T85n2750_法華經疏
大正藏第 85 冊 No. 2750 法華經疏
No. 2750 [cf. No. 262]
法華經疏
華報。若復有人。于講法處坐。至轉輪王所坐之處。第三分坐人。亦是華報也。阿逸多。若復有人語餘人言。至信受教教誨。第四勸人聽經。此人相勸之時。和顏悅色。鼓□唇舌捫今德。諸根具足。悉皆嚴好也。何況一心以下。第五況出初依也。初九偈頌第一人。若有勸一人五偈。先頌第四人。故詣僧房二偈。頌第二人。若於講法處一偈。頌第三人。況復一心聽一偈。頌第五人也。
法師功德品
此品所以而來。上雖明弟子。未明師之現報。今明二依菩薩。未來流通大法。化功歸已。經力勛修。即得現報。六根清凈。所以來也。此品大泮有二段。初總明六根。三根得八百。三根得千二百。耳根生識。能聞十方諸佛。所說經法。意地思惟分別。生其惠解。舌能說法度人。三根入道中勝。偏得千二百。三根發道緣弱。但得八百也。今解。依舊經。六根齊等。鼻舌身三根塵到。故知。三根遙囑者也。此當是凡夫六根也。今道六根清凈者。此是性地菩薩。受持此經。經力勛修。盡皆遙囑。故道遙囑香也。受持得一百。乃至書寫。生五百善。教人復生五百。是一千善。自性隨
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2750 法華經疏
No. 2750 [cf. No. 262]
法華經疏
華報。如果又有人，在講法的地方坐，直到轉輪王（Chakravartin，擁有轉輪的理想統治者）所坐之處，第三分坐的人，也是華報啊。阿逸多（Ajita，彌勒菩薩的別名）。如果又有人對其他人說，直到信受教誨，第四勸人聽經。這個人勸說他人的時候，和顏悅色，鼓動唇舌，捫摸今德，諸根具足，全都莊嚴美好啊。何況一心以下。第五是況且超出最初的依止。最初的九個偈頌是說第一種人。如果有勸一個人聽五偈的，先頌揚第四種人。所以前往僧房的兩個偈頌，是頌揚第二種人。如果在講法處的一個偈頌，是頌揚第三種人。何況一心聽經的一個偈頌，是頌揚第五種人啊。
法師功德品
這一品之所以出現，是因為上面雖然說明了弟子，但沒有說明法師的現世報應。現在說明二依菩薩（菩薩的兩種依靠），未來流通大法，化度眾生的功德歸於自身，通過經書的力量熏習修行，就能得到現世的報應，六根清凈，所以才有了這一品。這一品大致分為兩段。首先總的說明六根。三根得到八百功德，三根得到一千二百功德。耳根生出意識，能夠聽聞十方諸佛所說的經法。意地思惟分別，生出智慧理解。舌頭能夠說法度人。三根在入道的過程中更為殊勝，所以偏得一千二百功德。三根引發道業的因緣較弱，所以只得到八百功德。現在解釋，依舊經文，六根齊等。鼻舌身三根塵埃到達，所以知道，三根是遙遠的囑託。這應當是凡夫的六根。現在說道六根清凈，這是性地菩薩（證悟本性的菩薩），受持此經，通過經書的力量熏習修行，全都能夠遙遠的囑託，所以說道遙遠的囑託香氣。受持得到一百功德，乃至書寫，生出五百善，教導他人又生出五百善，這是一千善，自性隨
【English Translation】 English version T. 85, No. 2750, The Dharma Flower Sutra Commentary
No. 2750 [cf. No. 262]
The Dharma Flower Sutra Commentary
The reward of flowers. If there is someone who sits in a place where the Dharma is being preached, even to the place where a Chakravartin (轉輪王, ideal ruler possessing the wheel) sits, the person who sits in the third portion also receives the reward of flowers. Ajita (阿逸多, another name for Maitreya Bodhisattva), if someone says to another, 'Until you believe and accept the teachings,' and fourthly, encourages others to listen to the sutra. When this person encourages others, they do so with a kind and pleasant countenance, moving their lips and tongue, touching upon present virtues, with all faculties complete and adorned. How much more so below 'with one mind.' Fifthly, it surpasses the initial reliance. The first nine verses are about the first type of person. If someone encourages one person to listen to five verses, they first praise the fourth type of person. Therefore, the two verses about going to the Sangha's dwelling praise the second type of person. The one verse about being in a place where the Dharma is preached praises the third type of person. How much more so the one verse about listening with one mind praises the fifth type of person.
Chapter on the Merits of the Dharma Masters
The reason for this chapter is that while the disciples were explained above, the present rewards of the Dharma masters were not. Now, it explains that the two reliant Bodhisattvas (二依菩薩, two kinds of Bodhisattvas who rely on the sutra), in the future, will circulate the great Dharma, and the merit of converting beings will return to themselves. Through the power of the sutra, they will cultivate and attain present rewards, and their six senses will be purified. That is why this chapter exists. This chapter is roughly divided into two sections. First, it generally explains the six senses. Three senses obtain eight hundred merits, and three senses obtain one thousand two hundred merits. The ear sense produces consciousness, enabling one to hear the sutras spoken by the Buddhas of the ten directions. The mind thinks and discriminates, generating wisdom and understanding. The tongue can preach the Dharma and liberate beings. The three senses are more excellent in the path to enlightenment, so they particularly obtain one thousand two hundred merits. The three senses have a weaker connection to the cause of enlightenment, so they only obtain eight hundred merits. Now, to explain, according to the sutra, the six senses are equal. The nose, tongue, and body senses are reached by dust, so it is known that the three senses are distant entrustments. This should be the six senses of ordinary beings. Now, to speak of the purification of the six senses, this refers to the Bodhisattvas of the nature ground (性地菩薩, Bodhisattvas who have realized their true nature), who uphold this sutra. Through the power of the sutra, they cultivate and are all able to remotely entrust, so it is said that they remotely entrust fragrance. Upholding it obtains one hundred merits, and even writing it down generates five hundred good deeds. Teaching others generates another five hundred good deeds, which is one thousand good deeds. One's nature follows
喜。教人隨喜。復二百。是為千一百也。是善男子以下 別明六根也。舌根道變者。食體資身。要侍破質。得未成身最勝。故道變也。意根道解偈句。非謂文也。初依人得理鮮少。言偈句也。心之所行者。識陰也。心所動作者。起相受也。心所戲論者。行陰也。雖未得無漏智惠者。未得初住無漏也。
常不輕品
此品所以來。上雖復玄談未來之事。現坐未有得者。猶故難信。勿若引成事來證。昔日威音王佛時。窮自受持。即得現報。六根清凈。此事以成證。未來若爾。必得不虛。所以來也。就此品中。可有六段。第一從初。至有大勢力。出不行行之處。獲大罪報者。有如法師品中。毀罵持經。重於罵佛。所得功德。如法師功德品所說。何故道二萬威音。正欲取最初威音王佛像正法中。不惜身命。修行法華。復有一意。若以一佛兩佛為證。何必可信。故須多佛為證。下皆出不輕行行也。第二爾時有一菩薩。至名常不輕。四眾與作不輕名字。流通大乘。行行不同。但見四眾。有舉手抬頭暹豪之善。皆是大乘。故言皆當作佛。不專讀誦。但行禮拜也。避走遠住者。不輕是初依菩薩。豈可畏加毀。惜身身命也。要藉此身。得通大法。故避走遠也。是故經言。不愛身命。但昔無上道也。第三臨欲終時。至三菩提。明
【現代漢語翻譯】 現代漢語譯本：喜。教人隨喜，復二百，是為千一百也。』是善男子』以下，分別說明六根。舌根的『道變』，是因為食物滋養身體，需要依賴破壞食物的形質，才能獲得未成之身的最佳滋養，所以說是『道變』。意根的『道解偈句』，並非指文字本身。最初依人修行，得理者很少，所以說是偈句。『心之所行』，指的是識陰。『心所動作』，指的是起相受。『心所戲論』，指的是行陰。『雖未得無漏智慧者』，指的是未得初住的無漏智慧。
常不輕品
此品之所以出現，是因為前面雖然玄妙地談論了未來的事情，但現在在座的人沒有得到任何成就，仍然難以相信。不如引用已經發生的事情來證明。過去威音王佛（Vei-yin Wang Buddha）時期，有人窮盡一生受持，立即得到現世的報應，六根清凈。用這件事來證明，未來也會如此，必定不會虛假。這就是此品出現的原因。在此品中，可以分為六段。第一段從開頭到『有大勢力，出於不行行之處，獲大罪報者』，如同《法師品》中所說，譭謗持經的罪過，比譭謗佛的罪過還要嚴重。所得的功德，如同《法師功德品》所說。為什麼說二萬威音王佛？正是要選取最初威音王佛像正法時期，不惜身命，修行《法華經》。還有一種意思，如果只用一佛兩佛來證明，未必可信，所以需要多佛來證明。下面都是說明常不輕菩薩（Sadāparibhūta）的行為。第二段從『爾時有一菩薩』到『名常不輕』，四眾給他起了常不輕的名字，流通大乘佛法，行為與衆不同。只要看到四眾有舉手抬頭稍微表示敬意的善行，都認為是修習大乘佛法，所以說『皆當作佛』，不專門讀誦，只是行禮拜。『避走遠住者』，常不輕菩薩是初學菩薩，怎麼會害怕加害，愛惜身命呢？需要藉助這個身體，通達大法，所以避走遠處。因此經文說，『不愛身命，但惜無上道』。第三段從『臨欲終時』到『三菩提』，說明...
【English Translation】 English version: 'Joy. Teaching others to rejoice brings another two hundred, making it eleven hundred.' The section beginning with 'These good men' separately explains the six roots. The 'transformation of the path' (dao bian) of the tongue root is because food nourishes the body, requiring the breaking down of its substance to obtain the best nourishment for the unformed body; hence it is called 'transformation of the path.' The 'understanding of verses' (dao jie ji ju) of the mind root does not refer to the words themselves. Initially, relying on others to practice, few attain the principle; hence it is called verses. 'What the mind travels' refers to the Vijnana Skandha (consciousness aggregate). 'What the mind moves' refers to the arising of perception. 'What the mind playfully discusses' refers to the Samskara Skandha (formation aggregate). 'Those who have not yet attained the wisdom of non-outflow' refers to those who have not yet attained the non-outflow of the initial stage.
Chapter on Sadāparibhūta (Never Disparaging)
The reason for this chapter is that although the previous discourse spoke mysteriously about future events, those present have not attained anything, making it difficult to believe. It is better to cite accomplished events as proof. In the past, during the time of the Buddha Vei-yin Wang (Awesome Sound King Buddha), someone devoted their entire life to upholding the teachings and immediately received present-life retribution, with the six roots purified. Using this accomplished event as proof, the future will be the same, certainly not false. This is the reason for this chapter. Within this chapter, there can be six sections. The first section, from the beginning to 'those with great power, who, from places where practice is not done, obtain great sinful retribution,' is like what is said in the 'Chapter on the Dharma Teacher': slandering those who uphold the sutra is a greater offense than slandering the Buddha. The merits obtained are like those described in the 'Chapter on the Merits of the Dharma Teacher.' Why mention twenty thousand Buddhas Vei-yin Wang? It is precisely to select the initial Buddha Vei-yin Wang during the era of the semblance dharma, who did not spare their life in cultivating the Lotus Sutra. There is also another meaning: if only one or two Buddhas are used as proof, it may not be credible; therefore, many Buddhas are needed as proof. The following all describe the practices of the Bodhisattva Sadāparibhūta (Never Disparaging). The second section, from 'At that time, there was a Bodhisattva' to 'named Sadāparibhūta,' the four assemblies gave him the name Sadāparibhūta, propagating the Great Vehicle Dharma, with practices different from others. As long as he saw the four assemblies raising their hands, lifting their heads, or slightly showing respect, he considered them to be practicing the Great Vehicle Dharma; therefore, he said, 'You will all become Buddhas,' not specializing in reading and reciting, but only performing prostrations. 'Those who avoided him and stayed far away' – Sadāparibhūta was a newly practicing Bodhisattva; how could he fear harm and cherish his life? He needed to use this body to understand the Great Dharma; therefore, he avoided them and stayed far away. Therefore, the sutra says, 'Not cherishing his life, but cherishing the unsurpassed path.' The third section, from 'When he was about to die' to 'Three Bodhi,' explains...
不輕聞法華經。得六根清凈現報。更增壽命。廣為人說。增上慢者。信伏隨從。神通力者。六根現報。樂說辨力者。為四眾說法華。萬善資已。名為大善寂力也。菩薩伏化千萬億眾。住菩提者。位皆性地也。第四命終之後。至當得作佛者。三值佛故。同號日月燈明心也。無畏者。初依菩薩。離五怖畏也。第五于意云何。至不退者是。會古今。得大勢彼時四眾以下。會弟子古今。由輕賤我故。言二百億劫常值佛。千劫于阿鼻。受大苦惱者。若不值我。受苦無遍。由見我以。受苦有其畔濟。以道聖人不作煩惱因緣。畢是罪已。復遇不輕。得性地解。故道得三菩提。得大勢四眾。豈異人乎以下。會弟子名字。第六得大勢。當知是法華經。大饒諸菩薩。訖長行。勸令受持也。說偈重頌。初一偈半。頌第一不輕行行之處。是佛滅后四偈。頌第二四眾與不輕作名字。時諸四眾。計著法者。學小乘人。可有漸化之理。故言到其所也。其罪畢已三偈頌第三六根現報。不輕命終一偈半。頌第四值三佛。下五偈半。頌第五會古今。億億萬劫以下。頌第六勸人受持也。
如來神力品
此品所以而來。上雖引證。未能取信。要須廣現神變。表明大法。現在未來。皆有實益不虛。欲不囑流通。所以來也。爾時千世界。從地踴出者。上
【現代漢語翻譯】 現代漢語譯本 不輕聞《法華經》（Saddharma-puṇḍarīka-sūtra）。得六根（眼、耳、鼻、舌、身、意）清凈的現世報應，更能增長壽命，廣泛地為人宣說。對於那些增上慢（adhimāna）的人，能使他們信服並隨從。具有神通力（ṛddhi-bala）的人，能得到六根的現世報應。喜歡演說且具有辯才的人，為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說《法華經》，以萬種善行來資助自己，這被稱為具有大善寂之力。菩薩（bodhisattva）降伏教化千萬億眾生，安住于菩提（bodhi）的人，他們的果位都已達到自性之地。第四，命終之後，最終應當成佛的人，是因為過去三次值遇佛陀的緣故，他們的名號都相同，稱為日月燈明心。無畏（abhaya）之人，最初依止菩薩，遠離五種怖畏。第五，『于意云何』，直到『不退者是』，這是會合古今之事。『得大勢彼時四眾以下』，這是會合弟子古今之事。由於輕賤我（指常不輕菩薩，Sadāparibhūta），所以說二百億劫常常值遇佛，千劫于阿鼻地獄（Avīci）受大苦惱。如果不是值遇我，所受的苦難將沒有邊際。由於見到我，所受的苦難才有了盡頭。以道聖人不會製造煩惱的因緣，罪業完畢之後，再次遇到常不輕菩薩，得到自性之地的解脫，所以說得到三菩提（trayo bodhi）。『得大勢四眾，豈異人乎以下』，這是會合弟子的名字。第六，得到大勢的人，應當知道這部《法華經》，大大地饒益諸位菩薩。長行部分結束，勸令受持。用偈頌再次讚頌，最初一偈半，讚頌第一，常不輕菩薩行持的地方。『是佛滅后』四偈，讚頌第二，四眾與常不輕菩薩作名字。當時諸位四眾，執著於法的人，學習小乘佛法的人，或許有逐漸被教化的道理，所以說到達他們所在之處。『其罪畢已』三偈，讚頌第三，六根得到現世報應。常不輕菩薩命終一偈半，讚頌第四，值遇三位佛陀。下面五偈半，讚頌第五，會合古今之事。『億億萬劫以下』，讚頌第六，勸人受持。
《如來神力品》
此品之所以出現，是因為前面雖然引用了證據，但未能使人信服，需要廣泛地顯現神通變化，表明大法在現在和未來都有真實的利益，並非虛妄。想要不囑託流通，所以才有了這一品。『爾時千世界，從地踴出者』，上面...
【English Translation】 English version Not lightly hearing the Lotus Sūtra (Saddharma-puṇḍarīka-sūtra) results in the present reward of purification of the six senses (eyes, ears, nose, tongue, body, and mind), further increasing lifespan and widely proclaiming it to others. For those with increased arrogance (adhimāna), it enables them to believe and follow. Those with supernatural powers (ṛddhi-bala) receive the present reward of the six senses. Those who enjoy speaking and have eloquence proclaim the Lotus Sūtra to the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), using myriad good deeds to support themselves, which is called having the power of great good tranquility. Bodhisattvas (bodhisattva) subdue and transform hundreds of millions of beings, and those who abide in bodhi all attain the stage of inherent nature. Fourth, after the end of their lives, those who are destined to become Buddhas are so because they encountered Buddhas three times in the past, and their names are all the same, called Heart of Sun Moon Lamp Brightness. Those who are fearless (abhaya) initially rely on bodhisattvas and are free from the five fears. Fifth, 'What do you think?', until 'those who do not regress', this is the convergence of past and present events. 'From Great Power and the four assemblies at that time onwards', this is the convergence of disciples past and present. Because of slighting me (referring to Bodhisattva Never Disparaging, Sadāparibhūta), it is said that for two hundred billion kalpas they constantly encountered Buddhas, and for a thousand kalpas they suffered great torment in Avīci hell (Avīci). If they had not encountered me, the suffering would have been endless. Because they saw me, the suffering had an end. The sage of the Way does not create causes for affliction. After the sins are exhausted, they again encounter Bodhisattva Never Disparaging and attain liberation in the realm of inherent nature, so it is said that they attain the three bodhis (trayo bodhi). 'Are the four assemblies of Great Power different people?' This is the convergence of the names of the disciples. Sixth, those who attain Great Power should know that this Lotus Sūtra greatly benefits all bodhisattvas. The prose section ends, urging them to receive and uphold it. The verses repeat the praise, initially one and a half verses, praising the first, the place where Bodhisattva Never Disparaging practiced. 'After the Buddha's extinction' four verses, praising the second, the four assemblies and Bodhisattva Never Disparaging making names. At that time, the four assemblies, those attached to the Dharma, those studying the Small Vehicle, may have the reason to be gradually transformed, so it is said to reach where they are. 'When the sins are exhausted' three verses, praising the third, the six senses receive present rewards. Bodhisattva Never Disparaging's death one and a half verses, praising the fourth, encountering three Buddhas. The following five and a half verses, praising the fifth, the convergence of past and present events. 'From billions and billions of kalpas onwards', praising the sixth, urging people to receive and uphold it.
Chapter on the Supernatural Powers of the Thus Come One
The reason for this chapter is that although evidence was cited above, it failed to convince people. It is necessary to widely manifest supernatural transformations, indicating that the Great Dharma has real benefits in the present and future, and is not false. Wanting not to entrust the circulation, hence this chapter. 'At that time, thousands of worlds emerged from the earth', above...
明聞如來。言我下方。自有恒河沙菩薩。自能受持。咸皆從地踴出。今者說法既同。欲以此法。末代世中。流通法華。自行兼人也。爾時世尊。于文殊師利。舊住大眾等前。現其神力。付囑流通也。此品大泮。有七種神力。第一齣廣長舌者。表明不談語相。上來明因乘真實。一果長孝。明師及弟子。所得果報。上來所說。皆實不虛。所以出廣長舌。上至梵世者。通化之處故也。第二一切毛孔。放無數色光者。欲明大乘之道。善無不積德無不備表明一乘具足之理。欲使四依。未來於彼有緣經因。開其惠目。照事法相。已如似因光照于萬像。故放無數色光也。教化十方人等。故遍照十方也。分身諸佛。出廣長舌者。證理是一。皆表不望語相。第三一時磬咳者。明道自昔以來。但說三乘。一乘離隔。在於兇衿。今日時中。大理得障。本意得暢也。第四俱供彈指者。明昔日以來。設有所說。皆契當法法相也。是二音聲遍至十方者通化之處也。第五動地者。地本剛礦難動。欲明像正中人。煩惱剛礦。喻若於地。欲使二依。未作流通以大乘柔伏喻除其三毒。故動地應之。豫現柔軟之拔也。欲使他方八部。以佛神力。皆使遙見娑婆凈土。見諸佛及以四眾也。即時諸天。于虛空中唱言以下。所以唱告者。今若不使十方眾生。識諸佛名字
【現代漢語翻譯】 現代漢語譯本： 明瞭聽聞如來所說，『我的下方世界，自有如恒河沙數般眾多的菩薩，他們自然能夠受持此經。』他們都從地涌出，如今所說的法與我相同，我希望用此《法華經》，在末法時代流通，自己修行也幫助他人。當時世尊，在文殊師利（Manjushri，智慧的象徵）過去所居住的大眾面前，顯現他的神通之力，囑託他們流通此經。這一品經文大體上有七種神通之力。第一種是伸出廣長舌相，表明不談論語言文字的表象。上面說明了因乘的真實，一果長孝，說明了老師和弟子所得的果報。上面所說的一切，都是真實不虛的，所以伸出廣長舌相，上至梵世（Brahma-loka，色界天的最高層），是爲了通達教化之處。第二種是一切毛孔，放出無數種顏色的光芒，想要表明大乘的道理，善事沒有不積累的，功德沒有不完備的，表明一乘法具足的道理。想要使四依（比丘、比丘尼、優婆塞、優婆夷）在未來，對於那些與此經有緣的人，開啟他們的智慧之眼，照亮事物的法相，已經如同因光照耀萬象一般，所以放出無數種顏色的光芒。教化十方的人們，所以光芒遍照十方。分身諸佛，伸出廣長舌相，證明道理是一致的，都表示不執著于語言文字的表象。第三種是一同發出磬咳的聲音，表明佛道自古以來，只說了三乘法，一乘法被隔離，存在於心中。今天這個時候，大道理得以彰顯，本意得以暢通。第四種是一同彈指，表明過去所說的一切，都契合於法法之實相。這兩種聲音遍及十方，是爲了通達教化之處。第五種是震動大地，大地原本剛硬難以撼動，想要表明像法時期和正法時期中的人們，煩惱剛強頑固，好比大地。想要使二依（在家二眾）在未作流通之前，用大乘的柔和來降伏，比喻去除他們的貪嗔癡三毒，所以震動大地來回應，預先顯現柔軟調伏的力量。想要使他方世界的八部眾（天龍八部），憑藉佛的神力，都能夠遙遙看見娑婆凈土（Saha world，我們所居住的這個世界），看見諸佛以及四眾弟子。緊接著，諸天在虛空中唱言以下的內容，之所以要唱告，是因為現在如果不讓十方眾生，認識諸佛的名字
【English Translation】 English version: Clearly hearing what the Tathagata (如來，another name for Buddha) said, 'In my lower world, there are Bodhisattvas (菩薩，enlightened beings) as numerous as the sands of the Ganges River, who can naturally uphold this Sutra.' They all spring forth from the earth, and the Dharma (法，teachings) they speak is the same as mine. I wish to use this Lotus Sutra to circulate in the Dharma-ending Age, cultivating myself and helping others as well.' At that time, the World-Honored One, in front of the assembly where Manjushri (文殊師利，symbol of wisdom) used to reside, manifested his divine powers and entrusted them to circulate this Sutra. This chapter generally has seven kinds of divine powers. The first is extending the broad and long tongue, indicating not to discuss the appearance of language and words. Above, it explains the truth of the cause-vehicle, the long filial piety of one fruit, explaining the rewards obtained by the teacher and disciples. Everything said above is true and not false, so the broad and long tongue is extended, reaching up to the Brahma-loka (梵世，the highest level of the Form Realm), in order to reach the place of universal transformation. The second is that all the pores emit countless colors of light, wanting to show the principle of the Mahayana (大乘，Great Vehicle), that there is no good that is not accumulated, and no merit that is not complete, showing the principle of the completeness of the One Vehicle. Wanting to enable the four supports (比丘，bhikshu - monks; 比丘尼，bhikshuni - nuns; 優婆塞，upasaka - male lay devotees; 優婆夷，upasika - female lay devotees) in the future, for those who have affinity with this Sutra, to open their eyes of wisdom, illuminating the Dharma-characteristics of things, already like the light of cause illuminating all phenomena, so emitting countless colors of light. Teaching and transforming people in the ten directions, so the light shines everywhere in the ten directions. The manifested Buddhas, extending their broad and long tongues, proving that the principle is the same, all indicating not to be attached to the appearance of language and words. The third is the simultaneous sound of clearing the throat, indicating that the Buddha-way has only spoken of the Three Vehicles since ancient times, and the One Vehicle has been isolated, existing in the heart. At this time today, the great principle is revealed, and the original intention is expressed. The fourth is the simultaneous snapping of fingers, indicating that everything said in the past is in accordance with the true aspect of all Dharmas. These two sounds pervade the ten directions, in order to reach the place of universal transformation. The fifth is the shaking of the earth, the earth is originally hard and difficult to move, wanting to show that people in the Dharma-image period and the Dharma-ending period, their afflictions are strong and stubborn, like the earth. Wanting to enable the two supports (在家二眾，lay devotees) before they circulate the Sutra, to subdue them with the gentleness of the Mahayana, metaphorically removing their three poisons of greed, hatred, and delusion, so the earth shakes in response, foreshadowing the power of gentle taming. Wanting to enable the eight divisions (天龍八部，Devas, Nagas and the other supernatural beings) of other worlds, by the power of the Buddha, to be able to see the Saha world (娑婆凈土，our world) from afar, to see the Buddhas and the fourfold assembly. Following this, the devas (諸天，gods) in the empty space chant the following content, the reason for chanting is that if we do not let the beings of the ten directions know the names of the Buddhas now
。及以國土。二依未來道化。何能取信。故先唱告。使識諸佛名字。及以國土。二依未來流通。聞音都障。靡不從順也。彼諸眾生聞空中聲已。合掌向娑婆者。明十方頓首。理可欽敬。故重歸命。稱南無釋迦也。第六所散諸物以下。變成寶帳者。如來遂其人意。蓋合為一欲明萬善之因。歸一果也。亦欲使二依諸人。未來弘通大乘。十方同行也。第七是時十方世界。如一佛土者。欲明十方諸佛。法輪道同。理處唯一也。爾時佛告上行菩以下。明經理深重。付囑二依。若我以是神力。于阿僧祇劫。為囑累故。說是經功德。曾不能盡明。法華大乘。理處無量何可具說。以要言之者。文簡而理收。為要言也。如來所有一切之法以者。自上以來。明破三歸一。萬善同歸。大乘之道也。自在神通之力者。即是觀彼久遠。由若今日也。秘密之藏者。明此經自昔以來。隱而不彰。名秘密。功德積聚名。如來一切甚深之事者。常住理深。顯在此經。故言甚深藏也。亦言我凈土不毀。而不見燒盡。皆指此法華經。宜示顯說。汝等於如來滅后以下。勸二依人。受持如說修行。若其經所住之處。皆應起塔供養者。明理深故也。所以者何。下釋明經理深重。當知道場者。此經是諸佛之母。由之得佛也。道場者。是得道之處。由此經故。能斷其惑得
。一切智。故言是處即是道場。諸佛於此經中。修學道成正覺也。欲以法道照天下。不欲獨善一已。故言請佛於此。轉於法輪。緣盡則化滅。故諸佛於此。而般涅槃。自下說偈。初四偈。頌七種神力之事。上直明嘆經理深重。自下有十二偈。人以嘆法。何以得知。經文言。囑累是經故。嘆美持經者。故知。就人嘆經也。
囑累品
此品所以而來。上明師及弟子所得果報。引證分明。現其神力。明經深重。欲以此法委之二依。摩頂付囑。故所以來也。自下正明付囑二依。末代流通。像正中人。要假二依。已為匠主。行得成就。事相之中。似若供相勞累。故言囑累。理而言之應名囑利。所以然者。明二依像正流通。匠導化物□已萬行得成。有此大利。應名囑利也。所以然者。二依□□□以右手摩無量菩薩頂者。明理甚深故。如摩頂勸人。如是慇勤至三。我于無量阿僧祇劫。修集是難得無上菩提法。今以付囑汝等。汝等應末代流通。自行兼人。隨緣施化。廣作利益。令一切眾生。普得聞知。所以者何下。釋所勸汝者。何明如來有大慈悲。慈本與樂至極。悲能拔苦盡原。故言有大慈悲。每嘆與人。無說慳吝。更何所惠也。能與眾生。大乘佛之智惠也。如來是一切之大施主者。施中最極。莫過大乘。故言是施主也。
【現代漢語翻譯】 現代漢語譯本：一切智（Sarvajna，指佛陀所證得的遍知一切的智慧）。所以說這個地方就是道場。諸佛就是在這部經中修學，成就正覺的。想要用佛法真理照亮天下，不希望獨自獲得利益，所以說請佛在這裡轉法輪。因緣結束就會化滅，所以諸佛在這裡入般涅槃（Parinirvana，指佛陀的最終寂滅）。下面開始用偈頌，最初的四句偈，讚頌七種神通力量的事情。上面直接說明佛經的意義深遠重大。從下面開始有十二句偈，用人來讚歎佛法。憑什麼知道呢？經文說，『囑咐流傳這部經』，讚美受持這部經的人，所以知道這是用人來讚歎經書。
囑累品
這一品為什麼而來呢？上面說明了老師和弟子所得到的果報，引用的證據非常明確，展現了他們的神通力量，說明了經書的意義深遠重大，想要用這部佛法委託給二依（指僧團和寺院），摩頂付囑。所以這一品就來了。下面正式說明付囑二依，在末法時代流通。在像法時代和正法時代的人，需要依靠二依，已經作為工匠的主人，修行才能成就。在事相之中，好像是供養的勞累，所以說是囑累。從道理上來說，應該叫做囑利。為什麼這麼說呢？說明二依在像法時代和正法時代流通，引導眾生，修行萬行才能成就，有這樣大的利益，應該叫做囑利。為什麼這麼說呢？二依用右手摩無量菩薩的頭頂，說明道理非常深刻，好像摩頂勸人一樣，這樣慇勤地勸說了三次，『我于無量阿僧祇劫（Asamkhya-kalpa，無數大劫），修集這難得的無上菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法），現在把它付囑給你們，你們應該在末法時代流通，自己修行也幫助別人修行，隨順因緣施與教化，廣泛地做利益眾生的事情，讓一切眾生，普遍地能夠聽聞和知道。』為什麼呢？下面解釋所勸你們的原因。說明如來有大慈悲，慈悲的根本是給予快樂到極點，悲憫能夠拔除痛苦的根源，所以說有大慈悲。常常嘆息給予別人，沒有說吝嗇，還能惠及什麼呢？能夠給予眾生大乘佛的智慧。如來是一切的大施主，佈施中最極的，沒有超過大乘的，所以說是施主。
【English Translation】 English version: Sarvajna (All-knowing wisdom, referring to the wisdom attained by the Buddha that knows everything). Therefore, it is said that this place is the Bodhimanda (place of enlightenment). The Buddhas cultivate and attain perfect enlightenment in this Sutra. They want to illuminate the world with the Dharma, not just benefit themselves, so they invite the Buddha to turn the Dharma wheel here. When the karmic conditions are exhausted, they will dissolve, so the Buddhas enter Parinirvana (the final extinction of the Buddha) here. The following verses, the first four, praise the seven kinds of supernatural powers. The above directly praises the profound and important management. From below, there are twelve verses, using people to praise the Dharma. How do we know this? The Sutra says, 'Entrust and circulate this Sutra', praising those who uphold this Sutra, so we know that it is using people to praise the Sutra.
Chapter on Entrustment
Why does this chapter come about? The above explains the fruits and rewards obtained by the teacher and disciples, citing clear evidence, showing their supernatural powers, and explaining the profound and important meaning of the Sutra. It wants to entrust this Dharma to the two supports (referring to the Sangha and monasteries), and entrust it by patting their heads. That's why this chapter comes about. The following formally explains the entrustment to the two supports, circulating it in the Dharma-ending age. People in the semblance Dharma age and the Correct Dharma age need to rely on the two supports, already as the masters of the craftsmen, to achieve success in cultivation. In the realm of phenomena, it seems like the labor of offering, so it is called entrustment. In terms of principle, it should be called entrustment of benefit. Why is that? It explains that the two supports circulate in the semblance Dharma age and the Correct Dharma age, guiding sentient beings, and cultivating myriad practices to achieve success, having such great benefits, it should be called entrustment of benefit. Why is that? The two supports use their right hands to pat the heads of countless Bodhisattvas, explaining that the principle is very profound, like patting someone's head to persuade them, earnestly persuading them three times, 'I have cultivated and gathered this rare Anuttara-samyak-sambodhi-dharma (unsurpassed perfect enlightenment Dharma) for countless Asamkhya-kalpas (countless great eons), and now I entrust it to you. You should circulate it in the Dharma-ending age, cultivate yourselves and help others cultivate, according to conditions, give and transform, widely do things that benefit sentient beings, so that all sentient beings can universally hear and know.' Why is that? The following explains the reason for persuading you. It explains that the Tathagata (Thus Come One) has great compassion, the root of compassion is giving happiness to the extreme, and compassion can eradicate the root of suffering, so it is said to have great compassion. It often sighs at giving to others, without saying stinginess, what else can it bestow? It can give sentient beings the wisdom of the Great Vehicle Buddha. The Tathagata is the great benefactor of all, the most extreme of giving, there is nothing greater than the Great Vehicle, so it is said to be the benefactor.
汝等亦應隨學如來。勿以慳吝。以法付之。應仿而成。須勤修行之。于未來世。若有善男子等。有大乘幾根。信如知惠者。當爲廣說是法華經。若眾生不信受者。當於如來余深法中。何者是余深法。二乘是大乘家余。為說二乘。示教利喜也。汝等若能如是。則已報諸佛之恩也。明釋迦分身。及以多寶。三佛之意。正使流通大法。彼能流通。則稱三佛意。故言。則為已報諸佛之恩。自下明師□慇勤。至為第三。弟子之法。亦須領受至三。唯然世尊。則不有慮。即受之辭也。上來明因果理周。付囑流通。自下唱隨意。分身諸佛。及以多寶。大眾各隨所安。雖唱隨意。由未離坐。普賢品末。方去之耳。何以得知。藥王品。讚歎宿王。故知未去也。
藥王本事品
此品所以而來。上如來摩頂付囑。四依領受。訖在於上。自下六品。流通方軌。上言因藥王告八萬大士。未知其人有備何德行。所以因之明。藥王昔日有此苦行之德亡身取法。勘能弘經。是以因之也。自下明藥王本流通之事。故名本事品也。此品凡有三意。一者明藥王上依之人彌劫苦行。捨身燒臂。弘通大乘。此是流通方軌。二欲使諸小菩薩。則而行之。三為一段。諸人德道也。就此品中。可有十二段經文。第一明宿王華。問藥王苦行之處。欲列八部三乘
【現代漢語翻譯】 現代漢語譯本 你們也應當跟隨如來學習，不要吝嗇，將佛法傳授給他人，應當效仿並努力修行。在未來世，如果有具大乘根基、有信心和智慧的善男子等，應當為他們廣泛宣說《法華經》。如果眾生不相信接受，應當在如來其他的甚深佛法中，什麼是其他的甚深佛法呢？二乘（聲聞乘和緣覺乘）是大乘的方便之餘，為他們宣說二乘佛法，以開示、教導、利益和喜悅他們。你們如果能夠這樣做，就是報答了諸佛的恩德。這表明釋迦牟尼佛的分身，以及多寶佛，三佛的用意，正是爲了流通大法。他們能夠流通，就符合三佛的意願，所以說『就是報答了諸佛的恩德』。從下面開始闡明師長的慇勤，直到第三次，弟子也必須領受三次。『唯然世尊，則不有慮』，這是接受教誨的辭語。上面闡明了因果的道理已經完備，付囑流通的任務。從下面開始宣唱隨意，分身諸佛以及多寶佛，大眾各自隨自己的意願安住。雖然宣唱隨意，但還沒有離開座位，直到《普賢菩薩勸發品》結束時才離開。如何得知呢？因為《藥王菩薩本事品》讚歎宿王華菩薩，所以知道還沒有離開。
《藥王菩薩本事品》
此品之所以出現，是因為上面如來摩頂付囑，四依菩薩領受完畢。從下面的六品開始，闡述流通的方法和途徑。上面說因為藥王菩薩告訴八萬大士，不知道這個人具備什麼樣的德行，所以藉此因緣來闡明。藥王菩薩昔日有這種苦行的德行，捨棄身體來求取佛法，堪能弘揚經典，因此藉此因緣。從下面開始闡明藥王菩薩的根本流通之事，所以名為《本事品》。此品大概有三個用意：一是闡明藥王菩薩在過去無量劫中苦行，捨身燒臂，弘揚流通大乘佛法，這是流通的方法和途徑。二是想讓各位小菩薩傚法而行。三是作為一段，諸人的德行和道業。在此品中，大概有十二段經文。第一段闡明宿王華菩薩，詢問藥王菩薩苦行的地方，想要列出天龍八部和三乘。
【English Translation】 English version You should also follow the Tathagata's example, not being stingy, but entrusting the Dharma to others. You should emulate and diligently cultivate it. In the future world, if there are good men and women who have the roots of the Mahayana, and who have faith and wisdom, you should widely expound the Lotus Sutra for them. If sentient beings do not believe and accept it, you should, among the other profound Dharmas of the Tathagata, what are the other profound Dharmas? The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are expedient means of the Mahayana. You should expound the Two Vehicles for them, to enlighten, teach, benefit, and gladden them. If you can do this, you will have repaid the kindness of all the Buddhas. This shows the intention of Śākyamuni's emanations, as well as Many Treasures Buddha (Prabhūtaratna), the three Buddhas, which is precisely to propagate the Great Dharma. If they can propagate it, they will be in accordance with the wishes of the three Buddhas, therefore it is said, 'You will have repaid the kindness of all the Buddhas.' From below, it clarifies the teacher's diligence, until the third time, the disciples must also receive it three times. 'So it is, World Honored One, there is no need to worry,' these are words of acceptance. Above, it clarifies that the principle of cause and effect is complete, entrusting the task of propagation. From below, it proclaims that everyone is free to do as they please, the emanations of all the Buddhas, as well as Many Treasures Buddha, the assembly each abides according to their own wishes. Although it proclaims that everyone is free to do as they please, they have not yet left their seats, and will only leave at the end of the 'Universal Worthy Bodhisattva Encourages to Exert Themselves' chapter. How do we know this? Because the 'Medicine King Bodhisattva' chapter praises King of Stars Flower Bodhisattva (Nakṣatrarājasaṃkusumitābhijña), so we know they have not yet left.
Chapter 23: Former Affairs of Medicine King Bodhisattva (Bhaiṣajyarājapūrvayoga)
The reason for this chapter's appearance is that above, the Tathagata patted their heads and entrusted them, and the Four Kinds of Believers received it completely. From the following six chapters, it elaborates on the methods and paths of propagation. Above, it said that because Medicine King Bodhisattva told the eighty thousand great beings, not knowing what kind of virtues this person possesses, so it uses this cause to clarify. Medicine King Bodhisattva in the past had this kind of virtuous conduct of asceticism, sacrificing his body to seek the Dharma, capable of propagating the scriptures, therefore it uses this cause. From below, it clarifies the fundamental propagation affairs of Medicine King Bodhisattva, therefore it is named the 'Former Affairs' chapter. This chapter roughly has three intentions: First, it clarifies that Medicine King Bodhisattva in the past countless kalpas practiced asceticism, sacrificing his body and burning his arms, propagating and circulating the Great Vehicle Dharma, this is the method and path of propagation. Second, it wants to allow all the small Bodhisattvas to emulate and practice it. Third, it serves as a section, the virtues and achievements of all people. In this chapter, there are roughly twelve sections of scripture. The first section clarifies that King of Stars Flower Bodhisattva asks about the place where Medicine King Bodhisattva practiced asceticism, wanting to list the Eight Classes of Gods and Dragons and the Three Vehicles.
人也。佛答劫數久近。佛之名號。先明行行之處也第二爾時彼佛以下。為說法華。第三既聞法已。于中修行□德三昧。第四即作是念以下。明欲報經佛恩。即入三昧。而香華以供養佛。雖以神力供養。未表虔恭之心。單成之至。以身供養。即服諸香。使內外俱香也。以神通願力。而自然身。不由水火也。光明遍照。諸佛讚歎。是名真法供養。身者是財。何故名法。為法燒身。故名為法供養經。佛法施無窮。財施有限也。又解。莫問財法。要解名用。得作法施之名。若不解名用而施者。由名為財也。第五喜見菩薩。命終之後。凈德王家。忽然化生。即為其父說偈。道昔捨身。德報之處。聞法華經。甄迦羅七言偈。頻婆羅五言偈。阿閦娑等四言偈。此土方法。西土音異。未必如是也。又此土三句。是國數法。此不得播還。欲供養白父已。住到佛所。頭面禮足。說偈讚歎。猶故在世者。自慶載遇大聖也。第六爾時日月凈明德佛下。明唱告滅度。以佛法委之。使千載不隧。諸菩薩大弟子。付囑于汝。使教令成就。並無上菩提。明法不自顯。弘之由人。故委于汝。七寶世界。及給侍諸天。悉付囑汝。諸天可爾。土田無情。云何委付。解者言。土田何由有。是眾生果報。凈穢之來。功由眾生行業所成。今以凈土。委付汝使不據㧌。
【現代漢語翻譯】 現代漢語譯本： 人啊。關於佛回答劫數長短，佛的名號，首先闡明修行的地方，這是第一部分。第二部分，『爾時彼佛以下』，是爲了宣講《法華經》。第三部分，聽聞佛法之後，在其中修行□德三昧（一種禪定）。第四部分，『即作是念以下』，說明想要報答經和佛的恩情，於是進入三昧（禪定）。用香和花供養佛。雖然用神通力量供養，但還不能完全表達虔誠恭敬的心意，只是成就了表面的形式。用身體供養，就是服用各種香，使身體內外都充滿香氣。憑藉神通願力，自然化生身體，不是通過水火焚燒。光明遍照，諸佛讚歎，這才是真正的法供養。身體是財物，為什麼稱為『法』？因為是爲了佛法而焚燒身體，所以稱為法供養。《法華經》的佛法佈施是無窮無盡的，而財物佈施是有限的。另一種解釋是，不要問是財佈施還是法佈施，關鍵在於理解名相和作用，才能獲得法佈施的名稱。如果不理解名相和作用而佈施，那仍然是財佈施。第五部分，喜見菩薩（菩薩名），命終之後，在凈德王家忽然化生，然後為他的父親說偈語，講述過去捨身，獲得功德回報的地方。聽聞《法華經》，甄迦羅（人名）說七言偈，頻婆羅（人名）說五言偈，阿閦娑（人名）等說四言偈。這是此地的說法，西土的語音不同，未必如此。而且此地三句的偈語，是按照國度來計算的，這裡不應該照搬。想要供養，先告訴父親，然後前往佛的住所，頂禮佛足，說偈讚歎。還活在世上的人，慶幸自己遇到了大聖。第六部分，『爾時日月凈明德佛下』，說明佛唱告將要滅度，把佛法委託給他，使佛法千年不衰。諸位菩薩和大弟子，我把佛法囑託給你們，使教令得以成就，並證得無上菩提。說明佛法不會自己顯現，需要依靠人來弘揚，所以委託給你們。七寶世界，以及侍奉的諸天，全部囑託給你們。諸天可以理解，但是土地是沒有感情的，怎麼能委託呢？解釋的人說，土地是怎麼來的？是眾生的果報，清凈或污穢的來源，功勞在於眾生的行業所成就。現在把凈土委託給你們，使它不被佔據和拋棄。
【English Translation】 English version: A person. Regarding the Buddha's answer about the length of kalpas (an immense period of time), the Buddha's name, first clarifying the place of practice, this is the first part. The second part, 'At that time, that Buddha and below,' is for expounding the 'Lotus Sutra'. The third part, after hearing the Dharma, practicing □de Samadhi (a type of meditation) within it. The fourth part, 'Immediately thinking thus and below,' explains the desire to repay the kindness of the Sutra and the Buddha, so entering Samadhi (meditation). Offering incense and flowers to the Buddha. Although offering with supernatural powers, it cannot fully express sincere reverence, only achieving superficial form. Offering with the body means consuming various fragrances, so that the body inside and out is filled with fragrance. Relying on supernatural power and vows, naturally transforming a body, not through burning by water or fire. The light shines everywhere, the Buddhas praise, this is the true Dharma offering. The body is wealth, why is it called 'Dharma'? Because it is burning the body for the sake of the Dharma, so it is called Dharma offering. The Dharma giving of the 'Lotus Sutra' is endless, while wealth giving is limited. Another explanation is, do not ask whether it is wealth giving or Dharma giving, the key is to understand the name and function, in order to obtain the name of Dharma giving. If one does not understand the name and function and gives, then it is still wealth giving. The fifth part, Bodhisattva Hsi-chien (name of a Bodhisattva), after the end of his life, suddenly transformed and was born in the family of King Pure Virtue, and then spoke a verse to his father, telling of the place where he gave up his body in the past and received the reward of merit. Hearing the 'Lotus Sutra', Chen-chia-lo (name of a person) spoke a seven-word verse, Pin-po-lo (name of a person) spoke a five-word verse, A-chu-so (name of a person) and others spoke a four-word verse. This is the saying of this land, the sounds of the Western lands are different, not necessarily so. Moreover, the three-line verse of this land is calculated according to the country, and it should not be copied here. Wanting to make offerings, first tell his father, and then go to the Buddha's residence, prostrate at the Buddha's feet, and speak verses of praise. Those who are still alive are grateful that they have encountered the Great Sage. The sixth part, 'At that time, the Buddha Sun Moon Pure Bright Virtue and below,' explains that the Buddha announces that he is about to pass away, entrusting the Dharma to him, so that the Dharma will not decline for thousands of years. All Bodhisattvas and great disciples, I entrust the Dharma to you, so that the teachings can be accomplished and attain unsurpassed Bodhi (enlightenment). Explaining that the Dharma will not manifest itself, it needs to rely on people to promote it, so it is entrusted to you. The world of seven treasures, and the serving Devas (gods), are all entrusted to you. The Devas can be understood, but the land is without emotion, how can it be entrusted? Those who explain say, how did the land come about? It is the retribution of sentient beings, the source of purity or defilement, the merit lies in the actions of sentient beings. Now entrust the Pure Land to you, so that it will not be occupied and abandoned.
如若不流通大法。廣作利益。則眾生起惑。若法不行。土由據㧌。是故委之。舍利者。欲使流通。而起塔供養付囑也。入涅槃。喜見菩薩。敬順佛語故。起塔供養。第七喜見菩薩。復白念言以下。上明法界委之。使不據㧌。令使供養舍利。即於四眾之前。然百福莊嚴臂。而以供養。令無數聲聞。阿僧祇人。發三菩提。得色身三昧。四眾見其無臂。其意閔然。故立其誓。願力因緣。還復如故。感其異相。眾生歡喜。即是土田據㧌之義顯矣。第八宿王華以下。明會古今。勸令生信。第九格量功德。若然手指為菩提者。勝以國城妻子。諸珍寶物。而供養也。第十若復有人以下。明經理深。能受持者。其福最高以三千世界。滿中七寶供養三聖。不如受持此經。一四句偈。其福最高。所以爾者。下作喻來。釋明此經最尊第一。故能爾也。有受持以下。明勸人流通。滿一切諸渴乏者。除生死渴乏也。如寒者得火。去煩惱冰霜。稞者得衣。法身嚴宜。商人得主。亦以大□路。如子得母。乳養法身。如度得船。到于彼岸。如病得愈。煩惱患如闇。燈照了法相。如貧得寶七財具足。如民得王。里煩惱我。如賈客得海。得無賈寶珠。如炬除闇者。惠炬暈世。無幽不朗也。上來明其外喻。今還以法結之。若人得聞此法華經已下。第十一勸人受
【現代漢語翻譯】 現代漢語譯本 如若不流通大法（指《妙法蓮華經》）。廣作利益，則眾生起惑。若法不行，則土地會被佔據和拋棄。因此，將此法委託於人，是因為佛陀想要使此法流通，所以建造佛塔供養，並進行付囑。喜見菩薩在佛陀入涅槃后，因為敬順佛語的緣故，建造佛塔供養。《妙法蓮華經·藥王菩薩本事品》中，喜見菩薩再次稟白念言，以上是說明佛陀將法界委託於人，使法不被佔據和拋棄，並使人供養舍利。喜見菩薩即於四眾弟子之前，燃百福莊嚴臂（燃燒以百種福德莊嚴的手臂）而以供養，令無數聲聞、阿僧祇（無數）人，發三菩提心（發菩提心），得色身三昧（獲得色身三昧）。四眾弟子見其無臂，心中悲憫。故立下誓願，憑藉願力因緣，還復如故（恢復如初）。感其異相，眾生歡喜，這便是土地被佔據和拋棄的含義顯現了。 《妙法蓮華經·藥王菩薩本事品》中，宿王華以下，是說明會通古今，勸令眾生生起信心。格量功德，如果燃燒手指供養佛菩提，勝過以國城妻子，諸珍寶物而供養。 《妙法蓮華經·藥王菩薩本事品》中，若復有人以下，是說明經理深遠，能夠受持此經的人，其福報最高。以三千世界滿中七寶供養三聖（過去、現在、未來三世諸佛），不如受持此經中的一四句偈，其福報最高。之所以如此，下面用比喻來解釋說明此經最尊第一，所以才能如此。有受持以下，是勸人流通此經，滿足一切諸渴乏者，解除生死渴乏。如同寒冷的人得到火，去除煩惱冰霜；裸體的人得到衣服，法身得到莊嚴；商人得到嚮導，走上大道；如同孩子得到母親，乳養法身；如同渡河得到船，到達彼岸；如同病人得到醫治，煩惱如黑暗，燈照亮法相；如同貧窮的人得到寶藏，七財具足；如同百姓得到君王，遠離煩惱我執；如同商人得到大海，得到無價寶珠；如同火炬驅除黑暗，智慧之光照耀世界，沒有幽暗不被照亮。上面是說明外在的比喻，現在還用法來總結。若人得聞此《法華經》以下，第十一是勸人受持。
【English Translation】 English version If the Great Dharma (referring to the 'Lotus Sutra') is not circulated widely to benefit all, sentient beings will become confused. If the Dharma is not practiced, the land will be occupied and abandoned. Therefore, entrusting this Dharma is because the Buddha wants it to be circulated, so stupas are built for offerings and entrustment. After the Buddha entered Nirvana, Bodhisattva Joyful Vision, out of respect for the Buddha's words, built stupas for offerings. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, Bodhisattva Joyful Vision again reported his thoughts, explaining that the Buddha entrusted the Dharma realm to people so that the Dharma would not be occupied and abandoned, and to encourage people to make offerings to the relics. Bodhisattva Joyful Vision then burned his arm, adorned with a hundred blessings, in front of the fourfold assembly (monks, nuns, laymen, and laywomen) as an offering, causing countless Shravakas (voice-hearers), Asamkhya (innumerable) people, to generate the Bodhi mind (the mind of enlightenment), and attain the Samadhi of the Rupa-kaya (the samadhi of the body of form). The fourfold assembly, seeing his armless state, felt compassion. Therefore, they made a vow, and through the power of their vows, he was restored to his original state. The sentient beings rejoiced at this extraordinary phenomenon, which reveals the meaning of the land being occupied and abandoned. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, from King Flower onwards, it explains the connection between the past and present, encouraging sentient beings to generate faith. Measuring merit, if one burns a finger as an offering to the Buddha's Bodhi, it is superior to offering countries, cities, wives, children, and various treasures. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, 'If there is someone else' onwards, it explains the profound management, that those who can uphold this sutra have the highest merit. Offering the Three Jewels (Buddha, Dharma, Sangha) with the Three Thousand Great Thousand Worlds filled with the seven treasures is not as good as upholding a four-line verse from this sutra, whose merit is the highest. The reason for this is explained below with a metaphor, illustrating that this sutra is the most supreme and first, so it can be like this. 'Having upheld' onwards, it encourages people to circulate this sutra, satisfying all those who are thirsty, relieving the thirst of birth and death. It is like a cold person getting fire, removing the ice and frost of afflictions; a naked person getting clothes, the Dharma body getting adornment; a merchant getting a guide, walking on the great road; like a child getting a mother, nurturing the Dharma body; like getting a boat to cross the river, reaching the other shore; like a sick person getting healed, afflictions are like darkness, a lamp illuminates the Dharma's appearance; like a poor person getting treasure, having the seven treasures complete; like the people getting a king, being far from afflictions and ego; like a merchant getting the sea, getting priceless jewels; like a torch dispelling darkness, the light of wisdom illuminates the world, with no darkness not illuminated. The above explains the external metaphors, and now it is concluded with the Dharma. 'If a person hears this Lotus Sutra' onwards, the eleventh is to encourage people to uphold it.
持。就中有六子句。第一勸下依受持。明流通之人。所得功德。無其遍畔。故言以佛智惠。籌量多少。不得其邊也。第二若有人。聞是藥王本事品者。勸下依弟子。應當隨喜生信。知理是深。要其苦身。而流通者。亦得無量無邊功德也。若有女人。得聞此經。儘是穢惡之刑。后不復受。此是實女也第三若如來滅后。五百歲中。有女人。聞經修行者。勸上依受持。此是依現為女也。諸佛遙讚歎。善男子汝能于釋迦牟尼以下。結勸上依受持也。若有人聞藥王品。隨喜贊善以下。第四勸上依弟子。隨喜生信。能永除三毒。下明聞此品。隨喜贊善者。所德功德。如隨喜品所明也。是宿王華以下。第五總勸二依受持。以此品囑累于汝。當廣流佈。勿令斷絕。魔得便也。汝當以神力。守護是經以下。總結勸二依受持。所以然者。此經即是閻浮提人。煩惱病之良藥。若人有煩惱病者。得聞是經。煩惱消滅。得其真常。故言不老不死。亦可。得聞是經。要滿百年。終不中拔。故言不老不死也。宿王華汝若見有受持是經以下。第六總勸二依弟子。隨喜生信。廣興供養也。下勸人供養。何以故。是人當得度脫眾生故。求佛道者。應於是人。生供敬心也。第十二明諸人得道。多寶讚歎也。
妙音菩薩品
此品所以來□欲弘經。要
【現代漢語翻譯】 現代漢語譯本： 持。這段經文包含六個子句。第一句勸勉下位者依教奉行，受持此經。闡明流通此經之人，所得的功德廣大無邊，無法用佛的智慧來衡量其邊際。第二句，如果有人聽聞《藥王本事品》，勸勉下位者依從弟子，應當隨喜並生起信心，明白此經義理深奧。若能身體力行，流通此經，也能獲得無量無邊的功德。如果有女人聽聞此經，就能擺脫種種污穢惡劣的形體，以後不再受此報應，這才是真正的女子。第三句，如果如來滅度后五百歲中，有女人聽聞此經並修行，勸勉上位者依教奉行，受持此經，這是依據現世為女身而說的。諸佛遙遠地讚歎：『善男子，你能在釋迦牟尼（Sakyamuni）[佛名]之後』，這是總結勸勉上位者依教奉行，受持此經。如果有人聽聞《藥王品》，隨喜讚歎，以下是第四句，勸勉上位者依從弟子，隨喜並生起信心，能永遠去除貪嗔癡三毒。下面闡明聽聞此品，隨喜讚歎者，所獲得的功德，如同《隨喜品》所闡明的那樣。『是宿王華（Suwanghua）[菩薩名]』以下是第五句，總勸上位者和下位者都依教奉行，受持此經。以此品囑託於你，應當廣為流佈，不要讓它斷絕，讓魔有機可乘。『你應當以神力，守護此經』以下是總結勸勉上位者和下位者都依教奉行，受持此經。之所以這樣說，是因為此經就是閻浮提（Jambudvipa）[世界名]人的煩惱病的良藥。如果有人有煩惱病，聽聞此經，煩惱就會消滅，獲得真常的境界，所以說『不老不死』。也可以說，聽聞此經，即使活滿百年，也不會中途夭折，所以說『不老不死』。『宿王華（Suwanghua）[菩薩名]，你如果見到有人受持此經』以下是第六句，總勸上位者和下位者的弟子，隨喜並生起信心，廣興供養。下面勸人供養，為什麼呢？因為這個人將能度脫眾生。求佛道的人，應當對這個人，生起恭敬之心。第十二部分闡明諸人得道，多寶（Prabhutaratna）[佛名]讚歎。
《妙音菩薩品》
此品之所以來，是爲了弘揚佛經，需要...
【English Translation】 English version: Hold. There are six sub-clauses in this section. The first encourages subordinates to follow and uphold the teachings, clarifying the merits gained by those who circulate this scripture, which are so vast and boundless that they cannot be measured by the wisdom of the Buddha. The second, if someone hears the 'Medicine King Chapter', encourages subordinates to follow disciples, they should rejoice and generate faith, understanding the profound principles of this scripture. If one can diligently circulate this scripture, they will also gain immeasurable merits. If a woman hears this scripture, she can be freed from all defiled and evil forms, and will not receive such retribution in the future; this is a true woman. The third, if in the five hundred years after the Tathagata's (Tathagata) [another name for Buddha] extinction, a woman hears this scripture and practices it, it encourages superiors to follow and uphold the teachings, based on the present female form. The Buddhas praise from afar: 'Good man, you can after Sakyamuni (Sakyamuni) [name of a Buddha]', this is a summary encouraging superiors to follow and uphold the teachings. If someone hears the 'Medicine King Chapter', rejoices and praises, the following is the fourth clause, encouraging superiors to follow disciples, rejoice and generate faith, able to permanently remove the three poisons of greed, anger, and ignorance. Below it clarifies that those who hear this chapter, rejoice and praise, the merits they gain are as explained in the 'Rejoicing Chapter'. 'It is Suwanghua (Suwanghua) [name of a Bodhisattva]' below is the fifth clause, generally encouraging both superiors and subordinates to follow and uphold the teachings. Entrusting this chapter to you, you should widely circulate it, do not let it be cut off, allowing demons to take advantage. 'You should use your divine power to protect this scripture' below is a summary encouraging both superiors and subordinates to follow and uphold the teachings. The reason for this is that this scripture is the good medicine for the afflictions of the people of Jambudvipa (Jambudvipa) [name of a world]. If someone has the disease of affliction, hearing this scripture, the afflictions will be eliminated, and they will attain the state of true permanence, so it is said 'not old, not dead'. It can also be said that hearing this scripture, even if one lives to be a hundred years old, they will not die prematurely, so it is said 'not old, not dead'. 'Suwanghua (Suwanghua) [name of a Bodhisattva], if you see someone upholding this scripture' below is the sixth clause, generally encouraging the disciples of both superiors and subordinates, to rejoice and generate faith, and widely make offerings. Below it encourages people to make offerings, why? Because this person will be able to liberate sentient beings. Those who seek the Buddha path should have reverence for this person. The twelfth part explains that many people attain the path, and Prabhutaratna (Prabhutaratna) [name of a Buddha] praises.
'The Chapter of the Wonderful Sound Bodhisattva'
The reason for this chapter's arrival is to promote the scriptures, it needs...
須分身散體。殊刑六道。非行處行。流通大法。故有此品來也。此是藥王一流有三意。一欲顯德行之方軌。二為流通方軌。欲使諸小菩薩則而行之。三為一段諸人得道。就中有三段經文。初又從訖故來至。此應在方便品。略說三請中事。爾時華德白佛以下。至陀羅尼。在藥王品中來。還歸本土以下。應普賢品后也。就中大泮有十二段。第一放二種光。照凈華宿王智佛國。召于妙音妙音大士。何假光召。但此土時會。及妙音所得。諸小菩薩。要以光為緣。故以光召也。放大人想肉結光明者欲顯大乘最上之理也。眉間白豪者。欲明中道之義也。第二一切凈光莊嚴以下。嘆妙音德行。初嘆智。后嘆定。第三釋迦牟尼以下。明妙音與彼佛辭。兼被戒敕。莫輕彼國。生下劣想。釋迦應同丈六。現處苦穢。菩薩眾等。其刑亦等。汝身長大端正。是故敕汝。見彼佛菩薩及國土。於此三事。莫生下劣也。師令教至。妙音即受戒敕也。我今詣彼。皆是如來神力。智惠莊嚴故。得住彼土侍樹。于上三事。不起下劣想也。又解。妙音法身大士。豈假如來之力。俱為會中諸小菩薩。現有所假。故道。皆是如來神力也。第四妙音欲來光現瑞相。欲使土眾生。豫生渴仰。兼作利益也。第五文殊以下。為其請。文殊豈容不達。但始行之流不惻其意。是
【現代漢語翻譯】 現代漢語譯本 需要分身散體，經歷六道輪迴的各種刑罰。在不應修行的地方修行，流通大法，所以才有這一品的出現。這藥王一脈有三重含義：一是想要彰顯德行的規範，二是為流通這些規範，想讓各位小菩薩傚法而行，三是爲了讓一部分人得道。其中有三段經文。首先，從『訖故來至』開始，這應該在方便品中，略說了三請的事情。然後，『爾時華德白佛』以下，到『陀羅尼』，是在藥王品中出現的。最後，『還歸本土』以下，應該在普賢品之後。其中大概有十二段。第一段是釋放兩種光芒，照耀凈華宿王智佛（Jinghua Suwangzhi Buddha，佛名）的國土，召喚妙音（Miaoyin，菩薩名）大士。為什麼要用光來召喚呢？只是因為此土的時機，以及妙音所得的，各位小菩薩，需要以光為緣，所以用光來召喚。釋放大人相肉結光明，是想要彰顯大乘最上的道理。眉間白毫，是想要闡明中道的意義。第二段，『一切凈光莊嚴』以下，讚歎妙音的德行。先讚歎智慧，后讚歎禪定。第三段，釋迦牟尼（Shijiamouni，佛名）以下，說明妙音與彼佛（Bi fo，指凈華宿王智佛）告別，兼被戒敕，不要輕視那個國度，產生低劣的想法。釋迦應與丈六金身相同，顯現於苦難污穢之處，菩薩眾等，他們的刑罰也相同。你的身形高大端正，所以告誡你，見到彼佛、菩薩以及國土，對於這三件事，不要產生低劣的想法。師父命令教導，妙音立即接受戒敕。我現在前往那裡，都是如來（Rulai，佛的稱號）的神力、智慧莊嚴的緣故，才能住在那個國土侍奉樹木，對於以上三件事，不起低劣的想法。另一種解釋是，妙音法身大士，難道需要如來的力量嗎？都是爲了會中的各位小菩薩，顯示有所憑藉，所以說，都是如來的神力。第四段，妙音想要到來，光芒顯現瑞相，想要讓此土眾生，預先產生渴望仰慕之心，兼作利益。第五段，文殊（Wenshu，菩薩名）以下，為他請示。文殊怎麼會不明白呢？只是剛開始修行的人不瞭解他的意思，是
【English Translation】 English version It requires dividing and scattering the body, enduring various punishments in the six realms of existence. Practicing where one should not practice, circulating the Great Dharma, hence the appearance of this chapter. This lineage of Medicine King (Yaowang, a bodhisattva) has three meanings: first, to manifest the standards of virtuous conduct; second, to circulate these standards, wanting all lesser bodhisattvas to emulate and practice them; third, to enable a segment of people to attain enlightenment. Within this, there are three sections of scripture. Initially, from 'qigu laizhi' (訖故來至, 'having come to an end'), this should be in the 'Expedient Means' chapter, briefly discussing the three requests. Then, from 'E'rshi Huade bai Fo' (爾時華德白佛, 'At that time, Huade said to the Buddha') down to 'Dharani' (陀羅尼, 'mantra'), it appears in the 'Medicine King' chapter. Finally, 'Huan gui bentu' (還歸本土, 'returning to one's homeland') should be after the 'Samantabhadra' chapter. Within this, there are roughly twelve sections. The first section is releasing two kinds of light, illuminating the Buddha-land of Jinghua Suwangzhi Buddha (凈華宿王智佛, Pure Flower Constellation King Wisdom Buddha), and summoning the Bodhisattva Miaoyin (妙音, Wonderful Sound). Why summon with light? It is only because of the timing in this land, and what Miaoyin has attained, that the lesser bodhisattvas need light as a condition, hence summoning with light. Releasing the light of the marks of a great man and the flesh protuberance is to manifest the supreme principle of the Great Vehicle. The white hair between the eyebrows is to clarify the meaning of the Middle Way. The second section, from 'Yiqie jingguang zhuangyan' (一切凈光莊嚴, 'All pure light adornment') onwards, praises Miaoyin's virtuous conduct. First praising wisdom, then praising samadhi. The third section, from Shakyamuni (釋迦牟尼, the Buddha) onwards, explains Miaoyin's farewell to that Buddha (Bi fo, that Buddha, referring to Jinghua Suwangzhi Buddha), and also being warned and instructed not to despise that land, or generate inferior thoughts. Shakyamuni should be the same as the sixteen-foot golden body, appearing in places of suffering and defilement, and the punishments of the bodhisattva assembly are also the same. Your form is tall and upright, therefore I instruct you, upon seeing that Buddha, bodhisattvas, and land, do not generate inferior thoughts about these three things. The teacher ordered instruction, and Miaoyin immediately accepted the warning and instruction. My going there now is all due to the divine power and wisdom adornment of the Tathagata (Rulai, Thus Come One, an epithet of the Buddha), enabling me to dwell in that land and serve the trees, without generating inferior thoughts about the above three things. Another explanation is, does the Dharmakaya Bodhisattva Miaoyin need the power of the Tathagata? It is all for the sake of the lesser bodhisattvas in the assembly, showing that there is something to rely on, hence it is said, 'It is all the divine power of the Tathagata.' The fourth section, Miaoyin wants to come, and the light manifests auspicious signs, wanting the beings of this land to generate longing and admiration in advance, and also to create benefits. The fifth section, from Manjushri (Wenshu, a bodhisattva) onwards, is asking on his behalf. How could Manjushri not understand? It is just that those who have just begun practicing do not understand his intention, it is
以文殊為□之流。故發斯問也。第六爾時釋迦以下。如來答。妙音欲來。為供養聽法故。先瑞相也。第七文殊白佛以下。問彼菩薩。修何功德。有是神力。神通是果。果不自有。要由於因。故問行何三昧。識名字故。與彼同習。然後乃可得見。如其不見。其身細妙。非我境界。何由可見。故言。愿世尊。以神通力。彼菩薩來。令我得見。所以不答。聖者玄鑒知華得后問。若答華得。即通答也。自下高推多寶。命其人也。所以然者。正欲二佛同心。為於一理也。第八於時妙音菩薩以下。明妙音發來至此。相問相問訊流通方法。請見多寶也。此問同大樂說。欲見多寶也。上來至此。是是方便品中事。第九爾時華得以下。接次藥王品末也。今答華得。即通文殊。亦可前答文殊。但經家見文句相似。不能煩文。隱前而顯后也。下明妙音。過去修行來久。有是神力。即會故今也。第十佛告華得。汝但見妙音以下。明妙音符應六道現刑說法。于神通變化知惠。無所損咸者。意謂。菩薩非行處行謂損。菩薩得故言無所損咸也。若干智惠。即釋迦符應六通。乃至後宮流通大化。廣作利益。道成萬行。斯備智惠余余明。何損之有也。第十一上明現刑非一。即是神通之果。果不自有。要由因得。何以故。如來下答三昧。名現一切色身。妙音
【現代漢語翻譯】 現代漢語譯本 以文殊（Manjusri，菩薩名）為首的眾人。所以發起這樣的提問。第六，爾時釋迦（Sakyamuni，佛名）以下。如來（Tathagata，佛的稱號）回答。妙音（Gadgadasvara，菩薩名）想要前來，爲了供養和聽法，所以先出現瑞相。第七，文殊（Manjusri）稟告佛以下。詢問那位菩薩，修習了什麼功德，有這樣的神通力量。神通是結果，結果不是自然產生的，一定有其原因。所以詢問他修行了什麼三昧（Samadhi，禪定），爲了瞭解他的名字，與他一同修習。然後才可能得見。如果不能得見，他的身形細微精妙，不是我的境界所能及的，如何能夠見到？所以說：『愿世尊（Bhagavan，佛的尊稱）以神通力量，讓那位菩薩前來，讓我能夠得見。』之所以不回答，是因為聖者玄鑒，知道華德（Kutiladanta，菩薩名）會隨後提問。如果回答了華德（Kutiladanta），就等同於全部回答了。下面高度推崇多寶（Prabhutaratna，佛名），稱呼他的名字。之所以這樣，正是想要兩位佛同心，爲了同一個道理。第八，於時妙音菩薩（Gadgadasvara）以下。說明妙音（Gadgadasvara）出發前來此處，互相問候，流通方法，請求拜見多寶（Prabhutaratna）。這個提問與《大樂說》相同，想要拜見多寶（Prabhutaratna）。從上面到這裡，是《方便品》中的事情。第九，爾時華德（Kutiladanta）以下。緊接著《藥王品》的末尾。現在回答華德（Kutiladanta），就等同於回答文殊（Manjusri）。也可以先回答文殊（Manjusri），但是經書編纂者認為文句相似，不想過於繁瑣，所以隱藏了前面的回答，而顯現後面的回答。下面說明妙音（Gadgadasvara）過去修行很久，才有這樣的神通力量，即會合過去和現在。第十，佛告訴華德（Kutiladanta）：你只看到妙音（Gadgadasvara）以下。說明妙音（Gadgadasvara）符合六道，顯現形體說法。對於神通變化智慧，沒有什麼損失。意思是說，菩薩不是在不該去的地方行事，『行』意味著損失，菩薩得到了，所以說沒有什麼損失。若干智慧，即釋迦（Sakyamuni）符合六神通，乃至後宮流通大化，廣泛地作出利益。道業成就萬行，這些都具備智慧，還有什麼損失呢？第十一，上面說明顯現形體不是唯一的，這就是神通的結果。結果不是自然產生的，一定有原因。為什麼呢？如來（Tathagata）下面回答三昧（Samadhi），名為現一切色身。妙音（Gadgadasvara）
【English Translation】 English version With Manjusri (Manjusri, name of a Bodhisattva) at the head of the assembly. Therefore, this question is raised. Sixth, from 'Then Sakyamuni (Sakyamuni, name of a Buddha)' onwards. The Tathagata (Tathagata, title of a Buddha) answers. Gadgadasvara (Gadgadasvara, name of a Bodhisattva) wishes to come, for the sake of making offerings and listening to the Dharma, so auspicious signs appear beforehand. Seventh, Manjusri (Manjusri) reports to the Buddha onwards. Asking that Bodhisattva, what merits he cultivated, to have such supernatural powers. Supernatural power is the result, the result is not self-existent, it must have a cause. Therefore, he asks what Samadhi (Samadhi, meditation) he practices, to know his name, and practice together with him. Then it may be possible to see him. If he cannot be seen, his body is subtle and wonderful, not within my realm, how can he be seen? Therefore, he says: 'May the Bhagavan (Bhagavan, honorific title for the Buddha) use his supernatural power to have that Bodhisattva come, so that I may see him.' The reason for not answering is that the sage's profound insight knows that Kutiladanta (Kutiladanta, name of a Bodhisattva) will ask later. If Kutiladanta (Kutiladanta) is answered, then it is equivalent to answering everything. Below, highly praising Prabhutaratna (Prabhutaratna, name of a Buddha), calling his name. The reason for this is precisely to have the two Buddhas of one mind, for the same principle. Eighth, from 'Then Gadgadasvara Bodhisattva (Gadgadasvara)' onwards. Explaining that Gadgadasvara (Gadgadasvara) set out to come here, greeting each other, circulating the method, requesting to see Prabhutaratna (Prabhutaratna). This question is the same as in 'Great Joyful Eloquence', wanting to see Prabhutaratna (Prabhutaratna). From above to here, it is the matter in the 'Expedient Means' chapter. Ninth, from 'Then Kutiladanta (Kutiladanta)' onwards. Following the end of the 'Bhaisajyaraja' chapter. Now answering Kutiladanta (Kutiladanta) is equivalent to answering Manjusri (Manjusri). It could also be that Manjusri (Manjusri) is answered first, but the compilers of the scriptures think the sentences are similar, and do not want to be too verbose, so they hide the previous answer and show the later answer. Below, explaining that Gadgadasvara (Gadgadasvara) has cultivated for a long time in the past, and has such supernatural powers, that is, uniting the past and the present. Tenth, the Buddha tells Kutiladanta (Kutiladanta): You only see Gadgadasvara (Gadgadasvara) onwards. Explaining that Gadgadasvara (Gadgadasvara) conforms to the six realms, manifesting forms to preach the Dharma. There is no loss to supernatural power transformation wisdom. The meaning is that Bodhisattvas do not act in places where they should not go, 'acting' means loss, Bodhisattvas have attained, so it is said that there is no loss. Several wisdoms, that is, Sakyamuni (Sakyamuni) conforms to the six supernatural powers, and even the harem circulates great transformation, widely making benefits. The path achieves ten thousand practices, these all possess wisdom, what loss is there? Eleventh, the above explains that manifesting forms is not unique, this is the result of supernatural power. The result is not self-existent, there must be a cause. Why? The Tathagata (Tathagata) answers below with Samadhi (Samadhi), named manifesting all forms. Gadgadasvara (Gadgadasvara)
住是三昧。能饒益無量眾生也。第十二說妙音菩薩品時以下。諸人得道。爾時妙音菩薩以下。明供養三佛已。還歸本土。妙音由未去。說普賢竟。爾乃去耳。但出經家。見下諸人得道。故置在此也。既到本國。自言我娑婆世界饒益眾生見其三佛。禮拜供養。又見諸菩薩等。亦命彼菩薩。得見一切色身三昧。來住品時以下。明後得道人也。
觀音品
此品何由而來。娑婆眾生。道悟不同。宜應普現諸門。救危拔苦。乘音齊物。當如觀世。故有此品來也。亦有三意。一顯觀世音德行。二為流通方軌。欲使諸小菩薩。則而行之。三諸人德道。就此品中。大泮有六假。第一從初訖常應心念明剬觀音名。能除內外二患。此是西方菩薩。先在此土修行彼愿住生於有緣偏重。故遷施化耳。就中無盡意。問此菩薩之名。所以名觀世音下。答苦惱眾生。稱名念之。必皆得解脫。以是因緣。名觀世音。何故問者。欲使眾生識名。以念之故。先列名也。斷其外也。便得離欲等者。明除其內患。所以常念供敬。便得離三毒患者。解言。爲念不以精成之至。感觀世音。為其說法。得生理解。永斷三毒也。第二若有女人以下。明禮拜供敬。必能生福捐之言葉明。供敬禮拜者。福不唐捐也。是故眾生以下。勸人受持。正等無異者。格量功
【現代漢語翻譯】 現代漢語譯本： 『住』是三昧（Samadhi，一種精神集中狀態）。能夠饒益無量眾生。第十二《妙音菩薩品》時以下，諸人得道。爾時妙音菩薩以下，說明供養三佛完畢，返回本土。妙音菩薩因為尚未離去，要說完《普賢菩薩勸發品》才離開。但這出自經家的觀點，他們看到下面諸人得道，所以放在這裡。妙音菩薩到達本國后，自述在娑婆世界饒益眾生，見到三佛，禮拜供養，又見到諸菩薩等，也命彼菩薩，得見一切色身三昧。來住品時以下，說明後來得道的人。 觀音品 此品由何而來？娑婆眾生，得道領悟的方式不同，應該普遍示現各種法門，救助危難，拔除痛苦，憑藉音聲來調和萬物，應當傚法觀世音菩薩，所以有此品出現。也有三重意義：一是彰顯觀世音菩薩的德行；二是為流通修行的方法途徑，希望諸位小菩薩，傚法而行之；三是諸人得道，就在此品中。大概有六種假設。第一，從開始到『常應心念』，說明稱念觀音菩薩的名號，能消除內外兩種災患。這位是西方菩薩，先前在此土修行，他發願住在與他有緣的地方，所以才遷移施化。其中無盡意菩薩，問此菩薩的名號，『所以名觀世音』以下，回答說苦惱眾生，稱念他的名號，必定都能得到解脫，因為這個因緣，所以名為觀世音。為什麼無盡意菩薩要問呢？爲了使眾生認識這個名號，因爲念誦的緣故。先列出名號，斷除外患。『便得離欲』等，說明消除內在的災患。『所以常念供敬，便得離三毒患』，解釋說，因爲念誦不以精誠之心，所以感得觀世音菩薩，為他們說法，得以理解，永遠斷除三毒。第二，『若有女人』以下，說明禮拜供敬，必定能夠產生福報，『捐之言葉明』，供敬禮拜者，福報不會白白浪費。『是故眾生』以下，勸人受持。『正等無異者』，衡量功德。
【English Translation】 English version: 『Dwelling』 is Samadhi (a state of mental concentration). It can benefit countless sentient beings. From the twelfth chapter, 『Wonderful Sound Bodhisattva』, onwards, people attain enlightenment. Then, from 『At that time, Wonderful Sound Bodhisattva』 onwards, it explains that after making offerings to the three Buddhas, he returns to his native land. Because Wonderful Sound Bodhisattva had not yet left, he would only depart after finishing the 『Universal Virtue Bodhisattva Encouragement Chapter』. However, this comes from the perspective of the sutra compilers, who saw the people attaining enlightenment below, so they placed it here. After Wonderful Sound Bodhisattva arrived in his native land, he recounted how he benefited sentient beings in the Saha world, saw the three Buddhas, made obeisances and offerings, and also saw the various Bodhisattvas, and also instructed those Bodhisattvas to see the Samadhi of all forms. From 『Coming to the Dwelling Chapter』 onwards, it explains the people who attained enlightenment later. The Chapter of Avalokiteśvara (Guanyin) How did this chapter come about? Sentient beings in the Saha world have different ways of attaining enlightenment, so they should universally manifest various Dharma doors to rescue those in danger and remove suffering, harmonizing all things through sound. They should emulate Avalokiteśvara (Guanyin), hence the appearance of this chapter. It also has three meanings: first, to highlight the virtues and conduct of Avalokiteśvara; second, to circulate the methods and paths of practice, hoping that the lesser Bodhisattvas will emulate and practice them; third, people attain enlightenment within this chapter. There are roughly six hypotheses. First, from the beginning to 『constantly respond with mindful recitation』, it explains that reciting the name of Avalokiteśvara can eliminate both internal and external calamities. This is a Western Bodhisattva who previously practiced in this land, vowing to reside in places with affinity to him, hence his migration and bestowal of teachings. Among them, Inexhaustible Intent Bodhisattva asks about the name of this Bodhisattva, and from 『Therefore, he is named Avalokiteśvara』 onwards, it answers that suffering sentient beings, reciting his name, will surely attain liberation, and because of this cause, he is named Avalokiteśvara. Why did Inexhaustible Intent Bodhisattva ask? To make sentient beings recognize this name, because of the recitation. First, the name is listed to eliminate external calamities. 『Then one obtains freedom from desire』 and so on, explaining the elimination of internal calamities. 『Therefore, constantly reciting and making offerings, one obtains freedom from the suffering of the three poisons』, explaining that because the recitation is not done with sincere intention, it moves Avalokiteśvara to expound the Dharma for them, enabling them to understand and permanently eliminate the three poisons. Second, from 『If there is a woman』 onwards, it explains that making obeisances and offerings will surely generate blessings, 『the words of donation clarify』 that those who make offerings and obeisances will not have their blessings wasted. From 『Therefore, sentient beings』 onwards, it encourages people to uphold it. 『Exactly the same without difference』, measuring the merit.
德。一解就前田格量。明觀世音。是十住大士。福田是勝。是故供養六十二億及小菩薩。與供養觀世音。福正等無異。有一解。觀世音。於此土有緣偏強。是以供養者。福德處多。六十二億小菩薩。於此土緣弱。是故供養六十二億。與觀世音正等也。爾時無盡意以下。第四施之方也。從初訖度脫眾生。明法身大士。普現諸身。無盡意有三句。一問法身大士。久絕粗刑。云何游于娑婆。符應六道。二問既無身口。為眾生說法。當復云何。三問方便之力。其事云何。佛告無盡意以下。答其三問。汝問云何游者。正以眾生應見佛身。現種種刑。所以得游。汝問說法雲何。正由現刑故。隨緣為說也。問方便之力。其事云何。正以非刑現刑。非說能說。此是其事。第五無盡意以下。訖游于娑婆。表明法身大士。有此高德。是故勸汝供養也。第六爾時持地以下。明諸人得道也。
陀羅尼品
此品所以而興。未來惡世。多諸流難。大法雍塞不通。自非假咒防護。無以得說。故須說就陀羅尼。就此品之中。有三意。一明格量功德。二明流通方軌。三明諸人得道。此中說咒有五。二是聖人說。二是諸天說。一是鬼子母說咒。初明格量功德。二說咒護於法師初住以上聖人位中不復假咒。住下凡夫菩薩。雖伏煩惱。未得無相真解
【現代漢語翻譯】 現代漢語譯本：德。一種解釋是，如果從功德大小來衡量，明觀世音（Avalokiteśvara，菩薩名）是十住位的大菩薩，他的福田殊勝。因此，供養六十二億小菩薩，與供養觀世音菩薩，所得福德相等沒有差別。另一種解釋是，觀世音菩薩與此土眾生有特別強的因緣，所以供養他的人，所得福德特別多。而六十二億小菩薩與此土眾生的因緣較弱，所以供養六十二億小菩薩，與供養觀世音菩薩的功德才相等。當時，無盡意菩薩以下的內容，是第四部分，說明佈施的方法。從一開始到度脫眾生，說明法身大士普遍示現各種身形。無盡意菩薩有三個問題：一是問法身大士早已超越粗陋的形體，為何還要游化于娑婆世界，應和六道眾生？二是問既然沒有身口，如何為眾生說法？三是問方便之力，具體是怎麼回事？佛告訴無盡意菩薩以下的內容，是回答他的三個問題。你問為何游化，正是因為眾生應以佛身得度，所以示現種種形體，才能游化。你問如何說法，正是因為示現形體，所以才能隨順因緣說法。你問方便之力是怎麼回事，正是因為沒有形體而示現形體，不能言說而能夠言說，這就是方便之力。第五部分，無盡意菩薩以下的內容，到『游于娑婆』為止，表明法身大士具有這種高尚的品德，所以勸你供養他。第六部分，當時持地菩薩以下的內容，說明眾人得道。 《陀羅尼品》 此品之所以出現，是因為未來惡世，會有很多災難，大法被壅塞不通，如果不是憑藉咒語來防護，就無法宣說佛法。所以需要宣說陀羅尼（dhāraṇī，總持）。在此品中，有三個要點：一是說明功德的大小，二是說明流通的方法，三是說明眾人得道。此中說了五個咒語，兩個是聖人說的，兩個是諸天說的，一個是鬼子母（Hārītī，護法神）說的咒語。首先說明功德的大小，其次說咒語是爲了保護說法之法師。初住位以上的聖人，不需要憑藉咒語。住于其下的凡夫菩薩，雖然能夠降伏煩惱，但還沒有得到無相的真實解脫。
【English Translation】 English version: De. One explanation is that, judging from the magnitude of merit, Ming Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva) is a great Bodhisattva of the Ten Dwellings, and his field of merit is supreme. Therefore, the merit of making offerings to sixty-two billion small Bodhisattvas is equal to that of making offerings to Avalokiteśvara, without any difference. Another explanation is that Avalokiteśvara has a particularly strong affinity with the sentient beings of this land, so those who make offerings to him receive particularly great merit. The sixty-two billion small Bodhisattvas have a weaker affinity with the sentient beings of this land, so the merit of making offerings to sixty-two billion small Bodhisattvas is equal to that of making offerings to Avalokiteśvara. At that time, the content from Inexhaustible Intent Bodhisattva onwards is the fourth part, explaining the method of giving. From the beginning to the deliverance of sentient beings, it explains that the Dharmakāya (Dharmakāya, the body of the Dharma) Mahasattva universally manifests various forms. Inexhaustible Intent Bodhisattva has three questions: First, he asks why the Dharmakāya Mahasattva, who has long transcended crude forms, still travels in the Saha world, responding to the six realms of sentient beings? Second, he asks how, without a body and mouth, does he preach the Dharma to sentient beings? Third, he asks what is the power of expedient means, specifically? The content from the Buddha's reply to Inexhaustible Intent Bodhisattva onwards answers his three questions. You ask why he travels, it is precisely because sentient beings should be delivered by the body of the Buddha, so he manifests various forms in order to travel. You ask how he preaches the Dharma, it is precisely because he manifests forms that he can preach the Dharma according to conditions. You ask what is the power of expedient means, it is precisely because he manifests forms without forms, and can speak without speaking, that this is the power of expedient means. The fifth part, from Inexhaustible Intent Bodhisattva onwards, up to 'traveling in the Saha world,' indicates that the Dharmakāya Mahasattva possesses this noble virtue, so I urge you to make offerings to him. The sixth part, from the time of Holding Earth Bodhisattva onwards, explains that all people attain the Way. The Dhāraṇī Chapter The reason for the emergence of this chapter is that in the evil age of the future, there will be many disasters, and the great Dharma will be obstructed and impassable. If it is not protected by mantras, it will be impossible to expound the Dharma. Therefore, it is necessary to expound the dhāraṇī (dhāraṇī, a type of Buddhist incantation). In this chapter, there are three main points: First, it explains the magnitude of merit; second, it explains the method of circulation; and third, it explains that all people attain the Way. In this chapter, five mantras are spoken, two are spoken by sages, two are spoken by devas, and one is a mantra spoken by Hārītī (Hārītī, a protective deity). First, it explains the magnitude of merit; second, it says that the mantra is to protect the Dharma masters who preach the Dharma. Sages above the initial dwelling position do not need to rely on mantras. Ordinary Bodhisattvas who dwell below that position, although they can subdue afflictions, have not yet attained the true liberation of non-form.
。必有可假。故須說咒護於法師。爾時藥王以下。況說寧為多不。格量福田。佛告以下。況出下依法師男子。供養八百萬億。恒河沙諸佛其人所得功德。寧為多不。供養諸佛。此是福德業。功德由甚多。豈況理中得真無相解。此是智惠業。俱然高勝。其人既理在懷。不獨善一已。欲流通大法。第一藥王說咒。防護其人。使令大法久流。第二勇世說咒。第三北方毗沙門說咒。第四東持國天王說咒。第五鬼子母說咒。若熱病一日。乃至七日。熱病之鬼。我說咒護之。莫得惱亂。即說偈結罪。從諸羅剎女。說此偈已以下。訖消眾毒藥。明以身咒。防護下依法師。便得流通。佛告諸羅剎女善哉。明如來述嘆。汝等擁護受持法華名者。由尚福不可量。說咒擁護。具足受持者。功德甚多。更有一解。下依法師。得理鮮少。由尚不可限量。故知。上依之人。得理俞深。具足受持。所以功德。不可稱計。上來明五種說咒。防護二依法師。得流通大法。以明諸人得道也。
妙莊嚴王品
未來世中。柄善巧方便。為物作真善知識。能命回邪入正。當知凈藏凈眼。故引妙莊嚴王。此品亦有三意。一表明二子有六度之德。二欲使下依菩薩。則而行之。三明諸人得道。就此品中。有十二段經文。第一從初訖亦悉通達。明云雷王佛國。
【現代漢語翻譯】 現代漢語譯本：必有可以憑藉之處，所以需要說咒語來保護法師。當時藥王等菩薩所說的咒語，難道會嫌多嗎？這是衡量福田。佛告訴諸位菩薩，更何況是依仗佛法修行的法師男子，供養八百萬億恒河沙數的諸佛，這個人所得到的功德，難道會少嗎？供養諸佛，這是福德之業。通過甚多的功德，難道能比得上在理上獲得真無相解脫？這是智慧之業。兩者都同樣高勝。這個人既然心中有理，不只是獨善其身，想要流通大法，第一位是藥王菩薩說咒語，防護這個人，使得大法長久流傳。第二位是勇世菩薩說咒語。第三位是北方毗沙門天王說咒語。第四位是東方持國天王說咒語。第五位是鬼子母說咒語。如果是熱病，從一天到七天，熱病之鬼作祟，我說咒語保護他，不要讓他惱亂。隨即說偈頌來結束罪業。從諸羅剎女說完這個偈頌之後，直到消除各種毒藥，明白用身咒來防護依仗佛法修行的法師，便能流通佛法。佛告訴諸羅剎女：『善哉！』這是如來述說讚歎。你們擁護受持《法華經》名號的人，尚且福報不可衡量，更何況是說咒語擁護，具足受持的人，功德就更多了。還有一種解釋，依仗佛法修行的法師，所得的道理很少，尚且不可輕視，所以知道，上等根器的人，所得的道理更加深刻，具足受持，所以功德不可稱量計算。上面說明五種說咒語，防護兩種依仗佛法修行的法師，使得大法流通，以此來說明諸人得道。
妙莊嚴王品
未來世中，運用善巧方便，為眾生作真正的善知識，能夠使人回邪歸正。應當知道凈藏（Pure Treasury）和凈眼（Pure Eyes），所以引出妙莊嚴王（Wonderfully Adorned King）。此品也有三重意義：一是表明二子有六度（Six Perfections）之德，二是想要使下等根器的菩薩，傚法而行之，三是說明諸人得道。就此品中，有十二段經文。第一段從開始到『亦悉通達』，說明云雷音王佛（Cloud Thunder Sound King Buddha）的國土。
【English Translation】 English version: There must be something to rely on, so it is necessary to recite mantras to protect the Dharma Master. At that time, the mantras recited by Bhaisajyaraja (Medicine King) and other Bodhisattvas, would they be considered too much? This is measuring the field of merit. The Buddha told the Bodhisattvas, let alone a Dharma Master who practices according to the Dharma, offering to eight million billion nayutas of Ganges sands of Buddhas, would the merit obtained by this person be little? Offering to all the Buddhas, this is the karma of merit. Through so much merit, can it be compared to obtaining true non-dual liberation in principle? This is the karma of wisdom. Both are equally high and superior. Since this person has principle in mind, he is not only concerned with his own benefit, but wants to circulate the Great Dharma. The first is Bhaisajyaraja Bodhisattva reciting mantras to protect this person, so that the Great Dharma will flow for a long time. The second is Vira-sena Bodhisattva reciting mantras. The third is the Northern Vaisravana (Guardian of the North) reciting mantras. The fourth is the Eastern Dhrtarastra (Guardian of the East) reciting mantras. The fifth is Hariti (Mother of Demons) reciting mantras. If it is a fever, from one day to seven days, the ghost of fever is causing trouble, I recite mantras to protect him, so that he will not be disturbed. Then he recited a verse to end the sins. From the Rakshasi (Demoness) having finished reciting this verse, until eliminating all kinds of poisons, understanding to use the body mantra to protect the Dharma Master who practices according to the Dharma, then he can circulate the Dharma. The Buddha told the Rakshasi: 'Excellent!' This is the Tathagata (Thus Come One) describing and praising. You who protect and uphold the name of the Lotus Sutra, even your blessings are immeasurable, let alone reciting mantras to protect, those who fully uphold it, their merits are even greater. There is another explanation, the Dharma Master who practices according to the Dharma, the principles obtained are very few, yet they should not be underestimated, so we know that those of superior capacity, the principles obtained are even more profound, fully upholding it, so the merits are immeasurable. The above explains the five kinds of mantra recitation, protecting the two kinds of Dharma Masters who practice according to the Dharma, so that the Great Dharma can be circulated, in order to explain that all people attain the Way.
Chapter on King Wonderfully Adorned
In the future, using skillful means, to be a true good advisor for sentient beings, able to turn people from evil to righteousness. It should be known that Pure Treasury and Pure Eyes, therefore, King Wonderfully Adorned is introduced. This chapter also has three meanings: one is to show that the two sons have the virtues of the Six Paramitas (Six Perfections), the second is to want to make the Bodhisattvas of lower capacity, emulate and practice it, and the third is to explain that all people attain the Way. In this chapter, there are twelve sections of scripture. The first section, from the beginning to 'also fully understand', explains the land of Cloud Thunder Sound King Buddha.
及二子德行。師之眷屬。爾時彼佛訖說是法華經。第二為二子說法華經。第三從凈藏凈眼以下。訖好樂佛法。明二子為其父母。廣現十八變。時凈藏凈眼。訖宜應聽受。明二子到其父所勸母。同到佛所。所以勸母。親近者何。此佛於一切天人眾中。說法華經。是以故勸母。往到佛所。而聽受也。母告子言以下。明我久以信竟。汝父雖復染外道邪法。今日根熟時到。但當勸父與供俱去。而生此邪見家者。非是怒辭。我是法王之子。知其根悟時熟。正欲化邪從正。是以應生其中。相順之義也。第四於是妙莊嚴王。訖大王歡悅。明王眷屬相與往詣佛所。為期說法。得法歡喜。第五從爾時妙莊嚴王。訖微妙之色。既到佛所。已蒙法利。舍所珍真珠瓔珞。以供養佛也。第六云雷音。訖功德如是。上來得理在懷。所施既重其解分明。如來即為受記。號娑羅樹王。第七從其王即時以國付弟。訖莊嚴三昧。明出家修道。第八從即遷虛空訖來生我家。明領解得道成聖。功由善知識。第九從云雷音以下。訖令住正見。明如來述嘆近善知識。第十妙莊嚴王。即從虛空中下。訖禮佛而出。嘆如來三十二相功德。第十一佛告大眾。于意云何以下。訖亦應禮拜。結會古今。第十二說是妙莊嚴王以下。諸得道也。
普賢品
此品所以而來
。大法難聞。遠來聽受。請說四行。兼復說咒防護。當如普賢。故次明普賢品也。此品亦有三意。一顯普賢一流通之能。二使下依菩薩。則而行之。三明諸人得道。此品大泮有二種勸發。一賢在勸發。從初訖當爲說之。在方便品中事。第二若善男子善女人以下。接次在妙莊嚴王品后。明未來勸發。就未來勸發中。可有六句。第一從善男子善女人以下。至說此陀羅咒。明未來世中。流通方軌。就第一段明善男子。明下依菩薩。具此四法。未來世中。流通大法。何者是。一者為諸佛護念。內有精成之至。外感諸佛威神加護。二者殖眾德本。若不殖眾德本。不為諸佛之所加援。正由其人久殖德本。所以感得諸佛之所加護。三者入正定聚。若在退位之中。不能殖眾德本。正以得登性地。必定位中。故知得本成就。四者發救一切眾生之心。既具三行。成興大慈悲。普度一切。既具四行。未來世中。能流通此經。爾時普賢。五百濁惡世中以下。訖即說咒曰。明普賢擁護二依弟子。得通化也。妄失句偈者。非是妄是妄文理相難知容失。文理俱時。名旋陀羅尼。下依至受持。第二說咒防護敕。第三從世尊若有菩薩。訖使不斷絕。勸二依菩薩受持。就第三假中。從若有菩薩以下。訖威神之力。嘆普賢德能。若有受持。訖手摩其頭。舉二依
【現代漢語翻譯】 現代漢語譯本： 偉大的佛法難以聽聞，你們從遠方而來聽受，請講說四行，並請講說咒語以作防護，應當像普賢菩薩一樣。因此接下來闡明《普賢品》。此品也有三重含義：一是彰顯普賢菩薩圓融通達的能力；二是使後來的修行者傚法菩薩，依此而行；三是闡明眾人得道。此品大致有兩種勸發：一是現在勸發，從開始到『當爲說之』，在《方便品》中已經說明。二是『若善男子善女人』以下，緊接在《妙莊嚴王品》之後，闡明未來勸發。就未來勸發中，可分為六句。第一句從『善男子善女人』以下，到『說此陀羅尼咒』，闡明未來世中流通佛法的方式方法。就第一段闡明善男子，闡明後來的修行者，具備這四種方法，未來世中，能夠流通此大法。哪四種呢？一是為諸佛護念（被諸佛憶念和保護）。內在有精進成就的至誠之心，外在感得諸佛的威神加持和護佑。二是植眾德本（種植各種功德的根本）。如果不種植各種功德的根本，就不會被諸佛所加持和援助。正是因為這個人長久地種植功德的根本，所以感得諸佛的加持和護佑。三是入正定聚（進入正確的禪定）。如果在退轉的地位之中，不能種植各種功德的根本。正是因為已經登上不退轉的地位，必定在正定之中，所以知道功德的根本已經成就。四是發救一切眾生之心。既然具備了三種修行，成就興起大慈悲心，普遍救度一切眾生。既然具備了四種修行，未來世中，就能流通此經。 爾時普賢菩薩，在五百濁惡世中以下，到『即說咒曰』，闡明普賢菩薩擁護依教奉行的弟子，使其能夠通達教化。『妄失句偈者』，並非是『妄』（故意），而是因為文理深奧難以理解而容易遺失。文理俱時（同時明白），名為旋陀羅尼。後來的修行者到受持。第二是說咒防護敕（告誡）。第三從『世尊若有菩薩』，到『使不斷絕』，勸勉依教奉行的菩薩受持。就第三段中，從『若有菩薩』以下，到『威神之力』，讚歎普賢菩薩的德行和能力。『若有受持』，到『手摩其頭』，舉出依教奉行的例子。
【English Translation】 English version: The Great Dharma is difficult to hear. You have come from afar to listen and receive. Please speak of the Four Practices, and also speak of the mantra for protection, so that we may be like Samantabhadra (Universal Worthy Bodhisattva). Therefore, the Samantabhadra Chapter is explained next. This chapter also has three meanings: first, to reveal Samantabhadra's ability of perfect and unobstructed circulation; second, to enable later practitioners to emulate the Bodhisattva and practice accordingly; and third, to elucidate the attainment of the Way by all people. This chapter mainly has two kinds of exhortations: first, the present exhortation, from the beginning to 'should speak of it,' which has been explained in the 'Expedient Means Chapter'; second, 'If good men and good women' below, following after the 'Wonderful Adornment King Chapter,' elucidating the future exhortation. Regarding the future exhortation, it can be divided into six sentences. The first sentence, from 'good men and good women' below, to 'speak this Dharani mantra,' elucidates the methods for circulating the Dharma in the future world. The first paragraph elucidates good men, elucidating that later practitioners, possessing these four methods, will be able to circulate this Great Dharma in the future world. What are the four? First, being protected and念 by all Buddhas. Internally, there is the utmost sincerity of diligent accomplishment; externally, one receives the majestic spiritual power and protection of all Buddhas. Second, planting roots of all virtues. If one does not plant roots of all virtues, one will not be blessed and aided by all Buddhas. It is precisely because this person has long planted roots of virtue that they receive the blessing and protection of all Buddhas. Third, entering the assembly of right determination (正定聚). If one is in a state of regression, one cannot plant roots of all virtues. It is precisely because one has ascended to the stage of non-retrogression that one is certainly in right concentration, thus knowing that the roots of virtue have been accomplished. Fourth, generating the mind to save all sentient beings. Having cultivated these three practices, one accomplishes and arises with great compassion, universally saving all sentient beings. Having cultivated these four practices, one will be able to circulate this Sutra in the future world. At that time, Samantabhadra Bodhisattva, from 'in the five hundred turbid and evil ages' below, to 'then spoke the mantra,' elucidates that Samantabhadra Bodhisattva protects disciples who practice according to the teachings, enabling them to understand and transform others. 'Those who mistakenly lose phrases or verses' does not mean 'mistakenly' (intentionally), but rather that they are easily lost because the text and meaning are profound and difficult to understand. Understanding both the text and meaning simultaneously is called the Revolving Dharani. Later practitioners to uphold. Second is speaking the mantra for protection and admonishment. Third, from 'World Honored One, if there are Bodhisattvas,' to 'so that it is not cut off,' exhorting Bodhisattvas who practice according to the teachings to uphold it. In the third paragraph, from 'If there are Bodhisattvas' below, to 'power of spiritual might,' praising Samantabhadra Bodhisattva's virtues and abilities. 'If there are those who uphold,' to 'rub their heads,' gives examples of those who practice according to the teachings.
弟子。得行況出弟子。若但自書寫以下。訖娛樂快樂。明二依弟子。流通得果報。何況受持以下。舉二依弟子來勸。自下況出其師。第四爾釋迦牟尼以下。訖普賢之行。竟明其述讚歎佛。第五普賢若如來滅后。訖當如敬佛。明善惡兩相所得果報。第六說是普賢品時。明諸人得道也。
【現代漢語翻譯】 現代漢語譯本： 弟子：如果只是抄寫經文，直到娛樂快樂為止，這說明是兩種依附的弟子（指依附文字和依附享樂的弟子）。流通經文可以獲得果報，更何況是受持經文呢？這裡舉出兩種依附的弟子來勸勉人們。從下面開始說明他們的老師的功德。 第四，『爾時釋迦牟尼』以下，直到『普賢之行』結束，說明了讚歎佛陀。 第五，『普賢若如來滅后』以下，直到『當如敬佛』，說明了善惡兩種行為所得到的果報。 第六，『說是普賢品時』，說明了眾人在聽聞此品時證得果位。
【English Translation】 English version: Disciple: If one merely transcribes the scriptures, up to the point of seeking entertainment and pleasure, this indicates two types of dependent disciples (referring to those who are attached to the written word and those who are attached to enjoyment). Circulating the scriptures can bring about karmic rewards, how much more so if one upholds and practices them? Here, two types of dependent disciples are mentioned to encourage people. From below, the merits of their teachers are explained. Fourth, from 'At that time, Shakyamuni' onwards, until the end of 'the practice of Samantabhadra (普賢)', it explains the praise of the Buddha. Fifth, from 'Samantabhadra, if after the Tathagata's (如來) extinction' onwards, until 'should respect as the Buddha', it explains the karmic rewards obtained from both good and evil actions. Sixth, 'When this Samantabhadra chapter was spoken', it explains that people attained enlightenment upon hearing this chapter.