English
English version Pan Xing: This refers to the practice of realizing Nirvana. 'The world is inconceivable' refers to the realized world being inconceivable. 'Unobstructed practice in the Dharmadhatu' refers to the practice in the Dharmadhatu being without any obstacles. Chapter on Upholding Question: 'Scattering flowers as offerings, all forms are merged and equal. How can one initiate practice to propagate it?' Answer: 'Thirteen great Bodhisattvas practice contemplation and develop understanding, achieving virtuous conduct, then they can propagate it.' This chapter has three parts. The scripture from the beginning to 'opening the Dharma path of emptiness' explains King Moonlight's question. The second part, from 'Great Muni said' to 'upholding Prajna Paramita,' answers his question. The third part, from 'the assembly at that time' to the end of the chapter, explains the path of those who have attained enlightenment. Within the question, there are two sentences in the scripture. From 'At that time, King Moonlight' to 'each spoke of Prajna Paramita,' it explains the profound and wonderful deeds of the Buddhas contemplated in the king's mind. The second part, from 'said to the Buddha' to 'opening the Dharma path of emptiness,' directly poses the question. What King Moonlight contemplated at that time was the three Dharmakayas mentioned in the previous chapter. What he said was to directly reveal the true nature. First, he clarified what he contemplated, hence the saying 'what he said.' 'Seeing Shakyamuni (Shijia Muni)' reveals skillful means. The Dharmakaya does not abandon the world to attain Nirvana, hence the saying 'seeing Shakyamuni.' 'Manifesting immeasurable spiritual powers' also sees the Buddha adorned with treasures on the thousand-petal lotus platform, who is the master of all Buddha's incarnations, not abandoning Nirvana but subtly employing it. 'Seeing the Buddhas in the world' is the Dharmadhatu body. 'Said to the Buddha' explains what he said. 'Thus, Prajna is unspeakable' because the path of words is cut off, hence the saying 'unspeakable.' 'Unintelligible' because the two vehicles (Shravakas and Pratyekabuddhas) cannot fathom it, hence the saying 'unintelligible.' 'Cannot be discussed with deliberation' because ordinary people have no share in it, hence the saying 'non-knowing knowledge.' Question: 'The true nature of Prajna is beyond words, the realm of the mind's activity is extinguished. What kind of virtuous conduct must be possessed for good men to deeply understand this Dharma and develop the wonderful path of non-form and stillness for all beings?' Answer: 'There are thirteen great Bodhisattvas who possess the true Dharma of contemplation and can propagate it.' Within the answer, there are two sentences in the scripture. The first briefly summarizes the Dharma teacher's practice and encourages offerings. The second, from 'good men' to 'Prajna Paramita,' extensively distinguishes the two kinds of practice: inner protection and outer protection. The mention of thirteen is to distinguish the Tathagatas. --------------------------------------------------------------------------------
Chinese
。就第二分中。有二句经文。其法师者。至淬无有异。明内护行德。二从佛告波斯匿王。至受持般若波罗蜜。明外护行德。就内护行中有二句经文一离明十三法师行意成就能解能说。二从善男子如是诸菩萨。至等无有异。总举十三法师备上行德。勘能善说。一一门中有二句。从初至是不定人。明方便对治修入行。二从是定入者。至入僧伽陀位。明成就行德。习种法师初观地水火风空识者。观六大不净也。次观十四根者。观十四根不净也。唯是有相。不彰八无漏。常修三界乃至不净观门。观三界。有为滓秽通名不净。故云不净观门。住在佛家者。相信心中以真如为家。故云住在佛家。修六和敬者。三业行慈同戒同见同。学业八万四千般若波罗蜜者。同修八万四千行也。习种性者者人创修入理智。微知身有性。故云习种性。入生空位者。作人无我观。不起五逆者。经云父母是报恩田。罗汉和合僧佛是其福田。于此二田不生逆害。故云不起立逆。不起六重者。不犯四禁。不沽酒。不说四众罪过。故云不起六重。二十八轻者。依梵网经有四十八轻。始从欲受国王位。转轮王位。百官位。时。应受菩萨戒。一切鬼神护王身护百官身。诸佛欢喜。于和上阿阇利大同学。不起迎礼拜。不如法供养七宝百味物而供给之。若不尔者。犯轻 现代汉语译本 关于第二分中，有两句经文：‘其法师者，至淬无有异’，阐明了内在守护的品行功德；‘二从佛告波斯匿王，至受持般若波罗蜜’，阐明了外在守护的品行功德。在内在守护的品行功德中，有两句经文：一是阐明十三位法师的修行意愿，成就了能理解、能演说的能力；二是‘从善男子如是诸菩萨，至等无有异’，总括了十三位法师具备了上乘的品行功德，堪能善于演说。每一门中都有两句：从开始到‘是不定人’，阐明了方便对治，修习进入修行的阶段；二是‘从是定入者，至入僧伽陀位’，阐明了成就品行功德。习种法师最初观想地、水、火、风、空、识，这是观想六大不净；其次观想十四根，这是观想十四根不净。唯有有相，不彰显八无漏，常修三界乃至不净观法门。观想三界，有为的污秽都称为不净，所以说是不净观法门。‘住在佛家者’，相信心中以真如为家，所以说是住在佛家。‘修六和敬者’，身、口、意三业行慈，同戒、同见、同利。‘学业八万四千般若波罗蜜者’，一同修习八万四千种修行方法。‘习种性者’，这些人开始修习进入理智，稍微知道自身具有佛性，所以说是习种性。‘入生空位者’，修习人无我观。‘不起五逆者’，经书中说父母是报恩田，罗汉、和合僧、佛是福田，对于这两种田不生逆害之心，所以说是不起五逆。‘不起六重者’，不犯四种根本戒律，不卖酒，不说四众的罪过，所以说是不起六重。‘二十八轻者’，依据《梵网经》有四十八轻戒，开始从想要接受国王位、转轮王位、百官位时，应当受菩萨戒，一切鬼神护卫国王身、护卫百官身，诸佛欢喜。对于和尚（Upadhyaya），阿阇黎（Acarya），大同学，不起身迎接、不礼拜，不如法供养七宝百味物品而供给他们，如果不是这样，就犯了轻罪。
English
English version Regarding the second section, there are two sentences in the scripture: 'The Dharma masters, to quench without difference,' which clarifies the merits of inner protection and conduct; 'Two from the Buddha told King Pasenadi, to uphold the Prajna Paramita,' which clarifies the merits of outer protection and conduct. Within the merits of inner protection and conduct, there are two sentences: one clarifies the aspiration of the thirteen Dharma masters, achieving the ability to understand and expound; the second is 'From good men, such Bodhisattvas, to equal without difference,' which summarizes that the thirteen Dharma masters possess superior merits of conduct, capable of skillful exposition. Each gate has two sentences: from the beginning to 'are uncertain people,' which clarifies the expedient means of counteracting, practicing entering the stage of cultivation; the second is 'From those who enter fixedly, to enter the Sangatha position,' which clarifies the achievement of merits of conduct. The novice Dharma master initially contemplates earth, water, fire, wind, space, and consciousness, which is contemplating the impurity of the six great elements; secondly, contemplates the fourteen roots, which is contemplating the impurity of the fourteen roots. Only having form, not revealing the eight non-outflows, constantly cultivating the three realms and even the methods of impure contemplation. Contemplating the three realms, the defilements of conditioned existence are all called impure, so it is said to be the method of impure contemplation. 'Living in the Buddha's family' means believing in the heart that true thusness is the home, so it is said to be living in the Buddha's family. 'Cultivating the six harmonies and reverence' means practicing loving-kindness in body, speech, and mind, sharing precepts, views, and benefits. 'Studying the eighty-four thousand Prajna Paramitas' means jointly cultivating eighty-four thousand methods of practice. 'Those who practice the seed nature' are those who begin to practice entering the intellect, slightly knowing that the self possesses Buddha-nature, so it is said to be practicing the seed nature. 'Entering the position of emptiness of self' means cultivating the contemplation of no-self. 'Not arising the five rebellious acts' means that the scriptures say that parents are the field of repaying kindness, Arhats (Arahan), harmonious Sangha (Samgha), and Buddhas are the fields of merit, and not generating rebellious thoughts towards these two fields, so it is said not to arise the five rebellious acts. 'Not arising the six heavy offenses' means not violating the four fundamental precepts, not selling alcohol, and not speaking of the faults of the four assemblies, so it is said not to arise the six heavy offenses. 'The twenty-eight light offenses' are based on the Brahmajala Sutra (Brahmajāla Sūtra) which has forty-eight light precepts, starting from wanting to receive the position of king, Chakravartin (cakravartin) king, and the position of hundreds of officials, one should receive the Bodhisattva precepts, all ghosts and spirits protect the king's body, protect the bodies of hundreds of officials, and all Buddhas rejoice. Towards the Upadhyaya (Upādhyāya), Acarya (Ācārya), and great fellow practitioners, not rising to greet, not bowing, and not offering seven treasures and delicacies in accordance with the Dharma to supply them, if not doing so, one commits a light offense. --------------------------------------------------------------------------------
Chinese
垢罪。乃至皆以信心受戒者。若国王太子百官四部弟子。自侍高贵。欲灭破佛法。制我弟子。不听出家行道。亦复不听造立形像佛塔经律。如是者犯轻垢罪。佛法经书作返逆罪言非佛说。无有是处者。生不傍也。能以一阿僧祇劫修伏忍者。明行之阶劫也。始入僧伽陀位者。此云习种性也。就性种中有二句经文。从初至念念不去心。明对治方便行。二从以二阿僧祇。至住波罗陀位。明成就行德。性种性者。白体能□己身中性。故云种性。性者正因之理与佛果为种。不从因生。不为物坏。故云言性种性。行十恶观。灭十颠倒者。四念处观。除常乐我净倒。慈悲施惠观。除贪瞋痴。作因缘观。除断常乐我患。故云行十惠观灭十颠倒及我人乃至修护空观。观既成就。假相不起。故云无也。亦常行百万波罗蜜念念不去心者。发心兴行彻其后际。世二阿僧祇劫行正道法往波罗蜜陀位者。魏言性种。故云波罗蜜陀位。道种性者能与初为道。故云道种性。观一切法无生住灭者。明三相空也。谓五受者。观五受阴空也。从三界乃至不可得故者。明三界二帝皆如也。常八第一义谛者。句所观中。第一是第一义帝。心心寂灭。生三界者不系业未己。故云受生三界也。业习果报者。系业之余也。顺道生者。实以愿力故生。故云顺道生。三阿僧祇 现代汉语译本 垢罪（指细微的过失）。乃至皆以信心受戒者。若国王、太子、百官、四部弟子，仗恃高贵，想要灭破佛法，限制我的弟子，不听许出家修行，也不听许建造佛像、佛塔、经律，像这样的人犯轻垢罪。佛法经书被说成是返逆之罪，说不是佛说的，没有这样的道理。这样的人死后不会转生到较好的地方。能够用一个阿僧祇劫（极长的时间单位）修习忍辱的人，是明行之阶梯。刚开始进入僧伽陀位（指僧团的地位）的人，这叫做习种性（指习惯于佛法修行的根性）。就性种中有两句经文，从最初到念念不离心，说明对治烦恼的方便修行。从以二阿僧祇劫，到安住于波罗陀位（指达到彼岸的地位），说明成就修行功德。性种性，是指自性清净，能够认识自身中的佛性，所以叫做种性。性，是指正因之理，与佛果为种子，不从因缘生，不被外物破坏，所以叫做性种性。修行十恶观，灭除十种颠倒，是指四念处观（观身不净、观受是苦、观心无常、观法无我），去除常、乐、我、净的颠倒。慈悲施惠观，去除贪、嗔、痴。作因缘观，去除断、常、乐、我之患。所以说修行十惠观，灭除十种颠倒以及我人等执着，乃至修习空观。观修成就，虚假的现象不起作用，所以说无。也常常修行百万波罗蜜（指到达彼岸的方法），念念不离心，是指发心修行，贯彻始终。用二阿僧祇劫修行正道之法，到达波罗蜜陀位（指到达彼岸的地位），魏译为性种，所以叫做波罗蜜陀位。道种性，是指能够以最初的发心为道，所以叫做道种性。观察一切法无生、住、灭，是说明三相皆空。所谓五受者，是观察五受阴（色、受、想、行、识）皆空。从三界乃至不可得故，是说明三界二谛（世俗谛和胜义谛）皆如幻。常常安住于八第一义谛，句中所观中，第一是第一义谛，心心寂灭。转生于三界者，是因为未了的业力，所以说受生三界。业习果报，是未了的业力所致。顺道生，实际上是因为愿力的缘故而生，所以说顺道生。三阿僧祇劫