English
English version 'Subduing evil names and suppressing evil thoughts. One can also abide in the supreme and subtle understanding, not arguing with each other, hence the term 'subduing'. Actions correspond to vows, so it is called 'true'. It is also truly able to practice without hypocrisy. There is no contradiction in what is said.' 'The following words of the Buddha explain the means of making vows. From here onwards, the essence of the vow is formally expounded. 'All enter into this great vow', which illustrates the power of the vow to generate myriad practices (myriad practices: referring to the various virtuous deeds cultivated by Bodhisattvas). The countless vows, like the sands of the Ganges, are all encompassed within this vow. 'Below' refers to the essence of the vow. The Buddha's praise below is the third part, narrating the accomplishment of the vow. What is said aligns with the truth, and the vow is beautifully appropriate, hence the term 'excellent'. Wisdom refers to true wisdom (true wisdom: genuine wisdom). Skillful means refer to expedient wisdom (expedient wisdom: the skillful methods of applying wisdom). True wisdom illuminates afar, and the essence of truth is difficult to fathom, hence the term 'profound'. Skillful means are ingenious, adapting to things and applying them, hence the term 'subtle'. 'You have long nights' below explains the reason. The two wisdoms are profound and subtle because the planting of causes has followed a certain path. If these two wisdoms were not profound and subtle, how could they eliminate the darkness of birth and death? Hence the term 'long'. Ignorance (ignorance: in Buddhism, referring to the delusion about the true nature of things) is called day and night. Cultivating that subtle cause in the long night of birth and death, hence the term 'planting good roots'. It can also be said that Rong Fang (Rong Fang: referring to Queen Srimala) practices diligently, hence the term 'long night'.' 'The following 'future sentient beings', the above explains that the two wisdoms are exquisite, and it takes a long time to cultivate the cause to obtain them. How can shallow knowledge understand them? Hence the term 'those who have long planted good roots can understand'. The following explains that what Srimala said is the same as the Four Buddhas (Four Buddhas: referring to the past, present, future, and permanent Buddhas), so shallow knowledge cannot understand. It can also be said to be the accomplishment of good words. 'As I said, the merit of receiving is boundless', wanting to explain that receiving the true Dharma (true Dharma: the correct Buddhist teachings), one's own practice is without limit, and teaching others is without end. The principle transcends verbal expression, so it cannot be bounded. 'The Buddha's wisdom and eloquence are also boundless', negating the above words, it is not that the Buddha's wisdom does not illuminate completely, but only using expedient words to explore, how can one reach its limit? So first say that it cannot be bounded. It can also use boundless wisdom to proclaim endless principles, but the text cannot be repeatedly written, so it is said 'inexhaustible'. 'Those with great merit' are those who cultivate themselves like the sands of the Ganges. 'Those with great benefit' are those who teach others, and the path is complete, so it is said that its boundaries cannot be spoken of.' 'Srimala said to the Buddha' below, the second part explains the conduct of gathering (conduct of gathering: gathering through conduct). Gathering as many conducts as there are sands in the Ganges with one conduct, so it is called conduct of gathering. 'Saying more' is to elaborate on the meaning of that conduct of gathering. --------------------------------------------------------------------------------
Chinese
。广大者。行能苞含万德故名广。物莫能过称大。生善所以曰义也。则是无量者横故之善得一切佛法者纵摄之行也。亦可则是无量明一切佛法者因中行。备八万四千法者果显善满也。八万四千何者是也。佛果有三百五十功德。以六度住幡一度各有三百五十。如是三六十八凡有一千八百。下复有五十六度住分五六三十。复得三百。通前便有二千一百。复以贪瞋住位痴等分位之无贪善根幡此二千一百作二万一千。瞋痴等分亦尔。便有八万四千法门也。譬如劫初成时以下。第三与行愿出生为喻也。普异大云者。此岂成劫因缘也。云能出生四种宝藏以洪摄受行愿出生四种因果。两众色雨喻四因。种种宝譬四果也。如是摄受正法含云喻雨无量福报。今种种宝及无量善根合众色雨也。又如劫初成时以下。第二喻前云喻因果俱总此水喻因总而果别也。此有大水聚者。此喻摄受行愿。出生三千大千界藏者。总喻四因。及四百亿类洲名。此别喻四果也。如是摄受正法者。合前水聚。出生大乘界藏者。合三千界藏也。一切菩萨神通力者。此别含一百亿类州。一切世间安稳者。合二百。一切世间如意自在者。合三百。出世间安乐者。四百亿也。自下结句。劫成者此举外喻之初。乃至天人本所未得。此举所譬最后。何以知之。上言出世间安乐。 现代汉语译本 ‘广大’，之所以称为‘广’，是因为其行为能够包容涵盖万种功德；之所以称为‘大’，是因为没有事物能够超越它。产生善念，所以称为‘义’。‘则是无量者’，指的是横向的善，能够获得一切佛法；‘纵摄之行’，指的是纵向修行的过程。也可以说，‘则是无量明一切佛法者’，指的是因地修行；具备八万四千法门，指的是果地上显现的圆满善行。 这八万四千法门是什么呢？佛果有三百五十种功德，以六度（布施、持戒、忍辱、精进、禅定、智慧）作为标杆，每一度各有三百五十种功德，这样三六一十八，总共有一千八百种。下面又有五十六度作为分支，五六三十，又得到三百种。加起来总共有二千一百种。再以贪、嗔、痴等烦恼作为位置，用无贪的善根作为标杆，将这二千一百种功德乘以十倍，得到二万一千种。嗔、痴等烦恼也是如此。这样就有了八万四千法门。 譬如劫初形成的时候以下的内容，第三个比喻是用行愿出生来作比喻。‘普异大云者’，这难道是成劫的因缘吗？云能够出生四种宝藏，用洪大的力量摄受行愿，出生四种因果。两众色雨比喻四因，种种宝比喻四果。这样摄受正法，包含云比喻雨，带来无量的福报。现在种种宝和无量善根合起来就是众色雨。 又如劫初形成的时候以下的内容，第二个比喻是前面云比喻因果总合，这里水比喻因总合而果有差别。‘此有大水聚者’，这比喻摄受行愿。‘出生三千大千世界藏者’，总的比喻四因。‘及四百亿类洲名’，这是分别比喻四果。这样摄受正法，合起来就是前面的水聚。‘出生大乘界藏者’，合起来就是三千世界藏。‘一切菩萨神通力者’，这是分别包含一百亿类州。‘一切世间安稳者’，合起来就是二百亿。‘一切世间如意自在者’，合起来就是三百亿。‘出世间安乐者’，就是四百亿。 从下面开始是总结句。‘劫成者’，这是举外在的比喻的开始。‘乃至天人本所未得’，这是举所比喻的最后。为什么知道呢？上面说‘出世间安乐’。
English
English version 'Vast and Great': It is called 'Vast' because its actions can encompass and contain myriad virtues; it is called 'Great' because no thing can surpass it. The arising of good thoughts is why it is called 'Righteousness'. 'Then the Immeasurable' refers to horizontal goodness, capable of attaining all Buddha-dharmas; 'the practice of encompassing vertically' refers to the process of vertical cultivation. Alternatively, 'Then the Immeasurable, illuminating all Buddha-dharmas' refers to practice on the causal ground; possessing eighty-four thousand dharma-gates refers to the manifestation of complete good deeds on the resultant ground. What are these eighty-four thousand dharma-gates? The Buddha-fruit has three hundred and fifty merits. Taking the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) as standards, each perfection has three hundred and fifty merits, so three sixes are eighteen, totaling one thousand eight hundred. Below, there are fifty-six perfections as branches, five sixes are thirty, yielding three hundred more. Adding them together, there are two thousand one hundred. Then, taking afflictions such as greed, anger, and delusion as positions, using the root of non-greed as a standard, multiply these two thousand one hundred merits by ten, resulting in twenty-one thousand. The same applies to afflictions such as anger and delusion. Thus, there are eighty-four thousand dharma-gates. The content from 'For example, when a kalpa (aeon) first forms' onwards, the third analogy uses the arising of vows and practices as a metaphor. 'The universally different great cloud': Is this the causal condition for the formation of a kalpa? The cloud can give rise to four kinds of treasures, using vast power to embrace vows and practices, giving rise to four kinds of causes and effects. The two assemblies of colored rain are metaphors for the four causes, and the various treasures are metaphors for the four effects. Thus, embracing the true Dharma, containing the cloud as a metaphor for rain, brings immeasurable blessings. Now, the various treasures and immeasurable good roots together are the colored rain. The content from 'Also, when a kalpa first forms' onwards, the second analogy is that the previous cloud is a metaphor for the totality of causes and effects, while here water is a metaphor for the totality of causes, but the effects are different. 'Here there is a great accumulation of water': This is a metaphor for embracing vows and practices. 'Giving rise to the treasury of three thousand great thousand worlds': This is a general metaphor for the four causes. 'And the names of four hundred billion types of continents': This is a separate metaphor for the four effects. Thus, embracing the true Dharma, combined, is the previous accumulation of water. 'Giving rise to the treasury of the Great Vehicle realm': Combined, it is the treasury of three thousand worlds. 'The supernatural power of all Bodhisattvas': This separately contains one hundred billion types of continents. 'The stability of all worlds': Combined, it is two hundred billion. 'The wish-fulfilling freedom of all worlds': Combined, it is three hundred billion. 'The bliss beyond the world': It is four hundred billion. From below are concluding sentences. 'The formation of a kalpa': This is citing the beginning of an external analogy. 'Even to what gods and humans have never attained': This is citing the end of what is being analogized. How do we know this? The above says 'bliss beyond the world'. --------------------------------------------------------------------------------
Chinese
下言天人本所未得。故知略举也。皆于中出者。由行愿出生也。 又如大地以下。第四与行愿菩萨出生为喻。大地能持四种重担。菩萨能生四因四果故得为喻也。大海者喻菩萨。入于生死功高道远如大海也。第二诸山喻缘觉。独善一已㯹心出世故。喻之如山。三者草木喻若声闻。四者众生喻人天也。自下合喻。如是摄受正法善男子女人者。含前大地喻。建立大地者。此文略应言建立正法如大地也。堪能荷负喻彼大地者。下文当解也。何等为四以下。合前四重担喻所以。喻时从深向浅。合时从浅向深者。欲明喻时譬菩萨化主君高化下如风靡草。合时喻修行之徒初微后着故。以浅向深也。离善知识者无闻非法众生者。合第四喻。欲明修道出世功由善支。此离善知识受教莫由故言无闻。造作诸恶故云非法众生也。此人或重垢深不堪顿悟大乘故。以人天善根而授与之。求声闻者授声闻乘者。此合第四喻也。缘觉者合第二也。诸山喻大乘合大海喻。是名善男子以下结句也。世尊以下此文所以更来者前云喻彼大地。今正解喻之方法。亦可上言以天人三乘而授与之。未解授之方法故言建立大地。普为众生者。感则说名不请友也。大悲安慰者。菩萨拔苦与乐故言安慰也。能生天道胜善故言为世法母也。又如大地以下。第二喻上者 现代汉语译本： 前面所说的天人和本未证得的境界，因此可知是简略地举例。‘皆于中出者’，是指一切都由行愿出生。 又如大地以下，第四部分是用行愿菩萨的出生来作比喻。大地能够承载四种重担，菩萨能够产生四因四果，所以可以作为比喻。大海比喻菩萨，深入生死，功德高深，道路遥远，就像大海一样。第二，诸山比喻缘觉（Pratyekabuddha，独自觉悟者），独自修善，一心想要出世，所以用山来比喻。第三，草木比喻声闻（Śrāvaka，听闻佛法而修行者）。第四，众生比喻人天。 下面是合起来比喻。‘如是摄受正法善男子女人者’，包含前面大地所比喻的内容。‘建立大地者’，这段文字应该省略地说成‘建立正法如大地’。‘堪能荷负喻彼大地者’，下文将会解释。‘何等为四以下’，合起来比喻前面所说的四种重担的意义。比喻的时候从深到浅，合起来的时候从浅到深，是想要说明比喻的时候，譬如菩萨作为教化的主体，地位高，教化下属，就像风吹倒草一样。合起来的时候，比喻修行的人开始时微小，后来才显著，所以从浅到深。 ‘离善知识者无闻非法众生者’，是合第四种比喻。想要说明修道出世的功德，依靠善知识的帮助。这些人离开善知识，没有接受教导的途径，所以说‘无闻’。造作各种恶业，所以说是‘非法众生’。这些人或许罪业深重，不能立刻领悟大乘佛法，所以用人天善根来教导他们。‘求声闻者授声闻乘者’，这是合第四种比喻。缘觉合第二种比喻。诸山比喻大乘，合大海的比喻。‘是名善男子以下’是总结句。 ‘世尊以下’，这段文字之所以再次出现，是因为前面说‘喻彼大地’，现在正式解释比喻的方法。也可以说，前面用天人三乘来教导他们，但没有解释教导的方法，所以说‘建立大地’。‘普为众生者’，有所感应就说法，叫做不请之友。‘大悲安慰者’，菩萨拔除众生的痛苦，给予他们快乐，所以说是安慰。‘能生天道胜善故言为世法母也’，又如大地以下，第二种比喻。