English
English version Secondly, (referring to the Dharma) I tell the Great King, as for serving Śakra-devānām-indraḥ (King of the Gods), it is precisely to elucidate the Dharma that is practiced. Bodhisattvas are the root of the consciousness of all sentient beings. The Seven Essentials, the first is to clarify the reality of the root, and the following seven are to manifest practice based on reality. Among these seven, the first four are the subjects of one's own practice, and the last three are the practices of benefiting others. The parents of all kings are to elucidate skillful means and wonderful wisdom, hence they are called parents. They are also called divine talismans, which is to clarify that the two wisdoms (true wisdom and conventional wisdom) are in accordance with the teachings. They are also called wall-ghost pearls, which is to clarify the practice of counteracting afflictions. The wish-fulfilling pearl is to clarify that due to the counteracting, the true realization is manifested. The country-protecting pearl is the practice of subduing. The mirror of heaven and earth is to show the practice of retribution. The Dragon Real Treasure Divine King is the practice of profiting and accomplishing. The banners, etc., all say nine, which is to manifest their causal practice. Using a seven-treasure table to place the scriptures on it is to clarify that the seven expedient practices must be based on the teachings. If the king always practices and often places the scriptures in front, it is to clarify that he practices according to the teachings. The previous sentence distinguishes the function of the Dharma, and this clarifies the true practice. Thus, (the king) takes one hundred steps, and the scriptures often emit a thousand rays of light, which is a brief mention of the ten grounds (the ten stages of Bodhisattva practice). One ground has one hundred, so it is said to emit a thousand rays of light, so that the seven disasters do not arise within a thousand miles, and sins do not arise, which is to clarify the practice of counteracting afflictions. If the king makes a seven-treasure tent when he lives, it is the place where the accomplishment of practice manifests the dwelling in accordance with the partial practice, and the function of the roundness of the shade has been eliminated, so it is called a tent. The seven-treasure high seat is in accordance with the emptiness of the Dharma, and is called a seat. The remaining sentences can be inferred by analogy. Such as serving parents, such as serving Śakra, is a kind of offering practice. Great King, I see the three worlds clearly with my five eyes, and even can become the master of emperors, which is to clarify that the Buddha uses the five eyes to discern cause and effect, good and evil are clear and smooth, and should serve the world in order to control the discipline and subdue the world. I especially urge you to protect and uphold the scriptures, and you can become the master of emperors, so it is for all the saints, and even to do great benefits, which is to clarify that the benevolent kings, etc., if they practice the virtue of the highest virtue, they will feel the saints coming to the country and benefit the world, as the scriptures say, to do great benefits. If the king's blessings are exhausted, even the seven disasters will inevitably occur, which is to clarify that the kings only seek worldly etiquette, indulge in pleasure, and do not follow the holy Dharma, so disasters will inevitably occur. Great King, if in the future world, even... --------------------------------------------------------------------------------
Chinese
供养之者。明诸王等若能专心拥护三宝。佛之威神令五忍菩萨演化护国。得大利益如经受持三宝者。我使五大菩萨往护其国。故大王五今三宝付嘱汝等乃至受持般若波罗蜜者。明如来应别付嘱十六国王。观令受持流通行化无就第三分中。有六子句经文。一明大众阿须轮王厌世多难。愿不受生。二明十六国王弃国重位。遵修妙行。三明十八梵天。修三乘同观入定。发通散花供养。四明其余诸众。既登圣果。深入禅定。用神通花供养于佛。五明十干菩萨兴大悲心。救济三世苦恼众生。愿令同证无边三昧。六明复有十亿菩萨。行登穷学。证真法性。成正觉果。大众闻佛说七可畏。身无为竖者。明对治交竞。愿不生彼国者。行愿既立。舍本所居。是以国事付弟出家者。后资于前。故名付弟。是利他义也。更修缘进日出家修道四大四色缘出相者。八胜处观。观心彰胜故云出相四大四色。不用识空者。十一切入也。世忍初地相者。伏忍五忍之初。故言初地相。第一义谛九地相者。六地明般若波罗蜜为第一义。九地相者。前三是坚忍。从欢喜地。至现前。故言九地相也。舍凡夫身者。舍忍伏。故言舍凡夫身。入六地身者。七地身。是三界功用相心之身。七地终心。故须舍之。如经舍七报身。入八法身。八地至十地。八地九地皆有上中 供养这些的人，明白诸王等如果能够专心拥护三宝（佛、法、僧），佛的威神会令五忍菩萨演化护国，得到巨大的利益，就像通过经典受持三宝的人一样。我派遣五大菩萨前去护卫他们的国家。所以大王，如今我将三宝付嘱给你们，乃至受持般若波罗蜜（智慧到彼岸）的人。这表明如来应该特别付嘱十六国王，观察并让他们受持、流通、弘扬佛法，这在第三部分中没有提到。其中有六句经文：一，说明大众阿须轮王（非天之王）厌恶世间多难，愿不再受生。二，说明十六国王舍弃国家和尊贵地位，遵行妙行。三，说明十八梵天，修习三乘（声闻乘、缘觉乘、菩萨乘），共同观想入定，并发神通散花供养。四，说明其余的众多听众，已经登上圣果，深入禅定，用神通变化的花供养佛。五，说明十干菩萨兴起大悲心，救济三世（过去、现在、未来）受苦恼的众生，愿令他们一同证得无边三昧（正定）。六，说明又有十亿菩萨，修行达到极致，证悟真如法性，成就正觉之果。大众听闻佛说七可畏，身体无法动弹，表明要对治互相争斗，愿不生在那个国家。行愿既然已经确立，就舍弃原本居住的地方，因此将国事托付给弟弟而出家。后来的修行资助之前的修行，所以称为‘付弟’，这是利他的意义。进一步修习因缘，每天出家修道，四大（地、水、火、风）四色（青、黄、赤、白）显现出因缘所生的相状，这是八胜处观。观察心识，彰显殊胜，所以说‘出相四大四色’。不用识空，这是十一切入。世间忍的初地之相，是伏忍五忍的开始，所以说是初地之相。第一义谛的九地之相，六地阐明般若波罗蜜为第一义。九地之相，前三是坚忍，从欢喜地到现前地，所以说是九地之相。舍弃凡夫之身，是舍弃忍伏，所以说是舍弃凡夫之身。进入六地之身，七地之身，是三界功用相心之身。七地终结时，必须舍弃它，如经中所说，舍弃七报身，进入八法身。八地到十地，八地九地都有上中下之分。
English
Those who make offerings understand that if kings and others can wholeheartedly protect the Three Jewels (Buddha, Dharma, Sangha), the majestic power of the Buddha will enable the Five Patient Bodhisattvas to evolve and protect the country, gaining immense benefits, just like those who uphold the Three Jewels through scriptures. I send the Five Great Bodhisattvas to protect their country. Therefore, Great King, I now entrust the Three Jewels to you, and even to those who uphold the Prajna Paramita (Perfection of Wisdom). This indicates that the Tathagata should especially entrust the sixteen kings, observing and enabling them to uphold, circulate, and propagate the Dharma, which is not mentioned in the third part. There are six lines of scripture within it: First, it explains that the great assembly of Asura King (King of non-divine beings) is weary of the world's many difficulties and wishes not to be reborn. Second, it explains that the sixteen kings abandon their countries and noble positions, following wonderful practices. Third, it explains that the eighteen Brahma heavens cultivate the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), jointly contemplate entering Samadhi, and emit supernatural powers to scatter flowers as offerings. Fourth, it explains that the remaining multitude of listeners, having already ascended to the holy fruit, deeply enter into meditation, using supernatural flowers to make offerings to the Buddha. Fifth, it explains that the ten 'Gan' Bodhisattvas arise with great compassion, saving sentient beings suffering in the three realms (past, present, future), wishing to enable them to jointly attain boundless Samadhi (right concentration). Sixth, it explains that there are also ten billion Bodhisattvas who, through exhaustive study, realize the true nature of reality and achieve the fruit of perfect enlightenment. The assembly hears the Buddha speak of the Seven Fearsome things, the body unable to move, indicating the need to counteract mutual strife, wishing not to be born in that country. Since the vows and aspirations have been established, they abandon their original dwelling places, therefore entrusting the affairs of the state to their younger brothers and leaving home. Later practice supports earlier practice, so it is called 'entrusting to the younger brother,' which is the meaning of altruism. Further cultivate conditions, leave home to practice the Way every day, the Four Great Elements (earth, water, fire, wind) and Four Colors (blue, yellow, red, white) manifest the appearances arising from conditions, which is the contemplation of the Eight Victories. Observing the mind, manifesting the supreme, therefore it is said 'manifesting appearances of the Four Great Elements and Four Colors.' Not using the emptiness of consciousness, this is the Ten All-Accomplishing Spheres. The appearance of the initial stage of worldly patience is the beginning of the patience of subjugation and the Five Patience, therefore it is said to be the appearance of the initial stage. The appearance of the ninth stage of the First Noble Truth, the sixth stage clarifies that Prajna Paramita is the First Noble Truth. The appearance of the ninth stage, the first three are steadfast patience, from the Joyful Ground to the Manifest Ground, therefore it is said to be the appearance of the ninth stage. Abandoning the body of an ordinary person is abandoning the patience of subjugation, therefore it is said to be abandoning the body of an ordinary person. Entering the body of the sixth stage, the body of the seventh stage, is the body of the mind of the functions and appearances of the three realms. At the end of the seventh stage, it must be abandoned, as the scripture says, abandoning the seven reward bodies and entering the eight Dharma bodies. From the eighth stage to the tenth stage, the eighth and ninth stages all have upper, middle, and lower levels. --------------------------------------------------------------------------------
Chinese
下寂灭忍上下。故言入八法身。有解入八法身者。八地以上。清净菩提无功用行。真无学道。故云入八法身。证一切行者。释上入义。般若波罗蜜者。显究竟道是真证法。十八梵天阿须轮王得三乘观同无生境者。明三乘同观空无生理也。如经得三乘观同无生境。复散花供养者。色界诸梵等。入深妙定。发神通花供养也。初供养者。总列。革下九种花。从入定以彰花名入空处。定通发智。以不思议花。供养于佛。下八种花名。皆因定发通。现不思议行义。故言三十七品花。而散佛上。又解空花乃至三十七品花者。尽是伏忍中九行。习性道种。一中有三为九。及九百亿大菩萨众者总举十地。言九言亿者。彰因义未足。其余一切证道迹果者。六地已还。皆是方便行。未具足故。云道迹心空花。七地行心树下八地行下二花九地十地而散佛者。因趣果也。及一切众者行无不集。十千菩萨者据位彰十。据行彰千。念来世众生证觉者。缘进成就。从妙觉三昧。至一切行三昧。皆是十地以还讫伏忍。摄是因行。故与三昧之称。复有十亿现成正觉者。始彰果德。 嘱累品 释秀许 就此品中。有五分经文。从初至化一切众生。说流通利益分。二从后五浊恶世。至将灭不久。明灭法之相。三从大王怪乱五道。至正法不久 现代汉语译本 下寂灭忍上下。因此说入八法身。有解释说入八法身者，是指八地以上的菩萨，他们处于清净菩提的无功用行状态，达到真正的无学道。所以说入八法身。‘证一切行者’，解释了上面的‘入’的含义。‘般若波罗蜜’（Prajnaparamita，智慧到彼岸），显示究竟之道才是真正的证法。‘十八梵天阿须轮王得三乘观同无生境者’，说明声闻乘、缘觉乘、菩萨乘共同观察到空无自性的真理。如经文所说，‘得三乘观同无生境，复散花供养者’，是说诸梵天等，进入甚深微妙的禅定，以神通变化出花朵来供养佛。最初的供养，是总体的列举。接下来的九种花，是从入定开始，彰显花的名字与入空性相应。禅定能够引发智慧，以不可思议的花，供养于佛。下面的八种花名，都是因为禅定而引发神通，显现不可思议的行持。所以说三十七道品的花，散在佛的身上。又解释说，空花乃至三十七道品的花，全部都是伏忍中的九行，习性道种，一中有三，所以是九，以及九百亿大菩萨众，是总体的概括了十地菩萨。说九说亿，是彰显因地的修行还未圆满。其余一切证道迹果者，六地及以下的菩萨，都是方便行，还未具足。所以说道迹心空花，七地行心树下，八地行下二花，九地十地而散佛者，是因地趋向果地。以及一切众生，行持没有不聚集的。十千菩萨，根据果位彰显十，根据行持彰显千。念及未来世的众生能够证悟，是缘于精进成就。从妙觉三昧（Samadhi，禅定）到一切行三昧，都是十地及以下，直到伏忍，摄受的是因地的修行，所以称之为三昧。又有十亿已经成就正觉者，开始彰显果地的功德。 嘱累品 释秀许 就此品中，有五分经文。从初至化一切众生，说流通利益分。二从后五浊恶世，至将灭不久，明灭法之相。三从大王怪乱五道，至正法不久