English
English version Merit (Gongde): Like the ocean possessing all kinds of treasures. The other Three Jewels (Sanbao) of Buddha, Dharma, and Sangha are easy to understand, but for those with profound wisdom, there are even deeper benefits. The second part explains the intention of creating the treatise, which is further divided into two points. The first sentence explains for whom the teachings are intended. 'For those with deep and sharp wisdom': It is intended for those with profound and sharp wisdom. To understand upon hearing is 'benefit'. To comprehend the ultimate truth. The reason why this treatise is not widely circulated is that the sentient beings of the degenerate age are mostly shallow and dull, so there are few who appreciate it. 'To reveal and explain the Pijia Canon (Pijia dian)': The above explains the causes and conditions for what is done; now it explains the teachings that can be received. 'To reveal and explain the Pijia Canon (Pijia dian)': The causes and conditions for what is done have benefit and depth; the treatises that can be received have revelation and explanation, that is, great revelation and subtle explanation. The Pijia Treatise (Pijia lun): This text quotes what is said in the Nirvana Sutra and the Prajna Sutra to praise the current teachings of the Lotus Sutra. For young children, only half-word sutras are taught; when they grow up, they are taught the full-word Pijialuo Treatise (Pijialuo lun). In the past, the Three Vehicles (Three Vehicles) were likened to half-words; now it is explained that the One Vehicle (One Vehicle) is the full-word sutra. This statement is also used to refute the theories of the Five Periods and Four Schools (Five Periods and Four Schools), because they believe that the Nirvana Sutra is the only full-word, while the teachings of the Lotus Sutra and others are still half-word teachings. Pijialuo, here it means the origin of words. The Pijialuo Treatise (Pijialuo lun) has not been translated. Master Lang of Hexi said that it was created by the Bodhisattva of Great Power. 'Below Qiqian Mouni Zun': The second part separately reveres Sakyamuni Buddha and the Sangha. The reason why it is necessary to revere them separately is that the Three Jewels (Three Jewels) have oneness and separateness, so it is necessary to revere them generally and separately. Moreover, Sakyamuni is the current teaching master, and if one wants to explain the teachings that are spoken, one must respect the person who expounds the teachings. In terms of the meaning of the text, it is further divided into two parts. The first half reveres the Buddha and the Sangha, and the second half explains the intention of creating the treatise. Each chapter is divided into two parts. The first chapter is divided into two parts. The first two words 'Qiqian' describe the utmost sincerity of the one who reveres, and the following eight words praise the ultimate尊 of the one who is revered. 'Qiqian': Qi means 重 (heavy), Qian means 敬 (respect). Having already generally revered before, now revering separately again, so it is called 重 (heavy). It can also be said that the previous explanation of prostration used the sound of Zhendan, while the term 'Qiqian' here is based on the interpretation of Tianzhui. It has not been examined in detail, and I will ask the translator separately. 'Mouni Zun and Bodhisattvas and Sravakas': 'Below 令法自利他': Explains the intention of creating the treatise. It is also divided into two parts. The first sentence explains the intention of creating the treatise. 'To enable the Dharma to benefit oneself and others': --------------------------------------------------------------------------------
Chinese
谓令解此妙法得自利益。谓自成佛也。更传授于他。使他成佛也 略出勒伽论者。第二正明造论。 略出勒伽论 从首至尾委曲释者。谓为广论。今但折其枢要。震领提纲。如脱犀象之牙甬。擿翡翠之毛羽也。勒伽论者。即摩德勒伽。谓解阿毗昙论。此翻为境界。寻斯论旨能生自他利解。即生解之境界也 归命过未世下。第二次明申敬请护。即开为两。半行致敬。一偈请护各两。初二者归命两字明能归之至诚。 归命 次之叙所敬之尊极。 过未世现在佛菩萨弘慈降神力愿施我无畏 弘慈降神力。使我所说合理称机。无违理伤机之过 次半请大悲加护使离彼四魔得三菩提增长。 大悲止四魔护菩提增长 初句请所应离者皆离。次明所应得者皆得也 经曰归命一切诸佛菩萨者。此第二集经者请护之辞。 经曰归命一切诸佛菩萨 前归敬申造论意请威灵加护。此归敬集经者欲出佛经。亦请威灵加护。一切众经皆并有于此辞。但随寄一文示存略故也 经曰如是我闻。此是第二正明论体。但论略难明。今引二门叙其体例。一辨二经同异。二叙斯论制作之方。二经同异者。即罗什所译经及留支所出带论之经。其文不同。凡有五种。一者旧经略论经广。如旧经叹罗汉德唯有五句。论经有十六句。或 现代汉语译本： 意思是使人理解这微妙的佛法，从而获得自身的利益，也就是自身成就佛的境界。并且将此法传授给他人，使他人也能成就佛的境界。接下来是《略出勒伽论》的解释，第二部分正式阐明造论的意图。 《略出勒伽论》，从头到尾详细解释的，称为广论。现在只是摘取其中的关键要点，提纲挈领，就像剥取犀牛和大象的牙齿，摘取翡翠鸟的羽毛一样。《勒伽论》，即摩德勒伽（Mātrka），意思是解释阿毗昙论（Abhidhamma）。这里翻译为‘境界’。探寻此论的宗旨，能够产生自利和他利的理解，也就是产生理解的境界。‘归命过未世下’，第二部分阐明恭敬祈请护佑，分为两部分。半行是致敬，一偈是祈请护佑，各有两句。最初的两句‘归命’二字，表明归依的至诚之心。 ‘归命’，接下来叙述所尊敬的至尊。 ‘过未世现在佛菩萨弘慈降神力愿施我无畏’，弘扬慈悲，降下神力，使我所说合理且契合时机，没有违背道理或伤害时机的过失。接下来半句祈请大悲加持护佑，使我远离四魔，获得三菩提（saṃbodhi），并使其增长。 ‘大悲止四魔护菩提增长’，前一句祈请应该远离的都远离，接下来阐明应该得到的都得到。经书上说‘归命一切诸佛菩萨’，这是第二集经者祈请护佑的言辞。 ‘经曰归命一切诸佛菩萨’，前面归敬并陈述造论的意图，祈请威灵加持护佑。这里归敬集经者想要阐述佛经，也祈请威灵加持护佑。一切经典都包含这句话，只是随便借用一句话来表示存在，因为是简略的缘故。经书上说‘如是我闻’，这是第二部分正式阐明论的本体。但是论述简略难以明白，现在引用两个方面来叙述它的体例：一是辨别两种经书的同异，二是叙述此论制作的方法。两种经书的同异，指的是鸠摩罗什（Kumārajīva）所翻译的经书和菩提留支（Bodhiruci）所翻译的带有论的经书。它们的文字不同，总共有五种。一是旧经简略，论经详细。比如旧经赞叹罗汉（Arhat）的功德只有五句，论经有十六句。或者
English
English version: It means to enable people to understand this subtle Dharma, thereby obtaining their own benefits, which is to achieve Buddhahood themselves. And to pass this Dharma on to others, so that they can also achieve Buddhahood. Next is the explanation of 'Abridged *Laṅkāvatāra Sūtra* Commentary', the second part formally clarifies the intention of writing the commentary. 'Abridged *Laṅkāvatāra Sūtra* Commentary', a detailed explanation from beginning to end, is called an extensive commentary. Now it is just to extract the key points, grasp the main points, just like peeling off the teeth of rhinoceroses and elephants, and picking the feathers of kingfishers. '*Laṅkāvatāra Sūtra* Commentary', that is, *Mātrka*, means to explain the *Abhidhamma*. Here it is translated as 'realm'. Exploring the purpose of this treatise can produce self-benefit and other-benefit understanding, that is, produce the realm of understanding. 'Taking refuge in past and future worlds', the second part clarifies the respectful request for protection, divided into two parts. Half a line is a tribute, and a verse is a request for protection, each with two sentences. The first two sentences, the two words 'taking refuge', show the sincerity of taking refuge. 'Taking refuge', next describes the most revered. 'Past, future, and present Buddhas and Bodhisattvas, with vast compassion and divine power, grant me fearlessness', promoting compassion and descending divine power, so that what I say is reasonable and in line with the occasion, without the fault of violating reason or harming the occasion. The next half sentence prays for the blessing and protection of great compassion, so that I can be free from the four *Māras* (demons), obtain *saṃbodhi* (complete enlightenment), and increase it. 'Great compassion stops the four *Māras* and protects the growth of *Bodhi*', the previous sentence prays that what should be avoided is avoided, and then clarifies that what should be obtained is obtained. The scriptures say 'Taking refuge in all Buddhas and Bodhisattvas', this is the words of the second compiler of the scriptures requesting protection. 'The scripture says taking refuge in all Buddhas and Bodhisattvas', the previous reverence and statement of the intention of writing the treatise, praying for the blessing and protection of divine power. Here, the compiler of the scriptures wants to expound the Buddhist scriptures, and also prays for the blessing and protection of divine power. All scriptures contain this sentence, but it is just borrowed to indicate existence, because it is abbreviated. The scriptures say 'Thus have I heard', this is the second part formally clarifying the body of the treatise. However, the discussion is brief and difficult to understand. Now, two aspects are cited to describe its style: one is to distinguish the similarities and differences between the two scriptures, and the other is to describe the method of making this treatise. The similarities and differences between the two scriptures refer to the scriptures translated by *Kumārajīva* and the scriptures with treatises translated by *Bodhiruci*. Their texts are different, with a total of five types. One is that the old scriptures are brief and the treatise scriptures are detailed. For example, the old scriptures praise the merits of *Arhats* with only five sentences, while the treatise scriptures have sixteen sentences. Or --------------------------------------------------------------------------------
Chinese
可梵本广略不同。或可声闻常众无会不集处处叹之。故罗什略叹其德也。天亲欲示解一经叹德。令讥众经叹德之意。故广说也。二旧经广而论经略。如方便品。旧经为十句。谓如是相如是性等。论经唯有五门。当是天亲以略摄广故也。三二经同无广略。如叹菩萨德。四品次前后。旧经属累在药王之前。论经在普贤之后。罗什依于义意。是故在前。天亲同经常法。所以在后。五名义不同。旧经称六十二亿恒河沙菩萨。论经称六十二亿恒河沙佛。罗什依经文译之。故云菩萨。论取义意叹释其福正等。显初地菩萨得真如法身故即是佛。以观音与六十二亿法身不二。故言福平等。所以称佛。次明论制作不同者。如龙树释经。不预开章门。至后追詺于前。天亲释此经凡有二意。一者预开起尽。如初品七分。二至后方陈。如论末云方便品凡有五门。盖是圣人适时而用也。天亲大开此经凡有三十二章。所言三十二者。即序品七分方便品五门谓十二也。从譬喻品竟宝塔品。破十种病利益十人即十段也。从药草竟一经明十无上。又有十章。故合成三十二也。问。初从火宅竟于宝塔所破十病。云何更从药草竟一经明十无上耶。答。付法藏经云。婆薮槃陀善解一切修多罗义。修多罗者凡有五义。一者显示。谓显示诸义故。如序品七段方便五门 现代汉语译本 梵文版本的详略有所不同。有些情况下，声闻（Śrāvakā，小乘佛教徒）常随众没有集会的地方，到处都在赞叹佛法。因此，鸠摩罗什（Kumārajīva）只是简略地赞叹了佛的功德。世亲（Vasubandhu）想要通过解释一部经来赞叹功德，避免人们批评赞叹其他经典的意图，所以详细地解说了《论》。二个旧译本内容详尽而《论》则简略。例如《方便品》，旧译本有十句，如‘如是相’、‘如是性’等。《论》中只有五门。这大概是因为世亲用简略的语言概括了详尽的内容。三个译本的内容详略相同，例如赞叹菩萨（Bodhisattva）的功德。四品目的顺序前后不同。旧译本中，《属累品》在《药王品》之前，《论》中则在《普贤品》之后。鸠摩罗什依据经义，所以放在前面。世亲遵循通常的经文规则，所以放在后面。五名义不同。旧译本称‘六十二亿恒河沙菩萨’，《论》中称‘六十二亿恒河沙佛’。鸠摩罗什依据经文翻译，所以说是菩萨。《论》则取其意义，赞叹并解释其福德与佛相等，显示初地菩萨（Bhūmi）得到真如法身，所以就是佛。因为观音（Avalokiteśvara）与六十二亿法身没有区别，所以说福德平等，因此称之为佛。接下来解释《论》的制作不同之处。例如龙树（Nāgārjuna）解释经典，不预先开设章节，而是之后再追溯命名。世亲解释这部经有两种意图。一是预先开设起止，如初品分为七部分。二是之后才陈述，如《论》末尾说《方便品》共有五门。这大概是圣人根据时机而采用的方法。世亲将这部经大体上分为三十二章。所说的三十二，就是《序品》的七部分，《方便品》的五门，共十二部分。从《譬喻品》到《宝塔品》，破除十种病，利益十种人，共十段。从《药草喻品》到一部经阐明十种无上，又有十章，所以合起来是三十二。问：最初从火宅到宝塔所破除的十种病，为什么还要从《药草喻品》到一部经阐明十种无上呢？答：《付法藏经》说，婆薮槃陀（Vasubandhu）善于理解一切修多罗（Sūtra，经）的含义。修多罗有五种含义。一是显示，即显示诸义，如《序品》的七段，《方便品》的五门。