Chinese
故不名为见。所谓见者是萨婆若者。明种智圆备见理周尽。是故我从昔来。常说唯佛所知见觉者。结上萨若婆也。惠离起灭者。明缘知也。以能无生灭者。真证智也。此心若灭者。除烦恼障累。无不灭者。除智障也。入理尽金刚三昧同真际等法性者。行体固坚一相无相也。而未能等无等等者。未能全同佛也。善男子如是诸菩萨者。总举。始从习种。终至法云菩萨。非一也。皆能一切十方诸如来国土中教化众生者。明十三法师皆能随力随分教化众生。正说者教道清净也。正义者证道清净。受持读诵者。摄法修相。亦清净解达。实相者向明四行理用相应也。结其实用。故云等无有异。就外护行中。有六句经文。一从佛告波斯匿王。至解其义理。明以大法总付诸王。不委凡庶。二大王吾今所化。至七难也。明劝诸王弘通大法。光扬三法。能除七难。获得七福德。三从大王。至事帝释。明经理深重。说供养法用。劝王受持。四从天王五今五眼。至七难火起。明国王弘经咸得贤圣镇国。七难不起。五从大王若未来世。至而供养之。明佛使五大菩萨护其国土。劝立形象而供养之。六明三宝可遵应。别付嘱十六国王。佛告波斯匿王。我当灭度后。法灭尽时者。明其时□事须□护也。受持乃至皆由此般若波罗蜜者。明其利益功能。大作 现代汉语译本 故不应称之为‘见’（jian）。真正的‘见’是指萨婆若（Sarvajna）（一切智者），他明了一切种类的智慧，圆满具备，见解透彻周全。因此，我从过去到现在，一直说只有佛才能完全知晓和觉悟。这是总结了萨婆若（Sarvajna）的含义。 ‘惠离起灭者’，说明了缘起性空的智慧。因为能够做到无生无灭，才是真正的证悟智慧。‘此心若灭者’，是指去除烦恼的障碍和牵累。‘无不灭者’，是指去除智慧上的障碍。‘入理尽金刚三昧同真际等法性者’，是指修行者的本体坚固如金刚，达到了一相无相的境界。‘而未能等无等等者’，是指还未能完全等同于佛。 ‘善男子如是诸菩萨者’，这里总括地指出了从习种性到法云地的所有菩萨，并非指某一位菩萨。‘皆能一切十方诸如来国土中教化众生者’，说明了十三位法师都能随自己的能力和因缘教化众生。‘正说者教道清净也’，是指教导的道路是清净的。‘正义者证道清净’，是指证悟的道路是清净的。‘受持读诵者’，是指摄取佛法，修习法相，也是清净的。‘亦清净解达实相者’，是指能够理解和通达实相，表明四种修行与理体和作用是相应的。总结其实际作用，所以说‘等无有异’。 在外护行中，有六句经文：一、从‘佛告波斯匿王（Prasenajit）’到‘解其义理’，说明以大法总付给各位国王，而不是委托给普通百姓。二、‘大王吾今所化’到‘七难也’，说明劝导各位国王弘扬大法，光大三宝，能够消除七种灾难，获得七种福德。三、从‘大王’到‘事帝释（Indra）’，说明了经义深重，讲述了供养的方法和作用，劝导国王们受持。四、从‘天王五今五眼’到‘七难火起’，说明国王弘扬佛经，都能得到贤圣的护佑，国家安定，七种灾难不会发生。五、从‘大王若未来世’到‘而供养之’，说明佛派遣五大菩萨护佑他们的国土，劝导他们建立佛像并供养。六、说明三宝值得遵循和效法，特别嘱托十六位国王。佛告诉波斯匿王（Prasenajit）：‘我当灭度后，法灭尽时者’，说明那个时候的事情需要特别守护。‘受持乃至皆由此般若波罗蜜（Prajnaparamita）’，说明了它的利益和功能，能够大作佛事。
English
English version Therefore, it should not be called ‘seeing’. The true ‘seeing’ refers to Sarvajna (all-knowing), who understands all kinds of wisdom, is fully equipped, and has thorough and comprehensive insights. Therefore, from the past to the present, I have always said that only the Buddha can fully know and realize. This summarizes the meaning of Sarvajna. ‘Those who are wise and detached from arising and ceasing’ explain the wisdom of dependent origination and emptiness. Because being able to achieve non-arising and non-ceasing is the true wisdom of realization. ‘If this mind ceases’ refers to removing the obstacles and burdens of afflictions. ‘Nothing does not cease’ refers to removing the obstacles of wisdom. ‘Entering the principle, exhausting the Vajra Samadhi, being the same as the true realm, equal to the Dharma nature’ refers to the practitioner's body being as solid as a diamond, reaching the state of one aspect and no aspect. ‘But not yet equal to the unequalled’ means not yet fully equal to the Buddha. ‘Good men, such Bodhisattvas’ generally refers to all Bodhisattvas from the stage of practice to the Dharma Cloud stage, not referring to a specific Bodhisattva. ‘All are able to teach sentient beings in all the Buddha lands of the ten directions’ indicates that the thirteen Dharma masters can all teach sentient beings according to their abilities and conditions. ‘The correct teaching means the path of teaching is pure’ refers to the path of teaching being pure. ‘The correct meaning means the path of realization is pure’ refers to the path of realization being pure. ‘Those who receive, uphold, read, and recite’ refers to embracing the Dharma and practicing the Dharma characteristics, which is also pure. ‘Also purely understanding and comprehending the true nature’ refers to being able to understand and comprehend the true nature, indicating that the four practices are in accordance with the principle and function. Summarizing its practical function, it is said ‘equal without difference’. In the external protection practice, there are six sentences of scripture: First, from ‘The Buddha told King Prasenajit’ to ‘understand its meaning’, it explains that the great Dharma is entrusted to all kings, not entrusted to ordinary people. Second, ‘Great King, what I have transformed now’ to ‘the seven disasters’, it explains that encouraging all kings to promote the great Dharma and glorify the Three Jewels can eliminate the seven disasters and obtain the seven blessings. Third, from ‘Great King’ to ‘serve Indra’, it explains the profound meaning of the scriptures, describes the methods and functions of offerings, and encourages the kings to uphold them. Fourth, from ‘Heavenly King, five eyes now’ to ‘the seven disasters arise’, it explains that kings who promote the Buddhist scriptures can be protected by the virtuous and sages, the country is stable, and the seven disasters will not occur. Fifth, from ‘Great King, if in the future world’ to ‘and make offerings to them’, it explains that the Buddha sends five great Bodhisattvas to protect their country, encouraging them to build Buddha statues and make offerings. Sixth, it explains that the Three Jewels are worthy of following and emulating, and specifically entrusts the sixteen kings. The Buddha told King Prasenajit: ‘After I pass away, when the Dharma is about to perish’, it explains that matters at that time need special protection. ‘Receiving, upholding, and even all by this Prajnaparamita’ explains its benefits and functions, and can greatly perform Buddhist affairs. --------------------------------------------------------------------------------
Chinese
佛事者。寂而常用故。言大作佛事。是故付嘱诸国王。乃至故不付嘱者。明道托时兴非威不举。宜凭外护。故付诸王。不付四部众也。汝当持读诵解其义理者。正劝诸王受持解说。故言受持读诵解其义理。就第二句中。有二子句经文。从初至帝王欢喜。略总举灭除诸难。以劝于时。二从云何为难。至为七难也。广明七难表以事劝。七难中前二。天道失度。表现于上。次四。地议殊易。事变于下。后之一难。人情暴乱。伤害于世。特宜受持以消不详。日月失度者。君臣不和。迭相障闭。君无正化之力。臣无传正之能。是以应勤讲说此经。为一难也。二十八宿失度乃至各各变现四方诸集所以暴乱者。良由正教不行于四方也。大火烧国已下。明民之失行。同感此难。不得遍在君。臣。南方主礼。礼以防姓。姓逸过度。火难起也。北方主智。智能判疑。饮酒过度。水难起也。东方主仁。仁以养生。杀害过度。风难起也。中央是出。出主于信。忘语过度。木石燋然。五谷不登。地难起也。西方是金。金主于义。取与不节。是以贼难起也。此五其致浩博。且略举其要。以对七难。是明七要。欲令兴护之者识达违顺。中若不实。外绝滋茂。是以就般若以彰七要。第三句中有二子句经文。一从大王。至亦名龙宝神王。明难般若利益功能 现代汉语译本 佛事，在于寂静之中而能发挥其作用，所以说‘大作佛事’。因此，佛陀将佛法嘱托给各位国王，而没有嘱托给其他人，是因为明白弘扬佛法需要借助时机，而非依靠威势。佛法的兴盛需要外力的护持，所以嘱托给各位国王，而不是四部弟子（比丘、比丘尼、优婆塞、优婆夷）。 ‘汝当持读诵解其义理者’，这是劝勉各位国王受持、读诵、理解和解说此经的义理。在第二句话中，有两段经文。从‘初至帝王欢喜’，是概括地说明灭除各种灾难，以此来劝勉当世之人。第二段从‘云何为难’到‘为七难也’，详细地阐述了七种灾难，用具体的事例来劝勉。七难之中，前两种是天道失常，表现于上天；接下来的四种是地议变异，事情发生在下；最后一种是人情暴乱，伤害世间。特别应该受持此经，以消除不祥。 ‘日月失度者’，指的是君臣不和，互相阻碍，君主没有匡正教化的能力，臣子没有传达正道的才能。因此，应该勤奋地讲说此经，这是第一种灾难。‘二十八宿失度乃至各各变现四方诸集所以暴乱者’，是因为正教没有在四方推行。‘大火烧国已下’，说明百姓行为失当，共同感应到这种灾难。不能全部归咎于君主和臣子。南方主管礼仪，礼仪用来防止邪恶。如果邪恶过度，就会发生火灾。北方主管智慧，智慧用来判断疑惑。如果饮酒过度，就会发生水灾。东方主管仁爱，仁爱用来养育生命。如果杀害过度，就会发生风灾。中央主管诚信，诚信主导言语。如果忘记诺言，就会导致木石烧焦，五谷不登，发生地灾。西方主管道义，道义主张取用有节制。如果取用没有节制，就会发生盗贼之灾。这五种灾难的原因非常广泛，这里只是简要地列举其要点，来对应七种灾难。这是说明七种要点，想要让护持佛法的人明白顺应和违背的道理。如果内心不真实，外在的滋养就会断绝。因此，要依据般若智慧来彰显七种要点。 第三句话中有两段经文。一段从‘大王’到‘亦名龙宝神王’，说明般若的利益和功能。
English
English version Buddhist affairs lie in stillness yet are constantly active, hence the saying 'greatly performing Buddhist affairs'. Therefore, the Buddha entrusted the Dharma to the kings, and not to others, because it is understood that the flourishing of the Dharma requires seizing the opportune moment, rather than relying on force. The prosperity of the Dharma needs external protection, so it is entrusted to the kings, not to the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). 'You should uphold, recite, and understand its meaning', this is an exhortation to the kings to uphold, recite, understand, and explain the meaning of this sutra. In the second sentence, there are two passages. From 'the beginning to the joy of the emperors', it is a general explanation of eliminating various calamities, to encourage the people of the time. The second passage, from 'What are the calamities?' to 'are the seven calamities', elaborates on the seven calamities, using specific examples to encourage. Among the seven calamities, the first two are the loss of measure in the heavenly way, manifested in the heavens; the next four are the changes in earthly affairs, happening below; the last one is the violence of human emotions, harming the world. It is especially important to uphold this sutra to eliminate misfortune. 'The sun and moon losing their measure' refers to the disharmony between the ruler and ministers, obstructing each other, the ruler lacking the ability to rectify and transform, and the ministers lacking the ability to transmit the correct path. Therefore, one should diligently explain this sutra, which is the first calamity. 'The twenty-eight constellations losing their measure, and even the various gatherings in the four directions manifesting violence' is because the correct teaching is not practiced in the four directions. 'The great fire burning the country below' explains that the people's improper behavior collectively resonates with this calamity. It cannot all be blamed on the ruler and ministers. The south governs propriety, which is used to prevent evil. If evil is excessive, fire disasters will occur. The north governs wisdom, which is used to judge doubts. If excessive drinking occurs, water disasters will occur. The east governs benevolence, which is used to nurture life. If excessive killing occurs, wind disasters will occur. The center governs sincerity, which leads speech. If promises are forgotten, it will lead to scorched wood and stones, and crop failure, causing earth disasters. The west governs righteousness, which advocates moderation in taking and giving. If taking and giving are not moderate, bandit disasters will occur. The causes of these five disasters are very broad, and here only briefly lists their key points to correspond to the seven disasters. This explains the seven key points, wanting to let those who protect the Dharma understand the principles of compliance and violation. If the inner heart is not truthful, external nourishment will be cut off. Therefore, one must rely on prajna (wisdom) to manifest the seven key points. In the third sentence, there are two passages. One passage, from 'Great King' to 'also named Dragon Treasure Divine King', explains the benefits and functions of prajna (wisdom). --------------------------------------------------------------------------------
Chinese
。二从告大王。至如事帝释。正明所修行法。菩萨一切众生心识之神本。七要者。初一明本实。下七就实彰行。就七中。前四自科行。后三利他行。一切国王之父母者。明方便妙惠。故云父母。亦名神符者。明二智与教道相称。亦名壁鬼珠者。明对治行也。如意珠者。欲明由对治故显实证。护国珠者摄伏行也。天地镜者。示果过行也。龙实宝神王利润成就行也。幡等皆云九者彰其因行也。七宝案以经置上者。明七方便行必依教也。若王时行常放其前者。明依教修行。前句辨法用。此明真修。如此□异足一百步。是经常放千光明者。略举十地。一地有百。故云放千光明。令千里内七难不起罪过不生者。明对治行也。若王住时作七宝帐者。行成处彰住随分行圆阴已之能。故曰帐也。七宝高坐者。与法空相应。名为坐。余句类而可知。如事父母。如事帝释者。一供养行也。大王我五眼明见三世乃至得为帝王主者。明佛五眼鉴达因果。善恶达顺。应侍□世。方勘制御纲。摄伏天下。特劝护持如经。得为帝王主。故是为一切圣人。乃至作大利益者。明诸仁王等。若修至德之行。感圣在于国土。利润世间。如经作大利故。若王福尽时乃至七难必起者。明诸国王行行求世礼。纵情放逸。不顺圣法。故灾难必起也。大王若未来世乃至而 现代汉语译本 二从（指从佛法）告诉大王，至于事奉帝释（Śakra-devānām-indraḥ，众神之王），正是为了阐明所修行的佛法。菩萨是一切众生心识之根本。七要，首先是阐明根本的真实，下面七条是就真实来彰显修行。在这七条中，前四条是自身修行的科目，后三条是利益他人的修行。一切国王的父母，是阐明方便和妙慧，所以称为父母。也称为神符，是阐明二智（真智和俗智）与教法相称。也称为壁鬼珠，是阐明对治之行。如意珠，是想要阐明由于对治的缘故而显现真实的证悟。护国珠是摄伏之行。天地镜，是显示果报的修行。龙实宝神王是利润成就之行。幡等都说九，是彰显其因地修行。用七宝的案几把经书放置在上面，是阐明七方便之行必须依据教法。如果国王时常奉行，经常把经书放置在前面，是阐明依据教法修行。前一句辨别法的作用，这里阐明真正的修行。如此（国王）每走一百步，经书经常放出千道光明，这是简略地举出十地（菩萨修行的十个阶段）。一地有一百，所以说放出千道光明，使千里之内七种灾难不起，罪过不生，是阐明对治之行。如果国王居住时制作七宝帐，是修行成就之处彰显居住随顺分位的修行圆满，阴翳已经消除的功用，所以说帐。七宝高座，是与法空相应，称为座。其余的句子可以类推而知。如事奉父母，如事奉帝释，是一种供养之行。大王，我以五眼明见三世，乃至能够成为帝王之主，是阐明佛以五眼鉴察因果，善恶通达顺畅，应当侍奉世间，才能控制纲纪，摄伏天下，特别劝勉护持经书，能够成为帝王之主，所以是为一切圣人，乃至作大利益，是阐明诸位仁王等，如果修行至德之行，感得圣人降临在国土，利益世间，如经书所说作大利益。如果国王福报耗尽时，乃至七种灾难必定发生，是阐明诸位国王只求世俗的礼仪，纵情放逸，不顺从圣法，所以灾难必定发生。大王，如果未来世乃至……