Chinese
不共法。就叹口中初有两行。赞叹如来随音异说。佛以一音演说法者。发言不异。众生随类各得解者。悟解不同。泛解有二。一约真说一。如来真实常法螺声相名为一音。众生于中种种异解。如一真身种种异现。如来真实常寂之声名法螺音。恒有恒无名常寂声。于净耳者无时不闻名为恒有。有非新发。无净身者无时暂闻。名为恒无。无非始性。二就应说一。于中有二。一约方言以说一音。如未或时作一胡音。众生于中解种种语。余亦如是。二约法说一。如来或时说一布施名为一音。众生于中解种种法。余亦如是。今此所论就应辨一等。就应中此偈约就方言以说一音。众生于中解种种语故云随类各得解矣。皆谓世尊同其语者。谓偏同己。斯则神力结叹显胜。次有两行。赞叹如来随法异说。佛以一音演说法者。发言不异。众生各各随所解者。悟解不同。如来或时对一众生说一种法名一音说。众生于中解种种义名各各解。普得受行获其利者。起行异也。斯则神力结叹显胜。下有两行赞叹如来随心异说。佛以一音演说法者。发言不殊此亦是其随法一矣。或有恐怖或欢喜等生心各以取说一法。有人专谓说己罪过当堕恶道。所以恐怖。有人专谓说己善业当生善处。所以欢喜。有人专谓呵己过非。所以厌离。有人专谓教己善义闻法生 现代汉语译本 不共法。就赞叹口中最初有两行偈颂。赞叹如来能随众生的不同根性，用不同的语言说法。‘佛以一音演说法者，发言不异’，意思是佛用一种声音说法，所发出的言语没有不同。‘众生随类各得解者’，意思是众生根据各自的类别而理解，领悟和理解的内容不同。普遍的解释有两种。一是依据真谛来说一音。如来真实不变的法螺声相称为一音。众生从中产生种种不同的理解，就像一个真身显现出种种不同的形象。如来真实不变寂静的声音称为法螺音。‘恒有恒无名常寂声’，永远存在和永远不存在称为常寂声。对于清净耳朵的人来说，没有听不到的时候，称为恒有，这种有不是新产生的。没有清净身的人，没有一时一刻能听到，称为恒无，这种无不是初始的本性。二是依据应机说法来说一音。其中有两种。一是依据各地方言来说一音。比如佛有时说一种胡人的语言，众生从中理解种种不同的语言，其他的也像这样。二是依据佛法来说一音。如来有时说一种布施，称为一音。众生从中理解种种不同的佛法，其他的也像这样。现在这里所讨论的，是依据应机说法来辨别一音等等。在应机说法中，这首偈颂是依据各地方言来说一音，众生从中理解种种不同的语言，所以说‘随类各得解矣’。‘皆谓世尊同其语者’，意思是都认为世尊说的是和自己一样的语言，意思是只和自己相同。这则是用神力来总结赞叹，显示殊胜之处。接下来有两行偈颂，赞叹如来能随佛法的不同而说法。‘佛以一音演说法者，发言不异’，意思是佛用一种声音说法，所发出的言语没有不同。‘众生各各随所解者，悟解不同’，意思是众生各自根据所理解的，领悟和理解的内容不同。如来有时对一个众生说一种法，称为一音说。众生从中理解种种不同的意义，称为各自理解。‘普得受行获其利者’，意思是普遍得到接受奉行，获得利益，是修行不同。这则是用神力来总结赞叹，显示殊胜之处。下面有两行偈颂，赞叹如来能随众生的心意不同而说法。‘佛以一音演说法者，发言不殊’，意思是佛用一种声音说法，所发出的言语没有差别，这也是随佛法一音。或者有人因为恐怖，或者因为欢喜等等，产生不同的心，各自根据自己的心意来理解所说的一种法。有人专门认为说的是自己的罪过，应当堕入恶道，所以感到恐怖。有人专门认为说的是自己的善业，应当生到善处，所以感到欢喜。有人专门认为呵斥的是自己的过错，所以厌恶远离。有人专门认为教导的是自己的善义，听闻佛法产生信心。
English
English version The Uncommon Dharmas. Then, initially, there are two lines in praise from the mouth, extolling the Tathagata's (如来, Buddha) ability to preach differently according to the sounds. 'The Buddha (佛) uses one sound to expound the Dharma (法), the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different. 'Sentient beings (众生) each understand according to their kind,' meaning sentient beings understand according to their respective categories, and the comprehension and understanding are different. There are two general explanations. First, based on the truth, it speaks of one sound. The Tathagata's true and constant conch sound is called one sound. Sentient beings generate various different understandings from it, just as one true body manifests various different forms. The Tathagata's true, constant, and silent sound is called the conch sound. 'Constantly existing and constantly non-existing is called the constant silent sound,' eternally existing and eternally non-existing is called the constant silent sound. For those with pure ears, there is no time when they do not hear it, called constantly existing, and this existence is not newly generated. Those without pure bodies cannot hear it even for a moment, called constantly non-existing, and this non-existence is not the original nature. Second, based on expedient preaching, it speaks of one sound. There are two types within this. First, it speaks of one sound based on local languages. For example, the Buddha sometimes speaks in one barbarian language, and sentient beings understand various different languages from it, and the rest are like this. Second, it speaks of one sound based on the Dharma. The Tathagata sometimes speaks of one act of giving (布施), called one sound. Sentient beings understand various different Dharmas from it, and the rest are like this. What is being discussed here is to distinguish one sound based on expedient preaching, etc. Within expedient preaching, this verse speaks of one sound based on local languages, and sentient beings understand various different languages from it, hence it says 'each understands according to their kind.' 'All say that the World Honored One (世尊) speaks their language,' meaning they think it is the same as their own language, meaning only the same as themselves. This is then using divine power to summarize and praise, showing the superiority. Next, there are two lines of verse, praising the Tathagata's ability to preach differently according to the Dharma. 'The Buddha uses one sound to expound the Dharma, the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different. 'Sentient beings each understand according to what they comprehend, the comprehension is different,' meaning sentient beings each understand according to what they comprehend, and the comprehension and understanding are different. The Tathagata sometimes speaks one Dharma to one sentient being, called speaking with one sound. Sentient beings understand various different meanings from it, called each understanding. 'Universally receiving and practicing and obtaining its benefits,' meaning universally receiving and practicing and obtaining benefits, is different practice. This is then using divine power to summarize and praise, showing the superiority. Below are two lines of verse, praising the Tathagata's ability to preach differently according to the minds of sentient beings. 'The Buddha uses one sound to expound the Dharma, the speech is not different,' meaning the Buddha uses one sound to preach the Dharma, and the words spoken are not different, this is also following the one sound of the Dharma. Or someone may feel fear, or joy, etc., generating different minds, and each understands the one Dharma spoken according to their own mind. Someone specifically thinks that their sins are being spoken of, and that they should fall into evil paths, so they feel fear. Someone specifically thinks that their good deeds are being spoken of, and that they should be born in good realms, so they feel joy. Someone specifically thinks that their faults are being criticized, so they feel aversion and detachment. Someone specifically thinks that their good meanings are being taught, and they generate faith upon hearing the Dharma. --------------------------------------------------------------------------------
Chinese
信。所以断疑。斯则神力结叹显胜。下叹意中。初四行偈叹佛德备。后三行偈叹佛解具。前四行中初两行偈叹佛智德。后两行偈叹佛断德。此二之中各自利利他之别。前智德中。稽首十力大精进者。叹佛十力力。由勤成故叹精进。稽首己得无所畏者。叹佛四无畏。先成在己故云己得。稽首住于不共者。叹佛十八不共法也。此叹自德。向前文中先举其德后结稽首。今此文中先彰稽首后出其德。文之左右。稽首一切大道师者。叹其利他。下断德中先叹自德。稽首能断众结缚者。除其灭障。稽首已到于彼岸者。明证灭果。涅槃彼岸随证名到。亦可。前言能断结缚离生死因能到彼岸出生死果。下明利他。稽首能度诸世间者。谓能度于众生世间出生死因离生死果。能教众生出生死果度生死因得有余灭。稽首永离生死道者。得无余灭。上明得备下明解具。悉知众生来去相者。明能知人。来谓未来。去是过去。以偈迮故不说现在。下明知法。善于诸法得解脱者。总明知法。于诸法中心无偏著名得解脱。下别显之。不着世间如莲华者。于有不染此明离爱。常善入于空寂行者。于空能解。此明离见。达诸法相无挂碍者。于法能知。此明离痴。稽首如空无所依者。于空能证。明离妄相。如空平等更无所依。佛亦如是。证心平等无所取着。故 信。所以断疑。因此断除疑惑。这便是神力所结，叹为殊胜。下面赞叹佛的意境。最初四行偈颂赞叹佛的功德完备，后面三行偈颂赞叹佛的智慧具足。前面的四行中，最初两行偈颂赞叹佛的智慧之德，后面两行偈颂赞叹佛的断除之德。这二者之中，各自有利己利他的区别。前面的智慧之德中，‘稽首十力大精进者’，赞叹佛的十力（如来所具有的十种力），力量由勤奋而成，所以赞叹精进。‘稽首己得无所畏者’，赞叹佛的四无畏（佛陀的四种无所畏惧的自信）。先成就于自身，所以说‘己得’。‘稽首住于不共者’，赞叹佛的十八不共法（佛所独有的十八种功德）。这是赞叹自身的功德。向前面的经文中，先举出功德，后总结稽首。现在这篇文中，先彰显稽首，后说出功德，这是文采的左右映衬。 ‘稽首一切大道师者’，赞叹佛的利他。下面的断德中，先赞叹自身的功德。‘稽首能断众结缚者’，去除其灭障。‘稽首已到于彼岸者’，表明证得灭的果位。涅槃（佛教修行的最终目标）的彼岸，随着证悟而得名。也可以说，前面说能断除结缚，脱离生死之因，能到达彼岸，出生死之果。下面说明利他。‘稽首能度诸世间者’，是指能够度化众生世间，出生死之因，脱离生死之果。能教导众生出生死之果，度脱生死之因，获得有余涅槃。‘稽首永离生死道者’，获得无余涅槃。上面说明功德完备，下面说明智慧具足。‘悉知众生来去相者’，说明能知人。‘来’指未来，‘去’是过去。因为偈颂简略，所以没有说现在。下面说明知法。‘善于诸法得解脱者’，总括说明知法。对于诸法，心中没有偏颇执着，获得解脱。下面分别显示：‘不着世间如莲华者’，处于有而不染着，这是说明离爱。‘常善入于空寂行者’，对于空能够理解，这是说明离见。‘达诸法相无挂碍者’，对于法能够知晓，这是说明离痴。‘稽首如空无所依者’，对于空能够证悟，说明离妄相。如同虚空平等，更无所依靠，佛也是这样，证悟心性平等，没有所取所着，所以。
English
Faith. Therefore, doubts are severed. Thus, divine power is manifested, extolled as supreme. The following praises the Buddha's state of mind. The initial four lines of the verse praise the Buddha's complete virtues, and the subsequent three lines praise the Buddha's complete wisdom. Among the first four lines, the first two lines praise the Buddha's wisdom, and the latter two lines praise the Buddha's virtue of severance. Within these two, there is a distinction between benefiting oneself and benefiting others. In the preceding wisdom virtue, 'I bow to the one with the ten powers and great diligence,' praising the Buddha's ten powers (the ten powers possessed by the Tathagata), strength arising from diligence, hence praising diligence. 'I bow to the one who has attained fearlessness,' praising the Buddha's four fearlessnesses (the Buddha's four kinds of fearless confidence). First accomplished in oneself, hence 'attained'. 'I bow to the one who abides in the unshared,' praising the Buddha's eighteen unshared qualities (the eighteen unique virtues of the Buddha). This praises self-virtue. In the preceding text, the virtues are mentioned first, followed by the conclusion of bowing. In this text, the bowing is emphasized first, followed by the virtues, a mirroring of literary style. 'I bow to the teacher of all great paths,' praising the Buddha's altruism. In the following virtue of severance, self-virtue is praised first. 'I bow to the one who can sever the bonds of all fetters,' removing their obstructions to extinction. 'I bow to the one who has reached the other shore,' clarifying the attainment of the fruit of extinction. Nirvana (the ultimate goal of Buddhist practice), the other shore, is named according to the realization. Alternatively, it can be said that the preceding states the ability to sever fetters, escape the cause of birth and death, reach the other shore, and emerge from the fruit of birth and death. The following clarifies altruism. 'I bow to the one who can liberate all worlds,' referring to the ability to liberate sentient beings from the world, from the cause of birth and death, and from the fruit of birth and death. Able to teach sentient beings to emerge from the fruit of birth and death, liberate from the cause of birth and death, and attain Nirvana with remainder. 'I bow to the one who has eternally departed from the path of birth and death,' attaining Nirvana without remainder. The above clarifies the completeness of virtues, and the following clarifies the completeness of wisdom. 'Knowing all the aspects of beings' coming and going,' clarifying the ability to know people. 'Coming' refers to the future, and 'going' refers to the past. Because the verse is concise, the present is not mentioned. The following clarifies knowing the Dharma. 'Skilled in all dharmas, attaining liberation,' summarizing the knowledge of the Dharma. Regarding all dharmas, the mind has no bias or attachment, attaining liberation. The following shows it separately: 'Not attached to the world like a lotus flower,' being in existence without being tainted, this clarifies detachment from love. 'Always skillfully entering the practice of emptiness and tranquility,' being able to understand emptiness, this clarifies detachment from views. 'Understanding the characteristics of all dharmas without hindrance,' being able to know the Dharma, this clarifies detachment from ignorance. 'I bow to the one who is like emptiness, without reliance,' being able to realize emptiness, clarifying detachment from false appearances. Like emptiness, equal and without reliance, the Buddha is also like this, realizing the equality of mind, without grasping or attachment, therefore. --------------------------------------------------------------------------------