。七眾八部祥共作制者。正是法滅之相也。有七惡事者。一不聽出家行道。二不得造立佛像塔形。三立統官制眾。四安藉紀僧。五比丘地立白衣高坐。六放兵奴為比丘。七受別請法。問曰。佛在世時亦有兵奴出家。何故後世放兵奴出家。以為惡事。答曰。一以不識根性。二為飽暖而已無心求道。是以滅法。故不聽也。知識比丘共為一心親善者。吉兇之時。迭相資助。同欣俗禮也。比丘為作意會者。專修世行。

【現代漢語翻譯】現代漢語譯本舉行七種誡律的觀修，使人認識到世間的禍患，從而捨棄對世間的執著。四、從十六大國王開始，應當如佛教所說，闡明諸位國王奉行和接受佛法的責任。五、從那時的大眾一直到經文結束，闡明當時的大眾普遍信奉和守護正法。佛告訴波斯匿王，我告誡你的事情，是說明如來告誡月光王要弘揚和守護三寶。我滅度后八十年，指的是在正法時期，四百二十年後又過了八十年。八百年，指的是在像法時期，一千年后又過了二百年，有佛法衰滅的跡象。八千年，指的是一千五百年後，即使有遺留下來的文字，在外道的典籍中，仍然有利益。沒有對三寶有信心的善男信女，指的是一千五百年後。囑託國王和四部弟子，這件事發生在正法和像法時期。教義能夠顯明真理，叫做開啟空性的法道。另一種解釋是，開啟空性的法道，是指自性光明照耀圓滿的宗旨，一切法無所不通，所以說開啟空性的法道。修習七賢之行，是指學習先前七種方便法門，這是行善的緣故，所以說修習七方便。行十善，是指積聚善根，眾生是真正的善良，所以說行十善。後面的五濁惡世以下，說明佛法衰滅的跡象。五濁世，指的是一、劫濁（kalpa-kasaya，時代污濁），二、煩惱濁（klesa-kasaya，煩惱污濁），三、見濁（drsti-kasaya，邪見污濁），四、命濁（ayu-kasaya，壽命短促污濁），五、眾生濁（sattva-kasaya，眾生根性低劣污濁）。天龍八部共同制定戒律，正是佛法衰滅的跡象。有七種惡事，一是不允許出家修行，二是不允許建造佛像和佛塔，三是設立統管僧眾的官員，四是登記管理僧人，五是比丘坐在地上，而讓在家的白衣居士坐在高座上，六是放縱士兵和奴隸出家為比丘，七是接受特別的供養。有人問，佛在世的時候也有士兵和奴隸出家，為什麼後世放縱士兵和奴隸出家，反而被認為是惡事呢？回答是，一是因為不瞭解他們的根性，二是因為他們只是爲了吃飽穿暖，而沒有真心求道的心，因此會使佛法衰滅，所以不允許。有知識的比丘共同一心，彼此親善，在吉兇的時候，互相幫助，共同慶祝世俗的禮儀。比丘專門舉行作意會，專門修行世俗的行為。

【English Translation】 English version To practice the seven precepts of contemplation, enabling one to recognize the suffering of the world and thereby relinquish attachment to it. Fourth, starting from the sixteen great kings (sodasa-maha-raja, refers to powerful rulers), it should be as the Buddha taught, clarifying the responsibility of the kings to uphold and receive the Dharma. Fifth, from the assembly at that time until the end of the sutra, clarifying that the assembly at that time universally believed in and protected the True Dharma. The Buddha told King Prasenajit (Pasenadi, a king of Kosala), 'What I admonish you is to explain that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) admonishes King Moonlight (Candraprabha, hypothetical king) to promote and protect the Three Jewels (Triratna, Buddha, Dharma, Sangha).' Eighty years after my Parinirvana (Parinirvana, the final passing away of the Buddha), refers to eighty years after four hundred and twenty years in the era of the True Dharma. Eight hundred years, refers to two hundred years after one thousand years in the era of the Semblance Dharma, when there will be signs of the decline of the Dharma. Eight thousand years, refers to after one thousand five hundred years, even if there are remaining texts, they will still be beneficial in the scriptures of external paths. The absence of faithful men and women in the Three Jewels, refers to after one thousand five hundred years. Entrusting the kings and the fourfold assembly of disciples (bhiksu, bhiksuni, upasaka, upasika, monks, nuns, laymen, laywomen), this matter occurs in the era of the True Dharma and the Semblance Dharma. The teachings can reveal the truth, called opening the path of emptiness. Another explanation is that opening the path of emptiness refers to the nature of light illuminating the complete meaning, and all dharmas are unobstructed, therefore it is said to open the path of emptiness. Practicing the seven virtuous practices, refers to learning the previous seven expedient means, which is the reason for doing good, therefore it is said to practice the seven expedient means. Practicing the ten good deeds, refers to accumulating good roots, and sentient beings are truly good, therefore it is said to practice the ten good deeds. The following five turbid ages (panca-kasaya, five degenerations) and evil world explain the signs of the decline of the Dharma. The five turbid ages refer to: 1. the turbidity of the age (kalpa-kasaya), 2. the turbidity of afflictions (klesa-kasaya), 3. the turbidity of views (drsti-kasaya), 4. the turbidity of life (ayu-kasaya), and 5. the turbidity of sentient beings (sattva-kasaya). The devas, nagas, and the eight classes of beings (deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, celestial and semi-divine beings) jointly establishing precepts is precisely a sign of the decline of the Dharma. There are seven evil deeds: 1. not allowing ordination and practice, 2. not allowing the construction of Buddha images and stupas, 3. establishing officials to govern the Sangha (Sangha, monastic community), 4. registering and managing monks, 5. monks sitting on the ground while laypeople sit on high seats, 6. allowing soldiers and slaves to be ordained as monks, and 7. accepting special offerings. Someone asks, 'When the Buddha was in the world, there were also soldiers and slaves who were ordained, why is it considered an evil deed to allow soldiers and slaves to be ordained in later generations?' The answer is, 'Firstly, because they do not understand their nature, and secondly, because they are only seeking to be fed and clothed and have no intention of seeking the Way, therefore it will cause the Dharma to decline, so it is not allowed.' Knowledgeable monks are of one mind and friendly with each other, helping each other in times of good and bad fortune, and jointly celebrating worldly rituals. Monks specially hold intentional gatherings, specializing in worldly practices.

如似出家人。一生之中方博乞求造立象塔。不遵戒定求福如來道法者。相雖似善。特違佛意。都非吾法者。非如來真軌。第三明誡勸。初一明末世諸王恃已威勢。失腳御於時。以滅正法。勸應順佛教法。弘顯三寶。二明下世之中四部弟子諸國王等。以非法非律。橫與三寶作其留難。勸應順法光揚三寶。三明未來世中。四部弟子。諸小國王郡官百辟。自德佛法。非是外道。應修和敬。莫相是非。四明人怪佛教無正信。死入地獄　余報下劣。應遵重三寶。依法修行。五明若以俗法禁制眾僧。是滅法之相。不應依俗律治出家人。六明來世弟子自作罪洽破國因緣非三寶也。七明諸比丘受求名利。向國王王子說破法因緣。是故勸諸比丘。不應求名利也。一從爾時十六大國王聞佛七誡所說。至當如佛教。明諸仁王。聞佛誡勸。哀感靈祇。震動大千。自廣受持順佛教法。二從爾時大眾。至是無佛世。明諸天受持。三從爾時無量大眾。至般若波羅蜜。明大眾受持。又解。五滅后八十八百八千者。舉未入者入。未熟者熟。未解脫者令解脫。無佛法僧及信男信女時者。將明法由人弘。故先列也。此經三寶者。舉真實三修。故云三寶付諸國王。四部弟子者。欲令內外二修行也。為三界眾生者。利他行中起真實緣集。五濁惡世訖于王子者。總舉

【現代漢語翻譯】現代漢語譯本：如果有人像出家人一樣，一生只忙於乞求建造佛像和佛塔，而不遵循戒律、禪定，尋求如來的福德和道法，那麼他的外表雖然看似善良，但實際上違背了佛陀的本意，完全不是我的佛法。這不是如來真正的道路。第三部分是明確的告誡和勸勉。第一點是說明末世的諸位國王依仗自己的威勢，一時失足，導致正法衰滅。勸誡他們應當順從佛教的教法，弘揚三寶（佛、法、僧）。第二點是說明下世的四部弟子（比丘、比丘尼、優婆塞、優婆夷）和諸位國王等，以不符合佛法和戒律的方式，橫加阻撓三寶。勸誡他們應當順從佛法，光大弘揚三寶。第三點是說明未來世中，四部弟子、各位小國王、郡官和百官，自以為懂得佛法，認為不是外道，應當修習和睦恭敬，不要互相爭論是非。第四點是說明有人奇怪佛教沒有真正的信仰，死後會墮入地獄，其餘的果報也很低下。應當遵重三寶，依法修行。第五點是說明如果用世俗的法律來禁止和約束眾僧，這是滅法的徵兆。不應該依據世俗的法律來治理出家人。第六點是說明來世的弟子自己造作罪業，導致國家破敗，這不是三寶的過錯。第七點是說明各位比丘爲了追求名利，向國王和王子說一些破壞佛法的因緣。因此勸誡各位比丘，不應該追求名利。從那時起，十六大國王聽聞佛陀的七條告誡，說到應當按照佛教的教導去做，說明各位仁王聽聞佛陀的告誡和勸勉，哀傷感動，震動了大千世界，親自廣泛地接受和奉持，順從佛教的教法。從那時起，大眾直到這是沒有佛的時代，說明諸天接受奉持。從那時起，無量的大眾直到般若波羅蜜（智慧到達彼岸），說明大眾接受奉持。另外解釋說，五百年後八十八百八千，是指引導未入門的人入門，使未成熟的人成熟，使未解脫的人解脫。在沒有佛、法、僧以及信男信女的時候，將要說明佛法是由人來弘揚的，所以先列出這些。這部經中的三寶，是指真實的修行，所以說三寶交付給各位國王。四部弟子，是爲了讓內外兩種修行都能得到發展。爲了三界眾生，在利他的行為中生起真實的因緣。五濁惡世直到王子，是總體的概括。

【English Translation】 English version: If someone resembles a renunciant, spending their life solely begging to build Buddha images and stupas, without adhering to precepts, meditation, and seeking the Tathagata's (如來) blessings and Dharma (道法), though their appearance may seem virtuous, they actually contradict the Buddha's intention and are entirely not my Dharma. This is not the true path of the Tathagata. The third part is clear admonishments and exhortations. The first point is to explain that the kings of the degenerate age rely on their power and influence, stumble at times, leading to the decline of the true Dharma. They are exhorted to follow the teachings of Buddhism and propagate the Three Jewels (三寶) (Buddha, Dharma, Sangha). The second point is to explain that the fourfold disciples (四部弟子) (bhikshus, bhikshunis, upasakas, upasikas) and kings of the lower world, etc., obstruct the Three Jewels in ways that do not conform to the Dharma and precepts. They are exhorted to follow the Dharma and propagate the Three Jewels. The third point is to explain that in the future world, the fourfold disciples, minor kings, prefectural officials, and ministers, think they understand the Buddha's Dharma and believe it is not an external path, they should cultivate harmony and respect, and not argue with each other. The fourth point is to explain that some people find it strange that Buddhism has no true faith, and after death, they will fall into hell, and the remaining retribution is also inferior. They should respect the Three Jewels and practice according to the Dharma. The fifth point is to explain that if secular laws are used to prohibit and restrain the Sangha (眾僧), this is a sign of the destruction of the Dharma. One should not govern renunciants according to secular laws. The sixth point is to explain that future disciples create sins themselves, leading to the downfall of the country, which is not the fault of the Three Jewels. The seventh point is to explain that the bhikshus seek fame and profit, and tell the king and princes causes and conditions that destroy the Dharma. Therefore, the bhikshus are exhorted not to seek fame and profit. From that time on, the sixteen great kings heard the Buddha's seven admonishments, saying that they should act according to the teachings of Buddhism, explaining that the benevolent kings heard the Buddha's admonishments and exhortations, were saddened and moved, shook the great thousand worlds, personally widely accepted and upheld, and followed the teachings of Buddhism. From that time on, the masses until this is an age without the Buddha, explaining that the devas (諸天) accept and uphold. From that time on, the immeasurable masses until Prajna Paramita (般若波羅蜜) (wisdom reaching the other shore), explaining that the masses accept and uphold. Another explanation is that five hundred years after the Buddha's Parinirvana, eighty-eight hundred and eight thousand, refers to guiding those who have not entered to enter, maturing those who are not mature, and liberating those who are not liberated. When there is no Buddha, Dharma, Sangha, and faithful men and women, it will be explained that the Dharma is propagated by people, so these are listed first. The Three Jewels in this sutra refer to true practice, so it is said that the Three Jewels are entrusted to the kings. The fourfold disciples are for the development of both internal and external practice. For the sentient beings of the three realms, true causes and conditions arise in altruistic actions. The five turbidities and evil world until the prince is a general summary.

修相對法隨分不同也。自是高貴滅破吾法者。未證謂證。是增上慢力人也。作法制我弟子者。見世間之行隨情。已執之為是。不聽出家。行道者。見背俗專精。言非出家道。接情以事唱言好人。而不聽造佛像者。修法身行不成佛塔形者。亦無報身行。立官制眾者。各起朋黨稱法主也。安蘇藉記僧者。國已習者不明。不問是非。緣在勝位。故云安藉記僧。比丘地立白衣高坐者。以出道為劣。世行為高也。兵奴為比丘者。以諭諂之行出利方便也。受別請法者。非是和合有宗行也。法滅不久者。非是真修相。大王怪亂吾道者。正明外護失宜也。大王法末世時。明修相失宜皁白交雜。故言但有修相之名也。作非法之行者。與修法相違也。橫與法佛眾僧作大非法者。唯有世法相永出家正軌。作諸過罪者。對治道陰也。繫縛比丘如獄囚者。雖復觀修。不就出離亦可竟局品限也。我滅度即正明涅槃行也。

仁王般若實相論卷第二

比丘顯秀寫流

通後代化化不絕

【現代漢語翻譯】現代漢語譯本：修習相對法，隨順各自的分歧。這些人是高傲尊貴，會滅壞我的佛法的人。沒有證悟卻說自己證悟了，這是增上慢的人。制定法規來控制我的弟子，這些人看到世俗的行為就隨順自己的情感，並且執著地認為這些行為是正確的。不聽許他人出家修行的人，看到背離世俗、專心修行的人，就說這不是出家修行的正道。用人情關係來接納事物，宣揚說這是好人，卻不聽許建造佛像的人，修習法身卻不成就佛塔的形狀，這也是沒有修習報身。設立官職來管理僧眾的人，各自結成朋黨，自稱為法主。安於現狀，依賴記錄來對待僧人，國家已經習慣了這種做法，卻不明白，也不問是非，因為他們身處高位，所以說這是安於現狀，依賴記錄來對待僧人。讓在家居士坐在比丘之上，這是認為出世之道是低下的，而世俗的行為是高尚的。讓當兵的和奴隸來做比丘，這是比喻用諂媚的行為來獲取利益的方便。接受特別邀請的供養，這不是和合僧團應有的行為。佛法滅亡的時間不遠了，這不是真正的修行之相。大王責怪擾亂我的佛法的人，正是說明外在的護持失去了應有的準則。大王啊，在末法時代，說明修行的表相失去了應有的準則，黑白混淆，所以說只是有修行的名義而已。做出不符合佛法的行為，這與修習佛法是相違背的。公然地與佛、法、僧三寶作對，做出極大的非法行為，這些人只有世俗的表相，永遠背離出家的正軌，做出各種過錯罪行，這是對治修道上的障礙。像囚犯一樣囚禁比丘，即使他們觀修，也不能成就出離，最終也只能侷限在一定的品級範圍內。我說我滅度，正是說明涅槃的修行。

《仁王般若實相論》卷第二

比丘顯秀書寫流傳

希望後代教化不斷絕

【English Translation】 English version: Cultivating relative dharmas differs according to individual inclinations. These are the arrogant and noble ones who will destroy my Dharma. Claiming to have attained enlightenment without having done so are people of increased arrogance. Those who create laws to control my disciples see worldly actions and follow their emotions, clinging to these actions as correct. Those who do not allow others to renounce the world and practice, seeing those who turn away from the mundane and focus on practice, say that this is not the proper path of renunciation. Accepting things based on personal relationships, proclaiming them as good people, but not allowing the construction of Buddha images, cultivating the Dharmakaya (Dharmakaya: the body of the ultimate reality) but not completing the form of a Buddha stupa, this is also not cultivating the Sambhogakaya (Sambhogakaya: the body of bliss). Those who establish official positions to manage the Sangha (Sangha: the monastic community) each form factions, calling themselves Dharma masters. Being content with the status quo, relying on records to deal with monks, the country is already accustomed to this practice, but they do not understand, nor do they ask about right and wrong, because they are in high positions, so it is said that they are content with the status quo, relying on records to deal with monks. Allowing laypeople to sit above Bhikkhus (Bhikkhus: ordained monks), this is considering the path of transcendence as inferior, and worldly actions as superior. Allowing soldiers and slaves to become Bhikkhus is a metaphor for using flattering actions to obtain convenient benefits. Accepting specially invited offerings is not the proper conduct of a harmonious Sangha. The time when the Dharma will perish is not far off, this is not the true appearance of practice. The king blaming those who disturb my Dharma is precisely explaining that external protection has lost its proper standards. O King, in the Dharma-ending age, it explains that the appearance of practice has lost its proper standards, black and white are mixed up, so it is said that there is only the name of practice. Performing actions that do not conform to the Dharma is contrary to cultivating the Dharma. Openly opposing the Buddha, Dharma, and Sangha, committing extremely illegal acts, these people only have worldly appearances, forever deviating from the proper path of renunciation, committing various faults and sins, this is counteracting the obstacles on the path of cultivation. Imprisoning Bhikkhus like prisoners, even if they cultivate contemplation, they cannot achieve liberation, and in the end, they can only be limited to a certain level. My saying that I will pass into Nirvana (Nirvana: the ultimate state of liberation) is precisely explaining the practice of Nirvana.

The Second Scroll of the Benevolent King Prajna Paramita Sutra

Bhikkhu Xianxiu wrote and circulated it

Hoping that the teachings will continue uninterrupted in future generations.