Chinese
得不退定大法光明闻持陀罗尼以为依止。案三地证见法界胜流始得闻持。乐说者。若约师位在第九。随分在五六地。捉持者。七地证见法界无差别功德功用心住无相无间故得义。持八地证见法界不增减无功用心恒住无相有相有功用不能退转。为他说此九地转不退为胜。从初为名清净者。第十地因位究竟名清净。为他说此名清净。摄论云。初地名得清净。至第十地究竟清净。次现闻当证谓证初无生。 经曰。佛说是诸菩萨至供养大会者。自下第三因闻供养两重。一诸天供养。二菩萨供养。诸天即祥瑞下罗。菩萨即神幡上列。诸天在上故向下呈祥。菩萨地居故浮空表瑞。初章天瑞有六。一雨花。二雨香。三鸣鼓四雨衣。五垂璎。六烧香。雨花香是见受用。鸣鼓是闻受用。垂璎是触受用。 经曰。一一佛上至至于梵天者。次菩萨供养。一财二法。此财供养。 经曰。是诸菩萨至赞叹诸佛者。此法供养。次颂说十九偈七重。初一偈颂闻法。次一偈颂总益。次七偈颂得证。次一偈颂得信。次一偈颂量福。次六偈颂供养。后两偈总结叹。七偈颂得证两重。初三偈颂现闻现证。后四偈颂现闻当证。现证三重。初偈颂四证。次偈颂不退。后偈颂清净当证得信。量福并可解。六偈颂供养两重。初四偈颂诸天供养。后两 现代汉语译本 以得不退定大法光明闻持陀罗尼（Dharani，总持）作为依靠。按照三地菩萨证见法界（Dharmadhatu，宇宙万有）殊胜境界才能获得闻持。乐于演说的人，如果按照师位的标准，在第九地菩萨的果位。随其分位，则在第五、六地菩萨的果位。能够捉持的人，在第七地菩萨证见法界无差别功德，以功用心的状态安住于无相无间，因此获得义持。第八地菩萨证见法界不增不减，以无功用心的状态恒常安住于无相有相，有功用而不能退转。为他人宣说此法，第九地菩萨转不退为殊胜。从最初开始名为清净的人，第十地菩萨因位究竟，名为清净。为他人宣说此法，名为清净。《摄大乘论》说，初地菩萨名为得清净，到第十地菩萨究竟清净。其次，现闻当证，是指证得最初的无生。 经文说：‘佛陀宣说这些菩萨乃至供养大会。’下面第三部分是因为听闻而产生的供养，分为诸天供养和菩萨供养两重。诸天以祥瑞降临，菩萨以神幡排列。诸天在上，所以向下呈现祥瑞。菩萨在地，所以浮于空中显示瑞兆。初章的天瑞有六种：一是雨花，二是雨香，三是鸣鼓，四是雨衣，五是垂璎，六是烧香。雨花、雨香是见和受用，鸣鼓是听闻受用，垂璎是触受用。 经文说：‘一一佛上至于梵天。’其次是菩萨供养，分为财供养和法供养。这是财供养。 经文说：‘是诸菩萨乃至赞叹诸佛。’这是法供养。其次是颂说十九偈，分为七重。第一偈颂赞听闻佛法，第二偈颂赞总的利益，第三到第九偈颂赞获得证悟，第十偈颂赞获得信心，第十一偈颂赞衡量福德，第十二到第十七偈颂赞供养，最后两偈总结赞叹。七偈颂赞获得证悟分为两重，前三偈颂赞现闻现证，后四偈颂赞现闻当证。现证分为三重，第一偈颂赞四种证悟，第二偈颂赞不退转，第三偈颂赞清净当证，获得信心，衡量福德都可以理解。六偈颂赞供养分为两重，前四偈颂赞诸天供养，后两偈
English
English version Taking the Dharani (a type of mantra or incantation) of Great Dharma Light of Non-Regression as a refuge. According to the attainment of the Dharma realm (Dharmadhatu, the totality of all phenomena) by Bodhisattvas of the Third Ground, one can attain the ability to retain what is heard. Those who delight in speaking about it, if judged by the position of a teacher, are at the Ninth Ground. Depending on their respective positions, they are at the Fifth or Sixth Ground. Those who can grasp and hold it, at the Seventh Ground, attain the merit of seeing the non-differentiated Dharma realm, abiding in the mind of effort in a state of non-form and non-interruption, thus attaining the meaning of holding. Bodhisattvas of the Eighth Ground attain the Dharma realm without increase or decrease, constantly abiding in the state of non-form and form with effortless mind, with effort and without regression. For others, speaking of this, the turning of non-regression by Bodhisattvas of the Ninth Ground is supreme. From the beginning, those named pure, the Bodhisattvas of the Tenth Ground, with the cause position perfected, are named pure. For others, speaking of this, it is named pure. The *Compendium of Mahayana* says that the First Ground is named attainment of purity, and the Tenth Ground is ultimate purity. Next, 'present hearing, future attainment' refers to attaining the initial non-origination. The sutra says: 'The Buddha spoke of these Bodhisattvas up to the offering assembly.' The third part below is the offering arising from hearing, divided into two aspects: offerings from the devas (gods) and offerings from the Bodhisattvas. The devas descend with auspicious signs, and the Bodhisattvas arrange themselves with divine banners. The devas are above, so they present auspicious signs downwards. The Bodhisattvas are on the ground, so they float in the air displaying auspicious omens. The auspicious signs of the first chapter are sixfold: first, raining flowers; second, raining incense; third, sounding drums; fourth, raining garments; fifth, hanging garlands; sixth, burning incense. Raining flowers and incense are seeing and experiencing. Sounding drums is hearing and experiencing. Hanging garlands is touching and experiencing. The sutra says: 'Each Buddha up to the Brahma heavens.' Next are the offerings from the Bodhisattvas, divided into material offerings and Dharma offerings. This is the material offering. The sutra says: 'These Bodhisattvas up to praising all the Buddhas.' This is the Dharma offering. Next is the chanting of nineteen verses, divided into seven sections. The first verse praises hearing the Dharma, the second verse praises the overall benefit, the third to ninth verses praise attaining realization, the tenth verse praises attaining faith, the eleventh verse praises measuring merit, the twelfth to seventeenth verses praise offering, and the last two verses summarize the praise. The seven verses praising attaining realization are divided into two aspects: the first three verses praise present hearing and present realization, and the last four verses praise present hearing and future realization. Present realization is divided into three aspects: the first verse praises the four attainments, the second verse praises non-regression, and the third verse praises future attainment of purity, attaining faith, and measuring merit, which can all be understood. The six verses praising offering are divided into two aspects: the first four verses praise the offerings from the devas, and the last two --------------------------------------------------------------------------------
Chinese
偈颂菩萨供养。诸天五重。初一偈颂雨华次一偈颂雨香。次半偈颂鸣鼓。次半偈颂雨衣。后一颂偈烧香颂。菩萨两重。初一偈半颂财供养。后半偈颂法供养。 经曰。尔时佛告至无有限量者。次第二节明传闻功德。由入道之徒通依五人而受法。一佛二弟子三诸天四变化五神仙。今依后四人故是传闻也。序说三重。一即信明功德。二对行明功德。三望果明功德。即信五意。一信人即其有众生。二信境即闻佛寿命。三信时即乃至一念。四信体即是信解。五信益即所得无限。此五中三劣而二胜。人劣时劣体劣。由境胜故得福多也。 经曰。若有善男子至所不能知者。此对行明功德也。亦五意。一行人即善男善女。行境即阿耨菩提。三行时即那由他劫。四行体即五波罗蜜。五行果即得福无边。此五中三胜而二劣。人胜时胜境胜。但由体劣故得福少也。但明五度者。信解之心即般若也。次颂说十九偈半四重。初十一偈举行体。次三偈量信力。次四偈发信愿。后一偈半奖信人。行体六重。初一偈颂慧行。次三偈颂檀行。次一偈颂戒行。次两偈颂忍行。次一偈颂进行。后三偈颂定行。檀行三偈。初一偈颂檀境。次一偈颂檀具。后一偈颂檀心。忍行两偈。初一偈忍重恶。后一偈忍轻恶颂。定行三偈。初一偈离定障。次一偈 现代汉语译本 偈颂是菩萨的供养。诸天分为五重。第一重偈颂是雨华，第二重偈颂是雨香，第三重半偈颂是鸣鼓，第四重半偈颂是雨衣，最后一重偈颂是烧香颂。菩萨分为两重。第一重一偈半是颂财供养，后半偈颂是法供养。 经书中说：‘当时佛告诉至无有**者。’接下来第二节阐明传闻的功德。因为入道的人通常依靠五种人来接受佛法：一、佛，二、弟子，三、诸天，四、变化，五、神仙。现在依靠后四种人，所以是传闻。序说分为三重：一是通过信来阐明功德，二是通过修行来阐明功德，三是通过期望结果来阐明功德。其中信包含五层含义：一是相信人，即相信有众生；二是相信境，即听闻佛的寿命；三是相信时间，即乃至一念；四是相信本体，即是信解；五是相信利益，即所得是无限的。这五种含义中，三种是劣势，两种是优势。人是劣势，时间是劣势，本体是劣势。因为境是优势，所以得到的福报多。 经书中说：‘如果有善男子至所不能知者。’这是通过修行来阐明功德，也包含五层含义：一是修行的人，即善男善女；二是修行的境，即阿耨菩提（Anuttara-samyak-sambodhi，无上正等正觉）；三是修行的时间，即那由他劫（Nayuta kalpas，极长的时间单位）；四是修行的本体，即五波罗蜜（Five Paramitas，布施、持戒、忍辱、精进、禅定）；五是修行的结果，即得到的福报是无边的。这五种含义中，三种是优势，两种是劣势。人是优势，时间是优势，境是优势。但因为本体是劣势，所以得到的福报少。这里只阐明五度，信解之心就是般若（Prajna，智慧）。接下来用十九偈半来颂扬，分为四重。最初十一偈是举行体，接下来三偈是衡量信力，接下来四偈是发信愿，最后一偈半是奖赏信人。行体分为六重：最初一偈颂扬慧行，接下来三偈颂扬檀行，接下来一偈颂扬戒行，接下来两偈颂扬忍行，接下来一偈颂扬进行，最后三偈颂扬定行。檀行分为三偈：最初一偈颂扬檀境，接下来一偈颂扬檀具，最后一偈颂扬檀心。忍行分为两偈：最初一偈是忍受重恶，后一偈是忍受轻恶颂。定行分为三偈：最初一偈是离开定障，接下来一偈
English
English version The verses are offerings of Bodhisattvas. The heavens are in five layers. The first verse is raining flowers, the second verse is raining incense, the third half-verse is sounding drums, the fourth half-verse is raining clothes, and the last verse is an incense-burning verse. Bodhisattvas are in two layers. The first one and a half verses are praising the offering of wealth, and the last half-verse is praising the offering of Dharma. The Sutra says: 'At that time, the Buddha told Zhi Wu You ** (至无有**者, one who has reached the state of non-existence).' The second section explains the merits of hearsay. Because those who enter the path usually rely on five types of people to receive the Dharma: 1. Buddha, 2. Disciples, 3. Devas (gods), 4. Transformations, 5. Immortals. Now relying on the latter four, it is hearsay. The preface explains in three aspects: first, explaining merit through faith; second, explaining merit through practice; third, explaining merit through expecting results. Faith includes five meanings: first, believing in people, that is, believing that there are sentient beings; second, believing in the realm, that is, hearing the Buddha's lifespan; third, believing in time, that is, even a single thought; fourth, believing in the essence, that is, faith and understanding; fifth, believing in the benefit, that is, what is obtained is infinite. Among these five meanings, three are inferior and two are superior. People are inferior, time is inferior, and essence is inferior. Because the realm is superior, the blessings obtained are many. The Sutra says: 'If there are good men to what cannot be known (若有善男子至所不能知者).' This is explaining merit through practice, also including five meanings: first, the practitioners, that is, good men and good women; second, the realm of practice, that is, Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed perfect enlightenment); third, the time of practice, that is, Nayuta kalpas (那由他劫, extremely long periods of time); fourth, the essence of practice, that is, the Five Paramitas (五波罗蜜, generosity, morality, patience, diligence, and meditation); fifth, the result of practice, that is, the blessings obtained are boundless. Among these five meanings, three are superior and two are inferior. People are superior, time is superior, and the realm is superior. But because the essence is inferior, the blessings obtained are few. Here, only the Five Perfections are explained, and the mind of faith and understanding is Prajna (般若, wisdom). Next, nineteen and a half verses are used to praise, divided into four layers. The first eleven verses are performing the essence, the next three verses are measuring the power of faith, the next four verses are generating faith and vows, and the last one and a half verses are rewarding believers. The essence of practice is divided into six layers: the first verse praises the practice of wisdom, the next three verses praise the practice of generosity (Dana, 檀那), the next verse praises the practice of morality (Sila, 戒), the next two verses praise the practice of patience (Kshanti, 忍), the next verse praises the practice of diligence (Virya, 精进), and the last three verses praise the practice of meditation (Dhyana, 禅那). The practice of generosity is divided into three verses: the first verse praises the realm of generosity, the next verse praises the means of generosity, and the last verse praises the mind of generosity. The practice of patience is divided into two verses: the first verse is enduring heavy evils, and the last verse is enduring light evils. The practice of meditation is divided into three verses: the first verse is leaving the obstacles of meditation, and the next verse --------------------------------------------------------------------------------