English
English version: The preceding statement about what gods and humans have not yet attained indicates that it is a brief example. 'All emerge from within' means that everything arises from vows and practices (行願). Furthermore, like the earth below, the fourth part uses the birth of a Bodhisattva of vows and practices as a metaphor. The earth can bear four heavy burdens, and the Bodhisattva can produce four causes and four results, so it can be used as a metaphor. The great sea is a metaphor for the Bodhisattva, who enters birth and death, whose merits are high and profound, and whose path is far-reaching, like the great sea. Secondly, the mountains are a metaphor for Pratyekabuddhas (缘觉, those who awaken independently), who cultivate goodness alone and are single-mindedly seeking to leave the world, so they are likened to mountains. Thirdly, the grasses and trees are a metaphor for Śrāvakas (声闻, those who hear the Buddha's teachings and practice). Fourthly, sentient beings are a metaphor for humans and gods. The following is a combined metaphor. 'Those good men and women who embrace the Dharma' include the content that the earth symbolizes earlier. 'Establishing the earth' should be abbreviated as 'Establishing the Dharma like the earth.' 'Those who are able to bear the burden are like the earth,' will be explained below. 'What are the four below' combines to metaphorize the meaning of the four heavy burdens mentioned earlier. When using metaphors, it goes from deep to shallow; when combining them, it goes from shallow to deep. This is to illustrate that when using metaphors, it is like the Bodhisattva as the master of teaching, whose position is high, and who teaches subordinates, just like the wind blowing down the grass. When combining them, it is like the practitioner starting small and becoming significant later, so it goes from shallow to deep. 'Those who are separated from good teachers are ignorant and practice non-Dharma' combines the fourth metaphor. It aims to illustrate that the merit of cultivating the path and leaving the world relies on the help of good teachers. These people are separated from good teachers and have no way to receive teachings, so it is said that they are 'ignorant.' They create various evil deeds, so they are called 'non-Dharma beings.' These people may have deep sins and cannot immediately comprehend the Mahayana Dharma, so they are taught with the roots of goodness of humans and gods. 'Those who seek the Śrāvaka vehicle are taught the Śrāvaka vehicle' combines the fourth metaphor. Pratyekabuddhas combine the second metaphor. The mountains are a metaphor for the Mahayana, combining the metaphor of the great sea. 'This is called a good man below' is the concluding sentence. 'The World Honored One below,' the reason why this passage appears again is because it was said earlier 'like the earth,' and now the method of metaphor is formally explained. It can also be said that earlier, the three vehicles of gods and humans were used to teach them, but the method of teaching was not explained, so it is said 'establishing the earth.' 'Those who universally benefit sentient beings' speak the Dharma when there is a response, which is called an uninvited friend. 'Great compassion and comfort' means that the Bodhisattva removes the suffering of sentient beings and gives them happiness, so it is called comfort. 'Being able to generate the supreme goodness of the heavenly path is called the mother of the world,' and like the earth below, the second metaphor. --------------------------------------------------------------------------------
Chinese
与化主为譬。今此宝藏喻。弟子得法功由其师所以知之。上言普为众生作不请之友。故知上喻说师法。此喻下言皆由摄受正法善男子女人得此奇特希有功德。故知喻弟子得法也。此中诸喻次第相生。初明劫初龙气普覆三千故取云为譬。第二云灭雨息故取水聚为况。第三大水枯竭故就大地为譬。第四地中有其金银故。就宝藏为喻耳。又如大地者。喻行愿菩萨也。种宝藏者。喻四因果也。无贾者喻菩萨乘。上贾缘觉。中贾声闻。下贾人天乘也。如是摄受正法善男子女人以下。合大地喻。得众生四种者。菩萨广利群生。化物之善功归化主故。言得众生四种宝。正由化众生而得也。亦可胡音到耳。无闻非法以下合下贾。亦声闻乘合中贾。缘觉乘合上贾。菩萨乘合无贾。如是得大宝众生以下。正明弟子得法功。由然师世尊以下结句。即是摄受正法者略结本也。应言即是善男子女人也。上来就万善之中行愿两分未明。行愿生成有其亲疏二别故。从世尊以下第五名明疏生名缘。就法法相即中论也。亲生名因。第六人法相即中说。前虽明摄受正法未解其义。今从此以下。正其名释其义使若修行恶舍离欲明六度正法之上虽有摄受波罗蜜二名横生论体无别状也。今解师之六度。能生人善名之为摄。可纳之在怀称之为受。即体非耶可轨目为尔 现代汉语译本 以化主为例。现在的这个宝藏比喻，是说弟子获得佛法的功德，都归功于老师，所以才能明白。前面说要普遍地为众生做不请自来的朋友，因此知道上面的比喻是说老师的教法。这个比喻下面说，都是由于摄受正法的善男子善女人，才能得到这种奇特稀有的功德。因此知道这个比喻是说弟子获得佛法。这里面的各种比喻是依次产生的。最初说明劫初龙的气息普遍覆盖三千大千世界，所以用云来做比喻。第二，云消散雨停止，所以用水聚集来做比况。第三，大水干涸，所以就用大地来做比喻。第四，大地中有金银，所以就用宝藏来做比喻。 又如大地，比喻行愿菩萨（bodhisattva who practices vows）。种植宝藏，比喻四因果（four causes and effects）。没有商人，比喻菩萨乘（Bodhisattva Vehicle）。上面的商人是缘觉（Pratyekabuddha），中间的商人是声闻（Śrāvaka），下面的商人是人天乘（Human and Deva Vehicle）。像这样摄受正法的善男子善女人以下，是对应大地这个比喻。得到众生的四种宝物，是因为菩萨广泛地利益众生，教化众生的善功归于教化主，所以说得到众生的四种宝物，正是由于教化众生而得到的。也可以说是胡人的声音传到耳朵里。没有听到非法以下，对应下面的商人。也是声闻乘对应中间的商人。缘觉乘对应上面的商人。菩萨乘对应没有商人。像这样得到大宝的众生以下，正是说明弟子获得佛法的功德。由于老师世尊以下是总结句，就是摄受正法的人简略地总结根本。应该说是善男子善女人。 上面就万善之中，行愿两方面没有明确说明。行愿的生成有亲疏两种区别，所以从世尊以下第五个名称说明疏远产生的因缘，就法法相即中论述。亲近产生的叫做因。第六人法相即中说。前面虽然说明摄受正法，但没有理解它的含义。现在从这里以下，正是确定它的名称，解释它的含义，使修行恶的人舍离欲望，说明六度（six perfections）正法之上，虽然有摄受波罗蜜（Pāramitā of acceptance）两个名称横向产生，但论述的本体没有区别。现在解释老师的六度，能够产生人的善行，称之为摄。可以纳入心中的，称之为受。即本体不是吗？可以遵循的，称之为这样。
English
English version Let's take the example of the transformation master. This treasure analogy illustrates that the merit of a disciple obtaining the Dharma is attributed to the teacher, thus enabling understanding. It was previously stated to universally act as an uninvited friend to sentient beings, thus indicating that the above analogy refers to the teacher's teachings. The analogy below states that it is due to the good men and women who embrace the True Dharma that they obtain this extraordinary and rare merit. Therefore, it is understood that this analogy refers to the disciple obtaining the Dharma. The various analogies here arise sequentially. Initially, it explains that the dragon's breath universally covers the three thousand great thousands of worlds at the beginning of the kalpa (aeon), hence the use of clouds as an analogy. Secondly, the clouds dissipate and the rain ceases, hence the use of water accumulation as a comparison. Thirdly, the great water dries up, hence the use of the earth as an analogy. Fourthly, the earth contains gold and silver, hence the use of treasure as an analogy. Furthermore, the earth is analogous to the Bodhisattva (bodhisattva who practices vows). Planting treasures is analogous to the four causes and effects. The absence of merchants is analogous to the Bodhisattva Vehicle. The upper merchant is the Pratyekabuddha (Solitary Buddha), the middle merchant is the Śrāvaka (Hearer), and the lower merchant is the Human and Deva Vehicle (path leading to rebirth as humans or gods). The phrase 'like this, good men and women who embrace the True Dharma' below corresponds to the analogy of the earth. Obtaining the four treasures of sentient beings is because the Bodhisattva widely benefits sentient beings, and the merit of transforming sentient beings is attributed to the transformation master, hence it is said that obtaining the four treasures of sentient beings is precisely due to transforming sentient beings. It can also be said that the sounds of the barbarians reach the ears. 'Not hearing the unlawful' below corresponds to the lower merchant. Also, the Śrāvaka Vehicle corresponds to the middle merchant. The Pratyekabuddha Vehicle corresponds to the upper merchant. The Bodhisattva Vehicle corresponds to the absence of merchants. 'Like this, obtaining great treasure sentient beings' below precisely explains the merit of the disciple obtaining the Dharma. 'Due to the teacher, the World Honored One' below is the concluding sentence, which is a brief summary of the root of those who embrace the True Dharma. It should be said that it refers to the good men and women. Above, among the myriad virtues, the aspects of practice and vows were not clearly explained. The generation of practice and vows has two distinctions: close and distant. Therefore, from the World Honored One onwards, the fifth name explains the distant causes and conditions, discussing the identity of Dharma and Dharma in the Middle Way theory. What is closely generated is called the cause. It is discussed in the sixth, the identity of person and Dharma. Although it was previously explained to embrace the True Dharma, its meaning was not understood. Now, from here onwards, it precisely defines its name, explains its meaning, enabling those who practice evil to abandon desires, explaining that above the Six Perfections (six perfections) True Dharma, although the two names of Embracing Pāramitā (Pāramitā of acceptance) arise horizontally, the essence of the discourse has no difference. Now, explaining the teacher's Six Perfections, being able to generate the good deeds of people is called embracing. Being able to accept it into one's heart is called receiving. Is the essence not so? What can be followed is called thus. --------------------------------------------------------------------------------
Chinese
法生善究竟即名波罗蜜。若尔名虽有殊。论体无二故。从世尊以下解法法相即也。此明师之正法能生弟子六度。即是云水二譬中明法出生也。远应三大愿中弟子二外化愿。前明以无戢心为众生说。今明由说由故能生人善。其义不异也。就此中解凡有五句。第一世尊摄受正法。此道摄受也。第二句言摄受正法者。此举摄受正法名者其体为欲道。第三句无异正法也。第四还以正法不异摄受。欲明六度能生余善名曰摄受。即摄受不耶可执为正法故。言无异摄受正法也。无异正法也。虽能不异未释体无别状故。第五句言即是摄受正法也。上来明摄受正法不异。即是未解摄生及事辩。更有异名体正是一故。言世尊无异也。波罗蜜摄事竟法者当体非耶可执故言无异摄受正法。虽言不异何妨体别。故言摄受正法即是波罗蜜也。自下度就六度解不异所由。即是所以何以故摄受正法乃至波罗蜜名异体一也。下言善男子女人应以菩萨行施而修学成就檀度者。菩萨即以施成熟。此解正法之名也。舍身身乃至支节者。此言有间故。言乃至将护彼意而成熟之者。此解摄受之目。彼所成熟众生以下。解波罗蜜之称。彼者单论其师。所成就众生建立正法者。独导弟子行满也。是檀波罗蜜者。师化功满足故。结事竟与师言波罗蜜也。余即可解。应以戒成 现代汉语译本： 法生之善达到究竟就叫做波罗蜜（Pāramitā，意为到彼岸）。如果这样说，名称虽然有所不同，但从理论上讲，本体并没有两种不同的东西。因此，从世尊（Śākyamuni，释迦牟尼佛）以下解释法和法的表相就是这个意思。这说明老师的正法能够使弟子产生六度（ṣaṭ pāramitā，六种到达彼岸的方法），这就是云和水的两个比喻中说明法产生的原因。进一步说，对应三大愿中的弟子二外化愿。前面说明以没有厌倦的心为众生说法，现在说明由于说法的原因能够使人产生善，其意义没有不同。就此而言，其中有五句。第一句，世尊摄受正法，这是道的摄受。第二句说摄受正法，这是举出摄受正法的名称，其本体是欲道。第三句，（摄受正法）与正法没有不同。第四句，反过来说正法与摄受（正法）没有不同，想要说明六度能够产生其余的善，叫做摄受。也就是说，摄受不是可以执着为正法的东西，所以说与摄受正法没有不同。与正法没有不同。虽然能够没有不同，但没有解释本体没有区别的状态。第五句说，就是摄受正法。上面说明摄受正法没有不同，也就是说，没有解释摄生以及事辩。更有不同的名称，本体正是同一个东西，所以说世尊没有不同。波罗蜜摄事完毕。法，当体不是可以执着的东西，所以说与摄受正法没有不同。虽然说没有不同，但有什么妨碍本体有区别呢？所以说摄受正法就是波罗蜜。从下面开始，就六度解释没有不同的原因，也就是说，为什么摄受正法乃至波罗蜜名称不同而本体相同呢？下面说，善男子、善女人应该以菩萨（Bodhisattva，具有觉悟之心的人）的行为布施，从而修学成就檀度（Dāna-pāramitā，布施度），菩萨就以布施来成熟。这是解释正法的名称。舍弃身体乃至肢节，这是说有间隔，所以说乃至将护对方的心意而使之成熟。这是解释摄受的目的。他们所成熟的众生以下，解释波罗蜜的称谓。他们，单指老师，所成就的众生建立正法。独自引导弟子修行圆满。是檀波罗蜜，老师教化的功德圆满的缘故。结束这件事，与老师说波罗蜜。其余的可以理解。应该以戒成就。