English
English version: The ultimate goodness that arises from the Dharma is called Pāramitā (perfection). If this is the case, although the names are different, in theory, the essence is not two different things. Therefore, from Śākyamuni (the World-Honored One) onwards, explaining the Dharma and its characteristics means this. This illustrates that the teacher's true Dharma can enable disciples to generate the six Pāramitās (six perfections), which is the explanation of the Dharma's arising in the two metaphors of clouds and water. Furthermore, it corresponds to the disciple's second external transformation vow in the three great vows. The previous explanation stated that one speaks to sentient beings with an unwearied mind; now it explains that due to the reason of speaking, it can cause people to generate goodness, and its meaning is not different. In this regard, there are five sentences. The first sentence is that Śākyamuni embraces the true Dharma; this is the embracing of the path. The second sentence says embracing the true Dharma; this raises the name of embracing the true Dharma, and its essence is the path of desire. The third sentence is that (embracing the true Dharma) is not different from the true Dharma. The fourth sentence, conversely, says that the true Dharma is not different from embracing (the true Dharma), wanting to illustrate that the six Pāramitās can generate the remaining goodness, called embracing. That is to say, embracing is not something that can be clung to as the true Dharma, so it is said that it is not different from embracing the true Dharma. Not different from the true Dharma. Although it can be not different, it does not explain the state where the essence has no distinction. The fifth sentence says that it is embracing the true Dharma. The above explains that embracing the true Dharma is not different, that is to say, it does not explain the embracing of sentient beings and the debate of matters. There is a different name, but the essence is precisely the same thing, so it is said that Śākyamuni is not different. The Pāramitā's embracing of matters is completed. The Dharma, in its essence, is not something that can be clung to, so it is said that it is not different from embracing the true Dharma. Although it is said that it is not different, what prevents the essence from being different? Therefore, it is said that embracing the true Dharma is the Pāramitā. From below, the reason for not being different is explained based on the six Pāramitās, that is to say, why are the names of embracing the true Dharma and even the Pāramitā different while the essence is the same? Below it says, 'Good men and good women should practice giving with the conduct of a Bodhisattva (a being with a mind of enlightenment), thereby cultivating and accomplishing Dāna-pāramitā (the perfection of giving); the Bodhisattva matures through giving.' This is explaining the name of the true Dharma. Abandoning the body and even limbs, this is saying that there is an interval, so it says even cherishing the other person's intention and causing them to mature. This is explaining the purpose of embracing. The sentient beings they mature below explain the title of Pāramitā. They, referring solely to the teacher, establish the true Dharma for the sentient beings they have accomplished. Guiding the disciples alone to complete practice. It is Dāna-pāramitā because the teacher's merit of teaching is complete. Conclude this matter and say Pāramitā to the teacher. The rest can be understood. One should accomplish through precepts. --------------------------------------------------------------------------------
Chinese
熟者。此以下解正法。以守护六根不造恶故。三业净身口略㯹最后故。言乃至正四威仪也。将护彼意以下解摄受之目。彼所成熟众生以下。释波罗蜜之称。彼者单道其师。所成熟众生建立正法者。独说弟子行满。是名尸波罗蜜结与师。第三应以忍成熟者。此明正法也。若彼众生骂詈者。口业不善。恐怖者身业为恶也。以无恚第一忍力者。无相空解也。乃至颜色不变。此言有间故。言乃至此中将欲明能忍。先解所辱之事。自下可知。应以精进以下第四度。若彼众生应见菩萨精进放而修善者。菩萨广修众善悕求佛果故。言生大欲心忘相万行故。言第一精进也。第五禅度安心一境故言不乱。亦可不为觉观动发名为不乱心也。不驰驶六尘故言不外向心。性定真清实心一缘故言第一正念。久时所作者身业营为口业动发故。言久时所说也。应以智慧以下。第六明波若度。前五皆有体根。今此智慧虚非浅情所测故。欲知其体验其同也。若彼众生得一切义者。菩萨万法朗然敷演其理故。言无畏心而演说一切论五明论也。第一宾主住复实其佛法故言内论。广说外道兴藉名外明论。二家言下所以不或其宗致故言因论。起声长短善识其状故言声明论。除此以外医方镇戢乃至日月博蚀碑文石性等皆名功巧。理极故言究竟。解兴或恶故言明处。自 现代汉语译本： ‘熟者’。以下解释正法，因为守护六根而不造恶。三业清净，身口意略微收敛，最后达到端正的四威仪。‘将护彼意’以下解释摄受的目的。‘彼所成熟众生’以下，解释波罗蜜的称谓。‘彼’单独指代他的老师。‘所成熟众生建立正法者’，单独指弟子修行圆满。这称为尸波罗蜜（Śīla-pāramitā，戒波罗蜜），与老师结缘。 第三，应该以忍辱来成熟众生。这说明正法。如果那些众生谩骂，就是口业不善；如果恐吓，就是身业作恶。‘以无恚第一忍力者’，是无相空解。‘乃至颜色不变’，这是说有间隙，所以说‘乃至’，这里将要说明能忍，先解释所受侮辱的事情，从下面可以知道。 应该以精进以下第四度。如果那些众生应该看到菩萨精进放逸而修善，菩萨就广泛地修习各种善行，希望求得佛果。‘言生大欲心忘相万行故’，是说第一精进。第五禅度，安心于一境，所以说不乱。也可以说不被觉观所动发，称为不乱心。不驰逐于六尘，所以说心不外向。自性安定，真实清净，心专注于一缘，所以说第一正念。长时间所作的事情，是身业的经营作为，口业的动发，所以说长时间所说的话。 应该以智慧以下，第六说明般若度（Prajñā-pāramitā，智慧波罗蜜）。前五种都有实体根本，现在这种智慧虚空，不是浅薄的情感所能测度的，所以想要知道它的体验，体验它的相同之处。如果那些众生得到一切义，菩萨就使万法明朗，敷演其中的道理，所以说以无畏的心而演说一切论五明论。第一宾主安住，反复证实其佛法，所以说是内论。广泛地说外道兴盛，凭借名声，是外明论。两家的言论下，所以不疑惑其宗旨，所以说是因论。起始声音的长短，善于识别其形状，所以说是声明论。除此之外，医方、镇压、乃至日月薄蚀、碑文石性等，都称为工巧。道理达到极致，所以说是究竟。解释兴起或邪恶，所以说是明处。
English
English version: 'The one who is mature'. The following explains the true Dharma, because guarding the six senses prevents the creation of evil. The three karmas are purified, body, speech, and mind are slightly restrained, and finally, the correct four dignities are achieved. 'Protecting their intentions' below explains the purpose of embracing. 'Those beings who are matured' below explains the title of Pāramitā (波罗蜜, perfection). 'That one' refers solely to his teacher. 'Those beings who are matured and establish the true Dharma' refers solely to the disciple's complete practice. This is called Śīla-pāramitā (尸波罗蜜, perfection of morality), forming a connection with the teacher. Third, one should mature beings with patience. This explains the true Dharma. If those beings scold, it is evil of speech; if they intimidate, it is evil of body. 'With the power of the first patience without hatred' is the understanding of emptiness without characteristics. 'Even without changing expression', this means there is a gap, so it says 'even'. Here, intending to explain the ability to endure, first explain the matters of insult, which can be understood from below. One should use diligence for the fourth perfection below. If those beings should see the Bodhisattva diligently abandoning and cultivating goodness, the Bodhisattva extensively cultivates all kinds of good deeds, hoping to seek the fruit of Buddhahood. 'Saying that great desire arises and the myriad practices of forgetting characteristics' means the first diligence. The fifth Dhyāna (禅, meditation) perfection, settling the mind in one state, so it is said to be undisturbed. It can also be said that not being moved by perception and observation is called an undisturbed mind. Not chasing after the six dusts, so it is said that the mind is not outward-facing. The nature is stable, truly pure, and the mind is focused on one condition, so it is said to be the first right mindfulness. What has been done for a long time is the management and action of bodily karma, the initiation of verbal karma, so it is said to be what has been said for a long time. One should use wisdom below, the sixth explaining Prajñā-pāramitā (般若度, perfection of wisdom). The previous five all have a substantial root, but now this wisdom is empty and cannot be measured by shallow emotions, so if you want to know its experience, experience its sameness. If those beings obtain all meanings, the Bodhisattva makes all dharmas clear and elaborates on the principles within them, so it is said to expound all treatises and the five sciences with a fearless mind. The first host and guest abide and repeatedly confirm its Buddha-dharma, so it is called the inner treatise. Broadly speaking, the flourishing of external paths relies on fame, which is the external science treatise. Under the words of the two schools, so as not to doubt its purpose, so it is called the cause treatise. The length of the starting sound, being good at recognizing its shape, so it is called the sound science treatise. Apart from this, medicine, suppression, even solar and lunar eclipses, inscriptions on steles, the nature of stones, etc., are all called craftsmanship. The principle reaches its extreme, so it is said to be ultimate. Explaining the rise of good or evil, so it is said to be the place of understanding. --------------------------------------------------------------------------------
Chinese
初以来明正法。乃至功巧以下摄受也。彼所成熟以下还解波罗蜜也。以是上来所明义故世尊无异波罗蜜无畏摄受正法。乃至即是波罗蜜也。 世尊我今承佛威神以下。第六就人法相即明因摄。此文从前地藏二譬中来。何以知然。前二譬人能生善长修万行。今明人为善成善外更无别人求善为人也。亦可明人能益物名为善人。即明人外更无朝然别人善也。远应三愿中第一愿。前明自行万善。今明因中行备护。彼常果其义不殊也。更说大义者。因摄所以理中莫过故言大义也。此中言摄受正法第一句。但论其法。第二言摄受正法者。此举人来欲明。第三不异于法也。第四句还以正法无异于人也。善男子善女人以下还解即是之义也。何以故以下广解因摄。但就布施以明因摄。何以故。前缘摄门中。广六度事相外明不畏迷谬故。但就檀度以解因摄也。善男子女为摄常住佛果正法故因中舍三种外也。何等为三。别释其义。解舍身者。因中舍此无常之身济于穷乏故。未来获得常住之果也。生死缘后际者。金刚三昧能永断无常穷因之畔故。言生死后际也。等者邻于佛果故言等也。离老□死者。明其所除不坏常住者。出□彼所得也。无有变易以下。前明超过分段。此下能越于变易生死也。得不思议功德者。前对分段明常。今明对于变 现代汉语译本：从最初开始阐明正法，乃至通过功德和技巧来摄受众生。他们所成熟的（善根），最终会理解波罗蜜（paramita，意为“到彼岸”）。因为以上所阐明的意义，所以世尊（世尊，是对佛的尊称）与波罗蜜没有差别，无畏（无畏，指菩萨的无所畏惧）摄受正法，乃至（世尊）就是波罗蜜。 世尊，我现在凭借佛的威神之力。第六部分是关于人法之相，即阐明因的摄受。这段文字是从前面地藏（Ksitigarbha，佛教菩萨）的两个譬喻中引申出来的。为什么这样说呢？前面的两个譬喻说明人能够生善、增长善、修行万行。现在说明人为善、成就善，此外没有别人可以求善、为人。也可以说明人能够利益万物，被称为善人。即说明人之外没有其他朝向善的别人。遥应三愿中的第一愿。前面阐明自行万善，现在阐明因中行备护，他们常果的意义没有差别。更进一步说明大义，因的摄受在道理中没有比这更重要的，所以说是大义。这里面说‘摄受正法’是第一句，只是论述其法。第二句说‘摄受正法’，这是举人来说明。第三句（人）不异于法。第四句还是用正法不异于人。善男子善女人以下，还是解释‘即是’的意义。为什么呢？以下广泛解释因的摄受。只是就布施（dana，佛教术语，指施舍）来阐明因的摄受。为什么呢？前面的缘摄门中，广泛说明六度（paramita，六种达到解脱的方法）的事相，此外阐明不畏惧迷惑。所以只是就檀度（dana paramita，布施波罗蜜）来解释因的摄受。善男子善女人为了摄受常住佛果正法，所以在因中舍弃三种外物。哪三种呢？分别解释其意义。解释舍身，因中舍弃这无常之身，救济穷困的人，未来获得常住之果。生死缘后际，金刚三昧（Vajrasamadhi，一种高级禅定）能够永远断除无常穷困之因的边际，所以说生死后际。‘等’，是接近于佛果，所以说是‘等’。离开老、病、死，阐明其所除掉的，是不坏的常住，是出离于他们所得到的。‘无有变易’以下，前面阐明超过分段生死，这里阐明能够超越变易生死。‘得不思议功德’，前面针对分段生死阐明常，现在阐明针对变易生死。