Chinese
出定体。后一偈起定愿。次三偈量信力三重。初一偈牒行体。次一偈量信力。后一偈结信成。次四偈颂信愿四重。一偈叹信寿。一偈叹得寿。一偈叹比寿。一偈叹说寿。 经曰。又阿逸多至天上之慧者。次第三明修行功德。前明信而无行。今明行必有信。有信无行得益则少。有信有行得益则多。从少至多开化渐也。序说两重。一分别现在修行功德。二分别未来修行功德。现在三重。一行因即闻信功德。二行体即弘法功德。三行果即见佛功德。初即闻惠。次即思惠。后即修惠。此即行因也。 经曰。何况广闻至一切种智者。此明行体也。 经曰。阿逸多至围绕说法者。次明行果三重。一见常身。二见常土。三显见力。此见常身也。 经曰。又见此娑婆至咸处其中者。此见常土也。 经曰。若有能如是至深信解相者。此显见力也。 经曰。又复如来至深信解者。自下第二分别未来修行功德。约三行分别。即为三重。一单修弘法行。二兼修六度行。三兼修供养佛僧行。修一行者得福少。修二行者得福多。修三行者得福极。此即初中后次第也。弘法行中八重。一本因。二出体。三显力。四劝省。五释意。六示相。七兼成。八结定。此即本因。 经曰。何况读诵受持者。此出体。 现代汉语译本： 出定体（从禅定中出来的状态）。后面一偈是起定愿（发起禅定之愿）。再后面三偈衡量信力三重（三重信心的力量）。第一偈是牒行体（重复修行的本质）。第二偈衡量信力。最后一偈总结信的成就。再后面四偈颂扬信愿四重（信和愿的四个层面）。一偈赞叹信的寿命。一偈赞叹得寿命。一偈赞叹比寿命。一偈赞叹说寿命。 经文说：‘又阿逸多（Maitreya，弥勒菩萨）至天上之慧者’。接下来依次说明修行功德。前面说明有信而无行。现在说明有行必有信。有信无行，得到的利益就少。有信有行，得到的利益就多。从少到多，是开化渐进的过程。序说分为两重。一是分别现在修行功德。二是分别未来修行功德。现在分为三重。一是行因，即闻信功德（听闻和信受的功德）。二是行体，即弘法功德（弘扬佛法的功德）。三是行果，即见佛功德（见到佛的功德）。最初是闻慧（听闻的智慧）。其次是思慧（思考的智慧）。最后是修慧（修行的智慧）。这就是行因。 经文说：‘何况广闻至一切种智者’。这是说明行体。 经文说：‘阿逸多至围绕说法者’。接下来说明行果三重。一是见常身（见到常住不变的佛身）。二是见常土（见到常住不变的佛土）。三是显见力（显示见佛的力量）。这是见常身。 经文说：‘又见此娑婆（Sahā，娑婆世界）至咸处其中者’。这是见常土。 经文说：‘若有能如是至深信解相者’。这是显示见佛的力量。 经文说：‘又复如来至深信解者’。从这里开始，第二部分分别未来修行功德。根据三种修行方式来分别，即为三重。一是单修弘法行（仅仅修习弘扬佛法）。二是兼修六度行（同时修习六度）。三是兼修供养佛僧行（同时修习供养佛和僧侣）。修一种行，得到的福报少。修两种行，得到的福报多。修三种行，得到的福报最多。这就是初、中、后的次第。弘法行中分为八重。一是本因（根本原因）。二是出体（显现本质）。三是显力（显示力量）。四是劝省（劝勉反省）。五是释意（解释意义）。六是示相（显示相状）。七是兼成（兼顾成就）。八是结定（总结确定）。这是本因。 经文说：‘何况读诵受持者’。这是出体。
English
English version: The state of emerging from Samadhi (deep meditation). The following verse is the Vow of Emerging from Samadhi. The next three verses measure the threefold power of faith. The first verse repeats the essence of practice. The second verse measures the power of faith. The last verse concludes the accomplishment of faith. The next four verses praise the fourfold aspects of faith and vows. One verse praises the lifespan of faith. One verse praises attaining lifespan. One verse praises comparing lifespan. One verse praises speaking of lifespan. The Sutra says: 'Furthermore, Ajita (Maitreya), the wise one in the heavens.' Next, it explains the merits of practice in order. The previous section explained having faith without practice. Now it explains that practice must have faith. Having faith without practice yields little benefit. Having faith with practice yields much benefit. Progressing from little to much is a gradual process of enlightenment. The introduction is divided into two aspects. First, distinguishing the merits of present practice. Second, distinguishing the merits of future practice. The present is divided into three aspects. First, the cause of practice, which is the merit of hearing and believing. Second, the essence of practice, which is the merit of propagating the Dharma. Third, the result of practice, which is the merit of seeing the Buddha. Initially, it is the wisdom of hearing. Next, it is the wisdom of thinking. Finally, it is the wisdom of cultivating. This is the cause of practice. The Sutra says: 'How much more so for those who widely hear up to the wisdom of all kinds.' This explains the essence of practice. The Sutra says: 'Ajita, surrounding and expounding the Dharma.' Next, it explains the threefold result of practice. First, seeing the eternal body (of the Buddha). Second, seeing the eternal land (of the Buddha). Third, manifesting the power of seeing. This is seeing the eternal body. The Sutra says: 'Also seeing this Sahā (Sahā World) and all dwelling therein.' This is seeing the eternal land. The Sutra says: 'If one can thus deeply believe and understand the characteristics.' This manifests the power of seeing the Buddha. The Sutra says: 'Moreover, the Thus Come One deeply believes and understands.' From here onwards, the second part distinguishes the merits of future practice. It is distinguished according to three types of practice, which are threefold. First, solely cultivating the practice of propagating the Dharma. Second, concurrently cultivating the practice of the Six Perfections. Third, concurrently cultivating the practice of offering to the Buddha and Sangha. Cultivating one practice yields little merit. Cultivating two practices yields much merit. Cultivating three practices yields the most merit. This is the order of beginning, middle, and end. Within the practice of propagating the Dharma, it is divided into eight aspects. First, the fundamental cause. Second, revealing the essence. Third, manifesting the power. Fourth, urging reflection. Fifth, explaining the meaning. Sixth, showing the characteristics. Seventh, concurrently accomplishing. Eighth, concluding and determining. This is the fundamental cause. The Sutra says: 'How much more so for those who read, recite, receive, and uphold.' This reveals the essence. -------------------------------------------------------------------------------- 经曰。斯人则为顶戴如来者。此显力。 经曰。阿逸多至供养众僧者。此劝省。
Chinese
经曰。所以者何至供养众僧者。此释意。 经曰。则为以佛至供养是已者。此示相亦已供养佛。 经曰。阿逸多至其数无量者。此兼成亦已供养僧。 经曰。以此现前至供养众僧者。此结定。 经曰。况复有人至一心智惠者。次第二明兼修六度行三重。一明行渐多。二明福渐积。三明力渐速。此明行渐多也。 经曰。其德最胜至亦复如是无量无边者。此明福渐积。 经曰。疾至一切种智者。此明力渐速也。 经曰。若人读诵至若教人书者。次第三兼修供养行亦三重。一明行渐多。二明福渐积。三明力渐速。初章复三。一修弘法行。二修供养行。三修六度行。此修弘法行也。 经曰。复能起塔至菩萨功德者。此修供养行也。 经曰。又为他人至善答问难者。次修六度行。解说此经者是法檀行。复能清净持戒与柔和者而共止者。是持戒行。忍辱无瞋志念坚固者。是忍辱行。常贵坐禅得诸深定者。是禅定行。精进勇猛摄诸善法者。是精进行利根智惠善答问难者。是智惠行。 经曰。阿逸多至诸善功德者。此明福渐积。 经曰。当知是人至坐道树下者。 现代汉语译本 经文说：‘这个人就是顶戴如来的人。’这是显示力量。 经文说：‘阿逸多（Maitreya，弥勒菩萨）乃至供养众僧的人。’这是劝勉反省。 经文说：‘为什么乃至供养众僧呢？’这是解释意义。 经文说：‘就是以佛乃至供养完毕的人。’这是显示相，也已经供养了佛。 经文说：‘阿逸多（Maitreya，弥勒菩萨）乃至其数量是无量的。’这是兼顾成就，也已经供养了僧。 经文说：‘用这现前的乃至供养众僧。’这是总结确定。 经文说：‘何况有人乃至一心智慧呢？’其次第二重说明兼修六度（Six Perfections）行，有三重意义。第一重说明修行逐渐增多，第二重说明福报逐渐积累，第三重说明力量逐渐快速。这是说明修行逐渐增多。 经文说：‘他的德行最殊胜乃至也同样是无量无边的。’这是说明福报逐渐积累。 经文说：‘快速到达一切种智（Sarvajna，一切智慧）的人。’这是说明力量逐渐快速。 经文说：‘如果有人读诵乃至如果教人书写的人。’其次第三重说明兼修供养行，也有三重意义。第一重说明修行逐渐增多，第二重说明福报逐渐积累，第三重说明力量逐渐快速。初章又分三重：一修弘法行，二修供养行，三修六度行。这是修弘法行。 经文说：‘又能起塔乃至菩萨功德的人。’这是修供养行。 经文说：‘又为他人乃至善于回答问题的人。’其次是修六度行。解说此经的人是法檀行（Dharma Dana，法布施）。又能清净持戒与柔和的人共同生活，这是持戒行（Sila，戒律）。忍辱没有嗔恨，意志坚定的人，这是忍辱行（Ksanti，忍耐）。经常喜欢坐禅得到各种深定的人，这是禅定行（Dhyana，禅定）。精进勇猛摄取各种善法的人，这是精进行（Virya，精进）。利根智慧善于回答问题的人，这是智慧行（Prajna，智慧）。 经文说：‘阿逸多（Maitreya，弥勒菩萨）乃至各种善功德。’这是说明福报逐渐积累。 经文说：‘应当知道这个人乃至坐在菩提树下的人。’
English
English version The sutra says: 'This person is one who reverently bears the Tathagata (如来, Thus Come One) on their head.' This reveals power. The sutra says: 'Ajita (阿逸多, Maitreya) and even those who make offerings to the Sangha (僧伽, monastic community).' This is an exhortation to reflect. The sutra says: 'Why is it that even making offerings to the Sangha?' This explains the meaning. The sutra says: 'It is to take the Buddha (佛) and even complete the offerings.' This shows the form and also has already made offerings to the Buddha. The sutra says: 'Ajita (阿逸多, Maitreya) and even their number is immeasurable.' This is to accomplish both, and also has already made offerings to the Sangha. The sutra says: 'With this present and even making offerings to the Sangha.' This is a concluding determination. The sutra says: 'How much more so if someone even has a single-minded wisdom?' Secondly, it explains the concurrent cultivation of the Six Perfections (六度) in three aspects: first, the practice gradually increases; second, merit gradually accumulates; third, power gradually accelerates. This explains that the practice gradually increases. The sutra says: 'Their virtue is most supreme and even likewise is immeasurable and boundless.' This explains that merit gradually accumulates. The sutra says: 'Quickly reaching the Sarvajna (一切种智, all-knowing wisdom).' This explains that power gradually accelerates. The sutra says: 'If someone recites and even if they teach others to write.' Thirdly, it explains the concurrent cultivation of offering practices, also in three aspects: first, the practice gradually increases; second, merit gradually accumulates; third, power gradually accelerates. The initial chapter is further divided into three: first, cultivating the practice of propagating the Dharma (弘法行); second, cultivating the practice of making offerings; third, cultivating the Six Perfections. This is cultivating the practice of propagating the Dharma. The sutra says: 'Also, being able to build stupas (塔) and even the merits of a Bodhisattva (菩萨, enlightenment being).' This is cultivating the practice of making offerings. The sutra says: 'Also, for others and even being good at answering difficult questions.' Next is cultivating the Six Perfections. Explaining this sutra is Dharma Dana (法檀行, giving of the Dharma). Also, being able to purely uphold the precepts (持戒) and live together with gentle people is the practice of Sila (持戒行, moral conduct). Enduring insult without anger, with firm resolve, is the practice of Ksanti (忍辱行, patience). Constantly valuing meditation (坐禅) and attaining various deep samadhis (深定) is the practice of Dhyana (禅定行, meditation). Vigorously and bravely gathering all good dharmas (善法) is the practice of Virya (精进行, effort). Having sharp wisdom and being good at answering difficult questions is the practice of Prajna (智惠行, wisdom). The sutra says: 'Ajita (阿逸多, Maitreya) and even all good merits.' This explains that merit gradually accumulates. The sutra says: 'You should know that this person and even sits under the Bodhi tree (道树下).' --------------------------------------------------------------------------------
Chinese
次明力渐速两重。一令身尊。二令处贵。此令身尊由成佛故。 经曰。阿逸多至如佛之塔者。此令处贵也。次颂说十九偈半转势颂未来功德三重。初四偈半颂兼修供养舍利行。次四偈颂兼修供养众僧行。次十一偈颂兼修六波罗蜜行。初二章可解。后章三重。初三偈明修法。次三偈明修度。后五偈明修力。修力三重。初一偈半明得天敬。次一偈明速成道。后两偈半令处尊。 随喜功德品第十八 此品第二明方便益。随以顺从为义。喜以庆悦为名。所谓闻法顺从心生庆悦故名随喜。随喜有两。一自闻生喜。二劝闻生喜。自闻生喜即受他法施。劝闻生喜。即以法施他。受他法施。明生自闻慧。以法施他。令他生闻慧。生自闻慧。即自利行。生他闻惠。即利他行。如是因闻随喜生闻惠。因闻惠生思惠。因思慧生修惠。因修惠生证智。闻即熏。思即觉。修即寂。证即通。此四即以随喜为本故。名随喜品。品内两序两颂即为四重。一序问。二颂问。三序答。四颂答。前二可解。 经曰。尔时佛告至随喜已者。次序答分别五人功德即为五重。一随喜人。二往听人。三分坐人。四劝听人。五修行人。前后二人明因不明果。中间三人明果不明因。隐显互论耳。初明随喜有五十人。即十信十解十行十回向十地为五 现代汉语译本 次明力渐速两重：一是使自身尊贵，二是使所处之地尊贵。使自身尊贵是因为成就佛的缘故。 经中说：‘阿逸多（Maitreya，弥勒菩萨）至于如佛之塔者’，这是使所处之地尊贵。接下来用十九偈半的转势颂来讲述未来功德的三重意义。首先用四偈半来赞颂兼修供养舍利的行为，其次用四偈来赞颂兼修供养众僧的行为，最后用十一偈来赞颂兼修六波罗蜜（Six Paramitas，布施、持戒、忍辱、精进、禅定、智慧）的行为。前两章可以理解，后一章有三重意义。首先用三偈来阐明修法，其次用三偈来阐明修度，最后用五偈来阐明修力。修力有三重意义：首先用一偈半来阐明天人敬重，其次用一偈来阐明迅速成道，最后用两偈半来阐明所处之地尊贵。 随喜功德品第十八 此品第二，阐明方便利益。‘随’以顺从为意义，‘喜’以庆悦为名称。所谓听闻佛法，顺从教义，心中产生庆悦，因此称为随喜。随喜有两种：一是自己听闻佛法而生欢喜，二是劝他人听闻佛法而生欢喜。自己听闻佛法而生欢喜，就是接受他人的法施；劝他人听闻佛法而生欢喜，就是用法来布施他人。接受他人的法施，能够增长自己听闻佛法的智慧；用法来布施他人，能够使他人增长听闻佛法的智慧。增长自己听闻佛法的智慧，就是自利的行为；增长他人听闻佛法的智慧，就是利他的行为。像这样，因为听闻佛法随喜而生听闻的智慧，因为听闻的智慧而生思惟的智慧，因为思惟的智慧而生修行的智慧，因为修行的智慧而生证悟的智慧。听闻就是熏习，思惟就是觉悟，修行就是寂静，证悟就是通达。这四者都是以随喜为根本，所以称为随喜品。品内有两段序文和两段颂文，总共有四重意义：一是序文提问，二是颂文提问，三是序文回答，四是颂文回答。前两部分可以理解。 经中说：‘尔时佛告至随喜已者’，接下来序文回答，分别阐述五种人的功德，总共有五重意义：一是随喜的人，二是前往听法的人，三是分座的人，四是劝人听法的人，五是修行的人。前后两种人阐明因，不阐明果；中间三种人阐明果，不阐明因。这是隐显相互论述。首先阐明随喜的有五十人，即十信、十解、十行、十回向、十地，共五位。