English
English version The Sanskrit versions vary in detail. In some cases, the Śrāvakās (small vehicle Buddhist practitioners) and their regular assemblies have no place to gather, and everywhere they praise the Dharma. Therefore, Kumārajīva briefly praised the Buddha's virtues. Vasubandhu wanted to praise the virtues by explaining one scripture, to avoid people criticizing the intention of praising other scriptures, so he explained the 'Treatise' in detail. The two old translations are detailed, while the 'Treatise' is concise. For example, the 'Expedient Means Chapter', the old translation has ten sentences, such as 'such is its appearance', 'such is its nature', etc. The 'Treatise' only has five gates. This is probably because Vasubandhu summarized the detailed content with concise language. The three translations are the same in detail, such as praising the virtues of Bodhisattvas. The order of the four chapters is different. In the old translation, the 'Entrustment Chapter' is before the 'Medicine King Chapter', while in the 'Treatise' it is after the 'Universal Worthy Chapter'. Kumārajīva based it on the meaning of the scripture, so it is placed in front. Vasubandhu followed the usual rules of the scriptures, so it is placed behind. The five names and meanings are different. The old translation calls them 'sixty-two billion Ganges sand Bodhisattvas', while the 'Treatise' calls them 'sixty-two billion Ganges sand Buddhas'. Kumārajīva translated according to the text of the scripture, so he said Bodhisattvas. The 'Treatise' takes its meaning, praising and explaining that its merit is equal to the Buddha, showing that the Bodhisattva of the first Bhūmi (stage) has obtained the true Suchness Dharmakāya (Dharma body), so it is the Buddha. Because Avalokiteśvara is no different from the sixty-two billion Dharmakāyas, it is said that merit is equal, so it is called Buddha. Next, explain the differences in the production of the 'Treatise'. For example, Nāgārjuna explains the scriptures without opening chapters in advance, but naming them retroactively later. Vasubandhu has two intentions in explaining this scripture. One is to open the beginning and end in advance, such as the first chapter divided into seven parts. The second is to state it later, such as the end of the 'Treatise' saying that the 'Expedient Means Chapter' has five gates. This is probably the method used by the sages according to the occasion. Vasubandhu broadly divides this scripture into thirty-two chapters. The so-called thirty-two are the seven parts of the 'Introduction Chapter' and the five gates of the 'Expedient Means Chapter', a total of twelve parts. From the 'Parable Chapter' to the 'Treasure Stupa Chapter', eliminating ten kinds of illnesses and benefiting ten kinds of people, there are ten sections. From the 'Herbs Chapter' to one scripture explaining the ten unsurpassed, there are ten more chapters, so it adds up to thirty-two. Question: Why, after the ten illnesses eliminated from the burning house to the treasure stupa, do you still explain the ten unsurpassed from the 'Herbs Chapter' to one scripture? Answer: The 'Transmission of the Dharma Treasury Sutra' says that Vasubandhu is good at understanding the meaning of all Sūtras. Sūtras have five meanings. One is to display, that is, to display all meanings, such as the seven sections of the 'Introduction Chapter' and the five gates of the 'Expedient Means Chapter'. --------------------------------------------------------------------------------
Chinese
即显示十二种义也。二涌泉。谓义味无尽故。如解譬喻竟于宝塔更从药草竟于一经。释于后竟而追解于前示义味无尽。即涌泉义也。三出生。诸义出生故。如解第十无上胜功德力。叹经广生功德无尽。即出生义也。四者绳墨。裁诸邪显正故。破十病名曰裁邪。显十种义所谓显正。五者结鬘贯穿诸佛法。则三十二章同为显一道唯教一人。如结华鬘令身首严饰也。又释后竟而更追解前者。圣人内有无碍之智。外有无方之辨。故能自在而译。又从前译向后示鸟目疾转。从后向前如师子返掷。又前译经竟有疑者重问之。故后更释之。如今人义深后章别有料简重也。盖是外国圣人制论之大体也。就释初品大开为二。一者牒经。二者论译。牒经但牒二章。谓序分经众分经。牒序分经始从如是终竟崛山。即牒经序分也。 序品第一如是我闻一时佛住王舍城耆阇崛山中 与大比丘下。第二牒众成就分也。什译经有三。一声闻。二菩萨。三人天众。今但牒前二。以二众有叹德。今欲释之。故牒以人天众无叹德。又易解兼余经已释。故不牒之。就牒二众即二。牒声闻众中旧经有比丘比丘尼。今但牒比丘。比丘众中有二。一显名。二密行。今但牒显名不牒密行。并为易解兼不叹德故也。比丘中有六。一标通号。二唱数。三明位。四叹德 现代汉语译本： 这就是显示十二种意义。二、涌泉：意味着义理和意味无穷无尽。例如，在解释譬喻之后，于宝塔品之后又从药草品开始，最终完成整部经的解释。在后面解释完毕后，又追溯解释前面的内容，这表明义理和意味无穷无尽，这就是涌泉的意义。三、出生：各种义理由此产生。例如，在解释第十品《无上胜功德力》时，赞叹此经广泛产生功德，无穷无尽，这就是出生的意义。四、绳墨：用来裁决各种邪说，彰显正理。破除十种弊病，叫做‘裁邪’；彰显十种意义，叫做‘显正’。五、结鬘：将诸佛的教法贯穿起来，那么三十二章共同为了彰显唯一的佛道，教化唯一的一类人。就像用花鬘来装饰身体和头部一样。另外，解释完后面的内容又追溯解释前面的内容，是因为圣人内心具有无碍的智慧，外在具有无方的辩才，所以能够自在地翻译。此外，从前面向后翻译，就像鸟的眼睛迅速转动；从后面向前翻译，就像狮子反掷。还有，前面翻译的经文结束后，有人有疑问，重新提问，所以后面又重新解释。就像现在的人认为后面的章节意义深刻，另外安排校勘一样。这大概是外国圣人制作论著的大体框架。就解释《序品》而言，大致分为两部分：一是照录经文，二是论述翻译。照录经文只照录两个部分，即序分经和众分经。照录序分经，从‘如是’开始，到‘耆阇崛山’结束，这就是照录经的序分。 《序品第一》‘如是我闻，一时，佛住王舍城耆阇崛山中，与大比丘’以下。第二是照录众成就分。鸠摩罗什（Kumarajiva）翻译的经文有三种听众：一是声闻（Śrāvaka），二是菩萨（Bodhisattva），三是人天众。现在只照录前两种，因为这两种听众有赞叹功德的内容，现在想要解释这些内容，所以照录。因为人天众没有赞叹功德的内容，而且容易理解，其他经文中已经解释过，所以不照录。就照录两种听众而言，又分为两部分。照录声闻众中，旧的经文有比丘（bhikṣu）和比丘尼（bhikṣuṇī），现在只照录比丘。比丘众中有两种：一是显名，二是密行。现在只照录显名，不照录密行。都是因为容易理解，而且没有赞叹功德的内容。比丘众中有六种内容：一是标明通用的称号，二是唱诵人数，三是说明地位，四是赞叹功德。
English
English version: This displays twelve kinds of meanings. Second, 'Emerging Spring' (Yongquan): It means that the meaning and flavor are endless. For example, after explaining the parables, after the 'Treasure Tower' chapter, it starts again from the 'Medicinal Herbs' chapter, eventually completing the explanation of the entire sutra. After explaining the later part, it traces back to explain the previous content, which shows that the meaning and flavor are endless. This is the meaning of 'Emerging Spring'. Third, 'Birth' (Chusheng): Various meanings are born from this. For example, when explaining the tenth chapter, 'Supreme Excellent Merit Power' (Wushang Sheng Gongde Li), it praises the sutra for widely producing endless merits, which is the meaning of 'Birth'. Fourth, 'Line and Ink' (Shengmo): Used to judge various heresies and highlight the correct principles. Eliminating the ten defects is called 'cutting off heresy' (cai xie); highlighting the ten meanings is called 'revealing correctness' (xian zheng). Fifth, 'Garland' (Jieman): Stringing together the teachings of all Buddhas, so that the thirty-two chapters together aim to highlight the one and only Buddha path, teaching only one type of person. It's like using a garland to decorate the body and head. In addition, explaining the later content and then tracing back to explain the previous content is because the sage has unobstructed wisdom internally and boundless eloquence externally, so he can translate freely. Furthermore, translating from front to back is like the rapid movement of a bird's eyes; translating from back to front is like a lion throwing back. Also, after the previously translated sutra is finished, if someone has questions and asks again, the later part is re-explained. It's like people today think that the later chapters have profound meaning, and arrange for additional collation. This is probably the general framework for foreign sages to create treatises. Regarding the explanation of the 'Introduction Chapter' (Xupin), it is roughly divided into two parts: one is transcribing the sutra text, and the other is discussing the translation. Transcribing the sutra text only transcribes two parts, namely the introduction section (xufen) and the assembly section (zhongfen). Transcribing the introduction section of the sutra starts from 'Thus I have heard' (Rushi) and ends at 'Grdhrakuta Mountain' (Qishe Jue Shan), which is transcribing the introduction section of the sutra. 'Introduction Chapter First' (Xupin Diyi): 'Thus I have heard, at one time, the Buddha was staying in Rajagrha (Wangshecheng) on Grdhrakuta Mountain (Qishe Jue Shan), with great bhikshus (dabiqiu)' and below. The second is transcribing the assembly accomplishment section (zhong chengjiu fen). Kumarajiva's (Jiumoluoshi) translated sutras have three types of listeners: first, Śrāvakas (Shengwen); second, Bodhisattvas (Pusa); and third, humans and devas (rentianzhong). Now only the first two are transcribed, because these two types of listeners have content praising merits, and now I want to explain these contents, so I transcribe them. Because humans and devas do not have content praising merits, and it is easy to understand, and it has been explained in other sutras, so it is not transcribed. Regarding transcribing the two types of listeners, it is further divided into two parts. In transcribing the Śrāvaka assembly, the old sutras have bhikshus (biqiu) and bhikshunis (biqiuni), but now only bhikshus are transcribed. Among the bhikshus, there are two types: one is manifest name (xianming), and the other is secret practice (mixin). Now only manifest names are transcribed, and secret practices are not transcribed. This is all because it is easy to understand and there is no content praising merits. Among the bhikshus, there are six contents: first, indicating the common title; second, chanting the number; third, explaining the position; and fourth, praising the merits. --------------------------------------------------------------------------------
Chinese
。五列名。六总结。今但列初四。不列后二。而论释中不释初一通号及第五列名。 与大比丘众万二千人俱皆是阿罗汉诸漏已尽无复烦恼心得自在善得心解脱善得慧解脱心善调伏人中大龙应作者作所作已办离诸重担逮得已利尽诸有结善得正智心解脱一切心得自在到第一彼岸 菩萨中亦六门。一通号。二唱数。三明位。四叹德。五列名。六总结。而后论释中不释初一及以后二。至文当显。 菩萨摩诃萨八万人皆于阿耨多罗三藐三菩提不退转皆得陀罗尼大辩财乐说转不退转法轮供养无量百千诸佛于诸佛所种诸善根常为诸佛之所称叹以大慈悲而修身心善入佛慧通达大智到于彼岸名称普闻无量世界能度无数百千众生 论曰下。第二论释就文为二。第一通释一品。凡为七门。第二别列七门。 论曰此经法门中初第一品示现七种功德成就 就初又二句。此法门者一部之通号也。初第一品者一章之别称也。七种皆称功德者。此之七种皆能显道利物故并云功德。一一章中明义具足无余。不可破坏故云成就 何等为七下。第二别列七门。就文又二。初列次释文。 何等为七一者序分成就二者众成就三者如来欲说法时至成就四者依所说法威仪随顺住成就五者依上说因成就六者大众欲闻法现前成就七者文殊师利答成 现代汉语译本：五、列名（列出名字）。六、总结。现在只列出前四项，不列出后两项。而且在论释中，不解释第一项通号以及第五项列名。 与一万二千位大比丘众在一起，他们都是阿罗汉（断尽烦恼的圣者），诸种烦恼已经断尽，不再有任何烦恼，内心获得自在，善于获得心的解脱，善于获得智慧的解脱，内心得到很好的调伏，是人中的大龙（比喻有大能力者），应该做的事情已经做完，所要做的事情已经办完，脱离了各种重担，获得了已经得到的利益，断尽了各种存在的束缚，善于获得正确的智慧，内心解脱一切，内心获得自在，到达第一彼岸（涅槃）。菩萨（觉悟的有情）中也有六个方面：一、通号。二、唱数（宣唱数量）。三、明位（说明地位）。四、叹德（赞叹功德）。五、列名。六、总结。而在后面的论释中，不解释第一项以及最后两项，到正文时会显现。 八万位菩萨摩诃萨（伟大的菩萨）都于阿耨多罗三藐三菩提（无上正等正觉）不退转，都获得陀罗尼（总持，记忆力）和大辩才，乐于说法，转动不退转的法轮（佛法的传播），供养无量百千诸佛，在诸佛那里种下各种善根，常常被诸佛所称赞，以大慈悲心来修养身心，善于进入佛的智慧，通达广大的智慧，到达彼岸，名称普遍传闻于无量世界，能够度化无数百千众生。论曰（论中说）以下。第二部分论释，就经文分为两部分：第一部分是通释一品（一章），总共有七个方面；第二部分是分别列出七个方面。 论曰（论中说）：这部经的法门中，最初第一品显示了七种功德成就。就最初的部分又分为两句：‘此法门’指的是整部经的通称；‘初第一品’指的是一章的别称。七种都称为功德，是因为这七种都能够显现道义，利益众生，所以都称为功德。每一章中阐明的意义都具足无余，不可破坏，所以称为成就。何等为七（什么是七种）以下。第二部分分别列出七个方面。就经文又分为两部分：首先是列出次序，然后是解释经文。 何等为七（什么是七种）？一、序分成就。二、众成就。三、如来欲说法时至成就。四、依所说法威仪随顺住成就。五、依上说因成就。六、大众欲闻法现前成就。七、文殊师利（智慧第一的菩萨）答成就。