English
English version: These (the ten non-virtuous paths and the ten virtuous paths) are as extensively described in the Yogacarabhumi-sastra and the Samgraha-vastu. All the karmic results of the ten non-virtuous paths, when reversed, are the ten virtuous paths. Sutra: 'If there is a woman, until she permanently leaves the female body' - seven times permanently leaving the female body. Due to hearing the name of Bhaisajyaguru (the Medicine Buddha), she transforms from a female body to a male body and is reborn in Sukhavati (the Pure Land of Amitabha Buddha). Because women and those with disabilities cannot be reborn in the Pure Land, this passage explains that through practice, one can transform uncertain karma into certain karma. Sutra: 'At that time, until awakening their ears' - Five, answering the appropriate time to embrace sentient beings, divided into six parts: 1. Manjusri (Bodhisattva of Wisdom) benefits sentient beings; 2. The Tathagata (Buddha) narrates the accomplishment; 3. Teacher and disciples clarify the benefits; 4. Avalokitesvara (embodiment of compassion) nourishes life; 5. Indicates the methods of curing illnesses; 6. Enables people to extend their lifespan. Regarding the first part, it is further divided into four aspects: 1. Directly explaining the benefits; 2. Encouraging sentient beings to uphold and maintain; 3. The Four Guardian Kings add their majestic power; 4. The benefits of upholding and maintaining can dispel misfortune. This is the first aspect. 'I, at a later time,' refers to the time when the Saddharma-pratirupaka (semblance dharma) arises, vowing with great compassion to use various means to enable believing men and women to hear the name of Bhaisajyaguru (the Medicine Buddha), and even in their dreams, to awaken their ears with the name of the Buddha. Sutra: 'If one upholds this sutra until using it for offerings' - Two, encouraging sentient beings to uphold and maintain. The offerings mentioned are of two types: one is superior offerings, and the other is material offerings. Dharma offerings refer to upholding, reciting, explaining, and understanding the meaning of the sutra, which is called 'Dharma offering.' Material offerings refer to using various flowers, incense, jeweled banners, and canopies for offerings, which is called 'material offering.' Therefore, the Mahaprajnaparamita-sastra, Volume 30, says: 'Dharma offering refers to the Bodhisattva practicing the six paramitas (perfections). When offering precepts with Dharma, the Bodhisattva can attain the Anutpattika-dharma-ksanti (tolerance of the unborn dharmas), eliminating their own afflictions and eliminating the afflictions of sentient beings.' The offerer should provide according to the actual situation; in cold weather, they should offer firewood, upper garments, warm rooms, bedding, and food; in hot weather, they should offer cold water, fans, cool rooms, light clothing, and excellent food. In times of wind and rain, they should send offerings. Sutra: 'At that time, until all going to their places' - Three, the Four Guardian Kings add their majestic power. The Caturmaharajakayikas (Dhritarashtra, Virudhaka, Virupaksha, and Vaisravana) and their retinues, according to the Abhidharmakosa, Volume 11, the heavenly beings under the Four Guardian Kings only reside on the various levels of Mount Sumeru. How many levels are there? What is their extent? Which heavens reside on which levels? Mount Sumeru has four levels. --------------------------------------------------------------------------------
Chinese
。始从水际尽第一层。相去十千逾缮那量。如是乃至尽第四层亦十千量。此四层级。从妙高山傍出围绕画其下半。最初层级出十六千。第二第三第四层级如其次第。八四二千。有药叉神名为坚手。住初层级。有名持鬘。住第二级。有名恒憍。住第三级。此三皆是四大天王所部天众。第四层级。四大天王及诸眷属共所居止故。经依此说四大王众天。如妙高山四外层级。四大王众及眷属居。如是持双持轴。乃至七金山上亦有天居。是四大王所部封邑。是名依地住四大王众天。于欲天中此天最广。 经。若此经卷至还复如故 四益持祛横。谓若复有人诵持此经。摄心专念如来名故者。无性论说。此一念正闻熏习种子。虽在世间有漏心中。克性而言。是出世无漏心种子。此无漏心虽未生时以有四种功德。一已能对治诸烦恼缠不复现行。二以能对治诸恶险趣而不受报。三以能与法身而作了因。四以能与解脱身而作生因。由是持经人处无有横死。及诸恶鬼夺其魂魄。设以夺者皆以如来威力还得如故身心安乐。 经。佛言至如汝所说 二如来述成文分为二。一印可前言。二示其轨则。此则初也。 经。曼殊至右绕佛像 二示其轨则文分为八。一正劝修形。二劝念昔行。三如所愿乐。四称遂所求。五百怪长蠲。六众 现代汉语译本：从水边开始，到第一层，相距十千逾缮那（Yojana，古印度长度单位）的距离。像这样直到第四层，也是十千逾缮那的距离。这四层台阶，从妙高山（Mount Meru，佛教宇宙观中的须弥山）的旁边延伸出来，环绕着它的下半部分。最初的台阶高出十六千逾缮那，第二、第三、第四层台阶依次是八千、四千、二千逾缮那。有药叉神（Yaksa，一种守护神）名为坚手（Holds Firmly），住在第一层台阶。有名为持鬘（Garland Bearer）的，住在第二层台阶。有名为恒憍（Always Proud）的，住在第三层台阶。这三位都是四大天王（Four Heavenly Kings）所统领的天众。第四层台阶，是四大天王以及他们的眷属共同居住的地方。因此，经书中依据此说为四大王众天（Heaven of the Four Kings）。如同妙高山四面的台阶，是四大王众及其眷属所居住的地方。像这样，持双（Holds Double）、持轴（Holds Axis），乃至七金山（Seven Golden Mountains）上也有天人居住。这些都是四大天王所统领的封地。这被称为依地住四大王众天。在欲界天（Desire Realm Heaven）中，此天最为广阔。 经文说：‘如果这部经卷到了，还会恢复如初。’四种利益能保持，祛除横祸。意思是说，如果有人诵持这部经，收摄心神，专心忆念如来（Tathagata，佛的称号）的名号，无性论（Asanga's commentary）中说，这一念正闻熏习的种子，即使在世间有漏的心中，从克性的角度来说，也是出世无漏心的种子。这种无漏心即使还没有生起，也具有四种功德：一、已经能够对治各种烦恼缠缚，不再现行；二、已经能够对治各种恶险的去处，而不受报应；三、能够与法身（Dharmakaya，佛的法身）作为了因；四、能够与解脱身（Nirmanakaya，佛的化身）作为生因。因此，持经的人不会遭遇横死，以及各种恶鬼夺取他的魂魄。即使被夺取了，也会凭借如来的威力，恢复如初，身心安乐。 经文说：‘佛说，就像你所说的。’二、如来叙述并完成，分为两部分：一、印可前面的话；二、指示其中的规则。这里是第一部分。 经文说：‘曼殊（Manju，文殊菩萨的简称）啊，右绕佛像。’二、指示其中的规则，分为八部分：一、正式劝导修行的方式；二、劝导忆念过去的修行；三、如所愿乐；四、称遂所求；五、百怪长蠲；六、众...
English
English version: Starting from the edge of the water, to the first level, the distance is ten thousand Yojanas (Yojana, an ancient Indian unit of length). Similarly, up to the fourth level, the distance is also ten thousand Yojanas. These four levels extend from the side of Mount Meru (Mount Meru, the Sumeru mountain in Buddhist cosmology), surrounding its lower half. The initial level rises sixteen thousand Yojanas, and the second, third, and fourth levels are eight thousand, four thousand, and two thousand Yojanas respectively. There is a Yaksa (Yaksa, a type of guardian deity) named Holds Firmly, residing on the first level. There is one named Garland Bearer, residing on the second level. There is one named Always Proud, residing on the third level. These three are all heavenly beings under the command of the Four Heavenly Kings (Four Heavenly Kings). The fourth level is where the Four Heavenly Kings and their retinues reside together. Therefore, the sutra refers to it as the Heaven of the Four Kings. Like the four levels around Mount Meru, it is where the Four Kings and their retinues reside. Similarly, Holds Double, Holds Axis, and even the Seven Golden Mountains also have deities residing there. These are all fiefdoms under the command of the Four Heavenly Kings. This is called the Heaven of the Four Kings who dwell on the earth. Among the Desire Realm Heavens (Desire Realm Heaven), this heaven is the most extensive. The sutra says: 'If this sutra scroll arrives, it will be restored to its original state.' Four benefits can be maintained, and unexpected disasters can be eliminated. It means that if someone recites and upholds this sutra, gathers their mind, and single-mindedly remembers the name of the Tathagata (Tathagata, an epithet of the Buddha), Asanga's commentary (Asanga's commentary) says that this one thought of proper hearing and cultivation of the seed, even in the worldly defiled mind, from the perspective of restraint, is a seed of the transcendental undefiled mind. Even though this undefiled mind has not yet arisen, it has four kinds of merits: first, it is already able to counteract various afflictions and entanglements, and they no longer manifest; second, it is already able to counteract various evil and dangerous destinations, and one will not receive retribution; third, it is able to serve as the enabling cause for the Dharmakaya (Dharmakaya, the Dharma body of the Buddha); fourth, it is able to serve as the generating cause for the Nirmanakaya (Nirmanakaya, the transformation body of the Buddha). Therefore, the person who upholds the sutra will not encounter unexpected death, and various evil ghosts will not seize their soul. Even if it is seized, it will be restored to its original state by the power of the Tathagata, and the body and mind will be at peace. The sutra says: 'The Buddha said, just as you have said.' Second, the Tathagata narrates and completes, divided into two parts: first, approving the previous words; second, indicating the rules within them. This is the first part. The sutra says: 'Manju (Manju, abbreviation of Manjusri Bodhisattva), circumambulate the Buddha image to the right.' Second, indicating the rules within them, divided into eight parts: first, formally encouraging the method of practice; second, encouraging the recollection of past practices; third, as desired and joyful; fourth, fulfilling what is sought; fifth, hundreds of strange things are long dispelled; sixth, the multitude... --------------------------------------------------------------------------------
Chinese
灾永弥。七毁禁还净。八临难蒙恩。此则初也。此人应作如来形像者。造立形像。福报经说。时忧填王复白佛言。人作善者。此之福祐当何所获。佛去已后我恐不复见佛。今欲作佛形像恭敬承事得何福报。愿佛哀愍为我说之。佛告王言。作佛形像报父母见欢喜端政威德重爱乐终无厌。作佛形像报金色身炎光犹妙师子像。众生见欢喜。作佛形像报阎浮提大姓刹利婆罗门福人。于中生作佛形像报不生边地国不盲不丑陋。六情常完具作佛形像报临终识宿命见佛在其前不觉死苦时。又法华经第一卷说。若人为佛故。建立诸形像刻雕成众相。皆已成佛道。或以七宝成鍮石赤白铜白镴及铅锡铁木及与泥。或以胶漆布严饰。作佛像如是。诸人等皆已成佛道。采画作佛像百福庄严相自作。若使人皆已成佛道。慈悲喜舍者。维摩第三卷。文殊问云何行慈。维摩诘言。菩萨作是念。我当为众生说法。是则真实慈也。何谓为悲。答菩萨所作功德。皆与一切众生。何谓为喜。答有所饶益欢喜无悔。何谓为舍。答所作福祐无所希望。又涅槃经第十五说。夫修慈者。能断贪欲。修悲心者。能断瞋恚。修喜心者。能断不乐。修舍心者。能断贪欲。瞋恚众生。瞋有二种。一者久于过去修集。二者于今现在修集。修慈心者。能断过去。修悲心者。断于现在 现代汉语译本 灾难永远消弭。七、毁坏禁戒后还能恢复清净。八、面临危难时蒙受恩惠。这是最初的利益。这个人应当塑造如来的形像。建造佛像的福报，《造立形像福报经》中说：当时忧填王（Udayana，古印度国王）再次禀告佛说：‘人们行善，这些福佑应当获得什么？佛陀离去后，我恐怕不能再见到佛陀。现在想要塑造佛的形像，恭敬地承事，能得到什么福报？愿佛陀慈悲，为我解说。’佛告诉国王说：‘塑造佛的形像，能报答父母，使他们见到欢喜、端正、威德、被重视和爱乐，终无厌倦。塑造佛的形像，能报得金色身，火焰般的光芒，犹如美妙的狮子像，众生见到欢喜。塑造佛的形像，能报得在阎浮提（Jambudvipa，人世间）的大姓刹利（Kshatriya，贵族）、婆罗门（Brahmin，祭司）等有福之人中出生。塑造佛的形像，能报得不生于边地国家，不盲不丑陋，六根常保完具。塑造佛的形像，能报得临终时忆起宿命，见到佛在眼前，不觉死亡的痛苦。’ 又，《法华经》第一卷说：‘如果有人为了佛的缘故，建立各种形像，雕刻成各种相好，都已成就佛道。或者用七宝（seven treasures）制成，或者用鍮石（brass）、赤白铜（red and white copper）、白镴（tin）、以及铅锡（lead and tin）、铁（iron）、木头（wood）以及泥土（mud）制成，或者用胶漆（glue and lacquer）、布（cloth）严加装饰，制作佛像，像这样的人，都已成就佛道。’采绘画像制作佛像，具有百福庄严的相好，自己制作，或者使他人制作，都已成就佛道。 慈悲喜舍（Four Immeasurables）方面，《维摩诘经》第三卷，文殊（Manjusri，菩萨名）问：‘如何行慈？’维摩诘（Vimalakirti，在家菩萨名）说：‘菩萨作这样的念头：我应当为众生说法，这就是真实的慈。’什么是悲？回答是：菩萨所作的功德，都给予一切众生。什么是喜？回答是：有所饶益，欢喜而无后悔。什么是舍？回答是：所作的福佑，没有丝毫希望回报。 又，《涅槃经》第十五说：‘修习慈心的人，能断除贪欲。修习悲心的人，能断除瞋恚。修习喜心的人，能断除不快乐。修习舍心的人，能断除贪欲、瞋恚的众生。瞋恚有两种，一是长久以来在过去修集的，二是现在修集的。修习慈心的人，能断除过去的瞋恚。修习悲心的人，能断除现在的瞋恚。’