T26n1519_妙法蓮華經憂波提舍

大正藏第 26 冊 No. 1519 妙法蓮華經憂波提舍

No. 1519 [No. 1520]

妙法蓮華經憂波提舍捲上

大乘論師婆藪槃豆釋

後魏北天竺三藏菩提留支共沙門曇林等譯

頂禮正覺海，　　凈法無為僧，　為深利智者，　　開示毗伽典。　祇虔牟尼尊，　　及菩薩聲聞，　令法自他利，　　略出勒伽辯。　歸命過未世，　　現在佛菩薩，　弘慈降神力，　　愿施我無畏，　大悲止四魔，　　護菩提增長。

妙法蓮華經序品第一

如是我聞：一時佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，心得自在，善得心解脫、善得慧解脫，心善調伏，人中大龍，應作者作，所作已辦，離諸重擔，逮得己利，盡諸有結，善得正智心解脫，一切心得自在，到第一彼岸。菩薩摩訶薩八萬人，皆于阿耨多羅三藐三菩提不退轉，皆得陀羅尼、大辯才樂說，轉不退轉法輪，供養無量百千諸佛，于諸佛所種諸善根，常為諸佛之所稱歎，以大慈悲而修身心，善入佛慧通達大智到于彼岸，名稱普聞無量世界，能度無數百千眾生。

釋曰：此經法門初第一品，示現七種功德成就，此義應知。何等為七？一者序分

【現代漢語翻譯】現代漢語譯本頂禮覺悟之海（正覺：指完全的覺悟），清凈無為之法（凈法：指清凈的佛法；無為：指不依賴因緣，自然而然存在的真理），以及僧團（僧：指出家修行的團體）。爲了那些具有深刻智慧的人，我將開示《毗伽典》（毗伽典：指佛經）。我虔誠地敬禮釋迦牟尼佛（祇虔牟尼尊：即釋迦牟尼佛的尊稱），以及諸位菩薩和聲聞（菩薩：指發願要救度一切眾生的修行者；聲聞：指聽聞佛法而修行的弟子）。爲了使佛法能夠利益自己和他人，我將簡略地闡述《勒伽辯》（勒伽辯：指精妙的論述）。我歸命於過去、未來和現在的諸佛菩薩，愿他們弘揚慈悲，降下神力，賜予我無畏的力量。愿大悲心止息四種魔障（四魔：指煩惱魔、五陰魔、死魔、天魔），護持菩提心的增長。

《妙法蓮華經》序品第一

如是我聞：一時，佛陀住在王舍城（王舍城：古印度城市名）的耆阇崛山（耆阇崛山：又名靈鷲山，是佛陀常說法之處）中，與一萬二千位大比丘（比丘：指受過具足戒的出家男子）一同，他們都是阿羅漢（阿羅漢：指斷盡一切煩惱，證得解脫的聖者），諸漏已盡，不再有煩惱，心得自在，善於獲得心的解脫、善於獲得智慧的解脫，心已得到很好的調伏，是人中的大龍（大龍：比喻具有大能力者），應做的已做完，所作已辦妥，脫離了各種重擔，獲得了自身的利益，斷盡了各種束縛，善於獲得正智心解脫，一切心得自在，到達了第一彼岸（第一彼岸：指涅槃的境界）。還有八萬位菩薩摩訶薩（菩薩摩訶薩：指發大心的菩薩），他們都於阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺，即最高的智慧和覺悟）不退轉，都獲得了陀羅尼（陀羅尼：指總持一切法義的咒語）、大辯才，樂於說法，轉動不退轉的法輪（法輪：比喻佛陀的教法），供養了無量百千諸佛，在諸佛那裡種下了各種善根，常為諸佛所稱讚，以大慈悲心來修養身心，善於進入佛的智慧，通達廣大的智慧，到達了彼岸，名稱普遍傳聞于無量世界，能夠度化無數百千眾生。

釋曰：這部經的法門，最初的第一品，示現了七種功德成就，這個意義應當瞭解。哪七種呢？第一是序分。

【English Translation】 English version I prostrate to the ocean of perfect enlightenment (正覺: Zhengjue, Perfect Enlightenment), the pure and unconditioned Dharma (凈法: Jingfa, Pure Dharma; 無為: Wuwei, Unconditioned), and the Sangha (僧: Seng, monastic community). For those with profound wisdom, I will reveal the Vyakhyana (毗伽典: Pijia Dian, commentary or explanation of scriptures). I reverently salute Shakyamuni Buddha (祇虔牟尼尊: Qiqian Mouni Zun, respectful title for Shakyamuni Buddha), as well as all Bodhisattvas and Shravakas (菩薩: Pusa, beings who aspire to attain Buddhahood; 聲聞: Shengwen, disciples who attain enlightenment by hearing the Buddha's teachings). In order to benefit oneself and others through the Dharma, I will briefly explain the Nyaya (勒伽辯: Lejia Bian, logical arguments or reasoning). I take refuge in the Buddhas and Bodhisattvas of the past, present, and future, may they promote compassion, descend with divine power, and grant me fearlessness. May great compassion cease the four maras (四魔: Si Mo, the four demons: the skandha-mara, the klesha-mara, the death-mara, and the deva-mara), and protect the growth of Bodhi.

Chapter 1: Introduction of the Wonderful Dharma Lotus Flower Sutra

'Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta (耆阇崛山: Qishe Jue Shan, also known as Vulture Peak, where the Buddha often taught) in the city of Rajagriha (王舍城: Wangshe Cheng, ancient Indian city), together with twelve thousand great Bhikshus (比丘: Biqiu, fully ordained monks), all of whom were Arhats (阿羅漢: A Luohan, enlightened beings who have extinguished all defilements), their outflows exhausted, free from afflictions, their minds at ease, well liberated in mind, well liberated in wisdom, their minds well tamed, great dragons among men (大龍: Da Long, metaphor for those with great abilities), having done what was to be done, their tasks completed, freed from all burdens, having attained their own benefit, having exhausted all bonds, well liberated in mind with right knowledge, all their minds at ease, having reached the first shore (第一彼岸: Diyi Bi'an, the shore of Nirvana). There were also eighty thousand Bodhisattva-Mahasattvas (菩薩摩訶薩: Pusa Mohesa, great Bodhisattvas), all of whom were irreversible from Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提: Anoutuoluo Sanmiao Sanputi, unsurpassed perfect enlightenment), all having attained Dharanis (陀羅尼: Tuoluoni, mantras that encapsulate the essence of teachings), great eloquence, delighting in speaking, turning the irreversible wheel of Dharma (法輪: Falun, the wheel of Dharma, symbolizing the Buddha's teachings), having made offerings to countless hundreds of thousands of Buddhas, having planted various roots of goodness in the presence of the Buddhas, constantly praised by the Buddhas, cultivating body and mind with great compassion, well entering the wisdom of the Buddha, thoroughly understanding great wisdom, having reached the other shore, their names universally heard in countless worlds, able to liberate countless hundreds of thousands of beings.'

Explanation: The Dharma gate of this Sutra, the very first chapter, demonstrates the accomplishment of seven kinds of merits. This meaning should be understood. What are the seven? The first is the introduction.

成就；二者眾成就；三者如來欲說法時至成就；四者依所說法威儀隨順住成就；五者依止說因成就；六者大眾現前欲聞法成就；七者文殊師利菩薩答成就。

序分成就者，此法門中示現二種勝義成就，此義應知。何等為二？一者示現諸法門中最勝義成就；二者示現自在功德義成就。如王舍城勝於一切諸餘城舍，耆阇崛山勝餘諸山，顯此法門最勝義故。如經「婆伽婆住王舍城耆阇崛山中」故。

眾成就者，有四種義故，成就示現應知。何等為四？一者數成就；二者行成就；三者攝功德成就；四者威儀如法住成就。

數成就者，諸大眾無數故。行成就者有四種：一者謂諸聲聞修小乘行；二者謂諸菩薩修大乘行；三者謂諸菩薩神通自在隨時示現，能修行大乘，如颰陀波羅菩薩等十六大賢士，具足菩薩不可思議事，而常示現種種形相，謂優婆塞、優婆夷、比丘、比丘尼等；四者謂出家聲聞威儀一定，不同菩薩故。

「皆是阿羅漢」等，有十六句，示現聲聞功德成就。

「皆于阿耨多羅三藐三菩提不退轉」等，有十三句，示現菩薩功德成就。

聲聞功德成就者，彼十六句三門攝義示現應知。何等三門？一者上上起門；二者總別相門；三者攝取事門。

上上起門者，謂諸漏已盡故，名

【現代漢語翻譯】現代漢語譯本成就：一者序分成就；二者眾成就；三者如來欲說法時至成就；四者依所說法威儀隨順住成就；五者依止說因成就；六者大眾現前欲聞法成就；七者文殊師利菩薩答成就。

序分成就者，此法門中示現二種勝義成就，此義應知。何等為二？一者示現諸法門中最勝義成就；二者示現自在功德義成就。如王舍城（Rājagṛha）勝於一切諸餘城舍，耆阇崛山（Gṛdhrakūṭa）勝餘諸山，顯此法門最勝義故。如經『婆伽婆（Bhagavān）住王舍城（Rājagṛha）耆阇崛山（Gṛdhrakūṭa）中』故。

眾成就者，有四種義故，成就示現應知。何等為四？一者數成就；二者行成就；三者攝功德成就；四者威儀如法住成就。

數成就者，諸大眾無數故。行成就者有四種：一者謂諸聲聞修小乘行；二者謂諸菩薩修大乘行；三者謂諸菩薩神通自在隨時示現，能修行大乘，如颰陀波羅菩薩（Bhadrapāla Bodhisattva）等十六大賢士，具足菩薩不可思議事，而常示現種種形相，謂優婆塞（upāsaka）、優婆夷（upāsikā）、比丘（bhikṣu）、比丘尼（bhikṣuṇī）等；四者謂出家聲聞威儀一定，不同菩薩故。

『皆是阿羅漢（arhat）』等，有十六句，示現聲聞功德成就。

『皆于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）不退轉』等，有十三句，示現菩薩功德成就。

聲聞功德成就者，彼十六句三門攝義示現應知。何等三門？一者上上起門；二者總別相門；三者攝取事門。

上上起門者，謂諸漏已盡故，名

【English Translation】 English version Accomplishments: First, the accomplishment of the introductory section; second, the accomplishment of the assembly; third, the accomplishment of the Tathāgata's (如來) desire to teach the Dharma arriving; fourth, the accomplishment of dwelling in accordance with the proper conduct based on what is being taught; fifth, the accomplishment of relying on the cause of the teaching; sixth, the accomplishment of the assembly being present and desiring to hear the Dharma; seventh, the accomplishment of Mañjuśrī Bodhisattva's (文殊師利菩薩) answer.

The accomplishment of the introductory section: In this Dharma gate, two kinds of supreme meaning accomplishments are shown, and this meaning should be known. What are the two? First, showing the accomplishment of the most supreme meaning among all Dharma gates; second, showing the accomplishment of the meaning of self-mastery and merit. Just as Rājagṛha (王舍城) is superior to all other cities and dwellings, and Gṛdhrakūṭa Mountain (耆阇崛山) is superior to all other mountains, this shows that this Dharma gate is of the most supreme meaning. As the sutra says, 'The Bhagavān (婆伽婆) dwells in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山).'

The accomplishment of the assembly: Because there are four kinds of meanings, the accomplishment is shown and should be known. What are the four? First, the accomplishment of number; second, the accomplishment of conduct; third, the accomplishment of gathering merits; fourth, the accomplishment of dwelling in accordance with proper conduct.

The accomplishment of number: Because the assembly is countless. The accomplishment of conduct has four kinds: First, it refers to the Śrāvakas (聲聞) practicing the conduct of the Small Vehicle; second, it refers to the Bodhisattvas (菩薩) practicing the conduct of the Great Vehicle; third, it refers to the Bodhisattvas (菩薩) who have supernatural powers and manifest at will, able to practice the Great Vehicle, such as Bhadrapāla Bodhisattva (颰陀波羅菩薩) and other sixteen great worthy ones, who are complete with the inconceivable deeds of Bodhisattvas, and constantly manifest various forms, such as upāsakas (優婆塞), upāsikās (優婆夷), bhikṣus (比丘), bhikṣuṇīs (比丘尼), etc.; fourth, it refers to the Śrāvakas (聲聞) who have left home and whose conduct is fixed, unlike Bodhisattvas.

'All are arhats (阿羅漢),' etc., there are sixteen sentences, showing the accomplishment of the merits of the Śrāvakas (聲聞).

'All are non-retrogressive in anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提),' etc., there are thirteen sentences, showing the accomplishment of the merits of the Bodhisattvas (菩薩).

The accomplishment of the merits of the Śrāvakas (聲聞): These sixteen sentences show the meaning encompassed by the three doors. What are the three doors? First, the door of arising higher and higher; second, the door of general and specific characteristics; third, the door of gathering matters.

The door of arising higher and higher: It means that because all outflows are exhausted, it is called

為阿羅漢。以心得自在故，名為諸漏已盡。以無復煩惱故，名為心得自在。以善得心解脫、善得慧解脫故，名為心得自在。以遠離能見所見故，名為無復煩惱。以善得心解脫、善得慧解脫故，名為心善調伏。人中大龍者，行諸惡道如平坦路無所拘礙。應行者已行，應到處已到故。應作者作，人中大龍已得對治降伏煩惱之怨敵故。所作已辦者，更不後生，如相應事已成就故。離諸重擔者，以應作者作、所作已辦，後生重擔已舍離故。逮得己利者，已舍重擔，證涅槃故。盡諸有結者，以逮得己利，斷諸煩惱因故。善得正智心解脫者，諸漏已盡故。一切心得自在者，善知見道修道智故。到第一彼岸者，善得正智心解脫、善得神通無諍三昧等諸功德故。大阿羅漢等者，心得自在到彼岸故。眾所知識者，諸王、王子、大臣、人民、帝釋、天王、梵天王等皆識知故。又復聲聞、菩薩、佛等是勝智者，彼勝智者皆悉善知，是故名為眾所知識。

總別相門者，「皆是阿羅漢」等十六句。初句是總，余句別故。彼阿羅漢名之為應，有十五種應義應知。何等十五？一者應受飲食臥具供養恭敬等故；二者應將大眾教化一切故；三者應入聚落城邑等故；四者應降伏諸外道等故；五者應以智慧速觀察法故；六者應不疾不遲說法如法相應不疲

【現代漢語翻譯】現代漢語譯本：成為阿羅漢（Arhat，已證悟的人）。因為心已獲得自在，所以稱為諸漏已盡（free from outflows）。因為不再有煩惱，所以稱為心得自在。因為已經很好地獲得了心解脫和慧解脫，所以稱為心得自在。因為遠離了能見和所見，所以稱為無復煩惱。因為已經很好地獲得了心解脫和慧解脫，所以稱為心善調伏。人中大龍（great dragon among men）是指在各種惡道中行走如同在平坦的道路上一樣，沒有任何阻礙。應行之事已經完成，應到達之處已經到達。應做之事已經完成，人中大龍已經獲得了對治和降伏煩惱怨敵的能力。所作已辦是指不再有後生，因為相應的事情已經成就。離諸重擔是指應做之事已經完成，所作已辦，後生的重擔已經捨棄。逮得己利是指已經捨棄重擔，證得了涅槃（Nirvana，寂滅）。盡諸有結是指已經獲得了自身利益，斷除了各種煩惱的根源。善得正智心解脫是指諸漏已盡。一切心得自在是指已經很好地了知見道和修道之智。到第一彼岸是指已經很好地獲得了正智心解脫，以及神通、無諍三昧（samadhi，三摩地）等各種功德。大阿羅漢等是指心得自在到達彼岸的人。眾所知識是指諸王、王子、大臣、人民、帝釋（Indra，因陀羅）、天王、梵天王（Brahma，梵天）等都認識和了解他們。此外，聲聞（Sravaka，聲聞）、菩薩（Bodhisattva，菩薩）、佛（Buddha，佛陀）等都是具有殊勝智慧的人，這些具有殊勝智慧的人都完全瞭解他們，因此稱為眾所知識。

總別相門是指『皆是阿羅漢』等十六句。第一句是總說，其餘各句是分別解釋。這些阿羅漢被稱為『應』，有十五種『應』的含義應當瞭解。哪十五種呢？第一，應受飲食、臥具、供養、恭敬等；第二，應帶領大眾教化一切眾生；第三，應進入聚落、城邑等；第四，應降伏各種外道等；第五，應以智慧迅速觀察法；第六，應不快不慢地說法，與法相應而不疲倦。

【English Translation】 English version: Being an Arhat (已證悟的人). Because the mind has attained freedom, it is called 'free from outflows'. Because there are no more afflictions, it is called 'the mind is free'. Because one has well attained liberation of mind and liberation of wisdom, it is called 'the mind is free'. Because one is far from the seer and the seen, it is called 'no more afflictions'. Because one has well attained liberation of mind and liberation of wisdom, it is called 'the mind is well tamed'. 'Great dragon among men' refers to walking in all evil paths as if on a flat road, without any hindrance. What should be done has been done, and where should be arrived has been arrived. What should be done has been done, and the great dragon among men has obtained the ability to subdue the enemy of afflictions. 'What has been done is finished' means there is no more rebirth, because the corresponding matter has been accomplished. 'Free from all burdens' means that what should be done has been done, what has been done is finished, and the burden of future rebirth has been abandoned. 'Attained one's own benefit' means that one has abandoned the burden and attained Nirvana (寂滅). 'Exhausted all bonds' means that one has attained one's own benefit and cut off the causes of all afflictions. 'Well attained right knowledge and liberation of mind' means that the outflows have been exhausted. 'All minds are free' means that one has well known the wisdom of the path of seeing and the path of cultivation. 'Reached the first shore' means that one has well attained right knowledge and liberation of mind, as well as various merits such as supernatural powers, non-contention samadhi (三摩地), etc. 'Great Arhats, etc.' refers to those whose minds are free and have reached the other shore. 'Known by all' means that kings, princes, ministers, people, Indra (因陀羅), heavenly kings, Brahma (梵天) kings, etc., all know and understand them. Furthermore, Sravakas (聲聞), Bodhisattvas (菩薩), Buddhas (佛陀), etc., are all people with supreme wisdom, and these people with supreme wisdom fully understand them, therefore they are called 'known by all'.

The aspect of general and specific characteristics refers to the sixteen sentences such as 'all are Arhats'. The first sentence is general, and the remaining sentences are specific explanations. These Arhats are called 'should', and there are fifteen meanings of 'should' that should be understood. What are the fifteen? First, they should receive food, bedding, offerings, respect, etc.; second, they should lead the masses to teach and transform all beings; third, they should enter villages, cities, etc.; fourth, they should subdue various heretics, etc.; fifth, they should quickly observe the Dharma with wisdom; sixth, they should preach the Dharma neither quickly nor slowly, in accordance with the Dharma and without fatigue.

惓故；七者應靜坐空閑處，飲食衣服一切資生不積不聚，少欲知足故；八者應一向行善行，不著諸禪故；九者應行空聖行故；十者應行無相聖行故；十一者應行無愿聖行故；十二者應降伏世間禪凈心故；十三者應起諸通勝功德故；十四者應證第一義勝功德故；十五者應如實知同生諸眾得諸功德，為利益一切諸眾生故。

攝取事門者，此十五句攝取十種功德應知，示現可說果、不可說果故。何等為十？一者攝取德功德二句示現，如經「諸漏已盡無復煩惱」故。二者三句攝取諸功德：一句降伏世間功德，如經「心得自在」故；二句降伏出世間學人功德，如經「善得心解脫、善得慧解脫」故。三者攝取不違功德，隨順如來教作故，如經「心善調伏」故。四者攝取勝功德，如經「人中大龍」故。五者攝取所應作勝功德，所應作者謂能依法供養恭敬尊重如來，如經「應作者作」故。六者攝取滿足功德，滿足學地故，如經「所作已辦」故。七者三句攝取過功德：一者過愛；二者過求命供養恭敬；三者過上地獄，已過學地故。如經「離諸重擔」故，「逮得己利」故，「盡諸有結」故。八者攝取上上功德，如經「善得正智心解脫」故。九者攝取應作利益眾生功德，如經「一切心得自在」故。十者攝取上首功德，如經「到第一彼岸

【現代漢語翻譯】現代漢語譯本惓故：第七，應當處於空閑之處，對於飲食衣服等一切生活所需，不積聚，不囤積，因為少欲知足；第八，應當一心行善，不執著于各種禪定；第九，應當修習空性之聖行；第十，應當修習無相之聖行；第十一，應當修習無愿之聖行；第十二，應當降伏世間的禪定清凈之心；第十三，應當生起各種神通殊勝的功德；第十四，應當證得第一義諦的殊勝功德；第十五，應當如實地了知與自己一同出生的眾生所獲得的各種功德，爲了利益一切眾生。

關於攝取事門，這十五句經文攝取了十種功德，應當知曉，它示現了可說之果和不可說之果。哪十種呢？第一，攝取德功德，這兩句經文示現了，如經文所說『諸漏已盡無復煩惱』。第二，三句經文攝取了各種功德：一句降伏世間功德，如經文所說『心得自在』；兩句降伏出世間學人之功德，如經文所說『善得心解脫、善得慧解脫』。第三，攝取不違功德，隨順如來教導而行，如經文所說『心善調伏』。第四，攝取殊勝功德，如經文所說『人中大龍』。第五，攝取所應作之殊勝功德，所應作的，是指能夠依法供養、恭敬、尊重如來，如經文所說『應作者作』。第六，攝取滿足功德，滿足於修學之地，如經文所說『所作已辦』。第七，三句經文攝取了超越之功德：一者超越愛慾；二者超越對求取性命供養恭敬的執著；三者超越上地獄，因為已經超越了修學之地。如經文所說『離諸重擔』，『逮得己利』，『盡諸有結』。第八，攝取上上功德，如經文所說『善得正智心解脫』。第九，攝取應當作的利益眾生之功德，如經文所說『一切心得自在』。第十，攝取上首功德，如經文所說『到第一彼岸』。

【English Translation】 English version Furthermore; seventh, one should be in a secluded place, not accumulating or hoarding food, clothing, or any necessities of life, because of having few desires and knowing contentment; eighth, one should single-mindedly practice good deeds, not being attached to various dhyanas (meditative states); ninth, one should practice the holy conduct of emptiness (Sunyata); tenth, one should practice the holy conduct of signlessness (Animitta); eleventh, one should practice the holy conduct of wishlessness (Apranihita); twelfth, one should subdue the worldly mind of dhyana and purity; thirteenth, one should generate various supernormal powers and excellent merits; fourteenth, one should realize the supreme merit of the ultimate meaning (Paramartha); fifteenth, one should truly know the various merits attained by all beings born together, for the benefit of all beings.

Regarding the 'Gate of Comprehending Matters,' these fifteen sentences comprehend ten kinds of merits, which should be understood, demonstrating the describable and indescribable fruits. What are the ten? First, comprehending the merit of virtue, these two sentences demonstrate, as the sutra says, 'Defilements are exhausted, and there are no more afflictions.' Second, three sentences comprehend various merits: one sentence subdues worldly merits, as the sutra says, 'The mind is free'; two sentences subdue the merits of those learning beyond the world, as the sutra says, 'Well attained is the liberation of mind, well attained is the liberation of wisdom.' Third, comprehending non-violation merits, acting in accordance with the Buddha's teachings, as the sutra says, 'The mind is well tamed.' Fourth, comprehending superior merits, as the sutra says, 'A great dragon among humans.' Fifth, comprehending the superior merits that should be done, what should be done refers to being able to offer, respect, and revere the Tathagata (Thus Come One) according to the Dharma (teachings), as the sutra says, 'What should be done is done.' Sixth, comprehending fulfilling merits, fulfilling the stage of learning, as the sutra says, 'What needed to be done has been done.' Seventh, three sentences comprehend surpassing merits: first, surpassing love; second, surpassing the pursuit of life, offerings, respect; third, surpassing the upper and lower realms, having surpassed the stage of learning. As the sutra says, 'Having left all burdens,' 'Having attained one's own benefit,' 'Having exhausted all bonds.' Eighth, comprehending the supreme merit, as the sutra says, 'Well attained is the liberation of mind through right knowledge.' Ninth, comprehending the merit of benefiting beings that should be done, as the sutra says, 'All minds are free.' Tenth, comprehending the foremost merit, as the sutra says, 'Having reached the first shore.'

」故。

菩薩功德成就者，彼十三句，二門攝義示現應知。何等二門？一者上支下支門；二者攝取事門。

上支下支門者，所謂總相、別相，此義應知。「皆于阿耨多羅三藐三菩提不退轉」者是總相，餘者是別相。彼不退轉十種示現，此義應知。何等為十？一者住聞法不退轉，如經「皆得陀羅尼」故。二者樂說不退轉，如經「大辯才樂說」故。三者說不退轉，如經「轉不退轉法輪」故。四者依止善知識不退轉，以身心業依色身攝取故，如經「供養無量百千諸佛」故，「于諸佛所種諸善根」故。五者斷一切疑不退轉，如經「常為諸佛之所稱歎」故。六者為何等何等事說法，入彼彼法不退轉，如經「以大慈悲而修身心」故。七者入一切智如實境界不退轉，如經「善入佛慧」故。八者依我空法空不退轉，如經「通達大智」故。九者入如實境界不退轉，如經「到于彼岸」故。十者作所應作不退轉，如經「能度無數百千眾生」故。

攝取事門者，示現諸菩薩住何等清凈地中、以何等方便、於何等境界中，作所應作故。地清凈者，八地已上三地無相行寂靜清凈故。方便者有四種：一者攝取妙法方便，住持妙法以樂說力為人說故。二者攝取善知識方便，以依善知識作所應作故。三者攝取眾生方便，以不捨眾生故。

【現代漢語翻譯】現代漢語譯本：因此。

菩薩功德成就者，那十三句經文，通過兩個方面來概括其意義，應當知曉。哪兩個方面呢？一是上支下支門；二是攝取事門。

上支下支門，指的是總相和別相，這個含義應當知曉。「皆于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）不退轉」是總相，其餘的是別相。那不退轉有十種表現，這個含義應當知曉。哪十種呢？一是安住于聽聞佛法而不退轉，如經文所說「皆得陀羅尼（dharani，總持）」的緣故。二是樂於說法而不退轉，如經文所說「大辯才樂說」的緣故。三是說法而不退轉，如經文所說「轉不退轉法輪（dharma-cakra，佛法之輪）」的緣故。四是依止善知識而不退轉，因為身心行為依靠色身攝取，如經文所說「供養無量百千諸佛」的緣故，「于諸佛所種諸善根」的緣故。五是斷除一切疑惑而不退轉，如經文所說「常為諸佛之所稱歎」的緣故。六是對於何種何種事情說法，進入那種那種法而不退轉，如經文所說「以大慈悲而修身心」的緣故。七是進入一切智如實境界而不退轉，如經文所說「善入佛慧」的緣故。八是依我空法空而不退轉，如經文所說「通達大智」的緣故。九是進入如實境界而不退轉，如經文所說「到于彼岸」的緣故。十是做所應該做的事情而不退轉，如經文所說「能度無數百千眾生」的緣故。

攝取事門，是指示現諸菩薩安住於何種清凈地中、以何種方便、在何種境界中，做所應該做的事情。地的清凈，指的是八地以上的三個地，以無相行寂靜清凈的緣故。方便有四種：一是攝取妙法方便，住持妙法以樂說之力為人說法的緣故。二是攝取善知識方便，以依靠善知識做所應該做的事情的緣故。三是攝取眾生方便，以不捨棄眾生的緣故。

【English Translation】 English version: Therefore.

Those who have accomplished the merits of a Bodhisattva (enlightenment being), the thirteen sentences [describing them] should be understood as presenting the meaning through two aspects. What are the two aspects? First, the aspect of upper and lower branches; second, the aspect of encompassing matters.

The aspect of upper and lower branches refers to the general and specific characteristics; this meaning should be understood. 'All are irreversible from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)' is the general characteristic, and the rest are specific characteristics. That irreversibility has ten manifestations; this meaning should be understood. What are the ten? First, irreversibility in abiding in hearing the Dharma (teachings), as the sutra (scripture) says, 'All attain Dharani (mnemonic device)' because of this. Second, irreversibility in delighting in speaking, as the sutra says, 'Great eloquence and delight in speaking' because of this. Third, irreversibility in speaking, as the sutra says, 'Turning the irreversible Dharma-cakra (wheel of Dharma)' because of this. Fourth, irreversibility in relying on good spiritual friends, because the actions of body and mind rely on the physical body for support, as the sutra says, 'Making offerings to immeasurable hundreds of thousands of Buddhas' because of this, 'Planting all kinds of good roots in the places of all the Buddhas' because of this. Fifth, irreversibility in cutting off all doubts, as the sutra says, 'Always praised by all the Buddhas' because of this. Sixth, irreversibility in entering into such and such a Dharma when speaking about such and such a matter, as the sutra says, 'Cultivating body and mind with great compassion' because of this. Seventh, irreversibility in entering the true and real realm of all-knowing wisdom, as the sutra says, 'Well-versed in the wisdom of the Buddha' because of this. Eighth, irreversibility in relying on the emptiness of self and the emptiness of Dharma, as the sutra says, 'Penetrating great wisdom' because of this. Ninth, irreversibility in entering the true and real realm, as the sutra says, 'Reaching the other shore' because of this. Tenth, irreversibility in doing what should be done, as the sutra says, 'Able to liberate countless hundreds of thousands of sentient beings' because of this.

The aspect of encompassing matters refers to showing in what kind of pure ground Bodhisattvas abide, with what kind of skillful means, and in what kind of realm they do what should be done. The purity of the ground refers to the three grounds above the eighth ground, because of the tranquility and purity of the practice of no-form. There are four kinds of skillful means: first, the skillful means of encompassing the wonderful Dharma, upholding the wonderful Dharma and speaking it to others with the power of delight in speaking. Second, the skillful means of encompassing good spiritual friends, because of relying on good spiritual friends to do what should be done. Third, the skillful means of encompassing sentient beings, because of not abandoning sentient beings.

四者攝取智方便，以教化眾生令入彼智故。

又復更有攝取事門，示現諸地攝取勝功德不同二乘諸功德故。謂第八地中無功用智不同下上故。不同下者，下功用行不能動故；不同上者，上無相行不能動自然而行故。第九地中得勝進陀羅尼門，具足四無礙自在智故。第十地中不退轉法輪得受佛位，如轉輪王之太子故，以得同攝功德義故。

攝功德成就者，示現依何處、依何心、依何智、依何等境界行、依何等能辦故。依何處者，依善知識故。依何心者，依教化眾生心畢竟利益一切眾生故。依何智者，依三種智：一者授記密智；二者諸通智；三者真實智。依何等境界行、依何等能辦者，即三種智所攝應知。威儀如法住成就者，四種示現。何等為四？一者眾圍繞；二者前後；三者供養恭敬；四者尊重讚歎。如經「爾時世尊四眾圍繞，供養、恭敬、尊重讚歎」故。

如來欲說法時至成就者，為諸菩薩說大乘經故。此大乘修多羅有十七種名，顯示甚深功德應知。何等十七？云何顯示？一名無量義經者，成就字義故，以此法門說彼甚深法妙境界故；彼甚深法妙境界者，諸佛如來最勝境界故。二名最勝修多羅者，於三藏中最勝妙藏，此法門中善成就故。三名大方廣經者，無量大乘門中善成就故，隨順眾生根住持成

【現代漢語翻譯】現代漢語譯本：四者是攝取智慧的方便，用來教化眾生，使他們進入那種智慧的境界。

又有一種攝取的方法，就是示現各個菩薩地的殊勝功德，這些功德不同於聲聞、緣覺二乘的功德。例如，在第八地（不動地）中，有無功用智，這與下位和上位菩薩地的智慧不同。與下位不同，是因為下位的有功用行不能動搖；與上位不同，是因為上位的無相行自然而行，不需要功用。在第九地（善慧地）中，獲得殊勝的勝進陀羅尼門，具足四無礙自在智。在第十地（法雲地）中，得到不退轉法輪，可以接受佛位，就像轉輪王的太子一樣，因為獲得了相同的攝取功德的意義。

攝取功德的成就，在於示現依靠什麼處所、依靠什麼心、依靠什麼智慧、依靠什麼境界而行、依靠什麼能力來完成。依靠什麼處所，就是依靠善知識。依靠什麼心，就是依靠教化眾生的心，最終利益一切眾生。依靠什麼智慧，就是依靠三種智慧：一是授記密智，二是諸神通智，三是真實智。依靠什麼境界而行、依靠什麼能力來完成，這都包含在三種智慧之中，應當知道。威儀如法住的成就，有四種示現。哪四種？一是大眾圍繞，二是前後擁護，三是供養恭敬，四是尊重讚歎。如經文所說：『爾時世尊為四眾圍繞，接受供養、恭敬、尊重讚歎。』

如來說法時機成熟的成就，是爲了諸菩薩宣說大乘經典。這部大乘修多羅（Sutra）有十七種名稱，顯示其甚深功德，應當知道。哪十七種？又如何顯示？第一種名稱是《無量義經》，成就字義，因為用這種法門宣說那甚深的法妙境界；那甚深的法妙境界，就是諸佛如來最殊勝的境界。第二種名稱是《最勝修多羅》，在三藏（Tripitaka）中最殊勝微妙的寶藏，這種法門中善於成就。第三種名稱是《大方廣經》，在無量大乘門中善於成就，隨順眾生的根基而住持成就。

【English Translation】 English version: The fourth is the skillful means of grasping wisdom, used to teach and transform sentient beings, enabling them to enter that state of wisdom.

Furthermore, there is another method of grasping, which is to demonstrate the superior merits of each Bodhisattva ground (Bhumi), these merits being different from those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). For example, in the eighth ground (Acala Bhumi), there is non-conceptual wisdom (Anabhoga-jñāna), which is different from the wisdom of the lower and higher Bodhisattva grounds. It differs from the lower grounds because the intentional effort (Sa-bhoga) of the lower grounds cannot be shaken; it differs from the higher grounds because the signless practice (Animmita) of the higher grounds proceeds naturally without effort. In the ninth ground (Sādhumatī Bhumi), one obtains the superior 'going-beyond' (Viśeṣagati) Dhāraṇī gate, possessing the Four Unimpeded Wisdoms (Catur-pratisaṃvidā). In the tenth ground (Dharmameghā Bhumi), one obtains the irreversible Dharma wheel (Avaivartika-dharmacakra) and can receive the Buddha position, just like the crown prince of a Wheel-Turning King (Cakravartin), because one has obtained the meaning of the same grasping merits.

The accomplishment of grasping merits lies in demonstrating what place to rely on, what mind to rely on, what wisdom to rely on, what realm to practice in, and what ability to rely on to accomplish. Relying on what place means relying on a good spiritual friend (Kalyāṇamitra). Relying on what mind means relying on the mind of teaching and transforming sentient beings, ultimately benefiting all sentient beings. Relying on what wisdom means relying on three types of wisdom: first, the secret wisdom of prediction (Vyākaraṇa-guhya-jñāna); second, the wisdom of various supernormal powers (Abhijñā-jñāna); third, the wisdom of reality (Tathatā-jñāna). Practicing in what realm and relying on what ability to accomplish are both encompassed by the three types of wisdom, as should be known. The accomplishment of dignified and lawful abiding has four demonstrations. What are the four? First, being surrounded by a great assembly; second, being protected before and behind; third, receiving offerings and reverence; fourth, receiving respect and praise. As the sutra says, 'At that time, the World-Honored One was surrounded by the four assemblies, receiving offerings, reverence, respect, and praise.'

The accomplishment of the Tathāgata's time for teaching arriving is for the sake of expounding the Great Vehicle (Mahāyāna) sutras to the Bodhisattvas. This Mahāyāna Sutra has seventeen names, revealing its profound merits, which should be known. What are the seventeen? And how are they revealed? The first name is 'Sutra of Immeasurable Meanings' (Amitārtha Sūtra), accomplishing the meaning of the words, because this Dharma gate is used to expound that profound and wonderful realm of Dharma; that profound and wonderful realm of Dharma is the most supreme realm of the Buddhas and Tathāgatas. The second name is 'Most Supreme Sutra' (Agra Sūtra), the most supreme and wonderful treasure among the Three Baskets (Tripiṭaka), which is well accomplished in this Dharma gate. The third name is 'Great Vaipulya Sutra' (Mahāvaipulya Sūtra), well accomplished in the immeasurable Great Vehicle gates, abiding and accomplishing in accordance with the faculties of sentient beings.

就故。四名教菩薩法者，以為教化根熟菩薩隨順法器善成就故。五名佛所護念者，以依如來有此法故。六名一切諸佛秘密法者，此法甚深唯佛知故。七名一切諸佛之藏者，如來功德三昧之藏在此經故。八名一切諸佛秘密處者，以根未熟眾生等非受法器不授與故。九名能生一切諸佛經者，聞此法門能成諸佛大菩提故。十名一切諸佛之道場者，以此法門能成諸佛阿耨多羅三藐三菩提，非余修多羅故。十一名一切諸佛所轉法輪者，以此法門能破一切諸障礙故。十二名一切諸佛堅固舍利者，謂如來真實法身於此修多羅不敗壞故。十三名一切諸佛大巧方便經者，依此法門成大菩提已，為眾生說天人聲聞辟支佛等諸善法故。十四名說一乘經者，以此法門顯示如來阿耨多羅三藐三菩提究竟之體，彼二乘道非究竟故。十五名第一義住者，以此法門即是諸佛如來法身究竟住處故。十六名妙法蓮華經者，有二種義。何等二種？一者出水義，以不可盡出離小乘泥濁水故。又復有義，如彼蓮華出於泥水喻，諸聲聞得入如來大眾中坐，如諸菩薩坐蓮華上，聞說如來無上智慧清凈境界，得證如來深密藏故；二華開義，以諸眾生於大乘中其心怯弱不能生信，是故開示諸佛如來凈妙法身令生信心故。十七名最上法門者，攝成就故。攝成就者，攝取無量名

【現代漢語翻譯】現代漢語譯本：因此，第四個名稱是『教菩薩法』（Jiao Pusa Fa），因為要教化根器成熟的菩薩，使他們順應佛法，善於成就。第五個名稱是『佛所護念』（Fo Suo Hu Nian），因為依靠如來才有此佛法。第六個名稱是『一切諸佛秘密法』（Yiqie Zhu Fo Mimi Fa），因為此佛法非常深奧，只有佛才能瞭解。第七個名稱是『一切諸佛之藏』（Yiqie Zhu Fo Zhi Zang），因為如來的功德三昧之藏就在這部經中。第八個名稱是『一切諸佛秘密處』（Yiqie Zhu Fo Mimi Chu），因為對於根器尚未成熟的眾生等，不是接受佛法的法器，所以不傳授。第九個名稱是『能生一切諸佛經』（Neng Sheng Yiqie Zhu Fo Jing），因為聽聞此法門能成就諸佛的大菩提。第十個名稱是『一切諸佛之道場』（Yiqie Zhu Fo Zhi Daochang），因為以此法門能成就諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），而不是其他的修多羅（Sutra，經）。第十一個名稱是『一切諸佛所轉法輪』（Yiqie Zhu Fo Suo Zhuan Falun），因為以此法門能破除一切諸障礙。第十二個名稱是『一切諸佛堅固舍利』（Yiqie Zhu Fo Jiangu Sheli），指的是如來真實的法身在這部修多羅中不會敗壞。第十三個名稱是『一切諸佛大巧方便經』（Yiqie Zhu Fo Da Qiao Fangbian Jing），依靠此法門成就大菩提后，為眾生說天人、聲聞、辟支佛等諸善法。第十四個名稱是『說一乘經』（Shuo Yicheng Jing），因為以此法門顯示如來阿耨多羅三藐三菩提究竟的本體，而二乘道不是究竟。第十五個名稱是『第一義住』（Diyi Yi Zhu），因為以此法門就是諸佛如來法身究竟的住處。第十六個名稱是『妙法蓮華經』（Miaofa Lianhua Jing），有兩種含義。哪兩種含義？一是出水義，因為可以無盡地出離小乘的泥濁之水。又有一種含義，如同蓮花出於泥水，比喻諸聲聞得以進入如來的大眾中就坐，如同諸菩薩坐在蓮花上，聽聞如來說無上智慧清凈境界，得以證得如來深密藏；二是華開義，因為諸眾生對於大乘法心生怯弱，不能生起信心，所以開示諸佛如來清凈妙好的法身，使他們生起信心。第十七個名稱是『最上法門』（Zui Shang Famen），因為能攝取成就。攝取成就，就是攝取無量名。

【English Translation】 English version: Therefore, the fourth name is 'Teaching Bodhisattva Dharma' (Jiao Pusa Fa), because it is to teach and transform Bodhisattvas with mature roots, so that they comply with the Dharma and are good at achieving. The fifth name is 'Protected and Remembered by the Buddhas' (Fo Suo Hu Nian), because one has this Dharma by relying on the Tathagata. The sixth name is 'Secret Dharma of All Buddhas' (Yiqie Zhu Fo Mimi Fa), because this Dharma is very profound and only the Buddhas can understand it. The seventh name is 'Treasury of All Buddhas' (Yiqie Zhu Fo Zhi Zang), because the treasury of the Tathagata's merits and Samadhi is in this Sutra. The eighth name is 'Secret Place of All Buddhas' (Yiqie Zhu Fo Mimi Chu), because for sentient beings whose roots are not yet mature, who are not vessels for receiving the Dharma, it is not taught. The ninth name is 'Sutra That Can Generate All Buddhas' (Neng Sheng Yiqie Zhu Fo Jing), because hearing this Dharma gate can accomplish the great Bodhi of all Buddhas. The tenth name is 'Bodhimanda of All Buddhas' (Yiqie Zhu Fo Zhi Daochang), because by this Dharma gate one can accomplish the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) of all Buddhas, and not by other Sutras (Sutra, scripture). The eleventh name is 'Dharma Wheel Turned by All Buddhas' (Yiqie Zhu Fo Suo Zhuan Falun), because this Dharma gate can break all obstacles. The twelfth name is 'Solid Sharira of All Buddhas' (Yiqie Zhu Fo Jiangu Sheli), refers to the fact that the true Dharmakaya of the Tathagata will not be destroyed in this Sutra. The thirteenth name is 'Great Skillful Means Sutra of All Buddhas' (Yiqie Zhu Fo Da Qiao Fangbian Jing), after accomplishing great Bodhi by relying on this Dharma gate, it speaks of all good Dharmas such as Devas, Sravakas, Pratyekabuddhas, etc., for sentient beings. The fourteenth name is 'Sutra Speaking of the One Vehicle' (Shuo Yicheng Jing), because this Dharma gate reveals the ultimate essence of the Tathagata's Anuttara-samyak-sambodhi, while the Two Vehicle path is not ultimate. The fifteenth name is 'Abiding in the First Principle' (Diyi Yi Zhu), because this Dharma gate is the ultimate abode of the Dharmakaya of all Buddhas and Tathagatas. The sixteenth name is 'Wonderful Dharma Lotus Sutra' (Miaofa Lianhua Jing), which has two meanings. What are the two meanings? One is the meaning of emerging from water, because it can endlessly emerge from the muddy water of the Hinayana. There is also a meaning, like the lotus flower emerging from muddy water, which is a metaphor for the Sravakas being able to enter and sit in the Tathagata's great assembly, like the Bodhisattvas sitting on lotus flowers, hearing the Tathagata speak of the unsurpassed wisdom and pure realm, and being able to attain the Tathagata's profound secret treasury; the second is the meaning of the flower opening, because sentient beings are timid in the Mahayana and cannot generate faith, so it reveals the pure and wonderful Dharmakaya of all Buddhas and Tathagatas, causing them to generate faith. The seventeenth name is 'Supreme Dharma Gate' (Zui Shang Famen), because it encompasses accomplishment. Encompassing accomplishment means encompassing immeasurable names.

句字身，有頻婆羅阿閦婆等舒盧迦故。此十七句法門是總，余句是別。如經「為諸菩薩說大乘經，名無量義」如是等故。

依所說法威儀隨順住成就者，示現依何等何等法說法？依三種法故：一者依三昧成就。三昧成就，二種示現：一者成就自在力，身心不動故；二者離一切障，隨自在力故。此自在力復有二種：一為隨順眾生不見對治攝取覺菩提分法故；二為對治無量世來堅執煩惱故。如經「佛說此經已結加趺坐，入于無量義處三昧身心不動」如是等故。二者依器世間，三者依眾生世間，震動世界及知過去無量劫事如是等故。如經「是時天雨曼陀羅花，次第乃至歡喜合掌一心觀佛」故。

依止說因成就者，為諸大眾示現異相不思議事，大眾見已生希有心，渴仰欲聞生如是念：如來今者應為我說。故名依止說因成就。是故如來放大光明，示現他方諸世界中種種諸事故，先為大眾示現外事六種震動等，次為示現此法門中內證甚深微密之法，又依器世間、眾生世間，數種種、量種種，具足煩惱差別、具足清凈差別、佛法弟子差別示現三寶故。復乘差別，有世界有佛、有世界無佛，令眾生見修行者未得果、得道者已得果。如經「諸修行得道者」故。數種種者，示現種種觀故。略說四種觀：一者食；二者聞法；三者

【現代漢語翻譯】現代漢語譯本：句字身，因為有頻婆羅（Pimbala，一種樹名）阿閦婆（Akshobhya，不動佛）等舒盧迦（shloka，頌）的緣故。這十七句法門是總說，其餘的句子是別說。例如經中所說：『為諸菩薩說大乘經，名無量義』等等。

依所說法威儀隨順住成就者，是指示現依據何種法來說法？依據三種法：第一是依據三昧成就。三昧成就，有兩種示現：一是成就自在力，身心不動的緣故；二是遠離一切障礙，隨自在力的緣故。這自在力又有兩種：一是為隨順眾生，不見對治攝取覺菩提分法的緣故；二是為對治無量世以來堅固執著的煩惱的緣故。例如經中所說：『佛說此經已結跏趺坐，入于無量義處三昧，身心不動』等等。二是依據器世間，三是依據眾生世間，震動世界以及知曉過去無量劫的事情等等。例如經中所說：『是時天雨曼陀羅花（Mandala flower，曼陀羅花），次第乃至歡喜合掌一心觀佛』。

依止說因成就者，是指為諸大眾示現奇異的景象和不可思議的事情，大眾見了之後產生稀有之心，渴望仰慕想要聽聞，生起這樣的念頭：如來現在應當為我說法。所以叫做依止說因成就。因此如來放出大光明，示現他方諸世界中的種種事情，先為大眾示現外在的六種震動等等，其次為示現此法門中內在證悟的甚深微妙之法，又依據器世間、眾生世間，數量種種、量度種種，具足煩惱的差別、具足清凈的差別、佛法弟子的差別，示現三寶的緣故。又乘坐的工具也有差別，有的世界有佛，有的世界沒有佛，令眾生看見修行者未得果，得道者已得果。例如經中所說：『諸修行得道者』。數量種種，是指示現種種觀。簡略地說有四種觀：一是食；二是聞法；三是

【English Translation】 English version: The body of sentences exists because of shlokas (shloka, verse) such as Pimbala (Pimbala, a type of tree) and Akshobhya (Akshobhya, the Immovable Buddha). These seventeen sentences of Dharma are general, and the remaining sentences are specific. For example, the sutra says, 'To explain the Great Vehicle Sutra to all Bodhisattvas, named Immeasurable Meanings,' and so on.

'Relying on the Dharma spoken, with dignified conduct, abiding in accomplishment' refers to demonstrating which Dharma to expound? Relying on three kinds of Dharma: first, relying on Samadhi (Samadhi, meditative absorption) accomplishment. Samadhi accomplishment has two kinds of demonstrations: one is accomplishing the power of freedom, because the body and mind are unmoving; the other is being free from all obstacles, according to the power of freedom. This power of freedom also has two kinds: one is to accord with sentient beings, not seeing the Dharma of counteracting and gathering the Bodhi (Bodhi, enlightenment) divisions; the other is to counteract the firm attachment to afflictions from immeasurable lifetimes. For example, the sutra says, 'After the Buddha spoke this sutra, he sat in the lotus position, entered the Samadhi of Immeasurable Meanings, and the body and mind were unmoving,' and so on. Second, relying on the vessel world; third, relying on the sentient being world, shaking the world and knowing the events of immeasurable past kalpas (kalpa, eon), and so on. For example, the sutra says, 'At that time, the heavens rained Mandala flowers (Mandala flower, Mandala flower), in order, until they joyfully joined their palms and single-mindedly contemplated the Buddha.'

'Relying on the cause of speaking, accomplishing' refers to demonstrating extraordinary appearances and inconceivable events to the great assembly. Upon seeing this, the assembly generates a rare mind, yearning to hear, and giving rise to the thought: 'The Tathagata (Tathagata, Thus Come One) should now speak the Dharma for me.' Therefore, it is called 'relying on the cause of speaking, accomplishing.' Therefore, the Tathagata emits great light, demonstrating various events in other worlds, first demonstrating the six kinds of external shaking to the assembly, and then demonstrating the profound and subtle Dharma of inner realization in this Dharma gate. Furthermore, relying on the vessel world and the sentient being world, with various numbers and various measures, fully possessing the differences of afflictions, fully possessing the differences of purity, and the differences of the Buddha's Dharma disciples, demonstrating the Three Jewels. Moreover, the vehicles are different; some worlds have Buddhas, and some worlds do not have Buddhas, causing sentient beings to see that practitioners have not attained the fruit, and those who have attained the Way have already attained the fruit. For example, the sutra says, 'Those practitioners who have attained the Way.' 'Various numbers' refers to demonstrating various contemplations. Briefly speaking, there are four kinds of contemplation: first, food; second, hearing the Dharma; third,

修行；四者樂。如經「爾時佛放眉間白毫相光，次第乃至以佛舍利起七寶塔」故。行菩薩道者，教化眾生依四攝法方便攝取，此義應知。如經所說當自推取。

自此以下，示現大眾欲聞現前成就。問一人者，多人慾聞生希有心，是故唯問文殊師利，如是示現世尊弟子隨順於法不相違故。今佛世尊現神變相者為何等義？為說大法故，現大相以為說因。現大相者，為說妙法蓮華經故現大瑞相，為說如來所得妙法不可思議等文字章句故。有二種義，是故仰推文殊師利。何等為二？一者現見諸法故；二者離諸因緣，唯自內心成就彼法故。示現種種諸瑞相者，以為示現彼彼事故。如彼事相現沒住滅應當善知。以文殊師利能記彼事故，以文殊師利所作成就、因果成就現見彼法故。所作成就者，此有二種：一者功德成就；二者智慧成就。因成就者，一切智成就故。又復有因，謂緣因故。緣因成就者，眾相具足故。果成就者，說大法故。種種異異佛國土者，為此示現彼國土中種種異異差別應知。凈妙國土者，謂無煩惱眾生住處。如經「照于東方萬八千世界，次第乃至悉見彼佛國界莊嚴」故。如來為上首者，諸菩薩等依如來住故，以彼如來於彼國土諸大眾中得自在故。如經「又見彼土現在諸佛」如是等故。

自此以下次明聖

【現代漢語翻譯】現代漢語譯本：修行；四者是快樂。如經文所說：『那時，佛從眉間放出白毫相光，依次乃至用佛的舍利建造七寶塔』。修行菩薩道的人，教化眾生依靠四攝法（佈施、愛語、利行、同事）方便地攝取眾生，這個道理應當知曉。如經文所說，應當自己去推求領會。

從這裡以下，是爲了向大眾示現他們想要聽聞現前成就的法。只問文殊師利（Manjushri，智慧的象徵）一人，是因為多人想要聽聞而生起稀有之心，所以才只問文殊師利，這樣示現了世尊的弟子們隨順於法而不相違背。現在佛世尊顯現神變之相是什麼意義呢？是爲了宣說大法，所以顯現大相作為宣說的因緣。顯現大相，是爲了宣說《妙法蓮華經》而顯現大的瑞相，爲了宣說如來所得的妙法不可思議等文字章句。有兩種意義，所以仰仗推問文殊師利。哪兩種呢？一是現見諸法；二是離開諸因緣，唯有自內心成就彼法。示現種種諸瑞相，是爲了示現種種事情。如那些事相的顯現、隱沒、住留、滅去，應當善於瞭解。因為文殊師利能夠記住那些事情，因為文殊師利所作成就、因果成就，現見那些法。所作成就，這裡有兩種：一是功德成就；二是智慧成就。因成就，是一切智成就。又還有因，是緣因。緣因成就，是眾相具足。果成就，是宣說大法。種種異異的佛國土，是爲了示現那些國土中種種不同的差別，應當知曉。清凈美妙的國土，是指沒有煩惱的眾生居住的地方。如經文所說：『照于東方萬八千世界，依次乃至全部看見那些佛國世界的莊嚴』。如來為上首，是說諸菩薩等依靠如來而住，因為那些如來在那些國土的大眾中得到自在。如經文所說：『又見彼土現在諸佛』等等。

從這裡以下，接下來闡明聖（聖者）

【English Translation】 English version: Practice; the fourth is joy. As the scripture says, 'At that time, the Buddha emitted a white hair-mark light from between his eyebrows, sequentially even to building a seven-jeweled pagoda with the Buddha's relics.' Those who practice the Bodhisattva path teach sentient beings to rely on the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to conveniently gather sentient beings. This meaning should be understood. As the scripture says, one should seek and comprehend it oneself.

From here onwards, it is to show the assembly that they wish to hear about the present attainment. Asking only Manjushri (Manjushri, symbol of wisdom) is because many people want to hear and give rise to a rare mind, so only Manjushri is asked. This demonstrates that the World Honored One's disciples are in accordance with the Dharma and not in contradiction. What is the meaning of the Buddha, the World Honored One, now manifesting miraculous transformations? It is to proclaim the Great Dharma, so the great signs are manifested as the cause for the proclamation. Manifesting great signs is to manifest great auspicious signs for proclaiming the Lotus Sutra, and to proclaim the inconceivable words and phrases of the wonderful Dharma attained by the Tathagata. There are two meanings, so we rely on asking Manjushri. What are the two? First, to directly see all dharmas; second, to be apart from all causes and conditions, and only the mind itself achieves that Dharma. Manifesting various auspicious signs is to show various matters. One should be well aware of the appearance, disappearance, abiding, and cessation of those matters. Because Manjushri can remember those matters, because Manjushri's accomplishments, causal accomplishments, directly see those dharmas. Accomplishments, there are two types: first, merit accomplishments; second, wisdom accomplishments. Causal accomplishment is the accomplishment of all-knowing wisdom. There is also a cause, which is the condition cause. The accomplishment of the condition cause is the perfection of all characteristics. The fruit accomplishment is the proclamation of the Great Dharma. The various different Buddha lands are to show the various different differences in those lands, which should be known. Pure and wonderful lands refer to places where sentient beings without afflictions reside. As the scripture says, 'Illuminating the eighteen thousand worlds to the east, sequentially even to seeing the adornments of those Buddha lands.' The Tathagata is the leader, meaning that the Bodhisattvas and others rely on the Tathagata to abide, because those Tathagatas are at ease among the great assembly in those lands. As the scripture says, 'Also seeing the Buddhas present in those lands,' and so on.

From here onwards, it next clarifies the holy (sage).

者。文殊師利以宿命智現見過去因相果相成就十事如現在前，是故能答彌勒菩薩。云何現見過去因相？謂文殊師利自見己身，曾於彼彼諸國土中處處修行、種種行事故。云何現見過去果相？謂文殊師利自見己身，是過去世妙光菩薩，于彼佛所聞此法門，為眾生說故。何等名為成就十事？一者現見大義因成就；二者現見世間文字章句意甚深因成就；三者現見希有因成就；四者現見勝妙因成就；五者現見受用大因成就；六者現見攝取一切諸佛轉法輪因成就；七者現見善堅實如來法輪因成就；八者現見能進入因成就；九者現見憶念因成就；十者現見自身所經事因成就。

大義因成就者，八句示現此義應知。何等為八？一者欲論大法；二者欲雨大法雨；三者欲擊大法鼓；四者欲建大法幢；五者欲然大法燈；六者欲吹大法䗍；七者欲不斷大法鼓；八者欲說大法。此八句欲示現如來欲論大法等故。

何等名為八種大義？謂有疑者為斷疑故。已斷疑者增長淳熟彼智身故。根淳熟者為說二種微密境界：一者聲聞微密境界；二者菩薩微密境界。大法鼓者二句，示現以遠聞故。入密境界者，令彼進取上上清凈義故。進取上上清凈義者，令彼進取一切種智得現見故。令彼進取一切種智得現見者，為一切法建立名字章句義故。建立

【現代漢語翻譯】現代漢語譯本：文殊師利菩薩以宿命智，能夠清楚地看到過去世的因和果，就像發生在眼前一樣，所以能夠回答彌勒菩薩的問題。怎樣才能清楚地看到過去世的因呢？就是文殊師利菩薩能夠看到自己，曾經在各個不同的國土中，到處修行，做過各種各樣的事情。怎樣才能清楚地看到過去世的果呢？就是文殊師利菩薩能夠看到自己，在過去世是妙光菩薩，在那尊佛的處所聽聞過這個法門，並且為眾生宣說。什麼叫做成就十事呢？第一是清楚地看到大義的因從而成就；第二是清楚地看到世間文字章句意義深遠的因從而成就；第三是清楚地看到稀有的因從而成就；第四是清楚地看到殊勝美妙的因從而成就；第五是清楚地看到受用廣大的因從而成就；第六是清楚地看到攝取一切諸佛轉法輪的因從而成就；第七是清楚地看到善良、堅定、真實的如來法輪的因從而成就；第八是清楚地看到能夠進入的因從而成就；第九是清楚地看到憶念的因從而成就；第十是清楚地看到自身所經歷事情的因從而成就。

所謂大義因成就，應該知道，是通過八句話來展示這個意義的。哪八句呢？第一是想要談論大法；第二是想要降下大法雨；第三是想要敲響大法鼓；第四是想要建立大法幢（dà fǎ chuáng，佛教用語，比喻佛法如旗幟一樣，能引導眾生）；第五是想要點燃大法燈；第六是想要吹響大法螺（dà fǎ luó，佛教法器，用於集眾或法會）；第七是想要不斷地敲響大法鼓；第八是想要宣說大法。這八句話想要展示如來想要談論大法等等。

什麼叫做八種大義呢？就是爲了替有疑問的人斷除疑惑。對於已經斷除疑惑的人，增長他們純熟的智慧。對於根基純熟的人，為他們宣說兩種微密境界：第一是聲聞（shēng wén，佛教修行者，通過聽聞佛法而悟道）的微密境界；第二是菩薩（pú sà，佛教中發願普度眾生的修行者）的微密境界。大法鼓這兩句話，展示了因為聲音傳播得很遠。進入微密境界的人，讓他們進一步獲取越來越清凈的意義。進一步獲取越來越清凈的意義的人，讓他們進一步獲取一切種智（yī qiè zhǒng zhì，佛的智慧，通曉一切事物）從而能夠親眼見到。讓他們進一步獲取一切種智從而能夠親眼見到的人，是爲了給一切法建立名字章句的意義。

【English Translation】 English version: Mañjuśrī (Wénshūshīlì) , through his knowledge of past lives, clearly sees the causes and effects of the past as if they were happening before his eyes. Therefore, he is able to answer Maitreya Bodhisattva (Mílè Púsà). How does he clearly see the causes of the past? It is because Mañjuśrī sees himself practicing in various lands, engaging in various activities. How does he clearly see the effects of the past? It is because Mañjuśrī sees himself as the Bodhisattva Wonderful Light (Miàoguāng Púsà) in a past life, hearing this Dharma (fǎ, Buddhist teachings) from that Buddha (fó) and explaining it to sentient beings. What are the ten accomplishments? First, it is the accomplishment of clearly seeing the cause of great meaning; second, it is the accomplishment of clearly seeing the cause of the profound meaning of worldly words and sentences; third, it is the accomplishment of clearly seeing the cause of rarity; fourth, it is the accomplishment of clearly seeing the cause of supreme wonder; fifth, it is the accomplishment of clearly seeing the cause of great enjoyment; sixth, it is the accomplishment of clearly seeing the cause of gathering all Buddhas to turn the Dharma wheel; seventh, it is the accomplishment of clearly seeing the cause of the good, firm, and real Tathagata's (Rúlái, another name for Buddha) Dharma wheel; eighth, it is the accomplishment of clearly seeing the cause of being able to enter; ninth, it is the accomplishment of clearly seeing the cause of recollection; tenth, it is the accomplishment of clearly seeing the cause of the events experienced by oneself.

The accomplishment of the cause of great meaning, it should be known, is demonstrated through eight phrases. What are the eight? First, wanting to discuss the Great Dharma; second, wanting to rain down the Great Dharma rain; third, wanting to strike the Great Dharma drum; fourth, wanting to erect the Great Dharma banner; fifth, wanting to light the Great Dharma lamp; sixth, wanting to blow the Great Dharma conch; seventh, wanting to continuously strike the Great Dharma drum; eighth, wanting to speak the Great Dharma. These eight phrases want to demonstrate the Tathagata's desire to discuss the Great Dharma and so on.

What are the eight great meanings? It is to dispel doubts for those who have doubts. For those who have already dispelled doubts, to increase their pure and mature wisdom. For those whose roots are pure and mature, to explain two subtle and secret realms: first, the subtle and secret realm of the Śrāvakas (shēng wén, disciples who hear the Buddha's teachings); second, the subtle and secret realm of the Bodhisattvas (pú sà, beings who vow to save all sentient beings). The two phrases 'Great Dharma drum' demonstrate that the sound travels far. Those who enter the secret realm are enabled to further acquire increasingly pure meaning. Those who further acquire increasingly pure meaning are enabled to further acquire all-knowing wisdom (yī qiè zhǒng zhì, the wisdom of the Buddha, knowing all things) and thus be able to see it directly. Those who are enabled to further acquire all-knowing wisdom and thus be able to see it directly are enabled to establish the meaning of names, phrases, and sentences for all Dharmas.

名字章句義者，令入不可說證智轉法輪故。

現見世間名字章句意甚深因成就者，如經「我於過去諸佛曾見此瑞，次第乃至故現斯瑞」故。

現見希有因成就者，以無量時不可得故。不可思議不可稱不可量者，示現過彼阿僧祇劫不可得故。又復示現五種劫故，所謂一夜、二晝、三月、四時、五年，示現無量無邊諸法故。如經「如過去無量無邊不可思議阿僧祇劫，爾時有佛號日月燈明，次第乃至令得阿耨多羅三藐三菩提，成一切種智」故。

現見勝妙因成就者，示現諸佛及諸菩薩自受用故。如經「次復有佛亦名日月燈明，次第乃至所可說法初中后善」故。

現見受用大因成就者，是時王子受勝妙樂各捨出家，復彼大眾于爾許時心不疲倦故。如經「其最後佛未出家時，次第乃至佛授記已便於中夜入無餘涅槃」故。

現見攝取一切諸佛轉法輪因成就者，法輪不斷故。如經「佛滅度后妙光菩薩持妙法蓮華經滿八十小劫為人演說」故。

現見善堅實如來法輪因成就者，佛滅度后無量時說故。如經「日月燈明佛八子皆師妙光，次第乃至皆令堅固阿耨多羅三藐三菩提心」故。

現見能進入因成就者，彼諸王子得大菩提故。如經「是諸王子，次第乃至皆成佛道」故。

現見憶念因成

【現代漢語翻譯】現代漢語譯本：

關於名字、章句和意義，是爲了使人進入不可說（indescribable）的證智（realized wisdom）並轉法輪（Dharma wheel）的緣故。現見世間名字、章句、意義甚深，是因為成就了因（cause）的緣故，如經文所說：『我於過去諸佛曾見此瑞，次第乃至故現斯瑞』的緣故。現見希有因成就，是因為在無量的時間裡都不可得的緣故。不可思議、不可稱、不可量，是因為示現超過彼阿僧祇劫（asamkhya kalpa，無數劫）都不可得的緣故。又示現五種劫（kalpa，時間單位）的緣故，所謂一夜、二晝、三月、四時、五年，示現無量無邊的諸法（dharmas，事物、法則）的緣故。如經文所說：『如過去無量無邊不可思議阿僧祇劫，爾時有佛號日月燈明（Candrasuryapradipa），次第乃至令得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），成一切種智（sarvajna，一切智）』的緣故。現見勝妙因成就，是因為示現諸佛（Buddhas）及諸菩薩（Bodhisattvas）自受用的緣故。如經文所說：『次復有佛亦名日月燈明，次第乃至所可說法初中后善』的緣故。現見受用大因成就，是因為當時王子們享受勝妙的快樂后各自捨棄出家，而且那些大眾在那麼長的時間裡心不疲倦的緣故。如經文所說：『其最後佛未出家時，次第乃至佛授記已便於中夜入無餘涅槃（nirvana，寂滅）』的緣故。現見攝取一切諸佛轉法輪因成就，是因為法輪不斷絕的緣故。如經文所說：『佛滅度后妙光菩薩（Bodhissattva Sadaparibhuta）持妙法蓮華經滿八十小劫為人演說』的緣故。現見善堅實如來法輪因成就，是因為佛滅度后在無量的時間裡都在演說的緣故。如經文所說：『日月燈明佛八子皆師妙光，次第乃至皆令堅固阿耨多羅三藐三菩提心』的緣故。現見能進入因成就，是因為那些王子們得到大菩提（bodhi，覺悟）的緣故。如經文所說：『是諸王子，次第乃至皆成佛道』的緣故。現見憶念因成就

【English Translation】 English version:

Regarding names, phrases, and meanings, it is to enable entry into the inexpressible realized wisdom and to turn the Dharma wheel. The profoundness of names, phrases, and meanings in the world is seen because of the accomplishment of causes, as the sutra says: 'I have seen this auspicious sign in past Buddhas, and thus this auspicious sign now appears.' The accomplishment of the cause of the rare and wonderful is seen because it is unattainable for immeasurable time. That which is inconceivable, unnameable, and immeasurable is because it demonstrates being unattainable even beyond asamkhya kalpas (countless eons). Moreover, it demonstrates five kinds of kalpas (eons), namely one night, two days, three months, four seasons, and five years, demonstrating immeasurable and boundless dharmas (phenomena, principles). As the sutra says: 'Like the immeasurable, boundless, inconceivable asamkhya kalpas in the past, at that time there was a Buddha named Candrasuryapradipa (Sun-Moon-Light Lamp), who sequentially attained anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), accomplishing sarvajna (all-knowing wisdom).' The accomplishment of the cause of the excellent and wonderful is seen because it demonstrates the self-enjoyment of the Buddhas and Bodhisattvas. As the sutra says: 'Then there was another Buddha also named Candrasuryapradipa, who sequentially spoke the Dharma, which was good in the beginning, middle, and end.' The accomplishment of the cause of great enjoyment is seen because the princes at that time enjoyed excellent and wonderful pleasures and then renounced their homes to become monks, and the assembly did not become weary in their minds for such a long time. As the sutra says: 'When the last Buddha had not yet left home, sequentially, after the Buddha gave predictions, he entered nirvana (cessation) in the middle of the night.' The accomplishment of the cause of embracing all Buddhas and turning the Dharma wheel is seen because the Dharma wheel is not interrupted. As the sutra says: 'After the Buddha's parinirvana, Bodhisattva Sadaparibhuta (Ever Disparaging) upheld the Wonderful Dharma Lotus Sutra and expounded it to people for eighty small kalpas.' The accomplishment of the cause of the good, firm, and solid Tathagata's Dharma wheel is seen because it was expounded for immeasurable time after the Buddha's parinirvana. As the sutra says: 'The eight sons of Buddha Candrasuryapradipa all took Sadaparibhuta as their teacher, and sequentially, all of them strengthened their minds for anuttara-samyak-sambodhi.' The accomplishment of the cause of being able to enter is seen because those princes attained great bodhi (enlightenment). As the sutra says: 'These princes, sequentially, all attained Buddhahood.' The accomplishment of the cause of recollection is seen

就者，為他說法利益他故。如經「其最後成佛者名曰然燈，次第乃至尊重讚歎」故。

現見自身所經事因成就者，以自身受勝妙樂故。如「經彌勒當知，次第乃至佛所護念」故。汝號求名者示現知彼過去事故，又復示現今得彼法皆具足故。又依義攝三故：一、與說故，如經「今佛世尊欲說大法等」故。二、成如實說故，如經「我於過去曾見等」故。三、令待說故，如經「諸人今當知等」故。自此已下示現所說法因果相應知。

方便品第二

經曰：爾時世尊入甚深三昧正念不動，以如實智觀，從三昧安詳而起。起已即告尊者舍利弗言：「舍利弗！諸佛智慧甚深無量，其智慧門難見難覺難知難解難入，如來所證一切聲聞辟支佛等所不能知。何以故？舍利弗！如來、應、正遍知已曾親近供養無量百千萬億無數諸佛，于百千億那由他佛所盡行諸佛所修阿耨多羅三藐三菩提法。舍利弗！如來已於無量百千億那由他劫勇猛精進，所作成就、名稱普聞。舍利弗！如來畢竟成就希有之法。舍利弗！難解之法如來能知。舍利弗！難解法者，諸佛如來隨宜所說意趣難解，一切聲聞辟支佛等所不能知。何以故？舍利弗！諸佛如來自在說因成就故。舍利弗！如來成就種種方便、種種知見、種種念觀、種種言辭。舍利弗！吾從

【現代漢語翻譯】現代漢語譯本：對於那些尋求佛法的人，爲了利益他們而說法。正如經文所說：『最後成佛的人名叫然燈（Dipamkara，錠光佛），依次乃至受到尊重和讚歎。』對於那些親身經歷過事情並因此成就的人，因為他們自身體驗過殊勝的快樂。正如經文所說：『彌勒（Maitreya，未來佛）當知，依次乃至受到佛的護念。』你（指舍利弗）被稱為求名者，是因為你示現了知曉他人過去的事情，並且還示現了現在已經完全具備了那些法。此外，依據義理可以概括為三點：第一，爲了宣說佛法，正如經文所說：『現在佛世尊想要宣說大法等等。』第二，爲了成就如實之說，正如經文所說：『我於過去曾經見到等等。』第三，爲了讓人等待佛法宣說，正如經文所說：『諸位現在應當知曉等等。』從這裡開始，以下內容是爲了示現所說法與因果相應，應當知曉。方便品第二經文說：當時，世尊進入甚深的三昧（Samadhi，禪定），正念不動，以如實智觀察，從三昧中安詳地起身。起身之後，就告訴尊者舍利弗（Sariputra，智慧第一的佛陀弟子）說：『舍利弗！諸佛的智慧甚深無量，其智慧之門難以見到，難以覺察，難以知曉，難以理解，難以進入，如來（Tathagata，佛的稱號之一）所證悟的一切，聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺，不依師而自悟的修行者）等都不能知曉。為什麼呢？舍利弗！如來、應（Arhat，阿羅漢，應供）、正遍知（Samyaksambuddha，佛的稱號，正等正覺）已經曾經親近供養無量百千萬億無數的諸佛，在百千億那由他（Nayuta，數量單位）佛所，完全修行諸佛所修的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法。舍利弗！如來已經在無量百千億那由他劫中勇猛精進，所作所成就的功德，名稱普遍傳聞。舍利弗！如來畢竟成就了稀有之法。舍利弗！難以理解的法，如來能夠知曉。舍利弗！難以理解的法，諸佛如來隨順因緣所說的意趣難以理解，一切聲聞、辟支佛等都不能知曉。為什麼呢？舍利弗！諸佛如來自在地說法，因緣成就的緣故。舍利弗！如來成就種種方便（Upaya，善巧方法）、種種知見、種種念觀、種種言辭。舍利弗！我從……』

【English Translation】 English version: For those who seek the Dharma, he speaks the Dharma for their benefit. As the scripture says, 'The last one to become a Buddha will be named Dipamkara (the Buddha of Fixed Light), successively up to being respected and praised.' For those who have personally experienced things and thereby achieved something, because they themselves have experienced supreme joy. As the scripture says, 'Maitreya (the future Buddha) should know, successively up to being protected by the Buddha.' You (referring to Sariputra) are called a seeker of fame because you demonstrate knowing the past events of others, and also demonstrate that you now fully possess those Dharmas. Furthermore, according to the meaning, it can be summarized into three points: First, for the sake of expounding the Dharma, as the scripture says, 'Now the World Honored One wants to expound the Great Dharma, etc.' Second, to accomplish truthful speech, as the scripture says, 'I have seen in the past, etc.' Third, to make people wait for the Dharma to be expounded, as the scripture says, 'Everyone should know now, etc.' From here onwards, the following content is to demonstrate that the Dharma being spoken corresponds to cause and effect, which should be known. Chapter 2: Expedients The scripture says: At that time, the World Honored One entered into a profound Samadhi (meditative absorption), with right mindfulness unmoving, observing with true wisdom, and arose peacefully from the Samadhi. After arising, he told the Venerable Sariputra (the foremost disciple in wisdom) , 'Sariputra! The wisdom of the Buddhas is profound and immeasurable, its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, difficult to enter. All that the Tathagata (one of the titles of the Buddha) has realized cannot be known by Sravakas (disciples who hear and practice the Dharma), Pratyekabuddhas (Solitary Buddhas) and others. Why? Sariputra! The Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) has already been close to and made offerings to countless hundreds of thousands of millions of Buddhas. In hundreds of thousands of millions of Nayutas (a unit of large number) of Buddha-fields, he has fully practiced the Dharma of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) cultivated by the Buddhas. Sariputra! The Tathagata has been courageous and diligent for countless hundreds of thousands of millions of Nayutas of kalpas (eons), and the merits he has made and accomplished, his name is widely heard. Sariputra! The Tathagata has ultimately achieved rare Dharmas. Sariputra! The Dharmas that are difficult to understand, the Tathagata can know. Sariputra! The Dharmas that are difficult to understand, the intended meaning of the Buddhas and Tathagatas spoken according to circumstances is difficult to understand, and cannot be known by all Sravakas, Pratyekabuddhas, and others. Why? Sariputra! The Buddhas and Tathagatas freely speak the Dharma because the conditions are fulfilled. Sariputra! The Tathagata has achieved various Upayas (skillful means), various knowledges and views, various mindfulness and contemplations, various languages. Sariputra! I from...'

成佛已來，于彼彼處廣演言教，無數方便引導眾生於諸著處令得解脫。舍利弗！如來知見方便到于彼岸。舍利弗！如來知見廣大深遠、無障無礙，力、無所畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提皆已具足。舍利弗！諸佛如來深入無際，成就一切未曾有法。舍利弗！如來能種種分別巧說諸法，言辭柔軟悅可眾心。止。舍利弗！不須復說。舍利弗！佛所成就第一希有難解之法。舍利弗！唯佛與佛說法，諸佛如來能知彼法究竟實相。舍利弗！唯佛如來知一切法。舍利弗！唯佛如來能說一切法。何等法？云何法？何似法？何相法？何體法？何等、云何、何似、何相、何體，如是等一切法，如來現見非不現見。」

釋曰：「爾時世尊入甚深三昧正念不動，以如實智觀從三昧安詳而起，起已即告舍利弗」者，示現如來得自在力故、如來入定無能驚寤故。何故唯告尊者舍利弗、不告其餘聲聞等者？隨深智慧與如來相應故。何故不告諸菩薩者？有五種義：一者為諸聲聞所應事故；二者為諸聲聞迴心趣向大菩提故；三者護諸聲聞恐怯弱故；四者為令餘人善思念故；五者為諸聲聞不起所作已辦心故。

「諸佛智慧甚深無量」者，為諸大眾生尊重心，畢竟欲聞如來說故。言甚深者，顯示二種甚深之義應如是知。

【現代漢語翻譯】現代漢語譯本：自從成佛以來，我在各個地方廣泛地宣講教義，用無數的方法引導眾生從各種執著之處得到解脫。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來的知見和方便已經到達彼岸。舍利弗！如來的知見廣大深遠、沒有障礙沒有阻礙，力量（bala）、無所畏懼（vaiśāradya）、不共法（āveṇikadharma）、根（indriya）、力（bala）、菩提分（bodhipākṣika-dharma）、禪定（dhyāna）、解脫（vimokṣa）、三昧（samādhi）、三摩跋提（samāpatti）都已經完全具備。舍利弗！諸佛如來深入無邊無際的境界，成就了一切前所未有的法。舍利弗！如來能夠種種分別，巧妙地說出各種法，言辭柔軟，使眾生心生歡喜。停止吧，舍利弗！不需要再說了。舍利弗！佛所成就的是第一希有難解之法。舍利弗！只有佛與佛才能互相說法，諸佛如來才能知道那法的究竟實相。舍利弗！只有佛如來才知道一切法。舍利弗！只有佛如來才能說一切法。什麼是法？什麼樣的法？像什麼樣的法？什麼相的法？什麼體的法？什麼等、什麼樣、像什麼、什麼相、什麼體，像這樣的一切法，如來都能親眼看見，沒有不能看見的。

釋論說：『那時世尊進入甚深的三昧，以正念不動搖，用如實的智慧觀察，從三昧中安詳地起身，起身之後就告訴舍利弗』，這是爲了示現如來得到自在的力量，如來入定沒有人能夠驚醒。為什麼只告訴尊者舍利弗，而不告訴其他的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）等呢？因為他的深刻智慧與如來相應。為什麼不告訴諸菩薩（Bodhisattva，發願要救度一切眾生的修行者）呢？有五種原因：一是為聲聞所應做的事；二是為使聲聞回心轉意，趣向大菩提；三是保護聲聞，恐怕他們怯弱；四是為使其他人善於思念；五是為使聲聞不生起所作已辦之心。

『諸佛的智慧甚深無量』，是爲了使大眾生起尊重心，畢竟想要聽如來說法。說『甚深』，是爲了顯示兩種甚深的意義，應當這樣理解。

【English Translation】 English version: Since attaining Buddhahood, I have extensively expounded the teachings in various places, using countless expedient means to guide sentient beings to liberation from all attachments. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Tathāgata's (title of a Buddha) knowledge and insight, along with skillful means, have reached the other shore. Śāriputra! The Tathāgata's knowledge and insight are vast and profound, without obstruction or hindrance. The powers (bala), fearlessness (vaiśāradya), unique qualities (āveṇikadharma), faculties (indriya), powers (bala), factors of enlightenment (bodhipākṣika-dharma), meditative concentration (dhyāna), liberation (vimokṣa), samādhi (concentration), and samāpatti (attainment) are all fully complete. Śāriputra! The Tathāgatas deeply penetrate the boundless realm, accomplishing all unprecedented dharmas (teachings, phenomena). Śāriputra! The Tathāgata can skillfully and distinctly explain all dharmas in various ways, with gentle words that delight the hearts of sentient beings. Stop, Śāriputra! There is no need to say more. Śāriputra! What the Buddha has accomplished is the foremost rare and difficult-to-understand dharma. Śāriputra! Only Buddhas can preach to other Buddhas, and only the Tathāgatas can know the ultimate true nature of that dharma. Śāriputra! Only the Buddha Tathāgata knows all dharmas. Śāriputra! Only the Buddha Tathāgata can speak of all dharmas. What is dharma? What kind of dharma? What does it resemble? What is its characteristic? What is its essence? What kind, what manner, what likeness, what characteristic, what essence—all such dharmas, the Tathāgata sees directly, there is nothing unseen.

The commentary says: 'At that time, the World-Honored One entered into a profound samādhi, with right mindfulness unmoving, observing with true and real wisdom, arising peacefully from samādhi, and after arising, addressed Śāriputra.' This is to demonstrate that the Tathāgata has attained the power of self-mastery, and that no one can startle the Tathāgata from samādhi. Why only address Venerable Śāriputra and not the other Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings)? Because his profound wisdom corresponds with the Tathāgata. Why not address the Bodhisattvas (beings who vow to liberate all sentient beings)? There are five reasons: first, for the sake of the matters that concern the Śrāvakas; second, to turn the hearts of the Śrāvakas towards the Great Bodhi (enlightenment); third, to protect the Śrāvakas, lest they become timid; fourth, to enable others to contemplate well; fifth, to prevent the Śrāvakas from developing the thought that what needs to be done has already been done.

'The wisdom of the Buddhas is profound and immeasurable' is to cause the great assembly to generate respect and ultimately desire to hear the Tathāgata speak. Saying 'profound' is to reveal two kinds of profound meanings, which should be understood in this way.

何等為二？一者證甚深，謂諸佛智慧甚深無量故；二者阿含甚深，謂智慧門甚深無量故。言甚深者此是總相，余別相。證甚深者五種示現：一者義甚深，謂依何等義甚深故；二者實體甚深；三者內證甚深；四者依止甚深；五者無上甚深。何者甚深？謂大菩提。大菩提者，如來所證阿耨多羅三藐三菩提故。云何甚深？一切聲聞辟支佛等所不能知故名甚深。言智慧者，謂一切種、一切智義故。如經「諸佛智慧甚深無量，其智慧門難見難覺難知難解難入，一切聲聞辟支佛等所不能知」故。阿含甚深者，八種示現：一者受持讀誦甚深，如經「已曾親近供養無量百千萬億無數諸佛」故。二者修行甚深，如經「于百千萬億那由他佛所，盡行諸佛所修阿耨多羅三藐三菩提法」故。三者果行甚深，如經「舍利弗！如來已於無量百千億那由他劫勇猛精進所作成就」故。四者增長功德心甚深，如經「名稱普聞」故。五者快妙事心甚深，如經「舍利弗！如來畢竟成就希有之法」故。六者無上甚深，如經「舍利弗！難解之法如來能知」故。七者入甚深，入甚深者，名字章句意難得故，自以住持不同外道說因緣法，名為甚深。如經「舍利弗！難解法者，諸佛如來隨宜說法意趣難解」故。八者不共聲聞辟支佛所作住持甚深，如經「一切聲聞辟支佛等

【現代漢語翻譯】現代漢語譯本：什麼是二種甚深？一是證甚深（zheng shen shen），指的是諸佛的智慧甚深無量；二是阿含甚深（a han shen shen），指的是智慧之門甚深無量。所說的『甚深』是總相，以下是別相。證甚深有五種示現：一是義甚深（yi shen shen），指的是依據何種義理而甚深；二是實體甚深（shi ti shen shen）；三是內證甚深（nei zheng shen shen）；四是依止甚深（yi zhi shen shen）；五是無上甚深（wu shang shen shen）。什麼是甚深？指的是大菩提（da pu ti）。大菩提，是如來所證的阿耨多羅三藐三菩提（a nou duo luo san miao san pu ti）。如何是甚深？是一切聲聞（sheng wen）、辟支佛（pi zhi fo）等所不能知曉的，所以稱為甚深。所說的『智慧』，指的是一切種智、一切智的含義。如經文所說：『諸佛的智慧甚深無量，其智慧之門難以見到、難以覺察、難以知曉、難以理解、難以進入，一切聲聞、辟支佛等都不能知曉』。阿含甚深有八種示現：一是受持讀誦甚深（shou chi du song shen shen），如經文所說：『已經曾經親近供養無量百千萬億無數諸佛』。二是修行甚深（xiu xing shen shen），如經文所說：『在百千萬億那由他（na you ta）佛所，盡力修行諸佛所修的阿耨多羅三藐三菩提法』。三是果行甚深（guo xing shen shen），如經文所說：『舍利弗（she li fu）！如來已經在無量百千億那由他劫中勇猛精進所作成就』。四是增長功德心甚深（zeng zhang gong de xin shen shen），如經文所說：『名稱普聞』。五是快妙事心甚深（kuai miao shi xin shen shen），如經文所說：『舍利弗！如來畢竟成就希有之法』。六是無上甚深（wu shang shen shen），如經文所說：『舍利弗！難以理解的法如來能夠知曉』。七是入甚深（ru shen shen），入甚深指的是名字章句意難以獲得，自己以住持不同於外道所說的因緣法，稱為甚深。如經文所說：『舍利弗！難以理解的法，諸佛如來隨順適宜說法，其意趣難以理解』。八是不共聲聞辟支佛所作住持甚深，如經文所說：『一切聲聞辟支佛等』

【English Translation】 English version: What are the two kinds of profoundness? First, the profoundness of realization (zheng shen shen), which refers to the immeasurable profoundness of the wisdom of all Buddhas; second, the profoundness of the Agama (a han shen shen), which refers to the immeasurable profoundness of the gate of wisdom. The term 'profound' is a general characteristic, and the following are specific characteristics. The profoundness of realization has five manifestations: first, the profoundness of meaning (yi shen shen), which refers to the profoundness based on what kind of meaning; second, the profoundness of substance (shi ti shen shen); third, the profoundness of inner realization (nei zheng shen shen); fourth, the profoundness of reliance (yi zhi shen shen); fifth, the unsurpassed profoundness (wu shang shen shen). What is profound? It refers to Great Bodhi (da pu ti). Great Bodhi is the Anuttara-samyak-sambodhi (a nou duo luo san miao san pu ti) realized by the Tathagata. How is it profound? It is what all Sravakas (sheng wen) and Pratyekabuddhas (pi zhi fo) cannot know, hence it is called profound. The term 'wisdom' refers to the meaning of all-knowing and all kinds of wisdom. As the sutra says: 'The wisdom of all Buddhas is immeasurably profound, and its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter, and all Sravakas and Pratyekabuddhas cannot know it.' The profoundness of the Agama has eight manifestations: first, the profoundness of receiving, upholding, reading, and reciting (shou chi du song shen shen), as the sutra says: 'Having been close to and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas.' Second, the profoundness of practice (xiu xing shen shen), as the sutra says: 'In hundreds of thousands of millions of nayutas (na you ta) of Buddhas' places, diligently practicing the Anuttara-samyak-sambodhi Dharma practiced by all Buddhas.' Third, the profoundness of the fruit of practice (guo xing shen shen), as the sutra says: 'Sariputra (she li fu)! The Tathagata has already accomplished through courageous and diligent effort in immeasurable hundreds of thousands of millions of nayutas of kalpas.' Fourth, the profoundness of increasing the mind of merit (zeng zhang gong de xin shen shen), as the sutra says: 'The name is universally heard.' Fifth, the profoundness of the mind of joyful and wonderful matters (kuai miao shi xin shen shen), as the sutra says: 'Sariputra! The Tathagata has ultimately accomplished rare and wonderful Dharmas.' Sixth, the unsurpassed profoundness (wu shang shen shen), as the sutra says: 'Sariputra! The Tathagata is able to know the difficult-to-understand Dharmas.' Seventh, the profoundness of entering (ru shen shen), which refers to the difficulty in obtaining the meaning of names, phrases, and sentences, and one's own upholding differs from the causal conditions taught by external paths, hence it is called profound. As the sutra says: 'Sariputra! The difficult-to-understand Dharmas, the Tathagatas speak according to what is suitable, and their intended meaning is difficult to understand.' Eighth, the profoundness of upholding that is not shared by Sravakas and Pratyekabuddhas, as the sutra says: 'All Sravakas and Pratyekabuddhas, etc.'

所不能知」故。

妙法蓮華經憂波提舍捲上大正藏第 26 冊 No. 1519 妙法蓮華經憂波提舍

妙法蓮華經憂波提舍卷下

大乘論師婆藪槃豆釋

後魏北天竺三藏菩提留支共沙門曇林等譯方便品之餘

如是已說妙法功德具足，次說如來法師功德成就應知。如經「何以故？舍利弗！諸佛如來自在說因成就」故。如來成就四種功德，故能度眾生。何等為四？一者住成就，如經「舍利弗！如來成就種種方便」故。種種方便者，謂從兜率天中退沒乃至示現入涅槃故。二者教化成就，如經「種種知見」故。種種知見者，示現染凈諸因故。三者功德畢竟成就，如經「種種念觀」故。種種念觀者，以說彼法成就因緣，如法相應故。四者說成就，如經「種種言辭」故。種種言辭者，以四無礙智依何等何等名字章句、隨何等何等眾生能受而為說故。

又復有義，種種方便者，種種方便示現外道所有邪法如是如是種種過失故，種種方便示現諸佛所有正法如是如是種種功德故。如經「舍利弗！吾從成佛已來，廣演言教，無數方便引導眾生於諸著處令得解脫」故。又無數方便者，方便令入諸善法故。又方便者，斷諸疑故。又方便者，令入增上勝智中故。又方便者，依四攝法攝取眾生令得

【現代漢語翻譯】現代漢語譯本：『所不能知』的緣故。

《妙法蓮華經憂波提舍》捲上大正藏第26冊 No. 1519 《妙法蓮華經憂波提舍》

《妙法蓮華經憂波提舍》卷下

大乘論師婆藪槃豆（Vasubandhu）釋

後魏北天竺三藏菩提留支（Bodhiruci）共沙門曇林（Tanlin）等譯《方便品》之餘

如是已說妙法功德具足，其次應當知如來法師的功德成就。如經文所說：『何以故？舍利弗（Sariputra）！諸佛如來自在說因成就』的緣故。如來成就四種功德，所以能夠度化眾生。哪四種呢？第一是住成就，如經文所說：『舍利弗（Sariputra）！如來成就種種方便』的緣故。種種方便，指的是從兜率天（Tusita Heaven）中退沒乃至示現入涅槃的種種示現。第二是教化成就，如經文所說：『種種知見』的緣故。種種知見，指的是示現染凈諸因。第三是功德畢竟成就，如經文所說：『種種念觀』的緣故。種種念觀，指的是以說彼法成就因緣，如法相應。第四是說成就，如經文所說：『種種言辭』的緣故。種種言辭，指的是以四無礙智（catura-pratisamvid）依何等何等名字章句，隨何等何等眾生能接受而為他們宣說。

又有一種解釋，種種方便，指的是種種方便示現外道所有邪法如是如是種種過失的緣故；種種方便，指的是示現諸佛所有正法如是如是種種功德的緣故。如經文所說：『舍利弗（Sariputra）！吾從成佛已來，廣演言教，無數方便引導眾生於諸著處令得解脫』的緣故。又無數方便，指的是方便令入諸善法。又方便，指的是斷諸疑。又方便，指的是令入增上勝智中。又方便，指的是依四攝法（catuh-samgraha-vastu）攝取眾生令得利益。

【English Translation】 English version: 'cannot be known'.

Upadesa on the Lotus Sutra, Volume 1 Taisho Tripitaka, Volume 26, No. 1519, Upadesa on the Lotus Sutra

Upadesa on the Lotus Sutra, Volume 2

Commentary by the Mahayana Master Vasubandhu (Vasubandhu)

Translated by the Tripiṭaka master Bodhiruci (Bodhiruci) from North India of the Later Wei Dynasty, together with the monk Tanlin (Tanlin) and others, after the chapter on Expedient Means.

Having thus spoken of the complete merits and virtues of the Wonderful Dharma, next, the accomplishment of the merits and virtues of the Tathagata Dharma Master should be known. As the sutra says, 'Why? Sariputra (Sariputra)! The Tathagatas of the Buddhas are accomplished in freely speaking of causes.' Because the Tathagata has accomplished four kinds of merits and virtues, he is able to deliver sentient beings. What are the four? First is the accomplishment of abiding, as the sutra says, 'Sariputra (Sariputra)! The Tathagata has accomplished various expedient means.' Various expedient means refer to the various manifestations from descending from the Tusita Heaven (Tusita Heaven) to showing entry into Nirvana. Second is the accomplishment of teaching and transforming, as the sutra says, 'various kinds of knowledge and vision.' Various kinds of knowledge and vision refer to showing the causes of defilement and purity. Third is the ultimate accomplishment of merits and virtues, as the sutra says, 'various kinds of mindfulness and contemplation.' Various kinds of mindfulness and contemplation refer to the fact that by speaking of the causes and conditions for the accomplishment of that Dharma, it is in accordance with the Dharma. Fourth is the accomplishment of speaking, as the sutra says, 'various kinds of speech.' Various kinds of speech refer to the fact that with the four unimpeded wisdoms (catura-pratisamvid), according to whatever names, phrases, and sentences, and according to whatever sentient beings are able to receive, he speaks to them.

Furthermore, there is another meaning. Various expedient means refer to the fact that various expedient means show the various faults of the heretical dharmas possessed by externalists; various expedient means refer to the fact that they show the various merits and virtues of the correct dharmas possessed by all Buddhas. As the sutra says, 'Sariputra (Sariputra)! Since I attained Buddhahood, I have extensively expounded teachings, with countless expedient means guiding sentient beings to liberation from all attachments.' Furthermore, countless expedient means refer to expedient means that cause them to enter all good dharmas. Furthermore, expedient means refer to cutting off all doubts. Furthermore, expedient means refer to causing them to enter into superior wisdom. Furthermore, expedient means refer to gathering sentient beings with the four means of conversion (catuh-samgraha-vastu) to benefit them.

解脫故。諸著處者，彼處處著，或著諸界、或著諸地、或著諸分、或著諸乘。著諸界者，謂著欲、色、無色界故。著諸地者，謂著界故，依於三昧取禪定地，謂初禪地乃至非想非非想地，及取滅盡定地等故。著諸分者，謂著在家、出家分故。著在家分者，著己同類作種種業邪見等故。著出家分者，著名聞利養種種覺煩惱等故。著諸乘者，著聲聞乘、菩薩乘故。著聲聞乘者，樂持小乘戒，求須陀洹、斯陀含、阿那含、阿羅漢等故。著大乘者，謂著利養供養恭敬等故，著分別觀種種法相乃至佛地故。

又複種種知見者，自身成就不可思議勝妙境界，與諸聲聞菩薩等故。如經「舍利弗！如來知見方便到于彼岸」故。到彼岸者，勝餘一切諸菩薩故。

又複種種念觀者，如經「舍利弗！如來知見廣大深遠無障無礙，力、無所畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提皆已具足」故。又第一、成就可化眾生，依善知識而成就故；第二、成就根熟眾生，令得解脫故；第三、成就力家自在，凈降伏故。第四、成就復有七種：一者種種成就，如經「舍利弗！諸佛如來深入無際，成就一切未曾有法」故。二者言語成就，謂得五種美妙音聲言語說法，如經「如來能種種分別巧說諸法，言辭柔軟悅可眾心」故。三者相

【現代漢語翻譯】現代漢語譯本因為解脫的緣故。那些執著于各種地方的人，就在那些地方執著，或者執著于諸界（dhatu，構成存在的元素）、或者執著于諸地（bhumi，禪定的層次）、或者執著于諸分（bhaga，在家或出家的身份）、或者執著于諸乘（yana，達到解脫的途徑）。執著于諸界的人，就是執著于欲界（kama-dhatu，感官慾望的領域）、色界（rupa-dhatu，物質的領域）、無色界（arupa-dhatu，非物質的領域）的緣故。執著于諸地的人，就是因為執著于諸界的緣故，依靠三昧（samadhi，專注）而取得禪定之地，也就是初禪地（prathama-dhyana-bhumi）乃至非想非非想地（naivasamjnanasamjnayatana-bhumi），以及取得滅盡定地（nirodha-samapatti-bhumi）等等的緣故。執著于諸分的人，就是執著于在家（grhastha）和出家（pravrajita）身份的緣故。執著于在家身份的人，執著于自己同類所作的種種行業和邪見等等的緣故。執著于出家身份的人，執著于名聞利養和種種覺知煩惱等等的緣故。執著于諸乘的人，執著于聲聞乘（sravaka-yana，聽聞佛法而解脫的途徑）和菩薩乘（bodhisattva-yana，通過菩薩道而成就佛果的途徑）的緣故。執著于聲聞乘的人，喜歡持守小乘戒律，追求成為須陀洹（srotapanna，入流者）、斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）、阿羅漢（arhat，無學）等等的緣故。執著于大乘的人，就是執著于利養、供養、恭敬等等的緣故，執著于分別觀察種種法相乃至佛地（buddha-bhumi）的緣故。

又，種種知見（jnana-darsana）是指，自身成就不可思議的殊勝境界，與諸聲聞（sravaka）菩薩（bodhisattva）等同。如經文所說：『舍利弗（Sariputra）！如來（Tathagata）的知見方便到達彼岸（paramita）』的緣故。到達彼岸，勝過其餘一切諸菩薩的緣故。

又，種種念觀（smrti-preksa）是指，如經文所說：『舍利弗（Sariputra）！如來（Tathagata）的知見廣大深遠，沒有障礙，沒有阻礙，力（bala）、無所畏（vaisaradya）、不共法（avenika-dharma）、根（indriya）、力（bala）、菩提分（bodhyanga）、禪定（dhyana）、解脫（vimoksa）、三昧（samadhi）、三摩跋提（samapatti）都已經具足』的緣故。又有第一，成就可化眾生，依靠善知識（kalyana-mitra）而成就的緣故；第二，成就根熟眾生，令他們得到解脫的緣故；第三，成就力家自在，清凈降伏的緣故。第四，成就復有七種：一者，種種成就，如經文所說：『舍利弗（Sariputra）！諸佛如來（Tathagata）深入無際，成就一切未曾有法』的緣故。二者，言語成就，謂得到五種美妙音聲言語說法，如經文所說：『如來（Tathagata）能種種分別巧說諸法，言辭柔軟，悅可眾心』的緣故。三者，相

【English Translation】 English version It is because of liberation. Those who are attached to various places are attached to those places; either attached to the elements (dhatu), or attached to the levels (bhumi), or attached to the divisions (bhaga), or attached to the vehicles (yana). Those who are attached to the elements are attached to the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). Those who are attached to the levels are attached to the elements, relying on samadhi (concentration) to attain the levels of meditative absorption, namely the first dhyana level (prathama-dhyana-bhumi) up to the level of neither perception nor non-perception (naivasamjnanasamjnayatana-bhumi), and attaining the cessation attainment level (nirodha-samapatti-bhumi), and so on. Those who are attached to the divisions are attached to the divisions of householder (grhastha) and renunciant (pravrajita). Those who are attached to the householder division are attached to various actions and wrong views done by their own kind. Those who are attached to the renunciant division are attached to fame, gain, offerings, and various afflictions of awareness. Those who are attached to the vehicles are attached to the Hearer Vehicle (sravaka-yana) and the Bodhisattva Vehicle (bodhisattva-yana). Those who are attached to the Hearer Vehicle delight in upholding the precepts of the Small Vehicle, seeking to become a Stream-enterer (srotapanna), Once-returner (sakrdagamin), Non-returner (anagamin), Arhat (arhat), and so on. Those who are attached to the Great Vehicle are attached to gain, offerings, reverence, and so on, attached to discriminating and observing various characteristics of phenomena, even up to the Buddha-ground (buddha-bhumi).

Furthermore, 'various knowledges and visions' (jnana-darsana) means that one has personally attained inconceivable and supremely wonderful states, equal to those of the Hearers (sravaka) and Bodhisattvas (bodhisattva). As the sutra says, 'Sariputra (Sariputra)! The Tathagata's (Tathagata) knowledge and vision skillfully reach the other shore (paramita).' Reaching the other shore means surpassing all other Bodhisattvas.

Furthermore, 'various mindfulness and contemplations' (smrti-preksa) means, as the sutra says, 'Sariputra (Sariputra)! The Tathagata's (Tathagata) knowledge and vision are vast, profound, without obstruction, without hindrance; the powers (bala), fearlessnesses (vaisaradya), unique qualities (avenika-dharma), faculties (indriya), powers (bala), limbs of enlightenment (bodhyanga), dhyana (dhyana), liberation (vimoksa), samadhi (samadhi), and samapatti (samapatti) are all complete.' Furthermore, firstly, accomplishing those who can be transformed, relying on a good spiritual friend (kalyana-mitra) for accomplishment; secondly, accomplishing beings whose roots are mature, enabling them to attain liberation; thirdly, accomplishing the power of a strong family, purely subduing. Fourthly, there are seven kinds of accomplishment: first, various accomplishments, as the sutra says, 'Sariputra (Sariputra)! The Tathagatas (Tathagata) deeply penetrate the boundless, accomplishing all unprecedented dharmas.' Secondly, accomplishment of speech, meaning obtaining five kinds of beautiful sounds and eloquent speech to expound the Dharma, as the sutra says, 'The Tathagata (Tathagata) can skillfully explain all dharmas in various ways, with gentle and pleasing words that delight the minds of all.' Thirdly, the aspect of

成就，如經「止。舍利弗！不須復說」故，有法器眾生心已滿足故。四者堪成就，所有一切可化眾生皆知如來成就希有勝功德能說法故。如經「舍利弗！佛所成就第一希有難解之法」故。五者無量種成就，說不可盡。如經「舍利弗！唯佛與佛說法，諸佛如來能知彼法究竟實相」故。言實相者，謂如來藏法身之體不變義故。六者覺體成就，如來所說一切諸法，唯佛如來自證得故。如經「舍利弗！唯佛如來知一切法」故。七者隨順眾生意為說修行法成就，彼法何等如是等故。如經「舍利弗！唯佛如來能說一切法」故。第一種種法門攝取眾生故；第二令不散亂住故；第三令取故；第四令得解脫故；第五令彼修行成就得對治法故；第六令彼修行進趣成就故；第七令得修行不退失故。此七種法，為諸眾生自身所作善成就故。又與教化令成就者，與二種法令彼成就。何等為二？一、與證法；二、與說法。一與證法令成就者，謂依證法而授與故；二與說法令成就者，謂依說法而說與故。此二種法如向前說。依此二法有何次第而得修行？即彼前文重說應知。

又依證法復有五種：一者何等法；二者云何法；三者何似法；四者何相法；五者何體法故。何等法者，謂聲聞法、辟支佛法、諸佛法故。云何法者，謂起種種諸事說故。何似

【現代漢語翻譯】現代漢語譯本：成就，如經中所說：『止。舍利弗（Śāriputra）！不須再說』，因為有作為法器的眾生內心已經滿足的緣故。四者是堪能成就，所有一切可以被教化的眾生都知道如來（Tathāgata）成就了稀有殊勝的功德，能夠說法的緣故。如經中所說：『舍利弗（Śāriputra）！佛所成就的是第一稀有難解之法』。五者是無量種成就，說也說不盡。如經中所說：『舍利弗（Śāriputra）！唯有佛與佛才能說法，諸佛如來（Tathāgata）才能知曉那法的究竟實相』。所說的實相，是指如來藏（Tathāgatagarbha）法身（Dharmakāya）的本體不變的意義。六者是覺體成就，如來（Tathāgata）所說的一切諸法，唯有佛如來（Tathāgata）自己能夠證得的緣故。如經中所說：『舍利弗（Śāriputra）！唯有佛如來（Tathāgata）知曉一切法』。七者是隨順眾生的意願為他們宣說修行之法而成就，那些法是什麼等等。如經中所說：『舍利弗（Śāriputra）！唯有佛如來（Tathāgata）能夠宣說一切法』。第一，用種種法門來攝取眾生；第二，使他們不散亂而安住；第三，使他們能夠領受；第四，使他們能夠得到解脫；第五，使他們修行成就而得到對治之法；第六，使他們修行進步而成就；第七，使他們修行不退失。這七種法，是爲了諸位眾生自身所作的善行而成就的緣故。又與教化，令他們成就，給予兩種法使他們成就。哪兩種法？一是給予證法，二是給予說法。一是給予證法使他們成就，是指依靠證法而授予的緣故；二是給予說法使他們成就，是指依靠說法而宣說的緣故。這兩種法如前面所說。依靠這兩種法，有什麼次第而能夠得到修行？就是前面所說的內容，應當重複理解。\n\n又依靠證法，又有五種：一是何等法；二是云何法；三是何似法；四是何相法；五是何體法。何等法，是指聲聞法、辟支佛法、諸佛法。云何法，是指發起種種諸事而宣說。

【English Translation】 English version: Accomplishment, as stated in the sutra: 'Stop. Śāriputra! There is no need to say more,' because the minds of sentient beings who are vessels of the Dharma are already satisfied. Fourth is the ability to accomplish, as all sentient beings who can be transformed know that the Tathāgata has achieved rare and supreme merits and is able to expound the Dharma. As stated in the sutra: 'Śāriputra! What the Buddha has accomplished is the first rare and difficult-to-understand Dharma.' Fifth is immeasurable kinds of accomplishment, which cannot be fully described. As stated in the sutra: 'Śāriputra! Only Buddhas can expound the Dharma to other Buddhas, and only the Tathāgatas can know the ultimate true nature of that Dharma.' The so-called true nature refers to the unchanging meaning of the essence of the Tathāgatagarbha Dharmakāya. Sixth is the accomplishment of the awakened essence, because all the Dharmas expounded by the Tathāgata are only realized by the Buddha Tathāgata himself. As stated in the sutra: 'Śāriputra! Only the Buddha Tathāgata knows all Dharmas.' Seventh is the accomplishment of expounding the Dharma of practice in accordance with the wishes of sentient beings, such as what those Dharmas are. As stated in the sutra: 'Śāriputra! Only the Buddha Tathāgata can expound all Dharmas.' First, using various Dharma doors to gather sentient beings; second, enabling them to abide without distraction; third, enabling them to receive; fourth, enabling them to attain liberation; fifth, enabling them to achieve counteractive Dharmas through practice; sixth, enabling them to advance and achieve through practice; seventh, enabling them to not regress in their practice. These seven kinds of Dharmas are for the sake of the good deeds accomplished by sentient beings themselves. Furthermore, through teaching and transformation, they are enabled to achieve by giving two kinds of Dharmas. What are the two? One is giving the Dharma of realization, and the other is giving the Dharma of exposition. Giving the Dharma of realization enables them to achieve, which means relying on the Dharma of realization to bestow it; giving the Dharma of exposition enables them to achieve, which means relying on the Dharma to expound it. These two kinds of Dharmas are as described earlier. Relying on these two Dharmas, what is the sequence by which one can attain practice? It should be understood by repeating the previous text.\n\nFurthermore, relying on the Dharma of realization, there are five kinds: first, what kind of Dharma; second, how is the Dharma; third, what is the Dharma like; fourth, what is the characteristic of the Dharma; and fifth, what is the essence of the Dharma. What kind of Dharma refers to the Dharma of Śrāvakas, the Dharma of Pratyekabuddhas, and the Dharma of Buddhas. How is the Dharma refers to expounding by initiating various matters.

法者，依三種門得清凈故。何相法者，謂三種義一相法故。何體法者，無二體故。無二體者，謂無量乘唯一佛乘，無二乘故。

又復有義：何等法者，所謂有為、無為法等。云何法者，謂因緣法、非因緣法等。何似法者，所謂常法、無常法等。何相法者、謂生等三相法、不生等三相法。何體法者，謂五陰體、非五陰體故。又何似法者，謂無常法、有為法、因緣法。又何相法者，謂可見相等法。又何體法者，所謂五陰能取可取，以五陰是苦集體故，又五陰者是道諦體故。復有異義依說法說：何等法者，所謂名、句、字身等故。云何法者，謂依如來所說法故。何似法者，謂能教化可化者故。何相法者，依音聲取，以依音聲取彼法故。何體法者，謂假名體，法相義故。

自此已下，次依示現三種義說：一者決定義；二者疑義；三者依何事疑義，應當善知。決定義者，有聲聞方便得證深法作決定心，于聲聞道中得方便涅槃證故。如是二種證法，示現有為、無為法故。如經「爾時大眾中有諸聲聞漏盡阿羅漢，次第乃至亦得此法到于涅槃」故。言疑義者，謂諸聲聞、辟支佛等不能得知，是故生疑。如經「而今不知是義所趣」故。依何事疑義者，聞如來說聲聞解脫與我解脫不異不別是故生疑，謂生疑者生因中疑：此事云

【現代漢語翻譯】現代漢語譯本：法，是依靠三種門徑才能獲得清凈的緣故。什麼是相法呢？是指三種意義統一的相法。什麼是體法呢？是指沒有二體的緣故。沒有二體，是指無量的乘法最終歸於唯一的佛乘，沒有兩種乘法的緣故。

又有一種解釋：什麼是法呢？就是指有為法、無為法等等。什麼是法呢？就是指因緣法、非因緣法等等。什麼相似法呢？就是指常法、無常法等等。什麼是相法呢？就是指生等三相法、不生等三相法。什麼是體法呢？就是指五陰體、非五陰體。又，什麼相似法呢？就是指無常法、有為法、因緣法。又，什麼是相法呢？就是指可見相等法。又，什麼是體法呢？就是指五陰能取和可取，因為五陰是苦的集合體，而且五陰是道諦的本體。

還有不同的解釋，依據說法而說：什麼是法呢？就是指名、句、字身等等。什麼是法呢？就是指依據如來所說的法。什麼相似法呢？就是指能夠教化和可以被教化的人。什麼是相法呢？是依據音聲來理解，因為依據音聲來理解那些法。什麼是體法呢？是指假名體，是法相的意義。

從這裡開始，接下來依據示現的三種意義來說：第一是決定義；第二是疑義；第三是依據什麼事情產生疑義，應當好好了解。決定義是指，有聲聞通過方便法門證得深奧的佛法，從而下定決心，在聲聞道中獲得方便涅槃的證悟。這兩種證悟的法，示現有為法和無為法。如經文所說：『那時大眾中有許多聲聞，漏盡阿羅漢（梵語Arhat的音譯，意為斷盡煩惱，不再輪迴的人），次第乃至也證得了這種法，到達了涅槃（梵語Nirvana的音譯，意為滅度，解脫）』。疑義是指，那些聲聞、辟支佛（梵語Pratyekabuddha的音譯，意為獨覺，無師自悟的人）等等不能夠理解，因此產生疑惑。如經文所說：『而現在不知道這個意義所指向哪裡』。依據什麼事情產生疑義呢？是聽到如來說聲聞的解脫和我的解脫沒有差異也沒有區別，因此產生疑惑，所產生的疑惑是對產生的原因產生疑惑：這件事云

【English Translation】 English version: 'Dharma' (Sanskrit, meaning law, teaching), is pure because it is attained through three doors. What is 'Lakshana-dharma' (characteristic-dharma)? It means 'Lakshana-dharma' is of one aspect with three meanings. What is 'Svarupa-dharma' (self-nature-dharma)? It is because there is no duality in its self-nature. 'No duality' means that the immeasurable vehicles ultimately lead to the one Buddha Vehicle, there are no two vehicles.

Furthermore, there is another meaning: What is 'Dharma'? It refers to conditioned ('Samskrta') and unconditioned ('Asamskrta') dharmas, and so on. What is 'Dharma'? It refers to dependent-arising dharmas ('Pratitya-samutpada') and non-dependent-arising dharmas, and so on. What is 'similar-dharma'? It refers to permanent dharmas and impermanent dharmas, and so on. What is 'Lakshana-dharma'? It refers to the three characteristics of arising, etc., and the three characteristics of non-arising, etc. What is 'Svarupa-dharma'? It refers to the aggregates of five skandhas ('Panca-skandha') and non-aggregates of five skandhas. Furthermore, what is 'similar-dharma'? It refers to impermanent dharmas, conditioned dharmas, and dependent-arising dharmas. Furthermore, what is 'Lakshana-dharma'? It refers to dharmas with visible characteristics. Furthermore, what is 'Svarupa-dharma'? It refers to the five skandhas that can grasp and be grasped, because the five skandhas are the collective body of suffering, and the five skandhas are the essence of the Truth of the Path ('Marga-satya').

There is also a different explanation, based on the way of speaking: What is 'Dharma'? It refers to names, sentences, and letter-bodies, and so on. What is 'Dharma'? It refers to the Dharma spoken by the Tathagata (another name for Buddha). What is 'similar-dharma'? It refers to those who can teach and those who can be taught. What is 'Lakshana-dharma'? It is understood through sound, because those dharmas are understood through sound. What is 'Svarupa-dharma'? It refers to the nature of provisional names, which is the meaning of Dharma-characteristics.

From here onwards, we will discuss the three meanings based on manifestation: first, the meaning of certainty; second, the meaning of doubt; and third, the meaning of doubt based on what matter, which should be well understood. The meaning of certainty refers to those Sravakas (hearers) who attain profound Dharma through skillful means and develop a firm resolve, attaining the realization of expedient Nirvana (liberation) in the Sravaka path. These two kinds of realized dharmas manifest conditioned and unconditioned dharmas. As the sutra says: 'At that time, among the assembly, there were many Sravakas, Arhats (those who have exhausted their outflows), who gradually attained this Dharma and reached Nirvana.' The meaning of doubt refers to those Sravakas, Pratyekabuddhas (Solitary Buddhas), etc., who are unable to understand, and therefore give rise to doubt. As the sutra says: 'But now they do not know where this meaning leads.' What is the basis for the meaning of doubt? It is hearing the Tathagata say that the liberation of the Sravakas and my liberation are neither different nor the same, and therefore giving rise to doubt, the doubt that arises is doubt about the cause of arising: This matter...

何？此事云何？此以如來數數為說甚深境界，前說甚深、后說甚深，不同聲聞，以如是故生疑。如經「爾時舍利弗知四眾心疑，次第乃至而說偈言」。

自此以下，次依示現四種事說：一者決定心；二者因授記；三者取授記；四者與授記，應當善知。云何決定心？已生驚怖者令斷驚怖，以為利益二種人故，是故如來有決定心。此驚怖者五種應知：

一者損驚怖，謂小乘眾生如所聞聲取以為實，謗無大乘起如是心：如來說言阿羅漢果究竟涅槃。我畢竟取如是涅槃，是故羅漢不入涅槃。如是驚怖。

二者多事驚怖，謂大乘眾生聞菩薩道劫數長遠種種苦行，起如是心：佛道長遠，我于無量無邊劫中行菩薩行久受勤苦。如是念故生驚怖心，以是故起取異乘心。如是驚怖。

三者顛倒驚怖，謂心分別有我我所種種身見諸不善法。如是驚怖。

四者心悔驚怖，謂大德舍利弗等起如是心言：我不應修證如是小乘之法。如是悔已心即自止，即此心悔名為驚怖。此義應知。

五者誑驚怖，謂增上慢聲聞之人起如是心：云何如來誑於我等？如是驚怖。

因授記者，如經「止止舍利弗！不須復說。若說是事，一切世間諸天人等皆生驚怖」故。此因授記皆生驚怖者有三種義：一者欲令彼諸大眾推求

【現代漢語翻譯】現代漢語譯本：什麼？這件事是怎麼回事？這是因為如來多次宣說甚深境界，前面說甚深，後面也說甚深，與聲聞不同，因此產生疑惑。如經文所說：『當時舍利弗知道四眾心生疑惑，依次乃至說了偈語』。從這裡以下，依次依據示現的四種事來說明：一是決定心；二是因授記；三是取授記；四是與授記，應當好好了解。什麼是決定心？已經產生驚怖的人，使他們斷除驚怖，爲了利益這兩種人，所以如來有決定心。這驚怖有五種，應當知道：一是損驚怖，指小乘眾生聽到所說的聲音就認為是真實的，誹謗沒有大乘，生起這樣的心：如來說阿羅漢果是究竟涅槃。我最終要取得這樣的涅槃，所以羅漢不入涅槃。這就是驚怖。二是多事驚怖，指大乘眾生聽到菩薩道劫數長遠，種種苦行，生起這樣的心：佛道長遠，我要在無量無邊劫中行菩薩行，長久地承受勤苦。因為這樣想而產生驚怖心，因此生起取異乘的心。這就是驚怖。三是顛倒驚怖，指心中分別有我、我所，種種身見等不善法。這就是驚怖。四是心悔驚怖，指大德舍利弗（Śāriputra）等生起這樣的心說：我不應該修證這樣的小乘之法。這樣後悔之後，心就停止了，這後悔的心就叫做驚怖。這個意義應當知道。五是誑驚怖，指增上慢的聲聞之人，生起這樣的心：為什麼如來欺騙我們？這就是驚怖。因授記，如經文所說：『停止吧，舍利弗（Śāriputra）！不需要再說了。如果說這件事，一切世間諸天人等都會生起驚怖』。這因授記都生起驚怖有三種意義：一是想要讓那些大眾推求。

【English Translation】 English version: What? What is the matter with this? This is because the Tathagata (如來) repeatedly speaks of the profound realm, speaking of the profound at the beginning and the profound at the end, which is different from the Śrāvakas (聲聞), and therefore doubts arise. As the sutra says, 'At that time, Śāriputra (舍利弗) knew that the four assemblies were doubtful, and sequentially spoke in verses.' From here onwards, it will be explained according to the four kinds of things shown: first, the determined mind; second, the cause of prediction; third, the acceptance of prediction; and fourth, the giving of prediction, which should be well understood. What is the determined mind? For those who have already experienced fear, to eliminate their fear, for the benefit of these two kinds of people, therefore the Tathagata (如來) has a determined mind. These five kinds of fear should be known: First is the fear of loss, referring to the Śrāvakayāna (小乘) beings who take what they hear as real, slandering the absence of Mahāyāna (大乘), giving rise to such a thought: The Tathagata (如來) says that the fruit of Arhat (阿羅漢) is ultimate Nirvana (涅槃). I will ultimately attain such Nirvana (涅槃), therefore Arhats (阿羅漢) do not enter Nirvana (涅槃). This is fear. Second is the fear of many affairs, referring to the Mahāyāna (大乘) beings who hear that the Bodhisattva (菩薩) path involves long kalpas (劫) and various ascetic practices, giving rise to such a thought: The Buddha (佛) path is long, and I must practice the Bodhisattva (菩薩) path for immeasurable and boundless kalpas (劫), enduring diligent suffering for a long time. Because of this thought, a fearful mind arises, and therefore the mind to take a different vehicle arises. This is fear. Third is the fear of inversion, referring to the mind that discriminates between 'I' and 'mine,' various views of self, and other unwholesome dharmas (法). This is fear. Fourth is the fear of regret, referring to great virtuous ones like Śāriputra (舍利弗) giving rise to such a thought: I should not have cultivated and realized such Śrāvakayāna (小乘) dharmas (法). After such regret, the mind stops, and this regretful mind is called fear. This meaning should be known. Fifth is the fear of deception, referring to those Śrāvakas (聲聞) with increased pride giving rise to such a thought: Why does the Tathagata (如來) deceive us? This is fear. The cause of prediction, as the sutra says, 'Stop, Śāriputra (舍利弗)! There is no need to say more. If this matter is spoken of, all beings in the world, including gods and humans, will be frightened.' This cause of prediction causing fear has three meanings: First, it is to make those masses seek.

甚深妙境界故；二者欲令彼諸大眾生尊重心，畢竟欲聞如來說故；三者欲令諸增上慢聲聞之人舍離法座而起去故。第二請者，示現過去無量諸佛教化眾生。如經「是會無數次第，乃至聞佛所說則生敬信」故。第三請者，示現今佛教化眾生。如經「今此會中如我等比，次第乃至長夜安隱多所饒益」故。取授記者，以舍利弗等欲得授記。如經「佛告舍利弗：汝已三請，豈得不說？汝今諦聽」如是等故。

與授記者，六種應知：一者未聞令聞；二者說；三者依何等義；四者令住；五者依法；六者遮。未聞者令聞，如經「舍利弗！如是妙法，諸佛如來時乃說之，如優曇缽華」如是等故。

說者，如經「舍利弗！我以無數方便，種種因緣譬喻言辭演說諸法」如是等故。種種因緣者，所謂三乘。彼三乘者，唯有名字章句言說，非有實義，以彼實義不可說故。

依何等義者，如經「舍利弗！諸佛世尊唯以一大事因緣故出現於世」如是等故。一大事者，依四種義應當善知。何等為四？一者無上義，唯除如來一切智知，更無餘事。如經「欲開佛知見令眾生知得清凈故出現於世」故。佛知見者，如來能證以如實知彼深義故二者同義，謂諸聲聞、辟支佛、佛法身平等。如經「欲示眾生佛知見故出現於世」故。法身平等者，

【現代漢語翻譯】現代漢語譯本：因為佛所證得的境界極其深奧微妙；二是爲了讓在場的大眾生起尊重之心，最終想要聽聞如來說法；三是爲了讓那些自以為是的增上慢聲聞之人離開法座而起身離去。第二次請求，是爲了示現過去無量諸佛教化眾生的情形。如經文所說：『這個法會經過無數次第，乃至聽聞佛所說之法，便會生起敬信』。第三次請求，是爲了示現現在佛陀教化眾生的情形。如經文所說：『如今這個法會中，像我等這樣的人，次第乃至長夜安穩，多有饒益』。佛陀之所以答應授記，是因為舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人想要得到授記。如經文所說：『佛告訴舍利弗：你已經三次請求，難道能不說嗎？你現在仔細聽』等等。給予授記，有六種情況應當瞭解：一是讓未曾聽聞的人聽聞；二是宣說；三是依據何種意義；四是令安住；五是依法；六是遮止。讓未曾聽聞的人聽聞，如經文所說：『舍利弗！像這樣微妙的法，諸佛如來才會在適當的時候宣說，如同優曇缽花（udumbara，傳說中的稀有花朵）一樣』等等。宣說，如經文所說：『舍利弗！我以無數方便，種種因緣譬喻言辭演說諸法』等等。種種因緣，指的就是三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）。這三乘，只有名字章句言說，沒有實際意義，因為它的實際意義是不可言說的。依據何種意義，如經文所說：『舍利弗！諸佛世尊唯以一大事因緣故出現於世』等等。一大事因緣，依據四種意義應當善加了解。哪四種呢？一是無上義，只有如來的一切智慧才能瞭解，沒有其他事情可以相比。如經文所說：『想要開啟佛的知見，讓眾生知曉並得到清凈，所以才出現於世』。佛的知見，是如來能夠證悟，並如實知曉那深刻意義的緣故。二是同義，指的是諸聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而自己覺悟的人）、佛的法身（Dharmakāya，佛的法性之身）是平等的。如經文所說：『想要向眾生展示佛的知見，所以才出現於世』。法身平等，

【English Translation】 English version: Because the realm attained by the Buddha is extremely profound and subtle; secondly, to cause the assembly to develop a respectful mind, ultimately desiring to hear the Tathagata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) teachings; and thirdly, to cause those arrogant Śrāvakas (Śrāvaka, 'hearer', a disciple of the Buddha) with increased pride to leave their seats and depart. The second request is to demonstrate how countless Buddhas of the past have taught sentient beings. As the sutra says, 'This assembly has gone through countless stages, and upon hearing the Buddha's teachings, they will develop faith and respect.' The third request is to demonstrate how the present Buddha teaches sentient beings. As the sutra says, 'In this assembly now, those like us, in due order, will have long nights of peace and benefit greatly.' The reason the Buddha agrees to give predictions is because Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) and others desire to receive predictions. As the sutra says, 'The Buddha said to Śāriputra: You have requested three times, how can I not speak? Now listen carefully,' and so on. Giving predictions should be understood in six ways: first, to let those who have not heard, hear; second, to explain; third, according to what meaning; fourth, to cause them to abide; fifth, according to the Dharma (Dharma, the teachings of the Buddha); and sixth, to prevent. To let those who have not heard, hear, as the sutra says, 'Śāriputra! Such wonderful Dharma, the Tathagatas only speak of at the appropriate time, like the udumbara (udumbara, a legendary rare flower) flower,' and so on. To explain, as the sutra says, 'Śāriputra! I use countless expedient means, various causes and conditions, parables, and words to explain all Dharmas,' and so on. Various causes and conditions refer to the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). These Three Vehicles only have names, phrases, and words, but no real meaning, because their real meaning is inexpressible. According to what meaning, as the sutra says, 'Śāriputra! The Buddhas, World-Honored Ones, only appear in the world for one great cause and condition,' and so on. This one great cause and condition should be well understood according to four meanings. What are the four? First, the unsurpassed meaning, which only the Tathagata's all-knowing wisdom can understand, and nothing else can compare. As the sutra says, 'Desiring to open the Buddha's knowledge and vision, to let sentient beings know and attain purity, therefore they appear in the world.' The Buddha's knowledge and vision are what the Tathagata can realize and truly know the profound meaning of. Second, the meaning of sameness, which refers to the equality of the Śrāvakas (Śrāvaka, a disciple who hears the Buddha's teachings and practices), Pratyekabuddhas (Pratyekabuddha, also known as a solitary Buddha, who attains enlightenment on their own without a teacher), and the Dharmakāya (Dharmakāya, the body of Dharma, the essence of the Buddha's teachings) of the Buddha. As the sutra says, 'Desiring to show sentient beings the Buddha's knowledge and vision, therefore they appear in the world.' The equality of the Dharmakāya,

佛性、法身無差別故。三者不知義，謂諸聲聞、辟支佛等，不能知彼真實處故。此言不知真實處者，不知究竟唯一佛乘故。如經「欲令眾生悟佛知見故出現於世」故。四者令證不退轉地，示現欲與無量智業故。如經「欲令眾生入佛知見故出現於世」故。又復示者，為諸菩薩有疑心者，令知如實修行故。又悟入者，未發心者令發心故，已發心者令入法故。又復悟者，令外道眾生生覺悟故。又復入者，令得聲聞小乘果者入菩提故。

令住者，如經「舍利弗！但以一佛乘故為眾生說法」故。

依法者，如經「舍利弗！過去諸佛以無量無數方便，種種譬喻因緣念觀方便說法，是法皆為一佛乘故」如是等故。言譬喻者，如依牛故得有乳、酪、生酥、熟酥及以醍醐。此五味中醍醐第一，小乘不如，其猶如乳；大乘為最，猶如醍醐。此喻所明大乘無上，諸聲聞等亦同大乘無上義故。聲聞同者，此中示現諸佛如來法身之性，同諸凡夫、聲聞之人、辟支佛等，法身平等無差別故。此義皆是譬喻示現因緣之義，如前所說。言念觀者，小乘諦中人無我等；大乘諦中真如、實際、法界、法性，及人無我、法無我等種種觀故。言方便者，于小乘中觀陰界入，厭苦離苦得解脫故；于大乘中諸波羅蜜，以四攝法攝取自身他身，利益對治法

【現代漢語翻譯】現代漢語譯本：佛性和法身沒有差別。第三種不知，是指聲聞乘、辟支佛乘等修行者，不能瞭解佛的真實境界。這裡說的不知真實境界，是指他們不瞭解究竟唯一的佛乘。正如佛經所說：『爲了讓眾生領悟佛的知見，所以（佛）才出現於世。』第四種是令眾生證得不退轉地，示現佛想要給予眾生無量的智慧和事業。正如佛經所說：『爲了讓眾生進入佛的知見，所以（佛）才出現於世。』再次說明，是爲了讓那些心存疑惑的菩薩，瞭解如實修行的道理。而『悟入』，是指讓未發菩提心的人發起菩提心，讓已經發起菩提心的人進入佛法。再次說『悟』，是爲了讓外道眾生生起覺悟之心。再次說『入』，是爲了讓那些證得聲聞小乘果位的人進入菩提大道。『令住』，正如佛經所說：『舍利弗（Śāriputra）！諸佛只以一佛乘的教法為眾生說法。』『依法』，正如佛經所說：『舍利弗（Śāriputra）！過去諸佛以無量無數的方便法門，用種種譬喻、因緣、憶念、觀想等方便來說法，這些法都是爲了引導眾生進入一佛乘。』就像從牛身上可以得到乳、酪、生酥、熟酥以及醍醐。這五種味道中，醍醐最為 श्रेष्ठ，小乘佛法不如大乘佛法，就像牛奶不如醍醐。這個比喻說明大乘佛法至高無上，諸位聲聞等也認同大乘佛法至高無上的意義。聲聞乘也認同這一點，是因為這裡顯示諸佛如來的法身之性，與凡夫、聲聞之人、辟支佛等相同，法身平等沒有差別。這些意義都是用譬喻來示現因緣之義，就像前面所說的那樣。『念觀』，是指小乘佛法中觀人無我等；大乘佛法中觀真如（Tathātā）、實際（Bhūtatathatā）、法界（Dharmadhātu）、法性（Dharmatā），以及人無我、法無我等等。『方便』，是指在小乘佛法中，通過觀察陰、界、入，厭離痛苦，從而得到解脫；在大乘佛法中，通過修持諸波羅蜜（Pāramitā），用四攝法（Saṃgrahavastu）來攝取自身和他人，利益眾生，對治煩惱。

【English Translation】 English version: Because Buddha-nature and Dharmakāya (法身, Body of the Dharma) are without difference. The third 'not knowing' refers to those such as Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas), who cannot know that true place. This 'not knowing the true place' means not knowing the ultimate, unique Buddha-vehicle. As the sutra says, 'Wishing to cause sentient beings to awaken to the Buddha's knowledge and vision, therefore (the Buddha) appears in the world.' The fourth is to cause sentient beings to attain the ground of non-retrogression, demonstrating the desire to give sentient beings immeasurable wisdom and activities. As the sutra says, 'Wishing to cause sentient beings to enter the Buddha's knowledge and vision, therefore (the Buddha) appears in the world.' Furthermore, demonstrating is to cause those Bodhisattvas (菩薩, beings striving for enlightenment) who have doubts to know the truth of practice. Moreover, 'awakening and entering' is to cause those who have not generated the aspiration for enlightenment to generate it, and to cause those who have already generated the aspiration to enter the Dharma. Furthermore, 'awakening' is to cause non-Buddhist sentient beings to generate awakening. Furthermore, 'entering' is to cause those who have attained the fruit of the Śrāvaka (聲聞, Hearer) Small Vehicle to enter Bodhi (菩提, enlightenment). 'Causing to abide' is as the sutra says, 'Śāriputra (舍利弗)! Only with the one Buddha-vehicle does the Buddha teach sentient beings.' 'According to the Dharma' is as the sutra says, 'Śāriputra (舍利弗)! The Buddhas of the past, with immeasurable and countless skillful means, various parables, causes and conditions, mindfulness and contemplation, taught the Dharma; all these Dharmas were for the sake of the one Buddha-vehicle.' It is like obtaining milk, curd, raw butter, cooked butter, and ghee from a cow. Among these five flavors, ghee is the best; the Small Vehicle is not as good, like milk; the Great Vehicle is the most superior, like ghee. This metaphor illustrates that the Mahāyāna (大乘, Great Vehicle) is unsurpassed, and all Śrāvakas (聲聞, Hearers), etc., also agree with the meaning of the Mahāyāna being unsurpassed. The Śrāvakas agree because here it is shown that the nature of the Dharmakāya (法身, Body of the Dharma) of all Buddhas and Tathāgatas (如來, Thus Come Ones) is the same as that of ordinary people, Śrāvakas, Pratyekabuddhas (辟支佛, Solitary Buddhas), etc.; the Dharmakāya is equal and without difference. These meanings are all metaphors to demonstrate the meaning of causes and conditions, as mentioned before. 'Mindfulness and contemplation' refers to contemplating the non-self of persons in the Small Vehicle; in the Great Vehicle, contemplating Suchness (Tathātā, 真如), Reality (Bhūtatathatā, 實際), the Dharmadhātu (法界, Dharma Realm), Dharmatā (法性, Dharma-nature), and the non-self of persons and the non-self of phenomena, etc. 'Skillful means' refers to, in the Small Vehicle, observing the skandhas (陰), dhātus (界), and āyatanas (入),厭離苦, and attaining liberation by renouncing suffering; in the Great Vehicle, practicing the Pāramitās (波羅蜜, Perfections), using the four Saṃgrahavastus (四攝法, Means of Unification) to gather oneself and others, benefiting sentient beings, and counteracting afflictions.

故。遮者，如經「舍利弗！十方世界中尚無二乘，何況有三」如是等故。無二乘者，謂無二乘所得涅槃，唯有如來證大菩提，究竟滿足一切智慧名大涅槃，非諸聲聞、辟支佛等有涅槃法，唯一佛乘故。一佛乘者，依四種義說，應當善知。如來依此六種授記，是故前說何等法、云何法、何似法、何相法、何體法，如是示現。何等法者，謂未曾聞故。云何法者，謂種種言辭譬喻顯說故。何似法者，所謂唯為一大事故。何相法者，為隨眾生器說諸佛法故。何體法者，所謂唯有一乘體故。一乘體者，所謂諸佛如來平等法身；彼諸聲聞、辟支佛乘非彼平等法身之體，以因果行觀不同故。

自此以下，如來說法為斷四種疑心應知。何等四疑？一、疑何時說；二、疑雲何知是增上慢人；三、疑雲何堪說；四、疑雲何如來不成妄語。何時說者，諸佛如來於何等時起種種方便說法為斷此疑。如經「舍利弗！諸佛出於五濁惡世，所謂劫濁」如是等故。云何知是增上慢人者，如來不為增上慢人而說諸法，云何知彼是增上慢？為斷此疑，如經「若有比丘實得阿羅漢者，若不信是法無有是處」如是等故。云何堪說者，從佛聞法而起謗心：如來應是不堪說人，云何不成不堪說人？為斷此疑，如經「除佛滅度后現前無佛」如是等故。云何如來不

【現代漢語翻譯】現代漢語譯本：因此，遮止（二乘）的說法，就像經中所說：『舍利弗！十方世界中尚且沒有二乘，更何況有三乘』等等。沒有二乘的意思是，沒有二乘所證得的涅槃，只有如來證得大菩提，究竟圓滿一切智慧，名為大涅槃。聲聞、辟支佛等沒有涅槃之法，只有唯一佛乘。所謂一佛乘，是依據四種意義來說的，應當善於瞭解。如來依據這六種方式授記，因此前面說什麼是法、如何是法、像什麼法、什麼相的法、什麼本體的法，這樣來示現。什麼是法，是指未曾聽聞的法。如何是法，是指用種種言辭譬喻來明顯解說的法。像什麼法，是指唯獨爲了一個大事因緣的法。什麼相的法，是指爲了隨順眾生的根器而說的諸佛之法。什麼本體的法，是指唯有唯一佛乘的本體。一乘的本體，是指諸佛如來平等的法身；那些聲聞、辟支佛乘不是那種平等法身的本體，因為因、果、行、觀不同。

從這裡以下，如來說法是爲了斷除四種疑心，應當知道。哪四種疑心？第一，懷疑何時說；第二，懷疑如何知道是增上慢人；第三，懷疑如何堪能說法；第四，懷疑如何如來不成妄語。何時說，是指諸佛如來在什麼時候，用種種方便說法來斷除這種疑惑。就像經中所說：『舍利弗！諸佛出現在五濁惡世，所謂劫濁』等等。如何知道是增上慢人，是指如來不為增上慢人而說諸法，如何知道他是增上慢人？爲了斷除這種疑惑，就像經中所說：『如果有比丘確實證得阿羅漢果，如果不相信這個法，那是沒有道理的』等等。如何堪能說法，是指從佛那裡聽聞佛法卻生起誹謗之心：如來應該是不堪能說法的人，如何不成不堪能說法的人？爲了斷除這種疑惑，就像經中所說：『除非佛陀滅度后，眼前沒有佛』等等。如何如來不（妄語）

【English Translation】 English version: Therefore, the preclusion (of the Two Vehicles) is like the sutra saying, 'Shariputra! In the ten directions, there are not even Two Vehicles, how much less Three Vehicles?' etc. The absence of Two Vehicles means that there is no Nirvana attained by the Two Vehicles. Only the Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana. The Shravakas, Pratyekabuddhas, etc., do not have the Dharma of Nirvana; there is only the One Buddha Vehicle. The so-called One Buddha Vehicle is spoken of based on four meanings, which should be well understood. The Tathagata bestows predictions based on these six aspects; therefore, it was previously said what is Dharma, how is Dharma, what is the likeness of Dharma, what is the characteristic of Dharma, what is the substance of Dharma, thus revealing them. What is Dharma refers to the Dharma that has never been heard before. How is Dharma refers to the Dharma that is clearly explained using various words, expressions, and metaphors. What is the likeness of Dharma refers to the Dharma that is solely for the sake of one great cause and condition. What is the characteristic of Dharma refers to the Buddhas' Dharma spoken to accord with the capacities of sentient beings. What is the substance of Dharma refers to the substance of the One Buddha Vehicle alone. The substance of the One Vehicle refers to the equal Dharmakaya of all Buddhas and Tathagatas; those Shravaka and Pratyekabuddha Vehicles are not the substance of that equal Dharmakaya because the causes, results, practices, and views are different.

From here onwards, the Tathagata's teaching of the Dharma is to dispel four kinds of doubts, which should be known. What are the four doubts? First, doubt about when it is spoken; second, doubt about how to know who is a person of increased arrogance; third, doubt about how one is qualified to speak; fourth, doubt about how the Tathagata does not become a liar. When it is spoken refers to when the Buddhas and Tathagatas use various skillful means to speak the Dharma to dispel this doubt. It is like the sutra saying, 'Shariputra! The Buddhas appear in the evil world of the five defilements, the so-called defilement of the kalpa,' etc. How to know who is a person of increased arrogance refers to the fact that the Tathagata does not speak the Dharma for people of increased arrogance. How to know that he is a person of increased arrogance? To dispel this doubt, it is like the sutra saying, 'If there is a Bhikshu who has truly attained Arhatship, if he does not believe in this Dharma, there is no reason for it,' etc. How one is qualified to speak refers to one who hears the Dharma from the Buddha but gives rise to a mind of slander: the Tathagata should be a person who is not qualified to speak. How does one not become a person who is not qualified to speak? To dispel this doubt, it is like the sutra saying, 'Except after the Buddha's Parinirvana, when there is no Buddha present,' etc. How does the Tathagata not (lie)?

成妄語者，此以如來先說法異、今說法異，云何如來不成妄語？為斷此疑，如經「舍利弗！汝等應當一心信解受持佛語，諸佛如來言無虛妄，無有餘乘唯一佛乘」故。

「乃至童子戲聚沙為佛塔，如是諸人等皆已成佛道」者，謂發菩提心行菩薩行者，所作善根能證菩提，非諸凡夫及決定聲聞本來未發菩提心者之所能得。如是乃至小低頭等，皆亦如是。

譬喻品第三

尊者舍利弗所說偈言：

「金色三十二，　　十力諸解脫，　同共一法中，　　而不得此事。　八十種妙好，　　十八不共法，　如是等功德，　　而我皆已失。」

釋曰：此偈示現何義？尊者舍利弗自呵責身言：我不見諸佛、不往諸佛所及聞佛說法，不供養恭敬諸佛，無利益眾生事，于未得法退。尊者舍利弗作如是等呵責自身。不見佛者，示現不見諸佛如來大人之相，不生恭敬供養心故。往佛所者，示現教化眾生力故。放金色光明者，示現見佛自身異身獲得無量諸功德故。聞說法者，示現能作一切眾生之利益故。力者，示現眾生有疑，依十種力斷彼疑故。供養者，示現能教化眾生力故。十八不共法者，示現遠離諸障礙故。恭敬者，示現出生無量福德，依如來教得解脫故。以人無我及法無我，一切諸法悉皆平等，是故尊者

【現代漢語翻譯】現代漢語譯本：如果有人說佛陀說了妄語，因為佛陀先前說的法和現在說的法不同，那麼如何證明佛陀沒有說妄語呢？爲了消除這種疑惑，正如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你們應當一心信解受持佛語，諸佛如來言無虛妄，只有唯一佛乘。』『乃至童子戲聚沙為佛塔，如是諸人等皆已成佛道』這句話的意思是，發菩提心（bodhicitta，覺悟之心）並實踐菩薩行（bodhisattva-caryā，菩薩的修行）的人，所做的善根能夠證得菩提（bodhi，覺悟），而不是那些凡夫俗子和決定聲聞（Śrāvaka，聽聞佛法而證悟者），他們本來就沒有發起菩提心。像這樣，哪怕是小小的低頭等行為，也都是如此。譬喻品第三尊者舍利弗（Śāriputra）所說的偈頌是：『金色三十二，十力諸解脫，同共一法中，而不得此事。八十種妙好，十八不共法，如是等功德，而我皆已失。』解釋：這首偈頌表達了什麼含義？尊者舍利弗（Śāriputra）自我責備說：我沒有見到諸佛，沒有前往諸佛處，沒有聽聞佛陀說法，沒有供養恭敬諸佛，沒有利益眾生的行為，對於未得到的法退失了。尊者舍利弗（Śāriputra）這樣責備自己。『不見佛者』，表示沒有見到諸佛如來大人之相，因此沒有生起恭敬供養之心。『往佛所者』，表示教化眾生的力量。『放金色光明者』，表示見到佛陀自身和異身獲得無量功德。『聞說法者』，表示能夠為一切眾生帶來利益。『力者』，表示眾生有疑惑，依靠十種力量斷除他們的疑惑。『供養者』，表示能夠教化眾生的力量。『十八不共法者』，表示遠離各種障礙。『恭敬者』，表示產生無量福德，依靠如來的教導得到解脫。因為人無我和法無我，一切諸法都是平等的，所以尊者（舍利弗）。

【English Translation】 English version: If someone says that the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) speaks falsely because the Dharma (法，Dharma, the teachings of the Buddha) that the Buddha previously taught is different from the Dharma that the Buddha teaches now, then how can it be proven that the Tathagata does not speak falsely? To dispel this doubt, as the sutra says, 'Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom)! You should wholeheartedly believe, understand, receive, and uphold the Buddha's words. The words of all Buddhas and Tathagatas are without falsehood; there is only the One Buddha Vehicle (佛乘，Buddha-yāna, the path to Buddhahood).' 'Even if children playfully build sand stupas (佛塔，buddha-stūpa, a mound-like or hemispherical structure containing relics), all such people have already attained the Buddha path.' This means that those who generate Bodhicitta (菩提心，the mind of enlightenment) and practice the Bodhisattva-caryā (菩薩行，the conduct of a Bodhisattva, one who seeks enlightenment for the benefit of all beings), the roots of goodness they create can realize Bodhi (菩提，enlightenment), but this is not attainable by ordinary people and determined Śrāvakas (聲聞，'hearers', disciples who attain enlightenment by listening to the Buddha's teachings) who have not originally generated Bodhicitta. Likewise, even a small bow of the head is the same. Chapter 3: Parables The verse spoken by Venerable Śāriputra (舍利弗) is: 'The golden thirty-two, the ten powers and all liberations, are together in one Dharma, yet I have not attained this. The eighty minor marks, the eighteen unshared qualities, such merits as these, I have lost them all.' Explanation: What meaning does this verse convey? Venerable Śāriputra (舍利弗) rebukes himself, saying: I have not seen the Buddhas, have not gone to the Buddhas' places, have not heard the Buddha's teachings, have not made offerings and shown reverence to the Buddhas, have not benefited sentient beings, and have regressed from the Dharma I have not yet attained. Venerable Śāriputra (舍利弗) rebukes himself in this way. 'Not seeing the Buddhas' indicates not seeing the major marks of the Buddhas and Tathagatas, and therefore not generating a mind of reverence and offering. 'Going to the Buddhas' places' indicates the power to teach and transform sentient beings. 'Emitting golden light' indicates seeing the Buddha and oneself and others obtaining immeasurable merits. 'Hearing the teachings' indicates being able to bring benefit to all sentient beings. 'Powers' indicates that when sentient beings have doubts, one relies on the ten powers to dispel their doubts. 'Offerings' indicates the power to teach and transform sentient beings. 'The eighteen unshared qualities' indicates being free from all obstacles. 'Reverence' indicates generating immeasurable blessings and attaining liberation by relying on the Tathagata's teachings. Because of the absence of self in persons and the absence of self in phenomena, all Dharmas are equal, therefore the Venerable (Śāriputra).

舍利弗自呵責身言：我未得如是法故。于未得中退故。

自此以下，次為七種具足煩惱染性眾生說七種喻，對治七種增上慢心，此義應知。

又複次為三種染慢無煩惱人三昧解脫身等染慢，對治此故說三種平等。此義應知。(身下丹本有見字)

何者七種具足煩惱染性眾生？一者求勢力人；二者求聲聞解脫人；三者大乘人；四者有定人；五者無定人；六者集功德人；七者不集功德人。

何等七種增上慢心？云何七種譬喻對治？一者顛倒求諸功德增上慢心，謂世間中諸煩惱染熾然增上，而求天人勝妙境界有漏果報；對治此故，為說火宅譬喻應知。

二者聲聞一向決定增上慢心，自言我乘與如來乘等無差別，如是倒取；對治此故，為說窮子譬喻應知。

三者大乘一向決定增上慢心，起如是意：無別聲聞、辟支佛乘，如是倒取；對治此故，為說雲雨譬喻應知。

四者實無謂有增上慢心，以有世間三昧三摩跋提，實無涅槃生涅槃想，如是倒取；對治此故，為說化城譬喻應知。

五者散亂增上慢心，實無有定，過去雖有大乘善根而不覺知，不覺知故不求大乘，狹劣心中生虛妄解謂第一乘，如是倒取；對治此故，為說系寶珠譬喻應知。

六者實有功德增上慢心，聞大乘法

【現代漢語翻譯】現代漢語譯本舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）自我責備說：『我尚未證得這樣的法，所以在未證得時就退卻了。』

從這裡開始，接下來為七種具有煩惱染性的眾生宣說七種譬喻，用以對治七種增上慢心，這個道理應當知曉。

又進一步為三種染慢但沒有煩惱的人，例如對三昧（Samādhi，禪定）解脫身等產生染慢，爲了對治這些，宣說了三種平等。這個道理應當知曉。

什麼是七種具有煩惱染性的眾生？一是追求勢力的人；二是追求聲聞解脫的人；三是大乘人；四是有禪定的人；五是無禪定的人；六是積聚功德的人；七是不積聚功德的人。

什麼是七種增上慢心？又該如何用七種譬喻來對治？一是顛倒地追求各種功德的增上慢心，指的是在世間中各種煩惱染污熾盛增長，卻追求天人勝妙境界的有漏果報；爲了對治這種心態，應當知曉佛陀宣說了火宅的譬喻。

二是聲聞乘一味地決定（自己已經證悟）的增上慢心，自認為自己所修的乘與如來乘相等沒有差別，像這樣顛倒地執取；爲了對治這種心態，應當知曉佛陀宣說了窮子的譬喻。

三是大乘一味地決定（自己已經證悟）的增上慢心，產生這樣的想法：沒有其他的聲聞乘、辟支佛（Pratyekabuddha，緣覺）乘，像這樣顛倒地執取；爲了對治這種心態，應當知曉佛陀宣說了雲雨的譬喻。

四是實際上沒有（證悟）卻自認為有的增上慢心，因為擁有世間的三昧（Samādhi，禪定）三摩跋提（Samāpatti，等至），實際上沒有涅槃（Nirvāṇa，寂滅）卻產生已經證得涅槃的想法，像這樣顛倒地執取；爲了對治這種心態，應當知曉佛陀宣說了化城的譬喻。

五是散亂的增上慢心，實際上沒有禪定，過去雖然有大乘的善根卻不自覺知，因為不自覺知所以不尋求大乘，在狹隘的心中產生虛妄的理解，認為自己所修的就是第一乘，像這樣顛倒地執取；爲了對治這種心態，應當知曉佛陀宣說了系寶珠的譬喻。

六是實際上有功德的增上慢心，聽聞大乘佛法

【English Translation】 English version Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) rebuked himself, saying: 'I have not yet attained such a Dharma, therefore I retreated before attaining it.'

From here onwards, seven parables are explained for seven types of sentient beings who are full of afflictions and defilements, in order to counteract seven types of arrogance. This meaning should be understood.

Furthermore, three kinds of equality are explained for three types of people who have defilements and arrogance but no afflictions, such as those who have defilements and arrogance regarding Samādhi (meditative concentration), liberation, the body, etc. This is to counteract these. This meaning should be understood.

What are the seven types of sentient beings who are full of afflictions and defilements? First, those who seek power; second, those who seek liberation as Śrāvakas (hearers); third, Mahāyāna practitioners; fourth, those who have Samādhi (meditative concentration); fifth, those who do not have Samādhi (meditative concentration); sixth, those who accumulate merits; and seventh, those who do not accumulate merits.

What are the seven types of arrogance? And how are they counteracted by seven parables? First, the arrogance of perversely seeking various merits, which refers to those who, in the world, have afflictions and defilements that are intensely increasing, yet seek the meritorious rewards of the superior realms of gods and humans; to counteract this, it should be understood that the parable of the burning house is explained.

Second, the arrogance of Śrāvakas (hearers) who are one-sidedly certain (that they have attained enlightenment), claiming that the vehicle they practice is equal to and no different from the Tathāgata's (Buddha's) vehicle, thus grasping perversely; to counteract this, it should be understood that the parable of the prodigal son is explained.

Third, the arrogance of Mahāyāna practitioners who are one-sidedly certain (that they have attained enlightenment), giving rise to the thought that there are no separate Śrāvakayāna (vehicle of hearers) or Pratyekabuddhayāna (vehicle of solitary Buddhas); thus grasping perversely; to counteract this, it should be understood that the parable of the clouds and rain is explained.

Fourth, the arrogance of thinking one has (attained enlightenment) when one actually has not, because one possesses worldly Samādhi (meditative concentration) and Samāpatti (attainments), but actually has no Nirvāṇa (liberation) yet gives rise to the thought that one has attained Nirvāṇa, thus grasping perversely; to counteract this, it should be understood that the parable of the phantom city is explained.

Fifth, the arrogance of being scattered and distracted, actually having no Samādhi (meditative concentration), and although having Mahāyāna roots of goodness in the past, not being aware of it, and because of not being aware of it, not seeking the Mahāyāna, giving rise to false understanding in a narrow mind, thinking that what one practices is the foremost vehicle, thus grasping perversely; to counteract this, it should be understood that the parable of the jewel sewn into the robe is explained.

Sixth, the arrogance of actually having merits, upon hearing the Mahāyāna Dharma

取非大乘，如是倒取；對治此故，為說輪王解自髻中明珠與之譬喻應知。

七者實無功德增上慢心，于第一乘不曾修集諸善根本，聞第一乘心中不取以為第一，如是倒取；對治此故，為說醫師譬喻應知。第一人者，示世間中種種善根三昧功德方便令喜，然後令入大涅槃故。第二人者，以三為一，令入大乘故。第三人者，令知種種乘諸佛如來平等說法，隨諸眾生善根種子而生芽故。第四人者，方便令入涅槃城故。涅槃城者，所謂諸禪三昧城故。過彼城已，然後令入大涅槃城故。第五人者，示其過去所有善根令憶念已，然後教令入三昧故。第六人者，說大乘法，以此法門同十地行滿，諸佛如來密與授記故。第七人者，根未淳熟為令熟故，如是示現得涅槃量。為是義故，如來說七種譬喻。何者三種無煩惱人三種染慢？所謂三種顛倒信故。何等為三？一者信種種乘異；二者信世間涅槃異；三者信彼此身異。為對治此三種染慢，故說三種平等應知。

何者名為三種平等？云何對治？一者乘平等，謂與聲聞授菩提記，唯一大乘無二乘故，是乘平等無差別故。二者世間涅槃平等，以多寶如來入于涅槃，世間、涅槃彼此平等無差別故。三者身平等，多寶如來已入涅槃復示現身，自身他身法身平等無差別故。如是三種無煩惱

【現代漢語翻譯】現代漢語譯本：如果有人不接受大乘，就是這樣顛倒取捨。爲了對治這種顛倒，佛陀說了輪王解下自己髮髻中的明珠贈與他人的譬喻，應當知曉。

第七種情況是，實際上沒有功德，卻生起增上慢心的人，對於最上乘（第一乘）不曾修習積累各種善的根本，聽聞最上乘後心中不接受，認為它不是最殊勝的，這就是顛倒取捨。爲了對治這種顛倒，佛陀說了醫師的譬喻，應當知曉。第一種人，是爲了在世間展示種種善根、三昧功德和方便法門，使眾生歡喜，然後引導他們進入大涅槃的緣故。第二種人，是將三種乘法歸為一乘，引導他們進入大乘的緣故。第三種人，是爲了讓他們知道種種乘法，諸佛如來平等說法，隨著眾生善根種子的不同而生髮萌芽的緣故。第四種人，是爲了方便引導他們進入涅槃城（Nirvana city）的緣故。涅槃城，指的就是各種禪定三昧的境界。度過涅槃城之後，然後引導他們進入大涅槃城（Great Nirvana city）的緣故。第五種人，是爲了向他們展示過去所有的善根，讓他們憶念，然後教導他們進入三昧的緣故。第六種人，是爲了宣說大乘佛法，這種法門與十地菩薩的修行圓滿相同，諸佛如來秘密地為他們授記的緣故。第七種人，是因為他們的根基尚未成熟，爲了讓他們成熟，所以示現他們證得涅槃的境界。爲了這個意義，如來說了七種譬喻。什麼是三種沒有煩惱的人和三種具有染污慢心的人呢？就是因為三種顛倒的信解的緣故。什麼是三種顛倒的信解呢？第一種是相信種種乘法是不同的；第二種是相信世間和涅槃是不同的；第三種是相信自身和他身是不同的。爲了對治這三種染污的慢心，所以宣說了三種平等，應當知曉。

什麼叫做三種平等？又如何對治呢？第一種是乘平等，就是為聲聞（Śrāvaka）授記成佛，只有唯一的大乘，沒有其他的乘法，這就是乘的平等，沒有差別。第二種是世間和涅槃平等，因為多寶如來（Prabhūtaratna Tathāgata）已經進入涅槃，世間和涅槃彼此平等，沒有差別。第三種是身平等，多寶如來已經進入涅槃，又示現身相，自身、他身和法身平等，沒有差別。像這樣是三種沒有煩惱。

【English Translation】 English version: If one rejects the Mahayana, it is a reversed acceptance. To counteract this, the Buddha spoke of the analogy of a Wheel-Turning King (Cakravartin) who unties the bright pearl from his hair knot and gives it away, it should be known.

The seventh case is that of someone who actually has no merit but develops a mind of increased arrogance. They have never cultivated the roots of goodness in the Supreme Vehicle (First Vehicle), and upon hearing of the Supreme Vehicle, they do not accept it in their hearts as supreme. This is a reversed acceptance. To counteract this, the Buddha spoke of the analogy of a physician, it should be known. The first type of person is to show the various roots of goodness, samadhi merits, and skillful means in the world to make beings happy, and then lead them into Great Nirvana. The second type of person is to combine the three vehicles into one, leading them into the Mahayana. The third type of person is to let them know the various vehicles, that the Buddhas and Tathagatas teach the Dharma equally, and that sprouts arise according to the seeds of goodness in beings. The fourth type of person is to skillfully lead them into the Nirvana City. The Nirvana City refers to the realm of various dhyanas and samadhis. After passing through that city, they are then led into the Great Nirvana City. The fifth type of person is to show them all the good roots they had in the past, to make them remember, and then teach them to enter samadhi. The sixth type of person is to speak the Mahayana Dharma, this Dharma gate is the same as the full practice of the Ten Bhumis (Ten Grounds), and the Buddhas and Tathagatas secretly bestow predictions upon them. The seventh type of person is because their roots are not yet ripe, to make them ripe, so they demonstrate the measure of attaining Nirvana. For this reason, the Tathagata spoke of seven analogies. What are the three types of people without afflictions and the three types of people with defiled arrogance? It is because of the three types of reversed beliefs. What are the three types? The first is believing that the various vehicles are different; the second is believing that the world and Nirvana are different; the third is believing that one's own body and the bodies of others are different. To counteract these three types of defiled arrogance, three types of equality are spoken of, it should be known.

What are the three types of equality? And how are they counteracted? The first is the equality of vehicles, which is to bestow predictions of Buddhahood upon the Śrāvakas (Voice-Hearers), there is only one Great Vehicle, and no other vehicles, this is the equality of vehicles, without difference. The second is the equality of the world and Nirvana, because Prabhūtaratna Tathāgata (Many Treasures Thus Come One) has entered Nirvana, the world and Nirvana are equal to each other, without difference. The third is the equality of bodies, Prabhūtaratna Tathāgata has already entered Nirvana, and yet manifests a body, one's own body, the bodies of others, and the Dharma body are equal, without difference. These are the three types without afflictions.

人染慢之心，見彼此身所作差別，不知彼此佛性法身悉平等故，謂即此人我證此法故，彼人不得此對治故，與諸聲聞授記應知。

問曰：彼聲聞等，為實成佛故與授記？為不成佛與授記耶？若實成佛，菩薩何故於無量劫修集無量種種功德？若不成佛，云何與之虛妄授記？答曰：彼聲聞等得授記者，得決定心，非謂聲聞成就法性如來。依彼三種平等說一乘法，以佛法身、聲聞法身平等無異故與授記，非即具足修行功德。是故菩薩功德具足，諸聲聞人功德未足。

言授記者，六處示現，五是佛記、一菩薩記。如來記者，謂舍利弗大迦葉等眾所知識，名號不同故別與記。富樓那等五百人千二百等同一名故，俱時與記。學無學等皆同一號，又復非是眾所知識，故同與記。如來與彼提婆達多授別記者，示現如來無怨惡故。與比丘尼及諸天女授佛記者，示現女人在家出家修菩薩行皆證佛果，故與授記。菩薩記者，如下〈不輕菩薩品〉中示現應知。「禮拜讚歎作如是言：我不輕汝，汝等皆當得作佛」者，示現眾生皆有佛性故。

言聲聞人得授記者，聲聞有四種：一者決定聲聞；二者增上慢聲聞；三者退菩提心聲聞；四者應化聲聞。二種聲聞如來授記，謂應化者、退已還發菩提心者。若決定者、增上慢者二種聲聞，

【現代漢語翻譯】現代漢語譯本：人們如果心懷傲慢，就會看到彼此身所作所為的差別，卻不知道彼此的佛性法身完全平等。他們認為只有自己才能證得佛法，而別人無法獲得這種對治煩惱的方法。對於這些心懷傲慢的人，應該像對聲聞（Sravaka，聽聞佛陀教誨而證悟的人）一樣，給予授記（Vyakarana，預言未來成佛）。

有人問：這些聲聞，是真的能夠成佛才給予授記嗎？還是不能成佛而給予授記呢？如果真的能夠成佛，菩薩（Bodhisattva，立志成佛的修行者）為何要經歷無量劫，修集無量種種功德？如果不能成佛，又為何要給予他們虛假的授記呢？回答是：這些聲聞得到授記，是爲了讓他們獲得堅定的信心，並非說聲聞能夠成就如來（Tathagata，佛陀的稱號）的法性。依據佛、法、僧三種平等，宣說一乘法（Ekayana，唯一成佛之道），因為佛的法身和聲聞的法身平等無異，所以給予授記，並非說他們已經具足了修行的功德。因此，菩薩的功德具足，而聲聞的功德尚未具足。

說到授記，有六種示現，其中五種是佛記，一種是菩薩記。如來記，是指像舍利弗（Sariputra，佛陀的十大弟子之一）、大迦葉（Mahakasyapa，佛陀的十大弟子之一）等眾人所熟知的人，因為他們的名號不同，所以分別給予授記。富樓那（Purna，佛陀的十大弟子之一）等五百人、一千二百人等，因為他們同名，所以同時給予授記。學人（Saiksa，還在學習的修行者）和無學人（Asaiksa，已經完成學習的修行者）等，都使用同一個稱呼，而且他們也不是眾人所熟知的人，所以一同給予授記。如來給予提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的敵人）特別的授記，是爲了示現如來沒有怨恨和厭惡。給予比丘尼（Bhiksuni，女性出家人）以及諸天女佛記，是爲了示現女人無論是在家還是出家，修菩薩行都能證得佛果，所以給予授記。菩薩記，如下面的《不輕菩薩品》（Sadaparibhuta-bodhisattva，常不輕菩薩）中所示現的那樣，應該知道。『禮拜讚歎，作如是言：我不輕視你們，你們都將成佛』，這是爲了示現眾生都具有佛性。

說到聲聞人得到授記，聲聞有四種：一是決定聲聞，二是增上慢聲聞，三是退菩提心聲聞，四是應化聲聞。如來給兩種聲聞授記，即應化聲聞和退失菩提心后又重新發心的聲聞。如果是決定聲聞和增上慢聲聞這兩種聲聞，則不授記。

【English Translation】 English version: When people are stained by arrogance, they see the differences in each other's actions, not knowing that each other's Buddha-nature and Dharmakaya (Dharmakaya, the body of the Dharma) are completely equal. They think that only they can realize the Dharma, while others cannot obtain this method of counteracting afflictions. To these arrogant people, one should give predictions (Vyakarana, prediction of future Buddhahood) as to Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings).

Someone asks: Are these Sravakas truly able to become Buddhas that they are given predictions? Or are they given predictions even though they cannot become Buddhas? If they can truly become Buddhas, why do Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha) cultivate countless kinds of merits over countless kalpas (kalpa, an immense period of time)? If they cannot become Buddhas, why give them false predictions? The answer is: These Sravakas receive predictions to give them firm faith, not to say that Sravakas can achieve the Dharmakaya of the Tathagata (Tathagata, an epithet of the Buddha). Based on the three equalities of Buddha, Dharma, and Sangha, the One Vehicle (Ekayana, the one vehicle to Buddhahood) is taught, because the Dharmakaya of the Buddha and the Dharmakaya of the Sravakas are equally without difference, so predictions are given, not because they have fully accumulated the merits of practice. Therefore, the merits of Bodhisattvas are complete, while the merits of Sravakas are not yet complete.

Speaking of predictions, there are six kinds of manifestations, five of which are Buddha predictions and one is a Bodhisattva prediction. The Tathagata prediction refers to those who are well-known to the public, such as Sariputra (Sariputra, one of the Buddha's ten great disciples) and Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples). Because their names are different, they are given separate predictions. Purna (Purna, one of the Buddha's ten great disciples) and other five hundred people, one thousand two hundred people, etc., because they have the same name, they are given predictions at the same time. Those who are still learning (Saiksa, a practitioner still in training) and those who have completed their learning (Asaiksa, a practitioner who has completed training) all use the same title, and they are not well-known to the public, so they are given predictions together. The Tathagata giving Devadatta (Devadatta, the Buddha's cousin and also the Buddha's enemy) a special prediction is to show that the Tathagata has no resentment or aversion. Giving Bhiksunis (Bhiksuni, female monastic) and heavenly women Buddha predictions is to show that women, whether they are lay or monastic, can attain Buddhahood by practicing the Bodhisattva path, so predictions are given. The Bodhisattva prediction, as shown in the 'Sadaparibhuta-bodhisattva' (Sadaparibhuta-bodhisattva, the Bodhisattva Never Disparaging) chapter below, should be understood. 'Bowing and praising, saying: I do not despise you, you will all become Buddhas,' this is to show that all beings have Buddha-nature.

Speaking of Sravakas receiving predictions, there are four kinds of Sravakas: first, determined Sravakas; second, Sravakas with increased pride; third, Sravakas who have regressed from Bodhicitta (Bodhicitta, the mind of enlightenment); and fourth, Sravakas who are manifestations. The Tathagata gives predictions to two kinds of Sravakas, namely, Sravakas who are manifestations and Sravakas who have lost Bodhicitta and then re-arisen it. If they are determined Sravakas and Sravakas with increased pride, these two kinds of Sravakas are not given predictions.

根未熟故不與授記。菩薩與授記者，方便令發菩提心故。

又依何義，佛說三乘名為一乘？依同義故，授諸聲聞大菩提記。言同義者，以佛法身、聲聞法身彼此平等無差別故。以諸聲聞辟支佛等乘不同故有差別，以彼二乘非大乘故，如來說言不離我身是無上義，一切聲聞辟支佛等二乘法中不說此義，以其不能如實解故。以是義故，諸菩薩等行菩薩行非為虛妄。無上義者，自余經文明無上義，無上義者略有十種，此義應知。何等為十？一者示現種子無上故，說雨譬喻。「汝等所行是菩薩道」者，謂發菩提心退已還發者，前所修行善根不滅、同后得果故。二者示現行無上故，說大通智勝如來本事等。三者示現增長力無上故，說商主譬喻。四者示現令解無上故，說系寶珠譬喻。五者示現清凈國土無上故，示現多寶如來塔。六者示現說無上故，說解髻中明珠譬喻。七者示現教化眾生無上故，地中踴出無量菩薩摩訶薩等。八者示現成大菩提無上故，示現三種佛菩提故：一者示現應佛菩提，隨所應見而為示現，如經「皆謂如來出釋氏宮，去伽耶城不遠，坐于道場得成阿耨多羅三藐三菩提」故；二者示現報佛菩提，十地行滿足得常涅槃證故，如經「善男子！我實成佛已來無量無邊百千萬億那由他劫」故；三者示現法佛菩提，謂

【現代漢語翻譯】現代漢語譯本：因為根基尚未成熟，所以不給予授記（vyākaraṇa，預言成佛）。菩薩得到授記，是爲了方便引導他們發起菩提心（bodhicitta，覺悟之心）。

又依據什麼意義，佛說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）名為一乘（ekayāna，唯一之乘）？依據同一意義的緣故，給予所有聲聞（śrāvaka，聽聞佛法者）大菩提的授記。所說的同一意義，是因為佛的法身（dharmakāya，真理之身）和聲聞的法身彼此平等沒有差別。因為各個聲聞、辟支佛（pratyekabuddha，緣覺）等所乘之法不同，所以有差別，因為他們二乘不是大乘的緣故，如來說『不離我身』是無上的意義，一切聲聞、辟支佛等二乘之法中沒有宣說這個意義，因為他們不能如實理解的緣故。因為這個意義的緣故，諸菩薩等修行菩薩行不是虛妄的。無上義，在其他的經文中闡明了無上義，無上義大概有十種，這個意義應當知曉。哪十種呢？第一，示現種子無上，所以說了雨的譬喻。『你們所行的是菩薩道』，是指發起菩提心後退轉又再次發起的人，之前所修行的善根不會消滅，和後來得到的果報相同。第二，示現行無上，所以說了大通智勝如來（Mahābhijñājñānābhibhū-tathāgata）的本生故事等。第三，示現增長力無上，所以說了商主的譬喻。第四，示現令解無上，所以說了系寶珠的譬喻。第五，示現清凈國土無上，所以示現了多寶如來（Prabhūtaratna-tathāgata）的寶塔。第六，示現說無上，所以說了解開髻中明珠的譬喻。第七，示現教化眾生無上，所以從地中涌出無量菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）。第八，示現成就大菩提無上，所以示現了三種佛菩提：第一，示現應佛菩提，隨著所應見到的而為示現，如經中所說『都認為如來從釋迦（Śākya）族宮中出來，離伽耶（Gayā）城不遠，坐在菩提樹下成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）』；第二，示現報佛菩提，十地（daśa-bhūmi，菩薩修行的十個階段）的修行圓滿得到常涅槃（nitya-nirvāṇa，常寂滅）的證悟，如經中所說『善男子！我真實成佛以來已經無量無邊百千萬億那由他（nayuta，數量單位）劫』；第三，示現法佛菩提，是指

【English Translation】 English version: Because the roots are not yet mature, predictions (vyākaraṇa) are not given. The reason for giving predictions to Bodhisattvas (bodhisattva) is to facilitate the arising of the Bodhi mind (bodhicitta).

Furthermore, according to what meaning does the Buddha say that the Three Vehicles (triyāna) are called the One Vehicle (ekayāna)? It is based on the meaning of sameness that predictions of Great Bodhi are given to all Śrāvakas (śrāvaka). The meaning of sameness is that the Dharma-body (dharmakāya) of the Buddha and the Dharma-body of the Śrāvakas are equal to each other without difference. Because the vehicles of the Śrāvakas, Pratyekabuddhas (pratyekabuddha), and others are different, there are distinctions, because these two vehicles are not the Great Vehicle. The Tathāgata says that 'not being apart from my body' is the supreme meaning. This meaning is not spoken of in the teachings of the two vehicles of all Śrāvakas and Pratyekabuddhas, because they cannot understand it as it truly is. Because of this meaning, the Bodhisattvas and others practicing the Bodhisattva path are not doing so in vain. The supreme meaning is explained in other sutras. There are roughly ten kinds of supreme meaning, and this meaning should be known. What are the ten? First, showing the seed as supreme, hence the metaphor of rain is spoken. 'What you are practicing is the Bodhisattva path' refers to those who have aroused the Bodhi mind, retreated, and then aroused it again; the good roots cultivated before are not destroyed and are the same as the fruits obtained later. Second, showing the practice as supreme, hence the story of Mahābhijñājñānābhibhū-tathāgata is spoken. Third, showing the power of growth as supreme, hence the metaphor of the merchant leader is spoken. Fourth, showing the making understand as supreme, hence the metaphor of the jewel tied to the robe is spoken. Fifth, showing the pure land as supreme, hence the stupa of Prabhūtaratna-tathāgata is shown. Sixth, showing the speaking as supreme, hence the metaphor of untying the jewel from the topknot is spoken. Seventh, showing the teaching and transforming of beings as supreme, hence countless Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) emerge from the earth. Eighth, showing the attainment of Great Bodhi as supreme, hence three kinds of Buddha-Bodhi are shown: First, showing the responsive Buddha-Bodhi, showing according to what should be seen, as the sutra says, 'All thought that the Tathāgata came out of the Śākya (Śākya) clan's palace, not far from the city of Gayā (Gayā), and sat under the Bodhi tree and attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi)'; second, showing the reward Buddha-Bodhi, the practice of the ten bhūmis (daśa-bhūmi) is fulfilled and the attainment of eternal Nirvāṇa (nitya-nirvāṇa) is realized, as the sutra says, 'Good men! I have truly become a Buddha for immeasurable, boundless hundreds of thousands of millions of nayutas (nayuta) of kalpas'; third, showing the Dharma Buddha-Bodhi, which refers to

如來藏性凈涅槃常恒清涼不變等義，如經「如來如實知見三界之相，次第乃至不如三界見於三界」故。三界相者，謂眾生界即涅槃界，不離眾生界有如來藏故。「無有生死若退若出」者，謂常恒清涼不變義故。「亦無在世及滅度」者，謂如來藏真如之體，不即眾生界、不離眾生界故。「非實非虛非如非異」者，謂離四種相，有四種相者是無常故。「不如三界見於三界」者，謂佛如來能見能證真如法身，凡夫不見故。是故經言「如來明見無有錯謬」故。「我本行菩薩道今猶未滿」者，以本願故，眾生界未盡，愿非究竟故。言未滿，非謂菩提不滿足也。「所成壽命復倍上數」者，此文示現如來命常，善巧方便顯多數故，過上數量不可數知。「我凈土不毀而眾見燒盡」者，報佛如來真實凈土第一義諦之所攝故。九者示現涅槃無上故，說醫師譬喻。十者示現勝妙力無上故，自余經文示現應知。多寶如來塔示現一切佛土清凈者，示現諸佛實相境界中種種諸寶間錯莊嚴故。示現有八：一者塔；二者量；三者略；四者住持；五者示現無量佛；六者離穢；七者多寶；八者同一塔坐。塔者，示現如來舍利住持故。量者，方便示現一切佛土清凈莊嚴，是出世間清凈無漏善根所生，非是世間有漏善根之所生也。略者，示現多寶佛身一體攝取一

【現代漢語翻譯】現代漢語譯本如來藏（Tathagatagarbha，如來所藏的法性）的自性清凈、涅槃（Nirvana，解脫）的常恒、清涼、不變等含義，正如經文所說：『如來如實地知見三界（Trailokya，欲界、色界、無色界）的真相，次第乃至不如三界那樣看待三界』。所謂三界的真相，是指眾生界（Sattvaloka，眾生的世界）即是涅槃界，因為如來藏不離眾生界而存在。『沒有生死，沒有退轉，沒有出現，沒有消失』，這是指常恒、清涼、不變的含義。『也沒有在世間，也沒有滅度』，這是指如來藏真如（Tathata，事物的真實如是性）的本體，不即是眾生界，也不離眾生界。『非實非虛，非如非異』，這是指遠離四種相（生、住、異、滅），具有四種相的事物是無常的。『不如三界那樣看待三界』，這是指佛如來能夠見到並且證得真如法身（Dharmakaya，佛的法性之身），而凡夫不能見到。所以經文說：『如來明見，沒有錯謬』。『我本行菩薩道，至今尚未圓滿』，因為本願的緣故，眾生界尚未窮盡，願力並非究竟。說尚未圓滿，並非指菩提（Bodhi，覺悟）不滿足。『所成就的壽命，又倍增於之前的數量』，這段經文顯示如來的壽命是恒常的，善巧方便地顯示多數，超過之前的數量，不可計數。『我的凈土（Buddhaksetra，佛的國土）沒有毀壞，而眾生卻看見被燒盡』，這是因為報佛如來（Sambhogakaya Buddha，報身佛）真實的凈土被第一義諦（Paramartha-satya，最高的真理）所攝持。第九點是顯示涅槃的無上，所以說了醫師的比喻。第十點是顯示殊勝妙力的無上，其餘的經文顯示應當知道。多寶如來塔（Prabhutaratna Stupa，多寶如來的寶塔）顯示一切佛土的清凈，顯示諸佛在實相境界中，種種珍寶交錯裝飾。顯示有八個方面：一是塔；二是量；三是略；四是住持；五是示現無量佛；六是離穢；七是多寶；八是同一塔坐。塔，顯示如來舍利（Sarira，佛的遺骨）住持的緣故。量，方便地顯示一切佛土清凈莊嚴，是出世間清凈無漏的善根所生，不是世間有漏的善根所生。略，顯示多寶佛身一體攝取一切。

【English Translation】 English version The meaning of the Tathagatagarbha's (the womb of the Tathagata, the Buddha-nature) self-nature being pure, Nirvana's (liberation) permanence, coolness, immutability, etc., is as the sutra says: 'The Tathagata truly knows and sees the characteristics of the three realms (Trailokya, the realm of desire, the realm of form, the realm of formlessness), in sequence, even to the point of not seeing the three realms as the three realms.' The so-called characteristics of the three realms refer to the realm of sentient beings (Sattvaloka, the world of sentient beings) being the same as the realm of Nirvana, because the Tathagatagarbha exists without being separate from the realm of sentient beings. 'There is no birth and death, no regression, no appearance, no disappearance,' this refers to the meaning of permanence, coolness, and immutability. 'There is neither being in the world nor passing into extinction,' this refers to the essence of the Tathagatagarbha's Suchness (Tathata, the true suchness of things), which is neither identical to nor separate from the realm of sentient beings. 'Neither real nor unreal, neither like nor different,' this refers to being apart from the four characteristics (birth, abiding, change, and extinction); things that possess the four characteristics are impermanent. 'Not seeing the three realms as the three realms,' this refers to the Buddha Tathagata being able to see and realize the Dharmakaya (the body of the Dharma, the body of the Buddha's Dharma-nature), while ordinary people cannot see it. Therefore, the sutra says: 'The Tathagata sees clearly without error.' 'I originally practiced the Bodhisattva path, and have not yet fulfilled it,' because of the original vow, the realm of sentient beings has not yet been exhausted, and the vow is not yet ultimate. Saying 'not yet fulfilled' does not mean that Bodhi (enlightenment) is not satisfied. 'The lifespan achieved is multiplied by the previous number,' this passage shows that the Tathagata's lifespan is constant, skillfully showing a large number, exceeding the previous number, which cannot be counted. 'My pure land (Buddhaksetra, the Buddha's land) is not destroyed, but beings see it burned,' this is because the Sambhogakaya Buddha's (the enjoyment body Buddha) true pure land is embraced by the Paramartha-satya (the highest truth). The ninth point is to show the unsurpassed nature of Nirvana, so the analogy of the physician is given. The tenth point is to show the unsurpassed nature of the supreme power, and the remaining sutra passages show what should be known. The Prabhutaratna Stupa (the stupa of the Many Treasures Tathagata) shows the purity of all Buddha lands, showing that in the realm of the true nature of all Buddhas, various treasures are interspersed and adorned. There are eight aspects shown: first is the stupa; second is the measure; third is the abbreviation; fourth is the sustenance; fifth is the manifestation of countless Buddhas; sixth is the separation from defilement; seventh is the Many Treasures; eighth is sitting in the same stupa. The stupa shows that the relics (Sarira, the remains of the Buddha) of the Tathagata are sustained. The measure conveniently shows that all Buddha lands are pure and adorned, born from pure, undefiled roots of goodness beyond the world, not born from defiled roots of goodness within the world. The abbreviation shows that the body of the Many Treasures Buddha integrally encompasses everything.

切諸佛真法身故。住持者，示現諸佛如來法身自在力故。示現無量佛者，示現彼此所作諸業無差別故。遠離穢者，示現一切諸佛國土平等清凈故。多寶者，示現一切諸佛國土同實性故。同一塔坐者，示現化佛非化佛，法佛報佛等皆為成大事故。

自此已下，示現法力、持力、修行力應知。

法力者，五門示現：一者證門；二者信門；三者供養門；四者聞法門；五者讀誦持說門。

〈彌勒菩薩品〉中示現四門，〈常精進菩薩品〉中示現一門。〈彌勒菩薩品〉中四法門者：一是證門，如經「我說是如來壽命長遠，時六百八十萬億那由他恒河沙等眾生得無生法忍」故。此言無生法忍者，所謂初地證智應知。八生乃至一生得阿耨多羅三藐三菩提者，謂證初地菩提法故。八生一生者，謂諸凡夫決定能證初地故。隨力隨分，八生乃至一生皆證初地故。此言阿耨多羅三藐三菩提者，以離三界分段生死，隨分能見真如法性名得菩提，非謂究竟滿足如來方便涅槃也。

二是信門，如經「復有八世界微塵數眾生皆發阿耨多羅三藐三菩提心」故。三、供養門，如經「是諸菩薩摩訶薩得大法利，時于虛空中雨曼陀羅華如是等」故。四、聞法門，如〈隨喜品〉所說應知。

〈常精進菩薩品〉中一法門者，謂讀誦解

說書寫等，得六根清凈。如經「若善男子善女人受持《法華經》，若讀若誦若解說若書寫，是人當得八百眼功德，次第乃至得千二百意功德」故。此得六根清凈者，謂諸凡夫以經力故得勝根用，未入初地菩薩正位，此義應知。如經「以父母所生清凈肉眼見於三千大千世界」如是等故。又六根清凈者，於一一根中悉能具足見色、聞聲、辨香、別味、覺觸、知法，諸根互用此義應知。眼所見者聞香能知，如經「釋提桓因在勝殿上五欲娛樂乃至說法」故。聞香知者，此是知境，以鼻根知故。持力者，有三法門示現持力，如〈法師品〉、〈安樂行品〉等廣說。法力，如經應知。「其心決定知水必近」者，受持此經得佛性水成阿耨多羅三藐三菩提故。修行力者，五門示現：一者說力；二者行苦行力；三者護眾生諸難力；四者功德勝力；五者護法力。說力者，有三法門〈神力品〉示現：一者出廣長舌令憶念故；二者謂謦欬聲說偈令聞故，令聞聲已如實修行不放逸故；三者彈指覺悟眾生，令修行者得覺悟故。行苦行力者，〈藥王菩薩品〉示現。

又行苦行力者，〈妙音菩薩品〉示現教化眾生故。護眾生諸難力者，〈觀世自在菩薩品〉、〈陀羅尼品〉示現。功德勝力者，〈妙莊嚴王品〉示現，二童子依過去世功德善根有如是力故

【現代漢語翻譯】現代漢語譯本：關於書寫等行為，可以獲得六根清凈。《法華經》中說：『若有善男子善女人受持《法華經》，無論是讀誦、解說還是書寫，這個人應當獲得八百眼功德，依次乃至獲得一千二百意功德。』因此，這裡所說的獲得六根清凈，是指那些凡夫俗子因為《法華經》的力量而獲得殊勝的根用，但尚未進入初地菩薩的正位，這個道理應當明白。如經文所說：『以父母所生的清凈肉眼，就能看見三千大千世界』等等。另外，六根清凈是指在每一個根中，都能完全具備見色、聞聲、辨香、別味、覺觸、知法的功能，各個根之間可以互相使用，這個道理也應當明白。眼睛所見的東西，通過聞香也能知道，如經文所說：『釋提桓因（Śakro devānām indraḥ，帝釋天）在殊勝的殿堂上享受五欲之樂，甚至還能說法』。聞香而知，這是指知境，通過鼻根來知曉。持力方面，有三種法門顯示了持力，如《法師品》、《安樂行品》等處有詳細說明。法力，應當如經文所說的那樣理解，『他的內心堅定地知道附近一定有水』，這是因為受持此經能夠獲得佛性之水，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。修行力方面，有五種方式顯示：一是說力；二是行苦行力；三是護眾生諸難力；四是功德勝力；五是護法力。說力方面，《神力品》顯示了三種法門：一是伸出廣長舌來令人憶念；二是發出謦欬的聲音，說偈語讓人聽聞，讓人聽聞聲音后如實修行而不放逸；三是彈指覺悟眾生，使修行者能夠覺悟。行苦行力方面，《藥王菩薩品》有所顯示。另外，行苦行力方面，《妙音菩薩品》也顯示了教化眾生的力量。護眾生諸難力方面，《觀世自在菩薩品》、《陀羅尼品》有所顯示。功德勝力方面，《妙莊嚴王品》有所顯示，兩個童子依靠過去世的功德善根，才具有這樣的力量。

【English Translation】 English version: Speaking of writing and so on, one can attain the purification of the six senses. As the sutra says, 'If a good man or good woman receives and upholds the Lotus Sutra, whether reading, reciting, explaining, or writing it, that person shall obtain the merit of eight hundred eyes, and successively up to the merit of one thousand two hundred minds.' Therefore, the attainment of the purification of the six senses refers to ordinary people who, through the power of the sutra, gain superior functions of the senses, but have not yet entered the position of the first bhūmi (stage) of a bodhisattva. This meaning should be understood. As the sutra says, 'With pure physical eyes born of parents, one can see the three thousand great thousand worlds,' and so on. Furthermore, the purification of the six senses means that in each sense, one can fully possess the ability to see forms, hear sounds, distinguish fragrances, differentiate tastes, perceive touch, and know dharmas. The senses can be used interchangeably, and this meaning should be understood. What the eye sees, one can know through smelling fragrance, as the sutra says, 'Śakro devānām indraḥ (釋提桓因, the lord of the gods) enjoys the pleasures of the five desires in the excellent palace and even preaches the Dharma.' Knowing through smelling fragrance refers to knowing the realm, knowing through the nose. Regarding the power of upholding, there are three Dharma gates that demonstrate the power of upholding, as explained in detail in the 'Teacher of the Law' chapter and the 'Peaceful Practices' chapter. The power of the Dharma should be understood as the sutra says, 'Their minds are determined to know that water must be near,' because upholding this sutra allows one to obtain the water of Buddha-nature and attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Regarding the power of practice, it is demonstrated in five ways: first, the power of speaking; second, the power of practicing asceticism; third, the power of protecting beings from difficulties; fourth, the power of superior merit; and fifth, the power of protecting the Dharma. Regarding the power of speaking, the 'Supernatural Powers' chapter demonstrates three Dharma gates: first, extending the broad and long tongue to cause remembrance; second, uttering a cough and speaking verses to cause hearing, so that after hearing the sound, one practices diligently without negligence; third, snapping the fingers to awaken beings, so that practitioners can attain awakening. Regarding the power of practicing asceticism, the 'Bhaiṣajyarāja Bodhisattva' chapter demonstrates it. Furthermore, regarding the power of practicing asceticism, the 'Gadgadasvara Bodhisattva' chapter demonstrates the power of teaching and transforming beings. Regarding the power of protecting beings from difficulties, the 'Avalokiteśvara Bodhisattva' chapter and the 'Dhāraṇī' chapter demonstrate it. Regarding the power of superior merit, the 'King Wonderful Adornment' chapter demonstrates it, as the two boys rely on the merit and good roots of past lives to have such power.

。護法力者，〈普賢菩薩品〉及后品示現。

又言「受持觀世自在菩薩名號，若人受持六十二億恒河沙等諸佛名號福德等」者，有二種義：一者信力故；二者畢竟知故。信力者有二種：一者我身如彼觀世自在無異，畢竟信故；二者謂于彼生恭敬心，如彼功德我亦如是畢竟得故。畢竟知者，謂能決定知法界故。言法界者，名為法性。彼法性者，名為一切諸佛菩薩平等法身。平等身者，真如法身，初地菩薩乃能證入。是故受持六十二億恒河沙等諸佛名號，有能受持觀世自在菩薩名號，所得功德無差別。

第一〈序品〉示現七種功德成就，第二〈方便品〉有五分示現破二明一，余品如向處分易解。

妙法蓮華經憂波提舍卷下

【現代漢語翻譯】現代漢語譯本：護法力是指在《普賢菩薩品》（Samantabhadra Bodhisattva Chapter）及之後的品中示現的力量。

又說，『受持觀世自在菩薩（Avalokiteśvara Bodhisattva）名號，與受持六十二億恒河沙數諸佛名號的福德相等』，這有兩種含義：一是信力的緣故；二是畢竟了知的緣故。信力有兩種：一是我身與觀世自在菩薩無異，畢竟深信的緣故；二是對於觀世自在菩薩生恭敬心，認為他的功德我也能同樣畢竟獲得的緣故。畢竟知，是指能夠決定了知法界的緣故。所說法界，名為法性。這法性，名為一切諸佛菩薩平等的法身。平等身，即真如法身，初地菩薩才能證入。因此，受持六十二億恒河沙數諸佛名號，與受持觀世自在菩薩名號，所得功德沒有差別。

第一《序品》（Introduction Chapter）示現了七種功德成就，第二《方便品》（Expedients Chapter）有五部分示現了破二明一，其餘各品如前所述，容易理解。

《妙法蓮華經憂波提舍》卷下

【English Translation】 English version: The power of Dharma protectors is demonstrated in the 『Samantabhadra Bodhisattva Chapter』 and subsequent chapters.

Furthermore, it is said that 『the merit of upholding the name of Avalokiteśvara Bodhisattva is equal to the merit of upholding the names of sixty-two billion Ganges-sand-number of Buddhas.』 This has two meanings: first, due to the power of faith; second, due to ultimate knowledge. There are two types of faith-power: first, the unwavering belief that my body is no different from that of Avalokiteśvara Bodhisattva; second, generating reverence for Avalokiteśvara Bodhisattva, believing that I can ultimately attain the same merits as him. Ultimate knowledge refers to the ability to definitively know the Dharmadhatu (realm of Dharma). The so-called Dharmadhatu is called Dharmata (the nature of Dharma). This Dharmata is called the equal Dharmakaya (Dharma body) of all Buddhas and Bodhisattvas. The equal body is the Tathata (suchness) Dharmakaya, which can only be realized by Bodhisattvas of the first Bhumi (stage). Therefore, the merit gained from upholding the names of sixty-two billion Ganges-sand-number of Buddhas is no different from the merit gained from upholding the name of Avalokiteśvara Bodhisattva.

The first 『Introduction Chapter』 demonstrates the accomplishment of seven types of merit. The second 『Expedients Chapter』 has five parts demonstrating the negation of duality and the clarification of oneness. The remaining chapters are easy to understand as described earlier.

The Upadesha (commentary) on the Lotus Sutra, Volume Two