English
English version: Question: If one can fully distinguish the fragrance of Sumanahua (Sumanahua, meaning 'good intention'), can one then know the details of the fragrance in detail? Answer: There are four types of fragrance: first, smelling the external fragrance of those dwelling on earth; second, smelling the internal fragrance of those dwelling on earth; third, smelling the external fragrance of those dwelling in the heavens; and fourth, smelling the internal fragrance of those dwelling in the heavens. This refers to smelling the external fragrance of those dwelling on earth. Sumanahua (Sumanahua) means 'good intention'. Jati (Jati) means 'birth', also said to be 'reality'. Champaka (Champaka) means 'yellow flower', also said to be 'golden flower'. Parara (Parara) means 'heavy' (level tone). The sutra says: 'And also be able to distinguish, until there is no mistake in distinguishing.' This refers to smelling the internal fragrance of those dwelling on earth. The sutra says: 'Those who uphold this sutra will not fail to know.' This refers to smelling the external fragrance of those dwelling in the heavens. Paricchatraka (Paricchatraka) means 'protecting all kinds'. Kovidara (Kovidara) means 'great game breaking ground'. The sutra says: 'And also smell the body fragrance of the devas, and be able to smell them from afar.' Next is smelling the internal fragrance of those dwelling in the heavens, divided into two levels: first, smelling the body fragrance of the earth-dwelling devas; and second, smelling the body fragrance of the sky-dwelling devas. This refers to smelling the body fragrance of the earth-dwelling devas, because the Trayastrimsa (Trayastrimsa) heaven and below are earth-dwelling heavens, and the Yama (Yama) heaven and above are sky-dwelling heavens. The sutra says: 'In this way, turning around, until knowing where they are.' This refers to smelling the body fragrance of the sky-dwelling devas, with two meanings: first, smelling the body fragrance of the sky-dwelling devas who dwell in the sky, that is, those who are born in the heavens and dwell in the sky, not understanding emptiness; second, smelling the body fragrance of the sky-dwelling devas who understand emptiness, that is, the pure heavens who understand emptiness and do not dwell in Nirvana. The sutra says: 'Even if smelling these fragrances, one can remember them without error.' This is a summary of its ability. Next are thirty verses, divided into three levels: the first verse summarizes the realm, the next twenty-eight verses explain the uses separately, and the last verse summarizes the ability. Explaining the uses separately is divided into eight levels: the first five verses know about human affairs, the second four verses know about the affairs of the first heaven, the third verse knows about the affairs of the Asuras, the fourth verse knows about the affairs of the animals, the fifth five verses know about the affairs of the unformed, the sixth five verses know about the affairs of the second heaven, the seventh two verses know about the affairs of the sky heavens, and the eighth five verses know about the affairs of the pure heavens. Five attainments in the human realm: one verse knows about the fragrance of flowers, one verse knows about men and women, one verse knows about rulers and ministers, one verse knows about treasures, and one verse knows about the inner body. The second four verses know about the affairs of the first heaven, the first verse knows about. --------------------------------------------------------------------------------
Chinese
游戏。次一偈知华果。次两偈知臣人。第三一偈知修罗。第四一偈知畜生可解。第五五偈知未形。一偈知胎男女。一偈知胎成坏。一偈知人善恶。一偈知宝隐伏。一偈知价轻重。第六五偈知第二天事。一偈知华果。一偈知。一偈知宫殿。一偈知园林。一偈知听法。一偈知周游。第七两偈知空天事。一偈知禅出入。一偈知禅死生。第八五偈知净天事。初两偈知声闻事。次一偈知菩萨事。后两偈知如来事。 经曰。复次常精进至千二百舌功德者。次明舌根序说两重。一指定因果。二叙其力能。此指定因果也。 经曰。若好若丑至无不美者。次叙力能三重。一能变尘。二能善说法。三善持法。此能变尘也。变成上味者。如佛咽喉有甘露泉和一切食皆成甘露。持经人亦尔。又随福德力故变成上味。 经曰。若以舌根至随侍供养者。此明善说五意。一悦众。二来天。三来神。四来人。五来侍可解。 经曰。又诸声闻至深妙法音。此明善持四意。一圣人乐见。二诸佛向说。三闻悉能持。四诵声深妙可解。次颂八偈半两重。初一偈颂变尘。后七偈半颂善说。善说五重。初一偈半颂悦众。次三偈颂来听。次一偈颂来供。后两偈来护。来听两重。一偈颂神来听。二偈颂人来听。来护两重。一偈生天来护。一偈净 游戏：接下来一偈可以了解花和果实。接下来两偈可以了解臣子和人民。第三个一偈可以了解阿修罗（非天神）。第四个一偈可以了解畜生可以被理解。第五个五偈可以了解未成形的事物。一偈可以了解胎儿的男女。一偈可以了解胎儿的成形和坏灭。一偈可以了解人的善恶。一偈可以了解宝藏的隐藏之处。一偈可以了解价值的轻重。第六个五偈可以了解第二天的事情。一偈可以了解花和果实。一偈可以了解（未知）。一偈可以了解宫殿。一偈可以了解园林。一偈可以了解听法。一偈可以了解周游。第七个两偈可以了解空天的事情。一偈可以了解禅定的出入。一偈可以了解禅定的生死。第八个五偈可以了解净天的事情。最初两偈可以了解声闻（佛陀的弟子）的事情。接下来一偈可以了解菩萨（追求觉悟的修行者）的事情。最后两偈可以了解如来（佛陀）的事情。 经文说：‘再次，常精进菩萨达到千二百舌功德’，接下来阐明舌根的序说，分为两重：一是指定因果，二是叙述其力量和能力。这里是指定因果。 经文说：‘无论是好是丑，乃至没有不美的’，接下来叙述力量和能力，分为三重：一是能转变尘土，二是能善于说法，三是善于持法。这里是能转变尘土。变成上味，例如佛陀的咽喉有甘露泉，和一切食物都能变成甘露。持经的人也是这样。又随着福德的力量，所以能变成上味。 经文说：‘如果用舌根乃至随侍供养’，这里阐明善说的五种意义：一是使大众喜悦，二是招来天人，三是招来神灵，四是招来人类，五是招来侍奉，这些都可以理解。 经文说：‘又诸声闻乃至深妙法音’，这里阐明善持的四种意义：一是圣人乐于见到，二是诸佛向其说法，三是听闻后全部能够受持，四是诵经的声音深远微妙，这些都可以理解。接下来用八偈半来颂扬，分为两重：最初一偈颂扬转变尘土，后面七偈半颂扬善于说法。善于说法分为五重：最初一偈半颂扬使大众喜悦，接下来三偈颂扬招来听众，接下来一偈颂扬招来供养，最后两偈颂扬前来护卫。招来听众分为两重：一偈颂扬神灵前来听法，两偈颂扬人类前来听法。前来护卫分为两重：一偈颂扬生天的众生前来护卫，一偈颂扬清净的（未知）
English
Games: Next one 'gatha' (verse) can understand flowers and fruits. Next two 'gathas' can understand ministers and people. The third one 'gatha' can understand Asuras (non-heavenly deities). The fourth one 'gatha' can understand that animals can be understood. The fifth five 'gathas' can understand unformed things. One 'gatha' can understand the gender of the fetus. One 'gatha' can understand the formation and destruction of the fetus. One 'gatha' can understand the good and evil of people. One 'gatha' can understand the hidden places of treasures. One 'gatha' can understand the lightness and weight of value. The sixth five 'gathas' can understand the affairs of the second heaven. One 'gatha' can understand flowers and fruits. One 'gatha' can understand (unknown). One 'gatha' can understand palaces. One 'gatha' can understand gardens. One 'gatha' can understand listening to the Dharma. One 'gatha' can understand traveling around. The seventh two 'gathas' can understand the affairs of the empty sky. One 'gatha' can understand the entering and exiting of 'dhyana' (meditation). One 'gatha' can understand the birth and death of 'dhyana'. The eighth five 'gathas' can understand the affairs of the pure heavens. The first two 'gathas' can understand the affairs of 'Shravakas' (disciples of the Buddha). The next one 'gatha' can understand the affairs of 'Bodhisattvas' (practitioners pursuing enlightenment). The last two 'gathas' can understand the affairs of 'Tathagatas' (Buddhas). The Sutra says: 'Again, 'Chang Jing Jin Bodhisattva' (Always Diligent Bodhisattva) reaches the merits of a thousand two hundred tongues,' next explaining the preface of the tongue root, divided into two levels: one is to specify the cause and effect, and the other is to describe its power and ability. This is to specify the cause and effect. The Sutra says: 'Whether good or bad, even to the point of nothing not being beautiful,' next describing the power and ability, divided into three levels: one is the ability to transform dust, the second is the ability to skillfully preach the Dharma, and the third is the ability to skillfully uphold the Dharma. This is the ability to transform dust. Transforming into supreme flavor, for example, the Buddha's throat has a nectar spring, and all food can be transformed into nectar. The person who upholds the Sutra is also like this. Also, according to the power of merit, it can be transformed into supreme flavor. The Sutra says: 'If using the tongue root even to the point of attending and making offerings,' this explains the five meanings of skillful preaching: one is to please the masses, two is to attract 'Devas' (heavenly beings), three is to attract spirits, four is to attract humans, and five is to attract attendance, these can be understood. The Sutra says: 'Also, all 'Shravakas' even to the profound and wonderful Dharma sound,' this explains the four meanings of skillful upholding: one is that sages are happy to see, two is that all Buddhas speak to them, three is that after hearing, they can all uphold it, and four is that the sound of reciting the Sutra is profound and wonderful, these can be understood. Next, use eight and a half 'gathas' to praise, divided into two levels: the first one 'gatha' praises transforming dust, and the following seven and a half 'gathas' praise skillful preaching. Skillful preaching is divided into five levels: the first one and a half 'gathas' praise pleasing the masses, the next three 'gathas' praise attracting listeners, the next one 'gatha' praises attracting offerings, and the last two 'gathas' praise coming to protect. Attracting listeners is divided into two levels: one 'gatha' praises spirits coming to listen to the Dharma, and two 'gathas' praise humans coming to listen to the Dharma. Coming to protect is divided into two levels: one 'gatha' praises beings born in heaven coming to protect, and one 'gatha' praises the pure (unknown). -------------------------------------------------------------------------------- 天来护。
Chinese
经曰。复次常精进至众生喜见者。次明身根。序说两重。一指定因果。二镜朗内外。此指定因果也。 经曰。其身净故至现其色像者。镜朗内外也三意。一横镜三千。二竖朗二界。三远现。四尊可解。次颂七偈半通为六重。初一偈颂得体。次一偈半颂明用。次一偈半颂横照。次一偈半颂竖朗。次一偈颂现圣。后一偈颂现力。 经曰。复次常精进至千二百意功德者。次明意根五重。一指定因果。二委知法义。三外引俗论。四善察他心。五美其力用。此指定因果也。 经曰。以是清净意根至不相违背者。此善知法义也。闻一偈一句者得法辨。通达无量无边义者。得义辨。演说一句一偈至一月四月一岁者。得辞辨。一月是一时中一月。四月是三时中一时。外国以四月为时。一岁是三时。十二月所说。义趣与实相不违者得应辨。 次颂十一偈通为五重。初一偈颂知法。次一偈颂得辨。次两偈颂察心。次四偈颂说法。后三偈颂结。能说法四偈。一偈颂受持说。一偈颂不倒说。一偈颂次第说。一偈颂无畏说。次三偈颂结能。一偈结体相。一偈美地位。一偈赞善巧。 常不轻菩萨品第二十 前三品已明生福胜妙力。此一品次明进道胜妙力。前则约多显力。此则约速显力速由菩 现代汉语译本 天来护。 经文说：‘再者，常精进菩萨乃至众生喜见菩萨’，接下来阐明身根。序说分为两重，一是指定因果，二是镜子明朗照内外。这里是指定因果。 经文说：‘其身清净的缘故乃至显现其色像’，这是镜子明朗照内外，有三重含义。一是横向照耀三千大千世界，二是纵向明朗照耀欲界和色界，三是遥远显现。四尊可以理解。接下来用七偈半颂文贯通为六重含义。最初一偈颂扬获得本体，接下来一偈半颂扬阐明作用，接下来一偈半颂扬横向照耀，接下来一偈半颂扬纵向明朗，接下来一偈颂扬显现圣者，最后一偈颂扬显现力量。 经文说：‘再者，常精进菩萨乃至千二百意功德’，接下来阐明意根，分为五重含义。一是指定因果，二是详细了解法义，三是向外引用世俗理论，四是善于观察他人心意，五是赞美其力量作用。这里是指定因果。 经文说：‘以这清净意根乃至不相违背’，这是善于了解法义。听闻一偈一句的人获得法辨（Dharma Pratibhana，对佛法的理解和辨析能力）。通达无量无边义的人，获得义辨（Artha Pratibhana，对佛法义理的理解和辨析能力）。演说一句一偈乃至一月四月一岁的人，获得辞辨（Nirukti Pratibhana，运用语言表达佛法的能力）。一月是在一个时段中的一个月，四月是在三个时段中的一个时段。外国以四月为一时。一岁是三个时段，十二个月所说的。义趣与实相不相违背的人，获得应辨（Pratibhana，随机应变、恰当说法之能力）。 接下来用十一偈颂文贯通为五重含义。最初一偈颂扬了解佛法，接下来一偈颂扬获得辩才，接下来两偈颂扬观察心意，接下来四偈颂扬说法，最后三偈颂扬总结。能够说法有四偈，一偈颂扬受持演说，一偈颂扬不颠倒演说，一偈颂扬次第演说，一偈颂扬无畏演说。接下来三偈颂扬总结能力，一偈总结体相，一偈赞美地位，一偈赞叹善巧。 常不轻菩萨品第二十 前面三品已经阐明了生福的殊胜微妙力量，这一品接下来阐明精进修道的殊胜微妙力量。前面是约多来显示力量，这里是约快来显示力量，快是因为菩