Chinese
我恒在其中为护如是人令得无上道也。上广明深法泽被有缘。二众机熟闻皆饮悟。 自下大文第三。次明闻法获益也。于中有二。初明普光大众闻法悟忍。智论言。于无上法中信受通达。无碍不退名无生忍也。第二宝明蒙记。于中有二。初正明受记十号圆满。始从如来终至于佛是其名也。二明因成所感众纯无杂。但宝明久值诸佛。每闻深法。恒修正观。无念为德。故使成佛之时所有眷属唯是清净大菩萨众。如净名经言。大乘心是菩萨净土。菩萨成佛时大乘众生来生其国也。三明国界严净过无量寿。但诸佛功高德满既无上下。依随正感理无优劣。但以所度众生宜闻不同故尔。所君之土阶差若此也。自下第三流通分也。于中初明劝学。二明付嘱。前中有三。初明文殊请问持经之人并问闻法因缘。第二如来正答。于中有二。初叹理教甚深难为值过闻之。获益福不可量。于中初明理教既深见闻不问声闻缘觉判非其分。第二假文有人。已下喻说校量。闻获胜益。良由此经。文势起尽唯明深法。法性功德究竟无尽。闻之修习福亦无穷也。下第二答闻法因缘持经功德。于中初明亲侍多佛文值善根方得闻经。随分修习而未能证。会佛即答闻因缘。二明七地已还犹为空有相间。有功用。修八地已上证会无生。不假功用。双行无间。 现代汉语译本：我经常在那里保护这样的人，使他们能够证得无上道。佛法广博深邃，像甘露一样滋润着有缘众生。在法会上的声闻和菩萨，他们的根机已经成熟，听闻佛法后都如饮甘露，心开意解。 下面是第三大部分，阐述听闻佛法所获得的利益。这部分内容分为两个方面。首先，阐述普光菩萨等大众听闻佛法后，领悟了无生法忍。《智度论》中说：‘在无上佛法中，能够信受、通达，没有障碍，永不退转，就叫做无生法忍。’其次，阐述宝明菩萨蒙佛授记。这部分内容也分为两个方面。首先，明确阐述宝明菩萨所受的佛号圆满具足十种名号。从‘如来’开始，到‘佛’结束，这就是他的名号。其次，阐述宝明菩萨因地修行所感得的果报是，他所度的众生纯洁而没有杂染。这是因为宝明菩萨在过去世中长期跟随诸佛修行，经常听闻甚深佛法，恒常修习正确的观行，以无念为功德，所以当他成佛时，他所有的眷属都是清净的大菩萨众。正如《维摩诘经》所说：‘大乘心是菩萨的净土，菩萨成佛时，修习大乘的众生就会往生到他的佛国。’第三，阐述宝明菩萨的佛国庄严清净，超过了无量寿佛（Amitabha）的极乐世界。诸佛的功德和智慧都圆满具足，没有高下之分。佛国世界的庄严程度，是随着众生的根器和感应而有所不同，所以佛国世界的差别是这样的。 下面是第三部分，流通分。这部分内容分为两个方面：首先是劝请学习，其次是嘱咐流通。在劝请学习部分，又分为三个方面：首先是文殊菩萨请问受持此经的人，并询问听闻佛法的因缘。其次是如来佛的正式回答。这部分内容分为两个方面：首先是赞叹此经的义理和教法非常深奥，难以值遇，听闻此经所获得的利益和福报不可估量。这部分内容又分为两个方面：首先是说明此经的义理和教法非常深奥，不是声闻和缘觉所能理解的。其次是假设有人听闻此经，以下用比喻来说明听闻此经所获得的殊胜利益。之所以听闻此经能获得殊胜利益，是因为此经从头到尾都在阐明甚深佛法，佛法的自性功德究竟而没有穷尽，听闻此经并修习，所获得的福报也是无穷无尽的。下面是第二部分，回答听闻佛法的因缘和受持此经的功德。这部分内容分为两个方面：首先是说明必须亲近侍奉多位佛，积累深厚的善根，才能听闻此经，即使随分随力地修习，也未能证悟。佛陀随即回答听闻此经的因缘。其次是说明七地菩萨及以下，仍然有空有二相的分别，需要通过功用才能修行；八地菩萨及以上，证悟无生法忍，不需要通过功用，空有双运行而没有间隔。
English
English version: I am always there to protect such people, enabling them to attain the unsurpassed path. The Dharma is vast and profound, like nectar showering upon those with affinity. The Śrāvakas (Hearers) and Bodhisattvas in the assembly, their faculties being ripe, all drink and awaken upon hearing the Dharma. The following is the third major section, elucidating the benefits of hearing the Dharma. This section is divided into two aspects. First, it elucidates the enlightenment of the Kṣitigarbha (Earth Store) assembly upon hearing the Dharma, realizing the Anutpattika-dharma-kṣānti (Unborn Dharma-Endurance). The *Mahāprajñāpāramitāśāstra* states: 'In the unsurpassed Dharma, to believe, accept, penetrate, be without obstruction, and never regress is called Anutpattika-dharma-kṣānti.' Second, it elucidates the prediction received by Ratnakara (Treasure Light). This section is also divided into two aspects. First, it clearly elucidates that the Buddha-name received by Ratnakara is complete with the ten titles. Starting from 'Tathāgata' (Thus Come One) and ending with 'Buddha,' this is his name. Second, it elucidates that the karmic result of Ratnakara's practice in the causal stage is that the beings he liberates are pure and without defilement. This is because Ratnakara has long attended many Buddhas in the past, frequently hearing the profound Dharma, constantly practicing correct contemplation, and taking non-mentation as virtue. Therefore, when he becomes a Buddha, all his retinue are pure Mahā-Bodhisattvas. As the *Vimalakīrti Nirdeśa Sūtra* says: 'The Mahāyāna mind is the pure land of the Bodhisattva. When the Bodhisattva becomes a Buddha, Mahāyāna beings will be born in his Buddha-land.' Third, it elucidates that Ratnakara's Buddha-land is adorned and pure, surpassing the Land of Ultimate Bliss of Amitābha (Immeasurable Life). The merits and wisdom of all Buddhas are complete and perfect, without high or low distinctions. The adornment of a Buddha-land varies according to the faculties and responses of sentient beings, hence the differences in Buddha-lands. The following is the third section, the transmission section. This section is divided into two aspects: first, encouraging learning; second, entrusting the transmission. In the encouragement of learning section, there are three aspects: first, Mañjuśrī (Gentle Glory) Bodhisattva asks about the person who upholds this sutra and inquires about the causes and conditions for hearing the Dharma. Second, the formal answer of the Tathāgata (Thus Come One). This section is divided into two aspects: first, praising that the principles and teachings of this sutra are very profound and difficult to encounter, and the benefits and blessings obtained from hearing this sutra are immeasurable. This section is further divided into two aspects: first, explaining that the principles and teachings of this sutra are very profound and cannot be understood by Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Second, assuming that someone hears this sutra, the following uses metaphors to illustrate the superior benefits obtained from hearing this sutra. The reason why hearing this sutra can obtain superior benefits is that this sutra from beginning to end elucidates the profound Dharma, and the Dharma-nature's merits are ultimately inexhaustible. Hearing this sutra and practicing it will also bring infinite blessings. The following is the second part, answering the causes and conditions for hearing the Dharma and the merits of upholding this sutra. This section is divided into two aspects: first, explaining that one must attend many Buddhas and accumulate deep roots of goodness to hear this sutra, and even with diligent practice, one may not attain enlightenment. The Buddha then answers the causes and conditions for hearing this sutra. Second, explaining that Bodhisattvas at the seventh Bhumi (Ground) and below still have distinctions between emptiness and existence and need to rely on effort to practice; Bodhisattvas at the eighth Bhumi and above realize Anutpattika-dharma-kṣānti (Unborn Dharma-Endurance), do not need to rely on effort, and emptiness and existence operate simultaneously without separation. --------------------------------------------------------------------------------
Chinese
方为究竟持经之人。故言至八地菩萨之手。此明举终括始。劝学受持。二明大众奉行。初言宁丧身命莫于此经而懈怠者。无始已来虚历生死路。而复始未能不受一劫身心大苦。竟无一豪法利。今得闻经随分修习及为无上菩提见佛之因。岂惜身命而不护持也。 法句经疏一卷 现代汉语译本：这才是究竟的受持佛经之人。所以说（佛经）到达八地菩萨的手中。这是表明从结果总括开始，劝勉学习受持。二是说明大众奉行。起初说宁愿丧失身命也不要对这部佛经懈怠的人，（是因为我们）从无始以来虚度生死轮回之路，而且重新开始也不能不受一劫身心巨大的痛苦，最终没有获得一丝一毫的佛法利益。如今有幸听闻佛经，随分随力地修习，并且作为证得无上菩提、见佛的因缘，怎么能吝惜身命而不护持呢？ 《法句经疏》一卷
English
English version: This is the person who ultimately upholds the Sutra. Therefore, it is said that (the Sutra) reaches the hands of the Eighth Ground Bodhisattva (Ba di pusa). This clarifies the encompassing of the beginning from the end, encouraging learning and upholding. Secondly, it explains the assembly's practice. Initially, it says that those who would rather lose their lives than be negligent towards this Sutra (do so because) from beginningless time, we have vainly traversed the path of birth and death, and even starting anew, we cannot avoid the great suffering of body and mind for an entire kalpa (jie), ultimately gaining not even a hair's breadth of Dharma benefit. Now, we are fortunate to hear the Sutra, practicing according to our capacity and using it as a cause for attaining unsurpassed Bodhi (wu shang puti) and seeing the Buddha (Fo), how can we begrudge our lives and not protect and uphold it? Commentary on the Dharmapada (Fa ju jing shu), one volume --------------------------------------------------------------------------------