English
English version: It is said: I (referring to Sariputra, the same below) have not seen the Buddhas, have not gone to where the Buddhas are, have not heard the Buddha's teachings, have not made offerings and shown reverence to the Buddhas, have not engaged in activities that benefit sentient beings, and have retreated from the Dharma that has not yet been attained. – This is self-reproach, totaling six statements. 1. Not seeing the Buddha: This refers to Sariputra only encountering Arabbhi (an ascetic teacher) at that time, and not seeing the Buddha. 2. Not going to the Buddha's place: This refers to not going to where the Buddha was when encountering Arabbhi. 3. Not hearing the Buddha's teachings: This refers to hearing the Three Truths (about suffering, origination, and cessation) when encountering Arabbhi, and ultimately attaining the Hinayana fruit, without hearing the Buddha's teachings. 4. Not making offerings: This refers to not making offerings to the Buddha when encountering Arabbhi. 5. Not showing reverence: This refers to not showing reverence to the Buddhas when encountering Arabbhi. 6. No activities to benefit sentient beings: This refers to not having the intention to benefit sentient beings, nor engaging in activities to benefit sentient beings when encountering Arabbhi. The first five items indicate the lack of a mind to seek the unsurpassed Dharma, and the last item indicates the lack of a mind to benefit lower sentient beings. Retreating from the Dharma that has not yet been attained: One should have attained the above six merits, but only sought the Hinayana fruit, and ultimately did not attain them, so it is called retreat. Therefore, Sariputra below: The third part, summarizing self-reproach. Therefore, Sariputra made such self-reproaches: Therefore, Sariputra reproached himself in this way. 'Not seeing the Buddha': The second part, explaining the above six aspects, also taking into account the explanation of the two verses. First, explain the first item, 'Not seeing the Buddha'. 'Not seeing the Buddhas' means showing that one has not seen the appearance of the Buddhas, Tathagatas, and great beings, and therefore does not generate a mind of reverence and offering: Because one has not seen the Buddha, one does not generate a mind of reverence and offering. 'Because one has not seen the Buddha, one does not generate a mind of reverence and offering': Because one has not seen the Buddha, one does not generate a mind of reverence and offering. 'Not going to the Buddha's place': Explaining the second item. 'Not going to the Buddha's place' means showing the power to teach and transform sentient beings: If one does not go to where the Buddha is and understand the Buddha, one will not have the power to teach and transform sentient beings, and will seek the Hinayana fruit. Now Sariputra has not gone to where the Buddha is, and has sought the Hinayana fruit, losing the power to teach and transform sentient beings. 'Releasing golden light': The above explains two items, now explaining the verses. Question: Why does the commentator explain it this way? Answer: There are two sentences before, one is 'Not seeing the Buddha', and the other is 'Not going to the Buddha's place'. If one sees the Buddha and goes to where the Buddha is, one will see the Buddha emitting golden light and the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha). These two meanings complement each other, so they are explained together. 'Releasing golden light' means showing that the Buddha's own body is different and has obtained immeasurable merits: Releasing golden light shows that the Buddha's own body is different and has obtained immeasurable merits. 'Releasing golden light': Echoing the 'golden thirty-two marks' in the first verse. --------------------------------------------------------------------------------
Chinese
也。示现见佛自身异身者。用后见佛释前不见佛之过失也。自身即是本身。异身谓化身也。见此二身即获无量福。当知前不见佛。不往佛所失无量福也 闻说法者。释第三章门。 闻说法者示现能作利益一切众生故 示现能作利益一切众生事者。释章门也。若闻佛说法知佛能作利益之事。便不取小果也。今不闻法便不知此事。故取小果也 力者释初偈中十力之言。佛正住十力说法。能作利物之事。此二相开。故一处合释。 力者示现众生有疑依十力断疑故 初牒力章门。示现众生有疑依十力断故者。释章门。十力正明断疑。如杂心论说 供养者。释第四章门。 供养者示现能教化众生力故 以供养佛知佛示现教化众生力故。今遂不供养即不知此事。又佛所以可供养者。为佛有化物之力故也。我若供养于佛亦得此力。便不证小果。以不供养佛取于小果故失化物力也 十八不共法者。释第二偈第二句。以佛有十八不共法无诸过失故可供养。二义相成。故一处合释。 十八不共法者示现远离诸障碍故 初牒不共章门。示现远离下。释不共义。以无一切障碍过失故名不共法。问。何故不解八十种妙好。答。此犹属金色三十二也。又属见佛等中摄。故不别释 恭敬者。释第五章门。 恭敬者示现 现代汉语译本： 也。示现见佛自身异身者，是用后来见佛来解释之前不见佛的过失。自身就是佛的本身，异身指的是化身。见到这两种身就能获得无量的福报。应当知道之前不见佛，不去往佛所在之处，就失去了无量的福报。闻说法者，解释第三章的章门。 闻说法者，是为了示现佛能够利益一切众生。示现能够利益一切众生之事，是解释章门。如果听闻佛说法，知道佛能够做利益众生的事情，便不会只求小果。现在不听闻佛法，便不知道这件事，所以只求小果。力者，解释第一个偈子中‘十力’的说法。佛以十力端正地住世说法，能够做利益众生的事情。这两种意义分开，所以在一处合起来解释。 力者，是为了示现众生有疑惑，依靠佛的十力来断除疑惑。首先引述‘力’的章门。‘示现众生有疑依十力断故者’，是解释章门。十力明确地说明了断除疑惑，如《杂心论》所说。供养者，解释第四章的章门。 供养者，是为了示现佛能够教化众生的力量。因为供养佛，知道佛示现教化众生的力量。现在不供养，就不知道这件事。而且佛之所以值得供养，是因为佛有化物（教化）的力量。我如果供养佛，也能得到这种力量，便不会只证小果。因为不供养佛而只求小果，所以失去了教化的力量。十八不共法者，解释第二个偈子的第二句。因为佛有十八不共法，没有各种过失，所以值得供养。这两种意义相互成就，所以在一处合起来解释。 十八不共法者，是为了示现佛远离各种障碍。首先引述‘不共法’的章门。‘示现远离下’，解释不共法的意义。因为没有一切障碍过失，所以叫做不共法。问：为什么不解释八十种妙好？答：这仍然属于金色三十二相，又属于见佛等内容中所包含的，所以不另外解释。恭敬者，解释第五章的章门。 恭敬者，是为了示现...
English
English version: Also. 'Showing the manifestation of seeing the Buddha's own body and different bodies' is using the later seeing of the Buddha to explain the fault of not seeing the Buddha before. 'Own body' is the Buddha's own self, and 'different bodies' refers to the manifested bodies. Seeing these two bodies will obtain immeasurable blessings. It should be known that not seeing the Buddha before, and not going to where the Buddha is, loses immeasurable blessings. 'Hearing the Dharma' explains the chapter heading of the third chapter. 'Hearing the Dharma' is to show that the Buddha can benefit all sentient beings. 'Showing the ability to benefit all sentient beings' is explaining the chapter heading. If one hears the Buddha's Dharma and knows that the Buddha can do things that benefit sentient beings, then one will not only seek small fruits (小果). Now, not hearing the Dharma, one does not know this matter, so one only seeks small fruits. 'Strength' explains the saying of 'Ten Powers (十力)' in the first verse. The Buddha dwells uprightly in the world with the Ten Powers, speaking the Dharma, and can do things that benefit sentient beings. These two meanings are separated, so they are explained together in one place. 'Strength' is to show that sentient beings have doubts, and rely on the Buddha's Ten Powers to cut off doubts. First, it cites the chapter heading of 'Strength'. 'Showing that sentient beings have doubts and rely on the Ten Powers to cut them off' is explaining the chapter heading. The Ten Powers clearly explain the cutting off of doubts, as the *Zaxinlun* (杂心论) says. 'Offering' explains the chapter heading of the fourth chapter. 'Offering' is to show the Buddha's power to teach and transform sentient beings. Because of offering to the Buddha, one knows the Buddha's power to show, teach, and transform sentient beings. Now, not offering, one does not know this matter. Moreover, the reason why the Buddha is worthy of offering is because the Buddha has the power to transform (teach). If I offer to the Buddha, I can also obtain this power, and then I will not only attain small fruits. Because of not offering to the Buddha and only seeking small fruits, one loses the power of transformation. 'Eighteen Unshared Dharmas (十八不共法)' explains the second sentence of the second verse. Because the Buddha has the Eighteen Unshared Dharmas and has no faults, he is worthy of offering. These two meanings complement each other, so they are explained together in one place. The 'Eighteen Unshared Dharmas' are to show that the Buddha is far from all obstacles. First, it cites the chapter heading of 'Unshared Dharmas'. 'Showing far away below' explains the meaning of Unshared Dharmas. Because there are no obstacles or faults, it is called Unshared Dharmas. Question: Why not explain the eighty minor marks (八十種妙好)? Answer: This still belongs to the thirty-two major marks (三十二相) of a golden color, and also belongs to what is included in seeing the Buddha, etc., so it is not explained separately. 'Reverence' explains the chapter heading of the fifth chapter. 'Reverence' is to show... --------------------------------------------------------------------------------
Chinese
出生无量福德依如来教得解脱故 初牒章。从示现下释章。即是释恭敬之意。以恭敬佛故得无量福及得解脱。以不敬佛便失此利。问。何故释福德及解脱。不释第六无利益众生事。答。恭敬佛得福德及得解脱即是利益众生事。又无利益众生事。是总以上来句句皆有此言故不别释也 以人无我法无我者。释第二偈如是诸功德句。 以人无我及法无我一切诸法悉平等故 以二无我摄一切功德尽。又于诸功德中胜。亦可此语释上无利益众生事。亦得重释上依佛教得解脱 是故舍利弗下。释偈第四而我皆已失。又此文来者。初标呵责于未得法中退。次释自呵责于未得法中退。今结自呵责于未得法中退。 是故舍利弗自呵责身言我未得如是法于未得中退故 自此已下为七种人者。详论意。上方便品总为众生总说一乘法。故论后文云。方便品五章但为破二归一也。从火宅譬竟经别破十种人病。次明十种无上义也。就文为二。初破十种人病。次明十种无上。初又二。第一总明为十种人能治所治心劝知。第二别破十种人病。初又二。前列为七种凡夫人能治所治劝知。次明为无烦恼圣人能治所治劝知。就初又四。一出所为人。二明能治。三辨所治。四劝知。具足烦恼染性众生者。明所为人。 自此已下次为七种具足烦 现代汉语译本：'出生无量福德依如来教得解脱故'，首先是标出章节。从'示现'开始解释章节。这便是解释恭敬的意义。因为恭敬佛，所以能得到无量的福德以及解脱。如果不恭敬佛，便会失去这些利益。问：为什么解释福德和解脱，而不解释第六个'无利益众生事'？答：恭敬佛得到福德和解脱，这便是利益众生之事。而且'无利益众生事'，是总括以上每一句都包含此意，所以不再单独解释。'以人无我法无我者'，解释第二个偈颂中的'如是诸功德'一句。 以人无我以及法无我，一切诸法都平等，因此以二无我涵盖一切功德。而且在各种功德中最为殊胜。也可以用这句话来解释上面的'无利益众生事'，也可以再次解释上面'依佛教得解脱'。'是故舍利弗下'，解释偈颂第四句'而我皆已失'。而且这段文字的来意是：首先标明呵责那些在未得法时就退却的人。其次解释自己呵责自己在未得法时就退却。现在总结自己呵责自己在未得法时就退却。 '是故舍利弗自呵责身言我未得如是法于未得中退故'，从这里开始以下是为七种人所说。详细讨论其意义。在《方便品》中，总体上为众生总说一乘法。所以论的后文说，《方便品》的五章只是为了破除二，归于一。从火宅的比喻结束之后，经文分别破除十种人的病。其次阐明十种无上的意义。就文义而言分为两部分：首先破除十种人的病，其次阐明十种无上。首先又分为两部分：前面列出七种凡夫人能够治疗和被治疗的，劝人知晓。其次阐明为无烦恼的圣人能够治疗和被治疗的，劝人知晓。就前面部分又分为四个方面：一、指出所为之人；二、阐明能够治疗；三、辨别所治疗；四、劝人知晓。'具足烦恼染性众生者'，说明所为之人。 '自此已下次为七种具足烦'