Chinese
甚至会变得难以忍受。这样的话，这部法，更不用说从我这里亲自听闻后随喜了，我说那功德是极其不可估量且极其无数的。任何种姓之子或种姓之女，为了听闻此法，从家中出来，前往说法者处，站立或坐下，哪怕片刻听闻此法，那功德在来世，会获得马和大象等各种坐骑以及天人的宫殿。听闻此法片刻坐下，让其他人坐下，或者给其他众生分座位，那功德会获得帝释天和梵天以及转轮王的座位和狮子座。劝请听闻此法，会与获得陀罗尼的菩萨们交往，不会变得愚笨，会具有智慧。生生世世不会口臭腐烂。不会发生舌头疾病和口腔疾病。不会有牙齿颜色难看、歪斜、拔出等情况。不会有嘴唇下垂、口吃等缺陷。鼻子不歪斜，脸不歪斜等缺陷，会获得看起来悦意的脸的众多功德。这样，仅仅让一个众生对此法感到高兴，也能产生如此多的功德，更何况是尊敬、念诵、阅读和讲述等呢？ 然后，世尊对大菩萨常时恒常精进者开示道：种姓之子，像这样执持、念诵、讲述或书写圣法白莲花的法类，也会获得百百种功德。获得耳朵的功德一千二百种，鼻子的功德八百种，舌头的功德一千二百种，身体的功德八百种，心的功德一千二百种。以众多百千种功德，六根的城市完全清净，并且变得非常清净。从其父母所生的平凡肉眼，以如此完全清净的眼睛的根，能够看到三千大千世界的内外，以及岩石和茂密的森林，乃至有顶和无间地狱，并且能够看到所有在那里出生的众生。
English
It will even become unbearable. In that case, this Dharma, let alone rejoicing after hearing it directly from me, I say that merit is immeasurable and countless. Any son or daughter of good family, who leaves home to listen to this Dharma, goes to the Dharma speaker, stands or sits, even for a moment to listen to this Dharma, that merit in the next life, will obtain various mounts such as horses and elephants, and the palaces of the gods. Sitting for a moment to listen to this Dharma, allowing others to sit, or sharing a seat with other sentient beings, that merit will obtain the seats of Indra and Brahma, and the throne of a Chakravartin and a lion throne. By encouraging listening to this Dharma, one will associate with Bodhisattvas who have obtained dharani, will not become foolish, and will possess wisdom. In all lifetimes, one will not have bad breath or rotten mouth. Tongue diseases and mouth diseases will not occur. There will be no bad tooth color, crookedness, extraction, etc. There will be no defects such as drooping lips or stuttering. Without a crooked nose or a crooked face, one will obtain many qualities of a face that is pleasing to look at. Thus, just by making one sentient being happy with this Dharma, one can generate so much merit, what need is there to mention respect, recitation, reading, and teaching? Then, the Bhagavan instructed the great Bodhisattva, who is always constantly diligent: Son of good family, holding, reciting, teaching, or writing down such a Dharma category of the Holy Dharma White Lotus, one will also obtain hundreds of thousands of qualities. One will obtain twelve hundred qualities of the ear, eight hundred qualities of the nose, twelve hundred qualities of the tongue, eight hundred qualities of the body, and twelve hundred qualities of the mind. With many hundreds of thousands of qualities, the city of the six senses will be completely purified, and will become extremely purified. With the ordinary eyes of flesh born from one's parents, with the power of such a completely purified eye, one will be able to see the inside and outside of the three-thousand-great-thousand world system, as well as rocks and dense forests, up to the peak of existence and Avici hell, and will be able to see all the sentient beings born there.
Chinese
，也知道那些的业之成熟。 同样，具有一千二百种功德的耳朵，能听到这大千世界中所有的声音。 这样，从其成熟中产生的眼和耳的功德是如此获得的，而不是天人的眼和耳。 同样，鼻子能感觉到所有的气味，但各种气味不会夺走鼻子的官能。 知道地上有宝藏，以及天界诸处有天子和天女安住，也知道佛和声闻住在哪里，询问后也会知道。 他用舌根品尝到的所有味道都会变成神圣的天味，不会品尝到不悦意的味道。 在眷属中说法时，能使那些众生的官能满足和极度喜悦，其声音深刻而悦耳，柔和而入心，令人喜悦，听到这样使众生喜悦满足的声音后，帝释天和梵天、梵天眷属之子等所有天神都会观看、顶礼，并为了听法而来到面前。 同样，所有人和非人也都会如此希望并听法。 诸佛世尊也想看他，并朝向他说法。 声闻和独觉也会那样到来。 他的身体完全清净，像琉璃一样清净，见到就令人喜悦，大千世界中存在的所有各种众生都会显现出来。 声闻、独觉、菩萨、如来等住在大千世界中的所有人和侍奉他的人，都会在他的身体上显现，因为他的身体完全清净。 他的意根完全清净，甚至听到一句偈颂，也能理解其中的许多意义。 即使一个月、四个月或一年说法，所说的法也不会被遗忘。 世俗的术语，无论有什么语言和咒语，都能与佛法的方式结合起来。 在这个大千世界中，六道轮回的众生有多少
English
, and also knows the ripening of those actions. Similarly, with ears endowed with twelve hundred qualities, one hears all sounds in this great thousandfold world. Thus, one obtains such qualities of eyes and ears arising from its ripening, but not the eyes and ears of gods. Similarly, although the nose senses all smells, various smells do not overwhelm the sense of smell. One knows that there are treasures on the earth, and that gods and goddesses reside in the abodes of the gods, and one also knows where the Buddhas and Śrāvakas reside, and one will know by asking. Whatever tastes one experiences with the tongue become supreme divine tastes, and one will not experience unpleasant tastes. When teaching the Dharma in the assembly, one satisfies and delights the faculties of those beings, and one's voice is profound and pleasing, gentle and heart-touching, and joyful. Hearing such a voice that pleases and satisfies beings, all the gods, such as Indra, Brahmā, the sons of Brahmā's retinue, etc., will look, prostrate, and come to his presence to listen to the Dharma. Similarly, all humans and non-humans will also desire to do so and listen to the Dharma. The Buddhas, the Bhagavat, also wish to look at him, and they look towards him and teach the Dharma. The Śrāvakas and Pratyekabuddhas will also come in that way. His body is completely pure, like vaidurya, pure and pleasing to see, and all the various beings that exist in the entire great thousandfold world will appear to him. All the Śrāvakas, Pratyekabuddhas, Bodhisattvas, Tathāgatas who reside in the great thousandfold world, and all who attend to him, will appear on his body, because his body is completely pure. His mind faculty is completely pure, and even if he hears a single verse, he understands many meanings of it. Even if he teaches the Dharma for a month, four months, or a year, the Dharma he teaches will not be forgotten. Whatever worldly terms, languages, and mantras there are, he combines them all with the way of the Dharma. In this great thousandfold world, how many sentient beings are born in the six realms of samsara
Chinese
也完全了悟心的动摇、想法和戏论。即使暂时没有获得圣者的智慧，这样的意根也会变得完全清净。无论思念什么法义，讲述什么，都能全部讲述。同样，所有如来的秘密和过去诸佛所开示的经部名相都能阐述。如是说。此经持于身上或书写成书的利益等，应于该经中查阅。此外，所有如来所说的经部中，此《妙法莲华经》的法之名相最为殊胜。菩萨摩诃萨普贤菩萨被无数菩萨眷属围绕，从东方宝威德上王佛如来处，以不可思议的神变来到此娑婆世界，在鹫峰山释迦牟尼佛处，为了听闻《妙法莲华经》的名相。世尊开示说：善男子菩萨摩诃萨们仅仅是提及名字就能领会一切。此《妙法莲华经》的法之名相是这样的：即是如实、真如的边际、法界和无分别。如是说后，菩萨们如是回答说：正是这样。如果了知一切法的法界、如实、真如的边际和平等性，也知晓唯一乘，声闻缘觉的乘，也知晓对于倾向于低劣者，暂时由佛陀以善巧方便如此开示，获得声闻果位者，也如这部经中舍利子等阿罗汉被授记为无上菩提一样，所有人都必定最终获得大菩提，如来佛土和寿命的量也是无边等，对于最终意义的甚深之处，以依赖法性的无垢智慧生起信心。像这样的经也胜过其他经典，是殊胜的
English
Also, one completely understands the movements of the mind, thoughts, and elaborations. Even if one does not temporarily attain the wisdom of the noble ones, such a faculty of mind will become completely pure. Whatever the definitions of the Dharma one contemplates and speaks about, one can explain them all. Similarly, one can explain all the secrets of the Tathagatas and all the categories of sutras taught by the Buddhas of the past. Thus it is said. The benefits of holding this sutra on one's body or writing it in a book, etc., should be looked up in that very sutra. Furthermore, among all the sutras spoken by all the Tathagatas, this category of Dharma of the White Lotus of the Good Dharma is the most supreme. The Bodhisattva Mahasattva Samantabhadra, surrounded by countless Bodhisattva retinues, came from the presence of the Tathagata King of Manifest Supreme Glory of Jewels in the east, with inconceivable miraculous transformations, to this Saha world, to Vulture Peak Mountain, to the presence of the Bhagavan Shakyamuni Buddha, in order to listen to the categories of the White Lotus of the Good Dharma. The Bhagavan spoke, saying: "Noble sons, these Bodhisattva Mahasattvas understand everything just by mentioning their names." This category of Dharma of the White Lotus of the Good Dharma is like this: it is suchness, the ultimate limit of reality, the realm of Dharma, and non-duality. When this was said, those Bodhisattvas replied, "It is so." If one knows the realm of Dharma of all Dharmas, suchness, the ultimate limit of reality, and equality, one also knows the certainty of the one vehicle. Also, the vehicles of the Hearers and Solitary Realizers, one also knows that for those who are inclined towards the inferior, the Buddha temporarily taught in this way with skillful means. And those who have attained the fruit of Hearers, just as in this sutra, Shariputra and other Arhats were prophesied to attain unsurpassed Bodhi, all are certain to ultimately attain great Bodhi. Also, the Buddha-fields and the measure of the life-span of the Tathagatas are endless, etc. One generates faith in the profound points of the ultimate meaning with immaculate wisdom that relies on the nature of Dharma. Such a sutra is also superior to other sutras, it is the supreme
Chinese
就像通过赋予智慧，就能证悟究竟的真实意义一样，为了让其他具备卓越智慧和福分的菩萨们也能效仿，所以在此也引用经典。像这样，为了那些因恶世而无法详细阅读经典的人们，讲述经典的精华。菩萨普贤，骑着六牙白象，被菩萨眷属围绕，为了守护、救护、指出哪怕一个词或一个字母的错误，会前往宣说此法类之处。那位说法者见到普贤菩萨的身相后，就能获得持明陀罗尼等。如此等等，广为赞叹。如来也召集了那里的菩萨们，将此法类托付给他们，并说：“为他人宣说吧，那样就报答了如来。”正如佛所说，我们也要以恭敬之心对待佛法和如来，并尽力向他人展示。像这样，无论何处，只要忆念和供养具备无量功德的佛，也就等同于供养了所有的佛。如《幻化师善友请问经》中所说：“善友，供养一位胜者，即是供养十方诸佛。因为他们与我的法界，从来没有差别。他们都接受供养并净化，对一切的供养，果报都很大。他们都在法性中获得平等，诸佛之间也没有差别。”经中还说，《华严经》中说：“仅仅见到佛，就能消除众生的所有业障，同样也能舍弃魔的事业。”又说：“谁忆念心中具有胜者功德的、极其广大的善逝，他就不会有堕入恶道的恐惧。”又说：“此世间一切的欢乐和安乐，都是依靠胜者的力量而产生的，要仰仗无与伦比的福田——胜者的出现。”
English
Just as ultimate realization is attained by empowering wisdom, so that other Bodhisattvas endowed with excellent intelligence and merit may also learn in this way, here too, quotations are taken from the sutras. Thus, out of compassion, for those beings of the degenerate age who are unable to view the sutras in detail, the essence of the sutras is spoken. The Bodhisattva Samantabhadra, riding a six-tusked white elephant, surrounded by a retinue of Bodhisattvas, will go to the place where this Dharma discourse is spoken in order to protect, to save, and to point out even a single word or letter that is mistaken. That Dharma speaker, having seen the form of Samantabhadra, will obtain dharanis such as the Dhāraṇī-vyūha. Thus, and so on, extensive praise is given. The Tathagata also gathered the Bodhisattvas of that assembly, entrusted this Dharma discourse to them, and said, "Proclaim it to others, and in that way you will repay the Tathagata." Just as the Buddha said, we too should hold the Dharma and the Tathagata with reverence and show it to others as much as we can. In this way, wherever one remembers and makes offerings to the Buddha, who possesses immeasurable qualities, it will be as if one has made offerings to all the Buddhas. As it is said in the *Inquiry of the Magician Subhadra*: "Good friend, to make offerings to one Victorious One is to make offerings to the Buddhas of the ten directions, because they and my Dharmadhatu are never different. They all accept offerings and purify, and the fruit of offering to all is great. They all have attained equality in the nature of Dharma, and there is no difference among the Buddhas." It is also said in the *Buddha Avatamsaka Sutra*: "Merely seeing the Buddha will reverse all the karmic obscurations of beings, and likewise, all the deeds of Mara will be abandoned." And: "Whoever remembers the Sugata, who possesses the qualities of the Victorious One in his mind and is exceedingly vast, will have no fear of all the lower realms." And: "Whatever joy and happiness there is in this world, all of it arises from the power of the Victorious One. Look to the arising of the Victorious One, the incomparable field of merit."