English
English version: Speaking of writing and so on, one can attain the purification of the six senses. As the sutra says, 'If a good man or good woman receives and upholds the *Lotus Sutra*, whether reading, reciting, explaining, or writing it, that person shall obtain the merit of eight hundred eyes, and successively up to the merit of one thousand two hundred minds.' Therefore, the attainment of the purification of the six senses refers to ordinary people who, through the power of the sutra, gain superior functions of the senses, but have not yet entered the position of the first *bhūmi* (stage) of a *bodhisattva*. This meaning should be understood. As the sutra says, 'With pure physical eyes born of parents, one can see the three thousand great thousand worlds,' and so on. Furthermore, the purification of the six senses means that in each sense, one can fully possess the ability to see forms, hear sounds, distinguish fragrances, differentiate tastes, perceive touch, and know dharmas. The senses can be used interchangeably, and this meaning should be understood. What the eye sees, one can know through smelling fragrance, as the sutra says, 'Śakro devānām indraḥ (释提桓因, the lord of the gods) enjoys the pleasures of the five desires in the excellent palace and even preaches the Dharma.' Knowing through smelling fragrance refers to knowing the realm, knowing through the nose. Regarding the power of upholding, there are three Dharma gates that demonstrate the power of upholding, as explained in detail in the 'Teacher of the Law' chapter and the 'Peaceful Practices' chapter. The power of the Dharma should be understood as the sutra says, 'Their minds are determined to know that water must be near,' because upholding this sutra allows one to obtain the water of Buddha-nature and attain *anuttarā-samyak-saṃbodhi* (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment). Regarding the power of practice, it is demonstrated in five ways: first, the power of speaking; second, the power of practicing asceticism; third, the power of protecting beings from difficulties; fourth, the power of superior merit; and fifth, the power of protecting the Dharma. Regarding the power of speaking, the 'Supernatural Powers' chapter demonstrates three Dharma gates: first, extending the broad and long tongue to cause remembrance; second, uttering a cough and speaking verses to cause hearing, so that after hearing the sound, one practices diligently without negligence; third, snapping the fingers to awaken beings, so that practitioners can attain awakening. Regarding the power of practicing asceticism, the 'Bhaiṣajyarāja Bodhisattva' chapter demonstrates it. Furthermore, regarding the power of practicing asceticism, the 'Gadgadasvara Bodhisattva' chapter demonstrates the power of teaching and transforming beings. Regarding the power of protecting beings from difficulties, the 'Avalokiteśvara Bodhisattva' chapter and the 'Dhāraṇī' chapter demonstrate it. Regarding the power of superior merit, the 'King Wonderful Adornment' chapter demonstrates it, as the two boys rely on the merit and good roots of past lives to have such power. -------------------------------------------------------------------------------- 。护法力者，〈普贤菩萨品〉及后品示现。
Chinese
又言“受持观世自在菩萨名号，若人受持六十二亿恒河沙等诸佛名号福德等”者，有二种义：一者信力故；二者毕竟知故。信力者有二种：一者我身如彼观世自在无异，毕竟信故；二者谓于彼生恭敬心，如彼功德我亦如是毕竟得故。毕竟知者，谓能决定知法界故。言法界者，名为法性。彼法性者，名为一切诸佛菩萨平等法身。平等身者，真如法身，初地菩萨乃能证入。是故受持六十二亿恒河沙等诸佛名号，有能受持观世自在菩萨名号，所得功德无差别。 第一〈序品〉示现七种功德成就，第二〈方便品〉有五分示现破二明一，余品如向处分易解。 妙法莲华经忧波提舍卷下 现代汉语译本：护法力是指在《普贤菩萨品》（Samantabhadra Bodhisattva Chapter）及之后的品中示现的力量。 又说，‘受持观世自在菩萨（Avalokiteśvara Bodhisattva）名号，与受持六十二亿恒河沙数诸佛名号的福德相等’，这有两种含义：一是信力的缘故；二是毕竟了知的缘故。信力有两种：一是我身与观世自在菩萨无异，毕竟深信的缘故；二是对于观世自在菩萨生恭敬心，认为他的功德我也能同样毕竟获得的缘故。毕竟知，是指能够决定了知法界的缘故。所说法界，名为法性。这法性，名为一切诸佛菩萨平等的法身。平等身，即真如法身，初地菩萨才能证入。因此，受持六十二亿恒河沙数诸佛名号，与受持观世自在菩萨名号，所得功德没有差别。 第一《序品》（Introduction Chapter）示现了七种功德成就，第二《方便品》（Expedients Chapter）有五部分示现了破二明一，其余各品如前所述，容易理解。 《妙法莲华经忧波提舍》卷下
English
English version: The power of Dharma protectors is demonstrated in the ‘Samantabhadra Bodhisattva Chapter’ and subsequent chapters. Furthermore, it is said that ‘the merit of upholding the name of Avalokiteśvara Bodhisattva is equal to the merit of upholding the names of sixty-two billion Ganges-sand-number of Buddhas.’ This has two meanings: first, due to the power of faith; second, due to ultimate knowledge. There are two types of faith-power: first, the unwavering belief that my body is no different from that of Avalokiteśvara Bodhisattva; second, generating reverence for Avalokiteśvara Bodhisattva, believing that I can ultimately attain the same merits as him. Ultimate knowledge refers to the ability to definitively know the Dharmadhatu (realm of Dharma). The so-called Dharmadhatu is called Dharmata (the nature of Dharma). This Dharmata is called the equal Dharmakaya (Dharma body) of all Buddhas and Bodhisattvas. The equal body is the Tathata (suchness) Dharmakaya, which can only be realized by Bodhisattvas of the first Bhumi (stage). Therefore, the merit gained from upholding the names of sixty-two billion Ganges-sand-number of Buddhas is no different from the merit gained from upholding the name of Avalokiteśvara Bodhisattva. The first ‘Introduction Chapter’ demonstrates the accomplishment of seven types of merit. The second ‘Expedients Chapter’ has five parts demonstrating the negation of duality and the clarification of oneness. The remaining chapters are easy to understand as described earlier. The Upadesha (commentary) on the Lotus Sutra, Volume Two --------------------------------------------------------------------------------