T85n2749_法華經疏

大正藏第 85 冊 No. 2749 法華經疏

No. 2749 [cf. No. 262]

法華經疏

值遇者檦難值也。所以者何。諸薄德人。過無量劫。或見不見者。釋難值也。以此事故我言如來難可得見者。結難值也。

經曰。斯眾生等至而言滅度者。此得效也。斯等聞語生難遭想者。內心啟悟也。心懷戀慕渴仰于佛者。外仰至真也。便種善根者。發心修行也。為有此效故。須不滅言滅也。

經曰。又善男子至皆實不虛者。此宗益也。諸佛如來法皆如是者。權行同也。為度眾生皆實不虛者。利物一也。若不權唱涅槃。豈能進彼懈怠。彼既得進利益不虛。

經曰。譬如良醫至善治眾病者。第二譬說兩重。一明不死作住有餘譬。二明唱死作入無餘譬。不死十重。一教主譬。二根緣譬。三道隱譬。四或生譬。五佛興譬。六機過譬。七說教譬。八令修譬。九利解譬。十鈍迷譬。此第一教主譬良善也醫意也。善解四病之原。妙通八術之要。下針定差。投藥必愈故曰良醫。阿含經說良醫有四德。一知病。二知病因。三知治方。四知差已不生。如來亦爾。一知苦。二知苦因。三知苦滅。四知苦滅道故名良醫。凡夫能治二界煩惱為下醫。二乘能治三界煩惱為中醫。如來能

【現代漢語翻譯】現代漢語譯本值遇佛法是極其難得的。[檦(biāo)] 難值：表示非常難以遇到。為什麼這麼說呢？因為很多福德淺薄的人，經過無量劫的時間，有的能見到佛法，有的卻不能見到。釋難值：解釋為什麼難以遇到。因此我說如來很難得見到。結難值：總結難以值遇。

經文說：『這些眾生等，（聽聞佛法后）乃至以為（佛）滅度了。』這是得到效果的體現。『這些人聽聞（佛說）法，生起難遭遇想。』這是內心開啟了覺悟。『心中懷著戀慕之情，渴求仰慕佛。』這是外在仰慕至真至善的佛。『便種下善根。』這是發起道心開始修行。正因為有這樣的效果，所以需要（佛）不說不滅，而說滅度。

經文說：『又，善男子，（諸佛所說之法）都真實不虛。』這是說明佛法的宗旨在利益眾生。『諸佛如來的法都是這樣的。』這是說權巧方便的行持是相同的。『爲了度化眾生，（所說之法）都真實不虛。』這是說利益眾生是一致的。如果不用權巧方便宣說涅槃，怎麼能使那些懈怠的人精進呢？他們既然能夠精進，所得的利益就不會虛假。

經文說：『譬如一位好醫生，（他）善於治療各種疾病。』這是第二個譬喻，包含兩重含義。一是說明『不死』，即佛常住於世，示現有餘涅槃的譬喻；二是說明『唱死』，即佛示現入滅，進入無餘涅槃的譬喻。『不死』包含十重含義：一是教主譬，二是根緣譬，三是道隱譬，四是或生譬，五是佛興譬，六是機過譬，七是說教譬，八是令修譬，九是利解譬，十是鈍迷譬。這第一重是教主譬，比喻醫生醫術高明，醫術精湛。善於瞭解四種疾病的根源，精通八種醫術的要領。下針必定有效，投藥必定痊癒，所以稱為良醫。《阿含經》中說，良醫有四種德行：一是知道疾病，二是知道病因，三是知道治療方法，四是知道病好后不再復發。如來也是這樣，一是知道苦，二是知道苦因，三是知道滅苦，四是知道滅苦之道，所以稱為良醫。凡夫能夠治療欲界和色界的煩惱，是下等醫生；二乘能夠治療三界的煩惱，是中等醫生；如來能夠

【English Translation】 English version Encountering the Dharma is extremely rare. [檦(biāo)] Difficult to encounter: indicates that it is very difficult to encounter. Why is this so? Because many people with shallow merit, after immeasurable kalpas, some can see the Dharma, and some cannot. Explaining the difficulty of encountering: explaining why it is difficult to encounter. Therefore, I say that the Tathagata is difficult to see. Concluding the difficulty of encountering: summarizing the difficulty of encountering.

The sutra says: 'These beings, etc., (after hearing the Dharma) even think that (the Buddha) has passed away.' This is a manifestation of achieving results. 'These people, hearing (the Buddha's) Dharma, give rise to the thought of rare encounter.' This is the awakening of enlightenment in their hearts. 'With longing in their hearts, they thirst for and admire the Buddha.' This is the external admiration of the ultimate truth and goodness of the Buddha. 'Then they plant good roots.' This is the initiation of the aspiration for enlightenment and the beginning of practice. Precisely because there is such an effect, it is necessary for (the Buddha) not to say non-extinction, but to say extinction.

The sutra says: 'Moreover, good men, (the Dharma spoken by all Buddhas) is all true and not false.' This is to explain that the purpose of the Dharma is to benefit sentient beings. 'The Dharma of all Tathagatas is like this.' This is to say that the skillful means of practice are the same. 'In order to liberate sentient beings, (the Dharma spoken) is all true and not false.' This is to say that benefiting sentient beings is consistent. If one does not use skillful means to proclaim Nirvana, how can one make those who are lazy diligent? Since they can be diligent, the benefits they obtain will not be false.

The sutra says: 'It is like a good doctor, (who) is good at treating all kinds of diseases.' This is the second analogy, containing two meanings. One is to explain 'non-death', that is, the Buddha constantly dwells in the world, manifesting the analogy of Nirvana with remainder; the second is to explain 'proclaiming death', that is, the Buddha manifesting entering extinction, entering the analogy of Nirvana without remainder. 'Non-death' contains ten meanings: one is the analogy of the teaching master, the second is the analogy of roots and conditions, the third is the analogy of the hidden path, the fourth is the analogy of occasional birth, the fifth is the analogy of the Buddha's arising, the sixth is the analogy of missed opportunities, the seventh is the analogy of teaching, the eighth is the analogy of encouraging practice, the ninth is the analogy of beneficial understanding, and the tenth is the analogy of dullness and confusion. This first is the analogy of the teaching master, comparing the doctor to being skilled in medicine and proficient in medical skills. Good at understanding the origins of the four diseases, proficient in the essentials of the eight medical techniques. Applying needles is sure to be effective, and administering medicine is sure to cure, so it is called a good doctor. The 《Agama Sutra》 says that a good doctor has four virtues: first, knowing the disease; second, knowing the cause of the disease; third, knowing the treatment method; and fourth, knowing that the disease will not recur after it is cured. The Tathagata is also like this, first, knowing suffering; second, knowing the cause of suffering; third, knowing the cessation of suffering; and fourth, knowing the path to the cessation of suffering, so he is called a good doctor. Ordinary people can cure the afflictions of the desire realm and the form realm, and are inferior doctors; those of the Two Vehicles can cure the afflictions of the three realms, and are intermediate doctors; the Tathagata can

治四界煩惱為上醫。又外道治病還發為下醫。二乘治病或發不發為中醫。如來治病畢竟不發為上醫。故曰良醫。意無不決為智。聽無不了為聰。思無不通為達。智譬種智。聰譬六通。達譬三達方。以譬教藥。以譬理審教知理故日明練方藥。隨授必行故曰善治眾病。

經曰。其人多諸至乃至百數者。第二根緣譬。受化為子。傳化為息。舊解上根為十。中根為二十。下根為百數。勝人少劣人多故。

經曰。以有事緣遠至他國者。第三道隱譬。他方感興為事緣。此土息化為遠至。

經曰。諸子於後至宛轉于地者。第四或生譬。諸魔外道。為他所立邪道為藥。能害慧命為毒。諸子信受為飲。藥發者見愛互興。悶絕者癡纏絡無出於三界。輪迴於六道故曰宛轉于地。

經曰。是時其父還來歸家者。第五佛興譬。緣盡所以前去。感熟所以還來。來何所歸還入火宅故曰歸家。

經曰。諸子飲毒至更賜壽命者。第六機過譬。失心者行淺惑深忘于本見。不失心者行深或淺。猶存舊解。位在暖前得暖則不受邪教故。遙見其父者未親給侍。皆大歡喜者意已歸心。禮拜者身業崇重。問訊者口言稱歎。稱歎之辭即是善安隱歸。安隱謂涅槃即是真實。善從真實善道中來故曰安隱歸。我等愚癡者悔受邪教。誤服毒藥者悔

【現代漢語翻譯】現代漢語譯本：能治療四界（指欲界、色界、無色界和出世間界）煩惱的醫生是上等醫生。外道（佛教以外的宗教或哲學）治病反而會引發疾病，是下等醫生。二乘（聲聞乘和緣覺乘）的修行者治病，有時會引發疾病，有時不會，是中等醫生。如來（佛）治病，最終不會引發疾病，是上等醫生。所以說如來是『良醫』。意念沒有不能決斷的，是『智』。聽聞沒有不能瞭解的，是『聰』。思慮沒有不能通達的，是『達』。『智』譬如種智（佛所具有的智慧，能知一切種子），『聰』譬如六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），『達』譬如三達（宿命明、天眼明、漏盡明）。用方劑來比喻教法，用藥物來比喻道理。因為審察教法而知曉道理，所以說『明練方藥』。隨所教導必定實行，所以說『善治眾病』。

經文說：『其人多諸至乃至百數者』，這是第二重根緣譬喻。接受教化的是兒子，傳佈教化的是孫子。舊的解釋是上根之人有十個，中根之人有二十個，下根之人有百數。這是因為資質好的人少，資質差的人多。

經文說：『以有事緣遠至他國者』，這是第三重道隱譬喻。他方世界有感應而興起，是『事緣』。此土世界停止教化，是『遠至』。

經文說：『諸子於後至宛轉于地者』，這是第四重或生譬喻。各種魔和外道，用他人所建立的邪道作為藥物，這種藥物能損害慧命，所以是毒藥。眾子信受這些邪道，就是飲用了毒藥。藥性發作，就會產生愛和憎恨，互相興起。昏悶迷絕的人，被愚癡纏繞，無法脫離三界（欲界、色界、無色界），在六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴，所以說『宛轉于地』。

經文說：『是時其父還來歸家者』，這是第五重佛興譬喻。因緣盡了所以離去，感應成熟所以回來。回來歸向哪裡呢？還是回到火宅（比喻充滿煩惱的世間），所以說『歸家』。

經文說：『諸子飲毒至更賜壽命者』，這是第六重機過譬喻。失去心智的人，修行淺薄，迷惑深重，忘記了原本的見解。沒有失去心智的人，修行深厚，或許迷惑淺薄，仍然儲存著舊有的理解。他們的位置在暖位（四加行位的第一個階段）之前，得到暖位就不會接受邪教了。遙遠地看見父親，是因為還沒有親近侍奉。『皆大歡喜』，是說心意已經歸向父親。『禮拜』，是說身業非常崇敬。『問訊』，是說口中稱讚。稱讚的話語就是『善安隱歸』。『安隱』指的是涅槃，也就是真實。善是從真實善道中來的，所以說『安隱歸』。『我等愚癡』，是說後悔接受了邪教。『誤服毒藥』，是說後悔。

【English Translation】 English version: The best doctor is the one who can cure the afflictions of the four realms (the desire realm, the form realm, the formless realm, and the supramundane realm). Externalists (religions or philosophies other than Buddhism) who treat illnesses end up causing them, making them inferior doctors. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) sometimes cause illnesses and sometimes do not, making them intermediate doctors. The Tathāgata (Buddha) cures illnesses and ultimately does not cause them, making him the best doctor. Therefore, it is said that the Tathāgata is a 'good doctor'. Having intentions that are always decisive is 'wisdom'. Hearing and understanding everything is 'intelligence'. Thinking and penetrating everything is 'comprehension'. 'Wisdom' is like seed wisdom (the wisdom possessed by the Buddha, which knows all seeds). 'Intelligence' is like the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, and extinction of outflows). 'Comprehension' is like the three understandings (knowledge of past lives, divine eye, and extinction of outflows). Use prescriptions to compare to teachings, and use medicine to compare to principles. Because of examining the teachings and knowing the principles, it is said to 'clearly understand prescriptions and medicines'. Because one certainly practices what is taught, it is said to 'skillfully cure all diseases'.

The sutra says: 'Those people have many children, even up to a hundred.' This is the second analogy of roots and conditions. Those who receive teachings are sons, and those who transmit teachings are grandsons. The old explanation is that there are ten people with superior roots, twenty with intermediate roots, and hundreds with inferior roots. This is because there are fewer people with good qualities and more people with poor qualities.

The sutra says: 'Because of some event, they go far away to another country.' This is the third analogy of the path being hidden. The arising of a response in another world is the 'event'. The cessation of teaching in this world is 'going far away'.

The sutra says: 'The children later arrive and writhe on the ground.' This is the fourth analogy of perhaps being born. Various demons and externalists use the heretical paths established by others as medicine. This medicine can harm the life of wisdom, so it is poison. The children believe and accept these heretical paths, which is like drinking poison. When the effects of the medicine arise, love and hatred will arise, mutually increasing. Those who are confused and dazed are entangled in ignorance and cannot escape the three realms (the desire realm, the form realm, and the formless realm), and they transmigrate in the six paths (the path of gods, the path of humans, the path of asuras, the path of hell, the path of hungry ghosts, and the path of animals), so it is said that they 'writhe on the ground'.

The sutra says: 'At that time, their father returns home.' This is the fifth analogy of the Buddha's arising. The conditions are exhausted, so he leaves. The response is ripe, so he returns. Where does he return to? He still returns to the burning house (an analogy for the world full of afflictions), so it is said that he 'returns home'.

The sutra says: 'The children drink poison and are then given longer life.' This is the sixth analogy of the opportunity passing. Those who have lost their minds have shallow practice and deep delusion, forgetting their original views. Those who have not lost their minds have deep practice and perhaps shallow delusion, still preserving their old understanding. Their position is before the stage of warmth (the first stage of the four preparatory practices), and if they attain the stage of warmth, they will not accept heretical teachings. Seeing their father from afar is because they have not yet closely served him. 'All are greatly delighted' means that their minds have already returned to their father. 'Prostrating' means that their bodily actions are very respectful. 'Inquiring' means that their mouths praise him. The words of praise are 'safe and secure return'. 'Safe and secure' refers to Nirvāṇa, which is reality. Goodness comes from the real and good path, so it is said to be a 'safe and secure return'. 'We are foolish' means that they regret accepting heretical teachings. 'Mistakenly taking poison' means that they regret it.

行邪道。愿見救療者邪病須攻。更賜壽命者正道須得。

經曰。父見子等至與子令服者。第七說教譬。見子苦惱者愍彼病機。依諸經方者導行古法。求好藥草者簡偽取真色。香美味者備答三學。色以譬戒。香以譬定。味以譬慧。三學圓滿故言具足。搗蒒和合者說有　時。說小為搗。說大為蒒。說一為合。又示轉為搗。勸轉為蒒證轉為合。又令下種為搗。令修行為蒒。令解脫為合。以此授機故曰與子令服。

經曰。而作是言至無復眾患者。第八令修譬。此大良藥色香美味者稱美正教。汝等可服者勸令修行。速除苦惱者必得解脫。除苦苦惱即于嗔解脫。除壞苦惱即于貪解脫。除行苦惱即于癡解脫。于嗔解脫是解脫欲界。于貪解脫是解脫色界。于癡解脫是解脫無色界故曰無復眾患。

經曰。其諸子中至病盡除愈者。第九利解譬。不失心者條前利根。見此良藥者明受正法。即便服之者如說修行。病盡得愈者漏盡解脫。

經曰。余失心者至而謂不美者。第十鈍迷譬。余失心者者條前鈍根。見其父來者明得值佛。雖亦歡喜者明有信心。求索治病者厭苦求樂與藥。不服者彰其懈怠。失本心故者見深慢重。於此良藥謂為不美者不得法味。

經曰。父作是念至心皆顛倒者。次第二唱死作入無餘譬。文亦十

【現代漢語翻譯】現代漢語譯本行邪道。希望得到救治的人，對於邪病必須攻克。希望被賜予壽命的人，必須遵循正道。

經文說：『父親看見兒子們等等，並讓兒子們服藥』，這是第七個說教譬喻。『看見兒子們苦惱』，是憐憫他們生病的根源。『依據各種經書藥方』，是引導他們遵循古老的修行方法。『尋找好的藥草』，是辨別真偽，選取真正的藥材。『色、香、美味』，是全面回答三學（戒、定、慧）。『色』比喻戒律，『香』比喻禪定，『味』比喻智慧。三學圓滿，所以說『具足』。『搗蒒和合』，是說有的時候。說小為『搗』，說大為『蒒』，說一為『合』。又顯示轉變為『搗』，勸導轉變為『蒒』，證明轉變為『合』。又使之播種為『搗』，使之修行為『蒒』，使之解脫為『合』。用這些來教導他們，所以說『讓兒子們服藥』。

經文說：『於是這樣說等等，不再有眾多疾病』，這是第八個令修譬喻。『這大良藥色香味』，是稱讚美好的正教。『你們可以服用』，是勸導他們修行。『迅速消除苦惱』，是必定能夠得到解脫。消除苦苦惱，就是在嗔恚中得到解脫。消除壞苦惱，就是在貪慾中得到解脫。消除行苦惱，就是在愚癡中得到解脫。在嗔恚中解脫，是解脫欲界（Kāmadhātu）。在貪慾中解脫，是解脫（Rūpadhātu）。在愚癡中解脫，是解脫無（Arūpadhātu），所以說『不再有眾多疾病』。

經文說：『那些兒子中等等，疾病全部消除痊癒』，這是第九個利解譬喻。『不失心者』，是指前面所說的利根之人。『看見這良藥』，是明白接受正法。『立即服用』，是如所說的那樣修行。『疾病全部痊癒』，是煩惱漏盡，得到解脫。

經文說：『其餘失去心智的人等等，認為藥不美味』，這是第十個鈍迷譬喻。『其餘失去心智的人』，是指前面所說的鈍根之人。『看見他們的父親來了』，是明白遇到佛陀。『雖然也歡喜』，是表明他們也有信心。『尋求治療疾病』，是厭惡痛苦，尋求快樂。『不服藥』，是彰顯他們的懈怠。『失去本心』，是見解深刻，但傲慢心重。『對於這良藥認為不美味』，是不能得到佛法的滋味。

經文說：『父親這樣想等等，心都顛倒了』，這是依次唱說死亡，進入無餘涅槃（Parinirvana）的譬喻。文句也是十個。

【English Translation】 English version Practicing evil paths. Those who wish to be healed must overcome their evil sicknesses. Those who wish to be granted longevity must follow the right path.

The sutra says: 'The father sees his sons, etc., and tells them to take the medicine,' this is the seventh teaching parable. 'Seeing his sons suffering' is compassion for the root cause of their illness. 'Relying on various sutras and prescriptions' is guiding them to follow the ancient methods of practice. 'Seeking good herbs' is distinguishing between false and true, and selecting genuine ingredients. 'Color, fragrance, and flavor' is fully answering the three learnings (Śīla, Samādhi, Prajñā). 'Color' is a metaphor for precepts (Śīla), 'fragrance' is a metaphor for concentration (Samādhi), and 'flavor' is a metaphor for wisdom (Prajñā). The three learnings are complete, hence the saying 'complete'. 'Pounding, sifting, and combining' is speaking of different times. Speaking of small is 'pounding', speaking of large is 'sifting', speaking of one is 'combining'. Furthermore, showing transformation is 'pounding', encouraging transformation is 'sifting', proving transformation is 'combining'. Moreover, causing them to sow seeds is 'pounding', causing them to cultivate practice is 'sifting', causing them to attain liberation is 'combining'. Using these to instruct them, hence the saying 'telling the sons to take the medicine'.

The sutra says: 'Then he said, etc., no longer having many illnesses,' this is the eighth parable of encouraging practice. 'This great medicine of color, fragrance, and flavor' is praising the wonderful right teaching. 'You may take it' is encouraging them to practice. 'Quickly eliminate suffering' is certainly attaining liberation. Eliminating the suffering of suffering is liberation from anger. Eliminating the suffering of change is liberation from greed. Eliminating the suffering of conditioned existence is liberation from ignorance. Liberation from anger is liberation from the desire realm (Kāmadhātu). Liberation from greed is liberation from the form realm (Rūpadhātu). Liberation from ignorance is liberation from the formless realm (Arūpadhātu), hence the saying 'no longer having many illnesses'.

The sutra says: 'Among those sons, etc., all illnesses are eliminated and healed,' this is the ninth parable of sharp understanding. 'Those who do not lose their minds' refers to those with sharp faculties mentioned earlier. 'Seeing this good medicine' is clearly accepting the right Dharma. 'Immediately taking it' is practicing as instructed. 'All illnesses are healed' is the exhaustion of outflows and the attainment of liberation.

The sutra says: 'The others who have lost their minds, etc., think the medicine is not delicious,' this is the tenth parable of dull confusion. 'The others who have lost their minds' refers to those with dull faculties mentioned earlier. 'Seeing their father coming' is clearly encountering the Buddha. 'Although they are also happy' indicates that they also have faith. 'Seeking treatment for illness' is disliking suffering and seeking happiness. 'Not taking the medicine' highlights their laziness. 'Losing their original mind' is having deep views but heavy arrogance. 'Thinking this medicine is not delicious' is not obtaining the taste of the Dharma.

The sutra says: 'The father thought, etc., their minds are all inverted,' this is successively chanting death and entering Parinirvana (Parinirvana). The sentences are also ten.

重。一愍病。二興嗟。三變術。四告期五付囑。六敦勵。七現滅。八解生。九復真。十除妄。此第一愍病也。邪教居心四倒競發封常既重。怠慢更深故曰心皆顛倒。

經曰。雖見我喜至而不肯服者。第二興嗟也。雖有信法之心。而無詣理之行故曰而不肯服。

經曰。我今當設方便令服此藥者。第三變術也。更須權稱滅度令其心生渴仰故。曰令服此藥。

經曰。即作是言至死時已至者。第四告期也。如經說吾年八十形如故車。當般涅槃故曰死時已至。

經曰。是好良藥今留在此者。第五付囑也。三藏法寶尚傳不滅。汝須記憶故曰今留在此。

經曰。汝可取服勿憂不差者。第六敦勵也。四倒雖重行之即除。故曰勿憂不差。

經曰。作是教已至汝父已死者。第七現滅也。作是教已者。付囑已周。復至他國者。身歸寂滅。遣使還告者。碎身布骨。汝父已死者。隱智轁光。

經曰。是時諸子至毒病皆愈者。第八解生也。聞父背喪心大憂惱者。承兇權慟父在慈愍。能見救護者。追仰深恩。今者舍我遠喪他國者。慈尊永住。自惟孤露無所恃怙者。飄零何托。常懷悲感心遂醒悟者。憶前付囑。乃知此藥色味香美者。審教中機。即取服之毒病皆愈者道修病破。

經曰。其父聞子至咸使

【現代漢語翻譯】現代漢語譯本重：第一是憐憫病苦（一愍病），第二是興起感嘆（二興嗟），第三是變化法術（三變術），第四是宣告期限（四告期），第五是咐囑後事（五付囑），第六是敦促勉勵（六敦勵），第七是示現滅度（七現滅），第八是理解生滅（八解生），第九是恢復真性（九復真），第十是去除妄想（十除妄）。這首先是憐憫病苦。邪教佔據內心，四種顛倒（四倒）競相發生，封閉常理已經很嚴重，怠慢之心更加深重，所以說內心都顛倒。

經文說：『即使見到我歡喜到來，也不肯服藥的人』（雖見我喜至而不肯服者），這是第二興起感嘆。雖然有相信佛法的心，卻沒有依理而行的行為，所以說不肯服藥。

經文說：『我現在應當設定方便法門，讓他們服用此藥』（我今當設方便令服此藥者），這是第三變化法術。更需要權宜之計示現滅度，讓他們心中生起渴求仰慕之心，所以說讓他們服用此藥。

經文說：『就說這樣的話，到死期已經到了』（即作是言至死時已至者），這是第四宣告期限。如經文所說，我年已八十，身體像破舊的車子，應當入般涅槃（涅槃：佛教術語，指熄滅煩惱，達到不生不滅的境界），所以說死期已到。

經文說：『這是好良藥，現在留在這裡』（是好良藥今留在此者），這是第五咐囑後事。三藏法寶（三藏法寶：佛教經典的總稱，包括經、律、論三部分）尚且流傳不滅，你們需要記住，所以說現在留在這裡。

經文說：『你們可以拿去服用，不要擔心不會痊癒』（汝可取服勿憂不差者），這是第六敦促勉勵。四種顛倒雖然嚴重，但只要修行就能去除，所以說不要擔心不會痊癒。

經文說：『做了這樣的教導后，到你們的父親已經去世』（作是教已至汝父已死者），這是第七示現滅度。做了這樣的教導后，是咐囑已經周全。又到其他國家，是身歸寂滅。派遣使者回來告知，是碎身佈施。你們的父親已經去世，是隱藏智慧的光芒。

經文說：『這時，眾子們直到毒病都痊癒』（是時諸子至毒病皆愈者），這是第八理解生滅。聽到父親去世的訊息，心中非常憂惱，是承受兇喪權且悲慟，父親在世時能夠見到救護，是追隨仰慕深恩，現在捨棄我們遠喪他國，是慈悲的尊者永遠安住，自己認為孤單無所依靠，是飄零無所寄託，常常懷著悲傷的心情，於是醒悟，是回憶起之前的咐囑，才知道這藥的色香味都美好，是審察教法中的玄機，就拿來服用，毒病都痊癒，是道業修成，病根破除。

經文說：『他們的父親聽到兒子們直到』（其父聞子至咸使

【English Translation】 English version Heavy: First, compassion for suffering (one pities the sick). Second, arising lamentation (two arises sigh). Third, transforming techniques (three changes techniques). Fourth, announcing the deadline (four announces period). Fifth, entrusting affairs (five entrusts). Sixth, urging encouragement (six urges). Seventh, manifesting extinction (seven appears extinction). Eighth, understanding birth (eight understands birth). Ninth, restoring true nature (nine restores true). Tenth, eliminating delusion (ten eliminates delusion). This is primarily compassion for suffering. Heretical teachings occupy the mind, and the four inversions (four inversions) compete to arise. The sealing of the constant is already severe, and negligence is even deeper, so it is said that the minds are all inverted.

The sutra says: 'Even seeing me joyfully arrive, they are unwilling to take the medicine' (though seeing my joy to but not willing to take), this is the second arising lamentation. Although there is a heart that believes in the Dharma, there is no practice that follows the principle, so it is said that they are unwilling to take the medicine.

The sutra says: 'I should now set up expedient means to make them take this medicine' (I now should set up expedient means to make take this medicine), this is the third transforming techniques. It is even more necessary to expediently manifest extinction, causing their hearts to generate thirst and admiration, so it is said to make them take this medicine.

The sutra says: 'Immediately saying such words, the time of death has arrived' (immediately saying such words to death time has arrived), this is the fourth announcing the deadline. As the sutra says, my age is eighty, and my body is like an old cart, I should enter Parinirvana (Nirvana: Buddhist term, referring to extinguishing afflictions and reaching the state of non-birth and non-death), so it is said that the time of death has arrived.

The sutra says: 'This is good medicine, now left here' (this is good medicine now left here), this is the fifth entrusting affairs. The Tripitaka Dharma Jewel (Tripitaka Dharma Jewel: the general term for Buddhist scriptures, including Sutra, Vinaya, and Shastra) is still transmitted and not extinguished, you must remember, so it is said that it is now left here.

The sutra says: 'You can take it and do not worry about not getting better' (you can take do not worry not different), this is the sixth urging encouragement. Although the four inversions are severe, they can be removed by practicing, so it is said not to worry about not getting better.

The sutra says: 'After making such teachings, to your father has died' (make is teach already to you father already dead), this is the seventh manifesting extinction. After making such teachings, the entrustment is complete. Going to other countries again is the body returning to stillness and extinction. Sending messengers back to inform is scattering the body and bones in alms. Your father has died is concealing the light of wisdom.

The sutra says: 'At this time, the sons until the poisonous disease is all healed' (is time all sons to poison disease all heal), this is the eighth understanding birth. Hearing the news of the father's death, the heart is very worried and distressed, is bearing the funeral and temporarily grieving, when the father was alive, he could see rescue and protection, is following and admiring deep grace, now abandoning us and dying far away in other countries, is the compassionate venerable one dwelling forever, thinking of oneself as lonely and without support, is drifting without reliance, often holding a sad heart, and then awakening, is recalling the previous entrustment, and then knowing that the color, taste, and fragrance of this medicine are all beautiful, is examining the mysteries in the teachings, and then taking it, the poisonous disease is all healed, is the path of cultivation is accomplished, and the root of the disease is broken.

The sutra says: 'Their father heard the sons until' (their father heard sons to all make

見之者。第九復真也。權效既彰。真身須現。欲救變易歸令見之。

經曰。諸善男子至不也世尊者。第十除妄也。不滅唱滅于言似虛。無益得益於心即實故。無虛妄之罪也。

經曰。佛言我亦至阿僧祇劫者。次第三合說三重。一合不死譬。二合唱死譬。三合無妄譬。此合不死也。

經曰。為眾生故至言當滅度者。此合唱死也。

經曰。亦無有能至虛妄過者。此合無妄也。次偈頌二十五偈半兩重。初十九偈半頌菩提無上。后六偈頌涅槃無上。菩提兩重。初十一偈半頌前唱久成。后八偈頌后稱不滅。久成轉勢四節。頌之初一偈標久成。次一偈頌久說。次八偈半拂久疑。后一偈示久所。拂久疑八偈半四重。初三偈拂自處滅。次兩偈半拂自處生。次一偈半拂他處生。后一偈半拂他處滅。初三偈拂自處滅。約平等意說他滅為已滅。拂此滅有三意。初偈明滅非實滅破中間不說疑。次偈明不滅能滅破中間不見疑。后偈明不滅須滅破中間何益疑。初偈破中間不說疑者。疑曰。若釋迦久成而常說者何得。于其中間入于涅槃耶。偈答明涅槃者。方便示之耳。上半明以權示滅。下半明以實破之。既滅非實滅。我所以常說。次偈破中間不見疑者。疑曰。若言常說不滅。何故中間不見耶。偈答明不見者。神力隱之耳。上

【現代漢語翻譯】現代漢語譯本見之者。第九是復歸真如的階段。權宜之法已經充分彰顯，真實的佛身就必須顯現。想要拯救那些被變易所迷惑的眾生，使他們迴歸真如，就必須讓他們見到真實的佛身。

經文說：『諸善男子，乃至不也，世尊者』。第十是去除虛妄的階段。說『不滅』卻又宣稱『滅度』，從言語上聽起來似乎虛假，但對於能從中獲得利益的人來說，內心卻是真實的，所以沒有虛妄的罪過。

經文說：『佛言，我亦乃至阿僧祇劫者』。這裡依次用三種譬喻來說明三重含義。第一重是用『不死』來作譬喻，第二重是用『唱死』來作譬喻，第三重是用『無妄』來作譬喻。這裡說的是『不死』的譬喻。

經文說：『為眾生故，乃至言當滅度者』。這裡說的是『唱死』的譬喻。

經文說：『亦無有能，乃至虛妄過者』。這裡說的是『無妄』的譬喻。接下來是二十五偈半的偈頌，分為前後兩部分。前十九偈半是讚頌菩提（bodhi，覺悟）的無上，后六偈是讚頌涅槃（nirvana，寂滅）的無上。讚頌菩提又分為兩重。前十一偈半是讚頌之前所說的久遠成佛，后八偈是讚頌之後所說的永不滅度。久遠成佛的轉勢分為四個小節來讚頌。最初一偈標明久遠成佛，接著一偈讚頌久遠說法，再接著八偈半是破除對久遠的疑惑，最後一偈是揭示久遠所證。破除對久遠的疑惑這八偈半又分為四重。最初三偈是破除佛在自身處滅度的疑惑，接著兩偈半是破除佛在自身處出生的疑惑，再接著一偈半是破除佛在他處出生的疑惑，最後一偈半是破除佛在他處滅度的疑惑。最初三偈是破除佛在自身處滅度的疑惑，這是從平等的角度來說，把他人處的滅度說成是自己的滅度。破除這種滅度有三種含義。第一偈說明滅度並非真實的滅度，從而破除中間沒有說法的疑惑。第二偈說明不滅才能滅度，從而破除中間沒有顯現的疑惑。后一偈說明不滅也需要示現滅度，從而破除中間這樣做有什麼益處的疑惑。第一偈破除中間沒有說法的疑惑，有人疑惑說：如果釋迦牟尼佛（Sakyamuni，能仁）早就成佛而且經常說法，為什麼在中間示現入于涅槃呢？偈頌回答說，所謂的涅槃，只是方便示現罷了。上半部分說明用權宜之法示現滅度，下半部分說明用真實之理破除這種示現。既然滅度不是真實的滅度，所以我才能夠經常說法。第二偈破除中間沒有顯現的疑惑，有人疑惑說：如果說經常說法，沒有滅度，為什麼在中間沒有顯現呢？偈頌回答說，沒有顯現是因為用神通力隱藏起來了。上半部分

【English Translation】 English version Regarding those who see it, the ninth stage is the return to True Suchness. Since expedient means have been fully manifested, the true Buddha-body must appear. To save beings deluded by change and lead them back to True Suchness, they must be allowed to see the true Buddha-body.

The sutra says: 'O good men, even to the World-Honored One.' The tenth stage is the removal of delusion. Saying 'non-extinction' yet proclaiming 'extinction' seems false in words, but for those who can benefit from it, it is real in their hearts, so there is no sin of falsehood.

The sutra says: 'The Buddha said, I also even to asamkhya (innumerable) kalpas (eons).' Here, three metaphors are used in sequence to explain three meanings. The first is the metaphor of 'non-death,' the second is the metaphor of 'proclaimed death,' and the third is the metaphor of 'non-falsehood.' This speaks of the metaphor of 'non-death.'

The sutra says: 'For the sake of sentient beings, even to saying that I will enter extinction.' This speaks of the metaphor of 'proclaimed death.'

The sutra says: 'Also, there is no one who can, even to the fault of falsehood.' This speaks of the metaphor of 'non-falsehood.' Next are twenty-five and a half verses of gathas (verses), divided into two parts. The first nineteen and a half verses praise the unsurpassed nature of bodhi (enlightenment), and the last six verses praise the unsurpassed nature of nirvana (liberation). The praise of bodhi is further divided into two parts. The first eleven and a half verses praise the long-ago attainment of Buddhahood mentioned earlier, and the last eight verses praise the later statement of never entering extinction. The shift in emphasis regarding the long-ago attainment is praised in four sections. The first verse marks the long-ago attainment, the next verse praises the long-ago teaching, then eight and a half verses dispel doubts about the long-ago, and the last verse reveals what was attained long ago. These eight and a half verses dispelling doubts about the long-ago are further divided into four parts. The first three verses dispel doubts about the Buddha entering extinction in his own location, the next two and a half verses dispel doubts about the Buddha being born in his own location, then one and a half verses dispel doubts about the Buddha being born in another location, and the last one and a half verses dispel doubts about the Buddha entering extinction in another location. The first three verses dispel doubts about the Buddha entering extinction in his own location, which is to say, from the perspective of equality, the extinction in another location is spoken of as one's own extinction. There are three meanings in dispelling this extinction. The first verse explains that extinction is not real extinction, thereby dispelling the doubt that there was no teaching in between. The second verse explains that non-extinction can manifest extinction, thereby dispelling the doubt that there was no appearance in between. The last verse explains that non-extinction also needs to show extinction, thereby dispelling the doubt about what benefit there is in doing so in between. The first verse dispels the doubt that there was no teaching in between, with someone doubting: If Sakyamuni (the capable sage) Buddha had long ago attained Buddhahood and was constantly teaching, why did he show entering nirvana in between? The verse answers that the so-called nirvana is just a convenient manifestation. The first half explains showing extinction through expedient means, and the second half explains dispelling this manifestation through true principle. Since extinction is not real extinction, I am able to constantly teach. The second verse dispels the doubt that there was no appearance in between, with someone doubting: If it is said that he is constantly teaching and has not entered extinction, why did he not appear in between? The verse answers that the non-appearance is because it was hidden by supernatural power. The first half

半明我能用神。下半明彼不能見。我既能滅。彼所以不見。后偈破中間何益疑者。疑曰。若能令他不見中間有何利益耶。偈答明令他慕之耳。上半令崇舍利。下半令慕真身。為有此益。我所以須滅。次兩偈半拂自處生者。疑曰。一時一處無有二佛。若釋迦久成不滅。何得中間復有燃燃出世耶。今約平等意說他生為自生拂。此生有四意。初一偈明有生機。次半偈即呈生相。次半偈拂生非實。後半偈顯生是權。生機一偈。上半明內心柔軟。下半明外求見佛。生相半偈。挺出靈山令彼得見此為生耳。拂生半偈。若前有滅可今有生。前既不滅故今不生。顯權半偈。前現涅槃為滅。此滅既為非實。今現不滅為生。此生理即是權。次一偈半拂他處生。明彼處感成則彼生而此滅。后一偈半拂他處滅。明此處感成則彼滅而此生。次一偈第四示久所可見。次八偈頌后稱不滅兩重。初五偈明土不滅。后三偈明身不滅。明土四重。初一偈明土體不滅。次一偈明土相不滅。次一偈明土嚴不滅。后兩偈明土障不滅。土體一偈上半明眾生見滅。下半明土體常存。土障兩偈。初偈明不滅見滅。后偈明應聞不聞。次三偈明身不滅三重。初一偈為緣現身。次一偈為緣說法。后一偈示緣壽量。偈內上半示慧命無盡。下半示身命無盡。次六偈頌涅槃無上明唱滅

【現代漢語翻譯】現代漢語譯本半明：我能用神通（Siddhi）。下半明：他們不能看見。我既然能夠隱沒，他們因此看不見。後面的偈頌是爲了破除那些疑惑『隱沒中間有什麼利益』的人。他們疑惑說：『如果能夠讓他們看不見，這中間有什麼利益呢？』偈頌回答說，是爲了讓他們仰慕啊。上半部分是爲了讓人崇敬舍利（Śarīra），下半部分是爲了讓人仰慕真身（Dharmakāya）。爲了有這樣的利益，所以我需要隱沒。接下來兩偈半是爲了否定自處生。他們疑惑說：『一時一處沒有兩尊佛。如果釋迦（Śākyamuni）已經成佛很久而不滅，怎麼會在中間又有燃燈佛（Dīpaṃkara）出世呢？』現在用平等的意義來說，將他生看作自生來否定。此生有四種意義。第一偈說明有生的機緣。接下來半偈呈現生的相狀。再接下來半偈否定生不是真實的。最後半偈顯示生是權宜之計。生的機緣一偈，上半部分說明內心柔軟，下半部分說明向外尋求見佛。生的相狀半偈，挺身而出在靈山（Gṛdhrakūṭa），讓他們得見，這就是生啊。否定生的半偈，如果前面有滅，那麼現在才有生。前面既然不滅，所以現在不生。顯示權宜的半偈，前面示現涅槃（Nirvāṇa）為滅，這個滅既然不是真實的，那麼現在示現不滅為生。這個生滅的道理就是權宜之計。接下來一偈半否定他處生，說明彼處的因緣成熟，那麼彼處就生而此處就滅。後面一偈半否定他處滅，說明此處的因緣成熟，那麼彼處就滅而此處就生。接下來一偈第四，顯示很久以來就可以看見。接下來八偈頌揚後面稱不滅兩重。最初五偈說明國土不滅，後面三偈說明身不滅。說明國土有四重意義。第一偈說明國土的本體不滅。接下來一偈說明國土的相狀不滅。再接下來一偈說明國土的莊嚴不滅。後面兩偈說明國土的障礙不滅。國土本體一偈，上半部分說明眾生看見滅，下半部分說明國土本體常存。國土障礙兩偈，第一偈說明不滅卻看見滅，後面一偈說明應該聽聞卻不聽聞。接下來三偈說明身不滅三重意義。第一偈爲了因緣而示現身。接下來一偈爲了因緣而說法。後面一偈顯示因緣的壽命長短。偈頌內上半部分顯示慧命沒有窮盡，下半部分顯示身命沒有窮盡。接下來六偈頌揚涅槃無上，說明唱滅。

【English Translation】 English version Half-revealed: I can use supernatural powers (Siddhi). The latter half reveals: They cannot see. Since I can disappear, that is why they cannot see. The following verses are to dispel the doubts of those who ask, 'What is the benefit of disappearing in between?' They doubt, saying, 'If you can make them not see, what benefit is there in between?' The verse answers that it is to make them admire. The first half is to make people revere the relics (Śarīra), and the second half is to make people admire the true body (Dharmakāya). For this benefit, I need to disappear. The next two and a half verses are to negate self-birth. They doubt, saying, 'There are no two Buddhas at one time and in one place. If Śākyamuni has become a Buddha for a long time and does not perish, how can Dīpaṃkara Buddha be born in between?' Now, in the sense of equality, we regard other-birth as self-birth to negate it. This birth has four meanings. The first verse explains the opportunity for birth. The next half verse presents the appearance of birth. The next half verse denies that birth is not real. The last half verse shows that birth is expedient. The verse on the opportunity for birth, the first half explains the softness of the inner heart, and the second half explains seeking to see the Buddha externally. The half verse on the appearance of birth, standing out on Vulture Peak (Gṛdhrakūṭa), allows them to see, that is birth. The half verse negating birth, if there was extinction before, then there is birth now. Since there was no extinction before, there is no birth now. The half verse showing expediency, the previous manifestation of Nirvāṇa is extinction, since this extinction is not real, then the present manifestation of non-extinction is birth. This principle of birth and extinction is expedient. The next one and a half verses negate birth in another place, explaining that when the conditions are ripe in that place, then there is birth there and extinction here. The following one and a half verses negate extinction in another place, explaining that when the conditions are ripe here, then there is extinction there and birth here. The next verse, the fourth, shows that it has been visible for a long time. The next eight verses praise the two levels of non-extinction mentioned later. The first five verses explain that the land does not perish, and the last three verses explain that the body does not perish. Explaining that the land has four levels of meaning. The first verse explains that the essence of the land does not perish. The next verse explains that the appearance of the land does not perish. The next verse explains that the adornment of the land does not perish. The last two verses explain that the obstacles of the land do not perish. The verse on the essence of the land, the first half explains that sentient beings see extinction, and the second half explains that the essence of the land always exists. The two verses on the obstacles of the land, the first verse explains that one sees extinction even though there is no extinction, and the second verse explains that one should hear but does not hear. The next three verses explain the three levels of meaning of the body not perishing. The first verse manifests the body for the sake of conditions. The next verse speaks the Dharma for the sake of conditions. The last verse shows the length of life for the sake of conditions. The first half of the verse shows that the wisdom-life is endless, and the second half shows that the physical life is endless. The next six verses praise Nirvāṇa as supreme, explaining the proclamation of extinction.

非虛三重。初一偈勸信非虛。次一偈譬說非虛。后四偈合說非虛。合說四意。初一偈合前唱限次一偈合前指病。次一偈合前說難。后一偈合前宗益。合說難云行道不行道者。即有功德人無功德人。隨應所可度為說種種法者。為有功德人說佛不滅。為無功德人說佛滅度。難可值遇。宗益偈云。以何令眾生速成就佛法者。即以不滅唱滅法令不行者得行。

分別功德品第十七

前來十四品廣顯經宗。自下四品廣明經用。故論曰勝妙力無上余殘修多羅示現。案余殘二義。一上殘如前解。二下殘即自下四品。初三品明生福勝妙力。常不輕品明進道勝妙力。生福即約多以顯力。進道即約速以顯力。生福有五門示現故。論曰法力有五門。一者證二者信三者供養四者聞五者讀誦持說。四種門彌勒品示現。一法門常精進品示現。案言彌勒品。即攝分別功德品及隨喜品。言常精進品。即法師功德品也。初三門分別功德品示現。第四門隨喜功德品示現。第五門法師功德品示現。分別功德品明聞經得多福。隨喜功德品明隨喜得多福。法師功德品明修行得多福。聞經得多福是生解益。隨喜得多福是方便益。修行得多福是起行益。今隨品別即以為三。初言分別功德者。分別聞經得功德故以為名。品內三序三頌即為三節。第一節明親聞功

【現代漢語翻譯】現代漢語譯本：非虛三重：首先一偈勸人相信非虛之理，其次一偈用譬喻說明非虛之理，最後四偈綜合闡述非虛之理。綜合闡述包含四層含義：第一偈綜合前文，唱言期限；第二偈綜合前文，指出病癥；第三偈綜合前文，說明困難；第四偈綜合前文，歸結利益。綜合說明困難在於，對於修行和不修行的人，也就是有功德和沒有功德的人，應根據他們各自的情況，為他們宣說不同的佛法。為有功德的人說佛陀不會涅槃，為沒有功德的人說佛陀已經涅槃，難以值遇。歸結利益的偈子說：『用什麼方法能使眾生迅速成就佛法？』就是用佛陀不滅卻唱言滅度的方法，使不修行的人開始修行。

《分別功德品》第十七

前面的十四品廣泛地闡明了經的宗旨，從這以下的四品廣泛地闡明了經的功用。所以論中說：『殊勝微妙的力量是無上的，其餘的修多羅只是示現。』根據『其餘』和『殘餘』這兩種含義，一是『上余』，如前文所解釋的；二是『下殘』，就是指從這以下的四品。最初的三品闡明產生福報的殊勝微妙力量，《常不輕品》闡明精進修道的殊勝微妙力量。產生福報是通過數量多來顯示力量，精進修道是通過速度快來顯示力量。產生福報有五種途徑來示現，所以論中說：『佛法的力量有五種途徑：一是證悟，二是信仰，三是供養，四是聽聞，五是讀誦、受持、解說。』四種途徑在《彌勒品》（Maitreya，未來佛）中示現，一種途徑在《常精進品》（Sadāparibhūta，常不輕菩薩）中示現。這裡說的《彌勒品》，包括《分別功德品》（Puṇyābhisandāna，分別功德）和《隨喜品》（Anumodanā，隨喜功德）；說的《常精進品》，就是《法師功德品》（Dharmabhāṇaka-guṇa，法師功德）。最初的三種途徑在《分別功德品》中示現，第四種途徑在《隨喜功德品》中示現，第五種途徑在《法師功德品》中示現。《分別功德品》闡明聽聞佛經能獲得很多福報，《隨喜功德品》闡明隨喜能獲得很多福報，《法師功德品》闡明修行能獲得很多福報。聽聞佛經能獲得很多福報是產生理解的利益，隨喜能獲得很多福報是方便的利益，修行能獲得很多福報是開始行動的利益。現在按照品來分別，就認為是這三種。《分別功德》的意思是，分別聽聞佛經所獲得的功德，因此以此為名。品內有三序三頌，分為三節。第一節闡明親自聽聞的功德。

【English Translation】 English version: The threefold 'non-emptiness': The first verse encourages belief in 'non-emptiness'; the second verse uses a metaphor to explain 'non-emptiness'; and the last four verses collectively expound on 'non-emptiness'. This collective exposition has four meanings: the first verse combines the previous verses to proclaim a time limit; the second verse combines the previous verses to point out the illness; the third verse combines the previous verses to explain the difficulty; and the fourth verse combines the previous verses to conclude with the benefit. The difficulty is collectively explained as follows: For those who practice and those who do not practice, that is, those with merit and those without merit, various teachings are spoken according to their respective capacities. For those with merit, it is said that the Buddha does not pass into Nirvana; for those without merit, it is said that the Buddha has passed into Nirvana and is difficult to encounter. The verse concluding with the benefit says: 'By what means can beings quickly achieve the Buddha Dharma?' It is by proclaiming the Dharma of extinction while the Buddha is not extinct, so that those who do not practice will begin to practice.

Chapter 17: Distinguishing Merits (Puṇyābhisandāna)

The preceding fourteen chapters extensively reveal the doctrine of the Sutra. The following four chapters extensively explain the function of the Sutra. Therefore, the treatise says: 'The supreme and wonderful power is unsurpassed; the remaining Sutras are merely manifestations.' According to the two meanings of 'remaining' and 'residual', the first is 'upper remainder', as explained earlier; the second is 'lower residual', which refers to the following four chapters. The first three chapters explain the supreme and wonderful power of generating blessings; the Sadāparibhūta (常不輕) Chapter explains the supreme and wonderful power of advancing on the path. Generating blessings demonstrates power through quantity, while advancing on the path demonstrates power through speed. There are five ways to manifest the generation of blessings, so the treatise says: 'The power of the Dharma has five ways: first, realization; second, faith; third, offering; fourth, hearing; and fifth, reading, reciting, upholding, and explaining.' Four ways are manifested in the Maitreya (彌勒，future Buddha) Chapter, and one way is manifested in the Sadāparibhūta (常精進，Never Disparaging Bodhisattva) Chapter. The Maitreya Chapter includes the Puṇyābhisandāna (分別功德，Distinguishing Merits) Chapter and the Anumodanā (隨喜，Joyful Acceptance) Chapter. The Sadāparibhūta Chapter is the Dharmabhāṇaka-guṇa (法師功德，Merits of a Dharma Teacher) Chapter. The first three ways are manifested in the Puṇyābhisandāna Chapter, the fourth way is manifested in the Anumodanā Chapter, and the fifth way is manifested in the Dharmabhāṇaka-guṇa Chapter. The Puṇyābhisandāna Chapter explains that hearing the Sutra brings much merit, the Anumodanā Chapter explains that joyful acceptance brings much merit, and the Dharmabhāṇaka-guṇa Chapter explains that practice brings much merit. Hearing the Sutra brings much merit, which is the benefit of generating understanding; joyful acceptance brings much merit, which is the benefit of skillful means; and practice brings much merit, which is the benefit of initiating action. Now, distinguishing according to the chapters, these are considered as three. The meaning of Puṇyābhisandāna (分別功德) is to distinguish the merits obtained from hearing the Sutra, hence the name. Within the chapter, there are three prefaces and three verses, divided into three sections. The first section explains the merit of hearing in person.

德。第二節明傳聞功德。第三節明修行功德。初節序說兩重。一總述二別述。

經曰。爾時大會至得大饒益者。此總述也。壽命劫數長遠者。法身之壽無始無終。即無長無短。報身之壽即有始無終。有長無短。應身之壽則有始有終。有長有短。今明報身之壽。雖復有始而無有終故。曰劫數長遠。然當受之壽巧曆所不知故言長。已受之壽心計莫測故言遠。時會聞此深生信仰故得大饒益。

經曰。於時世尊至得無生法忍者。次別述也。經文有十三章。功德論主總為三門。一證二信三供養。依論即為三別。初十一章明因聞得證。第十二章明因聞生信。第十三章明因聞供養。證是得果。信是發心。供是報德。初章兩重。初六章即現聞現證。后五章即現聞當證。現證即深行入法。當證即淺行受道。現證從淺至深。次第六階。當證從賒至促。次第五階。合十一章。初六者。一無生二聞持三樂說四捉持五不退六清凈。無生入見道。聞樂捉三入修道。不退清凈入無功用道。無生忍者。若仁王五忍。地前為伏。初三地為信。四五六為順。七八九地為無生。第十地為寂滅。信者證信無生。順者隨順七地無相無生七地功用無相。八地九地無功用無相。此明初地始證法空無生解行終心聞說進入初地無生。聞持者。攝論云。三地菩薩

【現代漢語翻譯】現代漢語譯本：德。第二節闡明傳聞的功德。第三節闡明修行的功德。第一節序言分為兩部分。一、總述，二、分述。

經文說：『爾時大會至得大饒益者』，這是總述。『壽命劫數長遠者』，法身的壽命無始無終，即無長無短。報身的壽命即有始無終，有長無短。應身的壽命則有始有終，有長有短。現在闡明報身的壽命，雖然有開始而沒有終結，所以說『劫數長遠』。然而，將要承受的壽命，精巧的歷法也無法知曉，所以說『長』。已經承受的壽命，用心計算也無法測度，所以說『遠』。當時法會聽聞此法，深深地產生信仰，所以得到巨大的利益。

經文說：『於時世尊至得無生法忍者』，這是分述。經文有十三章，功德論主總分為三門：一、證，二、信，三、供養。依照論典，即分為三類。前十一章闡明因聽聞而得證。第十二章闡明因聽聞而生信。第十三章闡明因聽聞而供養。『證』是得到果位，『信』是發起菩提心，『供』是報答恩德。第一章分為兩部分。前六章是現聞現證，后五章是現聞當證。現證是深入修行進入佛法，當證是淺顯修行接受佛道。現證從淺到深，次第有六個階段。當證從遠到近，次第有五個階段。合起來共十一章。前六者：一、無生，二、聞持，三、樂說，四、捉持，五、不退，六、清凈。『無生』進入見道，『聞』、『樂』、『捉』三者進入修道，『不退』、『清凈』進入無功用道。『無生忍者』，如果按照《仁王經》的五忍，地前是伏忍，初三地是信忍，四五六地是順忍，七八九地是無生忍，第十地是寂滅忍。『信』是證信無生，『順』是隨順七地無相無生，七地功用無相，八地九地無功用無相。這裡闡明初地開始證得法空無生，解行終心聽聞說法進入初地無生。『聞持者』，《攝大乘論》說，三地菩薩

【English Translation】 English version: Virtue. The second section clarifies the merits of hearing and transmission. The third section clarifies the merits of practice. The introductory section is divided into two parts: 1. General description, 2. Specific description.

The sutra says: 'At that time, the great assembly attained great benefit.' This is a general description. 'Those whose lifespans are long kalpas,' the lifespan of the Dharmakaya (Dharmakaya: the body of reality) has no beginning and no end, thus it is neither long nor short. The lifespan of the Sambhogakaya (Sambhogakaya: the body of enjoyment) has a beginning but no end, it is long but not short. The lifespan of the Nirmanakaya (Nirmanakaya: the body of transformation) has a beginning and an end, it is both long and short. Now, we are clarifying the lifespan of the Sambhogakaya, although it has a beginning but no end, therefore it is said 'long kalpas.' However, the lifespan that is to be received cannot be known by even the most skillful calendar, therefore it is said 'long.' The lifespan that has already been received cannot be measured by mental calculation, therefore it is said 'distant.' At that time, the assembly heard this Dharma and deeply generated faith, therefore they attained great benefit.

The sutra says: 'At that time, the World Honored One attained the forbearance of non-origination.' This is a specific description. The sutra has thirteen chapters, and the master of the merit treatise divides them into three categories: 1. Proof, 2. Faith, 3. Offering. According to the treatise, they are divided into three separate categories. The first eleven chapters clarify the attainment of proof through hearing. The twelfth chapter clarifies the generation of faith through hearing. The thirteenth chapter clarifies the offering through hearing. 'Proof' is the attainment of fruition, 'faith' is the generation of Bodhicitta (Bodhicitta: the mind of enlightenment), and 'offering' is repaying kindness. The first chapter is divided into two parts. The first six chapters are immediate hearing and immediate proof, and the last five chapters are immediate hearing and future proof. Immediate proof is entering the Dharma through deep practice, and future proof is receiving the path through shallow practice. Immediate proof progresses from shallow to deep, with six stages in order. Future proof progresses from far to near, with five stages in order. Together, there are eleven chapters. The first six are: 1. Non-origination (Anutpāda), 2. Retention of hearing (Dhāraṇī), 3. Joyful speaking (Pratibhāna), 4. Grasping and holding (Adhiṣṭhāna), 5. Non-retrogression (Avaivartika), 6. Purity (Śuddhi). 'Non-origination' enters the path of seeing, 'retention of hearing,' 'joyful speaking,' and 'grasping and holding' enter the path of cultivation, 'non-retrogression' and 'purity' enter the path of no-effort. 'The forbearance of non-origination,' according to the five forbearances of the Renwang Sutra (Renwang Sutra: the Sutra of Humane Kings), before the ten grounds (Bhumi), it is the forbearance of subjugation; the first three grounds are the forbearance of faith; the fourth, fifth, and sixth grounds are the forbearance of accordance; the seventh, eighth, and ninth grounds are the forbearance of non-origination; and the tenth ground is the forbearance of cessation. 'Faith' is proving faith in non-origination, 'accordance' is according with the non-origination of the seventh ground, the function of the seventh ground is without characteristics, and the eighth and ninth grounds are without function and without characteristics. This clarifies that the first ground begins to prove the emptiness of Dharma and non-origination, and the mind of understanding and practice enters the first ground of non-origination through hearing the Dharma. 'Retention of hearing,' the Compendium of Mahayana (Compendium of Mahayana) says that the Bodhisattvas of the third ground

得不退定大法光明聞持陀羅尼以為依止。案三地證見法界勝流始得聞持。樂說者。若約師位在第九。隨分在五六地。捉持者。七地證見法界無差別功德功用心住無相無間故得義。持八地證見法界不增減無功用心恒住無相有相有功用不能退轉。為他說此九地轉不退為勝。從初為名清凈者。第十地因位究竟名清凈。為他說此名清凈。攝論云。初地名得清凈。至第十地究竟清凈。次現聞當證謂證初無生。

經曰。佛說是諸菩薩至供養大會者。自下第三因聞供養兩重。一諸天供養。二菩薩供養。諸天即祥瑞下羅。菩薩即神幡上列。諸天在上故向下呈祥。菩薩地居故浮空表瑞。初章天瑞有六。一雨花。二雨香。三鳴鼓四雨衣。五垂瓔。六燒香。雨花香是見受用。鳴鼓是聞受用。垂瓔是觸受用。

經曰。一一佛上至至於梵天者。次菩薩供養。一財二法。此財供養。

經曰。是諸菩薩至讚歎諸佛者。此法供養。次頌說十九偈七重。初一偈頌聞法。次一偈頌總益。次七偈頌得證。次一偈頌得信。次一偈頌量福。次六偈頌供養。后兩偈總結嘆。七偈頌得證兩重。初三偈頌現聞現證。后四偈頌現聞當證。現證三重。初偈頌四證。次偈頌不退。后偈頌清凈當證得信。量福並可解。六偈頌供養兩重。初四偈頌諸天供養。后兩

【現代漢語翻譯】現代漢語譯本以得不退定大法光明聞持陀羅尼（Dharani，總持）作為依靠。按照三地菩薩證見法界（Dharmadhatu，宇宙萬有）殊勝境界才能獲得聞持。樂於演說的人，如果按照師位的標準，在第九地菩薩的果位。隨其分位，則在第五、六地菩薩的果位。能夠捉持的人，在第七地菩薩證見法界無差別功德，以功用心的狀態安住于無相無間，因此獲得義持。第八地菩薩證見法界不增不減，以無功用心的狀態恒常安住于無相有相，有功用而不能退轉。為他人宣說此法，第九地菩薩轉不退為殊勝。從最初開始名為清凈的人，第十地菩薩因位究竟，名為清凈。為他人宣說此法，名為清凈。《攝大乘論》說，初地菩薩名為得清凈，到第十地菩薩究竟清凈。其次，現聞當證，是指證得最初的無生。

經文說：『佛陀宣說這些菩薩乃至供養大會。』下面第三部分是因為聽聞而產生的供養，分為諸天供養和菩薩供養兩重。諸天以祥瑞降臨，菩薩以神幡排列。諸天在上，所以向下呈現祥瑞。菩薩在地，所以浮於空中顯示瑞兆。初章的天瑞有六種：一是雨花，二是雨香，三是鳴鼓，四是雨衣，五是垂瓔，六是燒香。雨花、雨香是見和受用，鳴鼓是聽聞受用，垂瓔是觸受用。

經文說：『一一佛上至於梵天。』其次是菩薩供養，分為財供養和法供養。這是財供養。

經文說：『是諸菩薩乃至讚歎諸佛。』這是法供養。其次是頌說十九偈，分為七重。第一偈頌讚聽聞佛法，第二偈頌讚總的利益，第三到第九偈頌讚獲得證悟，第十偈頌讚獲得信心，第十一偈頌讚衡量福德，第十二到第十七偈頌讚供養，最後兩偈總結讚歎。七偈頌讚獲得證悟分為兩重，前三偈頌讚現聞現證，后四偈頌讚現聞當證。現證分為三重，第一偈頌讚四種證悟，第二偈頌讚不退轉，第三偈頌讚清凈當證，獲得信心，衡量福德都可以理解。六偈頌讚供養分為兩重，前四偈頌讚諸天供養，后兩偈

【English Translation】 English version Taking the Dharani (a type of mantra or incantation) of Great Dharma Light of Non-Regression as a refuge. According to the attainment of the Dharma realm (Dharmadhatu, the totality of all phenomena) by Bodhisattvas of the Third Ground, one can attain the ability to retain what is heard. Those who delight in speaking about it, if judged by the position of a teacher, are at the Ninth Ground. Depending on their respective positions, they are at the Fifth or Sixth Ground. Those who can grasp and hold it, at the Seventh Ground, attain the merit of seeing the non-differentiated Dharma realm, abiding in the mind of effort in a state of non-form and non-interruption, thus attaining the meaning of holding. Bodhisattvas of the Eighth Ground attain the Dharma realm without increase or decrease, constantly abiding in the state of non-form and form with effortless mind, with effort and without regression. For others, speaking of this, the turning of non-regression by Bodhisattvas of the Ninth Ground is supreme. From the beginning, those named pure, the Bodhisattvas of the Tenth Ground, with the cause position perfected, are named pure. For others, speaking of this, it is named pure. The Compendium of Mahayana says that the First Ground is named attainment of purity, and the Tenth Ground is ultimate purity. Next, 'present hearing, future attainment' refers to attaining the initial non-origination.

The sutra says: 'The Buddha spoke of these Bodhisattvas up to the offering assembly.' The third part below is the offering arising from hearing, divided into two aspects: offerings from the devas (gods) and offerings from the Bodhisattvas. The devas descend with auspicious signs, and the Bodhisattvas arrange themselves with divine banners. The devas are above, so they present auspicious signs downwards. The Bodhisattvas are on the ground, so they float in the air displaying auspicious omens. The auspicious signs of the first chapter are sixfold: first, raining flowers; second, raining incense; third, sounding drums; fourth, raining garments; fifth, hanging garlands; sixth, burning incense. Raining flowers and incense are seeing and experiencing. Sounding drums is hearing and experiencing. Hanging garlands is touching and experiencing.

The sutra says: 'Each Buddha up to the Brahma heavens.' Next are the offerings from the Bodhisattvas, divided into material offerings and Dharma offerings. This is the material offering.

The sutra says: 'These Bodhisattvas up to praising all the Buddhas.' This is the Dharma offering. Next is the chanting of nineteen verses, divided into seven sections. The first verse praises hearing the Dharma, the second verse praises the overall benefit, the third to ninth verses praise attaining realization, the tenth verse praises attaining faith, the eleventh verse praises measuring merit, the twelfth to seventeenth verses praise offering, and the last two verses summarize the praise. The seven verses praising attaining realization are divided into two aspects: the first three verses praise present hearing and present realization, and the last four verses praise present hearing and future realization. Present realization is divided into three aspects: the first verse praises the four attainments, the second verse praises non-regression, and the third verse praises future attainment of purity, attaining faith, and measuring merit, which can all be understood. The six verses praising offering are divided into two aspects: the first four verses praise the offerings from the devas, and the last two

偈頌菩薩供養。諸天五重。初一偈頌雨華次一偈頌雨香。次半偈頌鳴鼓。次半偈頌雨衣。后一頌偈燒香頌。菩薩兩重。初一偈半頌財供養。後半偈頌法供養。

經曰。爾時佛告至無有限量者。次第二節明傳聞功德。由入道之徒通依五人而受法。一佛二弟子三諸天四變化五神仙。今依后四人故是傳聞也。序說三重。一即信明功德。二對行明功德。三望果明功德。即信五意。一信人即其有眾生。二信境即聞佛壽命。三信時即乃至一念。四信體即是信解。五信益即所得無限。此五中三劣而二勝。人劣時劣體劣。由境勝故得福多也。

經曰。若有善男子至所不能知者。此對行明功德也。亦五意。一行人即善男善女。行境即阿耨菩提。三行時即那由他劫。四行體即五波羅蜜。五行果即得福無邊。此五中三勝而二劣。人勝時勝境勝。但由體劣故得福少也。但明五度者。信解之心即般若也。次頌說十九偈半四重。初十一偈舉行體。次三偈量信力。次四偈發信愿。后一偈半獎信人。行體六重。初一偈頌慧行。次三偈頌檀行。次一偈頌戒行。次兩偈頌忍行。次一偈頌進行。后三偈頌定行。檀行三偈。初一偈頌檀境。次一偈頌檀具。后一偈頌檀心。忍行兩偈。初一偈忍重惡。后一偈忍輕惡頌。定行三偈。初一偈離定障。次一偈

【現代漢語翻譯】現代漢語譯本

偈頌是菩薩的供養。諸天分為五重。第一重偈頌是雨華，第二重偈頌是雨香，第三重半偈頌是鳴鼓，第四重半偈頌是雨衣，最後一重偈頌是燒香頌。菩薩分為兩重。第一重一偈半是頌財供養，後半偈頌是法供養。

經書中說：『當時佛告訴至無有**者。』接下來第二節闡明傳聞的功德。因為入道的人通常依靠五種人來接受佛法：一、佛，二、弟子，三、諸天，四、變化，五、神仙。現在依靠後四種人，所以是傳聞。序說分為三重：一是通過信來闡明功德，二是通過修行來闡明功德，三是通過期望結果來闡明功德。其中信包含五層含義：一是相信人，即相信有眾生；二是相信境，即聽聞佛的壽命；三是相信時間，即乃至一念；四是相信本體，即是信解；五是相信利益，即所得是無限的。這五種含義中，三種是劣勢，兩種是優勢。人是劣勢，時間是劣勢，本體是劣勢。因為境是優勢，所以得到的福報多。

經書中說：『如果有善男子至所不能知者。』這是通過修行來闡明功德，也包含五層含義：一是修行的人，即善男善女；二是修行的境，即阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）；三是修行的時間，即那由他劫（Nayuta kalpas，極長的時間單位）；四是修行的本體，即五波羅蜜（Five Paramitas，佈施、持戒、忍辱、精進、禪定）；五是修行的結果，即得到的福報是無邊的。這五種含義中，三種是優勢，兩種是劣勢。人是優勢，時間是優勢，境是優勢。但因為本體是劣勢，所以得到的福報少。這裡只闡明五度，信解之心就是般若（Prajna，智慧）。接下來用十九偈半來頌揚，分為四重。最初十一偈是舉行體，接下來三偈是衡量信力，接下來四偈是發信愿，最後一偈半是獎賞信人。行體分為六重：最初一偈頌揚慧行，接下來三偈頌揚檀行，接下來一偈頌揚戒行，接下來兩偈頌揚忍行，接下來一偈頌揚進行，最後三偈頌揚定行。檀行分為三偈：最初一偈頌揚檀境，接下來一偈頌揚檀具，最後一偈頌揚檀心。忍行分為兩偈：最初一偈是忍受重惡，后一偈是忍受輕惡頌。定行分為三偈：最初一偈是離開定障，接下來一偈

【English Translation】 English version

The verses are offerings of Bodhisattvas. The heavens are in five layers. The first verse is raining flowers, the second verse is raining incense, the third half-verse is sounding drums, the fourth half-verse is raining clothes, and the last verse is an incense-burning verse. Bodhisattvas are in two layers. The first one and a half verses are praising the offering of wealth, and the last half-verse is praising the offering of Dharma.

The Sutra says: 'At that time, the Buddha told Zhi Wu You ** (至無有**者, one who has reached the state of non-existence).' The second section explains the merits of hearsay. Because those who enter the path usually rely on five types of people to receive the Dharma: 1. Buddha, 2. Disciples, 3. Devas (gods), 4. Transformations, 5. Immortals. Now relying on the latter four, it is hearsay. The preface explains in three aspects: first, explaining merit through faith; second, explaining merit through practice; third, explaining merit through expecting results. Faith includes five meanings: first, believing in people, that is, believing that there are sentient beings; second, believing in the realm, that is, hearing the Buddha's lifespan; third, believing in time, that is, even a single thought; fourth, believing in the essence, that is, faith and understanding; fifth, believing in the benefit, that is, what is obtained is infinite. Among these five meanings, three are inferior and two are superior. People are inferior, time is inferior, and essence is inferior. Because the realm is superior, the blessings obtained are many.

The Sutra says: 'If there are good men to what cannot be known (若有善男子至所不能知者).' This is explaining merit through practice, also including five meanings: first, the practitioners, that is, good men and good women; second, the realm of practice, that is, Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed perfect enlightenment); third, the time of practice, that is, Nayuta kalpas (那由他劫, extremely long periods of time); fourth, the essence of practice, that is, the Five Paramitas (五波羅蜜, generosity, morality, patience, diligence, and meditation); fifth, the result of practice, that is, the blessings obtained are boundless. Among these five meanings, three are superior and two are inferior. People are superior, time is superior, and the realm is superior. But because the essence is inferior, the blessings obtained are few. Here, only the Five Perfections are explained, and the mind of faith and understanding is Prajna (般若, wisdom). Next, nineteen and a half verses are used to praise, divided into four layers. The first eleven verses are performing the essence, the next three verses are measuring the power of faith, the next four verses are generating faith and vows, and the last one and a half verses are rewarding believers. The essence of practice is divided into six layers: the first verse praises the practice of wisdom, the next three verses praise the practice of generosity (Dana, 檀那), the next verse praises the practice of morality (Sila, 戒), the next two verses praise the practice of patience (Kshanti, 忍), the next verse praises the practice of diligence (Virya, 精進), and the last three verses praise the practice of meditation (Dhyana, 禪那). The practice of generosity is divided into three verses: the first verse praises the realm of generosity, the next verse praises the means of generosity, and the last verse praises the mind of generosity. The practice of patience is divided into two verses: the first verse is enduring heavy evils, and the last verse is enduring light evils. The practice of meditation is divided into three verses: the first verse is leaving the obstacles of meditation, and the next verse

出定體。后一偈起定愿。次三偈量信力三重。初一偈牒行體。次一偈量信力。后一偈結信成。次四偈頌信愿四重。一偈嘆信壽。一偈嘆得壽。一偈嘆比壽。一偈嘆說壽。

經曰。又阿逸多至天上之慧者。次第三明修行功德。前明信而無行。今明行必有信。有信無行得益則少。有信有行得益則多。從少至多開化漸也。序說兩重。一分別現在修行功德。二分別未來修行功德。現在三重。一行因即聞信功德。二行體即弘法功德。三行果即見佛功德。初即聞惠。次即思惠。后即修惠。此即行因也。

經曰。何況廣聞至一切種智者。此明行體也。

經曰。阿逸多至圍繞說法者。次明行果三重。一見常身。二見常土。三顯見力。此見常身也。

經曰。又見此娑婆至咸處其中者。此見常土也。

經曰。若有能如是至深信解相者。此顯見力也。

經曰。又復如來至深信解者。自下第二分別未來修行功德。約三行分別。即為三重。一單修弘法行。二兼修六度行。三兼修供養佛僧行。修一行者得福少。修二行者得福多。修三行者得福極。此即初中后次第也。弘法行中八重。一本因。二出體。三顯力。四勸省。五釋意。六示相。七兼成。八結定。此即本因。

經曰。何況讀誦受持者。此出體。

【現代漢語翻譯】現代漢語譯本：出定體（從禪定中出來的狀態）。後面一偈是起定愿（發起禪定之愿）。再後面三偈衡量信力三重（三重信心的力量）。第一偈是牒行體（重複修行的本質）。第二偈衡量信力。最後一偈總結信的成就。再後面四偈頌揚信愿四重（信和愿的四個層面）。一偈讚歎信的壽命。一偈讚歎得壽命。一偈讚歎比壽命。一偈讚歎說壽命。經文說：『又阿逸多（Maitreya，彌勒菩薩）至天上之慧者』。接下來依次說明修行功德。前面說明有信而無行。現在說明有行必有信。有信無行，得到的利益就少。有信有行，得到的利益就多。從少到多，是開化漸進的過程。序說分為兩重。一是分別現在修行功德。二是分別未來修行功德。現在分為三重。一是行因，即聞信功德（聽聞和信受的功德）。二是行體，即弘法功德（弘揚佛法的功德）。三是行果，即見佛功德（見到佛的功德）。最初是聞慧（聽聞的智慧）。其次是思慧（思考的智慧）。最後是修慧（修行的智慧）。這就是行因。經文說：『何況廣聞至一切種智者』。這是說明行體。經文說：『阿逸多至圍繞說法者』。接下來說明行果三重。一是見常身（見到常住不變的佛身）。二是見常土（見到常住不變的佛土）。三是顯見力（顯示見佛的力量）。這是見常身。經文說：『又見此娑婆（Sahā，娑婆世界）至咸處其中者』。這是見常土。經文說：『若有能如是至深信解相者』。這是顯示見佛的力量。經文說：『又復如來至深信解者』。從這裡開始，第二部分分別未來修行功德。根據三種修行方式來分別，即為三重。一是單修弘法行（僅僅修習弘揚佛法）。二是兼修六度行（同時修習六度）。三是兼修供養佛僧行（同時修習供養佛和僧侶）。修一種行，得到的福報少。修兩種行，得到的福報多。修三種行，得到的福報最多。這就是初、中、后的次第。弘法行中分為八重。一是本因（根本原因）。二是出體（顯現本質）。三是顯力（顯示力量）。四是勸省（勸勉反省）。五是釋意（解釋意義）。六是示相（顯示相狀）。七是兼成（兼顧成就）。八是結定（總結確定）。這是本因。經文說：『何況讀誦受持者』。這是出體。

【English Translation】 English version: The state of emerging from Samadhi (deep meditation). The following verse is the Vow of Emerging from Samadhi. The next three verses measure the threefold power of faith. The first verse repeats the essence of practice. The second verse measures the power of faith. The last verse concludes the accomplishment of faith. The next four verses praise the fourfold aspects of faith and vows. One verse praises the lifespan of faith. One verse praises attaining lifespan. One verse praises comparing lifespan. One verse praises speaking of lifespan. The Sutra says: 'Furthermore, Ajita (Maitreya), the wise one in the heavens.' Next, it explains the merits of practice in order. The previous section explained having faith without practice. Now it explains that practice must have faith. Having faith without practice yields little benefit. Having faith with practice yields much benefit. Progressing from little to much is a gradual process of enlightenment. The introduction is divided into two aspects. First, distinguishing the merits of present practice. Second, distinguishing the merits of future practice. The present is divided into three aspects. First, the cause of practice, which is the merit of hearing and believing. Second, the essence of practice, which is the merit of propagating the Dharma. Third, the result of practice, which is the merit of seeing the Buddha. Initially, it is the wisdom of hearing. Next, it is the wisdom of thinking. Finally, it is the wisdom of cultivating. This is the cause of practice. The Sutra says: 'How much more so for those who widely hear up to the wisdom of all kinds.' This explains the essence of practice. The Sutra says: 'Ajita, surrounding and expounding the Dharma.' Next, it explains the threefold result of practice. First, seeing the eternal body (of the Buddha). Second, seeing the eternal land (of the Buddha). Third, manifesting the power of seeing. This is seeing the eternal body. The Sutra says: 'Also seeing this Sahā (Sahā World) and all dwelling therein.' This is seeing the eternal land. The Sutra says: 'If one can thus deeply believe and understand the characteristics.' This manifests the power of seeing the Buddha. The Sutra says: 'Moreover, the Thus Come One deeply believes and understands.' From here onwards, the second part distinguishes the merits of future practice. It is distinguished according to three types of practice, which are threefold. First, solely cultivating the practice of propagating the Dharma. Second, concurrently cultivating the practice of the Six Perfections. Third, concurrently cultivating the practice of offering to the Buddha and Sangha. Cultivating one practice yields little merit. Cultivating two practices yields much merit. Cultivating three practices yields the most merit. This is the order of beginning, middle, and end. Within the practice of propagating the Dharma, it is divided into eight aspects. First, the fundamental cause. Second, revealing the essence. Third, manifesting the power. Fourth, urging reflection. Fifth, explaining the meaning. Sixth, showing the characteristics. Seventh, concurrently accomplishing. Eighth, concluding and determining. This is the fundamental cause. The Sutra says: 'How much more so for those who read, recite, receive, and uphold.' This reveals the essence.

經曰。斯人則為頂戴如來者。此顯力。

經曰。阿逸多至供養眾僧者。此勸省。

經曰。所以者何至供養眾僧者。此釋意。

經曰。則為以佛至供養是已者。此示相亦已供養佛。

經曰。阿逸多至其數無量者。此兼成亦已供養僧。

經曰。以此現前至供養眾僧者。此結定。

經曰。況復有人至一心智惠者。次第二明兼修六度行三重。一明行漸多。二明福漸積。三明力漸速。此明行漸多也。

經曰。其德最勝至亦復如是無量無邊者。此明福漸積。

經曰。疾至一切種智者。此明力漸速也。

經曰。若人讀誦至若教人書者。次第三兼修供養行亦三重。一明行漸多。二明福漸積。三明力漸速。初章復三。一修弘法行。二修供養行。三修六度行。此修弘法行也。

經曰。復能起塔至菩薩功德者。此修供養行也。

經曰。又為他人至善答問難者。次修六度行。解說此經者是法檀行。復能清凈持戒與柔和者而共止者。是持戒行。忍辱無瞋志念堅固者。是忍辱行。常貴坐禪得諸深定者。是禪定行。精進勇猛攝諸善法者。是精進行利根智惠善答問難者。是智惠行。

經曰。阿逸多至諸善功德者。此明福漸積。

經曰。當知是人至坐道樹下者。

【現代漢語翻譯】現代漢語譯本經文說：『這個人就是頂戴如來的人。』這是顯示力量。經文說：『阿逸多（Maitreya，彌勒菩薩）乃至供養眾僧的人。』這是勸勉反省。經文說：『為什麼乃至供養眾僧呢？』這是解釋意義。經文說：『就是以佛乃至供養完畢的人。』這是顯示相，也已經供養了佛。經文說：『阿逸多（Maitreya，彌勒菩薩）乃至其數量是無量的。』這是兼顧成就，也已經供養了僧。經文說：『用這現前的乃至供養眾僧。』這是總結確定。經文說：『何況有人乃至一心智慧呢？』其次第二重說明兼修六度（Six Perfections）行，有三重意義。第一重說明修行逐漸增多，第二重說明福報逐漸積累，第三重說明力量逐漸快速。這是說明修行逐漸增多。經文說：『他的德行最殊勝乃至也同樣是無量無邊的。』這是說明福報逐漸積累。經文說：『快速到達一切種智（Sarvajna，一切智慧）的人。』這是說明力量逐漸快速。經文說：『如果有人讀誦乃至如果教人書寫的人。』其次第三重說明兼修供養行，也有三重意義。第一重說明修行逐漸增多，第二重說明福報逐漸積累，第三重說明力量逐漸快速。初章又分三重：一修弘法行，二修供養行，三修六度行。這是修弘法行。經文說：『又能起塔乃至菩薩功德的人。』這是修供養行。經文說：『又為他人乃至善於回答問題的人。』其次是修六度行。解說此經的人是法檀行（Dharma Dana，法佈施）。又能清凈持戒與柔和的人共同生活，這是持戒行（Sila，戒律）。忍辱沒有嗔恨，意志堅定的人，這是忍辱行（Ksanti，忍耐）。經常喜歡坐禪得到各種深定的人，這是禪定行（Dhyana，禪定）。精進勇猛攝取各種善法的人，這是精進行（Virya，精進）。利根智慧善於回答問題的人，這是智慧行（Prajna，智慧）。經文說：『阿逸多（Maitreya，彌勒菩薩）乃至各種善功德。』這是說明福報逐漸積累。經文說：『應當知道這個人乃至坐在菩提樹下的人。』

【English Translation】 English version The sutra says: 'This person is one who reverently bears the Tathagata (如來, Thus Come One) on their head.' This reveals power. The sutra says: 'Ajita (阿逸多, Maitreya) and even those who make offerings to the Sangha (僧伽, monastic community).' This is an exhortation to reflect. The sutra says: 'Why is it that even making offerings to the Sangha?' This explains the meaning. The sutra says: 'It is to take the Buddha (佛) and even complete the offerings.' This shows the form and also has already made offerings to the Buddha. The sutra says: 'Ajita (阿逸多, Maitreya) and even their number is immeasurable.' This is to accomplish both, and also has already made offerings to the Sangha. The sutra says: 'With this present and even making offerings to the Sangha.' This is a concluding determination. The sutra says: 'How much more so if someone even has a single-minded wisdom?' Secondly, it explains the concurrent cultivation of the Six Perfections (六度) in three aspects: first, the practice gradually increases; second, merit gradually accumulates; third, power gradually accelerates. This explains that the practice gradually increases. The sutra says: 'Their virtue is most supreme and even likewise is immeasurable and boundless.' This explains that merit gradually accumulates. The sutra says: 'Quickly reaching the Sarvajna (一切種智, all-knowing wisdom).' This explains that power gradually accelerates. The sutra says: 'If someone recites and even if they teach others to write.' Thirdly, it explains the concurrent cultivation of offering practices, also in three aspects: first, the practice gradually increases; second, merit gradually accumulates; third, power gradually accelerates. The initial chapter is further divided into three: first, cultivating the practice of propagating the Dharma (弘法行); second, cultivating the practice of making offerings; third, cultivating the Six Perfections. This is cultivating the practice of propagating the Dharma. The sutra says: 'Also, being able to build stupas (塔) and even the merits of a Bodhisattva (菩薩, enlightenment being).' This is cultivating the practice of making offerings. The sutra says: 'Also, for others and even being good at answering difficult questions.' Next is cultivating the Six Perfections. Explaining this sutra is Dharma Dana (法檀行, giving of the Dharma). Also, being able to purely uphold the precepts (持戒) and live together with gentle people is the practice of Sila (持戒行, moral conduct). Enduring insult without anger, with firm resolve, is the practice of Ksanti (忍辱行, patience). Constantly valuing meditation (坐禪) and attaining various deep samadhis (深定) is the practice of Dhyana (禪定行, meditation). Vigorously and bravely gathering all good dharmas (善法) is the practice of Virya (精進行, effort). Having sharp wisdom and being good at answering difficult questions is the practice of Prajna (智惠行, wisdom). The sutra says: 'Ajita (阿逸多, Maitreya) and even all good merits.' This explains that merit gradually accumulates. The sutra says: 'You should know that this person and even sits under the Bodhi tree (道樹下).'

次明力漸速兩重。一令身尊。二令處貴。此令身尊由成佛故。

經曰。阿逸多至如佛之塔者。此令處貴也。次頌說十九偈半轉勢頌未來功德三重。初四偈半頌兼修供養舍利行。次四偈頌兼修供養眾僧行。次十一偈頌兼修六波羅蜜行。初二章可解。后章三重。初三偈明修法。次三偈明修度。后五偈明修力。修力三重。初一偈半明得天敬。次一偈明速成道。后兩偈半令處尊。

隨喜功德品第十八

此品第二明方便益。隨以順從為義。喜以慶悅為名。所謂聞法順從心生慶悅故名隨喜。隨喜有兩。一自聞生喜。二勸聞生喜。自聞生喜即受他法施。勸聞生喜。即以法施他。受他法施。明生自聞慧。以法施他。令他生聞慧。生自聞慧。即自利行。生他聞惠。即利他行。如是因聞隨喜生聞惠。因聞惠生思惠。因思慧生修惠。因修惠生證智。聞即熏。思即覺。修即寂。證即通。此四即以隨喜為本故。名隨喜品。品內兩序兩頌即為四重。一序問。二頌問。三序答。四頌答。前二可解。

經曰。爾時佛告至隨喜已者。次序答分別五人功德即為五重。一隨喜人。二往聽人。三分坐人。四勸聽人。五修行人。前後二人明因不明果。中間三人明果不明因。隱顯互論耳。初明隨喜有五十人。即十信十解十行十回向十地為五

【現代漢語翻譯】現代漢語譯本次明力漸速兩重：一是使自身尊貴，二是使所處之地尊貴。使自身尊貴是因為成就佛的緣故。經中說：『阿逸多（Maitreya，彌勒菩薩）至於如佛之塔者』，這是使所處之地尊貴。接下來用十九偈半的轉勢頌來講述未來功德的三重意義。首先用四偈半來讚頌兼修供養舍利的行為，其次用四偈來讚頌兼修供養眾僧的行為，最後用十一偈來讚頌兼修六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）的行為。前兩章可以理解，后一章有三重意義。首先用三偈來闡明修法，其次用三偈來闡明修度，最後用五偈來闡明修力。修力有三重意義：首先用一偈半來闡明天人敬重，其次用一偈來闡明迅速成道，最後用兩偈半來闡明所處之地尊貴。隨喜功德品第十八此品第二，闡明方便利益。『隨』以順從為意義，『喜』以慶悅為名稱。所謂聽聞佛法，順從教義，心中產生慶悅，因此稱為隨喜。隨喜有兩種：一是自己聽聞佛法而生歡喜，二是勸他人聽聞佛法而生歡喜。自己聽聞佛法而生歡喜，就是接受他人的法施；勸他人聽聞佛法而生歡喜，就是用法來佈施他人。接受他人的法施，能夠增長自己聽聞佛法的智慧；用法來佈施他人，能夠使他人增長聽聞佛法的智慧。增長自己聽聞佛法的智慧，就是自利的行為；增長他人聽聞佛法的智慧，就是利他的行為。像這樣，因為聽聞佛法隨喜而生聽聞的智慧，因為聽聞的智慧而生思惟的智慧，因為思惟的智慧而生修行的智慧，因為修行的智慧而生證悟的智慧。聽聞就是熏習，思惟就是覺悟，修行就是寂靜，證悟就是通達。這四者都是以隨喜為根本，所以稱為隨喜品。品內有兩段序文和兩段頌文，總共有四重意義：一是序文提問，二是頌文提問，三是序文回答，四是頌文回答。前兩部分可以理解。經中說：『爾時佛告至隨喜已者』，接下來序文回答，分別闡述五種人的功德，總共有五重意義：一是隨喜的人，二是前往聽法的人，三是分座的人，四是勸人聽法的人，五是修行的人。前後兩種人闡明因，不闡明果；中間三種人闡明果，不闡明因。這是隱顯相互論述。首先闡明隨喜的有五十人，即十信、十解、十行、十回向、十地，共五位。

【English Translation】 English version Next, it explains the twofold power of gradual acceleration: first, to make the body honorable; second, to make the place of dwelling noble. Making the body honorable is due to the attainment of Buddhahood. The Sutra says: 'Ajita (Maitreya, the Bodhisattva Maitreya), as for those who reach the stupa of the Buddha,' this is to make the place of dwelling noble. Next, the nineteen and a half verses of the turning-force verses are used to explain the threefold meaning of future merits. First, four and a half verses praise the practice of concurrently cultivating offerings to the relics. Second, four verses praise the practice of concurrently cultivating offerings to the Sangha (community of monks). Third, eleven verses praise the practice of concurrently cultivating the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom). The first two chapters can be understood, and the last chapter has threefold meaning. First, three verses explain the method of cultivation. Second, three verses explain the degree of cultivation. Third, five verses explain the power of cultivation. The power of cultivation has threefold meaning: first, one and a half verses explain being respected by the devas (gods); second, one verse explains quickly attaining the Way; third, two and a half verses explain making the place of dwelling honorable. Chapter Eighteen on the Merits of Rejoicing This chapter is the second, explaining the benefits of expedient means. 'Sui' (following) means obedience, and 'Xi' (joy) means rejoicing. So-called hearing the Dharma (Buddhist teachings), obeying the teachings, and generating joy in the mind is called rejoicing. There are two kinds of rejoicing: first, rejoicing from hearing the Dharma oneself; second, encouraging others to hear the Dharma. Rejoicing from hearing the Dharma oneself is receiving the Dharma-giving of others; encouraging others to hear the Dharma is giving the Dharma to others. Receiving the Dharma-giving of others can increase one's own wisdom of hearing the Dharma; giving the Dharma to others can enable others to increase their wisdom of hearing the Dharma. Increasing one's own wisdom of hearing the Dharma is the act of benefiting oneself; increasing others' wisdom of hearing the Dharma is the act of benefiting others. In this way, because of hearing the Dharma and rejoicing, the wisdom of hearing arises; because of the wisdom of hearing, the wisdom of thinking arises; because of the wisdom of thinking, the wisdom of cultivation arises; because of the wisdom of cultivation, the wisdom of realization arises. Hearing is imbuing, thinking is awakening, cultivation is stillness, and realization is thorough understanding. These four are all based on rejoicing, so it is called the Chapter on the Merits of Rejoicing. Within the chapter, there are two prefaces and two verses, totaling fourfold meaning: first, the preface asks the question; second, the verses ask the question; third, the preface answers the question; fourth, the verses answer the question. The first two parts can be understood. The Sutra says: 'At that time, the Buddha told to those who have already rejoiced,' next, the preface answers, explaining the merits of five kinds of people, totaling fivefold meaning: first, the person who rejoices; second, the person who goes to listen to the Dharma; third, the person who shares a seat; fourth, the person who encourages others to listen to the Dharma; fifth, the person who cultivates. The first two kinds of people explain the cause, not the effect; the middle three kinds of people explain the effect, not the cause. This is a mutual discussion of the hidden and the manifest. First, it explains that there are fifty people who rejoice, namely the ten faiths, ten understandings, ten practices, ten dedications, and ten grounds, totaling five.

十。此中從勝向劣而為次第故。以法雲地為最初人。信心為最後人。初隨喜為最勝。后隨喜為最劣。是故數至五十不多不少。文有六重。一立初二總轉三條后四對田五起行六量福。立初兩重。一喜聞二喜化。此明喜聞三意。一喜時即如來滅后。二喜人即道俗四眾。三喜事即聞經隨喜。

經曰。從法會出至隨力演說者。此喜化三意。一化處即僧坊等。二化境即父母等。三化事即隨力演說。

經曰。是諸人等至第五十者。第二總轉也。

經曰。阿逸多至汝當善聽者。第三條后也。

經曰。若四百萬億至眾生數者。第四對田也三意。一器多即四百萬億阿僧祇世界。二生多即五類眾生。三結多即如是等在眾生數也。五類者。一道類。二生類。三界類。四體類。五相類。道類則六趣。如序品解。生類即四生。謂卵胎濕化生者新諸根起也。依㲉而生曰卵。含藏而出曰胎。假潤而興曰濕。欻然而現曰化。卵生者孔雀鸚鵡等。胎生者象馬駝驢等。濕生者蚊蚋精蛉等。化生者地獄諸天等。於五道中人畜具四生。地獄諸天但化生。鬼神二種化生胎生。人卵生者。如世羅優波世羅二比丘。從鶴卵中生。鶴鳥于山中生二卵卵出兩童子。人奪養之為立名字。一名大山。二名小山。后出家得羅漢。世羅言山。優波世羅言小

【現代漢語翻譯】現代漢語譯本十、這裡因為是從殊勝到低劣的次第，所以將法雲地（Dharmamegha Bhumi，菩薩十地中的第十地）的菩薩作為最初的人，將信心作為最後的人。最初的隨喜最為殊勝，最後的隨喜最為低劣。因此，數量達到五十不多也不少。文中有六重含義：一是建立最初，二是總括轉述，三是分條說明最後的人，四是針對福田進行比較，五是發起修行，六是衡量福報。建立最初包含兩重含義：一是歡喜聽聞，二是歡喜教化。這裡說明歡喜聽聞的三種意義：一是歡喜的時機，即如來滅度之後；二是歡喜的人，即道俗四眾（比丘、比丘尼、優婆塞、優婆夷）；三是歡喜的事情，即聽聞佛經並隨喜。

經文說：『從法會出來到隨自己的能力演說』，這是歡喜教化的三種意義：一是教化的處所，即僧坊等；二是教化的對象，即父母等；三是教化的事情，即隨自己的能力演說。

經文說：『這些人們直到第五十個』，這是第二重總括轉述。

經文說：『阿逸多（Ajita，彌勒菩薩的別名）！你應當好好聽』，這是第三重分條說明最後的人。

經文說：『如果四百萬億阿僧祇（Asamkhya，無數）世界直到眾生的數量』，這是第四重針對福田進行比較，包含三種意義：一是器界眾多，即四百萬億阿僧祇世界；二是眾生眾多，即五類眾生；三是因緣眾多，即像這樣等等都在眾生的數量之中。五類眾生是：一道類，二生類，三界類，四體類，五相類。道類就是六趣（地獄、餓鬼、畜生、阿修羅、人、天），如《序品》所解釋的。生類就是四生（卵生、胎生、濕生、化生），所謂卵胎濕化生是指新的諸根生起。依靠蛋殼而生的叫做卵生，含藏在母胎中而出的叫做胎生，憑藉濕氣而興起的叫做濕生，忽然顯現的叫做化生。卵生如孔雀、鸚鵡等，胎生如象、馬、駱駝、驢等，濕生如蚊、蚋、精蛉等，化生如地獄諸天等。在五道之中，人道和畜生道兼具四生。地獄和諸天只有化生。鬼神有兩種，化生和胎生。人道中也有卵生的，如世羅（Sela）和優波世羅（Upasela）兩位比丘，是從鶴卵中出生的。鶴鳥在山中生下兩個卵，卵中生出兩個童子，人們奪來養育他們，為他們取名字，一個叫大山，一個叫小山，後來出家證得阿羅漢。世羅的意思是山，優波世羅的意思是小山。

【English Translation】 English version 10. Here, because the order is from the superior to the inferior, the Bodhisattva of Dharmamegha Bhumi (the tenth Bhumi of the Bodhisattva) is taken as the first person, and faith is taken as the last person. The initial rejoicing is the most superior, and the last rejoicing is the most inferior. Therefore, the number reaches fifty, neither more nor less. There are six layers of meaning in the text: first, establishing the beginning; second, summarizing and restating; third, itemizing the last person; fourth, comparing the fields of merit; fifth, initiating practice; and sixth, measuring blessings. Establishing the beginning includes two layers of meaning: first, rejoicing in hearing; second, rejoicing in teaching. Here, three meanings of rejoicing in hearing are explained: first, the time of rejoicing, which is after the extinction of the Tathagata; second, the people who rejoice, which are the four assemblies of laity and clergy (bhikshus, bhikshunis, upasakas, upasikas); third, the matter of rejoicing, which is hearing the sutras and rejoicing accordingly.

The sutra says: 'From leaving the Dharma assembly to expounding according to one's ability,' this is the three meanings of rejoicing in teaching: first, the place of teaching, which is monasteries, etc.; second, the object of teaching, which is parents, etc.; third, the matter of teaching, which is expounding according to one's ability.

The sutra says: 'These people up to the fiftieth,' this is the second layer of summarizing and restating.

The sutra says: 'Ajita (another name for Maitreya Bodhisattva)! You should listen carefully,' this is the third layer of itemizing the last person.

The sutra says: 'If four million billion Asamkhya (innumerable) worlds up to the number of sentient beings,' this is the fourth layer of comparing the fields of merit, including three meanings: first, the multitude of realms, which is four million billion Asamkhya worlds; second, the multitude of sentient beings, which is five categories of sentient beings; third, the multitude of conditions, which is like this and so on, all within the number of sentient beings. The five categories of sentient beings are: first, the category of paths; second, the category of births; third, the category of realms; fourth, the category of bodies; fifth, the category of forms. The category of paths is the six realms (hell, hungry ghosts, animals, asuras, humans, devas), as explained in the 'Introduction' chapter. The category of births is the four births (oviparous, viviparous, moisture-born, metamorphic), so-called oviparous, viviparous, moisture-born, and metamorphic refer to the arising of new faculties. Born relying on eggshells is called oviparous, born contained in the womb is called viviparous, born relying on moisture is called moisture-born, and born suddenly appearing is called metamorphic. Oviparous beings are like peacocks, parrots, etc. Viviparous beings are like elephants, horses, camels, donkeys, etc. Moisture-born beings are like mosquitoes, gnats, dragonflies, etc. Metamorphic beings are like hell beings and devas, etc. Among the five paths, humans and animals have all four births. Hell beings and devas only have metamorphic birth. Ghosts and spirits have two types, metamorphic and viviparous. There are also oviparous humans, such as the two bhikshus Sela and Upasela, who were born from crane eggs. Crane birds laid two eggs in the mountains, and two children were born from the eggs. People took them and raised them, giving them names, one called Great Mountain and the other called Small Mountain. Later, they left home and attained Arhatship. Sela means mountain, and Upasela means small mountain.

山。又如彌伽羅母毗舍佉夫人。一時生三十二卵。卵出三十二子。值佛出家並得初果。又如般遮羅王生五百子。並是卵生。王及王子。后時並悟緣覺果。人胎生者如今世人也。人濕生者。如頂生王遮婁王優波遮婁王。劫初時布薩王頂生一胞。胞破生頂生王。頂生王膝上生一胞。胞破生遮婁王。遮婁王𨄔上生一胞。胞破生優波遮婁王。此三即是祖父孫並登轉輪王位。又如耆婆母。從庵羅樹生。亦是濕生也。人化生者。如劫初時人。一切化生。畜生四生者前三可見。唯龍及金翅鳥有化生不盡皆。然地獄諸天並中陰。此三處唯化生。鬼神多化生。而亦有胎生者。如女餓鬼。白目連雲。我夜生五子。晝時亦生五。生已皆食盡。如此我無飽。問。何生最勝。答。化生。問。若爾云何最後生菩薩。已得生自在唯受胎生。答。見大利益故。大利益者。由親屬相關。今無量釋迦種得入正法故。此人是轉輪種。但由此名生他恭敬尊重。背邪歸正故。人道得此勝利。起受化者。正勤心故。除世間疑。此眾生是何幻或為天為鬼故。除外道謗。一百劫盡。幻人世啖食世間故。余師說為安立舍利。令他供養得生天解脫。何以故。化生眾生無外種子。若死身不得住故。若人信佛有成愿通慧此救不然。因論起論。若化生眾生屍骸不可得。經中雲何說化

【現代漢語翻譯】現代漢語譯本山。又如彌伽羅母毗舍佉夫人（Migara's mother Visakha，彌伽羅的母親毗舍佉）。一時生了三十二個卵。卵孵化出三十二個孩子。正值佛陀出家，他們都證得了初果。又如般遮羅王（King Pancala）生了五百個兒子，都是卵生的。國王和王子們後來都領悟了緣覺果。人胎生就像現在的世人一樣。人濕生，比如頂生王（King Mandhata）、遮婁王（Caru）和優波遮婁王（Upacaru）。劫初的時候，布薩王（King Pusa）頂上生了一個胞，胞破後生出頂生王。頂生王膝蓋上生了一個胞，胞破後生出遮婁王。遮婁王肩上生了一個胞，胞破後生出優波遮婁王。這三位是祖父、父親和孫子，都登上了轉輪王的王位。又如耆婆（Jivaka）的母親從庵羅樹（mango tree）生出，也是濕生。人化生，比如劫初時的人，都是化生。畜生有四種生，前面三種可以見到，只有龍和金翅鳥（Garuda）有化生，但不是全部。然而，地獄的眾生、諸天以及中陰身，這三個地方只有化生。鬼神大多是化生，但也有胎生的，比如女餓鬼（female hungry ghost）對目連（Maudgalyayana）說：『我夜裡生五個孩子，白天也生五個，生下來就被我吃光了，所以我總是吃不飽。』問：哪種生最好？答：化生。問：如果這樣，為什麼最後一位菩薩已經獲得了生的自在，卻只選擇胎生？答：因為能見到更大的利益。更大的利益是，因為親屬的關係，現在無數的釋迦族人（Sakya clan）得以進入正法。這個人是轉輪王的後代，僅僅因為這個名號就能得到他人的恭敬和尊重，從而背離邪道，歸於正道，人道因此獲得這種勝利。發起接受教化的人，是因為有精進的心，消除世間的疑惑，疑惑這些眾生是幻化的，還是天人，還是鬼神。消除外道的誹謗，認為一百劫后，幻化的人會吃掉世間的東西。其他老師說這是爲了安立舍利（relics），讓人們供養，從而得生天解脫。為什麼呢？因為化生眾生沒有外在的種子，如果死了，身體就無法存在。如果有人相信佛陀有成愿通慧，這種說法是不對的。因為辯論而引發辯論，如果化生眾生的屍骸無法找到，經中怎麼說化生呢？

【English Translation】 English version Mountains. For example, Visakha (Visakha, mother of Migara), mother of Migara, at one time gave birth to thirty-two eggs. The eggs hatched into thirty-two children. It coincided with the Buddha's renunciation, and they all attained the first fruit. Another example is King Pancala (King Pancala) who had five hundred sons, all born from eggs. The king and princes later realized the Pratyekabuddha fruit. Human beings born from wombs are like the people of today's world. Human beings born from moisture, such as King Mandhata (King Mandhata), Caru (Caru), and Upacaru (Upacaru). At the beginning of the kalpa, King Pusa (King Pusa) had a sac on his head, which broke open and King Mandhata was born. King Mandhata had a sac on his knee, which broke open and Caru was born. Caru had a sac on his shoulder, which broke open and Upacaru was born. These three, grandfather, father, and son, all ascended to the position of Chakravartin. Another example is Jivaka's (Jivaka) mother, who was born from a mango tree (mango tree), also born from moisture. Human beings born by transformation, such as the people at the beginning of the kalpa, are all born by transformation. Animals have four types of birth, the first three can be seen, only dragons and Garuda (Garuda) have transformation birth, but not all. However, beings in hell, the heavens, and the intermediate state, these three places only have transformation birth. Ghosts and spirits are mostly born by transformation, but there are also those born from wombs, such as the female hungry ghost (female hungry ghost) who said to Maudgalyayana (Maudgalyayana): 'I give birth to five children at night, and I also give birth to five during the day. After they are born, I eat them all, so I am always hungry.' Question: Which birth is the best? Answer: Transformation birth. Question: If so, why did the last Bodhisattva, who had already attained freedom of birth, only choose womb birth? Answer: Because he saw greater benefits. The greater benefit is that because of kinship, countless members of the Sakya clan (Sakya clan) are now able to enter the true Dharma. This person is a descendant of the Chakravartin, and merely because of this title, he can receive respect and reverence from others, thereby turning away from evil paths and returning to the right path. The human realm thus gains this victory. Those who initiate the acceptance of teachings do so because they have diligent minds, eliminating worldly doubts, doubting whether these beings are illusory, or devas, or ghosts and spirits. Eliminating the slander of external paths, believing that after a hundred kalpas, illusory people will eat worldly things. Other teachers say this is to establish relics (relics), allowing people to make offerings, thereby attaining birth in heaven and liberation. Why? Because beings born by transformation do not have external seeds, and if they die, their bodies cannot remain. If someone believes that the Buddha has the power of fulfilling wishes and wisdom, this statement is incorrect. Because debate leads to debate, if the corpses of beings born by transformation cannot be found, how does the sutra speak of transformation birth?

生迦婁羅取化生龍為食。答不解故無失。復有食乃至未死。若死無復飽。此謂生類也。界類者即有形無形也。界有三。欲界二色界三無色界。俱舍云。界以持為義。或性為義。案持是攝義。性是因義。各攝自相同類相生故名為界。若法為欲欲所縛故名欲界。為色慾所縛故名色界。為無色慾所縛故名無色界。三處欲體是欲亦是界。三處欲外法是界而非欲。而名欲界色界無色界者。一與三處欲相應故。二能持三處欲故。故俱舍明是界與欲欲相應故名欲界。複次此界是欲界家界能持欲故。餘二亦爾。問。若三界通有欲則通是欲界。云何立三界。答。欲界具有四欲。一色慾。二心欲。三食慾。四淫慾。色界有二欲。色慾心欲。無色界有一欲。謂心欲。欲界欲滿而色微。色界色滿而欲微無色界色斷而欲微。欲界欲滿故名欲界。色微故不名色界。有色故非無色界。色界色滿故名色界。欲微故不名欲界。有欲故非無慾界。如是建立三界。欲界以二十處為體。色界或十六處。或十七處為體。無色界四處為體。于中若眾生若器世。若善若染污若無記若中陰。悉為三界體。由三界貪使所使故。由能持三界欲故。故俱舍明有諸界出五道。若善染污器世界中陰為性。是界非道。五道者是無覆無記眾生非中陰故。然此三界。欲界其必有色。色界其

【現代漢語翻譯】現代漢語譯本生迦樓羅（Garuda，一種神鳥）以變化而生的龍為食物。回答：因為不瞭解（龍的痛苦）所以沒有過失。又有（迦樓羅）吃龍，直到龍未死。如果龍死了，（迦樓羅）就沒有東西可以吃了。這說的是有生命的種類。界類，指的是有形和無形的（事物）。界有三種：欲界、色界、無色界。《俱舍論》說，『界』以『持』為意義，或者以『性』為意義。『持』是攝持的意思，『性』是因的意思。各自攝持自己相同的種類，互相產生，所以叫做『界』。如果法被慾望和貪慾所束縛，就叫做欲界；被色（rupa，物質）所束縛，就叫做色界；被無色（arupa，非物質）所束縛，就叫做無色界。三處（指眼、耳、鼻三根）的慾望本體既是慾望也是界。三處慾望之外的法是界，但不是慾望。而稱為欲界色界無色界的原因是：一是與三處的慾望相應；二是能支援三處的慾望。所以《俱舍論》闡明，因為界與慾望相應，所以叫做欲界。再次，這個界是欲界的家，界能支援慾望，其餘二界也是如此。問：如果三界都普遍存在慾望，那麼都應該叫做欲界，為什麼還要建立三界呢？答：欲界具有四種慾望：一、色慾（rupa-trsna，對形體的慾望）；二、心欲（citta-trsna，對念頭的慾望）；三、食慾（ahara-trsna，對食物的慾望）；四、淫慾（methuna-trsna，性慾）。色界有兩種慾望：色慾、心欲。無色界有一種慾望，就是心欲。欲界的慾望強烈而色（rupa，物質）微弱。色界的色強烈而慾望微弱。無色界的色斷絕而慾望微弱。欲界的慾望強烈，所以叫做欲界。色微弱，所以不叫做色界。有色，所以不是無色界。色界的色強烈，所以叫做色界。慾望微弱，所以不叫做欲界。有慾望，所以不是無慾界。這樣建立三界。欲界以二十處為本體，色界或以十六處，或以十七處為本體。無色界以四處為本體。其中，無論是眾生，還是器世界（bhajana-loka，眾生所居住的環境），無論是善，還是染污，無論是無記（avyakrta，非善非惡），還是中陰（antarabhava，死亡到投生之間的狀態），都屬於三界的本體。因為被三界的貪愛煩惱所驅使，因為能支援三界的慾望。所以《俱舍論》闡明，有諸界超出五道（五趣，即地獄、餓鬼、畜生、人、天）。如果是善、染污、器世界、中陰為自性，是界而非道。五道是指無覆無記的眾生，不是中陰的緣故。然而這三界，欲界其必定有色，色界其...

【English Translation】 English version Garudas (Garuda, a kind of divine bird) feed on dragons that are created by transformation. The answer is: because they do not understand (the suffering of the dragons), there is no fault. There are (Garudas) that eat dragons until the dragons are not dead. If the dragons die, (the Garudas) have nothing to eat. This refers to living beings. The categories of realms refer to things that are both with form and without form. There are three realms: the Desire Realm (Kama-dhatu), the Form Realm (Rupa-dhatu), and the Formless Realm (Arupa-dhatu). The Abhidharmakosa states that 'realm' means 'to hold' or 'nature'. 'To hold' means to encompass, and 'nature' means cause. Each encompasses its own similar kinds, and they produce each other, so they are called 'realms'. If a dharma is bound by desire and craving, it is called the Desire Realm; if it is bound by form (rupa, material), it is called the Form Realm; if it is bound by formlessness (arupa, immaterial), it is called the Formless Realm. The essence of desire in the three places (referring to the three roots of eye, ear, and nose) is both desire and realm. Dharmas outside the desires of the three places are realms but not desires. The reason they are called the Desire Realm, Form Realm, and Formless Realm is: first, they correspond to the desires of the three places; second, they can support the desires of the three places. Therefore, the Abhidharmakosa clarifies that because the realm corresponds to desire, it is called the Desire Realm. Furthermore, this realm is the home of the Desire Realm, and the realm can support desire, and the other two realms are also like this. Question: If desire is universally present in the three realms, then they should all be called the Desire Realm. Why establish three realms? Answer: The Desire Realm has four desires: first, form desire (rupa-trsna, desire for form); second, mind desire (citta-trsna, desire for thoughts); third, food desire (ahara-trsna, desire for food); fourth, sexual desire (methuna-trsna, sexual desire). The Form Realm has two desires: form desire, mind desire. The Formless Realm has one desire, which is mind desire. Desire is strong and form (rupa, material) is weak in the Desire Realm. Form is strong and desire is weak in the Form Realm. Form is severed and desire is weak in the Formless Realm. Desire is strong in the Desire Realm, so it is called the Desire Realm. Form is weak, so it is not called the Form Realm. There is form, so it is not the Formless Realm. Form is strong in the Form Realm, so it is called the Form Realm. Desire is weak, so it is not called the Desire Realm. There is desire, so it is not the Desireless Realm. Thus, the three realms are established. The Desire Realm has twenty places as its essence, the Form Realm has sixteen or seventeen places as its essence. The Formless Realm has four places as its essence. Among them, whether it is sentient beings, or the container world (bhajana-loka, the environment where sentient beings live), whether it is good, or defiled, whether it is neutral (avyakrta, neither good nor evil), or the intermediate state (antarabhava, the state between death and rebirth), all belong to the essence of the three realms. Because they are driven by the afflictions of craving in the three realms, because they can support the desires of the three realms. Therefore, the Abhidharmakosa clarifies that there are realms that transcend the five paths (five destinies, namely hell, hungry ghosts, animals, humans, and gods). If it is good, defiled, the container world, or the intermediate state as its nature, it is a realm but not a path. The five paths refer to sentient beings that are uncovered and neutral, not because of the intermediate state. However, these three realms, the Desire Realm must have form, the Form Realm...

必無慾。無色一界無色無慾。言有形攝下二界眾生。言無形攝上一界眾生也。體類者即有想無想非有想非無想也。一切眾生以想為性。一有想。謂有心而粗。二無想。謂無心而寂。三非有想非無想。謂雖有心非粗非寂非粗故異乎有想。非寂故異乎無想。故曰非有想非無想也。言有想即攝七有想定及欲界眾生也。言無想即攝二無想定及無想天眾生也。言非有想非無想即攝非想非非想眾生也。真諦又解分別眾生有凡有聖。凡夫二種。謂未成已成。未成者未成想位。謂從托胎以去乃至愛位但名得界。未能得想。由未能具足分別是非及安立來世生因故。但名無想。已成者已成想位。謂從取至有得名有想。已能分別是非及能安立來世生因故。故名有想聖人。但有第三句。謂非想非非想非想者。離三界想陰故。非非想者離三界所餘陰故。唯是三無流根說名為覺。小乘從初果至羅漢。大乘從初地至金剛。皆名非想非非想。五方便及四十心併名相。似非想非非想。佛果非是菩薩所化故不論之。相類者。即無足二足四足多足可解。十地論云。六趣者苦樂差別。四生者依止差別。依止業故。有形無形者。色無色差別。有想無想者。粗細差別。有足無足者。形相差別。如是等在眾生數者總結也。

經曰。有人求福至滿八十年已者。此第

【現代漢語翻譯】現代漢語譯本：必須沒有慾望。在無色界中，既沒有色，也沒有慾望。『有形』指的是包含下兩界（欲界和色界）的眾生。『無形』指的是包含上一界（無色界）的眾生。『體類』指的是有想、無想、非有想非無想這幾種狀態。一切眾生以『想』為本性。第一種是『有想』，指的是有心但比較粗糙的狀態；第二種是『無想』，指的是無心而寂靜的狀態；第三種是『非有想非無想』，指的是雖然有心，但既不粗糙也不寂靜的狀態。不粗糙，所以不同於『有想』；不寂靜，所以不同於『無想』。因此稱為『非有想非無想』。『有想』包含了七種有想定以及欲界眾生。『無想』包含了兩種無想定以及無想天眾生。『非有想非無想』包含了非想非非想天的眾生。真諦法師又解釋說，分別眾生有凡夫和聖人之分。凡夫又分為兩種：未成就和已成就。未成就指的是未成就想位的眾生，從托胎開始，一直到愛位，只能說是得到了界，但未能得到想，因為未能完全具備分辨是非和安立來世生因的能力，所以只能說是『無想』。已成就指的是已成就想位的眾生，從取到有，可以稱為『有想』，因為已經能夠分辨是非，並且能夠安立來世生因。聖人只有第三種狀態，即『非想非非想』。『非想』指的是離開了三界（欲界、色界、無色界）的想陰。『非非想』指的是離開了三界其餘的陰。只有這三種無漏根才能被稱為『覺』。小乘從初果到阿羅漢，大乘從初地到金剛，都可以稱為『非想非非想』。五方便和四十心都只是相似於『非想非非想』的狀態。佛果不是菩薩所能教化的，所以不討論。『相類』指的是無足、二足、四足、多足等，這比較容易理解。《十地論》中說，六道眾生的苦樂有差別，四生眾生的依止有差別，因為依止於業。有形和無形指的是色界和無色界的差別。有想和無想指的是粗細的差別。有足和無足指的是形相的差別。像這些都在眾生之列，這是總結性的說法。經文中說：『有人求福至滿八十年已』，這是第

【English Translation】 English version: There must be no desire. In the Formless Realm (Arupadhatu), there is neither form nor desire. 'Having form' refers to sentient beings in the lower two realms (Desire Realm and Form Realm). 'Formless' refers to sentient beings in the upper realm (Formless Realm). 'Nature and category' refers to the states of having thought (Sanna), no thought (Asanna), neither having thought nor not having thought (N'eva Sannā-N'āsannā). All sentient beings have 'thought' as their nature. The first is 'having thought,' which refers to having a mind but being coarse. The second is 'no thought,' which refers to having no mind and being tranquil. The third is 'neither having thought nor not having thought,' which refers to having a mind but being neither coarse nor tranquil. Not coarse, so it is different from 'having thought'; not tranquil, so it is different from 'no thought.' Therefore, it is called 'neither having thought nor not having thought'. 'Having thought' includes the seven Samadhi of having thought and sentient beings in the Desire Realm (Kamadhatu). 'No thought' includes the two Samadhi of no thought and sentient beings in the Heaven of No Thought (Asaññasatta). 'Neither having thought nor not having thought' includes sentient beings in the Heaven of Neither Perception nor Non-Perception (N'eva Sannā-N'āsannāyatana). Paramārtha further explains that sentient beings are divided into ordinary beings and sages. Ordinary beings are further divided into two types: unachieved and achieved. Unachieved refers to sentient beings who have not achieved the state of thought, from conception to the stage of attachment. They can only be said to have obtained the realm but have not obtained thought because they have not fully possessed the ability to distinguish right from wrong and establish the causes of future lives. Therefore, they can only be said to be 'no thought.' Achieved refers to sentient beings who have achieved the state of thought, from grasping to existence. They can be called 'having thought' because they are already able to distinguish right from wrong and establish the causes of future lives. Sages only have the third state, which is 'neither having thought nor not having thought.' 'Neither thought' refers to being separated from the Skandha of thought in the three realms (Desire Realm, Form Realm, and Formless Realm). 'Not not thought' refers to being separated from the remaining Skandhas in the three realms. Only these three undefiled roots can be called 'awakening.' In the Hinayana, from the first fruit (Sotapanna) to Arhat, and in the Mahayana, from the first Bhumi to Vajra, all can be called 'neither having thought nor not having thought.' The five expedient means (Upaya) and the forty minds are only similar to the state of 'neither having thought nor not having thought.' The fruit of Buddhahood is not what Bodhisattvas can teach, so it is not discussed. 'Similar categories' refers to footless, two-footed, four-footed, and many-footed, which is relatively easy to understand. The Dasabhumika Sutra says that the suffering and happiness of beings in the six realms (Gati) are different, and the reliance of beings in the four births (Yoni) are different because they rely on karma. Having form and formless refers to the difference between the Form Realm (Rupadhatu) and the Formless Realm (Arupadhatu). Having thought and no thought refers to the difference between coarse and subtle. Having feet and no feet refers to the difference in form and appearance. Like these are all among sentient beings, which is a concluding statement. The sutra says: 'If someone seeks blessings until they are eighty years old,' this is the

五起行也兩重。一起財施行。二起法施行。財施三意。一隨求施。二勝物施。三長時施。隨其所欲皆給與之者。是隨求施。七珍象馬等是勝物施。與七寶者生藏攝利益喜。與象馬車乘者生代步利益喜。與宮殿樓閣等生受用利益喜。是大施主如是佈施滿八十年者。是長時施。佛在時上壽百二十。中壽百歲。下壽八十。欲顯命難保故。以下壽為其量。

經曰。而作是念至而訓導之者。次起法施行三重。一謀化。二正化。三受化謀化也。五欲之具雖充百年之期已及。既與現世之樂。須拔當來之苦故。曰當以佛法而訓導之。

經曰。即集此眾生示教利喜者。此正化也。示教利喜如上解。

經曰。一時皆得至具八解脫者。此受化也。受化之徒並具四沙門果及八解脫。

經曰。于意云何至寧為多不者。第六量福也。四重。一問多。二答多。三比多。四況多。此問多也。二施既弘兩福理積所生功德可為多不。

經曰。彌勒白佛至阿羅漢果者。此答多也。直施一人之財福已難測。況施多人之法福豈可量。

經曰。佛告彌勒至所不能知者。此比多也。財施但令得世間樂離貧窮苦法施。但令得二乘樂離分段苦。隨喜能令得大乘樂離變易苦。欲量其勝算如難知。

經曰。阿逸多至不可為比者。此

【現代漢語翻譯】現代漢語譯本五種發起行為包含兩種施捨。第一種是財施，第二種是法施。財施有三種意義：一是隨求施，二是勝物施，三是長時施。隨其所愿都給予，這是隨求施。七珍、象、馬等是勝物施。給予七寶的人，生生世世都能獲得財富的攝受、利益和喜悅；給予象、馬、車乘的人，生生世世都能獲得代步的利益和喜悅；給予宮殿樓閣等的人，生生世世都能獲得受用的利益和喜悅。作為大施主這樣佈施滿八十年，這是長時施。佛在世時，上壽為一百二十歲，中壽為一百歲，下壽為八十歲。想要顯示壽命難以保證，所以以下壽作為衡量標準。

經文說：『而作是念至而訓導之者。』接下來是發起法施，包含三重意義：一是謀劃，二是正化，三是受化。所謂謀劃，是指五欲之樂即使能滿足百年的需求，但壽命終究有盡時。既然已經給予了現世的快樂，就必須拔除未來世的痛苦，所以說應當用佛法來訓導他們。

經文說：『即集此眾生示教利喜者。』這是正化。示教利喜如前文解釋。

經文說：『一時皆得至具八解脫者。』這是受化。接受教化的人都具備四沙門果以及八解脫。

經文說：『于意云何至寧為多不者。』這是第六個衡量福德。包含四重意義：一問多，二答多，三比多，四況多。這是問多。兩種施捨都如此弘大，兩種福德的道理積累，所產生的功德可以算作多嗎？

經文說：『彌勒白佛至阿羅漢果者。』這是答多。僅僅是佈施一人財物的福德已經難以估量，更何況是佈施多人佛法的福德，怎麼可以衡量呢？

經文說：『佛告彌勒至所不能知者。』這是比多。財施只能讓人得到世間的快樂，脫離貧窮的痛苦；法施只能讓人得到二乘的快樂，脫離分段生死的痛苦；隨喜能讓人得到大乘的快樂，脫離變易生死的痛苦。想要衡量它們的殊勝之處，就像是難以知曉一樣。

經文說：『阿逸多至不可為比者。』這是況

【English Translation】 English version There are two aspects to the five kinds of initiations. The first is the initiation of material giving (財施, cáishī), and the second is the initiation of Dharma giving (法施, fǎshī). Material giving has three meanings: first, giving according to request (隨求施, suíqiú shī); second, giving superior things (勝物施, shèngwù shī); and third, giving for a long time (長時施, chángshí shī). Giving whatever they desire is giving according to request. Giving seven treasures, elephants, horses, etc., is giving superior things. Giving seven treasures brings the benefit and joy of being embraced by wealth in life after life; giving elephants, horses, and carriages brings the benefit and joy of having transportation in life after life; giving palaces, pavilions, etc., brings the benefit and joy of enjoyment in life after life. Being a great benefactor who gives in this way for eighty years is giving for a long time. When the Buddha was in the world, the upper lifespan was one hundred and twenty years, the middle lifespan was one hundred years, and the lower lifespan was eighty years. Wanting to show that life is difficult to preserve, the lower lifespan is used as the standard.

The sutra says: 'And thinking thus, to instruct them.' Next is the initiation of Dharma giving, which includes three aspects: first, planning (謀化, móuhuà); second, correct transformation (正化, zhènghuà); and third, receiving transformation (受化, shòuhuà). Planning means that even if the tools of the five desires can satisfy a hundred years' worth of needs, life will eventually come to an end. Since worldly pleasures have already been given, the suffering of the future must be removed, so it is said that they should be instructed with the Buddha's Dharma.

The sutra says: 'Immediately gathering these beings to show, teach, benefit, and delight them.' This is correct transformation. Showing, teaching, benefiting, and delighting are as explained above.

The sutra says: 'At once, all attain the eight liberations.' This is receiving transformation. Those who receive transformation all possess the four fruits of a Śrāmaṇa (沙門果, shāmén guǒ) and the eight liberations (八解脫, bā jiětuō).

The sutra says: 'What do you think, is it much or not?' This is the sixth measurement of merit. It includes four aspects: first, asking about much; second, answering about much; third, comparing much; and fourth, illustrating much. This is asking about much. Both kinds of giving are so vast, and the principles of both kinds of merit accumulate, so can the resulting merit be considered much?

The sutra says: 'Maitreya (彌勒, Mílè) said to the Buddha, up to the fruit of an Arhat (阿羅漢果, Āluóhàn guǒ).' This is answering about much. The merit of giving material things to just one person is already difficult to measure, how much more so the merit of giving the Dharma to many people? How can it be measured?

The sutra says: 'The Buddha told Maitreya, up to that which cannot be known.' This is comparing much. Material giving only allows one to obtain worldly happiness and be free from the suffering of poverty; Dharma giving only allows one to obtain the happiness of the Two Vehicles (二乘, èrchéng) and be free from the suffering of segmented existence (分段苦, fēnduàn kǔ); rejoicing allows one to obtain the happiness of the Great Vehicle (大乘, dàchéng) and be free from the suffering of transformational existence (變易苦, biànyì kǔ). Wanting to measure their superiority is like trying to know the unknowable.

The sutra says: 'Ajita (阿逸多, Āyìduō), up to that which cannot be compared.' This is illustrating

況多也。最後人喜最劣。其福既已過前。最初之喜最勝。其福理難為比。

經曰。又阿逸多至及乘天宮者。次明第二往聽人。此中取行詣聽法所故。以乘天宮等為其報。若以聽法根亦無邊。然往人三品。下品得乘象馬。中品得乘寶輿。上品得乘天宮。

經曰。若復有人至所坐之處者。次明第三分坐人。亦由三心分坐故得三王坐處。下品得輪王坐處。中品得帝釋坐處。上品得梵王坐處也。

經曰。阿逸多至利根智惠者。次明第四勸聽人。以勸聽義邊得四種勝根。一得勝智。二無惡相。三有善相。四值善緣。此得勝智也與陀羅尼菩薩同生一處者。此是得智緣。前由勸人聽法故。為他得智緣。今與菩薩同生故為自得智緣。利根智惠者。此是得智體外聞必受為利根。內思必解為智惠。

經曰。百千萬世終不瘖啞者。次明無惡相也。無八種惡相。一無聲惡二無氣惡。三無舌惡。四無口惡。五無齒惡。六無唇惡。七無鼻惡。八無面惡。此無聲惡聲惡有二。言不出為喑。聲不轉為啞。由高聲勸人聽故無此二惡。

經曰。口氣不臭者。此無氣惡氣惡有一。即是口臭。實語為香語。虛語為臭語。由香語勸人聽故無此臭惡。

經曰。舌無病口亦無病者。此二是無惡舌惡口。口中三等為舌。人之面門為

【現代漢語翻譯】現代漢語譯本：更何況是後來的人呢。最後來聽法的人得到的利益是最少的。他們所獲得的福報已經不如最先來聽法的人了。最初來聽法的人所獲得的喜悅是最殊勝的，他們所獲得的福報是難以比擬的。

經書中說：『又，阿逸多（Ajita，彌勒菩薩的字）！至於那些乘坐天宮前來聽法的人』，接下來闡明的是第二種前來聽法的人。這裡取他們行動前往聽法之處的緣故，以乘坐天宮等作為他們的果報。如果從聽法的根本來說，其功德也是無邊的。然而，前往聽法的人有三種品級：下品的人能夠乘坐象或馬，中品的人能夠乘坐寶車，上品的人能夠乘坐天宮。

經書中說：『如果又有人，乃至分座位給他人』，接下來闡明的是第三種分座位給他人的人。也是由於三種發心來分座位，所以能夠得到三種王的座位。下品的人能夠得到輪王（Cakravarti-raja）的座位，中品的人能夠得到帝釋（Indra）的座位，上品的人能夠得到梵王（Brahma-raja）的座位。

經書中說：『阿逸多！乃至具有敏銳根性和智慧的人』，接下來闡明的是第四種勸人聽法的人。因為勸人聽法的緣故，能夠得到四種殊勝的善根：一、得到殊勝的智慧；二、沒有醜惡的相貌；三、具有美好的相貌；四、值遇良好的因緣。『此得到殊勝的智慧』，『與持陀羅尼（Dharani）的菩薩一同出生在一處』，這是得到智慧的因緣。之前由於勸他人聽法，所以為他人得到智慧的因緣；現在與菩薩一同出生，所以是為自己得到智慧的因緣。『利根智慧者』，這是得到智慧的本體，對外聽聞必定接受，這是『利根』；對內思考必定理解，這是『智慧』。

經書中說：『百千萬世，最終也不會瘖啞』，接下來闡明的是沒有醜惡的相貌。沒有八種醜惡的相貌：一、沒有聲音的醜惡；二、沒有氣息的醜惡；三、沒有舌頭的醜惡；四、沒有口部的醜惡；五、沒有牙齒的醜惡；六、沒有嘴唇的醜惡；七、沒有鼻子的醜惡；八、沒有面部的醜惡。這裡說沒有聲音的醜惡，聲音的醜惡有兩種：說不出話為『喑』，聲音不圓轉為『啞』。由於大聲勸人聽法，所以沒有這兩種醜惡。

經書中說：『口氣不臭』，這是沒有氣息的醜惡，氣息的醜惡有一種，就是口臭。真實的話語是香的，虛假的話語是臭的。由於用香語勸人聽法，所以沒有這種臭惡。

經書中說：『舌頭沒有疾病，口部也沒有疾病』，這兩種是沒有舌頭的醜惡和沒有口部的醜惡。口中的三個部分稱為舌頭，人的面門稱為

【English Translation】 English version: Moreover, what about those who come later? The last people to rejoice are the most inferior. Their blessings have already surpassed those who came before. The initial joy is the most supreme, and its blessings are difficult to compare.

The Sutra says: 'Furthermore, Ajita (Ajita, another name for Maitreya Bodhisattva)! As for those who come to listen in heavenly palaces,' this explains the second type of person who comes to listen. Here, it refers to the act of going to the place where the Dharma is preached, and taking riding in heavenly palaces as their reward. If we consider the root of listening to the Dharma, it is also boundless. However, there are three grades of people who come: those of the lower grade can ride elephants or horses, those of the middle grade can ride jeweled carriages, and those of the upper grade can ride heavenly palaces.

The Sutra says: 'If there are also people who, even share their seats,' this explains the third type of person who shares their seat. It is also because of sharing seats with three kinds of intentions that they can obtain the seats of three kinds of kings. Those of the lower grade can obtain the seat of a Wheel-Turning King (Cakravarti-raja), those of the middle grade can obtain the seat of Indra (Indra), and those of the upper grade can obtain the seat of a Brahma King (Brahma-raja).

The Sutra says: 'Ajita! Even those who have sharp faculties and wisdom,' this explains the fourth type of person who encourages others to listen to the Dharma. Because of encouraging others to listen to the Dharma, they can obtain four kinds of superior roots: first, they obtain superior wisdom; second, they have no evil appearances; third, they have good appearances; fourth, they encounter good conditions. 'This is obtaining superior wisdom,' 'being born in the same place as Bodhisattvas who hold Dharani (Dharani),' this is the condition for obtaining wisdom. Previously, because of encouraging others to listen to the Dharma, they created the condition for others to obtain wisdom; now, being born together with Bodhisattvas, they create the condition for themselves to obtain wisdom. 'Those with sharp faculties and wisdom,' this is the substance of obtaining wisdom; hearing externally and surely accepting is 'sharp faculties'; thinking internally and surely understanding is 'wisdom'.

The Sutra says: 'For hundreds of thousands of lifetimes, they will never be mute or deaf,' this explains having no evil appearances. There are no eight kinds of evil appearances: first, no evil voice; second, no evil breath; third, no evil tongue; fourth, no evil mouth; fifth, no evil teeth; sixth, no evil lips; seventh, no evil nose; eighth, no evil face. Here, it says no evil voice; there are two kinds of evil voice: being unable to speak is 'mute,' and the voice not being round and clear is 'deaf'. Because of loudly encouraging others to listen to the Dharma, they do not have these two evils.

The Sutra says: 'Their breath is not foul,' this is no evil breath; there is one kind of evil breath, which is bad breath. True words are fragrant, and false words are foul. Because of encouraging others to listen to the Dharma with fragrant words, they do not have this foul evil.

The Sutra says: 'Their tongue has no disease, and their mouth also has no disease,' these two are no evil tongue and no evil mouth. The three parts in the mouth are called the tongue, and the face of a person is called

口。舌病則噤口病爽。由耎語勸人聽故無舌噤惡。由正語勸人聽故無口爽惡。

經曰。齒不垢黑至不差不曲者。此無齒惡齒惡有六。薄黧為黑。微赤為黃。本闕為疏。中傷為缺。差者不正之貌。曲者如鉤之像。由齒髮聲勸人聽故。總得無此六惡。

經曰。唇不下垂至無諸可惡者。此無唇惡唇惡有九。下垂者遼怊而不掩。褰縮者編淺而露斷。粗澀者加之以皮朘。瘡緊者增之以肉坼。缺壞者體段不足。咼斜者相貌不圓。厚者表裡過肥。大者東西越度。黧黑者自無丹色。可惡者人不喜看。由唇發聲勸人聽故。總得無此九惡。

經曰。鼻不䐔䏲亦不曲戾者。此無鼻惡鼻惡有二。䐔䏲者高下不平。曲戾者東西不正。由鼻發聲勸人聽故。無此二惡。

經曰。面色不黑至不可喜相者。此無面惡面惡有四。面黑者色乏紅顏。狹長者形虧滿月。窊者邊高中下。曲者額亞頤鉤。由含喜正面勸人聽故。無此四惡。

經曰。唇舌牙齒至人相具足者。此明有善相。翻前惡即是好。

經曰。世世所生至信受教誨者。此明值善緣。見佛者是見受用。聞法者是聞受用。信受者是念受用。教誨者顯觸受用。值此善緣得出世四種受用也。此如序品中解。

經曰。阿逸多至如說修行者。此明第五修行人可解。次偈

【現代漢語翻譯】現代漢語譯本口。舌頭有疾病就會導致口不能言語，病好之後才能恢復正常。因為用柔和的言語勸人聽從，所以沒有舌頭僵硬不能說話的惡報。因為用正直的言語勸人聽從，所以沒有口齒不清的惡報。

經書上說，牙齒不污垢發黑，整齊不歪斜彎曲。這是沒有牙齒的惡相。牙齒的惡相有六種：顏色淺淡發黑，稍微發紅發黃，牙根缺失導致稀疏，中間損傷導致缺損，差是指牙齒不整齊的樣子，曲是指牙齒像鉤子一樣彎曲。因為用牙齒髮聲勸人聽從，所以總能避免這六種惡相。

經書上說，嘴唇不下垂，沒有各種令人厭惡的形態。這是沒有嘴唇的惡相。嘴唇的惡相有九種：下垂是指鬆弛而不遮蓋牙齒，收縮是指扁平淺薄而露出牙齦，粗糙乾澀還長著皮贅，瘡口緊繃還增生肉裂，缺損殘壞是形體不完整，歪斜不正導致相貌不圓滿，肥厚是表裡都過於肥胖，巨大是東西向超出常度，灰黑是沒有紅潤的顏色，令人厭惡是讓人不喜觀看。因為用嘴唇發聲勸人聽從，所以總能避免這九種惡相。

經書上說，鼻子不高低不平，也不歪斜不正。這是沒有鼻子的惡相。鼻子的惡相有兩種：高低不平，歪斜不正。因為用鼻子發聲勸人聽從，所以沒有這兩種惡相。

經書上說，面色不黑，沒有令人不喜歡的相貌。這是沒有面部的惡相。面部的惡相有四種：面色發黑是缺乏紅潤，狹長是形狀不像滿月，凹陷是邊緣高而中間低，彎曲是額頭低矮下巴彎鉤。因為面帶喜色正面勸人聽從，所以沒有這四種惡相。

經書上說，嘴唇、舌頭、牙齒都具備，是具備了好的相貌。反過來沒有之前的惡相就是好的。

經書上說，世世代代所生之處，都能信受教誨。這是說明遇到了好的因緣。見到佛就是見到受用，聽到佛法就是聽到受用，信受奉行就是念受用，教誨開導就是顯觸受用。遇到這些好的因緣，就能得到出世的四種受用。這就像序品中所解釋的那樣。

經書上說，阿逸多（Ajita，彌勒菩薩的梵文名字）啊，能夠如所說的那樣修行。這是說明第五種修行人可以理解。接下來是偈頌。

【English Translation】 English version Mouth. If the tongue is diseased, it will be unable to speak, and it will only return to normal after the illness is cured. Because of using gentle words to persuade people to listen, there is no retribution of a stiff tongue that cannot speak. Because of using upright words to persuade people to listen, there is no retribution of unclear speech.

The Sutra says: 'Teeth are not stained black, and are even and not crooked.' This means there are no bad characteristics of the teeth. There are six bad characteristics of the teeth: a light black color, a slightly red or yellow color, gaps at the roots causing sparseness, damage in the middle causing defects, 'difference' meaning uneven teeth, and 'crooked' meaning teeth that are hooked. Because one uses the teeth to produce sounds to persuade people to listen, one can avoid these six bad characteristics.

The Sutra says: 'Lips do not droop down,' meaning there are no various unpleasant forms. This means there are no bad characteristics of the lips. There are nine bad characteristics of the lips: drooping down means being loose and not covering the teeth, shrinking means being flat and shallow and exposing the gums, being rough and dry with skin tags, sores being tight with flesh cracks, being incomplete and broken, being crooked and uneven leading to an imperfect appearance, being thick meaning excessive fat inside and out, being large meaning exceeding normal dimensions, being dark black meaning lacking red color, and being unpleasant meaning people do not like to look at them. Because one uses the lips to produce sounds to persuade people to listen, one can avoid these nine bad characteristics.

The Sutra says: 'The nose is not uneven nor crooked.' This means there are no bad characteristics of the nose. There are two bad characteristics of the nose: being uneven and being crooked. Because one uses the nose to produce sounds to persuade people to listen, one can avoid these two bad characteristics.

The Sutra says: 'The complexion is not black,' meaning there is no unpleasant appearance. This means there are no bad characteristics of the face. There are four bad characteristics of the face: a black complexion meaning lacking redness, being narrow and long meaning the shape is not like a full moon, being sunken meaning the edges are high and the middle is low, and being crooked meaning a low forehead and a hooked chin. Because one uses a joyful and upright face to persuade people to listen, one can avoid these four bad characteristics.

The Sutra says: 'Lips, tongue, and teeth are all complete,' meaning one possesses good characteristics. Conversely, the absence of the previous bad characteristics is good.

The Sutra says: 'In every life, one is born in a place where one can believe and receive teachings.' This explains that one has encountered good conditions. Seeing the Buddha (Buddha, enlightened one) is seeing benefit, hearing the Dharma (Dharma, the teachings of the Buddha) is hearing benefit, believing and practicing is mindful benefit, and teaching and guiding is manifest contact benefit. Encountering these good conditions allows one to attain the four supramundane benefits. This is as explained in the Introduction chapter.

The Sutra says: 'Ajita (Ajita, Sanskrit name for Maitreya Bodhisattva), one can practice as said.' This explains that the fifth type of practitioner can be understood. Next is the verse.

頌十八偈頌。五人即五重。此中轉勢從劣至勝次第頌之。初九偈隨喜人。次五偈頌勸聽人。次兩偈頌往聽人。次一偈頌分坐人。后一偈頌修行人。隨喜四重。初一偈頌立初。次一偈頌條后。次五偈頌起行。后兩偈頌對量起行兩重。初一偈頌財施。后四偈頌法施。法施三重初一偈半頌謀化。次一偈半頌正化。后一偈頌受化。對量兩重。初一偈初一偈頌比多。后一偈頌況多。次五偈頌勸聽人三重初一偈頌能勸。次一偈頌受勸。后三偈頌勸果可解。次兩偈頌往聽人。初一偈頌往聽。后一偈頌往報頌。分坐修行二人可解。

法師功德品第十九

此品第三分別法師五行得六根功德故以為名。此法師在三賢位。十信一向弟子故。十地已舍分段故。品內兩重。一略標二廣釋。

經曰。爾時佛告至皆令清凈者。略標也。四意。一扣告。二指因。三示果。四顯勝。佛告常精進者。扣告也。欲因名以表義。非常精進者。不能行故。告常精進也。

經曰。受持法華經至若書寫者。指因也。受持是總相。讀誦說寫是別相。受是信力。持是念力。讀誦書寫是精進力。解說是惠力定力。一心通在其間。總別五業即為五因也。

經曰。是人得八百眼功德至千二百意功德者。亦果也。正法華及莊嚴論。六根各具千二百功

【現代漢語翻譯】現代漢語譯本：頌十八偈頌。五人即五重。此中轉勢從劣至勝次第頌之。初九偈隨喜人。次五偈頌勸聽人。次兩偈頌往聽人。次一偈頌分坐人。后一偈頌修行人。隨喜四重。初一偈頌立初。次一偈頌條后。次五偈頌起行。后兩偈頌對量起行兩重。初一偈頌財施。后四偈頌法施。法施三重初一偈半頌謀化。次一偈半頌正化。后一偈頌受化。對量兩重。初一偈初一偈頌比多。后一偈頌況多。次五偈頌勸聽人三重初一偈頌能勸。次一偈頌受勸。后三偈頌勸果可解。次兩偈頌往聽人。初一偈頌往聽。后一偈頌往報頌。分坐修行二人可解。

法師功德品第十九

此品第三分別法師五行得六根功德故以為名。此法師在三賢位。十信一向弟子故。十地已舍分段故。品內兩重。一略標二廣釋。

經曰。爾時佛告至皆令清凈者。略標也。四意。一扣告。二指因。三示果。四顯勝。佛告常精進者。扣告也。欲因名以表義。非常精進者。不能行故。告常精進也。

經曰。受持法華經至若書寫者。指因也。受持是總相。讀誦說寫是別相。受是信力。持是念力。讀誦書寫是精進力。解說是惠力定力。一心通在其間。總別五業即為五因也。

經曰。是人得八百眼功德至千二百意功德者。亦果也。正法華及莊嚴論。六根各具千二百功

【English Translation】 English version: Eulogy of Eighteen Gathas. Five people are five levels. Here, the transition from inferior to superior is praised in order. The first nine gathas are for those who rejoice. The next five gathas praise those who encourage listening. The next two gathas praise those who go to listen. The next one gatha praises those who share seats. The last one gatha praises those who practice. Rejoicing has four levels. The first gatha establishes the beginning. The next gatha outlines the details. The next five gathas initiate practice. The last two gathas compare and measure the two levels of initiating practice. The first gatha is about material giving. The next four gathas are about Dharma giving. Dharma giving has three levels. The first one and a half gathas praise planning. The next one and a half gathas praise correct transformation. The last gatha praises receiving transformation. Comparison and measurement have two levels. The first gatha compares the many. The last gatha illustrates the many. The next five gathas encourage listening. The first gatha praises the ability to encourage. The next gatha praises receiving encouragement. The last three gathas explain the result of encouragement. The next two gathas praise those who go to listen. The first gatha praises going to listen. The last gatha praises going to repay. Sharing seats and practicing are understandable.

Chapter Nineteen: The Merits of the Dharma Master

This chapter, the third, distinguishes the five practices of the Dharma Master and the merits of obtaining the six senses, hence the name. This Dharma Master is in the position of the Three Sages. Because of the ten beliefs and being a single-minded disciple. Because the Ten Grounds have already abandoned segmentation. There are two levels within the chapter. First, a brief outline, and second, a detailed explanation.

The Sutra says: 'At that time, the Buddha told [someone] to make everything pure.' This is a brief outline. Four meanings: first, knocking and telling; second, pointing to the cause; third, showing the result; fourth, revealing the superiority. The Buddha told Constant Vigour. This is knocking and telling. The name of desire is used to express the meaning. Those who are not constantly vigorous cannot practice, therefore, Constant Vigour is told.

The Sutra says: 'Receiving and upholding the Lotus Sutra to writing it.' This points to the cause. Receiving and upholding is the general aspect. Reading, reciting, speaking, and writing are the specific aspects. Receiving is the power of faith. Upholding is the power of mindfulness. Reading, reciting, and writing are the power of vigour. Explaining is the power of wisdom and the power of concentration. Single-mindedness pervades in between. The five activities, both general and specific, are the five causes.

The Sutra says: 'This person obtains the merit of eight hundred eyes to the merit of one thousand two hundred minds.' This is also the result. The correct Lotus Sutra and the Ornamentation Treatise. Each of the six senses possesses one thousand two hundred merits.

德。合有七千二百功德。今經六根二例三根各八百三根。各千二百。舊解一云。十善為本。一善以九善莊嚴。十善成百善。自行百教他百嘆百法嘆行百者。合有四百善。此四百有三品。成千二百。三根持經勝具三品故有千二百。三根持經劣但有中下品故唯得八百。二云。六根各具百福。一一福以十善莊嚴成一千。一根一千六根即六千。但三根弘經勝故增二百。三根弘經劣故減二百。

經曰。以是功德莊嚴六根清凈者。顯勝也。論云。此得六根清凈者。謂凡夫人以經力得勝根用。未入初地菩薩。應知。又六根清凈者。於一根中悉能具足見色聞聲知香味觸法等。諸根互用應知。

經曰。是善男子至清凈肉眼者。次廣釋。釋六根即六重。六根各有序頌合十二章。經序眼根六意。一體類勝。二照境寬。三緣悉。四過地度。五窮生類。六委事緒。此明體類勝眼體有五。肉天惠法佛。如方便品解。眼類有兩。一果根類。謂宿業所生。二長養類。謂現緣所發。今言父母所生者。明是果根也清凈肉眼者。明是凈根體也。以是地前菩薩分段根故。

經曰。見於三千世界者。照境寬也。明此眼力用。與緣覺修得天眼及佛根。得天眼見境相似。真諦引隨實論云。聲聞根得天眼見小千世界色。修得天眼見中千世界色。緣覺根

【現代漢語翻譯】現代漢語譯本德。合計有七千二百功德。現在經文中六根的兩種情況，三種根器各有八百，三種根器各有千二百。舊的解釋有一種說法是，以十善為根本，一善用九善來莊嚴，十善成就百善。自己修行百次，教導他人百次，讚歎百次，傚法修行百次，總共有四百善。這四百善有上中下三品，成就千二百。三種根器的人持誦此經，殊勝的具備三品，所以有千二百。三種根器的人持誦此經，差的只有中下品，所以只得到八百。另一種說法是，六根各自具備百福，每一福用十善來莊嚴，成就一千。一根一千，六根就是六千。但是三種根器的人弘揚此經殊勝，所以增加二百。三種根器的人弘揚此經差，所以減少二百。

經文說：『以是功德莊嚴六根清凈者』，這是顯示殊勝。論中說：『此得六根清凈者』，是指凡夫通過經的力量得到殊勝的根用，還沒有進入初地菩薩的境界。應該知道。又，六根清凈是指，在一根中完全能夠具足見色、聞聲、知香味觸法等，各種根互相使用，應該知道。

經文說：『是善男子乃至清凈肉眼者』，接下來廣泛解釋。解釋六根就是六重含義，六根各有順序的頌文，合起來有十二章。經文敘述眼根的六種意義：一、本體類別殊勝；二、照見境界寬廣；三、緣取一切；四、超過地界；五、窮盡眾生種類；六、詳細分辨事物的頭緒。這裡說明本體類別殊勝，眼的本體有五種：肉眼、天眼、慧眼、法眼、佛眼，如《方便品》所解釋的。眼的類別有兩種：一、果報根類，是指宿世業力所生；二、長養根類，是指現世因緣所發。現在說父母所生，說明這是果報根。『清凈肉眼者』，說明這是清凈的根體。因為這是地前菩薩分段的根。

經文說：『見於三千世界者』，是說照見境界寬廣。說明這種眼力作用，與緣覺修行得到的天眼以及佛的根所得的天眼見到的境界相似。真諦引用《隨實論》說，聲聞根得到的天眼能見到小千世界的色，修行得到的天眼能見到中千世界的色，緣覺根

【English Translation】 English version Virtue. It totals seven thousand two hundred merits. Now, in the sutra, regarding the two cases of the six roots, the three types of faculties each have eight hundred, and the three types of faculties each have one thousand two hundred. One old interpretation says that the ten virtues are the foundation, and one virtue is adorned with nine virtues, so the ten virtues accomplish one hundred virtues. Practicing oneself one hundred times, teaching others one hundred times, praising one hundred times, and emulating practice one hundred times, there are a total of four hundred virtues. These four hundred virtues have three grades, accomplishing one thousand two hundred. Those with the three types of faculties who uphold the sutra, the superior ones possess the three grades, so they have one thousand two hundred. Those with the three types of faculties who uphold the sutra, the inferior ones only have the middle and lower grades, so they only obtain eight hundred. Another interpretation says that each of the six roots possesses one hundred blessings, and each blessing is adorned with ten virtues, accomplishing one thousand. One root is one thousand, so six roots are six thousand. However, those with the three types of faculties who propagate the sutra are superior, so two hundred are added. Those with the three types of faculties who propagate the sutra are inferior, so two hundred are subtracted.

The sutra says: 'Adorning the six roots with these merits, making them pure,' this shows superiority. The treatise says: 'Those who attain the purity of the six roots,' refers to ordinary people who, through the power of the sutra, obtain the superior function of the roots, but have not yet entered the stage of the first Bhumi (ground). It should be known. Furthermore, the purity of the six roots means that within one root, one is fully able to possess seeing forms, hearing sounds, knowing smells, tastes, touch, and dharmas, etc. The various roots use each other, it should be known.

The sutra says: 'This good man, up to the pure physical eye,' next, it is explained extensively. Explaining the six roots is six layers of meaning, and each of the six roots has verses in order, totaling twelve chapters. The sutra narrates the six meanings of the eye root: 1. The essence and category are superior; 2. The realm illuminated is broad; 3. It grasps everything; 4. It transcends the realms; 5. It exhausts the types of beings; 6. It distinguishes the details of matters. Here, it explains that the essence and category are superior. The essence of the eye has five types: physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye, as explained in the 'Expedient Means' chapter. There are two types of eyes: 1. The resultant root type, which is born from past karma; 2. The nurtured root type, which is developed from present conditions. Now, saying 'born of parents' means that this is the resultant root. 'Pure physical eye' means that this is a pure root essence. Because this is the segmented root of a Bodhisattva before reaching the Bhumis (grounds).

The sutra says: 'Seeing the three thousand worlds,' this means that the realm illuminated is broad. It explains that the function of this eye power is similar to the realm seen by the heavenly eye obtained through the practice of Pratyekabuddhas (Solitary Buddhas) and the heavenly eye obtained by the root of the Buddha. Paramārtha (真諦) quotes the Suishitsu Ron (隨實論) saying that the heavenly eye obtained by the root of the Śrāvakas (Hearers) can see the colors of the small chiliocosm (小千世界), the heavenly eye obtained through practice can see the colors of the medium chiliocosm (中千世界), and the root of the Pratyekabuddhas (Solitary Buddhas)

天眼見中千世界色。修得天眼見大千世界色。佛眼得天眼見大千世界色。修得天眼見無邊世界色。此與雜心同。彼云。聲聞不方便見小千世界。方便見二千世界。緣覺不方便見二千世界。方便見三千世界佛不方便見三千世界。方便見無量無邊億百千三千世界。案不方便者是用根得天眼。方便者是用修得天眼。真諦明此言報得天眼者。並是欲界業所感。然勝天中根得天眼。三乘無學漏若不盡應用此業。欲界天中受根。由不受後有故。先所有勝業。悉于無學身中受勝天眼。在肉眼中隨覺觀所弘。若欲見近色則發肉眼識。若欲見遠名則發天眼識。今明持經力故。肉眼亦見三千明力大也。不見三千外者。智度論云。三千外有風輪。與眼相違故不能見也。

經曰。內外所有山林河海者。見緣悉也。前雖見寬其間或有見大不見小。如遠見大山不睹細物。或見遠不見近。如遠睹日輪不見眼𥇒。今明大小遠近一切悉見。一四天下有八大山。有八大海。如是三千世界有百億八十山百億八大海。有千中鐵圍有一大鐵圍。其中小山小海諸林諸河不可勝數。如是悉見。

經曰。下至阿鼻上至有頂者。過地度也。地度法上得見下下不見上。今此眼力亦能見上至有色之頂故。過地度也。

經曰。亦見其中一切眾生者。窮生類也。

【現代漢語翻譯】現代漢語譯本天眼能見到中千世界的景象。（天眼：一種神通，能看見凡人看不見的事物）通過修行獲得的天眼能見到大千世界的景象。佛眼憑藉天眼能見到大千世界的景象。通過修行獲得的天眼能見到無邊世界的景象。這與《雜心論》的觀點相同。《雜心論》說：『聲聞乘（小乘佛教的弟子）不通過修行方便，只能見到小千世界；通過修行方便，能見到二千世界。緣覺乘（獨自悟道的修行者）不通過修行方便，只能見到二千世界；通過修行方便，能見到三千世界。佛不通過修行方便，只能見到三千世界；通過修行方便，能見到無量無邊億百千個三千世界。』這裡所說的『不方便』是指用根（與生俱來的能力）獲得的天眼，『方便』是指通過修行獲得的天眼。真諦法師明確指出，所謂報得天眼，都是欲界（佛教宇宙觀中的最低層）的業力所感。然而，勝天（比一般天人更高級的天人）中通過根獲得的天眼，三乘（聲聞乘、緣覺乘、菩薩乘）的無學（已證得阿羅漢果位）如果業力沒有完全消除，仍然會應用這種業力。在欲界天中接受根，因為不再受後有（未來的生命），所以先前所有殊勝的業力，都會在無學之身中轉化為殊勝的天眼。這種天眼在肉眼中，隨著覺觀（思維和觀察）的弘揚而顯現。如果想看近處的景象，就發動肉眼識；如果想看遠處的景象，就發動天眼識。現在說明因為受持經典的力量，肉眼也能見到三千世界的景象，光明力量非常強大。不能見到三千世界之外的景象，是因為《智度論》說，三千世界之外有風輪，與眼睛相違背，所以不能見到。

經文說：『內外所有的山林河海』，這是指所見的範圍。前面雖然說能見到廣闊的景象，但其中或許有能見到大的卻見不到小的，比如遠處能見到大山卻看不到細小的東西；或者能見到遠的卻見不到近的，比如遠處能看到太陽卻看不到眼睫毛。現在說明無論大小遠近，一切都能見到。一個四天下有八大山，有八大海。這樣，三千世界就有百億八千座大山，百億八千個大海。有千個中鐵圍山，有一個大鐵圍山。其中小山小海，各種樹林各種河流，數不勝數。這些都能見到。

經文說：『下至阿鼻地獄，上至有頂天』，這是指超越了地界的限制。按照通常的說法，地界法只能向上看，不能向下看；地獄不能向上看。現在這種眼力也能向上看到有色界的頂端，所以說是超越了地界的限制。

經文說：『也見到其中的一切眾生』，這是指窮盡了眾生的種類。

【English Translation】 English version The heavenly eye can see the colors of the Middle Chiliocosm. (Heavenly Eye: A supernatural power to see things invisible to ordinary people.) The heavenly eye attained through cultivation can see the colors of the Great Chiliocosm. The Buddha's eye, relying on the heavenly eye, can see the colors of the Great Chiliocosm. The heavenly eye attained through cultivation can see the colors of the boundless world. This is the same as the view in the Abhidharmasamuccaya. The Abhidharmasamuccaya says: 'The sravakas (disciples of the Hinayana Buddhism) cannot see the Small Chiliocosm without skillful means; with skillful means, they can see the Two-Thousandfold World. The pratyekabuddhas (solitarily enlightened ones) cannot see the Two-Thousandfold World without skillful means; with skillful means, they can see the Three-Thousandfold World. The Buddhas cannot see the Three-Thousandfold World without skillful means; with skillful means, they can see countless, boundless, billions of hundreds of thousands of Three-Thousandfold Worlds.' Here, 'without skillful means' refers to the heavenly eye obtained through inherent faculties, and 'with skillful means' refers to the heavenly eye obtained through cultivation. Paramārtha clearly stated that the so-called retribution-obtained heavenly eye is all due to the karma of the desire realm (the lowest realm in Buddhist cosmology). However, the heavenly eye obtained through inherent faculties in the superior heavens (higher-level deities), if the outflows of the three vehicles (sravaka vehicle, pratyekabuddha vehicle, Bodhisattva vehicle) are not completely exhausted, this karma will still be applied. Receiving the inherent faculties in the desire realm heavens, because one no longer receives future existence, all the previously accumulated superior karma will be transformed into a superior heavenly eye in the body of the non-learner (one who has attained Arhatship). This heavenly eye manifests in the physical eye, along with the flourishing of vitarka and vicara (thinking and observation). If one wants to see nearby objects, one activates the physical eye consciousness; if one wants to see distant objects, one activates the heavenly eye consciousness. Now, it is explained that because of the power of upholding the sutra, the physical eye can also see the Three-Thousandfold World, and the power of light is very great. The reason for not being able to see beyond the Three-Thousandfold World is that the Mahaprajnaparamita-sastra says that there is a wind wheel outside the Three-Thousandfold World, which is contrary to the eyes, so it cannot be seen.

The sutra says: 'All the mountains, forests, rivers, and seas inside and outside,' this refers to the scope of what is seen. Although it was said earlier that one can see vast scenes, there may be cases where one can see the large but not the small, such as seeing a large mountain in the distance but not seeing small objects; or seeing the distant but not the near, such as seeing the sun in the distance but not seeing one's eyelashes. Now it is explained that one can see everything, whether large or small, near or far. One Jambudvipa (one of the four continents in Buddhist cosmology) has eight great mountains and eight great seas. Thus, the Three-Thousandfold World has a hundred billion eight thousand great mountains and a hundred billion eight thousand great seas. There are a thousand Middle Iron Mountain Ranges and one Great Iron Mountain Range. Among them, the small mountains, small seas, various forests, and various rivers are countless. All of these can be seen.

The sutra says: 'Down to Avici Hell, up to the Summit of Existence,' this refers to transcending the limitations of the realms. According to the usual explanation, the law of the realms only allows one to look upwards, not downwards; the lower realms cannot look upwards. Now, this power of sight can also see upwards to the top of the Form Realm, so it is said to transcend the limitations of the realms.

The sutra says: 'Also seeing all the beings within them,' this refers to exhausting all kinds of beings.

如上五類眾生悉皆見之故。言一切也。

經曰。及業因緣果根生處悉見悉知者。委事緒也。四意。一知業體。二知業因。三知業緣。四知業果。業者業體。謂身口意。身業眼根境。口業耳根境。意業意根境。知身業者自用。知口意者互用。因者業因也。惡業以三惡根為因。善業以三善根為因。並是意根境。眼根知者互用。緣者業緣。一人緣惡業。以惡友為緣。善業以善友為緣。二物緣惡業。以刀仗等為緣。善業以香花等為緣。此是眼根自境果根生處者。是業果也。知果略有六門。一知好惡。二知交賒。三知多少。四知生熟。五知受處。六知受心。一知好惡者。十住論云。知根者知諸業各各有根。善業或善處生或得涅槃惡業惡處生。二知交賒者。謂知三時根。得現根為交。得生后為賒。三知多少者感一世為少。感二世三世為多。如是過去業得七根。三單感三複感一總感現在業得三報。二單感一總感未來業得一根。一單感合三世業感　一根故。十住論說。佛知眾生過去業根。或業過去根在過去。或業過去根在現在。或業過去根在未來。或業過去根在過去未來。或業過去根在過去現在。或業過去根在未來現在。或業過去根在過去未來現在。或業現在根在現在。或業現在根在未來。或業現在根在現在未來。或業未來根在

【現代漢語翻譯】現代漢語譯本：『如上五類眾生悉皆見之故。言一切也。』意思是說，正如以上所說的五類眾生，（佛）全部都能看見，所以稱之為『一切』。

『經曰。及業因緣果根生處悉見悉知者。委事緒也。』經文說，（佛）能夠完全看見和知曉（眾生的）業、業因、業緣、業果、根和生處，這是詳細地說明了事情的頭緒。其中有四層含義：一是知業體，二是知業因，三是知業緣，四是知業果。業者，指的是業體，包括身、口、意。身業對應眼根和境，口業對應耳根和境，意業對應意根和境。知身業是自己運用（身體造業），知口業和意業是相互作用（影響）。因者，指的是業因。惡業以貪、嗔、癡三惡根為因，善業以無貪、無嗔、無癡三善根為因，這些都屬於意根的境界。眼根所知是相互作用（影響）。緣者，指的是業緣。一是人緣，惡業以惡友為緣，善業以善友為緣。二是物緣，惡業以刀仗等為緣，善業以香花等為緣。這些是眼根的自身境界。果根生處者，指的是業果。瞭解業果大致有六個方面：一是知好惡，二是知交賒，三是知多少，四是知生熟，五是知受處，六是知受心。一是知好惡，如《十住論》所說：『知根者，知諸業各各有根。善業或善處生，或得涅槃；惡業惡處生。』二是知交賒，指的是瞭解三時（過去、現在、未來）的根。得到現根為『交』，得到生后根為『賒』。三是知多少，感一世為少，感二世三世為多。像這樣，過去業得到七根，三單感，三複感，一總感。現在業得到三報，二單感，一總感。未來業得到一根，一單感。合三世業感一根。因此，《十住論》說，佛知眾生過去業根，或者業過去根在過去，或者業過去根在現在，或者業過去根在未來，或者業過去根在過去未來，或者業過去根在過去現在，或者業過去根在未來現在，或者業過去根在過去未來現在，或者業現在根在現在，或者業現在根在未來，或者業現在根在現在未來，或者業未來根在……

【English Translation】 English version: 『As the above five kinds of sentient beings are all seen, therefore it is called 'all'.』 This means that, just as the five kinds of sentient beings mentioned above, (the Buddha) can see them all, so it is called 'all'.

『The Sutra says: 'And those who see and know all about karma, causes, conditions, results, roots, and places of birth, understand the details of the matter.' The sutra says that (the Buddha) can completely see and know (sentient beings') karma, karmic causes, karmic conditions, karmic results, roots, and places of birth, which explains the details of the matter. There are four meanings: first, knowing the nature of karma; second, knowing the cause of karma; third, knowing the condition of karma; and fourth, knowing the result of karma. 'Karma' refers to the nature of karma, including body, speech, and mind. Body karma corresponds to the eye root and its object; speech karma corresponds to the ear root and its object; and mind karma corresponds to the mind root and its object. Knowing body karma is using (the body) oneself to create karma; knowing speech and mind karma is mutual interaction (influence). 'Cause' refers to the cause of karma. Evil karma has the three evil roots of greed (tanha), hatred (dosa), and delusion (moha) as its cause; good karma has the three good roots of non-greed, non-hatred, and non-delusion as its cause; these all belong to the realm of the mind root. What the eye root knows is mutual interaction (influence). 'Condition' refers to the condition of karma. First, the human condition: evil karma takes evil friends as its condition, and good karma takes good friends as its condition. Second, the material condition: evil karma takes knives and weapons as its condition, and good karma takes incense and flowers as its condition. These are the eye root's own realm. 'Result, root, and place of birth' refers to the result of karma. Understanding the result of karma roughly has six aspects: first, knowing good and evil; second, knowing 'jiaoshe' (交賒, immediate and deferred); third, knowing quantity; fourth, knowing maturity; fifth, knowing the place of reception; and sixth, knowing the state of mind of reception. First, knowing good and evil, as the Dashabhumika Sutra (Ten Stages Sutra) says: 'Those who know the root know that each karma has its own root. Good karma is born in good places or attains Nirvana; evil karma is born in evil places.' Second, knowing 'jiaoshe', which refers to understanding the roots of the three times (past, present, and future). Obtaining the present root is 'jiao' (immediate), and obtaining the root after birth is 'she' (deferred). Third, knowing quantity: feeling the effect in one lifetime is little, feeling the effect in two or three lifetimes is much. In this way, past karma obtains seven roots: three single feelings, three repeated feelings, and one total feeling. Present karma obtains three retributions: two single feelings and one total feeling. Future karma obtains one root: one single feeling. The karma of the three times combined feels one root. Therefore, the Dashabhumika Sutra says that the Buddha knows the past karmic roots of sentient beings, or the past root of karma is in the past, or the past root of karma is in the present, or the past root of karma is in the future, or the past root of karma is in the past and future, or the past root of karma is in the past and present, or the past root of karma is in the future and present, or the past root of karma is in the past, future, and present, or the present root of karma is in the present, or the present root of karma is in the future, or the present root of karma is in the present and future, or the future root of karma is in...

未來。有如是分別。四知生熟者。智度論云。二種業必受根不必受根。必受者不可離或待時待處待人受根。如人應共輪王受福。待輪王出時。是待時人即輪王處即輪王出處。五知受處者。智度論云。欲界受三受業根處。色界受二受業根處。無色界受一受業根處。六知受心者。智度論云。善心中受善不善無記根不善心無記心亦如是。如是六事一一知是名知業果。問。為即肉眼知未來耶。為有別智知未來耶。若即肉眼知者。肉眼見現在色不應知未來。若有別智知者。云云何說父母所生肉眼知耶。答。因肉眼起別智知故說肉眼知。肉眼見人死時生時色。意識知未來。如天眼知未來。此亦爾故。俱舍云。天眼天耳以色聲為境。若爾死生通惠。云何知彼眾生與身口意邪行相應誹謗聖人。由此捨命。必受無行惡道墮負黑闇處生。廣說如經。答由天眼不得知有別智。是天眼通惠伴類聖人相續中生能知如此。解脫道論亦云。天眼生四智。未來分智。自作業智。如行業智。果報業智。以未來分智。于未來色當起知之。以自作業智見他。以此業當往彼趣知之。以如行業智。見此人生趣。以此業在先生此知之。以業果報智。至此明至此煩惱至此方便。此業應熟。此業不應受。此業應多受。此業應少受知之。案今由經力肉眼起。智亦復如是。故

【現代漢語翻譯】現代漢語譯本未來，有這樣的區分（分別）。四、知生熟者：《智度論》說，有兩種業是必定要承受果報的，根（善根或惡根）則不一定承受果報。必定承受果報的業，是不可避免的，或者需要等待時機、地點、人物才能承受果報。例如，有人應該和轉輪王一起享受福報，就要等待轉輪王出現的時候。這個『時』就是等待轉輪王出現的時間，『處』就是轉輪王出現的地方，『人』就是轉輪王本人。五、知受處者：《智度論》說，欲界承受三種感受的業和根，色界承受兩種感受的業和根，無色界承受一種感受的業和根。六、知受心者：《智度論》說，在善心中承受善、不善、無記的根，不善心和無記心也是如此。像這樣，一一瞭解這六件事，就叫做『知業果』。問：是用肉眼直接知道未來嗎？還是有另外的智慧知道未來？如果用肉眼直接知道未來，那麼肉眼只能看到現在的色法，不應該知道未來。如果有另外的智慧知道未來，那麼為什麼又說父母所生的肉眼能知道呢？答：因為通過肉眼生起另外的智慧來知道，所以才說肉眼能知道。肉眼能看到人死亡和出生時的色法，意識能知道未來，就像天眼能知道未來一樣，這裡也是同樣的道理。《俱舍論》說，天眼和天耳以色和聲為境界。如果這樣，那麼死和生都應該通達。為什麼能知道那個眾生與身口意邪行相應，誹謗聖人，因此捨棄生命，必定會承受沒有修行的惡道，墮落到黑暗的地方出生呢？詳細的說法如經中所說。答：通過天眼不能知道，而是有另外的智慧。這種智慧是天眼通達伴隨的，在聖人相續中產生，能夠知道這些。解脫道論也說，天眼產生四種智慧：未來分智、自作業智、如行業智、果報業智。用未來分智，能夠知道未來將要產生的色法。用自作業智，看到他人，知道他會因為這個業而前往那個去處。用如行業智，看到這個人轉生到哪個去處，知道他先前的業。用業果報智，知道到什麼時候光明，到什麼時候煩惱，到什麼時候方便，這個業應該成熟，這個業不應該承受，這個業應該多承受，這個業應該少承受。現在憑藉經的力量，肉眼生起智慧也是這樣。

【English Translation】 English version In the future, there are such distinctions (vikalpa). Four, knowing the ripeness of karma: The Mahaprajnaparamita-sastra says that there are two types of karma that must be experienced, while roots (good or bad roots) are not necessarily experienced. Karma that must be experienced is unavoidable, or it requires waiting for the right time, place, and person to experience the result. For example, someone should enjoy blessings together with a Chakravartin (cakravartin, wheel-turning king), then they must wait for the time when the Chakravartin appears. This 'time' is waiting for the Chakravartin's appearance, the 'place' is the location where the Chakravartin appears, and the 'person' is the Chakravartin himself. Five, knowing the place of experiencing: The Mahaprajnaparamita-sastra says that the desire realm experiences karma and roots of three types of feelings, the form realm experiences karma and roots of two types of feelings, and the formless realm experiences karma and roots of one type of feeling. Six, knowing the mind of experiencing: The Mahaprajnaparamita-sastra says that in a wholesome mind, one experiences wholesome, unwholesome, and neutral roots; unwholesome and neutral minds are the same. Like this, understanding each of these six things is called 'knowing the result of karma'. Question: Is it that one directly knows the future with the physical eye? Or is there another wisdom that knows the future? If one directly knows the future with the physical eye, then the physical eye can only see present form, and should not know the future. If there is another wisdom that knows the future, then why is it said that the physical eye born of parents can know? Answer: Because one generates another wisdom through the physical eye to know, therefore it is said that the physical eye can know. The physical eye can see the form at the time of a person's death and birth, and consciousness can know the future, just like the divine eye (divyacakṣus) can know the future; the reasoning here is the same. The Abhidharmakośa says that the divine eye and the divine ear have form and sound as their objects. If so, then death and birth should both be understood. How can one know that being is associated with evil deeds of body, speech, and mind, slanders the sages, and therefore abandons life, and will surely experience the evil path of no cultivation, falling into a dark place to be born? The detailed explanation is as described in the sutras. Answer: One cannot know through the divine eye, but rather through another wisdom. This wisdom is accompanied by the divine eye's penetration, arising in the continuum of sages, and is able to know these things. The Vimuttimagga also says that the divine eye generates four wisdoms: wisdom of future division, wisdom of one's own actions, wisdom of actions like these, and wisdom of the result of karma. With the wisdom of future division, one can know the form that will arise in the future. With the wisdom of one's own actions, seeing others, one knows that they will go to that destination because of this karma. With the wisdom of actions like these, seeing which destination this person is reborn into, one knows their previous karma. With the wisdom of the result of karma, one knows when there will be light, when there will be afflictions, when there will be skillful means, this karma should ripen, this karma should not be experienced, this karma should be experienced more, this karma should be experienced less. Now, relying on the power of the sutras, the physical eye generates wisdom in the same way.

云肉眼知。非即肉眼知也。次偈頌六偈三重。初一偈頌眼因。次一偈頌眼體。后三偈頌眼用。用中雲彌樓山者。此云高山。亦日光山。須彌山者。此云妙高山。

經曰。複次常精進至得千二百耳功德者。次明耳根功德。序說四重。一指定因果。二總境寬狹。三委知鉅細。四結其力能。此指定因果也。

經曰。以是清凈耳至言語音聲者。此總境寬狹。

經曰。象聲馬聲至佛聲者。此委知鉅細也。

經曰。以要言之至不壞耳根者。此結其力能也。凡人六根取塵過度。及塵過強其根則壞。今由經力雖過雖強亦不能壞。次頌十八偈四重。初一偈總境寬狹。次九偈半能知事類。次四偈半善聽法音。后三偈美其力用。事類六重。初兩偈聞人中事類聲。次一偈聞天中事類聲。次兩偈聞山中事類聲。次兩偈聞海中事類聲。次一偈聞亂鳥事類聲。后一偈半聞凈天事類聲。次四偈半聞法音三重。初一偈半聞聲聞說法聲。次一偈半聞菩薩說法聲。后一偈半聞如來說法聲。次三偈美其力用。初兩偈美能。后一偈美位。

經曰。複次常精至八百鼻功德者。次明鼻根。序說四重一指定因果。二總境寬狹。三委知鉅細。四結其力能。此指定因果也。

經曰。以是清凈鼻根至種種諸香者。總境寬狹也。

經

【現代漢語翻譯】現代漢語譯本『云肉眼知。非即肉眼知也。』意思是說，憑藉肉眼（flesh eye）也能知曉事物，但並非僅僅依靠肉眼本身來知曉。接下來的偈頌有六偈，分為三重含義。首先一偈頌揚眼根的因緣，其次一偈頌揚眼根的本體，最後三偈頌揚眼根的作用。在眼根的作用中提到的『彌樓山』，在這裡指的是高山，也稱為日光山。『須彌山』，在這裡指的是妙高山（wonderfully high mountain）。

『經曰。複次常精進至得千二百耳功德者。』接下來闡明耳根的功德。序說分為四重含義：一是指定因果，二是總括境界的寬廣與狹窄，三是詳細瞭解巨大與細微，四是總結其力量與能力。這裡指的是指定因果。

『經曰。以是清凈耳至言語音聲者。』這是總括境界的寬廣與狹窄。

『經曰。象聲馬聲至佛聲者。』這是詳細瞭解巨大與細微。

『經曰。以要言之至不壞耳根者。』這是總結其力量與能力。凡人六根接觸塵境過度，或者塵境過於強烈，其根就會損壞。現在由於經典的力量，即使過度或者過於強烈，也不能損壞。接下來的頌有十八偈，分為四重含義。首先一偈總括境界的寬廣與狹窄，其次九偈半說明能夠知曉的事物種類，其次四偈半讚美善於聽聞佛法之音，最後三偈讚美其力量與作用。事物種類分為六重含義：首先兩偈聽聞人中的事物聲音，其次一偈聽聞天中的事物聲音，其次兩偈聽聞山中的事物聲音，其次兩偈聽聞海中的事物聲音，其次一偈聽聞嘈雜鳥類的聲音，最後半偈聽聞清凈天的事物聲音。其次四偈半聽聞佛法之音，分為三重含義：首先一偈半聽聞聲聞（Śrāvaka）說法的聲音，其次一偈半聽聞菩薩（Bodhisattva）說法的聲音，最後一偈半聽聞如來（Tathāgata）說法的聲音。其次三偈讚美其力量與作用，首先兩偈讚美其能力，后一偈讚美其地位。

『經曰。複次常精至八百鼻功德者。』接下來闡明鼻根。序說分為四重含義：一是指定因果，二是總括境界的寬廣與狹窄，三是詳細瞭解巨大與細微，四是總結其力量與能力。這裡指的是指定因果。

『經曰。以是清凈鼻根至種種諸香者。』這是總括境界的寬廣與狹窄。

經

【English Translation】 English version 'Cloud flesh eye knows. Not just flesh eye knows.' This means that one can know things through the flesh eye, but not solely relying on the flesh eye itself. The following verses consist of six stanzas, divided into three layers of meaning. First, one stanza praises the causes and conditions of the eye-root; second, one stanza praises the substance of the eye-root; and finally, three stanzas praise the function of the eye-root. The 'Mount Meru' mentioned in the function of the eye-root refers to a high mountain, also known as Sunlight Mountain. 'Mount Sumeru' refers to Wonderfully High Mountain (妙高山).

'The sutra says: Furthermore, Constantly Diligent, up to obtaining the twelve hundred merits of the ear.' Next, it explains the merits of the ear-root. The introduction is divided into four layers of meaning: first, specifying cause and effect; second, summarizing the breadth and narrowness of the realm; third, thoroughly knowing the large and small; and fourth, concluding its power and ability. This refers to specifying cause and effect.

'The sutra says: With this pure ear, up to speech and sound.' This summarizes the breadth and narrowness of the realm.

'The sutra says: Elephant sounds, horse sounds, up to Buddha sounds.' This thoroughly knows the large and small.

'The sutra says: In short, up to the indestructible ear-root.' This concludes its power and ability. Ordinary people's six roots excessively contact dust, or the dust is too strong, and their roots will be damaged. Now, due to the power of the sutra, even if it is excessive or too strong, it cannot be damaged. The following verses consist of eighteen stanzas, divided into four layers of meaning. First, one stanza summarizes the breadth and narrowness of the realm; second, nine and a half stanzas explain the types of things that can be known; third, four and a half stanzas praise the ability to listen well to the Dharma sound; and finally, three stanzas praise its power and function. The types of things are divided into six layers of meaning: first, two stanzas hear the sounds of things in the human realm; second, one stanza hears the sounds of things in the heavenly realm; third, two stanzas hear the sounds of things in the mountains; fourth, two stanzas hear the sounds of things in the sea; fifth, one stanza hears the sounds of chaotic birds; and finally, half a stanza hears the sounds of things in the pure heavens. Next, four and a half stanzas hear the Dharma sound, divided into three layers of meaning: first, one and a half stanzas hear the sound of Śrāvaka (聲聞) preaching the Dharma; second, one and a half stanzas hear the sound of Bodhisattva (菩薩) preaching the Dharma; and finally, one and a half stanzas hear the sound of Tathāgata (如來) preaching the Dharma. Next, three stanzas praise its power and function, first, two stanzas praise its ability, and the last stanza praises its position.

'The sutra says: Furthermore, Constantly Diligent, up to the eight hundred merits of the nose.' Next, it explains the nose-root. The introduction is divided into four layers of meaning: first, specifying cause and effect; second, summarizing the breadth and narrowness of the realm; third, thoroughly knowing the large and small; and fourth, concluding its power and ability. This refers to specifying cause and effect.

'The sutra says: With this pure nose-root, up to all kinds of fragrances.' This summarizes the breadth and narrowness of the realm.

Sutra

曰。須曼那華至悉能分別者。次委知鉅細也。四重。一聞地居身外香。二聞地居身內香。三聞天居身外香。四聞天居身內香。此聞地居身外香也。須曼那者此云好意。阇提者此云生亦曰實。瞻卜者此云黃華。亦曰金色華。波羅羅者此云重(平聲)。

經曰。又復別知至分別不錯者。此聞地居身內香也。

經曰。持是經者至無不聞知者。此聞天居身外香。波利質多羅者。此云護種種。𤘽鞞陀羅者。此云大遊戲破地。

經曰。又聞諸天身香至皆悉遙聞者。次聞天居身內香兩重。一聞地天身香。二聞空天身香。此聞地天身香。忉利已下地居故。炎摩已上空居故。

經曰。如是展轉至知其所在者。此聞空天身香二意。一聞住空天身香。即生天住空不解空故。二聞解空天身香。即凈天解空不住涅槃故。

經曰。雖聞此香至憶念不謬者。此結其力能也。次頌三十偈三重。初一偈頌總境。次二十八偈頌別用。后一偈頌結力。別用八重。初五偈知人中事。第二四偈知初天事。第三一偈知修羅事。第四一偈知畜生事。第五五偈知未形事。第六五偈知第二天事。第七兩偈知空天事。第八五偈知凈天事。人中五得。一偈知花香。一偈知男女。一偈知君臣。一偈知寶物。一偈知內身第二四偈知初天事。初一偈知

【現代漢語翻譯】現代漢語譯本：問：如果能完全分辨須曼那華（Sumanahua，意為好意）的香味，接下來就能詳細知道香味的鉅細嗎？答：有四種香：一是聞地居身外香，二是聞地居身內香，三是聞天居身外香，四是聞天居身內香。這裡說的是聞地居身外香。須曼那（Sumanahua）的意思是好意。阇提（阇提）的意思是生，也說是實。瞻卜（瞻卜）的意思是黃華，也說是金色華。波羅羅（波羅羅）的意思是重（平聲）。經文說：『又能夠分辨，直到分別不錯。』這是說聞地居身內香。經文說：『持誦這部經的人，沒有不能聞知的。』這是說聞天居身外香。波利質多羅（Paricchatraka）的意思是護種種。𤘽鞞陀羅（Kovidara）的意思是大遊戲破地。經文說：『又聞到諸天的身香，都能遙遠地聞到。』接下來是聞天居身內香，分為兩重：一是聞地天身香，二是聞空天身香。這裡說的是聞地天身香，因為忉利天（Trayastrimsa）以下是地居天，炎摩天（Yama）以上是空居天。經文說：『像這樣輾轉，直到知道他們所在的地方。』這是說聞空天身香，有兩種意思：一是聞住空天身香，即生天住在空中，不瞭解空性；二是聞解空天身香，即凈天瞭解空性，不住于涅槃。經文說：『即使聞到這些香，也能憶念不謬誤。』這是總結其能力。接下來是三十偈頌，分為三重：初一偈頌總說境界，其次二十八偈頌分別說明用途，后一偈頌總結能力。分別說明用途分為八重：初五偈知道人中事，第二四偈知道初天事，第三一偈知道修羅事，第四一偈知道畜生事，第五五偈知道未形事，第六五偈知道第二天事，第七兩偈知道空天事，第八五偈知道凈天事。人中五得：一偈知道花香，一偈知道男女，一偈知道君臣，一偈知道寶物，一偈知道內身。第二四偈知道初天事，初一偈知道。

【English Translation】 English version: Question: If one can fully distinguish the fragrance of Sumanahua (Sumanahua, meaning 'good intention'), can one then know the details of the fragrance in detail? Answer: There are four types of fragrance: first, smelling the external fragrance of those dwelling on earth; second, smelling the internal fragrance of those dwelling on earth; third, smelling the external fragrance of those dwelling in the heavens; and fourth, smelling the internal fragrance of those dwelling in the heavens. This refers to smelling the external fragrance of those dwelling on earth. Sumanahua (Sumanahua) means 'good intention'. Jati (Jati) means 'birth', also said to be 'reality'. Champaka (Champaka) means 'yellow flower', also said to be 'golden flower'. Parara (Parara) means 'heavy' (level tone). The sutra says: 'And also be able to distinguish, until there is no mistake in distinguishing.' This refers to smelling the internal fragrance of those dwelling on earth. The sutra says: 'Those who uphold this sutra will not fail to know.' This refers to smelling the external fragrance of those dwelling in the heavens. Paricchatraka (Paricchatraka) means 'protecting all kinds'. Kovidara (Kovidara) means 'great game breaking ground'. The sutra says: 'And also smell the body fragrance of the devas, and be able to smell them from afar.' Next is smelling the internal fragrance of those dwelling in the heavens, divided into two levels: first, smelling the body fragrance of the earth-dwelling devas; and second, smelling the body fragrance of the sky-dwelling devas. This refers to smelling the body fragrance of the earth-dwelling devas, because the Trayastrimsa (Trayastrimsa) heaven and below are earth-dwelling heavens, and the Yama (Yama) heaven and above are sky-dwelling heavens. The sutra says: 'In this way, turning around, until knowing where they are.' This refers to smelling the body fragrance of the sky-dwelling devas, with two meanings: first, smelling the body fragrance of the sky-dwelling devas who dwell in the sky, that is, those who are born in the heavens and dwell in the sky, not understanding emptiness; second, smelling the body fragrance of the sky-dwelling devas who understand emptiness, that is, the pure heavens who understand emptiness and do not dwell in Nirvana. The sutra says: 'Even if smelling these fragrances, one can remember them without error.' This is a summary of its ability. Next are thirty verses, divided into three levels: the first verse summarizes the realm, the next twenty-eight verses explain the uses separately, and the last verse summarizes the ability. Explaining the uses separately is divided into eight levels: the first five verses know about human affairs, the second four verses know about the affairs of the first heaven, the third verse knows about the affairs of the Asuras, the fourth verse knows about the affairs of the animals, the fifth five verses know about the affairs of the unformed, the sixth five verses know about the affairs of the second heaven, the seventh two verses know about the affairs of the sky heavens, and the eighth five verses know about the affairs of the pure heavens. Five attainments in the human realm: one verse knows about the fragrance of flowers, one verse knows about men and women, one verse knows about rulers and ministers, one verse knows about treasures, and one verse knows about the inner body. The second four verses know about the affairs of the first heaven, the first verse knows about.

遊戲。次一偈知華果。次兩偈知臣人。第三一偈知修羅。第四一偈知畜生可解。第五五偈知未形。一偈知胎男女。一偈知胎成壞。一偈知人善惡。一偈知寶隱伏。一偈知價輕重。第六五偈知第二天事。一偈知華果。一偈知。一偈知宮殿。一偈知園林。一偈知聽法。一偈知周遊。第七兩偈知空天事。一偈知禪出入。一偈知禪死生。第八五偈知凈天事。初兩偈知聲聞事。次一偈知菩薩事。后兩偈知如來事。

經曰。複次常精進至千二百舌功德者。次明舌根序說兩重。一指定因果。二敘其力能。此指定因果也。

經曰。若好若丑至無不美者。次敘力能三重。一能變塵。二能善說法。三善持法。此能變塵也。變成上味者。如佛咽喉有甘露泉和一切食皆成甘露。持經人亦爾。又隨福德力故變成上味。

經曰。若以舌根至隨侍供養者。此明善說五意。一悅眾。二來天。三來神。四來人。五來侍可解。

經曰。又諸聲聞至深妙法音。此明善持四意。一聖人樂見。二諸佛向說。三聞悉能持。四誦聲深妙可解。次頌八偈半兩重。初一偈頌變塵。后七偈半頌善說。善說五重。初一偈半頌悅眾。次三偈頌來聽。次一偈頌來供。后兩偈來護。來聽兩重。一偈頌神來聽。二偈頌人來聽。來護兩重。一偈生天來護。一偈凈

【現代漢語翻譯】遊戲：接下來一偈可以瞭解花和果實。接下來兩偈可以瞭解臣子和人民。第三個一偈可以瞭解阿修羅（非天神）。第四個一偈可以瞭解畜生可以被理解。第五個五偈可以瞭解未成形的事物。一偈可以瞭解胎兒的男女。一偈可以瞭解胎兒的成形和壞滅。一偈可以瞭解人的善惡。一偈可以瞭解寶藏的隱藏之處。一偈可以瞭解價值的輕重。第六個五偈可以瞭解第二天的事情。一偈可以瞭解花和果實。一偈可以瞭解（未知）。一偈可以瞭解宮殿。一偈可以瞭解園林。一偈可以瞭解聽法。一偈可以瞭解周遊。第七個兩偈可以瞭解空天的事情。一偈可以瞭解禪定的出入。一偈可以瞭解禪定的生死。第八個五偈可以瞭解凈天的事情。最初兩偈可以瞭解聲聞（佛陀的弟子）的事情。接下來一偈可以瞭解菩薩（追求覺悟的修行者）的事情。最後兩偈可以瞭解如來（佛陀）的事情。

經文說：『再次，常精進菩薩達到千二百舌功德』，接下來闡明舌根的序說，分為兩重：一是指定因果，二是敘述其力量和能力。這裡是指定因果。

經文說：『無論是好是醜，乃至沒有不美的』，接下來敘述力量和能力，分為三重：一是能轉變塵土，二是能善於說法，三是善於持法。這裡是能轉變塵土。變成上味，例如佛陀的咽喉有甘露泉，和一切食物都能變成甘露。持經的人也是這樣。又隨著福德的力量，所以能變成上味。

經文說：『如果用舌根乃至隨侍供養』，這裡闡明善說的五種意義：一是使大眾喜悅，二是招來天人，三是招來神靈，四是招來人類，五是招來侍奉，這些都可以理解。

經文說：『又諸聲聞乃至深妙法音』，這裡闡明善持的四種意義：一是聖人樂於見到，二是諸佛向其說法，三是聽聞后全部能夠受持，四是誦經的聲音深遠微妙，這些都可以理解。接下來用八偈半來頌揚，分為兩重：最初一偈頌揚轉變塵土，後面七偈半頌揚善於說法。善於說法分為五重：最初一偈半頌揚使大眾喜悅，接下來三偈頌揚招來聽眾，接下來一偈頌揚招來供養，最後兩偈頌揚前來護衛。招來聽眾分為兩重：一偈頌揚神靈前來聽法，兩偈頌揚人類前來聽法。前來護衛分為兩重：一偈頌揚生天的眾生前來護衛，一偈頌揚清凈的（未知）

【English Translation】 Games: Next one 'gatha' (verse) can understand flowers and fruits. Next two 'gathas' can understand ministers and people. The third one 'gatha' can understand Asuras (non-heavenly deities). The fourth one 'gatha' can understand that animals can be understood. The fifth five 'gathas' can understand unformed things. One 'gatha' can understand the gender of the fetus. One 'gatha' can understand the formation and destruction of the fetus. One 'gatha' can understand the good and evil of people. One 'gatha' can understand the hidden places of treasures. One 'gatha' can understand the lightness and weight of value. The sixth five 'gathas' can understand the affairs of the second heaven. One 'gatha' can understand flowers and fruits. One 'gatha' can understand (unknown). One 'gatha' can understand palaces. One 'gatha' can understand gardens. One 'gatha' can understand listening to the Dharma. One 'gatha' can understand traveling around. The seventh two 'gathas' can understand the affairs of the empty sky. One 'gatha' can understand the entering and exiting of 'dhyana' (meditation). One 'gatha' can understand the birth and death of 'dhyana'. The eighth five 'gathas' can understand the affairs of the pure heavens. The first two 'gathas' can understand the affairs of 'Shravakas' (disciples of the Buddha). The next one 'gatha' can understand the affairs of 'Bodhisattvas' (practitioners pursuing enlightenment). The last two 'gathas' can understand the affairs of 'Tathagatas' (Buddhas).

The Sutra says: 'Again, 'Chang Jing Jin Bodhisattva' (Always Diligent Bodhisattva) reaches the merits of a thousand two hundred tongues,' next explaining the preface of the tongue root, divided into two levels: one is to specify the cause and effect, and the other is to describe its power and ability. This is to specify the cause and effect.

The Sutra says: 'Whether good or bad, even to the point of nothing not being beautiful,' next describing the power and ability, divided into three levels: one is the ability to transform dust, the second is the ability to skillfully preach the Dharma, and the third is the ability to skillfully uphold the Dharma. This is the ability to transform dust. Transforming into supreme flavor, for example, the Buddha's throat has a nectar spring, and all food can be transformed into nectar. The person who upholds the Sutra is also like this. Also, according to the power of merit, it can be transformed into supreme flavor.

The Sutra says: 'If using the tongue root even to the point of attending and making offerings,' this explains the five meanings of skillful preaching: one is to please the masses, two is to attract 'Devas' (heavenly beings), three is to attract spirits, four is to attract humans, and five is to attract attendance, these can be understood.

The Sutra says: 'Also, all 'Shravakas' even to the profound and wonderful Dharma sound,' this explains the four meanings of skillful upholding: one is that sages are happy to see, two is that all Buddhas speak to them, three is that after hearing, they can all uphold it, and four is that the sound of reciting the Sutra is profound and wonderful, these can be understood. Next, use eight and a half 'gathas' to praise, divided into two levels: the first one 'gatha' praises transforming dust, and the following seven and a half 'gathas' praise skillful preaching. Skillful preaching is divided into five levels: the first one and a half 'gathas' praise pleasing the masses, the next three 'gathas' praise attracting listeners, the next one 'gatha' praises attracting offerings, and the last two 'gathas' praise coming to protect. Attracting listeners is divided into two levels: one 'gatha' praises spirits coming to listen to the Dharma, and two 'gathas' praise humans coming to listen to the Dharma. Coming to protect is divided into two levels: one 'gatha' praises beings born in heaven coming to protect, and one 'gatha' praises the pure (unknown).

天來護。

經曰。複次常精進至眾生喜見者。次明身根。序說兩重。一指定因果。二鏡朗內外。此指定因果也。

經曰。其身凈故至現其色像者。鏡朗內外也三意。一橫鏡三千。二豎朗二界。三遠現。四尊可解。次頌七偈半通為六重。初一偈頌得體。次一偈半頌明用。次一偈半頌橫照。次一偈半頌豎朗。次一偈頌現聖。后一偈頌現力。

經曰。複次常精進至千二百意功德者。次明意根五重。一指定因果。二委知法義。三外引俗論。四善察他心。五美其力用。此指定因果也。

經曰。以是清凈意根至不相違背者。此善知法義也。聞一偈一句者得法辨。通達無量無邊義者。得義辨。演說一句一偈至一月四月一歲者。得辭辨。一月是一時中一月。四月是三時中一時。外國以四月為時。一歲是三時。十二月所說。義趣與實相不違者得應辨。

次頌十一偈通為五重。初一偈頌知法。次一偈頌得辨。次兩偈頌察心。次四偈頌說法。后三偈頌結。能說法四偈。一偈頌受持說。一偈頌不倒說。一偈頌次第說。一偈頌無畏說。次三偈頌結能。一偈結體相。一偈美地位。一偈贊善巧。

常不輕菩薩品第二十

前三品已明生福勝妙力。此一品次明進道勝妙力。前則約多顯力。此則約速顯力速由菩

【現代漢語翻譯】現代漢語譯本天來護。

經文說：『再者，常精進菩薩乃至眾生喜見菩薩』，接下來闡明身根。序說分為兩重，一是指定因果，二是鏡子明朗照內外。這裡是指定因果。

經文說：『其身清凈的緣故乃至顯現其色像』，這是鏡子明朗照內外，有三重含義。一是橫向照耀三千大千世界，二是縱向明朗照耀欲界和色界，三是遙遠顯現。四尊可以理解。接下來用七偈半頌文貫通為六重含義。最初一偈頌揚獲得本體，接下來一偈半頌揚闡明作用，接下來一偈半頌揚橫向照耀，接下來一偈半頌揚縱向明朗，接下來一偈頌揚顯現聖者，最後一偈頌揚顯現力量。

經文說：『再者，常精進菩薩乃至千二百意功德』，接下來闡明意根，分為五重含義。一是指定因果，二是詳細了解法義，三是向外引用世俗理論，四是善於觀察他人心意，五是讚美其力量作用。這裡是指定因果。

經文說：『以這清凈意根乃至不相違背』，這是善於了解法義。聽聞一偈一句的人獲得法辨（Dharma Pratibhana，對佛法的理解和辨析能力）。通達無量無邊義的人，獲得義辨（Artha Pratibhana，對佛法義理的理解和辨析能力）。演說一句一偈乃至一月四月一歲的人，獲得辭辨（Nirukti Pratibhana，運用語言表達佛法的能力）。一月是在一個時段中的一個月，四月是在三個時段中的一個時段。外國以四月為一時。一歲是三個時段，十二個月所說的。義趣與實相不相違背的人，獲得應辨（Pratibhana，隨機應變、恰當說法之能力）。

接下來用十一偈頌文貫通為五重含義。最初一偈頌揚瞭解佛法，接下來一偈頌揚獲得辯才，接下來兩偈頌揚觀察心意，接下來四偈頌揚說法，最後三偈頌揚總結。能夠說法有四偈，一偈頌揚受持演說，一偈頌揚不顛倒演說，一偈頌揚次第演說，一偈頌揚無畏演說。接下來三偈頌揚總結能力，一偈總結體相，一偈讚美地位，一偈讚歎善巧。

常不輕菩薩品第二十

前面三品已經闡明了生福的殊勝微妙力量，這一品接下來闡明精進修道的殊勝微妙力量。前面是約多來顯示力量，這裡是約快來顯示力量，快是因為菩

【English Translation】 English version Tian Lai Hu (name of a person).

The Sutra says: 'Furthermore, Chang Jingjin (Perpetually Diligent Bodhisattva) up to Zhong Sheng Xi Jian (All Living Beings Joyfully Behold Bodhisattva).' Next, it elucidates the body-root. The preface explains in two aspects: first, specifying cause and effect; second, the mirror clearly illuminates inside and outside. This is specifying cause and effect.

The Sutra says: 'Because his body is pure, up to manifesting his form and appearance.' This is the mirror clearly illuminating inside and outside, with three meanings: first, horizontally illuminating the three thousand great thousand worlds; second, vertically illuminating the desire realm and the form realm; third, manifesting from afar. The four honors can be understood. Next, seven and a half Gathas (verses) are connected to form six layers of meaning. The first Gatha praises obtaining the essence; the next one and a half Gathas praise elucidating the function; the next one and a half Gathas praise horizontal illumination; the next one and a half Gathas praise vertical illumination; the next Gatha praises manifesting the sage; and the last Gatha praises manifesting power.

The Sutra says: 'Furthermore, Chang Jingjin (Perpetually Diligent Bodhisattva) up to the merit of one thousand two hundred intentions.' Next, it elucidates the mind-root, in five layers of meaning: first, specifying cause and effect; second, thoroughly knowing the meaning of the Dharma (Buddhist teachings); third, externally citing worldly theories; fourth, being good at discerning the minds of others; and fifth, praising its power and function. This is specifying cause and effect.

The Sutra says: 'With this pure mind-root, up to not contradicting each other.' This is being good at knowing the meaning of the Dharma (Buddhist teachings). One who hears one Gatha (verse) or one sentence obtains Dharma Pratibhana (eloquence in explaining the Dharma). One who understands immeasurable and boundless meanings obtains Artha Pratibhana (eloquence in explaining the meaning). One who expounds one sentence or one Gatha (verse), up to one month, four months, or one year, obtains Nirukti Pratibhana (eloquence in language). One month is one month within a period of time; four months is one period of time within three periods of time. Foreign countries consider four months as one period of time. One year is three periods of time, what is spoken in twelve months. One whose meaning and interest do not contradict reality obtains Pratibhana (ready eloquence).

Next, eleven Gathas (verses) are connected to form five layers of meaning. The first Gatha praises understanding the Dharma (Buddhist teachings); the next Gatha praises obtaining eloquence; the next two Gathas praise discerning the mind; the next four Gathas praise expounding the Dharma (Buddhist teachings); and the last three Gathas praise concluding. Being able to expound the Dharma (Buddhist teachings) has four Gathas (verses): one Gatha (verse) praises receiving, upholding, and expounding; one Gatha (verse) praises expounding without inversion; one Gatha (verse) praises expounding in sequence; and one Gatha (verse) praises expounding without fear. Next, three Gathas (verses) praise concluding the ability: one Gatha (verse) concludes the essence and appearance; one Gatha (verse) praises the position; and one Gatha (verse) praises skillfulness.

Chapter Twenty: The Bodhisattva Never Disparaging

The previous three chapters have already elucidated the supreme and wonderful power of generating blessings; this chapter next elucidates the supreme and wonderful power of advancing on the path of cultivation. The former displays power by means of abundance; the latter displays power by means of speed; speed is due to Bodh

薩常行不輕行故以為名。品內一序一頌。序說三重。一張速本。二序速事。三會速人。

經曰。爾時佛告至如向所說者。第一張速本兩意。一戒惡即張增上慢本。二獎善即張常不輕本。言持法華經者罵詈誹謗獲大罪報如前所說者。如譬喻品末所說。言其所得功德如向所說者。如向法師功德品所說。

經曰。得大勢至阿僧祇劫者。第二序速事四重。一值速緣緣。二逢速障。三違速名。四修速行。值緣兩重。一值一佛緣。二值多佛緣。一佛八重。一時節。二化主。三劫名。四國號。五立教。六壽限。七住持。八歸寂。

經曰。有佛名威音王至佛世尊者。此化主也。

經曰。劫名離垢者。此劫名也。

經曰。國名大城者。此國號也。

經曰。其威音王佛至究竟清凈者。此立教也。

經曰。得大勢至恒河沙□□□限也。

經曰。正法住世至四天下微塵者。此住持也。

經曰。其佛饒益至然後滅度者。此歸寂也。

經曰。正法像法至皆同一號者。次明敘多佛緣。

經曰。最初威音王至有大勢力者。此第二逢速障也。

經曰。爾時有一至名常不輕者。此第三違速名。即名常不輕文六重。一舉名。二徴義。三曉意。四專修。五受難。六得名。此舉名也。

【現代漢語翻譯】現代漢語譯本：薩常行因不輕視他人而得名。此品包含一篇序文和一首頌文。序文講述三重含義：一是彰顯速疾之本，二是敘述速疾之事，三是會合速疾之人。

經文說：『爾時佛告至如向所說者』。第一重彰顯速疾之本，包含兩層意思：一是戒除惡行，即是彰顯增上慢的根本；二是讚揚善行，即是彰顯常不輕的根本。經文所說的『持法華經者，若罵詈誹謗，獲大罪報如前所說者』，如《譬喻品》末尾所說。經文所說的『其所得功德如向所說者』，如前《法師功德品》所說。

經文說：『得大勢至阿僧祇劫者』。第二重敘述速疾之事，包含四重含義：一是值遇速疾之緣，二是逢遇速疾之障，三是違背速疾之名，四是修習速疾之行。值遇速疾之緣包含兩重含義：一是值遇一佛之緣，二是值遇多佛之緣。值遇一佛之緣包含八重含義：一是時節，二是化主（教化之主），三是劫名，四是國號，五是立教，六是壽限，七是住持，八是歸寂。

經文說：『有佛名威音王（Dignified Sound King）至佛世尊者』。這是指教化之主。

經文說：『劫名離垢者』。這是指劫名。

經文說：『國名大城者』。這是指國號。

經文說：『其威音王佛至究竟清凈者』。這是指立教。

經文說：『得大勢至恒河沙□□□限也』。

經文說：『正法住世至四天下微塵者』。這是指住持。

經文說：『其佛饒益至然後滅度者』。這是指歸寂。

經文說：『正法像法至皆同一號者』。接下來闡明敘述值遇多佛之緣。

經文說：『最初威音王至有大勢力者』。這是第二重逢遇速疾之障。

經文說：『爾時有一至名常不輕者』。這是第三重違背速疾之名，即名為常不輕的文句包含六重含義：一是舉出名號，二是徵詢意義，三是曉喻意旨，四是專心修習，五是遭受苦難，六是獲得名號。這裡是舉出名號。

【English Translation】 English version: Sādhāraṇyagāmin (薩常行) is named because he never despised anyone. This chapter contains a prologue and a verse. The prologue explains three meanings: first, revealing the root of swiftness; second, narrating the events of swiftness; and third, assembling the people of swiftness.

The sutra says: 'At that time, the Buddha told... as mentioned before.' The first aspect, revealing the root of swiftness, contains two meanings: first, abstaining from evil deeds is revealing the root of increased arrogance; second, praising good deeds is revealing the root of Sadāparibhūta (常不輕). The sutra says, 'Those who uphold the Lotus Sutra, if they scold and slander, will receive great sinful retribution as mentioned before,' as stated at the end of the 'Parable' chapter. The sutra says, 'The merits they obtain are as mentioned before,' as stated in the previous 'Merits of the Dharma Teacher' chapter.

The sutra says: 'Obtaining Mahāsthāmaprāpta (得大勢至) for asamkhya (阿僧祇) kalpas (劫).' The second aspect, narrating the events of swiftness, contains four meanings: first, encountering the swift cause; second, encountering the swift obstacle; third, violating the swift name; and fourth, cultivating the swift practice. Encountering the swift cause contains two meanings: first, encountering the cause of one Buddha; second, encountering the cause of many Buddhas. Encountering the cause of one Buddha contains eight meanings: first, the time; second, the transformation master; third, the kalpa name; fourth, the country name; fifth, the establishment of teachings; sixth, the lifespan; seventh, the upholding; and eighth, the passing away.

The sutra says: 'There was a Buddha named Dignified Sound King (威音王) ... the World Honored One.' This refers to the transformation master.

The sutra says: 'The kalpa was named Immaculate (離垢).' This refers to the kalpa name.

The sutra says: 'The country was named Great City (大城).' This refers to the country name.

The sutra says: 'That Dignified Sound King Buddha ... ultimately pure.' This refers to the establishment of teachings.

The sutra says: 'Obtaining Mahāsthāmaprāpta for Ganges sand...' This refers to the lifespan.

The sutra says: 'The Proper Dharma remained in the world ... as many as the dust motes of the four continents.' This refers to the upholding.

The sutra says: 'That Buddha benefited ... and then passed away.' This refers to the passing away.

The sutra says: 'The Proper Dharma, the Semblance Dharma ... all had the same name.' Next, it clarifies the narration of encountering the causes of many Buddhas.

The sutra says: 'The first Dignified Sound King ... had great power.' This is the second aspect, encountering the swift obstacle.

The sutra says: 'At that time, there was ... named Sadāparibhūta (常不輕).' This is the third aspect, violating the swift name, that is, the sentences named Sadāparibhūta contain six meanings: first, mentioning the name; second, inquiring about the meaning; third, explaining the intention; fourth, focusing on cultivation; fifth, enduring suffering; and sixth, obtaining the name. This is mentioning the name.

經曰。得大勢以何因緣名常不輕者。此徴義也。

經曰。是比丘至當得作佛者。此曉意。由行不輕行故得不輕名。言我深教汝等不敢輕慢者。為汝本有自性住佛性。言所以者何汝等皆行菩薩道者。為汝即有引出性。言當得作佛者。為汝當有至得果佛性。

經曰。而是比丘皆當作佛者。此專修故。往禮拜者專修身不輕。讚歎者專修口不輕。汝當作佛者。專修意不輕。

經曰。四眾之中至汝當作佛者。此受難。先□□詈難。后受打擲難。此受罵詈難。

經曰。說是語時至皆當作佛者。此受打擲難。杖木以打之。瓦石以擲之。恐其得重罪所以。避走而遠住。恐其不聞記所以高聲唱是言。

經曰。以其常作至號之為不輕者。此得名。

經曰。是比丘臨欲終時至悉能受持者。次第四修速行四重。一威王佛所行速行。二燈明佛所行速行。三云自在佛所行速行四□□□□□□□□□□佛所六重。一稟速道。二凈速根。三增速壽。四□□□□□□□□□□□□□□善此稟□道也。

經曰。即得。

【現代漢語翻譯】現代漢語譯本：

經文說：『大勢至菩薩以何種因緣被稱為常不輕菩薩？』這是在提問其含義。經文說：『這位比丘將來必定成佛。』這是在闡明其意義。因為他實踐不輕視他人的行為，所以得到『不輕』的名稱。說『我深深地教導你們，不敢輕慢你們』，是因為你們本來就具有自性清凈的佛性。說『為什麼呢？因為你們都在修行菩薩道』，是因為你們本身就具有能夠引出佛性的潛力。說『將來必定成佛』，是因為你們將來必定能夠證得果位的佛性。經文說：『而這位比丘，你們都將成佛。』這是因為專心修行。前往禮拜的人，專心修行身不輕。讚歎的人，專心修行口不輕。『你們將來必定成佛』，專心修行意不輕。經文說：『在四眾之中，到「你們將來必定成佛」』，這是遭受苦難。先是辱罵的苦難，后是毆打的苦難。這是遭受辱罵的苦難。經文說：『說這些話的時候，到「都將成佛」』，這是遭受毆打的苦難。用棍棒毆打他，用瓦片石頭投擲他。恐怕他們因此造下深重的罪業，所以避開走遠。恐怕他們聽不到授記，所以高聲唱出這些話。經文說：『因為他經常這樣做，到被稱為不輕菩薩』，這是得到名稱。經文說：『這位比丘臨終的時候，到完全能夠受持』，這是依次修行，迅速地實踐四重行。第一是威王佛處所修行的速行。第二是燈明佛處所修行的速行。第三是云自在佛處所修行的速行。第四是……佛處所修行的六重行。第一是稟受速道。第二是清凈速根。第三是增長速壽。第四是……善於稟受此道。經文說：『立即得到。』

【English Translation】 English version:

The sutra says: 'By what cause and condition is Mahasthamaprapta (Great Strength Arrived) named Sadāparibhūta (Always Not Despising)?' This is questioning the meaning. The sutra says: 'This bhikṣu will surely become a Buddha in the future.' This is clarifying the intention. Because he practices the conduct of not despising others, he obtains the name 'Not Despising.' Saying 'I deeply teach you, I dare not despise you,' is because you originally possess the self-nature of pure Buddha-nature. Saying 'Why? Because you are all practicing the Bodhisattva path,' is because you inherently possess the potential to bring forth Buddha-nature. Saying 'Will surely become a Buddha in the future,' is because you will surely attain the Buddha-nature of the fruition in the future. The sutra says: 'And this bhikṣu, you will all become Buddhas.' This is because of dedicated practice. Those who go to pay homage, dedicatedly practice body not despising. Those who praise, dedicatedly practice mouth not despising. 'You will surely become Buddhas,' dedicatedly practice mind not despising. The sutra says: 'Among the four assemblies, up to 「you will surely become Buddhas,」' this is enduring suffering. First, the suffering of abuse, then the suffering of being beaten. This is enduring the suffering of abuse. The sutra says: 'When saying these words, up to 「will all become Buddhas,」' this is enduring the suffering of being beaten. Beating him with sticks and throwing tiles and stones at him. Fearing that they would create deep sins because of this, they avoided him and went far away. Fearing that they would not hear the prediction, they loudly proclaimed these words. The sutra says: 'Because he always did this, up to being called Sadāparibhūta (Always Not Despising),' this is obtaining the name. The sutra says: 'When this bhikṣu was about to die, up to being able to fully uphold,' this is practicing in sequence, quickly practicing the fourfold practice. First is the quick practice practiced in the place of King Voice Buddha (威王佛). Second is the quick practice practiced in the place of Light Bright Buddha (燈明佛). Third is the quick practice practiced in the place of Cloud自在 Buddha (云自在佛). Fourth is the sixfold practice practiced in the place of ... Buddha. First is receiving the quick path. Second is purifying the quick roots. Third is increasing quick life. Fourth is ... being good at receiving this path. The sutra says: 'Immediately obtains.'