T26n1520_妙法蓮華經論優波提舍
大正藏第 26 冊 No. 1520 妙法蓮華經論優波提舍
No. 1520 [No. 1519]
妙法蓮華經論優波提舍
婆藪般豆菩薩造
元魏中天竺三藏勒那摩提共僧朗等譯
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。
此法門中初第一品明七種功德成就。何等為七？一者序分成就；二者眾成就；三者如來欲說法時至成就；四者所依說法隨順威儀住成就；五者依止說因成就；六者大眾現前欲聞法成就；七者文殊師利答成就。又序分成就者，此法門示現二種義成就。何等為二？一者示現一切諸法門中最勝成就故；二者示現自在功德成就故。如王舍城勝餘一切城舍故，耆阇崛山勝餘諸山故。如經「
【現代漢語翻譯】 現代漢語譯本 《妙法蓮華經論優波提舍》
婆藪般豆菩薩造
元魏中天竺三藏勒那摩提共僧朗等譯
如是我聞：一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一萬二千位大比丘眾在一起，他們都是阿羅漢（Arhat），諸漏已盡，不再有煩惱，心得自在，善於心得解脫、善於慧得解脫，心已得到很好的調伏，是人中的大龍，應該做的已經做了，所作已辦，離開了各種重擔，獲得了自身的利益，斷盡了各種存在的束縛，善於獲得正智，心得解脫一切，心得自在，到達了第一彼岸。還有八萬位菩薩摩訶薩（Bodhisattva-mahāsattva），他們都在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上不會退轉，都獲得了陀羅尼（dhāraṇī，總持）、大辯才，樂於說法，轉動不退轉的法輪（dharma-cakra），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，以大慈悲來修養身心，善於進入佛的智慧，通達廣大的智慧，到達彼岸，名稱普遍傳聞于無量世界，能夠度化無數百千眾生。
在這個法門中，初品第一品闡明了七種功德成就。哪七種呢？一是序分成就；二是眾成就；三是如來想要說法時機成熟成就；四是所依據的說法隨順威儀住成就；五是依止說法的原因成就；六是大眾現前想要聽法成就；七是文殊師利（Mañjuśrī）的回答成就。另外，序分成就，這個法門示現了兩種義成就。哪兩種呢？一是示現一切諸法門中最殊勝的成就；二是示現自在功德的成就。例如王舍城勝過其他一切城舍，耆阇崛山勝過其他諸山。如經中所說：「
【English Translation】 English version A Treatise on the Lotus Sutra (妙法蓮華經論優波提舍)
Composed by Bodhisattva Vasubandhu (婆藪般豆菩薩)
Translated by Tripitaka Master Ratnamati (勒那摩提) from Central India during the Yuan Wei Dynasty, together with Sangha (僧朗) and others.
Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (耆阇崛山) in Rājagṛha (王舍城), together with a great assembly of twelve thousand Bhikṣus (比丘), all of whom were Arhats (阿羅漢), their outflows exhausted, free from afflictions, their minds liberated, well liberated in mind, well liberated in wisdom, their minds well tamed, great dragons among humans, having done what needed to be done, their tasks completed, having left behind all heavy burdens, having attained their own benefit, having exhausted all bonds of existence, well attained right knowledge, their minds liberated from everything, their minds free, having reached the ultimate shore. There were also eighty thousand Bodhisattva-mahāsattvas (菩薩摩訶薩), all of whom were non-retrogressing from anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), all having attained dhāraṇī (陀羅尼, total retention), great eloquence, delighting in speaking, turning the non-retrogressing Dharma-cakra (法輪, wheel of Dharma), having made offerings to immeasurable hundreds of thousands of Buddhas, having planted various roots of goodness in the presence of those Buddhas, constantly praised by all the Buddhas, cultivating body and mind with great compassion, well entering the wisdom of the Buddha, penetrating vast wisdom, reaching the other shore, their names universally heard in immeasurable worlds, capable of delivering countless hundreds of thousands of sentient beings.
In this Dharma-gate, the first chapter, the first section, elucidates the accomplishment of seven kinds of merits. What are the seven? First, the accomplishment of the introductory section; second, the accomplishment of the assembly; third, the accomplishment of the time when the Tathagata (如來) desires to speak the Dharma; fourth, the accomplishment of abiding in accordance with the dignified conduct based on what is relied upon for speaking the Dharma; fifth, the accomplishment of the cause relied upon for speaking; sixth, the accomplishment of the great assembly being present and desiring to hear the Dharma; seventh, the accomplishment of Mañjuśrī's (文殊師利) answer. Furthermore, regarding the accomplishment of the introductory section, this Dharma-gate demonstrates the accomplishment of two kinds of meanings. What are the two? First, it demonstrates the accomplishment of being the most supreme among all Dharma-gates; second, it demonstrates the accomplishment of the merit of being at ease. For example, Rājagṛha (王舍城) is superior to all other cities and dwellings, and Mount Gṛdhrakūṭa (耆阇崛山) is superior to all other mountains. As the sutra says:
如是我聞：一時佛住王舍城耆阇崛山中」故。眾成就者，有四種義成就。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，謂大眾無數故。行成就者有四種：一者諸聲聞修小乘行；二者諸菩薩修大乘行；三者諸菩薩隨時示現能行大乘，如颰陀婆羅等十六人，具足菩薩不可思議事，而能示現種種形相，優婆塞、優婆夷、比丘、比丘尼等故；四者出家人威儀一定，不同菩薩故。「皆是阿羅漢」等者十六句，示現聲聞功德成就故。「皆不退轉阿耨多羅三藐三菩提」等者十三句，示現菩薩功德成就故。
阿羅漢功德成就者，彼十六句示現三種門攝義應知。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，謂諸漏已盡故名為羅漢，以心得自在故名諸漏已盡，諸漏已盡故名為阿羅漢。以心無煩惱故名心得自在，以善得心解脫、善得慧解脫故名心得自在。以遠離能見所見故名無復煩惱。已善得心解脫、慧解脫故名心善調伏。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。應作者已作，人中大龍已盡對治，降伏煩惱怨敵故。所作已辦者，更不後生，如相應事已成故。離諸重擔者，已應作者作、所作已辦，後生重擔已舍故。逮得己利者，已舍重
【現代漢語翻譯】 現代漢語譯本：如是我聞：一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中。因此，眾成就者有四種成就的意義。是哪四種呢？一是數量成就；二是修行成就；三是攝取功德成就；四是威儀如法住成就。數量成就，是指大眾無數的緣故。修行成就，有四種：一是諸聲聞（Śrāvaka）修小乘行；二是諸菩薩（Bodhisattva）修大乘行；三是諸菩薩隨時示現能行大乘，如颰陀婆羅（Bhadrapāla）等十六人，具足菩薩不可思議的事，而能示現種種形相，如優婆塞（Upāsaka）、優婆夷（Upāsikā）、比丘（Bhikṣu）、比丘尼（Bhikṣuṇī）等；四是出家人威儀一定，不同於菩薩的緣故。「皆是阿羅漢（Arhat）」等十六句，是示現聲聞功德成就的緣故。「皆不退轉阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）」等十三句，是示現菩薩功德成就的緣故。 阿羅漢功德成就，這十六句示現三種門攝取的意義應當知曉。是哪三種門呢？一是上上起門；二是總別相門；三是攝取事門。上上起門，是指諸漏已盡的緣故名為羅漢，以心得自在的緣故名諸漏已盡，諸漏已盡的緣故名為阿羅漢。以心無煩惱的緣故名心得自在，以善得心解脫、善得慧解脫的緣故名心得自在。以遠離能見所見的緣故名無復煩惱。已善得心解脫、慧解脫的緣故名心善調伏。人中大龍，是指行諸惡道如平坦路一般無所拘礙。應行者已行，應到處已到。應作者已作，人中大龍已盡對治，降伏煩惱怨敵的緣故。所作已辦，是指更不後生，如相應事已成就的緣故。離諸重擔，是指已應作者作、所作已辦，後生重擔已捨棄的緣故。逮得己利，是指已舍重
【English Translation】 English version: Thus I have heard: At one time, the Buddha was dwelling in Rājagṛha (王舍城), on Gṛdhrakūṭa (耆阇崛山) Mountain. Therefore, the assembly of accomplished ones has four kinds of meanings of accomplishment. What are the four? First is the accomplishment of number; second is the accomplishment of practice; third is the accomplishment of gathering merits; fourth is the accomplishment of dignified and Dharma-abiding conduct. The accomplishment of number refers to the countless multitude. The accomplishment of practice has four aspects: first, the Śrāvakas (聲聞) practice the Hīnayāna (小乘) path; second, the Bodhisattvas (菩薩) practice the Mahāyāna (大乘) path; third, the Bodhisattvas manifest the ability to practice the Mahāyāna path at any time, such as Bhadrapāla (颰陀婆羅) and the sixteen others, who possess the inconceivable deeds of Bodhisattvas and can manifest various forms, such as Upāsakas (優婆塞), Upāsikās (優婆夷), Bhikṣus (比丘), and Bhikṣuṇīs (比丘尼); fourth, the fixed dignified conduct of renunciants, which is different from that of Bodhisattvas. The sixteen sentences beginning with 'All are Arhats (阿羅漢)' demonstrate the accomplishment of the merits of Śrāvakas. The thirteen sentences beginning with 'All are non-retrogressing from anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提)' demonstrate the accomplishment of the merits of Bodhisattvas. The accomplishment of the merits of Arhats, these sixteen sentences demonstrate the meaning of being encompassed by three doors, which should be known. What are the three doors? First is the door of ascending upwards; second is the door of general and specific characteristics; third is the door of gathering matters. The door of ascending upwards refers to being called Arhat because all outflows are exhausted; being called 'all outflows are exhausted' because the mind is at ease; being called Arhat because all outflows are exhausted. Being called 'the mind is at ease' because the mind is without afflictions; being called 'the mind is at ease' because one has well attained liberation of mind and liberation of wisdom. Being called 'without further afflictions' because one is far from what can be seen and what is seen. Being called 'the mind is well tamed' because one has well attained liberation of mind and liberation of wisdom. 'Great dragons among humans' refers to walking the evil paths as if they were flat roads, without any hindrance. 'What should be walked has been walked, what should be reached has been reached.' 'What should be done has been done,' the great dragons among humans have exhausted the antidotes, subdued the enemy of afflictions. 'What has been done is completed' refers to no further rebirth, as the corresponding matter has been accomplished. 'Having abandoned all heavy burdens' refers to having done what should be done, having completed what has been done, and having abandoned the heavy burden of future rebirth. 'Having attained one's own benefit' refers to having abandoned the heavy
擔證涅槃故。盡諸有結者，已逮得己利，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，善得正智心得解脫、善得神通無諍三昧等諸功德故。大羅漢等者，心得自在，到彼岸故。眾所知識者，諸王、王子、大臣、帝釋、梵天王等皆識知故。復聲聞、菩薩、佛等是勝智，彼勝智者皆善知故，名眾所知識。
總別門者，皆是羅漢等十六句，初句總，余句別故。皆是羅漢者，彼羅漢名有十五種義應知：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；十四者應證第一義功德故；十五者應如實知同生眾得諸功德，為利益一切眾生故。攝取事門者，此十五句攝取十種功德，示現可說果不可說果故。一者攝取得功德二句示現，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
【現代漢語翻譯】 現代漢語譯本 『擔證涅槃（Nirvana，滅度）故』：因為他們承擔著證悟涅槃的責任。 『盡諸有結者』：因為他們已經斷盡了所有存在的束縛。 『已逮得己利』：因為他們已經獲得了自身的利益。 『斷諸煩惱因故』：因為他們已經斷除了所有煩惱的根源。 『善得正智心解脫者』：因為他們已經很好地獲得了正智和心的解脫。 『諸漏已盡故』：因為他們的所有煩惱都已經斷盡。 『一切心得自在者』：因為他們的一切心都獲得了自在，不再受任何束縛。 『善知見道修道智故』：因為他們已經很好地瞭解了見道和修道的智慧。 『到第一彼岸者』：因為他們已經很好地獲得了正智和心的解脫，以及神通、無諍三昧（Samadhi，三摩地）等各種功德。 『大羅漢（Arhat，阿羅漢）等者』：因為他們的心已經獲得了自在，並且到達了彼岸。 『眾所知識者』：因為他們被諸王、王子、大臣、帝釋（Indra，因陀羅）、梵天王（Brahma，梵天）等所熟知。 又因為聲聞（Śrāvaka，聲聞）、菩薩（Bodhisattva，菩薩）、佛等都是具有殊勝智慧的人，而這些具有殊勝智慧的人都非常瞭解他們，所以被稱為『眾所知識』。
『總別門者』：『皆是羅漢等』這十六句，第一句是總說，其餘的句子是分別解釋。 『皆是羅漢者』：『羅漢』這個名稱有十五種含義應該瞭解： 一、因為他們應該接受飲食、臥具、供養、恭敬等。 二、因為他們應該帶領大眾教化一切眾生。 三、因為他們應該進入聚落、城邑等。 四、因為他們應該降伏各種外道。 五、因為他們應該以智慧迅速地觀察法。 六、因為他們應該不快不慢地說法，說法與法相應，並且不感到疲倦。 七、因為他們應該在空閑的地方，對於飲食、衣服等一切生活必需品不積聚，少欲知足。 八、因為他們應該一直行善行，不執著于各種禪定。 九、因為他們應該行空聖行。 十、因為他們應該行無相聖行。 十一、因為他們應該行無愿聖行。 十二、因為他們應該降伏世間的禪定和清凈心。 十三、因為他們應該生起各種神通和殊勝的功德。 十四、因為他們應該證得第一義的功德。 十五、因為他們應該如實地瞭解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。 『攝取事門者』：這十五句攝取了十種功德，示現了可說的果和不可說的果。 一、攝取得功德的兩句示現，如經文所說：『諸漏已盡無復煩惱』。 二、三句攝取各種功德，一句降伏世間功德，如經文所說：『心得自在』；二
【English Translation】 English version 'Bearing witness to Nirvana (Nirvana)': Because they bear the responsibility of witnessing Nirvana. 'Those who have exhausted all bonds of existence': Because they have exhausted all the bonds of existence. 'Having attained their own benefit': Because they have attained their own benefit. 'Having cut off the causes of all afflictions': Because they have cut off the root causes of all afflictions. 'Those who have well attained right knowledge and liberation of mind': Because they have well attained right knowledge and liberation of mind. 'Because all outflows are exhausted': Because all their outflows are exhausted. 'Those whose minds are free in all things': Because their minds are free in all things and no longer bound by anything. 'Knowing well the wisdom of the path of seeing and the path of cultivation': Because they have a good understanding of the wisdom of the path of seeing and the path of cultivation. 'Those who have reached the first shore': Because they have well attained right knowledge and liberation of mind, as well as various merits such as supernormal powers and non-contention Samadhi. 'Great Arhats (Arhat)': Because their minds have attained freedom and they have reached the other shore. 'Those known by the multitude': Because they are known by kings, princes, ministers, Indra (Indra), Brahma (Brahma), and others. Furthermore, because Śrāvakas (Śrāvaka), Bodhisattvas (Bodhisattva), Buddhas, and others are all beings of superior wisdom, and these beings of superior wisdom all know them well, they are called 'those known by the multitude'.
'The gate of generality and specificity': Of the sixteen sentences 'All are Arhats, etc.', the first sentence is general, and the remaining sentences are specific explanations. 'All are Arhats': The name 'Arhat' has fifteen meanings that should be understood: 1. Because they should receive food, bedding, offerings, respect, etc. 2. Because they should lead the masses to teach and transform all beings. 3. Because they should enter settlements, cities, etc. 4. Because they should subdue various heretics. 5. Because they should quickly observe the Dharma with wisdom. 6. Because they should preach the Dharma neither too quickly nor too slowly, in accordance with the Dharma, and without fatigue. 7. Because they should be in secluded places, not accumulating or hoarding food, clothing, and all necessities of life, having few desires and being content. 8. Because they should always practice good deeds and not be attached to various meditations. 9. Because they should practice the holy conduct of emptiness. 10. Because they should practice the holy conduct of no-form. 11. Because they should practice the holy conduct of no-desire. 12. Because they should subdue worldly meditation and pure mind. 13. Because they should generate various supernormal powers and superior merits. 14. Because they should realize the merits of the first meaning. 15. Because they should truly understand the various merits attained by the beings born with them, for the benefit of all beings. 'The gate of encompassing matters': These fifteen sentences encompass ten kinds of merits, showing the speakable and unspeakable fruits. 1. The two sentences encompassing the attainment of merit show, as the sutra says, 'All outflows are exhausted and there are no more afflictions'. 2. The three sentences encompass various merits, one sentence subduing worldly merits, as the sutra says, 'The mind is free'; two
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，隨順如來教行故，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，依法供養恭敬尊重如來故，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：一者過受故；二者過求命供養恭敬故；三者過上地獄已過學地故。如經「離諸重擔，逮得己利，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」故。
彼諸菩薩十三句功德二門攝應知：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。彼不退轉有十種示現：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
【現代漢語翻譯】 現代漢語譯本：句子的降伏出世間學人的功德，如經文所說『善於獲得心的解脫，善於獲得智慧的解脫』的緣故。第三，是攝取不違背的功德，隨順如來的教導和行為的緣故，如經文所說『心已得到很好的調伏』的緣故。第四，是攝取殊勝的功德，如經文所說『人中的大龍』的緣故。第五，是攝取所應當做的殊勝功德。所應當做的，是依法供養、恭敬、尊重如來的緣故，如經文所說『應做的都已做了』的緣故。第六，是攝取圓滿的功德，圓滿了學習的階段的緣故，如經文所說『所作已辦』的緣故。第七，三句攝取超越的功德：第一是超越了接受（供養）的階段；第二是超越了爲了求命而供養恭敬的階段；第三是超越了上地獄，已經超越了學習的階段。如經文所說『離開了各種重擔，獲得了自己的利益，斷盡了各種束縛』的緣故。第八，是攝取更上一層的功德，如經文所說『善於獲得正確的智慧和心的解脫』的緣故。第九，是攝取應當做的利益眾生的功德，如經文所說『一切心都得到自在』的緣故。第十，是攝取最上首的功德，如經文所說『到達第一彼岸』的緣故。
那些菩薩的十三句功德，應當通過兩個方面來理解：第一是上支下支門；第二是攝取事門。上支下支門，就是總相和別相應當瞭解。『都在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上不退轉』，這是總相，其餘的是別相。那不退轉有十種示現：第一是安住于聽聞佛法而不退轉，如經文所說『都獲得了陀羅尼（dharani，總持）的緣故』。第二是樂於說法而不退轉，如經文所說『具有大辯才，樂於說法』的緣故。第三是說法而不退轉，如經文所說『轉動不退轉的法輪』的緣故。第四是依靠善知識而不退轉，因為身心業依靠色身來攝取的緣故，如經文所說『供養了無量百千諸佛』的緣故，『在諸佛那裡種下了各種善根』的緣故。第五是斷除一切疑惑而不退轉，如經文所說『常常被諸佛所稱讚』的緣故。第六是爲了什麼什麼事說法，進入那個那個法而不退轉，如…
【English Translation】 English version: The merit of sentences subduing worldly learners, as the sutra says, 'Good at attaining liberation of mind, good at attaining liberation of wisdom.' Third, it is the merit of embracing non-violation, in accordance with the Tathagata's (如來) teachings and practices, as the sutra says, 'The mind is well subdued.' Fourth, it is the merit of embracing superior virtues, as the sutra says, 'Great dragon among humans.' Fifth, it is the merit of embracing superior virtues that should be done. What should be done is to offer, respect, and revere the Tathagata (如來) according to the Dharma (法), as the sutra says, 'What should be done is done.' Sixth, it is the merit of embracing fulfillment, fulfilling the stage of learning, as the sutra says, 'What has been done is completed.' Seventh, three sentences embrace surpassing merits: first, surpassing the stage of receiving (offerings); second, surpassing the stage of offering and respecting for the sake of seeking life; third, surpassing the upper and lower realms, having already surpassed the stage of learning. As the sutra says, 'Leaving behind all burdens, attaining one's own benefit, exhausting all bonds.' Eighth, it is the merit of embracing higher and higher virtues, as the sutra says, 'Good at attaining correct wisdom and liberation of mind.' Ninth, it is the merit of embracing the benefit of sentient beings that should be done, as the sutra says, 'All minds are free.' Tenth, it is the merit of embracing the foremost virtues, as the sutra says, 'Reaching the first shore.'
Those Bodhisattvas' (菩薩) thirteen sentences of merit should be understood through two aspects: first, the upper branch and lower branch aspect; second, the embracing matter aspect. The upper branch and lower branch aspect refers to the general characteristic and the specific characteristic that should be understood. 'All are irreversible in Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)' is the general characteristic, and the rest are specific characteristics. That irreversibility has ten kinds of manifestations: first, dwelling in hearing the Dharma (法) without regression, as the sutra says, 'All attain Dharani (陀羅尼, total retention).' Second, delighting in speaking without regression, as the sutra says, 'Having great eloquence, delighting in speaking.' Third, speaking without regression, as the sutra says, 'Turning the irreversible Dharma wheel.' Fourth, relying on good teachers without regression, because the body, mind, and actions rely on the physical body for embracing, as the sutra says, 'Offering to immeasurable hundreds of thousands of Buddhas,' 'Planting various good roots in the presence of all Buddhas.' Fifth, cutting off all doubts without regression, as the sutra says, 'Constantly praised by all Buddhas.' Sixth, for what and what matters is the Dharma (法) spoken, entering into that and that Dharma (法) without regression, such as...
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。十者應作所作住持不退轉，如經「能度無量百千眾生」故。
攝取事門者，示現諸菩薩住何等清凈地中，因何等方便、何等境界中應作所作故。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，以依善知識所作應作故；三者攝取眾生方便，以不捨眾生故；四者攝取智方便，以教化眾生令入彼智故。境界者易解。復有攝取事門，示現諸地攝取勝功德，不同二乘功德故。八地者，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。於九地中，得勝進陀羅尼門，具足四無礙自在故。于第十地中不退轉法輪得佛受位，如轉輪王子故，以得同攝功德故。攝功德成就者，示現依何處、依何心、依何智、依何境界行、依何等能辦故。依何處者，依善知識故。依何心者，我依眾生心教化，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，即三種智攝應知。
【現代漢語翻譯】 現代漢語譯本：因為『以大慈悲來修養身心』的緣故。第七種是不退轉于進入一切智慧的如實境界，如經文所說『善於進入佛的智慧』的緣故。第八種是不退轉于依我空法空的境界，如經文所說『通達大智慧』的緣故。第九種是不退轉于進入如實境界，如經文所說『到達彼岸』的緣故。第十種是不退轉于應當做的和住持的事情，如經文所說『能夠度化無量百千眾生』的緣故。
攝取事門，是展示諸位菩薩安住於何種清凈的地位，因為何種方便、何種境界中應當做的事情。地位清凈，是指八地（不動地，Achala）以上的三個地位，因為無相的修行寂靜清凈的緣故。方便有四種：第一種是攝取妙法方便，住持妙法，以善於演說的力量為人解說；第二種是攝取善知識方便，因為依靠善知識所作的事情應當做的；第三種是攝取眾生方便，因為不捨棄眾生；第四種是攝取智慧方便，因為教化眾生令他們進入那種智慧。境界容易理解。還有攝取事門，展示諸地攝取殊勝的功德，不同於二乘（聲聞乘和緣覺乘，Śrāvakayāna and Pratyekabuddhayāna）的功德。八地，是無功用智，不同於下位和上位。不同於下位，是因為下位的功用修行不能動搖；不同於上位，是因為上位的無相修行不能動搖，自然而然地執行。在第九地（善慧地，Sadhumati）中，得到殊勝的勝進陀羅尼門（Abhijnahrdaya-dharani），具足四無礙自在的智慧。在第十地（法雲地，Dharmamegha）中，不退轉法輪，得到佛的授記，如同轉輪王（Chakravarti）的王子一樣，因為得到相同的攝取功德的緣故。攝取功德成就，是展示依靠什麼地方、依靠什麼心、依靠什麼智慧、依靠什麼境界修行、依靠什麼才能辦到。依靠什麼地方，是依靠善知識的緣故。依靠什麼心，是我依靠眾生的心來教化，最終利益一切眾生的緣故。依靠什麼智慧，是依靠三種智慧：第一種是授記密智；第二種是諸通智；第三種是真實智。依靠什麼境界修行、依靠什麼才能辦到，就是三種智慧所包含的，應當知道。
【English Translation】 English version: Because of 'cultivating body and mind with great compassion'. The seventh is non-retrogression in entering the true realm of all wisdom, as the scripture says, 'Good at entering the Buddha's wisdom'. The eighth is non-retrogression in relying on the emptiness of self and the emptiness of phenomena, as the scripture says, 'Penetrating great wisdom'. The ninth is non-retrogression in entering the true realm, as the scripture says, 'Reaching the other shore'. The tenth is non-retrogression in what should be done and maintained, as the scripture says, 'Able to deliver countless hundreds of thousands of sentient beings'.
The aspect of gathering activities shows what pure grounds the Bodhisattvas dwell in, and in what expedient means and realms they should do what needs to be done. The purity of the ground refers to the three grounds above the Eighth Ground (Achala), because the practice of no-form is tranquil and pure. There are four kinds of expedient means: the first is the expedient means of gathering wonderful Dharma, maintaining the wonderful Dharma, and explaining it to people with the power of eloquent speech; the second is the expedient means of gathering good teachers, because relying on good teachers is what should be done; the third is the expedient means of gathering sentient beings, because not abandoning sentient beings; the fourth is the expedient means of gathering wisdom, because teaching sentient beings to enter that wisdom. The realm is easy to understand. There is also the aspect of gathering activities, showing that the grounds gather superior merits, which are different from the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Eighth Ground is the wisdom of no effort, which is different from the lower and upper grounds. It is different from the lower grounds because the practice of effort in the lower grounds cannot be moved; it is different from the upper grounds because the practice of no-form in the upper grounds cannot be moved, and it operates naturally. In the Ninth Ground (Sadhumati), one obtains the superior entrance to the Dharani gate (Abhijnahrdaya-dharani), fully possessing the four unobstructed wisdoms. In the Tenth Ground (Dharmamegha), the non-retrogressing Dharma wheel obtains the Buddha's prediction, like the prince of a Wheel-Turning King (Chakravarti), because one obtains the same merits of gathering. The accomplishment of gathering merits shows what place to rely on, what mind to rely on, what wisdom to rely on, what realm to practice in, and what abilities to rely on to accomplish. What place to rely on is relying on good teachers. What mind to rely on is that I rely on the minds of sentient beings to teach and ultimately benefit all sentient beings. What wisdom to rely on is relying on three kinds of wisdom: the first is the secret wisdom of prediction; the second is the wisdom of all supernatural powers; the third is the true wisdom. What realm to practice in and what abilities to rely on to accomplish are encompassed by the three kinds of wisdom, which should be known.
威儀如法住成就者，有四種示現。何等為四？一者四眾圍繞；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。一名無量義經者，成就字義故，以此法門說彼甚深妙境界法故。甚深妙境界者，諸佛如來最勝境界故。二名最勝修多羅者，三藏中最妙勝藏成就故。三名大方廣者，無量大乘門隨眾生根住持成就故。四名教菩薩法者，為教化根熟菩薩，隨器法成就故。五名佛所護念者，依佛如來有此法故。六名一切諸佛秘密法者，此法甚深如來知故。七名一切佛藏者，如來功德三昧之藏在此經故。八名一切諸佛密處者，根未熟眾生非法器不與故。九名能生一切諸佛者，聞此法門能成佛菩提故。十名一切諸佛道場者，聞此法門能成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，此法門能破一切諸障故。十二名一切諸佛堅固舍利者，謂如來真如法身於此修多羅不壞故。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法故。十四名說一乘經者，此法門顯示如來阿耨多羅三藐三菩提究竟之體，二乘非究竟故。十五名第一義住者，此
【現代漢語翻譯】 現代漢語譯本 威儀如法住成就者，有四種示現。哪四種呢？一是被比丘、比丘尼、優婆塞、優婆夷四眾圍繞；二是前後都有人跟隨；三是受到供養和恭敬；四是被尊重和讚歎。正如經文所說：『當時世尊被四眾圍繞，接受供養恭敬，受到尊重和讚歎』。
如來想要說法時機成熟，是爲了給諸位菩薩宣說大乘經典。這部大乘修多羅（Mahāyāna sūtra）有十七種名稱，顯示其甚深功德，應當知曉。第一個名稱是《無量義經》，因為它成就了字義，用這個法門宣說那甚深微妙的境界之法。甚深微妙的境界，是諸佛如來最殊勝的境界。第二個名稱是《最勝修多羅》，因為它成就了三藏（Tripiṭaka）中最微妙殊勝的寶藏。第三個名稱是《大方廣》，因為它能隨順眾生的根器，住持無量的大乘法門。第四個名稱是《教菩薩法》，爲了教化根器成熟的菩薩，隨應他們的根器而說法。第五個名稱是《佛所護念》，因為依仗佛如來才有此法。第六個名稱是《一切諸佛秘密法》，因為此法甚深，只有如來才能知曉。第七個名稱是《一切佛藏》，因為如來的功德三昧之藏就在這部經中。第八個名稱是《一切諸佛密處》，因為對於根器尚未成熟的眾生，以及非法器之人，不會傳授此法。第九個名稱是《能生一切諸佛》，因為聽聞此法門能夠成就佛菩提（Buddha-bodhi）。第十個名稱是《一切諸佛道場》，因為聽聞此法門能夠成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），而不是其他的修多羅。第十一個名稱是《一切諸佛所轉法輪》，因為此法門能夠破除一切諸障。第十二個名稱是《一切諸佛堅固舍利》，指的是如來的真如法身在這部修多羅中不會壞滅。第十三個名稱是《一切諸佛大巧方便經》，因為依靠此法門成就大菩提，已經為眾生宣說了天人、聲聞、辟支佛等法。第十四個名稱是《說一乘經》，因為此法門顯示瞭如來阿耨多羅三藐三菩提究竟的本體，二乘（Śrāvakayāna and Pratyekabuddhayāna）並非究竟。第十五個名稱是《第一義住》,
【English Translation】 English version An Accomplisher abiding in proper conduct, has four kinds of manifestations. What are the four? First, being surrounded by the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās); second, being attended before and after; third, receiving offerings and reverence; fourth, being respected and praised. As the sutra says, 'At that time, the World-Honored One was surrounded by the four assemblies, receiving offerings, reverence, respect, and praise.'
The Tathagata's (Tathāgata) opportune time for expounding the Dharma arrives to expound the Mahayana (Mahāyāna) sutras for all Bodhisattvas (Bodhisattva). This Mahayana sutra has seventeen names, revealing its profound merits, which should be known. The first name is 'Sutra of Immeasurable Meanings,' because it accomplishes the meaning of the words, using this Dharma-gate to expound the profound and wonderful realm of Dharma. The profound and wonderful realm is the most supreme realm of all Buddhas (Buddha) and Tathagatas. The second name is 'Most Supreme Sutra,' because it accomplishes the most wonderful and supreme treasure among the three baskets (Tripiṭaka). The third name is 'Great Expansive Vastness,' because it sustains immeasurable Mahayana Dharma-gates according to the roots of sentient beings. The fourth name is 'Teaching the Bodhisattva Dharma,' to teach and transform Bodhisattvas with mature roots, according to their capacity for the Dharma. The fifth name is 'Protected and Cherished by the Buddha,' because this Dharma exists relying on the Buddha and Tathagata. The sixth name is 'Secret Dharma of All Buddhas,' because this Dharma is profound and only the Tathagata knows it. The seventh name is 'Treasure of All Buddhas,' because the treasure of the Tathagata's merits and samadhi (samādhi) is in this sutra. The eighth name is 'Secret Place of All Buddhas,' because it is not given to sentient beings whose roots are not yet mature, nor to those who are not vessels of the Dharma. The ninth name is 'Capable of Generating All Buddhas,' because hearing this Dharma-gate can accomplish Buddha-bodhi (Buddha-bodhi). The tenth name is 'Bodhimanda (Bodhimanda) of All Buddhas,' because hearing this Dharma-gate can accomplish anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), not other sutras. The eleventh name is 'Dharma-wheel Turned by All Buddhas,' because this Dharma-gate can destroy all obstacles. The twelfth name is 'Solid Śarīra (Śarīra) of All Buddhas,' referring to the Tathagata's true suchness Dharma-body (Dharma-body) that is indestructible in this sutra. The thirteenth name is 'Sutra of Great Skillful Means of All Buddhas,' because relying on this Dharma-gate, one accomplishes great Bodhi, and has already expounded the Dharma of gods, humans, Śrāvakas (Śrāvakayāna), Pratyekabuddhas (Pratyekabuddhayāna), etc., for sentient beings. The fourteenth name is 'Sutra Expounding the One Vehicle,' because this Dharma-gate reveals the ultimate essence of the Tathagata's anuttarā-samyak-saṃbodhi, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not ultimate. The fifteenth name is 'Abiding in the First Principle,'
法門即是如來法身究竟住處故。十六名妙法蓮華者，有二種義。何等二種？一者出水義，不可盡出離小乘泥濁水故。復有義，蓮華出泥水，喻諸聲聞入如來大眾中坐，如諸菩薩坐蓮華上，聞說無上智慧清凈境界，證如來密藏故。二華開者，眾于大乘中心怯弱不能生信故，開示如來凈妙法身令生信心故。十七名法門者，攝成就故。攝成就者，攝取無量名句字身、頻婆羅阿閦婆等偈故。此十七句法門者是總，余句是別故。如經「為諸菩薩說大乘經名無量義」如是等。所依說法隨順威儀住成就者，示現依何等法說法。依三種法故：一、依三昧成就故，以三昧成就二種示現。何等為二？一者成就自在力，身心不動故；二者離一切諸障，隨自在力故。此自在力有二種：一者為隨順眾生，示現對治攝取覺菩提分法故；二者為對治無量世來堅執煩惱故，如經「說此經已，結跏趺坐，入于無量義處三昧」等。二、依器世間，三、依眾生世間，震動世界及知過去無量劫事等故。如經「是時天雨曼陀羅華，乃至歡喜合掌一心觀佛」故。
依止說因成就者，彼諸大眾現見異相不可思議事，如來應為我說，渴仰欲聞生希有心，名依止說因成就。是故放大光明，示現諸世界中種種事故。先示現外事六種震動等，次示現此法門內證深密法故。
【現代漢語翻譯】 現代漢語譯本：法門就是如來法身的究竟安住之處。『十六名妙法蓮華』有兩種含義。哪兩種呢？一是出水之義，意思是（此法門）能使人完全出離小乘的泥濁之水。還有一種含義，蓮花出於泥水，比喻各位聲聞弟子進入如來的大眾之中安坐，如同各位菩薩坐在蓮花之上，聽聞宣說無上智慧的清凈境界，從而證得如來的秘密藏。二是華開之義，因為大眾對於大乘佛法內心怯弱，不能生起信心，所以（如來）開示清凈微妙的法身，使他們生起信心。『十七名法門』，是說此法門具有攝受成就的作用。所謂攝受成就，是指它能攝取無量的名句字身、頻婆羅（Pimbala，星名）阿閦婆（Akshobhya，不動如來）等偈頌。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，名為無量義』等等。 所依說法隨順威儀住成就，是指（佛）示現依據何種法來說法。依據三種法：一、依據三昧成就，以三昧成就兩種示現。哪兩種呢？一是成就自在力，身心不動；二是遠離一切諸障，隨自在力而行。這種自在力有兩種：一是為隨順眾生，示現對治、攝取覺菩提分法；二是為對治無量世以來堅固執著的煩惱。例如經中所說：『說此經已，結跏趺坐，入于無量義處三昧』等等。二、依據器世間，三、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：『是時天雨曼陀羅華（Mandala flower，曼陀羅花），乃至歡喜合掌一心觀佛』。 依止說因成就，是指那些大眾親眼見到奇異的景象和不可思議的事情，心想如來應該為我等宣說（佛法），渴求仰慕，想要聽聞，生起稀有之心，這就叫做依止說因成就。因此（佛）才放出大光明，示現諸世界中的種種事故。先示現外在的六種震動等異相，其次示現此法門內在證悟的深密之法。
【English Translation】 English version: The Dharma-door is the ultimate dwelling place of the Tathagata's (Tathagata, 如來) Dharma-body. 'Sixteen names, Wonderful Dharma Lotus Flower' has two meanings. What are the two? First, the meaning of emerging from water, meaning (this Dharma-door) can completely liberate people from the muddy waters of the Hinayana (Hinayana, 小乘). There is also the meaning that the lotus flower emerges from the mud, symbolizing the Shravakas (Shravakas, 聲聞) entering the Tathagata's assembly and sitting, like the Bodhisattvas (Bodhisattvas, 菩薩) sitting on lotus flowers, hearing the exposition of the pure realm of unsurpassed wisdom, thereby attaining the Tathagata's secret treasury. Second, the meaning of the flower opening, because the masses are timid in their hearts towards the Mahayana (Mahayana, 大乘) Dharma and cannot generate faith, so (the Tathagata) reveals the pure and wonderful Dharma-body to inspire faith in them. 'Seventeen names, Dharma-door' means that this Dharma-door has the function of embracing and accomplishing. Embracing and accomplishing means that it can embrace countless name-phrase-word-bodies, Pimbala (Pimbala, 星名), Akshobhya (Akshobhya, 不動如來) and other verses. These seventeen phrases of the Dharma-door are the general statement, and the remaining sentences are the specific statements. For example, as stated in the sutra: 'For the Bodhisattvas, he speaks the Mahayana sutra, named Immeasurable Meaning' and so on. 'Relying on the Dharma-speaking, according with dignified conduct, abiding in accomplishment' refers to (the Buddha) demonstrating on what Dharma he relies to speak the Dharma. Relying on three kinds of Dharma: First, relying on Samadhi (Samadhi, 三昧) accomplishment, using Samadhi to accomplish two kinds of demonstrations. What are the two? First, accomplishing the power of self-mastery, with body and mind unmoving; second, being free from all obstacles, acting according to the power of self-mastery. This power of self-mastery has two aspects: First, to accord with sentient beings, demonstrating the Dharma of counteracting and embracing the aspects of enlightenment; second, to counteract the firmly held afflictions from countless lifetimes. For example, as stated in the sutra: 'Having spoken this sutra, he sat in the lotus position and entered the Samadhi of the Abode of Immeasurable Meaning' and so on. Second, relying on the vessel world, third, relying on the sentient being world, shaking the world and knowing the events of countless past kalpas (kalpas, 劫) and so on. For example, as stated in the sutra: 'At that time, the heavens rained Mandala flowers (Mandala flower, 曼陀羅花), and even rejoiced, joined their palms, and single-mindedly contemplated the Buddha'. 'Relying on the cause of speaking accomplishment' refers to those masses who personally see the strange phenomena and inconceivable events, thinking that the Tathagata should expound (the Dharma) for us, yearning and longing, wanting to hear, and generating a rare mind, which is called relying on the cause of speaking accomplishment. Therefore, (the Buddha) emits great light, demonstrating the various events in the worlds. First, demonstrating the external six kinds of vibrations and other unusual phenomena, and then demonstrating the profound and secret Dharma of inner realization of this Dharma-door.
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；三者明修行；四者樂。如經「爾時佛放眉間白毫相光，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應知，如經中說，當推取。
自此以下，示現大眾現前欲聞法成就，問一人，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法不相違故。今佛世尊現神變相者，為何等義？為現大相因故。為大相者，為說《妙法蓮華經》故現大瑞相，為說所得妙法不可思議等文句故。有二種法故推文殊師利：一者現見諸法；二者離諸因緣，自心成就彼法故。示現種種瑞相者，示現彼彼事如彼事現沒住滅應知，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。所作成就者有二種：一者功德成就；二者智慧成就。因成就者，一切智成就。因緣者，相也。果者，說大法。種種佛國土者，示現彼國土中種種差別應知。凈妙國土者，無煩惱眾生住處故。如經「照于東方萬八千世界，乃至悉見彼佛國界莊嚴」故。如
【現代漢語翻譯】 現代漢語譯本 又根據器世間（指有情眾生所居住的物質世界）、眾生世間（指有情眾生），示現種種數量、種種度量，具足煩惱的差別、具足清凈的差別，佛法、弟子之間的差別，以此示現佛、法、僧三寶。又示現乘（佛教的教義和修行方法）的差別，有的世界有佛，有的世界沒有佛，使眾生看到修行者尚未證得果位，得道者已經證得果位。如經典中所說的『修行得道者』。示現種種數量，是爲了示現種種觀法。簡略地說有四種觀法：一是食（食物），二是聞法（聽聞佛法），三是明白修行，四是樂（喜樂）。如經典所說『這時佛從眉間放出白毫相光，乃至用佛的舍利建造七寶塔』。行菩薩道的人，教化眾生應當依靠四攝法（佈施、愛語、利行、同事）方便地攝取，應當知道，如經典中所說，應當推求選取。 從這裡以下，示現大眾在現前想要聽聞佛法，成就聽法的因緣，問一人（文殊師利菩薩），是爲了讓更多人想要聽聞佛法，生起稀有之心，所以只問文殊師利，這樣示現世尊的弟子隨順佛法而不相違背。現在佛世尊示現神通變化之相，是爲了什麼意義呢？是爲了示現大相的因緣。所謂大相，是爲了宣說《妙法蓮華經》而示現的大瑞相，爲了宣說所證得的妙法不可思議等等文句。因為有兩種法，所以推舉文殊師利：一是現見諸法，二是離開諸因緣，自心成就彼法。示現種種瑞相，是爲了示現彼彼事（各種事物）如彼事（其本身）的顯現、隱沒、住立、滅亡，應當知道，因為文殊師利能夠記住那些事，因為文殊師利所作的成就、因果的成就，能夠現見彼法。所作的成就，有兩種：一是功德成就，二是智慧成就。因的成就，是一切智的成就。因緣，是指相。果，是指說大法。種種佛國土，是爲了示現那些國土中種種差別，應當知道。清凈美妙的國土，是沒有煩惱的眾生所居住的地方。如經典所說『照于東方萬八千世界，乃至完全看見那些佛國世界的莊嚴』。
【English Translation】 English version Furthermore, based on the receptacle world (the material world where sentient beings live) and the sentient beings' world (the world of sentient beings), showing various numbers and various measures, complete with differences in afflictions, complete with differences in purity, differences in the Buddha's teachings and disciples, thus demonstrating the Three Jewels (Buddha, Dharma, Sangha). Also showing differences in vehicles (Buddhist teachings and practices), some worlds have Buddhas, some worlds do not have Buddhas, allowing sentient beings to see practitioners who have not yet attained the fruit, and those who have attained the path have already attained the fruit. As mentioned in the scriptures, 'those who practice and attain the path.' Showing various numbers is to show various contemplations. Briefly speaking, there are four types of contemplation: first, food; second, hearing the Dharma; third, understanding practice; fourth, joy. As mentioned in the scriptures, 'At that time, the Buddha emitted a white hair mark light from between his eyebrows, and even built a seven-jeweled pagoda with the Buddha's relics.' Those who practice the Bodhisattva path should teach sentient beings to rely on the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) to conveniently gather them, and should know, as mentioned in the scriptures, that one should seek and select. From here onwards, it shows that the assembly present desires to hear the Dharma, accomplishing the conditions for hearing the Dharma. Asking one person (Manjushri Bodhisattva) is to make more people want to hear the Dharma and generate a rare mind. Therefore, only Manjushri is asked, thus showing that the World Honored One's disciples follow the Dharma without contradiction. Now, what is the meaning of the Buddha, the World Honored One, showing the appearance of supernatural transformations? It is to show the cause of the great sign. The so-called great sign is the auspicious sign shown for the sake of expounding the 'Wonderful Dharma Lotus Sutra,' to expound the wonderful Dharma attained, which is inconceivable, and so on. Because there are two kinds of Dharma, Manjushri is recommended: first, directly seeing all Dharmas; second, being apart from all causes and conditions, and the mind itself accomplishing that Dharma. Showing various auspicious signs is to show that the appearance, disappearance, abiding, and cessation of various things (彼彼事) are like those things themselves (彼事), one should know, because Manjushri can remember those things, because Manjushri's accomplishments, the accomplishments of cause and effect, can directly see that Dharma. The accomplishments made are of two kinds: first, the accomplishment of merit; second, the accomplishment of wisdom. The accomplishment of cause is the accomplishment of all-knowing wisdom. Cause and condition refers to the appearance. The fruit refers to speaking the great Dharma. Various Buddha lands are to show the various differences in those lands, one should know. Pure and wonderful lands are places where beings without afflictions live. As mentioned in the scriptures, 'Illuminating eighteen thousand worlds to the east, and even completely seeing the adornments of those Buddha lands.'
來為上首者，諸菩薩等依如來住故，以如來於彼國土一切大眾中得自在故。如經「又見彼土現在諸佛」如是等故。
自此以下明聖者文殊師利菩薩以宿命智現見過去因果相，成就十種事如現在前，是故能答彌勒。現見過去因相者，自見己身於彼諸佛國土中修種種行事故。現見過去果相者，文殊師利自見己身是過去妙光菩薩，于彼佛所聞此法門為眾生說故。成就十種事者，何等為十？一者現見大義因成就；二者現見世間文字章句甚深意因成就；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，八句示現應知：一者欲轉大法輪；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。此八句示現如來欲說大法等故。何等為八種大義？謂疑者斷疑故，已斷疑者增長淳熟智身故。根熟者為說二種密境界，謂聲聞密境界、菩薩密境界。大法鼓二句，示現以遠聞故。入密境界者，令進取上上清凈義故。取上上清凈義者，進取一切智現見故。取一切智現見者，為一切法建立名字
【現代漢語翻譯】 現代漢語譯本： 對於那些以上首身份到來的人，諸位菩薩等依如來（Tathagata，佛的稱號）而住，因為如來在那個國土的一切大眾中獲得自在。正如經文所說：『又見到那個國土現在有諸佛』等等。
從這裡開始，闡明聖者文殊師利菩薩（Manjushri Bodhisattva）以宿命智現見過去因果之相，成就十種事猶如發生在眼前，因此能夠回答彌勒（Maitreya）。現見過去因相，是指文殊師利菩薩自己見到自身在那些佛國土中修行種種行事。現見過去果相，是指文殊師利菩薩自己見到自身是過去的妙光菩薩，在那位佛的處所聽聞此法門併爲眾生宣說。
成就十種事，是指哪十種？一是現見大義因成就；二是現見世間文字章句甚深意因成就；三是現見稀有因成就；四是現見勝妙因成就；五是現見受用大因成就；六是現見攝取一切諸佛法輪因成就；七是現見善堅實如來法輪因成就；八是現見能進入因成就；九是現見憶念因成就；十是現見自身所經歷事因成就。大義因成就，應當通過八句來示現：一是想要轉大法輪；二是想要降大法雨；三是想要擊大法鼓；四是想要建立大法幢；五是想要點燃大法燈；六是想要吹大法螺；七是想要不斷大法鼓；八是想要宣說大法。這八句示現如來想要宣說大法等等。
什麼是八種大義？是指為懷疑者斷除疑惑，為已斷除疑惑者增長純熟的智慧之身。為根基成熟者宣說兩種秘密境界，即聲聞（Śrāvaka，小乘修行者）的秘密境界和菩薩的秘密境界。大法鼓的兩句，示現以遠聞的緣故。進入秘密境界者，令其進取上上的清凈之義。取上上的清凈之義者，進取一切智的現見。取一切智的現見者，為一切法建立名字。
【English Translation】 English version: For those who come as leaders, the Bodhisattvas dwell relying on the Tathagata (the title of a Buddha), because the Tathagata attains自在 (Skt: vasita, mastery) among all the masses in that Buddha-land. As the sutra says, 'And also seeing the Buddhas present in that land' and so on.
From here onwards, it elucidates that the venerable Manjushri Bodhisattva, with his knowledge of past lives, directly perceives the aspects of past causes and effects, accomplishing ten things as if they were happening before his eyes, and therefore is able to answer Maitreya (the future Buddha). Directly perceiving the aspect of past causes refers to Manjushri Bodhisattva seeing himself cultivating various practices in those Buddha-lands. Directly perceiving the aspect of past effects refers to Manjushri Bodhisattva seeing himself as the former Wonderful Light Bodhisattva, hearing this Dharma teaching at that Buddha's place and expounding it for sentient beings.
Accomplishing ten things, what are these ten? First, accomplishing the cause of directly perceiving great meaning; second, accomplishing the cause of directly perceiving the profound meaning of worldly words and phrases; third, accomplishing the cause of directly perceiving the rare; fourth, accomplishing the cause of directly perceiving the supreme and wonderful; fifth, accomplishing the cause of directly perceiving great enjoyment; sixth, accomplishing the cause of directly perceiving the embracing of all Buddhas' Dharma wheels; seventh, accomplishing the cause of directly perceiving the well-established and solid Tathagata's Dharma wheel; eighth, accomplishing the cause of directly perceiving the ability to enter; ninth, accomplishing the cause of directly perceiving recollection; tenth, accomplishing the cause of directly perceiving the events experienced by oneself. Accomplishing the cause of great meaning should be shown through eight phrases: first, desiring to turn the great Dharma wheel; second, desiring to rain down great Dharma rain; third, desiring to strike the great Dharma drum; fourth, desiring to erect the great Dharma banner; fifth, desiring to light the great Dharma lamp; sixth, desiring to blow the great Dharma conch; seventh, desiring to continuously sound the great Dharma drum; eighth, desiring to expound the great Dharma. These eight phrases show that the Tathagata desires to expound the great Dharma and so on.
What are the eight great meanings? They refer to dispelling doubts for those who doubt, and for those who have dispelled doubts, increasing the body of pure and mature wisdom. For those whose roots are mature, expounding two kinds of secret realms, namely the secret realm of the Śrāvaka (Hearer, disciple) and the secret realm of the Bodhisattva. The two phrases of the great Dharma drum show that it is heard far and wide. Those who enter the secret realm are enabled to advance and take up the supreme and pure meaning. Those who take up the supreme and pure meaning advance and take up the direct perception of all wisdom. Those who take up the direct perception of all wisdom establish names for all dharmas.
章句義故。建立名字章句義者，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故。如經「我於過去諸佛曾見此瑞，乃至故現斯瑞」故。現見希有因成就者，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。復示現五種劫：一者夜；二者晝；三者月；四者時；五者年，示現彼無量無邊劫故。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，乃至得阿耨多羅三藐三菩提，成一切種智」故。現見勝妙因成就者，以諸佛菩薩自受用示現故。如經「次復有佛亦名日月燈明，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，復彼大眾于爾許時不生疲惓心故。如經「其最後佛未出家時，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。現見堅實如來法輪因成就者，佛滅度后無量時說法故。如經「日月燈明佛八子皆師妙光，乃至皆令其堅固阿耨多羅三藐三菩提」故。現見進入因成就者，彼諸王子得大菩提故。如經「是諸王子乃至皆成佛道」故。現見憶念因成就者，為他說法利益他故。如經「其最後成佛者名曰然燈，乃至尊重讚歎」故。現見自身
【現代漢語翻譯】 現代漢語譯本： 關於建立名字、章句、意義的原因：爲了使眾生進入不可言說的證智轉法輪，並顯現世間名字、章句、意義甚深的原因得以成就。如經文所說：『我於過去諸佛曾見此瑞，乃至故現斯瑞』。 顯現希有原因成就：因為在無量的時間裡都難以見到這種瑞相。對於不可思議、不可稱量的事物，是爲了顯示超過彼阿僧祇劫（asamkhya kalpa，無數劫）也無法得到的瑞相。又顯示五種劫（kalpa，時間單位）：一是夜，二是晝，三是月，四是時，五是年，以此顯示那無量無邊的劫數。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），乃至得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），成一切種智』。 顯現殊勝美妙原因成就：因為諸佛菩薩以自身受用而示現。如經文所說：『次復有佛亦名日月燈明，乃至所可說法初中后善』。 顯現受用大原因成就：當時王子們捨棄殊勝美妙的快樂而出家，而且那些大眾在那麼長的時間裡都不生疲倦之心。如經文所說：『其最後佛未出家時，乃至佛授記已便於中夜入無餘涅槃（nirvana，寂滅）』。 顯現攝取一切諸佛轉法輪原因成就：因為法輪（dharma-cakra，佛法之輪）不斷。如經文所說：『佛滅度后妙光菩薩（妙光菩薩）持妙法蓮華經，滿八十小劫為人演說』。 顯現堅實如來法輪原因成就：因為佛滅度后在無量的時間裡說法。如經文所說：『日月燈明佛八子皆師妙光，乃至皆令其堅固阿耨多羅三藐三菩提』。 顯現進入原因成就：因為那些王子們得到了大菩提（bodhi，覺悟）。如經文所說：『是諸王子乃至皆成佛道』。 顯現憶念原因成就：因為為他人說法，利益他人。如經文所說：『其最後成佛者名曰然燈（燃燈佛，Dipamkara），乃至尊重讚歎』。 顯現自身
【English Translation】 English version: The reasons for establishing names, phrases, and meanings: To enable beings to enter the ineffable Dharma-wheel of realized wisdom, and to manifest the profound causes for the accomplishment of names, phrases, and meanings in the world. As the sutra says, 'I have seen this auspicious sign in past Buddhas, and therefore I now manifest this auspicious sign.' Manifesting the accomplishment of rare causes: Because it is difficult to see such an auspicious sign in immeasurable time. Regarding the inconceivable, inexpressible, and immeasurable things, it is to show that even after passing countless asamkhya kalpas (asamkhya kalpa, countless eons), this auspicious sign cannot be obtained. Furthermore, it shows five types of kalpas (kalpa, unit of time): one is night, two is day, three is month, four is hour, and five is year, thereby showing those immeasurable and boundless kalpas. As the sutra says, 'Like the past immeasurable, boundless, inconceivable asamkhya kalpas, at that time there was a Buddha named Candrasuryapradipa (Candrasuryapradipa), until he attained anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), accomplishing all-knowing wisdom.' Manifesting the accomplishment of excellent and wonderful causes: Because the Buddhas and Bodhisattvas manifest through their own enjoyment. As the sutra says, 'Then there was another Buddha also named Candrasuryapradipa, and all the Dharma he taught was good in the beginning, middle, and end.' Manifesting the accomplishment of great enjoyment causes: At that time, the princes renounced their excellent and wonderful pleasures to become monks, and those masses did not develop a weary mind in such a long time. As the sutra says, 'When the last Buddha had not yet left home, until after the Buddha had given his prediction, he entered nirvana (nirvana, extinction) in the middle of the night.' Manifesting the accomplishment of gathering all Buddhas to turn the Dharma-wheel: Because the Dharma-wheel (dharma-cakra, wheel of Dharma) is continuous. As the sutra says, 'After the Buddha's extinction, Bodhisattva Myo-ko (妙光菩薩) held the Wonderful Dharma Lotus Flower Sutra and expounded it to people for eighty small kalpas.' Manifesting the accomplishment of the solid Tathagata's Dharma-wheel: Because the Dharma is taught for immeasurable time after the Buddha's extinction. As the sutra says, 'The eight sons of Buddha Candrasuryapradipa all took Myo-ko as their teacher, and all of them were made to firmly attain anuttara-samyak-sambodhi.' Manifesting the accomplishment of entering causes: Because those princes attained great bodhi (bodhi, enlightenment). As the sutra says, 'These princes all attained Buddhahood.' Manifesting the accomplishment of remembering causes: Because they taught the Dharma to others, benefiting them. As the sutra says, 'The last one to become a Buddha was named Dipamkara (燃燈佛, Dipamkara), and he was respected and praised.' Manifesting oneself
所經事因成就者，以自身受勝妙樂故。如經「彌勒當知，乃至佛所護念」故。汝號求名者，示現知過去事故，復示現得彼法具足故。
方便品第二
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。起已告舍利弗：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那由他佛，于諸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。
【現代漢語翻譯】 現代漢語譯本：
由於所經歷的事情和因緣都成就了，所以能以自身感受殊勝美妙的快樂。正如經文所說：『彌勒（Maitreya，未來佛）啊，你應該知道，乃至佛所護念』。你被稱為求名者，是因為你示現了知過去的事情，又示現了得到那些法並且具足了那些法。
方便品第二
這時，世尊進入甚深的三昧（Samadhi，禪定），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，告訴舍利弗（Sariputra，智慧第一的佛陀弟子）說：『諸佛的智慧非常深奧，無量無邊，那智慧之門難以見到，難以覺察，難以知曉，難以理解，難以進入。如來所證悟的一切，聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）都不能知曉。』
『為什麼呢？舍利弗！如來、應、正遍知（Tathagata，Arhat，Samyaksambuddha，佛的三種稱號）曾經親近供養無量百千萬億那由他（nayuta，數量單位）佛，在諸佛那裡盡力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的時間裡，勇猛精進，所作所為都成就了，名稱普聞。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，諸佛如來隨順時機所說的意趣難以理解，一切聲聞和辟支佛都不能知曉。』
『為什麼呢？舍利弗！諸佛如來能夠自在地說因緣成就的道理。舍利弗！如來成就了種種方便、種種知見、種種念觀、種種言辭。舍利弗！我自從成佛以來，在各個地方廣泛地演說教法，用無數的方便引導眾生在各種執著之處得到解脫。舍利弗！如來的知見和方便到達了彼岸。舍利弗！如來的知見廣大深遠，沒有障礙，沒有阻礙，力、無畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提（samapatti，等至）都已具足。舍利弗！諸佛如來深入無際，成就了一切未曾有之法。舍利弗！如來能夠種種分別，巧妙地說諸法，言辭柔軟，使人喜悅。』
『停止吧，舍利弗！不需要再說下去了。』 由於所經歷的事情和因緣都成就了，所以能以自身感受殊勝美妙的快樂。正如經文所說：『彌勒（Maitreya，未來佛）啊，你應該知道，乃至佛所護念』。你被稱為求名者，是因為你示現了知過去的事情，又示現了得到那些法並且具足了那些法。
方便品第二
這時，世尊進入甚深的三昧（Samadhi，禪定），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，告訴舍利弗（Sariputra，智慧第一的佛陀弟子）說：『諸佛的智慧非常深奧，無量無邊，那智慧之門難以見到，難以覺察，難以知曉，難以理解，難以進入。如來所證悟的一切，聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）都不能知曉。』
『為什麼呢？舍利弗！如來、應、正遍知（Tathagata，Arhat，Samyaksambuddha，佛的三種稱號）曾經親近供養無量百千萬億那由他（nayuta，數量單位）佛，在諸佛那裡盡力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的時間裡，勇猛精進，所作所為都成就了，名稱普聞。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，諸佛如來隨順時機所說的意趣難以理解，一切聲聞和辟支佛都不能知曉。』
『為什麼呢？舍利弗！諸佛如來能夠自在地說因緣成就的道理。舍利弗！如來成就了種種方便、種種知見、種種念觀、種種言辭。舍利弗！我自從成佛以來，在各個地方廣泛地演說教法，用無數的方便引導眾生在各種執著之處得到解脫。舍利弗！如來的知見和方便到達了彼岸。舍利弗！如來的知見廣大深遠，沒有障礙，沒有阻礙，力、無畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提（samapatti，等至）都已具足。舍利弗！諸佛如來深入無際，成就了一切未曾有之法。舍利弗！如來能夠種種分別，巧妙地說諸法，言辭柔軟，使人喜悅。』
『停止吧，舍利弗！不需要再說下去了。』
【English Translation】 English version:
Because the events and causes experienced are all accomplished, one can experience supreme and wonderful joy oneself. As the scripture says, 'Maitreya (the future Buddha), you should know, even to the extent that the Buddhas protect and remember.' You are called a seeker of fame because you demonstrate knowledge of past events and also demonstrate obtaining and possessing those dharmas completely.
Chapter 2: Expedient Means
At that time, the World-Honored One entered a profound Samadhi (meditative absorption), with right mindfulness unmoving. With true and real wisdom, he observed and arose peacefully from the Samadhi. Having arisen, he said to Sariputra (the Buddha's disciple known for his wisdom): 'The wisdom of the Buddhas is extremely profound and immeasurable. The gate of that wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter. All that the Tathagata (one of the Buddha's titles) has realized cannot be known by all Sravakas (disciples who learn by hearing) and Pratyekabuddhas (solitary Buddhas).'
'Why is that? Sariputra! The Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha) has personally approached and made offerings to immeasurable hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas. In the presence of those Buddhas, he has diligently practiced the Dharma of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) that all Buddhas cultivate. Sariputra! The Tathagata has, for immeasurable hundreds of thousands of millions of nayutas of kalpas (eons), been courageous and diligent, accomplishing all that he has done, and his name is universally known. Sariputra! The Tathagata has ultimately accomplished rare and wonderful Dharmas. Sariputra! The Tathagata can know the Dharmas that are difficult to understand. Sariputra! The Dharmas that are difficult to understand, the intended meanings spoken by the Buddhas and Tathagatas according to the occasion, are difficult to understand, and cannot be known by all Sravakas and Pratyekabuddhas.'
'Why is that? Sariputra! The Buddhas and Tathagatas can freely speak about the reasons for the accomplishment of conditions. Sariputra! The Tathagata has accomplished various expedient means, various knowledges and views, various mindfulness and contemplations, and various eloquent speeches. Sariputra! Since I attained Buddhahood, I have extensively expounded the teachings in various places, using countless expedient means to guide sentient beings to liberation from all attachments. Sariputra! The Tathagata's knowledge, views, and expedient means have reached the other shore. Sariputra! The Tathagata's knowledge and views are vast and profound, without obstruction or hindrance. The powers, fearlessnesses, unique Dharmas, roots, powers, aspects of enlightenment, dhyana (meditation), liberation, samadhi (concentration), and samapatti (attainments) are all fully possessed. Sariputra! The Buddhas and Tathagatas have deeply entered the boundless, accomplishing all unprecedented Dharmas. Sariputra! The Tathagata can skillfully explain all Dharmas in various ways, and his words are gentle and pleasing to the hearts of all.'
'Stop, Sariputra! There is no need to say more.'
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。
論曰：自此已下，示現所說法因果相應知。如經「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。何故告舍利弗、不告餘聲聞等？隨深智慧與如來相應故。何故不告諸菩薩？有五種義：一者為諸聲聞所作事故；二者為令聲聞回趣大菩提故；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。甚深者，顯示二種甚深義應知。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，謂智慧門故。甚深者是總，餘者是別。證甚深者有五種：一者義甚深，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。甚深者，謂大菩提故。大菩提者，如來所證阿耨多羅三藐三菩提故。又甚深者，一切聲聞辟支佛所不能知故。智慧者，謂一切種一切智智義故
【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）！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，諸佛如來才能知曉那法的究竟實相。舍利弗！只有佛如來知曉一切法。舍利弗！只有佛如來能說一切法，什麼是法、如何是法、像什麼法、什麼相的法、什麼本體的法。什麼、如何、像什麼、什麼相、什麼本體，像這樣的一切法，如來都能親眼見到，沒有不能見到的。
論曰：從這裡開始，展示所說法與因果相應之理。如經文所說：『那時世尊進入甚深三昧（samādhi，禪定）正念不動，以如實智觀察，從三昧中安詳而起，起身之後告訴舍利弗』，這是展示如來得到自在之力，所以如來入定無人能夠驚擾喚醒。為什麼告訴舍利弗，而不告訴其他聲聞（Śrāvaka，聽聞佛法而修行的弟子）等？因為舍利弗的深邃智慧與如來相應。為什麼不告訴諸菩薩（Bodhisattva，發願成佛的修行者）？有五種原因：一是為聲聞弟子們要做的事情；二是為使聲聞回心轉意趣向大菩提（Mahābodhi，偉大的覺悟）的緣故；三是保護聲聞，恐怕他們怯懦退縮；四是為使其他人善加思念；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之心，畢竟想要聽如來說法。甚深，顯示了兩種甚深之義應當知曉。哪兩種？一是證甚深，即諸佛的智慧甚深無量；二是阿含（Āgama，佛教聖典）甚深，即智慧之門。甚深是總括，其餘是分別。證甚深有五種：一是義甚深，依據什麼義而甚深；二是實體甚深；三是內證甚深；四是依止甚深；五是無上甚深。甚深，指的是大菩提。大菩提，是如來所證的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。又，甚深，是一切聲聞、辟支佛（Pratyekabuddha，緣覺）所不能知曉的。智慧，指的是一切種一切智智（Sarvākāra-jñatā，一切 प्रकार ज्ञानता）的意義。
【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! What the Buddha has accomplished is the foremost rare and difficult-to-understand Dharma (law, teaching). Śāriputra! Only Buddhas can preach to each other, and only the Tathāgatas (Buddhas) 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, how is Dharma, what is Dharma like, what is the appearance of Dharma, what is the essence of Dharma. What, how, what like, what appearance, what essence—all such Dharmas, the Tathāgata sees directly, there is nothing unseen.
Commentary: From here onwards, it demonstrates that the Dharma spoken is in accordance with cause and effect. As the sutra says, 'At that time, the World-Honored One entered deep Samādhi (meditative state), with right mindfulness unmoving, observing with true wisdom, arising peacefully from Samādhi, and after arising, told Śāriputra,' this demonstrates that the Tathāgata has attained the power of freedom, so no one can startle or awaken the Tathāgata from Samādhi. Why tell Śāriputra and not other Śrāvakas (disciples who hear and practice the Dharma)? Because Śāriputra's profound wisdom corresponds with the Tathāgata. Why not tell the Bodhisattvas (beings who aspire to Buddhahood)? There are five reasons: first, for the sake of the tasks to be done by the Śrāvakas; second, to cause the Śrāvakas to turn their minds towards Mahābodhi (great enlightenment); third, to protect the Śrāvakas, fearing they might be timid and retreat; fourth, to cause others to contemplate well; fifth, to prevent the Śrāvakas from developing the thought that their tasks are already completed.
The wisdom of the Buddhas is profoundly immeasurable, in order to cause the great assembly to generate a respectful mind, ultimately desiring to hear the Tathāgata speak. 'Profound' indicates that two kinds of profound meanings should be known. What are the two? First, the profoundness of realization, meaning the wisdom of the Buddhas is profoundly immeasurable; second, the profoundness of the Āgamas (Buddhist scriptures), meaning the gate of wisdom. 'Profound' is the general, and the rest are specific. The profoundness of realization has five aspects: first, the profoundness of meaning, based on what meaning is it profound; second, the profoundness of essence; third, the profoundness of inner realization; fourth, the profoundness of reliance; fifth, the profoundness of the unsurpassed. 'Profound' refers to Mahābodhi. Mahābodhi is the Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) realized by the Tathāgata. Furthermore, 'profound' is what all Śrāvakas and Pratyekabuddhas (solitary Buddhas) cannot know. 'Wisdom' refers to the meaning of Sarvākāra-jñatā (all aspects of knowledge).
。如經「諸佛智慧甚深無量，其智慧門難見難覺難知難解難入，一切聲聞辟支佛所不能知」故。智慧門者，謂說阿含。義甚深者，示現有八種：一者受持讀誦甚深，如經「舍利弗！如來、應、正遍知已曾親近供養無量百千萬億那由他佛」故。二者修行甚深，如經「于諸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。五者快妙事甚深，如經「成就希有法」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，自在住持不同外道，說因緣法名為甚深。如經「舍利弗！難解法者，諸佛如來隨宜所說，意趣難解」故。八者不共聲聞辟支佛所作，住持甚深，如經「一切聲聞辟支佛所不能知」故。◎
◎如是說妙法功德已，次說如來法師功德成就應知。如經「何以故？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「如來成就種種方便」故。種種方便者，從兜率天退，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
【現代漢語翻譯】 現代漢語譯本： 如經文所說：『諸佛的智慧極其深奧，無法衡量，其智慧之門難以見到，難以察覺，難以理解，難以進入，不是所有聲聞（Śrāvak，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）所能瞭解的。』因此，智慧之門指的是宣說阿含（Āgama，佛經）的教義。『義甚深』則表示有八種甚深的體現：第一，受持讀誦甚深，如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一）！如來（Tathāgata，佛的稱號）、應供（Arhat，值得供養的聖者）、正遍知（Samyak-saṃbuddha，完全覺悟者）曾經親近供養過無量百千萬億那由他（nayuta，數量單位）的佛。』 第二，修行甚深，如經文所說：『在諸佛處盡力修行諸佛所修的阿耨多羅三藐三菩提法（anuttarā-samyak-saṃbodhi-dharma，無上正等正覺之法）。』 第三，果行甚深，如經文所說：『舍利弗！如來已經在無量百千億劫中勇猛精進，最終成就。』 第四，增長功德心甚深，如經文所說：『名稱普聞。』 第五，快妙事甚深，如經文所說：『成就希有法。』 第六，無上甚深，如經文所說：『舍利弗！難以理解的法，如來能夠知曉。』 第七，入甚深，入甚深指的是名字、章句、意義難以獲得，自在住持不同於外道，宣說因緣法（pratītyasamutpāda，事物相互依存的法則）被稱為甚深。如經文所說：『舍利弗！難以理解的法，諸佛如來根據情況而說，其意趣難以理解。』 第八，不與聲聞和辟支佛共同所作，住持甚深，如經文所說：『不是所有聲聞和辟支佛所能瞭解的。』 如是宣說妙法功德之後，接下來應當瞭解如來法師的功德成就。如經文所說：『為什麼呢？諸佛如來自在地宣說因緣成就。』如來成就四種功德，因此能夠度化眾生。是哪四種呢？第一，住成就，如經文所說：『如來成就種種方便。』種種方便指的是從兜率天（Tuṣita，欲界天之一）退下，乃至示現進入涅槃（Nirvana，解脫）。第二，教化成就，如經文所說：『種種知見。』種種知見指的是示現染污和清凈的各種因緣。第三，功德畢竟成就，如經文所說：『種種念觀。』種種念觀指的是……
【English Translation】 English version: As stated in the sutra: 'The wisdom of all Buddhas is extremely profound and immeasurable; its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter, and it cannot be known by all Śrāvakas (disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (self-enlightened practitioners).' Therefore, the gate of wisdom refers to the teaching of the Āgamas (Buddhist scriptures). 'Profound meaning' indicates that there are eight kinds of profound manifestations: First, the profoundness of receiving, upholding, reading, and reciting, as stated in the sutra: 'Śāriputra (one of the Buddha's ten great disciples)! The Tathāgata (title of a Buddha), Arhat (worthy of offerings), Samyak-saṃbuddha (fully enlightened one) has personally approached and made offerings to immeasurable hundreds of thousands of millions of nayutas (a unit of quantity) of Buddhas.' Second, the profoundness of practice, as stated in the sutra: 'At the places of all Buddhas, diligently practice the anuttarā-samyak-saṃbodhi-dharma (the Dharma of unsurpassed, complete, and perfect enlightenment) practiced by all Buddhas.' Third, the profoundness of the result of practice, as stated in the sutra: 'Śāriputra! The Tathāgata has been courageous and diligent for immeasurable hundreds of thousands of millions of kalpas (eons), and has finally achieved it.' Fourth, the profoundness of increasing the mind of merit, as stated in the sutra: 'The name is universally heard.' Fifth, the profoundness of wonderful and delightful matters, as stated in the sutra: 'Achieving rare and wonderful Dharmas.' Sixth, the unsurpassed profoundness, as stated in the sutra: 'Śāriputra! The Dharma that is difficult to understand, the Tathāgata is able to know.' Seventh, entering the profound, entering the profound refers to the difficulty in obtaining the names, phrases, and meanings; the freedom of abiding is different from that of external paths, and the explanation of pratītyasamutpāda (the law of interdependent origination) is called profound. As stated in the sutra: 'Śāriputra! The Dharma that is difficult to understand, the Buddhas and Tathāgatas speak according to the circumstances, and its intention is difficult to understand.' Eighth, not jointly created with Śrāvakas and Pratyekabuddhas, the profoundness of abiding, as stated in the sutra: 'It cannot be known by all Śrāvakas and Pratyekabuddhas.' After explaining the merits of the wonderful Dharma in this way, the merits and achievements of the Tathāgata Dharma master should be understood next. As stated in the sutra: 'Why? The Buddhas and Tathāgatas freely explain the causes and conditions for achievement.' The Tathāgata achieves four kinds of merits, therefore being able to liberate sentient beings. What are the four? First, the achievement of abiding, as stated in the sutra: 'The Tathāgata achieves various skillful means.' Various skillful means refer to descending from the Tuṣita Heaven (one of the heavens in the desire realm) and even manifesting entering Nirvana (liberation). Second, the achievement of teaching, as stated in the sutra: 'Various knowledge and views.' Various knowledge and views refer to manifesting various causes and conditions of defilement and purity. Third, the ultimate achievement of merit, as stated in the sutra: 'Various mindfulness and contemplation.' Various mindfulness and contemplation refer to...
，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，依何等何等名字章句，隨何等何等眾生能受為說故。復有義：種種方便者，示現外道邪法如是如是種種過失故；示現諸佛正法，如是如是種種功德故。如經「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。復無數方便者，方便令入諸善法故。複方便者，斷諸疑故。複方便者，令入增上勝智故。複方便者，依四攝法攝取眾生令得解脫故。諸著者，彼處處著，或著界、或著諸地、或著分、或著乘故。著界者，著欲、色、無色界故。著地者，著戒取三昧初禪定地，乃至非非想及滅盡定地故。著分者，著在家、出家分故。著在家分者，著已同類作種種業邪見等故。著出家分者，著名聞利養種種諸覺煩惱等故。著乘者，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，著利養供養恭敬等，著分別觀種種法相乃至佛地故。複種種知見者，自身成就不可思議境界，與聲聞菩薩故。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。複種種念觀者，如經「舍利弗！如來知見廣大深遠無障無礙，力、無畏、不共法、根、力、菩提分、禪定、解脫
【現代漢語翻譯】 現代漢語譯本： 爲了宣說成就此法的因緣，使其如法相應。第四是宣說成就，如經文所說『種種言辭』。『種種言辭』是指以四無礙解（義無礙解、法無礙解、辭無礙解、樂說無礙解），依據各種不同的名字章句，隨順各種不同的眾生，使他們能夠理解並接受佛法。還有一種解釋：『種種方便』是指揭示外道邪法的種種過失；揭示諸佛正法的種種功德。如經文所說『我自從成佛以來，廣泛演說教法，用無數方便引導眾生從各種執著之處得到解脫』。『復無數方便』是指用方便法門使眾生進入各種善法。『複方便』是指斷除眾生的各種疑惑。『複方便』是指使眾生進入增上殊勝的智慧。『複方便』是指依靠四攝法（佈施、愛語、利行、同事）攝取眾生，使他們得到解脫。『諸著者』是指眾生在各個地方的執著，或者執著于界（界：指欲界、色界、無色界）、或者執著于諸地（地：指禪定所依的層次）、或者執著于分（分：指在家、出家）、或者執著于乘（乘：指聲聞乘、菩薩乘）。執著于界，是指執著于欲界、色界、無色界。執著于地，是指執著于戒禁取見、三昧、初禪定地，乃至非想非非想處定地以及滅盡定地。執著于分，是指執著于在家、出家之分。執著于在家之分，是指執著于與自己同類的人所作的各種惡業和邪見等。執著于出家之分，是指執著于名聞利養和各種覺觀煩惱等。執著于乘，是指執著于聲聞乘、菩薩乘。執著于聲聞乘，是指樂於持守小乘戒律，追求成為須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）等。執著于大乘，是指執著于利養供養恭敬等，執著于分別觀想種種法相乃至佛地。『複種種知見』是指自身成就不可思議的境界，給予聲聞和菩薩。如經文所說『舍利弗（Sariputra）！如來的知見方便到達彼岸』。『到彼岸』是指勝過其他一切菩薩。『複種種念觀』，如經文所說『舍利弗（Sariputra）！如來的知見廣大深遠，沒有障礙，沒有阻礙，具有十力（Tathagata-bala，如來十力）、四無畏（vaisaradya，四無畏）、十八不共法（Avenika-dharma，十八不共法）、根、力、菩提分（bodhipaksika-dharma，菩提分法）、禪定、解脫』
【English Translation】 English version: To explain the causes and conditions for achieving this Dharma, making it correspond with the Dharma. Fourth is explaining the achievement, as the sutra says 'various expressions'. 'Various expressions' refers to using the four unobstructed eloquence (unobstructed eloquence in meaning, unobstructed eloquence in Dharma, unobstructed eloquence in expression, unobstructed eloquence in joyful speaking), according to various different names and phrases, adapting to various different beings, enabling them to understand and accept the Buddha's teachings. There is another explanation: 'various skillful means' refers to revealing the various faults of heretical doctrines; revealing the various merits of the Buddhas' correct Dharma. As the sutra says, 'Since I attained Buddhahood, I have extensively expounded the teachings, using countless skillful means to guide beings to liberation from various attachments'. 'Again, countless skillful means' refers to using skillful means to lead beings into various good Dharmas. 'Again, skillful means' refers to eliminating beings' various doubts. 'Again, skillful means' refers to leading beings into superior and excellent wisdom. 'Again, skillful means' refers to using the four means of attraction (giving, kind speech, beneficial action, cooperation) to gather beings, enabling them to attain liberation. 'Those who are attached' refers to beings' attachments in various places, either attached to realms (realms: referring to the desire realm, form realm, formless realm), or attached to various grounds (grounds: referring to the levels upon which meditation is based), or attached to divisions (divisions: referring to householders and renunciates), or attached to vehicles (vehicles: referring to the Hearer vehicle and the Bodhisattva vehicle). Being attached to realms refers to being attached to the desire realm, form realm, and formless realm. Being attached to grounds refers to being attached to adherence to precepts, samadhi, the first dhyana ground, up to the realm of neither perception nor non-perception, and the cessation of perception and sensation. Being attached to divisions refers to being attached to the division between householders and renunciates. Being attached to the division of householders refers to being attached to various evil deeds and wrong views done by those of the same kind as oneself. Being attached to the division of renunciates refers to being attached to fame, gain, offerings, and various perceptions and afflictions. Being attached to vehicles refers to being attached to the Hearer vehicle and the Bodhisattva vehicle. Being attached to the Hearer vehicle refers to being happy to uphold the Hearer precepts, seeking to become a Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), etc. Being attached to the Great Vehicle refers to being attached to gain, offerings, reverence, etc., being attached to discriminating and contemplating various Dharma characteristics, up to the Buddha ground. 'Again, various knowledge and views' refers to oneself achieving inconceivable states, giving them to Hearers and Bodhisattvas. As the sutra says, 'Sariputra! The Tathagata's knowledge and views skillfully reach the other shore'. 'Reaching the other shore' refers to surpassing all other Bodhisattvas. 'Again, various mindfulness and contemplation', as the sutra says, 'Sariputra! The Tathagata's knowledge and views are vast and profound, without obstruction, without hindrance, possessing the ten powers (Tathagata-bala), the four fearlessnesses (vaisaradya), the eighteen unshared qualities (Avenika-dharma), roots, powers, factors of enlightenment (bodhipaksika-dharma), dhyana, liberation.'
三昧三摩跋提皆已具足」故。又第一成就可化眾生，依止善知識成就故。第二成就根熟眾生，令得解脫故。第三成就力家，得自在凈降伏故。第四說成就者有七種：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。二者言成就，得五種美妙音聲說法，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，一切可化眾生知如來成就第一希有功德能說法故，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。實相者，謂如來藏法身之體不變故。六者覺體成就，如來所說一切諸法，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，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，第六能令修行進趣成就故，第七令得修行不失故。此七種法為諸眾生、自身所作成就故。又與教化成就者，依證法故。又說成就者，依說法故。此二種法，如向前說。依此二種法，有
【現代漢語翻譯】 現代漢語譯本 『三昧（Samadhi，禪定）三摩跋提（Samapatti，等至）皆已具足』的緣故。又有四種成就：第一是成就可教化的眾生，依靠善知識而成就的緣故。第二是成就根器成熟的眾生，使他們得到解脫的緣故。第三是成就力量之家，得到自在清凈的降伏的緣故。第四是說成就者有七種：第一是種種成就，如經文所說：『舍利弗（Sariputra）！諸佛如來深入無際，成就一切未曾有法』的緣故。第二是言語成就，得到五種美妙音聲說法，如經文所說：『如來能種種分別巧說諸法，言辭柔軟悅可眾心』的緣故。第三是相成就，如經文所說：『止，舍利弗（Sariputra）！不須復說』的緣故，有法器眾生的心已經滿足的緣故。第四是堪能成就，一切可教化的眾生知道如來成就第一希有功德，能夠說法的緣故，如經文所說：『舍利弗（Sariputra）！佛所成就第一希有難解之法』的緣故。第五是無量種成就，說不可盡，如經文所說：『舍利弗（Sariputra）！唯佛與佛說法，諸佛如來能知彼法究竟實相』的緣故。實相，是指如來藏（Tathagatagarbha）法身之體不變的緣故。第六是覺體成就，如來所說的一切諸法，如來自證得到的緣故，如經文所說：『舍利弗（Sariputra）！唯佛如來知一切法』的緣故。第七是隨順眾生意願為他們說修行法成就，那些法是什麼等等，如經文所說：『舍利弗（Sariputra）！唯佛如來能說一切法』的緣故。第一是種種法門攝取眾生的緣故，第二是令他們不散亂安住的緣故，第三是令他們領取的緣故，第四是令他們得到解脫的緣故，第五是令他們修行成就得到對治法的緣故，第六是能夠令修行進步成就的緣故，第七是令他們修行不失的緣故。這七種法是為諸眾生、自身所作成就的緣故。又與教化成就者，依靠證法的緣故。又說成就者，依靠說法的緣故。這兩種法，如向前所說。依靠這兩種法，有...
【English Translation】 English version 『Samadhi (三昧, concentration) and Samapatti (三摩跋提, attainment) are all fully possessed.』 Furthermore, there are four kinds of accomplishment: First, the accomplishment of transforming sentient beings, achieved by relying on virtuous teachers. Second, the accomplishment of maturing sentient beings with ripe roots, enabling them to attain liberation. Third, the accomplishment of the powerful family, attaining free and pure subjugation. Fourth, it is said that there are seven kinds of accomplished ones: First, various accomplishments, as the sutra says, 『Sariputra (舍利弗)! The Tathagatas (如來) deeply penetrate the boundless, accomplishing all unprecedented dharmas.』 Second, the accomplishment of speech, obtaining five kinds of beautiful sounds to expound the Dharma, as the sutra says, 『The Tathagata (如來) is able to skillfully explain all dharmas in various ways, with gentle and pleasing words that delight the hearts of all.』 Third, the accomplishment of characteristics, as the sutra says, 『Stop, Sariputra (舍利弗)! There is no need to speak further,』 because the minds of sentient beings who are vessels of the Dharma are already satisfied. Fourth, the accomplishment of being capable, as all transformable sentient beings know that the Tathagata (如來) has accomplished the foremost rare merits and is able to expound the Dharma, as the sutra says, 『Sariputra (舍利弗)! The Dharma accomplished by the Buddha is the foremost rare and difficult to understand.』 Fifth, countless kinds of accomplishments, which cannot be fully described, as the sutra says, 『Sariputra (舍利弗)! Only Buddhas speak to Buddhas, and the Tathagatas (如來) are able to know the ultimate true nature of that Dharma.』 True nature refers to the unchanging essence of the Tathagatagarbha (如來藏) Dharmakaya (法身). Sixth, the accomplishment of the awakened essence, as the Tathagata (如來) personally realizes all the dharmas spoken by the Tathagata (如來), as the sutra says, 『Sariputra (舍利弗)! Only the Tathagata (如來) knows all dharmas.』 Seventh, the accomplishment of speaking the practice Dharma in accordance with the wishes of sentient beings, such as what those dharmas are, as the sutra says, 『Sariputra (舍利弗)! Only the Tathagata (如來) is able to speak all dharmas.』 First, it is because of gathering sentient beings through various Dharma doors. Second, it is to keep them from being distracted and abiding. Third, it is to enable them to receive. Fourth, it is to enable them to attain liberation. Fifth, it is to enable them to achieve the antidote Dharma through practice. Sixth, it is to enable them to progress and achieve in practice. Seventh, it is to enable them to not lose their practice. These seven dharmas are accomplished for the sake of all sentient beings and oneself. Furthermore, those who accomplish teaching rely on the Dharma of realization. Also, those who accomplish speaking rely on the Dharma of speaking. These two dharmas are as previously stated. Relying on these two dharmas, there are...
何次第而得修行？即彼前文句再說應知。
又依證法有五種：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，聲聞法、辟支佛法、佛法故。云何法者，起種種事說故。何似法者，依三種門得清凈故。何相法者，三種義一相法故。何體法者，無二體故。無二體者，無量乘唯一佛乘，無二乘故。復有義：何等法者，謂有為法、無為法。云何法者，謂因緣法、非因緣法等。何似法者，謂常法、無常法如是等。何相法者，生等三相法、不生等三相法。何體法者，謂五陰體、非五陰體。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，謂五陰能取可取，五陰是苦集體故，五陰者是道諦體。復有依說法：何等法者，謂名句字身故。云何法者，依如來所說法故。何似法者，能教化可化眾生故。何相法者，依音聲取故，以依音聲取彼法故。何體法者，假名體法相故。
自此以下，依三種義示現：一者決定義；二者疑義；三者依何事疑義。決定義者，有聲聞方便證得深法作決定心，于聲聞道中得方便涅槃證故。如是三種證法，示現有為、無為法故。如經「爾時大眾中有諸聲聞漏盡阿羅漢，乃至亦得此法到于涅槃」故。疑義者，謂聲聞、辟支佛不能知故，是
【現代漢語翻譯】 現代漢語譯本：如何按次第獲得修行？就按照前面文句所說的，應當知曉。
又依據證悟之法有五種：一是何等法（指什麼法）；二是云何法（如何是法）；三是何似法（法相似什麼）；四是何相法（法的相是什麼）；五是何體法（法的本體是什麼）。何等法，指的是聲聞法（聽聞佛陀教誨而修行的法）、辟支佛法（不依師教，自己覺悟的法）、佛法（佛陀所證悟的法）。云何法，指的是發起種種事業的說法。何似法，指的是依靠三種法門得以清凈。何相法，指的是三種意義合一的相。何體法，指的是沒有二元的本體。沒有二元的本體，指的是無量乘歸於唯一佛乘，沒有二乘之別。還有一種解釋：何等法，指的是有為法（因緣和合而生的法）、無為法（不依賴因緣而存在的法）。云何法，指的是因緣法（由因緣產生的法）、非因緣法等等。何似法，指的是常法（恒常不變的法）、無常法等等。何相法，指的是生等三相法（生、住、滅三種相）、不生等三相法（不生、不住、不滅三種相）。何體法，指的是五陰體（色、受、想、行、識五種構成要素）、非五陰體。
又何似法，指的是無常法、有為法、因緣法。又何相法，指的是可見相等法。又何體法，指的是五陰能取可取，五陰是痛苦的集合體，五陰是道諦（通往解脫的道路）的本體。
還有依據說法：何等法，指的是名句字身（名稱、語句、文字的集合）。云何法，指的是依據如來所說的法。何似法，指的是能夠教化和可以被教化的眾生。何相法，指的是依據音聲來理解，因為要依靠音聲來理解這些法。何體法，指的是假名體法的相。
從這裡開始，依據三種意義來示現：一是決定義（確定的意義）；二是疑義（疑惑的意義）；三是依據什麼事情產生疑惑。決定義，指的是有聲聞通過方便法門證得甚深之法，從而作出決定的心，在聲聞道中獲得方便涅槃的證悟。像這樣三種證法，示現有為法和無為法。如經文所說：『那時大眾中有許多聲聞，他們是漏盡阿羅漢，乃至也證得了此法，到達了涅槃』。
疑義，指的是聲聞、辟支佛不能完全理解，這是...
【English Translation】 English version: How does one attain practice in due order? It should be understood according to the previously stated sentences.
Furthermore, based on the Dharma of realization, there are five aspects: first, what is Dharma (what kind of Dharma); second, how is Dharma (how is it Dharma); third, what is Dharma like (what is Dharma similar to); fourth, what is the characteristic of Dharma (what is the characteristic of Dharma); fifth, what is the essence of Dharma (what is the essence of Dharma). What is Dharma refers to the Śrāvaka Dharma (the Dharma practiced by those who hear the Buddha's teachings), the Pratyekabuddha Dharma (the Dharma of self-enlightenment without a teacher), and the Buddha Dharma (the Dharma realized by the Buddha). How is Dharma refers to the explanation of initiating various activities. What is Dharma like refers to attaining purity by relying on three gates. What is the characteristic of Dharma refers to the characteristic of the unity of three meanings. What is the essence of Dharma refers to the non-dual essence. The non-dual essence refers to the countless vehicles converging into the one Buddha Vehicle, without a second vehicle. There is also another explanation: What is Dharma refers to conditioned Dharma (Dharma arising from causes and conditions) and unconditioned Dharma (Dharma existing independently of causes and conditions). How is Dharma refers to Dharma of causes and conditions (Dharma arising from causes and conditions), Dharma not of causes and conditions, and so on. What is Dharma like refers to permanent Dharma (unchanging Dharma), impermanent Dharma, and so on. What is the characteristic of Dharma refers to the three characteristics of arising, etc. (arising, abiding, ceasing), and the three characteristics of non-arising, etc. (non-arising, non-abiding, non-ceasing). What is the essence of Dharma refers to the essence of the five skandhas (form, feeling, perception, mental formations, consciousness) and the non-five skandhas.
Furthermore, what is Dharma like refers to impermanent Dharma, conditioned Dharma, and Dharma of causes and conditions. Furthermore, what is the characteristic of Dharma refers to Dharma with visible characteristics. Furthermore, what is the essence of Dharma refers to the five skandhas that can grasp and be grasped, the five skandhas are the aggregate of suffering, and the five skandhas are the essence of the Path Truth (the path to liberation).
Furthermore, based on the Dharma of explanation: What is Dharma refers to the collection of names, phrases, and letters. How is Dharma refers to relying on the Dharma spoken by the Tathagata (the Thus-Gone One, an epithet of the Buddha). What is Dharma like refers to beings who can be taught and those who can be transformed. What is the characteristic of Dharma refers to understanding based on sound, because one must rely on sound to understand these Dharmas. What is the essence of Dharma refers to the characteristic of the Dharma of nominal existence.
From here onwards, it is shown based on three meanings: first, definitive meaning; second, doubtful meaning; third, doubt based on what matter. Definitive meaning refers to Śrāvakas (hearers) who, through expedient means, realize profound Dharma, thereby making a determined mind, and attaining the realization of expedient Nirvāṇa (liberation) in the Śrāvaka path. These three kinds of realization show conditioned and unconditioned Dharma. As the sutra says, 'At that time, among the assembly, there were many Śrāvakas who were Arhats (worthy ones) with exhausted outflows, and even they attained this Dharma and reached Nirvāṇa.'
Doubtful meaning refers to that which Śrāvakas and Pratyekabuddhas cannot fully understand, this is...
故生疑。如經「而今不知是義所趣」故。依何事疑者，如來說聲聞解脫與我解脫不異，是故生疑。生疑者，生因中疑：此云何？云何如來數數說甚深境界，前說甚深、后說甚深，不同聲聞。如是等，是故生疑。如經「爾時舍利弗知四眾心疑，乃至而說偈言」故。自此已下，依四種事說：一者決定心；二者因受記；三者取受記；四者與授記應知。云何決定心？已生驚怖者令斷驚怖，為利益二種人故，如來有決定心。此驚怖有五種應知：一者損驚怖，如所聞聲取以為實，謗無大乘而作是言：如來說言阿羅漢究竟涅槃，我畢竟取如是涅槃，是故羅漢不入涅槃故。二者多事驚怖，以大乘眾生生如是心：我無量無邊劫行菩薩行，生驚怖心起取異乘心故。三者顛倒驚怖，分別我我所身見不善法故。四者悔驚怖，悔驚怖者謂大德舍利弗等：我不應證如是小乘法自止，即此悔心名為驚怖應知。五者誑驚怖，謂增上慢聲聞作如是心：云何如來誑於我等故。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。因授記生驚怖者，有三種義：一者欲令彼大眾推覓甚深境界故；二者欲令大眾生尊重心畢竟欲聞故；三者為令增上慢聲聞離法座而去故。第二請示現過去無量佛教化眾生，如經「是會無數，乃至聞佛所
【現代漢語翻譯】 現代漢語譯本 因此產生疑惑。例如經文所說：『而今不知是義所趣』就是這個原因。依據什麼事情產生疑惑呢？因為如來說聲聞（Sravaka，聽聞佛法而證悟的弟子）的解脫和我的解脫沒有差別，因此產生疑惑。產生疑惑是指，對因中產生疑惑：這是怎麼回事？為什麼如來屢次宣說甚深境界，之前說甚深，之後也說甚深，和聲聞不同。像這樣等等，所以產生疑惑。例如經文所說：『爾時舍利弗知四眾心疑，乃至而說偈言』就是這個原因。從這裡以下，依據四種事情來說明：一是決定心；二是因授記；三是取授記；四是與授記，應當知道。什麼是決定心？已經產生驚怖的人，使他們斷除驚怖，爲了利益兩種人，如來有決定心。這種驚怖有五種應當知道：一是損驚怖，如同聽聞聲音就取以為實，誹謗沒有大乘而這樣說：如來說阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）究竟涅槃，我畢竟取這樣的涅槃，所以羅漢不入涅槃。二是多事驚怖，因為大乘眾生生起這樣的心：我無量無邊劫修行菩薩行，產生驚怖心，生起取異乘的心。三是顛倒驚怖，分別我、我所，身見不善法。四是悔驚怖，悔驚怖是指大德舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）等：我不應該證得這樣的小乘法而自止，這個悔心就叫做驚怖，應當知道。五是誑驚怖，指增上慢的聲聞這樣想：為什麼如來欺騙我們呢？因授記是指，如經文所說：『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』。因授記而產生驚怖，有三種含義：一是想要讓大眾推求甚深境界；二是想要讓大眾生起尊重心，畢竟想要聽聞；三是爲了讓增上慢的聲聞離開法座而去。第二是請示現過去無量佛教化眾生，如經文所說：『是會無數，乃至聞佛所』
【English Translation】 English version Therefore, doubt arises. As the sutra says, 'And now I do not know where this meaning leads,' hence the reason. Based on what matter does doubt arise? Because the Tathagata (如來，another name for Buddha) says that the liberation of the Sravakas (聲聞，hearers or disciples) is not different from my liberation, therefore doubt arises. The arising of doubt refers to doubt about the cause: What is this? Why does the Tathagata repeatedly speak of profound realms, saying 'profound' before and 'profound' after, unlike the Sravakas? Like this and so on, therefore doubt arises. As the sutra says, 'Then Sariputra (舍利弗，one of the Buddha's chief disciples) knew that the four assemblies were in doubt, and then spoke in verse,' hence the reason. From here onwards, it is explained based on four matters: first, a determined mind; second, the cause of prediction; third, taking the prediction; fourth, giving the prediction, it should be known. What is a determined mind? For those who have already experienced fear, to cause them to cease their fear, for the benefit of two kinds of people, the Tathagata has a determined mind. This fear has five kinds that should be known: first, the fear of loss, like taking what is heard as real, slandering the absence of the Mahayana (大乘，the Great Vehicle) and saying: The Tathagata says that the Arhats (阿羅漢，one who has attained Nirvana) ultimately attain Nirvana, I ultimately take such Nirvana, therefore Arhats do not enter Nirvana. Second, the fear of many affairs, because Mahayana beings give rise to such a thought: I have practiced the Bodhisattva path for immeasurable and boundless kalpas (劫，an extremely long period of time), giving rise to a fearful mind, giving rise to the mind of taking a different vehicle. Third, the fear of inversion, distinguishing between 'I' and 'mine,' and the unwholesome dharma of the view of the body. Fourth, the fear of regret, the fear of regret refers to great virtuous ones like Sariputra: I should not have attained such a Hinayana (小乘，the Lesser Vehicle) dharma and stopped myself, this very regretful mind is called fear, it should be known. Fifth, the fear of deception, referring to Sravakas with increased arrogance thinking: Why does the Tathagata deceive us? The cause of prediction refers to, as the sutra says, 'Stop, stop, Sariputra! There is no need to speak further. If these things are spoken, all the gods and humans in the world will be filled with fear.' The arising of fear due to prediction has three meanings: first, wanting to cause the assembly to seek out profound realms; second, wanting to cause the assembly to give rise to a respectful mind, ultimately wanting to hear; third, in order to cause Sravakas with increased arrogance to leave the Dharma seat. Second, requesting to show the past immeasurable Buddhas who have transformed sentient beings, as the sutra says, 'This assembly is countless, even hearing the Buddha's...'
說則能敬信」故。第三請示現現在佛教化眾生，如經「今此會中如我等比，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「告舍利弗：汝以三請，豈得不說？汝今諦聽」如是等故。與授記者，有六種應知：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。未聞令聞者，如經「舍利弗！如是妙法，諸佛如來時乃說之，如優曇華」如是等。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。種種因緣者，謂三乘。彼三乘者，唯名字章句說，非有實義故，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。彼一大事者，依四種義應知。何者為四？一者無上義，除一切智智更無餘事，如經「欲開佛知見，令眾生知得清凈故出現於世」。佛知見者，如來能證，如實知彼義故。二者同義，以聲聞、辟支佛、佛法身平等故，如經「欲示眾生佛知見故出現於世」故。法身平等者，佛性法身更無差別故。三者不知義，以一切聲聞、辟支佛不知彼真實處故。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」。四者為令證不退轉地，示現與無量智業故，如經「欲令眾生入佛知見道故，出現
【現代漢語翻譯】 現代漢語譯本： 之所以說能讓人敬重信服，是因為這個緣故。第三是請求示現在世間教化眾生，就像經文里說的『如今這法會中像我這樣的人，乃至長夜都能安穩並帶來很多利益』的緣故。提到『取授記』，是因為像舍利弗（Shariputra，佛陀十大弟子之一，以智慧著稱）這樣的人想要得到授記，就像經文里說的『佛告舍利弗：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；四是使人安住；五是依法；六是遮止。讓未曾聽聞的人聽聞，就像經文里說的『舍利弗！像這樣微妙的法，諸佛如來才會在適當的時候宣說，就像優曇花（Udumbara，傳說中的祥瑞之花）一樣』等等。宣說，就像經文里說的『舍利弗！我用無數方便，種種因緣譬喻言辭來演說諸法』等等。種種因緣，指的是三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）。這三乘，只是名字章句上的說法，並沒有實際的意義，因為它的實際意義是不可說的。
依據何種意義呢？就像經文里說的『舍利弗！諸佛世尊只是因為一個重大因緣才出現於世間』等等。這一個重大因緣，依據四種意義應當瞭解。哪四種呢？一是無上的意義，除了『一切智智』（Sarvajna-jnana，對一切法無所不知的智慧）之外沒有其他的事情，就像經文里說的『想要開啟佛的知見，讓眾生知道並得到清凈，所以才出現於世間』。佛的知見，是如來能夠證得的，如實地瞭解那個意義。二是相同的意義，因為聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱緣覺，不依師教，自己悟道的修行者）、佛的法身（Dharmakaya，佛的真身，即法性身）是平等的，就像經文里說的『想要向眾生展示佛的知見，所以才出現於世間』。法身平等，是因為佛性法身沒有差別。三是不知曉的意義，因為一切聲聞、辟支佛都不知道那個真實之處。不知曉真實之處，是不知道究竟唯一的佛乘（Buddha Vehicle，引導眾產生佛的教法）。就像經文里說的『想要讓眾生領悟佛的知見，所以才出現於世間』。四是爲了讓人證得不退轉地（Avivartaniya，修行達到一定程度，不再退轉的境界），示現無量的智慧和事業，就像經文里說的『想要讓眾生進入佛的知見之道，所以出現於世間』。
【English Translation】 English version: It is said that it can inspire respect and faith because of this reason. The third is to request the manifestation of the present Buddha to teach sentient beings, as stated in the sutra, 'Now, those like me in this assembly can be peaceful and greatly beneficial throughout the long night.' The mention of 'receiving prediction' is because people like Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) want to receive prediction, as stated in the sutra, 'The Buddha told Shariputra: You have requested three times, how can I not speak? Now listen carefully.' Giving prediction 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 make them abide; fifth, according to the Dharma; sixth, to prevent. To let those who have not heard, hear, as stated in the sutra, 'Shariputra! Such wonderful Dharma, the Tathagatas (Tathagata, one of the titles of the Buddha) only speak of it at the appropriate time, like the Udumbara (a legendary auspicious flower).' To explain, as stated in the sutra, 'Shariputra! I use countless expedient means, various causes and conditions, parables, and words to expound the Dharmas.' Various causes and conditions refer to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). These Three Vehicles are only in name and words, without actual meaning, because their actual meaning is unspeakable.
According to what meaning? As stated in the sutra, 'Shariputra! The Buddhas and World Honored Ones only appear in the world because of one great cause and condition.' This one great cause and condition should be understood according to four meanings. What are the four? First, the supreme meaning, there is nothing else besides 'Sarvajna-jnana' (the wisdom of knowing everything), as stated in the sutra, 'Wanting 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 is what the Tathagata can realize, truly understanding that meaning. Second, the same meaning, because the Sravakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (also known as self-enlightened ones, practitioners who attain enlightenment without a teacher), and the Dharmakaya (the Buddha's true body, the body of Dharma nature) of the Buddhas are equal, as stated in the sutra, 'Wanting to show sentient beings the Buddha's knowledge and vision, therefore they appear in the world.' The Dharmakaya is equal because there is no difference between the Buddha-nature and the Dharmakaya. Third, the meaning of not knowing, because all Sravakas and Pratyekabuddhas do not know that true place. Not knowing the true place means not knowing the ultimate and only Buddha Vehicle (the teachings that guide sentient beings to become Buddhas). As stated in the sutra, 'Wanting to let sentient beings awaken to the Buddha's knowledge and vision, therefore they appear in the world.' Fourth, in order to let people attain the state of non-retrogression (the state of no longer regressing in practice), manifesting immeasurable wisdom and activities, as stated in the sutra, 'Wanting to let sentient beings enter the path of the Buddha's knowledge and vision, therefore they appear in the world.'
於世」。又示者，為諸菩薩有疑者令知如實修行故。又悟入者，未發菩提心者令發心故，已發心者令入法故。復悟者，令外道眾生生覺悟故。復入者，令得聲聞果者入大菩提故。令住者，如經「舍利弗！如來但以一佛乘故，為眾生說法」。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。如是等譬喻者，如依牛有乳、酪、生酥、熟酥、醍醐，醍醐為第一。小乘如乳，大乘如醍醐故。此譬唯明大乘無上，諸聲聞等亦同大乘無上故。聲聞同者，示諸佛如來法身之性同，諸凡夫、聲聞、辟支佛等，法身平等無差別故。此譬喻示現因緣如向說。念觀者，于小乘諦中人無我等；于大乘諦中真如、法界、實際、人無我、法無我等觀故。方便者，小乘中觀陰界入，厭苦離苦得解脫故；于大乘中修諸波羅蜜、四攝法，攝取自身他身利益對治法故。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，無二乘涅槃，唯佛如來證大菩提，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
【現代漢語翻譯】 『於世』（yú shì）：又一次的開示，是爲了讓那些對菩薩道有疑惑的人，能夠如實地瞭解並修行。『又悟入者』：對於尚未發起菩提心的人，讓他們發起菩提心；對於已經發起菩提心的人，讓他們能夠深入佛法。『復悟者』：讓外道眾生生起覺悟之心。『復入者』：讓那些已經證得聲聞果位的人，能夠進入到大菩提道。『令住者』：正如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來（Tathāgata，佛陀的稱號之一）只是爲了一個佛乘（ekayāna），才為眾生說法。』『依法者』：正如經文所說：『舍利弗（Śāriputra）！過去的諸佛以無量無數的方便法門，種種譬喻、因緣、念觀等方便來說法，這些法都是爲了一個佛乘（ekayāna）。』 像這些譬喻，就像從牛身上可以得到乳、酪、生酥、熟酥、醍醐（ghṛta-maṇḍa），而醍醐（ghṛta-maṇḍa）是最好的。小乘（Hīnayāna）就像乳，大乘（Mahāyāna）就像醍醐（ghṛta-maṇḍa）。這個譬喻只是爲了說明大乘（Mahāyāna）是無上的，所有的聲聞（Śrāvaka）等也同樣趨向大乘（Mahāyāna）的無上境界。聲聞（Śrāvaka）的趨同，是爲了顯示諸佛如來（Tathāgata）的法身（Dharmakāya）之性是相同的，所有的凡夫、聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等，他們的法身（Dharmakāya）是平等而沒有差別的。這個譬喻所顯示的因緣就像前面所說的。『念觀者』：在小乘（Hīnayāna）的諦理中，觀人無我等；在大乘（Mahāyāna）的諦理中，觀真如（tathatā）、法界（dharmadhātu）、實際（bhūta-koṭi）、人無我、法無我等。 『方便者』：在小乘（Hīnayāna）中，觀察陰界入，厭離痛苦，從而得到解脫；在大乘（Mahāyāna）中，修習諸波羅蜜（pāramitā，到達彼岸的方法）、四攝法（catuḥ-saṃgraha-vastūni），攝取自身和他身的利益，對治煩惱。『遮者』：正如經文所說：『舍利弗（Śāriputra）！十方世界中尚且沒有二乘，更何況有三乘？』像這樣等等。『無二乘者』：沒有二乘的涅槃（nirvāṇa），只有佛如來（Tathāgata）證得大菩提（mahābodhi），究竟圓滿一切智慧，才叫做大涅槃（mahāparinirvāṇa），不是所有的聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等有涅槃（nirvāṇa）之法，只有一個佛乘（ekayāna）。『一佛乘者』：應該知道，是依據四種意義來說的。如來（Tathāgata）依據這六種方式來授記，所以前面才說什麼是法、如何是法、像什麼法、什麼相的法、什麼體的法。像這樣顯示『什麼是法』，是因為眾生未曾聽聞過。『如何是法』，是指種種...
【English Translation】 『To the world』 (yú shì): Another demonstration, to enable those who have doubts about the Bodhisattva path to truly understand and practice accordingly. 『Again, those who awaken and enter』 (yòu wù rù zhě): For those who have not yet generated the Bodhi mind (bodhicitta), to inspire them to generate it; for those who have already generated the Bodhi mind (bodhicitta), to enable them to deeply enter the Dharma. 『Again, those who awaken』 (fù wù zhě): To cause non-Buddhist beings to awaken. 『Again, those who enter』 (fù rù zhě): To enable those who have already attained the Śrāvaka (hearer) fruit to enter the Great Bodhi path. 『To enable them to abide』 (lìng zhù zhě): As the sutra says, 『Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom)! The Tathāgata (如來, one of the titles of the Buddha) only teaches the Dharma for the sake of the One Buddha Vehicle (ekayāna).』 『According to the Dharma』 (yī fǎ zhě): As the sutra says, 『Śāriputra (舍利弗)! The Buddhas of the past used immeasurable and countless expedient means, various metaphors, causes and conditions, mindfulness and contemplation to teach the Dharma; all these Dharmas are for the sake of the One Buddha Vehicle (ekayāna).』 Such metaphors are like obtaining milk, curd, fresh butter, cooked butter, and ghee (ghṛta-maṇḍa) from a cow, with ghee (ghṛta-maṇḍa) being the best. The Hīnayāna (小乘, Lesser Vehicle) is like milk, and the Mahāyāna (大乘, Great Vehicle) is like ghee (ghṛta-maṇḍa). This metaphor only illustrates that the Mahāyāna (大乘) is supreme, and all Śrāvakas (聲聞, Hearers), etc., also aspire to the supreme state of the Mahāyāna (大乘). The convergence of Śrāvakas (聲聞) is to show that the Dharmakāya (法身, Dharma Body) nature of all Buddhas and Tathāgatas (如來) is the same; all ordinary beings, Śrāvakas (聲聞), Pratyekabuddhas (辟支佛, Solitary Buddhas), etc., have the same Dharmakāya (法身) that is equal and without difference. The causes and conditions illustrated by this metaphor are as previously stated. 『Mindfulness and contemplation』 (niàn guān zhě): In the truths of the Hīnayāna (小乘), contemplate the absence of self in persons, etc.; in the truths of the Mahāyāna (大乘), contemplate suchness (tathatā), the Dharmadhātu (法界, Dharma Realm), reality (bhūta-koṭi), the absence of self in persons, the absence of self in phenomena, etc. 『Expedient means』 (fāngbiàn zhě): In the Hīnayāna (小乘), observe the skandhas (陰), realms (界), and entrances (入), and renounce suffering to attain liberation; in the Mahāyāna (大乘), cultivate the perfections (pāramitā, 波羅蜜, ways to reach the other shore), the four means of attraction (catuḥ-saṃgraha-vastūni, 四攝法), gather benefits for oneself and others, and counteract afflictions. 『Obstructing』 (zhē zhě): As the sutra says, 『Śāriputra (舍利弗)! In the ten directions, there are not even two vehicles, how much less three?』 And so on. 『No two vehicles』 (wú èr chéng zhě): There is no nirvāṇa (涅槃) of two vehicles; only the Buddha Tathāgata (如來) attains Great Bodhi (mahābodhi, 大菩提), ultimately fulfilling all wisdom, which is called Great Nirvāṇa (mahāparinirvāṇa, 大涅槃); not all Śrāvakas (聲聞), Pratyekabuddhas (辟支佛), etc., have the Dharma of Nirvāṇa (涅槃), there is only One Buddha Vehicle (ekayāna). 『One Buddha Vehicle』 (yī fó chéng zhě): It should be known that it is spoken according to four meanings. The Tathāgata (如來) bestows predictions according to these six ways, so it was previously said what is the Dharma, how is the Dharma, what is the Dharma like, what is the appearance of the Dharma, what is the substance of the Dharma. Showing 『what is the Dharma』 like this is because beings have never heard of it. 『How is the Dharma』 refers to various...
言語譬喻說故。何似法者，唯為一大事故。何相法者，為隨眾生器說佛法故。何體法者，唯一乘體故。一乘體者，謂諸佛如來平等法身，聲聞、辟支佛乘非彼平等法身之體，以因果行觀不同故。
自此已下，說法為斷四種疑應知。何等四種？一者何時說？二者云何知增上慢？三者云何堪說？四者云何不成妄語。何時說者，諸佛如來於何等時起種種方便說法，為斷彼疑。如經「佛告舍利弗：諸佛出於五濁惡世，所謂劫濁」等故。云何知增上慢者，如來不為增上慢人說法，云何知彼是增上慢？為斷彼疑，如經「若有比丘實得阿羅漢者，若不信是法無有是處」等故。云何堪說者，從佛聞法而起謗心。云何如來不成不堪說法人？為斷此疑，如經「除佛滅度后現前無佛」如是等故。云何不成妄語者，如來先說法異今說法異，云何如來不成妄語？為斷此疑故，如經「舍利弗！汝等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未發菩提心者之所能得故，如是乃至小低頭等亦如是。
譬喻品第三
舍利弗說偈：
「金色三十二， 十力諸解脫， 同共一法中， 而不得
【現代漢語翻譯】 現代漢語譯本：言語譬喻是爲了說明法。什麼是『何似法』呢？就是爲了一個偉大的因緣（事故）。什麼是『何相法』呢？就是爲了隨順眾生的根器而宣說佛法。什麼是『何體法』呢？就是唯一佛乘的本體。這唯一佛乘的本體，指的是諸佛如來平等的法身。聲聞乘和辟支佛乘不是這種平等法身的本體，因為他們的因、果、修行和見解都不同。
從這裡開始，以下說法是爲了斷除四種疑惑，應當知曉。是哪四種呢？第一是何時說法？第二是如何知道增上慢者？第三是什麼樣的人堪受說法？第四是如何不成妄語。何時說法呢？諸佛如來在什麼時候以種種方便說法，是爲了斷除他們的疑惑。如經中所說：『佛告訴舍利弗：諸佛出現在五濁惡世，就是所謂的劫濁』等等。如何知道增上慢者呢？如來不為增上慢的人說法，如何知道他們是增上慢者？爲了斷除他們的疑惑，如經中所說：『如果有比丘確實證得阿羅漢果，卻不相信這部法，那是絕不可能的』等等。什麼樣的人堪受說法呢？就是從佛那裡聽聞佛法卻生起誹謗之心的人。如來如何不成為對不堪受說法的人說法呢？爲了斷除這個疑惑，如經中所說：『除非是佛滅度后，眼前沒有佛』等等。如何不成妄語呢？如來先前說的法和現在說的法不同，如來如何不成妄語呢？爲了斷除這個疑惑，如經中所說：『舍利弗！你們應當一心信解受持佛語，諸佛如來說話沒有虛妄，沒有其他的乘，只有一佛乘』等等。乃至小孩子嬉戲堆沙子做佛塔，這樣的人都已經成就佛道，指的是發菩提心修行菩薩行的人，他們所做的善根能夠證得菩提，不是那些凡夫和決定聲聞（未發菩提心的人）所能得到的，像這樣乃至稍微低頭等等也是如此。
譬喻品第三
舍利弗說偈：
『金色三十二相，十力（如來的十種力量）諸解脫， 同共在一個法中，卻不能得到。』
【English Translation】 English version: Speech and parables are used to explain the Dharma. What is 『what the Dharma resembles』? It is solely for the sake of a great cause (accident). What is 『what the Dharma appears as』? It is to expound the Buddha Dharma in accordance with the capacities of sentient beings. What is 『the substance of the Dharma』? It is the substance of the One Vehicle (Ekayana). The substance of the One Vehicle refers to the equal Dharmakaya (Dharma body) of all Buddhas and Tathagatas. The Sravaka Vehicle and Pratyekabuddha Vehicle are not the substance of this equal Dharmakaya because their causes, effects, practices, and views are different.
From here onwards, the following explanations are to dispel four kinds of doubts, which should be understood. What are the four? First, when is the Dharma spoken? Second, how to recognize those with increased arrogance (adhimana)? Third, what kind of person is worthy of hearing the Dharma? Fourth, how does one not commit false speech. When is the Dharma spoken? When do all Buddhas and Tathagatas use various skillful means to expound the Dharma? It is to dispel their doubts. As the sutra says: 『The Buddha told Sariputra (one of the Buddha's foremost disciples): The Buddhas appear in the evil world of the five defilements (turbidities), which is the so-called kalpa turbidity,』 and so on. How to recognize those with increased arrogance? The Tathagata does not expound the Dharma for those with increased arrogance. How to know that they have increased arrogance? To dispel their doubts, as the sutra says: 『If there is a Bhiksu (monk) who has truly attained Arhatship (liberated being), but does not believe in this Dharma, there is no such possibility,』 and so on. What kind of person is worthy of hearing the Dharma? It is the person who hears the Dharma from the Buddha but gives rise to slander. How does the Tathagata not become one who speaks to those unworthy of hearing the Dharma? To dispel this doubt, as the sutra says: 『Except after the Buddha's Parinirvana (death), when there is no Buddha present,』 and so on. How does one not commit false speech? The Dharma spoken by the Tathagata earlier is different from the Dharma spoken now. How does the Tathagata not commit false speech? To dispel this doubt, as the sutra says: 『Sariputra! You should wholeheartedly believe, understand, accept, and uphold the Buddha's words. The words of all Buddhas and Tathagatas are not false. There is no other vehicle, only the One Buddha Vehicle,』 and so on. Even children playing by piling sand to make Buddha stupas, such people have already attained the Buddha path, referring to those who have aroused Bodhicitta (the mind of enlightenment) and practice the Bodhisattva path. The good roots they create can realize Bodhi (enlightenment), which cannot be attained by ordinary people and determined Sravakas (who have not aroused Bodhicitta), even a slight bow of the head is also like this.
Chapter 3: Parables
Sariputra speaks in verse:
『The golden thirty-two marks, the ten powers (of a Tathagata), and all liberations, Are together in one Dharma, yet cannot be obtained.』
此事。 八十種妙好， 十八不共法， 如是等功德， 而我皆已失。」
此偈示現何義？舍利弗自呵責身：我不見諸佛、不往佛所聞法、不供養恭敬諸佛、無利益眾生事、未得法退，是故舍利弗呵責自身。不見者，不見諸佛如來大人相生恭敬供養心故。往者，示現教化眾生力故。放金色光明者，見佛自身異身得無量功德故。聞者，能作利益一切眾生故。力者，眾生有疑，依十力斷疑故。供養者，示現教化眾生力故。十八不共法者，遠離諸障礙故。恭敬者，生無量福德，依如來教得解脫故。人無我法無我，一切法平等故。是故舍利弗自呵責身：我未得如是法，于未得中退故。自此已下，為七種具足煩惱性眾生說七譬喻，對治七種增上慢應知。又三種染無煩惱人三昧解脫見等染慢，對治此故說三平等應知。何者七種具足煩惱性人？一者求勢力人；二者求聲聞解脫人；三者求大乘人；四者有定人；五者無定人；六者集功德人；七者不集功德人。七種增上慢者，顛倒求功德增上慢，以世間諸煩惱熾然而求天人妙境果報；對治此故，說火宅譬喻應知。聲聞人一向增上慢，我乘與如來乘無差別，如是顛倒取；對治此故，說窮子譬喻應知。大乘人一向增上慢，無別聲聞、辟支佛乘，顛倒取；對治此故，說雨譬喻應知
【現代漢語翻譯】 現代漢語譯本： 『八十種妙好（佛陀所具有的八十種殊勝的相），十八不共法（佛陀獨有的十八種功德）， 像這些功德，我都已經失去了。』
這段偈語揭示了什麼含義？舍利弗（佛陀的十大弟子之一，以智慧著稱）自我責備：我沒有見到諸佛，沒有去佛的處所聽聞佛法，沒有供養恭敬諸佛，沒有利益眾生的行為，未得佛法而退轉，因此舍利弗責備自己。『不見』，是指沒有以恭敬供養之心去見諸佛如來大人相。『往』，是爲了示現教化眾生的力量。『放金色光明』，是指見到佛自身和他身而獲得無量功德。『聞』，是指能夠利益一切眾生。『力』，是指眾生有疑惑，依靠佛的十力（佛陀所具有的十種力量）斷除疑惑。『供養』，是爲了示現教化眾生的力量。『十八不共法』，是指遠離各種障礙。『恭敬』，是指產生無量福德，依靠如來的教導而得到解脫。人無我，法無我，一切法平等。因此舍利弗自我責備：我沒有得到這樣的佛法，在未得到的情況下就退轉了。
從這裡開始，為七種具有煩惱習性的眾生說七種譬喻，用來對治七種增上慢（未證得實際成就，卻自以為已經證得的傲慢）。另外，對於三種沒有煩惱的人，由於三昧（專注的狀態），解脫，見解等產生的染污之慢，爲了對治這些，宣說了三種平等。哪七種具有煩惱習性的人呢？一是追求勢力的人；二是追求聲聞（通過聽聞佛法而獲得解脫的修行者）解脫的人；三是追求大乘（普度眾生的佛教流派）的人；四是有禪定的人；五是沒有禪定的人；六是積累功德的人；七是不積累功德的人。七種增上慢是：顛倒地追求功德的增上慢，以世間的各種煩惱熾盛而追求天人妙境的果報；爲了對治這種增上慢，應該瞭解火宅的譬喻。聲聞人一味地增上慢，認為自己的乘（達到解脫的途徑）與如來的乘沒有差別，像這樣顛倒地理解；爲了對治這種增上慢，應該瞭解窮子的譬喻。大乘人一味地增上慢，認為沒有單獨的聲聞乘、辟支佛乘（不依師自悟的修行者），像這樣顛倒地理解；爲了對治這種增上慢，應該瞭解雨的譬喻。
【English Translation】 English version: 『The eighty minor marks (of a Buddha), the eighteen unique qualities (of a Buddha), Such merits as these, I have all lost.』
What meaning does this verse reveal? Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) rebukes himself: I have not seen the Buddhas, have not gone to the Buddhas' abodes to hear the Dharma, have not made offerings and shown reverence to the Buddhas, have not engaged in activities that benefit sentient beings, and have regressed from the Dharma I had not yet attained. Therefore, Shariputra rebukes himself. 『Not seen』 refers to not seeing the Buddhas, Tathagatas (another name for Buddha), and great beings with a mind of reverence and offering. 『Gone』 is to demonstrate the power to teach and transform sentient beings. 『Emitting golden light』 refers to seeing the Buddha's own body and other bodies and gaining immeasurable merit. 『Heard』 refers to being able to benefit all sentient beings. 『Power』 refers to sentient beings having doubts, and relying on the ten powers (of a Buddha) to dispel those doubts. 『Offering』 is to demonstrate the power to teach and transform sentient beings. 『Eighteen unique qualities』 refers to being free from all obstacles. 『Reverence』 refers to generating immeasurable blessings and attaining liberation by relying on the Tathagata's teachings. No self in persons, no self in phenomena, all phenomena are equal. Therefore, Shariputra rebukes himself: I have not attained such Dharma, and I have regressed from what I had not yet attained.
From here onwards, seven parables are spoken for seven types of sentient beings who possess afflictive tendencies, to counteract seven types of conceit (thinking one has attained something one has not). Furthermore, for three types of people without afflictions, due to the defilement of pride arising from Samadhi (a state of concentrated meditation), liberation, views, etc., three types of equality are taught to counteract these. What are the seven types of sentient beings who possess afflictive tendencies? First, those who seek power; second, those who seek liberation as Shravakas (disciples who attain liberation through hearing the teachings); third, those who seek the Mahayana (the Buddhist tradition that emphasizes universal salvation); fourth, those who have meditative concentration; fifth, those who do not have meditative concentration; sixth, those who accumulate merit; and seventh, those who do not accumulate merit. The seven types of conceit are: the conceit of perversely seeking merit, seeking the wonderful realms and rewards of gods and humans while worldly afflictions are rampant; to counteract this conceit, the parable of the burning house should be understood. Shravakas are single-mindedly conceited, thinking that their vehicle (path to liberation) is no different from the Tathagata's vehicle, thus understanding perversely; to counteract this conceit, the parable of the prodigal son should be understood. Mahayana practitioners are single-mindedly conceited, thinking that there is no separate Shravaka vehicle or Pratyekabuddha vehicle (those who attain enlightenment on their own, without a teacher), thus understanding perversely; to counteract this conceit, the parable of the rain should be understood.
。實無而有增上慢人，以有世間三昧三摩跋提，實無涅槃而生涅槃想；對治此故，說化城譬喻應知。散亂心實無有定，過去有大乘善根而不覺知，彼不求大乘，于狹劣心中生虛妄解以為第一乘；對治此故，說系寶珠譬喻應知。有功德人說大乘法，而取非大乘；對治此故，說王解髻中明珠與之譬喻應知。無功德人于第一乘不集諸善根，說第一乘不取為第一；對治此故，說醫師譬喻應知。第一人者，以世間種種善根三昧功德方便令戲，后令入涅槃故。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，隨眾生善根種子生芽故。第四人者，方便令入涅槃城故。涅槃城者，諸禪三昧城，過彼城已令入大涅槃城故。第五人者，示過去善根令憶念，教入三昧故。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，根未熟為令熟故，示現涅槃量。為是義故，如來說此七種譬喻。何者三種無煩惱人？染慢顛倒信故。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，說三種平等應知。一者乘平等，與聲聞授記，唯有大乘無二乘故；二者世間涅槃平等，以多寶如來入涅槃，世間、涅槃平等故；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。是無煩惱人，染慢見彼此身所作差別，以不知彼此佛性法身平等故，即彼人我證此法、彼人不得。對治此故，與諸聲聞授記應知。彼聲聞等為實成佛故與授記、為不成佛與授記也？若實成佛者，菩薩何故於無量劫修集無量功德？若不成佛者，云何虛妄授記？彼聲聞授記者，得決定心，非成就法性故。如來依三平等說一乘法故，以如來法身與彼聲聞法身無異故與授記，非即具足修行功德故。是故菩薩功德具足，諸聲聞人功未具足。言授記者，有六處示現，五者如來記、一者菩薩記。如來記者，舍利弗、摩訶迦葉等眾所知識故，名號不同，故與別記。富樓那等五百人、千二百人等，同一名故，俱時與記。學無學等俱同一號，非眾所知識故，一時與記。與提婆達多記者，示現如來無怨故。與比丘尼及諸天女記者，示現女人在家、出家修菩薩行者皆證佛果故。菩薩授記者，如〈不輕菩薩品〉示現禮拜讚歎言：我不輕汝，汝等皆當作佛者，示諸眾生皆有佛性故。言聲聞授記者，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，如來與授記，謂應化聲聞、退已還發菩提心者。決定、增上慢二種聲聞，根未熟故，如來不與授記。菩薩與授記，菩薩授記者，方便令發心故。
又
【現代漢語翻譯】 現代漢語譯本 別故。這是沒有煩惱的人，因為染著于慢心，見到彼此身體所作的差別，因為不知道彼此佛性法身的平等，就認為那個人我能證得此法，那個人不能證得。爲了對治這種觀念，所以才為諸聲聞授記，應該知道這一點。這些聲聞等，是因為確實能成佛才授記，還是因為不能成佛才授記呢？如果確實能成佛，菩薩又何必在無量劫中修集無量的功德？如果不能成佛，又怎麼能虛妄地授記呢？為這些聲聞授記，是爲了讓他們得到決定的信心，而不是因為他們已經成就了法性。如來是依據三種平等來說一乘法的，因為如來的法身與這些聲聞的法身沒有差別，所以才為他們授記，而不是因為他們已經具足了修行的功德。因此，菩薩的功德是具足的，而諸聲聞的功德還沒有具足。說到授記，有六種示現，五種是如來授記，一種是菩薩授記。如來授記，像舍利弗（Śāriputra，智慧第一的佛陀弟子）、摩訶迦葉（Mahākāśyapa，頭陀第一的佛陀弟子）等為大眾所熟知，名號不同，所以給予個別的授記。富樓那（Pūrṇa，說法第一的佛陀弟子）等五百人、一千二百人等，因為同一名號，所以同時給予授記。學人（Śaikṣa）和無學人（Aśaikṣa）等都用同一個名號，因為不為大眾所熟知，所以一時給予授記。為提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）授記，是爲了示現如來沒有怨恨。為比丘尼（Bhikkhunī，女性出家人）及諸天女授記，是爲了示現女人在家、出家修菩薩行者都能證得佛果。菩薩授記，像《不輕菩薩品》中示現禮拜讚歎說：『我不輕視你們，你們都將作佛』，是爲了示現諸眾生都有佛性。說到聲聞授記，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。如來為兩種聲聞授記，即應化聲聞和退失菩提心后又重新發心的聲聞。決定聲聞和增上慢聲聞這兩種，因為根機尚未成熟，所以如來不為他們授記。菩薩授記，菩薩授記是爲了方便令眾生髮菩提心。 又
【English Translation】 English version The reason is different. These are people without afflictions, who are attached to arrogance and see the differences made by each other's bodies. Because they do not know the equality of each other's Buddha-nature Dharmakāya (Dharmakāya, the body of the Dharma), they think that 'I can attain this Dharma, but that person cannot.' To counteract this, predictions are given to the Śrāvakas (Śrāvaka, a disciple of the Buddha who follows the path of the Arhat), which should be understood. Are these Śrāvakas given predictions because they will actually become Buddhas, or because they will not become Buddhas? If they will actually become Buddhas, why do Bodhisattvas (Bodhisattva, an enlightened being who postpones Buddhahood to help others) cultivate countless merits over countless kalpas (kalpa, an aeon)? If they will not become Buddhas, how can the predictions be false? The predictions given to these Śrāvakas are to give them determined faith, not because they have already attained the Dharma-nature. The Tathāgata (Tathāgata, 'one who has thus come', an epithet of the Buddha) speaks of the One Vehicle Dharma based on the three equalities, because the Tathāgata's Dharmakāya is no different from the Dharmakāya of these Śrāvakas, so predictions are given, not because they have already fully cultivated merits. Therefore, the merits of Bodhisattvas are complete, while the merits of Śrāvakas are not yet complete. Speaking of predictions, there are six kinds of manifestations, five of which are predictions by the Tathāgata, and one is a prediction by a Bodhisattva. Predictions by the Tathāgata, such as those given to Śāriputra (Śāriputra, foremost in wisdom), Mahākāśyapa (Mahākāśyapa, foremost in ascetic practice), etc., are known by the assembly, and because their names are different, separate predictions are given. For five hundred people like Pūrṇa (Pūrṇa, foremost in expounding the Dharma), twelve hundred people, etc., because they have the same name, predictions are given at the same time. Those who are still learning (Śaikṣa) and those who have nothing more to learn (Aśaikṣa) all use the same name, and because they are not known by the assembly, predictions are given at the same time. Giving a prediction to Devadatta (Devadatta, Buddha's cousin who opposed him) is to show that the Tathāgata has no resentment. Giving predictions to Bhikkhunīs (Bhikkhunī, female monastic) and celestial maidens is to show that women, whether lay or ordained, who cultivate the Bodhisattva path can all attain Buddhahood. Predictions by Bodhisattvas, such as in the 'Never Disparaging Bodhisattva' chapter, show reverence and praise, saying, 'I do not disparage you, you will all become Buddhas,' to show that all beings have Buddha-nature. Speaking of predictions for Śrāvakas, there are four kinds of Śrāvakas: first, determined Śrāvakas; second, Śrāvakas with increased arrogance; third, Śrāvakas who have regressed from the Bodhi-mind; and fourth, Śrāvakas who are manifestations. The Tathāgata gives predictions to two kinds of Śrāvakas, namely, Śrāvakas who are manifestations and those who have regressed from the Bodhi-mind but have rekindled it. The Tathāgata does not give predictions to the two kinds of Śrāvakas who are determined and have increased arrogance, because their roots are not yet mature. Bodhisattvas give predictions to facilitate the generation of the Bodhi-mind. Furthermore
依何義故，如來說三乘名為一乘？依同義故，與諸聲聞授記。同義者，以如來法身、聲聞法身平等無差別故。以聲聞、辟支佛異乘故有差別，以彼非大乘故。如來說言不離我身是無上義，一切聲聞、辟支佛法中不說此義，以不能解故，是故諸菩薩行菩薩行非為虛妄。無上義者，余殘修多羅明無上義，無上義有十種應知。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故。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故。八者示現成大菩提無上者，示現三種佛菩提：一者應化佛菩提，隨所應見而為示現故，如經「皆謂如來出釋氏宮，去伽耶城不遠，坐于道場得阿耨多羅三藐三菩提」故。二者報佛菩提，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。三者法佛菩提，謂如來藏性凈涅槃常恒清涼不變故，如經「如來如實知見三界之相，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
【現代漢語翻譯】 現代漢語譯本 依何種意義，如來說三乘（Sravakayana，緣覺乘，菩薩乘）名為一乘（Ekayana）？ 依據相同的意義，即為所有的聲聞（Sravaka）授記。 相同的意義是指，如來的法身（Dharmakaya）、聲聞的法身平等而沒有差別。 因為聲聞乘、辟支佛乘（Pratyekabuddhayana）是不同的乘，所以有差別，因為他們不是大乘（Mahayana）。 如來說的『不離我身』是無上的意義，一切聲聞乘、辟支佛乘的法中沒有說這個意義，因為他們不能理解，所以諸菩薩（Bodhisattva）行菩薩行不是虛妄的。 無上義是指，其餘的修多羅（Sutra）闡明無上義，無上義有十種應該知道。 第一，示現種子無上，所以說雨的譬喻。 『你們所行的是菩薩道』是指，發菩提心（Bodhi-citta）後退轉又再次發起的人，之前所修行的善根不會消滅，和之後得到的果相同。 第二，示現行無上，所以說大通智勝如來（Mahabhijna-jnanabhibhu Buddha）的本事等。 第三，示現增長力無上，所以說商主的譬喻。 第四，示現令解無上，所以說系寶珠的譬喻。 第五，示現清凈國土無上，示現多寶如來（Prabhutaratna Buddha）塔。 第六，示現說無上，所以說髻中明珠的譬喻。 第七，示現教化眾生無上，所以地中涌出無量菩薩摩訶薩（Bodhisattva-Mahasattva）等。 第八，示現成大菩提無上，示現三種佛菩提（Buddha-bodhi）：第一是應化佛菩提，隨所應見而為示現，如經中所說『都認為如來（Tathagata）從釋氏宮（Sakya）出生，離伽耶城（Gaya）不遠，坐在道場（Bodhimanda）得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）』。 第二是報佛菩提，十地（Bhumi）行滿足得到常涅槃（Nirvana）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劫』。 第三是法佛菩提，是指如來藏（Tathagatagarbha）自性清凈涅槃常恒清涼不變，如經中所說『如來如實知見三界（Trailokya）之相，乃至不如三界見於三界』。 三界相是指，眾生界（Sattvadhatu）就是涅槃界，不離眾生。
【English Translation】 English version For what reason does the Tathagata (Thus Come One) say that the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are called the One Vehicle (Ekayana)? It is based on the same meaning, that is, conferring predictions upon all Sravakas (Hearers). The same meaning refers to the fact that the Dharmakaya (Dharma-body) of the Tathagata and the Dharmakaya of the Sravakas are equal and without difference. Because the Sravakayana and Pratyekabuddhayana (Self-Enlightened Vehicle) are different vehicles, there is a difference, because they are not Mahayana (Great Vehicle). The Tathagata's statement 'not apart from my body' is the supreme meaning, and this meaning is not spoken of in the Dharma of all Sravakayana and Pratyekabuddhayana, because they cannot understand it, therefore the Bodhisattvas (Enlightening Beings) practicing the Bodhisattva path is not false. The supreme meaning refers to the fact that the remaining Sutras (discourses) clarify the supreme meaning, and there are ten kinds of supreme meaning that should be known. First, showing that the seed is supreme, therefore the metaphor of rain is spoken. 'What you are practicing is the Bodhisattva path' refers to those who generate the Bodhi-citta (mind of enlightenment), regress, and then generate it again; the good roots cultivated before will not be extinguished, and are the same as the fruit obtained later. Second, showing that the practice is supreme, therefore the abilities of the Mahabhijna-jnanabhibhu Buddha (Greatly Transcendental Wisdom Buddha) and others are spoken of. Third, showing that the power of growth is supreme, therefore the metaphor of the merchant leader is spoken. Fourth, showing that making understanding supreme, therefore the metaphor of the jewel sewn into the robe is spoken. Fifth, showing that the pure land is supreme, showing the Prabhutaratna Buddha (Many Treasures Buddha) stupa. Sixth, showing that the speaking is supreme, therefore the metaphor of the jewel in the topknot is spoken. Seventh, showing that teaching and transforming sentient beings is supreme, therefore immeasurable Bodhisattva-Mahasattvas (Great Beings) and others emerge from the earth. Eighth, showing that attaining great Bodhi is supreme, showing three kinds of Buddha-bodhi (Buddha-enlightenment): the first is the Nirmāṇakāya-Buddha-bodhi (Transformation Body Buddha-enlightenment), which is shown according to what should be seen, as the Sutra says, 'All believe that the Tathagata (Thus Come One) was born from the Sakya (Shakya) palace, not far from the city of Gaya, and attained Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment) at the Bodhimanda (site of enlightenment)'. The second is the Sambhogakāya-Buddha-bodhi (Reward Body Buddha-enlightenment), where the practice of the ten Bhumis (grounds) is fulfilled and the attainment of constant Nirvana (liberation) is realized, as the Sutra says, 'Good man! I have truly become a Buddha for immeasurable, boundless hundreds of thousands of millions of nayutas of kalpas'. The third is the Dharmakāya-Buddha-bodhi (Dharma Body Buddha-enlightenment), which refers to the Tathagatagarbha (Womb of the Thus Come One), whose self-nature is pure Nirvana, constant, cool, and unchanging, as the Sutra says, 'The Tathagata truly knows and sees the characteristics of the Trailokya (Three Realms), and even does not see the Three Realms in the Three Realms'. The characteristics of the Three Realms refer to the fact that the Sattvadhatu (realm of sentient beings) is the Nirvana-dhatu (realm of Nirvana), not apart from sentient beings.
界有如來藏故。「無有生死若退若出」者，謂常恒清涼不變故。「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，謂離四種相故，有四種相者是無常故。「不如三界見三界」者，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。言未滿者，非謂菩提不滿足故。「所成壽命復倍上數」者，示現如來常命方便，顯多數過上數量不可數知故。「我凈土不毀而眾見燒盡」者，報佛如來真實凈土，第一義諦攝故。九者示現涅槃無上故，說醫師譬喻。十者示現勝妙力無上故，說余殘修多羅應知。多寶如來塔顯示一切佛土清凈者，示現諸佛實相境界中種種間錯莊嚴故。塔者，示現如來舍利住持故。量者，方便示現一切佛國土清凈，出世間無漏善根所生，非是世間有漏善所生故。略者，多寶如來身一體，示現攝取一切佛法身故。住持者，示現諸佛如來法身自在身力故。示現無量佛者，示現彼此所作業無差別故。遠離穢不凈者，示現一切佛國土平等清凈故。言多寶者，示現一切佛土同寶性故。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。
【現代漢語翻譯】 現代漢語譯本 『界有如來藏故』（因為界內有如來藏）『無有生死若退若出』（沒有生死，沒有退步和前進）是指常恒清涼不變的緣故。『亦無在世及滅度』（也沒有在世和滅度）是指如來藏真如的本體，不即是眾生界，也不離開眾生界的緣故。『非實非虛非如非異』（不是真實，不是虛妄，不是如，不是異）是指遠離四種相的緣故，有四種相就是無常的緣故。『不如三界見三界』（不如在三界中見到三界）是指如來能夠見到和證得真如法身，凡夫不能見到的緣故。所以經上說『如來明見無有錯謬』（如來明明白白地看見，沒有錯誤）的緣故。『我本行菩薩道今猶未滿』（我本來修行菩薩道，現在還沒有圓滿）是因為本願的緣故，眾生界沒有窮盡，願力不是究竟的緣故。說沒有圓滿，不是說菩提不滿足的緣故。『所成壽命復倍上數』（所成就的壽命又超過上面的數量）是示現如來常住的壽命的方便，顯示多數超過上面的數量，不可數知。『我凈土不毀而眾見燒盡』（我的凈土沒有毀壞，而眾生看見的是被燒盡）是報佛如來真實的凈土，第一義諦所攝的緣故。第九是示現涅槃無上的緣故，說醫師的比喻。第十是示現殊勝微妙的力量無上的緣故，說其餘殘餘的修多羅應當知道。多寶如來塔顯示一切佛土清凈，是示現諸佛實相境界中種種間錯莊嚴的緣故。塔，是示現如來舍利住持的緣故。量，是方便示現一切佛國土清凈，出世間無漏善根所生，不是世間有漏善所生的緣故。略，多寶如來身一體，示現攝取一切佛法身的緣故。住持，是示現諸佛如來法身自在身力的緣故。示現無量佛，是示現彼此所作業沒有差別的緣故。遠離穢不凈，是示現一切佛國土平等清凈的緣故。說多寶，是示現一切佛土同寶性的緣故。同一塔坐，是示現化佛非化佛，法佛報佛等都是爲了成就大事的緣故。從此以下，示現法力、持力、修行力應當知道。
【English Translation】 English version 'Because the realm contains the Tathagatagarbha' (界有如來藏故), 'there is no birth and death, no regression or progression' (無有生死若退若出), meaning it is constant, cool, and unchanging. 'Also, there is no being in the world or passing into extinction' (亦無在世及滅度), meaning the true nature of the Tathagatagarbha is neither identical to nor separate from the realm of sentient beings. 'Neither real nor unreal, neither thus nor different' (非實非虛非如非異), meaning it is free from the four characteristics, because having the four characteristics is impermanent. 'Not like seeing the three realms in the three realms' (不如三界見三界), meaning the Tathagata can see and realize the Dharmakaya of Suchness, which ordinary people cannot see. Therefore, the sutra says, 'The Tathagata sees clearly without error' (如來明見無有錯謬). 'I originally practiced the Bodhisattva path, and now it is still not fulfilled' (我本行菩薩道今猶未滿), because of the original vow, the realm of sentient beings is not exhausted, and the vow is not ultimate. Saying 'not fulfilled' does not mean that Bodhi is not satisfied. 'The life span achieved is multiplied by the above number' (所成壽命復倍上數) is a convenient demonstration of the Tathagata's constant life, showing that the majority exceeds the above number and cannot be counted or known. 'My pure land is not destroyed, but the masses see it burned' (我凈土不毀而眾見燒盡) is the true pure land of the Reward Buddha Tathagata, included in the supreme truth. Ninth, it demonstrates the unsurpassed nature of Nirvana, using the analogy of the physician. Tenth, it demonstrates the unsurpassed nature of supreme and wonderful power, saying that the remaining sutras should be known. The stupa of Many Treasures Tathagata shows the purity of all Buddha lands, demonstrating the various interspersed adornments in the realm of the reality of all Buddhas. The stupa demonstrates the relics of the Tathagata residing and upholding. The measure is a convenient demonstration of the purity of all Buddha lands, born from supramundane unwholesome roots, not born from mundane wholesome roots. Briefly, the body of Many Treasures Tathagata is one, demonstrating the inclusion of all Buddha Dharmakayas. Upholding demonstrates the free and powerful body of the Dharmakaya of all Buddhas Tathagatas. Showing countless Buddhas demonstrates that there is no difference in the actions performed by each other. Being far from filth and impurity demonstrates the equality and purity of all Buddha lands. Saying 'Many Treasures' demonstrates that all Buddha lands share the same treasure nature. Sitting in the same stupa demonstrates that transformation Buddhas, non-transformation Buddhas, Dharma Buddhas, Reward Buddhas, etc., are all for the sake of accomplishing great deeds. From here onwards, the power of Dharma, the power of upholding, and the power of practice should be known.
法力者，五種門示現：一者證；二者信；三者供養；四者聞法；五者讀誦持說。四種門〈彌勒品〉中示現，一法門〈常精進菩薩品〉示現。〈彌勒品〉中四種門者，一者證，如經「我說是如來壽命長遠，時六百八十萬億那由他恒河沙眾生得無生法忍」故。此言無生法忍者，謂初地證智應知。八生乃至一生得阿耨多羅三藐三菩提者，謂證初地菩提故。八生乃至一生者，謂諸凡夫決定能證初地，隨力隨分八生乃至一生證初地故。言阿耨多羅三藐三菩提者，以離三界中分段生死，隨分能見真如佛性名得菩提，非謂究竟滿足，如來方便涅槃故。信者，如經「復有八世界微塵眾生，皆發阿耨多羅三藐三菩提心」故。供養者，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。聞法者，如〈隨喜品〉說應知。一法門，〈常精進菩薩品〉示現者謂讀誦解說書寫等，得六根清凈故。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，乃至千二百意功德」故。此得六根清凈者，謂凡夫人以經力故得勝根用，未入初地菩薩位應知。如經「以父母所生清凈肉眼，見於三千大千世界」如是等。又六根清凈者，於一一根中悉能具足見色、聞聲、知香味觸法等用應知。眼見者，聞香能知，如經「釋提
【現代漢語翻譯】 現代漢語譯本：法力，通過五種途徑展現：一是證悟；二是信仰；三是供養；四是聽聞佛法；五是讀誦、受持和解說。《彌勒品》中展現了四種途徑，《常精進菩薩品》中展現了一種途徑。《彌勒品》中的四種途徑是：一是證悟，如經文所說：『我說如來壽命長遠時，有六百八十萬億那由他恒河沙數的眾生獲得了無生法忍』。這裡說的『無生法忍』，是指初地菩薩所證悟的智慧，應當知曉。『八生乃至一生得阿耨多羅三藐三菩提』，是指證得初地菩提的緣故。『八生乃至一生』，是指所有凡夫決定能夠證得初地，隨著自身能力和因緣，用八生乃至一生證得初地的緣故。說『阿耨多羅三藐三菩提』，是因為離開了三界中的分段生死，隨著各自的能力能夠見到真如佛性，稱為得到菩提，並非指究竟圓滿，這是如來的方便涅槃的緣故。信仰，如經文所說：『又有八世界微塵數的眾生，都發起了阿耨多羅三藐三菩提心』的緣故。供養，如經文所說：『這些菩薩摩訶薩獲得了大法利益，當時在虛空中降下了曼陀羅華』等等的緣故。聽聞佛法，如《隨喜品》中所說，應當知曉。一種途徑，在《常精進菩薩品》中展現，是指讀誦、解說、書寫等等，能夠得到六根清凈的緣故。如經文所說：『如果善男子、善女人受持《法華經》，如果讀、如果誦、如果解說、如果書寫，這個人應當得到八百眼功德，乃至一千二百意功德』的緣故。這裡說的得到六根清凈，是指凡夫因為經典的力量而得到殊勝的根用，應當知曉，這還沒有進入初地菩薩的果位。如經文所說：『以父母所生的清凈肉眼，見到三千大千世界』等等。另外，六根清凈，是指在每一個根中都能夠具足見色、聞聲、知香味觸法等作用，應當知曉。眼睛能見，聞到香味也能知曉，如經文所說：『釋提
【English Translation】 English version: The power of Dharma manifests through five doors: first, realization; second, faith; third, offering; fourth, hearing the Dharma; and fifth, reading, reciting, upholding, and explaining. The 'Maitreya' chapter shows four doors, and the 'Ever Diligent Bodhisattva' chapter shows one Dharma door. The four doors in the 'Maitreya' chapter are: first, realization, as the sutra says, 'When I said that the life of the Tathagata is long, six million eight hundred thousand myriad nayutas of Ganges sands of beings attained the Patience of Non-birth.' This 'Patience of Non-birth' refers to the wisdom realized by a Bodhisattva of the first ground, it should be known. 'Attaining Anuttara-samyak-sambodhi in eight lifetimes or even one lifetime' means attaining the Bodhi of the first ground. 'Eight lifetimes or even one lifetime' means that all ordinary beings can definitely attain the first ground, and according to their ability and conditions, they attain the first ground in eight lifetimes or even one lifetime. 'Anuttara-samyak-sambodhi' is spoken of because one has left the segmented birth and death in the three realms, and according to one's ability, one can see the True Thusness Buddha-nature, which is called attaining Bodhi, but it is not ultimate fulfillment, because it is the Tathagata's expedient Nirvana. Faith, as the sutra says, 'Moreover, there were beings as numerous as the dust particles of eight world-systems, all of whom aroused the mind of Anuttara-samyak-sambodhi.' Offering, as the sutra says, 'These Bodhisattva-Mahasattvas obtained great Dharma benefits, and at that time, Mandarava flowers rained down in the empty sky,' and so on. Hearing the Dharma, as described in the 'Joyful Acceptance' chapter, should be known. The one Dharma door shown in the 'Ever Diligent Bodhisattva' chapter refers to reading, reciting, explaining, writing, etc., which can lead to the purification of the six senses. As the sutra says, 'If a good man or good woman receives and upholds the Lotus Sutra, if they read, recite, explain, or write it, this person will obtain eight hundred merits of the eye, and even twelve hundred merits of the mind.' This attainment of the purification of the six senses refers to ordinary people gaining superior functions of the senses through the power of the sutra, and it should be known that they have not yet entered the position of a Bodhisattva of the first ground. As the sutra says, 'With the pure physical eyes born of parents, they 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 functions of seeing forms, hearing sounds, knowing smells, tastes, touches, and dharmas, it should be known. The eyes can see, and one can also know by smelling fragrances, as the sutra says, 'Shakdi'
桓因在勝殿上五欲娛樂，乃至說法聞香知」者，此是智境鼻根知故。持力者，有三種法門示現，如〈法師品〉、〈安樂行品〉、〈勸持品〉等廣說法力應知。「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。說力者有三種法門，〈神力品〉中示現：一出廣長舌者，憶念故；二𡄇咳聲者，說偈令聞故，聞聲已如實修行不放逸故；三彈指令覺悟者，令修行者覺悟故。行苦行力者，〈藥王菩薩品〉示現教化眾生。行苦行者，〈妙音菩薩品〉示現教化眾生。護眾生難，〈觀世音品〉、〈陀羅尼品〉示現。功德勝力者，〈妙莊嚴王品〉示現，依過去功德，彼童子有如是力故。護法力者，〈普賢品〉及后品中示現。又說言受持觀世音菩薩名及受持六十二恒河沙諸佛名彼福德平等者，有二種義：一者信力故；二者畢竟知故。信力者有二種：一者求我身如觀世音，畢竟信故；二者生恭敬心，如彼功德我亦畢竟得故。畢竟知者，決定知法界故。法界者名法性。彼法性，入初地菩薩能證入一切諸佛菩薩平等身故。平等身者，謂真如法身。是故受持六十二恒河沙佛名、受持觀世音菩薩名，功德無差別。
第一序品示
【現代漢語翻譯】 現代漢語譯本：關於『桓因（帝釋天）在勝殿上享受五欲之樂，乃至說法聞香知』，這是因為智慧之境的鼻根能夠知曉的緣故。關於持力，有三種法門可以示現，如《法師品》、《安樂行品》、《勸持品》等廣泛說明了法力，應當知曉。關於『其心決定知水必近』，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（無上正等正覺）的緣故。關於修行力，有五種方式可以示現：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。說力有三種法門，在《神力品》中示現：一是出廣長舌，因為憶念的緣故；二是𡄇咳聲，因為說偈令眾生聽聞的緣故，聽聞聲音后如實修行不放逸的緣故；三是彈指令覺悟，爲了令修行者覺悟的緣故。行苦行力，在《藥王菩薩品》中示現教化眾生。行苦行，在《妙音菩薩品》中示現教化眾生。護眾生難，在《觀世音品》、《陀羅尼品》中示現。功德勝力，在《妙莊嚴王品》中示現，依靠過去功德，那位童子有這樣的力量。護法力，在《普賢品》及後面的品中示現。又說受持觀世音菩薩名號與受持六十二恒河沙諸佛名號，他們的福德是平等的，這裡有兩種含義：一是信力故；二是畢竟知故。信力有兩種：一是求我身如觀世音，畢竟信的緣故；二是生恭敬心，如彼功德我亦畢竟能得到的緣故。畢竟知，是決定知法界的緣故。法界名為法性。那個法性，入初地菩薩能夠證入一切諸佛菩薩平等身的緣故。平等身，是指真如法身。因此，受持六十二恒河沙佛名、受持觀世音菩薩名，功德沒有差別。 第一序品示
【English Translation】 English version: Regarding 'Huan Yin (Śakra) enjoying the five desires in the victory palace, even to the point of expounding the Dharma, smelling incense, and knowing,' this is because the nose-sense in the realm of wisdom is able to know. Regarding the power of upholding, there are three Dharma-gates that can be demonstrated, such as the 'Teacher of the Law Chapter,' 'Peaceful Practices Chapter,' 'Exhortation to Hold Fast Chapter,' etc., which extensively explain the power of the Dharma, which should be known. Regarding 'Their minds are determined to know that water must be near,' this is because upholding this sutra can obtain the water of Buddha-nature, and achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Regarding the power of practice, there are five ways to demonstrate it: first, the power of speaking; second, the power of practicing asceticism; third, the power of protecting sentient beings from various difficulties; fourth, the power of surpassing merit; and fifth, the power of protecting the Dharma. The power of speaking has three Dharma-gates, demonstrated in the 'Supernatural Powers Chapter': first, emitting a broad and long tongue, because of recollection; second, clearing the throat, because of speaking verses to cause sentient beings to hear, and after hearing the sound, practicing truthfully without negligence; third, snapping the fingers to awaken, in order to awaken practitioners. The power of practicing asceticism is demonstrated in the 'Bhaisajyaraja Bodhisattva Chapter,' teaching and transforming sentient beings. The practice of asceticism is demonstrated in the 'Wonderful Sound Bodhisattva Chapter,' teaching and transforming sentient beings. Protecting sentient beings from difficulties is demonstrated in the 'Avalokiteśvara Chapter' and the 'Dharani Chapter.' The power of surpassing merit is demonstrated in the 'King Wonderful Adornment Chapter,' relying on past merit, that youth has such power. The power of protecting the Dharma is demonstrated in the 'Samantabhadra Chapter' and the chapters that follow. Furthermore, it is said that upholding the name of Avalokiteśvara Bodhisattva and upholding the names of sixty-two Ganges sands of Buddhas, their merit is equal, there are two meanings here: first, because of the power of faith; second, because of ultimate knowledge. There are two kinds of faith-power: first, seeking my body to be like Avalokiteśvara, because of ultimate faith; second, generating a respectful mind, such as that merit I can also ultimately obtain. Ultimate knowledge is because of decisively knowing the Dharma-realm. The Dharma-realm is called Dharma-nature. That Dharma-nature, a Bodhisattva who enters the first ground can realize the equal body of all Buddhas and Bodhisattvas. The equal body refers to the True Thusness Dharma-body. Therefore, upholding the names of sixty-two Ganges sands of Buddhas, and upholding the name of Avalokiteśvara Bodhisattva, the merit is without difference. The first Introductory Chapter shows
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。
妙法蓮華經論優婆提舍
【現代漢語翻譯】 現代漢語譯本：現在具備七種功德成就。
《第二方便品》有五個部分，展示了破除二元對立，彰顯唯一真理。其餘各品的解釋如同之前所述，容易理解。
《妙法蓮華經論優婆提舍》
【English Translation】 English version: Now, the accomplishment of seven kinds of merits is achieved.
The 'Second Expedient Means' chapter has five parts, demonstrating the refutation of duality and revealing the One Truth. The explanation of the remaining chapters is as previously stated and easily understood.
Upadesha on the Sutra of the Lotus Flower of the Wonderful Dharma