English
English version: Because it is necessary to use concise words to extensively praise the merits of the Buddha, it is necessary to use verses. Usually, wonderful praises are mostly in the form of verses. Baoji (Ratnakuta) now wants to praise the merits of the Buddha, so it is necessary to use verses. The following begins to state the words of praise. These words total thirty-six lines, with four lines per verse, totaling eighteen verses. People classify these verses in various ways, which can be summarized into five parts. The first two lines serve as the first section, praising the merits of the Buddha. The next two lines serve as the second section, praising and extolling the auspicious signs that appeared earlier. The thirteen lines from 'The Dharma King's Dharma power surpasses all beings' serve as the third section, again praising the other merits of the Buddha. The four lines of verses from 'Now I offer the World Honored One this small canopy' serve as the fourth section, praising and extolling the auspicious signs that appeared earlier. The fifteen lines from 'The Great Sage, the Dharma King, to whom all turn' serve as the fifth section, extensively praising the other merits of the Buddha. In the first section, first is direct praise, and then the prostration is used to summarize the reverence. In the direct praise, it can be divided into three types: one is praising the Buddha's body, and the other is praising the Buddha's virtues, which are carried out from two aspects respectively. The first sentence praises the Buddha's body, and the rest of the text praises the Buddha's virtues. In the part of praising the Buddha's body, the Buddha's eyes are universally praised. Why is this done? Because among the six roots (eye, ear, nose, tongue, body, mind), the eye root is the most important. Therefore, universally praise starts from the eye root, and the rest is omitted. Moreover, on the human body, the head is the most noble, and among the head, the eyes are the most superior. Therefore, universally praise starts from the most superior eyes. Moreover, when people meet each other, they first look at each other with their eyes. Therefore, praise the eyes first according to what is seen. 'Eye purity' praises the purity of the Buddha's eyes. There are two kinds of purity: one is that the blue and white are distinct, without darkness and turbidity, which is called purity; the other is that the illumination is clear and distinct, which is called purity. 'Long and wide' praises the auspicious appearance of the Buddha's eyes. Long means length; wide means breadth. 'Like a blue lotus' uses the blue lotus as a metaphor. The blue lotus also has two meanings: one is like a clear lotus, which is a metaphor for the previous purity; the other is shaped like a blue lotus, which is a metaphor for the previous length and width. The following part of praising the Buddha's virtues praises the Buddha's three learnings (sila, samadhi, prajna). 'The practice of mind is pure and has passed through all the dhyanas' praises the Buddha's samadhi practice. The Tathagata's samadhi mind is ultimately free from defilement, so it is called purity. Surpassing the correct reception of all other people is called 'passing through all the dhyanas'. 'Those who have accumulated pure karma for a long time are called immeasurable' praises the Buddha's sila practice. Sila is called pure karma. The Buddha practiced sila in countless past kalpas, so it is said 'accumulated for a long time'. Because the Buddha has accumulated pure good karma for a long time, the name is immeasurable. Raising the name immeasurable highlights the Buddha's merits. --------------------------------------------------------------------------------
Chinese
业净矣。道众以寂叹佛惠行。由惠明胜故能利人举能利他。彰惠胜矣。由前见佛为众说法。故叹道众。寂是涅槃。导众入中。又寂是真谛。导人趣入。故经说言。一切世谛若于如来悉名第一义。为令众生得第一义说世谛故。第二约就身戒心惠四门分别。目净一句叹佛身净。心净一句叹佛心净。此二一对身心分别。久积净业依身叹戒。导众以寂依心叹惠。此二一对福智分别。此则涅槃修身修戒修心修惠四种果也。第三约就叹身叹德叹名叹德四门分别。目净一句赞叹佛身。心净已度久积净业叹佛行德。心净行体。净业行德。此二自德称无量者叹佛名。称导众以寂重叹佛德。此二化德。下总结。敬佛备前德故我稽首。此初段竟。 下次讼前所现神变。既见大圣以神变者。讼叹向前合盖之事。既谓已也。以犹用也。前已见佛用神通力合盖为一。故云既见以神变矣。普现已下讼前盖中所现事也。向前盖中通现此土及他方事。今此遍讼他方之事。此土之事在后别讼。普现十方无量土者。现其化处。其中诸佛现其化主。演说法者。现其化相。于是一切悉见闻者。由佛普现。于是会中一切大众悉见十方无量佛土。及见彼佛闻其说也。 自下第三重叹余德。有十三行。相从为三。初有五行叹佛说巧。次有六行叹佛化。能下有 现代汉语译本：业障已经清净了。佛陀引导大众以寂静之心赞叹佛陀的智慧和德行。因为智慧光明殊胜，所以能够利益他人，举荐能够利益他人的人才，彰显智慧的殊胜。由于之前见到佛陀为大众说法，所以赞叹佛陀引导大众。‘寂’是涅槃的境界，引导大众进入其中。而且，‘寂’是真谛，引导人们趋向进入。所以经典上说，一切世俗谛，如果对于如来而言，都可称为第一义谛。为了让众生得到第一义谛，才说世俗谛的道理。第二，大约就身、戒、心、慧四方面分别说明。‘目净’一句赞叹佛陀的身清净，‘心净’一句赞叹佛陀的心清净。这两句是一对，从身和心两方面分别说明。‘久积净业’是依据佛陀的身来赞叹佛陀的戒行，‘导众以寂’是依据佛陀的心来赞叹佛陀的智慧。这两句是一对，从福德和智慧两方面分别说明。这也就是涅槃的境界，是修身、修戒、修心、修慧四种果报。第三，大约就赞叹佛身、赞叹功德、赞叹名号、赞叹恩德四方面分别说明。‘目净’一句赞叹佛陀的身。‘心净已度久积净业’是赞叹佛陀的德行。‘心净’是德行的本体，‘净业’是德行的作用。这两句是赞叹佛陀自身的功德。‘称无量者’是赞叹佛陀的名号，‘称导众以寂’是再次赞叹佛陀的恩德。这两句是赞叹佛陀教化众生的功德。下面是总结，因为敬佛具备前面的功德，所以我稽首礼拜。这是第一段的结束。 接下来赞颂之前所显现的神变。既然见到大圣以神通变化，就赞叹之前合拢宝盖的事情。‘既’是已经的意思，‘以’是用的意思。之前已经见到佛陀用神通力将宝盖合拢为一个，所以说‘既见以神变矣’。‘普现’以下是赞颂之前宝盖中所显现的事情。之前宝盖中普遍显现此土和他方世界的事情，现在这里普遍赞颂他方世界的事情，此土的事情在后面另外赞颂。‘普现十方无量土者’，是显现佛陀教化的处所。‘其中诸佛’，是显现佛陀教化的主体。‘演说法者’，是显现佛陀教化的相状。‘于是一切悉见闻者’，由于佛陀普遍显现，于是法会中一切大众都见到十方无量佛土，并且见到那些佛陀，听闻他们说法。 从下面开始，第三重赞叹佛陀其余的功德，共有十三行，可以分为三部分。最初有五行，赞叹佛陀说法巧妙。接下来有六行，赞叹佛陀的教化。‘能’字以下有...
English
English version: The karmic obscurations are purified. The assembly of the path guides and praises the Buddha's wisdom and conduct with silence. Because the light of wisdom is supreme, it can benefit others and recommend those who can benefit others, demonstrating the supremacy of wisdom. Because they previously saw the Buddha expounding the Dharma for the assembly, they praise the Buddha's guidance of the assembly. 'Silence' (寂, jí) is the state of Nirvana, guiding the assembly into it. Moreover, 'silence' is the ultimate truth, guiding people to enter it. Therefore, the scripture says, 'All worldly truths, if they are for the Tathagata (如来, Rúlái), are all called the first principle.' It is to enable sentient beings to obtain the first principle that worldly truths are spoken. Secondly, it is explained in terms of the four aspects of body, precepts, mind, and wisdom. The phrase 'pure eyes' praises the Buddha's pure body, and the phrase 'pure mind' praises the Buddha's pure mind. These two phrases are a pair, explaining from the aspects of body and mind. 'Long accumulated pure karma' praises the Buddha's precepts based on the body, and 'guiding the assembly with silence' praises the Buddha's wisdom based on the mind. These two phrases are a pair, explaining from the aspects of merit and wisdom. This is the state of Nirvana, the four kinds of fruits of cultivating the body, cultivating the precepts, cultivating the mind, and cultivating wisdom. Thirdly, it is explained in terms of the four aspects of praising the body, praising the virtues, praising the name, and praising the grace. The phrase 'pure eyes' praises the Buddha's body. 'Pure mind, already crossed over, long accumulated pure karma' praises the Buddha's virtuous conduct. 'Pure mind' is the essence of virtuous conduct, and 'pure karma' is the function of virtuous conduct. These two phrases praise the Buddha's own merits. 'Called immeasurable' praises the Buddha's name, and 'called guiding the assembly with silence' praises the Buddha's grace again. These two phrases praise the Buddha's merits of teaching sentient beings. The following is a summary: because of respecting the Buddha's possession of the preceding merits, I bow my head in reverence. This is the end of the first section. Next, praise the previously manifested miraculous transformations. Since seeing the Great Sage (大圣, Dàshèng) with miraculous transformations, praise the matter of closing the canopies earlier. 'Ji' (既) means already, and 'yi' (以) means using. Previously, it had already been seen that the Buddha used supernatural power to close the canopies into one, so it is said 'already seen with miraculous transformations'. 'Universally appearing' (普现, Pǔxiàn) below praises the things that appeared in the canopies earlier. Previously, the canopies universally manifested the affairs of this land and other worlds, and now here universally praises the affairs of other worlds, and the affairs of this land are praised separately later. 'Universally appearing in the ten directions of immeasurable lands' manifests the places where the Buddha teaches. 'The Buddhas within' manifests the main body of the Buddha's teachings. 'Expounding the Dharma' manifests the appearance of the Buddha's teachings. 'Therefore, all are seen and heard' because the Buddha universally appears, therefore all the assembly sees the immeasurable Buddha lands in the ten directions, and sees those Buddhas and hears them expounding the Dharma. From below, the third layer praises the Buddha's remaining merits, with a total of thirteen lines, which can be divided into three parts. The first five lines praise the Buddha's skillful speech. The next six lines praise the Buddha's teachings. 'Able' (能, Néng) below has... --------------------------------------------------------------------------------
Chinese
两行叹佛心等。就初段中前之三行叹说世谛不违第一。后之两偈叹说第一不违世谛。前中初行明说益人。中间一行明说合法。末后一行牒以结敬。就初行中法王法力起群生者叹佛说德殊胜过人。佛于诸法德胜自在故名法王。知法有余称曰法力。此德过人名超群生。常以法财施一切者。说能益物。法能资润名为法财。常以法财能常说也。言施一切能广益也。第二行中能善分别诸法相者。巧说世谛。于第一义而不动者。不违真谛。第三行中以于诸法得自在者。牒初行中法王法力。自在犹是王之义也。是故稽首此法王者。就之结敬。就下两行明说真谛不违世谛。于中初行说真不违有果。后行说真不违有因。说法不有亦不无者。能说真谛。此明法空为真谛矣。真谛离相亦复离性名为不有。而有实性故曰不无。如地持说。又复真谛约对名有无约对名就实亡对名非有无。以因缘故诸法生者。不违世谛。就真虽说非有非无。随世恒说从因得果故云以因诸法生矣。所谓以其善恶因缘苦乐法生。无我无造及无受者。能说真谛。此明生空为真谛矣。真中无有我人可得名为无我。以无我故无人作因。名为无造。无人受果。名无受者。善恶诸业亦不亡者。真中虽无世谛。恒有用之牵果故曰不亡。自下第二叹其化能。初先别叹。当礼法海总以结敬 现代汉语译本 两行赞叹佛心等等。就第一段中，前面的三行赞叹宣说世俗谛不违背第一义谛，后面的两句偈颂赞叹宣说第一义谛不违背世俗谛。前面部分，第一行说明说法利益他人，中间一行说明说法符合正法，最后一行用牒句来总结敬意。就第一行中，‘法王法力起群生’赞叹佛陀说法功德殊胜超过常人。佛陀对于诸法功德殊胜自在，所以名为法王。通晓佛法且有余力，称为法力。此功德超过常人，名为超群生。‘常以法财施一切’，说明能够利益众生。佛法能够资养润泽，名为法财。经常以佛法财物布施，是说能够经常说法。说‘施一切’，是说能够广泛利益众生。 第二行中，‘能善分别诸法相’，巧妙地宣说世俗谛。‘于第一义而不动’，不违背真谛。第三行中，‘以于诸法得自在’，呼应第一行中的‘法王法力’。自在，仍然是‘王’的含义。‘是故稽首此法王者’，用此来总结敬意。就下面的两行，说明宣说真谛不违背世俗谛。其中第一行说真谛不违背有果报，后一行说真谛不违背有因缘。‘说法不有亦不无’，能够宣说真谛。这说明法空是真谛。真谛离于现象也离于自性，所以说‘不有’，而有真实的体性，所以说‘不无’。如《地持经》所说。又，真谛是相对而言的有无，就实在而言，消除了相对性，所以说‘非有非无’。‘以因缘故诸法生’，不违背世俗谛。就真谛而言，虽然说非有非无，但随顺世俗，恒常宣说从因得果，所以说‘以因缘故诸法生’。也就是以善恶因缘，产生苦乐果报。 ‘无我无造及无受者’，能够宣说真谛。这说明生空是真谛。真谛中没有我人的存在，可以得到，名为无我。因为无我，所以没有人造作因，名为无造。没有人承受果报，名为无受者。‘善恶诸业亦不亡’，真谛中虽然没有我，世俗谛中，恒常有业力牵引果报，所以说‘不亡’。从下面开始，第二部分赞叹佛陀的教化能力。首先分别赞叹，最后以礼敬法海来总结敬意。