Chinese
自分下叹胜进。于中先明修法身行。先无量功德皆成就下修净土行。此二之中各自利他。修法身中先明自利。开闭已下明其利他。前自利中近无等等明修至。果佛比余生名为无等。佛佛道齐故复言等。克证不遥故名为近。佛自在惠辨出无等。佛智无碍故曰自在。十力无畏十八不共显自在惠。言十力者。一是处非处力。二业力。三定力。四根力。五欲力。六性力。七至处道力。八宿命力。九天眼力。十漏尽力。义如别章。此应具论。四无畏者。一一切智无畏。二漏尽无畏。三能说障道。四能说尽善道。备如后释。所言十八不共法者。毗昙宣说十力四无畏大非三念处以为十八。依大品经。别有名字。三业无失无异相无不定心无不知已舍。是其初六。欲无减精进无减念无减智慧无减解脱无减解脱知见无减。是其中六。三业随智慧行了达三世。是其后六。亦如后解。 下利他中开闭一切诸恶趣门。自无恶因。三途修罗是其恶趣。诸业烦恼通人趣入名恶趣门。圣道遮防称曰开闭。而生道以现其身随物现授。三涂人天是其五道。若分修罗道别有六。初入名生。终出名现。为大医下随生摄益。为大医王疗治众病。总明化益。能治曰医。自在称王。医王中胜故名为大。下别显之。应病与药量宣授法。贪教不净。瞋教慈心。如是等 现代汉语译本： 从‘自分下叹胜进’开始，阐述了修习法身之行。从‘先无量功德皆成就下修净土行’开始，阐述了修习净土之行。这两者之中，各自包含着自利和他利。在修习法身中，首先阐明自利。从‘开闭已下’开始，阐明其利他。前面的自利中，‘近无等等’阐明了修习直至果佛的境界，与其余众生相比，称为‘无等’。佛与佛之间的道是齐等的，所以又说‘等’。克期取证并不遥远，所以称为‘近’。佛的自在智慧和辩才超出一切，所以是‘无等’。佛的智慧没有阻碍，所以说‘自在’。十力、四无畏、十八不共法彰显了自在智慧。所说的十力是：一是处非处力，二是业力，三是定力，四是根力，五是欲力，六是性力，七是至处道力，八是宿命力，九是天眼力，十是漏尽力。其含义如同其他章节的解释，这里应该详细论述。四无畏是：一是一切智无畏，二是漏尽无畏，三是能说障道，四是能说尽善道。详细的解释在后面。所说的十八不共法，毗昙宗宣说以十力、四无畏、大悲和三念处作为十八不共法。依据《大品经》，另有名字。三业无失、无异相、无不定心、无不知已舍，这是最初的六种。欲无减、精进无减、念无减、智慧无减、解脱无减、解脱知见无减，这是中间的六种。三业随智慧行，了达三世，这是后面的六种。也如同后面的解释。 下面的利他中，‘开闭一切诸恶趣门’，因为自身没有恶因。三涂（地狱、饿鬼、畜生）、修罗是恶趣。各种业和烦恼，使众生进入这些恶趣，称为‘恶趣门’。圣道遮止和防御这些恶趣，称为‘开闭’。‘而生道以现其身随物现授’，在五道（地狱、饿鬼、畜生、人、天）中示现其身。如果将修罗道单独划分，则有六道。最初进入称为‘生’，最终出来称为‘现’。‘为大医下随生摄益’，作为伟大的医王，治疗众生的各种疾病，总的来说明教化和利益。能够治疗称为‘医’，自在称为‘王’。在医王中最为殊胜，所以称为‘大’。下面分别显示，‘应病与药量宣授法’，针对贪欲教导不净观，针对嗔恚教导慈心观，等等。
English
English version: Starting from '自分下叹胜进' (Zi fen xia tan sheng jin), it elucidates the practice of cultivating the Dharmakaya (法身, Dharma body). Starting from '先无量功德皆成就下修净土行' (Xian wu liang gong de jie cheng jiu xia xiu jing tu xing), it elucidates the practice of cultivating the Pure Land. Within these two, each contains self-benefit and benefiting others. In the cultivation of the Dharmakaya, it first clarifies self-benefit. Starting from '开闭已下' (Kai bi yi xia), it clarifies benefiting others. In the preceding self-benefit, '近无等等' (Jin wu deng deng) clarifies the cultivation up to the state of the Fruition Buddha, which is called 'unequaled' (无等, wu deng) compared to other beings. The path between Buddhas is equal, so it is also said to be 'equal' (等, deng). Attaining realization is not far off, so it is called 'near' (近, jin). The Buddha's unhindered wisdom and eloquence surpass everything, so it is 'unequaled' (无等, wu deng). The Buddha's wisdom is without obstruction, so it is said to be 'unrestricted' (自在, zi zai). The Ten Powers (十力, shi li), Four Fearlessnesses (四无畏, si wu wei), and Eighteen Uncommon Qualities (十八不共法, shi ba bu gong fa) manifest unrestricted wisdom. The so-called Ten Powers are: first, the power of knowing what is possible and impossible; second, the power of karma; third, the power of concentration; fourth, the power of faculties; fifth, the power of desires; sixth, the power of nature; seventh, the power of the path leading to all destinations; eighth, the power of knowing past lives; ninth, the power of the heavenly eye; tenth, the power of the exhaustion of outflows. Their meanings are as explained in other chapters, and should be discussed in detail here. The Four Fearlessnesses are: first, fearlessness of omniscience; second, fearlessness of the exhaustion of outflows; third, the ability to speak about obstructing paths; fourth, the ability to speak about the path to complete goodness. Detailed explanations are given later. The so-called Eighteen Uncommon Qualities, the Sarvastivada (毗昙, pi tan) school proclaims the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Establishments of Mindfulness as the Eighteen Uncommon Qualities. According to the Mahaprajnaparamita Sutra (大品经, Da pin jing), there are other names. No fault in the three karmas, no dissimilar appearance, no unsteady mind, no unknowing abandonment, these are the first six. No decrease in desire, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, these are the middle six. The three karmas follow the conduct of wisdom, understanding the three times, these are the last six. Also as explained later. In the following benefiting others, '开闭一切诸恶趣门' (Kai bi yi qie zhu e qu men), because one has no evil causes. The three evil realms (三涂, san tu) (hell, hungry ghosts, animals) and Asuras (修罗, xiu luo) are evil realms. Various karmas and afflictions cause beings to enter these evil realms, which are called 'gates of evil realms' (恶趣门, e qu men). The holy path prevents and defends against these evil realms, which is called 'opening and closing' (开闭, kai bi). '而生道以现其身随物现授' (Er sheng dao yi xian qi shen sui wu xian shou), manifesting the body in the five realms (地狱、饿鬼、畜生、人、天, di yu, e gui, chu sheng, ren, tian) (hell, hungry ghosts, animals, humans, gods). If the Asura realm is divided separately, there are six realms. Initially entering is called 'birth' (生, sheng), and finally exiting is called 'manifestation' (现, xian). '为大医下随生摄益' (Wei da yi xia sui sheng she yi), as a great physician king, treating the various diseases of beings, generally explaining teaching and benefit. Being able to treat is called 'physician' (医, yi), unrestricted is called 'king' (王, wang). Being the most excellent among physician kings, it is called 'great' (大, da). Below, it is shown separately, '应病与药量宣授法' (Ying bing yu yao liang xuan shou fa), teaching the contemplation of impurity for greed, teaching the contemplation of loving-kindness for anger, and so on. --------------------------------------------------------------------------------
Chinese
也。令得服行劝物修习。令得服者。教起闻思摄受法也。令得行者。教使依法起修行也。 下净土中先明自利无量功德皆悉成就。净土因成如下文说。无量佛土皆已严净。净土果就自报离染名之为净。又用自在亦名为净。净满法界故曰无量。下明利他。其见闻者无不蒙益。亲近益也。见形闻名皆得益矣。诸有所作亦不唐捐。顺行益也。捐谓捐弃。无有顺行虚然唐弃。名不唐捐。上来别叹。 如是一切功德具足总以结叹。言皆具者。解有两义。一就人以论。所列菩萨齐具前德故云皆具。二就德而辨。于前德中无德不备故云皆具。次列其名。菩萨众多文中且列五十二人。菩萨之名皆依德立。言等观者。多观真谛平等法也。不等观者。多观世谛差别法也。等不等者。二谛通观。此约惠别定。自在王依定立称。此前约行。其法自在及与法相约法以别如是等也。如是菩萨三万二千。 第五总结。上列圣众。下列凡众。于中初先列其天众。次列鬼神。后列人众。鬼神是其天之辅从。次天以列天中。初先列其梵众。次列帝释。后列余天。梵中初言万梵天王列数辨众。此皆应是初禅梵王。尸弃列名。此云顶髻盖。乃是其编发梵王。下言螺发。应是其人。从余天下辨其来处。此言稍略。若具应言从余四天上下来也。诣 也。使他们能够信服并实行佛法，劝勉他人修行。使他们能够信服佛法，是通过教导，使他们听闻、思考并接受佛法。使他们能够实行佛法，是教导他们依照佛法去修行。 下面在净土中，首先阐明自身利益的无量功德都已成就。净土的成因如下文所说。无量佛土都已经庄严清净。净土的果报，自身远离染污，称之为清净。又运用自在，也称之为清净。清净充满法界，所以说是无量。下面阐明利益他人。那些见到或听到的人，没有不蒙受利益的。这是亲近所带来的利益。见到佛的形象，听到佛的名号，都能得到利益。所做的一切都不会白费。这是顺行所带来的利益。‘捐’是舍弃的意思。没有顺行是虚妄地被舍弃的，这叫做‘不唐捐’。以上是分别赞叹。 像这样一切功德都具足，总的用总结性的语言来赞叹。说‘皆具’，有两种解释。一是就人而言，所列举的菩萨都具备前面的功德，所以说‘皆具’。二是就功德而言，在前面的功德中，没有哪一种功德是不具备的，所以说‘皆具’。接下来列出他们的名字。菩萨众多，文中且列举五十二人。菩萨的名字都是依据功德而立。说‘等观’，是多数观照真谛平等之法。说‘不等观’，是多数观照世谛差别之法。‘等不等’，是二谛通观。这是从智慧上加以区别。自在王是依据禅定而立名。这之前是从修行上来说。其法自在以及法相，是从法上加以区别，像这些等等。像这样的菩萨有三万二千。 第五是总结。上面列举圣众，下面列举凡众。其中首先列举天众，其次列举鬼神，最后列举人众。鬼神是天众的辅佐。在天众中，首先列举梵众，其次列举帝释（Indra），最后列举其余天众。在梵众中，首先说万梵天王，列举数量以辨别大众。这些都应该是初禅梵王。尸弃（Śikhin）是列举名字。尸弃，翻译为顶髻盖，是编发梵王。下面说螺发，应该是其人。从其余天下辨别他们的来处。这里说得稍微简略。如果完整地说，应该说从其余四禅天上下来。前往。
English
They are enabled to believe and practice, and encouraged to cultivate. Enabling them to believe means teaching them to hear, think, and accept the Dharma. Enabling them to practice means teaching them to cultivate according to the Dharma. Below, in the Pure Land, it is first clarified that the immeasurable merits of self-benefit have all been accomplished. The causes for the Pure Land's formation are as described in the following text. Immeasurable Buddha lands have already been adorned and purified. The result of the Pure Land is that one is free from defilement, which is called purity. Furthermore, the freedom of use is also called purity. Purity fills the Dharma realm, hence it is said to be immeasurable. Below, it clarifies benefiting others. Those who see or hear will all receive benefit. This is the benefit of being close. Seeing the form and hearing the name will all bring benefit. All that is done will not be in vain. This is the benefit of following the practice. 'Abandoning' is the meaning of 'renouncing'. No following practice is falsely abandoned, which is called 'not in vain'. The above are separate praises. Like this, all merits are complete, and a concluding language is used to praise them in general. Saying 'all complete' has two explanations. One is in terms of people, the listed Bodhisattvas all possess the previous merits, hence it is said 'all complete'. The second is in terms of merits, in the previous merits, there is no merit that is not possessed, hence it is said 'all complete'. Next, their names are listed. There are many Bodhisattvas, and the text lists fifty-two. The names of the Bodhisattvas are all established based on merits. Saying 'equal contemplation' means mostly contemplating the true reality of equality. Saying 'unequal contemplation' means mostly contemplating the differences of worldly reality. 'Equal and unequal' means contemplating both realities. This is distinguished from wisdom. The King of Freedom is named based on Samadhi. Before this, it was discussed from the perspective of practice. Their Dharma freedom and Dharma characteristics are distinguished from the Dharma, like these and so on. There are thirty-two thousand Bodhisattvas like these. Fifth is the conclusion. Above are listed the holy assembly, and below are listed the ordinary assembly. Among them, first are listed the Devas (gods), then the ghosts and spirits, and finally the humans. The ghosts and spirits are the assistants of the Devas. Among the Devas, first are listed the Brahma (Brahmā) assembly, then Śakra (Indra), and finally the remaining Devas. Among the Brahma assembly, first it says ten thousand Brahma Kings, listing the number to distinguish the assembly. These should all be the Brahma Kings of the first Dhyana (meditative state). Śikhin (Śikhin) is listed by name. Śikhin, translated as 'crown of the head', is the Brahma King with braided hair. Below it says spiral hair, which should be the person. From the remaining heavens, their origin is distinguished. This is said slightly briefly. If said completely, it should say they came down from the remaining four Dhyana heavens. Going to. --------------------------------------------------------------------------------