English
English version Fifteen thousand sons. Therefore, it is known that ten thousand sons have already left the wheel-turning king (Cakravartin, a universal monarch). The 'Kan Ding Ji' has three interpretations. The first explanation is that it says the prince has five hundred people, and other versions say twenty-five thousand people. According to the 'Yingluo Sutra', the golden wheel-turning king (Cakravartin, a universal monarch) has a thousand spokes, and even the tenth-ground Bodhisattva has twenty thousand sons. The explanation says that the tenth-ground Bodhisattva also manifests as a king, and should not only have twenty-five thousand sons. According to Xi Jian's leadership and the unseen Paramita Good Eye Buddha, he had not yet reached the second ground before, and I am afraid that twenty-five thousand is wrong. The second explanation is that there are different explanations according to the different teachings, and there is no error in principle. Now it is said that later, it will follow the original commentary and converge. The initial explanation violates the text, saying that the scripture is based on the Three Vehicles, so the commentary says: 'Question: In the 'Nirvana Sutra', all wheel-turning kings (Cakravartin, a universal monarch) must have a thousand sons, no more and no less, why is it different here?' The answer is: 'That is the wheel-turning king (Cakravartin, a universal monarch) who rules the four continents, which is based on the Three Vehicles. This is the wheel-turning king (Cakravartin, a universal monarch) who rules the world, so it is broader than the former. Like the Pure Brahma Net, etc., it is induced by the blessings of the Ganges sand number of golden wheel-turning kings (Cakravartin, a universal monarch), which is based on the One Vehicle, so it is different.' Now I privately think that what the scriptures and commentaries say is very reasonable. Why? Because the number of wives, both new and old versions, is said to be thirty-seven thousand, and it is also said that the lifespan of people is two small kalpas. Speaking of small kalpas, Ji Fahua Shu Er says: 'That is, using the sun, moon, year, etc. as kalpas, so it is called small.' Yuanxiao's interpretation of kalpas says: 'The Great Treatise says: The immeasurable time and seasons are called small kalpas.' Since there are more than 30,000 wives in a long time, how can there be no more than 20,000 sons? Therefore, it is known that this is completely different from the wheel-turning king (Cakravartin, a universal monarch) who was born when the lifespan of the Three Vehicle people was 80,000 years old. Or ask, what position did the second Tusita (Tusita, one of the desire realm heavens) heaven's son attain Buddhahood? The second Tusita (Tusita, one of the desire realm heavens) heaven's son. Question: What are the reasons for this heaven's son falling into hell and being born in heaven? Answer: The scripture says that it is only because of the entanglement of inverted ignorance that he obtains the body of hell. It also says: Because of non-negligence, he planted good roots in the Buddhas, because he met good teachers, and because of the blessing power of Lokajeṣṭha (Buddha's name), he was born in this heaven. Question: What benefits does this heaven's son have? Answer: There are two major benefits. One is the benefit of hell, and the other is the benefit of heaven. There are two kinds of initial benefits. One is the benefit of eliminating suffering, and the other is the benefit of obtaining ten kinds of purification of the six senses. There are also two kinds of benefits in heaven. One is hearing the Dharma. --------------------------------------------------------------------------------
Chinese
教获益。二传通之益。然生天益摄地狱益。何者地狱身。被光得益故。故疏文云。照狱生天一益。问。若尔此生天益为收除苦。为收根净。答。通二收。何以故。依除苦净根方生天故。问。何此益。疏云。越于余益。疏云。照狱生天一益故越余也。意除苦生天等为一益故名越余也。第二天上益中闻教益者于中有四。一余兜率天益。二欲天益。三天女益。四当机天子益。初益者。经云。说是法时百千万亿那由他佛刹微尘数诸世界中兜率天子皆得无生法忍。第二益者。无量无边阿僧祇欲界诸天子皆发菩提心。第三益者。六欲天中一切天女舍女为界得不退转菩提之心。第四益者。于中四益。一摄位益。谓闻普贤回向善根悉得十地诸力庄严具足三昧。回向善根者案离世间品五十五。云菩萨有十善根回向。一以我善根同善智识。愿如是成就莫别成就。二同心。三同行。四同善根。五同平等。六同念。七同清净。八同所住。九同成满。十同不坏(一一上下文具如初文)。疏云。以已善根顺同善友故云也。初二同心(略疏初二同愿心)。次一同行。次二同修(同修事理也)。次同治。谓正念能治现前。清净所治已离(正念能治故清净所治故)。次一同位。后二同证(后二同得究竟)。诸力庄严者无明释文。然疏十六云。得无尽陀罗尼 现代汉语译本 教获益（获得教法的利益）。二传通之益（传达和理解的利益）。然而，生天益（往生天界的利益）是否包含地狱益（地狱众生的利益）呢？为什么说地狱身（身处地狱的众生）也能获得利益呢？因为他们被佛光照耀，从而得到利益。所以，《疏文》中说：‘照狱生天一益’，即照亮地狱并使众生往生天界是一种利益。问：如果这样，这种往生天界的利益是消除痛苦，还是净化根源呢？答：两者都包含。为什么呢？因为只有在消除痛苦并净化根源之后，才能往生天界。问：这种利益是什么呢？《疏文》说：‘超越于其他利益’。《疏文》说：‘照狱生天一益故越余也’，意思是消除痛苦并往生天界等同于一种利益，因此被称为‘超越于其他利益’。 第二天上益（第二天界的利益）中，闻教益（听闻教法的利益）有四种：一余兜率天益（其他兜率天众的利益），二欲天益（欲界天众的利益），三天女益（天女的利益），四当机天子益（在场天子的利益）。第一种利益是：经中说，当宣说此法时，百千万亿那由他佛刹微尘数诸世界中，兜率天子（居住在兜率天的天人，弥勒菩萨所在之处）皆得无生法忍（证悟不生不灭的真理）。第二种利益是：无量无边阿僧祇欲界诸天子（居住在欲界的天人）皆发菩提心（发起追求觉悟的心）。第三种利益是：六欲天中一切天女（居住在六欲天的所有天女）舍女为界（舍弃身为女性的局限），得不退转菩提之心（获得永不退转的菩提之心）。第四种利益是：于中四益（其中有四种利益）：一摄位益（提升地位的利益），即听闻普贤回向善根（将善根回向），悉得十地诸力庄严具足三昧（完全获得十地的力量和庄严，具足三昧）。回向善根是指，根据《离世间品》第五十五，菩萨有十种善根回向：一以我善根同善智识（以我的善根与善知识相同），愿如是成就莫别成就（愿这样成就，不要有别的成就）。二同心（同心）。三同行（同行）。四同善根（同善根）。五同平等（同平等）。六同念（同念）。七同清净（同清净）。八同所住（同所住）。九同成满（同成满）。十同不坏（同不坏）（一一上下文具如初文）。《疏文》说：‘以已善根顺同善友故云也’，意思是，因为用自己的善根顺应和善友相同，所以这样说。初二同心（略疏初二同愿心），最初两个是同心（简略地说，最初两个是同愿心）。次一同行（接下来是同行）。次二同修（同修事理也），接下来是两个同修（一同修行事相和道理）。次同治（接下来是同治），即正念能治现前（正念能够治理当下），清净所治已离（清净所治理的已经远离）。次一同位（接下来是同地位）。后二同证（后两个是同证悟）（后两个一同获得究竟的证悟）。诸力庄严者无明释文（各种力量的庄严，在解释无明时会说明）。然而，《疏》十六云：‘得无尽陀罗尼’（获得无尽陀罗尼）。
English
English version Benefits of Teaching and Receiving. Second, the benefit of transmission and understanding. However, does the benefit of being born in heaven include the benefit for those in hell? Why is it said that those in hell also receive benefits? Because they are illuminated by the light, thus receiving benefits. Therefore, the commentary states: 'Illuminating hell and being born in heaven is one benefit.' Question: If so, does this benefit of being born in heaven eliminate suffering or purify the root? Answer: It includes both. Why? Because one can only be born in heaven after eliminating suffering and purifying the root. Question: What is this benefit? The commentary states: 'It surpasses other benefits.' The commentary states: 'Illuminating hell and being born in heaven is one benefit, thus surpassing others.' Meaning, eliminating suffering and being born in heaven is considered one benefit, hence it is called 'surpassing other benefits'. Among the benefits in the second heaven, there are four benefits of hearing the teachings: First, the benefit for other Tusita Heaven beings (Tusita Heaven: the heaven where Maitreya Bodhisattva resides), second, the benefit for desire realm heaven beings, third, the benefit for heavenly women, and fourth, the benefit for the immediate audience of heavenly sons. The first benefit is: The sutra says that when this Dharma is spoken, hundreds of thousands of millions of nayutas of Buddha lands, as numerous as dust motes, Tusita Heaven beings all attain the 'non-origination forbearance' (Wu Sheng Fa Ren: realization of the truth of non-arising and non-ceasing). The second benefit is: countless and boundless asamkhyas of desire realm heaven beings all generate Bodhicitta (Pu Ti Xin: the aspiration for enlightenment). The third benefit is: all heavenly women in the six desire heavens relinquish their female limitations and attain the irreversible Bodhi mind. The fourth benefit is: among these four benefits: First, the benefit of elevating status, that is, hearing Samantabhadra's dedication of merit, all attain the adornments of the ten bhumis (Shi Di: ten grounds or stages of Bodhisattva development), fully equipped with samadhi. Dedicating merit refers to, according to the 'Leaving the World' chapter fifty-five, Bodhisattvas have ten dedications of merit: First, with my merit, I am the same as wise and virtuous friends, may it be accomplished in this way, not in any other way. Second, same mind. Third, same practice. Fourth, same good roots. Fifth, same equality. Sixth, same mindfulness. Seventh, same purity. Eighth, same dwelling. Ninth, same fulfillment. Tenth, same non-destruction (each context is as in the original text). The commentary states: 'Because one's own good roots accord with virtuous friends, hence it is said.' The first two are the same mind (briefly, the first two are the same aspiration). Next is the same practice. Next are two the same cultivation (cultivating both phenomena and principle). Next is the same governance, that is, right mindfulness can govern the present, and what is governed by purity has already departed. Next is the same position. The last two are the same realization (the last two together attain ultimate realization). The adornments of various powers will be explained when explaining ignorance. However, the commentary sixteen says: 'Attaining the inexhaustible dharani (Tuo Luo Ni: a type of mantra).' --------------------------------------------------------------------------------
Chinese
力名成就诸力。若约一乘十信已去菩萨是也。若三乘八地已上能受此法。准此明知。十地诸力者是约寄门说。二行成益。谓皆悉成就众生界等善身口意业。即上法界三业忏悔文是也。三灭障益。即灭一切障皆得清净。即下文中闻供养香。八万四千烦恼等灭是谓之也。四见佛益。见百千万亿那由他佛刹微尘数七宝莲华。一一华上皆见菩萨结跏趺坐放大光明。彼光明中见众生界等诸佛结跏趺坐随所应度而为说法。然总结文云。犹末能见离三昧之少分也。刊定记中开三昧益为五益也。问。此等四类皆地狱得益人。答。不然。第四类是地狱得益人也。问。约地狱得益人有二益。即幢王光所益。千界尘刹地狱众生清净光所益。六十亿那由他佛刹尘数界地狱众生之中何类。答通二类。问。此二类天子名当机人非初三类。答。此二类人昔见闻普法殖金刚种。故今值舍那光速解穷因位。余人不然。故此二类为一乘机。问。若尔初三类得何地益。答。疏云。此二地前益。第二传通益更有三种。一华益。广见诸佛故。二香益。广灭惑障故。三盖益。广成大行故。意正机兜率天子一一毛孔化作众生界等妙华香盖云供养舍那佛。即此天子散香花已一一花中见诸如来。时彼香云普熏无量佛刹尘数世界众生。其蒙香者八万四千烦恼业障皆悉除灭。具 现代汉语译本 ‘力名成就诸力’，如果按照一乘（Ekayana，唯一佛乘）十信位的菩萨来说就是如此。如果按照三乘（Triyana，声闻乘、缘觉乘、菩萨乘）八地以上的菩萨，才能接受此法。根据这个可以明白，十地（Dasabhumi，菩萨修行的十个阶段）诸力是按照方便之门来说的。 ‘二行成益’，是指完全成就众生界等善的身口意业。就是上面法界三业忏悔文所说的。 ‘三灭障益’，就是灭除一切障碍，都得到清净。就是下文中闻到供养的香，八万四千烦恼等灭除所说的。 ‘四见佛益’，见到百千万亿那由他佛刹微尘数七宝莲华。每一朵莲花上都见到菩萨结跏趺坐，放出大光明。那光明中见到众生界等诸佛结跏趺坐，随着所应度的众生而为他们说法。然而总结的文字说，仍然未能见到离三昧（Samadhi，禅定）的少分。刊定记中将三昧益分为五益。 问：这四类都是地狱得到利益的人吗？ 答：不是。第四类是地狱得到利益的人。 问：如果说地狱得到利益的人有二种利益，即幢王光所利益的，千界尘刹地狱众生清净光所利益的，六十亿那由他佛刹尘数界地狱众生之中是哪一类？ 答：通于二类。 问：这二类天子的名字是当机人，不是最初的三类吗？ 答：这二类人过去见闻普法，种下金刚种子，所以现在遇到舍那（Locana，卢舍那佛）光，迅速解脱穷尽因位。其余的人不是这样，所以这二类人是一乘的根机。 问：如果这样，最初的三类得到什么地的利益？ 答：疏中说，这是二地前的利益。第二传通益更有三种：一华益，广泛见到诸佛的缘故；二香益，广泛灭除惑障的缘故；三盖益，广泛成就大行的缘故。意思是正机兜率（Tusita，欲界天中的第四天）天子，每一个毛孔化作众生界等妙华香盖云，供养舍那佛。即此天子散香花后，每一朵花中见到诸如来。当时那香云普遍熏染无量佛刹尘数世界众生，那些蒙受香气的人，八万四千烦恼业障都全部除灭。