English
English version: '者. 此明人是藏义. 应有人字略而不说. 明受法弟子义讫此矣.' - The character '者' here implies a person, but the character '人' (person) is omitted and not explicitly stated. This clarifies the meaning of a disciple who has received the Dharma. '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.' - 'Embracing the True Dharma, embracing the one who embraces the True Dharma.' This is the third point, clarifying that Dharma and its characteristics are identical. The first phrase refers to the mind that can embrace, and the second phrase reiterates it. '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.' - 'Not different from the True Dharma' clarifies that the mind is not different from the Dharma. 'Not different from the one who embraces the True Dharma' clarifies that the Dharma is not different from the mind. 'The True Dharma is the one who embraces the True Dharma' clarifies that the True Dharma is the mind. Because it is known that they are not different, it can be affirmed. One should also use the mind to affirm the Dharma; since they are not different, it can be affirmed and known. '无异波罗蜜 (Paramita, to the other shore). 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, six perfections) 是其所行也.' - 'Not different from Paramita' is a manifestation of the True Dharma. Although the previous explanation was profound, its essence was not understood. Therefore, it is further clarified with specific examples. The meaning expressed in the text is no different from what was said above. The reason for clarifying its meaning in six aspects is because the main idea of this sutra is to explain that the practice of the six Paramitas by Bodhisattvas is what they undertake. '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.' - 'Men and women who embrace the True Dharma' refers to teachers. One should use giving to mature beings, seeing that there are beings who can be taught to practice giving. Using giving to mature them means that the former person receives and practices the Dharma. The method of giving extends to sacrificing limbs, such as the head, eyes, marrow, and brain. Those who begin practice proceed from easy to difficult, initially giving up a thread or strand, then giving up clothing, food, country, and city, and finally giving up wife, children, and life. Surpassing the initial and intermediate stages, hence the term 'even to'. The following five Paramitas (Panca-paramita, five perfections) are similar. '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, giving paramita) 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' - 'Protecting their intention' means that those who can give up a thread or strand are taught to give up a thread or strand, and those who can give up their lives are taught to give up their lives. If one cannot yet give up the body and immediately teaches them to give up their lives, they will certainly not be able to practice, and there will be no beauty of accomplishing others, which cannot be called 'protecting'. Those beings who are matured by him establish the True Dharma, accepting and practicing the method of giving. This is called 'Dana-paramita', clarifying that this is the meaning. Being able to receive is the mind, and practicing giving is the Dharma. Although these two meanings are different, their essence is not different; they are clearly and understandably one. All commentators generally have five types of treatises: first, treatises on inner knowledge, which are good at understanding Buddhist scriptures and treatises; second, treatises on outer knowledge, which are good at understanding non-Buddhist scriptures and providing explanations; third, treatises on logic, which are good at understanding the interdependent arising of all phenomena; fourth, treatises on phonetics, which are good at understanding the differences in dialects and sounds of various regions; fifth, craftsmanship... --------------------------------------------------------------------------------
Chinese
论。善解机关木人幻化咒术也。一切工巧者。知机关幻化也。乃至诸事者善知所作之事好恶之所以也。承佛威神更说大义者。第四明人法相即。人之与法其体应异。今明即一要须仰摧也。摄受正法。此一句明法也。摄受正法者。此一句明人也。无异摄受正法。此明人不异法。无异摄受正法者。此明法不异人。摄受正法善男子善女人即是摄受正法。上句是人。下句是法。以人即法也。亦应以法即人义同前章。所以人法得相即者。五阴诸入乃至种智一一体别。是为法也。五阴诸入总为人也。总别异故有人法之殊。以别为总故得即一也。舍三分善男子者。明行善之人即是法也。故知正法非恶无记也。生死后际等者。未来之世生死无穷。愿得圣果与其齐量也。虽老病死记如来法身者。就极处为言佛有圣人之名故有人义。体是善理故有法义也。又一解仰求佛果能舍三分。是法也。余二分类如此。如是舍三善男子者。举上人也。摄受正法者。即是法也。结人即法也。世尊又善男子女人者。第五明其护法。朋党诤讼者。四众之人。各随亲旧更总是非作诸恶也。破坏离散者。不令诤讼也。或以善化。或以威力化之也。以不谄曲者。正类用直何曲之。为不欺诳者。恶则言恶作。善言善何虚诳之也。不幻伪者。引譬况也。不如幻或伪而不实 现代汉语译本 论。善于理解机关木人和幻化咒术。一切工匠，都懂得机关幻化的原理。乃至各种事务，都善于了解所做事情的好坏原因。承蒙佛的威神之力，进一步阐述大义：第四是阐明人法相即的道理。人与法，其本体应该是有差异的。现在阐明它们是一体的，必须要仰仗摧邪显正的力量。‘摄受正法’，这一句是明法。‘摄受正法者’，这一句是明人。‘无异摄受正法’，这是阐明人不异于法。‘无异摄受正法者’，这是阐明法不异于人。摄受正法的善男子善女人，就是摄受正法。上一句是人，下一句是法，因为人就是法。也可以用法就是人的道理，与前一章相同。人法之所以能够相即，是因为五阴、十二入乃至一切种智，一一都是差别，这是法。五阴、十二入总合起来就是人。总和差别不同，所以有人法之分。以差别为总合，所以能够达到一体。‘舍三分善男子’，是阐明行善之人就是法。所以知道正法不是恶和无记。‘生死后际等者’，未来之世生死无穷，愿得圣果与其齐等。‘虽老病死记如来法身者’，就极高处来说，佛有圣人的名号，所以有人的含义。本体是善的道理，所以有法的含义。又一种解释是仰求佛果，能够舍弃三分，这是法。其余二分可以如此类推。‘如是舍三善男子者’，是举出上面的人。‘摄受正法者’，就是法。总结人就是法。‘世尊又善男子女人者’，第五是阐明护法。‘朋党诤讼者’，四众弟子，各自偏袒亲近的人，争论是非，做出各种恶事。‘破坏离散者’，不让他们争讼。或者用善意教化，或者用威力来教化他们。‘以不谄曲者’，正直的人使用正直的方法，为何要谄媚弯曲呢？‘为不欺诳者’，恶就说是恶，善就说是善，为何要虚假欺骗呢？‘不幻伪者’，用比喻来说明。不如幻术或虚伪而不真实。
English
English version Treatise. [It] skillfully understands mechanical puppets and illusionary spells. All artisans understand the principles of mechanical illusions. Furthermore, in all matters, [they] skillfully understand the reasons for the goodness and badness of the things they do. Receiving the Buddha's majestic power to further explain the great meaning: Fourth, it clarifies the principle of the non-duality of person and Dharma. The substance of person and Dharma should be different. Now, clarifying that they are one requires relying on the power of subduing evil and revealing the right. 'Embracing the True Dharma,' this sentence clarifies the Dharma. 'Those who embrace the True Dharma,' this sentence clarifies the person. 'Not different from embracing the True Dharma,' this clarifies that the person is not different from the Dharma. 'Those who are not different from embracing the True Dharma,' this clarifies that the Dharma is not different from the person. Good men and good women who embrace the True Dharma are embracing the True Dharma. The previous sentence is the person, and the next sentence is the Dharma, because the person is the Dharma. It can also be said that the Dharma is the person, the meaning is the same as the previous chapter. The reason why person and Dharma can be non-dual is that the five skandhas (five aggregates) (Wuyin), the twelve entrances (Shi'er ru) and even all kinds of wisdom (yizhiqie zhongzhi), each and every one is different, this is the Dharma. The five skandhas, the twelve entrances, collectively are the person. Because the general and the specific are different, there is a distinction between person and Dharma. By taking the specific as the general, one can achieve oneness. 'Abandoning the three parts, good men,' clarifies that those who do good are the Dharma. Therefore, know that the True Dharma is neither evil nor neutral. 'Those who are equal to the future limit of birth and death,' in the future world, birth and death are endless, wishing to attain the holy fruit and be equal to it. 'Although old age, sickness, and death mark the Dharmakaya (Dharmakāya) of the Tathagata (Rúlái),' speaking from the highest point, the Buddha has the name of a sage, so there is the meaning of person. The substance is the principle of goodness, so there is the meaning of Dharma. Another explanation is that seeking the Buddha fruit can abandon three parts, this is the Dharma. The remaining two parts can be inferred in this way. 'Thus abandoning the three good men,' is citing the person above. 'Embracing the True Dharma,' is the Dharma. Concluding that the person is the Dharma. 'The World Honored One (Shìzūn) also good men and women,' fifth, it clarifies the protection of the Dharma. 'Partisan disputes,' the fourfold assembly (sizhong), each favoring those close to them, arguing about right and wrong, doing all kinds of evil deeds. 'Destroying and scattering,' not allowing them to dispute. Either transforming them with kindness, or transforming them with power. 'With non-flattery,' upright people use upright methods, why flatter and bend? 'For not deceiving,' evil is said to be evil, good is said to be good, why be false and deceive? 'Not illusory and false,' using an analogy to illustrate. Not like illusions or falsehoods that are not real. --------------------------------------------------------------------------------
Chinese
也。爱乐正法者。欲令正法久住于世。摄受正法者。能持之也。入法朋中者。化诤讼人也。同行善人也。之所授记者。说行善人。为佛所记诤讼之恶何可不舍也。亦悉知见者。略明如来有此五德。应知弟子必能护法也。未足之地是以求证也。大精进力起随喜心者。第六如来成其所说。勤行众善复名精进。欣其能示故名随喜也。如大力士者。此喻正法有大德力也。少卑身分者。用于少力卑人身也。如少善力令魔怖畏也。我不见余一善法者。若以五戒求天人果报。四谛因缘求二乘果。不勉生死魔所不畏。若知万善皆归于佛勤不自者。此一一善能怖魔也。牛王喻者。以大胜小。山王喻者。以久胜始。亦可不必取于新旧。但能舍三便胜不舍也。当以摄受三正法开示众生者。此是如来劝诫。胜鬘从今至佛说法教化令人修善。应用正法也。如是大利者。说益人义。一切众生皆离诸恶也。如是大福者。具足万善也。如是大果者。能成佛果也。所得义利不得边际者。说便缚与行不可尽也。 汝今更说者。第五经名也。名真理正非学地所及。要须佛敕乃敢说之守体改名言受说也。摄受正法者摩诃衍者。既蒙命旨。岂容不言。令所言者。必愿称理。理广言大无所不苞一乘之义。始得显矣。摩诃衍者出生一切声闻缘觉出世间善法者。从 现代汉语译本： 也。爱乐正法者，想要使正法长久住世。摄受正法者，能够受持正法。进入法朋中的人，能够化解争讼之人。与品行善良的人同行。被（佛）授记的人，是宣说行善之人。既然佛都授记行善之人，那么争讼的恶行怎么能不舍弃呢？‘亦悉知见者’，是略微说明如来具有这五种德行，应当知道弟子必定能够护持正法。不足的地方，因此要求证。（对于）以大精进力生起随喜心的人，第六如来成就他所说的。勤奋地行各种善事又叫做精进，欣喜他能够开示，所以叫做随喜。‘如大力士者’，这是比喻正法具有巨大的德行力量。‘少卑身分者’，是用于少力卑微的人身。（即使）如少的善的力量，也能令魔感到怖畏。‘我不见余一善法者’，如果用五戒求天人果报，用四谛因缘求二乘果，不能勉力了脱生死，魔所不畏惧。如果知道万善都归于佛，勤奋不自满，那么这每一件善事都能使魔怖畏。‘牛王喻者’，是以大胜小。‘山王喻者’，是以久胜始。也可以不必拘泥于新旧，只要能够舍弃三恶道，就胜过不舍弃。‘当以摄受三正法开示众生者’，这是如来的劝诫，胜鬘从今以后，直到佛说法教化，令人修善，都应当用正法。‘如是大利者’，是说利益人的意义，一切众生都远离各种恶行。‘如是大福者’，是具足各种善行。‘如是大果者’，是能够成就佛果。‘所得义利不得边际者’，是说辩才和修行不可穷尽。 ‘汝今更说者’，是第五经的名称。名称是真理正法，不是学习阶段所能达到的，一定要佛的敕令才敢宣说，这是守住本体而改变名称，接受宣说。‘摄受正法者摩诃衍者’，既然蒙受佛的命令旨意，怎么能够不说呢？使所说的话，必定希望符合真理。真理广大，言语博大，无所不包，一乘的意义，才能够显现出来。‘摩诃衍者出生一切声闻缘觉出世间善法者’，从...