English
English version Tian Lai Hu (name of a person). The Sutra says: 'Furthermore, Chang Jingjin (Perpetually Diligent Bodhisattva) up to Zhong Sheng Xi Jian (All Living Beings Joyfully Behold Bodhisattva).' Next, it elucidates the body-root. The preface explains in two aspects: first, specifying cause and effect; second, the mirror clearly illuminates inside and outside. This is specifying cause and effect. The Sutra says: 'Because his body is pure, up to manifesting his form and appearance.' This is the mirror clearly illuminating inside and outside, with three meanings: first, horizontally illuminating the three thousand great thousand worlds; second, vertically illuminating the desire realm and the form realm; third, manifesting from afar. The four honors can be understood. Next, seven and a half Gathas (verses) are connected to form six layers of meaning. The first Gatha praises obtaining the essence; the next one and a half Gathas praise elucidating the function; the next one and a half Gathas praise horizontal illumination; the next one and a half Gathas praise vertical illumination; the next Gatha praises manifesting the sage; and the last Gatha praises manifesting power. The Sutra says: 'Furthermore, Chang Jingjin (Perpetually Diligent Bodhisattva) up to the merit of one thousand two hundred intentions.' Next, it elucidates the mind-root, in five layers of meaning: first, specifying cause and effect; second, thoroughly knowing the meaning of the Dharma (Buddhist teachings); third, externally citing worldly theories; fourth, being good at discerning the minds of others; and fifth, praising its power and function. This is specifying cause and effect. The Sutra says: 'With this pure mind-root, up to not contradicting each other.' This is being good at knowing the meaning of the Dharma (Buddhist teachings). One who hears one Gatha (verse) or one sentence obtains Dharma Pratibhana (eloquence in explaining the Dharma). One who understands immeasurable and boundless meanings obtains Artha Pratibhana (eloquence in explaining the meaning). One who expounds one sentence or one Gatha (verse), up to one month, four months, or one year, obtains Nirukti Pratibhana (eloquence in language). One month is one month within a period of time; four months is one period of time within three periods of time. Foreign countries consider four months as one period of time. One year is three periods of time, what is spoken in twelve months. One whose meaning and interest do not contradict reality obtains Pratibhana (ready eloquence). Next, eleven Gathas (verses) are connected to form five layers of meaning. The first Gatha praises understanding the Dharma (Buddhist teachings); the next Gatha praises obtaining eloquence; the next two Gathas praise discerning the mind; the next four Gathas praise expounding the Dharma (Buddhist teachings); and the last three Gathas praise concluding. Being able to expound the Dharma (Buddhist teachings) has four Gathas (verses): one Gatha (verse) praises receiving, upholding, and expounding; one Gatha (verse) praises expounding without inversion; one Gatha (verse) praises expounding in sequence; and one Gatha (verse) praises expounding without fear. Next, three Gathas (verses) praise concluding the ability: one Gatha (verse) concludes the essence and appearance; one Gatha (verse) praises the position; and one Gatha (verse) praises skillfulness. Chapter Twenty: The Bodhisattva Never Disparaging The previous three chapters have already elucidated the supreme and wonderful power of generating blessings; this chapter next elucidates the supreme and wonderful power of advancing on the path of cultivation. The former displays power by means of abundance; the latter displays power by means of speed; speed is due to Bodh --------------------------------------------------------------------------------
Chinese
萨常行不轻行故以为名。品内一序一颂。序说三重。一张速本。二序速事。三会速人。 经曰。尔时佛告至如向所说者。第一张速本两意。一戒恶即张增上慢本。二奖善即张常不轻本。言持法华经者骂詈诽谤获大罪报如前所说者。如譬喻品末所说。言其所得功德如向所说者。如向法师功德品所说。 经曰。得大势至阿僧祇劫者。第二序速事四重。一值速缘缘。二逢速障。三违速名。四修速行。值缘两重。一值一佛缘。二值多佛缘。一佛八重。一时节。二化主。三劫名。四国号。五立教。六寿限。七住持。八归寂。 经曰。有佛名威音王至佛世尊者。此化主也。 经曰。劫名离垢者。此劫名也。 经曰。国名大城者。此国号也。 经曰。其威音王佛至究竟清净者。此立教也。 经曰。得大势至恒河沙□□□限也。 经曰。正法住世至四天下微尘者。此住持也。 经曰。其佛饶益至然后灭度者。此归寂也。 经曰。正法像法至皆同一号者。次明叙多佛缘。 经曰。最初威音王至有大势力者。此第二逢速障也。 经曰。尔时有一至名常不轻者。此第三违速名。即名常不轻文六重。一举名。二徴义。三晓意。四专修。五受难。六得名。此举名也。 现代汉语译本： 萨常行因不轻视他人而得名。此品包含一篇序文和一首颂文。序文讲述三重含义：一是彰显速疾之本，二是叙述速疾之事，三是会合速疾之人。 经文说：‘尔时佛告至如向所说者’。第一重彰显速疾之本，包含两层意思：一是戒除恶行，即是彰显增上慢的根本；二是赞扬善行，即是彰显常不轻的根本。经文所说的‘持法华经者，若骂詈诽谤，获大罪报如前所说者’，如《譬喻品》末尾所说。经文所说的‘其所得功德如向所说者’，如前《法师功德品》所说。 经文说：‘得大势至阿僧祇劫者’。第二重叙述速疾之事，包含四重含义：一是值遇速疾之缘，二是逢遇速疾之障，三是违背速疾之名，四是修习速疾之行。值遇速疾之缘包含两重含义：一是值遇一佛之缘，二是值遇多佛之缘。值遇一佛之缘包含八重含义：一是时节，二是化主（教化之主），三是劫名，四是国号，五是立教，六是寿限，七是住持，八是归寂。 经文说：‘有佛名威音王（Dignified Sound King）至佛世尊者’。这是指教化之主。 经文说：‘劫名离垢者’。这是指劫名。 经文说：‘国名大城者’。这是指国号。 经文说：‘其威音王佛至究竟清净者’。这是指立教。 经文说：‘得大势至恒河沙□□□限也’。 经文说：‘正法住世至四天下微尘者’。这是指住持。 经文说：‘其佛饶益至然后灭度者’。这是指归寂。 经文说：‘正法像法至皆同一号者’。接下来阐明叙述值遇多佛之缘。 经文说：‘最初威音王至有大势力者’。这是第二重逢遇速疾之障。 经文说：‘尔时有一至名常不轻者’。这是第三重违背速疾之名，即名为常不轻的文句包含六重含义：一是举出名号，二是征询意义，三是晓喻意旨，四是专心修习，五是遭受苦难，六是获得名号。这里是举出名号。
English
English version: Sādhāraṇyagāmin (萨常行) is named because he never despised anyone. This chapter contains a prologue and a verse. The prologue explains three meanings: first, revealing the root of swiftness; second, narrating the events of swiftness; and third, assembling the people of swiftness. The sutra says: 'At that time, the Buddha told... as mentioned before.' The first aspect, revealing the root of swiftness, contains two meanings: first, abstaining from evil deeds is revealing the root of increased arrogance; second, praising good deeds is revealing the root of Sadāparibhūta (常不轻). The sutra says, 'Those who uphold the Lotus Sutra, if they scold and slander, will receive great sinful retribution as mentioned before,' as stated at the end of the 'Parable' chapter. The sutra says, 'The merits they obtain are as mentioned before,' as stated in the previous 'Merits of the Dharma Teacher' chapter. The sutra says: 'Obtaining Mahāsthāmaprāpta (得大势至) for asamkhya (阿僧祇) kalpas (劫).' The second aspect, narrating the events of swiftness, contains four meanings: first, encountering the swift cause; second, encountering the swift obstacle; third, violating the swift name; and fourth, cultivating the swift practice. Encountering the swift cause contains two meanings: first, encountering the cause of one Buddha; second, encountering the cause of many Buddhas. Encountering the cause of one Buddha contains eight meanings: first, the time; second, the transformation master; third, the kalpa name; fourth, the country name; fifth, the establishment of teachings; sixth, the lifespan; seventh, the upholding; and eighth, the passing away. The sutra says: 'There was a Buddha named Dignified Sound King (威音王) ... the World Honored One.' This refers to the transformation master. The sutra says: 'The kalpa was named Immaculate (离垢).' This refers to the kalpa name. The sutra says: 'The country was named Great City (大城).' This refers to the country name. The sutra says: 'That Dignified Sound King Buddha ... ultimately pure.' This refers to the establishment of teachings. The sutra says: 'Obtaining Mahāsthāmaprāpta for Ganges sand...' This refers to the lifespan. The sutra says: 'The Proper Dharma remained in the world ... as many as the dust motes of the four continents.' This refers to the upholding. The sutra says: 'That Buddha benefited ... and then passed away.' This refers to the passing away. The sutra says: 'The Proper Dharma, the Semblance Dharma ... all had the same name.' Next, it clarifies the narration of encountering the causes of many Buddhas. The sutra says: 'The first Dignified Sound King ... had great power.' This is the second aspect, encountering the swift obstacle. The sutra says: 'At that time, there was ... named Sadāparibhūta (常不轻).' This is the third aspect, violating the swift name, that is, the sentences named Sadāparibhūta contain six meanings: first, mentioning the name; second, inquiring about the meaning; third, explaining the intention; fourth, focusing on cultivation; fifth, enduring suffering; and sixth, obtaining the name. This is mentioning the name. --------------------------------------------------------------------------------
Chinese
经曰。得大势以何因缘名常不轻者。此徴义也。 经曰。是比丘至当得作佛者。此晓意。由行不轻行故得不轻名。言我深教汝等不敢轻慢者。为汝本有自性住佛性。言所以者何汝等皆行菩萨道者。为汝即有引出性。言当得作佛者。为汝当有至得果佛性。 经曰。而是比丘皆当作佛者。此专修故。往礼拜者专修身不轻。赞叹者专修口不轻。汝当作佛者。专修意不轻。 经曰。四众之中至汝当作佛者。此受难。先□□詈难。后受打掷难。此受骂詈难。 经曰。说是语时至皆当作佛者。此受打掷难。杖木以打之。瓦石以掷之。恐其得重罪所以。避走而远住。恐其不闻记所以高声唱是言。 经曰。以其常作至号之为不轻者。此得名。 经曰。是比丘临欲终时至悉能受持者。次第四修速行四重。一威王佛所行速行。二灯明佛所行速行。三云自在佛所行速行四□□□□□□□□□□佛所六重。一禀速道。二净速根。三增速寿。四□□□□□□□□□□□□□□善此禀□道也。 经曰。即得。 现代汉语译本： 经文说：‘大势至菩萨以何种因缘被称为常不轻菩萨？’这是在提问其含义。 经文说：‘这位比丘将来必定成佛。’这是在阐明其意义。因为他实践不轻视他人的行为，所以得到‘不轻’的名称。说‘我深深地教导你们，不敢轻慢你们’，是因为你们本来就具有自性清净的佛性。说‘为什么呢？因为你们都在修行菩萨道’，是因为你们本身就具有能够引出佛性的潜力。说‘将来必定成佛’，是因为你们将来必定能够证得果位的佛性。 经文说：‘而这位比丘，你们都将成佛。’这是因为专心修行。前往礼拜的人，专心修行身不轻。赞叹的人，专心修行口不轻。‘你们将来必定成佛’，专心修行意不轻。 经文说：‘在四众之中，到“你们将来必定成佛”’，这是遭受苦难。先是辱骂的苦难，后是殴打的苦难。这是遭受辱骂的苦难。 经文说：‘说这些话的时候，到“都将成佛”’，这是遭受殴打的苦难。用棍棒殴打他，用瓦片石头投掷他。恐怕他们因此造下深重的罪业，所以避开走远。恐怕他们听不到授记，所以高声唱出这些话。 经文说：‘因为他经常这样做，到被称为不轻菩萨’，这是得到名称。 经文说：‘这位比丘临终的时候，到完全能够受持’，这是依次修行，迅速地实践四重行。第一是威王佛处所修行的速行。第二是灯明佛处所修行的速行。第三是云自在佛处所修行的速行。第四是……佛处所修行的六重行。第一是禀受速道。第二是清净速根。第三是增长速寿。第四是……善于禀受此道。 经文说：‘立即得到。’
English
English version: The sutra says: 'By what cause and condition is Mahasthamaprapta (Great Strength Arrived) named Sadāparibhūta (Always Not Despising)?' This is questioning the meaning. The sutra says: 'This bhikṣu will surely become a Buddha in the future.' This is clarifying the intention. Because he practices the conduct of not despising others, he obtains the name 'Not Despising.' Saying 'I deeply teach you, I dare not despise you,' is because you originally possess the self-nature of pure Buddha-nature. Saying 'Why? Because you are all practicing the Bodhisattva path,' is because you inherently possess the potential to bring forth Buddha-nature. Saying 'Will surely become a Buddha in the future,' is because you will surely attain the Buddha-nature of the fruition in the future. The sutra says: 'And this bhikṣu, you will all become Buddhas.' This is because of dedicated practice. Those who go to pay homage, dedicatedly practice body not despising. Those who praise, dedicatedly practice mouth not despising. 'You will surely become Buddhas,' dedicatedly practice mind not despising. The sutra says: 'Among the four assemblies, up to “you will surely become Buddhas,”' this is enduring suffering. First, the suffering of abuse, then the suffering of being beaten. This is enduring the suffering of abuse. The sutra says: 'When saying these words, up to “will all become Buddhas,”' this is enduring the suffering of being beaten. Beating him with sticks and throwing tiles and stones at him. Fearing that they would create deep sins because of this, they avoided him and went far away. Fearing that they would not hear the prediction, they loudly proclaimed these words. The sutra says: 'Because he always did this, up to being called Sadāparibhūta (Always Not Despising),' this is obtaining the name. The sutra says: 'When this bhikṣu was about to die, up to being able to fully uphold,' this is practicing in sequence, quickly practicing the fourfold practice. First is the quick practice practiced in the place of King Voice Buddha (威王佛). Second is the quick practice practiced in the place of Light Bright Buddha (灯明佛). Third is the quick practice practiced in the place of Cloud自在 Buddha (云自在佛). Fourth is the sixfold practice practiced in the place of ... Buddha. First is receiving the quick path. Second is purifying the quick roots. Third is increasing quick life. Fourth is ... being good at receiving this path. The sutra says: 'Immediately obtains.' --------------------------------------------------------------------------------