English
English version: Eulogy of Eighteen Gathas. Five people are five levels. Here, the transition from inferior to superior is praised in order. The first nine gathas are for those who rejoice. The next five gathas praise those who encourage listening. The next two gathas praise those who go to listen. The next one gatha praises those who share seats. The last one gatha praises those who practice. Rejoicing has four levels. The first gatha establishes the beginning. The next gatha outlines the details. The next five gathas initiate practice. The last two gathas compare and measure the two levels of initiating practice. The first gatha is about material giving. The next four gathas are about Dharma giving. Dharma giving has three levels. The first one and a half gathas praise planning. The next one and a half gathas praise correct transformation. The last gatha praises receiving transformation. Comparison and measurement have two levels. The first gatha compares the many. The last gatha illustrates the many. The next five gathas encourage listening. The first gatha praises the ability to encourage. The next gatha praises receiving encouragement. The last three gathas explain the result of encouragement. The next two gathas praise those who go to listen. The first gatha praises going to listen. The last gatha praises going to repay. Sharing seats and practicing are understandable. Chapter Nineteen: The Merits of the Dharma Master This chapter, the third, distinguishes the five practices of the Dharma Master and the merits of obtaining the six senses, hence the name. This Dharma Master is in the position of the Three Sages. Because of the ten beliefs and being a single-minded disciple. Because the Ten Grounds have already abandoned segmentation. There are two levels within the chapter. First, a brief outline, and second, a detailed explanation. The Sutra says: 'At that time, the Buddha told [someone] to make everything pure.' This is a brief outline. Four meanings: first, knocking and telling; second, pointing to the cause; third, showing the result; fourth, revealing the superiority. The Buddha told Constant Vigour. This is knocking and telling. The name of desire is used to express the meaning. Those who are not constantly vigorous cannot practice, therefore, Constant Vigour is told. The Sutra says: 'Receiving and upholding the Lotus Sutra to writing it.' This points to the cause. Receiving and upholding is the general aspect. Reading, reciting, speaking, and writing are the specific aspects. Receiving is the power of faith. Upholding is the power of mindfulness. Reading, reciting, and writing are the power of vigour. Explaining is the power of wisdom and the power of concentration. Single-mindedness pervades in between. The five activities, both general and specific, are the five causes. The Sutra says: 'This person obtains the merit of eight hundred eyes to the merit of one thousand two hundred minds.' This is also the result. The correct Lotus Sutra and the Ornamentation Treatise. Each of the six senses possesses one thousand two hundred merits. --------------------------------------------------------------------------------
Chinese
德。合有七千二百功德。今经六根二例三根各八百三根。各千二百。旧解一云。十善为本。一善以九善庄严。十善成百善。自行百教他百叹百法叹行百者。合有四百善。此四百有三品。成千二百。三根持经胜具三品故有千二百。三根持经劣但有中下品故唯得八百。二云。六根各具百福。一一福以十善庄严成一千。一根一千六根即六千。但三根弘经胜故增二百。三根弘经劣故减二百。 经曰。以是功德庄严六根清净者。显胜也。论云。此得六根清净者。谓凡夫人以经力得胜根用。未入初地菩萨。应知。又六根清净者。于一根中悉能具足见色闻声知香味触法等。诸根互用应知。 经曰。是善男子至清净肉眼者。次广释。释六根即六重。六根各有序颂合十二章。经序眼根六意。一体类胜。二照境宽。三缘悉。四过地度。五穷生类。六委事绪。此明体类胜眼体有五。肉天惠法佛。如方便品解。眼类有两。一果根类。谓宿业所生。二长养类。谓现缘所发。今言父母所生者。明是果根也清净肉眼者。明是净根体也。以是地前菩萨分段根故。 经曰。见于三千世界者。照境宽也。明此眼力用。与缘觉修得天眼及佛根。得天眼见境相似。真谛引随实论云。声闻根得天眼见小千世界色。修得天眼见中千世界色。缘觉根 现代汉语译本 德。合计有七千二百功德。现在经文中六根的两种情况，三种根器各有八百，三种根器各有千二百。旧的解释有一种说法是，以十善为根本，一善用九善来庄严，十善成就百善。自己修行百次，教导他人百次，赞叹百次，效法修行百次，总共有四百善。这四百善有上中下三品，成就千二百。三种根器的人持诵此经，殊胜的具备三品，所以有千二百。三种根器的人持诵此经，差的只有中下品，所以只得到八百。另一种说法是，六根各自具备百福，每一福用十善来庄严，成就一千。一根一千，六根就是六千。但是三种根器的人弘扬此经殊胜，所以增加二百。三种根器的人弘扬此经差，所以减少二百。 经文说：‘以是功德庄严六根清净者’，这是显示殊胜。论中说：‘此得六根清净者’，是指凡夫通过经的力量得到殊胜的根用，还没有进入初地菩萨的境界。应该知道。又，六根清净是指，在一根中完全能够具足见色、闻声、知香味触法等，各种根互相使用，应该知道。 经文说：‘是善男子乃至清净肉眼者’，接下来广泛解释。解释六根就是六重含义，六根各有顺序的颂文，合起来有十二章。经文叙述眼根的六种意义：一、本体类别殊胜；二、照见境界宽广；三、缘取一切；四、超过地界；五、穷尽众生种类；六、详细分辨事物的头绪。这里说明本体类别殊胜，眼的本体有五种：肉眼、天眼、慧眼、法眼、佛眼，如《方便品》所解释的。眼的类别有两种：一、果报根类，是指宿世业力所生；二、长养根类，是指现世因缘所发。现在说父母所生，说明这是果报根。‘清净肉眼者’，说明这是清净的根体。因为这是地前菩萨分段的根。 经文说：‘见于三千世界者’，是说照见境界宽广。说明这种眼力作用，与缘觉修行得到的天眼以及佛的根所得的天眼见到的境界相似。真谛引用《随实论》说，声闻根得到的天眼能见到小千世界的色，修行得到的天眼能见到中千世界的色，缘觉根
English
English version Virtue. It totals seven thousand two hundred merits. Now, in the sutra, regarding the two cases of the six roots, the three types of faculties each have eight hundred, and the three types of faculties each have one thousand two hundred. One old interpretation says that the ten virtues are the foundation, and one virtue is adorned with nine virtues, so the ten virtues accomplish one hundred virtues. Practicing oneself one hundred times, teaching others one hundred times, praising one hundred times, and emulating practice one hundred times, there are a total of four hundred virtues. These four hundred virtues have three grades, accomplishing one thousand two hundred. Those with the three types of faculties who uphold the sutra, the superior ones possess the three grades, so they have one thousand two hundred. Those with the three types of faculties who uphold the sutra, the inferior ones only have the middle and lower grades, so they only obtain eight hundred. Another interpretation says that each of the six roots possesses one hundred blessings, and each blessing is adorned with ten virtues, accomplishing one thousand. One root is one thousand, so six roots are six thousand. However, those with the three types of faculties who propagate the sutra are superior, so two hundred are added. Those with the three types of faculties who propagate the sutra are inferior, so two hundred are subtracted. The sutra says: 'Adorning the six roots with these merits, making them pure,' this shows superiority. The treatise says: 'Those who attain the purity of the six roots,' refers to ordinary people who, through the power of the sutra, obtain the superior function of the roots, but have not yet entered the stage of the first Bhumi (ground). It should be known. Furthermore, the purity of the six roots means that within one root, one is fully able to possess seeing forms, hearing sounds, knowing smells, tastes, touch, and dharmas, etc. The various roots use each other, it should be known. The sutra says: 'This good man, up to the pure physical eye,' next, it is explained extensively. Explaining the six roots is six layers of meaning, and each of the six roots has verses in order, totaling twelve chapters. The sutra narrates the six meanings of the eye root: 1. The essence and category are superior; 2. The realm illuminated is broad; 3. It grasps everything; 4. It transcends the realms; 5. It exhausts the types of beings; 6. It distinguishes the details of matters. Here, it explains that the essence and category are superior. The essence of the eye has five types: physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye, as explained in the 'Expedient Means' chapter. There are two types of eyes: 1. The resultant root type, which is born from past karma; 2. The nurtured root type, which is developed from present conditions. Now, saying 'born of parents' means that this is the resultant root. 'Pure physical eye' means that this is a pure root essence. Because this is the segmented root of a Bodhisattva before reaching the Bhumis (grounds). The sutra says: 'Seeing the three thousand worlds,' this means that the realm illuminated is broad. It explains that the function of this eye power is similar to the realm seen by the heavenly eye obtained through the practice of Pratyekabuddhas (Solitary Buddhas) and the heavenly eye obtained by the root of the Buddha. Paramārtha (真谛) quotes the *Suishitsu Ron* (随实论) saying that the heavenly eye obtained by the root of the Śrāvakas (Hearers) can see the colors of the small chiliocosm (小千世界), the heavenly eye obtained through practice can see the colors of the medium chiliocosm (中千世界), and the root of the Pratyekabuddhas (Solitary Buddhas) --------------------------------------------------------------------------------
Chinese
天眼见中千世界色。修得天眼见大千世界色。佛眼得天眼见大千世界色。修得天眼见无边世界色。此与杂心同。彼云。声闻不方便见小千世界。方便见二千世界。缘觉不方便见二千世界。方便见三千世界佛不方便见三千世界。方便见无量无边亿百千三千世界。案不方便者是用根得天眼。方便者是用修得天眼。真谛明此言报得天眼者。并是欲界业所感。然胜天中根得天眼。三乘无学漏若不尽应用此业。欲界天中受根。由不受后有故。先所有胜业。悉于无学身中受胜天眼。在肉眼中随觉观所弘。若欲见近色则发肉眼识。若欲见远名则发天眼识。今明持经力故。肉眼亦见三千明力大也。不见三千外者。智度论云。三千外有风轮。与眼相违故不能见也。 经曰。内外所有山林河海者。见缘悉也。前虽见宽其间或有见大不见小。如远见大山不睹细物。或见远不见近。如远睹日轮不见眼𥇒。今明大小远近一切悉见。一四天下有八大山。有八大海。如是三千世界有百亿八十山百亿八大海。有千中铁围有一大铁围。其中小山小海诸林诸河不可胜数。如是悉见。 经曰。下至阿鼻上至有顶者。过地度也。地度法上得见下下不见上。今此眼力亦能见上至有色之顶故。过地度也。 经曰。亦见其中一切众生者。穷生类也。 现代汉语译本 天眼能见到中千世界的景象。（天眼：一种神通，能看见凡人看不见的事物）通过修行获得的天眼能见到大千世界的景象。佛眼凭借天眼能见到大千世界的景象。通过修行获得的天眼能见到无边世界的景象。这与《杂心论》的观点相同。《杂心论》说：‘声闻乘（小乘佛教的弟子）不通过修行方便，只能见到小千世界；通过修行方便，能见到二千世界。缘觉乘（独自悟道的修行者）不通过修行方便，只能见到二千世界；通过修行方便，能见到三千世界。佛不通过修行方便，只能见到三千世界；通过修行方便，能见到无量无边亿百千个三千世界。’这里所说的‘不方便’是指用根（与生俱来的能力）获得的天眼，‘方便’是指通过修行获得的天眼。真谛法师明确指出，所谓报得天眼，都是欲界（佛教宇宙观中的最低层）的业力所感。然而，胜天（比一般天人更高级的天人）中通过根获得的天眼，三乘（声闻乘、缘觉乘、菩萨乘）的无学（已证得阿罗汉果位）如果业力没有完全消除，仍然会应用这种业力。在欲界天中接受根，因为不再受后有（未来的生命），所以先前所有殊胜的业力，都会在无学之身中转化为殊胜的天眼。这种天眼在肉眼中，随着觉观（思维和观察）的弘扬而显现。如果想看近处的景象，就发动肉眼识；如果想看远处的景象，就发动天眼识。现在说明因为受持经典的力量，肉眼也能见到三千世界的景象，光明力量非常强大。不能见到三千世界之外的景象，是因为《智度论》说，三千世界之外有风轮，与眼睛相违背，所以不能见到。 经文说：‘内外所有的山林河海’，这是指所见的范围。前面虽然说能见到广阔的景象，但其中或许有能见到大的却见不到小的，比如远处能见到大山却看不到细小的东西；或者能见到远的却见不到近的，比如远处能看到太阳却看不到眼睫毛。现在说明无论大小远近，一切都能见到。一个四天下有八大山，有八大海。这样，三千世界就有百亿八千座大山，百亿八千个大海。有千个中铁围山，有一个大铁围山。其中小山小海，各种树林各种河流，数不胜数。这些都能见到。 经文说：‘下至阿鼻地狱，上至有顶天’，这是指超越了地界的限制。按照通常的说法，地界法只能向上看，不能向下看；下界不能向上看。现在这种眼力也能向上看到有色界的顶端，所以说是超越了地界的限制。 经文说：‘也见到其中的一切众生’，这是指穷尽了众生的种类。