T85n2770_維摩經疏
大正藏第 85 冊 No. 2770 維摩經疏
No. 2770 [cf. No. 475]
維摩經疏
故若在果中自□□□□□□□□□□□□□□□□□□□□伏故降魔如是今就利他□□□魔菩薩自降。多用神通下制外道。法外妄計斯稱外道。此亦妨于自行外化。並須制伏。但隨行別用法不同。自行因中正見降伏。正見道理不從邪。故自行果中無畏降伏外道。邪智難佛無德。如來有德于彼不怯能降伏。故自行如是。化他純用四辨降伏。四無礙辨廣知法義能難論。故今就化他四辨摧邪名制外道。上來利他。
下明自利。于中初先明其斷德。心常安下明其行德。前斷德中悉已清凈明其攝治。永離蓋等彰其離障。又悉清凈明離惡業。正習斯亡名悉己凈。永離蓋纏明無煩惱。蓋謂五蓋。貪慾嗔恚睡眠掉悔及疑是也。廣如別章。亦可。一切諸煩惱結通名為蓋。蓋眾生故。蓋凈心故。纏謂十纏。無漸無愧睡悔慳嫉悼眠忿及覆是其十也。亦如別章。亦可。一切諸煩惱結通名為纏。纏眾生故纏縛心故。於此蓋纏止習斯亡故云永離。
下行德中文別有二。一隨德別嘆。二佈施下隨位別嘆。前隨德中心常安住無礙解脫空解脫也。亦可。安住一切法界無礙解脫。此即十地解脫大也。念謂
正念。念門不同。或說三種。唸佛法僧。或說四種。身受心法。又如地論上。念同法功德求義亦是四也。或說六種。唸佛法僧戒施及天。如涅槃釋。或說八種。如龍樹說。前六種上更加二種。一念出入息。繫心住于數息法門。二者念死。常修死相。或說十種如大智論摩訶衍品說。前八種上更加二種。一者念滅。念彼涅槃無為寂滅起意趣求。二者念身。自念己身無常苦空無我不凈修行厭離。或說十一。如地經說。念菩薩行。念波羅蜜。念十地。念不懷力。念無畏。念不共法乃至不離。念一切智。廣則無量菩薩悉念。定者。所謂九次第定。八禪滅盡是九定也。亦可。一切所得三昧悉名為定。此即十地三昧大也。言總持者。陀羅尼大。此即十地陀羅尼大。言辨才者。四無礙辨。知法辨了名之為辨。又說。辨了亦名為辨。言辭才巧故名為才。唸唸常現故云不斷。又說無間亦云不斷。上來第一隨德別嘆。人言此嘆地前功德。當應不然。嘆地前行多不舉此勝上功德。
自下第二隨位別嘆。謂嘆初地至十地德。何故須然。菩薩住於一地之中普攝一切諸地功德。故歷諸位而以嘆之。言佈施者初地功德。言持戒者二地功德。言忍辱者三地功德。言精進者四地功德。言禪定者五地功德。言智慧者六地功德。六度之義廣如別章。此應具
【現代漢語翻譯】 現代漢語譯本：正念。唸的法門不同，或者說有三種：唸佛（Buddha，覺悟者）、念法（Dharma，佛法）、念僧（Sangha，僧團）。或者說有四種：念身（body）、念受（feelings）、念心（mind）、念法（dharmas）。又如《地持論》上說，念與法相應的功德，以及尋求意義，也是四種。或者說有六種：唸佛、念法、念僧、念戒（precepts）、念施（giving）、以及念天（devas，天神）。如《涅槃經》的解釋。或者說有八種，如龍樹（Nagarjuna）所說，在前六種上更加兩種：一是念出入息（mindfulness of breathing），將心專注于數息的法門；二是念死（mindfulness of death），常常修習死亡的景象。或者說有十種，如《大智度論·摩訶衍品》所說，在前八種上更加兩種：一是念滅（mindfulness of cessation），念彼涅槃（Nirvana，寂滅）無為寂滅，生起意願趣求；二是念身（mindfulness of the body），自己念及自身無常、苦、空、無我、不凈，修行厭離。或者說有十一種，如《地持經》所說，念菩薩行（Bodhisattva conduct），念波羅蜜（Paramita，度，到彼岸），念十地（Ten Bhumis），念不壞力（indestructible powers），念無畏（fearlessness），念不共法（unique qualities），乃至不離，念一切智（omniscience）。廣而言之，無量菩薩都應憶念。定，指的是九次第定（nine successive stages of meditation），八禪（eight dhyanas）和滅盡定（cessation of perception and sensation）是九種定。也可以說，一切所得的三昧（Samadhi，禪定）都可稱為定。這指的是十地的三昧廣大。總持，指的是陀羅尼（Dharani，總持，咒語）廣大，這指的是十地的陀羅尼廣大。辨才，指的是四無礙辯（four kinds of eloquence），知法辨了名為辨，又說，辨了也名為辨，言辭才巧故名為才，唸唸常現故云不斷，又說無間也稱為不斷。以上第一部分是隨功德差別而讚歎。有人說這是讚歎地前（before the ten bhumis）的功德，應當不是這樣。讚歎地前修行，大多不舉出這些殊勝的功德。 自下第二部分是隨位差別而讚歎，指的是讚歎初地（first bhumi）至十地（tenth bhumi）的功德。為什麼需要這樣？菩薩（Bodhisattva）住於一地之中，普遍攝取一切諸地的功德，所以歷經各個位次而加以讚歎。佈施（giving）是初地的功德，持戒（morality）是二地的功德，忍辱（patience）是三地的功德，精進（effort）是四地的功德，禪定（meditation）是五地的功德，智慧（wisdom）是六地的功德。六度（six perfections）的意義廣泛，如其他章節所述，這裡應該完備。
【English Translation】 English version: Mindfulness. The methods of mindfulness are different. Some say there are three: mindfulness of the Buddha (the awakened one), mindfulness of the Dharma (the teachings), and mindfulness of the Sangha (the community). Some say there are four: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas. Furthermore, as stated in the Treatise on the Grounds, mindfulness associated with the merits of the Dharma and seeking its meaning are also four. Some say there are six: mindfulness of the Buddha, Dharma, Sangha, precepts, giving, and the devas (gods). As explained in the Nirvana Sutra. Some say there are eight, as Nagarjuna said, adding two more to the previous six: first, mindfulness of breathing, focusing the mind on the practice of counting breaths; second, mindfulness of death, constantly contemplating the appearance of death. Some say there are ten, as stated in the Mahaprajnaparamita Sutra, adding two more to the previous eight: first, mindfulness of cessation, contemplating Nirvana (extinction) as unconditioned and tranquil, giving rise to the intention to seek it; second, mindfulness of the body, contemplating one's own body as impermanent, suffering, empty, without self, and impure, cultivating aversion and detachment. Some say there are eleven, as stated in the Dasabhumika Sutra, mindfulness of Bodhisattva conduct, mindfulness of Paramitas (perfections), mindfulness of the Ten Bhumis (grounds), mindfulness of indestructible powers, mindfulness of fearlessness, mindfulness of unique qualities, and even without separation, mindfulness of omniscience. Broadly speaking, all countless Bodhisattvas should be mindful. Samadhi (concentration) refers to the nine successive stages of meditation, the eight dhyanas and the cessation of perception and sensation are the nine concentrations. It can also be said that all Samadhis attained can be called Samadhi. This refers to the vastness of the Samadhis of the Ten Bhumis. Total retention refers to the vastness of Dharani (mantras), this refers to the vastness of the Dharanis of the Ten Bhumis. Eloquence refers to the four kinds of unimpeded eloquence, knowing the Dharma and distinguishing it is called eloquence, and it is also said that distinguishing is also called eloquence, skillful speech is called skill, constantly appearing in thought is called unceasing, and it is also said that uninterrupted is also called unceasing. The first part above praises according to the differences in merit. Some say that this praises the merits before the Ten Bhumis, but that should not be the case. Praising the practice before the Ten Bhumis mostly does not mention these supreme merits. The second part below praises according to the differences in stages, referring to praising the merits of the first Bhumi to the tenth Bhumi. Why is this necessary? A Bodhisattva dwelling in one Bhumi universally encompasses the merits of all the Bhumis, therefore they are praised through each stage. Giving is the merit of the first Bhumi, morality is the merit of the second Bhumi, patience is the merit of the third Bhumi, effort is the merit of the fourth Bhumi, meditation is the merit of the fifth Bhumi, and wisdom is the merit of the sixth Bhumi. The meaning of the six perfections is extensive, as described in other chapters, and should be complete here.
論。今且釋名。言佈施者以已財事分佈與他。名之為布。惙已惠人。目之為施。言持戒者。胡語尸羅。此方正翻名曰清涼。三業炎非焚燒行。人事等如熱。戒能防息故號。此清涼行有能防止禁思之義。故複名戒。堅守曰持。言忍辱者。他人加惡名之為辱。于能安說之為忍。言精進者。練心於法名之為精。精心務達說以為進。言禪定者。禪那胡語。此翻名為思惟修。習上界靜法審觀方成名思惟修。又亦名為功德叢林。此乃從其所生為名。能生多德。是故名為功德叢林。言智慧者。照見名智。觀達稱慧。此六經中名波羅蜜。是外國語。此翻名度。又亦翻之名到彼岸。所言度者。地持論中說有三義。一者時度。此之六行種性已上度三阿僧祇方始成滿。二者果度。此六能得大菩提果。三自性清凈度。此六能得破舍情相到法實際。具此三義故名為度。言到岸者。如龍樹說。解有三義。一能捨離生死此岸到于無上涅槃彼岸。同前果度。二能捨離生死涅槃有相此岸到于平等無相彼岸。與前自性度義相似。三能捨離六弊此岸到於六度究竟彼岸名到彼岸。因修至成故名始修為能到矣。具此三義名到彼岸。此六同時隨位。且分壇寄初地。乃至彼若在第六地。如地經說。及方便力無不具足七地功德。七地修習十方便慧發起勝行名方便力無不具
足。逮無所得不起法忍。八地功德。逮謂及也。亦曰至也。無所得者。無生理中無凈可得。此諸菩薩破去情相到無得處。是故名為逮無所得。不起法忍猶是經中無生法忍。由逮無得是故便成不起法忍。不見凈法可生起故。已能隨等九地功德。已能隨順轉不退輪是九地中說成就矣。謂能隨生轉妙法輪。文堪化益名曰已能。化順物機名為隨順。說授名轉。不退輪者。經中或說三業為輪。或復宣說佛法為輪。今此所論名法為輪。如彼轉輪聖王輪寶。能摧剛強轉下眾生上升虛空。佛法如是能摧眾生惡不善法轉下眾生上入佛道。故名為轉。一得永住故云不退。善解法相是九地中智成就也。知眾生根是九地中入行成就。
蓋諸大眾得無畏下十地功德。蓋諸大眾得無所畏。利他功德十地學窮故。蓋大眾起說不怯故得無畏功德。已下自利功德。功德智慧以修其心。妙德嚴心。功者是其功德莊嚴。智者是其智慧莊嚴。此二莊嚴廣如別章。此應具論。然今且可釋其名字。具功德者亦名福德。福謂福利。善能資𨳝福利行人故名為福。此福是其善行家德故名福德。如清冷等是水家德。功謂功能。善有資𨳝利益之功故名為功。此功還是善行家德故名功德。言智慧者。依如毗曇。決斷名智。對諸忍故。若依成實。無著名智。想別識故通相以論
。知法名智。觀達稱惠。此智與惠通釋一物。隨義別分。非無差異。異相如何。依如地持。知世諦者名之為智。知第一義說以為惠。故彼文言。於一切法部分知者名智波羅蜜。于第一義開覺名波若波羅蜜。涅槃亦然。若依地論。證第一義名隨智了達教法名隨惠者皆得無傷。此二經中為莊嚴。亦名律儀。亦曰助法。亦復說之為菩提具。言莊嚴者。如涅槃說。能嚴行人故曰莊嚴。又復諸行共相莊飾亦曰莊嚴。如莊嚴具眾寶間錯。言律儀者。如地持說。此二內調故名為律。合法稱儀。言助法者。望果為言。資順菩提故云助法。能為佛因故復說之為菩提具。依此二行修練己心。故曰修心。相好已下勝相莊身。表德名相。帷情稱好。用此莊形故曰嚴身。相好嚴身過余世報名色第一。不假余營故舍世間所有飾好。
自下第三彰德殊勝故名高遠。于中先舉名稱高遠。顯德殊勝名聞上徹名為高遠。如何逾于須彌。逾謂過也。須彌胡語。此名好高山亦名安明山。舉高三百三十六萬里。縱廣亦然。四寶所成。六萬諸山而為眷屬。
深信堅下辨德顯名。于中有三。一明其信。二深入緣下彰其解。三無有量下顯其行。此三分中皆自利利他。就初分中深信堅固猶若金剛。是其自利。決定名信。信門不同。或說為二。如地經說。信菩薩
【現代漢語翻譯】 現代漢語譯本：知法被稱為智（jnana，智慧），觀達被稱為惠（prajna，般若）。這智與惠，通常被解釋為同一事物，只是根據不同的含義而區分。並非沒有差異，那差異的相狀是什麼呢？依照《瑜伽師地持論》，知曉世俗諦的稱為智，知曉第一義諦的稱為惠。所以該論中說：『對於一切法，部分地知曉，稱為智波羅蜜（jnana-paramita，智慧到彼岸）；對於第一義諦，開悟覺醒，稱為般若波羅蜜（prajna-paramita，般若到彼岸）。』涅槃也是這樣。如果依照《地論》，證得第一義諦稱為隨智，了達教法稱為隨惠，這兩種說法都沒有損害。這兩部經中，爲了莊嚴，也稱為律儀，也稱為助法，也說是菩提之具。說到莊嚴，如《涅槃經》所說，能夠莊嚴修行人，所以稱為莊嚴。又各種修行共同互相莊飾，也稱為莊嚴，就像莊嚴的器具用各種寶物間隔錯落。說到律儀，如《瑜伽師地持論》所說，這兩種內在調伏，所以稱為律，合法度稱為儀。說到助法，從結果來說，資助順應菩提，所以稱為助法。能夠成為佛的因，所以又說是菩提之具。依照這兩種修行來修練自己的心，所以稱為修心。相好以下，殊勝的相貌莊嚴身體，表彰功德稱為相，唯有情識才能稱之為好，用這些來莊嚴形體，所以稱為嚴身。相好莊嚴身體，超過世間所有，名色第一。不需藉助其他營求，所以捨棄世間所有裝飾美好之物。 下面第三部分，彰顯功德殊勝，所以稱為高遠。其中先舉出名稱高遠，彰顯功德殊勝，名聲傳揚到極高之處，稱為高遠。如何超過須彌山呢？逾是超過的意思。須彌是梵語，這裡的意思是好高山，也叫安明山。高三百三十六萬里，縱橫也一樣。由四寶構成，六萬座山作為眷屬。 深信堅固以下，辨別功德，彰顯名聲。其中有三點：一是說明其信，二是深入緣起以下，彰顯其解，三是無有量以下，彰顯其行。這三部分中，都包含自利利他。就第一部分來說，深信堅固猶如金剛，這是自利。決定稱為信。信的門徑不同，或者說是兩種，如《地經》所說，信菩薩
【English Translation】 English version: 'Knowing the Dharma is called jnana (wisdom), and penetrating observation is called prajna (insight). This jnana and prajna are generally explained as the same thing, but they are distinguished according to different meanings. It is not that there is no difference; what is the nature of that difference? According to the Yogacarabhumi-sastra, knowing the mundane truth is called jnana, and knowing the ultimate truth is called prajna. Therefore, it says in that text: 『To know all dharmas partially is called jnana-paramita (perfection of wisdom); to awaken to the ultimate truth is called prajna-paramita (perfection of insight).』 Nirvana is also like this. If according to the Dasabhumika-sastra, attaining the ultimate truth is called following jnana, and understanding the teachings is called following prajna; both of these explanations are without fault. In these two sutras, for the sake of adornment, it is also called morality, also called auxiliary dharmas, and also said to be the equipment for Bodhi. Speaking of adornment, as the Nirvana Sutra says, it can adorn practitioners, so it is called adornment. Moreover, various practices mutually adorn each other, which is also called adornment, like decorative objects interspersed with various treasures. Speaking of morality, as the Yogacarabhumi-sastra says, these two internally tame, so it is called morality, and conforming to the Dharma is called propriety. Speaking of auxiliary dharmas, from the perspective of the result, they aid and accord with Bodhi, so they are called auxiliary dharmas. Being able to be the cause of Buddhahood, it is also said to be the equipment for Bodhi. Relying on these two practices to cultivate one's own mind, it is called cultivating the mind. The excellent marks and characteristics adorn the body, expressing virtues are called marks, and only sentient beings can call it good; using these to adorn the form, it is called adorning the body. The marks and characteristics adorn the body, surpassing all in the world, name and form are the foremost. Not needing to rely on other pursuits, therefore abandoning all the decorative and beautiful things of the world.' 'The third part below highlights the excellence of virtue, so it is called lofty and far-reaching. Among them, first, the loftiness and far-reachingness of the name are mentioned, highlighting the excellence of virtue, and the reputation spreads to the highest point, which is called lofty and far-reaching. How does it surpass Mount Sumeru? 『Surpassing』 means exceeding. Sumeru is a Sanskrit word, here meaning a very high mountain, also called Anming Mountain. It is 3,360,000 li (Chinese miles) high, and its width is the same. It is made of four treasures, with 60,000 mountains as its retinue.' 'From deep faith and firmness onwards, distinguishing virtues and highlighting fame. There are three points: first, explaining the faith; second, from deeply entering into dependent origination onwards, highlighting the understanding; and third, from immeasurable onwards, highlighting the practice. In these three parts, both self-benefit and benefiting others are included. Regarding the first part, deep faith is firm like diamond, which is self-benefit. Determination is called faith. The paths of faith are different, or it can be said that there are two, as the Dasabhumika Sutra says, believing in Bodhisattvas.'
行及諸佛法。或分為三。信佛法僧。或說四種。信佛法僧及與信戒。如成實說。或說八種。如地持說。信佛法僧即以為三。信佛菩薩神通之力通前為四。信種種因果是其世諦。信真實義是其真諦。通前為六。得義為七。得方便八。無上菩薩名為得義。一切菩薩所修學道名得方便。隨別細分亦可無量。殷厚曰深。難壞稱堅。此是法說。猶若金剛喻以顯之。下明利他。法寶普照而雨甘露明其能益。法寶普照惠法教人。聞思修等三惠之法名之為法。此法可珍。又能照曜故說為寶。隨機等示故名為普。開曉物心除其闇障說之為照。而雨甘露功德教人世間。甘露能除憔渴。功德善法能𨳝行人故名甘露。授人稱雨。此明能益。于眾言音微妙第一彰其能說。說前法時能宣吐也。謂於世俗言音之中最為第一。
第二解中深入緣起斷邪見等。是其自利。入深緣起明能攝治。觀窮曰深。解順名入。言緣起者。謂十二緣。經名因緣亦稱緣起亦曰緣集。籍因托緣諸法得生故名因緣。法籍緣起故曰緣起。法從緣集故稱緣集。名字是何。謂從無明乃至老死。云何深入因緣之法。唯真不生單妄不成。真妄和合方得集起。于中開合廣略不定。或分為二。唯真與妄。據妄統攝十二因緣。皆妄心起名之為妄。據真統收。皆真心起說以為真。或以為三。
一事緣起。十二因緣皆是六種事識所為。二妄緣起。據妄統攝十二因緣。皆是七識妄想心作。如蔑所見。故經說言三界虛妄皆一心作。妄心作矣。三真緣起。據真統攝十二因緣。皆真心作。如波水作此。如地經六地中說。故彼經言。十二因緣皆一心作。謂何黎耶真心作矣。細分有六。於前事識因緣之中義別有二。一事相因緣三世流轉。非我我所。如毗曇說。二虛假因緣。十二因緣皆是名用虛假之有。無有自性。如成實說。於前妄識因緣之中義別亦二。一妄相因緣。十二因緣是實幻虛妄相有之。如化如炎。無相為相。相即無相。不但無性。相亦叵得。二妄想因緣。十二因緣皆妄心起。心外無法。如蔑所睹。但是心見。心外無法。於前真識因緣之中義別亦二。一真用因緣。如來藏性不染而染。起十二緣。故經說言。如來藏性是其一切善不善因。能遍興造一切趣生。猶如彼見變現眾趣。又經亦言。即此法界輪轉五道名曰眾生。此等皆是真用因緣。二真體因緣。如來藏性是因緣體。名曰因緣。而此體中無因緣相。良以真實如來藏性是緣體故。經中宣說十二因緣以為佛性。見十二緣名為見佛見法見僧因緣。如是此諸諸菩薩皆能窮達。故曰深入。此明攝治。
下明離障。斷諸邪見正使永亡。五見非一。說以為諸法。外推求名
【現代漢語翻譯】 現代漢語譯本：一、事緣起。十二因緣皆是六種事識所為。 二、妄緣起。據妄統攝十二因緣，皆是七識妄想心所作。如眼翳所見。故經上說，『三界虛妄皆一心作』。是妄心所作。 三、真緣起。據真統攝十二因緣，皆是真心所作。如水起波。如《地經》六地中所說。故彼經說，『十二因緣皆一心作』。這是指阿黎耶（Ālaya）真心所作。 細分有六種。於前述事識因緣之中，意義區別有二：一、事相因緣，三世流轉，非我非我所。如《毗曇》（Abhidharma）所說。二、虛假因緣，十二因緣皆是名用虛假之有，沒有自性。如《成實論》（Satyasiddhi）所說。 於前述妄識因緣之中，意義區別也有二：一、妄相因緣，十二因緣是如幻如化的虛妄相有，如幻如焰，無相為相，相即無相，不但無自性，相也不可得。二、妄想因緣，十二因緣皆是妄心所起，心外無法，如眼翳所見，只是心見，心外無法。 於前述真識因緣之中，意義區別也有二：一、真用因緣，如來藏性不染而染，生起十二因緣。故經上說，『如來藏性是其一切善不善因，能普遍興造一切趣生』，猶如彼眼見變現眾趣。又經也說，『即此法界輪轉五道，名為眾生』。這些都是真用因緣。 二、真體因緣，如來藏性是因緣的本體，名為因緣。而此本體中沒有因緣之相。因為真實如來藏性是緣的本體。經中宣說十二因緣即是佛性。見十二因緣名為見佛、見法、見僧因緣。像這樣，這些菩薩都能徹底通達，所以說深入。這是說明攝受和調伏。 下面說明遠離障礙。斷除各種邪見，使正見永遠存在。五見並非單一，說是諸法，向外推求名相。
【English Translation】 English version: First, the origination of events. The Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) are all caused by the six types of event consciousness. Second, the illusory origination. According to illusion, the Twelve Nidānas are governed and controlled, all created by the seventh consciousness's deluded mind. Like what is seen through cataracts. Therefore, the scripture says, 'The three realms are illusory, all created by one mind.' It is created by the deluded mind. Third, the true origination. According to truth, the Twelve Nidānas are governed and controlled, all created by the true mind. Like waves made by water. As described in the sixth ground of the Daśabhūmika Sūtra. Therefore, that scripture says, 'The Twelve Nidānas are all created by one mind.' This refers to the Ālaya (Ālaya-vijñāna, storehouse consciousness) true mind. Divided into six in detail. Among the aforementioned event consciousness causes and conditions, there are two different meanings: First, the event aspect causes and conditions, the cycle of the three times, neither self nor belonging to self. As the Abhidharma (Buddhist philosophical texts) says. Second, the false causes and conditions, the Twelve Nidānas are all names and functions of false existence, without self-nature. As the Satyasiddhi (Tattvasiddhi Śāstra, an early Buddhist text) says. Among the aforementioned deluded consciousness causes and conditions, there are also two different meanings: First, the deluded aspect causes and conditions, the Twelve Nidānas are real, illusory, and deluded aspect existences, like illusions and flames, taking no-aspect as aspect, aspect is no-aspect, not only without self-nature, but also aspect is unattainable. Second, the delusion causes and conditions, the Twelve Nidānas are all arisen from the deluded mind, there is no dharma outside the mind, like what is seen through cataracts, only seen by the mind, there is no dharma outside the mind. Among the aforementioned true consciousness causes and conditions, there are also two different meanings: First, the true function causes and conditions, the Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddhas) nature is defiled without being defiled, giving rise to the Twelve Nidānas. Therefore, the scripture says, 'The Tathāgatagarbha nature is the cause of all good and non-good, able to universally create all realms of existence,' like those eyes seeing the transformation of various realms. Also, the scripture says, 'This very Dharmadhātu (Dharmadhātu, the realm of dharma) revolves through the five paths, called sentient beings.' These are all true function causes and conditions. Second, the true substance causes and conditions, the Tathāgatagarbha nature is the substance of causes and conditions, called causes and conditions. But in this substance, there is no aspect of causes and conditions. Because the true Tathāgatagarbha nature is the substance of conditions. The scripture proclaims that the Twelve Nidānas are the Buddha-nature. Seeing the Twelve Nidānas is called seeing the Buddha, seeing the Dharma, seeing the Sangha causes and conditions. Like this, all these Bodhisattvas can thoroughly understand, therefore it is said to be profound. This explains embracing and subduing. The following explains being apart from obstacles. Cutting off all kinds of wrong views, so that right views will exist forever. The five views are not singular, saying that they are all dharmas, seeking names and forms externally.
為邪見。見實除舍目之為斷。有無二遍無復余習。殘氣亦盡。由證因緣非有無性。故便有無二邊之見。永無餘習。
下明利他。演法無畏如師子吼。自心不怯。其所講說乃如雷震。說我益物。又冥無畏說□□□ 講如雷震。語能生善。前中初言演法無畏。法說利他。依大智論。菩薩別有四種無畏。一總持無畏。於法廣知不畏屈梪。二知根無畏。明瞭諸根隨而授化不懼違失。三斷疑無畏。隨問能決不懼不堪。四答難無畏。隨難能通不懼屈滯。如師子吼。喻以顯之。后中講說法說利他。如雷喻顯。天雷一動卉蟄生永。法音一闡道根競長。故取為喻。
第三行中初無有量已過量者。明其自行。行德深廣無有分限故曰無量。非是世人算數能及故曰過量。又非世人算數能及名為無量。超出世人算數之限故曰過量。集眾法下明其利他。集眾法寶如海。道師攝化方便法如珍寶。門別非一。名眾法寶。道人趣求名集。法寶如海。導師喻以顯之。海中導師道人采寶。菩薩如是道人求法故取為喻。了達已下化德成就。先知法藥後知眾生。知法藥中了達諸法知世諦也。了達深法知真諦也。知眾生中善知眾生往來所趣知過未也。知過去因名為知往。知未來果名來。所趣及心所行知現在也。知其現在心行善惡而教化之。
上嘆
【現代漢語翻譯】 現代漢語譯本：是為邪見。若能如實觀察，斷除對『我』的執著，便能斷除有和無這兩種極端見解，不再有任何殘餘的習氣。即使有殘餘的氣息，也會完全消盡。因為證悟到諸法是依因緣而生，並非實有自性，所以才能超越有和無這兩種極端見解，永不再有任何殘餘的習氣。
下面闡述利他。宣講佛法時無所畏懼，如同獅子吼一般。內心不怯懦，所講的道理如同雷鳴般震耳發聵。宣說佛法是爲了利益眾生，又在無所畏懼的狀態下宣說……講法如同雷鳴，言語能夠產生善果。前面、中間和最初的言語都體現了宣講佛法的無畏。說法是爲了利益他人。依據《大智度論》，菩薩特別有四種無畏：一、總持無畏（Dharani-fearlessness），對佛法廣博通達，不畏懼被詰難；二、知根無畏（Knowing Faculties-fearlessness），明瞭眾生的根器，隨其根器而教化，不懼怕違背或錯失；三、斷疑無畏（Cutting Doubt-fearlessness），隨眾生的提問都能解答，不懼怕自己不能勝任；四、答難無畏（Answering Difficulties-fearlessness），隨各種難題都能通達，不懼怕被困住。如同獅子吼，用獅子吼來比喻菩薩的無畏。後面、中間的講說法是爲了利益他人，如同雷鳴來比喻。天雷一響，蟄伏的生物都開始生長。佛法的聲音一闡發，修道的根基競相生長，所以用雷來做比喻。
第三行中，最初的『無有量已過量者』，說明菩薩的自行。修行的功德深厚廣博，沒有限度，所以叫做『無量』。不是世間人可以用算數來計算的，所以叫做『過量』。又不是世間人可以用算數來計算的，叫做『無量』。超出世間人算數的限度，所以叫做『過量』。『集眾法下明其利他』，聚集眾多的佛法，如同大海一般。導師攝受教化眾生的方便法門，如同珍寶一樣，門類各不相同，叫做『眾法寶』。修行人努力追求，叫做『集』。佛法如同大海。用導師來比喻，如同大海中的導師引導修行人采寶。菩薩也是這樣，修行人求法，所以用這個比喻。『了達已下化德成就』，先要知道法藥，然後要知道眾生。知道法藥，就能夠通達諸法，也就是了解世俗諦。通達甚深的佛法，就是了解真諦。知道眾生，就能夠清楚地知道眾生往來所趨向的地方，也就是知道過去和未來。知道過去的因，叫做『知往』。知道未來的果，叫做『來』。『所趣及心所行』，是知道現在。知道眾生現在的心行是善是惡，從而教化他們。
上面是讚歎。
【English Translation】 English version: This is a wrong view. Seeing reality, eliminating the attachment to 'self', one can eliminate the two extreme views of existence and non-existence, and there will be no remaining habits. Even if there are residual traces, they will be completely exhausted. Because of realizing that all dharmas arise from conditions and do not have inherent nature, one can transcend the two extreme views of existence and non-existence, and there will be no remaining habits.
The following explains benefiting others. Preaching the Dharma without fear is like a lion's roar. The mind is not timid, and the teachings are like thunder. Speaking the Dharma is to benefit sentient beings, and also speaking without fear... preaching is like thunder, and words can produce good results. The first, middle, and initial words all embody the fearlessness of preaching the Dharma. Speaking the Dharma is to benefit others. According to the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), Bodhisattvas have four special kinds of fearlessness: 1. Dharani-fearlessness (Total Retention-fearlessness), being widely knowledgeable about the Dharma and not fearing being questioned; 2. Knowing Faculties-fearlessness, clearly understanding the faculties of sentient beings and teaching them accordingly, not fearing going against or missing the mark; 3. Cutting Doubt-fearlessness, being able to answer questions as they arise, not fearing being unable to handle them; 4. Answering Difficulties-fearlessness, being able to understand all kinds of difficulties and not fearing being trapped. Like a lion's roar, the lion's roar is used as a metaphor for the Bodhisattva's fearlessness. The later and middle preaching of the Dharma is to benefit others, like thunder as a metaphor. When thunder strikes, dormant creatures begin to grow. When the sound of the Dharma is proclaimed, the roots of the path grow rapidly, so thunder is used as a metaphor.
In the third line, the initial 'immeasurable and beyond measure' explains the Bodhisattva's self-cultivation. The merit of practice is profound and vast, without limit, so it is called 'immeasurable'. It cannot be calculated by worldly people, so it is called 'beyond measure'. Also, it cannot be calculated by worldly people, so it is called 'immeasurable'. Exceeding the limits of worldly calculation is called 'beyond measure'. 'Gathering the Dharma below clarifies benefiting others', gathering many Dharmas is like the ocean. The expedient methods of the teacher to gather and transform sentient beings are like treasures, with different categories, called 'multitude of Dharma treasures'. Practitioners strive to seek, called 'gathering'. The Dharma is like the ocean. The teacher is used as a metaphor, like a teacher in the ocean guiding practitioners to collect treasures. The Bodhisattva is also like this, practitioners seek the Dharma, so this metaphor is used. 'Understanding below achieves the virtue of transformation', first knowing the Dharma medicine, then knowing sentient beings. Knowing the Dharma medicine, one can understand all Dharmas, which is understanding conventional truth. Understanding the profound Dharma is understanding ultimate truth. Knowing sentient beings, one can clearly know where sentient beings are going, which is knowing the past and future. Knowing the past cause is called 'knowing the past'. Knowing the future result is called 'coming'. 'Where they are going and what their minds are doing' is knowing the present. Knowing whether sentient beings' present minds are acting in good or evil, and then teaching them.
The above is praise.
自分下嘆勝進。于中先明修法身行。先無量功德皆成就下修凈土行。此二之中各自利他。修法身中先明自利。開閉已下明其利他。前自利中近無等等明修至。果佛比餘生名為無等。佛佛道齊故復言等。克證不遙故名為近。佛自在惠辨出無等。佛智無礙故曰自在。十力無畏十八不共顯自在惠。言十力者。一是處非處力。二業力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。義如別章。此應具論。四無畏者。一一切智無畏。二漏盡無畏。三能說障道。四能說盡善道。備如后釋。所言十八不共法者。毗曇宣說十力四無畏大非三念處以為十八。依大品經。別有名字。三業無失無異相無不定心無不知已舍。是其初六。欲無減精進無減念無減智慧無減解脫無減解脫知見無減。是其中六。三業隨智慧行了達三世。是其後六。亦如后解。
下利他中開閉一切諸惡趣門。自無惡因。三途修羅是其惡趣。諸業煩惱通人趣入名惡趣門。聖道遮防稱曰開閉。而生道以現其身隨物現授。三塗人天是其五道。若分修羅道別有六。初入名生。終出名現。為大醫下隨生攝益。為大醫王療治眾病。總明化益。能治曰醫。自在稱王。醫王中勝故名為大。下別顯之。應病與藥量宣授法。貪教不凈。瞋教慈心。如是等
【現代漢語翻譯】 現代漢語譯本：
從『自分下嘆勝進』開始，闡述了修習法身之行。從『先無量功德皆成就下修凈土行』開始，闡述了修習凈土之行。這兩者之中，各自包含著自利和他利。在修習法身中，首先闡明自利。從『開閉已下』開始，闡明其利他。前面的自利中，『近無等等』闡明了修習直至果佛的境界，與其餘眾生相比，稱為『無等』。佛與佛之間的道是齊等的，所以又說『等』。剋期取證並不遙遠，所以稱為『近』。佛的自在智慧和辯才超出一切，所以是『無等』。佛的智慧沒有阻礙，所以說『自在』。十力、四無畏、十八不共法彰顯了自在智慧。所說的十力是：一是處非處力，二是業力，三是定力，四是根力，五是欲力，六是性力，七是至處道力，八是宿命力，九是天眼力，十是漏盡力。其含義如同其他章節的解釋，這裡應該詳細論述。四無畏是：一是一切智無畏，二是漏盡無畏，三是能說障道，四是能說盡善道。詳細的解釋在後面。所說的十八不共法，毗曇宗宣說以十力、四無畏、大悲和三念處作為十八不共法。依據《大品經》，另有名字。三業無失、無異相、無不定心、無不知已舍，這是最初的六種。欲無減、精進無減、念無減、智慧無減、解脫無減、解脫知見無減，這是中間的六種。三業隨智慧行，了達三世，這是後面的六種。也如同後面的解釋。
下面的利他中，『開閉一切諸惡趣門』，因為自身沒有惡因。三塗（地獄、餓鬼、畜生）、修羅是惡趣。各種業和煩惱，使眾生進入這些惡趣，稱為『惡趣門』。聖道遮止和防禦這些惡趣，稱為『開閉』。『而生道以現其身隨物現授』，在五道（地獄、餓鬼、畜生、人、天）中示現其身。如果將修羅道單獨劃分，則有六道。最初進入稱為『生』，最終出來稱為『現』。『為大醫下隨生攝益』，作為偉大的醫王，治療眾生的各種疾病，總的來說明教化和利益。能夠治療稱為『醫』，自在稱為『王』。在醫王中最為殊勝，所以稱為『大』。下面分別顯示，『應病與藥量宣授法』，針對貪慾教導不凈觀，針對嗔恚教導慈心觀，等等。
【English Translation】 English version:
Starting from '自分下嘆勝進' (Zi fen xia tan sheng jin), it elucidates the practice of cultivating the Dharmakaya (法身, Dharma body). Starting from '先無量功德皆成就下修凈土行' (Xian wu liang gong de jie cheng jiu xia xiu jing tu xing), it elucidates the practice of cultivating the Pure Land. Within these two, each contains self-benefit and benefiting others. In the cultivation of the Dharmakaya, it first clarifies self-benefit. Starting from '開閉已下' (Kai bi yi xia), it clarifies benefiting others. In the preceding self-benefit, '近無等等' (Jin wu deng deng) clarifies the cultivation up to the state of the Fruition Buddha, which is called 'unequaled' (無等, wu deng) compared to other beings. The path between Buddhas is equal, so it is also said to be 'equal' (等, deng). Attaining realization is not far off, so it is called 'near' (近, jin). The Buddha's unhindered wisdom and eloquence surpass everything, so it is 'unequaled' (無等, wu deng). The Buddha's wisdom is without obstruction, so it is said to be 'unrestricted' (自在, zi zai). The Ten Powers (十力, shi li), Four Fearlessnesses (四無畏, si wu wei), and Eighteen Uncommon Qualities (十八不共法, shi ba bu gong fa) manifest unrestricted wisdom. The so-called Ten Powers are: first, the power of knowing what is possible and impossible; second, the power of karma; third, the power of concentration; fourth, the power of faculties; fifth, the power of desires; sixth, the power of nature; seventh, the power of the path leading to all destinations; eighth, the power of knowing past lives; ninth, the power of the heavenly eye; tenth, the power of the exhaustion of outflows. Their meanings are as explained in other chapters, and should be discussed in detail here. The Four Fearlessnesses are: first, fearlessness of omniscience; second, fearlessness of the exhaustion of outflows; third, the ability to speak about obstructing paths; fourth, the ability to speak about the path to complete goodness. Detailed explanations are given later. The so-called Eighteen Uncommon Qualities, the Sarvastivada (毗曇, pi tan) school proclaims the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Establishments of Mindfulness as the Eighteen Uncommon Qualities. According to the Mahaprajnaparamita Sutra (大品經, Da pin jing), there are other names. No fault in the three karmas, no dissimilar appearance, no unsteady mind, no unknowing abandonment, these are the first six. No decrease in desire, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, these are the middle six. The three karmas follow the conduct of wisdom, understanding the three times, these are the last six. Also as explained later.
In the following benefiting others, '開閉一切諸惡趣門' (Kai bi yi qie zhu e qu men), because one has no evil causes. The three evil realms (三塗, san tu) (hell, hungry ghosts, animals) and Asuras (修羅, xiu luo) are evil realms. Various karmas and afflictions cause beings to enter these evil realms, which are called 'gates of evil realms' (惡趣門, e qu men). The holy path prevents and defends against these evil realms, which is called 'opening and closing' (開閉, kai bi). '而生道以現其身隨物現授' (Er sheng dao yi xian qi shen sui wu xian shou), manifesting the body in the five realms (地獄、餓鬼、畜生、人、天, di yu, e gui, chu sheng, ren, tian) (hell, hungry ghosts, animals, humans, gods). If the Asura realm is divided separately, there are six realms. Initially entering is called 'birth' (生, sheng), and finally exiting is called 'manifestation' (現, xian). '為大醫下隨生攝益' (Wei da yi xia sui sheng she yi), as a great physician king, treating the various diseases of beings, generally explaining teaching and benefit. Being able to treat is called 'physician' (醫, yi), unrestricted is called 'king' (王, wang). Being the most excellent among physician kings, it is called 'great' (大, da). Below, it is shown separately, '應病與藥量宣授法' (Ying bing yu yao liang xuan shou fa), teaching the contemplation of impurity for greed, teaching the contemplation of loving-kindness for anger, and so on.
也。令得服行勸物修習。令得服者。教起聞思攝受法也。令得行者。教使依法起修行也。
下凈土中先明自利無量功德皆悉成就。凈土因成如下文說。無量佛土皆已嚴凈。凈土果就自報離染名之為凈。又用自在亦名為凈。凈滿法界故曰無量。下明利他。其見聞者無不蒙益。親近益也。見形聞名皆得益矣。諸有所作亦不唐捐。順行益也。捐謂捐棄。無有順行虛然唐棄。名不唐捐。上來別嘆。
如是一切功德具足總以結嘆。言皆具者。解有兩義。一就人以論。所列菩薩齊具前德故云皆具。二就德而辨。於前德中無德不備故云皆具。次列其名。菩薩眾多文中且列五十二人。菩薩之名皆依德立。言等觀者。多觀真諦平等法也。不等觀者。多觀世諦差別法也。等不等者。二諦通觀。此約惠別定。自在王依定立稱。此前約行。其法自在及與法相約法以別如是等也。如是菩薩三萬二千。
第五總結。上列聖眾。下列凡眾。于中初先列其天眾。次列鬼神。后列人眾。鬼神是其天之輔從。次天以列天中。初先列其梵眾。次列帝釋。后列余天。梵中初言萬梵天王列數辨眾。此皆應是初禪梵王。尸棄列名。此雲頂髻蓋。乃是其編髮梵王。下言螺發。應是其人。從余天下辨其來處。此言稍略。若具應言從餘四天上下來也。詣
【現代漢語翻譯】 也。使他們能夠信服並實行佛法，勸勉他人修行。使他們能夠信服佛法，是通過教導，使他們聽聞、思考並接受佛法。使他們能夠實行佛法，是教導他們依照佛法去修行。
下面在凈土中，首先闡明自身利益的無量功德都已成就。凈土的成因如下文所說。無量佛土都已經莊嚴清凈。凈土的果報，自身遠離染污，稱之為清凈。又運用自在，也稱之為清凈。清凈充滿法界，所以說是無量。下面闡明利益他人。那些見到或聽到的人，沒有不蒙受利益的。這是親近所帶來的利益。見到佛的形象，聽到佛的名號，都能得到利益。所做的一切都不會白費。這是順行所帶來的利益。『捐』是捨棄的意思。沒有順行是虛妄地被捨棄的，這叫做『不唐捐』。以上是分別讚歎。
像這樣一切功德都具足，總的用總結性的語言來讚歎。說『皆具』，有兩種解釋。一是就人而言，所列舉的菩薩都具備前面的功德，所以說『皆具』。二是就功德而言，在前面的功德中，沒有哪一種功德是不具備的，所以說『皆具』。接下來列出他們的名字。菩薩眾多，文中且列舉五十二人。菩薩的名字都是依據功德而立。說『等觀』，是多數觀照真諦平等之法。說『不等觀』，是多數觀照世諦差別之法。『等不等』，是二諦通觀。這是從智慧上加以區別。自在王是依據禪定而立名。這之前是從修行上來說。其法自在以及法相，是從法上加以區別，像這些等等。像這樣的菩薩有三萬二千。
第五是總結。上面列舉聖眾，下面列舉凡眾。其中首先列舉天眾，其次列舉鬼神，最後列舉人眾。鬼神是天眾的輔佐。在天眾中，首先列舉梵眾，其次列舉帝釋（Indra），最後列舉其餘天眾。在梵眾中，首先說萬梵天王，列舉數量以辨別大眾。這些都應該是初禪梵王。尸棄（Śikhin）是列舉名字。尸棄，翻譯為頂髻蓋，是編髮梵王。下面說螺發，應該是其人。從其餘天下辨別他們的來處。這裡說得稍微簡略。如果完整地說，應該說從其餘四禪天上下來。前往。
【English Translation】 They are enabled to believe and practice, and encouraged to cultivate. Enabling them to believe means teaching them to hear, think, and accept the Dharma. Enabling them to practice means teaching them to cultivate according to the Dharma.
Below, in the Pure Land, it is first clarified that the immeasurable merits of self-benefit have all been accomplished. The causes for the Pure Land's formation are as described in the following text. Immeasurable Buddha lands have already been adorned and purified. The result of the Pure Land is that one is free from defilement, which is called purity. Furthermore, the freedom of use is also called purity. Purity fills the Dharma realm, hence it is said to be immeasurable. Below, it clarifies benefiting others. Those who see or hear will all receive benefit. This is the benefit of being close. Seeing the form and hearing the name will all bring benefit. All that is done will not be in vain. This is the benefit of following the practice. 'Abandoning' is the meaning of 'renouncing'. No following practice is falsely abandoned, which is called 'not in vain'. The above are separate praises.
Like this, all merits are complete, and a concluding language is used to praise them in general. Saying 'all complete' has two explanations. One is in terms of people, the listed Bodhisattvas all possess the previous merits, hence it is said 'all complete'. The second is in terms of merits, in the previous merits, there is no merit that is not possessed, hence it is said 'all complete'. Next, their names are listed. There are many Bodhisattvas, and the text lists fifty-two. The names of the Bodhisattvas are all established based on merits. Saying 'equal contemplation' means mostly contemplating the true reality of equality. Saying 'unequal contemplation' means mostly contemplating the differences of worldly reality. 'Equal and unequal' means contemplating both realities. This is distinguished from wisdom. The King of Freedom is named based on Samadhi. Before this, it was discussed from the perspective of practice. Their Dharma freedom and Dharma characteristics are distinguished from the Dharma, like these and so on. There are thirty-two thousand Bodhisattvas like these.
Fifth is the conclusion. Above are listed the holy assembly, and below are listed the ordinary assembly. Among them, first are listed the Devas (gods), then the ghosts and spirits, and finally the humans. The ghosts and spirits are the assistants of the Devas. Among the Devas, first are listed the Brahma (Brahmā) assembly, then Śakra (Indra), and finally the remaining Devas. Among the Brahma assembly, first it says ten thousand Brahma Kings, listing the number to distinguish the assembly. These should all be the Brahma Kings of the first Dhyana (meditative state). Śikhin (Śikhin) is listed by name. Śikhin, translated as 'crown of the head', is the Brahma King with braided hair. Below it says spiral hair, which should be the person. From the remaining heavens, their origin is distinguished. This is said slightly briefly. If said completely, it should say they came down from the remaining four Dhyana heavens. Going to.
佛所至聽法所作。就帝釋中復萬二千舉其數也。天帝辨眾帝猶主矣。刀利天主名為天帝。亦從余天還彰來處。在會所至下列余天。通言並余大威力者。辨前兼后故說為並。謂欲界中余天也。次列鬼神龍。是畜生。于中具有四生差別。有大神德能來聽法故今列之。夜叉是其輕健鬼也。乾闥婆者是天樂神。亦鬼道攝阿修羅者。人傳釋言。名不酒神。不知是非。或云劣天。依如毗曇。修羅唯鬼。依法念經。有鬼有畜。如彼羅睺阿修羅王是師子兒。體是畜生。依伽那經。有天鬼畜三種差別。修羅凡有五地之別。一在地上眾相山中。如地經說。勢力最下。二須彌山北大海之下二萬一千由旬有修羅王。名曰羅睺。統領無量阿修羅眾。三羅睺下復過二萬一千由旬有修羅王。名曰勇健。四勇健下復過二萬五千由旬有修羅王。名曰華鬘。五華鬘下復過二萬一千由旬修羅王。名毗摩質多之。領無量阿修羅眾。毗摩之母本從天生。故名劣天。劫初成時有諸天女來海中洗。水觸其身遂失精氣。流在水中成一肉卵。逕八千歲乃生一女。有九百九十九頭。頭有千眼。有九百九十九口。口有四爪。爪上出火猶如礔礰。二十四手。九百九十九腳。此女后時在海浮戲。水精入體生一肉卵。逕八千歲生毗摩質多。有九頭。頭有千眼。口中出火。有九百九十九
【現代漢語翻譯】 現代漢語譯本： 佛陀所到的聽法之處，就帝釋天（Indra，佛教的護法神）中，又有萬二千位天人前來，這裡只是舉其大概的數目。天帝（Devendra）能夠辨別大眾，是因為他是眾帝之主。刀利天（Trāyastriṃśa）之主名為天帝。他們也從其他的諸天返回，彰顯他們所來的地方。在法會所到的地方，下列還有其他的諸天，總而言之，還有其他具有大威力的天人。這裡說『並』，是兼顧前後，指的是欲界中的其他諸天。接下來列出鬼神和龍，龍屬於畜生道。其中具有四種不同的生命形態（四生：胎生、卵生、濕生、化生）。因為他們具有大神德，能夠前來聽法，所以現在列出他們。夜叉（Yakṣa）是輕捷健壯的鬼。乾闥婆（Gandharva）是天上的樂神，也屬於鬼道所攝。阿修羅（Asura），有人翻譯解釋說，名字的意思是『不飲酒神』，但不知道是否正確。或者說他們是『劣天』。依照《毗曇》（Abhidhamma，論藏），阿修羅只是鬼。依照《法念經》，阿修羅有的是鬼，有的是畜生，比如羅睺阿修羅王（Rāhu），是獅子的後代，本體是畜生。依照《伽那經》，阿修羅有天、鬼、畜三種差別。阿修羅大致有五種不同的居處。第一種在地上眾相山中，如《地經》所說，勢力最為低下。第二種在須彌山（Sumeru）以北的大海之下二萬一千由旬，有阿修羅王，名叫羅睺，統領著無量的阿修羅眾。第三種在羅睺之下再過二萬一千由旬，有阿修羅王，名叫勇健。第四種在勇健之下再過二萬五千由旬，有阿修羅王，名叫華鬘。第五種在華鬘之下再過二萬一千由旬，有阿修羅王，名叫毗摩質多（Vemacitra），統領著無量的阿修羅眾。毗摩質多的母親本來是從天上降生的，所以被稱為『劣天』。劫初形成的時候，有諸天女來到海中沐浴，水觸碰到她們的身體，於是失去了精氣，精氣流在水中形成一個肉卵，經過八千年才生下一個女兒，有九百九十九個頭，每個頭有一千隻眼睛，有九百九十九張嘴，每張嘴有四隻爪子，爪子上冒出火焰，就像瓦片一樣。有二十四隻手，九百九十九隻腳。這個女兒後來在海中嬉戲，水精進入她的身體，生下一個肉卵，經過八千年，生下毗摩質多，有九個頭，每個頭有一千隻眼睛，口中冒出火焰，有九百九十九...
【English Translation】 English version: The places where the Buddha arrived to listen to the Dharma, among the Śakra (Indra, protector deity in Buddhism), there were also twelve thousand present, this is just an approximate number. The Deva-indra (Devendra, Lord of the Gods) can distinguish the assembly because he is the lord of all the gods. The lord of the Trāyastriṃśa Heaven is called Deva-indra. They also returned from other heavens, manifesting where they came from. In the places where the assembly arrived, the following are other devas, in general, other devas with great power. Saying 'and' here considers both before and after, referring to the other devas in the desire realm. Next are listed the ghosts and dragons, the dragons belong to the animal realm. Among them, there are four different forms of life (four births: womb-born, egg-born, moisture-born, transformation-born). Because they have great divine virtue and can come to listen to the Dharma, they are now listed. Yakṣas are the light and agile ghosts. Gandharvas are the heavenly musicians, also included in the ghost realm. Asuras, some people translate and explain that the name means 'non-drinking gods', but it is not known if this is correct. Or it is said that they are 'inferior gods'. According to the Abhidhamma, Asuras are only ghosts. According to the Dharma-smṛti Sutra, some Asuras are ghosts, and some are animals, such as the Rāhu Asura King, who is the offspring of a lion, and his body is an animal. According to the Gana Sutra, there are three types of Asuras: gods, ghosts, and animals. Asuras generally have five different abodes. The first is on the ground in the Mountain of Various Appearances, as the Earth Sutra says, their power is the lowest. The second is twenty-one thousand yojanas below the great sea north of Mount Sumeru, there is an Asura King named Rāhu, who leads countless Asura hosts. The third is twenty-one thousand yojanas below Rāhu, there is an Asura King named Strong Courage. The fourth is twenty-five thousand yojanas below Strong Courage, there is an Asura King named Garland. The fifth is twenty-one thousand yojanas below Garland, there is an Asura King named Vemacitra, who leads countless Asura hosts. Vemacitra's mother was originally born from the heavens, so she is called an 'inferior god'. At the beginning of the formation of the kalpa, there were heavenly women who came to bathe in the sea, and the water touched their bodies, so they lost their essence, and the essence flowed in the water to form a flesh egg, and after eight thousand years, a daughter was born, with nine hundred and ninety-nine heads, each head with a thousand eyes, with nine hundred and ninety-nine mouths, each mouth with four claws, and flames coming out of the claws, like tiles. There were twenty-four hands and nine hundred and ninety-nine feet. This daughter later played in the sea, and water essence entered her body, giving birth to a flesh egg, and after eight thousand years, Vemacitra was born, with nine heads, each head with a thousand eyes, flames coming out of his mouth, with nine hundred and ninety-nine...
手腳。唯有八其形四倍大於須彌。純食淤泥及與藕根。多與天諍。如法念說。迦樓羅者。是其鳥神。于中有其金翹之鳥。純食諸龍。有四生別。其化生者食四生龍。其胎生者食三生龍。除其化生。其卵生者食二生龍。除化除胎。其濕生者唯食濕生。此四天下有一化生如樓羅王。名曰正音。壽八千歲。日別啖食天龍王五百小龍。繞四天下週而復始次第食之。命欲終時諸龍吐毒不復能食。飢火所燒。聳翅直下至風輪際為風所吹。而覆上來。往還七返無處停足。遂至金剛輪山頂上命終。以食諸龍身肉毒氣遂發猛火。其難陀龍王及跋難陀恐燒寶山遂降大雨。渧如車軸。以滅其火。身肉消散。唯有心在。大如人膝。純清流離。輪王得之用為珠寶。帝釋得之為髺中珠。緊那羅者。此名疑神。體是畜生。形狀似人。面極端正。頂有一角。人見生疑。不知為人為鬼為畜。故名疑神。此二是其天之樂神。摩睺羅伽是腹行神。世人相傳是奔神也。下列人眾。比丘如上。尼猶女也。憂婆塞者名為善宿。懷善宿德。亦云近住。近善而住。亦名清信士。優婆姨者。優婆如前。姨猶女也。上來第二列其徒眾。
彼時佛下第三大段明其佛眾雲集所為。于中初明佛與諸眾圍繞說法。說何等法。文中不辨。不知說何。下明如來於眾獨勝。譬如須彌顯
【現代漢語翻譯】 現代漢語譯本：手和腳。迦樓羅的形體是須彌山（Mount Sumeru）的八倍，它們只吃淤泥和蓮藕根，並且經常與天神爭鬥。按照佛法念誦所說，迦樓羅是鳥神，其中有一種金翅鳥，專門吃龍。它們有四種出生方式：化生、胎生、卵生和濕生。化生的迦樓羅吃所有四種方式出生的龍；胎生的迦樓羅吃三種方式出生的龍，除了化生的龍；卵生的迦樓羅吃兩種方式出生的龍，除了化生和胎生的龍；濕生的迦樓羅只吃濕生的龍。在這四大部洲中，有一隻化生的迦樓羅王，名叫正音，壽命八千歲。它每天吃五百條天龍王和一些小龍，繞著四大部洲循環往復地吃。當它壽命將盡時，眾龍吐毒，它再也無法進食，被飢餓的火焰所焚燒。它展開翅膀直衝而下，到達風輪的邊緣，被風吹起，又飛上來。這樣往返七次，找不到落腳的地方，最終在金剛輪山頂上死去。由於它吃了太多的龍，身體里的毒氣爆發，燃起猛烈的火焰。難陀龍王和跋難陀擔心燒燬寶山，於是降下大雨，雨滴像車軸一樣粗，用來撲滅火焰。它的身肉消散，只剩下一顆心，像人的膝蓋那麼大，純凈透明，如同琉璃。輪王得到它，用作珠寶；帝釋天得到它，用作髮髻中的寶珠。緊那羅的意思是『疑神』，它們的本體是畜生，形狀像人，面容端正，頭頂上有一隻角。人們看到它們會產生懷疑，不知道是人、是鬼還是畜生，所以被稱為『疑神』。這兩種神都是天上的樂神。摩睺羅伽是腹行神，世人相傳是奔神。下面是人眾：比丘如上所述，比丘尼就是尼姑，優婆塞被稱為善宿，懷有善良的品德，也稱為近住，意思是接近善良而居住，也稱為清信士。優婆夷的『優婆』如前所述，『夷』就是女子的意思。以上是第二列的徒眾。 那時，佛陀降臨。第三大段說明了佛陀和眾人的聚集是爲了什麼。其中首先說明了佛陀與諸位大眾圍繞在一起說法，但沒有說明所說的是什麼法，所以不知道說的是什麼。下面說明了如來在眾人之中最為殊勝，就像須彌山一樣顯眼。
【English Translation】 English version: Hands and feet. The Garuda's form is eight times larger than Mount Sumeru. They only eat silt and lotus roots, and often fight with the gods. As stated in the Dharma recitation, Garuda is a bird deity, among which there is a golden-winged bird that specializes in eating dragons. They have four modes of birth: transformation, viviparous, oviparous, and moisture-born. Transformation-born Garudas eat dragons born in all four ways; viviparous Garudas eat dragons born in three ways, except for those born by transformation; oviparous Garudas eat dragons born in two ways, except for those born by transformation and viviparous birth; moisture-born Garudas only eat moisture-born dragons. In these four continents, there is a transformation-born Garuda king named Zhengyin, with a lifespan of eight thousand years. It eats five hundred dragon kings and some small dragons every day, circling around the four continents repeatedly. When its life is about to end, the dragons spit poison, and it can no longer eat, being burned by the flames of hunger. It spreads its wings and plunges straight down, reaching the edge of the wind wheel, and is blown up by the wind again. It goes back and forth seven times, unable to find a place to land, and finally dies on the top of Mount Vajra. Because it ate too many dragons, the poisonous gas in its body erupted, igniting fierce flames. Nanda Dragon King and Upananda were worried about burning the treasure mountain, so they sent down heavy rain, with raindrops as thick as cart axles, to extinguish the flames. Its body and flesh dissipated, leaving only a heart, as big as a human knee, pure and transparent, like crystal. The Wheel-Turning King obtained it and used it as jewelry; Indra obtained it and used it as a jewel in his hair bun. Kinnara means 'deity of doubt'. Their essence is livestock, their shape is like humans, their faces are upright, and they have a horn on their heads. People who see them will have doubts, not knowing whether they are humans, ghosts, or livestock, so they are called 'deities of doubt'. These two deities are both heavenly musicians. Mahoraga is a crawling deity, traditionally believed to be a running deity. Below are the human followers: Bhikshus are as described above, Bhikshunis are nuns, Upasaka are called Shanshu, possessing virtuous qualities, also called Jinzhu, meaning living close to goodness, also called pure believers. Upasika's 'Upasika' is as mentioned before, 'I' means woman. The above is the second row of followers. At that time, the Buddha descended. The third major section explains what the Buddha and the assembly gathered for. Among them, it first explains that the Buddha and the assembly are gathered together to preach the Dharma, but it does not explain what Dharma is being preached, so it is not known what is being said. The following explains that the Tathagata is the most outstanding among the assembly, just like Mount Sumeru is prominent.
于大海。喻說顯勝。高顯獨出在于大海名顯。于海弊于諸眾合以顯勝也。
上來由序。自下約對不思議德悉為正宗。如勝鬘經嘆佛功德正宗所收。此亦應然。無勞致疑。此正宗中文別有二。一因寶積獻蓋如來顯示不思議德令人愿求。二寶積說已白佛已下因寶積啟請如來宣說凈土因果令人習學。前即是其法身因果。后即是其凈土因果。初之一段望前為正。望后仍有起發之義。故亦名序由。其蓋中現十方國。起后所說凈土因果故得名序。于中有三。一寶積等獻蓋為由。第二如來合蓋現變。三寶積等觀之敬嘆以顯愿求。初中爾時獻蓋時也。當爾佛在庵羅園時。次舉獻人。毗耶離城出其生處。有長者子標別其人。名曰寶積厈其名諱。與五百等兼列其眾。下明獻蓋時。蓋諸佛獻奉方共便供養佛。正明獻蓋。
第二如來現變之中光合為一。次廣令大后。于蓋中廣有所現。前合一中佛之威神明合所由。此不思議解脫之力說為威神。約通而辨。是幻通力非余通等。通有幾種而言非余通。有四種。一如意通。運變自身大音普遍。二者幻通。轉變外事。三法智通。通達諸法。四聖自在通。能于苦中生其樂相。於樂法中生於苦想。苦樂法中生不苦不樂想。如是一切不隨緣變名聖自在。今轉外事故是幻通。何故悉受合之為一。為令
【現代漢語翻譯】 現代漢語譯本：在大海中。比喻顯示殊勝。高超顯著在於大海的名聲顯赫。在大海中，因為聚集了眾多事物而顯得殊勝。
上面是由序分。從下面開始，通過對比不可思議的功德，全部作為正宗分。如同《勝鬘經》讚歎佛的功德被正宗分所收錄一樣，這裡也應該如此，無需懷疑。這正宗分中又特別分為二：一是因寶積獻蓋，如來顯示不可思議的功德，令人發願求取；二是寶積說完后稟告佛，因寶積的啟請，如來說凈土的因果，令人學習。前者是法身的因果，後者是凈土的因果。初之一段，相對於前面來說是正宗分，相對於後面來說仍有引發的意義，所以也稱為序由。蓋中顯現十方國土，引發後面所說的凈土因果，所以得名序。其中有三：一是寶積等獻蓋作為緣由；二是如來合蓋顯現變化；三是寶積等觀看后敬佩讚歎，以顯示愿求。初中，爾時是獻蓋的時候，當時佛在庵羅園。其次列舉獻蓋的人，毗耶離城是他們出生的地方，有長者子，標明區別這些人，名叫寶積（寶貴的積累），以及五百人等，兼列其人數。下面說明獻蓋的時候，用各種方法共同供養佛，正式說明獻蓋。
第二，如來顯現變化之中，光芒合為一體。其次是擴大，然後在蓋中廣泛地顯現。前面是合一，佛的威神力說明了合一的緣由。這不可思議的解脫之力，被稱為威神力，這是從普遍意義上來說的。是幻通力，不是其他的神通等。神通有幾種，為什麼說不是其他的神通？有四種：一是如意通，能變化自身，大音普遍；二是幻通，能轉變外事；三是法智通，能通達諸法；四是聖自在通，能在苦中生出快樂的景象，在快樂的法中生出痛苦的想法，在痛苦和快樂的法中生出不苦不樂的想法。像這樣一切不隨因緣變化，稱為聖自在。現在是轉變外事，所以是幻通。為什麼全部接受併合為一體？爲了讓...
【English Translation】 English version: In the great sea. A metaphor for displaying superiority. High and prominent lies in the fame of the great sea. In the great sea, it is superior because of the gathering of many things.
The above is the introductory section. From below, through contrasting inconceivable merits, all are taken as the principal section. Just as the praise of the Buddha's merits in the 'Śrīmālādevī Siṃhanāda Sūtra' is included in the principal section, so should this be, without doubt. This principal section is further divided into two: first, because Ratnakūṭa (Treasure Heap) offered a canopy, the Tathāgata (Thus Gone One) displayed inconceivable merits, causing people to aspire to seek them; second, after Ratnakūṭa spoke, he reported to the Buddha, and because of Ratnakūṭa's request, the Tathāgata spoke of the causes and effects of the Pure Land, causing people to learn. The former is the causes and effects of the Dharmakāya (Dharma Body), and the latter is the causes and effects of the Pure Land. The first section, relative to the preceding, is the principal section, and relative to the following, it still has the meaning of initiating, so it is also called the introductory cause. The manifestation of the ten directions of lands in the canopy initiates the causes and effects of the Pure Land spoken of later, so it is named the introduction. There are three parts to it: first, Ratnakūṭa and others offering the canopy as the cause; second, the Tathāgata combining the canopy and manifesting changes; third, Ratnakūṭa and others observing and admiring, to display their aspiration. In the first part, 'at that time' refers to the time of offering the canopy, when the Buddha was in the Āmra garden. Next, the people offering the canopy are listed, the city of Vaiśālī is where they were born, there is a son of a householder, distinguishing these people, named Ratnakūṭa (Treasure Heap), and five hundred others, also listing their number. Below, it explains the time of offering the canopy, using various methods to jointly make offerings to the Buddha, formally explaining the offering of the canopy.
Second, in the Tathāgata's manifestation of changes, the light merges into one. Next is expansion, and then wide manifestation in the canopy. The previous is unification, the Buddha's majestic spiritual power explains the reason for unification. This inconceivable power of liberation is called majestic spiritual power, which is spoken of in a general sense. It is the power of illusory penetration, not other spiritual powers. There are several kinds of spiritual powers, why is it said not other spiritual powers? There are four kinds: first, the power of fulfilling wishes, which can transform oneself, and the great sound is universal; second, the power of illusion, which can transform external things; third, the power of Dharma wisdom, which can penetrate all dharmas; fourth, the power of holy self-mastery, which can generate the appearance of happiness in suffering, generate the thought of suffering in happy dharmas, and generate the thought of neither suffering nor happiness in suffering and happy dharmas. Like this, everything that does not change according to conditions is called holy self-mastery. Now it is transforming external things, so it is the power of illusion. Why accept and merge everything into one? In order to...
施者眾望滿足故悉受之。為成一用故合為一。佛初成道受四王缽合之為一。又為顯示不思議力故合為一。次廣令大遍覆三千大千世界。如經中說。一四天下有一須彌四大海水鐵圍。圍繞以為一界。數之至千名小千世界。小千為一數復至千名中千界。中千為一數復至千名為三千大千世界。此三千界同時成壞故合為一名世界剎。數此至於恒河沙數名世界性。此性為一數復至於恒河沙數名世界海。海復為一數之至恒河沙數名世界種。種復為一數之至恒河沙數名一佛界。依如華嚴。如是轉增凡有十重。最後名為世界須彌。今言三千。一剎為言。下明所現。所現有二。一現此界。二又十方下現他方事。現此之穢令人同厭。現他方凈使人同欣。現此界中事別有五。一現地相廣長悉現。二現諸山。三現眾水。四現日月星辰等事。五現諸天龍神宮等事。現他方事言少可知。
自下第三明寶積等睹前神變敬嘆發心。于中初先明諸大眾讚歎禮敬。爾時一切大眾舉敬嘆人。睹佛神力敬嘆所由。嘆未曾有口業嘆也。合多為一。廣小令大。蓋中普現諸事。昔所未見。名為未有。合掌禮佛身業敬也。觀佛無厭故曰不捨。下明寶積說偈廣嘆。先舉嘆人。佛前嘆處。偈訟嘆相。何故偈嘆。解有兩義。一偈言要略。少字之中能攝多義。寶積令欲以其
【現代漢語翻譯】 現代漢語譯本： 施捨者希望得到滿足，所以全部接受下來。爲了成就一個用途，所以將它們合為一個。佛陀最初成道時，接受了四天王供養的缽，並將它們合為一個。又爲了顯示不可思議的力量，所以合為一個。接著，擴大到廣大無邊，覆蓋三千大千世界。如同經中所說：『一個四天下，有一座須彌山，四大海水，鐵圍山圍繞，作為一個界。』數到一千個，稱為小千世界。以小千世界為一個單位，再數到一千個，稱為中千世界。以中千世界為一個單位，再數到一千個，稱為三千大千世界。這三千大千世界同時形成和壞滅，所以合稱為一個世界剎（Kṣetra，佛土）。數到恒河沙數個這樣的世界剎，稱為世界性。以這個世界性為一個單位，再數到恒河沙數個，稱為世界海。以世界海為一個單位，再數到恒河沙數個，稱為世界種。以世界種為一個單位，再數到恒河沙數個，稱為一個佛界（Buddha-kṣetra，佛的領域）。依照《華嚴經》所說，這樣層層遞增，總共有十重。最後稱為世界須彌。現在所說的三千，是指一個剎土而言。下面說明所顯現的景象。所顯現有兩種：一是顯現此界（此娑婆世界），二是又在十方顯現他方世界的事情。顯現此界的污穢，使人們一同厭惡；顯現他方世界的清凈，使人們一同欣喜。顯現此界中的事情，特別有五種：一是顯現地相的廣闊和長遠；二是顯現各種山；三是顯現各種水；四是顯現日月星辰等事物；五是顯現諸天、龍神宮殿等事物。顯現他方世界的事情，略微說一些就可以知道了。
從下面開始，第三部分說明寶積（Ratnakuta）等看到前面的神通變化，敬佩讚歎併發起菩提心。其中首先說明諸位大眾讚歎禮敬。當時，一切大眾都舉起敬佩讚歎之情。看到佛陀的神力，是敬佩讚歎的原因。讚歎『未曾有』，這是口業的讚歎。將多個合為一個，將小的擴大為大的，在覆蓋之中普遍顯現各種事情，是過去從未見過的，所以稱為『未有』。合掌禮佛，這是身業的恭敬。觀看佛陀沒有厭倦，所以說『不捨』。下面說明寶積說偈頌廣泛讚歎。先舉出讚歎的人，在佛前讚歎的處所，用偈頌讚嘆的相狀。為什麼要用偈頌讚嘆？解釋有兩種含義：一是偈頌的語言精要簡略，用很少的文字就能概括很多的意義。寶積希望用這種方式來表達其心意。
【English Translation】 English version: The givers' wishes are fulfilled, so all are accepted. To accomplish one purpose, they are combined into one. When the Buddha first attained enlightenment, he received the bowls offered by the Four Heavenly Kings and combined them into one. Furthermore, to display inconceivable power, they were combined into one. Then, it was expanded to be vast and boundless, covering the three thousand great thousand worlds. As it is said in the scriptures: 'One four-continent world has one Mount Sumeru (Sumeru, the central world-mountain), four great seas, and an Iron Ring Mountain surrounding it, forming one realm.' Counting to a thousand of these, it is called a small thousand world. Taking the small thousand world as a unit, and counting to a thousand again, it is called a middle thousand world. Taking the middle thousand world as a unit, and counting to a thousand again, it is called a three thousand great thousand world. These three thousand great thousand worlds arise and perish simultaneously, so they are collectively called one world-Kṣetra (Kṣetra, Buddha-field). Counting to as many of these world-Kṣetras as there are sands in the Ganges River, it is called world-nature. Taking this world-nature as a unit, and counting to as many as there are sands in the Ganges River, it is called world-sea. Taking the world-sea as a unit, and counting to as many as there are sands in the Ganges River, it is called world-seed. Taking the world-seed as a unit, and counting to as many as there are sands in the Ganges River, it is called one Buddha-Kṣetra (Buddha-kṣetra, Buddha's realm). According to the Avatamsaka Sutra, it increases in this way, with a total of ten layers. The last is called World Sumeru. The three thousand mentioned now refer to one Kṣetra. Below, it explains what is manifested. There are two types of manifestations: first, the manifestation of this realm (this Saha world); second, the manifestation of events in other worlds in the ten directions. The manifestation of the impurity of this realm causes people to dislike it together; the manifestation of the purity of other worlds causes people to rejoice together. The manifestation of events in this realm specifically includes five aspects: first, the manifestation of the vastness and length of the earth's appearance; second, the manifestation of various mountains; third, the manifestation of various waters; fourth, the manifestation of things such as the sun, moon, and stars; fifth, the manifestation of palaces of devas, dragons, and spirits. The manifestation of events in other worlds can be understood with a brief explanation.
From here onwards, the third part explains how Ratnakuta (Ratnakuta) and others, seeing the preceding miraculous transformations, admired and praised them and aroused the Bodhi mind. Among them, it first explains the praise and reverence of the assembly. At that time, the entire assembly raised their admiration and praise. Seeing the Buddha's divine power is the reason for their admiration and praise. Praising 'unprecedented' is the praise of verbal karma. Combining many into one, expanding the small to the large, and universally manifesting various events within the covering, are things that have never been seen before, so they are called 'unprecedented'. Joining palms and bowing to the Buddha is the reverence of bodily karma. Watching the Buddha without weariness is why it is said 'not abandoning'. Below, it explains Ratnakuta's extensive praise in verses. First, it mentions the person who praises, the place of praise before the Buddha, and the form of praise in verses. Why praise in verses? There are two meanings in the explanation: first, the language of verses is essential and concise, and can encompass many meanings with few words. Ratnakuta wished to express his mind in this way.
略言廣攝佛德故須偈訟。二偈言美妙諸讚歎者多以偈訟。寶積今欲讚美佛德故須偈訟。
下出嘆辭。辭中合有三十六行。四句為偈。有十八偈。人科種種。合判為五。初有兩行。以為初段。嘆美佛德。次有兩行。為第二段。訟嘆向前所現之事。法王法力超群生下有十三行。為第三段。重嘆余德。今奉世尊此微蓋下有四行偈。為第四段。訟嘆向前所現之事。大聖法王眾所歸下有十五行。為第五段。廣嘆余德。
就初段中初先正嘆。后故稽首總以結敬。就正嘆中分別不同。乃有三種。一嘆身嘆德。二門分別。初句嘆身。余文嘆德。就嘆身中遍嘆佛眼。何故而然。六根身中眼根為首。就始遍嘆。余略不論。又人身中頭最為上。頭中眼勝。就勝遍嘆。又人相見先目相睹。隨見先嘆故遍嘆眼。言目凈者。嘆其眼凈凈。有二種。一者青白分明色無闇濁名之為凈。二照囑分明說之為凈。言修廣者。嘆其眼相。修謂長也廣猶闊也。如青蓮者。類以嘆之。如有二種。一凈如清蓮喻前凈也。二形如青蓮喻前修廣。下嘆德中嘆三學。行心凈已度諸禪定者。嘆佛定行。如來定心畢竟離染。名之為凈。超出餘人一切正受名度諸禪。久積凈業稱無量者。嘆佛戒行。戒名凈業。佛修曩劫故云久積。以佛久積純凈業故名稱無量。舉稱無量彰
【現代漢語翻譯】 現代漢語譯本： 因為要用簡略的言辭來廣泛地讚頌佛陀的功德，所以需要用偈頌。通常美妙的讚歎都多用偈頌的形式。寶積現在想要讚美佛陀的功德，所以需要用偈頌。
下面開始陳述讚歎的辭藻。這些辭藻總共有三十六行，四句為一偈，共有十八個偈頌。人們對這些偈頌進行種種分類，可以歸納為五個部分。最初的兩行作為第一段，讚美佛陀的功德。接下來的兩行作為第二段，讚頌並讚歎之前所顯現的瑞相。'法王法力超群生'以下有十三行，作為第三段，再次讚歎佛陀的其他功德。'今奉世尊此微蓋'以下有四行偈頌，作為第四段，讚頌並讚歎之前所顯現的瑞相。'大聖法王眾所歸'以下有十五行，作為第五段，廣泛地讚歎佛陀的其他功德。
在第一段中，首先是直接讚歎，然後用稽首來總結敬意。在直接讚歎中，又可以分為三種：一是讚歎佛身，二是讚歎佛德，從兩個方面分別進行。第一句讚歎佛身，其餘的文字讚歎佛德。在讚歎佛身的部分，普遍地讚歎佛眼。為什麼要這樣做呢？因為在六根（眼、耳、鼻、舌、身、意）中，眼根最為重要。所以從眼根開始普遍地讚歎，其餘的就省略不談。而且在人身上，頭部最為尊貴，頭部中眼睛最為殊勝。所以從最殊勝的眼睛開始普遍地讚歎。而且人們相見時，首先是用眼睛互相注視。所以隨著所見到的先讚歎眼睛。'目凈'，是讚歎佛眼的清凈。清凈有兩種：一是青色和白色分明，沒有黑暗污濁，這叫做清凈；二是照物清楚分明，這叫做清凈。'修廣'，是讚歎佛眼的相好。修，是長；廣，是寬。'如青蓮'，是用青蓮來比喻。青蓮也有兩種含義：一是像清澈的蓮花一樣，比喻前面的清凈；二是形狀像青蓮花一樣，比喻前面的修長寬廣。下面讚歎佛德的部分，讚歎佛陀的三學（戒、定、慧）。'行心凈已度諸禪定者'，是讚歎佛陀的定行。如來的定心畢竟遠離染污，所以叫做清凈。超出其他一切人的正受，叫做'度諸禪'。'久積凈業稱無量者'，是讚歎佛陀的戒行。戒名為凈業。佛陀在過去無數劫中修持戒行，所以說'久積'。因為佛陀長久積累純凈的善業，所以名稱無量。舉出名稱無量來彰顯佛陀的功德。
【English Translation】 English version: Because it is necessary to use concise words to extensively praise the merits of the Buddha, it is necessary to use verses. Usually, wonderful praises are mostly in the form of verses. Baoji (Ratnakuta) now wants to praise the merits of the Buddha, so it is necessary to use verses.
The following begins to state the words of praise. These words total thirty-six lines, with four lines per verse, totaling eighteen verses. People classify these verses in various ways, which can be summarized into five parts. The first two lines serve as the first section, praising the merits of the Buddha. The next two lines serve as the second section, praising and extolling the auspicious signs that appeared earlier. The thirteen lines from 'The Dharma King's Dharma power surpasses all beings' serve as the third section, again praising the other merits of the Buddha. The four lines of verses from 'Now I offer the World Honored One this small canopy' serve as the fourth section, praising and extolling the auspicious signs that appeared earlier. The fifteen lines from 'The Great Sage, the Dharma King, to whom all turn' serve as the fifth section, extensively praising the other merits of the Buddha.
In the first section, first is direct praise, and then the prostration is used to summarize the reverence. In the direct praise, it can be divided into three types: one is praising the Buddha's body, and the other is praising the Buddha's virtues, which are carried out from two aspects respectively. The first sentence praises the Buddha's body, and the rest of the text praises the Buddha's virtues. In the part of praising the Buddha's body, the Buddha's eyes are universally praised. Why is this done? Because among the six roots (eye, ear, nose, tongue, body, mind), the eye root is the most important. Therefore, universally praise starts from the eye root, and the rest is omitted. Moreover, on the human body, the head is the most noble, and among the head, the eyes are the most superior. Therefore, universally praise starts from the most superior eyes. Moreover, when people meet each other, they first look at each other with their eyes. Therefore, praise the eyes first according to what is seen. 'Eye purity' praises the purity of the Buddha's eyes. There are two kinds of purity: one is that the blue and white are distinct, without darkness and turbidity, which is called purity; the other is that the illumination is clear and distinct, which is called purity. 'Long and wide' praises the auspicious appearance of the Buddha's eyes. Long means length; wide means breadth. 'Like a blue lotus' uses the blue lotus as a metaphor. The blue lotus also has two meanings: one is like a clear lotus, which is a metaphor for the previous purity; the other is shaped like a blue lotus, which is a metaphor for the previous length and width. The following part of praising the Buddha's virtues praises the Buddha's three learnings (sila, samadhi, prajna). 'The practice of mind is pure and has passed through all the dhyanas' praises the Buddha's samadhi practice. The Tathagata's samadhi mind is ultimately free from defilement, so it is called purity. Surpassing the correct reception of all other people is called 'passing through all the dhyanas'. 'Those who have accumulated pure karma for a long time are called immeasurable' praises the Buddha's sila practice. Sila is called pure karma. The Buddha practiced sila in countless past kalpas, so it is said 'accumulated for a long time'. Because the Buddha has accumulated pure good karma for a long time, the name is immeasurable. Raising the name immeasurable highlights the Buddha's merits.
業凈矣。道眾以寂嘆佛惠行。由惠明勝故能利人舉能利他。彰惠勝矣。由前見佛為眾說法。故嘆道眾。寂是涅槃。導眾入中。又寂是真諦。導人趣入。故經說言。一切世諦若於如來悉名第一義。為令眾生得第一義說世諦故。第二約就身戒心惠四門分別。目凈一句嘆佛身凈。心凈一句嘆佛心凈。此二一對身心分別。久積凈業依身嘆戒。導眾以寂依心嘆惠。此二一對福智分別。此則涅槃修身修戒修心修惠四種果也。第三約就嘆身嘆德嘆名嘆德四門分別。目凈一句讚歎佛身。心凈已度久積凈業嘆佛行德。心凈行體。凈業行德。此二自德稱無量者嘆佛名。稱導眾以寂重嘆佛德。此二化德。下總結。敬佛備前德故我稽首。此初段竟。
下次訟前所現神變。既見大聖以神變者。訟嘆向前合蓋之事。既謂已也。以猶用也。前已見佛用神通力合蓋為一。故云既見以神變矣。普現已下訟前蓋中所現事也。向前蓋中通現此土及他方事。今此遍訟他方之事。此土之事在後別訟。普現十方無量土者。現其化處。其中諸佛現其化主。演說法者。現其化相。於是一切悉見聞者。由佛普現。於是會中一切大眾悉見十方無量佛土。及見彼佛聞其說也。
自下第三重嘆余德。有十三行。相從為三。初有五行嘆佛說巧。次有六行嘆佛化。能下有
【現代漢語翻譯】 現代漢語譯本：業障已經清凈了。佛陀引導大眾以寂靜之心讚歎佛陀的智慧和德行。因為智慧光明殊勝，所以能夠利益他人，舉薦能夠利益他人的人才，彰顯智慧的殊勝。由於之前見到佛陀為大眾說法，所以讚歎佛陀引導大眾。『寂』是涅槃的境界，引導大眾進入其中。而且，『寂』是真諦，引導人們趨向進入。所以經典上說，一切世俗諦，如果對於如來而言，都可稱為第一義諦。爲了讓眾生得到第一義諦，才說世俗諦的道理。第二，大約就身、戒、心、慧四方面分別說明。『目凈』一句讚歎佛陀的身清凈，『心凈』一句讚歎佛陀的心清凈。這兩句是一對，從身和心兩方面分別說明。『久積凈業』是依據佛陀的身來讚歎佛陀的戒行，『導眾以寂』是依據佛陀的心來讚歎佛陀的智慧。這兩句是一對，從福德和智慧兩方面分別說明。這也就是涅槃的境界，是修身、修戒、修心、修慧四種果報。第三，大約就讚歎佛身、讚歎功德、讚歎名號、讚歎恩德四方面分別說明。『目凈』一句讚歎佛陀的身。『心凈已度久積凈業』是讚歎佛陀的德行。『心凈』是德行的本體，『凈業』是德行的作用。這兩句是讚歎佛陀自身的功德。『稱無量者』是讚歎佛陀的名號，『稱導眾以寂』是再次讚歎佛陀的恩德。這兩句是讚歎佛陀教化眾生的功德。下面是總結，因為敬佛具備前面的功德，所以我稽首禮拜。這是第一段的結束。 接下來讚頌之前所顯現的神變。既然見到大聖以神通變化，就讚歎之前合攏寶蓋的事情。『既』是已經的意思，『以』是用的意思。之前已經見到佛陀用神通力將寶蓋合攏為一個，所以說『既見以神變矣』。『普現』以下是讚頌之前寶蓋中所顯現的事情。之前寶蓋中普遍顯現此土和他方世界的事情，現在這裡普遍讚頌他方世界的事情，此土的事情在後面另外讚頌。『普現十方無量土者』，是顯現佛陀教化的處所。『其中諸佛』，是顯現佛陀教化的主體。『演說法者』，是顯現佛陀教化的相狀。『於是一切悉見聞者』，由於佛陀普遍顯現，於是法會中一切大眾都見到十方無量佛土，並且見到那些佛陀，聽聞他們說法。 從下面開始，第三重讚歎佛陀其餘的功德，共有十三行，可以分為三部分。最初有五行，讚歎佛陀說法巧妙。接下來有六行，讚歎佛陀的教化。『能』字以下有...
【English Translation】 English version: The karmic obscurations are purified. The assembly of the path guides and praises the Buddha's wisdom and conduct with silence. Because the light of wisdom is supreme, it can benefit others and recommend those who can benefit others, demonstrating the supremacy of wisdom. Because they previously saw the Buddha expounding the Dharma for the assembly, they praise the Buddha's guidance of the assembly. 'Silence' (寂, jí) is the state of Nirvana, guiding the assembly into it. Moreover, 'silence' is the ultimate truth, guiding people to enter it. Therefore, the scripture says, 'All worldly truths, if they are for the Tathagata (如來, Rúlái), are all called the first principle.' It is to enable sentient beings to obtain the first principle that worldly truths are spoken. Secondly, it is explained in terms of the four aspects of body, precepts, mind, and wisdom. The phrase 'pure eyes' praises the Buddha's pure body, and the phrase 'pure mind' praises the Buddha's pure mind. These two phrases are a pair, explaining from the aspects of body and mind. 'Long accumulated pure karma' praises the Buddha's precepts based on the body, and 'guiding the assembly with silence' praises the Buddha's wisdom based on the mind. These two phrases are a pair, explaining from the aspects of merit and wisdom. This is the state of Nirvana, the four kinds of fruits of cultivating the body, cultivating the precepts, cultivating the mind, and cultivating wisdom. Thirdly, it is explained in terms of the four aspects of praising the body, praising the virtues, praising the name, and praising the grace. The phrase 'pure eyes' praises the Buddha's body. 'Pure mind, already crossed over, long accumulated pure karma' praises the Buddha's virtuous conduct. 'Pure mind' is the essence of virtuous conduct, and 'pure karma' is the function of virtuous conduct. These two phrases praise the Buddha's own merits. 'Called immeasurable' praises the Buddha's name, and 'called guiding the assembly with silence' praises the Buddha's grace again. These two phrases praise the Buddha's merits of teaching sentient beings. The following is a summary: because of respecting the Buddha's possession of the preceding merits, I bow my head in reverence. This is the end of the first section. Next, praise the previously manifested miraculous transformations. Since seeing the Great Sage (大聖, Dàshèng) with miraculous transformations, praise the matter of closing the canopies earlier. 'Ji' (既) means already, and 'yi' (以) means using. Previously, it had already been seen that the Buddha used supernatural power to close the canopies into one, so it is said 'already seen with miraculous transformations'. 'Universally appearing' (普現, Pǔxiàn) below praises the things that appeared in the canopies earlier. Previously, the canopies universally manifested the affairs of this land and other worlds, and now here universally praises the affairs of other worlds, and the affairs of this land are praised separately later. 'Universally appearing in the ten directions of immeasurable lands' manifests the places where the Buddha teaches. 'The Buddhas within' manifests the main body of the Buddha's teachings. 'Expounding the Dharma' manifests the appearance of the Buddha's teachings. 'Therefore, all are seen and heard' because the Buddha universally appears, therefore all the assembly sees the immeasurable Buddha lands in the ten directions, and sees those Buddhas and hears them expounding the Dharma. From below, the third layer praises the Buddha's remaining merits, with a total of thirteen lines, which can be divided into three parts. The first five lines praise the Buddha's skillful speech. The next six lines praise the Buddha's teachings. 'Able' (能, Néng) below has...
兩行嘆佛心等。就初段中前之三行嘆說世諦不違第一。后之兩偈嘆說第一不違世諦。前中初行明說益人。中間一行明說合法。末後一行牒以結敬。就初行中法王法力起群生者嘆佛說德殊勝過人。佛于諸法德勝自在故名法王。知法有餘稱曰法力。此德過人名超群生。常以法財施一切者。說能益物。法能資潤名為法財。常以法財能常說也。言施一切能廣益也。第二行中能善分別諸法相者。巧說世諦。于第一義而不動者。不違真諦。第三行中以于諸法得自在者。牒初行中法王法力。自在猶是王之義也。是故稽首此法王者。就之結敬。就下兩行明說真諦不違世諦。于中初行說真不違有果。後行說真不違有因。說法不有亦不無者。能說真諦。此明法空為真諦矣。真諦離相亦復離性名為不有。而有實性故曰不無。如地持說。又復真諦約對名有無約對名就實亡對名非有無。以因緣故諸法生者。不違世諦。就真雖說非有非無。隨世恒說從因得果故云以因諸法生矣。所謂以其善惡因緣苦樂法生。無我無造及無受者。能說真諦。此明生空為真諦矣。真中無有我人可得名為無我。以無我故無人作因。名為無造。無人受果。名無受者。善惡諸業亦不亡者。真中雖無世諦。恒有用之牽果故曰不亡。自下第二嘆其化能。初先別嘆。當禮法海總以結敬
【現代漢語翻譯】 現代漢語譯本 兩行讚歎佛心等等。就第一段中，前面的三行讚歎宣說世俗諦不違背第一義諦，後面的兩句偈頌讚嘆宣說第一義諦不違背世俗諦。前面部分，第一行說明說法利益他人，中間一行說明說法符合正法，最後一行用牒句來總結敬意。就第一行中，『法王法力起群生』讚歎佛陀說法功德殊勝超過常人。佛陀對於諸法功德殊勝自在，所以名為法王。通曉佛法且有餘力，稱為法力。此功德超過常人，名為超群生。『常以法財施一切』，說明能夠利益眾生。佛法能夠資養潤澤，名為法財。經常以佛法財物佈施，是說能夠經常說法。說『施一切』，是說能夠廣泛利益眾生。 第二行中，『能善分別諸法相』，巧妙地宣說世俗諦。『于第一義而不動』，不違背真諦。第三行中，『以于諸法得自在』，呼應第一行中的『法王法力』。自在，仍然是『王』的含義。『是故稽首此法王者』，用此來總結敬意。就下面的兩行，說明宣說真諦不違背世俗諦。其中第一行說真諦不違背有果報，后一行說真諦不違背有因緣。『說法不有亦不無』，能夠宣說真諦。這說明法空是真諦。真諦離於現象也離於自性，所以說『不有』，而有真實的體性，所以說『不無』。如《地持經》所說。又，真諦是相對而言的有無，就實在而言，消除了相對性，所以說『非有非無』。『以因緣故諸法生』，不違背世俗諦。就真諦而言，雖然說非有非無，但隨順世俗，恒常宣說從因得果，所以說『以因緣故諸法生』。也就是以善惡因緣，產生苦樂果報。 『無我無造及無受者』，能夠宣說真諦。這說明生空是真諦。真諦中沒有我人的存在，可以得到，名為無我。因為無我，所以沒有人造作因，名為無造。沒有人承受果報，名為無受者。『善惡諸業亦不亡』，真諦中雖然沒有我，世俗諦中，恒常有業力牽引果報，所以說『不亡』。從下面開始，第二部分讚歎佛陀的教化能力。首先分別讚歎，最後以禮敬法海來總結敬意。
【English Translation】 English version Two lines praising the Buddha's mind, etc. In the first section, the first three lines praise the declaration that conventional truth (世諦, shìdì) does not contradict the ultimate truth (第一義諦, dìyī yìdì), and the following two verses praise the declaration that the ultimate truth does not contradict the conventional truth. In the first part, the first line explains that the teaching benefits others, the middle line explains that the teaching is in accordance with the Dharma, and the last line uses a reiterative sentence to conclude the reverence. In the first line, 'The Dharma King's (法王, fǎwáng) Dharma power (法力, fǎlì) raises all beings' praises the Buddha's teaching merits as surpassing ordinary people. The Buddha's merits are superior and unconstrained in all Dharmas, so he is called the Dharma King. Understanding the Dharma and having surplus power is called Dharma power. This merit surpasses ordinary people, and is called raising all beings. 'Always giving Dharma wealth (法財, fǎcái) to all' explains the ability to benefit beings. The Dharma can nourish and moisten, and is called Dharma wealth. Constantly giving Dharma wealth means constantly teaching the Dharma. Saying 'giving to all' means being able to broadly benefit all beings. In the second line, 'Being able to skillfully distinguish the characteristics of all Dharmas' skillfully declares the conventional truth. 'Remaining unmoved in the ultimate meaning' does not contradict the true meaning (真諦, zhēndì). In the third line, 'Because of being unconstrained in all Dharmas' echoes 'The Dharma King's Dharma power' in the first line. Unconstrained is still the meaning of 'King'. 'Therefore, bowing to this Dharma King' is used to conclude the reverence. In the following two lines, it explains that declaring the true meaning does not contradict the conventional truth. The first line says that the true meaning does not contradict having karmic consequences, and the second line says that the true meaning does not contradict having causes and conditions. 'Declaring that the Dharma is neither existent nor non-existent' is being able to declare the true meaning. This explains that the emptiness of Dharma is the true meaning. The true meaning is apart from phenomena and also apart from self-nature, so it is said to be 'not existent', but it has a real essence, so it is said to be 'not non-existent'. As the Bodhisattvabhumi Sutra says. Also, the true meaning is existence and non-existence in relative terms. In terms of reality, it eliminates relativity, so it is said to be 'neither existent nor non-existent'. 'Because of causes and conditions, all Dharmas arise' does not contradict the conventional truth. In terms of the true meaning, although it is said to be neither existent nor non-existent, it follows the conventional, and constantly declares that results are obtained from causes, so it is said that 'because of causes and conditions, all Dharmas arise'. That is, with good and bad causes and conditions, suffering and happiness arise. 'No self, no creator, and no receiver' is being able to declare the true meaning. This explains that the emptiness of beings is the true meaning. In the true meaning, there is no self or person that can be obtained, called no self (無我, wúwǒ). Because of no self, no one creates the cause, called no creator (無造, wúzào). No one receives the result, called no receiver (無受, wúshòu). 'Good and bad karmas are also not lost' Although there is no self in the true meaning, in the conventional truth, there is always the force of karma pulling the results, so it is said to be 'not lost'. From below, the second part praises the Buddha's ability to transform. First, praise separately, and finally conclude the reverence with bowing to the Dharma sea (法海, fǎhǎi).
。前中初先嘆其化。始以斯妙法濟群生下嘆其化。終又復前嘆小乘法化。后則嘆其大乘法化。復就前中初先別嘆三寶。于下總以結之。別中初明佛寶現世。始在佛樹力降魔者。成佛方便佛依樹成。所依之樹或名佛樹。或稱道樹。或復說之為菩提樹。樹下成佛名為佛樹。樹下得道說為道樹。樹下證得菩提之果。是故亦名為菩提樹。將成托此故云始在。魔于爾時恐佛道成而來惱亂。菩薩即入勝意慈定。神力伏魔名力降魔。又以慈力令魔摧伏名力降魔。得甘露滅覺道成者。正明成佛。得甘露滅明證滅諦。世間甘露能除燋渴。滅諦涅槃能除渴愛。是故約喻名甘露滅。隨化現證故名為得。言覺道成明得道諦。覺者是佛。道是菩提。克就云成前得。此成言左右耳。次明法寶。法中有二。一摧邪法。二三轉下明化正法。摧耶邪中以無心意無受行者。自無所著以謂由也。由無心意無受行等。便能滅配能說為異言。無心意無妄心體。此言略少。若具應言無心意識。心意識等有何差別。依如毗曇。就一事識隨義以分。義別五門。所謂名義業世施設。名者名心名意名識。義者集起是其心義。思量是意。別知是識。業者遠知名之為心。知未來法說之為遠。從來未起與身俱故。前知是意知過去法。續知是識知現在法。此乃約對三世境界以別其業。
世者。約就三世心體以別三種。未來說心。過去說意。現在說識。言施設者。界施設心。謂七心界。入施設意。所謂意入。陰施設識。若依慢伽七識名心。集起本故。意識名意。司諸塵故。五識名識。了現境故。今依後門識之。一字偈迮不論證實除舍。是以言無無受行者無妄心用。謂無受果行因心也。亦可。初言無心意者。無識陰也。言無受者。無受陰也。言無行者。無行陰也。略不說想。以偈迮故。此句明其自無所著。而悉摧伏諸外道者。能破邪執伏外之相。廣如經說。下明化正。三轉法輪正明所說。此名四諦以為法輪。從喻名之。如轉輪王所有輪寶能能摧剛強轉下眾生上升虛空。四諦如是能摧眾生惡不善法轉下眾生上入聖道。故說為輪。聖說授人目之為轉。轉別有三。一示相轉。如說三苦及八苦等是其苦諦。業煩惱等是其集諦。苦集盡處名為滅諦。戒定惠等是其道諦。如是一切。二者勸轉。苦汝當知。集汝當斷。滅汝當證。道汝當修。三者證轉。苦我已知。集我已斷。滅我已證。道我已修。三轉如是。初轉何處。波羅榛國仙人鹿苑。本為誰轉。憍陳如等。于大千者出其說處。于大千界百億閻浮同時轉也。其輪本來常清凈者。嘆其所說不同情取故言常凈。問曰。滅道常凈可爾。苦集染法雲何言凈。觀此破染能凈名凈
【現代漢語翻譯】 現代漢語譯本 『世』（Śasvatavāda）是指根據過去、現在、未來這三世的心體來區分三種狀態：未來稱為『心』（citta），過去稱為『意』（manas），現在稱為『識』（vijñāna）。 關於施設（Prajñapti），『界施設』（dhātu-prajñapti）指『心』，即七心界（seven dhātus of consciousness）；『入施設』（āyatana-prajñapti）指『意』，即意入（mind-door）；『陰施設』（skandha-prajñapti）指『識』。如果按照慢伽（Māṅga）的說法，七識被稱為『心』，因為它們是集起之根本；意識（mano-vijñāna）被稱為『意』，因為它掌管各種塵境；五識（pañca-vijñāna）被稱為『識』，因為它們了別現在的境界。 現在依照后一種說法來解釋『識』。一字偈（ekākṣara-gāthā）簡略而不論證真實，只是爲了去除捨棄。因此說『無無受行者』，是沒有虛妄的心用，即沒有感受果報和行為造因的心。也可以理解為，最初說的『無心意』，是沒有識陰（vijñāna-skandha）；說的『無受』，是沒有受陰（vedanā-skandha）；說的『無行』，是沒有行陰（saṃskāra-skandha）。省略不說想陰（saṃjñā-skandha），是因為偈頌簡略的緣故。這句表明自身沒有執著，而能夠摧伏所有外道，能夠破除邪見，降伏外道。 下面說明教化正法。三轉法輪（tri-parivarta-cakra）正是爲了闡明所說的內容。這被稱為四諦法輪（Four Noble Truths as Dharma Wheel），從比喻得名。如同轉輪王（cakravartin）所擁有的輪寶，能夠摧毀剛強，使下方的眾生上升到虛空。四諦也是如此，能夠摧毀眾生的惡不善法，使下方的眾生上升進入聖道，所以稱為『輪』。聖人宣說並授予他人，稱之為『轉』。『轉』有三種：一是示相轉（lakṣaṇa-parivarta），例如說三苦（three kinds of suffering）和八苦（eight kinds of suffering）等是苦諦（duḥkha-satya），業（karma）和煩惱（kleśa）等是集諦（samudaya-satya），苦集滅盡之處名為滅諦（nirodha-satya），戒（śīla）、定（samādhi）、慧（prajñā）等是道諦（mārga-satya），一切都是如此。二是勸轉（upadeśa-parivarta），即『苦，你應當知道；集，你應當斷除；滅，你應當證得；道，你應當修習』。三是證轉（sākṣātkriya-parivarta），即『苦，我已經知道；集，我已經斷除；滅，我已經證得；道，我已經修習』。三轉就是這樣。 最初在何處轉法輪？在波羅奈國（Varanasi）仙人鹿苑（Sarnath）。本來是為誰轉法輪？為憍陳如（Kauṇḍinya）等人。在大千世界（mahāsāhasra-lokadhātu）中宣說之處，在大千世界百億閻浮提（Jambudvīpa）同時轉法輪。法輪本來常清凈，讚歎其所說不同於情慾的執取，所以說常凈。問：滅諦和道諦常凈還可以理解，苦諦和集諦是染污之法，為什麼說凈？觀察此法能夠破除染污，因此稱為凈。
【English Translation】 English version 'Śasvatavāda' (Eternalism) refers to distinguishing three states based on the mind-essence of the three times: past, present, and future. The future is called 'citta' (mind), the past is called 'manas' (intellect), and the present is called 'vijñāna' (consciousness). Regarding Prajñapti (designation), 'dhātu-prajñapti' (element-designation) refers to 'citta', which is the seven dhātus of consciousness; 'āyatana-prajñapti' (sense-base designation) refers to 'manas', which is the mind-door; 'skandha-prajñapti' (aggregate-designation) refers to 'vijñāna'. According to Māṅga, the seven consciousnesses are called 'citta' because they are the root of accumulation; mano-vijñāna (mind-consciousness) is called 'manas' because it governs various sense objects; pañca-vijñāna (five consciousnesses) are called 'vijñāna' because they discern present states. Now, we explain 'vijñāna' according to the latter explanation. The ekākṣara-gāthā (single-syllable verse) is brief and does not discuss verification, but only aims to remove abandonment. Therefore, it says 'no non-receiver of actions', meaning there is no false mental activity, that is, no mind that experiences retribution and performs actions that create causes. It can also be understood as, the initial 'no mind' means there is no vijñāna-skandha (aggregate of consciousness); 'no receiver' means there is no vedanā-skandha (aggregate of feeling); 'no actions' means there is no saṃskāra-skandha (aggregate of mental formations). The saṃjñā-skandha (aggregate of perception) is omitted because the verse is brief. This sentence indicates that one is free from attachment and can subdue all heretics, able to refute wrong views and subjugate external paths. Below explains the teaching of the correct Dharma. The tri-parivarta-cakra (three turnings of the Dharma wheel) precisely clarifies what is being said. This is called the Four Noble Truths as Dharma Wheel, named from a metaphor. Just as the wheel-jewel possessed by a cakravartin (wheel-turning king) can destroy the strong and raise beings from below to the sky, the Four Noble Truths are also like this, able to destroy beings' evil and unwholesome dharmas, and raise beings from below to enter the holy path, so it is called 'wheel'. The sage proclaims and bestows it to others, calling it 'turning'. There are three kinds of 'turning': first, lakṣaṇa-parivarta (aspect-turning), such as saying the three kinds of suffering and eight kinds of suffering are duḥkha-satya (truth of suffering), karma and kleśa (afflictions) are samudaya-satya (truth of the origin of suffering), the place where suffering and its origin cease is called nirodha-satya (truth of cessation of suffering), and śīla (morality), samādhi (concentration), and prajñā (wisdom) are mārga-satya (truth of the path to the cessation of suffering), and so on. Second, upadeśa-parivarta (exhortation-turning), that is, 'Suffering, you should know; origin, you should abandon; cessation, you should realize; path, you should cultivate'. Third, sākṣātkriya-parivarta (realization-turning), that is, 'Suffering, I have known; origin, I have abandoned; cessation, I have realized; path, I have cultivated'. The three turnings are like this. Where was the Dharma wheel first turned? In Sarnath (Deer Park) in Varanasi. Who was the Dharma wheel originally turned for? For Kauṇḍinya and others. The place of proclamation in the mahāsāhasra-lokadhātu (great thousandfold world), the Dharma wheel was turned simultaneously in a hundred billion Jambudvīpa (rose-apple lands) in the great thousandfold world. The Dharma wheel is originally always pure, praising that what is said is different from the attachment to desires, so it is said to be always pure. Question: It is understandable that nirodha-satya and mārga-satya are always pure, but duḥkha-satya and samudaya-satya are defiled dharmas, why are they said to be pure? Observing that this Dharma can destroy defilement, therefore it is called pure.
。又此法相不同情取故亦名凈。下明僧寶。天人得道此為證者。約人顯法。六道俱益至論得聖。唯天與人故遍舉之。尋說悟聖名為得道。以此證成佛說不虛名此為證。又證如來所說清凈亦名為證。上來別舉三寶。於是現世間者總以結之。上明化始。下明化終。又復前明小乘法化。下明大乘。于中三句。前二教人令得涅槃后一化人令出生死。前兩句中以斯妙法濟群生者。用法教人。所謂以此大乘妙法濟度眾生。一受不退常寂然者。明受有益。一約在心名為一受。道行堅固稱曰不退。永證涅槃名常寂然。度老病死大醫王者。嘆佛化人出生死也。教斷集因不受來苦。是故名為度老病死。亦教度生。遏迮不說。以老病死苦遇粗重為是偏舉。佛能教人除斯苦患名大醫王。上來別嘆。當禮法海得無邊者。總以結敬。佛具多法名為法海。化德廣多名德無邊。
自下第三嘆佛心等。初先正嘆。孰聞已下結成可敬。前正嘆中先嘆如來不為緣動。于善已下讚歎如來於緣平等。此二之中各有法喻。前中初言譭譽不動。法說以嘆。緣有違順。毀違譽順。佛心平等不為其動。此言略少。若具論之。緣有八種。利衰譭譽稱譏苦樂是其八也。利衰二種約身以說財。榮潤已名之為利。殺縛事等說以為衰。譭譽稱譏就口而辨。遇惡罵辱名之為毀。過
【現代漢語翻譯】 現代漢語譯本：此外，這種法相不同於情識的執取，因此也稱為『凈』（清凈）。下面說明僧寶，『天人得道此為證者』，這是就人來彰顯法。六道眾生都能受益，但就證得聖果而言，只有天人和人道，所以普遍舉出。尋思佛所說的法而領悟聖道，稱為『得道』。用這些證成佛所說的不虛妄，稱為『此為證』。又用這些來證明如來所說的清凈，也稱為『證』。上面分別舉出三寶，『於是現世間者』，總括地加以總結。上面說明教化的開始，下面說明教化的終結。而且，前面說明小乘佛法的教化，下面說明大乘佛法。其中有三句，前兩句教導人們證得涅槃，后一句教化人們脫離生死。前兩句中，『以斯妙法濟群生者』，是用佛法來教導人們。所謂用這種大乘妙法濟度眾生，『一受不退常寂然者』，說明接受佛法的好處。『一受』是就內心而言，道行堅定稱為『不退』，永遠證得涅槃稱為『常寂然』。『度老病死大醫王者』，讚歎佛陀教化人們脫離生死。教導人們斷除集（煩惱）因，不再承受未來的痛苦，所以稱為『度老病死』。也教導人們度脫生，這裡省略不說，因為老病死苦更為粗重，所以偏舉這些。佛陀能夠教導人們去除這些苦患，稱為『大醫王』。上面分別讚歎，『當禮法海得無邊者』，總括地加以總結敬意。佛陀具足多種佛法，稱為『法海』，教化功德廣大眾多，稱為『德無邊』。 下面第三部分讚歎佛陀的心等等。首先是正面讚歎，『孰聞已下結成可敬』，總結成值得尊敬。前面正面讚歎中，首先讚歎如來不為外緣所動。『于善已下讚歎如來於緣平等』，讚歎如來對於各種因緣都平等對待。這兩部分中各有法和比喻。前面部分首先說『譭譽不動』，用佛法來比喻讚歎。外緣有違背和順從，毀是違背，譽是順從。佛陀的心平等，不為這些所動。這裡說得比較簡略，如果詳細論述，外緣有八種：利、衰、毀、譽、稱、譏、苦、樂，就是這八種。利和衰兩種是就身體來說的，獲得財富和榮耀稱為『利』，遭受殺害和束縛等事稱為『衰』。毀、譽、稱、譏是就口頭言語來分辨的，遭受惡意的謾罵和侮辱稱為『毀』，受到...
【English Translation】 English version: Furthermore, this Dharma characteristic is different from the grasping of emotions and is therefore also called 'pure' (凈, qīngjìng). The following explains the Sangha Jewel. 'Those who attain the Dao (道, Dào) among gods and humans are the proof of this,' this is to manifest the Dharma through people. All six realms benefit, but in terms of attaining sainthood, only gods and humans do, so it is universally mentioned. Contemplating the Dharma spoken by the Buddha and realizing the holy path is called 'attaining the Dao.' Using these to prove that what the Buddha said is not false is called 'the proof of this.' Also, using these to prove that the purity spoken by the Tathagata (如來, Rúlái) is also called 'proof.' Above, the Three Jewels are mentioned separately, 'Therefore, those who appear in the world,' is a general conclusion. Above explains the beginning of transformation, below explains the end of transformation. Moreover, the previous explains the transformation of the Hinayana (小乘, Xiǎochéng) Dharma, the following explains the Mahayana (大乘, Dàchéng). Among them, there are three sentences, the first two sentences teach people to attain Nirvana (涅槃, Nièpán), the last sentence transforms people to escape birth and death. In the first two sentences, 'Using this wonderful Dharma to save sentient beings,' is to teach people with the Dharma. So-called using this Mahayana wonderful Dharma to save sentient beings, 'Once received, never retreating, always in tranquility,' explains the benefits of receiving the Dharma. 'Once received' refers to the mind, firm practice of the Dao is called 'never retreating,' eternally attaining Nirvana is called 'always in tranquility.' 'Delivering from old age, sickness, and death, the great physician king,' praises the Buddha for transforming people to escape birth and death. Teaching people to cut off the cause of accumulation (集, jí) [afflictions] and no longer suffer future pain, therefore it is called 'delivering from old age, sickness, and death.' It also teaches people to deliver from birth, which is omitted here, because the suffering of old age, sickness, and death is more coarse and heavy, so these are mentioned preferentially. The Buddha is able to teach people to remove these sufferings, called 'the great physician king.' Above are separate praises, 'One should pay homage to the Dharma ocean and attain boundlessness,' is a general conclusion of reverence. The Buddha possesses many Dharmas, called 'Dharma ocean,' the merit of transformation is vast and numerous, called 'boundless merit.' Below, the third part praises the Buddha's mind, etc. First is the direct praise, 'Whoever hears, from then on, forms respect,' concludes into being worthy of respect. In the previous direct praise, first praises the Tathagata not being moved by external conditions. 'From goodness onwards, praises the Tathagata's equality towards conditions,' praises the Tathagata's equal treatment of all kinds of conditions. In these two parts, there are Dharma and metaphors. The previous part first says 'not moved by defamation and praise,' uses the Dharma to metaphorically praise. External conditions have opposition and compliance, defamation is opposition, praise is compliance. The Buddha's mind is equal, not moved by these. This is said relatively briefly, if discussed in detail, there are eight kinds of external conditions: gain, loss, defamation, praise, commendation, ridicule, suffering, and joy, these are the eight. Gain and loss are spoken of in terms of the body, obtaining wealth and glory is called 'gain,' suffering killing and bondage, etc., is called 'loss.' Defamation, praise, commendation, and ridicule are distinguished in terms of spoken words, suffering malicious curses and insults is called 'defamation,' receiving...
善談贊目之為譽。當惡而道名之曰譏。當善而論謂之為稱。苦樂就心。此之八種名世八法。在世同有。亦名八風。能動人心。如來於此悉皆不動。偈言要迮且舉譭譽。如須彌者喻顯不動。后中初言于善不善等以慈者。法說以嘆。順己名善。違己不善。佛皆慈之心等如空。喻說明等。上來別嘆。下結可敬。孰謂誰也。聞如是人中之寶而不尊敬而不歸承。
次下四行是第四段重訟前事。今奉世尊此徴蓋者。訟已向前蓋中事也。于中現我三千界者。訟前遍覆三千世界廣長悉現。諸天龍神所居宮者。訟前天宮龍神等宮悉現蓋中。悉現世間諸所有者。訟前須彌鐵圍山等。十力哀現是化變者。須荷佛恩。佛具十力。由十力尊哀愍我等現此化變。眾睹希有皆嘆佛者。訟前大眾睹佛神力嘆未曾有。我今稽首三界尊者。結已歸敬。
自下第五廣嘆余德。行別十五。相從為三段。初有兩行嘆佛身業。中間六行嘆佛口業。后之七行嘆佛意業。就身業中。大聖法王眾所歸者。嘆佛人高。凈心觀佛靡不欣者。嘆佛身妙靡猶無也。以佛身妙凈心觀者無不欣慶。除邪謗人。各見世尊在其前者。嘆佛化巧。以化巧故有感斯現。佛以過去業得此妙身相。無心於彼此而能應一切。斯則神力不共法者。結嘆顯勝。亦得名為結嘆顯異。他無此力故云
【現代漢語翻譯】 現代漢語譯本： 讚美說好話叫做『譽』（讚揚）。當應該批評的時候卻說好話叫做『譏』（諷刺）。當應該讚揚的時候才讚揚叫做『稱』（稱讚）。苦和樂都取決於內心。這八種情況被稱為『世八法』（世間的八種法則），在世間普遍存在，也叫做『八風』（八種能動搖人心的風），能夠動搖人心。如來對於這些都能完全不動心。偈語說，即使是譭謗和讚譽同時到來，（如來）也像須彌山一樣不動搖，這是用比喻來顯示不動心的狀態。後面的內容中，一開始說對於善和不善等，用慈悲心對待，這是用佛法來解釋，用讚歎的方式。順從自己的心意就說是『善』，違背自己的心意就說是『不善』，佛陀對於這些都以慈悲心平等對待，就像虛空一樣。這是用比喻來說明平等。以上是分別讚歎，下面是總結，說值得尊敬。『孰謂誰也』（誰會說呢），聽到這樣的人中之寶而不尊敬、不歸順呢？
接下來四行是第四段，再次陳述前面的事情。『今奉世尊此徴蓋者』（現在奉獻給世尊這個徴蓋），是陳述已經向前面的徴蓋中的事情。『于中現我三千界者』（在其中顯現我的三千大千世界），是陳述前面遍覆三千大千世界，廣闊而長遠地全部顯現。『諸天龍神所居宮者』（諸天龍神所居住的宮殿），是陳述前面天宮、龍神等的宮殿全部在徴蓋中顯現。『悉現世間諸所有者』（全部顯現世間所有的一切），是陳述前面須彌山、鐵圍山等。『十力哀現是化變者』（具有十種力量的佛陀哀憫我們而顯現這種變化），需要承受佛的恩德。佛具有十種力量，因為具有十種力量的尊者哀憫我們，才顯現這種變化。『眾睹希有皆嘆佛者』（大眾看到這種稀有景象都讚歎佛陀），是陳述前面大眾看到佛的神力，讚歎前所未有。『我今稽首三界尊者』（我現在稽首頂禮三界至尊），是總結並歸敬。
從下面第五段開始，廣泛讚歎佛陀的其他功德。分為十五行，按照內容分為三段。開始的兩行讚歎佛陀的身業，中間六行讚歎佛陀的口業，後面的七行讚歎佛陀的意業。就身業來說，『大聖法王眾所歸者』（偉大的聖者、法王，是眾人所歸依的），是讚歎佛陀的地位高貴。『凈心觀佛靡不欣者』（用清凈的心觀佛，沒有不欣喜的），是讚歎佛陀的身體美妙，『靡』就是『無』的意思。因為佛陀的身體美妙，所以用清凈的心觀佛的人沒有不欣喜慶幸的。『除邪謗人。各見世尊在其前者』（除了心懷邪念、誹謗佛法的人，每個人都看到世尊在自己面前），是讚歎佛陀的化身巧妙。因為化身巧妙，所以有感應就顯現。佛陀以過去所修的業力得到這種美妙的身相，雖然沒有分別心，卻能應現一切。『斯則神力不共法者』（這就是佛陀的神力，是不共之法），是總結讚歎，顯示殊勝。也可以說是總結讚歎，顯示與衆不同。因為其他人沒有這種力量，所以說是不共之法。
【English Translation】 English version: Praising good words is called 'yu' (譽, praise). Speaking well when one should criticize is called 'ji' (譏, ridicule). Praising when one should praise is called 'cheng' (稱, commendation). Suffering and joy depend on the mind. These eight situations are called the 'Eight Worldly Dharmas' (世八法, the eight worldly conditions), which are common in the world, also known as the 'Eight Winds' (八風, eight winds) that can move people's hearts. The Tathagata is completely unmoved by these. The verse says that even when slander and praise come at the same time, (the Tathagata) is as unshakable as Mount Sumeru, which is used as a metaphor to show the state of being unmoved. In the following content, it initially says to treat good and bad with compassion, which is explained using the Dharma and in a way of praise. Following one's own mind is called 'good,' and going against one's own mind is called 'bad.' The Buddha treats these equally with compassion, like the emptiness of space. This is using a metaphor to explain equality. The above is separate praise, and the following is a conclusion, saying it is worthy of respect. 'Shu wei shui ye' (孰謂誰也, Who would say?), who would not respect and submit to such a treasure among people upon hearing of it?
The next four lines are the fourth section, restating the previous matter. 'Jin feng Shi Zun ci zheng gai zhe' (今奉世尊此徴蓋者, Now offering this canopy to the World Honored One), is stating the matters already in the canopy. 'Yu zhong xian wo san qian jie zhe' (于中現我三千界者, In it appears my three thousand great thousand worlds), is stating that the three thousand great thousand worlds are completely revealed, vast and long. 'Zhu tian long shen suo ju gong zhe' (諸天龍神所居宮者, The palaces where the devas and nagas reside), is stating that the palaces of the devas, nagas, etc., are all revealed in the canopy. 'Xi xian shi jian zhu suo you zhe' (悉現世間諸所有者, All that exists in the world is revealed), is stating the Sumeru Mountain, Iron Ring Mountains, etc. 'Shi li ai xian shi hua bian zhe' (十力哀現是化變者, The Buddha with ten powers compassionately manifests this transformation), it is necessary to receive the Buddha's grace. The Buddha has ten powers, and because the Venerable One with ten powers has compassion for us, this transformation is manifested. 'Zhong du xi you jie tan Fo zhe' (眾睹希有皆嘆佛者, The assembly sees this rare sight and praises the Buddha), is stating that the assembly saw the Buddha's divine power and praised it as unprecedented. 'Wo jin qi shou san jie zun zhe' (我今稽首三界尊者, I now prostrate and pay homage to the Honored One of the Three Realms), is a conclusion and return of respect.
Starting from the fifth section below, there is extensive praise for the Buddha's other virtues. It is divided into fifteen lines, and according to the content, it is divided into three sections. The first two lines praise the Buddha's bodily karma, the middle six lines praise the Buddha's verbal karma, and the last seven lines praise the Buddha's mental karma. Regarding bodily karma, 'Da sheng fa wang zhong suo gui zhe' (大聖法王眾所歸者, The great sage, Dharma king, is the one to whom all return), is praising the Buddha's noble status. 'Jing xin guan Fo mi bu xin zhe' (凈心觀佛靡不欣者, Those who observe the Buddha with a pure heart are without exception joyful), is praising the Buddha's beautiful body, 'mi' (靡) meaning 'none.' Because the Buddha's body is beautiful, those who observe the Buddha with a pure heart are without exception joyful and fortunate. 'Chu xie bang ren. Ge jian Shi Zun zai qi qian zhe' (除邪謗人。各見世尊在其前者, Except for those with evil thoughts and those who slander the Dharma, everyone sees the World Honored One before them), is praising the Buddha's skillful transformation. Because the transformation is skillful, there is a manifestation when there is a response. The Buddha obtained this beautiful physical form through the karma cultivated in the past, and although there is no discriminating mind, it can respond to everything. 'Si ze shen li bu gong fa zhe' (斯則神力不共法者, This is the Buddha's divine power, which is an uncommon Dharma), is a concluding praise, showing superiority. It can also be said to be a concluding praise, showing distinctiveness. Because others do not have this power, it is said to be an uncommon Dharma.
不共法。就嘆口中初有兩行。讚歎如來隨音異說。佛以一音演說法者。發言不異。眾生隨類各得解者。悟解不同。泛解有二。一約真說一。如來真實常法螺聲相名為一音。眾生於中種種異解。如一真身種種異現。如來真實常寂之聲名法螺音。恒有恒無名常寂聲。于凈耳者無時不聞名為恒有。有非新發。無凈身者無時暫聞。名為恒無。無非始性。二就應說一。于中有二。一約方言以說一音。如未或時作一胡音。眾生於中解種種語。余亦如是。二約法說一。如來或時說一佈施名為一音。眾生於中解種種法。余亦如是。今此所論就應辨一等。就應中此偈約就方言以說一音。眾生於中解種種語故云隨類各得解矣。皆謂世尊同其語者。謂偏同己。斯則神力結嘆顯勝。次有兩行。讚歎如來隨法異說。佛以一音演說法者。發言不異。眾生各各隨所解者。悟解不同。如來或時對一眾生說一種法名一音說。眾生於中解種種義名各各解。普得受行獲其利者。起行異也。斯則神力結嘆顯勝。下有兩行讚歎如來隨心異說。佛以一音演說法者。發言不殊此亦是其隨法一矣。或有恐怖或歡喜等生心各以取說一法。有人專謂說己罪過當墮惡道。所以恐怖。有人專謂說己善業當生善處。所以歡喜。有人專謂呵己過非。所以厭離。有人專謂教己善義聞法生
【現代漢語翻譯】 現代漢語譯本 不共法。就讚歎口中最初有兩行偈頌。讚歎如來能隨眾生的不同根性，用不同的語言說法。『佛以一音演說法者，發言不異』，意思是佛用一種聲音說法，所發出的言語沒有不同。『眾生隨類各得解者』，意思是眾生根據各自的類別而理解，領悟和理解的內容不同。普遍的解釋有兩種。一是依據真諦來說一音。如來真實不變的法螺聲相稱為一音。眾生從中產生種種不同的理解，就像一個真身顯現出種種不同的形象。如來真實不變寂靜的聲音稱為法螺音。『恒有恒無名常寂聲』，永遠存在和永遠不存在稱為常寂聲。對於清凈耳朵的人來說，沒有聽不到的時候，稱為恒有，這種有不是新產生的。沒有清凈身的人，沒有一時一刻能聽到，稱為恒無，這種無不是初始的本性。二是依據應機說法來說一音。其中有兩種。一是依據各地方言來說一音。比如佛有時說一種胡人的語言，眾生從中理解種種不同的語言，其他的也像這樣。二是依據佛法來說一音。如來有時說一種佈施，稱為一音。眾生從中理解種種不同的佛法，其他的也像這樣。現在這裡所討論的，是依據應機說法來辨別一音等等。在應機說法中，這首偈頌是依據各地方言來說一音，眾生從中理解種種不同的語言，所以說『隨類各得解矣』。『皆謂世尊同其語者』，意思是都認為世尊說的是和自己一樣的語言，意思是隻和自己相同。這則是用神力來總結讚歎，顯示殊勝之處。接下來有兩行偈頌，讚歎如來能隨佛法的不同而說法。『佛以一音演說法者，發言不異』，意思是佛用一種聲音說法，所發出的言語沒有不同。『眾生各各隨所解者，悟解不同』，意思是眾生各自根據所理解的，領悟和理解的內容不同。如來有時對一個眾生說一種法，稱為一音說。眾生從中理解種種不同的意義，稱為各自理解。『普得受行獲其利者』，意思是普遍得到接受奉行，獲得利益，是修行不同。這則是用神力來總結讚歎，顯示殊勝之處。下面有兩行偈頌，讚歎如來能隨眾生的心意不同而說法。『佛以一音演說法者，發言不殊』，意思是佛用一種聲音說法，所發出的言語沒有差別，這也是隨佛法一音。或者有人因為恐怖，或者因為歡喜等等，產生不同的心，各自根據自己的心意來理解所說的一種法。有人專門認為說的是自己的罪過，應當墮入惡道，所以感到恐怖。有人專門認為說的是自己的善業，應當生到善處，所以感到歡喜。有人專門認為呵斥的是自己的過錯，所以厭惡遠離。有人專門認為教導的是自己的善義，聽聞佛法產生信心。
【English Translation】 English version The Uncommon Dharmas. Then, initially, there are two lines in praise from the mouth, extolling the Tathagata's (如來, Buddha) ability to preach differently according to the sounds. 'The Buddha (佛) uses one sound to expound the Dharma (法), the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different. 'Sentient beings (眾生) each understand according to their kind,' meaning sentient beings understand according to their respective categories, and the comprehension and understanding are different. There are two general explanations. First, based on the truth, it speaks of one sound. The Tathagata's true and constant conch sound is called one sound. Sentient beings generate various different understandings from it, just as one true body manifests various different forms. The Tathagata's true, constant, and silent sound is called the conch sound. 'Constantly existing and constantly non-existing is called the constant silent sound,' eternally existing and eternally non-existing is called the constant silent sound. For those with pure ears, there is no time when they do not hear it, called constantly existing, and this existence is not newly generated. Those without pure bodies cannot hear it even for a moment, called constantly non-existing, and this non-existence is not the original nature. Second, based on expedient preaching, it speaks of one sound. There are two types within this. First, it speaks of one sound based on local languages. For example, the Buddha sometimes speaks in one barbarian language, and sentient beings understand various different languages from it, and the rest are like this. Second, it speaks of one sound based on the Dharma. The Tathagata sometimes speaks of one act of giving (佈施), called one sound. Sentient beings understand various different Dharmas from it, and the rest are like this. What is being discussed here is to distinguish one sound based on expedient preaching, etc. Within expedient preaching, this verse speaks of one sound based on local languages, and sentient beings understand various different languages from it, hence it says 'each understands according to their kind.' 'All say that the World Honored One (世尊) speaks their language,' meaning they think it is the same as their own language, meaning only the same as themselves. This is then using divine power to summarize and praise, showing the superiority. Next, there are two lines of verse, praising the Tathagata's ability to preach differently according to the Dharma. 'The Buddha uses one sound to expound the Dharma, the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different. 'Sentient beings each understand according to what they comprehend, the comprehension is different,' meaning sentient beings each understand according to what they comprehend, and the comprehension and understanding are different. The Tathagata sometimes speaks one Dharma to one sentient being, called speaking with one sound. Sentient beings understand various different meanings from it, called each understanding. 'Universally receiving and practicing and obtaining its benefits,' meaning universally receiving and practicing and obtaining benefits, is different practice. This is then using divine power to summarize and praise, showing the superiority. Below are two lines of verse, praising the Tathagata's ability to preach differently according to the minds of sentient beings. 'The Buddha uses one sound to expound the Dharma, the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different, this is also following the one sound of the Dharma. Or someone may feel fear, or joy, etc., generating different minds, and each understands the one Dharma spoken according to their own mind. Someone specifically thinks that their sins are being spoken of, and that they should fall into evil paths, so they feel fear. Someone specifically thinks that their good deeds are being spoken of, and that they should be born in good realms, so they feel joy. Someone specifically thinks that their faults are being criticized, so they feel aversion and detachment. Someone specifically thinks that their good meanings are being taught, and they generate faith upon hearing the Dharma.
信。所以斷疑。斯則神力結嘆顯勝。下嘆意中。初四行偈嘆佛德備。后三行偈嘆佛解具。前四行中初兩行偈嘆佛智德。后兩行偈嘆佛斷德。此二之中各自利利他之別。前智德中。稽首十力大精進者。嘆佛十力力。由勤成故嘆精進。稽首己得無所畏者。嘆佛四無畏。先成在己故云己得。稽首住于不共者。嘆佛十八不共法也。此嘆自德。向前文中先舉其德后結稽首。今此文中先彰稽首后出其德。文之左右。稽首一切大道師者。嘆其利他。下斷德中先嘆自德。稽首能斷眾結縛者。除其滅障。稽首已到于彼岸者。明證滅果。涅槃彼岸隨證名到。亦可。前言能斷結縛離生死因能到彼岸出生死果。下明利他。稽首能度諸世間者。謂能度于眾生世間出生死因離生死果。能教眾生出生死果度生死因得有餘滅。稽首永離生死道者。得無餘滅。上明得備下明解具。悉知眾生來去相者。明能知人。來謂未來。去是過去。以偈迮故不說現在。下明知法。善於諸法得解脫者。總明知法。于諸法中心無偏著名得解脫。下別顯之。不著世間如蓮華者。于有不染此明離愛。常善入于空寂行者。于空能解。此明離見。達諸法相無掛礙者。於法能知。此明離癡。稽首如空無所依者。于空能證。明離妄相。如空平等更無所依。佛亦如是。證心平等無所取著。故
【現代漢語翻譯】 信。所以斷疑。因此斷除疑惑。這便是神力所結，嘆爲殊勝。下面讚歎佛的意境。最初四行偈頌讚嘆佛的功德完備，後面三行偈頌讚嘆佛的智慧具足。前面的四行中，最初兩行偈頌讚嘆佛的智慧之德，後面兩行偈頌讚嘆佛的斷除之德。這二者之中，各自有利己利他的區別。前面的智慧之德中，『稽首十力大精進者』，讚歎佛的十力（如來所具有的十種力），力量由勤奮而成，所以讚歎精進。『稽首己得無所畏者』，讚歎佛的四無畏（佛陀的四種無所畏懼的自信）。先成就於自身，所以說『己得』。『稽首住于不共者』，讚歎佛的十八不共法（佛所獨有的十八種功德）。這是讚歎自身的功德。向前面的經文中，先舉出功德，后總結稽首。現在這篇文中，先彰顯稽首，后說出功德，這是文采的左右映襯。 『稽首一切大道師者』，讚歎佛的利他。下面的斷德中，先讚歎自身的功德。『稽首能斷眾結縛者』，去除其滅障。『稽首已到于彼岸者』，表明證得滅的果位。涅槃（佛教修行的最終目標）的彼岸，隨著證悟而得名。也可以說，前面說能斷除結縛，脫離生死之因，能到達彼岸，出生死之果。下面說明利他。『稽首能度諸世間者』，是指能夠度化眾生世間，出生死之因，脫離生死之果。能教導眾生出生死之果，度脫生死之因，獲得有餘涅槃。『稽首永離生死道者』，獲得無餘涅槃。上面說明功德完備，下面說明智慧具足。『悉知眾生來去相者』，說明能知人。『來』指未來，『去』是過去。因為偈頌簡略，所以沒有說現在。下面說明知法。『善於諸法得解脫者』，總括說明知法。對於諸法，心中沒有偏頗執著，獲得解脫。下面分別顯示：『不著世間如蓮華者』，處於有而不染著，這是說明離愛。『常善入于空寂行者』，對於空能夠理解，這是說明離見。『達諸法相無掛礙者』，對於法能夠知曉，這是說明離癡。『稽首如空無所依者』，對於空能夠證悟，說明離妄相。如同虛空平等，更無所依靠，佛也是這樣，證悟心性平等，沒有所取所著，所以。
【English Translation】 Faith. Therefore, doubts are severed. Thus, divine power is manifested, extolled as supreme. The following praises the Buddha's state of mind. The initial four lines of the verse praise the Buddha's complete virtues, and the subsequent three lines praise the Buddha's complete wisdom. Among the first four lines, the first two lines praise the Buddha's wisdom, and the latter two lines praise the Buddha's virtue of severance. Within these two, there is a distinction between benefiting oneself and benefiting others. In the preceding wisdom virtue, 'I bow to the one with the ten powers and great diligence,' praising the Buddha's ten powers (the ten powers possessed by the Tathagata), strength arising from diligence, hence praising diligence. 'I bow to the one who has attained fearlessness,' praising the Buddha's four fearlessnesses (the Buddha's four kinds of fearless confidence). First accomplished in oneself, hence 'attained'. 'I bow to the one who abides in the unshared,' praising the Buddha's eighteen unshared qualities (the eighteen unique virtues of the Buddha). This praises self-virtue. In the preceding text, the virtues are mentioned first, followed by the conclusion of bowing. In this text, the bowing is emphasized first, followed by the virtues, a mirroring of literary style. 'I bow to the teacher of all great paths,' praising the Buddha's altruism. In the following virtue of severance, self-virtue is praised first. 'I bow to the one who can sever the bonds of all fetters,' removing their obstructions to extinction. 'I bow to the one who has reached the other shore,' clarifying the attainment of the fruit of extinction. Nirvana (the ultimate goal of Buddhist practice), the other shore, is named according to the realization. Alternatively, it can be said that the preceding states the ability to sever fetters, escape the cause of birth and death, reach the other shore, and emerge from the fruit of birth and death. The following clarifies altruism. 'I bow to the one who can liberate all worlds,' referring to the ability to liberate sentient beings from the world, from the cause of birth and death, and from the fruit of birth and death. Able to teach sentient beings to emerge from the fruit of birth and death, liberate from the cause of birth and death, and attain Nirvana with remainder. 'I bow to the one who has eternally departed from the path of birth and death,' attaining Nirvana without remainder. The above clarifies the completeness of virtues, and the following clarifies the completeness of wisdom. 'Knowing all the aspects of beings' coming and going,' clarifying the ability to know people. 'Coming' refers to the future, and 'going' refers to the past. Because the verse is concise, the present is not mentioned. The following clarifies knowing the Dharma. 'Skilled in all dharmas, attaining liberation,' summarizing the knowledge of the Dharma. Regarding all dharmas, the mind has no bias or attachment, attaining liberation. The following shows it separately: 'Not attached to the world like a lotus flower,' being in existence without being tainted, this clarifies detachment from love. 'Always skillfully entering the practice of emptiness and tranquility,' being able to understand emptiness, this clarifies detachment from views. 'Understanding the characteristics of all dharmas without hindrance,' being able to know the Dharma, this clarifies detachment from ignorance. 'I bow to the one who is like emptiness, without reliance,' being able to realize emptiness, clarifying detachment from false appearances. Like emptiness, equal and without reliance, the Buddha is also like this, realizing the equality of mind, without grasping or attachment, therefore.
無所依。獻蓋至此望前為正望。后仍有起發之義。故亦名序。
自下一段唯是正宗。因寶積請如來正顯凈土因果。于中有二。從初乃至隨其心凈則佛土凈以為初段。爾時舍利承佛威神下為第二段。此二段中總相粗分。初段偏明凈土之因。設使舉果對以顯因。後段偏明凈土之果。以實細論。初段因於寶積啟請具明凈土因之與果。後段因於舍利疑念拂疑顯凈以成前義。前中有四。一寶積等啟請為由。二如來讚歎敕聽許說。三寶積等奉教聽受。四佛廣為說。初中寶積標列請人。說此偈已結前起后。白佛世尊啟告所請。皆已發心由己所愿。前睹如來合蓋現變顯不思議。生心願求名為發心。諸人齊發故云皆發。發之已意故言已發。阿耨菩提是外國語。此名無上正真正道。阿之言無。耨多羅名上。三名為王。藐之言真。三複名正。菩提稱道。勤求此道名為發心。菩提心義后當具論。何故道此心為行本。明已有本唯須修行生后請也。愿聞得下正宣請辭。愿聞得佛國土清凈彰己所求。求聞當果。愿聞得佛。求聞正果。愿聞土凈。求聞依果。此成依果約以辨。唯愿世尊說諸菩薩凈佛土行者。諸說土因。唯是敬辭。亦是專義。專求如來說凈土行故言唯愿。前就果德彰己愿聞。略不請說。此就行中唯明請說不彰愿聞。言之隱顯道理齊通
【現代漢語翻譯】 現代漢語譯本 無所依（沒有依靠）。獻蓋至此，希望前面是正望（正確的期望），後面仍然有啓發的意思，所以也叫做序（開端）。
從下一段開始，全部都是正宗（主要內容）。因為寶積（Ratnakuta，菩薩名）請問如來（Tathagata，佛的稱號）來正面闡述凈土（Pure Land）的因果。其中有兩部分。從開始到『隨其心凈則佛土凈』（隨著他的心清凈，那麼佛土就清凈）作為第一段。『爾時舍利承佛威神』（那時舍利子依靠佛的威神力）以下為第二段。這兩段中，總體上粗略地劃分，第一段側重闡明凈土的因。假設用果來對照以顯示因。后一段側重闡明凈土的果。如果從實際細微處來討論，第一段因為寶積的啟請，詳細地闡明了凈土的因和果。后一段因為舍利（Sariputra，佛陀十大弟子之一）的疑念，拂去疑慮，彰顯清凈，來成就前面的意義。前面一段中有四個部分：一是寶積等人的啟請作為緣由；二是如來讚歎並命令聽講，允許解說；三是寶積等人奉行教導，聽受教誨；四是佛廣泛地為他們解說。第一部分中，寶積標明列出請教的人，說完這個偈頌后，總結前面，開啟後面。稟告佛世尊，啟告所請教的內容，都已經發心，由於自己的願望。先前看到如來合蓋顯現變化，顯示不可思議，產生心願，希望得到，叫做發心。眾人一起發心，所以說『皆發』（都發）。發出的已經表達了意願，所以說『已發』（已經發）。阿耨菩提（Anuttara-samyak-sambodhi）是外國語，這裡叫做無上正真正道。阿的意思是無，耨多羅的意思是上，三的意思是王，藐的意思是真，三複的意思是正，菩提稱作道。勤奮追求這個道，叫做發心。菩提心的意義，後面會詳細論述。為什麼說這個心是行為的根本？說明已經有了根本，只需要修行，產生後面的請教。『愿聞得下』（希望聽聞得到）正式宣說請教的言辭。『愿聞得佛國土清凈』（希望聽聞得到佛的國土清凈）彰顯自己所求。求聞當來的果。『愿聞得佛』（希望聽聞得到佛），求聞正果。『愿聞土凈』（希望聽聞國土清凈），求聞依果。這成就了依果的約定來辨別。『唯愿世尊說諸菩薩凈佛土行者』（只希望世尊解說諸位菩薩清凈佛土的修行），都是說凈土的因。『唯是敬辭』（只是敬辭），也是專一的意思。專一地求如來說凈土的修行，所以說『唯愿』（只希望）。前面就果德來彰顯自己希望聽聞，略去了不請解說。這裡就修行中只說明請解說，不彰顯希望聽聞。言語的隱藏和顯露，道理是相通的。
【English Translation】 English version Without reliance (having no support). Offering the canopy here, hoping that the front is the correct expectation, and the back still has the meaning of inspiration, so it is also called the preface (beginning).
From the next paragraph onwards, all are the main points. Because Ratnakuta (寶積, name of a Bodhisattva) asked the Tathagata (如來, title of a Buddha) to positively explain the cause and effect of the Pure Land (凈土). There are two parts in it. From the beginning to 'as his mind is pure, then the Buddha land is pure' (隨其心凈則佛土凈) as the first paragraph. 'Then Sariputra, relying on the Buddha's majestic power' (爾時舍利承佛威神) below is the second paragraph. In these two paragraphs, generally and roughly divided, the first paragraph focuses on clarifying the cause of the Pure Land. Suppose using the effect to compare to show the cause. The latter paragraph focuses on clarifying the effect of the Pure Land. If discussing from the actual subtle point, the first paragraph, because of Ratnakuta's request, elaborately clarifies the cause and effect of the Pure Land. The latter paragraph, because of Sariputra's (舍利, one of the Buddha's ten great disciples) doubts, dispels doubts, highlights purity, to accomplish the previous meaning. There are four parts in the previous paragraph: one is Ratnakuta's request as the reason; two is the Tathagata praising and ordering to listen, allowing explanation; three is Ratnakuta and others following the teachings, listening to the teachings; four is the Buddha extensively explaining for them. In the first part, Ratnakuta marks and lists the people who ask for advice, after saying this verse, summarizes the front and opens the back. Reporting to the Buddha World-Honored One, announcing the content of the request, has already made a vow, due to one's own wishes. Previously seeing the Tathagata closing the canopy and showing changes, showing the inconceivable, generating a wish, hoping to obtain, is called making a vow. Everyone makes a vow together, so it is said 'all make' (皆發). The issued has already expressed the intention, so it is said 'already issued' (已發). Anuttara-samyak-sambodhi (阿耨菩提) is a foreign language, here called the unsurpassed, correct, and true path. 'A' means no, 'nuttara' means above, 'sam' means king, 'myak' means true, 'sam-bok' means correct, 'bodhi' is called the path. Diligently pursuing this path is called making a vow. The meaning of the Bodhi mind will be discussed in detail later. Why is this mind said to be the root of behavior? It shows that there is already a root, only need to cultivate, to produce the later request. 'Hoping to hear and obtain below' (愿聞得下) formally declares the words of request. 'Hoping to hear and obtain the Buddha land purity' (愿聞得佛國土清凈) highlights what one seeks. Seeking to hear the coming effect. 'Hoping to hear and obtain the Buddha' (愿聞得佛), seeking to hear the correct effect. 'Hoping to hear the land purity' (愿聞土凈), seeking to hear the dependent effect. This achieves the agreement of the dependent effect to distinguish. 'Only wishing the World-Honored One to explain the practitioners of purifying the Buddha land by all Bodhisattvas' (唯愿世尊說諸菩薩凈佛土行者), all are saying the cause of the Pure Land. 'Only respectful words' (唯是敬辭), is also the meaning of concentration. Concentratedly seeking the Tathagata to speak of the practice of the Pure Land, so it is said 'only wish' (唯愿). Previously, based on the virtue of the effect, highlighting one's own hope to hear, omitting the request for explanation. Here, in the practice, only explaining the request for explanation, not highlighting the hope to hear. The concealment and revelation of words, the principles are interlinked.
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自下第二如來嘆問敕聽許說。先嘆。次敕。后許宣說。嘆中善哉是總嘆也。善猶好也。所請事好故名為善哉。是助辭。乃能為諸菩薩問于如來凈土之行。出其善事。乃者是其。□越之辭。無量眾生皆不能問。至汝方堪故曰乃能。前兩句中據后以嘆。是故偏言為諸菩薩問凈土行。若就前句。應言乃能愿聞得佛國土清凈。略不云耳。諦聽善思敕誡辭。諦謂審諦。善謂委善。諦聽得善思得義故並敕之。念能堅持文義不失。故復教念當爲汝說於是寶積及五百等是第三段奉教聽受。
自下第四佛為廣說。于中應先解凈土義。然後釋文義。如別章。文中有二。一約大悲隨有之行宣說眾生以為佛土。二直心不約就出世恒菩提行說直心等而為佛土。前中有三段。一總說眾生以為佛土。二所以下釋前眾生為佛土義。取土為生故名眾生以為佛土。三所以下轉釋為眾生取佛土義。初中眾生是佛土者。緣中說土。土因悲得。悲由生起。以有眾生菩薩起悲。悲故得土。故名眾生為佛土耳。無限大悲等眾生界情無分限故。名一切眾生之類悉為佛土。第二釋中所以者何。問前起后。土是己報。所以乃說他眾生類為我佛土下對釋之。釋意如何。菩薩取土原為眾生。得土生由故名眾生而為佛土。文中四句。前二為于地前眾生。后二為于地
【現代漢語翻譯】 現代漢語譯本：
從下面第二段開始，是如來讚歎、提問、敕令聽講並允許宣說。先是讚歎，然後是敕令，最後是允許宣說。讚歎中，『善哉』是總體的讚歎。『善』是好的意思，所請求的事情是好的，所以稱為『善哉』。『是』是助詞。『乃能為諸菩薩問于如來凈土之行』，讚揚其善事。『乃』是『其』，是超越的措辭。無量眾生都不能問，只有你才堪勝任，所以說『乃能』。前兩句中，根據後文來讚歎，所以偏重說『為諸菩薩問凈土之行』。如果就前一句而言，應該說『乃能愿聞得佛國土清凈』，只是省略了沒有說而已。『諦聽善思』是敕誡之辭。『諦』是審諦，『善』是委善。審諦地聽才能理解，委善地思考才能得義，所以一併敕令。『念能堅持文義不失』，所以又教導要憶念，（這樣）才能為你宣說。於是寶積（Ratnakuta）(菩薩名)及五百（比丘）等是第三段，奉教聽受。
從下面第四段開始，佛為大眾廣說。其中應該先解釋凈土的含義，然後解釋文中的意義，如別的章節一樣。文中有兩層含義：一是依據大悲隨順有情的行為，宣說眾生即是佛土；二是直指本心，不依據出世間的恒常菩提之行，說直心等即是佛土。前一種含義中有三段：一是總說眾生即是佛土；二是『所以下』解釋前面眾生即是佛土的含義，取土是爲了眾生，所以說眾生即是佛土；三是『所以下』轉而解釋為眾生取佛土的含義。最初一段中，『眾生是佛土者』，緣起中說土，土因悲而得，悲由眾生而起。因為有眾生，菩薩才生起悲心，因為有悲心，才能得到佛土，所以說眾生即是佛土。無限的大悲等同眾生界，情沒有分限，所以說一切眾生之類都是佛土。第二段解釋中，『所以者何』，用提問來引起下文。佛土是自己的果報，為什麼說他眾生類是我的佛土呢？下面進行對釋。解釋的含義是什麼呢？菩薩取土原本是爲了眾生，得到佛土的產生也是因為眾生，所以說眾生即是佛土。文中四句，前兩句是對於地前的眾生，后兩句是對於地上的眾生。
【English Translation】 English version:
From the second part below, the Tathagata praises, questions, commands listening, and permits the explanation. First is praise, then command, and finally permission to explain. In the praise, 'Excellent!' is the overall praise. 'Excellent' means good, and the matter requested is good, so it is called 'Excellent!'. 'Is' is an auxiliary word. 'Being able to ask the Tathagata about the practice of Pure Land for all Bodhisattvas' praises their good deeds. 'Being able' means 'it is', a surpassing term. Countless beings cannot ask, only you are worthy, so it is said 'being able'. In the first two sentences, the praise is based on the latter part, so it emphasizes 'asking about the practice of Pure Land for all Bodhisattvas'. If it were based on the first sentence, it should say 'being able to wish to hear about obtaining the purity of the Buddha's land', but it is omitted. 'Listen attentively and think carefully' are words of command and admonition. 'Attentively' means carefully, 'carefully' means thoroughly. Listening attentively allows understanding, and thinking carefully allows obtaining meaning, so they are commanded together. 'Remembering allows upholding the meaning of the text without loss', so it is also taught to remember, (so that) it can be explained to you. Then Ratnakuta (寶積)(name of a Bodhisattva) and the five hundred (bhikkhus) etc. are the third part, receiving the teaching and listening.
From the fourth part below, the Buddha broadly explains to the assembly. Among them, the meaning of Pure Land should be explained first, and then the meaning of the text, as in other chapters. There are two meanings in the text: one is based on great compassion following sentient beings' actions, explaining that sentient beings are the Buddha Land; the other is directly pointing to the mind, not based on the transcendental constant Bodhi practice, saying that direct mind etc. are the Buddha Land. In the former meaning, there are three parts: one is the general statement that sentient beings are the Buddha Land; the second is 'the reason below' explaining the meaning of the previous sentient beings being the Buddha Land, taking the land is for sentient beings, so it is said that sentient beings are the Buddha Land; the third is 'the reason below' turning to explain the meaning of sentient beings taking the Buddha Land. In the initial part, 'sentient beings are the Buddha Land', the arising says the land, the land is obtained because of compassion, and compassion arises from sentient beings. Because there are sentient beings, Bodhisattvas arise compassion, and because there is compassion, the Buddha Land can be obtained, so it is said that sentient beings are the Buddha Land. Limitless great compassion is equal to the realm of sentient beings, and emotions have no limits, so it is said that all kinds of sentient beings are the Buddha Land. In the second paragraph of explanation, 'what is the reason', using questions to lead to the following text. The Buddha Land is one's own retribution, why is it said that other sentient beings are my Buddha Land? The following is a counter-explanation. What is the meaning of the explanation? Bodhisattvas originally take the land for sentient beings, and the generation of the Buddha Land is also because of sentient beings, so it is said that sentient beings are the Buddha Land. In the four sentences in the text, the first two sentences are for sentient beings before the ground, and the last two sentences are for sentient beings on the ground.
上眾生。前兩句中化。始調終化者。化于種性已前令生信解。調者調于種性。已上令起行修。亦可。化者化令生善。善心先無今忽令有。故名為化。言調伏者。調令離過。離過順法。故名調伏。菩薩隨所化生而耳佛土者。為依凈土化人生善故取佛土。如彌陀界一生其中永善不退。隨所調伏眾生而取佛土者。為依凈土調人離惡故取佛土。如彌陀界一生其中永離諸過。后兩句中。入佛惠者。趣入佛果起菩薩根修起行因。亦可。入惠定惠莊嚴起菩薩根。是福莊嚴。文中初言隨諸眾生。應以何國入佛惠者。隨物所宜故言應。以為依凈土攝諸菩薩修惠莊嚴故取佛土。初地已上皆入三世諸佛智地。為教眾生入是智地故取佛土。應以何國起菩薩根而取佛土者。應以如前為依凈土攝諸菩薩修福莊嚴故取凈土。菩薩所行能為佛本。就人以彰名菩薩根亦可。菩薩行中相起初為后本名菩薩根。但諸眾生藉處不同起道各異。是故並言應以何國菩薩為之取種種土。問曰。所取為真為應。體即是真用相是應。應必依真故現應而取真土。
自下第三轉釋為眾生取佛土義。先問后解。所以者何問也。問有兩意。一問菩薩得土自安。所以偏言為眾生者何。二問觀空破相之惠能治染過可得凈土為眾生。是其取有之心。所以能得凈土者何下對釋之兩意別
【現代漢語翻譯】 現代漢語譯本 上等根器的眾生，用前兩句經文來教化（化）。開始教導，最終也教導的，是指在眾生具有佛性之前，使他們產生信仰和理解。『調』是指調伏已經具有佛性的眾生，使他們開始修行。也可以這樣理解，『化』是教化眾生生起善念，善心原本沒有，現在忽然使之產生，所以稱為『化』。『調伏』是指調伏眾生遠離過失，遠離過失而順應佛法，所以稱為『調伏』。菩薩隨著所教化的眾生而選取佛土，是因為依靠清凈的佛土來教化眾生生起善念，所以選取佛土，就像阿彌陀佛的極樂世界，一旦往生到那裡，永遠行善而不退轉。隨著所調伏的眾生而選取佛土，是因為依靠清凈的佛土來調伏眾生遠離罪惡，所以選取佛土，就像阿彌陀佛的極樂世界，一旦往生到那裡，永遠遠離各種過失。后兩句經文中，『入佛惠』是指趣向佛果，生起菩薩的根本，修行菩薩的因行。也可以這樣理解，『入惠』是指以禪定智慧來莊嚴自身，生起菩薩的根本，這是福德的莊嚴。經文中一開始說，『隨著各種眾生，應該以什麼樣的國土進入佛的智慧』，是說要隨著眾生的根器而適宜地引導他們，所以說『應』。這是因為要依靠清凈的佛土來攝受各位菩薩，修習智慧的莊嚴，所以選取佛土。初地菩薩以上都進入了三世諸佛的智慧之地，爲了教導眾生進入這種智慧之地，所以選取佛土。『應該以什麼樣的國土生起菩薩的根本而選取佛土』，應該像前面所說的那樣，爲了依靠清凈的佛土來攝受各位菩薩，修習福德的莊嚴，所以選取清凈的佛土。菩薩所修行的能夠成為成佛的根本，就人而言，彰顯其名為菩薩的根本。也可以這樣理解，菩薩的修行中，最初的因相生起，成為後來的根本，名為菩薩的根本。只是因為眾生所憑藉的地方不同，生起道心的途徑也各不相同，所以一併說『應該以什麼樣的國土，菩薩為他們選取各種各樣的佛土』。問：所選取的佛土是真實的還是應化的？本體是真實的，作用和表相是應化的。應化必定依靠真實，所以顯現應化而選取真實的佛土。
從下面開始，第三次轉而解釋為眾生選取佛土的意義。先提問，后解答。『所以者何』是提問。提問有兩種含義，一是問菩薩得到佛土可以自己安住，為什麼偏偏說是爲了眾生呢？二是問觀空的智慧能夠破除虛妄的表相，能夠治理染污的過失，可以得到清凈的佛土，爲了眾生，這是他們取有之心，為什麼能夠得到清凈的佛土呢？下面分別回答這兩種含義。
【English Translation】 English version For beings of superior capacity, the first two sentences are used for transformation (hua). 'Beginning transformation, ultimately transforming' refers to causing faith and understanding to arise in beings before they possess Buddha-nature. 'Tuning' (diao) refers to tuning beings who already possess Buddha-nature, causing them to begin practice and cultivation. Alternatively, 'hua' can be understood as transforming beings to generate good thoughts. Good thoughts were originally absent, but now suddenly arise, hence it is called 'hua'. 'Subduing' (tiaofu) refers to subduing beings to depart from faults, departing from faults and conforming to the Dharma, hence it is called 'subduing'. Bodhisattvas choose Buddha-lands according to the beings they transform because they rely on pure Buddha-lands to transform beings and generate good thoughts, hence they choose Buddha-lands, like Amitabha's (Amitābha - Infinite Light Buddha) Pure Land, where once reborn, one will forever practice good and not regress. They choose Buddha-lands according to the beings they subdue because they rely on pure Buddha-lands to subdue beings and depart from evil, hence they choose Buddha-lands, like Amitabha's Pure Land, where once reborn, one will forever depart from all faults. In the latter two sentences, 'entering Buddha's wisdom' refers to approaching the fruit of Buddhahood, generating the root of Bodhisattvas, and cultivating the causes of Bodhisattvas' practice. Alternatively, 'entering wisdom' can be understood as adorning oneself with meditative wisdom, generating the root of Bodhisattvas, which is the adornment of merit. The text initially says, 'According to various beings, with what land should one enter Buddha's wisdom?' This means that one should guide them appropriately according to the capacity of beings, hence the word 'should'. This is because one relies on pure Buddha-lands to gather all Bodhisattvas and cultivate the adornment of wisdom, hence one chooses Buddha-lands. Bodhisattvas above the first ground (bhumi) all enter the wisdom ground of the Buddhas of the three times (past, present, future). To teach beings to enter this wisdom ground, one chooses Buddha-lands. 'With what land should one generate the root of Bodhisattvas and choose Buddha-lands?' One should, as mentioned before, rely on pure Buddha-lands to gather all Bodhisattvas and cultivate the adornment of merit, hence one chooses pure Buddha-lands. The practice of Bodhisattvas can become the root of Buddhahood. In terms of people, manifesting their name as the root of Bodhisattvas. Alternatively, in the practice of Bodhisattvas, the initial cause arises and becomes the later root, named the root of Bodhisattvas. It is only because the places relied upon by beings are different, and the paths to generating the aspiration for enlightenment are also different, that it is said together, 'With what land should Bodhisattvas choose various lands for them?' Question: Are the chosen Buddha-lands real or manifested? The essence is real, and the function and appearance are manifested. Manifestation must rely on reality, so manifestation appears and chooses real Buddha-lands.
From below, the third turning explains the meaning of choosing Buddha-lands for beings. First, a question is asked, then answered. 'Why is it so?' is the question. The question has two meanings: first, it asks why, since Bodhisattvas can dwell in the Buddha-lands they obtain, it is specifically said to be for beings? Second, it asks how the wisdom of emptiness, which can break false appearances and cure defiled faults, can obtain pure Buddha-lands. For beings, this is their mind of grasping existence. Why can they obtain pure Buddha-lands? Below, the two meanings of the question are answered separately.
解。菩薩取于凈因皆為饒益諸眾生故。解初意也。雖得自安。取土之意原為益生故。說為生而取土耳。譬如有人下釋后意也。釋意如何。凈土是其功德之果。唯空不成故為眾生能得凈土。先喻后合。喻中譬如有人慾于空地造立宮室隨意無礙。順舉其得人喻菩薩。修起凈土名造宮室。依空修惠依有起悲名為空地。用此求土得變不難名為無礙。若於虛空終不能成。舉失顯得。舍有純空無得土義。終不能成下合顯法。先合前得菩薩合人。辨法同喻故曰如是。為成就眾生故合於地也。空略不合。愿取佛國合造宮室。隨意無礙略而不合。愿取佛國者非於空也。合後失也。純空不成故言非矣也。
自下第二明其出世順菩提行為凈土因。于中有二。一明行體。二如是寶積隨其直心則能發下明其行修次第成義。就前段中有十七句。一一句中皆先舉因。對上諸中愿說菩薩凈土之行。后舉其果。對上請中愿聞得佛國土清凈。文中皆言菩薩成佛。對前請中愿聞得佛。不諂眾生來生國等。對前愿聞得佛國土清凈。此義須知。文中有二。一修善法起凈土行。二說除難下明離惡法舍穢土行。前修善中三句分別。一約因分別。相從為三。一起行心。二佈施下明所起行。三迴向下明轉行心。二就果分別。泛論土果有三莊嚴。一事莊嚴。謂眾寶等。
【現代漢語翻譯】 現代漢語譯本： 解釋：菩薩獲取清凈的因，都是爲了利益一切眾生。這是解釋最初的意圖。雖然自己可以得到安樂，但取土的本意原是爲了利益眾生，所以說是爲了眾生而取土。這就像有人...（下文解釋後面的意圖）。解釋的意圖是什麼呢？清凈的佛土是其功德的果報，如果只有空性是不能成就的，所以爲了眾生才能得到清凈的佛土。先用比喻，後作總結。比喻中，譬如有人想在空地上建造宮室，隨意都沒有障礙。這是順著說他得到了，用人比喻菩薩，修起清凈的佛土名為建造宮室，依靠空性修習智慧，依靠有相生起慈悲，名為在空地上，用這個來求取泥土，得到變化並不困難，名為沒有障礙。如果是在虛空中，最終不能成就。這是舉出失去的情況來顯明得到的意義。捨棄有相而純粹執著于空性，就沒有得到泥土的意義。『最終不能成就』，下文總結說明佛法。先總結前面的得到，菩薩對應於人。辨別佛法與比喻相同，所以說『如是』。爲了成就眾生，所以對應于泥土。空性在這裡省略沒有對應。發願要取得佛國，對應于建造宮室。『隨意沒有障礙』，這裡省略沒有對應。發願要取得佛國，不是在虛空中。這是對應後面的失去的情況。純粹的空性不能成就，所以說『不是』。
從下面開始，第二部分說明菩薩出世，順應菩提的行為是清凈佛土的因。其中有兩點。一是說明行為的本體。二是『如是寶積，隨其直心則能發...』（下文）說明其行為修習的次第成就意義。在前一段中有十七句。每一句中都先舉出因，對應于上面諸段中說的菩薩清凈佛土的行為。后舉出其果，對應于上面請求中說的愿聞得到佛國土清凈。文中都說菩薩成佛，對應於前面請求中說的愿聞得到佛。『不諂媚眾生，來生我國等』，對應於前面愿聞得到佛國土清凈。這個意義必須知道。文中包含兩點。一是修習善法，生起清凈佛土的行為。二是『說除難』（下文）說明遠離惡法，捨棄污穢佛土的行為。前面修習善法中，分為三句分別說明。一是根據因來分別，相互跟隨分為三點。一是生起修行的心。二是『佈施』（下文）說明所生起的行為。三是『迴向』（下文）說明轉變修行的心。二是就果來分別，泛泛地論述佛土的果報有三種莊嚴。一是事莊嚴，指各種寶物等。
【English Translation】 English version: Explanation: Bodhisattvas acquire pure causes entirely for the benefit of all sentient beings. This explains the initial intention. Although one can attain self-peace, the original intention of taking the soil is to benefit sentient beings, hence it is said that the soil is taken for the sake of sentient beings. It's like someone... (the following explains the later intention). What is the intention of the explanation? The pure Buddha-land is the result of their merits. If there is only emptiness, it cannot be achieved, so only for the sake of sentient beings can one attain the pure Buddha-land. First, there is a metaphor, then a summary. In the metaphor, it is like someone who wants to build a palace on empty ground, and there are no obstacles at will. This is following the statement that he has obtained it, using a person to symbolize a Bodhisattva. Cultivating a pure Buddha-land is called building a palace. Relying on emptiness to cultivate wisdom, and relying on existence to generate compassion, is called being on empty ground. Using this to seek soil, obtaining transformation is not difficult, which is called without obstacles. If it is in empty space, it will ultimately not be achieved. This is raising the situation of loss to highlight the meaning of gain. Abandoning existence and purely clinging to emptiness, there is no meaning of obtaining soil. 'Ultimately cannot be achieved,' the following summarizes and explains the Dharma. First, summarize the previous gain, the Bodhisattva corresponds to the person. Distinguishing the Dharma is the same as the metaphor, so it is said 'thus'. In order to accomplish sentient beings, it corresponds to the soil. Emptiness is omitted here and does not correspond. Vowing to obtain the Buddha-land corresponds to building the palace. 'Without obstacles at will' is omitted here and does not correspond. Vowing to obtain the Buddha-land is not in empty space. This corresponds to the later situation of loss. Pure emptiness cannot be achieved, so it is said 'not'.
From below, the second part explains that the Bodhisattva's emergence into the world, in accordance with the conduct of Bodhi, is the cause of the pure Buddha-land. There are two points in it. One is to explain the substance of the conduct. The second is 'Thus, Ratnakuta (寶積), according to their straightforward mind, can develop...' (below) explains the meaning of the order of practice and accomplishment of their conduct. There are seventeen sentences in the previous paragraph. Each sentence first raises the cause, corresponding to the Bodhisattva's conduct of purifying the Buddha-land mentioned in the above paragraphs. Then it raises the result, corresponding to the request in the above to hear about obtaining the pure Buddha-land. The text says that the Bodhisattva becomes a Buddha, corresponding to the previous request to hear about obtaining Buddhahood. 'Not flattering sentient beings, being born in my country, etc.', corresponds to the previous wish to hear about obtaining a pure Buddha-land. This meaning must be known. The text contains two points. One is cultivating good deeds and generating the conduct of purifying the Buddha-land. The second is 'explaining the removal of difficulties' (below) explains the conduct of staying away from evil deeds and abandoning the impure Buddha-land. In the previous cultivation of good deeds, it is divided into three sentences for separate explanation. One is to distinguish according to the cause, following each other into three points. One is to generate the mind of practice. The second is 'giving' (below) explains the conduct that arises. The third is 'dedication' (below) explains the mind of transforming practice. The second is to distinguish according to the result, generally discussing that the result of the Buddha-land has three kinds of adornments. One is the adornment of things, referring to various treasures, etc.
二法莊嚴。風鈴樹等皆宣法音。三人莊嚴。勝善眾生居住其中。今此文中從初乃至三十七品是凈土來。明人莊嚴。皆說善人來生其國迴向一句。明事莊嚴及法莊嚴。故下文言得一切具足功德。國土理實齊通。語之隱顯。三隨文釋。就因土中先解初段起行之心。心行別有三。一是直心。二是深心。三大乘心。此大乘心下光嚴中名菩提心。下光嚴中更有一種名發行心。此中略無起行之意名發行心。初言寶積當知直心是菩薩凈土者。對果辨因。對前唯愿說凈土行。凈妙之果虛心不得故須宣說。直心為因。直心有二。如涅槃說。一自行直。起行不虛。二化他直利物不圍。由此能得凈土之果。世尊因中而與果名。故說直心以為凈土。其猶世人說食為命。余行皆爾。菩薩成佛時不諂眾生來生其國。明因得果。亦得名為舉果顯因。此即對上愿聞得佛國土清凈。菩薩成佛是得佛也。不諂來生是凈土也。不諂猶是直心別稱。菩薩自直安能使他直心眾生來生其國。解有四義。一以直心凈業之力自然感彼不諂眾生來生其國。如屠殺人自然還感屠殺眾生來生其家。二由自直心令他直心眾生樂見愛好親近。故令不諂眾生來生。三自直教他所敬眾生還來歸從。故令不諂眾生來生。四由直心得妙凈土。以土妙故物皆樂往修直往生。故令不諂眾生來生。
【現代漢語翻譯】 現代漢語譯本 二法莊嚴：風鈴樹等都在宣揚佛法之音。 三人莊嚴：殊勝善良的眾生居住在其中。 現在這段經文中，從最初到三十七品，都是關於從凈土而來的內容。說明人的莊嚴：都說善良的人往生到那個國度，並將功德迴向。 說明事相的莊嚴以及佛法的莊嚴。所以下文說得到一切具足的功德。國土的道理實際上是普遍相通的，言語有隱晦和顯明。 以下分三個方面來解釋經文。首先從因地的凈土中，解釋最初階段發起修行的心。心的修行分為三種：一是直心，二是深心，三是大乘心。這大乘心在下文的光嚴經中稱為菩提心。下文的光嚴經中還有一種心稱為發行心。這裡省略了發起修行的意思，稱為發行心。 最初說『寶積，當知直心是菩薩凈土』，這是對果來辨別因。相對於前面只是願望往生凈土，這裡說明凈土的修行。因為沒有虛心的凈妙之果，所以必須宣說直心是成佛的根本原因。直心有兩種，如《涅槃經》所說：一是自己修行正直，起心動念不虛假；二是教化他人正直，利益眾生不求回報。由此能夠得到凈土的果報。世尊在因地時就與果報相應，所以說直心就是凈土。這就像世人說吃飯是爲了活命一樣，其他的修行也是如此。 菩薩成佛時，不諂媚的眾生會來往生到他的國度，這說明從因地得到果報，也可以說是舉果來顯示因。這就是對應上面所說的愿聞得到佛國土清凈。菩薩成佛就是得到佛果。不諂媚的眾生來往生就是凈土。不諂媚也可以說是直心的另一種說法。菩薩自己正直，怎麼能使其他正直的眾生來往生到他的國度呢？解釋有四種含義：一是以直心清凈的業力，自然感應到那些不諂媚的眾生來往生到他的國度，就像屠殺之人自然感應到屠殺的眾生來往生到他的家中一樣。二是因為自己正直的心，使其他正直的眾生樂於見到、愛好和親近，所以使不諂媚的眾生來往生。三是自己正直，教化他人，所尊敬的眾生還會來歸順，所以使不諂媚的眾生來往生。四是因為正直而得到美妙清凈的凈土，因為凈土美妙，所以萬物都樂於前往修行正直，往生到那裡，所以使不諂媚的眾生來往生。
【English Translation】 English version Twofold Adornment: Wind chimes and trees all proclaim the Dharma sound. Threefold Adornment: Superior and virtuous beings reside within. Now, in this text, from the beginning to the thirty-seventh chapter, it all comes from the Pure Land. Explaining the adornment of people: all say that virtuous people are reborn in that land and dedicate the merit. Explaining the adornment of events and the adornment of the Dharma. Therefore, the following text says that one obtains all complete merits. The principle of the Buddha-land is truly universally connected, with speech both hidden and manifest. The following explains the text in three aspects. First, from the cause-ground Pure Land, explain the mind of initiating practice in the initial stage. The practice of the mind is divided into three: first, the straight mind (zhixin); second, the profound mind (shenxin); and third, the Great Vehicle mind (dachengxin). This Great Vehicle mind is called Bodhicitta (putixin) in the Guangyan Sutra below. In the Guangyan Sutra below, there is also a kind of mind called the mind of initiating practice (faxingxin). Here, the meaning of initiating practice is omitted, and it is called the mind of initiating practice. Initially, it says, 'Baoji, you should know that the straight mind is the Pure Land of the Bodhisattva,' which uses the effect to distinguish the cause. Compared to the previous mere wish to be reborn in the Pure Land, this explains the practice of the Pure Land. Because there is no pure and wonderful effect without a humble mind, it must be proclaimed that the straight mind is the root cause of becoming a Buddha. There are two kinds of straight mind, as the Nirvana Sutra says: first, one's own practice is straight, and one's thoughts and actions are not false; second, one's teaching of others is straight, benefiting sentient beings without seeking reward. From this, one can obtain the fruit of the Pure Land. The World Honored One corresponds to the fruit in the cause-ground, so it is said that the straight mind is the Pure Land. This is like people saying that eating is for living, and other practices are the same. When a Bodhisattva becomes a Buddha, non-flattering beings will come to be reborn in his land, which shows that one obtains the fruit from the cause, and it can also be said to reveal the cause by citing the effect. This corresponds to the above-mentioned wish to hear about obtaining the purity of the Buddha-land. A Bodhisattva becoming a Buddha is obtaining Buddhahood. Non-flattering beings coming to be reborn is the Pure Land. Non-flattery can also be said to be another way of saying the straight mind. How can a Bodhisattva, being straight himself, cause other straight-minded beings to come to be reborn in his land? There are four meanings to explain: first, with the power of the pure karma of the straight mind, one naturally resonates with those non-flattering beings to come to be reborn in his land, just as a slaughterer naturally resonates with slaughtering beings to come to be reborn in his home. Second, because of one's own straight mind, other straight-minded beings are happy to see, love, and be close to him, so he causes non-flattering beings to come to be reborn. Third, one is straight himself, teaches others, and the respected beings will come to follow, so he causes non-flattering beings to come to be reborn. Fourth, because of straightness, one obtains a wonderful and pure Pure Land, and because the Pure Land is wonderful, all things are happy to go there to cultivate straightness and be reborn there, so he causes non-flattering beings to come to be reborn.
余行悉爾。第二深心對果辨因。信樂殷至名曰深心故。地論言。其深心者謂信樂等。菩薩成等明因得果。言具足功德眾生來生者。深心是其諸行之因。能生諸德。以是力故還令具足功德眾生來生其國。發言大乘心是菩薩凈土者。對果辨因。此乃是其求佛之心名大乘心。行能運通目之為乘。乘中莫加謂之為大。諸佛菩薩名為大人。大人所乘名為大乘。求此之意名大乘心。有經亦言名菩提心。皆得無傷。由是得土故名凈土得果。可知上來明其起行之心。
下次明其心所起行。于中有二。一明行體。二三十七下行熟成道。前行體中。六度自利。四無量下明其利他。就自利中佈施是菩薩凈土舉因。菩薩成佛時明因得果。一切能捨猶是佈施。由自施故感彼眾生來生其國。持戒舉因。菩薩成下明因得果。行十善道滿愿眾生來生其國者。十善是戒行。十善道戒行具也。言滿愿者戒心極也。以自持戒故令十善道滿愿。眾生來生其國。忍辱舉因。菩薩成下明因得果。經文不同。有經直言三十二相莊嚴眾生來生其國。此直舉果。是義云何。修忍離瞋得端政報。菩薩自修忍辱之行得相好果。未來還有修行忍辱得相眾生來生其國。有經說言。三十二相柔和眾生來生其國。此通因說。柔和猶是忍之別稱。菩薩自修忍辱柔和得相好果。未來還
【現代漢語翻譯】 現代漢語譯本： 余行悉爾。第二深心對果辨因。信樂殷至，名為深心。故《地論》言：『其深心者，謂信樂等。』菩薩成就等覺，闡明因能得果。言『具足功德眾生來生者』，深心是其諸行之因，能生諸德。以是力故，還令具足功德眾生來生其國。發言大乘心是菩薩凈土者，對果辨因。此乃是其求佛之心，名大乘心。行能運通，目之為乘。乘中莫加，謂之為大。諸佛菩薩名為大人，大人所乘名為大乘。求此之意，名大乘心。有經亦言名菩提心，皆得無傷。由是得土，故名凈土得果。可知上來明其起行之心。
下次明其心所起行。于中有二：一明行體，二三十七下行熟成道。前行體中，六度自利，四無量下明其利他。就自利中，佈施是菩薩凈土舉因。菩薩成佛時，明因得果。一切能捨，猶是佈施。由自施故，感彼眾生來生其國。持戒舉因。菩薩成下明因得果。行十善道滿愿眾生來生其國者，十善是戒行，十善道戒行具也。言滿愿者，戒心極也。以自持戒故，令十善道滿愿，眾生來生其國。忍辱舉因。菩薩成下明因得果。經文不同，有經直言三十二相莊嚴眾生來生其國，此直舉果。是義云何？修忍離瞋，得端正報。菩薩自修忍辱之行，得相好果。未來還有修行忍辱得相眾生來生其國。有經說言，三十二相柔和眾生來生其國，此通因說。柔和猶是忍之別稱。菩薩自修忍辱柔和，得相好果。未來還
【English Translation】 English version: The remaining practices are similar. Secondly, 'deep mind' (shen xin) is discussed in relation to cause and effect. 'Faith and joy being earnest and sincere' is called 'deep mind'. Therefore, the Dilun (地論, Treatise on the Stages of the Earth) says: 'That which is called 'deep mind' refers to faith, joy, and so on.' When a Bodhisattva achieves enlightenment, it clarifies that cause leads to effect. The statement 'Sentient beings who are complete with meritorious virtues come to be born there' means that deep mind is the cause of all practices, capable of generating all virtues. Because of this power, it also causes sentient beings complete with meritorious virtues to be born in that land. The statement 'The mind of the Great Vehicle (Mahayana, 大乘) is the pure land of the Bodhisattva' discusses cause and effect. This refers to the mind that seeks Buddhahood, which is called the mind of the Great Vehicle. Practices that can transport and connect are called a 'vehicle'. Nothing is added to the vehicle, so it is called 'great'. Buddhas and Bodhisattvas are called 'great beings'. What great beings ride is called the Great Vehicle. Seeking this intention is called the mind of the Great Vehicle. Some sutras also call it the 'Bodhicitta' (菩提心, mind of enlightenment), which is also acceptable. Because of this, one obtains the land, hence it is called 'pure land' and obtains the fruit. It can be understood that the above clarifies the mind that initiates practice.
Next, it clarifies the practices that arise from the mind. There are two aspects to this: first, clarifying the essence of the practices; second, from thirty-seven onwards, the practices mature and lead to the path. Within the former, the six perfections (paramitas, 度) are for self-benefit, and from the four immeasurables (四無量) onwards, it clarifies benefiting others. Regarding self-benefit, generosity (dana, 佈施) is cited as the cause for the Bodhisattva's pure land. When a Bodhisattva becomes a Buddha, it clarifies that cause leads to effect. Being able to give up everything is still generosity. Because of one's own giving, one influences those sentient beings to be born in that land. Upholding precepts (sila, 持戒) is cited as the cause. The statement 'When a Bodhisattva achieves...' clarifies that cause leads to effect. 'Sentient beings who practice the ten wholesome paths (十善道) and fulfill their vows are born in that land' means that the ten wholesome deeds are the practice of precepts; the ten wholesome paths are complete with the practice of precepts. The statement 'fulfill their vows' means the mind of precepts is extreme. Because of one's own upholding of precepts, one causes the ten wholesome paths to be fulfilled, and sentient beings are born in that land. Patience (ksanti, 忍辱) is cited as the cause. The statement 'When a Bodhisattva achieves...' clarifies that cause leads to effect. The sutra texts differ; some sutras directly say 'Sentient beings adorned with the thirty-two marks (三十二相) are born in that land', which directly states the result. What is the meaning of this? Cultivating patience and abandoning anger leads to a beautiful reward. The Bodhisattva cultivates the practice of patience and obtains the fruit of good marks. In the future, there will also be sentient beings who cultivate patience and obtain marks who will be born in that land. Some sutras say 'Sentient beings with the gentleness of the thirty-two marks are born in that land', which speaks of the cause in general. Gentleness is another name for patience. The Bodhisattva cultivates patience and gentleness and obtains the fruit of good marks. In the future, there will still
有如是眾生來生其國。三十二相如涅槃說。地持亦有。諸行皆得。且就忍論。精進舉因。菩薩成下明因得果。勤修一切猶是精進。禪定舉因。菩薩成下明因得果。攝心不亂猶是禪定。智惠舉因。菩薩成下明因得果。正定眾生來生國者。種性已上名正定聚。惠行成者住正定聚。住正定聚者惠行成就。由自修惠正定不退。還令如是眾生來生。下利他中。初四無量明利他心。第二四攝明利他行。第三方便明利他智。就利他心中四無量心是菩薩土。對果辨因。慈悲喜捨是四無量義。如后釋。菩薩成下明因得果。愛憐名慈。惻愴曰悲。慶悅名喜。亡懷稱舍。心無存著故曰亡懷。利他行中四攝舉因。佈施愛語利益同事是其四也。義如別別章。此應具論。今且釋名。佈施如上。因其佈施錄物。初從道名佈施攝。此與檀度有何差別。用同體義分。直爾與財名為檀度。因其與則錄人從道名佈施攝。美辭可玩名為愛語。因其愛言錄物從道名愛語攝。言利益者經論之中亦名利行。通釋一物。于中別分。事中饒潤名為利益。化之起道說為利行。因其利行錄人道從名利益攝。言同事者。經論之中亦名同事。亦名同行。亦名同利。通釋是一。于中別分。事中共同名為同事。行中同修名為同行。成德共同名為同利。初下次中第三是上因同錄生名為事攝
【現代漢語翻譯】 現代漢語譯本 有這樣的眾生往生到那個佛國。三十二相的描述如同《涅槃經》所說。《地持經》中也有相關描述。各種修行都能成就。暫且就忍辱來說，精進是舉出修行之因。『菩薩成下』之後闡明因能得果。勤奮修習一切善行仍然是精進的表現。禪定是舉出修行之因。『菩薩成下』之後闡明因能得果。攝持內心不散亂仍然是禪定的表現。智慧是舉出修行之因。『菩薩成下』之後闡明因能得果。那些在正定中往生到那個佛國的人，在種性以上就被稱為正定聚。智慧之行成就的人，安住于正定聚。安住于正定聚的人，智慧之行就能成就。由於自己修習智慧，正定就不會退轉。還會令這樣的眾生往生到那個佛國。下面在利他方面，最初的四無量心闡明利他之心，第二部分的四攝法闡明利他之行，第三部分的方便法闡明利他之智。就利他心來說，四無量心是菩薩的國土。對照果來辨別因，慈、悲、喜、舍是四無量心的意義，如同後面解釋的那樣。『菩薩成下』之後闡明因能得果。愛憐稱為慈，悲憫傷痛稱為悲，慶幸喜悅稱為喜，忘卻執著稱為舍。心中沒有執著，所以稱為『亡懷』。在利他之行中，四攝法是舉出修行之因。佈施、愛語、利益、同事就是這四種。意義如同各個章節所說。這裡應該詳細論述，現在暫且解釋名稱。佈施如同上面所說。因為佈施而收錄事物，最初從道義上稱為佈施攝。這與檀度（dàndù，佈施）有什麼差別呢？用同體之義來區分。直接給予財物稱為檀度，因為給予而收錄人，從道義上稱為佈施攝。美好的言辭值得玩味稱為愛語，因為喜愛之言而收錄事物，從道義上稱為愛語攝。所說的利益，在經論之中也稱為利行，通俗地解釋是一件事物，在其中分別，在事物中給予饒益稱為利益，教化眾生走向正道稱為利行，因為利他的行為而收錄人，從道義上稱為利益攝。所說的同事，在經論之中也稱為同事，也稱為同行，也稱為同利，通俗地解釋是一件事。在其中分別，在事物中共同參與稱為同事，在修行中共同修習稱為同行，在成就功德上共同努力稱為同利。最初的、下面的、中間的、第三個是上等的，因為共同的因緣而收錄眾生，稱為事物攝。
【English Translation】 English version There are such sentient beings who are reborn in that Buddha-land. The description of the thirty-two marks is as described in the Nirvana Sutra. The Bodhisattva-bhumi Sutra also has related descriptions. All practices can be accomplished. For the moment, taking forbearance as an example, diligence is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Diligently practicing all good deeds is still a manifestation of diligence. Dhyana (chándìng, meditation) is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Restraining the mind from being scattered is still a manifestation of dhyana. Wisdom is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Those who are reborn in that Buddha-land in right concentration are called the assembly of the rightly determined from the stage of seed-nature onwards. Those whose practice of wisdom is accomplished dwell in the assembly of the rightly determined. Those who dwell in the assembly of the rightly determined can accomplish the practice of wisdom. Because they cultivate wisdom themselves, right concentration will not regress. It will also cause such sentient beings to be reborn in that Buddha-land. Below, in terms of benefiting others, the initial four immeasurables clarify the mind of benefiting others, the second part of the four means of conversion clarify the practice of benefiting others, and the third part of skillful means clarifies the wisdom of benefiting others. In terms of the mind of benefiting others, the four immeasurables are the Buddha-land of the Bodhisattva. Comparing the result to distinguish the cause, loving-kindness, compassion, joy, and equanimity are the meanings of the four immeasurables, as explained later. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Affection and love are called loving-kindness, sorrow and pain are called compassion, rejoicing and joy are called joy, and forgetting attachments is called equanimity. There is no attachment in the mind, so it is called 'forgetting attachments'. In the practice of benefiting others, the four means of conversion are cited as the cause of practice. Giving, loving speech, benefit, and cooperation are these four. The meaning is as described in each chapter. It should be discussed in detail here, but for now, let's explain the names. Giving is as described above. Because of giving, things are included, and initially, from the perspective of the Dharma, it is called the inclusion of giving. What is the difference between this and dāna (佈施)? Use the meaning of the same substance to distinguish. Directly giving wealth is called dāna, because giving includes people, from the perspective of the Dharma, it is called the inclusion of giving. Beautiful words are worth savoring and are called loving speech, because loving words include things, from the perspective of the Dharma, it is called the inclusion of loving speech. What is called benefit is also called beneficial conduct in the sutras and treatises. Generally speaking, it is one thing, but distinguishing within it, giving enrichment in things is called benefit, and teaching sentient beings to go to the right path is called beneficial conduct, because beneficial conduct includes people, from the perspective of the Dharma, it is called the inclusion of benefit. What is called cooperation is also called cooperation in the sutras and treatises, also called joint practice, also called joint benefit, generally speaking, it is one thing. Distinguishing within it, participating together in things is called cooperation, practicing together in practice is called joint practice, and working together in achieving merit is called joint benefit. The initial, the lower, the middle, and the third are superior, because of the common cause, sentient beings are included, and it is called the inclusion of things.
同行攝等。菩薩成下明因得果。解脫所攝眾生生者。自以四攝攝取眾生令解脫故。未來成時還有出世解脫所攝眾生來生。利他智中。方便是菩薩舉因。化智善巧名為菩薩成方便。方便無量此應宣說四無礙惠為方便矣。故下宣說於一切法無礙眾生來生其國。得果可知。上來明行。下次明其道行成熟。虛通說為道矣。道行眾多今此略舉三十七品。三十七品凈土者是菩薩對果辨因。義如后釋。菩薩成下明因得果。念處正勤神足根力覺道眾生來生國者。還是其道眾生來生。念謂四念。身受心法是其四也。勤謂四勤。未生諸惡令其不生。已生令滅。未生諸善令其得生。已生令其廣。是其四也。言神足者。四如意足。欲定精進定念定惠定是其四也。根謂五根。信進念定惠是其五也。力謂五力。名同五根。覺謂七覺。念擇精進猗喜定舍是其七也。道謂八道。正見正思惟。正語正業正命正精進正念正定是其八也。以自修故令此眾生來生其國。上來明行下。明迴向轉行之心。以迴向力令前諸行舍遠諸有趣向涅槃。故名轉行。迴向舉因。迴向用己善法有所趣向故名迴向。迴向有三。一菩提回向。用己善根成大菩提。二眾生迴向。己善根回施眾生。三實際迴向。用己善根回求實際。廣如別章。此應具論。菩薩成時明因得果。亦得名為舉果顯因
。言得具足功德國者。上來諸句明人莊嚴。故說善人來生其國。此句明事及法莊嚴。故說具足功德國土。眾寶莊嚴及諸佛法名為具足功德因矣。上來修善起凈土行。
下明離過舍穢土行。所得國土無諸穢惡。于中三旬。初說除難教他離過。后二自離前教他中說除八難已下是凈土者對果辨因。教他除難為土因矣。何者八難。三塗為三。人中有四。一是生盲生聾等難。二是世智辨聰之難。謂惡邪見。三是佛前佛後之難。無佛法時。四郁單越難。四中初一就苦說難。第二就惡。此二當體。第三就時。四□□□□□□八長壽天難。謂色無色界在此無有初入聖□□□□□□□□人修治舍離此難故名說除修。
【現代漢語翻譯】 現代漢語譯本： 說到獲得具足功德的人，前面那些語句說明了人的莊嚴，所以說善人會往生到那個國度。這一句說明了事和法的莊嚴，所以說具足功德的國土。用各種珍寶莊嚴以及諸佛的佛法，就叫做具足功德的因了。前面是修習善行，發起往生凈土的行為。
下面說明遠離過失，捨棄穢土的行為。所得到的國土沒有各種污穢和罪惡。在這其中有三個方面。首先是說去除苦難，教導他人遠離過失。後面兩個方面是自身遠離。在前面的教導他人中，說到去除八難，這以下是凈土，是針對結果來辨別原因。教導他人去除苦難，是凈土的因。
什麼是八難呢？三塗（地獄、餓鬼、畜生）是三難。人中有四難。一是生來就瞎眼、耳聾等等的苦難。二是世間的智慧和善辯聰明的苦難，指的是邪惡的邪見。三是佛前佛後的苦難，指的是沒有佛法的時候。四是郁單越（北俱盧洲）的苦難。這四種苦難中，第一種是就痛苦來說的苦難，第二種是就罪惡來說的苦難，這兩種是就其本體而言的。第三種是就時間來說的苦難。第四種是八長壽天（指色界和無色界的八種長壽天）的苦難，指的是色界和無色界。在這裡沒有最初進入聖道的機會。人們修習、治理、捨棄這些苦難，所以叫做去除修習。
【English Translation】 English version: Speaking of those who attain complete merit and virtue, the preceding sentences describe the adornment of people, hence it is said that virtuous individuals are reborn in that land. This sentence describes the adornment of events and Dharma, hence it is said to be a land complete with merit and virtue. Adornment with various treasures and the Buddhas' Dharma is called the cause of complete merit and virtue. The preceding part is about cultivating good deeds and initiating the practice of being reborn in the Pure Land.
The following explains the practice of avoiding faults and abandoning defiled lands. The land attained has no impurities or evils. Within this, there are three aspects. First, it speaks of removing difficulties and teaching others to avoid faults. The latter two aspects are about self-avoidance. In the preceding teaching of others, it speaks of removing the eight difficulties; what follows is the Pure Land, which distinguishes the cause based on the result. Teaching others to remove difficulties is the cause of the Pure Land.
What are the eight difficulties? The three evil realms (hell, hungry ghosts, animals) are three difficulties. There are four difficulties among humans. First, the difficulty of being born blind, deaf, etc. Second, the difficulty of worldly wisdom and clever eloquence, referring to evil and heretical views. Third, the difficulty of being before or after a Buddha, referring to times when there is no Buddha Dharma. Fourth, the difficulty of Uttarakuru (Northern Kurus). Among these four difficulties, the first is a difficulty in terms of suffering, and the second is a difficulty in terms of evil. These two are in terms of their essence. The third is a difficulty in terms of time. The fourth is the difficulty of the eight heavens of long life (referring to the eight heavens of long life in the Form Realm and Formless Realm), referring to the Form Realm and Formless Realm. Here, there is no opportunity to initially enter the holy path. People cultivate, manage, and abandon these difficulties, hence it is called removing cultivation.