English
English version Understanding the ear (Zhi Er). When inquiring of the Buddha (Wen Yu Fo Shi), consulting the Buddha to ascertain (Zi Fo Qu Ding) and using this as the question (Yi Zhi Wei Wen). 'Like this, like this' (Ru Shi Ru Shi Zhe), what was previously inquired can now be understood as not being erroneous (Xiang Zi Jin Ke Ming Qi Bu Miu Ye). Only those who believe in the Buddha's words (Wei Xin Fo Yu Zhe), the great beings (Bodhisattvas, Da Shi) with sharp wisdom (Li Zhi) can receive and practice after obtaining it (De Hou Shou Xing). The two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) have inferior wisdom (Zhi Lie), merely believing without understanding (Xin Er Wei Jie). Those whose faith increases along with belief (Sui Xin Xin Zeng Shang Zhe), are of the superior grade of faith-acceptance (Shang Pin Xin Ren Ye). Those who accord with the wisdom of Dharma (Sui Shun Fa Zhi Zhe), are those who accord with acceptance (Shun Ren Ren Ye). And those who attain ultimate completion (Er De Jiu Jing Zhe), possess the above two acceptances (Ju Shang Er Ren), believe in the Buddha-nature (Xin You Fo Xing) and will not disappear or regress (Bu Mo Tui Zhuan Ye). Observing all dharmas (Guan Cha Zhu Fa) is giving with the six senses (Shi Liu Gen Ye). If it is known that there is this wisdom of observation (Guan Zhi) in the stage of learning (Xue Di), it should be known that in the Buddha's realm (Fo Di) there must be the great bright wisdom of Buddha-nature (Bi You Fo Xing Da Ming Zhi Ye). Those who observe karmic retribution (Guan Cha Ye Bao Zhe), if they know that there is cause and effect in the stage of learning (Ruo Zhi Xue Di You Yin You Guo), can also understand and know that there is the fruit of Buddha-nature and the cause of myriad virtues (Yi Neng Jie Zhi You Fo Xing Guo Wan Shan Yin Ye). Observing the eyes of an Arhat (Guan Cha A Luo Han Yan Zhe), the Small Vehicle Sutras say (Xiao Cheng Jing Yun), Arhats have no eyes (Luo Han Wu Yan), now seeing that they have eyes (Jin Jian You Yan), knowing that it is not ultimate completion (Zhi Fei Jiu Jing), there must be the constant awareness and sleeplessness of Buddha-nature (Bi You Fo Xing Chang Jue Bu Mian Ye). Observing the joy of the mind being at ease (Guan Cha Xin Zi Zai Le Zhe), those who attain ease (De Zi Zai Zhe), their minds will feel joy (Xin Ze Shou Le). Within the Third Dhyana there are also roots of joy (San Chan Zhi Zhong Yi You Le Gen), therefore knowing that there must be the joy of Buddha-nature (Gu Zhi Bi You Fo Xing Zhi Le Ye). Observing the supernatural powers of the sages being at ease (Guan Cha Sheng Zi Zai Tong Zhe), if the sages of the Three Vehicles often have supernatural powers of ease in the stage of learning (Ruo San Cheng Sheng Ren Xue Di Chang You Zi Zai Shen Tong), therefore knowing that the Buddha's realm must have the great supernatural powers of Buddha-nature (Gu Zhi Fo Di Bi You Fo Xing Da Shen Tong Ye). Those who are ultimately complete enter the Great Vehicle path (Shi Jiu Jing Zhe Ru Da Cheng Dao). Those who firmly believe in Buddha-nature and do not regress (Ran Xin Fo Xing Bu Tui Zhuan Zhe), can fully cultivate all kinds of good deeds, moving towards Buddhahood (Ze Neng Ju Xiu Wan Shan Xiang Fo Ye). Because of believing in the Tathagata (Yin Xin Ru Lai Zhe), obtaining such great benefits, not slandering the meaning of defilement (De Ru Shi Da Li Yi Bu Bang Ran Yi Zhe), is because of believing in the Buddha's words, knowing that there is Buddha-nature (Yin You Xin Fo Yu Zhi You Fo Xing), and also being able to understand and know the principles of the Great Vehicle, not denying it (Fu De Jie Zhi Da Cheng Zhi Dao Bu Mo Yan Fei Ye). Having even more great benefits (Geng You Yu Da Li Yi Zhe), is the name of the Fourteenth Sutra (Di Shi Si Jing Ming Ye). After the Buddha passed away, subduing evil people (Fo Qu Shi Hou Xiang Fu E Ren), causing the Dharma to flow equally, with everyone believing and practicing (Ling Fa Deng Liu Yi Qie Xin Xing Ye). Being far from self-harm (Li Zi Hui Shang Zhe), is not slandering the Great Vehicle (Bu Bang Da Cheng Ye). Generating great merit (Sheng Da Gong De Zhe), is generating the Great Vehicle Dharma (Sheng Da Cheng Fa Ye). Oneself accomplishing profound wisdom of Dharma (Zi Cheng Jiu Shen Shen Fa Zhi Zhe), is the one who accepts non-origination (Wu Sheng Ren Ren Ye). Those who accord with the wisdom of Dharma (Sui Shun Fa Zhi Zhe), are those who accord with acceptance (Shun Ren Ren Ye). Looking up and contemplating the World Honored One, only the Buddha knows (Yang Wei Shi Zun Wei Fo Suo Zhi Zhe), is the one who accepts faith (Xin Ren Ren Ye). These three types of people who accept can receive and practice upon hearing the Buddha-nature Great Vehicle (Ci San Ren Ren Wen Fo Xing Da Cheng Ze Neng Shou Xing Ye). The remaining sentient beings (Zhu Yu Zhong Sheng Zhe), the following explains about those who are not in accordance with the Dharma (Ci Xia Ming Yu Fei Fa Ren Ye). Firmly clinging to false teachings (Jian Zhuo Wang Shuo Zhe), is saying that there are Three Vehicles, with causes and effects being different for each (Shuo You San Cheng Yin Guo Ge Bie Ye). Those who go against the Proper Dharma (Wei Bei Zheng Fa Zhe), are those who do not follow the One Vehicle (Bu Shun Yi Cheng Ye). --------------------------------------------------------------------------------
Chinese
习诸外道者。修学外道经记论也。腐败种子者。无力能成佛法身也。其若燋种不能生依也。王力天龙鬼神力者。斯力能剬假诸国王护法天神摧伏之也。顶礼佛足者。诸佛可之也。第十五经无别文。自总上所说以为多也。过眼境界者。目不及处也。具足念佛者。十力无畏相好光明内外诸德也。 慧掌蕴 胜鬘义记一卷 正始元年二月十四日写讫 用纸十一张 胜鬘师子吼一乘大方便方广经 宝献共玄济上人校了 现代汉语译本： ‘习诸外道者’，是指修习和学习外道的经典和论著。 ‘腐败种子者’，是指没有力量成就佛法之身。就像被烧焦的种子一样，不能生长。 ‘王力天龙鬼神力者’，是指这种力量能够制服依仗国王、护法天神等力量的虚假外道，并摧毁他们。 ‘顶礼佛足者’，是指诸佛认可这种行为。 第十五经没有特别的文句，只是总结了上面所说的内容，已经很多了。 ‘过眼境界者’，是指眼睛无法触及的地方。 ‘具足念佛者’，是指忆念佛的十力（Dasabala，佛的十种力量）、四无畏（catu vaiśāradyāni，佛的四种无所畏惧的自信）、相好（lakṣaṇa-vyঞ্জনāni，佛的三十二相和八十种好）、光明以及内外一切功德。 《慧掌蕴》 《胜鬘义记》一卷 正始元年二月十四日抄写完毕，用纸十一张 《胜鬘师子吼一乘大方便方广经》 宝献与玄济上人共同校对完毕
English
English version: 'Practicing various non-Buddhist paths' refers to cultivating and studying the scriptures and treatises of non-Buddhist paths (外道, wàidào). 'Corrupted seeds' refers to having no power to achieve the Dharma body of the Buddha. It is like a scorched seed that cannot sprout. 'The power of kings, nāgas (天龙, tiānlóng), ghosts, and spirits' refers to the power that can subdue and destroy false non-Buddhists who rely on the power of kings, Dharma-protecting deities, etc. 'Prostrating at the Buddha's feet' means that all Buddhas approve of this action. The fifteenth sutra does not have any special verses; it simply summarizes what has been said above, which is already extensive. 'Beyond the realm of the eye' refers to places that the eye cannot reach. 'Fully mindful of the Buddha' refers to recollecting the Buddha's ten powers (Dasabala), four fearlessnesses (catu vaiśāradyāni), marks and characteristics (lakṣaṇa-vyঞ্জনāni), radiance, and all internal and external virtues. ‘The Treasury of Wisdom Palm’ ‘Commentary on the Śrīmālādevī Siṃhanāda Sūtra’, one fascicle Completed copying on the fourteenth day of the second month of the first year of the Zhengshi era, using eleven sheets of paper. ‘The Śrīmālādevī Siṃhanāda Ekayāna Mahāvaipulya Sūtra’ Reviewed and proofread by Bao Xian and the Venerable Xuan Ji --------------------------------------------------------------------------------