English
English version: From the very beginning, it elucidates the Correct Dharma, even to the point of embracing beings through merit and skillful means. What they have matured (the roots of goodness) will eventually understand the Paramita (paramita, meaning 'to the other shore'). Because of the meaning explained above, the World-Honored One (世尊, a respectful title for the Buddha) is no different from Paramita, fearless (无畏, referring to the Bodhisattva's fearlessness) embraces the Correct Dharma, even to the point that (the World-Honored One) is Paramita. World-Honored One, I now rely on the majestic power of the Buddha. The sixth part is about the characteristics of person and Dharma, which is to clarify the embracing of cause. This passage is derived from the two metaphors of Ksitigarbha (地藏, a Buddhist Bodhisattva) mentioned earlier. Why is this so? The previous two metaphors illustrate that a person can generate goodness, increase goodness, and cultivate myriad practices. Now it explains that a person does good and achieves good, and there is no one else who can seek good and do good for others. It can also be explained that a person can benefit all things and is called a good person. That is, it explains that there is no other person outside of the person who is oriented towards goodness. It remotely corresponds to the first of the three vows. The previous explanation clarified the self-cultivation of myriad goodness, and now it clarifies the complete protection of practices in the cause, and the meaning of their constant fruit is no different. Further explaining the great meaning, the embracing of cause is the most important in principle, so it is called the great meaning. The first sentence here, 'embracing the Correct Dharma,' only discusses the Dharma. The second sentence, 'embracing the Correct Dharma,' is to illustrate the person. The third sentence (the person) is no different from the Dharma. The fourth sentence still uses the Correct Dharma to be no different from the person. 'Good men and good women' below, still explains the meaning of 'is.' Why? The following extensively explains the embracing of cause. It only clarifies the embracing of cause based on giving (dana, a Buddhist term referring to generosity). Why? In the previous door of embracing conditions, the aspects of the Six Perfections (paramita, six methods to achieve liberation) were extensively explained, and it was also clarified that there is no fear of confusion. Therefore, it only explains the embracing of cause based on Dana Paramita (布施波罗蜜, the perfection of giving). Good men and good women, in order to embrace the constant abiding Buddha-fruit Correct Dharma, therefore abandon three external things in the cause. What are the three? Explain their meanings separately. Explaining the abandonment of the body, in the cause, abandoning this impermanent body to relieve the poor, in the future, one will obtain the constant abiding fruit. The edge of birth and death is the later limit, Vajrasamadhi (金刚三昧, an advanced state of meditation) can forever cut off the boundary of the cause of impermanent poverty, so it is said to be the later limit of birth and death. 'Equal' is close to the Buddha-fruit, so it is said to be 'equal.' Leaving old age, sickness, and death, it clarifies that what is removed is the indestructible constant abiding, which is liberation from what they have obtained. 'Without change' below, the previous explanation clarified exceeding the segmented birth and death, and here it clarifies being able to transcend the changing birth and death. 'Obtaining inconceivable merit,' the previous explanation clarified constancy in relation to segmented birth and death, and now it clarifies in relation to changing birth and death. --------------------------------------------------------------------------------
Chinese
易说其不迁义也。第二舍命者生死后际毕竟离死者。明其所除也。无边常住亦解其所得也。通达一切佛法。对因中之命故说智慧。所以然者。欲明佛果体无别状智慧不断。说之为命。故言通达甚深佛法也。舍财者。因中布施身命。以外自余万法皆名为财。得不共众生殊胜供养者。更无别法。正由万善满足果体常住故言供养。自下如是善男子女人摄受正法。功高道备故。上为诸佛所记。下为一切众生瞻仰也。从世尊以下第七明护法。远应三愿中第三愿。前明护法。此明护法时节。护法之功在于来世。要当大圣隐辉四依潜没。当尔之时自行不通化人。道拥大士忘身舍命兴显大士法。使自行得通万善满足化人畅尘沙蒙益故言护法也。又善男子以下正明护法时节。比丘乃至优婆夷。此是四众。斯等诸人受行大乘名为法住。人不流通名为法灭。明当诤讼者。受行大乘者欲得弥灭。于小修觉小乘者复欲除。舍于大故明大乘。党于常住明小乘。党于小乘两众忿诤。尔时要须计人多大者。敬而修行菩萨。尔时破坏朋党之徒离散诤讼之众。使心实常住无有谄曲诸恶。令有爱乐大乘之心。先明断恶后能生善。不谄曲者。奸心作善名为谄曲。口与情返称白欺诳。诳或人心名曰幻。为令彼前人除谄曲虚为断灭。欺诳筫直满故爱乐正法。为欲爱正 法故。来入大乘众中。入法朋中。以为诸佛之所受记。何况菩萨化功弥博。世尊我见摄受正法如是大力佛为实眼实智者。观境明白无染之称解之曰智匠化群或名为法根本。开悟众生令修行善故言为通达法。慈荫三有故云为正法依。亦悉智见摄受正法如此大力也。 从尔时世尊以下第八段。上胜鬘说摄受正法。理由相一缘之摄行愿出生善得其宜故。如来述成也。尔时世尊。于胜鬘所说摄受正法。理由相徴妙曰精。上升趣于佛果日进。殖而生喜跃之心也。如是胜鬘以下凡三喻。初越于魔境。第二牛王喻超过二乘。第三须弥山王喻明胜于大乘性也。如汝所说摄受正法大精进力如大力士者。喻于行愿。少身贫者喻一檀度。如彼力士以节少分单一羸夫分。令彼人生大苦恼者。喻彼菩萨一檀之力。能使魔王生大苦痛也。自下含喻。如是胜鬘者。合于力士。少摄受正法合少单身分。令魔苦恼合前羸夫生大苦恼也。不见余一善法者。少乘无常是大乘少分名之为余我。不见小乘善法令魔忧苦。如少摄受正法。何故言少。十住之中但论初住地一行施万行之中略㯹其一故言少也。三乘生苦则轻。今令魔苦痛则重。何以而然。小乘中佛虽适魔境体是无常。魔本乐于生死边情。处浅暨其涅槃洎然无为故。令魔苦痛则轻。今此大乘常住之佛。 现代汉语译本：因为这个缘故，（他们）来到大乘的群体中，进入佛法的朋党中，被诸佛授予记别（预言未来成佛）。更何况菩萨的教化功德更加广大深远呢？世尊，我看到摄受正法有如此巨大的力量，佛是具有真实之眼和真实智慧的人，观察境界明白清晰，没有污染，称之为智者。智者教化众生，或者被称为佛法的根本。开启觉悟众生，使他们修行善法，所以说通达佛法。慈悲地荫蔽三界众生，所以说是正法的依靠。也完全以智慧见证摄受正法有如此巨大的力量。 从那时世尊以下是第八段。上面胜鬘夫人讲述了摄受正法的理由和相状，理由和相状一致，因为摄受行愿出生，善于得到适宜的结果。如来佛对此进行了阐述和肯定。当时，世尊对于胜鬘夫人所说的摄受正法，认为其理由和相状都精妙，（胜鬘夫人）上升趣向佛果，日益精进，种植善根而生起喜悦之心。像这样，胜鬘夫人以下共有三个比喻。第一个是超越魔境的比喻，第二个是牛王的比喻，超过二乘（声闻和缘觉），第三个是须弥山王的比喻，说明胜过大乘的体性。 正如你所说的摄受正法具有大精进力，就像大力士一样。这比喻的是行愿。瘦弱贫穷的人比喻的是一檀度（布施）。就像那个大力士用极少的力量就能让一个瘦弱的人感到极大的痛苦一样，比喻菩萨仅仅用一檀度的力量，就能使魔王感到极大的痛苦。从下面开始包含比喻。像胜鬘夫人这样的人，相当于大力士。少量摄受正法相当于少量瘦弱的身体。使魔王痛苦，相当于之前瘦弱的人产生极大的痛苦。没有看到其他一种善法，是指小乘的无常是大乘的少分，可以称之为‘余’。没有看到小乘的善法会使魔王忧愁痛苦，就像少量摄受正法一样。为什么说是少量呢？因为十住菩萨中只论述初住地的修行，万行之中只略微选取其中一种，所以说是少量。三乘众生所生的痛苦比较轻微，现在使魔王痛苦则非常严重。为什么会这样呢？小乘中的佛虽然适应魔境，但其体性是无常的，魔本来就乐于生死轮回，处于浅显的境界，其涅槃自然是无为的，所以使魔王痛苦比较轻微。现在这种大乘是常住的佛。
English
English version: For this reason, (they) come into the assembly of the Mahayana, enter the fellowship of the Dharma, and are predicted by all the Buddhas (foretold to become Buddhas in the future). How much more so is the transformative merit of the Bodhisattvas even more vast and profound? World Honored One, I see that embracing the True Dharma has such great power. The Buddha is one who possesses true eyes and true wisdom, observing realms with clarity and without defilement, and is called a wise one. The wise one teaches and transforms beings, or is called the root of the Dharma. Opening and enlightening beings, causing them to cultivate good deeds, therefore it is said to be understanding the Dharma. Compassionately sheltering the beings of the three realms, therefore it is said to be the reliance of the True Dharma. Also, with complete wisdom, witnessing that embracing the True Dharma has such great power. From that time on, the World Honored One, the following is the eighth section. Above, Queen Srimala spoke of the reasons and characteristics of embracing the True Dharma, the reasons and characteristics being consistent, because embracing the vows and practices gives rise to, and is good at obtaining, appropriate results. The Tathagata Buddha elaborates and affirms this. At that time, the World Honored One, regarding what Queen Srimala said about embracing the True Dharma, considered its reasons and characteristics to be exquisite. (Queen Srimala) ascends towards the fruit of Buddhahood, advancing daily, planting good roots and giving rise to joy. Like this, there are three metaphors below Queen Srimala. The first is the metaphor of transcending the realm of demons, the second is the metaphor of the bull king, surpassing the Two Vehicles (Sravakas and Pratyekabuddhas), and the third is the metaphor of Mount Sumeru, illustrating surpassing the nature of the Mahayana. Just as you said that embracing the True Dharma has great vigor, like a great strongman. This is a metaphor for vows and practices. A thin and poor person is a metaphor for one Dana (giving). Just as that strongman can cause a thin person to feel great pain with very little effort, it is a metaphor for a Bodhisattva using only the power of one Dana to cause the demon king to feel great pain. From below, it contains metaphors. Someone like Queen Srimala is equivalent to the strongman. A small amount of embracing the True Dharma is equivalent to a small, thin body. Causing the demon king pain is equivalent to the previous thin person experiencing great pain. Not seeing another single good Dharma refers to the impermanence of the Small Vehicle being a small part of the Mahayana, which can be called 'remainder'. Not seeing the good Dharma of the Small Vehicle causing the demon to worry and suffer is like a small amount of embracing the True Dharma. Why is it said to be a small amount? Because among the Ten Abodes of Bodhisattvas, only the practice of the first Abode is discussed, and among the myriad practices, only one is slightly selected, so it is said to be a small amount. The suffering produced by beings of the Three Vehicles is relatively light, but now causing the demon king pain is very severe. Why is this so? Although the Buddha in the Small Vehicle adapts to the realm of demons, its nature is impermanent. The demon originally enjoys the cycle of birth and death, being in a shallow realm, and its Nirvana is naturally inactive, so causing the demon king pain is relatively light. Now this Mahayana is the permanent Buddha. --------------------------------------------------------------------------------
Chinese
超绝魔境魔体。性空佛果妙有。魔身无常生灭。佛果凝然常住故。令彼众凄怆情愍生苦心重故。言不见余一善令魔苦恼如少摄受正法也。又如牛王者。譬摄受正法。形色无比者。喻其力用。胜一切牛者。喻过于二乘也。如是大乘少摄受正法者。今前牛王。胜于一切二乘善根者。合胜一切牛。何以然者。下言以广大故也。如须弥山王者。譬摄受正法。端严殊特者。语其力用。胜于众山者。喻过于大乘性地也。如是大乘者。合上山王。舍身命财者。以下合其力用也舍身命者。修道行摄也。以摄取心者。但论愿摄也。摄受正法。总结行愿也。胜不舍身命财。初住大乘。合上胜于众山也。性地为师。二乘是弟子。性地菩萨功德高胜由苦不如何。况二乘功德鲜薄。以摄受正法广大故也。自下举劝胜鬘流通大乘。以是义故。胜鬘党以摄受正法开示教化建立众生也。一住发唱名为开示。曲尺辨章称为教化。令彼行成故名建立也。自下出其功。胜鬘摄受正法如是大利者。怗前力士喻。前明出过魔境众魔能为人功德捐人善法。今对彼衰捐故言如是大利也。如是大福者。怗前牛王喻。胜于二乘故言大福也。如是大果者。怗前山王喻。前言胜于性地。今住前为因。初住为叹故。言如是大果也。亦可如是大利者。结于外化之功。如是大福。结于 现代汉语译本 超绝魔境魔体：指超越一切魔境的魔的形体。性空佛果妙有：指体性本空，但佛的果位却又真实存在。魔身无常生灭：指魔的身体是无常的，会经历生灭变化。佛果凝然常住故：指佛的果位是凝定不变，永远存在的。因此，令那些众生感到凄凉悲伤，生起怜悯之心，因为他们承受着深重的苦难。说‘不见余一善’，令魔苦恼，就像稍微摄受正法一样。又如牛王者：譬如摄受正法。形色无比者：比喻它的力量和作用。胜一切牛者：比喻胜过二乘（声闻乘和缘觉乘）。如是大乘少摄受正法者：像这样的大乘稍微摄受正法，就像前面的牛王，胜过一切二乘的善根，合起来胜过一切牛。为什么这样说呢？下面会说因为广大。如须弥山王者：譬如摄受正法。端严殊特者：赞美它的力量和作用。胜于众山者：比喻胜过大乘的性地（菩萨的果位）。如是大乘者：像这样的大乘，合起来就像前面的山王。舍身命财者：以下合起来说明它的力量和作用。舍身命者：指修道和修行。以摄取心者：只是说发愿摄取。摄受正法：总结修行和愿力。胜不舍身命财：指初住（菩萨的初地）的大乘，合起来就像前面说的胜过众山。性地为师：性地菩萨是老师。二乘是弟子：二乘是弟子。性地菩萨的功德高胜，即使经历苦难也没有什么，更何况二乘的功德浅薄。因为摄受正法广大。从下面开始，赞叹胜鬘夫人流通大乘。因为这个缘故，胜鬘夫人以摄受正法来开示教化，建立众生。一住发唱名为开示：指菩萨安住于初地，开始宣说佛法，称为开示。曲尺辨章称为教化：用曲尺来衡量，辨别法义，称为教化。令他们修行成就，所以称为建立。从下面开始，说明它的功德。胜鬘夫人摄受正法有如此大的利益。对应前面的力士的比喻。前面说明超出魔境的众魔能够夺走人的功德，损减人的善法。现在针对他们衰损的情况，所以说有如此大的利益。如是大福者：对应前面的牛王的比喻。胜过二乘，所以说大福。如是大果者：对应前面的山王的比喻。前面说胜过性地，现在安住于初地为因，初住为赞叹，所以说有如此大的果报。也可以说如是大利者：总结对外教化的功德。如是大福：总结于... 如是大果：总结于...