English
English version: De. One explanation is that, judging from the magnitude of merit, Ming Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva) is a great Bodhisattva of the Ten Dwellings, and his field of merit is supreme. Therefore, the merit of making offerings to sixty-two billion small Bodhisattvas is equal to that of making offerings to Avalokiteśvara, without any difference. Another explanation is that Avalokiteśvara has a particularly strong affinity with the sentient beings of this land, so those who make offerings to him receive particularly great merit. The sixty-two billion small Bodhisattvas have a weaker affinity with the sentient beings of this land, so the merit of making offerings to sixty-two billion small Bodhisattvas is equal to that of making offerings to Avalokiteśvara. At that time, the content from Inexhaustible Intent Bodhisattva onwards is the fourth part, explaining the method of giving. From the beginning to the deliverance of sentient beings, it explains that the Dharmakāya (Dharmakāya, the body of the Dharma) Mahasattva universally manifests various forms. Inexhaustible Intent Bodhisattva has three questions: First, he asks why the Dharmakāya Mahasattva, who has long transcended crude forms, still travels in the Saha world, responding to the six realms of sentient beings? Second, he asks how, without a body and mouth, does he preach the Dharma to sentient beings? Third, he asks what is the power of expedient means, specifically? The content from the Buddha's reply to Inexhaustible Intent Bodhisattva onwards answers his three questions. You ask why he travels, it is precisely because sentient beings should be delivered by the body of the Buddha, so he manifests various forms in order to travel. You ask how he preaches the Dharma, it is precisely because he manifests forms that he can preach the Dharma according to conditions. You ask what is the power of expedient means, it is precisely because he manifests forms without forms, and can speak without speaking, that this is the power of expedient means. The fifth part, from Inexhaustible Intent Bodhisattva onwards, up to 'traveling in the Saha world,' indicates that the Dharmakāya Mahasattva possesses this noble virtue, so I urge you to make offerings to him. The sixth part, from the time of Holding Earth Bodhisattva onwards, explains that all people attain the Way. The Dhāraṇī Chapter The reason for the emergence of this chapter is that in the evil age of the future, there will be many disasters, and the great Dharma will be obstructed and impassable. If it is not protected by mantras, it will be impossible to expound the Dharma. Therefore, it is necessary to expound the dhāraṇī (dhāraṇī, a type of Buddhist incantation). In this chapter, there are three main points: First, it explains the magnitude of merit; second, it explains the method of circulation; and third, it explains that all people attain the Way. In this chapter, five mantras are spoken, two are spoken by sages, two are spoken by devas, and one is a mantra spoken by Hārītī (Hārītī, a protective deity). First, it explains the magnitude of merit; second, it says that the mantra is to protect the Dharma masters who preach the Dharma. Sages above the initial dwelling position do not need to rely on mantras. Ordinary Bodhisattvas who dwell below that position, although they can subdue afflictions, have not yet attained the true liberation of non-form. --------------------------------------------------------------------------------
Chinese
。必有可假。故须说咒护于法师。尔时药王以下。况说宁为多不。格量福田。佛告以下。况出下依法师男子。供养八百万亿。恒河沙诸佛其人所得功德。宁为多不。供养诸佛。此是福德业。功德由甚多。岂况理中得真无相解。此是智惠业。俱然高胜。其人既理在怀。不独善一已。欲流通大法。第一药王说咒。防护其人。使令大法久流。第二勇世说咒。第三北方毗沙门说咒。第四东持国天王说咒。第五鬼子母说咒。若热病一日。乃至七日。热病之鬼。我说咒护之。莫得恼乱。即说偈结罪。从诸罗刹女。说此偈已以下。讫消众毒药。明以身咒。防护下依法师。便得流通。佛告诸罗刹女善哉。明如来述叹。汝等拥护受持法华名者。由尚福不可量。说咒拥护。具足受持者。功德甚多。更有一解。下依法师。得理鲜少。由尚不可限量。故知。上依之人。得理俞深。具足受持。所以功德。不可称计。上来明五种说咒。防护二依法师。得流通大法。以明诸人得道也。 妙庄严王品 未来世中。柄善巧方便。为物作真善知识。能命回邪入正。当知净藏净眼。故引妙庄严王。此品亦有三意。一表明二子有六度之德。二欲使下依菩萨。则而行之。三明诸人得道。就此品中。有十二段经文。第一从初讫亦悉通达。明云雷王佛国。 现代汉语译本：必有可以凭借之处，所以需要说咒语来保护法师。当时药王等菩萨所说的咒语，难道会嫌多吗？这是衡量福田。佛告诉诸位菩萨，更何况是依仗佛法修行的法师男子，供养八百万亿恒河沙数的诸佛，这个人所得到的功德，难道会少吗？供养诸佛，这是福德之业。通过甚多的功德，难道能比得上在理上获得真无相解脱？这是智慧之业。两者都同样高胜。这个人既然心中有理，不只是独善其身，想要流通大法，第一位是药王菩萨说咒语，防护这个人，使得大法长久流传。第二位是勇世菩萨说咒语。第三位是北方毗沙门天王说咒语。第四位是东方持国天王说咒语。第五位是鬼子母说咒语。如果是热病，从一天到七天，热病之鬼作祟，我说咒语保护他，不要让他恼乱。随即说偈颂来结束罪业。从诸罗刹女说完这个偈颂之后，直到消除各种毒药，明白用身咒来防护依仗佛法修行的法师，便能流通佛法。佛告诉诸罗刹女：‘善哉！’这是如来述说赞叹。你们拥护受持《法华经》名号的人，尚且福报不可衡量，更何况是说咒语拥护，具足受持的人，功德就更多了。还有一种解释，依仗佛法修行的法师，所得的道理很少，尚且不可轻视，所以知道，上等根器的人，所得的道理更加深刻，具足受持，所以功德不可称量计算。上面说明五种说咒语，防护两种依仗佛法修行的法师，使得大法流通，以此来说明诸人得道。 妙庄严王品 未来世中，运用善巧方便，为众生作真正的善知识，能够使人回邪归正。应当知道净藏（Pure Treasury）和净眼（Pure Eyes），所以引出妙庄严王（Wonderfully Adorned King）。此品也有三重意义：一是表明二子有六度（Six Perfections）之德，二是想要使下等根器的菩萨，效法而行之，三是说明诸人得道。就此品中，有十二段经文。第一段从开始到‘亦悉通达’，说明云雷音王佛（Cloud Thunder Sound King Buddha）的国土。
English
English version: There must be something to rely on, so it is necessary to recite mantras to protect the Dharma Master. At that time, the mantras recited by Bhaisajyaraja (Medicine King) and other Bodhisattvas, would they be considered too much? This is measuring the field of merit. The Buddha told the Bodhisattvas, let alone a Dharma Master who practices according to the Dharma, offering to eight million billion nayutas of Ganges sands of Buddhas, would the merit obtained by this person be little? Offering to all the Buddhas, this is the karma of merit. Through so much merit, can it be compared to obtaining true non-dual liberation in principle? This is the karma of wisdom. Both are equally high and superior. Since this person has principle in mind, he is not only concerned with his own benefit, but wants to circulate the Great Dharma. The first is Bhaisajyaraja Bodhisattva reciting mantras to protect this person, so that the Great Dharma will flow for a long time. The second is Vira-sena Bodhisattva reciting mantras. The third is the Northern Vaisravana (Guardian of the North) reciting mantras. The fourth is the Eastern Dhrtarastra (Guardian of the East) reciting mantras. The fifth is Hariti (Mother of Demons) reciting mantras. If it is a fever, from one day to seven days, the ghost of fever is causing trouble, I recite mantras to protect him, so that he will not be disturbed. Then he recited a verse to end the sins. From the Rakshasi (Demoness) having finished reciting this verse, until eliminating all kinds of poisons, understanding to use the body mantra to protect the Dharma Master who practices according to the Dharma, then he can circulate the Dharma. The Buddha told the Rakshasi: 'Excellent!' This is the Tathagata (Thus Come One) describing and praising. You who protect and uphold the name of the Lotus Sutra, even your blessings are immeasurable, let alone reciting mantras to protect, those who fully uphold it, their merits are even greater. There is another explanation, the Dharma Master who practices according to the Dharma, the principles obtained are very few, yet they should not be underestimated, so we know that those of superior capacity, the principles obtained are even more profound, fully upholding it, so the merits are immeasurable. The above explains the five kinds of mantra recitation, protecting the two kinds of Dharma Masters who practice according to the Dharma, so that the Great Dharma can be circulated, in order to explain that all people attain the Way. Chapter on King Wonderfully Adorned In the future, using skillful means, to be a true good advisor for sentient beings, able to turn people from evil to righteousness. It should be known that Pure Treasury and Pure Eyes, therefore, King Wonderfully Adorned is introduced. This chapter also has three meanings: one is to show that the two sons have the virtues of the Six Paramitas (Six Perfections), the second is to want to make the Bodhisattvas of lower capacity, emulate and practice it, and the third is to explain that all people attain the Way. In this chapter, there are twelve sections of scripture. The first section, from the beginning to 'also fully understand', explains the land of Cloud Thunder Sound King Buddha. --------------------------------------------------------------------------------
Chinese
及二子德行。师之眷属。尔时彼佛讫说是法华经。第二为二子说法华经。第三从净藏净眼以下。讫好乐佛法。明二子为其父母。广现十八变。时净藏净眼。讫宜应听受。明二子到其父所劝母。同到佛所。所以劝母。亲近者何。此佛于一切天人众中。说法华经。是以故劝母。往到佛所。而听受也。母告子言以下。明我久以信竟。汝父虽复染外道邪法。今日根熟时到。但当劝父与供俱去。而生此邪见家者。非是怒辞。我是法王之子。知其根悟时熟。正欲化邪从正。是以应生其中。相顺之义也。第四于是妙庄严王。讫大王欢悦。明王眷属相与往诣佛所。为期说法。得法欢喜。第五从尔时妙庄严王。讫微妙之色。既到佛所。已蒙法利。舍所珍真珠璎珞。以供养佛也。第六云雷音。讫功德如是。上来得理在怀。所施既重其解分明。如来即为受记。号娑罗树王。第七从其王即时以国付弟。讫庄严三昧。明出家修道。第八从即迁虚空讫来生我家。明领解得道成圣。功由善知识。第九从云雷音以下。讫令住正见。明如来述叹近善知识。第十妙庄严王。即从虚空中下。讫礼佛而出。叹如来三十二相功德。第十一佛告大众。于意云何以下。讫亦应礼拜。结会古今。第十二说是妙庄严王以下。诸得道也。 普贤品 此品所以而来 。大法难闻。远来听受。请说四行。兼复说咒防护。当如普贤。故次明普贤品也。此品亦有三意。一显普贤一流通之能。二使下依菩萨。则而行之。三明诸人得道。此品大泮有二种劝发。一贤在劝发。从初讫当为说之。在方便品中事。第二若善男子善女人以下。接次在妙庄严王品后。明未来劝发。就未来劝发中。可有六句。第一从善男子善女人以下。至说此陀罗咒。明未来世中。流通方轨。就第一段明善男子。明下依菩萨。具此四法。未来世中。流通大法。何者是。一者为诸佛护念。内有精成之至。外感诸佛威神加护。二者殖众德本。若不殖众德本。不为诸佛之所加援。正由其人久殖德本。所以感得诸佛之所加护。三者入正定聚。若在退位之中。不能殖众德本。正以得登性地。必定位中。故知得本成就。四者发救一切众生之心。既具三行。成兴大慈悲。普度一切。既具四行。未来世中。能流通此经。尔时普贤。五百浊恶世中以下。讫即说咒曰。明普贤拥护二依弟子。得通化也。妄失句偈者。非是妄是妄文理相难知容失。文理俱时。名旋陀罗尼。下依至受持。第二说咒防护敕。第三从世尊若有菩萨。讫使不断绝。劝二依菩萨受持。就第三假中。从若有菩萨以下。讫威神之力。叹普贤德能。若有受持。讫手摩其头。举二依 现代汉语译本： 伟大的佛法难以听闻，你们从远方而来听受，请讲说四行，并请讲说咒语以作防护，应当像普贤菩萨一样。因此接下来阐明《普贤品》。此品也有三重含义：一是彰显普贤菩萨圆融通达的能力；二是使后来的修行者效法菩萨，依此而行；三是阐明众人得道。此品大致有两种劝发：一是现在劝发，从开始到‘当为说之’，在《方便品》中已经说明。二是‘若善男子善女人’以下，紧接在《妙庄严王品》之后，阐明未来劝发。就未来劝发中，可分为六句。第一句从‘善男子善女人’以下，到‘说此陀罗尼咒’，阐明未来世中流通佛法的方式方法。就第一段阐明善男子，阐明后来的修行者，具备这四种方法，未来世中，能够流通此大法。哪四种呢？一是为诸佛护念（被诸佛忆念和保护）。内在有精进成就的至诚之心，外在感得诸佛的威神加持和护佑。二是植众德本（种植各种功德的根本）。如果不种植各种功德的根本，就不会被诸佛所加持和援助。正是因为这个人长久地种植功德的根本，所以感得诸佛的加持和护佑。三是入正定聚（进入正确的禅定）。如果在退转的地位之中，不能种植各种功德的根本。正是因为已经登上不退转的地位，必定在正定之中，所以知道功德的根本已经成就。四是发救一切众生之心。既然具备了三种修行，成就兴起大慈悲心，普遍救度一切众生。既然具备了四种修行，未来世中，就能流通此经。 尔时普贤菩萨，在五百浊恶世中以下，到‘即说咒曰’，阐明普贤菩萨拥护依教奉行的弟子，使其能够通达教化。‘妄失句偈者’，并非是‘妄’（故意），而是因为文理深奥难以理解而容易遗失。文理俱时（同时明白），名为旋陀罗尼。后来的修行者到受持。第二是说咒防护敕（告诫）。第三从‘世尊若有菩萨’，到‘使不断绝’，劝勉依教奉行的菩萨受持。就第三段中，从‘若有菩萨’以下，到‘威神之力’，赞叹普贤菩萨的德行和能力。‘若有受持’，到‘手摩其头’，举出依教奉行的例子。