English
English version With Manjusri (Manjusri, name of a Bodhisattva) at the head of the assembly. Therefore, this question is raised. Sixth, from 'Then Sakyamuni (Sakyamuni, name of a Buddha)' onwards. The Tathagata (Tathagata, title of a Buddha) answers. Gadgadasvara (Gadgadasvara, name of a Bodhisattva) wishes to come, for the sake of making offerings and listening to the Dharma, so auspicious signs appear beforehand. Seventh, Manjusri (Manjusri) reports to the Buddha onwards. Asking that Bodhisattva, what merits he cultivated, to have such supernatural powers. Supernatural power is the result, the result is not self-existent, it must have a cause. Therefore, he asks what Samadhi (Samadhi, meditation) he practices, to know his name, and practice together with him. Then it may be possible to see him. If he cannot be seen, his body is subtle and wonderful, not within my realm, how can he be seen? Therefore, he says: 'May the Bhagavan (Bhagavan, honorific title for the Buddha) use his supernatural power to have that Bodhisattva come, so that I may see him.' The reason for not answering is that the sage's profound insight knows that Kutiladanta (Kutiladanta, name of a Bodhisattva) will ask later. If Kutiladanta (Kutiladanta) is answered, then it is equivalent to answering everything. Below, highly praising Prabhutaratna (Prabhutaratna, name of a Buddha), calling his name. The reason for this is precisely to have the two Buddhas of one mind, for the same principle. Eighth, from 'Then Gadgadasvara Bodhisattva (Gadgadasvara)' onwards. Explaining that Gadgadasvara (Gadgadasvara) set out to come here, greeting each other, circulating the method, requesting to see Prabhutaratna (Prabhutaratna). This question is the same as in 'Great Joyful Eloquence', wanting to see Prabhutaratna (Prabhutaratna). From above to here, it is the matter in the 'Expedient Means' chapter. Ninth, from 'Then Kutiladanta (Kutiladanta)' onwards. Following the end of the 'Bhaisajyaraja' chapter. Now answering Kutiladanta (Kutiladanta) is equivalent to answering Manjusri (Manjusri). It could also be that Manjusri (Manjusri) is answered first, but the compilers of the scriptures think the sentences are similar, and do not want to be too verbose, so they hide the previous answer and show the later answer. Below, explaining that Gadgadasvara (Gadgadasvara) has cultivated for a long time in the past, and has such supernatural powers, that is, uniting the past and the present. Tenth, the Buddha tells Kutiladanta (Kutiladanta): You only see Gadgadasvara (Gadgadasvara) onwards. Explaining that Gadgadasvara (Gadgadasvara) conforms to the six realms, manifesting forms to preach the Dharma. There is no loss to supernatural power transformation wisdom. The meaning is that Bodhisattvas do not act in places where they should not go, 'acting' means loss, Bodhisattvas have attained, so it is said that there is no loss. Several wisdoms, that is, Sakyamuni (Sakyamuni) conforms to the six supernatural powers, and even the harem circulates great transformation, widely making benefits. The path achieves ten thousand practices, these all possess wisdom, what loss is there? Eleventh, the above explains that manifesting forms is not unique, this is the result of supernatural power. The result is not self-existent, there must be a cause. Why? The Tathagata (Tathagata) answers below with Samadhi (Samadhi), named manifesting all forms. Gadgadasvara (Gadgadasvara) --------------------------------------------------------------------------------
Chinese
住是三昧。能饶益无量众生也。第十二说妙音菩萨品时以下。诸人得道。尔时妙音菩萨以下。明供养三佛已。还归本土。妙音由未去。说普贤竟。尔乃去耳。但出经家。见下诸人得道。故置在此也。既到本国。自言我娑婆世界饶益众生见其三佛。礼拜供养。又见诸菩萨等。亦命彼菩萨。得见一切色身三昧。来住品时以下。明后得道人也。 观音品 此品何由而来。娑婆众生。道悟不同。宜应普现诸门。救危拔苦。乘音齐物。当如观世。故有此品来也。亦有三意。一显观世音德行。二为流通方轨。欲使诸小菩萨。则而行之。三诸人德道。就此品中。大泮有六假。第一从初讫常应心念明剬观音名。能除内外二患。此是西方菩萨。先在此土修行彼愿住生于有缘偏重。故迁施化耳。就中无尽意。问此菩萨之名。所以名观世音下。答苦恼众生。称名念之。必皆得解脱。以是因缘。名观世音。何故问者。欲使众生识名。以念之故。先列名也。断其外也。便得离欲等者。明除其内患。所以常念供敬。便得离三毒患者。解言。为念不以精成之至。感观世音。为其说法。得生理解。永断三毒也。第二若有女人以下。明礼拜供敬。必能生福捐之言叶明。供敬礼拜者。福不唐捐也。是故众生以下。劝人受持。正等无异者。格量功 现代汉语译本： ‘住’是三昧（Samadhi，一种精神集中状态）。能够饶益无量众生。第十二《妙音菩萨品》时以下，诸人得道。尔时妙音菩萨以下，说明供养三佛完毕，返回本土。妙音菩萨因为尚未离去，要说完《普贤菩萨劝发品》才离开。但这出自经家的观点，他们看到下面诸人得道，所以放在这里。妙音菩萨到达本国后，自述在娑婆世界饶益众生，见到三佛，礼拜供养，又见到诸菩萨等，也命彼菩萨，得见一切色身三昧。来住品时以下，说明后来得道的人。 观音品 此品由何而来？娑婆众生，得道领悟的方式不同，应该普遍示现各种法门，救助危难，拔除痛苦，凭借音声来调和万物，应当效法观世音菩萨，所以有此品出现。也有三重意义：一是彰显观世音菩萨的德行；二是为流通修行的方法途径，希望诸位小菩萨，效法而行之；三是诸人得道，就在此品中。大概有六种假设。第一，从开始到‘常应心念’，说明称念观音菩萨的名号，能消除内外两种灾患。这位是西方菩萨，先前在此土修行，他发愿住在与他有缘的地方，所以才迁移施化。其中无尽意菩萨，问此菩萨的名号，‘所以名观世音’以下，回答说苦恼众生，称念他的名号，必定都能得到解脱，因为这个因缘，所以名为观世音。为什么无尽意菩萨要问呢？为了使众生认识这个名号，因为念诵的缘故。先列出名号，断除外患。‘便得离欲’等，说明消除内在的灾患。‘所以常念供敬，便得离三毒患’，解释说，因为念诵不以精诚之心，所以感得观世音菩萨，为他们说法，得以理解，永远断除三毒。第二，‘若有女人’以下，说明礼拜供敬，必定能够产生福报，‘捐之言叶明’，供敬礼拜者，福报不会白白浪费。‘是故众生’以下，劝人受持。‘正等无异者’，衡量功德。
English
English version: ‘Dwelling’ is Samadhi (a state of mental concentration). It can benefit countless sentient beings. From the twelfth chapter, ‘Wonderful Sound Bodhisattva’, onwards, people attain enlightenment. Then, from ‘At that time, Wonderful Sound Bodhisattva’ onwards, it explains that after making offerings to the three Buddhas, he returns to his native land. Because Wonderful Sound Bodhisattva had not yet left, he would only depart after finishing the ‘Universal Virtue Bodhisattva Encouragement Chapter’. However, this comes from the perspective of the sutra compilers, who saw the people attaining enlightenment below, so they placed it here. After Wonderful Sound Bodhisattva arrived in his native land, he recounted how he benefited sentient beings in the Saha world, saw the three Buddhas, made obeisances and offerings, and also saw the various Bodhisattvas, and also instructed those Bodhisattvas to see the Samadhi of all forms. From ‘Coming to the Dwelling Chapter’ onwards, it explains the people who attained enlightenment later. The Chapter of Avalokiteśvara (Guanyin) How did this chapter come about? Sentient beings in the Saha world have different ways of attaining enlightenment, so they should universally manifest various Dharma doors to rescue those in danger and remove suffering, harmonizing all things through sound. They should emulate Avalokiteśvara (Guanyin), hence the appearance of this chapter. It also has three meanings: first, to highlight the virtues and conduct of Avalokiteśvara; second, to circulate the methods and paths of practice, hoping that the lesser Bodhisattvas will emulate and practice them; third, people attain enlightenment within this chapter. There are roughly six hypotheses. First, from the beginning to ‘constantly respond with mindful recitation’, it explains that reciting the name of Avalokiteśvara can eliminate both internal and external calamities. This is a Western Bodhisattva who previously practiced in this land, vowing to reside in places with affinity to him, hence his migration and bestowal of teachings. Among them, Inexhaustible Intent Bodhisattva asks about the name of this Bodhisattva, and from ‘Therefore, he is named Avalokiteśvara’ onwards, it answers that suffering sentient beings, reciting his name, will surely attain liberation, and because of this cause, he is named Avalokiteśvara. Why did Inexhaustible Intent Bodhisattva ask? To make sentient beings recognize this name, because of the recitation. First, the name is listed to eliminate external calamities. ‘Then one obtains freedom from desire’ and so on, explaining the elimination of internal calamities. ‘Therefore, constantly reciting and making offerings, one obtains freedom from the suffering of the three poisons’, explaining that because the recitation is not done with sincere intention, it moves Avalokiteśvara to expound the Dharma for them, enabling them to understand and permanently eliminate the three poisons. Second, from ‘If there is a woman’ onwards, it explains that making obeisances and offerings will surely generate blessings, ‘the words of donation clarify’ that those who make offerings and obeisances will not have their blessings wasted. From ‘Therefore, sentient beings’ onwards, it encourages people to uphold it. ‘Exactly the same without difference’, measuring the merit. --------------------------------------------------------------------------------
Chinese
德。一解就前田格量。明观世音。是十住大士。福田是胜。是故供养六十二亿及小菩萨。与供养观世音。福正等无异。有一解。观世音。于此土有缘偏强。是以供养者。福德处多。六十二亿小菩萨。于此土缘弱。是故供养六十二亿。与观世音正等也。尔时无尽意以下。第四施之方也。从初讫度脱众生。明法身大士。普现诸身。无尽意有三句。一问法身大士。久绝粗刑。云何游于娑婆。符应六道。二问既无身口。为众生说法。当复云何。三问方便之力。其事云何。佛告无尽意以下。答其三问。汝问云何游者。正以众生应见佛身。现种种刑。所以得游。汝问说法云何。正由现刑故。随缘为说也。问方便之力。其事云何。正以非刑现刑。非说能说。此是其事。第五无尽意以下。讫游于娑婆。表明法身大士。有此高德。是故劝汝供养也。第六尔时持地以下。明诸人得道也。 陀罗尼品 此品所以而兴。未来恶世。多诸流难。大法雍塞不通。自非假咒防护。无以得说。故须说就陀罗尼。就此品之中。有三意。一明格量功德。二明流通方轨。三明诸人得道。此中说咒有五。二是圣人说。二是诸天说。一是鬼子母说咒。初明格量功德。二说咒护于法师初住以上圣人位中不复假咒。住下凡夫菩萨。虽伏烦恼。未得无相真解 现代汉语译本：德。一种解释是，如果从功德大小来衡量，明观世音（Avalokiteśvara，菩萨名）是十住位的大菩萨，他的福田殊胜。因此，供养六十二亿小菩萨，与供养观世音菩萨，所得福德相等没有差别。另一种解释是，观世音菩萨与此土众生有特别强的因缘，所以供养他的人，所得福德特别多。而六十二亿小菩萨与此土众生的因缘较弱，所以供养六十二亿小菩萨，与供养观世音菩萨的功德才相等。当时，无尽意菩萨以下的内容，是第四部分，说明布施的方法。从一开始到度脱众生，说明法身大士普遍示现各种身形。无尽意菩萨有三个问题：一是问法身大士早已超越粗陋的形体，为何还要游化于娑婆世界，应和六道众生？二是问既然没有身口，如何为众生说法？三是问方便之力，具体是怎么回事？佛告诉无尽意菩萨以下的内容，是回答他的三个问题。你问为何游化，正是因为众生应以佛身得度，所以示现种种形体，才能游化。你问如何说法，正是因为示现形体，所以才能随顺因缘说法。你问方便之力是怎么回事，正是因为没有形体而示现形体，不能言说而能够言说，这就是方便之力。第五部分，无尽意菩萨以下的内容，到‘游于娑婆’为止，表明法身大士具有这种高尚的品德，所以劝你供养他。第六部分，当时持地菩萨以下的内容，说明众人得道。 《陀罗尼品》 此品之所以出现，是因为未来恶世，会有很多灾难，大法被壅塞不通，如果不是凭借咒语来防护，就无法宣说佛法。所以需要宣说陀罗尼（dhāraṇī，总持）。在此品中，有三个要点：一是说明功德的大小，二是说明流通的方法，三是说明众人得道。此中说了五个咒语，两个是圣人说的，两个是诸天说的，一个是鬼子母（Hārītī，护法神）说的咒语。首先说明功德的大小，其次说咒语是为了保护说法之法师。初住位以上的圣人，不需要凭借咒语。住于其下的凡夫菩萨，虽然能够降伏烦恼，但还没有得到无相的真实解脱。