Chinese
根德成名立。前世以开道汝心喜悟大乘故言开觉也。今复摄受汝现在也。未来生亦然者。同汝过现也。我已作功德者。以下明乞记还举上三世之善。已作明过者。现在今身余世未来也。如是众善本。总举上来三世众善。能与果作因名本也。唯愿见摄受者。此正明乞记。唯愿见此因所摄受之果故。言愿见摄受也。不尔亦欲拂求二世加护酬三世安立之迹。尔时胜鬘头面礼佛以下。正与受记遂其所请。亦可此方乞记所以与记者有其二意。一为生其下文。二为发起时众往生之缘。是故与记也。汝叹如来真实功德者。举上叹佛功德之善。能感佛果故名根也。此明记于近因。当于无量以下记于近果。天人之中为自在王者。第六天果。何以处此将明居上化下风下靡草故然也。一切生处拂疑。时众谓为第六天王。同彼邪见耽逸五尘故。言常得见我现前赞叹如今无异。何邪见逸荡今有世。 当复已下。第二段记远因远果。果有二种。总之与别。普光别号下明总号。第二记其国土。就中有二段明义。从初至恶业道名明其所除。彼国众生以下出彼所得。彼佛国土者。据今现在望于未来。普光为彼也。无诸恶者。净土之中无四恶也。唯有天人。就中复无老病衰恼不适意苦等果也。所以无此苦报下。明无其恶业道名。是故无有老病等苦果也 现代汉语译本： ‘根德成名立’（根德：功德之根本，成名立：成就名号建立）。前世因为开导，你内心欢喜领悟大乘佛法，所以说‘开觉’。现在又摄受你（现在也摄受你）。未来生也是这样（未来生也一样），这与你过去、现在一样（与你过去和现在一样）。‘我已作功德’（我已经做了功德），以下说明请求佛陀授记，还是举出过去、现在、未来三世的善行。‘已作’说明过去（已经做了）‘明过者’，现在今生，其余世是未来（现在今生，以及未来的世代）。‘如是众善本’（像这样众多的善行根本），总括上面所说的过去、现在、未来三世的众多善行。能够与果，作为因，称为‘本’（根本）。‘唯愿见摄受者’（只希望见到佛陀摄受），这正是说明请求授记。只希望见到这些因所摄受的果，所以说‘愿见摄受’。不然，也是想要拂去求二世加护，酬谢三世安立的痕迹。当时胜鬘夫人头面礼佛以下，正是给予授记，成全她的请求。也可以说，此方请求授记，所以给予授记，有两种用意。一是为引出下文，二是为发起当时在场大众往生净土的因缘。所以给予授记。‘汝叹如来真实功德者’（你赞叹如来真实功德），举出上面赞叹佛陀功德的善行，能够感得佛果，所以称为‘根’（根本）。这是说明授记于近因。‘当于无量’以下，授记于近果。‘天人之中为自在王者’（在天人之中成为自在的王者），指第六天（第六天之果报）。为什么处在此地（为什么会处在这个位置），将要说明居于高位而教化下方，风吹向下方，草随之倒伏，所以这样说。‘一切生处拂疑’（在一切出生的地方消除疑惑），当时在场的大众怀疑她是第六天王。与那些邪见一样，沉迷于五欲尘劳，所以说常常得见我现前赞叹，如今没有什么不同。哪里有邪见逸荡，现在有世间。 ‘当复已下’（当来世以后），第二段授记远因远果。果报有两种，总的和别的。‘普光别号’（普光是你的别号）下面说明总号。第二，授记她的国土。其中有两段说明意义。从开始到‘恶业道名’（恶业道之名），说明她所消除的。‘彼国众生’（那个国家的众生）以下，说明他们所得到的。‘彼佛国土者’（那个佛的国土），根据现在，展望未来。‘普光为彼也’（普光是那个国土的名字）。‘无诸恶者’（没有各种恶事），净土之中没有四恶道。‘唯有天人’（只有天人和天女）。其中又没有衰老、疾病、衰败、恼怒等不适意的苦果。‘所以无此苦报下’（之所以没有这些苦报），说明没有那些恶业道之名。‘是故无有老病等苦果也’（所以没有衰老疾病等苦果）。
English
English version: 'Gende Chengming Li' (Gende: the root of merit, Chengming Li: achieving the establishment of a name). In a previous life, because of guiding, your heart rejoiced and comprehended the Mahayana Buddhism, so it is said 'awakening'. Now I also accept you (now I also accept you). The future life is also like this (the future life is also the same), which is the same as your past and present (the same as your past and present). 'I have already done meritorious deeds' (I have already done meritorious deeds), the following explains the request for the Buddha's prediction, or the good deeds of the past, present, and future three lives. 'Already done' indicates the past (already done) 'Mingguo Zhe', the present life, the rest of the world is the future (the present life, and the future generations). 'Such numerous good roots' (such numerous good roots), summarizes the numerous good deeds of the past, present, and future three lives mentioned above. Being able to give fruit and act as a cause is called 'root'. 'Only wish to see the accepted' (only wish to see the Buddha's acceptance), this is exactly explaining the request for prediction. Only hope to see the fruit accepted by these causes, so it is said 'wish to see the accepted'. Otherwise, it is also wanting to brush away the traces of seeking the protection of the two worlds and repaying the establishment of the three worlds. At that time, Lady Srimala bowed to the Buddha with her head and face, which was exactly giving the prediction and fulfilling her request. It can also be said that this side requests the prediction, so giving the prediction has two intentions. One is to introduce the following text, and the other is to initiate the cause for the masses present at that time to be reborn in the Pure Land. So give the prediction. 'You praise the true merits of the Tathagata' (you praise the true merits of the Tathagata), citing the good deeds of praising the Buddha's merits above, being able to sense the Buddha's fruit, so it is called 'root'. This is explaining the prediction of the near cause. 'When in immeasurable' below, predict the near fruit. 'Among the gods and humans, be the king of freedom' (among the gods and humans, become the king of freedom), referring to the sixth heaven (the fruit of the sixth heaven). Why is it located here (why is it located in this position), it will be explained that it is located in a high position to teach the lower, the wind blows to the lower, and the grass falls with it, so it is said. 'Eliminate doubts in all places of birth' (eliminate doubts in all places of birth), the masses present at that time suspected that she was the sixth heavenly king. Like those evil views, indulging in the five desires and dust, so it is said that I often see you praising in front of me, and there is nothing different now. Where is there evil view and indulgence, there is the world now. 'When again below' (when in the future), the second paragraph predicts the distant cause and distant fruit. There are two kinds of retribution, general and specific. 'Puguang's other name' (Puguang is your other name) below explains the general name. Second, predict her country. There are two paragraphs explaining the meaning. From the beginning to 'the name of the evil path' (the name of the evil path), explain what she has eliminated. 'The sentient beings of that country' (the sentient beings of that country) below, explain what they have obtained. 'That Buddha's country' (that Buddha's country), according to the present, looking forward to the future. 'Puguang is that' (Puguang is the name of that country). 'Without all evils' (without all kinds of evils), there are no four evil paths in the Pure Land. 'Only gods and humans' (only gods and humans). Among them, there are no unpleasant bitter fruits such as aging, disease, decay, and anger. 'So there is no such bitter retribution below' (so there is no such bitter retribution), explaining that there is no name of those evil paths. 'Therefore, there are no bitter fruits such as old age and disease' (therefore, there are no bitter fruits such as old age and disease). --------------------------------------------------------------------------------
Chinese
。彼第二彼国众生以下。明其所德。色力寿命者。翻上老病衰恼也。五欲快乐者。翻上不适意苦也。彼诸众生纯一大乘者。翻上无诸恶趣故言纯一也。诸有修习善根众生者。翻上亦无不善恶业道名也。皆集于彼。有缘同生净土也。愿彼国者。受记之旨正在于此也。上胜鬘有叹佛功德之善。如来即记当佛。普光净土琳琅。而此妙果不可端拱。而克要须修会果之因。因之万行必先于戒。是第二明十大受章也。 此章有三段明义。初受十受方便。第二从世尊我从今日讫十受明十受体。第三从法主世尊讫章明证信也。恭敬者正明欲受戒故。身业修敬也。而立者。受戒之法要须检客胡跪。今所以立者。佛住空中胜鬘在地。若当胡跪则中间跨周言语道绝音声隔断。今欲使言音相及是故立也。亦可表已必能行之也。受十大受者。下受持戒为受。所以然者。欲明戒由受发得故。以受目戒也。大者声闻受戒其尽一身。此戒终极佛果也。亦可声闻但防身口。菩萨三业俱止故名大也。从世尊以下。正明十受中有四段明义。初一戒明受之则易持之则难故。初一受明誓持也。次有四受明律仪戒。次有四受明摄众生戒。最后一受摄善法戒也。我从今日受戒之始。乃至菩提誓戒之终也。所以受戒者。于所受下九戒不起犯心。何故但言不起犯心。 现代汉语译本：彼第二段开始，说明彼国众生的功德。“色力寿命”是相对于上文所说的老、病、衰、恼而言。“五欲快乐”是相对于上文所说的不适意之苦而言。“彼诸众生纯一大乘”是相对于上文没有各种恶趣而言，所以说是“纯一”。“诸有修习善根众生”是相对于上文也没有不善恶业道之名而言。这些众生都聚集到那里，是有缘分一同往生净土。“愿彼国者”，授记的旨意正是在于此。上文《胜鬘经》有赞叹佛功德的善行，如来就为之授记，将来成佛，普光净土琳琅满目。而这种妙果不是可以轻易得到的，必须要修习能够证得果报的因。而万行之因必定先从戒律开始，这是第二部分说明十大受戒章的内容。 这一章有三段说明意义。第一段是受十受的方便。第二段从‘世尊，我从今日’开始，到‘十受’，说明十受的本体。第三段从‘法主世尊’开始，到本章结束，说明证信。‘恭敬’正是表明想要受戒的缘故，是身业上的恭敬行为。‘而立’，受戒的法度本来需要检客胡跪，现在之所以站立，是因为佛在空中，胜鬘夫人在地上，如果胡跪，那么中间就会阻隔，言语声音无法传达。现在想要使言语声音能够相及，所以站立。也可以表示已经必定能够奉行这些戒律。‘受十大受者’，下文的受持戒律是受。之所以这样说，是因为想要说明戒律是由受而生发的缘故，所以用‘受’来指代戒律。‘大’，声闻受戒，其期限是一生。此戒的终极是佛果。也可以说声闻只是防止身口方面的过失，菩萨则是身口意三业都停止恶行，所以称为‘大’。从‘世尊’以下，正式说明十受，其中有四段说明意义。第一戒说明受戒容易持戒难，所以第一受说明誓愿持戒。其次有四受说明律仪戒。其次有四受说明摄众生戒。最后一受是摄善法戒。‘我从今日’是受戒的开始，乃至菩提是誓戒的终结。之所以受戒，是对所受的下文九戒不起违犯之心。为什么只说不起违犯之心？
English
English version: The second part onwards explains the merits of the beings in that land. 'Physical strength, lifespan' are in contrast to the old age, sickness, decay, and suffering mentioned earlier. 'The pleasures of the five desires' are in contrast to the unpleasant suffering mentioned earlier. 'Those beings are purely of the One Great Vehicle (Ekayana)' is in contrast to the absence of various evil destinies mentioned earlier, hence the term 'purely'. 'Those beings who cultivate roots of goodness' is in contrast to the absence of names of unwholesome and evil paths of karma mentioned earlier. These beings all gather there, having the karmic affinity to be reborn together in the Pure Land. 'Wishing for that land', the purpose of the prediction is precisely here. The previous *Śrīmālādevī Siṃhanāda Sūtra* has the merit of praising the Buddha's virtues, and the Tathagata predicted that she would become a Buddha in the future, with the Pure Land of Universal Light adorned with treasures. However, this wonderful fruit cannot be easily obtained; one must cultivate the causes that can lead to the attainment of the fruit. And the cause of myriad practices must begin with precepts, which is the content of the second part explaining the chapter on the Ten Great Vows (Daśa-samādāna). This chapter has three sections explaining the meaning. The first section is the expedient of receiving the Ten Vows. The second section, starting from 'World-Honored One, from today onwards' to 'Ten Vows', explains the essence of the Ten Vows. The third section, starting from 'Dharma Lord, World-Honored One' to the end of the chapter, explains the confirmation of faith. 'Reverence' precisely indicates the reason for wanting to receive the precepts, which is an act of reverence in body. 'Standing', the proper way to receive precepts requires the examiner to kneel. The reason for standing now is that the Buddha is in the air, and Śrīmālādevī is on the ground. If she were to kneel, there would be an obstruction in between, and the words and sounds could not be transmitted. Now, the intention is to allow the words and sounds to reach each other, so she stands. It can also indicate that she will definitely be able to uphold these precepts. 'Receiving the Ten Great Vows', the upholding of the precepts below is the receiving. The reason for saying this is to explain that the precepts arise from the receiving, so 'receiving' is used to refer to the precepts. 'Great', the *Śrāvakas* (hearers) receive precepts, and their limit is one lifetime. The ultimate goal of these precepts is Buddhahood. It can also be said that *Śrāvakas* only prevent transgressions in body and speech, while *Bodhisattvas* stop evil actions in body, speech, and mind, so it is called 'Great'. From 'World-Honored One' onwards, it formally explains the Ten Vows, which have four sections explaining the meaning. The first precept explains that receiving precepts is easy, but upholding them is difficult, so the first vow explains the vow to uphold the precepts. The next four vows explain the *Prātimokṣa* (rules of discipline) precepts. The next four vows explain the precepts for benefiting sentient beings. The last vow is the precept for gathering good dharmas. 'From today onwards' is the beginning of receiving the precepts, and until *Bodhi* (enlightenment) is the end of vowing to uphold the precepts. The reason for receiving the precepts is that one does not give rise to thoughts of violating the following nine precepts. Why only say not giving rise to thoughts of violating? --------------------------------------------------------------------------------