T85n2757_華嚴經疏卷第三
大正藏第 85 冊 No. 2757 華嚴經疏卷第三
No. 2757 [cf. No. 278]
花嚴經疏卷第三
釋元曉述
如來光明覺品。此中如來放光普照十方。令諸大眾除滅闇障覺如來身周遍法界。以之故言光明覺品。是答二問義如前說。又此佛光滅諸疑惑。拔眾災難。由是義故答彼二句更起元位。信心分內有二之中。舉所得果。起愿樂心。既於前此下第二不所修行生進趣意。此中四品。科為二分。謂前二品。遣諸疑難以生信解。其後二品。正說行德而令進修。初中亦二。初品遣疑。次品通難。通難者於法難解。生諸難故。遣疑者于佛未信。起諸疑故。此疑因何而得起者。前二品說佛號諦名遍佈十方一切世界。於是疑言。為佛身遍故名聲隨遍耶。為身局世此唯名聲遍耶。若唯名聲遍而身不遍者。如何身業之報狹。口業之果寬。本修二業皆無量故。若如名遍身亦遍者。何故但見佛世。此會為遣是疑故此品來。大意如是。次釋其文文中有二。先明光從出處。后顯光所照處。初中言從兩足相輪放百億光明。相輪即是千輻輪相。為表信行。始發起者。初起十心。增至百千。止觀雙運。入賢首位故。從兩足相輪而出也。遍照以下光所照處。從近至遠十重漸增表所為始發趣者
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2757 華嚴經疏卷第三
No. 2757 [cf. No. 278]
花嚴經疏卷第三
釋元曉述
如來光明覺品。此中如來放光普照十方，令諸大眾除滅闇障，覺如來身周遍法界。因此稱為光明覺品。這是對之前兩個問題的回答，意義如前所述。而且這佛光能消除各種疑惑，拔除各種災難。因此，爲了這個意義，回答那兩句，重新開始根本的位置。在信心分內有二部分，舉出所得的果，生起愿樂之心。在前文之後，接下來第二部分是不所修行生進趣意。這其中有四品，分為兩部分。前兩品，消除各種疑難，以生起信解。后兩品，正式講述修行功德，從而使人進步修習。最初的部分也分為兩部分，初品消除疑惑，次品通達難解之處。所謂通達難解之處，是因為對於佛法難以理解，產生各種困難。所謂消除疑惑，是因為對於佛陀尚未信任，產生各種疑惑。這疑惑因何而起呢？前兩品說佛號諦名遍佈十方一切世界。於是產生疑問說，是佛身遍佈，所以名聲也隨之遍佈嗎？還是身侷限於一世，而只有名聲遍佈呢？如果只有名聲遍佈而身不遍佈，那麼，為什麼身業的報應狹窄，而口業的果報寬廣呢？本來修習的兩種業都是無量的。如果像名聲一樣身也遍佈，那麼，為什麼只見到佛在世，在這個集會上？爲了消除這個疑惑，所以此品到來。大意是這樣。接下來解釋其文，文中有兩部分，先說明光芒發出的地方，后顯示光芒照耀的地方。最初的部分說從兩足相輪（指佛足底的千輻輪相，象徵佛陀的教法）放出百億光明。相輪就是千輻輪相。爲了表示信行的開始發起。最初生起十心，增加到百千，止觀雙運，進入賢首位，所以從兩足相輪而出。遍照以下是光芒照耀的地方。從近到遠十重漸增，表示所為的開始發趣者。
【English Translation】 English version
T85 No. 2757 The Garland Sutra Commentary, Scroll 3
No. 2757 [cf. No. 278]
The Garland Sutra Commentary, Scroll 3
Commentary by Yuanxiao
The 'Tathagata's Light and Awakening' chapter. In this chapter, the Tathagata emits light that universally illuminates the ten directions, enabling all beings to eliminate the darkness of ignorance and realize that the Tathagata's body pervades the entire Dharma realm. Therefore, it is called the 'Light and Awakening' chapter. This answers the previous two questions, with the meaning as previously explained. Furthermore, this Buddha-light extinguishes all doubts and eradicates all calamities. Therefore, for this reason, in answering those two sentences, it restarts from the fundamental position. Within the division of faith, there are two parts: it cites the obtained result to generate a mind of aspiration and joy. Following the previous section, the second part is about generating progressive intention through non-attachment to practice. Within these four chapters, they are divided into two parts. The first two chapters eliminate various doubts to generate faith and understanding. The latter two chapters formally explain the virtues of practice, thereby enabling progress in cultivation. The initial part is also divided into two parts: the first chapter eliminates doubts, and the second chapter clarifies difficult points. The so-called clarifying difficult points refers to the difficulty in understanding the Dharma, which generates various difficulties. The so-called eliminating doubts refers to the lack of faith in the Buddha, which generates various doubts. What is the cause of these doubts arising? The previous two chapters stated that the Buddha's name and true reputation pervade all worlds in the ten directions. Thus, the doubt arises: Is it because the Buddha's body pervades, so the reputation also pervades accordingly? Or is the body limited to one world, and only the reputation pervades? If only the reputation pervades and the body does not, then how can the retribution of bodily karma be narrow, while the result of verbal karma is broad? Originally, the two types of karma cultivated are both immeasurable. If the body pervades like the reputation, then why is the Buddha only seen in the world, in this assembly? To eliminate this doubt, this chapter arrives. The general meaning is like this. Next, explain the text. There are two parts in the text: first, explain the place from which the light emanates; second, reveal the place that the light illuminates. The initial part says that hundreds of billions of rays of light are emitted from the 'lakshana-chakra' (相輪) on both feet (referring to the thousand-spoked wheel mark on the soles of the Buddha's feet, symbolizing the Buddha's teachings). The 'lakshana-chakra' is the thousand-spoked wheel mark. It is to represent the initial arising of faith and practice. Initially, the ten minds arise, increasing to hundreds of thousands, with the dual practice of 'shamatha' (止，calm abiding) and 'vipassana' (觀，insight), entering the position of the 'Chief Worthy' (賢首). Therefore, it emanates from the 'lakshana-chakra' on both feet. 'Universally illuminating' (遍照) and below refers to the place that the light illuminates. Increasing gradually in ten layers from near to far represents the initial intention of those who are starting to progress.
漸修增進必滿位。此中正顯佛身遍然。所以身口二業果報皆同無邊等周法界。就第一重即有二分。先序光所照處所見之事。后明濡首菩薩說偈贊佛。初中亦二。先顯光照百億世界。后明普見佛及大眾。后之九重科文亦爾。贊佛中亦有二。先明一處。后例余處。頌中有二也。前二頌依東方佛號贊佛。不動相。后之八頌寄濡首菩薩名。顯無住無得智。初中亦二。初頌反顯。后頌順明。反顯義者若知如來脫縛離滿。則謂如來有動有出。既有所得非凈眼故。順明義者。若知如來觀一切法皆無所有。則順如來不動之智。既非有住疾作佛故。后八頌中即有四雙。第一雙中初頌達俗無實 次頌入真無二。第二雙者先明於人無住。后顯於法久得。第三雙者先明於法離有無後顯于佛無減增。第四離雙者先明人法無所得門轉化眾生。后顯一多無障礙門得無所畏。一切法入一法故一中解無量。一法入一切法故無量中解一也。所以能得互相入者。展轉互為鏡影而生 非實而生故無障礙。是謂濡首菩薩法門。第二頌中亦有二分。在前二頌寄南方佛號。嘆智惠火法門。后之八頌依彼菩薩名。顯覺首法門。初中有二。前之一頌見諸眾生癡闇令求無上惠明。后之一頌內懷不轉智火外轉無上光輪。后八頌中亦作四雙。第一雙者前則弘誓為首覺生死眠。后則
慈悲為懷降眾魔怨。第二雙者內得深智覺。能害諸煩惱。外擊正法鼓警覺十方國。第三雙者下則於一切有而不取著。上則於一切佛而生歡喜念。第四雙者為救眾生長劫受苦。為護佛法。不惜身命。是為覺首菩薩自覺覺他法門。第三頌中亦有二分。在前一頌寄西方佛名。嘆凈智法行。其後九頌依彼財首菩薩之名。明現種種功德。之則饒益一切眾生法門。初中有二。上半覺凈。下半心凈。是謂凈智法行也。第四頌中亦有二分。在前九頌寄北方佛號。嘆具威德智惠法門。最後一頌依彼寶首菩薩之名。顯如鍊金清凈法門。初中亦二。在前一頌總標內外威德具足。于中上半內證威德。下之二句外現威德。其次八頌別顯四雙威德具足。第一雙者自覺離塵德。化他普起威。第二雙者無陰離苦威內解外脫德。第三雙者靜而恒動威。動而常寂德。第四雙者善知甚深德普見廣度威。第五頌中亦作二分。在前五頌依彼第五德首菩薩。明其自利利他功德。其後五頌寄彼第五明智佛號。嘆彼明照不思議境。初中亦二。前之一頌下化群生慈悲之德。其後四頌上求佛道進修之德。后之五頌亦分為二。在前二頌明觀身心實相境界。其後三頌達無量不思議境。第六頌中即有二分。七言六頌。五言五頌。七言頌中亦有二分。在前二頌依彼第六目首菩薩。反顯
【現代漢語翻譯】 現代漢語譯本 以慈悲之心降伏眾多的魔障和怨恨。第二雙是指內心深處獲得深刻的智慧覺悟，能夠消除各種煩惱，對外敲響正法的鼓聲，警醒十方國土。第三雙是指向下能夠處於一切有為法中而不執著，向上則對於一切佛陀生起歡喜的念頭。第四雙是指爲了拯救眾生，長久地承受苦難，爲了守護佛法，不惜犧牲自己的生命。這就是覺首菩薩自覺覺他的法門。 第三頌中也有兩個部分。在前面的一個頌中，借用西方佛的名號，讚歎清凈智慧的法行。後面的九個頌，依據彼財首菩薩的名號，闡明展現種種功德，即饒益一切眾生的法門。最初的部分中有兩個方面，上半部分是覺悟清凈，下半部分是內心清凈，這就是所謂的清凈智慧法行。 第四頌中也有兩個部分。在前面的九個頌中，借用北方佛的名號，讚歎具備威德智慧的法門。最後一個頌，依據彼寶首菩薩的名號，彰顯如同鍊金般清凈的法門。最初的部分也有兩個方面，在前面的一個頌中，總括地標明內外威德具足。其中上半部分是內心證得威德，下面的兩句是外在顯現威德。其次的八個頌，分別顯示四雙威德具足。第一雙是自覺遠離塵垢的功德，教化他人普遍興起威德。第二雙是沒有陰暗遠離痛苦的威德，內在解脫外在脫離的功德。第三雙是靜止而恒常運動的威德，運動而常處於寂靜的功德。第四雙是善於瞭解甚深道理的功德，普遍見到廣闊度化的威德。 第五頌中也分為兩個部分。在前面的五個頌中，依據彼第五德首菩薩，闡明其自利利他的功德。後面的五個頌，借用彼第五明智佛的名號，讚歎彼光明照耀不可思議的境界。最初的部分也有兩個方面，前面的一個頌是向下教化眾生慈悲的功德，後面的四個頌是向上追求佛道精進修行的功德。後面的五個頌也分為兩個部分，在前面的兩個頌中，闡明觀察身心實相的境界，後面的三個頌，通達無量不可思議的境界。 第六頌中就有兩個部分，七言六個頌，五言五個頌。七言頌中也有兩個部分，在前面的兩個頌中，依據彼第六目首菩薩，反過來顯示。
【English Translation】 English version With compassion, he subdues the many demonic obstacles and resentments. The second pair refers to attaining profound wisdom and awakening within, capable of eliminating all afflictions, and externally striking the drum of the true Dharma, awakening the ten directions. The third pair refers to being in all conditioned phenomena without attachment, and upwardly generating joyful thoughts towards all Buddhas. The fourth pair refers to enduring suffering for eons to save sentient beings, and sacrificing one's life to protect the Buddha Dharma. This is the Dharma gate of self-awakening and awakening others of Jueshou Bodhisattva (Awakening Leader Bodhisattva). There are also two parts in the third verse. In the preceding verse, the name of the Western Buddha is borrowed to praise the practice of pure wisdom. The following nine verses, based on the name of Cai Shou Bodhisattva (Wealth Leader Bodhisattva), clarify and manifest various merits, which is the Dharma gate of benefiting all sentient beings. In the initial part, there are two aspects: the first half is awakening purity, and the second half is purity of mind, which is the so-called practice of pure wisdom. There are also two parts in the fourth verse. In the preceding nine verses, the name of the Northern Buddha is borrowed to praise the Dharma gate of possessing majestic virtue and wisdom. The last verse, based on the name of Bao Shou Bodhisattva (Treasure Leader Bodhisattva), reveals the pure Dharma gate like refining gold. In the initial part, there are also two aspects: in the preceding verse, it generally indicates the completeness of inner and outer majestic virtue. The first half is the inner realization of majestic virtue, and the following two sentences are the external manifestation of majestic virtue. The next eight verses separately show the completeness of the four pairs of majestic virtues. The first pair is the merit of self-awakening and detachment from dust, and the universal arising of majestic virtue in transforming others. The second pair is the majestic virtue of no darkness and freedom from suffering, the merit of inner liberation and outer detachment. The third pair is the majestic virtue of stillness and constant movement, and the merit of movement and constant stillness. The fourth pair is the merit of skillfully understanding profound principles, and the majestic virtue of universally seeing vast deliverance. The fifth verse is also divided into two parts. In the preceding five verses, based on the fifth Deshou Bodhisattva (Virtue Leader Bodhisattva), it clarifies his merits of benefiting himself and others. The following five verses, borrowing the name of the fifth Mingzhi Buddha (Wisdom Light Buddha), praise his illuminating inconceivable realms. In the initial part, there are also two aspects: the preceding verse is the merit of compassion in transforming sentient beings downwards, and the following four verses are the merit of diligently cultivating the path to Buddhahood upwards. The following five verses are also divided into two parts: in the preceding two verses, it clarifies the realm of observing the true nature of body and mind, and the following three verses penetrate the immeasurable inconceivable realms. In the sixth verse, there are two parts: six verses of seven characters and five verses of five characters. In the seven-character verses, there are also two parts: in the preceding two verses, based on the sixth Mushou Bodhisattva (Eye Leader Bodhisattva), it conversely reveals.
凈目所見妙色。其後四頌寄東南方佛號。嘆究竟智深妙界。五言頌中亦有二分。在前二頌依目首名。嘆佛凈眼自在法門。后之三頌寄彼佛號。嘆究竟智甚深境界。第七頌中亦作二分。在前二頌。寄西南方佛號。贊佛無上智覺。其後八頌依彼菩薩進首之名。顯其進入佛智境界。初中亦二。前嘆自覺覺他無上之智。后贊無染無毀無上之德。后八頌中四雙不現。第一雙者進入佛智進入法海。第二雙者正轉法輪正思佛道。第三雙者順佛真教知佛實德。第四雙者觀察寂滅了知平等。是謂進首進入法門也。第八偈中有二十頌。即為二分。在前十頌。寄西北方佛號。嘆自在智方便。后十頌依菩薩法首之名。嘆於法義隨順智力。初中五雙。第一雙者大智自在大德成就。第二雙者覺性廣觀離相深樂。第三雙者于有無礙於空無著。第四雙者諦了差別樂觀平等。第五雙者攝一切智成最勝意。如是五雙十門方便。皆是自在智差別也。次嘆法智。亦有五雙。第一雙者深法順知至處遍至。第二雙者隨順一心能至深境。第三雙者記念時節了知成敗。第四雙者所知差別能了方便。第五雙者觀察三世覺知平等。五雙皆是法首法門也。第九頌中亦有二分。在前十頌寄彼下方佛號。嘆梵天智法門。其後十頌依彼智首菩薩之名。嘆其卻闇智燈法門。初中有二。二
【現代漢語翻譯】 現代漢語譯本 凈目（眼睛清凈）所見美妙的色彩。其後的四句頌詞寄託于東南方的佛號，讚歎究竟智慧的深妙境界。五言頌中也有兩部分。前面的兩句頌詞依據『目首』之名，讚歎佛的清凈眼自在法門。後面的三句頌詞寄託于那位佛的佛號，讚歎究竟智慧的甚深境界。第七頌中也分為兩部分。前面的兩句頌詞，寄託于西南方的佛號，讚美佛的無上智慧覺悟。其後的八句頌詞依據那位菩薩『進首』之名，彰顯其進入佛智境界。最初的部分也分為兩部分。前面讚歎自覺覺他的無上智慧，後面讚美無染無毀的無上功德。後面的八句頌詞中，有四對不明顯。第一對是進入佛智，進入法海。第二對是正轉法輪，正思佛道。第三對是順佛真教，知佛實德。第四對是觀察寂滅，了知平等。這就是『進首』進入的法門啊。第八偈中有二十句頌詞，分為兩部分。在前面的十句頌詞中，寄託于西北方的佛號，讚歎自在智慧的方便。後面的十句頌詞依據菩薩『法首』之名，讚歎對於法義隨順的智力。最初的部分有五對。第一對是大智自在，大德成就。第二對是覺性廣觀，離相深樂。第三對是于有無礙，于空無著。第四對是諦了差別，樂觀平等。第五對是攝一切智，成最勝意。像這樣的五對十門方便，都是自在智的差別啊。其次讚歎法智，也有五對。第一對是深法順知，至處遍至。第二對是隨順一心，能至深境。第三對是記念時節，了知成敗。第四對是所知差別，能了方便。第五對是觀察三世，覺知平等。這五對都是『法首』的法門啊。第九頌中也有兩部分。在前面的十句頌詞中，寄託于下方的佛號，讚歎梵天智法門。後面的十句頌詞依據那位『智首』菩薩之名，讚歎其驅除黑暗的智慧之燈法門。最初的部分有兩部分。
【English Translation】 English version The wonderful colors seen by Pure Eye (Netra-visuddha, meaning pure eyes). The subsequent four verses are dedicated to the Buddha's name in the southeast, praising the profound realm of ultimate wisdom. The five-character verses also have two parts. The first two verses, based on the name 'Eye-Chief' (Netra-pradhana), praise the Buddha's pure eye's unhindered Dharma-gate. The latter three verses are dedicated to that Buddha's name, praising the profound realm of ultimate wisdom. The seventh verse is also divided into two parts. The first two verses are dedicated to the Buddha's name in the southwest, praising the Buddha's supreme wisdom and enlightenment. The subsequent eight verses, based on the name of that Bodhisattva 'Progress-Chief' (Gati-pradhana), reveal his entry into the realm of Buddha-wisdom. The initial part is also divided into two. The first praises the supreme wisdom of self-enlightenment and enlightening others, and the second praises the supreme virtues of being undefiled and indestructible. In the latter eight verses, there are four pairs that are not obvious. The first pair is entering Buddha-wisdom, entering the ocean of Dharma. The second pair is correctly turning the wheel of Dharma, correctly contemplating the Buddha-path. The third pair is following the Buddha's true teachings, knowing the Buddha's true virtues. The fourth pair is observing quiescence and extinction, understanding equality. This is the Dharma-gate that 'Progress-Chief' enters. The eighth verse has twenty verses, divided into two parts. In the first ten verses, it is dedicated to the Buddha's name in the northwest, praising the skillful means of unhindered wisdom. The latter ten verses, based on the name of the Bodhisattva 'Dharma-Chief' (Dharma-pradhana), praise the intellectual power that accords with the meaning of the Dharma. The initial part has five pairs. The first pair is great wisdom unhindered, great virtue accomplished. The second pair is the broad view of awakening nature, profound joy in being free from characteristics. The third pair is unhindered in existence, unattached to emptiness. The fourth pair is truly understanding differences, optimistically viewing equality. The fifth pair is gathering all wisdom, accomplishing the most excellent intention. Such five pairs of ten gates of skillful means are all differences of unhindered wisdom. Next, praising Dharma-wisdom, there are also five pairs. The first pair is profound Dharma accords with knowledge, reaching everywhere it goes. The second pair is according with one-mindedness, able to reach profound realms. The third pair is remembering times and seasons, understanding success and failure. The fourth pair is the differences of what is known, able to understand skillful means. The fifth pair is observing the three times, knowing equality. These five pairs are all the Dharma-gates of 'Dharma-Chief'. The ninth verse also has two parts. In the first ten verses, it is dedicated to the Buddha's name below, praising the Dharma-gate of Brahma-wisdom. The latter ten verses, based on the name of that Bodhisattva 'Wisdom-Chief' (Jnana-pradhana), praise his Dharma-gate of the lamp of wisdom that dispels darkness. The initial part has two parts.
頌略標。八頌廣釋。標中亦二。前明梵行。后顯梵音。言梵行者。梵天現化化人間時。受難行法形如骨鎖。當知難行即是梵行。八頌廣釋。即顯四門。一者二頌離高慢法門。除生死苦難。二者二頌不放逸法門。除世間放逸。三者二頌宣無我教門。滅眾生著我。四者二頌弘誓普潤門滅眾生熾火。此曰皆是梵天行門也。后十頌中亦有二分。在前二頌略標智門。于中前頌舉所滅闇。其後七頌顯能滅燈。八頌釋中亦有四門。一者二頌船渡漂流法門。二者二頌橋拯沉沒法門。三者二頌方便拔苦法門。四者二頌實智與樂法門。第十頌中亦有二分。在前四頌寄彼上方佛號。嘆伏怨智法門。后十六頌依彼菩薩賢首之名。廣說賢首勝能法門。初中有二。在前二頌正顯伏怨勝智十力。其次二頌。標示伏怨名聲勝德。普為眾生以下第二賢首法門。于中有二。前之四頌下化眾生勝能。后十二頌上求佛道勝能。能問十方佛以下第二上求佛道。合十二頌以為六雙。一者問佛見佛為雙。二者能說能化為雙。三者聞佛音見佛身以為雙也。四者著有無著開以為雙也。第五雙者下喻上法。第六雙者外譬內法。此後兩雙依比量門證成佛身周遍之義。上來十重光明遍照顯佛色身無所不遍。十重說偈贊佛功德明佛內德亦無不周。于中亦顯菩薩德者。明諸菩薩隨佛能
【現代漢語翻譯】 現代漢語譯本 頌略標。八頌廣釋。標中亦二。前明梵行（brahmacarya，清凈的行為）。后顯梵音。言梵行者，梵天（Brahma，印度教的創造之神）現化化人間時，受難行法形如骨鎖。當知難行即是梵行。 八頌廣釋，即顯四門。一者二頌離高慢法門，除生死苦難。二者二頌不放逸法門，除世間放逸。三者二頌宣無我教門，滅眾生著我。四者二頌弘誓普潤門，滅眾生熾火。此曰皆是梵天行門也。 后十頌中亦有二分。在前二頌略標智門。于中前頌舉所滅闇。其後七頌顯能滅燈。八頌釋中亦有四門。一者二頌船渡漂流法門。二者二頌橋拯沉沒法門。三者二頌方便拔苦法門。四者二頌實智與樂法門。 第十頌中亦有二分。在前四頌寄彼上方佛號，嘆伏怨智法門。后十六頌依彼菩薩賢首（Bodhisattva，追求覺悟的聖者）之名，廣說賢首勝能法門。初中有二。在前二頌正顯伏怨勝智十力。其次二頌，標示伏怨名聲勝德。 普為眾生以下第二賢首法門。于中有二。前之四頌下化眾生勝能。后十二頌上求佛道勝能。能問十方佛以下第二上求佛道。合十二頌以為六雙。一者問佛見佛為雙。二者能說能化為雙。三者聞佛音見佛身以為雙也。四者著有無著開以為雙也。第五雙者下喻上法。第六雙者外譬內法。此後兩雙依比量門證成佛身周遍之義。上來十重光明遍照顯佛色身無所不遍。十重說偈贊佛功德明佛內德亦無不周。于中亦顯菩薩德者。明諸菩薩隨佛能
【English Translation】 English version Briefly, the verses are marked. The eight verses are extensively explained. In the marking, there are also two aspects. The first clarifies the Brahmacarya (梵行, pure conduct), and the second reveals the Brahma sound. Brahmacarya refers to when Brahma (梵天, the creator god in Hinduism) manifested and transformed in the human world, enduring difficult practices in the form of a skeletal frame. Know that difficult practices are indeed Brahmacarya. The extensive explanation of the eight verses reveals four gates. First, two verses are about the gate of abandoning arrogance, eliminating the suffering of birth and death. Second, two verses are about the gate of non-negligence, eliminating worldly negligence. Third, two verses proclaim the teaching of non-self, extinguishing sentient beings' attachment to self. Fourth, two verses are about the gate of vows universally benefiting, extinguishing the blazing fire of sentient beings. These are all Brahma's practices. In the latter ten verses, there are also two parts. The first two verses briefly mark the gate of wisdom. Among them, the first verse mentions the darkness to be eliminated, and the subsequent seven verses reveal the lamp that can eliminate it. In the explanation of the eight verses, there are also four gates. First, two verses are about the gate of the boat ferrying across the drift. Second, two verses are about the gate of the bridge rescuing the submerged. Third, two verses are about the gate of expediently extracting suffering. Fourth, two verses are about the gate of true wisdom giving joy. In the tenth verse, there are also two parts. In the first four verses, the Buddha's name from the upper direction is invoked, praising the method of subduing enemies with wisdom. The latter sixteen verses, based on the name of the Bodhisattva (菩薩, a being seeking enlightenment) 'Xianshou', extensively explain the superior abilities of Xianshou. Initially, there are two aspects. In the first two verses, the ten powers of subduing enemies with superior wisdom are directly revealed. The next two verses mark and indicate the fame and superior virtues of subduing enemies. From 'Universally for sentient beings' onwards is the second method of Xianshou. There are two aspects. The first four verses are about the superior ability to transform sentient beings below. The latter twelve verses are about the superior ability to seek the Buddha's path above. 'Able to ask the Buddhas of the ten directions' onwards is the second part about seeking the Buddha's path above. Combining the twelve verses forms six pairs. First, asking the Buddha and seeing the Buddha form a pair. Second, being able to speak and being able to transform form a pair. Third, hearing the Buddha's voice and seeing the Buddha's body form a pair. Fourth, attachment to existence and non-attachment to openness form a pair. The fifth pair uses the lower to metaphorize the upper. The sixth pair uses the external to exemplify the internal. These latter two pairs, based on the method of analogy, prove the meaning of the Buddha's body being all-pervasive. The ten layers of light shining everywhere above reveal that the Buddha's form body is all-pervasive. The ten layers of verses praising the Buddha's merits clarify that the Buddha's inner virtues are also all-pervasive. Among them, the virtues of the Bodhisattvas are also revealed, clarifying that all Bodhisattvas follow the Buddha's abilities.
適於佛。起疑除遣已盡。 交了
寬文十年七月九日以石水院本寫了
【現代漢語翻譯】 現代漢語譯本：
適合於佛陀（Buddha）。疑惑和疑慮都已經完全消除。交了。
寬文十年七月九日根據石水院的版本抄寫完成。 現代漢語譯本：
'適合於佛陀（Buddha）。' 這句話表明所說是符合佛陀教義的，沒有任何懷疑或疑慮存在。'交了' 可能表示完成或提交。
'寬文十年七月九日以石水院本寫了' 記錄了抄寫完成的日期和所依據的版本。
【English Translation】 English version:
Suitable for the Buddha (Buddha). Doubts and uncertainties have been completely eliminated. Completed.
Copied on the ninth day of the seventh month of Kanbun 10, based on the Ishimizuin version. English version:
'Suitable for the Buddha (Buddha).' This indicates that what is said is in accordance with the Buddha's teachings, and there are no doubts or uncertainties. 'Completed' may indicate completion or submission.
'Copied on the ninth day of the seventh month of Kanbun 10, based on the Ishimizuin version' records the date of completion and the version used.