English
English version: The Venerable one said: 'The Nirvana realm is the Dharmakaya (body of the Law). According to the meaning of merit, the Tathagata (Thus Come One) told Sariputra (one of the principal disciples of the Buddha) in the Sutra: 'Sariputra, the meaning of the Dharmakaya spoken by the Tathagata exceeds the sands of the Ganges River, and it is inseparable, un-detachable, and inconceivable Buddha-dharma Tathagata wisdom and merit. Sariputra, just like a lamp in the world, its light, color, and touch are inseparable and un-detachable; and like a Mani jewel (wish-fulfilling jewel), its light, color, and shape are inseparable and un-detachable. Sariputra, the meaning of Dharmakaya is also like this, exceeding the sands of the Ganges River, inseparable, un-detachable, and inconceivable Buddha-dharma Tathagata wisdom and merit.' According to the meaning of karma, the Tathagata told Manjusri (Bodhisattva of wisdom) in the Sutra: 'Manjusri, the Tathagata does not discriminate, does not discriminate non-discrimination, but naturally has no discrimination, as the actions performed naturally proceed.' Such names are briefly the seven Vajra (diamond) phrases, which comprehensively grasp the essence of this treatise, and should be known accordingly. Therefore, the verse says: 'The seven aspects in sequence, the all-holding sovereign king, the Bodhisattva Sutra, the introductory part has three phrases, the remaining four phrases are in the Bodhisattva Tathagata, the wisdom difference division, should be known as such.' What does this verse explain? With these seven Vajra phrases, this treatise is comprehensively grasped, and all Buddha-dharma is extensively explained in its aspects, such as the three phrases in the introductory part of the Dharani (incantation) Sovereign King Sutra, and the remaining four phrases are in the difference division of that Sutra Bodhisattva Tathagata Dharma. It should be known, how does the introductory part have the initial three phrases? In that Sutra's introductory part, it says: 'Bhagavan (the Blessed One) equally realizes all dharmas, skillfully turns the Dharma wheel (Dharmacakra), and skillfully teaches and subdues countless disciples.' Like these three fundamental phrases, they sequentially show the Buddha, Dharma, and Sangha treasures, and say that those three treasures arise and are accomplished in sequence. It should be known that the remaining four phrases speak of the causes that accord with the three treasures, and the causes that accomplish the three treasures. It should be known what this explains? Because the Bodhisattvas in the eighth Bhumi (stage), with the ten powers as the head, fully attain all powers, therefore the Bodhisattva sits in the supreme place of the Bodhimanda (enlightenment place), and in all dharmas, all attain freedom, therefore the Sutra says: 'Bhagavan equally realizes all dharmas.' Because the Bodhisattvas dwell in --------------------------------------------------------------------------------
Chinese
九地时。于一切法中。得为无上最大法师。善知一切诸众生心。到一切众生根机第一彼岸。能断一切众生烦恼习气。是故菩萨成大菩提。是故经言。善转法轮故。以诸菩萨于第十地中。得住无上法王位。后能于一切佛所作业。自然而行。常不休息。是故经言。善能教化调伏无量诸弟子众故。彼善能教化调伏无量诸弟子众。即彼经中次后示现。是故经言。与大比丘众俱。如是乃至复有无量菩萨众俱。如是次第。善能教化声闻位地及佛菩提。善能调伏一切烦恼。如是毕竟有无量功德。又说声闻菩萨诸功德已。次说诸佛如来不可思议三昧境界。又说诸佛如来三昧境界已。次说无垢大宝庄严宝殿成就。又说大宝庄严宝殿成就已。次说大众云集种种供养赞叹如来。雨种种衣。雨种种华。雨种种香。如是等。示现佛宝不思议事。应知又复次说妙法庄严法座。又说妙法庄严法座已。次说法门名字及示现功德。此明法宝功德差别。应如又复次说诸菩萨摩诃萨迭共三昧行境界。示现种种功德。此明僧宝功德差别。应知又复次说如来放大光明授诸菩萨摩诃萨太子法王位职。又复次说与大无畏不怯弱辩才。又复赞叹诸佛如来第一功德。又复次说最上第一大乘之法。示现如实修行彼大乘故。于法中证果即彼三宝无上功德次第差别。序分中义大都 现代汉语译本：当处于第九地时，在一切法中，可以成为无上最大的法师，善于了解一切众生的心，到达一切众生根器的第一彼岸，能够断除一切众生的烦恼习气。因此菩萨成就大菩提。所以经中说，因为善于转法轮的缘故。因为诸位菩萨在第十地中，能够安住于无上的法王之位，之后能够对于一切佛所作的事业，自然而然地实行，常常不休息。所以经中说，善于教化调伏无量诸弟子众的缘故。他们善于教化调伏无量诸弟子众，就在那部经中接下来示现。所以经中说，与大比丘众在一起。像这样乃至还有无量菩萨众在一起。像这样依次地，善于教化声闻的位地以及佛的菩提，善于调伏一切烦恼。像这样毕竟有无量的功德。又说了声闻、菩萨的各种功德之后，接下来就说诸佛如来不可思议的三昧境界。又说了诸佛如来的三昧境界之后，接下来就说无垢大宝庄严的宝殿成就。又说了大宝庄严的宝殿成就之后，接下来就说大众云集，用种种供养赞叹如来，降下种种衣服，降下种种花，降下种种香，像这样等等，示现佛宝不可思议的事。应当知道又接下来就说妙法庄严的法座。又说了妙法庄严的法座之后，接下来就说法门的名字以及示现功德。这说明法宝功德的差别，应当像这样。又接下来就说诸菩萨摩诃萨(Mahasattva) [伟大的菩萨] 共同的三昧行境界，示现种种功德。这说明僧宝功德的差别，应当知道。又接下来就说如来放出大光明，授予诸菩萨摩诃萨(Mahasattva) [伟大的菩萨] 太子法王之位。又接下来就说给予大无畏不怯弱的辩才。又赞叹诸佛如来第一的功德。又接下来就说最上第一的大乘之法，示现如实修行那大乘的缘故，在法中证得果位，就是那三宝无上功德次第的差别。序分中的意义大体上是这样。
English
English version: When one is in the ninth Bhumi (stage of a Bodhisattva's path), in all Dharmas (teachings, laws), one can become the unsurpassed and greatest Dharma Master, skillfully understanding the minds of all sentient beings, reaching the foremost other shore of the faculties of all sentient beings, and being able to sever the afflictions and habitual tendencies of all sentient beings. Therefore, a Bodhisattva attains Great Bodhi (enlightenment). Therefore, the Sutra says, 'Because of skillfully turning the Dharma wheel.' Because the Bodhisattvas in the tenth Bhumi can abide in the unsurpassed position of Dharma King, and afterwards can naturally perform all the deeds done by all Buddhas, constantly without rest. Therefore, the Sutra says, 'Because of skillfully teaching, transforming, and subduing countless disciples.' Their skillful teaching, transforming, and subduing of countless disciples is shown next in that Sutra. Therefore, the Sutra says, 'Together with a great assembly of Bhikshus (monks).' Like this, and even further, together with countless Bodhisattvas. In this order, they skillfully teach the stage of the Sravakas (listeners) and the Bodhi (enlightenment) of the Buddhas, and skillfully subdue all afflictions. Like this, there are ultimately countless merits. Furthermore, after speaking of the various merits of the Sravakas and Bodhisattvas, next it speaks of the inconceivable Samadhi (meditative absorption) realm of the Buddhas Tathagatas (Thus Come Ones). Furthermore, after speaking of the Samadhi realm of the Buddhas Tathagatas, next it speaks of the accomplishment of the immaculate great treasure adorned palace. Furthermore, after speaking of the accomplishment of the great treasure adorned palace, next it speaks of the great assembly gathering, using various offerings to praise the Tathagata, raining down various garments, raining down various flowers, raining down various incense, like this and so on, demonstrating the inconceivable matters of the Buddha Jewel. It should be known that next it speaks of the wonderfully adorned Dharma seat. Furthermore, after speaking of the wonderfully adorned Dharma seat, next it speaks of the names of the Dharma doors and demonstrates their merits. This clarifies the differences in the merits of the Dharma Jewel, it should be like this. Furthermore, next it speaks of the Samadhi practice realm of the Bodhisattvas Mahasattvas (Great Beings), demonstrating various merits. This clarifies the differences in the merits of the Sangha Jewel, it should be known. Furthermore, next it speaks of the Tathagata emitting great light, bestowing upon the Bodhisattvas Mahasattvas the position of Dharma King of the Crown Prince. Furthermore, next it speaks of bestowing great fearlessness and unyielding eloquence. Furthermore, it praises the foremost merits of the Buddhas Tathagatas. Furthermore, next it speaks of the supreme and foremost Great Vehicle Dharma, demonstrating the true practice of that Great Vehicle, and because of realizing the fruit in the Dharma, it is the difference in the order of the unsurpassed merits of the Three Jewels. The meaning in the introductory section is generally like this. --------------------------------------------------------------------------------
Chinese
已竟。应如是知。已说自在王菩萨修多罗序分中三宝。次说佛性义。有六十种法。清净彼功德。何以故。以有彼清净无量功德性。为清净彼性。修六十种法。为此义故。十地经中。数数说金。以为譬喻。为清净彼佛性义故。又复即于此陀罗尼自在王经中。说如来业已。次说不清净大毗琉璃摩尼宝喻。是故经言。善男子。譬如善巧摩尼宝师。善知清净大摩尼宝。向大摩尼宝性山中。取未清净诸摩尼宝。既取彼宝。以严灰洗。严灰洗已。然后复持黑头发衣。以用揩磨。不以为足。勤未休息。次以辛味饮食汁洗。食汁洗已。然后复持衣缠裹木以用揩磨。不以为足。勤未休息。次后复以大药汁洗。药汁洗已。次后复更持细软衣。以用揩磨。以细软衣。用揩磨已。然后远离铜铁等矿毗琉璃垢。方得说言大琉璃宝。善男子。诸佛如来亦复如是。善知不净诸众生性。知已乃为说无常苦无我不净。为惊怖彼乐世众生。令厌世间。入声闻法中。而佛如来不以为足。勤未休息。次为说空无相无愿。令彼众生少解如来所说法轮。而佛如来不以为足。勤未休息。次复为说不退法轮。次说清净波罗蜜行。谓不见三事。令众生入如来境界。如是依种种因。依种种性。入佛法中。入法中已故。名无上最大福田。又复依此自性清净如来性故。经中偈言。 现代汉语译本： 已经说完序分中关于三宝的内容，应该这样理解。接下来讲述佛性的意义，有六十种法能够清净那些功德。为什么呢？因为具有那些清净无量的功德自性，为了清净那种自性，需要修习六十种法。为了这个意义，《十地经》中，多次用金来作比喻，为了清净佛性的意义。而且在这部《陀罗尼自在王经》中，说完如来的事业后，接着用不清净的大毗琉璃摩尼宝来作比喻。所以经中说：‘善男子，譬如一位精通摩尼宝的工匠，深知清净的大摩尼宝。他前往大摩尼宝的山中，取出尚未清净的各种摩尼宝。取到这些宝物后，先用严灰清洗，清洗完毕后，再用黑色的头发衣物来擦拭，但并不满足，仍然勤奋地工作不休息。接着用辛辣的食物汁液清洗，清洗完毕后，再用衣物缠裹的木头来擦拭，仍然不满足，勤奋地工作不休息。之后再用大药汁清洗，清洗完毕后，再用柔软的细布来擦拭。用细软的布擦拭完毕后，才能远离铜铁等矿物对毗琉璃的污染，才能说这是一块大的琉璃宝。’ ‘善男子，诸佛如来也是这样。深知不清净的众生本性，知道后就为他们宣说无常、苦、无我、不净，为了惊醒那些贪恋世间的众生，让他们厌离世间，进入声闻乘的修行中。但是佛陀并不满足，仍然勤奋地工作不休息。接着为他们宣说空、无相、无愿，让这些众生稍微理解如来所说的法轮。但是佛陀仍然不满足，勤奋地工作不休息。接着再为他们宣说不退转的法轮，再宣说清净的波罗蜜行，即不见能施者、受施者和所施之物这三事，让众生进入如来的境界。’像这样，依靠种种因缘，依靠种种根性，进入佛法中。进入佛法中后，就被称为无上最大的福田。而且依靠这种自性清净的如来藏的缘故，经中的偈颂说：
English
English version: Having concluded the section on the Three Jewels in the introductory part, it should be understood as such. Next, the meaning of Buddha-nature will be discussed, which involves sixty types of Dharmas that purify those merits. Why? Because it possesses those pure, immeasurable qualities of self-nature. To purify that self-nature, one must cultivate sixty types of Dharmas. For this reason, in the *Ten Bhumi Sutra* (*Dashabhumika Sutra*), gold is repeatedly used as a metaphor to purify the meaning of Buddha-nature. Furthermore, in this very *Dharani Self-Sovereign King Sutra*, after discussing the deeds of the Tathagata, it proceeds to use the analogy of an impure great *Vaidurya* (*lapis lazuli*) *Mani* (*jewel*). Therefore, the sutra says: ‘Good man, it is like a skilled *Mani* (*jewel*) craftsman who knows well the pure great *Mani* (*jewel*). He goes to the *Mani* (*jewel*) mountain to extract various *Mani* (*jewels*) that are not yet purified. After obtaining these jewels, he first washes them with harsh ash. After washing them with harsh ash, he then uses black hair cloth to polish them, but he is not satisfied and continues to work diligently without rest. Next, he washes them with spicy food juice. After washing them with food juice, he then uses wood wrapped in cloth to polish them, but he is still not satisfied and continues to work diligently without rest. After that, he washes them with great medicinal juice. After washing them with medicinal juice, he then uses soft, fine cloth to polish them. After polishing them with soft, fine cloth, he can then remove the impurities of copper, iron, and other minerals from the *Vaidurya* (*lapis lazuli*), and only then can it be said to be a great *Vaidurya* (*lapis lazuli*) jewel.’ ‘Good man, the *Tathagatas* (*Thus Come Ones*) are also like this. They know well the impure nature of sentient beings. Knowing this, they then speak of impermanence, suffering, non-self, and impurity to startle those sentient beings who are attached to the world, causing them to become weary of the world and enter the *Shravaka* (*Disciple*) path of practice. But the Buddha is not satisfied and continues to work diligently without rest. Next, they speak of emptiness, signlessness, and wishlessness, allowing those sentient beings to understand a little of the Dharma wheel spoken by the *Tathagata* (*Thus Come One*). But the Buddha is still not satisfied and continues to work diligently without rest. Next, they speak of the irreversible Dharma wheel, and then they speak of the pure *Paramita* (*perfection*) practice, which is to not see the three aspects (giver, receiver, and gift), allowing sentient beings to enter the realm of the *Tathagata* (*Thus Come One*).’ In this way, relying on various causes and conditions, relying on various natures, they enter the Buddha-dharma. Having entered the Dharma, they are called the supreme and greatest field of merit. Moreover, relying on this self-nature pure *Tathagatagarbha* (*Buddha-nature*), the verse in the sutra says: -------------------------------------------------------------------------------- 譬如石矿中 真金不可见 能清净者见 见佛亦如是