English
English version: I vow to practice the ten precepts (ten vows) together with Śrīmālā (Victorious Garland). Making the Three Great Vows: This is the name of the third sutra. Initially, it uses ten names to encompass all good deeds; here, it uses three names to summarize everything. It is about returning to unity, so it reduces (names and forms) to pursue the good that belongs to oneself. At the beginning, one should speak of acceptance, expecting eternity, so it is called a vow. The first is self-cultivation, the second is to transform others, and the third is to protect the Dharma. Relying on this root of goodness, which is the goodness of the ten precepts, one obtains the wisdom of the true Dharma. The wise know that all kinds of good deeds are worthy of reverence. Just as all colors are contained in space, blue, yellow, red, and purple are all contained by space. The five precepts and various good deeds are all contained in these three great vows. The three great vows are like space, and various good deeds are like colors. Receiving the Buddha's Majestic Power to Proclaim the Great Vow of Taming and Subduing: This is the name of the fourth sutra. One name encompasses all dharmas; one must understand the Buddha's intention to comprehend it. Although there are not two names, it has not yet reached reality. It is about elucidating the doctrine of the One Vehicle, which is not easy to proclaim. Constantly not slighting good deeds is called 'taming'; not producing various evil deeds is called 'subduing'. One name encompassing the masses is called 'great'; never abandoning for eternity is called 'vow'. True and without difference means that what is said is reasonable and can certainly be practiced. The so-called embracing and upholding the true Dharma comes from the sutra's name. There is no other dharma, so it is said that it has a beginning and an end, so there are two names: the vow of embracing and upholding. Those who have long planted roots of goodness can understand what you say, hiding one name, and those who know all kinds of good deeds cannot realize it without long planting roots of goodness. Now saying, should say, refers to the Buddhas of the past, present, and future all proclaiming various good deeds. This shows that what Śrīmālā says is the same as the Buddhas, wanting to make people believe, so accumulating merits. Without boundaries means that the principle of goodness is endless, and there is no end to what can be said. Wisdom and eloquence are also without boundaries, referring to the Tathagata's intelligence universally knowing, and eloquence cannot be exhausted, not something that wisdom can understand and exhaust. Having great merit and great benefit means that goodness is merit and people are benefit. Obtaining the Way like the number of dust particles, the bonds of goodness are flourishing, and the meaning of boundlessness is revealed here. Further expounding, the above has already clarified the essence; now wanting to praise the situation, this is the second meaning of the fruit. Obtaining all Buddha-dharmas is the fruit-dharma. The eighty-four thousand dharma-gates are the cause-dharma. Raining various colors of rain, this is a metaphor for the true Dharma, which can produce... --------------------------------------------------------------------------------
Chinese
众善雨有青黄之色。善有万种之异。上雨是法。下雨被人。及种种宝者。是果也。雨无量福报者。合果也。及无量善根者。合因也。有大水聚者。此明正法能有成益也。大千界藏者。喻大乘也。四百亿者。喻二因二果也。大界藏者。合大千界也。神通力者。是无漏因也。如意自在者。是有漏善因也。或果之能非可得亡也。安隐快乐者。是有漏果也。出世间安乐者。是无漏果也。合四百亿说也。劫成讫皆于中者。创基有善。皆出正法五戒十善是别。摄受正法总称。故能出愿。又如大地者。此喻人也。持法之人。能载负众生故如地也。人天善根讫授与大乘。此明持法之人。能以众生有漏无漏善法因果也。为世法母者。能以诸善生人天圣果也。明教师之能讫之。于此又如大地有四宝藏者。此喻明受法人也。一切众生如大地。四种之人如四藏也。前喻明人有能化之功。此喻明人有能受之义。如是摄受正法讫善男子善女人。举前能化之人。建立大地者。举前负载之人。能得四种大宝者。举前持正法也。授而与之者。与三归五戒乃至菩萨戒。及说诸善因果也。如授七宝于藏中者也。如是得大宝众生者。举受法人也。皆由摄受正法讫男子女人。举能化之人也。得此希有功德者。结与授法人也。此明法是宝义也。大宝藏者即是摄受正法 现代汉语译本 众善之雨有青色和黄色。善有万种不同的形态。上雨象征佛法，下雨象征被教化的人。种种宝物，象征善果。降下无量福报之雨，是因果相合。以及无量善根，是因果相合。出现大水聚集，说明正法能够成就利益。大千世界之藏，比喻大乘佛法。四百亿，比喻二因二果。大界之藏，是总合大千世界。神通力，是无漏之因。如意自在，是有漏的善因。或者说，善果的能力不可磨灭。安稳快乐，是有漏之果。出世间的安乐，是无漏之果。以上是合起来解释四百亿。劫的成住坏空都在其中，象征开创基业有善，都出自正法。五戒十善是分别而言，摄受正法是总称，所以能够产生愿力。又如大地，这是比喻人。受持佛法的人，能够承载众生，所以像大地一样。人天善根都授予大乘，说明受持佛法的人，能够以众生有漏和无漏的善法因果。作为世间的母亲，能够以各种善行产生人天圣果。说明教师的能力已经完备。于此又如大地有四宝藏，这是比喻接受佛法的人。一切众生如大地，四种人如四种宝藏。前面的比喻说明人有教化的能力，这个比喻说明人有接受的能力。像这样摄受正法之后，善男子善女人，是举出前面能够教化的人。建立大地，是举出前面能够负载的人。能够得到四种大宝，是举出前面受持正法。授予并给予，是给予三皈依、五戒乃至菩萨戒，以及宣说各种善因果。就像把七宝授予宝藏之中。像这样得到大宝的众生，是举出接受佛法的人。都由于摄受正法，男子女人，是举出能够教化的人。得到这种稀有功德，是总结给予接受佛法的人。这说明佛法是宝贵的。大宝藏就是摄受正法。
English
English version The rain of all virtues has colors of blue and yellow. Virtues have ten thousand kinds of differences. The rain above symbolizes the Dharma (law), and the rain below symbolizes those who are taught. The various treasures are the fruits (results). The rain of immeasurable blessings is the combination of cause and effect. And immeasurable good roots are the combination of cause and effect. The gathering of great waters indicates that the True Dharma can bring about benefit and gain. The treasury of the Great Thousand World symbolizes the Mahayana (Great Vehicle). Four hundred billion symbolizes the two causes and two effects. The treasury of the Great Realm combines the Great Thousand World. Supernatural power is the unconditioned cause. As-you-wish freedom is the conditioned good cause. Or the ability of the fruit cannot be lost. Peace and happiness are the conditioned fruit. The peace and happiness beyond the world are the unconditioned fruit. The above explains the four hundred billion together. The formation, existence, destruction, and emptiness of a kalpa (aeon) are all within it, symbolizing that establishing a foundation has goodness, all of which comes from the True Dharma. The Five Precepts and Ten Virtues are separate, while embracing the True Dharma is a general term, so it can generate vows. Furthermore, like the earth, this is a metaphor for people. Those who uphold the Dharma can carry sentient beings, so they are like the earth. Human and heavenly good roots are all bestowed upon the Mahayana, indicating that those who uphold the Dharma can use the conditioned and unconditioned good causes and effects of sentient beings. As the mother of the world, it can generate human, heavenly, and saintly fruits through various good deeds. It explains that the teacher's ability is complete. Furthermore, like the earth having four treasure troves, this is a metaphor for those who receive the Dharma. All sentient beings are like the earth, and the four types of people are like the four treasures. The previous metaphor explained that people have the ability to transform, and this metaphor explains that people have the ability to receive. After embracing the True Dharma in this way, good men and good women are those who can transform. Establishing the earth are those who can carry. Being able to obtain the four great treasures are those who uphold the True Dharma. Granting and giving is giving the Three Refuges, Five Precepts, and even the Bodhisattva Precepts, as well as explaining various good causes and effects. It is like bestowing the seven treasures within a treasure trove. Sentient beings who obtain great treasures in this way are those who receive the Dharma. All are due to embracing the True Dharma, men and women are those who can transform. Obtaining this rare merit is concluding with those who give and receive the Dharma. This explains that the Dharma is the meaning of treasure. The great treasure trove is embracing the True Dharma. --------------------------------------------------------------------------------
Chinese
者。此明人是藏义。应有人字略而不说。明受法弟子义讫此矣。摄受正法摄受正法者。此是第三明法法相即。初句是能摄受之心。第二句还举之。无异正法者。此明心不异法。无异摄受正法者。此明法不异心。正法即是摄受正法者。此明正法即心也。以知不异故可印可。亦应以心印法不异既可印可知矣。无异波罗蜜者。出正法也。上虽玄说未识其体。是故就事更分明之。文不异义无异于上也。所以就六明其义者。此经大意。明菩萨行六波罗蜜是其所行也。摄受正法男子女人者。此明教师也。应以施成熟者。见有众生可教行施也。以施成熟者。前者人受行法也。布施法也。乃至舍身枝节者。头目髓脑也。始行之家从易至难。初舍一糸一缕。中舍衣食国城。后舍妻子身命。越于初中故言乃至。自下五度类皆如是。将护彼意者。能舍糸缕教舍糸缕。乃至能舍身命教命舍之也。若未能舍身之。以命便教舍者。必不能行无成人之美不名将护也。彼所成熟众生建立正法者。受行舍法也。是名檀波罗蜜者。明即义也。能受是心行舍是法二义虽异其体不殊。即一之义晓然。可知一切论者凡有五义论。一内明论。善解佛法经论也。二外明论。善解外道经出记论也。三因明论。善解诸法相因而有也。四声明论。善解诸方言音有异也。五工巧 现代汉语译本： ‘者。此明人是藏义。应有人字略而不说。明受法弟子义讫此矣。’——这里的‘者’字，暗示了人，但省略了‘人’字没有明说。这说明接受佛法弟子的意义到此为止了。 ‘摄受正法摄受正法者。此是第三明法法相即。初句是能摄受之心。第二句还举之。’——‘摄受正法’和‘摄受正法者’，这是第三个说明法和法相即的要点。第一句指的是能摄受的心，第二句重复强调。 ‘无异正法者。此明心不异法。无异摄受正法者。此明法不异心。正法即是摄受正法者。此明正法即心也。以知不异故可印可。亦应以心印法不异既可印可知矣。’——‘无异正法’，说明心与法没有区别。‘无异摄受正法者’，说明法与心没有区别。‘正法即是摄受正法者’，说明正法就是心。因为知道没有区别，所以可以印证认可。也应该以心来印证法，既然没有区别，就可以印证知道了。 ‘无异波罗蜜（Paramita，到彼岸）。出正法也。上虽玄说未识其体。是故就事更分明之。文不异义无异于上也。所以就六明其义者。此经大意。明菩萨行六波罗蜜（Sat-paramita，六度）是其所行也。’——‘无异波罗蜜’，是正法的体现。前面虽然玄妙地说了，但还没有认识到它的本体，所以就具体的事例来更清楚地说明。文字表达的意义与上面所说的没有区别。之所以用六个方面来说明它的意义，是因为这部经的大意在于说明菩萨修行六波罗蜜是他们所实践的。 ‘摄受正法男子女人者。此明教师也。应以施成熟者。见有众生可教行施也。以施成熟者。前者人受行法也。布施法也。乃至舍身枝节者。头目髓脑也。始行之家从易至难。初舍一糸一缕。中舍衣食国城。后舍妻子身命。越于初中故言乃至。自下五度类皆如是。’——‘摄受正法的男子女人’，这是指教师。应该用布施来使众生得到成熟，看到有众生可以教导他们实行布施。用布施来使他们成熟，前面的人接受并实行佛法。布施的方法，乃至舍弃身体的枝节，如头、眼、骨髓、脑。刚开始修行的人从容易到困难，最初舍弃一根丝、一根线，中间舍弃衣食、国家城池，最后舍弃妻子、生命。超越了最初和中间的阶段，所以说‘乃至’。下面的五度（Panca-paramita，五度）也都是这样。 ‘将护彼意者。能舍糸缕教舍糸缕。乃至能舍身命教命舍之也。若未能舍身之。以命便教舍者。必不能行无成人之美不名将护也。彼所成熟众生建立正法者。受行舍法也。是名檀波罗蜜（Dana-paramita，布施波罗蜜）者。明即义也。能受是心行舍是法二义虽异其体不殊。即一之义晓然。可知一切论者凡有五义论。一内明论。善解佛法经论也。二外明论。善解外道经出记论也。三因明论。善解诸法相因而有也。四声明论。善解诸方言音有异也。五工巧’——‘将护彼意’，是指能够舍弃一丝一缕的，就教导他舍弃一丝一缕，乃至能够舍弃身命的，就教导他舍弃身命。如果还不能舍弃身体，就用生命来教导他舍弃，那一定不能实行，没有成就他人的美德，不能称为‘将护’。那些被他成熟的众生建立正法，接受并实行舍弃的方法。这就是‘檀波罗蜜’，说明就是这个意义。能够接受是心，实行舍弃是法，这两种意义虽然不同，但它们的本体没有区别，就是一体的意义，很清楚明白。一切论者凡有五种意义的论：一是内明论，善于理解佛法经论；二是外明论，善于理解外道经典并作出解释；三是因明论，善于理解诸法相互依存而产生；四是声明论，善于理解各地方言语音的差异；五是工巧……