English
English version: The sutra below. Citing the sutra to prove that the eyes, ears, nose, tongue, body, and mind are capable of perception. For example, as stated in the sutra, Śakro devānām indraḥ (释提桓因, the lord of the devas) enjoys the pleasures of the five desires in the Palace of Victory, and even expounds the Dharma, thus knowing through smelling fragrances. This is knowing the realm through the nose faculty. 'Knowing through smelling fragrances' indicates that smelling fragrances enables perception. 'This is the realm of knowledge' means that fragrance is the realm knowable by the nose faculty. 'Because it is known by the nose faculty' explains the ability to know. Furthermore, just as the realm seen by the eyes is known by the nose faculty, this is mutual interaction. 'The power of upholding' From above, the explanation of the power of the Dharma is completed. Now, the second power, the power of upholding, is explained. In terms of the text, it is divided into two parts. First, the indication. 'The power of upholding' means that upholding this sutra has great merit, hence the term 'power of upholding'. 'There are three Dharma-gates' The second part explains the power of upholding. In terms of the text, it is divided into two parts. First, a general explanation of the three chapters; second, a separate explanation of the Chapter on the Teacher of the Dharma. 'There are three Dharma-gates manifested, such as the Chapter on the Teacher of the Dharma, the Chapter on Peaceful Practices, the Chapter on Exhortations to Hold [the Sutra], etc., extensively expounding the power of the Dharma, as it should be known from the sutra.' 'Such as the Chapter on the Teacher of the Dharma' refers to these three chapters as the three Dharma-gates. Question: Kumārajīva's (鸠摩罗什) translation of the sutra only mentions the Chapter on Holding [the Sutra], so why is it now called the Chapter on Exhortations to Hold [the Sutra]? Answer: This is to connect the preceding exhortation to clarify the subsequent holding. Therefore, it is called the Chapter on Exhortations to Hold [the Sutra]. It is also because of exhortation that one holds [the sutra], hence the term 'exhortations to hold'. In reality, it is the Chapter on Holding [the Sutra]. 'Extensively expounding the power of the Dharma' Question: It should be said 'extensively expounding the power of upholding', so why is it said 'the power of the Dharma'? Answer: There are two meanings. First, to explain the Dharma that is upheld, hence the term 'the power of the Dharma'. In reality, it is the power of upholding. Second, among these three chapters, it refers to the Chapter on the Teacher of the Dharma as the power of the Dharma. How do we know this? Because the text immediately following this passage explains the sutra text of the Chapter on the Teacher of the Dharma. 'If their minds are determined, they will know that water is near' This is a statement from the second part, which separately explains the Chapter on the Teacher of the Dharma. 'If their minds are determined, they will know that water is near; by upholding this sutra, they will obtain the water of Buddha-nature and achieve anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed, complete, and perfect enlightenment)'. 'The power of practice' explains the third power, the power of practice. First, the indication, then the explanation. 'The power of practice' means that practicing according to the sutra has excellent merit, hence the term 'the power of practice'. 'There are five gates manifested below' The second part of the explanation is divided into three parts. First, a general listing of the five gates; second, a separate explanation of the five gates. -------------------------------------------------------------------------------- 门。三别料简第三门。
Chinese
五门示现一者说力二者行苦行力三者护众生诸难力四者功德胜力五者护法力 初如文 说力者已下。第二别释五别。一一门中。初牒次释。 说力者 言说力者。佛为十方世界众生说法。故名说力。亦是謦欬中说偈。令十方世界闻名为说力 有三种已下。初总标三种示品处。 有三种法门神力品中示现 一出舌相令忆念故者。第二别释也。 一出广长舌者令忆念故二謦欬声者说偈令闻故令闻声已如实修行不放逸故三弹指令觉悟众生者令修行者得觉悟故 言忆念如来有此舌相异一切世间故。佛语必可信受。又舌相正主说法。亦是说力。二謦欬声令闻者。罗什经直明謦欬。此论意謦欬出声说偈。令十方闻修行不放逸故 释第二苦行力有二品。 行苦行力者药王菩萨品示现教化众生故又行苦行力者妙音菩萨品示现教化众生故 问。药王可是苦行。妙音云何亦是苦行。答。妙音分形四生六道。为物弘经。及救济诸难亦是苦行 释第三护难力亦二品。 护众生诸难力者观世音菩萨品陀罗尼品示现 观音以人护难。陀罗尼品以法护难。又观音品一人护难。陀罗尼众人护难。 功德胜力者妙庄严王品示现依过去功德彼二童子有如是力故 释第四功德胜力者。正明 门。三别料简第三门。 五门示现：一者说力，二者行苦行力，三者护众生诸难力，四者功德胜力，五者护法力。初如文。说力者已下。第二别释五别。一一门中。初牒次释。 说力者，言说力者。佛为十方世界众生说法，故名说力。亦是謦欬中说偈，令十方世界闻名为说力。有三种已下。初总标三种示品处。 有三种法门神力品中示现。一出舌相令忆念故者。第二别释也。 一出广长舌者令忆念故，二謦欬声者说偈令闻故，令闻声已如实修行不放逸故，三弹指令觉悟众生者令修行者得觉悟故。言忆念如来有此舌相异一切世间故。佛语必可信受。又舌相正主说法。亦是说力。二謦欬声令闻者。罗什(Kumārajīva)经直明謦欬。此论意謦欬出声说偈。令十方闻修行不放逸故。释第二苦行力有二品。 行苦行力者，药王菩萨(Bhaiṣajyarāja)品示现教化众生故，又行苦行力者，妙音菩萨(Gadgadasvara)品示现教化众生故。问。药王可是苦行。妙音云何亦是苦行。答。妙音分形四生六道。为物弘经。及救济诸难亦是苦行。释第三护难力亦二品。 护众生诸难力者，观世音菩萨(Avalokiteśvara)品陀罗尼(Dhāraṇī)品示现。观音以人护难。陀罗尼品以法护难。又观音品一人护难。陀罗尼众人护难。 功德胜力者，妙庄严王(Wonderful Adornment King)品示现依过去功德彼二童子有如是力故。释第四功德胜力者。正明
English
Section: Three Distinctions and Detailed Explanations, Third Section. Five Demonstrations: First, the power of speech; second, the power of practicing asceticism; third, the power of protecting sentient beings from various difficulties; fourth, the power of superior merit; fifth, the power of protecting the Dharma. The first is as in the text. 'The power of speech' and below. The second separately explains the five distinctions. In each section, first, cite and then explain. 'The power of speech' means the power of speaking. The Buddha speaks Dharma for sentient beings in the ten directions, hence it is called the power of speech. It also refers to reciting verses in a cough, allowing the ten directions to hear, which is called the power of speech. There are three types below. First, generally indicate the three places where they are demonstrated. There are three types demonstrated in the 'Chapter on the Spiritual Power of Dharma Doors'. 'First, emitting the tongue to cause recollection.' This is the second separate explanation. First, emitting the broad and long tongue is to cause recollection; second, the sound of coughing is to recite verses for them to hear, so that after hearing the sound, they can practice diligently without negligence; third, snapping the fingers to awaken sentient beings is to enable practitioners to attain enlightenment. It is said that recollecting the Tathagata (如来) having this tongue characteristic is different from all worldly beings. The Buddha's words are certainly trustworthy and receivable. Moreover, the tongue characteristic primarily governs speaking Dharma, which is also the power of speech. Second, the sound of coughing allows the hearers. The Kumārajīva (罗什) translation directly mentions coughing. This commentary means that coughing produces sound and recites verses, allowing the ten directions to hear and practice without negligence. Explaining the second, the power of practicing asceticism, there are two chapters. 'The power of practicing asceticism' is demonstrated in the 'Bhaiṣajyarāja (药王菩萨) Bodhisattva Chapter' to teach and transform sentient beings; also, 'the power of practicing asceticism' is demonstrated in the 'Gadgadasvara (妙音菩萨) Bodhisattva Chapter' to teach and transform sentient beings. Question: Bhaiṣajyarāja (药王菩萨) can be considered ascetic practice, but how is Gadgadasvara (妙音菩萨) also ascetic practice? Answer: Gadgadasvara (妙音菩萨) divides his form into the four births and six paths to propagate the scriptures for beings and to relieve various difficulties, which is also ascetic practice. Explaining the third, the power of protecting from difficulties, there are also two chapters. 'The power of protecting sentient beings from various difficulties' is demonstrated in the 'Avalokiteśvara (观世音菩萨) Bodhisattva Chapter' and the 'Dhāraṇī (陀罗尼) Chapter'. Avalokiteśvara (观世音菩萨) protects from difficulties through people. The Dhāraṇī (陀罗尼) Chapter protects from difficulties through Dharma. Also, the Avalokiteśvara (观世音菩萨) Chapter protects from difficulties for one person. The Dhāraṇī (陀罗尼) Chapter protects from difficulties for many people. 'The power of superior merit' is demonstrated in the 'Wonderful Adornment King (妙庄严王) Chapter', relying on past merit, those two children have such power. Explaining the fourth, the power of superior merit, it clearly states. --------------------------------------------------------------------------------
Chinese
净藏净眼二童子得诸三昧。又得六度道品又得神通回父邪见。引导众人见佛听受法华。故言二童子有如是力 第五护法力。 护法力者普贤菩萨品及后品示现 普贤正是护法。故文云。若法华经行阎浮提。皆普贤之力。及后品者是嘱累品中佛付诸菩萨。令诸菩萨弘通正法。亦是护法也 又说言受持观世音下。第二料简上第三护难力经文。就文又三。一牒经标平等。二释平等。三结平等。 又说言受持观世音菩萨名及受持六十二亿恒河沙等诸佛名号彼功德平等者 初如文 有二种义下。第二释平等。就经中有二。初列二门。次释二门。 有二种义一者信力故二者毕竟知故 言二门者。一者信力。即是地前信平等。二者毕竟知。谓登地证平等 从信力下。第二释二门。前释信力门。 信力者有二种一者求我身如观世音自在无异毕竟信力故二谓于彼生恭敬心如彼功德我亦如是毕竟得故 信平等有二。一者信己身与观音身平等彼此同一法身。二者德平等。既同一法身亦同一功德。初亦是人平等。后是法平等 从毕竟知者下。释第二门。 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故平等法身者谓真如法身初地菩萨乃能证能入 初明法界法性法身。皆是异名 现代汉语译本 净藏（Jingzang，人名）净眼（Jingyan，人名）二童子获得各种三昧（samadhi，佛教禅定）。又获得六度（six paramitas，六种达到彼岸的方法）道品（bodhipaksa-dharmas，菩提分法，通往觉悟的修行），又以神通力使父亲的回转邪见，引导众人见佛听受《法华经》。所以说二童子有如此力量。第五是护法力。 护法力在《普贤菩萨品》及后面的品中有所示现。普贤（Samantabhadra，菩萨名）正是护法。所以经文中说，如果《法华经》在阎浮提（Jambudvipa，我们所居住的娑婆世界）流行，都是普贤的力量。以及后面的品，指的是《嘱累品》中佛陀嘱托诸位菩萨，让诸位菩萨弘扬流通正法，这也是护法。又说‘受持观世音’以下，第二部分料简上文第三种护难力，经文分为三个部分。一是依照经文标明平等，二是解释平等，三是总结平等。 又说‘受持观世音菩萨名及受持六十二亿恒河沙等诸佛名号，彼功德平等’，这是第一部分，如经文所说。‘有二种义’以下，是第二部分解释平等。经文中有两个方面，首先列出两个门径，其次解释这两个门径。 ‘有二种义，一者信力故，二者毕竟知故’。所说的两个门径，一是信力，即是登地（bhumi，菩萨的阶位）前的信平等；二是毕竟知，指的是登地证得平等。从‘信力’以下，是第二部分解释两个门径。首先解释信力门。 ‘信力者有二种，一者求我身如观世音自在无异，毕竟信力故；二谓于彼生恭敬心，如彼功德我亦如是毕竟得故’。信平等有两种，一是相信自身与观音（Avalokitesvara，菩萨名）身平等，彼此同一法身（dharmakaya，佛的法性之身）。二是功德平等，既然同一法身，也同一功德。前者是人平等，后者是法平等。从‘毕竟知者’以下，解释第二个门径。 ‘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故。平等法身者，谓真如法身，初地菩萨乃能证能入’。首先阐明法界（dhatu，宇宙万法的总称），法性（dharmata，诸法的本性），法身，都是不同的名称。