T85n2751_法華經疏
大正藏第 85 冊 No. 2751 法華經疏
No. 2751 [cf. No. 262]
法華經疏
究竟教亦備之理而言之不過身為真應教為權實。此經備明。故知理深說不盡也。此長一中明經功德說示於盡。下偈中道流通之人功德不盡綺事說也。為乘爾者大意。正明流通經人德不盡耳。不欲明經所以。舉經者德備。由經故道也。以要言者。欲明如來德乃無量。為明四義故稱要也。四者是有如來一切所有之者。此句欲明舉手低頭。皆第一理。此是第一明其教實。如來一切自在神力者。是第二明形方便。則短顯長必求應道。即長明短分傷真極明自在神力也。如來一切秘要之藏者。此是第三所乘方便。如來為物分齊亡不求其一。如來一切甚深之事者。至極法身雖復為物權生脫滅真身深無其遷變。此是第四身真寶也。此經備明一切言。皆於此經宜示顯說。從是故已下品之第四結勸二人。是以此經理深益物大故。汝未來不得不說。爾時故言于如來滅后應一心受持讀誦。勸其弟子。解說已下勸其師也。從所在國土已下。正舉理深並勸之。人說經之處卷所住處。皆應于中起塔供養重經故也。所以者何已下。便持所以此中非是生處得道。便轉法輪處般處而起塔者何。若外識知為弘一乘供養法
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2751 《法華經疏》
No. 2751 [cf. No. 262]
《法華經疏》
就究竟教義完備的道理而言，不過是就佛身而言，真身是應身之本，應身是權宜之用。此經完備地闡明了這些道理，因此可知其理深奧，難以完全言說。此長行（散文）和偈頌，闡明了此經的功德，說明其功德是無窮無盡的。下文偈頌中說道，流通此經之人的功德也是無窮無盡的，這是綺麗之事。爲了乘坐此一佛乘的人，其大意是，正是爲了闡明流通此經之人的功德是無窮無盡的。不是爲了闡明此經的緣由，而是因為舉出此經，就具備了功德，因為通過此經才能悟道。用簡要的語言來說，是爲了闡明如來的功德是無量的。爲了闡明四種意義，所以稱之為『要』。這四種意義是：具有如來一切所有的，此句想要闡明，舉手低頭，都是第一義諦。這是第一，闡明其教義真實。如來一切自在神力，這是第二，闡明權巧方便。那麼，短暫的顯現是爲了彰顯長遠的，必定要尋求與道相應的。即長遠的闡明短暫的，部分的損傷是爲了彰顯真實的，極其鮮明地闡明了自在神力。如來一切秘密之藏，這是第三，所乘之方便。如來爲了眾生而施設種種差別，不求其一。如來一切甚深之事，至極的法身，即使爲了眾生而權宜地示現生滅，真身也深刻地沒有遷變。這是第四，身是真寶。此經完備地闡明了一切，都應該在此經中開示顯說。從『是故』以下，是此品的第四部分，總結勸勉二人。因此，此經義理深奧，利益眾生廣大，所以你們未來不得不宣說。『爾時』，所以說在如來滅度之後，應該一心受持讀誦，勸勉他的弟子。『解說』以下，是勸勉他的老師。從『所在國土』以下，正是舉出義理深奧並勸勉之。人們宣說此經之處，經卷所住之處，都應該在其中建造佛塔供養，尊重此經的緣故。『所以者何』以下，便持有所以。此中不是在佛陀出生之處、得道之處、初轉法輪之處、涅槃之處而建造佛塔，如果外人識知是爲了弘揚一佛乘，供養佛法。
【English Translation】 English version Taisho Tripitaka Volume 85, No. 2751, Commentary on the Lotus Sutra
No. 2751 [cf. No. 262]
Commentary on the Lotus Sutra
Speaking from the principle that the ultimate teaching is complete, it is only in terms of the Buddha's body that the true body is the basis of the manifested body, and the manifested body is expedient. This sutra completely elucidates these principles, hence it is known that its principle is profound and difficult to fully express. This prose and verse explain the merit and virtue of this sutra, stating that its merit and virtue are inexhaustible. The verse below states that the merit and virtue of those who propagate this sutra are also inexhaustible; this is a magnificent matter. For those who ride this One Vehicle (Ekayana), the main idea is precisely to elucidate that the merit and virtue of those who propagate this sutra are inexhaustible. It is not to elucidate the reason for this sutra, but because mentioning this sutra entails merit and virtue, for it is through this sutra that one can attain enlightenment. To put it briefly, it is to elucidate that the Tathagata's (Tathagata, 'Thus Come One', a title for the Buddha) merit and virtue are immeasurable. To elucidate the four meanings, it is called 'essential'. These four meanings are: possessing all that the Tathagata possesses; this sentence intends to elucidate that raising a hand or lowering the head are all the first principle (paramārtha-satya). This is the first, elucidating that its teaching is true. The Tathagata's complete and unhindered spiritual power is the second, elucidating skillful means (upaya). Then, the short manifestation is to highlight the long-term, and one must seek to be in accordance with the path. That is, the long-term elucidates the short-term, and partial damage is to highlight the true, extremely clearly elucidating unhindered spiritual power. The Tathagata's complete secret treasury is the third, the expedient vehicle. The Tathagata establishes various distinctions for sentient beings, not seeking uniformity. The Tathagata's complete profound affairs, the ultimate Dharmakaya (Dharmakaya, 'Dharma Body', the body of the Buddha's teachings and principles), even if expediently manifesting birth and death for sentient beings, the true body is deeply without change. This is the fourth, the body is a true treasure. This sutra completely elucidates everything, and everything should be revealed and explained in this sutra. From 'therefore' onwards, is the fourth part of this chapter, summarizing and exhorting the two. Therefore, this sutra's principles are profound and its benefits to sentient beings are vast, so you must speak it in the future. 'At that time', therefore it is said that after the Tathagata's Parinirvana (Parinirvana, 'complete nirvana', the death of a Buddha), one should wholeheartedly receive, uphold, read, and recite it, exhorting his disciples. 'Explanation' onwards, is exhorting his teacher. From 'in the country where it is located' onwards, it is precisely to raise the profound principles and exhort them. Where people preach this sutra, where the sutra scrolls reside, one should build stupas (stupa, a dome-shaped structure containing relics) and make offerings in them, out of respect for this sutra. 'What is the reason' onwards, then hold the reason. Here, it is not in the place where the Buddha was born, attained enlightenment, first turned the wheel of Dharma (Dharmacakra, 'wheel of Dharma', referring to the Buddha's teachings), or entered Nirvana that stupas are built. If outsiders recognize that it is to promote the One Vehicle and make offerings to the Dharma.
華造此塔者。乘理關心解生或滅萬行滿足。得道之處持其經旨。即轉法輪處知聖應遷即涅槃處。偈中之明不頌品物。第一諸菩薩請求流通初有三偈頌。上第二五種瑞相。就中但頌舌相放光磬欬彈指動地。第五十方欽敬略而不頌。身放無數光者。欲明眾生根感萬差應亦非一。從以滅虔緣已下十一偈半頌。上第三佛告舉經理深以勸二依。初有三偈。正是頌上持經之人功德彌大。從能持是經者已下。廣嘆功德無量勸令弘經。則為見我欲明三以佛真極理用之為體悟理在心名見也。佛亦可隨刑不離聖故恒見也。若能末世通經化物不但見佛。亦復無順即法供養。從於諸法之義已下四得上明自行。從此已下明其外化經理資益具曰無礙便能稱根導利群生。滅惡生善故云行世間。能滅眾生闇即是滅惡。教化已下明具生善經益既人二依未來不得不勤宜通後代。從是故已下一偈半頌上第四結勸二人。
囑累品
從此已下。後世文中。第二文也。如來親自口告付囑。此明如來以此大法付諸菩薩。惡世宣通即是菩薩累重之事。二者欲使二依。在於未來。宣通此經。使累世不絕。故言囑累品。就此品中凡有四文。第一從初以下。訖普得聞知。欲明如來口自慇勤誡敕二依 第二從所以者何已下訖諸佛之恩。欲明如來勸彼二依。流通之時。
【現代漢語翻譯】 現代漢語譯本 建造此塔的人，依據真理用心觀照，理解生滅的道理，圓滿各種修行。在得道之處，秉持此經的宗旨。就在轉法輪之處，知道聖人的應化遷移，即涅槃之處。偈頌中的闡明，不是讚頌品物。首先是諸菩薩請求流通，最初有三偈頌。上面第二是五種瑞相，其中只頌揚舌相放光、磬欬、彈指、大地震動。第五是十方欽敬，此處省略未頌揚。身放無數光芒，是爲了說明眾生的根器感受千差萬別，應化也並非只有一種。從『以滅虔緣』以下十一偈半頌揚。上面第三是佛告，舉出經義的深奧來勸勉二依（指僧和俗），最初有三偈。正是頌揚秉持此經的人功德極大。從『能持是經者』以下，廣泛讚歎功德無量，勸令弘揚此經，就是見到我（如來），想要說明以佛的真實極理作為本體，領悟真理在於內心，名為見（佛）。佛也可以隨順世俗的形態，不離聖人的本質，所以恒常可見。如果能在末世通達經義，教化眾生，不僅能見到佛，也是無上的法供養。從『于諸法之義』以下四句，是上面闡明自行。從此以下闡明其外化，經義的資助利益完備就叫做無礙，便能適應眾生的根器引導利益眾生。滅除惡業，產生善業，所以說『行世間』。能夠滅除眾生的愚昧，就是滅除惡業。教化以下闡明具備產生善業，經義的利益既然能使人和二依在未來不得不勤勉，應該通達後代。從『是故』以下一偈半頌揚上面第四，總結勸勉二依。
囑累品
從此以下，是後世文中的第二部分。如來親自口頭告誡，付囑。這裡說明如來將此大法付囑給諸菩薩，在惡世宣揚流通，就是菩薩肩負的重任。其次是想要使二依在未來宣揚流通此經，使之累世不絕，所以說是囑累品。在此品中共有四部分。第一部分從最初以下，到『普得聞知』，想要說明如來親自慇勤地告誡二依。第二部分從『所以者何』以下，到『諸佛之恩』，想要說明如來勸勉他們二依，在流通之時。
【English Translation】 English version Those who build this stupa, contemplate with their minds according to the truth, understand the principle of arising and ceasing, and fulfill all practices. In the place of enlightenment, they uphold the essence of this sutra. In the very place of turning the Dharma wheel, they know the transformation and migration of the saints, that is, the place of Nirvana. The elucidation in the verses does not praise objects. First, the Bodhisattvas request circulation, initially with three verses. Above, the second is the five auspicious signs, among which only the tongue emitting light, the sound of the chime, the snapping of fingers, and the earth shaking are praised. Fifth, the reverence of the ten directions is omitted. The body emitting countless rays of light is to illustrate that the roots and perceptions of sentient beings vary greatly, and the responses are not only one kind. From 'to extinguish pious causes' onwards, eleven and a half verses are praised. Above, the third is the Buddha's announcement, citing the profoundness of the sutra to encourage the two reliances (monks and laity), initially with three verses. It is precisely praising the immense merit of those who uphold this sutra. From 'those who can uphold this sutra' onwards, extensively praising the immeasurable merit, encouraging the propagation of this sutra, is to see me (Tathagata), wanting to illustrate that the true ultimate principle of the Buddha is taken as the essence, and the realization of the truth is in the heart, which is called seeing (the Buddha). The Buddha can also conform to worldly forms, without departing from the essence of the saint, so he is constantly visible. If one can understand the meaning of the sutra in the degenerate age and teach sentient beings, not only can one see the Buddha, but it is also the supreme Dharma offering. From 'the meaning of all dharmas' onwards, four sentences are above, clarifying self-cultivation. From here onwards, clarifying its external transformation, the assistance and benefits of the sutra are complete, which is called unobstructed, and one can adapt to the roots of sentient beings to guide and benefit them. Eliminating evil karma and generating good karma, therefore it is said 'acting in the world'. Being able to eliminate the ignorance of sentient beings is to eliminate evil karma. Teaching onwards clarifies possessing the generation of good karma, the benefits of the sutra can make people and the two reliances in the future have to be diligent, and should be understood by later generations. From 'therefore' onwards, one and a half verses praise the fourth above, summarizing and encouraging the two reliances.
Entrustment Chapter
From here onwards, it is the second part of the text for later generations. The Tathagata personally verbally instructs and entrusts. Here it is explained that the Tathagata entrusts this great Dharma to the Bodhisattvas, and propagating it in the evil world is the heavy responsibility borne by the Bodhisattvas. Secondly, it is to make the two reliances propagate this sutra in the future, so that it will not be interrupted for generations, so it is called the Entrustment Chapter. In this chapter, there are four parts in total. The first part is from the beginning onwards, to 'universally hear and know', wanting to illustrate that the Tathagata personally earnestly admonishes the two reliances. The second part is from 'what is the reason' onwards, to 'the grace of all Buddhas', wanting to illustrate that the Tathagata encourages them, the two reliances, at the time of circulation.
應彼二依。通化之時。應□佛成頌 第三從時諸菩薩已下訖愿不有慮。明諸菩薩敬諾施行也 第四從命時釋迦已下訖于長行。明此如來說經也。訖唱散隨意。以右手摩無量菩薩頂者。明其一手及於眾頂。亦是神力隱其神力存口告之名。我于無量修集是難得三菩提者。欲明如來因地之時。修行曠劫修因方始克得法身。其果故云難得。如來欲以此之大法與物同證故付二依。傳化來聞使千載不隧故云汝。汝當一心流佈此法。廣令增益也。令一切眾生普得聞知。從所以者何已下。品之第二勸彼二依。□佛成頌。所以汝等未來之世能流通者何要當學佛四種之法。一明如來有大慈悲。二明如來無諸慳吝。三明如來應機授法故云無所畏。四明如來是諸眾生之大施主。若能修持如來四法。便能惡世流通此經故。云亦應隨學如來之法勿生慳吝。從於未來世若男子女人已下。勸其二依相。根授法有大根者。為說其一故。云信如來智慧者當爲演說此法華經。從若有眾生已下。明根小之人。為說三乘故。云余深法中示教利喜。經師尋此經文廣說法華。當是空中所前以得知。從上已來未曾有起。此中始言從法生起摩頂付囑以此驗知。
藥王品
襲 從此已下訖于經末後世文中大段第三教二依。未來之世流通法用。然二依大士豈將聖教
【現代漢語翻譯】 現代漢語譯本： 應彼二依（指接受如來教誨的兩位菩薩）。通化之時。應□佛成頌（應以讚頌佛陀的功德來完成教化）。 第三，從『時諸菩薩已下訖愿不有慮』，說明諸菩薩恭敬地接受並承諾施行（佛法）。 第四，從『命時釋迦已下訖于長行』，說明如來說此經的緣由。訖唱散隨意。以右手摩無量菩薩頂者，說明如來的一隻手觸及眾多菩薩的頭頂，這也是一種神通力的顯現，但隱去了神通力的展現，而以口頭告誡的方式存在。 『我于無量修集是難得三菩提者』，想要說明如來在因地修行之時，經歷了曠日持久的修行，才最終證得法身。其果位故而稱為難得。如來想要將這偉大的佛法與眾生一同證得，所以將此法咐囑給二依（兩位菩薩），讓他們傳化此法，使之流傳千年而不衰敗，所以說『汝』。『汝當一心流佈此法，廣令增益也』，令一切眾生普遍得以聽聞知曉。 從『所以者何已下』，是此品的第二部分，勸勉那兩位菩薩。□佛成頌。所以你們在未來世能夠流通此法的原因是什麼呢？要學習佛陀的四種功德。一，說明如來有大慈悲。二，說明如來沒有諸多的慳吝。三，說明如來應機說法，所以說無所畏懼。四，說明如來是諸眾生的大施主。如果能夠修持如來的四種功德，便能在惡世流通此經，所以說『亦應隨學如來之法勿生慳吝』。 從『于未來世若男子女人已下』，勸勉那兩位菩薩，根據眾生的根器來傳授佛法。對於有大根器的人，為他們宣說一乘佛法，所以說『信如來智慧者當爲演說此法華經』。 從『若有眾生已下』，說明對於根器較小的人，為他們宣說三乘佛法，所以說『余深法中示教利喜』。經師尋此經文廣說法華，應當是從空中所得知。從上文以來，未曾有此（摩頂付囑）之事發生，此處才開始說從法生起，摩頂付囑，以此可以驗證得知。
藥王品
襲（承接上文）。從此以下直到經文末尾，是後世文中的第三大段，教導兩位菩薩在未來世流通佛法的用途。然而，兩位依止的大士怎麼會將聖教...
【English Translation】 English version: Responding to those two supports (referring to the two Bodhisattvas who receive the Buddha's teachings). At the time of universal transformation. One should □ Buddha with verses (complete the teaching by praising the virtues of the Buddha). Third, from 'When all the Bodhisattvas, down to the end, wish to have no worries,' it explains that all the Bodhisattvas respectfully accept and promise to implement (the Dharma). Fourth, from 'When commanded, Shakyamuni, down to the end of the prose,' it explains the reason why the Thus Come One speaks this sutra. The chanting ends as one wishes. When the right hand rubs the crowns of countless Bodhisattvas, it indicates that the Thus Come One's one hand touches the crowns of many Bodhisattvas, which is also a manifestation of spiritual power, but the display of spiritual power is concealed, and it exists in the form of verbal admonition. 'I have cultivated immeasurable, hard-to-attain Samadhi,' wants to explain that when the Thus Come One was cultivating on the causal ground, he went through prolonged cultivation before finally attaining the Dharma body. Therefore, its fruit is called hard to attain. The Thus Come One wants to attain this great Dharma together with all beings, so he entrusts this Dharma to the two supports (two Bodhisattvas), so that they can transform this Dharma and make it circulate for thousands of years without decay, so it says 'You'. 'You should wholeheartedly spread this Dharma and greatly increase it,' so that all beings can universally hear and know it. From 'What is the reason for this,' is the second part of this chapter, exhorting those two Bodhisattvas. □ Buddha with verses. So what is the reason why you can circulate this Dharma in the future? You must learn the four virtues of the Buddha. First, it explains that the Thus Come One has great compassion. Second, it explains that the Thus Come One does not have many stinginesses. Third, it explains that the Thus Come One teaches according to the opportunity, so it is said to be fearless. Fourth, it explains that the Thus Come One is the great benefactor of all beings. If one can cultivate the four virtues of the Thus Come One, one can circulate this sutra in the evil world, so it says 'You should also follow the Dharma of the Thus Come One and do not be stingy'. From 'In the future, if there are men and women,' exhorting those two Bodhisattvas to teach the Dharma according to the roots of sentient beings. For those with great roots, preach the One Vehicle Dharma for them, so it says 'Those who believe in the wisdom of the Thus Come One should expound this Lotus Sutra'. From 'If there are sentient beings,' it explains that for those with smaller roots, preach the Three Vehicle Dharma for them, so it says 'Show, teach, benefit, and delight in other profound Dharmas'. The sutra teacher seeks this sutra text to widely preach the Lotus Sutra, which should be known from the air. Since the above, this (rubbing the crown of the head and entrusting) has never happened before, and only here it begins to say that it arises from the Dharma, rubbing the crown of the head and entrusting, which can be verified and known.
Chapter on the Medicine King
Inheriting (from the previous text). From here to the end of the sutra, is the third major section in the text of later generations, teaching the two Bodhisattvas the use of circulating the Dharma in the future. However, how can the two relying great scholars take the sacred teachings...
方文。于流通欲對二依。該於始學乘世之中苦行流通。當如藥王權道普入當如妙音觀音。說咒擁護。如陀羅尼。藉善知識。汝妙莊敬作善知識如凈藏等也。勸發二人如似普賢。以此證便故引文在此也。若論次第應在不輕后安。就此品中凡為二文 第一從初已下訖聞皆歡喜。將明藥王本苦行事故宿王華說請其佛說 第二從佛告已下訖以明供養。明期藥王苦行流通之處 第三從爾時彼佛如一切眾生已下訖其福最多正。明藥王現在未來燒身辟苦流通。所以乃導。爾時彼佛為一切眾生說法華經者。欲明□見莊嚴法中流通法華蒙經理益。即時獲得色身三昧荷佛恩重。並袍經澤故。盡財命以供養之故。以此苦行彰經理深。得弘法華故云我今當供養日月凈明德佛及法華經不如以身供養。若欲明此中一段眾生應見燒身喪命報經發道處多故。言不如以身供養也。欲明捨身亦是舍財。云何道言真法供養。但自悟道不同。要燒身得解大乘為通大法故便捨身。故言真法供養之耳。如似香積因聞香故得解大乘也。第一施者財施養形為下。因財通小乘為中。今日因財通大乘法為上。故言第一千二百歲身乃盡有眾生滅盡應身則遷此之燒辟則燒欲伏還伏。當知大士有物不同隨根隱顯耳。不欲明指福多欲道燒指傷筋傷骨難而能為其功則大。若能持經功過於
【現代漢語翻譯】 現代漢語譯本： 方文。關於流通，想要針對二依（兩種依靠）。這適用於初學佛法者在世間之中苦行流通。應當像藥王菩薩那樣，以權巧方便之道普遍深入；應當像妙音菩薩、觀音菩薩那樣，通過說咒來擁護，如同持誦陀羅尼。憑藉善知識（指引正道的人）。你妙莊嚴王應當作為善知識，如同凈藏菩薩等一樣。勸發二人，如同普賢菩薩。因為以此可以證明，所以在此引用經文。如果按照次第來說，應該放在不輕菩薩之後。就此品而言，大致分為兩部分：第一部分從開頭到『聞皆歡喜』，將要說明藥王菩薩過去世苦行的緣故，宿王華菩薩請問佛陀宣說；第二部分從『佛告』到『以明供養』，說明藥王菩薩苦行流通之處；第三部分從『爾時彼佛如一切眾生』到『其福最多正』，說明藥王菩薩現在和未來燒身、斷臂苦行流通的原因和引導。當時，那位佛為一切眾生說法華經，想要說明□見莊嚴法中流通法華，蒙受經書的利益，即時獲得色身三昧，感念佛恩深重，並披著經書的恩澤，所以盡財命來供養。通過這種苦行來彰顯蒙受經書的深刻意義，才能弘揚法華經，所以說『我今當供養日月凈明德佛及法華經，不如以身供養』。如果想要說明這一段中，眾生應當看到燒身喪命來報答經書、啓發道心的地方很多，所以說不如以身供養。想要說明捨身也是舍財，為什麼說這是真法供養呢？只是因為自己悟道不同。要燒身才能理解大乘，爲了通達大法，所以才捨身，所以說是真法供養。如同香積菩薩因為聞到香味而理解大乘一樣。第一種施捨是財施，養護形體，是下等的；因為財物而通達小乘，是中等的；今天因為財物而通達大乘佛法，是上等的。所以說第一千二百歲身乃盡，有眾生滅盡應身則遷，這種燒身斷臂，則是燒掉慾望，降伏煩惱。應當知道大士的示現有不同，隨著眾生的根器而隱現。不是想要說明福報多少，而是想要說燒指傷筋動骨很難做到，而能夠做到，其功德就大。如果能夠持經，功德超過了。
【English Translation】 English version: This is about the circulation [of the Lotus Sutra], aiming at two supports (two kinds of reliance). It applies to beginners practicing diligently in the world to circulate the teachings. It should be like Bhaisajyaraja (Medicine King) Bodhisattva, using skillful means to universally penetrate; it should be like Gadgadasvara (Wonderful Sound) Bodhisattva and Avalokitesvara (Contemplator of Sounds) Bodhisattva, protecting through reciting mantras, like holding a Dharani. Relying on good advisors (those who guide to the right path). You, King Wonderful Adornment, should act as a good advisor, like Ratnagarbha (Pure Treasury) Bodhisattva and others. Encourage the two, like Samantabhadra (Universal Virtue) Bodhisattva. Because this can prove it, the scripture is quoted here. If following the order, it should be after Never Disparaging Bodhisattva. In this chapter, there are roughly two parts: The first part, from the beginning to 'all who heard rejoiced,' will explain the reason for Bhaisajyaraja Bodhisattva's past diligent practices, with Nakshatrarajavikridita-abijna (Constellation King Flower) Bodhisattva requesting the Buddha to speak; the second part, from 'The Buddha told' to 'to illustrate offerings,' explains the places where Bhaisajyaraja Bodhisattva's diligent practices are circulated; the third part, from 'At that time, that Buddha, like all living beings' to 'their merit is the most right,' explains the reasons and guidance for Bhaisajyaraja Bodhisattva's present and future burning of the body and cutting off arms for diligent practice and circulation. At that time, that Buddha preached the Lotus Sutra for all living beings, wanting to explain the circulation of the Lotus Sutra in the □ Adornment Dharma, receiving the benefits of the scriptures, immediately obtaining the Samadhi of the Physical Body, deeply grateful for the Buddha's grace, and draped in the grace of the scriptures, therefore offering with all wealth and life. Through this diligent practice, the profound meaning of receiving the scriptures is manifested, so that the Lotus Sutra can be promoted, so it is said 'I will now offer to Buddha Candra-suryavimala-prabha (Pure Sun Moon Light Virtue) and the Lotus Sutra, it is not as good as offering with the body.' If you want to explain that in this section, sentient beings should see many places where they burn their bodies and lose their lives to repay the scriptures and inspire the mind of the Way, so it is said that it is not as good as offering with the body. Wanting to explain that giving up the body is also giving up wealth, why is this called true Dharma offering? It is only because one's own enlightenment is different. One must burn the body to understand the Mahayana, and in order to understand the Great Dharma, one gives up the body, so it is called true Dharma offering. Just like Gandha-hastin (Fragrant Accumulation) Bodhisattva understood the Mahayana because of smelling the fragrance. The first kind of giving is material giving, nourishing the body, which is inferior; because of wealth, one understands the Hinayana, which is intermediate; today, because of wealth, one understands the Mahayana Dharma, which is superior. Therefore, it is said that the first twelve hundred years of life will end, and when sentient beings are extinguished, the manifested body will move. This burning of the body and cutting off arms is to burn away desires and subdue afflictions. It should be known that the manifestations of the great Bodhisattvas are different, appearing and disappearing according to the roots of sentient beings. It is not wanting to explain how much merit there is, but wanting to say that burning a finger and hurting muscles and bones is difficult to do, and being able to do it, its merit is great. If one can uphold the scriptures, the merit surpasses.
此。以劣形勝心明經深理勸人流通 第四從宿王譬如一切川流已下訖此經能救一切眾生已來。正明此經理深。言遠益物處多出過余經二依未來應當流通 第五從此經能救一切眾生者已下訖所得功德亦復無量。上明理深。何以得知下。明此經能除物患利益無量證知深理也 第六從若有人聞是藥王菩薩本事品已下。應當如是□□□心。付囑此品並勸二人。在於末代受持流通。從若有女人聞是品能受持者。先勸弟子未來應當勤加聽受。從若如來滅后二五歲以下。勸其法師流通彼物。從初已下明其滅惡故。云不復為貪慾所惱。從得菩薩神力已下明其生善。從是時諸佛已下廣明諸佛嘆持經人德行深遠。從是故宿王華已下。正勸法師當於未來通經益物。從宿王汝若見有受持是經已下。勸彼弟子未來應當供養法師諸求大法。從是求佛道者已下。結勸供養 第七從說是藥王品已下。明當時之益。
妙音品
其人乃法身大士先應東方。此土有緣放光召之。就此品中凡有五文 第一從初已下訖而為說法。明其妙音行之之處。此中放光在略說后廣說。初也。所以放二光者放肉結光者結本最上表明一乘最上高勝。放眉間者表明中道不偏之理也 第二從釋已下訖亦欲聽是法華經故。明其妙音將來之相 第三從文殊白佛是菩薩種何善根
【現代漢語翻譯】 現代漢語譯本： 此段經文從『以劣形勝心明經深理勸人流通』開始，是第四個部分，承接上文『從宿王譬如一切川流已下訖此經能救一切眾生已來』。這段經文主要闡明此經的道理深刻。說明此經能長遠地利益眾生，其作用遠超過其他經典。並依據未來應當流通的情況進行說明。 第五部分從『從此經能救一切眾生者已下訖所得功德亦復無量』開始。上文說明了此經的道理深刻。如何得知呢？下文說明此經能夠消除眾生的苦難，利益無量，以此來證明其道理深刻。 第六部分從『若有人聞是藥王菩薩本事品已下』開始，說明應當以什麼樣的心態來受持此品，並勸告他人。在末法時代受持流通。從『若有女人聞是品能受持者』開始，先勸告弟子未來應當勤加聽受。從『若如來滅后二五歲以下』開始，勸告其法師流通此物。從最初開始說明其滅除惡業，所以說『不復為貪慾所惱』。從『得菩薩神力已下』開始，說明其生出善根。從『是時諸佛已下』開始，廣泛地說明諸佛讚歎持經人的德行深遠。從『是故宿王華已下』開始，正式勸告法師應當在未來通經來利益眾生。從『宿王汝若見有受持是經已下』開始，勸告那些弟子未來應當供養法師，求取大法。從『是求佛道者已下』開始，總結勸告供養。 第七部分從『說是藥王品已下』開始，說明當時的利益。
妙音品
其人乃法身大士先應東方。此土有緣放光召之。就此品中凡有五文。第一從初已下訖而為說法。明其妙音行之之處。此中放光在略說后廣說。初也。所以放二光者放肉結光者結本最上表明一乘最上高勝。放眉間者表明中道不偏之理也。第二從釋已下訖亦欲聽是法華經故。明其妙音將來之相。第三從文殊白佛是菩薩種何善根
【English Translation】 English version: This passage begins with '以劣形勝心明經深理勸人流通' (yǐ liè xíng shèng xīn míng jīng shēn lǐ quàn rén liú tōng) [Encouraging others to circulate the sutra by explaining its profound principles with a humble mind], which is the fourth part, following '從宿王譬如一切川流已下訖此經能救一切眾生已來' (cóng sù wáng pì rú yī qiē chuān liú yǐ xià qì cǐ jīng néng jiù yī qiē zhòng shēng yǐ lái) [From Suwang, for example, all rivers flow down to this point, and this sutra can save all sentient beings]. This passage mainly elucidates the profound principles of this sutra. It explains that this sutra can benefit sentient beings far and wide, and its effect surpasses other sutras. It also explains based on the future circumstances in which it should be circulated. The fifth part begins with '從此經能救一切眾生者已下訖所得功德亦復無量' (cóng cǐ jīng néng jiù yī qiē zhòng shēng zhě yǐ xià qì suǒ dé gōng dé yì fù wú liàng) [From this sutra being able to save all sentient beings to the end of the immeasurable merits obtained]. The previous text explained the profound principles of this sutra. How can we know this? The following text explains that this sutra can eliminate the suffering of sentient beings and bring immeasurable benefits, thereby proving its profound principles. The sixth part begins with '若有人聞是藥王菩薩本事品已下' (ruò yǒu rén wén shì yào wáng pú sà běn shì pǐn yǐ xià) [If someone hears the Chapter on the Past Deeds of Bhaisajyaraja Bodhisattva], explaining with what mindset one should uphold this chapter and advise others. Uphold and circulate it in the Dharma-ending Age. Starting from '若有女人聞是品能受持者' (ruò yǒu nǚ rén wén shì pǐn néng shòu chí zhě) [If a woman hears this chapter and can uphold it], first advise disciples to diligently listen and receive it in the future. Starting from '若如來滅后二五歲以下' (ruò rú lái miè hòu èr wǔ suì yǐ xià) [If, after the Tathagata's extinction, within two or five years], advise the Dharma masters to circulate this item. Starting from the beginning, it explains the eradication of evil karma, so it says '不復為貪慾所惱' (bù fù wèi tān yù suǒ nǎo) [no longer troubled by greed]. Starting from '得菩薩神力已下' (dé pú sà shén lì yǐ xià) [Gaining the divine power of the Bodhisattva], it explains the generation of good roots. Starting from '是時諸佛已下' (shì shí zhū fó yǐ xià) [At that time, all the Buddhas], it extensively explains that the Buddhas praise the profound virtues of those who uphold the sutra. Starting from '是故宿王華已下' (shì gù sù wáng huá yǐ xià) [Therefore, Suwanghua], it formally advises Dharma masters to benefit sentient beings by understanding the sutra in the future. Starting from '宿王汝若見有受持是經已下' (sù wáng rǔ ruò jiàn yǒu shòu chí shì jīng yǐ xià) [Suwang, if you see someone upholding this sutra], advise those disciples to make offerings to the Dharma masters and seek the great Dharma in the future. Starting from '是求佛道者已下' (shì qiú fó dào zhě yǐ xià) [Those who seek the Buddha path], it concludes by advising offerings. The seventh part begins with '說是藥王品已下' (shuō shì yào wáng pǐn yǐ xià) [Speaking of the Chapter on Bhaisajyaraja], explaining the benefits at that time.
Chapter on Wonderful Sound (妙音品, Miào Yīn Pǐn)
其人乃法身大士先應東方。此土有緣放光召之。就此品中凡有五文。第一從初已下訖而為說法。明其妙音行之之處。此中放光在略說后廣說。初也。所以放二光者放肉結光者結本最上表明一乘最上高勝。放眉間者表明中道不偏之理也。第二從釋已下訖亦欲聽是法華經故。明其妙音將來之相。第三從文殊白佛是菩薩種何善根 The person is a Dharma-body Bodhisattva who first responds to the East. This land has the conditions to emit light and summon him. In this chapter, there are five sections. The first, from the beginning to the end, is to explain the Dharma. It clarifies the place where the Wonderful Sound acts. Here, the emission of light is after the brief explanation and before the detailed explanation. It is the beginning. The reason for emitting two lights is that the light emitted from the flesh knot indicates that the origin is supreme, indicating that the One Vehicle is the most supreme and lofty. The light emitted from the space between the eyebrows indicates the principle of the Middle Way without bias. The second, from the explanation to the end, is also to listen to the Lotus Sutra. It clarifies the future appearance of the Wonderful Sound. The third, from Manjushri asking the Buddha, what good roots did this Bodhisattva plant?
已下訖如是饒益無量眾生。廣明妙音有其德行 第四從說是妙音品時與妙音俱來已下訖色身三昧。明來往之益 第五從說是來往品已下。明當益也 就第二段中。久已須眾德本乃至道其恒沙等諸大三昧等。皆是經家嘆妙音德。非是如來解其德行。若當此中已明德者。下復何須更列德行。從即自佛凈華宿王智佛已下。欲明妙音將欲發來仰請彼佛辭求至此。從佛告妙音已下。凈華如來言對妙音意在戒。初諸小菩薩所以誡者。彼小菩薩不側釋迦現居勝化應形丈六情生奢敬。是故誡言汝往莫生下劣相也。從妙音菩薩白其佛言已下。欲明妙音仰稟加被。欲至娑婆妙音乃是法雲之士。豈待加被方能來恒為小行觀言有假故云皆是如來之□。從於是妙音菩薩不起已下。正明妙音將來之相。先觀此瑞相者。使此大眾豫知妙音法身大士。為聽法華不遠不而至。彰理深玄生其勤仰並作益也。從爾時文殊法王子見是蓮華白佛已下。明此大眾睹此瑞相不達何所以生其疑問。從佛告已下。明彼妙音將來釋其疑句故。云欲供養聽法華經正為弘經故來此也 從文殊師利白佛是菩薩何善根已下品。第三明其德行。就中有二。第一文殊發其三問 第二如來答其問者。種何善根修何功德。此之兩句聞其因行。而能有是大神通力。此之兩句問其果也。現在德也。
【現代漢語翻譯】 現代漢語譯本 已經這樣完成了饒益無量眾生的事情。『廣明妙音』說的是他的德行。第四部分，從講述『妙音品』時，與妙音一同到來開始，到『色身三昧』結束。說明了來往的益處。第五部分，從講述『來往品』開始，說明了將來的利益。在第二段中，『久已須眾德本』，乃至『道其恒沙等諸大三昧』等等，都是經文作者讚歎妙音的功德，並非是如來解釋他的德行。如果這裡已經說明了他的德行，下面又何必再列舉德行呢？從『即自佛凈華宿王智佛』開始，想要說明妙音將要出發前來，仰慕請求那位佛，辭別請求來到這裡。從『佛告妙音』開始，凈華如來說的話針對妙音，意在告誡。最初告誡那些小菩薩的原因是，那些小菩薩不瞭解釋迦牟尼佛現在所處的殊勝教化，應化之身是丈六金身，容易產生輕慢和敬畏之心。所以告誡說，你前往不要生起輕視之心。從『妙音菩薩白其佛言』開始，想要說明妙音仰仗佛的加持。想要前往娑婆世界的妙音，乃是法雲地的菩薩，難道還需要加持才能前來嗎？因為常常以小行來觀察，認為有虛假，所以說『都是如來的□』。從『於是妙音菩薩不起』開始，正式說明妙音將要到來的景象。先觀察這些瑞相，是爲了讓大眾預先知道妙音法身大士，爲了聽聞《法華經》而不遠萬里而來，彰顯佛理的深刻玄妙，生起勤奮仰慕之心，並且產生利益。從『爾時文殊法王子見是蓮華白佛』開始，說明大眾看到這些瑞相，不明白是什麼原因，因而產生疑問。從『佛告』開始，說明那位妙音將要到來，解釋他們的疑問。所以說，爲了供養、聽聞《法華經》，正是爲了弘揚佛經才來到這裡的。從『文殊師利白佛是菩薩何善根』開始，第三部分說明他的德行。其中有兩點。第一，文殊提出三個問題。第二，如來回答他的問題。『種何善根修何功德』，這兩句是問他的因行。『而能有是大神通力』，這兩句是問他的果報，也就是現在的功德。
【English Translation】 English version He has thus completed benefiting countless beings. 『Guangming Miaoyin』 (Vast Illumination Wonderful Sound) refers to his virtues. The fourth part, from the description of the 『Miaoyin Chapter』 (Wonderful Sound Chapter), starting with Miaoyin's arrival, to the end of 『Sarvarupasandarsana Samadhi』 (All Forms Manifestation Samadhi). It explains the benefits of coming and going. The fifth part, from the description of the 『Coming and Going Chapter』 onwards, explains the future benefits. In the second section, 『Long ago, he needed the roots of many virtues,』 and even 『expounded the great samadhis equal to the sands of the Ganges,』 etc., are all the sutra author's praise of Miaoyin's merits, not the Tathagata's explanation of his virtues. If his virtues have already been explained here, why would there be a need to list his virtues below? Starting from 『That is, Buddha Pure Flower Constellation King Wisdom Buddha,』 it intends to explain that Miaoyin is about to set off and come, admiringly requesting that Buddha, bidding farewell and requesting to come here. Starting from 『The Buddha told Miaoyin,』 Pure Flower Tathagata's words are directed at Miaoyin, intending to admonish. The reason for initially admonishing those small Bodhisattvas is that those small Bodhisattvas do not understand the excellent teachings that Sakyamuni Buddha is currently in, and his manifested body is sixteen feet tall, which can easily lead to contempt and reverence. Therefore, he admonishes, 『Do not give rise to contempt when you go.』 Starting from 『Miaoyin Bodhisattva said to his Buddha,』 it intends to explain that Miaoyin relies on the Buddha's blessing. Miaoyin, who wants to go to the Saha world, is a Bodhisattva of the Dharma Cloud ground. Does he still need blessings to come? Because he often observes with small practices, thinking that there is falsehood, so it is said that 『they are all the Tathagata's □.』 Starting from 『Then Miaoyin Bodhisattva did not rise,』 it formally explains the scene of Miaoyin's coming. Observing these auspicious signs first is to let the public know in advance that Miaoyin, the great Bodhisattva of the Dharma body, has come from afar to listen to the 『Lotus Sutra,』 highlighting the profound and mysterious principles of Buddhism, giving rise to diligence and admiration, and producing benefits. Starting from 『At that time, Manjusri Dharma Prince saw this lotus flower and said to the Buddha,』 it explains that the public saw these auspicious signs, did not understand the reason, and thus raised questions. Starting from 『The Buddha told,』 it explains that Miaoyin is about to come and explain their doubts. Therefore, it is said that in order to make offerings and listen to the 『Lotus Sutra,』 he came here precisely to promote the Buddhist scriptures. Starting from 『Manjusri asked the Buddha, 『What good roots does this Bodhisattva have?』,』 the third part explains his virtues. There are two points in it. First, Manjusri raises three questions. Second, the Tathagata answers his questions. 『What good roots have you planted and what merits have you cultivated?』 These two sentences ask about his cause and practice. 『And can have such great supernatural power,』 these two sentences ask about his fruit, that is, his current merits.
前明過去因也。行何三昧已下。第二問二其通因通不孤起。起必由定故。云何行三昧愿為我說三昧若乎。從唯愿世尊已下第三問其身相 從佛告已下如來答也。從初已下訖並見文殊故身來至。此是答第三問□□以令多寶命者凡有二義。一明多寶弘經之首生緣中最是其上。二明兩佛心同。為明理一一使光召。一則口告彰意無。二從時多寶已下。正明多寶言命妙音。從於時妙音已下。正明妙音仰奉聖敕來至此也。訖到此土奉施供養順宜問訊。我今欲見多寶佛身。此之請見在方便品略說。后廣說前事同大樂說請見莫異。為證流通故在。此明並見文殊者。見其文殊所為者也。從爾時華德白佛言已下。訖是妙音菩薩深種善根。答問一去問遠故重舉請答。彼上問言種何善根。明何功德有神通。妙音過去以十方種種伎樂及七寶缽。是其緣內之拾以是其因也。此是其行果。今報生有是神力。是其德也。從汝但見妙音其身在此已下。廣明現在果報德也。從十萬恒河已下。欲道妙音。非但此方。亦于余方。亦于種種施化。是妙音深種善根者。此是華德領解之辭從世尊是菩薩住何三昧者。重舉第二問以請其答。彼上問言行何三昧。今答名現一切色身者。此是法身華三昧六根清凈也。
觀世音品
此人亦是法身大士。妙音一流先應
【現代漢語翻譯】 前文表明瞭過去的原因。』行何三昧已下』（修持何種三昧以下）是第二個問題，詢問普遍的原因是否獨立產生。因為產生必定有賴於禪定，所以問』云何行三昧愿為我說三昧若乎』（如何修持三昧？愿您為我解說三昧）。從』唯愿世尊已下』（唯愿世尊以下）是第三個問題，詢問佛的身相。從』佛告已下』（佛告訴以下）是如來的回答。從』初已下訖並見文殊故身來至』（最初以下直到見到文殊菩薩，所以身體來到這裡）是回答第三個問題。以令多寶（Prabhutaratna）（多寶如來）延續生命，這裡面有兩個含義。一是說明多寶如來是弘揚佛經的首要人物，在眾生的因緣中最為殊勝。二是說明兩佛心意相同，爲了闡明真理，一一使用光明來召請。一是口頭告知，彰顯心意沒有遺漏。二是從』時多寶已下』（當時多寶以下），正式說明多寶如來以語言命令妙音（Gadgadasvara）。從』於時妙音已下』（當時妙音以下），正式說明妙音菩薩仰承聖旨來到這裡。直到來到此土，奉獻供養，順應時宜地問候。』我今欲見多寶佛身』（我現在想要見到多寶佛的身），這個請求在《方便品》中略有提及，後面會詳細說明，與《大樂說》中請求見佛沒有不同。爲了證明流通的緣故，在這裡說明』並見文殊者』（並且見到文殊菩薩），是見到文殊菩薩所做的事情。從』爾時華德白佛言已下』（當時華德菩薩對佛說以下），直到』是妙音菩薩深種善根』（是妙音菩薩深深種下善根），回答問題，因為離開提問很久了，所以重新提出問題並回答。前面提問說』種何善根』（種下什麼善根），說明了什麼功德，擁有神通。妙音菩薩過去以十方種種伎樂以及七寶缽供養，這是他內在的因緣，以此為因。這是他所修持的果報，今生擁有這樣的神力，這就是他的功德。從』汝但見妙音其身在此已下』（你只看到妙音菩薩的身體在這裡以下），廣泛說明現在的果報功德。從』十萬恒河已下』（十萬恒河以下），想要說明妙音菩薩，不僅僅在此方世界，也在其他方世界，也在種種施化之中。』是妙音深種善根者』（是妙音菩薩深深種下善根），這是華德菩薩領悟理解的言辭。從』世尊是菩薩住何三昧者』（世尊，這位菩薩安住於何種三昧），重新提出第二個問題來請求回答。前面提問說』行何三昧』（修持何種三昧），現在回答說名為』現一切色身者』（顯現一切色身），這是法身華三昧，六根清凈的境界。
觀世音品
這個人也是法身大士。妙音菩薩是同一類。
【English Translation】 The preceding text explains the past causes. 'Xing He Sanmei Yi Xia' (行何三昧已下, 'What Samadhi to Practice' and below) is the second question, asking whether the universal cause arises independently. Because arising must rely on Samadhi, it asks 'Yun He Xing Sanmei Yuan Wei Wo Shuo Sanmei Ruo Hu' (云何行三昧愿為我說三昧若乎, 'How to practice Samadhi? I wish you would explain Samadhi to me'). From 'Wei Yuan Shi Zun Yi Xia' (唯愿世尊已下, 'Only wish World Honored One' and below) is the third question, asking about the Buddha's physical form. From 'Fo Gao Yi Xia' (佛告已下, 'The Buddha told' and below) is the Tathagata's (如來) answer. From 'Chu Yi Xia Qi Bing Jian Wenshu Gu Shen Lai Zhi' (初已下訖並見文殊故身來至, 'From the beginning until seeing Manjusri (文殊) Bodhisattva, therefore the body came here') is the answer to the third question. To enable Prabhutaratna (多寶) (Many Treasures Buddha) to extend his life, there are two meanings here. One is to explain that Prabhutaratna (多寶) is the primary figure in propagating the scriptures, and is the most outstanding among the causes and conditions of sentient beings. The second is to explain that the minds of the two Buddhas are the same, and in order to clarify the truth, each uses light to summon. One is verbal notification, highlighting that the intention is without omission. Two, from 'Shi Duobao Yi Xia' (時多寶已下, 'At that time Prabhutaratna' and below), it formally explains that Prabhutaratna (多寶) ordered Gadgadasvara (妙音) with language. From 'Yu Shi Miaoyin Yi Xia' (於時妙音已下, 'At that time Gadgadasvara' and below), it formally explains that Gadgadasvara (妙音) Bodhisattva came here, reverently following the Holy Decree. Until arriving in this land, offering offerings, and inquiring appropriately. 'Wo Jin Yu Jian Duobao Fo Shen' (我今欲見多寶佛身, 'I now want to see the body of Prabhutaratna (多寶) Buddha'), this request is briefly mentioned in the 'Expedient Means' chapter, and will be explained in detail later, which is no different from requesting to see the Buddha in the 'Great Joy of Preaching'. In order to prove the reason for circulation, it is explained here that 'Bing Jian Wenshu Zhe' (並見文殊者, 'and seeing Manjusri (文殊)'), is seeing what Manjusri (文殊) Bodhisattva does. From 'Er Shi Huade Bai Fo Yan Yi Xia' (爾時華德白佛言已下, 'At that time Huade (華德) Bodhisattva said to the Buddha' and below), until 'Shi Miaoyin Pusa Shen Zhong Shan Gen' (是妙音菩薩深種善根, 'Is Gadgadasvara (妙音) Bodhisattva deeply planted good roots'), answering the question, because it has been a long time since the question was asked, the question is raised again and answered. The previous question said 'Zhong He Shan Gen' (種何善根, 'What good roots were planted'), explaining what merits and supernatural powers he possesses. Gadgadasvara (妙音) Bodhisattva used various musical instruments from the ten directions and seven-jeweled bowls to make offerings in the past, which is his internal cause and condition, and this is the cause. This is the karmic result of his practice, and he possesses such supernatural power in this life, which is his merit. From 'Ru Dan Jian Miaoyin Qi Shen Zai Ci Yi Xia' (汝但見妙音其身在此已下, 'You only see Gadgadasvara's (妙音) body here and below'), it extensively explains the present karmic reward and merit. From 'Shi Wan Henghe Yi Xia' (十萬恒河已下, 'One hundred thousand Ganges' and below), wanting to explain Gadgadasvara (妙音) Bodhisattva, not only in this world, but also in other worlds, and also in various teachings and transformations. 'Shi Miaoyin Shen Zhong Shan Gen Zhe' (是妙音深種善根者, 'Is Gadgadasvara (妙音) deeply planted good roots'), these are the words of Huade (華德) Bodhisattva's understanding and comprehension. From 'Shi Zun Shi Pusa Zhu He Sanmei Zhe' (世尊是菩薩住何三昧者, 'World Honored One, what Samadhi does this Bodhisattva abide in'), re-raising the second question to request an answer. The previous question said 'Xing He Sanmei' (行何三昧, 'What Samadhi to practice'), now the answer is named 'Xian Yiqie Se Shen Zhe' (現一切色身者, 'Manifesting all forms'), this is the Dharmakaya (法身) Flower Samadhi, the state of purity of the six senses.
The Chapter of Avalokitesvara (觀世音)
This person is also a great Bodhisattva of the Dharmakaya (法身). Gadgadasvara (妙音) Bodhisattva is of the same kind.
西方。此土有緣私化到此。普應諸門乘音度物名觀音。世上之妙音。從已音聲化人為名。此之觀音。從前音聲以得名也。觀前聲而往度之因此為名也。就此品中凡有六文 第一從初已下。訖名觀世音制其名稱也 第二從若復有人已下。訖巍巍如是。欲明觀音於此世界名中益物最是其大。拔苦濟厄利中超勝故。下經言巍巍如是 第三從若有眾生已下。訖福德之利。此道觀音亦名觀音亦名觀念亦名觀形。但此土名益處亦勝其形心。從是故已下。結其名勝勸人。受持觀者名也。從若有人已下。格量名益勝於餘者。所以道受六十二億餘菩薩名不如受持觀世音名者。欲明觀音此少化緣勝餘菩薩。即是眾生持人漏盡 第四從無盡意白佛言已下。訖執金剛神解普門義。廣明其德無盡。此中凡作三問。云何游于娑婆世界。問形方便作何等形。凡益群生云何而為眾生說法。問言方便說何等法。化于眾生方便之力其事云何者。總舉前二義形。言方便事竟云何如來下益應見佛身而為得益者現佛身也。欲明聖應殊形六道隨物感見。若形方便而為說法者。隨其根性說法不同。答言方便通答第二更無別文 第五從無盡意觀世音成就如是已下。訖于游娑婆世界。欲明觀音於人有恩勸人供養。是故者是以觀音垂形六通答無量故。應當盡受與供養也。能施
無畏者。四種施中無畏最上。何者為四。一是財施二施小乘。三施大乘。四者無畏施。中最勝故應供養故曰五名名施無畏者。自此已下無盡意仰奉佛教與供養也。珍寶是財。云何而言受此法施者。欲明無盡意欲使因財以通法也。觀音初時所以不受凡有二意。一欲使生愍勤之心。二表大聖于財無著。后所以受者。知此時會因受回奉便能解一乘法身故受之。所以分作二施。二佛者欲明佛至極之果。正明萬善同歸妙果理無異趣。此表一乘義。二者欲明一分施佛一分施生佛欲表生滅斯皆是權。準有法身是其真實流通法華正在此文 第六從爾時持地已下。訖品當時之益皆發無等等者。菩提妙絕故云無等。諸佛有證名為等也。
陀羅尼品
從此下文所以而與猶明方軌末代之中多有流礙。若不加護化道則難欲令化流須咒防護故有此文。二依大士積德遐劫其行深高。內外累亡惡世宣通何待防護令言護者。聽法弟子解不堅信。若不既護心則須動化功虛設。由護弟子化道得宜即護法師也。就此品中凡有四文 第一從初已下。訖得幾所福。問弘經人功德多少 第二從佛告已下。訖功德甚多如來。正為□量持經之人功德無量。供養諸佛有□散善是其福業。豈況持經理中尊凈三相之時解此是惠業俱然高勝。此即出下依功德所以俱言一
【現代漢語翻譯】 現代漢語譯本：無畏者，四種佈施中，無畏佈施最為殊勝。哪四種呢？一是財佈施，二是小乘佈施，三是大乘佈施，四是無畏佈施。因為無畏佈施最為殊勝，且應受供養，所以稱為『五名名施無畏者』。從這裡開始，無盡意菩薩仰慕佛法並進行供養。珍寶是財物，為何說接受此法佈施呢？這是爲了說明無盡意菩薩想要通過財物來通達佛法。觀世音菩薩最初不接受供養，大概有兩個原因：一是想要使眾生生起憐憫和勤奮之心，二是表明大聖對於財物沒有執著。後來接受供養，是因為知道此時的法會，因接受供養再回施，便能理解一乘法身，所以才接受。將供養分為兩份，一份供佛，一份施與眾生，是爲了表明佛是至極的果位，也正說明萬善同歸于妙果的道理沒有差異，這表明了一乘的意義。二者，將一份供養佛，一份施與眾生，佛想要表明生滅都只是權宜之計，具備法身才是真實。流通《法華經》的關鍵就在這段文字中。第六，從『爾時持地』以下，直到本品結束，都是在說明當時所獲得的利益，都發出了『無等等』的讚歎。菩提的奧妙絕倫，所以稱為『無等』。諸佛有所證悟，才可稱為『等』。 陀羅尼品 從這以下的內容，說明了給予陀羅尼的原因，是因為末法時代多有阻礙。如果不加以護持，教化之道就難以推行，想要教化流通，必須要有咒語的防護，所以才有了這段文字。二是依靠大士積累功德經歷了漫長的劫數，他的修行深厚高遠，內外都沒有牽累，在惡世中宣揚佛法，哪裡需要什麼防護呢？之所以說要護持，是因為聽法的弟子理解不堅定，信心不足。如果不加以護持，心就會動搖，教化的功德就會白費。通過護持弟子，教化之道才能順利進行，也就是護持了法師。這一品中大概有四個部分：第一，從開始到『得幾所福』，是問弘揚佛經的人功德有多少。第二，從『佛告』以下，到『功德甚多如來』，正是爲了衡量持經人的功德無量。供養諸佛，有散善是其福業，何況是持經人，在義理中尊貴清凈，在三相的時候理解，這是智慧的行業，都非常高勝。這說明了以下依靠功德的原因，都說『一』。
【English Translation】 English version: O fearless one, among the four kinds of giving, the giving of fearlessness is the most supreme. What are the four? First is the giving of wealth, second is the giving of the Small Vehicle (Hinayana), third is the giving of the Great Vehicle (Mahayana), and fourth is the giving of fearlessness (abhayadāna). Because the giving of fearlessness is the most supreme and worthy of offerings, it is called 'the one with five names, named the giver of fearlessness'. From here on, Bodhisattva Akshayamati (Wujin Yi) reveres the Buddha's teachings and makes offerings. Jewels are wealth, so why is it said that one receives this Dharma giving? This is to explain that Bodhisattva Akshayamati wants to understand the Dharma through wealth. The reason why Avalokiteshvara (Guanyin) initially did not accept offerings was for two reasons: first, to make sentient beings develop compassion and diligence; second, to show that the Great Sage has no attachment to wealth. The reason for accepting offerings later is that he knows that at this Dharma assembly, by accepting offerings and then giving them back, one can understand the One Vehicle (Ekayana) Dharmakaya (Dharmakāya), so he accepts them. Dividing the offering into two parts, one for offering to the Buddha and one for giving to sentient beings, is to show that the Buddha is the ultimate fruit, and it also explains that the principle of all good returning to the wonderful fruit is no different, which shows the meaning of the One Vehicle. Second, offering one part to the Buddha and giving one part to sentient beings, the Buddha wants to show that birth and death are only expedient means, and having the Dharmakaya is the truth. The key to circulating the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is in this passage. Sixth, from 'At that time, Holder of the Earth (Dharanimdhara)' onwards, until the end of this chapter, it explains the benefits obtained at that time, and all express the praise of 'unequaled'. The subtlety of Bodhi (bodhi) is unparalleled, so it is called 'unequaled'. The Buddhas have realized something, so they can be called 'equal'. Dhāraṇī Chapter The following content explains the reason for giving the Dharani (dhāraṇī), because there are many obstacles in the Dharma-ending Age (Mappō). If it is not protected, the path of teaching will be difficult to promote. If you want to teach and circulate, you must have the protection of mantras, so there is this passage. Second, relying on the Great Bodhisattva's accumulation of merit over countless kalpas (kalpa), his practice is profound and lofty, without internal or external entanglements, and he propagates the Dharma in the evil world. Where does he need any protection? The reason for saying that it is necessary to protect is that the disciples who listen to the Dharma do not understand firmly and lack faith. If it is not protected, the mind will be shaken, and the merit of teaching will be wasted. By protecting the disciples, the path of teaching can be carried out smoothly, which is to protect the Dharma Master. There are roughly four parts in this chapter: First, from the beginning to 'how much merit is obtained', it asks how much merit the person who promotes the sutra has. Second, from 'The Buddha told' onwards, to 'the merit is very much, Tathagata (Tathāgata)', it is precisely to measure the immeasurable merit of the person who holds the sutra. Offering to the Buddhas, having scattered good deeds is their meritorious karma, let alone the person who holds the sutra, who is noble and pure in the meaning, and understands at the time of the three characteristics, this is the industry of wisdom, which is very high and superior. This explains the reason for relying on merit below, and all say 'one'.
四句偈者。具欲彰下依得理處少不如上依功德猶常甚多。況覆上依俱然。無量所以出此二依。德者起下況文 第三從爾時藥王菩薩白佛言已下。訖應當擁護如是法師。正明諸人說咒加護。就說咒中。第一藥王第二勇施。此之□單以咒護。第三毗沙門天王人咒等護。第四持國天王二單咒護。第五羅剎女亦身咒兩護。從佛告諸羅剎女已下。如來述嘆護功無量。汝等但護四依弟子使經名指尚無量何咒擁護具足受持者咒護法師。今得流通化功不綴福德俱然。不可測量 第四說此陀羅尼品已下。明當時之益。
妙莊嚴王品
從已下欲教眾生未來應當藉善知識應如妙莊嚴王。二依人作善知識應當如彼凈藏凈眼凈德夫人。就此品中凡有五文第一從初已下訖劫名喜見。明妙莊嚴藉善知識處 第二從佛法已下訖好樂佛法。正明三聖同化邪王令生令正見將明化益。先出聽說兩人字也。從是二子有大神力已下。廣嘆二子有其高德必能化邪以生正信。文略不嘆夫人德也。從爾時彼佛欲引導說法華經上出其人令出法藥。所以上子白汝共詣佛所者。欲同與邪王作其化緣。應往任父與共去者。明能化之緣。彼及所化人也。令其文父母心凈信者。既睹神變。背邪歸正道根感發也 第三從於是妙莊嚴王已下訖其國手正功德如是。明妙莊嚴既蒙
三聖方便。引化回邪入正。諸佛聽法解生或滅。如來即為記其功果 第四從其王即時以國付弟已下。訖亦應禮拜。明此邪王既聞授。即便領解歡喜讚歎 第五從說是妙莊嚴王本事品已下盡品。明當時之益也。
普賢品
此人乃是身法大士。妙音一流奪應東方。此去有緣隨感到此。同與娑婆作受道緣。就此品中凡有二文 第一從初已下訖當爲說之。此是普賢現在之世仰勸如來說於法華。此之勸諸與身子請一時之事 第二從若善男子已下訖于品末。此明普賢勸其二依及三品弟子。未來應當受持流通。就初段中復有二文 第一從初已下。訖其達已通此經家序列普賢將來之相 第二從佛言已下。正明普賢勸如來說。遙聞說法華者。聞其略說。唯愿說之召請其廣說。就第二後世勸中復有六文 第一初已下訖必得是經。將明二依未來流通。先出二依體相拔根。此中自出下依體根。略不明其上依相也 第二從爾時普賢白佛言世尊后五百歲已下。訖皆是普賢威神之力。正明普賢勸三品弟子。于未來世堅于信受 第三從若有受持讀誦正憶念已下。訖使不斷絕。正明普賢勸上下二依。未來若能流通此經功德于益處大不得不說 第四從爾時釋迦贊言善哉已下。訖能修普賢之行。此明如來述其普賢勸於二依。未來弘經功德處大 第
【現代漢語翻譯】 現代漢語譯本： 三聖以方便法門，引導教化那些行邪道的人迴歸正道。諸佛聽聞佛法，理解了生起和滅去的道理。如來便為他們授記，預言他們未來的功德和果報。第四部分，從『其王即時以國付弟』開始，到『亦應禮拜』結束，說明這位行邪道的國王聽聞授記后，立刻領悟理解，歡喜讚歎。第五部分，從『說是妙莊嚴王本事品』開始，到本品結束，說明了當時所獲得的利益。
《普賢菩薩勸發品》
此人乃是身法大士（指普賢菩薩，是具有崇高身行和佛法的大菩薩）。他的妙音一流，感應東方。他與此地有緣，隨緣來到這裡，共同與娑婆世界（Saha world）的眾生結下接受佛法的因緣。在這一品中，大致有兩段文字。第一段，從開頭到『當爲說之』結束，是普賢菩薩在現在這個世界，仰慕勸請如來說《法華經》。這次勸請與舍利弗（Sariputra）請法是同一時間發生的事情。第二段，從『若善男子』開始，到本品結束，說明普賢菩薩勸勉二依（指聲聞和菩薩兩種修行者）和三品弟子（指受持、讀誦、解說三種修行者），在未來應當受持流通此經。在第一段中，又有兩段文字。第一段，從開頭到『其達已通』結束，這是經文家敘述普賢菩薩將來的相貌。第二段，從『佛言』開始，正式說明普賢菩薩勸請如來說法，遙遠聽聞《法華經》的人，聽聞了略說，希望如來說廣說，召請如來廣為宣講。在第二段勸勉後世的部分，又有六段文字。第一段，從開頭到『必得是經』結束，將要說明二依在未來流通此經的情況，先提出二依的體相和拔除根本。這裡只提出了下依（指聲聞）的體根，略去了上依（指菩薩）的相貌。第二段，從『爾時普賢白佛言世尊后五百歲』開始，到『皆是普賢威神之力』結束，正式說明普賢菩薩勸勉三品弟子，在未來世堅定地信受此經。第三段，從『若有受持讀誦正憶念』開始，到『使不斷絕』結束，正式說明普賢菩薩勸勉上下二依，未來如果能夠流通此經，功德利益之大，不得不說。第四段，從『爾時釋迦贊言善哉』開始，到『能修普賢之行』結束，說明如來贊述普賢菩薩勸勉二依，未來弘揚此經功德之大。
【English Translation】 English version: The Three Sages, through expedient means, guide and transform those who follow deviant paths, leading them back to the right path. The Buddhas listen to the Dharma, understanding the principles of arising and ceasing. The Tathagata (如來, Thus Come One) then bestows predictions upon them, foretelling their future merits and rewards. The fourth part, from 'The king immediately entrusted the kingdom to his younger brother' to 'should also pay homage,' explains that this king, who had followed a deviant path, upon hearing the prediction, immediately comprehended and rejoiced, praising it. The fifth part, from 'Explaining the events of King Wonderful Adornment' to the end of the chapter, illustrates the benefits gained at that time.
Chapter on Encouragement by Universal Worthy Bodhisattva (普賢菩薩勸發品, Pǔxián Púsà Quànfā Pǐn)
This person is a great Bodhisattva (身法大士, shēn fǎ dàshì, a great being of body and Dharma). His wonderful sound is unparalleled, resonating in the East. He has affinities with this place, coming here according to these affinities, to jointly create conditions for beings in the Saha world (娑婆世界, Suōpó shìjiè, the world of suffering) to receive the Dharma. In this chapter, there are roughly two sections of text. The first section, from the beginning to 'should speak it,' is Universal Worthy Bodhisattva, in this present world, admiringly requesting the Tathagata to speak the Lotus Sutra. This request is at the same time as Shariputra's (舍利弗, Shèlìfú) request for the Dharma. The second section, from 'If good men' to the end of the chapter, explains that Universal Worthy Bodhisattva encourages the Two Supports (二依, èr yī, referring to the two types of practitioners, Shravakas and Bodhisattvas) and the Three Kinds of Disciples (三品弟子, sān pǐn dìzǐ, referring to those who uphold, read, and explain the sutra), that in the future they should uphold and propagate this sutra. Within the first section, there are again two sections of text. The first section, from the beginning to 'its attainment has already been communicated,' is the sutra compiler narrating the future appearance of Universal Worthy Bodhisattva. The second section, from 'The Buddha said,' formally explains that Universal Worthy Bodhisattva requests the Tathagata to speak the Dharma, those who remotely hear the Lotus Sutra, having heard the brief explanation, hope that the Tathagata will speak in detail, inviting the Tathagata to extensively expound it. In the second section encouraging future generations, there are again six sections of text. The first section, from the beginning to 'will certainly obtain this sutra,' is about to explain the circumstances of the Two Supports propagating this sutra in the future, first presenting the essence and uprooting the foundation of the Two Supports. Here, only the essence and root of the Lower Support (下依, xià yī, referring to Shravakas) are presented, omitting the appearance of the Upper Support (上依, shàng yī, referring to Bodhisattvas). The second section, from 'At that time, Universal Worthy Bodhisattva said to the Buddha, World Honored One, in the latter five hundred years' to 'all are the power of Universal Worthy's majestic spirit,' formally explains that Universal Worthy Bodhisattva encourages the Three Kinds of Disciples, in future generations, to firmly believe and accept this sutra. The third section, from 'If there are those who uphold, read, recite, and correctly remember' to 'cause it not to be cut off,' formally explains that Universal Worthy Bodhisattva encourages the Upper and Lower Supports, if in the future they can propagate this sutra, the merit and benefits will be so great that they must be spoken of. The fourth section, from 'At that time, Shakyamuni praised, 'Excellent!'' to 'can cultivate the practice of Universal Worthy,' explains that the Tathagata praises Universal Worthy Bodhisattva's encouragement of the Two Supports, the merit of propagating this sutra in the future will be great.
五從普賢勸三品弟子。未來受持功德處大 第六從說是品時已下訖于品末。來明當時之益男子女人如來滅后云何能說於此經者。欲令如來出下依相。普賢先問具何等行而能惡世弘通經也。即請未來流通之行。正應直問下依之人有何等相。如來下答修其四行便能流通。即下依相。成就四法如來滅后當得是經者。當流通經也。四行是何一者為諸佛護念者。既連習種。亦為護念未得深理。不同佛解 猶有退沒。不與護名。性種已上得埋處深解同如來。必固不退福與護名 第二殖眾德本者。初依大士五恒行道廣積萬行。故云殖眾德本。亦可能解。一乘法身之理。能生萬德名為本也。又復一解五恒行道是本也。今能流通即是其德 第三入正定聚者。外凡夫人名為邪定。性種人名為不定。一得性地永不退失名為正定 第四發救眾生心者。初依大士善識機性慈悲應根授法。必能流通此經也。此總舉結句也 從爾時普賢已下第二文也。勸三品弟子。若能未來。從二依所聞法受持者。我當設汝護中有二。一以神力護之。二以咒護。從初已下訖亦為供養法華經故。明下品弟子能聽受者我即護之。除其里患使得寧心受持經也。故云令得安穩外惡不幹言無伺求得其也。若魔已下出里想事。是人者下品弟子人也。乘六牙白象者。法身大士。豈可假
【現代漢語翻譯】 現代漢語譯本： 第五，從《普賢勸發品》開始，是為弟子們講述未來受持《法華經》的功德之處。第六，從『說是品時』開始，直到本品末尾，說明當時聽法所獲得的利益，以及男子女人在如來滅度后如何能夠宣說此經。這是爲了讓如來顯現出所依之相。普賢菩薩首先詢問具備何等修行才能在惡世弘揚流通此經。實際上是請求未來流通此經的修行方法。應該直接詢問依止之人具有何等相狀。如來回答說，修習四種行持便能流通此經，這就是所依之相。成就這四種法，如來滅度后就能得到此經，就能流通此經。這四種行持是什麼呢？一是為諸佛所護念。既然是連習種性，也為護念那些尚未獲得深刻理解的人。因為他們對佛理的理解不深，仍然有退轉的可能，所以不能稱為『護念』。性種性以上的人，因為埋藏處深，對佛理的理解如同如來，必定堅定不退轉，所以才配得上『護念』之名。二是植眾德本。最初依止大士，修習五種恒常的行道，廣泛積累各種善行，所以說『植眾德本』。也可以理解為，理解一乘法身的道理，能夠生出萬種功德，這就是『本』。或者也可以理解為，修習五種恒常的行道就是『本』，現在能夠流通此經就是其功德。三是入正定聚。外凡夫人稱為邪定，性種性的人稱為不定，一旦獲得性地，就永遠不會退失，這稱為正定。四是發救眾生心。最初依止大士，善於識別眾生的根機，以慈悲心應機說法，必定能夠流通此經。這是總體的總結句。 從『爾時普賢』開始，是第二部分內容，勸勉三品弟子。如果未來有人能夠從二依處聽聞佛法並受持，我將設定護衛來保護他們，包括神力護衛和咒語護衛。從最初開始，也是爲了供養《法華經》，說明下品弟子如果能夠聽聞受持，我就會保護他們，消除他們的內在憂患，使他們能夠安心受持此經。所以說『令得安穩』，外在的邪惡不能侵擾，也就是說沒有機會尋求他們的過失。『若魔』以下是說明內在的邪惡之事。『是人者』指的是下品弟子之人。『乘六牙白象者』指的是法身大士，怎麼會真的騎乘六牙白象呢？
【English Translation】 English version: Fifth, starting from the 'Encouragement of Universal Virtue' chapter, it explains the merits of disciples who will uphold the Lotus Sutra in the future. Sixth, from 'When this chapter was being preached' until the end of the chapter, it clarifies the benefits gained at that time, and how men and women can propagate this sutra after the Tathagata's extinction. This is to allow the Tathagata to reveal the aspect of reliance. Universal Virtue Bodhisattva first asks what kind of practice is required to propagate and circulate this sutra in the evil age. In reality, it is a request for the practice of circulating this sutra in the future. It should directly ask what characteristics the person who relies on possesses. The Tathagata answers that cultivating four practices can circulate this sutra, which is the aspect of reliance. Achieving these four dharmas, one can obtain this sutra after the Tathagata's extinction and circulate it. What are these four practices? First, being protected and remembered by all Buddhas. Since it is connected to the lineage of practice, it also protects and remembers those who have not yet gained deep understanding. Because their understanding of Buddhist principles is not deep, there is still a possibility of regression, so they cannot be called 'protected and remembered'. Those above the nature lineage, because the place of burial is deep, and their understanding of Buddhist principles is like the Tathagata's, they will definitely be firm and not regress, so they deserve the name 'protected and remembered'. Second, planting roots of numerous virtues. Initially relying on great Bodhisattvas, cultivating the five constant practices, and widely accumulating various good deeds, hence the saying 'planting roots of numerous virtues'. It can also be understood as understanding the principle of the One Vehicle Dharmakaya, which can generate myriad virtues, and this is the 'root'. Or it can be understood as cultivating the five constant practices is the 'root', and being able to circulate this sutra now is its merit. Third, entering the assembly of right determination. Ordinary people are called wrong determination, people of the nature lineage are called undetermined, and once they obtain the nature ground, they will never regress, which is called right determination. Fourth, generating the mind to save all beings. Initially relying on great Bodhisattvas, being good at recognizing the faculties of beings, and teaching the Dharma with compassion according to their capacities, one will definitely be able to circulate this sutra. This is the overall concluding sentence. Starting from 'At that time, Universal Virtue', is the second part, exhorting the disciples of the three grades. If in the future someone can hear and uphold the Dharma from the two reliances, I will set up guards to protect them, including divine power protection and mantra protection. From the beginning, it is also to make offerings to the Lotus Sutra, explaining that if disciples of the lower grade can hear and uphold it, I will protect them, eliminate their inner worries, and enable them to peacefully uphold this sutra. Therefore, it is said 'to obtain peace and stability', and external evils cannot invade, that is, there is no opportunity to seek their faults. 'If demons' below explains the matter of inner evils. 'This person' refers to the person of the lower grade disciples. 'Riding a white elephant with six tusks' refers to the Dharmakaya Bodhisattva, how could he really ride a white elephant with six tusks?
運而行正欲寄事以明義耳。欲明大士唯有萬行化物中要莫通六度故乘六牙。大乘之理其體光潔稱之白。運物出苦名為象也。舉剛攝因就此事以為況耳。供養守護者供養三品人也。所以而然敬法故也。下言亦為供養供養經也。此品下品弟子。但生聞惠。從是人若坐思惟已下。訖得如是等陀羅尼。明中品弟子。上明下品直云持。此能思惟即是思惠已勝。於前明知中品。復乘白象現其前者。應現故也。若於法華為所忘失者。此中品人。推生思解過緣還退隨時為說使伏本解故。我述為說令通利也。大士隨機形言道益處沾彌勤情無有已故。言得□□甚大歡喜轉復精進也。從以見我故已下出其所得。前下品弟子中準明所除。此中恒明所得故。云即得三昧及陀羅尼也。綺文說也。后五百歲為惠惡世中已下。訖我身亦自常護是人。明上弟子。上之二人但生聞思。此言修習即是修惠。此中亦略不明所得但明所除。從於三七日已下。欲教行人修行方法。精進者教明修定。若閑房凈室是下品定形□心攝上品定也。從無有非人已下。正出所除身護三處皆經文。從準愿世已下尊說咒總護三品弟子。從有受持讀誦已下第三文勸於二依。未來弘經果報則大。經益既大。未來何得不說被于未聞。就中子分復有四文 第一從初已下訖手摩其頭。正明普賢勸
于下依。流通此經功德彌大。當知是人行普賢行者。普賢正以隨根赴感惡世。宣通光揚大乘是普賢行。此人流通功同普賢故云何行也。初依大士深達乘理善識群機故。為如來摩頂付囑 第二從若但書寫已下訖娛樂快。此是習種性中上品人也。所以舉者。正欲況出上依法師明弟子持經功德尚多。何況上依惡世通經故。自已言是以命終生忉利天者。此已□報驗有內德 第三從何況已下訖功德利益。正勸上依末世弘經功德無量。既有大益不得不說。下就應中明其弘經所感果報。是人命終者感盡故。千遷前言命終者報盡終也。與彌勒等同生兜率得豫清□故知德大 第四從是故已下訖不斷絕。正明普賢結勸。二依智者若能宣通功德無量如上所說也。故云應當一心自書使人書乃至如說修行也。能通化者我要當以身況二力加護于汝。外于不幹流通大法令不隧沒故。以神力通守護。是經閻浮流佈使不斷絕。從釋迦贊言已下。大段第四如來述其普賢上依未來流通功德是大。就中復有二文 第一從初已下訖守護是經將述普賢有其高德 第二從我當以神通力已下。正述普賢勸其二依 來世弘經功德甚大。我當以神通力守護能持普賢名。今如來還題說普賢勸三品弟子之言。下品中道其有受持是經典者。我當守護除其變患。乃至上品道我亦自常護
【現代漢語翻譯】 現代漢語譯本 接下來是關於依止（依靠）此經流通的功德非常巨大。應當知道這個人是行普賢行的人。普賢菩薩正是因為隨順眾生的根器，應和末世的感應，才宣揚流通光大乘佛法，這就是普賢行。這個人流通此經的功德等同於普賢菩薩，所以說他的行為是普賢行。最初是依止大士，因為他們深刻通達大乘的道理，善於識別眾生的根機，所以如來為他們摩頂，付囑流通此經。 第二部分，從『若但書寫』以下到『娛樂快』結束。這是習種性中上品根器的人。之所以舉出他們，正是爲了說明上依止的法師和明瞭佛法的弟子，僅僅是書寫經文的功德尚且如此之多，更何況上依止的人在惡世流通此經呢？自己說『是以命終生忉利天』，這是已經有了果報的驗證，說明他們有內在的德行。 第三部分，從『何況』以下到『功德利益』結束。這是勸勉上依止的人在末世弘揚佛經的功德是無量的。既然有這麼大的利益，不得不說。下面就應驗之中說明他們弘揚佛經所感得的果報。『是人命終』，是因為他們的業報已經盡了。前面說『命終』，是指報盡而終。與彌勒菩薩等一同往生兜率天，能夠參與聽聞佛法，因此可知他們的德行之大。 第四部分，從『是故』以下到『不斷絕』結束。這是普賢菩薩的總結勸勉。二依止的智者如果能夠宣揚流通此經，功德無量，就像上面所說的那樣。所以說『應當一心自書，使人書，乃至如說修行』。能夠通達教化的人，我一定要以自身的力量加持護佑你。對外，不干涉流通大法，令其不至於埋沒。用神通力守護此經在閻浮提（Jambudvipa，指我們所居住的這個世界）流佈，使之不斷絕。 從釋迦牟尼佛讚歎的言語以下，是第四大段，如來敘述普賢菩薩上依止未來流通此經的功德是巨大的。其中又有兩部分。第一部分，從最初以下到『守護是經』結束，將要敘述普賢菩薩具有崇高的德行。第二部分，從『我當以神通力』以下，正是敘述普賢菩薩勸勉二依止的人，來世弘揚佛經的功德非常巨大。我將用神通力守護能夠受持普賢菩薩名號的人。現在如來還特意說明普賢菩薩勸勉三品弟子的言語。下品中說，如果有受持這部經典的人，我將守護他們，除去他們的災禍。乃至上品中說，我也常常親自守護他們。
【English Translation】 English version Next is about the merit of relying on and circulating this Sutra, which is extremely great. It should be known that this person is practicing the conduct of Samantabhadra (Universal Virtue). Samantabhadra Bodhisattva precisely because he follows the faculties of sentient beings and responds to the sensations of the degenerate age, propagates and circulates the Great Vehicle Dharma, this is the conduct of Samantabhadra. The merit of this person circulating this Sutra is equal to that of Samantabhadra, so it is said that his conduct is the conduct of Samantabhadra. Initially, it is relying on the Great Bodhisattvas, because they deeply understand the principles of the Great Vehicle and are good at identifying the faculties of sentient beings, so the Tathagata (Thus Come One) touches their heads and entrusts them to circulate this Sutra. The second part, from 'If only writing' below to 'entertainment quickly' ends. This is a person of the upper grade in the habitual nature. The reason for mentioning them is precisely to illustrate that the merit of the Dharma masters and disciples who understand the Dharma, who rely on the upper level, is so great even if they only write the scriptures, let alone those who rely on the upper level to circulate this Sutra in the degenerate age? He himself said, 'Therefore, dying and being born in the Trayastrimsa Heaven', this is already a verification of the retribution, indicating that they have inner virtue. The third part, from 'How much more' below to 'merit benefits' ends. This is to exhort those who rely on the upper level to propagate the Sutra in the degenerate age, the merit is immeasurable. Since there are such great benefits, it must be said. Below, it is explained in response to the verification of the fruits that they will receive for propagating the Sutra. 'This person dies', because their karma has been exhausted. The previous saying 'dies' refers to the end of retribution. Being born in the Tushita Heaven together with Maitreya Bodhisattva and others, being able to participate in listening to the Dharma, therefore it can be known that their virtue is great. The fourth part, from 'Therefore' below to 'uninterrupted' ends. This is Samantabhadra Bodhisattva's concluding exhortation. If the wise men who rely on the second level can propagate and circulate this Sutra, the merit is immeasurable, just as mentioned above. Therefore, it is said 'One should wholeheartedly write oneself, have others write, and even practice as said'. Those who can understand and transform, I will definitely bless and protect you with my own strength. Externally, do not interfere with the circulation of the Great Dharma, so that it will not be buried. Use supernatural power to protect this Sutra from spreading in Jambudvipa (the world we live in), so that it will not be interrupted. From the words of praise of Shakyamuni Buddha onwards, is the fourth major section, the Tathagata narrates that the merit of Samantabhadra Bodhisattva relying on the upper level to circulate this Sutra in the future is great. There are two parts in it. The first part, from the beginning below to 'protect this Sutra' ends, is about to narrate that Samantabhadra Bodhisattva has noble virtues. The second part, from 'I will use supernatural power' below, is precisely narrating that Samantabhadra Bodhisattva exhorts the people who rely on the second level, the merit of propagating the Sutra in the future is very great. I will use supernatural power to protect those who can uphold the name of Samantabhadra Bodhisattva. Now the Tathagata also specifically states the words of Samantabhadra Bodhisattva exhorting the disciples of the three grades. In the lower grade, it is said that if there are people who uphold this Sutra, I will protect them and remove their disasters. Even in the upper grade, it is said that I also often personally protect them.
是人。受持普賢名者。其受持法華等名也。明弟子持經功德尚大。況復二依未述弟子下別有文。從若有受持不題上普賢勸二依之言汝上道言二依未來流通此經于。
【現代漢語翻譯】 現代漢語譯本： 這個人，如果能夠受持普賢（Samantabhadra）菩薩的名號，那麼他受持《法華經》（Lotus Sutra）等經典的名號，功德也是一樣的。這說明弟子受持經典的功德尚且如此之大，更何況二依（指依法修行者和依教奉行者）的功德還沒有敘述。在『弟子』之下，另有專門的經文。從『若有受持』開始，沒有提及上面的普賢（Samantabhadra）勸告二依的話語，『汝』指的是上道的言論，二依未來將流通此經。
【English Translation】 English version: This person, if able to uphold the name of Samantabhadra (Universal Worthy), then their merit from upholding the names of scriptures such as the Lotus Sutra is also the same. This illustrates that the merit of a disciple upholding the scriptures is already so great, how much more so the merit of the two supports (those who practice according to the Dharma and those who act in accordance with the teachings), which has not yet been described. Below 'disciple,' there is separate text. Starting from 'If there are those who uphold,' there is no mention of Samantabhadra's words of encouragement to the two supports above. 'You' refers to the words of the superior path, the two supports will circulate this scripture in the future.