English
Some people say that because there is birth and death, the Buddha is the same as us, thus giving rise to contempt. To dispel this idea of equating the Buddha with sentient beings, (know that) the past Vipashy Buddha (Vipashy Buddha, one of the past seven Buddhas) was my incarnation. How can it be the same as you with birth and death? Establishing 'separate meaning intention' is to break the obstacle of despising the Dharma. Some people say that even babies can see colors, hear sounds, and understand human meanings. What is so difficult about the Dharma? To break this obstacle, it is said that only the 'three non-nature dharmas' (referring to parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) can lead to enlightenment in a place. Establishing 'separate time intention' is to break the obstacle of laziness. Some people hear that it takes a long time to practice to be reborn in the Pure Land, and they become lazy. To break this obstacle, it is said that □□□ is born without regression. Establishing 'separate desire intention' is to break the latter five obstacles. First, to break the obstacle of little desire, because □□ already does not uphold the precepts, it is necessary to destroy giving and praise upholding the precepts. Second, to break the obstacle of greedy conduct, which is to be greedy for □□ realm and praise the Pure Land. Third, to break the obstacle of arrogant conduct, which is to cling to one's own land as superior, so it is necessary to □□ the wonderful Pure Land. Fourth, to break the obstacle of repentance, which is to push the mountain to crush the Buddha and not see the foul □□ causing annoyance, so it is necessary to say that even doing things that are not beneficial to the Buddha can lead to rebirth in good realms, Wen □□ Buddha's affairs. This should be explained in detail here. Fifth, to break the obstacle of uncertainty, some people cling to the idea that the two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) cannot become Buddhas. To break this obstacle, it is necessary to talk about prediction and the One Vehicle (Buddha Vehicle). In these five situations, praise comes before destruction, so it is called 'intention of joyful desire'. The four reliances are called four sections in the *Shastra on Ornamentation*. First, the section of causing □, which teaches the Shravakas (Shravaka, those who hear the Buddha's teachings) to enter the meaning of the Dharma, so that they are not afraid of the existence of phenomena such as form. This shows that one realizes the non-self of person. Second, the section of characteristics, regarding the three natures such as discrimination (parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) as having no substance, no arising, and being pure in nature, proclaiming all dharmas. This shows that the Bodhisattva (Bodhisattva, a practitioner who vows to save all sentient beings) realizes the non-self of Dharma. Third, the section of antidotes, relying on cutting off various faults to counteract obstacles. This is usually said for the first two types of people. For the Hinayana (Hinayana, a major school of Buddhism), the □ gate is spoken to keep them away from the four examples. For the Mahayana (Mahayana, a major school of Buddhism), suchness is spoken to keep them away from the eight examples. Fourth, the secret section, relying on □ profound language and turning language to obtain meaning. This is to break the non-firm views of external paths □□□□□□, so that they firmly dwell in inversion, □ for □□□□□□□□ those who are not firm, originally clinging to afflictions, but now □□□□□□□□□ can in not English version --------------------------------------------------------------------------------
Chinese
坚中坚固即不出□□□□□□□□□□谓解也。颠倒者谓常乐□□□□□□□□□□□即成圣者。良以善住之名通□□□□□□□□□□若执例则名凡解例则成圣□□□□□□□□□□烦恼所恼者烦恼之名目人法□□□□□□□□□□□恼所恼故不出生死。菩萨为□□□□□□□□□□相名为受用。受用法乐故。故真谛云□□□□□□□□□实有不达。是真无由执着虚妄□□□□□□□□□□见故。心有住着。以住着故不能得无□□□□□□□□□□遍不遍也。而言闇者有三一闇二□□□□□□□□□□闇日光能破大闇者二世□□□□□□□□□□□□谓生盲人曾有目者属大□□□□□□□□□□□□皮肉心皮惑世间道能暂□故。但如闇□□□□□灭故。如大闇心惑。准菩萨登地方能除□□□□□□闇也。若菩萨心有住时。则堕十想不能证十七空□盲闇也。十想十七空如中边论说。 经曰。须菩提当来之世至受持读诵者。从上初恒已来大意主明经□自此讫于后问义旨为显修行。修行两重。一□修。二美业劝修。四重。一教因。二示果。三举劣。四显胜。此教因也。能于此经修行处也。受持读诵修行事也。修行有二种。一文二义。文有三种 一受二持三读诵。义亦有三。一从他听闻。二内自思惟。三如说修行。由 现代汉语译本： ‘坚中坚固即不出’，这指的是解脱（vimoksha）的境界。‘颠倒者谓常乐’，指的是涅槃（nirvana）的常、乐、我、净四德。能够理解这种颠倒，就能成就圣者（arya）。因为‘善住’这个名称可以普遍应用，如果执着于字面上的解释，就只是凡夫的理解；如果能够真正理解，就能成就圣者。被烦恼（klesha）所困扰的人，烦恼的名称涵盖了人法二者，因为被烦恼所困扰，所以无法脱离生死轮回。菩萨（bodhisattva）为了证得实相，将诸法视为受用，因为受用佛法的快乐。所以真谛（paramartha satya）说，实际上存在却无法通达，这是因为执着于虚妄的见解。心中有所住着，因为有所住着，所以无法得到无住的智慧。普遍与不普遍也是如此。而说到‘闇’，有三种：第一种是无明之闇，第二种是烦恼之闇，第三种是业报之闇。日光能够破除大闇，指的是世间的智慧。而生盲之人，曾经有过眼睛的人，属于大闇。皮肉之心，迷惑世间之道，只能暂时破除黑暗。但如同黑暗一样容易灭去。如同大闇迷惑人心。按照菩萨登地的阶位，才能去除无明之闇。如果菩萨心中有所住着，就会堕入十想，无法证得十七空，如同盲人的黑暗。十想和十七空，如同《中边分别论》（Madhyantavibhaga）所说。 经文说：‘须菩提（Subhuti），当来之世，如果有人能够受持读诵此经’。从上面最初的恒河沙数（ganga sands）世界以来，大意主要是阐明经典，从这里开始到后面的提问，义旨是为了显明修行。修行有两重含义：一是闻修，二是赞美功德劝人修行。四重含义：一是教导原因，二是揭示结果，三是举出低劣的例子，四是彰显殊胜之处。这是教导原因。能够在理解此经的基础上修行。受持读诵是修行的行为。修行有两种：一是文字，二是义理。文字有三种：一是接受，二是忆持，三是读诵。义理也有三种：一是听闻他人讲解，二是内心自我思惟，三是按照所说去修行。由于……
English
English version: ‘Firm within the firm, thus not emerging’ refers to the state of liberation (vimoksha). ‘The inverted refers to permanence, bliss’ refers to the four virtues of nirvana: permanence, bliss, self, and purity. Understanding this inversion leads to the attainment of a noble one (arya). Because the name ‘well-abiding’ can be universally applied, clinging to the literal interpretation is merely the understanding of an ordinary person; truly understanding it leads to the attainment of a noble one. One afflicted by afflictions (klesha), the name of affliction encompasses both person and dharma; because one is afflicted by afflictions, one cannot escape the cycle of birth and death. A bodhisattva (bodhisattva), in order to realize true reality, regards all dharmas as enjoyment, because of enjoying the bliss of the Dharma. Therefore, the ultimate truth (paramartha satya) says that what actually exists but cannot be understood is due to clinging to false views. If the mind has attachment, because of attachment, one cannot attain the wisdom of non-abiding. Universality and non-universality are also like this. As for ‘darkness,’ there are three types: the darkness of ignorance, the darkness of afflictions, and the darkness of karmic retribution. Sunlight can dispel great darkness, referring to worldly wisdom. A person born blind, who once had eyes, belongs to great darkness. The mind of flesh and skin, deluding the ways of the world, can only temporarily dispel darkness. But it is as easily extinguished as darkness. Like great darkness deluding the human mind. According to the stages of a bodhisattva's ascent, one can remove the darkness of ignorance. If a bodhisattva's mind has attachment, they will fall into the ten thoughts and cannot realize the seventeen emptinesses, like the darkness of a blind person. The ten thoughts and seventeen emptinesses are as described in the *Madhyantavibhaga* (Treatise on Distinguishing the Middle and the Extremes). The sutra says: ‘Subhuti, in the future, if there are those who can receive, uphold, read, and recite this sutra.’ From the initial number of Ganges sands (ganga sands) worlds mentioned earlier, the main intention is to elucidate the sutra; from here to the questions that follow, the purpose is to clarify practice. Practice has two meanings: one is hearing and practicing, and the other is praising merit and encouraging practice. It has four meanings: one is teaching the cause, two is revealing the result, three is giving inferior examples, and four is highlighting the superior aspects. This is teaching the cause. Being able to practice based on understanding this sutra. Receiving, upholding, reading, and reciting are acts of practice. There are two types of practice: one is textual, and the other is doctrinal. There are three aspects to the textual: one is receiving, two is upholding, and three is reciting. There are also three aspects to the doctrinal: one is listening to others explain, two is contemplating internally, and three is practicing according to what is said. Because... --------------------------------------------------------------------------------
Chinese
此义故复成二德。一为说者能利他故。二为行者能自利故。由自利利他能显法。有二种人有三种法。二者一显能诠。谓十二部经。即是文字。二显所诠。谓道及果。即修行义。人三者。一能持。二能说。三能行。能行者自利成熟一自善根故。能说者利他成熟他善根故。能持者利自他。由自忆持为他说故。然约文及义合有十种正行。一书写。二供养。三传流。四谛。五自读。六忆持。七自诵。八广说。九思惟。十。 现代汉语译本： 因此，这个意义又成就两种功德。第一是说法者能够利益他人，第二是修行者能够自我利益。由于自我利益和利益他人，能够彰显佛法。有两种人和三种法。两种人，一是彰显能诠释的，即十二部经（十二种不同形式的佛经），也就是文字。二是彰显所诠释的，即道路和结果，也就是修行的意义。三种人，一是能受持者，二是能宣说者，三是能修行者。能修行的人自我利益，成熟自己的善根。能宣说的人利益他人，成熟他人的善根。能受持的人利益自己和他人，因为自己忆持而为他人宣说。然而，就经文和义理结合，共有十种正行。一是书写，二是供养，三是传流，四是谛听，五是自己读诵，六是忆持，七是自己背诵，八是广泛宣说，九是思惟，十是修行。
English
English version: Therefore, this meaning further accomplishes two virtues. First, the speaker is able to benefit others. Second, the practitioner is able to benefit themselves. Through benefiting oneself and benefiting others, the Dharma can be revealed. There are two types of people and three types of Dharma. The two types are: one, revealing the 'able to express' (能诠), which refers to the twelve divisions of scriptures (十二部经) – that is, the words; two, revealing the 'what is expressed' (所诠), which refers to the path and the result – that is, the meaning of practice. The three types of people are: one, those who can uphold (能持); two, those who can speak (能说); three, those who can practice (能行). Those who can practice benefit themselves, maturing their own roots of goodness. Those who can speak benefit others, maturing others' roots of goodness. Those who can uphold benefit both themselves and others, because they remember and uphold it to speak for others. However, combining the text and the meaning, there are ten kinds of right practices. First, writing; second, making offerings; third, transmitting; fourth, listening attentively (谛); fifth, reading oneself; sixth, remembering and upholding; seventh, reciting oneself; eighth, widely speaking; ninth, contemplating; tenth, practicing. --------------------------------------------------------------------------------