Chinese
。又此法相不同情取故亦名净。下明僧宝。天人得道此为证者。约人显法。六道俱益至论得圣。唯天与人故遍举之。寻说悟圣名为得道。以此证成佛说不虚名此为证。又证如来所说清净亦名为证。上来别举三宝。于是现世间者总以结之。上明化始。下明化终。又复前明小乘法化。下明大乘。于中三句。前二教人令得涅槃后一化人令出生死。前两句中以斯妙法济群生者。用法教人。所谓以此大乘妙法济度众生。一受不退常寂然者。明受有益。一约在心名为一受。道行坚固称曰不退。永证涅槃名常寂然。度老病死大医王者。叹佛化人出生死也。教断集因不受来苦。是故名为度老病死。亦教度生。遏迮不说。以老病死苦遇粗重为是偏举。佛能教人除斯苦患名大医王。上来别叹。当礼法海得无边者。总以结敬。佛具多法名为法海。化德广多名德无边。 自下第三叹佛心等。初先正叹。孰闻已下结成可敬。前正叹中先叹如来不为缘动。于善已下赞叹如来于缘平等。此二之中各有法喻。前中初言毁誉不动。法说以叹。缘有违顺。毁违誉顺。佛心平等不为其动。此言略少。若具论之。缘有八种。利衰毁誉称讥苦乐是其八也。利衰二种约身以说财。荣润已名之为利。杀缚事等说以为衰。毁誉称讥就口而辨。遇恶骂辱名之为毁。过 现代汉语译本：此外，这种法相不同于情识的执取，因此也称为‘净’（清净）。下面说明僧宝，‘天人得道此为证者’，这是就人来彰显法。六道众生都能受益，但就证得圣果而言，只有天人和人道，所以普遍举出。寻思佛所说的法而领悟圣道，称为‘得道’。用这些证成佛所说的不虚妄，称为‘此为证’。又用这些来证明如来所说的清净，也称为‘证’。上面分别举出三宝，‘于是现世间者’，总括地加以总结。上面说明教化的开始，下面说明教化的终结。而且，前面说明小乘佛法的教化，下面说明大乘佛法。其中有三句，前两句教导人们证得涅槃，后一句教化人们脱离生死。前两句中，‘以斯妙法济群生者’，是用佛法来教导人们。所谓用这种大乘妙法济度众生，‘一受不退常寂然者’，说明接受佛法的好处。‘一受’是就内心而言，道行坚定称为‘不退’，永远证得涅槃称为‘常寂然’。‘度老病死大医王者’，赞叹佛陀教化人们脱离生死。教导人们断除集（烦恼）因，不再承受未来的痛苦，所以称为‘度老病死’。也教导人们度脱生，这里省略不说，因为老病死苦更为粗重，所以偏举这些。佛陀能够教导人们去除这些苦患，称为‘大医王’。上面分别赞叹，‘当礼法海得无边者’，总括地加以总结敬意。佛陀具足多种佛法，称为‘法海’，教化功德广大众多，称为‘德无边’。 下面第三部分赞叹佛陀的心等等。首先是正面赞叹，‘孰闻已下结成可敬’，总结成值得尊敬。前面正面赞叹中，首先赞叹如来不为外缘所动。‘于善已下赞叹如来于缘平等’，赞叹如来对于各种因缘都平等对待。这两部分中各有法和比喻。前面部分首先说‘毁誉不动’，用佛法来比喻赞叹。外缘有违背和顺从，毁是违背，誉是顺从。佛陀的心平等，不为这些所动。这里说得比较简略，如果详细论述，外缘有八种：利、衰、毁、誉、称、讥、苦、乐，就是这八种。利和衰两种是就身体来说的，获得财富和荣耀称为‘利’，遭受杀害和束缚等事称为‘衰’。毁、誉、称、讥是就口头言语来分辨的，遭受恶意的谩骂和侮辱称为‘毁’，受到...
English
English version: Furthermore, this Dharma characteristic is different from the grasping of emotions and is therefore also called 'pure' (净, qīngjìng). The following explains the Sangha Jewel. 'Those who attain the Dao (道, Dào) among gods and humans are the proof of this,' this is to manifest the Dharma through people. All six realms benefit, but in terms of attaining sainthood, only gods and humans do, so it is universally mentioned. Contemplating the Dharma spoken by the Buddha and realizing the holy path is called 'attaining the Dao.' Using these to prove that what the Buddha said is not false is called 'the proof of this.' Also, using these to prove that the purity spoken by the Tathagata (如来, Rúlái) is also called 'proof.' Above, the Three Jewels are mentioned separately, 'Therefore, those who appear in the world,' is a general conclusion. Above explains the beginning of transformation, below explains the end of transformation. Moreover, the previous explains the transformation of the Hinayana (小乘, Xiǎochéng) Dharma, the following explains the Mahayana (大乘, Dàchéng). Among them, there are three sentences, the first two sentences teach people to attain Nirvana (涅槃, Nièpán), the last sentence transforms people to escape birth and death. In the first two sentences, 'Using this wonderful Dharma to save sentient beings,' is to teach people with the Dharma. So-called using this Mahayana wonderful Dharma to save sentient beings, 'Once received, never retreating, always in tranquility,' explains the benefits of receiving the Dharma. 'Once received' refers to the mind, firm practice of the Dao is called 'never retreating,' eternally attaining Nirvana is called 'always in tranquility.' 'Delivering from old age, sickness, and death, the great physician king,' praises the Buddha for transforming people to escape birth and death. Teaching people to cut off the cause of accumulation (集, jí) [afflictions] and no longer suffer future pain, therefore it is called 'delivering from old age, sickness, and death.' It also teaches people to deliver from birth, which is omitted here, because the suffering of old age, sickness, and death is more coarse and heavy, so these are mentioned preferentially. The Buddha is able to teach people to remove these sufferings, called 'the great physician king.' Above are separate praises, 'One should pay homage to the Dharma ocean and attain boundlessness,' is a general conclusion of reverence. The Buddha possesses many Dharmas, called 'Dharma ocean,' the merit of transformation is vast and numerous, called 'boundless merit.' Below, the third part praises the Buddha's mind, etc. First is the direct praise, 'Whoever hears, from then on, forms respect,' concludes into being worthy of respect. In the previous direct praise, first praises the Tathagata not being moved by external conditions. 'From goodness onwards, praises the Tathagata's equality towards conditions,' praises the Tathagata's equal treatment of all kinds of conditions. In these two parts, there are Dharma and metaphors. The previous part first says 'not moved by defamation and praise,' uses the Dharma to metaphorically praise. External conditions have opposition and compliance, defamation is opposition, praise is compliance. The Buddha's mind is equal, not moved by these. This is said relatively briefly, if discussed in detail, there are eight kinds of external conditions: gain, loss, defamation, praise, commendation, ridicule, suffering, and joy, these are the eight. Gain and loss are spoken of in terms of the body, obtaining wealth and glory is called 'gain,' suffering killing and bondage, etc., is called 'loss.' Defamation, praise, commendation, and ridicule are distinguished in terms of spoken words, suffering malicious curses and insults is called 'defamation,' receiving... --------------------------------------------------------------------------------
Chinese
善谈赞目之为誉。当恶而道名之曰讥。当善而论谓之为称。苦乐就心。此之八种名世八法。在世同有。亦名八风。能动人心。如来于此悉皆不动。偈言要迮且举毁誉。如须弥者喻显不动。后中初言于善不善等以慈者。法说以叹。顺己名善。违己不善。佛皆慈之心等如空。喻说明等。上来别叹。下结可敬。孰谓谁也。闻如是人中之宝而不尊敬而不归承。 次下四行是第四段重讼前事。今奉世尊此徴盖者。讼已向前盖中事也。于中现我三千界者。讼前遍覆三千世界广长悉现。诸天龙神所居宫者。讼前天宫龙神等宫悉现盖中。悉现世间诸所有者。讼前须弥铁围山等。十力哀现是化变者。须荷佛恩。佛具十力。由十力尊哀愍我等现此化变。众睹希有皆叹佛者。讼前大众睹佛神力叹未曾有。我今稽首三界尊者。结已归敬。 自下第五广叹余德。行别十五。相从为三段。初有两行叹佛身业。中间六行叹佛口业。后之七行叹佛意业。就身业中。大圣法王众所归者。叹佛人高。净心观佛靡不欣者。叹佛身妙靡犹无也。以佛身妙净心观者无不欣庆。除邪谤人。各见世尊在其前者。叹佛化巧。以化巧故有感斯现。佛以过去业得此妙身相。无心于彼此而能应一切。斯则神力不共法者。结叹显胜。亦得名为结叹显异。他无此力故云 现代汉语译本： 赞美说好话叫做‘誉’（赞扬）。当应该批评的时候却说好话叫做‘讥’（讽刺）。当应该赞扬的时候才赞扬叫做‘称’（称赞）。苦和乐都取决于内心。这八种情况被称为‘世八法’（世间的八种法则），在世间普遍存在，也叫做‘八风’（八种能动摇人心的风），能够动摇人心。如来对于这些都能完全不动心。偈语说，即使是毁谤和赞誉同时到来，（如来）也像须弥山一样不动摇，这是用比喻来显示不动心的状态。后面的内容中，一开始说对于善和不善等，用慈悲心对待，这是用佛法来解释，用赞叹的方式。顺从自己的心意就说是‘善’，违背自己的心意就说是‘不善’，佛陀对于这些都以慈悲心平等对待，就像虚空一样。这是用比喻来说明平等。以上是分别赞叹，下面是总结，说值得尊敬。‘孰谓谁也’（谁会说呢），听到这样的人中之宝而不尊敬、不归顺呢？ 接下来四行是第四段，再次陈述前面的事情。‘今奉世尊此徴盖者’（现在奉献给世尊这个徴盖），是陈述已经向前面的徴盖中的事情。‘于中现我三千界者’（在其中显现我的三千大千世界），是陈述前面遍覆三千大千世界，广阔而长远地全部显现。‘诸天龙神所居宫者’（诸天龙神所居住的宫殿），是陈述前面天宫、龙神等的宫殿全部在徴盖中显现。‘悉现世间诸所有者’（全部显现世间所有的一切），是陈述前面须弥山、铁围山等。‘十力哀现是化变者’（具有十种力量的佛陀哀悯我们而显现这种变化），需要承受佛的恩德。佛具有十种力量，因为具有十种力量的尊者哀悯我们，才显现这种变化。‘众睹希有皆叹佛者’（大众看到这种稀有景象都赞叹佛陀），是陈述前面大众看到佛的神力，赞叹前所未有。‘我今稽首三界尊者’（我现在稽首顶礼三界至尊），是总结并归敬。 从下面第五段开始，广泛赞叹佛陀的其他功德。分为十五行，按照内容分为三段。开始的两行赞叹佛陀的身业，中间六行赞叹佛陀的口业，后面的七行赞叹佛陀的意业。就身业来说，‘大圣法王众所归者’（伟大的圣者、法王，是众人所归依的），是赞叹佛陀的地位高贵。‘净心观佛靡不欣者’（用清净的心观佛，没有不欣喜的），是赞叹佛陀的身体美妙，‘靡’就是‘无’的意思。因为佛陀的身体美妙，所以用清净的心观佛的人没有不欣喜庆幸的。‘除邪谤人。各见世尊在其前者’（除了心怀邪念、诽谤佛法的人，每个人都看到世尊在自己面前），是赞叹佛陀的化身巧妙。因为化身巧妙，所以有感应就显现。佛陀以过去所修的业力得到这种美妙的身相，虽然没有分别心，却能应现一切。‘斯则神力不共法者’（这就是佛陀的神力，是不共之法），是总结赞叹，显示殊胜。也可以说是总结赞叹，显示与众不同。因为其他人没有这种力量，所以说是不共之法。
English
English version: Praising good words is called 'yu' (誉, praise). Speaking well when one should criticize is called 'ji' (讥, ridicule). Praising when one should praise is called 'cheng' (称, commendation). Suffering and joy depend on the mind. These eight situations are called the 'Eight Worldly Dharmas' (世八法, the eight worldly conditions), which are common in the world, also known as the 'Eight Winds' (八风, eight winds) that can move people's hearts. The Tathagata is completely unmoved by these. The verse says that even when slander and praise come at the same time, (the Tathagata) is as unshakable as Mount Sumeru, which is used as a metaphor to show the state of being unmoved. In the following content, it initially says to treat good and bad with compassion, which is explained using the Dharma and in a way of praise. Following one's own mind is called 'good,' and going against one's own mind is called 'bad.' The Buddha treats these equally with compassion, like the emptiness of space. This is using a metaphor to explain equality. The above is separate praise, and the following is a conclusion, saying it is worthy of respect. 'Shu wei shui ye' (孰谓谁也, Who would say?), who would not respect and submit to such a treasure among people upon hearing of it? The next four lines are the fourth section, restating the previous matter. 'Jin feng Shi Zun ci zheng gai zhe' (今奉世尊此徴盖者, Now offering this canopy to the World Honored One), is stating the matters already in the canopy. 'Yu zhong xian wo san qian jie zhe' (于中现我三千界者, In it appears my three thousand great thousand worlds), is stating that the three thousand great thousand worlds are completely revealed, vast and long. 'Zhu tian long shen suo ju gong zhe' (诸天龙神所居宫者, The palaces where the devas and nagas reside), is stating that the palaces of the devas, nagas, etc., are all revealed in the canopy. 'Xi xian shi jian zhu suo you zhe' (悉现世间诸所有者, All that exists in the world is revealed), is stating the Sumeru Mountain, Iron Ring Mountains, etc. 'Shi li ai xian shi hua bian zhe' (十力哀现是化变者, The Buddha with ten powers compassionately manifests this transformation), it is necessary to receive the Buddha's grace. The Buddha has ten powers, and because the Venerable One with ten powers has compassion for us, this transformation is manifested. 'Zhong du xi you jie tan Fo zhe' (众睹希有皆叹佛者, The assembly sees this rare sight and praises the Buddha), is stating that the assembly saw the Buddha's divine power and praised it as unprecedented. 'Wo jin qi shou san jie zun zhe' (我今稽首三界尊者, I now prostrate and pay homage to the Honored One of the Three Realms), is a conclusion and return of respect. Starting from the fifth section below, there is extensive praise for the Buddha's other virtues. It is divided into fifteen lines, and according to the content, it is divided into three sections. The first two lines praise the Buddha's bodily karma, the middle six lines praise the Buddha's verbal karma, and the last seven lines praise the Buddha's mental karma. Regarding bodily karma, 'Da sheng fa wang zhong suo gui zhe' (大圣法王众所归者, The great sage, Dharma king, is the one to whom all return), is praising the Buddha's noble status. 'Jing xin guan Fo mi bu xin zhe' (净心观佛靡不欣者, Those who observe the Buddha with a pure heart are without exception joyful), is praising the Buddha's beautiful body, 'mi' (靡) meaning 'none.' Because the Buddha's body is beautiful, those who observe the Buddha with a pure heart are without exception joyful and fortunate. 'Chu xie bang ren. Ge jian Shi Zun zai qi qian zhe' (除邪谤人。各见世尊在其前者, Except for those with evil thoughts and those who slander the Dharma, everyone sees the World Honored One before them), is praising the Buddha's skillful transformation. Because the transformation is skillful, there is a manifestation when there is a response. The Buddha obtained this beautiful physical form through the karma cultivated in the past, and although there is no discriminating mind, it can respond to everything. 'Si ze shen li bu gong fa zhe' (斯则神力不共法者, This is the Buddha's divine power, which is an uncommon Dharma), is a concluding praise, showing superiority. It can also be said to be a concluding praise, showing distinctiveness. Because others do not have this power, it is said to be an uncommon Dharma. --------------------------------------------------------------------------------