English
English version: Moreover, what about those who come later? The last people to rejoice are the most inferior. Their blessings have already surpassed those who came before. The initial joy is the most supreme, and its blessings are difficult to compare. The Sutra says: 'Furthermore, Ajita (Ajita, another name for Maitreya Bodhisattva)! As for those who come to listen in heavenly palaces,' this explains the second type of person who comes to listen. Here, it refers to the act of going to the place where the Dharma is preached, and taking riding in heavenly palaces as their reward. If we consider the root of listening to the Dharma, it is also boundless. However, there are three grades of people who come: those of the lower grade can ride elephants or horses, those of the middle grade can ride jeweled carriages, and those of the upper grade can ride heavenly palaces. The Sutra says: 'If there are also people who, even share their seats,' this explains the third type of person who shares their seat. It is also because of sharing seats with three kinds of intentions that they can obtain the seats of three kinds of kings. Those of the lower grade can obtain the seat of a Wheel-Turning King (Cakravarti-raja), those of the middle grade can obtain the seat of Indra (Indra), and those of the upper grade can obtain the seat of a Brahma King (Brahma-raja). The Sutra says: 'Ajita! Even those who have sharp faculties and wisdom,' this explains the fourth type of person who encourages others to listen to the Dharma. Because of encouraging others to listen to the Dharma, they can obtain four kinds of superior roots: first, they obtain superior wisdom; second, they have no evil appearances; third, they have good appearances; fourth, they encounter good conditions. 'This is obtaining superior wisdom,' 'being born in the same place as Bodhisattvas who hold Dharani (Dharani),' this is the condition for obtaining wisdom. Previously, because of encouraging others to listen to the Dharma, they created the condition for others to obtain wisdom; now, being born together with Bodhisattvas, they create the condition for themselves to obtain wisdom. 'Those with sharp faculties and wisdom,' this is the substance of obtaining wisdom; hearing externally and surely accepting is 'sharp faculties'; thinking internally and surely understanding is 'wisdom'. The Sutra says: 'For hundreds of thousands of lifetimes, they will never be mute or deaf,' this explains having no evil appearances. There are no eight kinds of evil appearances: first, no evil voice; second, no evil breath; third, no evil tongue; fourth, no evil mouth; fifth, no evil teeth; sixth, no evil lips; seventh, no evil nose; eighth, no evil face. Here, it says no evil voice; there are two kinds of evil voice: being unable to speak is 'mute,' and the voice not being round and clear is 'deaf'. Because of loudly encouraging others to listen to the Dharma, they do not have these two evils. The Sutra says: 'Their breath is not foul,' this is no evil breath; there is one kind of evil breath, which is bad breath. True words are fragrant, and false words are foul. Because of encouraging others to listen to the Dharma with fragrant words, they do not have this foul evil. The Sutra says: 'Their tongue has no disease, and their mouth also has no disease,' these two are no evil tongue and no evil mouth. The three parts in the mouth are called the tongue, and the face of a person is called --------------------------------------------------------------------------------
Chinese
口。舌病则噤口病爽。由耎语劝人听故无舌噤恶。由正语劝人听故无口爽恶。 经曰。齿不垢黑至不差不曲者。此无齿恶齿恶有六。薄黧为黑。微赤为黄。本阙为疏。中伤为缺。差者不正之貌。曲者如钩之像。由齿发声劝人听故。总得无此六恶。 经曰。唇不下垂至无诸可恶者。此无唇恶唇恶有九。下垂者辽怊而不掩。褰缩者编浅而露断。粗涩者加之以皮朘。疮紧者增之以肉坼。缺坏者体段不足。呙斜者相貌不圆。厚者表里过肥。大者东西越度。黧黑者自无丹色。可恶者人不喜看。由唇发声劝人听故。总得无此九恶。 经曰。鼻不䐔䏲亦不曲戾者。此无鼻恶鼻恶有二。䐔䏲者高下不平。曲戾者东西不正。由鼻发声劝人听故。无此二恶。 经曰。面色不黑至不可喜相者。此无面恶面恶有四。面黑者色乏红颜。狭长者形亏满月。窊者边高中下。曲者额亚颐钩。由含喜正面劝人听故。无此四恶。 经曰。唇舌牙齿至人相具足者。此明有善相。翻前恶即是好。 经曰。世世所生至信受教诲者。此明值善缘。见佛者是见受用。闻法者是闻受用。信受者是念受用。教诲者显触受用。值此善缘得出世四种受用也。此如序品中解。 经曰。阿逸多至如说修行者。此明第五修行人可解。次偈 现代汉语译本 口。舌头有疾病就会导致口不能言语，病好之后才能恢复正常。因为用柔和的言语劝人听从，所以没有舌头僵硬不能说话的恶报。因为用正直的言语劝人听从，所以没有口齿不清的恶报。 经书上说，牙齿不污垢发黑，整齐不歪斜弯曲。这是没有牙齿的恶相。牙齿的恶相有六种：颜色浅淡发黑，稍微发红发黄，牙根缺失导致稀疏，中间损伤导致缺损，差是指牙齿不整齐的样子，曲是指牙齿像钩子一样弯曲。因为用牙齿发声劝人听从，所以总能避免这六种恶相。 经书上说，嘴唇不下垂，没有各种令人厌恶的形态。这是没有嘴唇的恶相。嘴唇的恶相有九种：下垂是指松弛而不遮盖牙齿，收缩是指扁平浅薄而露出牙龈，粗糙干涩还长着皮赘，疮口紧绷还增生肉裂，缺损残坏是形体不完整，歪斜不正导致相貌不圆满，肥厚是表里都过于肥胖，巨大是东西向超出常度，灰黑是没有红润的颜色，令人厌恶是让人不喜观看。因为用嘴唇发声劝人听从，所以总能避免这九种恶相。 经书上说，鼻子不高低不平，也不歪斜不正。这是没有鼻子的恶相。鼻子的恶相有两种：高低不平，歪斜不正。因为用鼻子发声劝人听从，所以没有这两种恶相。 经书上说，面色不黑，没有令人不喜欢的相貌。这是没有面部的恶相。面部的恶相有四种：面色发黑是缺乏红润，狭长是形状不像满月，凹陷是边缘高而中间低，弯曲是额头低矮下巴弯钩。因为面带喜色正面劝人听从，所以没有这四种恶相。 经书上说，嘴唇、舌头、牙齿都具备，是具备了好的相貌。反过来没有之前的恶相就是好的。 经书上说，世世代代所生之处，都能信受教诲。这是说明遇到了好的因缘。见到佛就是见到受用，听到佛法就是听到受用，信受奉行就是念受用，教诲开导就是显触受用。遇到这些好的因缘，就能得到出世的四种受用。这就像序品中所解释的那样。 经书上说，阿逸多（Ajita，弥勒菩萨的梵文名字）啊，能够如所说的那样修行。这是说明第五种修行人可以理解。接下来是偈颂。
English
English version Mouth. If the tongue is diseased, it will be unable to speak, and it will only return to normal after the illness is cured. Because of using gentle words to persuade people to listen, there is no retribution of a stiff tongue that cannot speak. Because of using upright words to persuade people to listen, there is no retribution of unclear speech. The Sutra says: 'Teeth are not stained black, and are even and not crooked.' This means there are no bad characteristics of the teeth. There are six bad characteristics of the teeth: a light black color, a slightly red or yellow color, gaps at the roots causing sparseness, damage in the middle causing defects, 'difference' meaning uneven teeth, and 'crooked' meaning teeth that are hooked. Because one uses the teeth to produce sounds to persuade people to listen, one can avoid these six bad characteristics. The Sutra says: 'Lips do not droop down,' meaning there are no various unpleasant forms. This means there are no bad characteristics of the lips. There are nine bad characteristics of the lips: drooping down means being loose and not covering the teeth, shrinking means being flat and shallow and exposing the gums, being rough and dry with skin tags, sores being tight with flesh cracks, being incomplete and broken, being crooked and uneven leading to an imperfect appearance, being thick meaning excessive fat inside and out, being large meaning exceeding normal dimensions, being dark black meaning lacking red color, and being unpleasant meaning people do not like to look at them. Because one uses the lips to produce sounds to persuade people to listen, one can avoid these nine bad characteristics. The Sutra says: 'The nose is not uneven nor crooked.' This means there are no bad characteristics of the nose. There are two bad characteristics of the nose: being uneven and being crooked. Because one uses the nose to produce sounds to persuade people to listen, one can avoid these two bad characteristics. The Sutra says: 'The complexion is not black,' meaning there is no unpleasant appearance. This means there are no bad characteristics of the face. There are four bad characteristics of the face: a black complexion meaning lacking redness, being narrow and long meaning the shape is not like a full moon, being sunken meaning the edges are high and the middle is low, and being crooked meaning a low forehead and a hooked chin. Because one uses a joyful and upright face to persuade people to listen, one can avoid these four bad characteristics. The Sutra says: 'Lips, tongue, and teeth are all complete,' meaning one possesses good characteristics. Conversely, the absence of the previous bad characteristics is good. The Sutra says: 'In every life, one is born in a place where one can believe and receive teachings.' This explains that one has encountered good conditions. Seeing the Buddha (Buddha, enlightened one) is seeing benefit, hearing the Dharma (Dharma, the teachings of the Buddha) is hearing benefit, believing and practicing is mindful benefit, and teaching and guiding is manifest contact benefit. Encountering these good conditions allows one to attain the four supramundane benefits. This is as explained in the Introduction chapter. The Sutra says: 'Ajita (Ajita, Sanskrit name for Maitreya Bodhisattva), one can practice as said.' This explains that the fifth type of practitioner can be understood. Next is the verse. --------------------------------------------------------------------------------
Chinese
颂十八偈颂。五人即五重。此中转势从劣至胜次第颂之。初九偈随喜人。次五偈颂劝听人。次两偈颂往听人。次一偈颂分坐人。后一偈颂修行人。随喜四重。初一偈颂立初。次一偈颂条后。次五偈颂起行。后两偈颂对量起行两重。初一偈颂财施。后四偈颂法施。法施三重初一偈半颂谋化。次一偈半颂正化。后一偈颂受化。对量两重。初一偈初一偈颂比多。后一偈颂况多。次五偈颂劝听人三重初一偈颂能劝。次一偈颂受劝。后三偈颂劝果可解。次两偈颂往听人。初一偈颂往听。后一偈颂往报颂。分坐修行二人可解。 法师功德品第十九 此品第三分别法师五行得六根功德故以为名。此法师在三贤位。十信一向弟子故。十地已舍分段故。品内两重。一略标二广释。 经曰。尔时佛告至皆令清净者。略标也。四意。一扣告。二指因。三示果。四显胜。佛告常精进者。扣告也。欲因名以表义。非常精进者。不能行故。告常精进也。 经曰。受持法华经至若书写者。指因也。受持是总相。读诵说写是别相。受是信力。持是念力。读诵书写是精进力。解说是惠力定力。一心通在其间。总别五业即为五因也。 经曰。是人得八百眼功德至千二百意功德者。亦果也。正法华及庄严论。六根各具千二百功 现代汉语译本：颂十八偈颂。五人即五重。此中转势从劣至胜次第颂之。初九偈随喜人。次五偈颂劝听人。次两偈颂往听人。次一偈颂分坐人。后一偈颂修行人。随喜四重。初一偈颂立初。次一偈颂条后。次五偈颂起行。后两偈颂对量起行两重。初一偈颂财施。后四偈颂法施。法施三重初一偈半颂谋化。次一偈半颂正化。后一偈颂受化。对量两重。初一偈初一偈颂比多。后一偈颂况多。次五偈颂劝听人三重初一偈颂能劝。次一偈颂受劝。后三偈颂劝果可解。次两偈颂往听人。初一偈颂往听。后一偈颂往报颂。分坐修行二人可解。 法师功德品第十九 此品第三分别法师五行得六根功德故以为名。此法师在三贤位。十信一向弟子故。十地已舍分段故。品内两重。一略标二广释。 经曰。尔时佛告至皆令清净者。略标也。四意。一扣告。二指因。三示果。四显胜。佛告常精进者。扣告也。欲因名以表义。非常精进者。不能行故。告常精进也。 经曰。受持法华经至若书写者。指因也。受持是总相。读诵说写是别相。受是信力。持是念力。读诵书写是精进力。解说是惠力定力。一心通在其间。总别五业即为五因也。 经曰。是人得八百眼功德至千二百意功德者。亦果也。正法华及庄严论。六根各具千二百功