T33n1715_法華經義記
大正藏第 33 冊 No. 1715 法華經義記
No. 1715 [cf. No. 262]
法華經義疏序
欽惟我朝肇自八聰王子，而聖君賢臣靡不世遵，崇于西方慈仁之教。梵容紺字炫耀于方輿，圓顱畦服棲止於林藪，貝葉瑯函線華琪軸，藏諸名山、充溢於輪棟，三寶備著既舊矣。予忝預僧數，自少遍歷禪叢、染指教海，都以南京以北，久游諸家之講壇。每覽朽簡逸編于蠹魚之遺，雖暑之流金、寒之折膠，孳孳焉謄摹之，遂致蔚然填篋稇載而旋，蓋效慧布得之勤耳。飯塢靈講主，學富才邁、倫輩罕及，頃闡暢《法華文句》于臺麓，仍日抉剔開顯權實立陰觀妄，蛣蜣性惡即具三千之妙髓，俾聽者想味于甘露醍醐。講演之暇，適顧余曰：「昔者姚秦什公親翻《妙經》于震旦，上足僧融創開九轍，睿、生等林立諸曹相繼而有著作。在齊之時，劉虬居士共十名僧務，捃輿師之異言，撰為《注法華》。逮乎梁初光宅法師，師受中興，獨為雄匠，嘗講《法華》，屢感天雨華之徴，又謂燈明佛之所曾誦茲典。方策所詳，不亦誣矣。第恨其所注《疏記》厄之當時，漫弗復存。唐宋而降，豐聞碩學皆不及睹，而幸獨此方存焉。敢請以其所褚刊行於世，克壽其傳，庶幾使后乎千百世之人，賴之溯
【現代漢語翻譯】 現代漢語譯本 大正藏第三十三冊，編號1715，《法華經義記》
編號1715 [參見編號262]
《法華經義疏序》
我朝自八聰王子（佛教傳入朝鮮半島的早期人物）以來，歷代聖君賢臣無不尊崇西方的慈悲之教。梵文經典和紺青色的文字在各地傳播，僧侶們剃髮穿著僧衣，居住在山林之中。貝葉經、精美的經匣、絲線裝訂的經卷，收藏在名山大川，充盈于寺廟殿堂，佛法僧三寶早已完備。我忝為僧人，自幼遍游禪寺，略微涉獵佛教經論，主要在南京以北，長期遊學于各家講壇。經常翻閱殘缺的古籍，即使在酷暑或嚴寒之際，也孜孜不倦地抄寫，最終積累了滿滿的幾箱書籍，這大概是傚法慧布（南北朝時期的僧人，以勤奮抄寫經書而聞名）的勤奮吧。飯塢靈講主（指某位精通佛法的僧人），學識淵博，才華出衆，同輩之人難以企及，最近在天臺山闡述《法華文句》，每天剖析開顯權實之法，建立陰觀妄想之理，闡明蛣蜣（一種蟲子）之性本惡，卻具足三千世界的微妙道理，使聽眾如同品嚐甘露醍醐。講演之餘，他恰好對我說：『過去姚秦時代的鳩摩羅什（Kumārajīva）（著名佛經翻譯家）親自在震旦（古代中國的稱謂）翻譯《妙法蓮華經》，他的高足僧融（Sēngróng）首創九轍（一種註釋方法），睿（僧睿 Sēngruì）、生（竺道生 Zhú Dàoshēng）等眾多僧人相繼著書立說。在北齊時期，劉虬（Liú Qiú）居士與十位僧人一起，廣泛收集各家之言，撰寫了《注法華》。到了梁朝初期，光宅法師（Guāngzhái Fǎshī），繼承前人的事業，成為一代宗師，曾經講授《法華經》，多次感得天降花雨的瑞相，又說燈明佛（Dīpaṃkara）（過去佛之一）也曾誦讀此經。這些記載詳細，難道不是虛妄的嗎？只可惜他所著的《疏記》在當時就已失傳，如今已經蕩然無存。唐宋以來，博學之士都無緣得見，幸好只有我們這裡還儲存著。我希望能夠將它刊印於世，使其得以流傳，或許能使後世千百代的人，能夠依靠它追溯
【English Translation】 English version T33 No. 1715 The Dharma Flower Sutra Meaning Record
No. 1715 [cf. No. 262]
Preface to the Commentary on the Dharma Flower Sutra
Since Prince Hachicong (early figure in the introduction of Buddhism to the Korean Peninsula) in our dynasty, all wise rulers and virtuous ministers have followed and revered the compassionate teachings of the West. Sanskrit scriptures and dark blue characters dazzle in all directions, monks with shaved heads and monastic robes dwell in forests and thickets. Palm-leaf manuscripts, exquisite scripture boxes, and silk-bound sutras are stored in famous mountains and fill temple halls. The Three Jewels (Buddha, Dharma, Sangha) have long been established. I, humbly counted among the monks, have traveled extensively through Zen monasteries since childhood, and have dabbled in Buddhist teachings. Mainly north of Nanjing, I have long studied at various lecture halls. I often peruse fragmented ancient texts, and even in scorching heat or freezing cold, I diligently transcribe them, eventually accumulating many boxes of books. This is probably due to emulating the diligence of Huibu (a monk in the Northern and Southern Dynasties, known for diligently copying scriptures). The Dharma Master of Fanwu, with vast knowledge and outstanding talent, unmatched by his peers, recently expounded the 『Annotations on the Words and Phrases of the Dharma Flower Sutra』 at Mount Tiantai, daily dissecting and revealing the provisional and the real, establishing the principle of observing illusion based on the mind, elucidating the subtle essence of the three thousand realms inherent even in the evil nature of a dung beetle (scarab beetle), allowing listeners to savor the nectar of immortality. During a break from lecturing, he happened to say to me: 『In the past, Kumārajīva (famous Buddhist translator) of the Yao Qin dynasty personally translated the 『Wonderful Dharma Lotus Flower Sutra』 in Zhen Dan (ancient name for China). His eminent disciple Sengrong (Sēngróng) pioneered the nine methods of commentary, and Ruì (Sēngruì), Sheng (Zhú Dàoshēng), and others successively wrote books. During the Northern Qi dynasty, layman Liu Qiu (Liú Qiú), together with ten monks, extensively collected various opinions and compiled the 『Commentary on the Dharma Flower Sutra』. In the early Liang dynasty, Dharma Master Guangzhai (Guāngzhái Fǎshī), inheriting the work of his predecessors, became a master of his time. He once lectured on the 『Dharma Flower Sutra』 and repeatedly experienced auspicious signs of heavenly rain of flowers. It is also said that Dīpaṃkara Buddha (past Buddha) also recited this sutra. These records are detailed, are they not false? It is a pity that his 『Commentary and Records』 were lost at that time and no longer exist today. Since the Tang and Song dynasties, learned scholars have had no chance to see it, fortunately, only we here still preserve it. I hope to publish it to the world so that it can be passed on, perhaps enabling people of thousands of generations to come to rely on it to trace back』
乎千百世之上，若同堂接膝而相摩軋。此豈細故也哉！」予欣然嘆曰：「韙哉主言！夫天臺之道，迨至荊溪克任荷負，尤加光顯。竊閱其箋釋于玄文，臺家宗體一翕一張，靡不昂然精核震發。然至析丹丘㪺酌于光宅，鋤刬乎玄論之意，令人嘅焉不能無議。蓋不窺二書故也。其嘉祥《玄論》已行於世，此疏尚未及翻刻，予亦甚歉於衷。以誼不忍辭，丞欲鏤梓以公同好。」
或謂：「古之消釋此經，南二而北七，各以長相當，莫之適從矣。惟我天臺，奏師子弦、投師子乳，其說超絕，宜廢古今。猶若龍燭之於螢爝，照曜雖多隱而弗見。嘗謂的傾光宅，余則自潰。以此觀之，區區亡編之傳，足以彌縫，何闕耶？」予曰：「子之言也，噫！知天臺之非不高，而不知光宅之非不深，莫認荊山之璞，奚睹赤水之珠，雖諭斤運之巧妙，而不喻堊質之尤難也。況聖慈純化，或貶或褒、或捶或砧，總在成於器、不在乎跡。不師其跡，善學下慧者也。若徒有優於跡而弱於實，錮諸古而牖於今，猶迂轍以即涂、膠舟而求濟。此非特疏乎光宅，寔亦不肖于天臺者也。且又近代叨襲翏翏茍簡之弊，援以屑屑臆鑿之見，而日趨非、日趨虛，言如近而彌遠，理似邃而愈淺。嗚呼！際之末運，盡力其間而不相逮者，其能莫愧於斯哉。此予所以僣升
【現代漢語翻譯】 現代漢語譯本：好像在千百世之前，如同在同一個廳堂里親密地坐在一起，互相接觸。這難道是小事嗎！』我高興地嘆息說：『您說得對啊！天臺宗的道統，到了荊溪（指湛然，711-782）能夠承擔重任，更加發揚光大。我私下閱讀他對玄文的箋註，天臺宗的宗體一張一翕，沒有不昂揚精審、震動人心的。然而到了析丹丘（慧達）輕率地評論光宅（法雲），剷除玄論的意旨，令人嘆息，不能沒有異議。這是因為不瞭解這兩部書的緣故啊。嘉祥（吉藏）的《玄論》已經流行於世，這部疏（指《法華經疏》）還沒有來得及翻刻，我也深感遺憾。因為道義上不忍推辭，丞相想要刊刻它，以供大家共同愛好。』 有人說：『古時候解釋這部經，南方有兩家，北方有七家，各自以自己的長處為標準，沒有誰能適從。只有我們天臺宗，奏響師子弦，投喂師子乳，它的說法超絕，應該廢棄古今的說法。就像龍燭對於螢火蟲的光芒，照耀雖然多，但隱藏而看不見。我曾經說過，只要推倒光宅的說法，其餘的說法就會自己崩潰。以此來看，區區亡佚的篇章的流傳，足以彌補不足，還缺少什麼呢？』我說：『您說的話啊，唉！只知道天臺宗的高妙，而不知道光宅的精深，就像不認識荊山的璞玉，怎麼能看到赤水的寶珠呢？即使懂得運用斧頭的巧妙，也不懂得堊土材質的特別難處啊。況且聖人的慈悲教化，有時貶低，有時褒揚，有時捶打，有時磨礪，總在於成就器物，不在於留下痕跡。不傚法他的痕跡，是善於學習下等智慧的人。如果只是優於形式而弱於實質，禁錮于古代而開啟於今天，就像走彎路去到達目的地，用膠粘的船去求得渡河。這不僅僅是不贊同光宅的說法，實際上也是對天臺宗的不敬。而且近代以來，貪圖因襲、草率簡單的弊病，用瑣碎的臆測之見來援引，一天比一天走向錯誤，一天比一天走向虛妄，言語好像很近卻越來越遠，道理好像很深卻越來越淺。唉！到了末法時代，盡力于其中卻不能相互趕上的人，難道能夠不為此感到慚愧嗎？這就是我所以冒昧地提升……』
【English Translation】 English version: 'It's as if, across hundreds of lifetimes, we are sitting intimately together in the same hall, touching each other. Is this a trivial matter!?' I exclaimed with joy, 'Your words are correct! The doctrine of the Tiantai (Tendai) school, especially after Jingxi (referring to Zhanran, 711-782) was able to shoulder the responsibility, became even more glorious. I privately read his annotations on the profound texts, and the essence of the Tiantai school, in its every aspect, is majestic, precise, and deeply moving. However, when it came to Xi Danqiu (Hui Da) rashly commenting on Guangzhai (Fayun), and eradicating the meaning of the profound treatises, it is regrettable and cannot be without objection. This is because they did not understand these two books. Jiaxiang (Jizang)'s 'Profound Treatise' is already circulating in the world, but this commentary (referring to the 'Lotus Sutra Commentary') has not yet been reprinted, which I also deeply regret. Because I could not refuse out of a sense of duty, the Chancellor wants to engrave it to share with everyone who appreciates it.' Someone said, 'In ancient times, there were two schools in the South and seven in the North that interpreted this sutra, each using their own strengths as the standard, and no one could agree. Only our Tiantai school, playing the lion's string and feeding the lion's milk, has a superior explanation that should discard the explanations of the past and present. It is like a dragon candle compared to the light of fireflies; although there is much illumination, it is hidden and unseen. I once said that as long as Guangzhai's explanation is overturned, the rest will collapse on their own. From this perspective, the circulation of a mere lost chapter is enough to make up for the deficiency, so what is lacking?' I said, 'Your words, alas! You only know the sublimity of the Tiantai school, but you do not know the profundity of Guangzhai; it is like not recognizing the uncut jade of Mount Jing, how can you see the precious pearl of the Red River? Even if you understand the skill of using an axe, you do not understand the particular difficulty of working with chalky material. Moreover, the compassionate teachings of the sages, sometimes belittling, sometimes praising, sometimes hammering, sometimes polishing, are all aimed at creating a vessel, not at leaving traces. Not imitating his traces is the mark of someone who is good at learning lower wisdom. If one is merely superior in form but weak in substance, confining oneself to the past while opening up to the present, it is like taking a roundabout route to reach the destination, or trying to cross a river with a boat held together by glue. This is not only disagreeing with Guangzhai's explanation, but it is also disrespectful to the Tiantai school. Furthermore, in recent times, there has been the malpractice of greedily imitating and being carelessly simplistic, using trivial and speculative views to support oneself, moving further and further towards error and falsehood, with words that seem near but become increasingly distant, and principles that seem profound but become increasingly shallow. Alas! In this degenerate age, those who exert themselves in this endeavor but cannot catch up with each other, how can they not feel ashamed of this? This is why I presumptuously elevate...'
篇首，數思砭今而復古也。」不以人廢言，則予可無慮矣夫！予可無慮矣夫！
旹
元祿歲在丙子孟春日浪華後學𤀹鳳潭槃談謹敘
法華義記卷第一
光宅寺沙門 云法師撰
釋迦如來初應此土，乃欲覺悟長迷遠同極聖，但以眾生宿殖善微、過去因弱，致使五濁障于大機，六蔽掩其慧眼；又險難長遠生死無際，是故不可頓明一乘因果大理。事不得已，故初詣鹿苑，開三乘異因，指別為趣果。如是荏苒，至於《大品》明教度人，《庵羅》說法弘道，經年曆歲，猶明異因別果長養物機。於是八部四眾積年睹聖、曩日修福，遂令五濁障輕大乘機動，至今王城始稱如來出世之大意，破三乘定執之心，闡揚莫二之教、同歸之理。於時且廢權于往日，談實于當今，明因則收羅萬善以為一因，語果則復倍上數以為極果。
今言「妙法」者，妙名是絕粗之奇，語法則因果雙談。何者？昔日佛偏行六度為因，感有為、無為二種之果。若論無為果，只斷分段結使，三界報亡為之果。初言八十、後言七百阿僧祇住世，以己所得傳化未聞，小小益物作有為果用。然此因、此果未盡為極之美，稱之曰粗。今日明因，總括萬善為同歸之路，將三乘行人度五百險難，遂到寶所，亦有二種果。斷絕三界內外兩因
【現代漢語翻譯】 現代漢語譯本： 篇首，此書旨在批判當今思潮，迴歸古代經典。只要不因為作者的身份而否定其言論，那麼我就沒有什麼可擔心的了！我就沒有什麼可擔心的了！
時維 元祿年間，歲在丙子孟春之日，浪華後學𤀹鳳潭槃談謹序。
《法華義記》卷第一
光宅寺沙門 云法師 撰
釋迦如來最初應化於此土（指娑婆世界），本意是覺悟那些長期沉迷、遠離聖道的眾生，使他們達到與聖人相同的境界。但由於眾生過去所種的善根淺薄，過去的業因薄弱，導致五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）遮蔽了他們接受大法的根機，六蔽（指貪、嗔、癡、慢、疑、不正見）矇蔽了他們的智慧之眼。而且，生死輪迴的險難漫長而無邊無際，因此無法立刻明白一乘（指唯一佛乘）的因果大道理。迫不得已，所以最初在鹿苑（Mrigadava）說法，開示三乘（指聲聞乘、緣覺乘、菩薩乘）不同的因，指引不同的趣果。就這樣逐漸演變，到了《大品般若經》（Mahaprajnaparamita Sutra）闡明教義以度化眾生，《菴羅樹園》（Amra）說法弘揚佛道，經過多年，仍然闡明不同的因和不同的果，以長養眾生的根機。於是，八部（指天龍八部）四眾（指比丘、比丘尼、優婆塞、優婆夷）多年來親眼見到佛陀，過去所修的福德，使得五濁的障礙減輕，大乘的根機開始啟動，直到如今在王城（指舍衛城）才開始宣稱如來出世的真正用意，破除三乘行者對自身所修法門的執著之心，闡揚唯一不二的教法、共同歸向的真理。此時，暫且廢棄過去所說的權宜之法，宣說當今的真實之法，闡明因，就收羅萬善作為唯一的成佛之因，講述果，就將超過以往無數倍的功德作為最終的佛果。
現在所說的『妙法』，『妙』是指超越粗淺的奇特，『法』則是因果雙重含義。為什麼這麼說呢？過去佛陀偏重於修行六度（指佈施、持戒、忍辱、精進、禪定、智慧）作為因，感得有為（指有生滅變化的世間法）、無為（指沒有生滅變化的涅槃）兩種果。如果說無為果，只是斷除分段生死（指三界內的生死）的結使（指煩惱），以三界報盡為果。最初說八十阿僧祇劫（Asankhya），後來又說七百阿僧祇劫住世，用自己所證得的佛法傳化未曾聽聞佛法的人，小小地利益眾生，作為有為果的功用。然而，這種因和這種果並沒有完全達到極致的美好，所以稱之為粗淺。今天所闡明的因，總括萬善作為共同歸向佛道的道路，將三乘的修行人度過五百由旬的險難，最終到達寶所（指涅槃），也有兩種果。斷絕三界內外兩種因
【English Translation】 English version: Preface: This work aims to critique contemporary trends and return to ancient classics. If speech is not rejected because of the speaker, then I have nothing to worry about! I have nothing to worry about!
Time: In the year of Genroku, on the day of the first spring month of Bingsi, the later scholar of Naniwa, 𤀹Hotan Handan, respectfully writes this preface.
The Meaning of the Lotus Sutra, Volume 1
Written by the Shramana Yun, Dharma Master of Guangzhai Temple
When Shakyamuni Tathagata (Shijia Rulai) first appeared in this land (referring to the Saha world), his original intention was to awaken those beings who were long lost and far from the path of the saints, so that they could reach the same state as the saints. However, because the good roots planted by sentient beings in the past were shallow, and the causes from the past were weak, the five turbidities (referring to the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) obscured their capacity to receive the great Dharma, and the six obscurations (referring to greed, hatred, delusion, pride, doubt, and wrong views) blinded their eyes of wisdom. Moreover, the dangers of samsara (birth and death) are long and boundless, so it is impossible to immediately understand the great principle of the One Vehicle (referring to the single Buddha Vehicle) of cause and effect. As a last resort, he first preached in Mrigadava (Deer Park), revealing the different causes of the Three Vehicles (referring to the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle), and pointing out the different fruits to be attained. Thus, gradually evolving, until the Mahaprajnaparamita Sutra clarified the teachings to liberate beings, and the Amra garden preached and promoted the Buddha's path, after many years, it still clarified the different causes and different fruits, to nurture the faculties of beings. Therefore, the eight divisions (referring to the eight classes of gods and dragons) and the four assemblies (referring to monks, nuns, laymen, and laywomen) have seen the Buddha for many years, and the merits they have cultivated in the past have reduced the obstacles of the five turbidities, and the capacity for the Mahayana has begun to stir. Only now in Rajagriha (Royal City) does it begin to proclaim the true intention of the Tathagata's appearance in the world, breaking the attachment of the practitioners of the Three Vehicles to their own practices, and expounding the unique and non-dual Dharma, the truth to which all return. At this time, temporarily abandoning the expedient methods of the past, and proclaiming the true Dharma of the present, clarifying the cause, it gathers all good deeds as the only cause for attaining Buddhahood, and speaking of the fruit, it takes the merits that exceed countless times the past as the ultimate fruit of Buddhahood.
Now, the term 'Wonderful Dharma' (Myoho), 'Wonderful' (Myo) refers to the uniqueness that transcends the coarse, and 'Dharma' (Ho) refers to both cause and effect. Why is this so? In the past, the Buddha focused on cultivating the Six Paramitas (referring to generosity, morality, patience, diligence, meditation, and wisdom) as the cause, and attained two kinds of fruits: conditioned (referring to the worldly dharmas that are subject to birth and death) and unconditioned (referring to Nirvana, which is not subject to birth and death). If we talk about the unconditioned fruit, it is only the severance of the fetters of segmented birth and death (referring to birth and death within the Three Realms), with the exhaustion of the retribution of the Three Realms as the fruit. Initially, it was said that one would dwell in the world for eighty Asankhya kalpas, and later it was said that one would dwell for seven hundred Asankhya kalpas, using the Dharma that one has attained to transform those who have not heard the Dharma, and slightly benefiting sentient beings, as the function of the conditioned fruit. However, this cause and this fruit have not fully reached the ultimate goodness, so it is called coarse. The cause that is clarified today encompasses all good deeds as the path to return to the Buddha Way, leading the practitioners of the Three Vehicles through the dangers of five hundred yojanas, and finally reaching the treasure land (referring to Nirvana), there are also two kinds of fruits. Severing the two kinds of causes within and without the Three Realms
，滅除此彼二報，無為果極。有為果用者，種智一朗佛果齊明，理而推之，於時則應入無餘涅槃至寂然之地。但大悲之意不限、度人之心無窮，近藉神通之力、遠由大眾萬行之感，遂能延金剛心留住於世，壽命無窮益物無崖，故能常應在三界之中、殊形入六道之內，使見色聞聲之徒生莫二之大福，是則因絕眾粗之名，果極唯精之極，是故因果兩法俱稱為妙法。
「蓮華」者，外譬一物必花實俱有，若談蓮家之花則如果家之因，若語花家之蓮則如因家之果，是故此經家要雙明一乘因果似若此花，故借譬受名，故云蓮花。
「經」者，蓋是佛教之通名、聖語之別號。然經之為義，本訓常訓法。常是不壞之稱，法是可軌為目。欲明詮之教不可移易，先聖后聖不能改其長度，天魔外道不可俎壞此法，令其不害理，故稱為常。從之者則離惡行善、出凡登聖，故稱為法也。然經中正明因辨果，但因果兩法喻若蓮花，今舉所明理以目此教，故言妙法蓮花經也。
次辨廣釋。前敘大意竟，次更細解。何者？今言妙法者，是因果相待之名，對昔為論，昔日因果俱粗，今日因果俱妙也。先明兩因，后辨二果。相待之名但今日稱妙備有三義，昔日稱粗亦備三義。言今日備三義者，一明今日因體長故稱妙，即對昔日因體短故
【現代漢語翻譯】 現代漢語譯本，滅除此彼二種報應，達到無為的最高境界。有為的果報作用，是種智完全顯現，佛果圓滿光明，從道理上推斷，這時就應該進入無餘涅槃，到達寂靜之地。但是，由於佛的大悲心沒有止境，度化眾生的願望無窮無盡，近處憑藉神通的力量，遠處依靠大眾萬行的感應，於是能夠延續金剛之心，長久住留在世間，壽命無窮無盡，利益眾生沒有邊際，所以能夠常常應化在三界之中，以不同的形態進入六道之內，使見到佛的形色、聽到佛的聲音的人，獲得無與倫比的巨大福報。這就是斷絕一切粗陋的因，達到唯有精妙的果，所以因和果兩種法都稱為妙法。
『蓮華』，從外在的比喻來說，必然是花和果實同時具備的。如果談論蓮家的花，就好像果家的因；如果談論花家的蓮，就好像因家的果。因此，這部經要同時闡明一乘的因和果，就像蓮花一樣，所以借用蓮花來命名，故稱為蓮花。
『經』，是佛教的通用名稱，是聖人言語的別稱。經的含義，根本上是常和法。常是不變壞的稱謂，法是可以作為準則的目標。要說明這部經的教義不可改變，過去的聖人和後來的聖人都不能改變它的長度，天魔外道不能破壞這部經的法，使它不符合真理，所以稱為常。遵循它的人就能遠離惡行，行善事，脫離凡俗，登上聖位，所以稱為法。這部經中主要闡明因和果，但因和果兩種法比喻為蓮花，現在用所闡明的道理來命名這部經，所以稱為妙法蓮花經。
接下來辨析廣泛的解釋。前面敘述了大意之後，接下來更詳細地解釋。什麼是妙法呢？妙法是因果相互對待的名稱，是相對於過去而言的，過去因和果都粗陋，現在因和果都精妙。先闡明兩種因，后辨析兩種果。相互對待的名稱，但今天稱為妙，具備三種含義，過去稱為粗，也具備三種含義。今天具備三種含義，一是說明今天的因體長遠，所以稱為妙，就是相對於過去因體短促而言。
【English Translation】 English version, extinguishing the two kinds of retribution of this and that, reaching the ultimate state of non-action (Wuwei). The function of conditioned (Youwei) karmic results is that the wisdom of all seeds is fully manifested, and the Buddha fruit is completely bright. Reasoning from this, one should then enter Nirvana without remainder (Wuyu Niepan), reaching the place of stillness. However, because the Buddha's great compassion has no limit, and the desire to liberate beings is endless, relying on the power of supernatural abilities (Shentong) in the near term, and on the response of the myriad practices of the masses in the long term, one is able to extend the Vajra mind and remain in the world for a long time, with infinite lifespan and boundless benefit to beings. Therefore, one can often manifest in the Three Realms, entering the Six Paths in various forms, enabling those who see the Buddha's form and hear the Buddha's voice to obtain unparalleled great blessings. This is to cut off all coarse causes and reach the ultimate of only the refined fruit. Therefore, both cause and effect are called the Wonderful Dharma (Miaofa).
'Lotus Flower' (Lianhua), as an external metaphor, necessarily has both flower and fruit. If we talk about the flower of the lotus family, it is like the cause of the fruit family; if we talk about the lotus of the flower family, it is like the fruit of the cause family. Therefore, this Sutra (Jing) must clearly explain the cause and effect of the One Vehicle (Yicheng), just like this flower. Therefore, it borrows the metaphor to name it, hence it is called Lotus Flower.
'Sutra' (Jing) is the general name of Buddhism and the special name of the words of the sages. The meaning of Sutra is fundamentally 'constant' and 'law'. 'Constant' is the name of that which does not decay, and 'law' is the goal that can be taken as a standard. To explain that the teachings of this Sutra cannot be changed, neither the past sages nor the later sages can change its length, and neither the heavenly demons nor the external paths can destroy the Dharma of this Sutra, causing it to be inconsistent with the truth, therefore it is called 'constant'. Those who follow it will be able to stay away from evil deeds, do good deeds, escape from the mundane, and ascend to the holy position, therefore it is called 'law'. This Sutra mainly explains cause and effect, but the two dharmas of cause and effect are likened to the lotus flower. Now, the doctrine that is explained is used to name this teaching, so it is called the Wonderful Dharma Lotus Flower Sutra (Miaofa Lianhua Jing).
Next, distinguish the broad explanation. After narrating the general meaning, next explain in more detail. What is the Wonderful Dharma? The Wonderful Dharma is the name of cause and effect in relation to each other, in contrast to the past. In the past, both cause and effect were coarse; today, both cause and effect are wonderful. First, clarify the two causes, then distinguish the two effects. The name of mutual dependence, but today it is called wonderful, possessing three meanings, and in the past it was called coarse, also possessing three meanings. Today it has three meanings: first, it is clear that today's causal body is long, so it is called wonderful, that is, in contrast to the short causal body of the past.
稱粗。二者明今日因義廣故稱妙，即對昔日因義狹故稱粗。三者明今日因用勝故稱妙，即對昔日因用劣故稱粗。所言今日體長昔日因體短者，昔日止修三界治道為因，不及三界外治道。且自當昔日之時，不道更有三界外之治道也。今日長者，縱論自發心以上迄金剛以還，三界內外治道，一切萬善以為因體，此則今長故妙、昔短故粗。復言廣狹相對者，昔止言偏行六度不及其餘諸行，此則是狹義也。今日明因橫論，是善遍行逢福盡修，此是廣義。今廣稱妙，昔狹稱粗。第三言用有勝劣相對義者，但煩惱有二種：一是四住地煩惱，二是無明住地煩惱。但昔日因力止斷四住煩惱，不及無明住地煩惱，此是用劣之義也。今日非唯止斷四住煩惱，亦斷無明住地煩惱，此是用勝之義也。是故今昔兩因粗妙如此也。
今果對昔果亦各有三義。今果有三義者：一明今日果體長，即對昔日果體短。第二義言今日果義廣，即對昔日果義狹。第三義言今日果用勝，即對昔日果用劣也。所以言今日果體長者，但昔言果止言壽命八十七百阿僧祇，今日明果壽命長遠復倍為數，是故下經文言壽命無數劫久修業所得，取五百那由他阿僧祇三千大千國土墨點取為喻，言壽命復過於此，但昔日無有如此之壽。然羅漢、辟支不無邊際智所延之壽，然終
【現代漢語翻譯】 現代漢語譯本：稱之為粗糙。二者說明今日之『因』，因其意義廣大而稱之為『妙』，是相對於昔日之『因』，因其意義狹隘而稱之為『粗』。三者說明今日之『因』，因其作用殊勝而稱之為『妙』，是相對於昔日之『因』，因其作用低劣而稱之為『粗』。所說的今日之『體』長，昔日之『因體』短，是因為昔日只修習三界（欲界、色界、無色界）的治理之道作為『因』，不及三界之外的治理之道。而且在昔日之時，並不認為還有三界之外的治理之道。今日之『長』，是縱論從發心以上直到金剛（比喻堅固的智慧）為止，三界內外一切萬善都作為『因體』，這便是今日之『長』所以為『妙』，昔日之『短』所以為『粗』。再說廣狹相對，昔日只說偏重於修習六度（佈施、持戒、忍辱、精進、禪定、般若）而不及其餘諸行，這便是狹義。今日說明『因』，橫向論述，是善事普遍實行，逢福就盡力修習，這是廣義。今日之『廣』稱之為『妙』，昔日之『狹』稱之為『粗』。第三說作用有勝劣相對的意義，煩惱有兩種：一是四住地煩惱（見惑、思惑、無明惑、有漏業惑），二是無明住地煩惱（根本無明）。但昔日『因』的力量只能斷除四住地煩惱，不及斷除無明住地煩惱，這是作用低劣的意義。今日不僅斷除四住地煩惱，也斷除無明住地煩惱，這是作用殊勝的意義。所以今昔兩種『因』的粗妙就是這樣。 今日之『果』相對於昔日之『果』，也各有三層意義。今日之『果』有三層意義：一是說明今日之『果體』長，是相對於昔日之『果體』短。第二層意義是說今日之『果』意義廣大，是相對於昔日之『果』意義狹隘。第三層意義是說今日之『果』作用殊勝，是相對於昔日之『果』作用低劣。之所以說今日之『果體』長，是因為昔日所說的『果』，只說壽命有八十七百阿僧祇（極長的時間單位），今日說明『果』，壽命長遠，而且倍增其數，所以下經文說壽命是無數劫長期修習善業所得，用五百那由他（極大的數目）阿僧祇三千大千國土（佛教宇宙觀中的一個世界）的墨點來比喻，說壽命還超過這個數目，但昔日沒有如此之長的壽命。然而阿羅漢（斷盡煩惱，證入涅槃的聖者）、辟支佛（無師自悟的聖者）並非沒有邊際智慧所延續的壽命，但終究...
【English Translation】 English version: It is called coarse. The two explain that today's 'cause' is called 'wonderful' because its meaning is broad, which is in contrast to the 'cause' of the past, which is called 'coarse' because its meaning is narrow. The three explain that today's 'cause' is called 'wonderful' because its function is superior, which is in contrast to the 'cause' of the past, which is called 'coarse' because its function is inferior. What is said about today's 'body' being long and the 'causal body' of the past being short is because in the past, only the governance of the Three Realms (Desire Realm, Form Realm, Formless Realm) was cultivated as the 'cause', which did not extend to the governance outside the Three Realms. Moreover, in the past, it was not believed that there was governance outside the Three Realms. Today's 'long' refers to the fact that from the initial aspiration up to the Vajra (a metaphor for firm wisdom), all the myriad virtues within and outside the Three Realms are taken as the 'causal body'. This is why today's 'long' is 'wonderful' and the past's 'short' is 'coarse'. Furthermore, regarding the relative breadth and narrowness, in the past, it was only said that emphasis was placed on cultivating the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom) without including other practices, which is a narrow definition. Today, the 'cause' is explained horizontally, meaning that good deeds are universally practiced, and blessings are cultivated to the fullest extent, which is a broad definition. Today's 'broad' is called 'wonderful', and the past's 'narrow' is called 'coarse'. Thirdly, regarding the meaning of the relative superiority and inferiority of function, there are two types of afflictions: one is the afflictions of the Four Abodes (afflictions of views, afflictions of thought, afflictions of ignorance, afflictions of defiled karma), and the other is the afflictions of the Abode of Ignorance (fundamental ignorance). However, the power of the 'cause' in the past could only cut off the afflictions of the Four Abodes, and could not cut off the afflictions of the Abode of Ignorance, which is the meaning of inferior function. Today, not only are the afflictions of the Four Abodes cut off, but also the afflictions of the Abode of Ignorance, which is the meaning of superior function. Therefore, the coarseness and wonderfulness of the two 'causes' of the past and present are like this. Today's 'effect' in relation to the 'effect' of the past also has three meanings. Today's 'effect' has three meanings: one is that today's 'body of effect' is long, which is in contrast to the 'body of effect' of the past being short. The second meaning is that today's 'effect' has a broad meaning, which is in contrast to the 'effect' of the past having a narrow meaning. The third meaning is that today's 'effect' has a superior function, which is in contrast to the 'effect' of the past having an inferior function. The reason why it is said that today's 'body of effect' is long is because the 'effect' spoken of in the past only referred to a lifespan of eighty-seven hundred Asamkhyas (extremely long units of time). Today, the 'effect' is explained as having a long and distant lifespan, and the number is doubled. Therefore, the following scripture says that the lifespan is obtained through the long-term cultivation of good deeds over countless kalpas (eons), using the analogy of ink dots in five hundred nayutas (extremely large numbers) of Asamkhyas of three thousand great chiliocosms (a world in Buddhist cosmology), saying that the lifespan even exceeds this number, but there was no such long lifespan in the past. However, Arhats (saints who have cut off all afflictions and entered Nirvana) and Pratyekabuddhas (saints who are enlightened without a teacher) do not lack lifespans extended by boundless wisdom, but ultimately...
自無有長遠之期，是故以今日長遠之果對昔日短促之壽，昔粗今妙其義如此。第二言廣狹相對，但昔無為果不足，只有斷分段生死無為而已，今日斷兩種生死故，無為為具足也。昔日有為果體有功德智慧，然功德未圓、智慧未備，唯照有量聖諦不照無量聖諦，亦可唯照三因三果不照一因一果也。唯有盡無生智為體義狹。功德未圓者，但慈悲三界內眾生不及三界外眾生，故稱未圓也。今日明有為果智照八諦，復照一因一果功德，為論慈悲于內外眾生，故功德智慧圓而且備。然今廣故妙、昔狹故粗。第三明果用勝劣相對者，然此果更無別用，祇是殊形萬象神通益物，下文言神通力如是于阿僧祇劫常在靈鷲山及余諸住處，非唯止在靈鷲益物，亦復分身十方度人，見形者三毒滅，聞聲者四倒除。但昔日之果不無小小說法，然不足是語，是故以今日神通無方益物之用勝，對昔日之用劣，昔劣今勝，劣者為粗、勝者稱妙，二名相待其意如此。
又復作一種解，因果各判為三。言因三者：一者體廣、二者位長、三者用高。體廣者，收羅五乘諸善為因，體得言廣也。位長者，今日明因位從發心以上極至金剛，治五百由旬險惡道，故言位長也。用高者，今日所感明因所感之果，果出於五百由旬上，能感之因用何容不高也。因正以感
【現代漢語翻譯】 現代漢語譯本：因為沒有長遠的時間期限，所以用今日長遠的果報來對比昔日短暫的壽命，過去粗糙而今朝精妙，道理就是這樣。第二點說的是廣狹相對，只是過去的無為果不完備，只有斷除分段生死的無為而已，今日斷除兩種生死，所以無為才算具足。昔日的有為果體有功德智慧，然而功德未圓滿、智慧未完備，只照見有量的聖諦，不照見無量的聖諦，也可以說只照見三因三果，不照見一因一果。只有盡無生智為體，意義狹隘。功德未圓滿，指的是隻慈悲三界內的眾生，不及三界外的眾生，所以稱為未圓滿。今日所明的有為果智照見八諦，又照見一因一果的功德，論慈悲則內外眾生都兼顧，所以功德智慧圓滿而且完備。因此，現在廣博所以精妙，過去狹隘所以粗糙。第三點說明果報的作用勝劣相對，然而此果報更沒有別的作用，只是變化出各種形象，用神通利益眾生，下文說神通力如此，在阿僧祇劫（asamkhya kalpa）中常在靈鷲山（Vulture Peak Mountain）以及其餘的住所，不只是在靈鷲山利益眾生，也分身到十方世界度化世人，見到形體的三毒（three poisons）就滅除，聽到聲音的四倒（four perversions）就消除。只是昔日的果報並非沒有小小的說法，然而不足稱道，所以用今日神通廣大、利益眾生的作用殊勝，來對比昔日作用的低劣，過去低劣而今朝殊勝，低劣的稱為粗糙，殊勝的稱為精妙，這兩個名稱是相對而言的，意思就是這樣。 又可以作另一種解釋，將因和果各自判為三種。說到因的三種：一是體廣，二是位長，三是用高。體廣，指的是收羅五乘（five vehicles）諸善作為因，本體上可以說是廣博。位長，指的是今日所明的因位，從發心以上直到金剛（vajra），治理五百由旬（five hundred yojanas）險惡的道路，所以說是位長。用高，指的是今日所感得的果報，果報出現在五百由旬之上，能感得果報的因，作用怎麼能不高超呢？因正是爲了感果。
【English Translation】 English version: Because there is no long-term limit, the long-term result of today is compared with the short life of the past. The past was coarse and today is exquisite, and that's the principle. The second point is about the relativity of breadth and narrowness. The past 'unconditioned' result was incomplete, only cutting off the 'unconditioned' of segmented birth and death. Today, two kinds of birth and death are cut off, so the 'unconditioned' is complete. The 'conditioned' result body of the past had merit and wisdom, but the merit was not complete and the wisdom was not perfect. It only illuminated the measurable noble truths, not the immeasurable noble truths. It can also be said that it only illuminated the three causes and three effects, not the one cause and one effect. Only the wisdom of the exhaustion of birth is the body, and the meaning is narrow. The merit is incomplete, referring to only compassion for sentient beings within the Three Realms, not reaching sentient beings outside the Three Realms, so it is called incomplete. Today, the enlightened 'conditioned' result wisdom illuminates the Eight Noble Truths, and also illuminates the merit of one cause and one effect. In terms of compassion, both internal and external sentient beings are taken care of, so the merit and wisdom are complete and perfect. Therefore, the present is broad and exquisite, and the past is narrow and coarse. The third point explains that the function of the result is relatively superior or inferior. However, this result has no other function, it just transforms into various forms and uses supernatural powers to benefit sentient beings. The following text says that the power of supernatural powers is such that in asamkhya kalpas, it is often in Vulture Peak Mountain and other residences, not only benefiting sentient beings in Vulture Peak Mountain, but also dividing bodies to save people in the ten directions. Those who see the form have their three poisons extinguished, and those who hear the sound have their four perversions removed. However, the result of the past was not without small teachings, but it was not worth mentioning. Therefore, the function of today's vast supernatural powers to benefit sentient beings is superior, compared to the inferior function of the past. The past was inferior and today is superior. The inferior is called coarse, and the superior is called exquisite. These two names are relative, and that's the meaning. Another explanation can be made, dividing the causes and effects into three types each. Speaking of the three types of causes: first, the body is broad; second, the position is long; and third, the function is high. The body is broad, referring to collecting the various virtues of the five vehicles as the cause, and the body can be said to be broad. The position is long, referring to the cause position enlightened today, from the initial aspiration up to the vajra, governing the dangerous road of five hundred yojanas, so it is said that the position is long. The function is high, referring to the result felt today, the result appears above five hundred yojanas, how can the function of the cause that can feel the result not be high? The cause is precisely for feeling the result.
果為用，所感已高，能招事成不下今日。果備三義者：一者體廣、二者用長、三者位高。所以言體廣者，此有二義：一者功德圓，昔日不導一切眾產生佛，則慈悲功德不滿，今日明悉趣佛果故，所以稱廣也。五乘諸善相與成佛，果上更有五乘習果之義，故稱廣也。智慧亦廣，今日更有照一乘因果之智，故稱廣也。二用長者，果以何為用？正以化物為其用。所以住世至無量劫者，據欲神通益物，所以用長也。位高者，今此佛果位在五百由旬之上，故稱位高也。回換之意，諦思可得。
就此經所明長壽之義，但昔七百阿僧祇為短，今復倍，稱位長。然今者更無別長，只續昔七百阿僧祇為長。如柱長五丈，埋藏二丈，唯出三丈，睹三丈為短，又出二丈則有長義，但無別有長，正以今二丈續昔三丈有五丈之用也。壽命亦爾，昔七百為短，今復倍為長，但無別長續短成長，無異三丈是短是粗，今日復倍是長是妙也。此是無別長義家義。
今明因三義，並是顯一句中，不在開三句中；明果三義，並是顯遠句中，不在開近句中也。法者非是軌則故名法，法名自體，明所妙之法各有體。然法語通漫無的因果，表明因亦是法、果亦是法，故知此法妙因妙果法也。此位既以因果為體，故借蓮花為喻。
經者，訓法訓常為
【現代漢語翻譯】 現代漢語譯本：如果從作用的角度來看，所感受到的境界已經很高了，能夠促成事情成功，不會拖延到今天。具備果的三種含義是：一是本體廣大，二是作用長遠，三是地位崇高。之所以說本體廣大，這裡有兩層含義：一是功德圓滿，過去如果沒有引導一切眾產生佛，那麼慈悲功德就不算圓滿，今天明確知曉趣向佛果的道路，所以稱為廣大。五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的各種善行相互成就佛果，在佛果之上還有五乘修習成果的意義，所以稱為廣大。智慧也廣大，今天更有照見一乘因果的智慧，所以稱為廣大。二是作用長遠，佛果以什麼為作用呢？正是以教化眾生為作用。之所以能住世到無量劫，是憑藉神通利益眾生，所以作用長遠。地位崇高，現在這個佛果的地位在五百由旬（yóu xún，古印度長度單位）之上，所以稱為地位崇高。迴轉變化的意義，仔細思考就能明白。 就這部經所闡明的長壽的意義來說，只是過去七百阿僧祇（ā sēng qí，梵文，意為無數）劫為短，現在又增加一倍，稱為位長。然而現在並沒有另外的長，只是接續過去的七百阿僧祇劫為長。如同柱子長五丈，埋藏二丈，只露出三丈，認為三丈為短，又露出二丈則有了長的意義，但沒有另外的長，正是用現在的二丈接續過去的三丈，有了五丈的作用。壽命也是這樣，過去七百阿僧祇劫為短，現在又增加一倍為長，但沒有另外的長，只是接續短的成為長，沒有不同於三丈是短是粗，今天又增加一倍是長是妙。這是沒有另外的長，只是接續的含義。 現在說明因的三種含義，都是在顯一句中顯現，不在開三句中顯現；說明果的三種含義，都是在顯遠句中顯現，不在開近句中顯現。法，不是作為軌則而稱為法，法是指自體，說明所要闡明的法各有自體。然而法這個詞語普遍而沒有確定的因果，表明因也是法，果也是法，所以知道這個法是妙因妙果之法。這個位置既然以因果為本體，所以借用蓮花作為比喻。 經，是訓法，訓常。
【English Translation】 English version: If viewed from the perspective of function, the perceived state is already very high, capable of bringing about success without delay. The three meanings of 'fruit' (果, guǒ) are: first, the substance is vast; second, the function is long-lasting; and third, the position is lofty. The reason for saying the substance is vast is twofold: first, the merit is complete. If in the past, one had not guided all sentient beings to Buddhahood, then the merit of compassion would not be complete. Today, one clearly knows the path to Buddhahood, hence it is called vast. The various good deeds of the Five Vehicles (五乘, wǔ chéng) (human, celestial, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) mutually accomplish Buddhahood. Above the fruit of Buddhahood, there is also the meaning of the fruits of practice of the Five Vehicles, hence it is called vast. Wisdom is also vast; today, there is even the wisdom to illuminate the causes and effects of the One Vehicle, hence it is called vast. Second, the function is long-lasting. What is the function of the fruit? It is precisely to transform beings. The reason for abiding in the world for countless kalpas (劫, jié) is to benefit beings through supernatural powers, hence the function is long-lasting. The position is lofty; now, the position of this Buddha-fruit is above five hundred yojanas (由旬, yóu xún) (an ancient Indian unit of distance), hence it is called lofty. The meaning of turning and changing can be understood through careful contemplation. Regarding the meaning of longevity explained in this sutra, only the past seven hundred asaṃkhyeyas (阿僧祇, ā sēng qí) (Sanskrit for 'innumerable') of kalpas are considered short; now, it is doubled and called 'long position'. However, there is no separate 'long' now; it is simply continuing the past seven hundred asaṃkhyeyas of kalpas as 'long'. It is like a pillar that is five 'zhang' (丈, zhàng) long, buried two 'zhang', with only three 'zhang' exposed. Considering the three 'zhang' as short, and then exposing another two 'zhang', there is the meaning of 'long'. But there is no separate 'long'; it is precisely using the current two 'zhang' to continue the past three 'zhang', resulting in the function of five 'zhang'. Life is also like this; the past seven hundred asaṃkhyeyas of kalpas are short, and now doubling it is long. But there is no separate 'long'; it is simply continuing the short to become long, no different from the three 'zhang' being short and coarse, and today doubling it being long and wonderful. This is the meaning of no separate 'long', but simply continuing. Now, explaining the three meanings of 'cause' (因, yīn), they are all manifested within the 'manifest' phrase, not within the 'open' three phrases; explaining the three meanings of 'fruit' (果, guǒ), they are all manifested within the 'distant' phrase, not within the 'open' near phrase. 'Dharma' (法, fǎ) is not called 'dharma' because it is a rule; 'dharma' refers to the self-nature, explaining that the dharma to be elucidated each has its own self-nature. However, the term 'dharma' is universal and lacks definite cause and effect, indicating that cause is also dharma, and fruit is also dharma. Therefore, one knows that this dharma is the dharma of wonderful cause and wonderful fruit. Since this position takes cause and effect as its substance, it borrows the lotus flower as a metaphor. 'Sutra' (經, jīng) means to instruct in the Dharma, to instruct in the constant.
義也。若具存胡本，應言薩達摩分陀利修多羅。外國云薩，此方言妙；天竺云達摩，此翻為法；胡云分陀利，此方云蓮花；外國云修多羅，此方對經。今具存此土之音，故言妙法蓮花經也。所以知妙名翻薩者只是善，然惡既是粗鄙之法，善即是精妙可珍，如讚詠唱薩，則是唱善，善即是妙。復言法翻達摩者，此則與三寶義中法寶相會，外國云達摩，此方言法寶也。《大智論》云：「外國云分陀利，此間言蓮花也。」修多羅既是外國語，然經出之時，翻譯之始，仍用經字代修多羅。然經既訓法訓常，是故《大智論》解修多羅備有五義：一出生、二微妙發、三涌泉、四繩墨、五花鬘也。五義之中有涌泉、繩墨，今取二義與法常相符。何者？涌泉無窮，此與常義相會；繩墨之用本除斜取正，正而不斜，可軌可則，此與法義相符。曲解經字，如《大涅槃義記》所述也。
若泛論眾經標題差別不同，略述所見可有五種。何者？一者單法標經；二者單人標經；三者人、法兩標；四者但譬標經；五者法、譬雙舉。單法者，則是大般涅槃者圓極佛果之法，故知單以果法標經名也。人標經者，則是《四天王經》、《樹提伽經》也。人、法兩存者，即是《維摩》、《勝鬘經》也。但譬標經者，即是《成實》所云《斧柯喻經》也。法、
【現代漢語翻譯】 現代漢語譯本： 這是『義』的解釋。如果完整保留胡本（梵文字），應該說『Saddharma Puṇḍarīka Sūtra』（薩達摩分陀利修多羅）。『薩』在外國（印度）語中是『妙』的意思；天竺（印度）語中『達摩』（Dharma）翻譯成『法』；胡語中『分陀利』（Puṇḍarīka）在這裡翻譯成『蓮花』；外國語中『修多羅』（Sūtra）在這裡對應『經』。現在完整使用此地的語言，所以說『妙法蓮花經』。為什麼知道『妙』翻譯自『薩』，只是因為『善』的意思，然而『惡』是粗鄙的法，『善』就是精妙可珍貴的，比如讚詠唱『薩』，就是唱『善』，『善』就是『妙』。又說『法』翻譯自『達摩』，這與三寶的意義中的法寶相符，外國語中『達摩』，在這裡翻譯成法寶。《大智度論》中說：『外國語中『分陀利』，在這裡說是蓮花。』『修多羅』既然是外國語，然而在佛經出現的時候，翻譯的開始，仍然用『經』字代替『修多羅』。然而『經』既可以解釋為『法』，也可以解釋為『常』，所以《大智度論》解釋『修多羅』具備五種含義：一、出生，二、微妙發，三、涌泉，四、繩墨，五、花鬘。五種含義中有涌泉、繩墨，現在取這兩種含義與『法』和『常』相符。為什麼呢？涌泉無窮無盡，這與『常』的意義相符；繩墨的作用本來是去除歪斜取正直，正直而不歪斜，可以作為準則，這與『法』的意義相符。對『經』字的曲解，如《大涅槃義記》所述。
如果泛泛地討論眾多佛經標題的差別不同，簡略地敘述我所見到的，大概有五種。哪五種呢？一是單用法來標示經名；二是單用人來標示經名；三是人、法兩種都用；四是隻用比喻來標示經名；五是法、比喻兩種都用。單用『法』來標示經名的，就是《大般涅槃經》（Mahāparinirvāṇa Sūtra），指的是圓滿至極的佛果之法，因此知道單單用果法來標示經名。用『人』來標示經名的，就是《四天王經》（Caturmahārājakāyika Sūtra）、《樹提伽經》（Śroṇa Koṭikarṇa Sūtra）。人、法兩種都用的，就是《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）。只用比喻來標示經名的，就是《成實論》（Tattvasiddhi Śāstra）中所說的《斧柯喻經》。法、
【English Translation】 English version: This is the explanation of '義' (yì, meaning). If the original Hu (Sanskrit) version were fully preserved, it should be called 'Saddharma Puṇḍarīka Sūtra' (薩達摩分陀利修多羅). '薩' (Sa) in the foreign (Indian) language means '妙' (miào, wonderful); '達摩' (Dharma) in Tianzhu (India) language is translated as '法' (fǎ, Dharma); '分陀利' (Puṇḍarīka) in the Hu language is translated here as '蓮花' (liánhuā, lotus); '修多羅' (Sūtra) in the foreign language corresponds to '經' (jīng, scripture) here. Now, using the language of this land completely, it is called '妙法蓮花經' (Miàofǎ Liánhuā Jīng, Wonderful Dharma Lotus Sutra). Why do we know that '妙' (miào, wonderful) is translated from '薩' (Sa)? It is simply because it means '善' (shàn, good). However, '惡' (è, evil) is a crude and vulgar Dharma, while '善' (shàn, good) is exquisite, wonderful, and precious. For example, praising and chanting '薩' (Sa) is chanting '善' (shàn, good), and '善' (shàn, good) is '妙' (miào, wonderful). Furthermore, saying that '法' (fǎ, Dharma) is translated from '達摩' (Dharma) corresponds to the Dharma Jewel in the meaning of the Three Jewels. '達摩' (Dharma) in the foreign language is translated here as the Dharma Jewel. The Mahāprajñāpāramitopadeśa (大智度論) says: '分陀利' (Puṇḍarīka) in the foreign language is said to be '蓮花' (liánhuā, lotus) here.' Since '修多羅' (Sūtra) is a foreign word, when the scriptures appeared and translation began, the character '經' (jīng, scripture) was still used to replace '修多羅' (Sūtra). However, '經' (jīng, scripture) can be explained as both '法' (fǎ, Dharma) and '常' (cháng, constant). Therefore, the Mahāprajñāpāramitopadeśa (大智度論) explains that '修多羅' (Sūtra) has five meanings: first, birth; second, subtle manifestation; third, flowing spring; fourth, plumb line; fifth, garland. Among the five meanings, there are flowing spring and plumb line. Now, we take these two meanings to correspond with '法' (fǎ, Dharma) and '常' (cháng, constant). Why? A flowing spring is endless, which corresponds to the meaning of '常' (cháng, constant); the function of a plumb line is originally to remove crookedness and take uprightness, being upright and not crooked, serving as a standard, which corresponds to the meaning of '法' (fǎ, Dharma). The distorted interpretation of the character '經' (jīng, scripture) is as described in the Commentary on the Meaning of the Great Nirvana Sutra (大涅槃義記).
If we broadly discuss the differences in the titles of various scriptures, I will briefly describe what I have seen, which can be roughly divided into five types. What are the five types? First, using a single Dharma to label the scripture; second, using a single person to label the scripture; third, using both person and Dharma; fourth, using only a metaphor to label the scripture; fifth, using both Dharma and metaphor. Using a single 'Dharma' to label the scripture is like the Mahāparinirvāṇa Sūtra (大般涅槃經), which refers to the Dharma of the perfect and ultimate Buddha-fruit. Therefore, we know that the scripture is labeled solely with the fruit-Dharma. Using a 'person' to label the scripture is like the Caturmahārājakāyika Sūtra (四天王經) and the Śroṇa Koṭikarṇa Sūtra (樹提伽經). Using both 'person' and 'Dharma' is like the Vimalakīrti Nirdeśa Sūtra (維摩詰經) and the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). Using only a 'metaphor' to label the scripture is like the Axe Handle Sutra mentioned in the Tattvasiddhi Śāstra (成實論). Dharma,
譬雙舉者，即是此《法華經》，上出妙法，下出蓮花為譬，緣此得雙顯因果之義。夫水陸所生類雜無限，今的取水生蓮花以譬因果者，此花不有則已，有則花實必俱，用此俱義譬此經因果雙說也。
尋諸經宗旨要略有三：一者以因為宗，二者以果為宗，三者以因果為宗也。以何故者？如《勝鬘》、《圓經》單以因為宗，語萬善之因，明同歸之路，括五乘皆無異路。又有單果為宗者，即是大小兩本，是故首稱涅槃。涅槃之號是極果總名，非是因地通目。今此《法花》則以因果為宗，自〈安樂〉之前開三顯一以明因義，自〈踴出〉之後開近顯遠以明果義。夫欲識經旨歸，唯應諦思經題，是故《勝鬘經》昔呼目一乘極教，經初標宗矣。今此經首題稱言妙法，表明因亦是法、果亦是法，故用蓮花為譬，雙顯因果二理也。然《勝鬘》雖明一體三寶，此則為因，故明果下唯結言說入一乘，不結一體三寶，此則單以因為宗。然《涅槃經》亦言護法得金剛之身，不殺感長靈之報，雙明緣、正兩因，具述佛果之業，此亦為果故明因，終不以因為宗，是故開宗之始、辨義之初，仍言禮今施汝常命色力。今此經明因之處亦有果義，即言開佛知見；辨果之中亦有因義，即言久修業所得。前則為因故明果，后即為果故明因，故知因果雙說是
【現代漢語翻譯】 現代漢語譯本： 以雙重比喻來說，指的就是這部《法華經》，上面用『妙法』來比喻，下面用『蓮花』來比喻，憑藉這個來雙重顯示因果的意義。水陸所生的生物種類繁多，現在特別選取水生的蓮花來比喻因果，這是因為蓮花不出現則已，一旦出現必定是花和果實同時存在，用這種同時存在的意義來比喻這部經同時講述因和果。
探尋諸經的宗旨要略有三種：第一種是以因為宗旨，第二種是以果為宗旨，第三種是以因果為宗旨。為什麼這樣說呢？例如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）和《圓覺經》（Mahāvaipulya-pūrṇabuddha-sūtra）僅僅以因為宗旨，講述萬善之因，闡明共同歸宿的道路，概括五乘（人乘，天乘，聲聞乘，緣覺乘，菩薩乘）都沒有不同的道路。又有以單一的果為宗旨的，就是大小兩本《涅槃經》（Nirvana Sutra），因此首先稱頌涅槃。『涅槃』的稱號是最終果位的總稱，不是因地的普遍名稱。現在這部《法華經》（Lotus Sutra）則是以因果為宗旨，從〈安樂行品〉（Chapter on Peaceful Practices）之前，開三顯一（方便三乘，真實一乘）來闡明因的意義，從〈從地涌出品〉（Chapter on the Emergence of Bodhisattvas）之後，開近顯遠（顯示近期的化身，揭示久遠的本源）來闡明果的意義。想要了解經的宗旨歸宿，只應該仔細思考經題，因此《勝鬘經》過去被稱為一乘極教，在經的開頭就標明了宗旨。現在這部經的開頭題名為『妙法』，表明因也是法，果也是法，所以用蓮花來比喻，雙重顯示因果這兩種道理。然而《勝鬘經》雖然闡明一體三寶（自性三寶，證果三寶，化相三寶），這只是作為因，所以在闡明果的時候只總結說進入一乘，不總結一體三寶，這只是以因為宗旨。然而《涅槃經》也說護法得到金剛之身，不殺生感得長壽的果報，同時闡明緣因和正因這兩種因，詳細敘述佛果的功業，這也是爲了果而闡明因，最終不以因為宗旨，所以在開始闡明宗旨、辨析意義的時候，仍然說禮敬現在給予你們常命色力。現在這部經在闡明因的地方也有果的意義，就是說開佛知見；在辨析果的地方也有因的意義，就是說久修業所得。前面是爲了因的緣故而闡明果，後面是爲了果的緣故而闡明因，所以知道因果雙重講述是《法華經》的特點。
【English Translation】 English version: The double analogy refers to this 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra). It uses 『Wonderful Dharma』 (妙法) above and 『Lotus Flower』 (蓮花) below as metaphors, thereby doubly revealing the meaning of cause and effect. Among the countless kinds of creatures born on land and in water, the lotus flower, which grows in water, is specifically chosen to represent cause and effect. This is because the lotus either does not appear, or when it does, the flower and fruit are invariably present together. This simultaneous presence is used to illustrate that this sutra simultaneously expounds cause and effect.
The essential points of various sutras can be summarized into three categories: first, those that take cause as the main principle; second, those that take effect as the main principle; and third, those that take both cause and effect as the main principle. Why is this so? For example, the 『Śrīmālādevī Siṃhanāda Sūtra』 (勝鬘經) and the 『Mahāvaipulya-pūrṇabuddha-sūtra』 (圓覺經) solely take cause as the main principle, discussing the causes of myriad virtues, clarifying the path of common return, and encompassing the Five Vehicles (五乘) without differing paths. There are also those that take a single effect as the main principle, such as the large and small versions of the 『Nirvana Sutra』 (涅槃經). Therefore, they begin by praising Nirvana (涅槃). The title 『Nirvana』 is the general name for the ultimate fruit, not a common term for the causal ground. Now, this 『Lotus Sutra』 (法華經) takes both cause and effect as the main principle. From before the 『Chapter on Peaceful Practices』 (安樂行品), it opens the Three Vehicles to reveal the One Vehicle (開三顯一) to clarify the meaning of cause. From after the 『Chapter on the Emergence of Bodhisattvas』 (從地涌出品), it opens the near to reveal the far (開近顯遠) to clarify the meaning of effect. If one wishes to understand the sutra's ultimate aim, one should carefully contemplate the sutra's title. Therefore, the 『Śrīmālādevī Siṃhanāda Sūtra』 was formerly called the ultimate teaching of the One Vehicle, and the principle is stated at the beginning of the sutra. Now, this sutra's title begins by calling it 『Wonderful Dharma』 (妙法), indicating that the cause is also Dharma and the effect is also Dharma. Therefore, the lotus flower is used as a metaphor to doubly reveal the two principles of cause and effect. However, although the 『Śrīmālādevī Siṃhanāda Sūtra』 clarifies the Three Jewels as One Body (一體三寶), this is only as a cause. Therefore, in clarifying the effect, it only concludes by saying entering the One Vehicle, not concluding with the Three Jewels as One Body. This solely takes cause as the main principle. However, the 『Nirvana Sutra』 also says that protecting the Dharma obtains the Vajra body, and not killing brings the reward of long life, simultaneously clarifying the two causes of conditioning cause and direct cause, and detailing the deeds of the Buddha-fruit. This is also clarifying the cause for the sake of the effect, ultimately not taking cause as the main principle. Therefore, at the beginning of clarifying the principle and distinguishing the meaning, it still says to pay homage to now giving you constant life, strength, and power. Now, this sutra also has the meaning of effect in the place of clarifying cause, which is to say opening the Buddha's knowledge and vision; in the place of distinguishing the effect, it also has the meaning of cause, which is to say obtained through long cultivation of karma. The former is clarifying the effect for the sake of the cause, and the latter is clarifying the cause for the sake of the effect. Therefore, it is known that the double exposition of cause and effect is the characteristic of the 『Lotus Sutra』.
經正宗。此意是光宅法師今述而不作也。
尋諸經品目，皆非佛語。何以故？然但佛說法時直爾散明因辨果，正是八音妙響說法度人，乃至無有文字紙墨，況復諸品。但隨根性有五時差別，於時時眾如說修行，但阿難比丘曩劫懷愿親承金口，佛滅度后仍採拾三藏具述五時，致有書寫紙墨卷盈世界，欲令後代時人雖復不睹真容、親聽金口，覽卷尋文徹見始終說法大意，故作諸經品目。故知皆是出經者制，亦可密承聖旨述而不作。照然品義，只以類例不同所明各異之義也。
今一家所習，言經無大小例為三段。三段者：第一詺為序也，第二稱為正說，第三呼曰流通。然今三重開科段，第一開作三段自有三階，初釋名義序，以緣由為義，為正說作詮序也。正說者，正明一經大意蘊在其中，顯同歸之因、明長壽之報也。流是行為義，借譬為名。通是無壅塞為義也。三段名義如此。三段文句起盡處者，初〈序品〉一品則是序段，第二從〈方便品〉以下，訖〈分別功德品〉中彌勒說偈頌佛長行以來，凡有十四品半經，是經之正說，因果兩法顯此文中也。第三流通者，〈分別功德品〉中從彌勒說偈后長行初，言佛告彌勒菩薩，其有眾生聞佛壽命長遠如是，乃至能生一念信解，當知以為深信解相以下盡經，凡有十一品半經
【現代漢語翻譯】 現代漢語譯本： 此經名為《正宗》。這意思是光宅法師現在只是闡述經義，而不是自己創作。
查閱各經的品目，都不是佛陀親口所說。為什麼呢？因為佛陀說法時，只是直接明瞭地闡述因果關係，用八種美妙的聲音說法度人，甚至沒有文字紙墨，更何況是品目。只是根據眾生的根性有五時教化的差別，當時聽法的眾生按照佛所說的去修行。只是阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）比丘過去劫中發願親身承受佛陀的金口教誨，佛陀滅度后仍然收集整理三藏經典，詳細敘述五時教化，才有了書寫在紙墨上的經卷盈滿世界，想要讓後代的人們即使不能親眼見到佛陀的真容、親耳聽到佛陀的金口教誨，也能通過閱讀經卷、尋繹文字，徹底瞭解佛陀說法的大意，所以才製作了各種經的品目。因此可知這些都是出經者所制定，也可以說是秘密地秉承佛旨而闡述經義，並非自己創作。明白地顯示品目的意義，只是因為類別不同，所闡明的意義也各不相同。
現在我們一家所學習的，說經文沒有大小之分，通常分為三個部分。這三個部分是：第一部分稱為序分（Nidana），第二部分稱為正宗分（Mukhabandha），第三部分稱為流通分（Parindana）。現在我們三重開科分段，第一重分為三段，自有三個階段，首先是解釋名義的序分，以緣由為意義，為正宗分作詮釋。正宗分，是正明一部經的大意蘊含在其中，顯示同歸于佛道的因，闡明長壽的果報。流通，是以行為意義，借用譬喻作為名稱。通，是以沒有壅塞為意義。三段的名義就是這樣。三段的文句起止之處是，最初的《序品》（Nidana）一品就是序分，第二部分從《方便品》（Upayakausalya）以下，到《分別功德品》（Gunavibhaga）中彌勒（Maitreya，未來佛）菩薩說偈頌佛陀長行以來，共有十四品半經，是經的正宗分，因果兩種法顯現在這段經文中。第三流通分，從《分別功德品》中彌勒菩薩說偈后的長行開始，說『佛告彌勒菩薩，其有眾生聞佛壽命長遠如是』，乃至『能生一念信解，當知以為深信解相』以下直到經文結束，共有十一品半經。
【English Translation】 English version: This sutra is named 'Correct Lineage'. This means that Dharma Master Guangzhai is now elaborating on the meaning of the sutra, rather than creating it himself.
Examining the chapter headings of various sutras, they are not all words spoken by the Buddha himself. Why is that? Because when the Buddha preached, he directly and clearly explained the relationship between cause and effect, using the eight wonderful sounds to teach and liberate people, without even written words or paper and ink, let alone chapter headings. It was only according to the different capacities of beings that there were five periods of teaching, and the listeners at that time practiced according to what the Buddha said. It was only because Bhikshu Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory) made a vow in past kalpas to personally receive the Buddha's golden words, and after the Buddha's parinirvana, he still collected and compiled the Tripitaka, detailing the five periods of teaching, that there were sutra scrolls written on paper and ink filling the world, wanting to allow future generations, even if they could not see the Buddha's true form or hear the Buddha's golden words in person, to thoroughly understand the Buddha's main intention of preaching by reading the sutras and examining the words. Therefore, various sutra chapter headings were created. Thus, it can be known that these were all created by the compilers of the sutras, and it can also be said that they secretly followed the Buddha's will and elaborated on the meaning of the sutras, rather than creating them themselves. Clearly showing the meaning of the chapters is only because the categories are different, and the meanings they explain are also different.
Now, what our school studies is that there is no distinction between large and small sutras, and they are usually divided into three parts. These three parts are: the first part is called the Introduction (Nidana), the second part is called the Main Section (Mukhabandha), and the third part is called the Circulation Section (Parindana). Now we divide the sections into three levels, and the first level is divided into three parts, with three stages. First is the Introduction, which explains the meaning of the name, with the cause as the meaning, and serves as an explanation for the Main Section. The Main Section is to clearly state the main idea of a sutra contained within it, showing the cause of returning to the Buddha's path and explaining the reward of longevity. Circulation is with action as the meaning, borrowing metaphors as the name. 'Circulation' is with no obstruction as the meaning. The meanings of the three sections are like this. The beginning and ending points of the sentences in the three sections are: the first chapter, the 'Introduction' (Nidana), is the Introduction Section. The second part, from the 'Expedient Means' (Upayakausalya) chapter onwards, until Maitreya (Maitreya, the future Buddha) Bodhisattva's verses praising the Buddha's long practice in the 'Discrimination of Merits' (Gunavibhaga) chapter, there are fourteen and a half chapters, which is the Main Section of the sutra, with the two dharmas of cause and effect appearing in this section. The third Circulation Section, from the long passage after Maitreya Bodhisattva's verses in the 'Discrimination of Merits' chapter, saying 'The Buddha told Maitreya Bodhisattva, if there are sentient beings who hear that the Buddha's lifespan is so long', until 'they can generate a single thought of faith and understanding, know that this is a sign of deep faith and understanding' until the end of the sutra, there are eleven and a half chapters.
，皆是流通付囑。
次明相生，夫聖人施教度人、明理化物，有此三種說者：第一，凡夫昏迷情重、染著意深，三毒自纏、五塵為累，是故將明妙理之前，先現殊常之相。時眾既眼見異相、耳聞異聲，開動物情生未曾有意，是故文殊言：「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」乃至「諸求三乘人，若有疑悔者，佛當爲除斷，令盡無有餘。」緣是義故，時眾相與，欣心澍仰，冀聞妙說。是故第二，如來從三昧中起，仍告八部大眾，明同歸妙因、辨長壽極果，說法度人隨根授道，會前三乘歸同一路，隨器大小皆得利益。第三，流通說者，於時乃應息八音之教、罷化人之方，但自如來大悲之意不限、度人心無窮，欲使此一乘因果妙法遠播未聞，千載不絕，且又欲示聖人善始全終，是故有此第三流通說也。然則三段名義如前，起盡如次，相生意致如后也。
次第二重，又就此三段之中各開為二。序中二者，第一，從「如是我聞」訖「退坐一面」以來，詺為通序，正明眾經通有，稱通序也。第二，從「爾時世尊四眾圍繞」盡品，詺為別序，正言眾經各異、部部不同也。故如欲說《涅槃》，大音宣告、放光動地以為別序；欲說《勝鬘》，父母送書以為別序；欲說《維摩》，長者獻蓋為別序。此經天雨
【現代漢語翻譯】 現代漢語譯本：這些都是流通付囑（指佛經的流傳和囑託）。
其次說明相生。聖人施教度化世人、闡明真理感化萬物，有這三種說法：第一，凡夫俗子昏昧迷惘，情慾深重，被三毒（貪嗔癡）所纏繞，被五塵（色聲香味觸）所困擾，因此在闡明精妙的道理之前，先顯現不同尋常的景象。當時在場的大眾，既親眼見到奇異的景象，又親耳聽到奇特的聲音，開啟和觸動了他們前所未有的心意。所以文殊菩薩說：『諸位現在應當知道，合起手掌一心等待，佛陀將降下法雨，充分滿足求道之人。』乃至『那些尋求聲聞乘、緣覺乘、菩薩乘的人，如果有什麼疑惑和悔恨，佛陀將為他們消除斷除，使他們完全沒有剩餘。』因為這個緣故，當時的大眾互相之間，都滿懷欣喜地仰慕，希望聽聞精妙的說法。所以第二，如來從三昧（正定）中起身，仍然告訴天龍八部等大眾，闡明共同歸向精妙之因，辨明長壽的極致之果，說法度化世人，隨著他們的根器授予不同的道法，會合之前的聲聞乘、緣覺乘、菩薩乘，歸向同一條道路，隨著各自的器量大小，都能得到利益。第三，流通說，在這個時候，就應該停止八種音聲的教化，停止感化世人的方法，但是如來大慈大悲的意願沒有止境，度化世人的心願也沒有窮盡，想要使這一乘因果的精妙佛法，遠遠傳播到未曾聽聞的地方，經歷千年也不會斷絕，而且又想要顯示聖人善始善終，所以有這第三流通說。那麼這三段的名義就像前面所說，開始和結束的順序也像前面所說，相生相成的意義和旨趣就像後面所說。
其次是第二重，又將這三段之中的每一段，各自分為二。序分中的二者，第一，從『如是我聞』到『退坐一面』為止，稱為通序，正是說明所有經典都共同具有的，所以稱為通序。第二，從『爾時世尊四眾圍繞』到這一品的結束，稱為別序，正是說明所有經典各有不同，每一部經典都不相同。所以，比如想要宣說《涅槃經》，就用大音宣告、放出光明、震動大地作為別序；想要宣說《勝鬘經》，就用父母送書作為別序；想要宣說《維摩經》，就用長者獻蓋作為別序。這部《法華經》用天降雨
【English Translation】 English version: These are all the circulation and entrustment (referring to the circulation and entrustment of Buddhist scriptures).
Next is explaining the arising of phases. When a sage teaches and transforms people, elucidates principles and influences things, there are these three kinds of explanations: First, ordinary people are confused and deluded, their emotions are heavy, their attachments are deep, they are entangled by the three poisons (greed, anger, and ignorance), and burdened by the five dusts (form, sound, smell, taste, and touch). Therefore, before elucidating the profound and subtle principles, they first manifest extraordinary phenomena. At that time, the assembly, having seen the strange phenomena with their own eyes and heard the peculiar sounds with their own ears, opened and touched their minds with intentions they had never had before. Therefore, Manjushri Bodhisattva said: 'All of you should know now, join your palms and wait with one mind, the Buddha will rain the rain of Dharma, fully satisfying those who seek the Way.' And even 'Those who seek the Three Vehicles, if they have any doubts or regrets, the Buddha will eliminate and cut them off for them, so that they will have nothing left.' Because of this reason, the assembly at that time admired each other with joy, hoping to hear the wonderful teachings. Therefore, second, the Tathagata rises from Samadhi (right concentration), and still tells the great assembly of the Eight Divisions, clarifying the common return to the subtle cause, distinguishing the ultimate fruit of longevity, teaching and transforming people according to their roots, uniting the previous Three Vehicles to return to the same path, and all can benefit according to their capacity. Third, the circulation explanation, at this time, should stop the teaching of the eight kinds of sounds, and stop the method of transforming people, but the Tathagata's great compassion is limitless, and the desire to transform people's minds is endless, wanting to spread this wonderful Dharma of the One Vehicle of cause and effect far and wide to places that have not been heard, and it will not be cut off for thousands of years, and also wanting to show that the sage has a good beginning and a complete end, so there is this third circulation explanation. Then the names and meanings of these three sections are as mentioned before, and the order of beginning and ending is also as mentioned before, and the meaning and purpose of the arising of phases are as mentioned later.
Next is the second level, and each of these three sections is divided into two. The two in the introduction section, first, from 'Thus have I heard' to 'withdrew and sat to one side', is called the general introduction, which is precisely to explain that all scriptures have in common, so it is called the general introduction. Second, from 'At that time, the World Honored One was surrounded by the four assemblies' to the end of this chapter, is called the special introduction, which is precisely to explain that all scriptures are different, and each scripture is different. Therefore, for example, if you want to expound the Nirvana Sutra, you use the great sound announcement, the emission of light, and the shaking of the earth as the special introduction; if you want to expound the Shrimala Sutra, you use the parents sending the letter as the special introduction; if you want to expound the Vimalakirti Sutra, you use the elder offering the canopy as the special introduction. This Lotus Sutra uses the rain of heaven
四華、地六種動為別序也。然通序亦名證信序，明佛法理同；別序亦名開發序，明此經意異也。正宗中有兩段者，但此經只以因果為宗，是故第一〈方便品〉以下，盡〈安樂行品〉有十二品經，正開三顯一以明因義，譬蓮家之花也。第二從〈踴出品〉以下，竟〈分別功德品〉中彌勒說偈頌佛長行以來，凡有兩品半經，詺為開近顯遠以明果義，喻若花家之蓮。前辨因義，后明果宗，然則因果雙說，經之正體也。第三流通中有兩段者，第一從彌勒說偈后長行言「佛告彌勒其有眾生聞佛壽命長遠」以下，竟〈妙莊嚴王品〉，有十二品半經，詺為化他流通。明此一段高行菩薩非唯自能受持讀誦，復能傳授未聞，是故《維摩經》言：「譬如勝怨乃可為勇，如是兼除老病死者，菩薩之謂也。」第二〈普賢勸發品〉一品，詺為自行流通。所以爾者，前藥王、妙音等諸大菩薩苦行通經，皆亡身濟物沒命度人，但始行菩薩未全能爾，便於通經之道生退沒之心，是故如來勸人言，若使不能喪身護法弘經化他者，亦可自能受持讀誦，自受持讀誦即是自行流通。何故然者？若使此人不自受持讀誦者，經於此人則不流通。此人既能受持讀誦，經於此人得流，即是通也。
次第三重開科段者，減一明義。通別兩序各開為五，明因辨果。二正說
【現代漢語翻譯】 現代漢語譯本： 四種動搖和六種震動是爲了區分序分。然而，通序也稱為證信序，表明佛法義理相同；別序也稱為開發序，表明此經的意義不同。正宗分中有兩段，是因為此經只以因果為宗旨。因此，第一〈方便品〉以下，直到〈安樂行品〉，共有十二品經文，正是開三顯一，用以闡明因的意義，譬如蓮花的花朵。第二段從〈涌出品〉以下，直到〈分別功德品〉中彌勒（Maitreya，未來佛）說偈頌佛的長行文以來，共有兩品半經文，稱為開近顯遠，用以闡明果的意義，比喻為花朵中的蓮蓬。前面辨析因的意義，後面闡明果的宗旨，那麼因果雙說，就是這部經的正體。 第三流通分中有兩段，第一段從彌勒說偈后的長行文說『佛告彌勒其有眾生聞佛壽命長遠』以下，直到〈妙莊嚴王品〉，共有十二品半經文，稱為化他流通。表明這一段高行菩薩不僅自己能夠受持讀誦，還能傳授給未曾聽聞的人，所以《維摩經》（Vimalakirti Sutra）說：『譬如戰勝怨敵才能稱為勇士，像這樣兼能去除老病死的人，才能稱為菩薩。』第二段是〈普賢勸發品〉一品，稱為自行流通。之所以這樣說，是因為前面的藥王（Bhaisajyaraja）、妙音（Gadgadasvara）等諸大菩薩苦行通經，都是捨棄自身來救濟萬物，犧牲生命來度化世人，但是剛開始修行的菩薩未必完全能夠做到這樣，因此在通經的道路上產生退縮之心，所以如來勸人說，如果不能捨棄自身護持佛法，弘揚經典，教化他人，也可以自己受持讀誦，自己受持讀誦就是自行流通。為什麼這樣說呢？如果這個人不自己受持讀誦，經典就無法通過這個人流通。這個人既然能夠受持讀誦，經典就能通過這個人流通，這就是通達。 其次，三重開科分段，減少一重是爲了闡明意義。通序和別序各自分為五部分，是爲了闡明因，辨析果。二正說
【English Translation】
English version:
The four kinds of shaking and six kinds of quaking are to differentiate the introductory sections. However, the general introduction is also called the 'Credence-Establishing Introduction,' clarifying that the principles of the Buddha's teachings are the same; the specific introduction is also called the 'Development Introduction,' clarifying that the meaning of this sutra is different. There are two sections in the main teaching because this sutra only takes cause and effect as its principle. Therefore, from the first
中各開為四，化他、自行二流通中各開為三也。
通序五者：第一如是，第二我聞，第三一時，第四齣說經住處，第五從與大比丘眾訖退坐一面，列同聞眾也。別序五者：第一眾集序，第二瑞相序，第三疑念序，第四發問序，第五答問序也。從「爾時世尊四眾圍繞訖供養恭敬尊重讚歎」，是第一，詺為眾集序也。從「為諸菩薩說大乘經」訖「以佛舍利起七寶塔」，是第二，詺為瑞相序也。從「爾時彌勒菩薩作是念」下訖「今當問誰」，是第三，詺為疑念序也。從「爾時彌勒菩薩欲自決疑」竟四言偈，是第四，詺為發問序也。從「是時文殊師利語彌勒菩薩」盡品，是第五，詺為答問序也。
今第三重料簡，若直對正說明此五序相生者，只由爾許徒眾天龍八部聚集，然後得說此經，即是待伴漏盡，是故眾名為序也。由先現瑞相然後得說此經，瑞相即成序也。由時眾懷疑抱念然後得說此經，疑念即成序也。由有發問故然後得說此經，發問稱序也。由有答問故然後得說此經，答問即成序也。又此五序有次第相生。所以現有端相，正由大眾聚集故，第一生第二；所以懷疑抱念由見瑞相故，第二生第三；所以有發問由有疑念故，第三生第四；所以有答問者由發問故，第四生第五也。又有倒相生義。何者？如來所以從三
【現代漢語翻譯】 現代漢語譯本： 在化他流通和自行流通中，各自分為四個部分和三個部分。
通序（Sāmānya-nidāna）有五種：第一是『如是』（evam），第二是『我聞』（mayā śrutam），第三是『一時』（ekasmin samaye），第四是說明說經的處所，第五是從『與大比丘眾』到『退坐一面』，列出共同聽聞的聽眾。別序（Viśeṣa-nidāna）有五種：第一是眾集序，第二是瑞相序，第三是疑念序，第四是發問序，第五是答問序。從『爾時世尊四眾圍繞訖供養恭敬尊重讚歎』開始，是第一，稱為眾集序。從『為諸菩薩說大乘經』到『以佛舍利起七寶塔』，是第二，稱為瑞相序。從『爾時彌勒菩薩作是念』下到『今當問誰』，是第三，稱為疑念序。從『爾時彌勒菩薩欲自決疑』到四言偈，是第四，稱為發問序。從『是時文殊師利語彌勒菩薩』到本品結束，是第五，稱為答問序。
現在進行第三重分析，如果直接針對性地說明這五種序的相生關係，僅僅是因為有這麼多的徒眾、天龍八部聚集，然後才能宣說此經，這就是等待伴侶直到漏盡，所以大眾聚集稱為序。因為先出現瑞相然後才能宣說此經，瑞相就成了序。因為當時大眾懷疑抱有念頭然後才能宣說此經，疑念就成了序。因為有人發問所以然後才能宣說此經，發問稱為序。因為有人回答問題所以然後才能宣說此經，答問就成了序。而且這五種序有次第相生的關係。所以現有端相，正是因為大眾聚集的緣故，第一生第二；所以懷疑抱有念頭是因為見到瑞相的緣故，第二生第三；所以有發問是因為有疑念的緣故，第三生第四；所以有答問是因為發問的緣故，第四生第五。還有倒相生的含義。什麼含義呢？如來之所以從三
【English Translation】 English version: Within the sections on influencing others (化他, huà tā) and self-practice (自行, zì xíng) for dissemination, each is further divided into four and three parts respectively.
The five common introductions (通序, Tōng xù) are: first, 'Thus I have heard' (如是, Rú shì); second, 'I heard' (我聞, Wǒ wén); third, 'At one time' (一時, Yī shí); fourth, a description of the place where the sutra was spoken; and fifth, from 'with a large gathering of monks' (與大比丘眾, yǔ dà bǐqiū zhòng) to 'retiring to sit on one side,' listing the audience who heard it together. The five specific introductions (別序, Bié xù) are: first, the introduction of the assembly (眾集序, Zhòng jí xù); second, the introduction of auspicious signs (瑞相序, Ruì xiāng xù); third, the introduction of doubts (疑念序, Yí niàn xù); fourth, the introduction of questions (發問序, Fā wèn xù); and fifth, the introduction of answers (答問序, Dá wèn xù). Starting from 'At that time, the World-Honored One was surrounded by the four assemblies, who offered, revered, respected, and praised him' (爾時世尊四眾圍繞訖供養恭敬尊重讚歎, Ěr shí Shìzūn sì zhòng wéirào qì gòngyǎng gōngjìng zūnzhòng zàntàn), this is the first, called the introduction of the assembly. From 'For the sake of the Bodhisattvas, he spoke the Great Vehicle Sutra' (為諸菩薩說大乘經, Wèi zhū Púsà shuō Dàchéng jīng) to 'erected a seven-jeweled stupa with the Buddha's relics' (以佛舍利起七寶塔, Yǐ Fó shèlì qǐ qī bǎo tǎ), this is the second, called the introduction of auspicious signs. From 'At that time, Maitreya Bodhisattva thought to himself' (爾時彌勒菩薩作是念, Ěr shí Mílè Púsà zuò shì niàn) down to 'Whom should I ask now?' (今當問誰, Jīn dāng wèn shéi), this is the third, called the introduction of doubts. From 'At that time, Maitreya Bodhisattva, wishing to resolve his doubts' (爾時彌勒菩薩欲自決疑, Ěr shí Mílè Púsà yù zì jué yí) to the four-line verse, this is the fourth, called the introduction of questions. From 'At that time, Mañjuśrī spoke to Maitreya Bodhisattva' (是時文殊師利語彌勒菩薩, Shì shí Wénshū Shīlì yǔ Mílè Púsà) to the end of the chapter, this is the fifth, called the introduction of answers.
Now, for the third level of analysis, if we directly and specifically explain the interrelation of these five introductions, it is only because so many disciples, gods, dragons, and the eight classes of beings gathered that this sutra could be spoken; this is like waiting for companions until the last drop of time, so the gathering of the assembly is called an introduction. Because auspicious signs appeared first, then this sutra could be spoken, the auspicious signs become an introduction. Because the assembly at that time had doubts and thoughts, then this sutra could be spoken, the doubts become an introduction. Because someone asked questions, then this sutra could be spoken, the asking of questions is called an introduction. Because someone answered questions, then this sutra could be spoken, the answering of questions becomes an introduction. Moreover, these five introductions have a sequential relationship. Therefore, there are existing signs, precisely because the great assembly gathered, the first gives rise to the second; therefore, the doubts and thoughts arise because of seeing the auspicious signs, the second gives rise to the third; therefore, there are questions because there are doubts, the third gives rise to the fourth; therefore, there are answers because of the questions, the fourth gives rise to the fifth. There is also a reversed relationship. What is it? The reason why the Tathagata from the three
昧起說此經者，由文殊師利答彌勒問，仰測如來心應說《法華》，故正說之由藉文殊答而生。文殊所以答問者，由彌勒發問故；彌勒所以發問者，由大眾有疑念故；又大眾所以有疑念者，由睹瑞相故；又如來所以現此瑞相者，由大眾聚集故也。
正說第一段明因中有四段者，第一略說開三顯一動執生疑，第二懷疑致請，第三廣說開三顯一斷疑生信，第四別流通開三顯一之義也。從〈方便品〉初，訖「佛以方便力，示以三乘教，眾生處處著，引之令得出」以來，是第一，詺為略說開三顯一動執生疑。所以爾者，但三乘行人執昔日三乘方便教，鏗然言爾，謂三家所行其道必別，忽聞如來道，佛以方便力示以三乘教。又言世尊法久后要當說真實，昔日不言三乘是方便，今言是方便，昔日言理極於此，今日更有真實可說，是故執三情動、疑一意生也。從「爾時大眾中有諸聲聞眾」以下，訖「是等聞此法則生大歡喜」以來，是第二，詺為大眾懷疑致請。是則執情既動有可除之義，疑心既生堪為入道，是故論云疑者解之津也。《大涅槃經》云：「寧墮疑中莫入見叢」也。然則執動生疑、請情又至，是故從「爾時佛告舍利弗汝已慇勤三請」以下，訖〈授學無學人記品〉，有七品半經，是第三，廣說開三顯一斷疑生信。然則時眾
【現代漢語翻譯】 現代漢語譯本：開始講述此經的緣起，是由於文殊師利（Manjusri，智慧的象徵）回答彌勒（Maitreya，未來佛）的提問，仰測如來（Tathagata，佛的稱號）的心意應當宣說《法華經》（Lotus Sutra），因此正式宣說的緣由是憑藉文殊的回答而產生。文殊之所以回答提問，是由於彌勒發起提問；彌勒之所以發起提問，是由於大眾心存疑念；大眾之所以心存疑念，是由於目睹瑞相；如來之所以顯現此瑞相，是由於大眾聚集的緣故。
正式宣說第一段，闡明因緣中有四個階段：第一，簡略地說開三顯一，動搖執念，產生疑惑；第二，因為疑惑而請求開示；第三，廣泛地說開三顯一，斷除疑惑，產生信心；第四，分別流通開三顯一的意義。從《方便品》（Upaya-kausalya，善巧方便品）開始，到『佛以方便力，示以三乘教，眾生處處著，引之令得出』為止，是第一階段，稱為簡略地說開三顯一，動搖執念，產生疑惑。之所以這樣說，是因為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的修行人執著于昔日的三乘方便教法，堅決地說就是這樣，認為三家所修行的道路必定不同，忽然聽到如來說，佛以方便力示現三乘教法。又說世尊的法在長久之後應當宣說真實之法，昔日不說三乘是方便，現在說是方便，昔日說道理到此為止，今日更有真實之法可以宣說，因此執著三乘的情感動搖，懷疑唯一佛乘的意念產生。從『爾時大眾中有諸聲聞眾』以下，到『是等聞此法則生大歡喜』為止，是第二階段，稱為大眾懷疑而請求開示。這樣看來，執著的情感既然動搖，就有可以去除的意義，疑心既然產生，就可以作為入道的契機，所以論中說，疑惑是理解的津樑。《大涅槃經》（Mahaparinirvana Sutra）說：『寧願墮入疑惑之中，也不要進入邪見之叢。』既然如此，執著動搖產生疑惑，請求的心情又更加迫切，所以從『爾時佛告舍利弗汝已慇勤三請』以下，到《授學無學人記品》（Ananda-rahula-vyakarana，授學無學人記品），有七品半的經文，是第三階段，廣泛地說開三顯一，斷除疑惑，產生信心。這樣看來，當時的聽眾
【English Translation】 English version: The reason for beginning to expound this Sutra is that Manjusri (Manjusri, symbol of wisdom) answered Maitreya's (Maitreya, the future Buddha) question, anticipating that the Tathagata (Tathagata, an epithet of the Buddha)'s intention was to expound the Lotus Sutra (Saddharma Pundarika Sutra), so the reason for the formal exposition arises from Manjusri's answer. The reason why Manjusri answered the question is that Maitreya initiated the question; the reason why Maitreya initiated the question is that the assembly had doubts; the reason why the assembly had doubts is that they witnessed auspicious signs; the reason why the Tathagata manifested these auspicious signs is that the assembly had gathered.
The first section of the formal exposition, clarifying the causes and conditions, has four stages: first, briefly speaking of opening the three vehicles to reveal the one vehicle, shaking attachments and generating doubts; second, requesting clarification due to doubts; third, extensively speaking of opening the three vehicles to reveal the one vehicle, dispelling doubts and generating faith; fourth, separately circulating the meaning of opening the three vehicles to reveal the one vehicle. From the beginning of the 'Skillful Means' chapter (Upaya-kausalya, chapter on skillful means), to 'The Buddha with skillful power, showed the teachings of the three vehicles, beings are attached everywhere, leading them to be liberated', is the first stage, called briefly speaking of opening the three vehicles to reveal the one vehicle, shaking attachments and generating doubts. The reason for saying this is that practitioners of the three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are attached to the expedient teachings of the three vehicles of the past, firmly saying that it is so, believing that the paths practiced by the three families must be different, suddenly hearing the Tathagata say that the Buddha with skillful power shows the teachings of the three vehicles. Also saying that the World Honored One's Dharma should expound the truth after a long time, not saying in the past that the three vehicles are expedient, now saying that they are expedient, saying in the past that the principle is exhausted here, today there is more truth to be expounded, therefore the emotions of attachment to the three vehicles are shaken, and the intention of doubting the one Buddha vehicle arises. From 'At that time, in the great assembly, there were Sravakas' onwards, to 'These and others, hearing this Dharma, were filled with great joy', is the second stage, called the assembly doubting and requesting clarification. In this way, since the emotions of attachment have been shaken, there is a meaning of being able to remove them, and since doubt has arisen, it can serve as an opportunity to enter the path, so the treatise says that doubt is the bridge to understanding. The 'Mahaparinirvana Sutra' (Mahaparinirvana Sutra) says: 'Rather fall into doubt than enter a thicket of wrong views.' Since this is the case, attachment is shaken, generating doubt, and the feeling of requesting is even more urgent, so from 'At that time, the Buddha told Sariputra that you have earnestly requested three times' onwards, to the 'Chapter on the Prediction of Enlightenment for Those Still Learning and Those Beyond Learning' (Ananda-rahula-vyakarana, chapter on the prediction of enlightenment for those still learning and those beyond learning), there are seven and a half chapters of the Sutra, which is the third stage, extensively speaking of opening the three vehicles to reveal the one vehicle, dispelling doubts and generating faith. In this way, the audience at that time
相與解無三之理、信同歸之義，于明因段中粗已周足，是故從〈法師品〉、〈見寶塔品〉、〈持品〉、〈安樂行品〉，有四品經，是第四，詺為別流通開三顯一，是別流通開三顯一因義也。
辨果之中有四段者，第一別序開近顯遠動執生疑，第二略說開近顯遠動執生疑，第三懷疑致請，第四廣說壽命長遠斷疑生信也。從〈踴出品〉初，訖「當精進一心我欲說此事」四行偈以來，是第一，詺為別序開近顯遠，即是別敘壽量之義也。「爾時世尊說此偈已告彌勒菩薩，我今於此大眾宣告汝等」下，竟「我今說實語汝等一心信，我從久遠來教化是等眾」以來，是第二，詺為略說開近顯遠動執生疑。所以爾者，如來十九出家、三十成道，如來自言壽命八十，或言七百阿僧祇，而今踴出菩薩皆久殖德本積行深遠，非始發心人，而佛自言我從久遠來教化是等眾，若實壽八十、七百者，云何言久遠教化是等人？是明執八十、七百之情動，疑長遠壽之意生也。從「爾時彌勒菩薩等心懷疑惑怪未曾有」盡〈踴出品〉，是第三，詺為懷疑致請也。從〈壽量品〉初下入〈分別功德品〉中儘是彌勒說偈訖佛長行以來，一品半經，是第四，明如來廣說壽命長遠斷疑生信也。
今因中四段、果中四段，有三同一異。何者？果中第二略說開
【現代漢語翻譯】 現代漢語譯本：相互理解『無三』（無過去、現在、未來三世）的道理，相信最終歸於一乘的意義，在『明因』的階段中大致已經完備。因此，從《法師品》、《見寶塔品》、《持品》、《安樂行品》這四品經，是第四個階段，稱之為『別流通開三顯一』，這是『別流通開三顯一』的因義。
在辨別果報的階段中，有四個部分：第一，別序開近顯遠，動搖執著，產生疑惑；第二，略說開近顯遠，動搖執著，產生疑惑；第三，因為疑惑而請求開示；第四，廣說壽命長遠，斷除疑惑，產生信心。從《踴出品》開始，到『當精進一心我欲說此事』這四句偈為止，是第一部分，稱之為『別序開近顯遠』，也就是特別敘述如來壽命長遠的意義。『爾時世尊說此偈已告彌勒菩薩（Maitreya Bodhisattva），我今於此大眾宣告汝等』以下，到『我今說實語汝等一心信，我從久遠來教化是等眾』為止，是第二部分，稱之為『略說開近顯遠動執生疑』。為什麼這麼說呢？如來十九歲出家，三十歲成道，如來說自己壽命八十歲，或者說七百阿僧祇（asamkhya，無數），而現在踴出的菩薩們都已久植德本，積累修行深遠，不是剛發心的人，而佛卻說『我從久遠來教化是等眾』，如果實際壽命只有八十歲、七百歲，怎麼能說久遠教化這些人呢？這表明執著於八十歲、七百歲的情感動搖，對長遠壽命的疑惑產生了。從『爾時彌勒菩薩等心懷疑惑怪未曾有』到《踴出品》結束，是第三部分，稱之為『懷疑致請』。從《壽量品》開始，到《分別功德品》中彌勒菩薩說完偈頌后佛陀的長行文為止，這一品半的經文，是第四部分，說明如來廣說壽命長遠，斷除疑惑，產生信心。
現在因中的四個部分，果中的四個部分，有三個相同，一個不同。是什麼呢？果中第二略說開
【English Translation】 English version: Understanding the principle of 'no three' (no past, present, or future three existences) and believing in the meaning of ultimately returning to the One Vehicle, has been largely completed in the 'clarifying the cause' stage. Therefore, from the four chapters of the Sutra, namely the Chapter on the Teacher of the Law, the Chapter on the Appearance of the Jeweled Stupa, the Chapter on Holding [the Sutra], and the Chapter on Peaceful Practices, this is the fourth stage, called 'Separate Transmission Revealing the Three and Manifesting the One'. This is the meaning of the cause of 'Separate Transmission Revealing the Three and Manifesting the One'.
In discerning the stage of the fruit, there are four parts: first, a separate introduction revealing the near and manifesting the far, shaking attachments and generating doubts; second, a brief explanation revealing the near and manifesting the far, shaking attachments and generating doubts; third, requesting instruction due to doubts; and fourth, extensively explaining the length of life, cutting off doubts, and generating faith. From the beginning of the Chapter on Emerging from the Earth to the four lines of verse 'One should be diligent and single-minded; I wish to speak of this matter', this is the first part, called 'Separate Introduction Revealing the Near and Manifesting the Far', which specifically narrates the meaning of the Buddha's long lifespan. From 'Then the World-Honored One, having spoken this verse, addressed Maitreya Bodhisattva (Maitreya Bodhisattva), saying: I now declare to you and to the entire assembly' down to 'Now I speak the truth; you should believe it wholeheartedly. From a long time ago, I have been teaching and converting these beings', this is the second part, called 'Brief Explanation Revealing the Near and Manifesting the Far, Shaking Attachments and Generating Doubts'. Why is this so? The Tathagata (Tathagata, Thus Come One) left home at the age of nineteen and attained enlightenment at the age of thirty. The Tathagata says that his lifespan is eighty years, or seven hundred asamkhyas (asamkhya, countless), but the Bodhisattvas who have emerged from the earth have long planted roots of virtue and accumulated profound practices, and are not newly aspiring individuals. Yet the Buddha says, 'From a long time ago, I have been teaching and converting these beings.' If the actual lifespan is only eighty years or seven hundred years, how can it be said that he has been teaching and converting these beings for a long time? This shows that the attachment to the idea of eighty years or seven hundred years is shaken, and doubts about the meaning of a long lifespan arise. From 'Then Maitreya Bodhisattva (Maitreya Bodhisattva) and the others, harboring doubts in their minds, marveled at what they had never seen before' to the end of the Chapter on Emerging from the Earth, this is the third part, called 'Requesting Instruction Due to Doubts'. From the beginning of the Chapter on the Length of Life down to the Buddha's prose following Maitreya Bodhisattva's (Maitreya Bodhisattva) verses in the Chapter on Distinctions in Benefits, this one and a half chapters of the Sutra is the fourth part, explaining that the Tathagata extensively speaks of the length of life, cutting off doubts, and generating faith.
Now, the four parts in the cause and the four parts in the fruit have three similarities and one difference. What is it? The second brief explanation in the fruit...
近顯遠動執生疑，因中第一略說開三顯一動執生疑，此一同也。果中第三時眾懷疑致請，因中第二舍利弗等懷疑致請，此二同也。果中第四廣說開近顯遠斷疑生信，因中第三廣說開三顯一斷疑生信，此三同也。蓋是三段名同、三段意異也。一異者，果中有別序、因中無別序，果中無別流通、因中有別流通，是一異也。
今明因中無別序、果中無別流通者，此同是近故。何以故然？今明因中無別序者，此去通序近，不假立別序也。果中無別流通，此去總流通近，不假立別流通也。復言因有別流通、果中有別序者，此同是遠也。今明因中有別流通，此去總流通遠，是故立別流通。明果中有別序者，此去通序遠，是故立別序也。
二流通各有三段者，化他流通中有三段者，第一〈分別功德品〉中，從彌勒偈后長行初「佛告彌勒菩薩其有眾生聞佛壽命長遠如是」，乃至「能生一念信解」以下半品經，〈隨喜功德品〉、〈法師功德品〉、〈常不輕品〉，凡有三品半經，先明弘經益物者勛重報深，命覓弘經之人。第二從〈神力品〉初五行一文，明下方踴出菩薩堪弘經者，受命流通也。第三從〈神力品〉中「爾時世尊于文殊師利等大眾前現大神力」以下半品，〈囑累品〉、〈藥王菩薩品〉、〈妙音菩薩品〉、〈觀世音菩
【現代漢語翻譯】 現代漢語譯本： 『近顯遠動執生疑』，在『因』中，『第一』略說『開三顯一』，動執生疑，這是第一點相同之處。『果』中，『第三』時眾懷疑導致請問，『因』中，『第二』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等懷疑導致請問，這是第二點相同之處。『果』中，『第四』廣說『開近顯遠』，斷疑生信，『因』中，『第三』廣說『開三顯一』，斷疑生信，這是第三點相同之處。總而言之，這三段名稱相同，但三段的意義不同。不同之處在於，『果』中有別序，『因』中沒有別序；『果』中沒有別流通，『因』中有別流通，這是一點不同之處。
現在說明『因』中沒有別序，『果』中沒有別流通，這是因為它們都靠近。為什麼這樣說呢？現在說明『因』中沒有別序，是因為它距離通序很近，不需要另外設立別序。『果』中沒有別流通，是因為它距離總流通很近，不需要另外設立別流通。反過來說，『因』中有別流通，『果』中有別序，這是因為它們都遠離。現在說明『因』中有別流通，是因為它距離總流通很遠，所以設立別流通。說明『果』中有別序，是因為它距離通序很遠，所以設立別序。
二、流通各有三段，化他流通中有三段：第一，在《分別功德品》中，從彌勒（Maitreya，未來佛）偈頌后的長行開始，『佛告彌勒菩薩，其有眾生聞佛壽命長遠如是』，乃至『能生一念信解』以下的半品經，《隨喜功德品》、《法師功德品》、《常不輕品》，總共有三品半經，先說明弘揚佛經利益眾生的人功勛重大，報應深厚，命令尋找弘揚佛經的人。第二，從《神力品》最初五行的一段文字，說明下方涌出的菩薩堪能弘揚佛經，接受命令流通佛經。第三，從《神力品》中『爾時世尊于文殊師利（Mañjuśrī，象徵智慧的菩薩）等大眾前現大神力』以下的半品，《囑累品》、《藥王菩薩品》、《妙音菩薩品》、《觀世音菩
【English Translation】 English version: 『Proximity reveals, distance moves, attachment generates doubt.』 In the 『cause』 section, the 『first』 briefly explains 『opening the three and revealing the one,』 generating doubt through attachment; this is the first similarity. In the 『effect』 section, the 『third』 involves the assembly's doubts leading to inquiry, and in the 『cause』 section, the 『second』 involves Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) and others' doubts leading to inquiry; this is the second similarity. In the 『effect』 section, the 『fourth』 extensively explains 『opening the near and revealing the far,』 severing doubt and generating faith, and in the 『cause』 section, the 『third』 extensively explains 『opening the three and revealing the one,』 severing doubt and generating faith; this is the third similarity. In summary, these three sections share the same names, but the meanings of the three sections differ. The difference lies in that the 『effect』 section has a separate introduction, while the 『cause』 section does not; the 『effect』 section does not have a separate transmission, while the 『cause』 section does; this is one difference.
Now, explaining that the 『cause』 section does not have a separate introduction and the 『effect』 section does not have a separate transmission is because they are both close. Why is this so? Now, explaining that the 『cause』 section does not have a separate introduction is because it is close to the general introduction and does not require a separate introduction to be established. The 『effect』 section does not have a separate transmission because it is close to the general transmission and does not require a separate transmission to be established. Conversely, saying that the 『cause』 section has a separate transmission and the 『effect』 section has a separate introduction is because they are both far. Now, explaining that the 『cause』 section has a separate transmission is because it is far from the general transmission, so a separate transmission is established. Explaining that the 『effect』 section has a separate introduction is because it is far from the general introduction, so a separate introduction is established.
Two, each transmission has three sections; the transmission for transforming others has three sections: First, in the 『Distinguishing Merits』 chapter, starting from the long passage after the verses of Maitreya (the future Buddha), 『The Buddha told Maitreya Bodhisattva, if there are sentient beings who hear that the Buddha's lifespan is so long,』 up to 『able to generate a single thought of faith and understanding』 in the following half-chapter, the 『Rejoicing in Merit』 chapter, the 『Preacher of the Dharma』 chapter, the 『Never Disparaging』 chapter, totaling three and a half chapters, first explaining that those who propagate the sutras and benefit beings have great merit and deep rewards, ordering the search for people to propagate the sutras. Second, from the first five lines of the 『Supernatural Powers』 chapter, explaining that the Bodhisattvas emerging from below are capable of propagating the sutras, receiving the order to transmit the sutras. Third, from the 『Supernatural Powers』 chapter, 『At that time, the World Honored One manifested great supernatural powers before Mañjuśrī (the Bodhisattva symbolizing wisdom) and the great assembly,』 in the following half-chapter, the 『Entrustment』 chapter, the 『Bhaisajyaraja Bodhisattva』 chapter, the 『Gadgadasvara Bodhisattva』 chapter, the 『Avalokiteshvara Bodhis
薩品〉、〈陀羅尼品〉、〈妙莊嚴王品〉，凡六品半經，正明如來以經付囑也。
自行流通中有三段者，第一，經家先明普賢菩薩為勸發，故從東方來此土也。第二，從「白言」以下，正明普賢菩薩與佛問答，緣是得勸發時眾四種聞經因緣，生受持之意也。第三，從「說是普賢菩薩勸發品時」盡經，廣明時眾聞法得益多少，結成自行之義也。
問者言：「第一通序亦是別序。何以知然？故如王城之處得說此經、不得說《涅槃經》，𤘽尸城處得說《涅槃》、不聞說《法華》，如此流例，處所各別事義不同，豈非別序？」解釋者言：「不無此義。今所論者，諸經明住處，相與為證我聞不謬，故成通敘。言不無此義者，故如諸經同聞人，使有兩義，有通序義，是故通序中有。又有別序義，下別序中言『爾時世尊四眾圍繞』，四眾即是前同聞人。又如《涅槃經》中通序中與八十億比丘俱，下別序又言時八十億比丘俱，彼此兩經前出為證一時，后出為正說作序也。」
難者言：「通中有五序，證信義同，故稱通序。別中有五序，望正說義等，亦是通序。二義既齊，亦可前稱別序，后稱通序。」解者言：「前證五義同更無別，后望正說更有別意。何者？此經五別為因果作序，大經五別為常住為序，意致不同義則
【現代漢語翻譯】 〈薩品〉（Sā Pǐn，意為薩品）、〈陀羅尼品〉（Tuó Luó Ní Pǐn，意為陀羅尼品）、〈妙莊嚴王品〉（Miào Zhuāngyán Wáng Pǐn，意為妙莊嚴王品），總共六品半經文，正是說明如來佛以經典付囑眾生。 自行流通中有三個段落，第一段，經文作者首先說明普賢菩薩（Pǔxián Púsà，意為Samantabhadra Bodhisattva）爲了勸導發起，所以從東方來到這個世界。第二段，從『白言』以下，正是說明普賢菩薩與佛陀問答，因為這個緣故，得到勸導發起的當時，大眾生起四種聽聞經典的因緣，產生接受奉持的意願。第三段，從『說是普賢菩薩勸發品時』到經文結束，廣泛說明當時聽聞佛法的大眾得到利益的多少，總結完成自行的意義。 提問者說：『第一通序也是別序。憑什麼知道是這樣呢？比如在王城這個地方可以宣說這部經，卻不能宣說《涅槃經》（Nièpán Jīng，意為Nirvana Sutra）；在𤘽尸城這個地方可以宣說《涅槃經》，卻聽不到宣說《法華經》（Fǎhuá Jīng，意為Lotus Sutra），像這樣的例子，處所各不相同，事理意義不同，難道不是別序嗎？』解釋者說：『並非沒有這個道理。現在所討論的是，各部經典說明住處，相互作為證據，證明我聽聞的沒有謬誤，所以成為通序。說並非沒有這個道理，比如各部經典共同聽聞的人，使之具有兩種意義，有通序的意義，所以通序中也有別序的意義，下面的別序中說『爾時世尊四眾圍繞』，四眾就是前面共同聽聞的人。又如《涅槃經》中，通序中與八十億比丘在一起，下面的別序又說當時八十億比丘在一起，這兩部經，前面出現的是爲了證明一時，後面出現的是爲了證明正說，作為序言。』 反駁者說：『通序中有五序，證明可信的意義相同，所以稱為通序。別序中有五序，期望正說的意義等等，也是通序。兩種意義既然相同，也可以前面稱為別序，後面稱為通序。』解答者說：『前面證明的五種意義相同，沒有其他區別，後面期望正說還有其他意義。什麼意義呢？這部經的五種區別是為因果作序，大經的五種區別是為常住作序，意義不同，道理就不同了。
【English Translation】 〈Sā Pǐn〉(Sā Pǐn, meaning Sā Chapter), 〈Tuó Luó Ní Pǐn〉(Tuó Luó Ní Pǐn, meaning Dharani Chapter), 〈Miào Zhuāngyán Wáng Pǐn〉(Miào Zhuāngyán Wáng Pǐn, meaning Wonderful Adornment King Chapter), a total of six and a half chapters, precisely explain that the Tathagata entrusts the sutras to sentient beings. There are three sections in self-practice and circulation. First, the author of the sutra first explains that Samantabhadra Bodhisattva (Pǔxián Púsà, meaning Samantabhadra Bodhisattva) came to this world from the east to encourage initiation. Second, from 'said' onwards, it precisely explains the question and answer between Samantabhadra Bodhisattva and the Buddha. Because of this reason, at the time of being encouraged and initiated, the masses gave rise to four kinds of causes for hearing the sutras, and generated the intention to accept and uphold them. Third, from 'when the Samantabhadra Bodhisattva Encouragement Chapter was spoken' to the end of the sutra, it extensively explains how much benefit the masses who heard the Dharma at that time received, and concludes the meaning of self-practice. The questioner said: 'The first general introduction is also a separate introduction. How do we know this is the case? For example, in the place of the royal city, this sutra can be preached, but the Nirvana Sutra (Nièpán Jīng, meaning Nirvana Sutra) cannot be preached; in the city of 𤘽尸, the Nirvana Sutra can be preached, but the Lotus Sutra (Fǎhuá Jīng, meaning Lotus Sutra) is not heard. Like these examples, the places are different, and the meanings of the matters are different. Isn't it a separate introduction?' The explainer said: 'It is not without this reason. What is being discussed now is that the sutras explain the dwelling place, and serve as evidence for each other, proving that what I heard is not mistaken, so it becomes a general introduction. Saying that it is not without this reason, for example, the people who commonly hear in the sutras, make it have two meanings, have the meaning of a general introduction, so there is also the meaning of a separate introduction in the general introduction. In the separate introduction below, it says 'At that time, the World Honored One was surrounded by the four assemblies', and the four assemblies are the people who commonly heard before. Also, in the Nirvana Sutra, in the general introduction, he is with eighty billion bhikshus, and in the separate introduction below, it also says that at that time, eighty billion bhikshus were together. These two sutras, the former appears to prove the time, and the latter appears to prove the correct teaching, as a preface.' The objector said: 'There are five prefaces in the general preface, and the meanings of proving faith are the same, so it is called the general preface. There are five prefaces in the separate preface, and the meanings of expecting the correct teaching, etc., are also the general preface. Since the two meanings are the same, it can also be called the separate preface first, and the general preface later.' The explainer said: 'The five meanings of the previous proof are the same, and there is no other difference. The latter expects the correct teaching to have other meanings. What meaning? The five differences of this sutra are to make a preface for cause and effect, and the five differences of the great sutra are to make a preface for permanence. The meanings are different, and the principles are different.'
顯然。」
今言「如是」者，此是通序之第一也。有人解言：「文則稱如，理則稱是。」又有人言：「如明無異，是辨無非也。」今一家所習，言如是兩字更無別意，正為總舉一部經為我聞作詮敘，言如是一部經，我佛邊聞也。
「我聞」者，此是通序中第二，表明阿難述而不作，正言如是一部《法華經》我從佛邊聞，非我自造。所以爾者，但佛在世時開教度人明理化物，尚有性執取斜見不信受者，況如來我滅後人情澆偽率易可化？然阿難實處亦可已成種覺，借其學位無謝法王，今據跡談事，是三乘之中，小乘學人等是小乘，小乘之中自有四果，阿難是初果須陀洹位，忽登法座有所宣說，撫臆論心未易可信，但不達之徒多以小廢道，如來既懸見末代有必然之事，是故誡敕阿難出經之時先白四眾言如是，一部經我從佛邊聞非自造，於時四眾既意重如來心尊至極，聞傳佛語信受無疑，是故《維摩經》言「諸有所作亦不唐捐」，此之謂也。師習不同意致如此也。
「一時」者，此是通序中第三，明阿難佛語可傳之意不虛。此經既是如來應機適會之教，云何秘而不傳？夫涉言化物凡有兩種：一、不見根性盲心說法，二、審見根性明理化物。然不見根性而說法者，凡有三種：一者、闇會前人根性，此則益而不
【現代漢語翻譯】 現代漢語譯本： 顯然。現在說的『如是』（evam）是通序的第一部分。有人解釋說：『文辭方面稱作『如』，義理方面稱作『是』。』也有人說：『『如』表明沒有差異，『是』辨明沒有錯誤。』現在我們所學習的，認為『如是』這兩個字沒有別的意思，正是爲了總括一部經，為『我聞』（maya srutam）作解釋，說『如是』這樣一部經，是我從佛那裡聽來的。 『我聞』是通序中的第二部分，表明阿難（Ananda）只是轉述而不創作，明確地說，『如是』這樣一部《法華經》（Saddharma Puṇḍarīka Sūtra）是我從佛那裡聽來的，不是我自己編造的。為什麼這麼說呢？因為即使佛在世時開示教導，度化眾人，闡明道理，使萬物各得其所，尚且有人固執己見，持邪見而不信受，更何況如來（Tathāgata）我滅度之後，人心浮躁虛偽，容易輕率變化呢？然而阿難實際上也可以說是已經成就了覺悟的種子，憑藉他的學識地位，不會有損法王的教誨。現在根據事蹟來說，在三乘（triyāna）之中，小乘（hīnayāna）學人等是小乘，小乘之中自有四果（catvāri phalāni），阿難是初果須陀洹（Srotaāpanna）的果位，忽然登上法座有所宣說，撫摸胸口談論心性，不容易讓人相信。但是不明事理的人，常常因為小的方面而廢棄大道。如來既然預見到末世有必然發生的事情，所以告誡阿難在宣講佛經的時候，先告訴四眾弟子說『如是』，這樣一部經是我從佛那裡聽來的，不是自己編造的。當時四眾弟子因為看重如來，內心尊崇到了極點，聽到傳達的是佛語，便信受無疑。所以《維摩經》（Vimalakīrti Nirdeśa Sūtra）說『諸有所作亦不唐捐』，說的就是這個意思。各家師承不同，理解的含義也如此不同。 『一時』（ekasmim samaye）是通序中的第三部分，說明阿難所傳達的佛語是真實不虛的。這部經既然是如來應機施教的教誨，為什麼要隱瞞而不傳授呢？凡是涉及言語教化，總共有兩種情況：一是、不瞭解眾生的根性，盲目地說法；二是、審察眾生的根性，明白道理而教化。然而不瞭解眾生的根性而說法的人，總共有三種情況：一是、碰巧暗合了前人的根性，這樣反而有益而無害。
【English Translation】 English version: Obviously. Now, the term 'Thus' (evam) is the first part of the general introduction. Some explain it as: 'In terms of wording, it is called 'Thus'; in terms of principle, it is called 'So'.' Others say: ''Thus' indicates no difference; 'So' distinguishes no error.' Now, what we study is that the two words 'Thus So' have no other meaning, but are precisely to summarize a scripture, to explain 'Thus I have heard' (maya srutam), saying 'Thus So' this scripture, I heard it from the Buddha. 'Thus I have heard' is the second part of the general introduction, indicating that Ananda only narrates and does not create, explicitly saying, 'Thus So' this Lotus Sutra (Saddharma Puṇḍarīka Sūtra) I heard from the Buddha, not I fabricated it myself. Why is that? Because even when the Buddha was in the world, opening up teachings, guiding people, clarifying principles, and enabling all things to be in their proper place, there were still those who stubbornly held their own views, held wrong views, and did not believe and accept. How much more so after the Tathagata I have passed away, when people's hearts are impetuous and false, and easily changed? However, Ananda can actually be said to have already achieved the seed of enlightenment. Relying on his knowledge and position, he would not detract from the teachings of the Dharma King. Now, according to the events, among the three vehicles (triyāna), the Hinayana practitioners are Hinayana, and within Hinayana there are the four fruits (catvāri phalāni). Ananda is the first fruit, Srotaāpanna, suddenly ascending the Dharma seat to speak, stroking his chest and discussing his mind, it is not easy to be believed. But those who do not understand often abandon the great path because of small matters. Since the Tathagata foresaw that there would be inevitable events in the future, he admonished Ananda to first tell the fourfold assembly 'Thus So' when expounding the scriptures, this scripture I heard from the Buddha, not I fabricated it myself. At that time, the fourfold assembly valued the Tathagata and revered him to the extreme. Hearing that it was the Buddha's words being conveyed, they believed and accepted it without doubt. Therefore, the Vimalakirti Sutra (Vimalakīrti Nirdeśa Sūtra) says 'All that is done is not in vain', which is what it means. Different lineages of teachers have different understandings of the meaning. 'At one time' (ekasmim samaye) is the third part of the general introduction, explaining that the Buddha's words conveyed by Ananda are true and not false. Since this scripture is the teaching of the Tathagata in response to the occasion, why should it be concealed and not transmitted? In all matters involving speech and teaching, there are two situations: one is not understanding the roots of sentient beings and blindly speaking; the other is examining the roots of sentient beings and teaching with clear understanding. However, there are three types of people who speak without understanding the roots of sentient beings: one is accidentally coinciding with the roots of previous people, which is beneficial and harmless.
損；二者、不稱所宜，此則損而不益；三者、承平不益不損也。見根性中乃有差降，今論極照，莫過如來說法唯益不損，是故可傳。今言一時，正明此教與機同會無差，故如此人且時堪聞三段，如來即于且為說三段。四諦亦然，但不見機者有逗機之過、有後機之失，如來無有逗機之過、后機之失，故稱一時也。
「佛住王舍城」，此下是第四，出說經之處，此住處即證成我聞，汝言如是一部經我從佛邊聞，若使審憶聞經之處，我聞之言可得信受；若不憶聞經之處，我聞之言云何可信？是故出聞經之處，證我聞不謬也。今就此出說經之處自有二階：一廣、二狹。王舍城是廣也。然外國之法，國若大者，別有國名，國若小者，從城立號，但王城因緣從來舊聞不假記也。「耆阇崛山中」，此是第二階的出住處。然王城處凡有五山，未知如來的在何山？今的明佛在耆阇崛山中說《法華經》。外國言耆阇崛山，此方言靈鷲，言此山中往古諸人服藥學道成仙，又山頂有似鷲鳥，故言靈鷲山也。
「與大比丘眾」此下訖「退坐一面」，是第五，出同聞眾證成一時。前言應機之教不可不傳，今未知與誰根性相應？今出此徒眾，明與此萬二千人根性相應，乃至天龍八部相應也。
難者言：「何故不證成如是耶？」解言
【現代漢語翻譯】 現代漢語譯本 損，二者，不適合時宜，這就是損而不益；三者，太平時期不增不減。可見眾生的根性中有差別，現在討論最圓滿的照見，沒有超過如來說法只有利益沒有損害的，所以可以傳授。現在說『一時』，正是表明此教法與眾生的根機同時相應沒有差別，所以對於這樣的人，暫時可以聽聞三段內容，如來就暫時為他說三段。四諦也是這樣，只是不能瞭解眾生根機的人，有耽誤時機的過失，有錯過時機的失誤，如來沒有耽誤時機的過失，沒有錯過時機的失誤，所以稱為『一時』。 『佛住在王舍城』，這以下是第四，說明說經的處所，這個住處就證明了『我聞』的真實性。你說『像這樣的一部經我從佛那裡聽來的』，如果確實記得聽經的處所，『我聞』這句話就可以相信接受；如果不記得聽經的處所，『我聞』這句話怎麼能讓人相信呢？所以說出聽經的處所，證明『我聞』沒有錯誤。現在就此說明說經的處所，自有兩個層次：一是廣，二是狹。王舍城是廣的方面。然而外國的規矩，國家如果大，另有國名，國家如果小，就用城的名字來命名，只是王舍城的因緣由來已久，不需要特別記載。『耆阇崛山中』，這是第二層次的說明住處。然而王舍城這個地方共有五座山，不知道如來在哪座山上？現在明確說明佛在耆阇崛山中說《法華經》。外國話叫耆阇崛山（Grdhrakuta），這裡叫做靈鷲山，說這座山中古代有很多人服藥學道成仙，又因為山頂像鷲鳥，所以叫做靈鷲山。 『與大比丘眾』這以下到『退坐一面』，是第五，說明一同聽聞的聽眾，證明『一時』的真實性。前面說應合根機的教法不可以不傳授，現在不知道與誰的根性相應？現在列出這些徒眾，說明與這一萬二千人根性相應，乃至與天龍八部相應。 提問者說：『為什麼不證明像是這樣的聽眾呢？』解釋說：
【English Translation】 English version Loss; secondly, being unsuitable for the occasion, this is loss without benefit; thirdly, in times of peace, there is neither increase nor decrease. It can be seen that there are differences in the inherent nature of beings. Now, discussing the ultimate illumination, there is nothing surpassing the Tathagata's (Thus Come One) Dharma (teachings) which only benefits and does not harm, therefore it can be transmitted. Now, saying 'at one time', it precisely clarifies that this teaching and the faculties of beings coincide without difference, therefore, for such a person, they can temporarily hear three sections, and the Tathagata will temporarily speak three sections for them. The Four Noble Truths are also like this, but those who do not understand the faculties of beings have the fault of delaying the opportunity, and the error of missing the opportunity. The Tathagata has no fault of delaying the opportunity, and no error of missing the opportunity, therefore it is called 'at one time'. 『The Buddha dwelt at Rajagrha (City of Royal Palaces)』 this below is the fourth, stating the place where the Sutra (scripture) was spoken. This dwelling place proves the truth of 『Thus have I heard』. You say 『Like this Sutra, I heard it from the Buddha』, if you truly remember the place where you heard the Sutra, the words 『Thus have I heard』 can be believed and accepted; if you do not remember the place where you heard the Sutra, how can the words 『Thus have I heard』 be believed? Therefore, stating the place where the Sutra was heard proves that 『Thus have I heard』 is not mistaken. Now, regarding the place where the Sutra was spoken, there are two levels: one broad, and one narrow. Rajagrha is the broad aspect. However, according to foreign customs, if a country is large, it has a separate country name, if a country is small, it is named after the city, but the circumstances of Rajagrha have been known for a long time and do not need special recording. 『On Mount Grdhrakuta (Vulture Peak)』 this is the second level of stating the dwelling place. However, in Rajagrha there are five mountains, it is not known on which mountain the Tathagata was? Now it is clearly stated that the Buddha spoke the Lotus Sutra on Mount Grdhrakuta. In foreign languages, it is called Grdhrakuta, here it is called Vulture Peak, saying that in ancient times many people on this mountain took medicine, studied the Dao (the Way), and became immortals, and also because the top of the mountain resembles a vulture, it is called Vulture Peak. 『With a great Bhiksu (monk) assembly』 this below until 『withdrew and sat to one side』, is the fifth, stating the assembly of those who heard together, proving the truth of 『at one time』. Earlier it was said that the teachings that correspond to the faculties of beings cannot not be transmitted, now it is not known with whose inherent nature it corresponds? Now listing these disciples clarifies that it corresponds to the inherent nature of these twelve thousand people, and even corresponds to the Eight Divisions of Gods and Dragons. The questioner says: 『Why not prove such an assembly?』 The explanation says:
：「如是兩字止為總舉一部經，更無餘意，不假證也。」
今就此同聞眾中自有三段：第一人先列聲聞眾；第二從「菩薩摩訶薩」以下，即列菩薩眾也；第三從「爾時釋提桓因下」訖退坐一面，列凡夫眾也。但眾來之始未必如此，黑白前後無的次第，蓋是出經者比次前後令條然可視。又欲分別高下目銘凡聖，致使有此次第也。
又意致尋求則有事有理。所言事者，聲聞常在佛左右旦夕承奉，不辨于遊方益物，唯護戒清凈形跡交密，是故在前而列，尚其親密之懷。菩薩既以慈悲為先，荷護度人為誓，無方利物化他為務，不得常在佛側旦夕侍覲，形跡交疏，于中而列也。凡夫進則不及菩薩，退則有謝聲聞，唯以五塵自𤘽受愛染為累，是故經家貶其凡猥，在後而列也。理者，聲聞背生死苦、樂涅槃樂，凡夫樂生死苦、背涅槃樂，是故聲聞在前凡夫在後。何以知然？聲聞之人為三毒所惱、八苦所煎，是故棄背生死之苦、樂求涅槃之樂；凡夫愛著有為、憎壞無為；菩薩則兩舍居空，雖樂涅槃，不同聲聞畏生死苦自求涅槃，雖樂生死，不等凡夫有愛著之心，但為求化他常求利物。是故《維摩經》言：「不捨有為，不住無為」，此之謂也。二意如此，三眾可見。
今且就列聲聞眾中自有兩段：第一、意學無學二千
【現代漢語翻譯】 現代漢語譯本：『如是』這兩個字僅僅是總括整部經，沒有其他意思，不需要任何證明。
現在就此一同聽聞佛法的聽眾中，自然有三個部分：第一部分先列出聲聞眾；第二部分從『菩薩摩訶薩』（Bodhisattva-Mahāsattva，大菩薩）以下，就是列出菩薩眾；第三部分從『爾時釋提桓因』（Śakro devānām indraḥ，帝釋天）以下直到退坐一旁，列出凡夫眾。但是，聽眾最初到來時未必如此，黑白前後沒有固定的次序，大概是整理經典的人按照前後順序排列，使之條理分明。又想區分高下，標明凡聖，才會有這樣的次序。
又從意義上探求，則有事相和理體兩個方面。所說的事相是，聲聞弟子常常在佛陀左右，早晚承侍，不擅長遊歷四方利益眾生，只注重持戒清凈，形跡交往密切，因此排列在前面，表示他們親近的心意。菩薩以慈悲為先，以護持救度眾生為誓願，以四處利益眾生、教化他人為己任，不能常常在佛陀身邊早晚侍奉，形跡交往疏遠，因此排列在中間。凡夫進步不如菩薩，退步不如聲聞，只以五欲塵勞自我迷惑，受愛慾染著的拖累，因此經典編纂者貶低他們的凡俗，排列在後面。理體方面，聲聞背離生死之苦，欣樂涅槃之樂，凡夫欣樂生死之苦，背離涅槃之樂，因此聲聞在前，凡夫在後。為什麼知道是這樣呢？聲聞之人被三毒（貪嗔癡）所惱，被八苦（生老病死、怨憎會、愛別離、求不得、五陰熾盛）所煎熬，因此捨棄背離生死之苦，欣樂追求涅槃之樂；凡夫愛著有為法，憎恨破壞無為法；菩薩則兩者都捨棄而安住于空性，雖然欣樂涅槃，但不同於聲聞畏懼生死之苦而只求自身涅槃，雖然欣樂生死，但不同於凡夫有愛著之心，只是爲了教化他人而常常尋求利益眾生。因此《維摩經》（Vimalakīrti Nirdeśa Sūtra）說：『不捨有為，不住無為』，說的就是這個意思。這兩種意義是這樣的，三種聽眾的情況就可以明白了。
現在且就所列的聲聞眾中，自然有兩部分：第一部分，有學和無學二千。
【English Translation】 English version: The two words 'Thus it is' merely summarize the entire scripture, without any other meaning, and require no proof.
Now, within this assembly of those who have heard the Dharma together, there are naturally three groups: the first group lists the Śrāvaka (Hearer) assembly; the second group, from 'Bodhisattva-Mahāsattva' (Great Bodhisattvas) onwards, lists the Bodhisattva assembly; the third group, from 'Then Śakro devānām indraḥ' (Śakra, Lord of the Gods) onwards until they withdrew and sat to one side, lists the assembly of ordinary beings. However, the initial arrival of the assembly was not necessarily in this order; there was no fixed sequence of black and white, front and back. It is likely that the compilers of the scripture arranged them in a sequential order to make them clearly visible. Furthermore, they wished to distinguish between high and low, marking the distinction between the mundane and the sacred, which resulted in this order.
Moreover, if we seek the underlying meaning, there are two aspects: the phenomenal and the noumenal. The phenomenal aspect is that the Śrāvakas are constantly at the Buddha's side, attending to him morning and evening. They are not adept at traveling to benefit beings, but focus on upholding the precepts purely, maintaining close interactions. Therefore, they are listed first, signifying their intimate connection. Bodhisattvas prioritize compassion and take the vow to protect and liberate beings. They are dedicated to benefiting beings and transforming others in all directions, and cannot always be at the Buddha's side, attending to him morning and evening. Their interactions are less frequent, so they are listed in the middle. Ordinary beings are inferior to Bodhisattvas in progress and inferior to Śrāvakas in regress. They are deluded by the five desires and burdened by attachment to love. Therefore, the scripture compilers belittle their ordinariness and list them last. In terms of the noumenal, Śrāvakas turn away from the suffering of birth and death and rejoice in the bliss of Nirvāṇa, while ordinary beings rejoice in the suffering of birth and death and turn away from the bliss of Nirvāṇa. Therefore, Śrāvakas are listed first and ordinary beings last. How do we know this? Śrāvakas are troubled by the three poisons (greed, hatred, and delusion) and tormented by the eight sufferings (birth, old age, sickness, death, encountering what is disliked, separation from what is loved, not obtaining what is desired, and the flourishing of the five aggregates). Therefore, they abandon the suffering of birth and death and seek the bliss of Nirvāṇa. Ordinary beings are attached to conditioned phenomena and hate the destruction of unconditioned phenomena. Bodhisattvas abandon both and dwell in emptiness. Although they rejoice in Nirvāṇa, they are different from Śrāvakas who fear the suffering of birth and death and seek only their own Nirvāṇa. Although they rejoice in birth and death, they are different from ordinary beings who have attachment. They only seek to transform others and constantly seek to benefit beings. Therefore, the Vimalakīrti Nirdeśa Sūtra says, 'Not abandoning the conditioned, not dwelling in the unconditioned,' which is what this means. These are the two meanings, and the situation of the three assemblies can be understood.
Now, let's focus on the listed Śrāvaka assembly, which naturally has two parts: the first part, two thousand with learners and without learners.
人以來，先列聲聞比丘眾僧也。第二、從「摩訶波阇波提」下竟「耶輸陀羅」，此則列聲聞比丘尼眾也。所以有此兩段者，為欲取男女尊卑兩別也。又就僧尼兩眾之中，各有二段。僧眾二者，第一、「與大比丘眾」下竟「大阿羅漢」，詺為有名聞眾。何以知然？此一萬二千比丘常隨如來處處說法，天上人間殊方異國遠近知聞，詺為有名聞眾也。第二、從「復有學無學二千人」以下，詺為小名聞眾，未必常隨如來、不盡為遠近知識也。尼眾亦然，至時當道。
今且就初眾中自有六段：第一先談人類、第二稱眾數、第三明階位位登無學、第四嘆德、第五列名、第六「如是」下即釋疑結句也。今言「與大比丘眾」者，此是第一，明其是出家丈夫之類也。
問者言：「何故不得羅漢是類、比丘是位耶？」解釋者言：「所言位者，本據得果報處，今云羅漢，此則位居極果。何異初地二地之位？但菩薩心行長廣唯制因位，聲聞情意狹劣唯制果位，此處為異也。」
難者又云：「今言比丘即是出家之位，非在家之位。」解云：「不無此義，但此處義隱。今就出家眾中明其有類有位，何異俗間仕官之人亦有類有位耶？比丘是天竺語，此間無的名翻譯，古舊相傳，皆以三德釋之。若使備此三德乃稱比丘。何者？一曰怖
【現代漢語翻譯】 現代漢語譯本：從人開始，首先列出的是聲聞比丘僧眾。第二部分，從『摩訶波阇波提』（Mahapajapati，佛陀的姨母）開始到『耶輸陀羅』（Yasodhara，釋迦牟尼的妻子），這部分列出的是聲聞比丘尼眾。之所以有這兩段，是爲了區分男女尊卑。而且，在僧尼兩眾中，又各有兩段。僧眾的兩段，第一段，從『與大比丘眾』開始到『大阿羅漢』（Maha Arhat，已證得阿羅漢果位的聖者），稱為有名聞眾。為什麼這麼說呢？因為這一萬二千比丘經常跟隨如來在各處說法，天上人間，各個地方，遠近都知道他們，所以稱為有名聞眾。第二段，從『復有學無學二千人』以下，稱為小名聞眾，他們未必經常跟隨如來，也不完全被遠近的人所熟知。比丘尼眾的情況也是如此，到時候會講到。
現在先說僧眾的第一部分，其中又分為六段：第一，先說人類別；第二，說明人數；第三，說明階位，位登無學（已證得阿羅漢果位，不再需要修學）；第四，讚歎功德；第五，列出名字；第六，從『如是』開始，是解釋疑問，總結全句。現在說的『與大比丘眾』，這是第一段，說明他們是出家的男子。
提問者問：『為什麼不能說羅漢是類別，比丘是階位呢？』解釋者說：『所說的階位，原本是根據得到果報的處所而說的，現在說羅漢，這是階位居於最高的果位。這和初地、二地的階位有什麼不同呢？只是菩薩的心行廣大，只設立因位的制度，而聲聞的情意狹隘，只設立果位的制度，這是不同之處。』
提問者又問：『現在說比丘就是出家的階位，不是在家的階位。』解釋者說：『並非沒有這個意思，但這裡的意義是隱藏的。現在就出家眾中說明他們有類別有階位，這和世俗間的仕官之人也有類別有階位有什麼不同呢？比丘是天竺語（梵語），這裡沒有對應的名稱可以翻譯，古時候流傳下來，都用三德來解釋它。如果具備這三德，才能稱為比丘。哪三德呢？第一是怖魔。』
【English Translation】 English version: Beginning with people, the first listed are the Shravaka Bhikshu Sangha (community of monks who are disciples). The second part, from 'Mahapajapati' (Buddha's aunt) to 'Yasodhara' (Shakyamuni's wife), lists the Shravaka Bhikshuni Sangha (community of nuns who are disciples). The reason for these two sections is to distinguish between men and women, and their respective status. Furthermore, within both the Sangha of monks and nuns, there are two sections each. In the monks' Sangha, the first section, from 'With the great Bhikshu Sangha' to 'Great Arhats' (Maha Arhat, enlightened beings who have attained Arhatship), is called the Sangha of Renown. Why is this so? Because these twelve thousand Bhikshus constantly follow the Tathagata (another name for the Buddha) to preach the Dharma everywhere, known far and wide in the heavens, human realm, and various countries, hence they are called the Sangha of Renown. The second section, from 'Again, there were two thousand with learning and without learning' onwards, is called the Sangha of Lesser Renown, as they may not always follow the Tathagata and are not entirely known far and wide. The situation is similar for the nuns' Sangha, which will be discussed in due course.
Now, let's first discuss the initial Sangha of monks, which is further divided into six sections: First, it discusses the type of people; second, it states the number of the assembly; third, it clarifies the stages, reaching the stage of No More Learning (having attained Arhatship, requiring no further learning); fourth, it praises their virtues; fifth, it lists their names; sixth, from 'Thus' onwards, it explains doubts and concludes the sentence. Now, the phrase 'With the great Bhikshu Sangha' is the first section, indicating that they are men who have left home.
The questioner asks: 'Why can't we say that Arhat is the category and Bhikshu is the stage?' The explainer says: 'What is referred to as the stage is originally based on the place where one attains the fruit of their actions. Now, saying Arhat, this is the stage residing in the ultimate fruit. How is this different from the stages of the first Bhumi (level of Bodhisattva) and the second Bhumi? It's just that the mind and actions of Bodhisattvas are vast and extensive, only establishing the system of the causal stage, while the sentiments and intentions of Shravakas are narrow and limited, only establishing the system of the fruit stage; this is the difference.'
The questioner further asks: 'Now, saying Bhikshu is the stage of leaving home, not the stage of being at home.' The explainer says: 'It's not that there is no such meaning, but the meaning here is hidden. Now, within the Sangha of those who have left home, it is clarified that they have categories and stages, how is this different from the officials in the secular world who also have categories and stages? Bhikshu is a term in Tianzhu language (Sanskrit), and there is no corresponding name here to translate it. It has been passed down from ancient times, and it is explained with three virtues. If one possesses these three virtues, then one can be called a Bhikshu. What are the three? The first is terrifying Mara (demon).'
魔、二言破惡、三者乞士也。魔羅是外國語，此方言殺者，若通途為論，一切惡知識盡皆是魔，今的明者據第六天魔。然第六天魔未必常爾，但偶于釋迦一化不信正道。今一人出家魔宮振動，所以爾者，此人發意逾越生死永棄五塵出魔境界，非止滅魔一人，然此人復有一燈之化，是故魔宮振動、六師懾怖也。第二破惡者，即是修戒定慧，防身口七支諸惡及意地三毒四倒九十八使，此使諸惡法是累中之甚、妨道之巨患也。第三乞士者，夫出家之人不可終日自營，非唯增長貪愛故，亦妨亂行道。雖然本出家之意以身許道，但有累之身未能亡餐，復應將護身命行道進德，不可空棄一身徒勞剪落，應須攜缽到家資身行道，是故凈乞自活表示清素。又此三德次第相成。」
問：「此人何故猶能怖魔，餘人不能？」「只由此人能破煩惱惡故。」
復問：「此人何故能破煩惱惡？」「只由凈乞自活也。」
「萬二千人俱」，此是第二，稱其數也。
「皆是阿羅漢」，此是第三，明此一萬二千人階位，位登無學也。羅漢亦是天竺正音，於此亦無的翻譯，相傳舊解亦以三德釋之，備此三德乃稱羅漢。何者？第一不生、第二殺賊、第三言應供也。若使此人後猶生三界流轉六道者，非謂羅漢。今明羅漢之人，一殂之
【現代漢語翻譯】 現代漢語譯本：魔，二言破惡，三者乞士（比丘）。魔羅（Mara）是外國語，在這裡的意思是殺者。如果從普遍意義上來說，一切惡知識都可以說是魔，但這裡特指第六天魔。然而第六天魔未必總是如此，只是偶爾在釋迦牟尼佛的一次教化中不相信正道。現在如果有一個人出家，魔宮就會震動，原因在於這個人發心要超越生死，永遠拋棄五塵，脫離魔的境界，這不僅僅是消滅魔一個人，而且這個人還具有一燈（指佛法）的教化力量，所以魔宮震動，六師外道感到恐懼。第二破惡，就是修持戒、定、慧，防止身、口七支的各種惡行，以及意地的三毒（貪、嗔、癡）、四倒（常、樂、我、凈的顛倒認知）、九十八使（九十八種煩惱）。這些惡法是累贅中最嚴重的，是妨礙修道的巨大禍患。第三乞士，出家之人不可終日為自己謀生，不僅僅是因為這樣會增長貪愛，也會妨礙修行。雖然出家的本意是以身許道，但有累贅之身不能不吃飯，還應該將護身命以修行進德，不可白白拋棄一身，徒勞地剪去頭髮，應該拿著缽到各家乞食以維持生活，這樣清凈乞食自活才能表示清素。而且這三種德行是依次相輔相成的。
問：『為什麼這個人還能讓魔感到恐懼，而其他人不能呢？』 答：『只因爲這個人能破除煩惱惡。』
又問：『為什麼這個人能破除煩惱惡呢？』 答：『只因爲他能清凈乞食自活。』
『萬二千人俱』，這是第二，稱說他們的數量。
『皆是阿羅漢（Arhat）』，這是第三，說明這一萬二千人的階位，位登無學（無須再學的境界）。羅漢也是天竺（印度）正音，在這裡也沒有確切的翻譯，相傳舊時的解釋也用三德來解釋它，具備這三種德行才能稱為羅漢。哪三種呢？第一不生（不再輪迴），第二殺賊（殺死煩惱之賊），第三言應供（應受人天供養）。如果這個人死後仍然在三界（欲界、色界、無色界）中流轉六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），就不能稱為羅漢。現在說明羅漢之人，一旦死亡，就永遠不會再生。
【English Translation】 English version: 'Mara (demon), secondly, breaking evil, and thirdly, Bhiksu (mendicant).' 'Mara' is a foreign word, meaning 'killer' in this language. Generally speaking, all evil teachers can be considered Mara, but here it specifically refers to the Sixth Heaven Mara. However, the Sixth Heaven Mara is not always like this; it is only that he occasionally disbelieved in the right path during one of Shakyamuni Buddha's teachings. Now, if someone renounces the world, the demon palace will be shaken, because this person is determined to transcend birth and death, forever abandon the five desires, and escape the realm of Mara. This is not just about eliminating Mara alone, but also because this person possesses the transformative power of a lamp (referring to the Dharma). Therefore, the demon palace is shaken, and the six heretical teachers are terrified. Secondly, 'breaking evil' means cultivating precepts, concentration, and wisdom, preventing the various evils of the seven limbs of body and speech, as well as the three poisons (greed, hatred, and ignorance), the four inversions (perceiving permanence, pleasure, self, and purity in what is impermanent, painful, selfless, and impure), and the ninety-eight afflictions of the mind. These evil dharmas are the most serious burdens and the greatest obstacles to the path.
Thirdly, 'Bhiksu (mendicant)' means that a renunciate should not spend the whole day working for their own livelihood, not only because it increases greed and attachment, but also because it interferes with practice. Although the original intention of renunciation is to dedicate oneself to the path, a burdened body cannot avoid eating. One should also take care of one's life to practice and advance in virtue, and not abandon one's body in vain, merely cutting off one's hair. One should carry a bowl to beg for food from house to house to sustain life, so that pure begging for alms can represent simplicity. Moreover, these three virtues complement each other in sequence.
Question: 'Why is this person still able to frighten Mara, while others cannot?' Answer: 'Only because this person can break the evil of afflictions.'
Question: 'Why is this person able to break the evil of afflictions?' Answer: 'Only because they can live purely by begging for alms.'
'Together with twelve thousand people,' this is the second, stating their number.
'All were Arhats (Arhat),' this is the third, explaining the rank of these twelve thousand people, who have attained the stage of No-More-Learning (the state where there is nothing more to learn). 'Arhat' is also the correct pronunciation in Sanskrit (India), and there is no exact translation here. According to tradition, the old explanations also use the three virtues to explain it; only those who possess these three virtues can be called Arhat. What are the three? First, no rebirth (no more reincarnation), second, killing the thief (killing the thief of afflictions), and third, worthy of offerings (worthy of receiving offerings from humans and gods). If this person still transmigrates in the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Six Paths (Heavenly Path, Human Path, Asura Path, Hell Path, Hungry Ghost Path, Animal Path) after death, they cannot be called an Arhat. Now, it is explained that once an Arhat dies, they will never be reborn.'
后不復受生，既斷絕生因、生果亦亡，故言我生已盡、梵行已立、所作已辦、不受後有，此之謂也。第二言殺賊者，賊之為用，能奪人財寶、傷人身命。今明九十八使煩惱諸賊，無過瞋恚斷人慧命，是故《遺教經》言：「劫功德賊無過瞋恚」。明諸羅漢，結賊已亡，功德不失，慧命長存，是故《維摩經》云：「行羅漢慈破結賊故」。第三應供者，此人智斷既圓堪生物福，亦取譬良田有秋收之實，是故下經文言：「我等今者真阿羅漢，一切皆受人天供養」。又此三德亦得相成。只問此人死後何故不生？正由殺煩惱賊。又問此人何故能殺煩惱賊？由有應供之德故。亦有倒相生義，那得有此應供之德？只由殺煩惱賊故。云何得知殺煩惱賊？此人死後不復受生也。
今將比丘三德來成羅漢三德，用羅漢三義呼比丘三義。何者？比丘怖魔之德以成羅漢不生之德，比丘破惡之德以成羅漢殺賊之德，比丘乞士之德以成羅漢應供之德。出家之始詺為怖魔者，為令終成不生之德，若唯存怖魔名、不成不生之德者，雖有怖魔之名，無有怖魔之實；若使在始有怖魔之名，終成不生之德者，真是怖魔也。破惡之德又成殺賊者，故如臨陣執刃能令前陣星散者，此則破而非殺。若使執刃能入陣，能令當卻無遺亡頭失首者，乃稱殺賊。然九十八
【現代漢語翻譯】 現代漢語譯本： 『后不復受生』，意思是已經斷絕了產生生命的原因，生命的結果也隨之消亡，所以說『我生已盡、梵行已立、所作已辦、不受後有』，這就是這句話的含義。第二句說『殺賊者』，賊的作用是能夠奪取人的財寶、傷害人的生命。現在說明九十八種使人產生煩惱的賊，沒有比瞋恚更能斷絕人的慧命的了，所以《遺教經》說：『劫奪功德的賊沒有比瞋恚更厲害的』。說明各位阿羅漢，煩惱之賊已經消亡，功德不會喪失，慧命長久存在，所以《維摩經》說：『行阿羅漢的慈悲是爲了破除煩惱之賊』。第三句『應供者』，這個人智慧和斷除煩惱都已經圓滿，堪能接受眾生的福報，也比喻像良田一樣有秋收的果實，所以下面的經文說：『我們現在是真正的阿羅漢，一切都接受人天供養』。這三種德行也可以相互成就。只問這個人死後為什麼不再出生？正是因為殺死了煩惱之賊。又問這個人為什麼能夠殺死煩惱之賊？因為有應供的德行。也有反過來的相生之義，怎麼會有這種應供的德行呢？只是因為殺死了煩惱之賊的緣故。怎麼知道殺死了煩惱之賊呢？這個人死後不再受生啊。 現在將比丘的三種德行來成就阿羅漢的三種德行，用阿羅漢的三種含義來稱呼比丘的三種含義。哪三種呢？比丘的怖魔（bùmó）（使魔恐懼）之德成就阿羅漢的不生之德，比丘的破惡之德成就阿羅漢的殺賊之德，比丘的乞士（qǐshì）（以乞食為生的人）之德成就阿羅漢的應供之德。出家之初稱為怖魔，是爲了最終成就永不轉生的德行，如果只存有怖魔之名，而不能成就永不轉生的德行，雖然有怖魔之名，卻沒有怖魔的實際；如果開始有怖魔之名，最終成就永不轉生的德行，這才是真正的怖魔。破惡之德又成就殺賊，好比臨陣拿著刀，能讓前方的陣勢潰散，這只是破而不是殺。如果拿著刀能夠進入敵陣，能夠讓敵人當場潰敗，沒有遺漏，沒有丟頭喪命的，才稱得上是殺賊。然而九十八
【English Translation】 English version: 'After not receiving rebirth again' means that the cause of generating life has been cut off, and the result of life also perishes. Therefore, it is said, 'My birth is exhausted, the Brahma conduct is established, what needs to be done is done, and there is no more future existence.' This is the meaning of this sentence. The second sentence says 'killing the thief,' the function of a thief is to be able to seize people's wealth and harm people's lives. Now, it is explained that among the ninety-eight kinds of thieves that cause afflictions, none is more capable of cutting off people's wisdom-life than anger. Therefore, the Yijiao Jing (遺教經) (Sutra of the Bequeathed Teachings) says, 'There is no thief more powerful in robbing merit than anger.' It explains that the Arhats (阿羅漢) (one who has attained Nirvana) have already eliminated the thieves of affliction, their merits will not be lost, and their wisdom-life will exist for a long time. Therefore, the Vimalakirti Sutra (維摩經) says, 'Practicing the compassion of an Arhat is to break the thieves of affliction.' The third sentence, 'worthy of offerings,' means that this person's wisdom and elimination of afflictions are complete, and they are capable of receiving the blessings of sentient beings. It is also compared to a good field that has the fruit of autumn harvest. Therefore, the following sutra text says, 'We are now true Arhats, and all receive offerings from humans and devas.' These three virtues can also complement each other. Just ask why this person is not reborn after death? It is precisely because they have killed the thief of affliction. And ask why this person is able to kill the thief of affliction? Because they have the virtue of being worthy of offerings. There is also a reversed meaning of mutual generation. How can there be this virtue of being worthy of offerings? It is only because of killing the thief of affliction. How do we know that the thief of affliction has been killed? This person will not be reborn after death. Now, let's use the three virtues of a Bhiksu (比丘) (Buddhist monk) to accomplish the three virtues of an Arhat, and use the three meanings of an Arhat to call the three meanings of a Bhiksu. Which three? The virtue of a Bhiksu of frightening Mara (怖魔) (making demons fear) accomplishes the virtue of an Arhat of non-rebirth, the virtue of a Bhiksu of breaking evil accomplishes the virtue of an Arhat of killing the thief, and the virtue of a Bhiksu of being a beggar (乞士) (one who lives by begging) accomplishes the virtue of an Arhat of being worthy of offerings. Being called frightening Mara at the beginning of renunciation is to ultimately accomplish the virtue of never being reborn. If only the name of frightening Mara exists, but the virtue of never being reborn cannot be accomplished, then although there is the name of frightening Mara, there is no reality of frightening Mara. If there is the name of frightening Mara at the beginning, and the virtue of never being reborn is ultimately accomplished, then this is truly frightening Mara. The virtue of breaking evil also accomplishes killing the thief, just like holding a blade in battle can cause the front lines to scatter, this is only breaking and not killing. If holding a blade can enter the enemy's formation, and can cause the enemy to collapse on the spot, with no omissions and no loss of heads, then it can be called killing the thief. However, the ninety-eight
使有根本、枝條，若使出家之名有始折伏枝條，終則永斷根本，可謂真殺賊也。乞士之名成應供者，在始雖復到家至戶凈乞活命，然未盡活命之方，終則端坐侍至事同化他，是故如來立比丘三義，令終成羅漢三德。名不徒設，意致如此也。
「諸漏已盡」，此下是第四嘆德，凡有五句，詺為依位嘆德。初言「諸漏已盡無復煩惱」，此兩句嘆羅漢不生之德。根本無明本是漏也，今所明者是業及潤生，明諸阿羅漢業及煩惱生因既盡，故言不生也。「逮得己利」，此一句即嘆羅漢應供之德，明諸羅漢智斷既圓堪受物供應養，即是己利也。「盡諸有結心得自在」，此兩句即嘆羅漢殺賊之德。盡諸有結，此句正嘆殺賊。「心得自在」，此句結成。欲明諸結盡時心得自在，心得自在時諸結盡，其無前後而義有始終，只得言諸結盡故心自在，不得言心自在故諸結盡也。
「其名曰」，此下是第五列名。雖有一萬二千羅漢，今略列二十二。
又「阿若憍陳如」者，阿之言無，若之言智，詺為無智。憍陳如是外國姓，此方無翻。所以爾者，佛未出時此人是外道，唯計有為病，如來出世知其根熟，為說無生空理，后得羅漢。明此人從無生空理生智，故言無智憍陳如也。
「摩訶迦葉」者，摩訶言大，迦葉是姓，此
【現代漢語翻譯】 現代漢語譯本 如果（出家）有根本和枝條，那麼使出家之名一開始就折伏枝條，最終就能永遠斷除根本，這可以稱得上是真正的殺賊（指斷除煩惱）。乞士（bhiksu）之名成就應供（arhat）的果位，雖然一開始需要到各家各戶乞食以維持生命，但還沒有完全掌握活命的方法，最終則能端坐接受供養，所做之事如同教化他人。因此，如來設立比丘的三種意義，使他們最終成就阿羅漢的三種功德。名號不是徒設的，意義就在於此。
『諸漏已盡』，以下是第四個讚歎功德，總共有五句，稱為依位嘆德。首先說『諸漏已盡無復煩惱』，這兩句讚歎阿羅漢不生的功德。根本無明本來就是漏，現在所說的是業和潤生，說明諸阿羅漢的業和煩惱的生因已經斷盡，所以說不生。『逮得己利』，這一句是讚歎阿羅漢應供的功德，說明諸阿羅漢的智慧和斷惑已經圓滿，堪受物品的供應和供養，這就是自己的利益。『盡諸有結心得自在』，這兩句是讚歎阿羅漢殺賊的功德。盡諸有結，這句正是讚歎殺賊。『心得自在』，這句是總結。想要說明諸結斷盡時心得自在，心得自在時諸結斷盡，它們沒有先後順序，但意義上有始終，只能說諸結斷盡所以心自在，不能說心自在所以諸結斷盡。
『其名曰』，以下是第五個列名。雖然有一萬二千阿羅漢，現在略微列舉二十二位。
又『阿若憍陳如』（Ajñata Kaundinya）者，阿（a）的意思是無，若（jñata）的意思是智，稱為無智。憍陳如（Kaundinya）是外國姓氏，在此方沒有翻譯。之所以這樣，是因為佛未出世時，這個人是外道，只認為有為法是病，如來出世後知道他的根基成熟，為他說無生空理，後來證得阿羅漢果位。說明這個人從無生空理生出智慧，所以說無智憍陳如。
『摩訶迦葉』（Mahākāśyapa）者，摩訶（Mahā）的意思是大，迦葉（Kāśyapa）是姓氏，此
【English Translation】 English version If there are roots and branches (in monastic practice), then causing the name of renunciation to initially subdue the branches will ultimately and permanently sever the roots. This can be called truly 'killing the thief' (referring to eliminating afflictions). The name of a bhiksu (mendicant) achieving the status of an arhat (worthy of offerings) means that, although initially one must go from house to house begging for sustenance, the complete method of sustaining life is not yet fully realized. Ultimately, one can sit serenely and receive offerings, with actions akin to transforming others. Therefore, the Tathagata established the three meanings of a bhiksu, enabling them to ultimately achieve the three virtues of an arhat. The name is not established in vain; the meaning lies in this.
'All outflows have ceased': The following is the fourth praise of virtue, consisting of five sentences, called 'praising virtue according to position'. The first statement, 'All outflows have ceased, and there are no more afflictions', these two sentences praise the virtue of the arhat's non-arising. Fundamental ignorance (avidya) is originally an outflow. What is now being clarified is karma and the causes of rebirth. It explains that the karma and afflictions that cause rebirth for all arhats have been exhausted, hence the statement 'non-arising'. 'Attained one's own benefit': This sentence praises the virtue of the arhat being worthy of offerings, explaining that the wisdom and severance of delusions of all arhats are complete, making them worthy of receiving offerings and sustenance, which is their own benefit. 'Exhausted all bonds of existence, the mind attains freedom': These two sentences praise the virtue of the arhat 'killing the thief'. 'Exhausted all bonds of existence', this sentence directly praises 'killing the thief'. 'The mind attains freedom', this sentence concludes. It aims to clarify that when all bonds are exhausted, the mind attains freedom; when the mind attains freedom, all bonds are exhausted. There is no temporal order, but there is a beginning and an end in meaning. One can only say that because all bonds are exhausted, the mind is free; one cannot say that because the mind is free, all bonds are exhausted.
'Their names are': The following is the fifth listing of names. Although there are twelve thousand arhats, only twenty-two are briefly listed here.
Furthermore, 'Ajñata Kaundinya' (Ājñāta Kauṇḍinya): 'A' (a) means 'no', 'jñata' (jñāta) means 'wisdom', hence 'no wisdom'. Kaundinya (Kauṇḍinya) is a foreign surname, which is not translated here. The reason for this is that before the Buddha appeared in the world, this person was a follower of external paths, only considering conditioned phenomena as a disease. When the Tathagata appeared in the world, he knew that his roots were mature, and taught him the principle of non-arising and emptiness, and he later attained the state of an arhat. It explains that this person generated wisdom from the principle of non-arising and emptiness, hence the name 'Ajñata Kaundinya'.
'Mahākāśyapa' (Mahākāśyapa): 'Mahā' (Mahā) means 'great', Kāśyapa (Kāśyapa) is a surname, this
翻為龜也。所以呼為大者，異不三小迦葉，故呼此人為大也。
「優樓頻螺迦葉」，此下三人皆是兄弟，領五百徒眾各在一處，迦葉猶是姓也。
「優樓頻螺」者，是外國音，此間翻為木蓏林。明此人昔領徒眾住在木蓏林中，今因本住處為名也。
「伽耶迦葉」者，昔日亦是外道，其人事火，領五百徒眾住在伽耶城中，如來往化即舍邪徒正得羅漢道，仍以本所住城為名也。
「那提迦葉」，迦葉猶是姓也，那提者河名也。昔是外道，其人事外神，領五百徒眾住在那提河邊，值佛受道得羅漢道，猶以昔河為名也。
「舍利弗」者，亦是外國音，舍利言身，弗之言子，其母名身，故言身子。后得羅漢，其人聰明第一也。
「大目揵連」者，亦是外國姓，此方無翻，字𤘽律陀，是樹神名也。其母無兒，恒祠樹神乞子。后得子時，其不達業行，謂言樹神所惠，因此立名但謂𤘽律陀也。既值如來得阿羅漢果，其人神通第一。又與舍利弗至心周旋，要先得道者誓相報語也。「摩訶迦旃延」者，摩訶大也，旃延是姓，既得羅漢，其人論義第一也。
「阿㝹樓馱」者，亦是外國音，此間翻者，阿之言無，[菟-?+?]樓馱言貧，謂無貧比丘。此羅漢乃非多積財寶，但凡所至處衣服飲食觸
【現代漢語翻譯】 現代漢語譯本 『翻為龜也』，意思是說翻譯成烏龜。之所以稱呼為『大』，是爲了區別於三位年幼的迦葉（Kasyapa），所以稱呼這個人（大迦葉Mahakasyapa）為『大』。
『優樓頻螺迦葉（Uruvilva-kasyapa）』，以下這三個人都是兄弟，各自帶領五百名徒眾居住在不同的地方，迦葉是他們的姓氏。
『優樓頻螺（Uruvilva）』，是外國的音譯，在這裡翻譯為木瓜林。說明這個人過去帶領徒眾居住在木瓜林中，現在因為原本居住的地方而得名。
『伽耶迦葉（Gaya-kasyapa）』，過去也是外道，這個人侍奉火，帶領五百名徒眾居住在伽耶城中，如來佛前去教化他們，就捨棄了邪道歸於正道，證得了阿羅漢果位，仍然以原本居住的城市作為名字。
『那提迦葉（Nadi-kasyapa）』，迦葉仍然是姓氏，那提是河的名字。過去是外道，這個人侍奉外神，帶領五百名徒眾居住在那提河邊，遇到佛陀接受教導，證得了阿羅漢果位，仍然以過去的河流作為名字。
『舍利弗（Sariputra）』，也是外國的音譯，舍利的意思是身體，弗的意思是兒子，他的母親名叫身，所以說身子。後來證得了阿羅漢果位，這個人是智慧第一。
『大目揵連（Mahamaudgalyayana）』，也是外國的姓氏，在這裡沒有翻譯，字是𤘽律陀（Kolita），是樹神的名字。他的母親沒有兒子，經常祭祀樹神祈求兒子。後來得到兒子的時候，因為不明白業報的道理，認為這是樹神所賜予的，因此起名叫𤘽律陀。後來遇到如來佛，證得了阿羅漢果位，這個人是神通第一。又與舍利弗至誠相交，約定先得道的人要互相告知。『摩訶迦旃延（Mahakatyayana）』，摩訶是大的意思，迦旃延是姓氏，證得阿羅漢果位后，這個人是論義第一。
『阿㝹樓馱（Aniruddha）』，也是外國的音譯，在這裡翻譯，阿的意思是沒有，[菟-?+?]樓馱的意思是貧窮，意思是無貧比丘。這位阿羅漢並不是積攢很多財寶，只是凡是到達的地方衣服飲食觸手可得。
【English Translation】 English version 'Fan wei gui ye,' meaning translated as turtle. The reason for calling him 'Great' is to distinguish him from the three younger Kasyapas (Kasyapa), hence this person (Mahakasyapa) is called 'Great'.
'Uruvilva-kasyapa,' the following three are brothers, each leading five hundred disciples residing in different places, Kasyapa being their surname.
'Uruvilva' is a transliteration from a foreign language, translated here as 'wood apple forest'. It indicates that this person used to lead disciples residing in the wood apple forest, and is now named after his original place of residence.
'Gaya-kasyapa,' was also a heretic in the past, this person served fire, leading five hundred disciples residing in the city of Gaya. When the Tathagata went to convert them, they abandoned the heretical path and turned to the right path, attaining the Arhat fruit, still using the original city of residence as the name.
'Nadi-kasyapa,' Kasyapa is still the surname, Nadi is the name of a river. He was a heretic in the past, this person served external deities, leading five hundred disciples residing by the Nadi River. Encountering the Buddha and receiving teachings, he attained the Arhat fruit, still using the name of the past river.
'Sariputra' is also a transliteration from a foreign language, Sari meaning body, Putra meaning son, his mother's name was Body, hence the term 'Son of Body'. Later he attained the Arhat fruit, this person being the foremost in wisdom.
'Mahamaudgalyayana' is also a foreign surname, not translated here, his given name is Kolita, the name of a tree spirit. His mother had no children, and often worshiped the tree spirit to pray for a son. Later, when she had a son, because she did not understand the principle of karma, she thought it was bestowed by the tree spirit, hence the name Kolita. Later, encountering the Tathagata, he attained the Arhat fruit, this person being the foremost in supernatural powers. He also interacted sincerely with Sariputra, promising that whoever attained the path first would inform the other. 'Mahakatyayana,' Maha meaning great, Katyayana being the surname, after attaining the Arhat fruit, this person was the foremost in debate.
'Aniruddha' is also a transliteration from a foreign language, translated here, A meaning without, [菟-?+?]ruddha meaning poor, meaning a bhikkhu without poverty. This Arhat does not accumulate much wealth, but wherever he goes, clothing, food, and drink are readily available.
事勝人。此人昔日五百世中，廣行佈施給救貧窮，今余報未盡稱無貧。
「劫賓那」者，亦是外國語，此間翻言坊宿。正言此人在僧坊中宿，如來知其根熟，仍化作老比丘與同共宿，即于爾夜化令得道，故言坊宿也。又解言：「此人是劫賓國人，從國受名。」前解必然，后未必爾也。
「憍梵波提」者，外國名，此間言牛呞比丘。此人雖得羅漢，猶有二事似牛：一者口中空喘、二者其腳跡似牛蹄，常被諸比丘諸譏笑，如來神力接置梵宮，然諸天不笑，故接置天宮，仍說往緣，謂此人昔日五百世常作牛王，是故《無量壽經》言「尊者牛王」，即其人也。
「離波多」者，此間言星宿比丘，其母無兒，恒拜求星神，后得有子，既不達業行，謂為星惠，故言星宿，亦言假合身也。
「畢陵伽波蹉」者，亦是外國語，此間言余習比丘，罵恒水神事也。諸比丘問佛，佛說因緣，謂昔五百世中，常作獄卒，既得羅漢猶有餘習也。
「薄𤘽羅」者，此間翻言善容比丘，能舉動容儀可觀也；又持一不殺戒得五不死報也。
「摩訶𤘽絺羅」者，此間翻言摩訶謂大也，絺𤘽羅言膝，謂大膝比丘，即是長爪梵志，是人舍利弗舅也。
「難陀」者，譯為歡喜，明其人過去世中常行忍辱，今身見者皆
【現代漢語翻譯】 現代漢語譯本：事在人為。這個人過去五百世中，廣泛地行佈施，救濟貧窮，如今剩餘的福報還沒有完結，所以稱作沒有貧窮。
『劫賓那』（Kapina）這個名字，也是外國語，在這裡翻譯成房宿。準確地說，這個人曾在僧房中住宿，如來知道他的根基已經成熟，就化作老比丘與他一同住宿，當晚就點化他得道，所以叫做房宿。另一種解釋是：『這個人是劫賓國人，從國家的名字得名。』前一種解釋比較可靠，后一種未必是這樣。
『憍梵波提』（Gavampati）這個名字，是外國名，在這裡翻譯成牛呞比丘。這個人雖然得了羅漢果位，但還有兩件事像牛：一是口中空喘，二是他的腳印像牛蹄。常常被眾比丘譏笑，如來用神通力將他安置在梵天宮，因為諸天不會嘲笑他。所以將他安置在天宮，並講述了他往昔的因緣，說這個人過去五百世常常做牛王，所以《無量壽經》說『尊者牛王』，就是這個人。
『離波多』（Revata）這個名字，在這裡翻譯成星宿比丘，他的母親沒有兒子，一直拜求星神，後來才有了兒子，因為不明白業報的道理，認為是星神賜予的恩惠，所以叫做星宿，也說是假合之身。
『畢陵伽波蹉』（Pilindavatsa）這個名字，也是外國語，在這裡翻譯成余習比丘，指的是他呵斥恒河水神的事情。眾比丘問佛，佛陀講述了其中的因緣，說他過去五百世中，常常做獄卒，即使得了羅漢果位，還有剩餘的習氣。
『薄𤘽羅』（Bakula）這個名字，在這裡翻譯成善容比丘，能夠舉止容貌可觀。又因為持守不殺生戒，得到了五種不死的果報。
『摩訶𤘽絺羅』（Maha Kotthita）這個名字，在這裡翻譯成摩訶，意思是『大』，𤘽絺羅意思是『膝』，指的是大膝比丘，也就是長爪梵志，是舍利弗的舅舅。
『難陀』（Nanda）這個名字，翻譯為歡喜，說明這個人過去世中常常行忍辱，今生見到他的人都感到歡喜。
【English Translation】 English version: Matters are determined by human effort. This person, in his past five hundred lives, extensively practiced giving and rescuing the poor. Now, the remaining blessings have not yet been exhausted, hence he is called 'without poverty'.
The name 'Kapina' is also a foreign word, translated here as 'Lodging Star'. Accurately speaking, this person once lodged in a monastery. The Tathagata, knowing his roots were ripe, transformed into an old Bhikshu and lodged with him. That very night, he transformed him and enabled him to attain the Way, hence the name 'Lodging Star'. Another explanation is: 'This person is from the country of Kapina, taking his name from the country.' The former explanation is more likely, the latter not necessarily so.
The name 'Gavampati' is a foreign name, translated here as 'Cow-chewing Bhikshu'. Although this person attained the Arhat fruit, he still had two things resembling a cow: first, empty panting in his mouth; second, his footprints resembling cow hooves. He was often ridiculed by the Bhikshus. The Tathagata, with his divine power, placed him in the Brahma Heaven, because the devas would not laugh at him. Therefore, he placed him in the heavenly palace and recounted his past causes, saying that this person had often been a cow king in his past five hundred lives. Therefore, the Amitabha Sutra says 'Venerable Cow King', referring to this person.
The name 'Revata' is translated here as 'Star Constellation Bhikshu'. His mother had no children and constantly prayed to the star gods. Later, she had a son. Not understanding the principle of karma, she thought it was a blessing from the star god, hence the name 'Star Constellation', also said to be a falsely combined body.
The name 'Pilindavatsa' is also a foreign word, translated here as 'Residual Habit Bhikshu', referring to his scolding of the Ganges River goddess. The Bhikshus asked the Buddha, and the Buddha explained the causes, saying that in his past five hundred lives, he had often been a prison guard. Even after attaining the Arhat fruit, he still had residual habits.
The name 'Bakula' is translated here as 'Good Appearance Bhikshu', able to conduct himself with admirable demeanor. Furthermore, by upholding the precept of not killing, he obtained five kinds of immortal rewards.
The name 'Maha Kotthita' is translated here as Maha, meaning 'Great', and Kotthita meaning 'Knee', referring to the Great Knee Bhikshu, who was the long-nailed ascetic, the uncle of Sariputra.
The name 'Nanda' is translated as Joy, indicating that this person often practiced patience in past lives, and those who see him in this life all feel joy.
生歡喜，又即是佛弟也。
「孫陀罹難陀」，是佛小弟，其人在俗有婦名孫陀利，今舉其婦標之，令知是小弟也。其人雖得羅漢但余習未盡，于祇陀林中常行不等之心，現在作羯磨師，過去有分魚等事也。
「富樓那」者，姓彌多羅尼子者，此翻為滿愿子也。是故《無量壽》言「尊者滿愿子」，即其人也。
「須菩提」者，譯為善吉，明其人有德，常以吉事利人。所以爾者，此人昔于福田所生嫌嫉之心，仍流轉地獄無窮受苦，今者立誓，誓不惱他，是故《涅槃經》云：「若有眾生嫌我坐者，我當終身立不移處，行臥亦爾」，誓有所為作於物為吉也。
「阿難」者，譯為無染，其人形容可愛，常隨如來人中天上，瞻五塵之色、見可愛之境，常求利物，無有愛染之心，又得須陀洹果，總持第一也。
「羅睺羅」者，譯為障，由塞鼠穴因緣，六年處胎，因此名為覆障比丘，亦得須陀洹果也。
「如是眾所知識」，此下第六段，釋疑總結。
時眾疑言：「萬二千人中，唯有一萬一千九百九十八人是阿羅漢，阿難與羅睺羅此二人，自是須陀洹學人之類，今何故與無學人同耶？」解言：「此二人雖是學人，然為大眾亦知識，是故類入有名聞中與大大阿羅漢等。」
問者又言：「
【現代漢語翻譯】 現代漢語譯本：
（聽聞佛法后）生起歡喜心，也就是佛的弟子了。 『孫陀罹難陀』（Sundarananda），是佛陀的弟弟，這個人出家前在家時有個妻子名叫孫陀利（Sundari），現在提到他的妻子來標明他，讓人知道他是佛陀的弟弟。這個人雖然證得了阿羅漢果位，但是習氣還沒有完全斷盡，在祇陀林（Jetavana）中常常有不平等的心，現在做羯磨師，過去有分魚等等的事情。 『富樓那』（Purna）這個人，姓彌多羅尼子，翻譯過來是滿愿子。所以《無量壽經》（The Infinite Life Sutra）中說『尊者滿愿子』，就是這個人。 『須菩提』（Subhuti），翻譯為善吉，說明這個人有德行，常常用吉祥的事情利益他人。之所以這樣，是因為這個人過去在福田（field of merit）之處生起嫌棄嫉妒之心，因此流轉地獄無窮受苦，現在立下誓言，發誓不惱害他人，所以《涅槃經》（Nirvana Sutra）中說：『如果有眾生嫌棄我坐著，我應當終身站立不移動地方，行走和躺臥也是這樣』，發誓有所作為，對於事物是吉祥的。 『阿難』（Ananda），翻譯為無染，這個人容貌可愛，常常跟隨如來，在人中天上，觀看五塵的色彩，見到可愛的境界，常常求利於眾生，沒有愛染之心，又證得了須陀洹果位，總持第一。 『羅睺羅』（Rahula），翻譯為障，由於堵塞鼠穴的因緣，六年處在胎中，因此名為覆障比丘，也證得了須陀洹果位。 『如是眾所知識』，下面是第六段，解釋疑惑，總結說明。 當時大眾疑惑地說：『一萬二千人中，只有一萬一千九百九十八人是阿羅漢，阿難和羅睺羅這二人，本來是須陀洹這樣的學人之類，現在為什麼和無學的人同列呢？』解釋說：『這二人雖然是學人，但是為大眾所熟知，所以歸入有名望的人中，和大大阿羅漢等同。』 提問者又說：
【English Translation】 English version:
Generating joy (upon hearing the Dharma), is also a disciple of the Buddha. 『Sundarananda』 (孫陀罹難陀): is the Buddha's younger brother. This person had a wife named Sundari (孫陀利) when he was a layman. Now, mentioning his wife is to identify him, letting people know that he is the Buddha's younger brother. Although this person has attained the Arhat fruit, his residual habits have not been completely exhausted. In Jetavana (祇陀林), he often harbors unequal thoughts. He is currently a Karma master, and in the past, he was involved in matters such as distributing fish. 『Purna』 (富樓那): His surname is Maitrayaniputra, which translates to 'Son of Full Wish'. Therefore, the Infinite Life Sutra (《無量壽經》) says, 'Venerable Son of Full Wish', referring to this person. 『Subhuti』 (須菩提): translates to 'Good Omen', indicating that this person has virtue and often benefits others with auspicious deeds. The reason for this is that this person once harbored feelings of dislike and jealousy towards the field of merit (福田), and as a result, he transmigrated through hell, suffering endlessly. Now, he has made a vow not to annoy others. Therefore, the Nirvana Sutra (《涅槃經》) says, 'If there are beings who dislike me sitting, I shall stand unmoving for life, and so shall I walk and lie down.' He vows to act in a way that is auspicious for all things. 『Ananda』 (阿難): translates to 'Without Stain'. This person has a lovable appearance and often follows the Tathagata in the human and heavenly realms. He beholds the colors of the five dusts and sees lovely realms, constantly seeking to benefit beings without any attachment. He has also attained the Srotapanna fruit and is foremost in total retention. 『Rahula』 (羅睺羅): translates to 'Obstruction'. Due to the karmic cause of blocking a rat hole, he remained in the womb for six years. Therefore, he is called the 'Obstructed Bhikshu' and has also attained the Srotapanna fruit. 『Thus, known by the assembly』 (如是眾所知識): This is the sixth section, explaining doubts and summarizing. At that time, the assembly doubted and said, 'Among the twelve thousand people, only eleven thousand nine hundred and ninety-eight are Arhats. Ananda and Rahula are originally learners of the Srotapanna type. Why are they now listed together with those who are beyond learning?' The explanation is, 'Although these two are learners, they are well-known to the assembly. Therefore, they are included among the famous and are equal to the great Arhats.' The questioner further said:
頗有小阿羅漢，故今言大阿羅漢耶？」解言：「羅漢位齊，實無大小，今形七種學人詺為大也。」
問者又言：「七種學人不名羅漢，何所形耶？」解言：「聖人立名有通有別，別則不爾，通則皆然，何異須陀洹人亦名為學。」
「復有學無學二千人」，僧眾中本有二，此下是第二，呼為少名聞眾，未必常隨如來也。就此眾中，準前亦應有六義，但前眾既已備明六段，今此眾中唯有兩段：第一、言學無學，即是談其階位，但出二種，初言學即是七種學人也，次言無學即羅漢無學也。第二、言二千人，即是談其數也。
「摩訶波阇」，出家聲聞眾中有二，此下是第二列尼眾，亦證同聞也。又言尼眾亦有二種：初有名聞，后是有小名聞。第一言「摩訶波阇波提比丘尼」，詺為有名聞眾。何以知之？備二義故。一、在家為論，即是佛姨母，為如來所尊。二、就法義，蓋是女人中出家先首，為大眾知識，故在先而列。第二言「耶輸陀羅比丘尼」，此詺為小名聞眾。何以知之？亦有二意：一者、在俗時不為如來所尊，二者、法中往取，此人出家復晚，不盡遠近知聞，形前尼眾呼為小名聞也。各有三義，今就有名聞眾中有三義者，第一、言摩訶波阇波提，此是出其名也。摩訶言大也。波阇波提言愛道，謂大愛道
【現代漢語翻譯】 現代漢語譯本： 問：『既然有小阿羅漢，那麼現在說的大阿羅漢是什麼意思呢？』解答說：『阿羅漢的果位是相同的，實際上沒有大小之分，現在所說的大阿羅漢，是指七種還在修學的聖者。』 提問者又問：『七種學人並不稱為阿羅漢，那麼（大阿羅漢）指的是什麼呢？』解答說：『聖人設立名稱，有通用的，也有特別的。特別的就不能通用，通用的就都可以。這和須陀洹（Srotapanna，入流果）的人也可以稱為學人有什麼區別呢？』 『還有學人和無學人兩千人』，僧眾中本來有兩種，這裡說的是第二種，稱為少名聞眾，他們未必經常跟隨如來。就這個僧眾來說，按照前面的說法，也應該有六種含義，但是前面的僧眾已經詳細說明了六個方面，現在這個僧眾中只有兩個方面：第一，說學人和無學人，就是談論他們的階位，但只列出兩種，先說學人，就是指七種學人，其次說無學人，就是指阿羅漢（Arhat）無學果位。 第二，說兩千人，就是談論他們的人數。 『摩訶波阇波提（Mahapajapati）』，出家的聲聞眾中有兩種，這裡說的是第二種，列出尼眾，也是爲了證明他們同樣聽聞佛法。又說尼眾也有兩種：一種是名聞眾，另一種是小名聞眾。第一種說『摩訶波阇波提比丘尼（Mahapajapati Bhikkhuni）』，稱為有名聞眾。為什麼知道呢？因為具備兩種含義。第一，從在家時來說，她是佛的姨母，為如來所尊敬。第二，從佛法意義上說，她大概是女人中出家最早的人，為大眾所熟知，所以在前面列出。第二種說『耶輸陀羅比丘尼（Yasodhara Bhikkhuni）』，這稱為小名聞眾。為什麼知道呢？也有兩種意思：一是，在俗時，她不為如來所特別尊敬；二是，從佛法上來說，這個人出家比較晚，不被所有遠近的人所知曉，相對於前面的尼眾，稱為小名聞眾。各有三種含義，現在就有名聞眾來說，有三種含義，第一，說摩訶波阇波提，這是說出她的名字。摩訶（Maha）是大的意思。波阇波提（Pajapati）是愛道的意思，就是大愛道。
【English Translation】 English version: Question: 'Since there are lesser Arhats, what is meant by the term 'Great Arhats' now?' The explanation is: 'The attainment of Arhatship is equal; in reality, there is no distinction of greater or lesser. The term 'Great Arhats' now refers to the seven types of learners who are still in training.' The questioner further asked: 'The seven types of learners are not called Arhats, so what does (Great Arhats) refer to?' The explanation is: 'Saints establish names that are both general and specific. Specific names cannot be used generally, but general names can be used universally. How is this different from a Srotapanna (stream-enterer) also being called a learner?' 'Also, there were two thousand learners and non-learners.' There are originally two types of Sangha (community), and this refers to the second type, called the Sangha of lesser renown, who may not always follow the Tathagata (Thus Come One). Regarding this Sangha, according to the previous explanation, there should also be six meanings, but since the previous Sangha has already explained the six aspects in detail, there are only two aspects in this Sangha now: First, mentioning learners and non-learners is to discuss their stages, but only two types are listed. First, mentioning learners refers to the seven types of learners; second, mentioning non-learners refers to the Arhats (Arhat) who have attained the state of no-more-learning. Second, mentioning two thousand people is to discuss their number. 'Mahapajapati (Mahapajapati)', among the ordained Sravaka (listeners) community, there are two types. This refers to the second type, listing the Bhikkhunis (nuns), also to prove that they equally heard the Dharma. It is also said that there are two types of Bhikkhunis: one is the Sangha of renown, and the other is the Sangha of lesser renown. The first one says 'Mahapajapati Bhikkhuni (Mahapajapati Bhikkhuni)', called the Sangha of renown. How do we know this? Because it possesses two meanings. First, from the perspective of her lay life, she is the Buddha's aunt, respected by the Tathagata. Second, from the perspective of the Dharma, she is probably the first woman to be ordained, known by the masses, so she is listed first. The second one says 'Yasodhara Bhikkhuni (Yasodhara Bhikkhuni)', this is called the Sangha of lesser renown. How do we know this? There are also two meanings: First, in her lay life, she was not particularly respected by the Tathagata; second, from the perspective of the Dharma, this person was ordained relatively late and is not known by everyone near and far. Compared to the previous Bhikkhunis, she is called the Sangha of lesser renown. Each has three meanings. Now, regarding the Sangha of renown, there are three meanings. First, mentioning Mahapajapati is to state her name. Maha (Maha) means great. Pajapati (Pajapati) means loving-kindness, referring to Great Loving-Kindness.
也。第二、言比丘尼，此即談其人類，明其出家女人類也。「與眷屬六千人俱」，此是第三，敘其眷屬少多也。
「羅睺羅母」，此下是第二少名聞尼眾。亦有三義，初言「耶輸陀羅」，此則出其名也。第二言「比丘尼」，即是人類也。第三言「與眷屬俱」，此即明眷屬多少也。
「菩薩摩訶薩」，此下是第二列菩薩眾。所以中者，意亦如前也。今就此眾中亦有六段：第一談其人類也，第二敘其數，第三明其階位，第四嘆德，第五列名，第六舉類舉數總結也。今言「菩薩摩訶薩」者，先談其人類是大乘人類也。若具存外國名，應云摩訶菩提薩埵。譯摩訶言大，菩提稱道，薩埵云心，言大道心人也。夫稱大道心人，必有二義：一長二廣。遠求佛果不中途取證，此心曰長；發意兼濟，此心稱廣。然二乘不逮，貶其狹短有謝菩薩也。
「八萬人」，此是第二敘其數也。
「皆于阿耨多羅三藐三菩提不退轉」，此是第三談其階位。但此中所談，據八地已上，明此諸菩薩居在不退位中。夫退有三種：一者位退、二者行退、三念退。自六心以還輕毛位，信首五根未成，遇惡友時能斷善根退入惡流，故稱位退也。第二、從七心以上訖六地以還，詺為行退，正明入忍之行有退失也。第三、七地一地呼爲念退，
【現代漢語翻譯】 現代漢語譯本 也。第二，說到比丘尼（女性出家人），這是指她們的種類，說明她們是出家的女人。「與眷屬六千人俱」，這是第三點，敘述她們眷屬的多少。
「羅睺羅（佛陀之子）母」，以下是第二類較少名聲的比丘尼眾。也有三重含義，首先說「耶輸陀羅（羅睺羅之母，釋迦牟尼佛之妻）」，這是說出她的名字。第二說「比丘尼」，這是指她們的種類。第三說「與眷屬俱」，這是說明眷屬的多少。
「菩薩摩訶薩（偉大的覺悟者）」，以下是第二部分，列出菩薩眾。之所以放在中間，用意也和前面一樣。現在就這部分菩薩眾，也有六個段落：第一，說明他們的種類；第二，敘述他們的數量；第三，說明他們的階位；第四，讚歎他們的功德；第五，列出他們的名字；第六，舉出種類和數量來總結。現在說「菩薩摩訶薩」，首先說明他們的種類是大乘（Mahayana）的人。如果完整地保留外國的名稱，應該說摩訶菩提薩埵（Mahabodhisattva）。翻譯『摩訶』為『大』，『菩提』稱為『道』，『薩埵』意為『心』，意思是『大道心人』。所謂『大道心人』，必定有兩重含義：一是『長』，二是『廣』。長遠地追求佛果，不中途證得小乘果位，這種心叫做『長』；發願兼濟天下，這種心稱為『廣』。然而二乘（聲聞乘和緣覺乘）不能達到這種境界，所以說他們狹隘短淺，不如菩薩。
「八萬人」，這是第二點，敘述他們的數量。
「皆于阿耨多羅三藐三菩提（無上正等正覺）不退轉」，這是第三點，說明他們的階位。但這裡所說的，是根據八地（菩薩修行階位）以上的菩薩，說明這些菩薩處於不退轉的地位。所謂『退』有三種：一是位退，二是行退，三是念退。從六心位（菩薩修行階位）之前都是輕毛位，信等五根（信根、精進根、念根、定根、慧根）尚未成就，遇到惡友時能斷掉善根，退入惡道，所以稱為『位退』。第二，從七心位以上到六地（菩薩修行階位）之前，稱為『行退』，正是說明進入忍位的修行會有退失。第三，七地到八地之間稱為『念退』。
【English Translation】 English version Also. Secondly, speaking of Bhikshunis (female monastics), this refers to their category, clarifying that they are women who have left home. 'Together with a retinue of six thousand,' this is the third point, describing the size of their retinue.
'The mother of Rahula (Buddha's son),' below this is the second category of lesser-known Bhikshunis. It also has three meanings. First, it says 'Yashodhara (Rahula's mother, Shakyamuni Buddha's wife),' this states her name. Second, it says 'Bhikshuni,' which refers to their category. Third, it says 'together with a retinue,' which clarifies the size of the retinue.
'Bodhisattvas Mahasattvas (Great beings of enlightenment),' below this is the second part, listing the Bodhisattva assembly. The reason for placing it in the middle is the same as before. Now, regarding this assembly of Bodhisattvas, there are also six sections: First, it describes their category; second, it narrates their number; third, it clarifies their stage; fourth, it praises their virtues; fifth, it lists their names; sixth, it summarizes by mentioning the category and number. Now, saying 'Bodhisattvas Mahasattvas,' first it clarifies that their category is Mahayana (Great Vehicle) beings. If the foreign name were fully preserved, it should be said Mahabodhisattva. Translating 'Maha' as 'great,' 'Bodhi' is called 'the Way,' 'Sattva' means 'mind,' meaning 'people with a great mind for the Way.' Those called 'people with a great mind for the Way' must have two meanings: one is 'long,' and the other is 'broad.' Seeking the Buddha-fruit far and wide, without taking the small vehicle fruit midway, this mind is called 'long'; vowing to benefit all beings, this mind is called 'broad.' However, the two vehicles (Shravakayana and Pratyekabuddhayana) cannot reach this state, so they are said to be narrow and short, inferior to Bodhisattvas.
'Eighty thousand people,' this is the second point, narrating their number.
'All are irreversible from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' this is the third point, clarifying their stage. But what is discussed here is based on Bodhisattvas above the eighth Bhumi (stage of Bodhisattva practice), clarifying that these Bodhisattvas reside in the irreversible position. The so-called 'regression' has three types: first, regression in position; second, regression in practice; third, regression in thought. Before the sixth stage of mind (stage of Bodhisattva practice) are all light-hair positions, the five roots of faith (faith, vigor, mindfulness, concentration, wisdom) have not yet been achieved, and when encountering evil friends, they can cut off good roots and regress into evil streams, so it is called 'regression in position.' Second, from the seventh stage of mind and above to before the sixth Bhumi (stage of Bodhisattva practice), it is called 'regression in practice,' which precisely clarifies that there will be regression in the practice of entering forbearance. Third, between the seventh Bhumi and the eighth Bhumi is called 'regression in thought.'
正明二諦之念不恒，故言念退。然退之中亦有不退之義。何以知之？夫一善染神歷劫不杇，是習因之義不亡，招樂之義不失，應非是退；但六心以還，唯有一善染神不退。復有三種退義，即是位退、行退、念退，是故不得受不退之名也。又七心以上六地以還，亦有不退之義，位登信首五根不復流轉，乃至初地以上六地以還，心會無相之境、意入二諦之中，是故《維摩經》言：「受不退，常寂然」。所以不受不退名者，但位雖不退猶有兩退之義：一明入忍之行相似無漏無得而失，二明二諦之念不恒現在前，是故受行退之名也。七地菩薩位登初忍實無退失，入忍諸行興心即得，但雜相煩惱未盡，猶有出入觀異，致令二諦明解不恒現在前，故受念退之名也。今明八地以上菩薩永絕下地三種退義，位登法流長不出觀，唸唸皆明，豈有念退？所以爾者，有其二義：一明位登此地不復進退學，二明枝惡未盡唯斷根本也。所以言於三菩提不退者，三菩提者正遍知道也，道者即是因也，正明此諸菩薩于無上正遍知因中不復退轉也。
「皆得陀羅尼」，此下是第四嘆德段也。凡有十二句合作四重，又合四重以為兩雙。何者？初有三句嘆德；第二從「供養無量」下有三句，詺為嘆行；第三從「以慈修身」下有四句，名為嘆體；第四從
【現代漢語翻譯】 現代漢語譯本：正明二諦（satya-dvaya，真諦和俗諦）之念不恒常，所以說念退。然而退之中也有不退的意義。憑什麼知道呢？一個善念染于神識，經歷無數劫也不會磨滅，這是習因的意義不會消失，招感快樂的意義不會喪失，應該不是退。但六心（指菩薩修行過程中的六個階段）以下，只有一善念染于神識不會退。又有三種退的意義，即是位退、行退、念退，所以不能得到不退的名稱。又七心以上六地（bhūmi，菩薩修行的階段）以下，也有不退的意義，位登信首（指十信位的開始）五根（pañcendriya，眼、耳、鼻、舌、身五種感覺器官）不再流轉，乃至初地以上六地以下，心會無相之境、意入二諦之中，所以《維摩經》（Vimalakīrti-nirdeśa-sūtra）說：『受不退，常寂然』。之所以不受不退之名，只是因為位雖然不退，還有兩種退的意義：一是明入忍（kṣānti，安忍）之行相似無漏無得而失，二是明二諦之念不恒常現在前，所以受行退之名。七地菩薩位登初忍，實際上沒有退失，入忍的各種行為，興起心念就能得到，但雜相煩惱沒有斷盡，還有出入觀的差異，導致二諦的明解不能恒常現在前，所以受念退之名。現在說明八地以上菩薩永遠斷絕下地三種退的意義，位登法流（dharma-srota，佛法的流淌）長久不離開禪觀，唸唸都明白，怎麼會有念退？之所以這樣，有兩個意義：一是說明位登此地不再有進退的學習，二是說明枝末的惡習沒有斷盡，只是斷除了根本。所以說對於三菩提（trayo bodhi，三種菩提）不退轉，三菩提就是正遍知道，道就是因，正是說明這些菩薩在無上正遍知（anuttarā-samyak-saṃbodhi）的因中不再退轉。 『皆得陀羅尼（dhāraṇī，總持，記憶力）』，這以下是第四嘆德段。凡是有十二句，合作為四重，又合四重以為兩雙。什麼呢？開始有三句嘆德；第二從『供養無量』以下有三句，稱為嘆行；第三從『以慈修身』以下有四句，名為嘆體；第四從...
【English Translation】 English version: Because the thought of the two truths (satya-dvaya, the truths of the mundane and the ultimate) is not constant, it is said that the thought regresses. However, within this regression, there is also the meaning of non-regression. How do we know this? A single good thought, once it has stained the consciousness, will not decay even after countless kalpas (aeons). This means that the cause of habit will not be lost, and the meaning of inviting happiness will not be lost. It should not be considered regression. However, below the six minds (referring to the six stages of a Bodhisattva's practice), only a single good thought staining the consciousness does not regress. There are also three meanings of regression: regression of position, regression of practice, and regression of thought. Therefore, one cannot receive the name of non-regression. Furthermore, above the seven minds and below the sixth bhūmi (stage of a Bodhisattva's practice), there is also the meaning of non-regression. When one's position reaches the beginning of faith (referring to the beginning of the ten stages of faith), the five roots (pañcendriya, the five sense organs: eye, ear, nose, tongue, and body) no longer flow. Even above the first bhūmi and below the sixth bhūmi, the mind meets the realm of no-form, and the intention enters the two truths. Therefore, the Vimalakīrti-nirdeśa-sūtra says: 'Receiving non-regression, always in stillness.' The reason for not receiving the name of non-regression is simply that although the position does not regress, there are still two meanings of regression: first, the practice of entering forbearance (kṣānti, patience) is similar to non-outflow, without attainment and loss; second, the thought of the two truths is not constantly present. Therefore, one receives the name of regression of practice. When a Bodhisattva of the seventh bhūmi reaches the first forbearance, there is actually no regression. All practices of entering forbearance can be obtained as soon as the thought arises. However, because the defilements of mixed appearances have not been completely eliminated, there are still differences in entering and exiting contemplation, causing the clear understanding of the two truths to not be constantly present. Therefore, one receives the name of regression of thought. Now, it is explained that Bodhisattvas above the eighth bhūmi have forever severed the three meanings of regression of the lower bhūmis. Their position reaches the flow of Dharma (dharma-srota, the flow of the Buddha's teachings), and they do not leave contemplation for a long time. Every thought is clear, so how can there be regression of thought? The reason for this is twofold: first, it is explained that once one's position reaches this bhūmi, there is no more learning of advancement and regression; second, it is explained that the branch evils have not been completely eliminated, only the root has been severed. Therefore, it is said that there is no regression in the three bodhi (trayo bodhi, three kinds of enlightenment). The three bodhi are the right and universal knowledge. The path is the cause. It is precisely explained that these Bodhisattvas no longer regress in the cause of unsurpassed right and universal knowledge (anuttarā-samyak-saṃbodhi). 'All have obtained dhāraṇī (dhāraṇī, total retention, memory power)', the following is the fourth section of praising virtues. There are twelve sentences in total, combined into four layers, and these four layers are combined into two pairs. What are they? First, there are three sentences praising virtues; second, from 'offering immeasurable' onwards, there are three sentences, called praising practice; third, from 'cultivating the body with compassion' onwards, there are four sentences, called praising essence; fourth, from...
「名稱普聞」以下有兩句，詺為嘆名也。所以為兩雙者，前二是德行，后二是體名。所以先嘆德行后嘆體名者，夫言體名則善惡通有、凡聖皆然，如來有體闡提不無，若言佛最善人便有體者，則闡提極惡應無有體，而今佛與闡提皆有體者，故知好惡不在體也。名亦如此，如來妙響流播共聞，闡提惡名天下皆知，故名體通漫凡聖皆有也。欲驗真偽未若有德有行，是故先嘆德行后及體名。
問者言：「等是先嘆，何故先嘆其德后嘆行耶？」解言：「為二義：一言德據其果、行據因；二者言德據現在為用、行據往日修習。果與現在二義相會，因與往日二義相符，是故先嘆其德后嘆行也。」
問者言：「體名云何？」解言：「亦有內外。何以知然？要先有好體，然後有勝名外聞，是故先嘆其體后嘆名也。」
又就此四段嘆中各開為二。嘆德中有二者：第一言「皆得陀羅尼、樂說辯才」，此兩句先嘆內德，后一句名為外化。「陀羅尼」是外國語，此間譯為總持，十方諸佛所說妙法皆能總持也。「樂說辯才」者，有人解言是外化德，正言樂為人說也。今一家所習猶是內德。何以知然？有二義故，一理、二教。理者本言四辯是智門非是功德，智慧門中本無外化，今言樂說辯才，即是四辯中之一，云何是化耶？教者
【現代漢語翻譯】 現代漢語譯本：『名稱普聞』以下有兩句，可以稱之為讚歎名號。之所以分為兩雙，是因為前兩句是讚歎德行，后兩句是讚歎本體之名。之所以先讚歎德行后讚歎本體之名，是因為說到本體之名，善惡都有，凡人聖人皆是如此。如來有本體，闡提（icchantika，斷善根者）也不無本體。如果說佛是最善良的人，便有本體，那麼闡提是最邪惡的人，就應該沒有本體。但現在佛與闡提都有本體，所以可知好壞不在於本體。名號也是如此，如來的美妙音聲流傳廣為人知，闡提的惡名天下皆知，所以名號本體普遍存在，凡人聖人都有。想要驗證真偽，不如看其是否有德行，所以先讚歎德行，然後才說到本體之名。
提問者問：『同樣是先讚歎，為什麼先讚歎其德，后讚歎其行呢？』解答說：『有兩個原因：一是說德是根據其結果而言，行是根據其原因而言；二是說德是根據現在的功用來講，行是根據往日的修習來講。結果與現在這兩種含義相合，原因與往日這兩種含義相符，所以先讚歎其德，后讚歎其行。』
提問者問：『本體之名是什麼？』解答說：『也有內外之分。為什麼知道是這樣呢？必須要先有好本體，然後才有好的名聲在外傳播，所以先讚歎其本體，然後讚歎其名。』
又就這四段讚歎中，每一段又分為兩部分。讚歎德行中有兩部分：第一句說『皆得陀羅尼（dharani，總持），樂說辯才』，這兩句先讚歎內在的德行，后一句是說外在的教化。『陀羅尼』是外國語，這裡翻譯為總持，十方諸佛所說的妙法都能總持。『樂說辯才』，有人解釋說是外在教化的德行，正是樂於為人說法。現在我們所學習的仍然是內在的德行。為什麼知道是這樣呢？有兩個原因，一是理，二是教。理上來說，原本所說的四辯是智慧之門，不是功德，智慧之門中原本沒有外在教化，現在說樂說辯才，就是四辯中的一種，怎麼能說是教化呢？教義上來說
【English Translation】 English version: The following two sentences after 『Name Universally Heard』 can be called praising the name. The reason for dividing them into two pairs is that the first two sentences praise virtue and conduct, and the latter two praise the name of the essence. The reason for praising virtue and conduct before praising the name of the essence is that when speaking of the name of the essence, both good and evil possess it, and both ordinary people and sages are like this. The Tathagata (Tathagata, Thus Come One) has an essence, and even an icchantika (icchantika, one who has severed their roots of goodness) is not without an essence. If it is said that the Buddha is the most virtuous person and therefore has an essence, then the icchantika, being the most evil person, should not have an essence. But now both the Buddha and the icchantika have an essence, so it can be known that good and bad are not inherent in the essence. The same is true of names; the wonderful sound of the Tathagata spreads and is universally known, while the evil name of the icchantika is known throughout the world. Therefore, the name and essence are universally present, and both ordinary people and sages possess them. If you want to verify the truth, it is better to look at whether they have virtue and conduct, so first praise virtue and conduct, and then speak of the name of the essence.
The questioner asks: 『Since both are praised first, why is virtue praised before conduct?』 The answer is: 『There are two reasons: first, virtue is spoken of in terms of its result, while conduct is spoken of in terms of its cause; second, virtue is spoken of in terms of its present function, while conduct is spoken of in terms of past practice. The meanings of result and present coincide, and the meanings of cause and past practice correspond, so virtue is praised before conduct.』
The questioner asks: 『What is the name of the essence?』 The answer is: 『It also has inner and outer aspects. How do we know this? One must first have a good essence, and then have a good reputation spread externally, so first praise the essence, and then praise the name.』
Furthermore, each of these four sections of praise is divided into two parts. There are two parts in praising virtue and conduct: the first sentence says 『All attain dharani (dharani, total retention), and eloquence in joyful speech.』 These two sentences first praise inner virtue and conduct, and the latter sentence speaks of external transformation. 『Dharani』 is a foreign word, translated here as total retention, meaning that it can totally retain all the wonderful Dharma spoken by the Buddhas of the ten directions. 『Eloquence in joyful speech』 is interpreted by some as the virtue of external transformation, meaning being happy to speak Dharma for others. What we are learning now is still inner virtue. How do we know this? There are two reasons, one is principle, and the other is teaching. In terms of principle, the original four kinds of eloquence are the gate of wisdom, not merit, and there is originally no external transformation in the gate of wisdom. Now, saying eloquence in joyful speech is one of the four kinds of eloquence, so how can it be said to be transformation? In terms of teaching
即《大品經》云：解法智慧名為法辯，解義智慧名為義辯，解辭智慧名為辭辯，緣樂說智慧名樂說辯，緣樂說者只是前人機也。如聲聞之機樂聞四諦，緣覺之人樂聞因緣，只知前人所樂之法，法是前境，今舉境目智，故言樂說辯也。
「轉不退法輪」者，第三句是嘆德中第二意，名為外化，正明八地以上境智。輪者借譬為名也。世間者明輪有摧伏之義，今明輪體，取八地以上境智無三退，名為不退法輪。而俱滿眾生之性，喻若輪體之圓也。能令凡得聖，如輪轉義也；能折伏眾生之煩惱，如輪有摧伏義也。說此八地以上境智以與前人，故言轉不退法輪也。
嘆行中有二者，初兩句正嘆行，后一句證成。「供養無量百千諸佛」，此句先嘆菩薩殖行之始也。「于諸佛所殖種德本」，此句嘆行終也。此二句正嘆行，但八地以上是眾德，七地以還是眾德之本。「常為諸佛之所稱歎」，此一句是第二證成嘆行，不同二乘之行或嘆或毀，初云隨順我法我即歡喜，復毀言燋谷種也。
嘆體中有二者，一句嘆身，三句嘆心。初言「以慈修身」，此句嘆身。
問者言：「八地以上唯有智慧，云何有身？」解者言：「本談應身，豈有實報？所以爾者，由曠劫行慈，慈本利物，應身得有，由慈悲力，是故與樂拔苦，不
【現代漢語翻譯】 現代漢語譯本：正如《大品經》（Mahāprajñāpāramitā Sūtra）所說：理解佛法的智慧稱為法辯（dharmapratisaṃvid，對佛法的理解和辨析），理解義理的智慧稱為義辯（arthapratisaṃvid，對佛法義理的理解和辨析），理解言辭的智慧稱為辭辯（niruktipratisaṃvid，對語言文字的理解和辨析），隨順他人意樂而宣說的智慧稱為樂說辯（pratibhānapratisaṃvid，無礙辯才）。所謂隨順他人意樂而說，只是爲了適應聽者的根機。例如，聲聞乘的根機樂於聽聞四諦（catvāri āryasatyāni，苦、集、滅、道），緣覺乘的人樂於聽聞十二因緣（dvādaśāṅga-pratītyasamutpāda）。只是瞭解聽者所喜好的佛法，佛法是外在的境界，現在舉出境界和智慧，所以說是樂說辯。 『轉不退法輪』，這第三句是讚歎功德中的第二層意思，稱為外化，正是說明八地（Acalābhūmi，不動地）以上的境界和智慧。輪，是借用比喻來命名。世間的輪有摧伏的含義，現在說明輪的本體，取八地以上境界和智慧沒有三種退轉（不退位），稱為不退法輪。而且圓滿具備眾生的佛性，比喻像輪體的圓滿。能夠使凡夫證得聖果，就像輪的運轉一樣；能夠折伏眾生的煩惱，就像輪有摧伏的含義一樣。宣說這八地以上的境界和智慧給聽者，所以說是轉不退法輪。 讚歎菩薩的修行中有兩種，前兩句是直接讚歎修行，后一句是證明和成就讚歎。『供養無量百千諸佛』，這句是先讚歎菩薩開始種福田修行。『于諸佛所殖種德本』，這句是讚歎修行的終結。這兩句是直接讚歎修行，但是八地以上是眾德，七地（Dūraṅgamābhūmi，遠行地）及以下是眾德的根本。『常為諸佛之所稱歎』，這句是第二重證明和成就讚歎修行，不同於二乘的修行或者被讚歎或者被譭謗，當初說隨順我的佛法我就歡喜，又譭謗說是焦芽敗種。 讚歎菩薩的法身中有兩種，一句讚歎色身，三句讚歎心。開始說『以慈修身』，這句是讚歎色身。 提問者說：『八地以上只有智慧，怎麼會有色身？』解答者說：『這裡談的是應化身（nirmāṇakāya），哪裡有實報身（saṃbhogakāya）？之所以這樣，是因為經過曠劫修行慈悲，慈悲的根本是利益眾生，所以應化身才得以存在，由於慈悲的力量，所以能給予眾生快樂，拔除眾生的痛苦。
【English Translation】 English version: As the Mahāprajñāpāramitā Sūtra says: The wisdom of understanding the Dharma is called dharmapratisaṃvid (eloquence regarding the Dharma), the wisdom of understanding the meaning is called arthapratisaṃvid (eloquence regarding the meaning), the wisdom of understanding language is called niruktipratisaṃvid (eloquence regarding language), and the wisdom of speaking according to the listener's inclination is called pratibhānapratisaṃvid (eloquence of ready wit). Speaking according to the listener's inclination is merely to adapt to the listener's capacity. For example, those of the Śrāvakayāna (Voice-Hearer Vehicle) are fond of hearing the Four Noble Truths (catvāri āryasatyāni, suffering, accumulation, cessation, and the path), while those of the Pratyekabuddhayāna (Solitary Realizer Vehicle) are fond of hearing the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda). It is simply understanding the Dharma that the listener likes; the Dharma is an external realm. Now, presenting the realm and wisdom, hence it is called pratibhānapratisaṃvid. 『Turning the irreversible Dharma wheel』—this third sentence is the second meaning in praising virtues, called external transformation, precisely explaining the realm and wisdom of the eighth bhūmi (Acalābhūmi, Immovable Ground) and above. 『Wheel』 is used as a metaphor. Worldly wheels have the meaning of subduing, but now explaining the essence of the wheel, it takes the realm and wisdom of the eighth bhūmi and above, which has no three retrogression (non-retrogression), as the irreversible Dharma wheel. Moreover, it fully possesses the Buddha-nature of sentient beings, likened to the roundness of the wheel. It can enable ordinary beings to attain sainthood, like the turning of a wheel; it can subdue the afflictions of sentient beings, like the wheel having the meaning of subduing. Explaining this realm and wisdom of the eighth bhūmi and above to the listener, hence it is called turning the irreversible Dharma wheel. There are two aspects to praising the practice of a Bodhisattva: the first two sentences directly praise the practice, and the last sentence proves and accomplishes the praise. 『Offering immeasurable hundreds of thousands of Buddhas』—this sentence first praises the beginning of the Bodhisattva's cultivation of merit. 『Planting roots of virtue in the presence of all Buddhas』—this sentence praises the culmination of the practice. These two sentences directly praise the practice, but the eighth bhūmi and above are the multitude of virtues, while the seventh bhūmi (Dūraṅgamābhūmi, Far-Going Ground) and below are the roots of the multitude of virtues. 『Always praised by all Buddhas』—this sentence is the second proof and accomplishment of praising the practice, unlike the practice of the Two Vehicles, which is either praised or slandered. Initially, it is said that I rejoice when you accord with my Dharma, but then it is slandered as scorched seeds. There are two aspects to praising the essence of a Bodhisattva: one sentence praises the physical body, and three sentences praise the mind. Initially, it says 『cultivating the body with loving-kindness』—this sentence praises the physical body. The questioner asks: 『The eighth bhūmi and above only have wisdom, how can there be a physical body?』 The answerer says: 『Here, we are talking about the nirmāṇakāya (emanation body), where is the saṃbhogakāya (enjoyment body)? The reason for this is that after cultivating loving-kindness for countless eons, the essence of loving-kindness is to benefit sentient beings, so the nirmāṇakāya can exist. Due to the power of loving-kindness and compassion, it can give joy to sentient beings and remove their suffering.』
關余德也。」
「善入佛慧」，此下三句是第二，詺為嘆心。又此三句即作三慧。初「善入佛慧」，此句明照空之慧，但初地以上七地以還亦入佛慧，未得稱善，唯有八地一入法流常照無生，故言善也。第二言「通達大智」，此句明照有之智也。第三「到于彼岸」，此句即總結空有，所以善入、所以通達者，良由到彼岸故也。夫理有淺深，智成大小，七地以還未入法流，名為此岸；八地以上常照二諦長不出觀，名為彼岸也。
「名稱普聞」，此下兩句是第四嘆名。亦有二者：初句正嘆其名，明此諸大士德行高遠名播之道，有識含情無不共知也。第二言「能度無數百千眾生」，此即釋成此名，由此菩薩分身救物是故天下共知，故知釋成也。
「其名曰」，此下是第五略列十八菩薩名也。
「如是等菩薩」竟「八萬人」，是第六舉類舉數總結也。
「爾時釋提桓因」，列同聞人，有三段，此下竟「退坐一面」是第三列凡夫眾，所以有後者，意如前述。今就此中有六種眾即成六段：第一先列天眾、第二列龍眾、第三鬼神眾、第四阿修羅眾、第五列金翅鳥眾、第六人眾。今兩種料簡，初明不次第意，次明無六道意及無無色意。所以別尊卑不次第者，但如來在人中說法，阿阇世王即是王舍城主，
【現代漢語翻譯】 現代漢語譯本：關於功德。'
『善入佛慧』，以下三句是第二部分，稱為讚歎心。這三句也可以理解為三種智慧。首先，『善入佛慧』，這句說明照見空性的智慧，但初地以上的菩薩，直到七地菩薩也能進入佛的智慧，但還不能稱為『善』，只有八地菩薩一旦進入法流，就能常照無生，所以才說是『善』。第二句說『通達大智』，這句說明照見有性的智慧。第三句『到于彼岸』，這句總結了空和有，之所以能善入，之所以能通達，是因為到達了彼岸的緣故。道理有深淺，智慧有大小，七地及以下的菩薩還沒有進入法流，稱為此岸；八地及以上的菩薩常照二諦，長久不離觀照，稱為彼岸。
『名稱普聞』，以下兩句是第四部分，讚歎名聲。也有兩層含義：第一句是直接讚歎其名聲，說明這些大菩薩的德行高遠，名聲傳播的途徑，有意識和有情感的眾生沒有不知道的。第二句說『能度無數百千眾生』，這是解釋成就這種名聲的原因，因為這些菩薩分身救度眾生，所以天下人都知道，因此說是解釋成就。
『其名曰』，以下是第五部分，簡略地列出十八位菩薩的名字。
『如是等菩薩』到『八萬人』，是第六部分，舉例說明種類和數量，進行總結。
『爾時釋提桓因』，列出共同聽法的人，有三個段落，以下到『退坐一面』是第三部分，列出凡夫眾，之所以放在後面，用意如前所述。現在就此中有六種聽眾，即構成六個段落：第一先列出天眾、第二列出龍眾、第三鬼神眾、第四阿修羅眾、第五列出金翅鳥眾、第六人眾。現在有兩種方式來理解，首先說明不按順序排列的用意，其次說明沒有六道眾生和沒有無色界眾生的用意。之所以不按尊卑順序排列，是因為如來在人中說法，阿阇世王（Ajatasattu）（未生怨，頻婆娑羅王之子）就是王舍城（Rajagrha）的主人。
【English Translation】 English version: 'Regarding merit and virtue.'
'Well entering the Buddha's wisdom', the following three sentences are the second part, named praising the mind. These three sentences can also be understood as the three wisdoms. First, 'Well entering the Buddha's wisdom', this sentence explains the wisdom of illuminating emptiness, but Bodhisattvas above the first ground, up to the seventh ground, can also enter the Buddha's wisdom, but they cannot yet be called 'well'. Only Bodhisattvas of the eighth ground, once they enter the stream of Dharma, can constantly illuminate non-birth, so it is said to be 'well'. The second sentence says 'Penetrating great wisdom', this sentence explains the wisdom of illuminating existence. The third sentence 'Reaching the other shore', this sentence summarizes emptiness and existence. The reason for being able to enter well, the reason for being able to penetrate, is because of reaching the other shore. Principles have depths, and wisdom has sizes. Bodhisattvas of the seventh ground and below have not yet entered the stream of Dharma, and are called this shore; Bodhisattvas of the eighth ground and above constantly illuminate the two truths and never leave contemplation, and are called the other shore.
'Name universally heard', the following two sentences are the fourth part, praising the reputation. There are also two meanings: the first sentence is directly praising the name, explaining that the virtues and practices of these great Bodhisattvas are lofty and far-reaching, and the way their names spread, sentient beings with consciousness and emotions all know it. The second sentence says 'Able to deliver countless hundreds of thousands of sentient beings', this is to explain the reason for achieving this reputation, because these Bodhisattvas emanate bodies to save sentient beings, so everyone in the world knows it, therefore it is said to be an explanation of achievement.
'Their names are', the following is the fifth part, briefly listing the names of eighteen Bodhisattvas.
'Such Bodhisattvas' to 'eighty thousand people', is the sixth part, giving examples of types and numbers, and summarizing.
'At that time, Sakra, Lord of the Devas (Śakro devānām indraḥ)', listing those who heard the Dharma together, there are three paragraphs, the following to 'withdrew and sat to one side' is the third part, listing ordinary people, the reason for putting it at the end is as mentioned before. Now, within this, there are six types of listeners, which constitute six paragraphs: first, listing the Devas, second, listing the Nagas (Nāgas), third, the Yakshas (Yakṣas) and other spirits, fourth, the Asuras (Asuras), fifth, listing the Garudas (Garudas), sixth, the humans. Now there are two ways to understand, first explaining the intention of not arranging in order, and second explaining the intention of not including beings from the six realms and the formless realm. The reason for not arranging in order of rank is because the Tathagata (Tathāgata) is teaching the Dharma among humans, and King Ajatasattu (Ajātaśatru) was the lord of Rajagrha (Rājagṛha).
主人有讓客之義，是故先列前五眾、后又列人眾。又客眾之中不次第者，但五客眾中天報最勝，是故先列天眾后及余道。若客眾次第列者，天后列修羅，但龍有兩義故勝：一者是天眷屬、二者於人有恩。龍能升云降雨似天義，是以世人常言天雨。有此兩德，是故在前。所以列鬼神眾在次列者，然此眾悉諸天樂神，隨諸天后行，是故在之後列也。又此六段中無有六道。何以故？地獄眾生罪障報深重不能得來，唯有五道也。所以有六段者，但龍與金翅鳥同是畜生，今離為兩眾，故有六段也。又列天眾之中有所不盡，唯列欲、色界天不及無色。所以爾者，其二意：一據小乘經故，彼處無有色，既無有色不去不來。二明三界果報彼處最勝，由著情深妨受正道，即是長壽天難也。
今且就列天之中自有兩段：第一先列欲界諸天，第二列色界諸天也。列欲界天中又不盡，唯列初二天、后二天，合有四天，略無中間二天也。又不次第。「釋提桓因」者，此是欲界第二天，是佛天上檀越，故在前列。外國名謂釋提桓因，譯言能為天主也。下「名月、普香、寶光」等，皆是帝釋輔臣，故次第下列之也。「四天王天」，此則倒列欲界第一天，即是須彌四埵頭首，亦各有眷屬也。「自在天子」者，是欲界第五化樂天，諸有所須能自化作
【現代漢語翻譯】 現代漢語譯本 主人有謙讓客人的禮儀，因此先列出前五眾（五類客人），然後才列出人眾。另外，在客眾之中沒有按照順序排列的原因是，在五類客眾中，天眾的福報最為殊勝，所以先列出天眾，然後才是其他道的眾生。如果客眾按照順序排列，天眾之後應該是修羅，但是龍具有兩種殊勝之處，因此排在修羅之前：一是龍是天眾的眷屬，二是對人類有恩惠。龍能夠升騰雲霧、降下雨水，類似於天的作用，因此世人常說『天雨』。由於具有這兩種功德，所以龍眾排在前面。將鬼神眾排列在後面的原因是，這些眾生都是諸天的樂神，跟隨在諸天之後行動，因此排列在後面。另外，這六段中沒有包含六道。這是為什麼呢？因為地獄眾生的罪業深重，無法前來，所以只有五道。之所以有六段，是因為龍和金翅鳥同屬于畜生道，現在將它們分為兩眾，所以有六段。 另外，在天眾的排列中有所遺漏，只列出了欲界天和色界天，沒有列出無色界天。這是因為有兩個原因：一是根據小乘經典，無色界天沒有形色，既然沒有形色，就無法前來。二是說明三界果報中，無色界天最為殊勝，但由於執著于情感太深，妨礙接受正道，也就是長壽天也是一種災難。 現在就排列天眾的情況來說，自身分為兩段：第一段先列出欲界諸天，第二段列出色界諸天。在排列欲界天中也不夠完整，只列出了最初的二天和最後的二天，合起來有四天，省略了中間的二天。也沒有按照順序排列。「釋提桓因（Śakro devānam indraḥ，能為天主）」，這是欲界第二天，是佛在天上的施主，所以排列在前面。下面的「名月、普香、寶光」等，都是帝釋天的輔臣，所以依次排列在後面。「四天王天（Cāturmahārājikā-deva，四大天王所居之天）」，這是倒過來排列的欲界第一天，也就是須彌山的四個山頂，各自也有眷屬。「自在天子（Vaśavartin，欲界第六天之主）」，是欲界第五化樂天，所有需要的都能自己變化出來。
【English Translation】 English version The host has the virtue of yielding to the guest, therefore, the first five assemblies (five types of guests) are listed first, and then the human assembly is listed. Furthermore, the reason why the guest assemblies are not listed in order is that among the five guest assemblies, the heavenly beings (Devas) have the most superior blessings, so the heavenly beings are listed first, followed by the beings of other realms. If the guest assemblies were listed in order, the Asuras should be listed after the Devas, but the Dragons have two superior qualities, so they are listed before the Asuras: first, the Dragons are dependents of the Devas, and second, they are kind to humans. Dragons can rise clouds and bring rain, similar to the function of the heavens, so people often say 'heavenly rain'. Because they have these two virtues, the Dragons are listed first. The reason for listing the spirits (Ghosts and Gods) last is that these beings are all the music gods of the heavens, following behind the heavens, so they are listed last. In addition, these six sections do not include the six realms. Why is that? Because the beings of hell have deep sins and cannot come, so there are only five realms. The reason why there are six sections is that Dragons and Garudas both belong to the animal realm, but now they are divided into two assemblies, so there are six sections. Furthermore, there are omissions in the listing of the heavenly beings, only the Desire Realm heavens (Kāmadhātu) and the Form Realm heavens (Rūpadhātu) are listed, and the Formless Realm heavens (Arūpadhātu) are not listed. This is because of two reasons: first, according to the Hinayana scriptures, the Formless Realm heavens have no form, and since they have no form, they cannot come. Second, it is explained that among the rewards of the Three Realms, the Formless Realm heavens are the most superior, but because of deep attachment to emotions, it hinders the acceptance of the right path, that is, longevity is also a calamity. Now, regarding the arrangement of the heavenly beings, it is divided into two sections: the first section lists the Desire Realm heavens first, and the second section lists the Form Realm heavens. The listing of the Desire Realm heavens is also incomplete, only the first two heavens and the last two heavens are listed, totaling four heavens, omitting the middle two heavens. Also, they are not listed in order. 'Śakro devānam indraḥ (釋提桓因, the Lord of the Devas)', this is the second heaven of the Desire Realm, and is the benefactor of the Buddha in the heavens, so it is listed first. The following 'Nāmamāsa, Pūrnagandha, Ratnaprabha' etc., are all ministers of Śakra, so they are listed in order after him. 'Cāturmahārājikā-deva (四天王天, the Heaven of the Four Great Kings)', this is the first heaven of the Desire Realm listed in reverse order, which is the four peaks of Mount Sumeru, each also having dependents. 'Vaśavartin (自在天子, the Lord of the sixth heaven of the Desire Realm)', is the fifth Nirmānarati heaven of the Desire Realm, and can transform whatever is needed.
也。「大自在天子」者，即是欲界第六天他化自在天，明諸所須皆是他人化作也。略不列第三炎魔天、第四兜率他天，既列前後四天，中間二天可知也。
「娑婆世界主梵天王」，此下是列天中第二，列色界諸天。今言「梵天王」者，即是初禪梵王也。「尸棄大梵」者，即是二禪梵王也。「光明大梵」者，是三禪梵王也。「等」，即等第四禪天也。
「有八龍王」，此下是第二列龍眾也。此下龍神等四眾例皆有三：一者總唱數、二者列名、三者總結也。「難陀」者，譯言歡喜。「跋難陀」者，譯為善歡喜也。變為人形佛邊聽法，於人有染潤之恩，見人皆歡喜也。龍唯五時中不得變身：一眠、二睡、三嗔、四淫、五死時也。「娑加羅」者，因國得名也。「和修吉」者，譯為多頭，即九頭龍王也。「德叉迦」者，譯為多舌也。「阿那婆達多」者，譯言無熱也，諸龍相與連甲中有小蟲唼食，故於熱沙中曝，復有熱沙之苦，唯此龍無小蟲，故無熱沙之苦也。「摩那斯」者，譯為大身，則是繞須彌七匝也。「漚缽羅」者，池名也，此龍住在塸缽羅花池之中，因池立名也。
「有四緊那羅王」，此下是第三列鬼神眾，皆是帝釋作樂神。初有四神名為法樂，後有四神名為俗樂也。「緊那羅」者，翻為疑神也。初言
【現代漢語翻譯】 也。「大自在天子」（Mahēśvara，欲界第六天的統治者），指的是欲界第六天他化自在天，表明他們所需要的一切都是由他人變化而來的。這裡省略了第三炎魔天和第四兜率天，既然列出了前後四天，中間的兩天也就可以推知了。
「娑婆世界主梵天王」，以下是天眾中的第二類，列舉了諸天。這裡說的「梵天王」，指的是初禪梵天。「尸棄大梵」，指的是二禪梵天。「光明大梵」，指的是三禪梵天。「等」，指的就是第四禪天。
「有八龍王」，以下是第二類龍眾。以下龍神等四眾的列舉都有三個步驟：一是總說數量，二是列出名字，三是總結。「難陀」（Nanda），翻譯為歡喜。「跋難陀」（Upananda），翻譯為善歡喜。他們會變成人形在佛陀身邊聽法，對人有滋潤的恩惠，見到人都會歡喜。龍只有在五種情況下不能變身：一是睡覺，二是熟睡，三是嗔怒，四是淫慾，五是死亡的時候。「娑加羅」（Sāgara），因國家而得名。「和修吉」（Vāsuki），翻譯為多頭，就是九頭龍王。「德叉迦」（Takṣaka），翻譯為多舌。「阿那婆達多」（Anavatapta），翻譯為無熱，其他的龍因為鱗甲之間有小蟲叮咬，所以在熱沙中曝曬，有熱沙的痛苦，只有這個龍沒有小蟲，所以沒有熱沙的痛苦。「摩那斯」（Manasvin），翻譯為大身，指的是能繞須彌山七圈。「漚缽羅」（Utpala），是池塘的名字，這條龍住在漚缽羅花池中，因此以池塘的名字命名。
「有四緊那羅王」，以下是第三類鬼神眾，都是帝釋天（Indra）的作樂之神。最初有四位神名為法樂，後來有四位神名為俗樂。「緊那羅」（Kiṃnara），翻譯為疑神。
【English Translation】 Also. 'Mahēśvara Deva' (Lord of Great Freedom), refers to the Paranirmitavasavartin Deva of the sixth heaven of the desire realm, indicating that all their needs are transformed by others. The third Yama Deva and the fourth Tusita Deva are omitted here. Since the first and last four heavens are listed, the two heavens in the middle can be inferred.
'Brahma, Lord of the Sahā World', below is the second category of devas, listing the various devas. 'Brahma' here refers to the Brahma of the first dhyana. 'Śikhin Mahābrahmā' refers to the Brahma of the second dhyana. 'Light-emitting Mahābrahmā' refers to the Brahma of the third dhyana. 'Etc.' refers to the fourth dhyana heaven.
'There are eight Nāga Kings', below is the second category of nāga beings. The following enumeration of nāgas and other fourfold assemblies all have three steps: first, a general statement of the number; second, a list of names; and third, a summary. 'Nanda' is translated as joy. 'Upananda' is translated as great joy. They transform into human form to listen to the Dharma near the Buddha, have the grace of nourishing people, and are joyful when they see people. Nāgas cannot transform only in five situations: one, when sleeping; two, when deeply asleep; three, when angry; four, when lustful; and five, when dying. 'Sāgara' is named after a country. 'Vāsuki' is translated as many-headed, which is the nine-headed nāga king. 'Takṣaka' is translated as many-tongued. 'Anavatapta' is translated as without heat. Other nāgas have small insects biting between their scales, so they are exposed to hot sand and suffer the pain of hot sand, but this nāga has no small insects, so there is no pain of hot sand. 'Manasvin' is translated as large body, which refers to being able to circle Mount Sumeru seven times. 'Utpala' is the name of a pond. This nāga lives in the Utpala flower pond, hence the name is derived from the pond.
'There are four Kiṃnara Kings', below is the third category of spirit beings, all of whom are the music-making gods of Indra. Initially, there were four gods named Dharma-music, and later there were four gods named secular music. 'Kiṃnara' is translated as a god of doubt.
「法緊那羅」者，此神絲竹之中顯出四諦之法。「妙法緊那羅」者，此神絲竹之內奏十二因緣法也。「大法緊那羅」者，此神絲竹之內顯出六度之法也。「持法緊那羅」者，應言總持法，經文略，此神絲竹之中並說三乘法輪也。
「有四乾闥婆王」，此下四神是帝釋俗樂神。初言「樂乾闥婆王」者，直樂神無音聲者也。「樂音」者，有音聲者也。「美乾闥婆」者，無音聲中勝者也。「美音」者，音聲之中勝者也。
「有四阿修羅」，此下是第四列阿修羅眾。阿之言無，修羅言酒，詺為無酒神，為下善所得，實非是鬼，其多諂曲貶為神，神之果報率多嗜酒，此諸修羅神力因緣皆不飲酒也。「婆稚」者，譯為被縛。毗摩質多羅有女名舍脂，形容可愛為帝釋所重，即納還天上以為妃主。既主之後不與婦公交通，毗摩質多羅王即遣波稚領兵征伐帝釋。帝釋既奉事如來，常誦波若神咒，咒力因緣即令波稚被縛也。「佉羅騫䭾」者，譯言廣肩胛也。「毗摩質多羅者，即是帝釋婦公，相傳無翻也。羅睺阿修羅」者，譯為覆障。其人手腳甚長，有時以手障掩日月，故言覆障。
「有四迦樓羅」，此下第五列金翅鳥眾。有大威德，故言大威德也。身量實大，故言大身。欲食諸龍常得滿足，故言大滿。欲食諸龍自在隨意
【現代漢語翻譯】 『法緊那羅』(Dharma Kinnara)者，此神絲竹之中顯出四諦之法（Four Noble Truths）。 『妙法緊那羅』(Wonderful Dharma Kinnara)者，此神絲竹之內奏十二因緣法（Twelve Links of Dependent Origination）也。 『大法緊那羅』(Great Dharma Kinnara)者，此神絲竹之內顯出六度之法（Six Perfections）也。 『持法緊那羅』(Dharma-Holder Kinnara)者，應言總持法（Dharani），經文略，此神絲竹之中並說三乘法輪（Three Vehicles of Dharma Wheel）也。
『有四乾闥婆王』(Four Gandharva Kings)，此下四神是帝釋（Indra）俗樂神。初言『樂乾闥婆王』(Music Gandharva King)者，直樂神無音聲者也。 『樂音』(Music Sound)者，有音聲者也。 『美乾闥婆』(Beautiful Gandharva)者，無音聲中勝者也。 『美音』(Beautiful Sound)者，音聲之中勝者也。
『有四阿修羅』(Four Asuras)，此下是第四列阿修羅眾（Asura assembly）。阿之言無，修羅言酒，詺為無酒神，為下善所得，實非是鬼，其多諂曲貶為神，神之果報率多嗜酒，此諸修羅神力因緣皆不飲酒也。 『婆稚』(Bali)者，譯為被縛。毗摩質多羅（Vemacitrin）有女名舍脂（Shachi），形容可愛為帝釋（Indra）所重，即納還天上以為妃主。既主之後不與婦公交通，毗摩質多羅王即遣波稚領兵征伐帝釋。帝釋既奉事如來，常誦波若神咒（Prajna mantra），咒力因緣即令波稚被縛也。 『佉羅騫䭾』(Kharakanda)者，譯言廣肩胛也。 『毗摩質多羅』(Vemacitrin)者，即是帝釋（Indra）婦公，相傳無翻也。 『羅睺阿修羅』(Rahu Asura)者，譯為覆障。其人手腳甚長，有時以手障掩日月，故言覆障。
『有四迦樓羅』(Four Garudas)，此下第五列金翅鳥眾（Golden-Winged Bird assembly）。有大威德，故言大威德也。身量實大，故言大身。欲食諸龍常得滿足，故言大滿。欲食諸龍自在隨意
【English Translation】 『Dharma Kinnara,』 this deity reveals the Dharma of the Four Noble Truths through silk and bamboo instruments. 『Wonderful Dharma Kinnara,』 this deity plays the Dharma of the Twelve Links of Dependent Origination within the silk and bamboo instruments. 『Great Dharma Kinnara,』 this deity reveals the Dharma of the Six Perfections within the silk and bamboo instruments. 『Dharma-Holder Kinnara,』 it should be said that it holds the Dharani. The scripture is abbreviated, and this deity speaks of the Three Vehicles of the Dharma Wheel within the silk and bamboo instruments.
『There are Four Gandharva Kings,』 these four deities below are the secular music deities of Indra. The first mentioned 『Music Gandharva King』 is a deity of pure music without sound. 『Music Sound』 refers to those with sound. 『Beautiful Gandharva』 refers to the superior among those without sound. 『Beautiful Sound』 refers to the superior among those with sound.
『There are Four Asuras,』 this below is the fourth row of the Asura assembly. 『A』 means 『without,』 and 『sura』 means 『wine,』 hence they are called 『gods without wine.』 They are obtained through lower merits and are not actually ghosts. Due to their abundance of flattery and deceit, they are demoted to gods. The karmic reward of gods often involves a fondness for alcohol, but these Asuras, due to their divine power and circumstances, do not drink alcohol. 『Bali』 is translated as 『bound.』 Vemacitrin had a daughter named Shachi, whose lovely appearance was valued by Indra, who took her back to heaven as his consort. After becoming the consort, she did not communicate with her father-in-law. King Vemacitrin then sent Bali to lead troops to conquer Indra. Since Indra served the Tathagata, he constantly recited the Prajna mantra. Due to the power of the mantra, Bali was bound. 『Kharakanda』 is translated as 『broad shoulders.』 『Vemacitrin』 is the father-in-law of Indra, and traditionally there is no translation. 『Rahu Asura』 is translated as 『covering obstruction.』 This person's hands and feet are very long, and sometimes he uses his hands to cover the sun and moon, hence the name 『covering obstruction.』
『There are Four Garudas,』 this below is the fifth row of the Golden-Winged Bird assembly. They possess great power and virtue, hence the term 『great power and virtue.』 Their body size is truly large, hence the term 『large body.』 They always obtain satisfaction when they desire to eat dragons, hence the term 『great satisfaction.』 They are free and at ease when they desire to eat dragons.
，故言如意也。
「韋提希子」，此下是第六列人眾。自有三：第一列名「阿阇世王」，母韋提希，今舉母名子，故言韋提希子也。外國言阿阇世，此間譯言未怨也。第二「與眷屬若千人」者，總列眾類。第三致敬。以此類上五眾，例應各禮佛足退坐一面，經文略，故無也。辨通序竟。
從「爾時世尊四眾圍繞」以下竟品，是第二，詺為別序。正明眾經各異，部部不同之意，具如前述。又別序有五亦如前釋，一者眾集、二瑞相、三疑念、四發問、五答問序也。今就五別序中各開為二。眾集序中二者，第一正明眾集，第二從「供養恭敬」以下，即敘眾集體宜也。今言「四眾圍繞」者，此是第一正明眾集也。雖有天龍八部，莫過四類，即出家四眾也。「供養恭敬」，此下是第二敘眾集之體宜，就中自有總有別。初言供養即是總，下別出三業供養，「恭敬」即身業、「尊重」即意業、「讚歎」即口業，在口則譽揚聖德，意地則尊重如來，涉身則恭敬于佛，然此諸句皆是經家語也。
「為諸菩薩說大乘經」，此下竟「以佛舍利起七寶塔」，是第二瑞相序，亦有兩段。第一先明現相於此土，第二「於此世界盡見彼土」以下，明現瑞相於他地。此兩段中各有六段，今初段中六種瑞相者，一說《無量義經》，二入
【現代漢語翻譯】 因此稱之為如意。
『韋提希子』（Vaidehi's son，韋提希王后之子），以下是第六類聽眾。分為三部分：第一部分是『阿阇世王』（Ajatasattu，未生怨），他的母親是韋提希（Vaidehi），這裡用母親的名字來稱呼他，所以說是韋提希子。外國稱阿阇世，這裡翻譯為未怨。第二部分是『與眷屬若干人』，總括地列出聽眾的種類。第三部分是致敬。按照這類聽眾的順序，他們都應該禮拜佛足，然後退到一旁坐下，但經文中省略了。通序的辨析到此結束。
從『爾時世尊四眾圍繞』以下到本品結束，是第二部分，稱為別序。正是說明每部經各有不同，各部經的意旨也不同，具體內容如前所述。別序也有五種，也如前面解釋的，一是眾集序、二是瑞相序、三是疑念序、四是發問序、五是答問序。現在就五種別序中的每一種分為兩部分。眾集序中分為兩部分，第一部分是正式說明大眾聚集，第二部分是從『供養恭敬』以下，敘述大眾聚集的儀軌。現在說的『四眾圍繞』，這是第一部分，正式說明大眾聚集。雖然有天龍八部，但總不出四類，即出家四眾。『供養恭敬』以下是第二部分，敘述大眾聚集的儀軌，其中有總說，也有別說。開始說的供養是總說，下面分別列出三業供養，『恭敬』是身業，『尊重』是意業，『讚歎』是口業，在口頭上是讚美聖德，在心裡是尊重如來，在行為上是恭敬佛陀，然而這些語句都是經家的語言。
『為諸菩薩說大乘經』以下到『以佛舍利起七寶塔』，是第二瑞相序，也有兩段。第一段先說明在此土顯現瑞相，第二段『於此世界盡見彼土』以下，說明在他方國土顯現瑞相。這兩段中各有六段，現在第一段中的六種瑞相是：一、說《無量義經》（Sutra of Immeasurable Meanings），二、入定
【English Translation】 Therefore, it is called as you wish (ruyi).
'Vaidehi's son' (Vaidehi, mother of Ajatasattu), below this is the sixth category of the assembly. It has three parts: the first is named 'King Ajatasattu' (Ajatasattu, unborn enemy), whose mother is Vaidehi (Vaidehi). Here, the son is referred to by his mother's name, hence 'Vaidehi's son'. In foreign lands, it is called Ajatasattu, here it is translated as 'unborn enemy'. The second is 'with many members of his retinue', which generally lists the types of the assembly. The third is paying respects. Following the pattern of the previous five assemblies, they should each bow at the Buddha's feet and then retreat to sit on one side, but the sutra text omits this. The explanation of the General Preface ends here.
From 'At that time, the World-Honored One was surrounded by the four assemblies' to the end of the chapter, is the second part, named the Distinct Preface. It specifically clarifies that each sutra is different, and the meanings of each section are different, as described earlier. The Distinct Preface also has five parts, as explained before: 1. Assembly Gathering Preface, 2. Auspicious Sign Preface, 3. Doubt Preface, 4. Question Preface, 5. Answer Preface. Now, each of the five Distinct Prefaces is divided into two parts. In the Assembly Gathering Preface, there are two parts: the first is to formally explain the gathering of the assembly, and the second is from 'offering and revering' onwards, which describes the proper conduct of the assembly gathering. Now, saying 'surrounded by the four assemblies' is the first part, formally explaining the gathering of the assembly. Although there are the eight classes of gods and dragons, they do not exceed the four categories, which are the four assemblies of renunciants. 'Offering and revering' below is the second part, describing the proper conduct of the assembly gathering, which includes both general and specific aspects. The initial 'offering' is the general aspect, and below are the specific offerings of the three karmas: 'revering' is the physical karma, 'respecting' is the mental karma, and 'praising' is the verbal karma. Verbally, it is praising the holy virtues; mentally, it is respecting the Thus Come One; physically, it is revering the Buddha. However, these phrases are all the language of the sutra compilers.
'For the Bodhisattvas, he preached the Great Vehicle Sutra' to 'using Buddha relics to erect a seven-jeweled stupa', is the second Auspicious Sign Preface, which also has two sections. The first section first explains the manifestation of auspicious signs in this land, and the second section, 'in this world, all saw those lands' onwards, explains the manifestation of auspicious signs in other lands. Each of these two sections has six parts. Now, the six auspicious signs in the first section are: 1. Preaching the 'Sutra of Immeasurable Meanings' (Sutra of Immeasurable Meanings), 2. Entering Samadhi
無量義定，三者天雨四花，四者地六種動，五者大眾歡喜，六者佛放勝光明。又此六種瑞相合成三雙，初一雙者，動則說法度人，靜則入定觀理，此則動靜相對。第二雙者，上則明天雨四花，下則明地六種動，此則上下相對。第三雙者，時眾則內心歡喜，如來則外放光明，此則內外相對也。呼為瑞相者，相據于外，瑞據于內，然相即是瑞、瑞亦即相，但密報稱瑞、表異稱相。何以知然？然將欲顯說一因一果之理，明三乘行人同歸成佛，以此六種相報，眾生呼之為瑞，即此六種表必說《法華》，名為相也。
所以《無量義經》為《法華》作游序者，凡有兩家解。一家解言：「此經明無量萬善同歸，皆成佛道之義，故名無量義經也。但《法華》所明正言無二無三，會三歸一，然《無量義經》直明萬善成佛，不言無二無三破三歸一，與《法華》有異，是故得有《法華》作游序。」第二家言：「《無量義經》明無生空理不可邊量往求，故名無量，即此空是萬有之義也。是則《大品》、《維摩》亦明無相空義，何故不為此經作序？伊家通言居然如此，前明三乘后明一乘，此是真序，更欲何覓？」解釋者言：「五時次第不無此義，但執義之家好序太過。今明為《法華》之序，正明一時一坐一部經教各自有序，何異五時之教皆
【現代漢語翻譯】 現代漢語譯本： 無量義定（進入無量義禪定），三者天雨四花（天上降下四種花），四者地六種動（大地發生六種震動），五者大眾歡喜（大眾心生歡喜），六者佛放勝光明（佛陀放出殊勝的光明）。又這六種瑞相合成了三雙，第一雙是，動則說法度人，靜則入定觀理，這是動靜相對。第二雙是，上則明天雨四花，下則明地六種動，這是上下相對。第三雙是，時眾則內心歡喜，如來則外放光明，這是內外相對。 稱之為瑞相，是因為『相』是指外在的表象，而『瑞』是指內在的吉祥徵兆。然而，相即是瑞，瑞也即是相，只是秘密的預報稱為『瑞』，明顯的差異稱為『相』。為什麼這樣說呢？因為將要顯說一因一果的道理，闡明三乘行人最終都將成就佛果，因此這六種相的示現，眾生稱之為『瑞』，而這六種表象預示著必定宣說《法華經》，所以稱為『相』。 所以說《無量義經》為《法華經》作游序，一般有兩種解釋。一種解釋說：『此經闡明無量萬善最終都歸於成佛之道的意義，所以名為《無量義經》。但是《法華經》所闡明的是正言無二無三，會三歸一，然而《無量義經》只是闡明萬善成佛，沒有說無二無三，破三歸一，與《法華經》有所不同，因此可以作為《法華經》的游序。』第二種解釋說：『《無量義經》闡明無生空理，不可邊量地往外尋求，所以名為無量，而這個空就是萬有的意義。既然如此，《大品般若經》、《維摩詰經》也闡明無相空義，為什麼不為它們作序呢？』這種說法顯然是這樣，前面闡明三乘，後面闡明一乘，這是真正的序，還想尋找什麼呢？』解釋的人說：『五時教的次第並非沒有這個意義，但是執著于意義的人喜歡過度地作序。現在說明是為《法華經》作序，正是說明一時一坐一部經教各自有其序，這與五時教的說法有什麼不同呢？』
【English Translation】 English version: 'Entering the Samadhi of Immeasurable Meaning', third, 'the heavens rain four kinds of flowers' (four types of flowers fall from the sky), fourth, 'the earth shakes in six ways' (the earth experiences six types of vibrations), fifth, 'the great assembly rejoices' (the assembly feels joy), sixth, 'the Buddha emits a supreme light' (the Buddha emits magnificent light). Furthermore, these six auspicious signs form three pairs. The first pair is: in movement, the Buddha preaches the Dharma and liberates beings; in stillness, the Buddha enters samadhi and contemplates the truth. This is the contrast between movement and stillness. The second pair is: above, it signifies the rain of four kinds of flowers; below, it signifies the earth shaking in six ways. This is the contrast between above and below. The third pair is: the assembly rejoices inwardly, while the Tathagata emits light outwardly. This is the contrast between inner and outer. It is called an auspicious sign ('瑞相', ruixiang) because '相' ('xiang') refers to the external appearance, while '瑞' ('rui') refers to the inner auspicious omen. However, '相' is '瑞', and '瑞' is '相'. Secret predictions are called '瑞', while obvious differences are called '相'. Why is this so? Because it is about to reveal the principle of one cause and one effect, clarifying that practitioners of the Three Vehicles will ultimately achieve Buddhahood. Therefore, these six manifestations are called '瑞' by sentient beings, and these six appearances indicate that the 'Lotus Sutra' will definitely be preached, so they are called '相'. Therefore, there are generally two interpretations as to why the 'Sutra of Immeasurable Meanings' serves as a preliminary introduction to the 'Lotus Sutra'. One interpretation says: 'This sutra clarifies the meaning that immeasurable good deeds ultimately lead to the path of Buddhahood, so it is called the 'Sutra of Immeasurable Meanings'. However, the 'Lotus Sutra' clarifies that there is truly no two or three, converging the three into one. Yet, the 'Sutra of Immeasurable Meanings' only clarifies that myriad good deeds lead to Buddhahood, without mentioning no two or three, or breaking the three into one, which is different from the 'Lotus Sutra'. Therefore, it can serve as a preliminary introduction to the 'Lotus Sutra'.' The second interpretation says: 'The 'Sutra of Immeasurable Meanings' clarifies the principle of non-arising emptiness, which cannot be sought outwardly in a measurable way, so it is called immeasurable, and this emptiness is the meaning of all existence. If so, the 'Perfection of Wisdom Sutra' ('大品般若經', Da Pin Banruo Jing) and the 'Vimalakirti Sutra' ('維摩詰經', Weimojie Jing) also clarify the meaning of formless emptiness, so why don't they serve as introductions to this sutra?' This statement is obviously like this: the former clarifies the Three Vehicles, and the latter clarifies the One Vehicle. This is the true introduction; what else are you looking for?' The interpreter says: 'The order of the Five Periods of Teaching is not without this meaning, but those who cling to the meaning like to write introductions excessively. Now, explaining that it is an introduction to the 'Lotus Sutra' precisely clarifies that each teaching of one time, one seat, and one sutra has its own introduction. How is this different from the teachings of the Five Periods?'
有序、正、流通？今明《無量義經》猶是堪聞《法華》徒眾聞此經，但未說《法華》之前仍說《無量義經》。《大品》、《維摩》雖明無相空義，猶言三家行因為量，三乘得果不同；然《無量義經》言：『夫行善者皆得佛果』，是故有異《大品》、《維摩》；又直言萬善成佛，不明會三歸一，是故復異《法華》。既居兩過之間，是故得為《法華》作序也。此經是大乘教，故言為諸菩薩說大乘經，是佛所重，故言佛所護念也。即用此經表必說《法華》，即是相義。又有密報之能，即是瑞義也。」
「佛說此經已」下，此是第二瑞相，只說《無量義經》竟仍入定之意，為欲譬坐令彌勒問于文殊，若不入定，彌勒便應問佛，是故入定興問有由也。
問者言：「只應入法華三昧，何故入無量定耶？」解釋者言：「若入法華三昧，云何得有為《法華》序耶？無量義處者，《無量義經》明萬善成佛，佛果是無量義所歸之處。又明如來將欲說法華義故，是故先入無量義定，表必說《法華》，即是相義；密報時眾，即是瑞也。」
「是時天雨」，此下是第三明天雨四花以為瑞相。「曼陀羅花」者，譯為小白團花。「摩訶曼陀羅花」者，譯為大白團花。「曼殊沙花」者，譯為小赤團花。「摩訶曼殊沙花」者，譯為大赤
【現代漢語翻譯】 現代漢語譯本： 『有序、正、流通』是什麼意思呢？現在明白，《無量義經》（Anantamukha-nirharadharani，意為『無量意義的闡述』）仍然值得《法華經》（Lotus Sutra）的徒眾聽聞。在未說《法華經》之前，仍然要說《無量義經》。《大品般若經》（Mahaprajnaparamita Sutra）和《維摩詰經》（Vimalakirti Sutra）雖然闡明了無相和空性的意義，但仍然說三家的修行以行為衡量，三乘所得的果位不同。然而，《無量義經》說：『凡是行善的人都能得到佛果』，因此它與《大品般若經》和《維摩詰經》不同。又直接說萬善成就佛果，沒有闡明會三歸一的道理，因此又與《法華經》不同。因為它處在兩者之間，所以能夠作為《法華經》的序言。這部經是大乘的教義，所以說是為諸菩薩說大乘經，是佛所重視的，所以說是佛所護念的。用這部經來表明必定要說《法華經》，這就是相義。又有秘密預報的能力，這就是瑞義。 『佛說此經已』以下，這是第二種瑞相，只是說《無量義經》說完后仍然入定的意思，是爲了譬如佛入座，讓彌勒菩薩（Maitreya）向文殊菩薩（Manjusri）提問。如果佛不入定，彌勒菩薩就應該向佛提問，所以入定是爲了引發提問。 提問者說：『只應該入法華三昧（Lotus Samadhi），為什麼入無量義定呢？』解釋者說：『如果入法華三昧，怎麼能作為《法華經》的序言呢？』無量義之處，《無量義經》闡明萬善成就佛果，佛果是無量義所歸之處。又闡明如來將要說法華經的意義，所以先入無量義定，表明必定要說《法華經》，這就是相義；秘密預報大眾，這就是瑞相。 『是時天雨』以下，這是第三種瑞相，說明天上降下四種花作為瑞相。『曼陀羅花』（Mandala flower），翻譯為小白團花。『摩訶曼陀羅花』（Mahamandala flower），翻譯為大白團花。『曼殊沙花』（Manjushaka flower），翻譯為小赤團花。『摩訶曼殊沙花』（Mahamanjushaka flower），翻譯為大赤團花。
【English Translation】 English version: What does 『orderly, correct, and flowing』 mean? Now it is clear that the Anantamukha-nirharadharani (The Sutra of Immeasurable Meanings) is still worthy for the followers of the Lotus Sutra to hear. Before the Lotus Sutra is spoken, the Anantamukha-nirharadharani is still to be spoken. Although the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and the Vimalakirti Sutra clarify the meaning of non-form and emptiness, they still say that the practice of the three lineages is measured by actions, and the fruits attained by the three vehicles are different. However, the Anantamukha-nirharadharani says: 『Those who perform good deeds will all attain Buddhahood,』 therefore it is different from the Mahaprajnaparamita Sutra and the Vimalakirti Sutra. Furthermore, it directly says that myriad virtues accomplish Buddhahood, without clarifying the principle of the convergence of the three into one, therefore it is also different from the Lotus Sutra. Because it resides between the two, it is able to serve as the prologue to the Lotus Sutra. This sutra is the teaching of the Mahayana, therefore it is said to be speaking the Mahayana sutra for all Bodhisattvas, it is valued by the Buddha, therefore it is said to be protected and cherished by the Buddha. Using this sutra to indicate that the Lotus Sutra will definitely be spoken, this is the meaning of appearance. And it has the ability to secretly foretell, this is the meaning of auspiciousness. 『After the Buddha finished speaking this sutra』 below, this is the second auspicious sign, only saying that after the Anantamukha-nirharadharani was finished, the Buddha still entered into Samadhi, meaning that it was like the Buddha taking his seat, allowing Maitreya (the future Buddha) to ask Manjusri (Bodhisattva of Wisdom). If the Buddha did not enter Samadhi, Maitreya should have asked the Buddha, so entering Samadhi was to initiate the questioning. The questioner said: 『One should only enter the Lotus Samadhi, why enter the Samadhi of Immeasurable Meanings?』 The explainer said: 『If one enters the Lotus Samadhi, how can it serve as the prologue to the Lotus Sutra?』 The place of immeasurable meanings, the Anantamukha-nirharadharani clarifies that myriad virtues accomplish Buddhahood, and the fruit of Buddhahood is where immeasurable meanings converge. It also clarifies that the Tathagata is about to speak the meaning of the Lotus Sutra, so he first enters the Samadhi of Immeasurable Meanings, indicating that the Lotus Sutra will definitely be spoken, this is the meaning of appearance; secretly foretelling the assembly, this is the auspicious sign. 『At that time, the heavens rained』 below, this is the third auspicious sign, explaining that the heavens rained four types of flowers as auspicious signs. 『Mandala flower』 is translated as small white round flowers. 『Mahamandala flower』 is translated as large white round flowers. 『Manjushaka flower』 is translated as small red round flowers. 『Mahamanjushaka flower』 is translated as large red round flowers.
團花也。雖有四花，今合為兩雙，前二白團花譬在家二眾，后二赤團花譬出家二眾。雖兩雙有共一意。何者？欲明四眾昔來所行，皆是花而未果也。又散佛及大眾者，明眾生萬善花必得佛果，是故花散佛及大眾也。表必說《法華》，即是相也；有密報之功，即是瑞也。
「普佛世界六種震動」，此是第四瑞相。普是有緣感佛世界以來皆悉振動，大地常安而今忽動，此即奇事明義，但三乘行人人有六種執，執三因三果言決定、言決定不同，此即驚動執固之心。又一解，爾時六種者，動眾，六道眾生皆成佛也。
「爾時會中」，此下是第五瑞相。大眾歡喜，好事應來預通靈瑞，表必說《法華》，即是相也；有密報之能，即是瑞也。
「爾時佛放」，此下是第六放光瑞相。光本除闇而能顯色令現，欲明此光密表一因一果之解，如顯色；而能遣執三之迷，如除闇也。前明能照，后明所照。在上放者，譬如人身，頭最為上，密表一乘因果超坐三乘之上也。在眉間者，亦密表一乘因果是中道之理。從「照東方」以下，明所照。然光應照十方，今的明東方者，藉此一方表一因一果也。且又東方是諸方之上也。「萬八千世界」者，一萬是極數，此密表時眾必得果因滿也。八千者，不足之數，明三乘人昔來所行是因而
【現代漢語翻譯】 現代漢語譯本：團花也是如此。雖然有四朵花，現在合為兩雙，前面的兩朵白色團花比喻在家的兩種信眾（在家男眾和在家女眾），後面的兩朵紅色團花比喻出家的兩種信眾（出家男眾和出家女眾）。雖然是兩雙花，卻有著共同的意義。什麼意義呢？想要說明四眾弟子過去以來所修行的，都是花但還沒有結果。又，散花供佛及大眾，說明眾生所修的萬善之花必定能得到佛果，所以散花供佛及大眾。這表明佛必定要說《法華經》，這就是一種瑞相；具有秘密報知的功能，這就是一種祥瑞。 『普佛世界六種震動』，這是第四種瑞相。『普』是指有緣感應到佛的世界都震動起來，大地通常是安穩的，現在忽然震動，這就是奇特的事情，表明其中的意義。這是因為三乘行人在修行時有六種執著，執著於三因三果，認為它們是決定不變的、絕對不同的，這就會驚動他們執著的心。另一種解釋是，當時的六種震動，代表六道眾生都能成佛。 『爾時會中』，以下是第五種瑞相。大眾歡喜，好事將要來臨之前預先顯現靈異的祥瑞，表明佛必定要說《法華經》，這就是一種瑞相；具有秘密報知的功能，這就是一種祥瑞。 『爾時佛放』，以下是第六種放光瑞相。光本來是用來去除黑暗，並且能夠顯現顏色，想要說明這光秘密地表明瞭一因一果的道理，就像顯現顏色一樣；並且能夠去除執著於三乘的迷惑，就像去除黑暗一樣。前面說明能照耀，後面說明所照耀。在上方放光，譬如人身，頭部最為尊貴，秘密地表明一乘的因果超越於三乘之上。在眉間放光，也秘密地表明一乘的因果是中道的道理。從『照東方』以下，說明所照耀的範圍。然而光應該照耀十方，現在特別指明東方，是借用這一個方位來表明一因一果的道理。而且東方是各個方位的上方。『萬八千世界』，一萬是極數，這裡秘密地表明當時在場的聽眾必定能得到圓滿的果因。八千是不滿足的數字，說明三乘人過去以來所修行的只是因，而
【English Translation】 English version: The 'tuánhuā' (round flower pattern) is also like this. Although there are four flowers, they are now combined into two pairs. The first two white 'tuánhuā' are metaphors for the two types of lay followers (laymen and laywomen), and the latter two red 'tuánhuā' are metaphors for the two types of monastic followers (monks and nuns). Although they are two pairs of flowers, they share a common meaning. What is the meaning? It is to illustrate that what the fourfold assembly has practiced in the past are all flowers but have not yet borne fruit. Furthermore, scattering flowers to the Buddha and the assembly indicates that the myriad good deeds cultivated by sentient beings will surely attain Buddhahood, therefore flowers are scattered to the Buddha and the assembly. This indicates that the Buddha will surely preach the Lotus Sutra, which is a sign; it has the function of secret notification, which is an auspicious omen. 『The entire Buddha-world shakes in six ways,』 this is the fourth auspicious sign. 『Entire』 means that the worlds that are connected to the Buddha all shake. The earth is usually stable, but now it suddenly shakes, which is a strange event, indicating its meaning. This is because practitioners of the Three Vehicles have six attachments in their practice, clinging to the Three Causes and Three Effects, believing that they are fixed and absolutely different, which will startle their clinging minds. Another explanation is that the six types of shaking at that time represent that all beings in the six realms can attain Buddhahood. 『At that time, in the assembly,』 the following is the fifth auspicious sign. The assembly rejoices, and auspicious events are foreshadowed by spiritual omens, indicating that the Buddha will surely preach the Lotus Sutra, which is a sign; it has the function of secret notification, which is an auspicious omen. 『At that time, the Buddha emits,』 the following is the sixth auspicious sign of emitting light. Light is originally used to dispel darkness and can reveal colors, wanting to illustrate that this light secretly indicates the principle of one cause and one effect, just like revealing colors; and it can remove the delusion of clinging to the Three Vehicles, just like dispelling darkness. The former explains what can illuminate, and the latter explains what is illuminated. Emitting light above, like the human body, the head is the most noble, secretly indicating that the cause and effect of the One Vehicle surpasses the Three Vehicles. Emitting light from between the eyebrows also secretly indicates that the cause and effect of the One Vehicle is the principle of the Middle Way. From 『illuminating the east』 onwards, it explains the scope of illumination. However, the light should illuminate the ten directions, but now it specifically points to the east, using this one direction to indicate the principle of one cause and one effect. Moreover, the east is above all directions. 『Eighteen thousand worlds,』 ten thousand is the extreme number, secretly indicating that the audience at that time will surely obtain the complete cause and effect. Eight thousand is an insufficient number, indicating that what the practitioners of the Three Vehicles have practiced in the past is only the cause, and
未足也。「靡不周遍」者，即是橫論，東方萬八千土光盡照乃至八方也。「下照無間上至色究竟」者，豎論，上下光皆至，欲表天下萬善皆歸極果也。今就教為義，未明無色有色，是故略不道也。
有一種解：從「下至阿鼻地獄」以下，是第二現瑞相於他土。若因此解，于下偈極便。今且依前判。
從「於此世界盡見彼土」，此下是第二明現瑞相於他土。中亦有六種瑞相：第一因光見六道眾生；第二「又見彼土現在諸佛」者，明因光見東方諸佛；第三「及聞諸佛所說經法」者，明因光聞他土佛說法；第四「並見彼諸比丘」以下，明因光見二乘人修行；第五「復見諸菩薩」以下，明因光見大乘人修行；第六「復見諸佛般涅槃」以下，明因光見他方佛般涅槃乃至起塔供養也。
舊解言：「定有六見一聞事。」不見此義，一家所習不爾也。
又此六種亦成三雙：初一雙者，始見六道眾生，終見諸佛，此即凡聖相對，始離成凡夫，終會成聖人也。第二雙者，初聞佛說法，次見二乘人修行，此即說法受行相對，始則如來說法，后則弟子受行也。第三雙者，見菩薩修行，見佛涅槃，此即因果相對，始即行大乘因，終則得大乘果也。第五瑞相中言「種種因緣」者，明菩薩備行四等、六度，凈佛國土諸因緣也
【現代漢語翻譯】 現代漢語譯本： 這還不夠完整。『靡不周遍』，指的是橫向的論述，東方一萬八千佛土的光芒都照耀到，乃至八個方向。『下照無間上至色究竟』，指的是縱向的論述，上下的光芒都到達，想要表達天下所有的善行最終都歸於極果。現在就教義來解釋，因為沒有明確說明無色界和有色界，所以這裡就略過不談。
有一種解釋是：從『下至阿鼻地獄』以下，是第二次在其他佛土顯現瑞相。如果按照這種解釋，對於下面的偈頌就非常方便理解。現在暫且按照之前的判斷。
從『於此世界盡見彼土』以下，是第二部分，說明在其他佛土顯現瑞相。其中也有六種瑞相：第一，因為佛光見到六道眾生；第二，『又見彼土現在諸佛』，說明因為佛光見到東方各佛土的諸佛（Buddha）；第三，『及聞諸佛所說經法』，說明因為佛光聽到其他佛土的佛（Buddha）說法；第四，『並見彼諸比丘（Bhikkhu）』以下，說明因為佛光見到聲聞乘人修行；第五，『復見諸菩薩（Bodhisattva）』以下，說明因為佛光見到大乘人修行；第六，『復見諸佛般涅槃（Parinirvana）』以下，說明因為佛光見到他方佛（Buddha）般涅槃（Parinirvana），乃至建造佛塔供養。
舊的解釋說：『禪定中有六種見和一種聞的事情。』我沒有看到這種說法的意義，我們這一派的傳統不是這樣的。
此外，這六種瑞相也可以構成三對：第一對，開始見到六道眾生，最終見到諸佛（Buddha），這是凡夫和聖人相對，開始是背離而成凡夫，最終會合而成聖人。第二對，開始聽到佛（Buddha）說法，接著見到聲聞乘人修行，這是說法和受行相對，開始是如來說法，後來是弟子接受奉行。第三對，見到菩薩（Bodhisattva）修行，見到佛（Buddha）涅槃（Nirvana），這是因果相對，開始是行大乘的因，最終是得到大乘的果。第五種瑞相中說『種種因緣』，說明菩薩（Bodhisattva）完備地修行四無量心、六波羅蜜，清凈佛土的各種因緣。
【English Translation】 English version: It is not sufficient. 『Universally pervasive』 refers to the horizontal discourse, the light of eighteen thousand Buddha lands in the east shines upon all eight directions. 『Shining below to Avici Hell and above to Akanistha』 refers to the vertical discourse, the light reaches both above and below, intending to express that all good deeds in the world ultimately return to the ultimate fruit. Now, interpreting according to the teachings, since it does not explicitly mention the formless and form realms, it is briefly omitted here.
There is an interpretation that from 『down to Avici Hell』 onwards, it is the second manifestation of auspicious signs in other lands. If interpreted this way, it would be very convenient for understanding the following verses. For now, let's follow the previous judgment.
From 『In this world, one sees all those lands』 onwards, this is the second part, explaining the manifestation of auspicious signs in other lands. There are also six types of auspicious signs within it: First, seeing beings in the six realms because of the light; second, 『Also seeing the Buddhas (Buddha) present in those lands,』 indicating seeing the Buddhas (Buddha) of the eastern lands because of the light; third, 『And hearing the sutras spoken by the Buddhas (Buddha),』 indicating hearing the Buddhas (Buddha) of other lands expounding the Dharma because of the light; fourth, 『And seeing those Bhikkhus (Bhikkhu)』 onwards, indicating seeing the practitioners of the Two Vehicles because of the light; fifth, 『Again seeing the Bodhisattvas (Bodhisattva)』 onwards, indicating seeing the practitioners of the Mahayana because of the light; sixth, 『Again seeing the Buddhas (Buddha) entering Parinirvana (Parinirvana)』 onwards, indicating seeing the Buddhas (Buddha) of other directions entering Parinirvana (Parinirvana), and even building stupas for offerings because of the light.
The old interpretation says: 『In Samadhi, there are six kinds of seeing and one kind of hearing.』 I do not see the meaning of this statement; our school's tradition is not like that.
Furthermore, these six auspicious signs can also form three pairs: The first pair, beginning with seeing beings in the six realms and ending with seeing the Buddhas (Buddha), this is the relative comparison of ordinary beings and sages, initially deviating and becoming ordinary beings, and ultimately converging and becoming sages. The second pair, beginning with hearing the Buddhas (Buddha) expounding the Dharma and then seeing the practitioners of the Two Vehicles practicing, this is the relative comparison of teaching and receiving practice, initially the Tathagata expounding the Dharma, and later the disciples receiving and practicing. The third pair, seeing the Bodhisattvas (Bodhisattva) practicing and seeing the Buddhas (Buddha) entering Nirvana (Nirvana), this is the relative comparison of cause and effect, initially practicing the cause of the Mahayana, and ultimately attaining the fruit of the Mahayana. In the fifth auspicious sign, it says 『various causes and conditions,』 indicating that the Bodhisattva (Bodhisattva) comprehensively practices the Four Immeasurables and the Six Paramitas, purifying the various causes and conditions of the Buddha lands.
。「種種信解」者，信、解、行、向等，乃至凈佛國土也。「種種相貌」者，舍物相貌、持戒相貌、忍辱相貌，故言種種相貌也。即是他土六種瑞相，表必說《法華》，即是相也；皆有密報之能，即是瑞也。
「爾時彌勒菩薩作是念」，自此下是第三，詺為疑念序。亦有兩段：第一、先明彌勒有疑念；第二、從「爾時比丘」以下竟「今當問誰」，即敘大眾有疑念也。就彌勒疑念中凡有三念，始具兩疑，終事決成一疑。大眾有兩念，即是兩疑也。彌勒三念者，從「爾時彌勒作是念」下，竟「以何因緣而有此瑞」，此是第一念即第一疑，此正疑上二六種瑞相何故現耶？自有二句，初「爾時彌勒作是念」下，明疑前之念，次「以何因緣而有此瑞」，正明疑也。但瑞相之名皆得換易，亦可言今佛世尊現神變瑞相，以何因緣而有此瑞相？亦可雙舉言今佛世尊現神變相瑞，以何因緣而有此相瑞？神是內力，變據外用。何者？若據內談如來種智則物莫能測，即是轉海水為蘇酪、長短改度、小大相容等也。第二從「今佛世尊入於三昧」訖「當以問誰誰能答者」，此即是第二念，既有此瑞相，疑不知問誰，即是第二疑也。亦有二：初「今佛世尊入於三昧」下，明疑前之念；「當以問誰」以下，正明疑也。佛若不入定我當問佛，佛今
【現代漢語翻譯】 現代漢語譯本：『種種信解』指的是信、解、行、向等等，乃至莊嚴清凈佛土的事宜。『種種相貌』指的是佈施財物之相、持守戒律之相、修習忍辱之相，所以說是種種相貌。也就是他方國土出現的六種瑞相，預示著佛陀將要宣說《法華經》，這就是『相』；這些瑞相都具有秘密傳達資訊的功能，這就是『瑞』。
『爾時彌勒菩薩作是念』，從這裡開始是第三部分，稱為疑念序。這部分也有兩個段落：第一，先說明彌勒菩薩產生了疑念；第二，從『爾時比丘』以下直到『今當問誰』，敘述了大眾也產生了疑念。就彌勒菩薩的疑念來說，總共有三個念頭，開始是兩個疑問，最終確定為一個疑問。大眾有兩個念頭，也就是兩個疑問。彌勒菩薩的三個念頭是：從『爾時彌勒作是念』以下，直到『以何因緣而有此瑞』，這是第一個念頭，也就是第一個疑問，這正是疑惑前面所說的六種瑞相為何會出現？這段話有兩句，首先『爾時彌勒作是念』以下，說明產生疑惑之前的念頭，其次『以何因緣而有此瑞』，正式說明疑惑。但是瑞相的名稱都可以替換，也可以說『現在佛世尊顯現神通瑞相，因為什麼因緣而有這種瑞相？』也可以同時說『現在佛世尊顯現神通之相和瑞相，因為什麼因緣而有這種相和瑞？』神通是內在的力量，變化是外在的作用。為什麼這樣說呢？如果從內在來說，如來的種種智慧是眾生無法測度的，就像是將海水變成酥酪、改變長短的尺度、使小和大相互容納等等。第二，從『今佛世尊入於三昧』直到『當以問誰誰能答者』，這是第二個念頭，既然有這種瑞相，疑惑不知道應該問誰，這就是第二個疑問。這段話也有兩部分：首先『今佛世尊入於三昧』以下，說明產生疑惑之前的念頭；『當以問誰』以下，正式說明疑惑。如果佛陀沒有入定，我就應當去問佛陀，現在佛陀入定了。
【English Translation】 English version: 『Various faith and understanding』 refers to faith, understanding, practice, direction, and so on, even to the purification of the Buddha-land. 『Various appearances』 refers to the appearances of giving, upholding precepts, and practicing patience, hence the term 『various appearances.』 These are the six auspicious signs appearing in other lands, indicating that the Buddha will preach the Lotus Sutra, which is the 『sign』; all these auspicious signs have the ability to secretly convey information, which is the 『auspiciousness.』
『At that time, Bodhisattva Maitreya had this thought,』 from here onwards is the third part, called the Introductory Chapter on Doubts. This part also has two sections: first, it clarifies that Bodhisattva Maitreya had doubts; second, from 『At that time, the monks』 down to 『Whom shall I ask now?』 it narrates that the assembly also had doubts. Regarding Maitreya's doubts, there are a total of three thoughts, beginning with two doubts and ultimately resolving into one. The assembly has two thoughts, which are two doubts. Maitreya's three thoughts are: from 『At that time, Bodhisattva Maitreya had this thought』 down to 『What is the cause and condition for this auspicious sign?』 This is the first thought, which is the first doubt, precisely questioning why the aforementioned six auspicious signs appear. This passage has two sentences, first, 『At that time, Bodhisattva Maitreya had this thought』 below, clarifying the thought before the doubt arose, and second, 『What is the cause and condition for this auspicious sign?』 formally clarifying the doubt. However, the names of the auspicious signs can be interchanged, and it can also be said, 『Now the World-Honored Buddha manifests miraculous auspicious signs, what is the cause and condition for these auspicious signs?』 It can also be said simultaneously, 『Now the World-Honored Buddha manifests miraculous signs and auspicious signs, what is the cause and condition for these signs and auspicious signs?』 Miraculous power is internal strength, transformation is external function. Why is this so? If speaking from within, the Tathagata's wisdom is immeasurable, like turning seawater into ghee, changing the measure of length, and making small and large accommodate each other. Second, from 『Now the World-Honored Buddha has entered samadhi』 until 『Whom shall I ask? Who can answer?』 This is the second thought, since there are these auspicious signs, doubting who should be asked, which is the second doubt. This passage also has two parts: first, 『Now the World-Honored Buddha has entered samadhi』 below, clarifying the thought before the doubt arose; 『Whom shall I ask?』 below, formally clarifying the doubt. If the Buddha had not entered samadhi, I should ask the Buddha, but now the Buddha has entered samadhi.
入定我當問誰？從「復作是念是文殊師利」訖「我今當問」，此是第三念，即知文殊是可問之人，此是第三念，即決上第二疑。上第二疑不知問誰，今既知文殊是可問之人，故知即知決上第二疑也，唯有第一正疑瑞相在也。是故彌勒凡有三念始具兩疑，終成三念一疑也。
「爾時會中比丘、比丘尼」此下訖「今當問誰」，第二，敘大眾有疑念。今就大眾有兩念，即是兩疑。初念，正念上二六種瑞相，又即是第一疑，疑言此瑞相何所為也？光明於六中最顯，是故舉顯者為首也。第二念，言「今當問誰」，此即是第二疑，疑言不知問誰也。上彌勒第一疑中有二：初明疑前之念，次正明疑；今者大眾第一疑中唯有疑前之念，略無第二正明疑也。上彌勒第二疑中亦有二，今者大眾唯有第二正明疑不知問誰，略無疑前之念，文句略互遣明義也。但彌勒三念、大眾二念，當乎爾時皆非發言，直是經家述取其意也。大眾所以無第三念者，若論實處無謝彌勒，而念彌勒應有第三念，知有可問之人而大眾無者，為欲高推彌勒是補處大士能知有可問之人；大眾既非補處之位，不辨能有第三念也。且自今日所宜，只彌勒騰大眾疑以問文殊，不言諸大菩薩不能騰疑，但高推補處，是故無第三念也。
問者言：「若果正在定，云何問
【現代漢語翻譯】 現代漢語譯本 入定了我應當問誰？從『復作是念是文殊師利（Manjushri，智慧的象徵）』到『我今當問』，這是第三個念頭，即知道文殊（Manjushri）是可以請教的人，這是第三個念頭，也就解決了上面第二個疑問。上面第二個疑問是不知該問誰，現在既然知道文殊（Manjushri）是可以請教的人，因此可知這就解決了上面第二個疑問，只有第一個真正的疑問，也就是瑞相還在。因此彌勒（Maitreya，未來佛）總共有三個念頭，開始具備兩個疑問，最終形成三個念頭一個疑問。
『爾時會中比丘、比丘尼』以下到『今當問誰』，第二，敘述大眾有疑念。現在就大眾來說，有兩個念頭，也就是兩個疑問。第一個念頭，正是念及上面的二六種瑞相，也就是第一個疑問，疑問說這些瑞相是為什麼呢？光明在六種瑞相中最顯著，因此舉出最顯著的作為首要。第二個念頭，說『今當問誰』，這就是第二個疑問，疑問說不知道該問誰。上面彌勒（Maitreya）的第一個疑問中有兩個方面：首先說明疑問之前的念頭，其次正式說明疑問；現在大眾的第一個疑問中只有疑問之前的念頭，省略了第二個正式說明疑問。上面彌勒（Maitreya）的第二個疑問中也有兩個方面，現在大眾只有第二個正式說明疑問，不知道該問誰，省略了疑問之前的念頭，文句的省略互相補充說明意義。但是彌勒（Maitreya）的三個念頭、大眾的兩個念頭，在當時都沒有發言，只是經書作者敘述並選取了他們的意思。大眾之所以沒有第三個念頭，如果從實際情況來說，不遜色于彌勒（Maitreya），而念及彌勒（Maitreya）應該有第三個念頭，知道有可以請教的人，而大眾沒有，是爲了抬高彌勒（Maitreya）是補處大士，能夠知道有可以請教的人；大眾既然不是補處的地位，不能分辨出能夠有第三個念頭。暫且就今天的情況來說，只是彌勒（Maitreya）提出大眾的疑問來問文殊（Manjushri），不是說諸大菩薩不能提出疑問，只是抬高補處，因此沒有第三個念頭。
提問者說：『如果真的正在入定，怎麼能問？』
【English Translation】 English version Whom should I ask about entering Samadhi (a state of meditative consciousness)? From 'Again, he thought, this must be Manjushri (Manjushri, symbol of wisdom)' to 'Whom shall I ask now?', this is the third thought, which is knowing that Manjushri (Manjushri) is someone who can be asked. This is the third thought, which resolves the second doubt mentioned above. The second doubt above was not knowing whom to ask. Now that it is known that Manjushri (Manjushri) is someone who can be asked, it can be known that this resolves the second doubt mentioned above. Only the first real doubt, which is the auspicious signs, remains. Therefore, Maitreya (Maitreya, the future Buddha) has a total of three thoughts, starting with two doubts, and ultimately forming three thoughts and one doubt.
'At that time, the Bhikshus and Bhikshunis in the assembly' down to 'Whom shall I ask now?', secondly, narrates that the assembly has doubts. Now, regarding the assembly, there are two thoughts, which are two doubts. The first thought is precisely thinking about the above-mentioned two sets of six auspicious signs, which is the first doubt, wondering what these auspicious signs are for. Light is the most prominent among the six auspicious signs, so the most prominent one is mentioned first. The second thought is saying 'Whom shall I ask now?', which is the second doubt, wondering who to ask. In Maitreya's (Maitreya) first doubt above, there are two aspects: first, explaining the thought before the doubt, and second, formally explaining the doubt; now, in the assembly's first doubt, there is only the thought before the doubt, omitting the second formal explanation of the doubt. In Maitreya's (Maitreya) second doubt above, there are also two aspects, now the assembly only has the second formal explanation of the doubt, not knowing whom to ask, omitting the thought before the doubt. The omissions in the sentences mutually complement and explain the meaning. However, Maitreya's (Maitreya) three thoughts and the assembly's two thoughts, at that time, did not involve speaking, but were merely the scripture writer narrating and selecting their meanings. The reason why the assembly does not have a third thought is that, in reality, they are not inferior to Maitreya (Maitreya), and thinking of Maitreya (Maitreya), they should have a third thought, knowing that there is someone who can be asked, but the assembly does not have it, in order to elevate Maitreya (Maitreya) as a Bodhisattva destined to become the next Buddha, capable of knowing that there is someone who can be asked; since the assembly is not in the position of being destined to become the next Buddha, they cannot discern that they can have a third thought. For the time being, in today's situation, it is only Maitreya (Maitreya) who raises the assembly's doubts to ask Manjushri (Manjushri), not saying that the great Bodhisattvas cannot raise doubts, but only elevating the one destined to become the next Buddha, therefore there is no third thought.
The questioner said: 'If one is truly in Samadhi (a state of meditative consciousness), how can one ask?'
佛？且取自待佛出定然後問佛，佛使即說此經即是正說，云何稱序？祇應問文殊引古證今，知出定必說《法華》，是故敘秪為序。」難者又言：「只問彌勒為自有三念為物者耶？」解釋者言：「居本為物，何容自為問答？」
「為物者，何為許人耶？」解釋人言：「定只為始行菩薩及凡夫也。」
問者又言：「即此時眾有得他心智者，即見彌勒有如此疑，如此為義，豈成為物耶？」解釋者又言：「只如此智即成為物，今得他心智人，於時只宜知彌勒心中實自為物有此疑念，應問文殊；文殊名答非他心智，人既有此智密資進行，類知如來應說《法華》，如此為義於物有益，是故諸有所作亦不唐捐，此之謂也。」
法華義記卷第一 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第二
光宅沙門法雲撰
「爾時彌勒菩薩欲自決疑」此下盡偈，是第四發問序。亦有兩段：第一，經家敘彌勒自欲問之意；第二，從「而問文殊師利言」以下竟偈，是正問也。又此兩段之中各開為二，經家敘欲問中有二者，第一，言「爾時彌勒菩薩欲自決疑」，經家敘彌勒自欲問意也。第二，「又觀四眾」竟「眾會之心」，此明經家敘彌勒有兼他之意，兼他之意者，欲騰大眾疑念
【現代漢語翻譯】 現代漢語譯本：問：『佛陀嗎？應該等佛陀入定結束后再問佛陀。佛陀如果因此而宣說此經，那就是正確的說法，為何還需要序言？應該問文殊（Manjusri，智慧的象徵）引用古例來證明現在，知道佛陀出定后一定會說《法華經》（Lotus Sutra），所以序言只是爲了引出正文。』反駁者又說：『僅僅問彌勒（Maitreya，未來佛）是爲了自己有這三種疑惑，還是爲了他人？』解釋者說：『本來就是爲了他人，怎麼能說是爲了自己而問呢？』 『爲了他人，那為何只允許某些人聽聞呢？』解釋的人說：『（彌勒菩薩的提問）肯定是隻爲了剛開始修行的菩薩和凡夫俗子。』 提問者又說：『如果此時聽眾中有具備他心通（telepathy）的人，就能看到彌勒有這樣的疑問，這樣做的意義何在，難道能說是爲了他人嗎？』解釋者又說：『僅僅是這種智慧就能成為利益他人的因素。現在有他心通的人，在當時只應該知道彌勒心中確實是為自己有這樣的疑問，應該問文殊。文殊的回答不是爲了他心通的人，既然有人有這種智慧，秘密地幫助修行，類似地知道如來（Tathagata，佛陀的稱號）應該宣說《法華經》，這樣理解對他人是有益的，所以一切所作所為都不會白費，這就是這個意思。』 《法華義記》卷第一 大正藏第 33 冊 No. 1715 《法華經義記》 《妙法蓮華經義記》卷第二 光宅寺沙門法雲撰 『爾時彌勒菩薩欲自決疑』以下直到偈頌結束，是第四發問序。也分為兩段：第一，經家敘述彌勒自己想要提問的意圖；第二，從『而問文殊師利言』以下直到偈頌結束，是正式提問。又在這兩段中各自分為兩部分，經家敘述想要提問中有兩點，第一點，說『爾時彌勒菩薩欲自決疑』，經家敘述彌勒自己想要提問的意圖。第二點，『又觀四眾』直到『眾會之心』，這說明經家敘述彌勒有兼顧他人的意圖，兼顧他人的意圖是，想要引發大眾的疑問。
【English Translation】 English version: Question: 'Is it the Buddha? We should wait for the Buddha to emerge from Samadhi (deep meditative state) before asking the Buddha. If the Buddha then speaks this Sutra, that would be the correct teaching. Why is a prologue needed? We should ask Manjusri (symbol of wisdom) to cite ancient examples to prove the present, knowing that the Buddha will surely speak the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) after emerging from Samadhi. Therefore, the prologue is only to introduce the main text.' The objector further says: 'Is asking Maitreya (the future Buddha) solely for his own three doubts, or for the sake of others?' The explainer says: 'It is inherently for the sake of others; how can it be said to be asking for oneself?' 'For the sake of others, then why are only certain people allowed to hear?' The explainer says: '(Maitreya Bodhisattva's question) is definitely only for Bodhisattvas (enlightenment beings) who have just begun their practice and ordinary people.' The questioner further says: 'If there are people in the audience at this time who possess telepathy, they will see that Maitreya has such doubts. What is the meaning of doing this? Can it be said to be for the sake of others?' The explainer further says: 'Merely this wisdom can become a factor in benefiting others. Now, those who possess telepathy should only know at that time that Maitreya truly has such doubts for himself, and should ask Manjusri. Manjusri's answer is not for those with telepathy. Since some people have this wisdom, secretly helping their practice, similarly knowing that the Tathagata (title of the Buddha) should speak the Lotus Sutra, understanding it this way is beneficial to others. Therefore, everything done will not be in vain; this is what it means.' The Meaning of the Lotus Sutra, Volume 1 Taisho Tripitaka Volume 33, No. 1715, The Meaning of the Lotus Sutra The Meaning of the Wonderful Lotus Sutra, Volume 2 Composed by the Shramana (Buddhist monk) Fayun of Guangzhai Temple 'At that time, Maitreya Bodhisattva wished to resolve his own doubts' down to the end of the verses, is the fourth introduction of questioning. It is also divided into two sections: first, the Sutra compiler narrates Maitreya's intention to ask the question himself; second, from 'And asked Manjusri' down to the end of the verses, is the formal questioning. Furthermore, each of these two sections is divided into two parts. The Sutra compiler narrates that there are two points in wanting to ask the question: the first point is, saying 'At that time, Maitreya Bodhisattva wished to resolve his own doubts,' the Sutra compiler narrates Maitreya's intention to ask the question himself. The second point, 'Also observing the four assemblies' down to 'the minds of the assembly,' this explains that the Sutra compiler narrates that Maitreya has the intention of considering others as well. The intention of considering others is to arouse the doubts of the assembly.
以問文殊也。
「而問文殊師利言」此下盡偈，是第二正問段也。就此亦有二者：第一，從「而問」以下盡五十四行偈以來，詺為正問也。第二，從「佛放一光」下有八行偈，詺為請答也。又此二段各開為二。正問二者：第一是長行，略問；第二五十四行偈重頌，廣問也。第二八行請答二者：第一，「佛放一光」下有三行偈，先舉所見之事正請答也。第二，從「四眾欣仰」有五行偈，即釋伏難結請也。所以長行稱略說、偈中言廣問者，若據理為義，則長行是廣、偈中是略。何以知然？長行之中各總問彼此二六種瑞相盡故，及至偈中各別頌不盡故。今就文為義，則偈中是廣、長行為略。何以故？偈中文多，長行文少故也。今且就略廣二說之中又各開二。長行二者：第一「而問」以下竟「神通之相」，總問此間六種瑞相也。第二「放大光明」以下竟「國界莊嚴」，總問何故使我見他土六種瑞相也。就問他土瑞相中有二：初「放大光明」以下，明瑞相之由；第二「悉見彼佛國土」以下，是正問也。今廣問之中雖有五十四行偈，又分有二：第一有四行偈，廣頌上問見此間瑞相也；第二從「眉間光明」以下有五十行偈，廣頌上問見他土瑞相也。今者四偈唯頌四種瑞相，不頌第一第二瑞相也。初一偈頌第六放光，次一偈半頌
【現代漢語翻譯】 現代漢語譯本 以問文殊（Manjushri，菩薩名）也。
『而問文殊師利（Manjushri，菩薩名）言』此下盡偈，是第二正問段也。就此亦有二者：第一，從『而問』以下盡五十四行偈以來，名為正問也。第二，從『佛放一光』下有八行偈，名為請答也。又此二段各開為二。正問二者：第一是長行，略問；第二五十四行偈重頌，廣問也。第二八行請答二者：第一，『佛放一光』下有三行偈，先舉所見之事正請答也。第二，從『四眾欣仰』有五行偈，即釋伏難結請也。所以長行稱略說、偈中言廣問者，若據理為義，則長行是廣、偈中是略。何以知然？長行之中各總問彼此二六種瑞相盡故，及至偈中各別頌不盡故。今就文為義，則偈中是廣、長行為略。何以故？偈中文多，長行文少故也。今且就略廣二說之中又各開二。長行二者：第一『而問』以下竟『神通之相』，總問此間六種瑞相也。第二『放大光明』以下竟『國界莊嚴』，總問何故使我見他土六種瑞相也。就問他土瑞相中有二：初『放大光明』以下，明瑞相之由；第二『悉見彼佛國土』以下，是正問也。今廣問之中雖有五十四行偈，又分有二：第一有四行偈，廣頌上問見此間瑞相也；第二從『眉間光明』以下有五十行偈，廣頌上問見他土瑞相也。今者四偈唯頌四種瑞相，不頌第一第二瑞相也。初一偈頌第六放光，次一偈半頌
【English Translation】 English version Then he questioned Manjushri (Manjushri, name of a Bodhisattva).
『And asked Manjushri (Manjushri, name of a Bodhisattva)』 down to the end of the verses, is the second section of direct questioning. Within this, there are also two parts: First, from 『And asked』 down to the fifty-four lines of verses, is named the direct questioning. Second, from 『The Buddha emitted a light』 down to the eight lines of verses, is named the request for an answer. Furthermore, each of these two sections is divided into two. The two parts of the direct questioning are: First, the prose section, a brief question; second, the fifty-four lines of verses, a repeated praise, a broad question. The two parts of the eight lines requesting an answer are: First, from 『The Buddha emitted a light』 down to the three lines of verses, first presenting the seen events, a direct request for an answer. Second, from 『The four assemblies rejoiced and looked up』 with five lines of verses, which explains the hidden difficulties and concludes the request. The reason why the prose section is called a brief explanation and the verses are called a broad question is that, if based on principle for meaning, then the prose section is broad and the verses are brief. How do we know this? Because within the prose section, each generally asks about the two sets of six auspicious signs completely, and in the verses, each separately praises incompletely. Now, based on the text for meaning, then the verses are broad and the prose section is brief. Why? Because there are more words in the verses and fewer words in the prose section. Now, let's divide each of the two explanations of brief and broad into two again. The two parts of the prose section are: First, from 『And asked』 down to 『the aspect of supernatural power』, generally asking about the six auspicious signs in this realm. Second, from 『Emitting a great light』 down to 『the adornment of the Buddha-land』, generally asking why I was made to see the six auspicious signs of other lands. Within the question about the auspicious signs of other lands, there are two parts: First, from 『Emitting a great light』 down, explaining the cause of the auspicious signs; second, from 『All saw that Buddha-land』 down, is the direct question. Now, within the broad question, although there are fifty-four lines of verses, it is also divided into two: First, there are four lines of verses, broadly praising the above question about seeing the auspicious signs in this realm; second, from 『The light between the eyebrows』 down to the fifty lines of verses, broadly praising the above question about seeing the auspicious signs of other lands. Now, these four verses only praise four kinds of auspicious signs, not praising the first and second auspicious signs. The first verse praises the sixth emitting light, the next one and a half verses praise
第三天雨四華，次半偈頌第四地動，次一偈頌第五四眾歡喜也。今者初偈問放光，詺佛為導師也。但初「何故」句，是通冠諸瑞相也。「雨鬘陀羅」此一行半，今頌上雨華，上有四華，今者唯頌二華，唯小白華、小赤華，但半行頌也。「栴檀香風」一行義出，故攝屬雨華也。「而此世界」半偈頌上地動也。「時四部眾」一偈，今頌上四眾歡喜也。上總問中含有六種，今者偈中的頌四種也。然略不頌說《無量義經》，亦略不頌入定也。所以略者有二意也：一者文略也，二者事中不便。何以知然？如來在世未曾不說法度人，今日云何忽爾更問言：「何故說《無量義經》耶？」諸佛世尊常在三昧悉見諸佛國土，不以二相，忽爾重問：「何故入定？」此即事中不便，是故略不頌也。
「眉間光明」，此下有五十行偈，是第二廣頌上長行中略問見他土瑞相也。判此五十偈凡有二種，今且依長行初判為兩段也。第一「眉間光明」一偈半，頌上第一見瑞相所由，此光明乃非他土瑞相，但由此光明見他土瑞相也。第二餘四十八行半，頌第二正問見他土瑞相也。唯頌五種瑞相，略不頌第四瑞相也。
今就四十八行半中大分為三段：第一從「諸世界中」下八行半，先略頌見他方三種瑞相也。仍道第三「我見彼土恒沙菩薩」下三
【現代漢語翻譯】 現代漢語譯本： 第三天降下了四種華（雨四華），接下來用半個偈頌來讚頌第四種瑞相——地動（第四地動），再用一個偈頌來讚頌第五種瑞相——四眾歡喜（第五四眾歡喜）。現在第一個偈頌是關於佛陀放光的，稱佛為導師。但開頭的『何故』（何故）一句，是總括所有瑞相的。『雨鬘陀羅』（雨鬘陀羅）這一行半，是讚頌前面所說的天雨妙華，前面有四種華，這裡只讚頌兩種華，即小白華和小赤華，只有半行的讚頌。『栴檀香風』（栴檀香風）一行是義理的闡發，所以歸屬於雨華。『而此世界』（而此世界）半個偈頌是讚頌前面的地動。『時四部眾』（時四部眾）一個偈頌，是讚頌前面的四眾歡喜。前面總的提問中包含了六種瑞相，現在偈頌中只讚頌了四種。然而，省略了對宣說《無量義經》（《無量義經》）的讚頌，也省略了對入定的讚頌。省略的原因有兩個：一是文字上的省略，二是事情本身不太方便。為什麼這麼說呢？如來在世的時候，沒有不說法度人的，今天怎麼會突然又問『為什麼要說《無量義經》呢？』（何故說《無量義經》耶？）諸佛世尊常常在三昧（三昧）中，完全能夠見到諸佛國土，不會有疑惑，怎麼會突然又問『為什麼要入定呢？』（何故入定？）這在事情上是不太方便的，所以省略了對它們的讚頌。 『眉間光明』（眉間光明）以下有五十行偈頌，是第二部分，廣泛地讚頌了前面長行文中略略提問的見到他方國土瑞相。判斷這五十個偈頌，大致可以分為兩種，現在暫且按照長行文的開頭，將它們分為兩段。第一段是『眉間光明』（眉間光明）一個半偈頌，讚頌了第一種見到瑞相的原因，這光明並非他方國土的瑞相，而是通過這光明才得以見到他方國土的瑞相。第二段是剩餘的四十八行半偈頌，讚頌了第二部分，正式提問所見到的他方國土瑞相。只讚頌了五種瑞相，省略了對第四種瑞相的讚頌。 現在就這四十八行半偈頌，大致分為三段：第一段從『諸世界中』（諸世界中）以下八行半，首先簡略地讚頌了見到他方三種瑞相。仍然講述第三種『我見彼土恒沙菩薩』（我見彼土恒沙菩薩）以下三
【English Translation】 English version: On the third day, it rained four types of flowers (雨四華, Yu Si Hua), followed by half a verse praising the fourth auspicious sign – the earth trembled (第四地動, Di Si Di Dong), and then one verse praising the fifth auspicious sign – the joy of the four assemblies (第五四眾歡喜, Di Wu Si Zhong Huan Xi). Now, the first verse is about the Buddha emitting light, calling the Buddha the guide. However, the initial phrase 'Why is it so?' (何故, He Gu) encompasses all the auspicious signs. The line and a half 'Rain of Mandarava flowers' (雨鬘陀羅, Yu Man Tuo Luo) praises the previously mentioned rain of wonderful flowers, where there were four types of flowers, but here only two types are praised, namely small white flowers and small red flowers, only half a line of praise. The line 'Sandalwood fragrant wind' (栴檀香風, Zhan Tan Xiang Feng) is an explanation of the meaning, so it belongs to the rain of flowers. The half verse 'And this world' (而此世界, Er Ci Shi Jie) praises the previous earth tremor. The one verse 'When the four assemblies' (時四部眾, Shi Si Bu Zhong) praises the previous joy of the four assemblies. The previous general question contained six types of auspicious signs, but now the verses only praise four types. However, the praise of speaking the 'Infinite Meaning Sutra' (《無量義經》, Wu Liang Yi Jing) is omitted, as is the praise of entering Samadhi (三昧). There are two reasons for the omission: first, the text is abbreviated, and second, the matter itself is inconvenient. How do we know this? When the Tathagata (如來) was in the world, he never failed to preach the Dharma (法) and liberate people, so why would he suddenly ask, 'Why speak the 'Infinite Meaning Sutra'?' (何故說《無量義經》耶？) The Buddhas, World Honored Ones, are always in Samadhi (三昧), fully able to see the Buddha lands, without doubt, so why would they suddenly ask again, 'Why enter Samadhi?' (何故入定？) This is inconvenient in itself, so the praise of them is omitted. Below 'Light between the eyebrows' (眉間光明, Mei Jian Guang Ming) are fifty lines of verses, which are the second part, extensively praising the auspicious signs of seeing other lands, which were briefly asked about in the previous prose section. Judging these fifty verses, they can be roughly divided into two types. For now, let's divide them into two sections according to the beginning of the prose section. The first section is the one and a half verses of 'Light between the eyebrows' (眉間光明, Mei Jian Guang Ming), praising the reason for seeing the first auspicious sign. This light is not an auspicious sign of other lands, but it is through this light that the auspicious signs of other lands can be seen. The second section is the remaining forty-eight and a half verses, praising the second part, the auspicious signs of other lands that were formally asked about. Only five types of auspicious signs are praised, and the praise of the fourth auspicious sign is omitted. Now, these forty-eight and a half verses are roughly divided into three sections: the first section is from 'In all the worlds' (諸世界中, Zhu Shi Jie Zhong) below, eight and a half lines, first briefly praising the three auspicious signs of seeing other lands. It still speaks of the third 'I see countless Bodhisattvas in that land' (我見彼土恒沙菩薩, Wo Jian Bi Tu Heng Sha Pu Sa) below, three
十八行半廣頌問二瑞相，即是他方大士修行及他方佛般涅槃，乃至起塔供養也。退道第二從「文殊師利我住於此」下有一行半偈，詺為結前略、開后廣也。初八行半略頌三瑞相者，初有一行半，頌第一見六道眾生；第二半行，頌第二見東方諸佛也；第三有六行半，頌第三聞他方佛說法也。又就初一行半自有二階：初一行一句，正頌所見也；第二言「於此悉見」一句，則明能見也。就所見中凡有四意：初「諸世界中」下半偈，正明六道；「生死所趣」一句，明詺是生死；「善惡業緣」一句，明因；「受報好醜」一句，明果報也。「善惡業緣」者，此即是六道之因也。善惡兩字是別，善即三善道因也，惡即是三惡道因也。業緣兩字即通於善惡也。「受報好醜」者，受報兩字即總舉六道果，三善道亦是受報，三惡道亦是受報也。好醜兩字別名得六道果報。何以知然？好即是三善道果報也，丑即是三惡道果報也。「又睹諸佛聖主師子」此半行，是第二，即頌見東方諸佛也。「演說經典」此下有六行半偈，是第三，即頌聞他方佛說法也。就六行半中自有五階：第一言「演說經典微妙第一」，半偈，問言：「何故令我聞佛說法出勝天魔外道表耶？」第二「其聲清凈」一偈，問言：「何故令我聞佛說法出羣聖之外耶？」第三「梵音深
【現代漢語翻譯】 現代漢語譯本 十八行半廣頌問二瑞相，指的是他方世界的大菩薩修行以及他方世界的佛陀涅槃，乃至建造佛塔供養的情景。退道第二部分從『文殊師利我住於此』開始，有一行半偈頌，被稱為總結前文，開啟後文。最初的八行半偈頌略述了三種瑞相：開始有一行半，頌揚第一種瑞相，即見到六道眾生；第二部分半行，頌揚第二種瑞相，即見到東方諸佛；第三部分有六行半，頌揚第三種瑞相，即聽到他方佛說法。 就最初的一行半偈頌本身又分為兩個階段：第一行一句，正面頌揚所見到的景象；第二句『於此悉見』，則表明能見的能力。在所見到的景象中，包含四個方面的含義：首先，『諸世界中』這半偈，明確說明了六道；『生死所趣』一句，說明了名稱是生死；『善惡業緣』一句，說明了原因是業緣；『受報好醜』一句，說明了果報。『善惡業緣』，這就是六道輪迴的原因。善惡兩個字是分別說明，善指的是三善道的因，惡指的是三惡道的因。業緣兩個字則通用於善惡。『受報好醜』，受報兩個字是總括六道的果報，三善道也是受報，三惡道也是受報。好醜兩個字分別指代六道的果報。為什麼這樣說呢？好指的是三善道的果報，丑指的是三惡道的果報。 『又睹諸佛聖主師子』這半行，是第二部分，即頌揚見到東方諸佛。『演說經典』以下有六行半偈頌，是第三部分，即頌揚聽到他方佛說法。在這六行半偈頌中，又分為五個階段：第一句『演說經典微妙第一』，半偈，提問說：『為什麼讓我聽到佛說法，能夠超越天魔外道？』第二句『其聲清凈』一偈，提問說：『為什麼讓我聽到佛說法，能夠超越所有聖賢？』第三句『梵音深』
【English Translation】 English version The eighteen and a half lines of the extensive verse inquire about the two auspicious signs, referring to the practice of great Bodhisattvas in other realms and the Parinirvana of Buddhas in other realms, even to the building of pagodas for offerings. The second part of 'Retreat from the Path' begins with the line 'Manjushri, I dwell here,' followed by a verse of one and a half lines, named 'summarizing the previous and opening the subsequent.' The initial eight and a half lines of verse briefly praise the three auspicious signs: the first one and a half lines praise the first sign, seeing beings in the six realms; the second half line praises the second sign, seeing Buddhas in the east; the third part has six and a half lines, praising the third sign, hearing Buddhas in other realms preach the Dharma. The initial one and a half lines of verse are further divided into two stages: the first line and sentence directly praise what is seen; the second sentence, 'Here I see all,' clarifies the ability to see. Within what is seen, there are four aspects: first, the half verse 'In all worlds' clearly states the six realms; the sentence 'The destination of birth and death' explains that the name is birth and death; the sentence 'Good and evil karmic conditions' explains that the cause is karma; the sentence 'Receiving good and bad retribution' explains the result. 'Good and evil karmic conditions' are the causes of the six realms. The words 'good' and 'evil' are separate, 'good' referring to the cause of the three good realms, and 'evil' referring to the cause of the three evil realms. The words 'karmic conditions' apply to both good and evil. 'Receiving good and bad retribution,' the words 'receiving retribution' generally encompass the results of the six realms; the three good realms are also receiving retribution, and the three evil realms are also receiving retribution. The words 'good' and 'bad' separately name the results of the six realms. How do we know this? 'Good' refers to the result of the three good realms, and 'bad' refers to the result of the three evil realms. 'Also seeing the Buddhas, holy lords, lions' this half line is the second part, praising the sight of Buddhas in the east. 'Expounding the scriptures' below are six and a half lines of verse, which is the third part, praising the hearing of Buddhas in other realms preaching the Dharma. Within these six and a half lines of verse, there are five stages: the first sentence 'Expounding the scriptures, subtle and supreme,' half a verse, asks: 'Why does it allow me to hear the Buddha's Dharma, surpassing heavenly demons and heretics?' The second sentence 'Its voice is pure,' a verse, asks: 'Why does it allow me to hear the Buddha's Dharma, surpassing all the sages?' The third sentence 'The Brahma sound is deep'
妙」一偈，問言：「何故令我聞佛說法稱悅時眾之心耶？」第四「種種因緣」一偈，問言：「何故令我聞佛說法，能上弘佛道下濟眾生耶？」初三句，明上弘佛道；「開悟眾生」一句，明下濟蒼生。第五「若人遭苦」下三行，問言：「何故令我聞佛說法，稱可三乘人根性耶？」三行即道三乘，初偈為聲聞，「若人有福」一偈為緣覺，「若有佛子」一偈為菩薩也。
「文殊師利我住於此」，此下一行半偈是第二，詺為結前略復開后廣也。就中自有二意：初三句，先結前略也。第二「及千億事」下復有三句，復開后廣也。
「我見彼土恒沙菩薩」，此下有三十八行半偈，是第三，偏廣頌第五問見他方菩薩大士修行，及第六他方佛般涅槃及起塔供養也。略不頌第四三乘人修行。文句雖略，義中得兼。何以知然？只頌聞佛說法，既有說法必有受行之者，故義兼第四三乘人受行也。就三十八行半又分為二：第一三十一行半，頌第五問他方大士修行；第二「又有菩薩佛滅度后」下七行，頌第六他方佛般涅槃後事也。就三十一行半中自有三段：初一偈，先總舉菩薩行大乘行作問也；第二「或有行施」下有十三行偈，舉菩薩要行作問，要行者即是六度也；第三從「又見佛子定慧具足」下有十七行半，廣舉見菩薩遍行雜行作
【現代漢語翻譯】 現代漢語譯本 關於『妙』的偈頌，提問說：『為什麼我聽聞佛陀說法時，能使大眾心生喜悅呢？』 第四個關於『種種因緣』的偈頌，提問說：『為什麼我聽聞佛陀說法，能上弘揚佛道，下救濟眾生呢？』 前三句，闡明上弘揚佛道；『開悟眾生』一句，闡明下救濟蒼生。 第五個從『若人遭苦』開始的三行，提問說：『為什麼我聽聞佛陀說法，能契合聲聞乘、緣覺乘、菩薩乘三種根性的人呢？』 這三行分別闡述了三乘，第一個偈頌是為聲聞乘，『若人有福』的偈頌是為緣覺乘，『若有佛子』的偈頌是為菩薩乘。
『文殊師利（Manjushri，智慧的象徵）我住於此』，這下面的一行半偈頌是第二部分，被稱為總結前文，簡略地重複，然後展開後文。其中包含兩層意思：前三句，是總結前文的簡略部分。第二部分從『及千億事』開始，又有三句，是展開後文的詳細部分。
『我見彼土恒沙菩薩』，這下面有三十八行半的偈頌，是第三部分，詳細地讚頌了第五個問題，即見到其他國土的菩薩大士修行，以及第六個問題，即其他國土的佛陀般涅槃（Parinirvana，圓寂）以及建造佛塔供養。這裡省略了對第四個問題，即三乘人修行的讚頌。雖然文句簡略，但在意義上包含了。為什麼知道是這樣呢？僅僅讚頌聽聞佛陀說法，既然有說法，必定有接受並修行的人，所以意義上兼顧了第四個問題，即三乘人接受並修行。在這三十八行半中又分為兩部分：第一部分是三十一行半，讚頌第五個問題，即其他國土的大士修行；第二部分從『又有菩薩佛滅度后』開始的七行，讚頌第六個問題，即其他國土的佛陀般涅槃后的事情。在三十一行半中又分為三段：第一部分是一個偈頌，首先總括地提出菩薩行大乘行的問題；第二部分從『或有行施』開始的十三行偈頌，提出菩薩重要的修行，重要的修行就是六度（Paramita，六種波羅蜜）；第三部分從『又見佛子定慧具足』開始的十七行半，廣泛地列舉了見到菩薩普遍地修行各種行為。
【English Translation】 English version Regarding the verse of 『Wonderful,』 the question is: 『Why is it that when I hear the Buddha's (Buddha, 覺者) Dharma (Dharma, 法) being preached, it brings joy to the hearts of the assembly?』 The fourth verse regarding 『Various Causes and Conditions,』 the question is: 『Why is it that when I hear the Buddha's Dharma being preached, I can propagate the Buddha's Path above and deliver sentient beings below?』 The first three lines clarify propagating the Buddha's Path above; the line 『Enlightening sentient beings』 clarifies delivering sentient beings below. The fifth section, starting from 『If people encounter suffering,』 the three lines ask: 『Why is it that when I hear the Buddha's Dharma being preached, it can be suitable for the dispositions of people of the Three Vehicles (Triyana, 三乘)?』 These three lines describe the Three Vehicles, the first verse is for the Shravakas (Shravaka, 聲聞), the verse 『If people have blessings』 is for the Pratyekabuddhas (Pratyekabuddha, 緣覺), and the verse 『If there are Buddha's children』 is for the Bodhisattvas (Bodhisattva, 菩薩).
『Manjushri (Manjushri, 文殊師利) I dwell here,』 the following one and a half verses are the second part, called summarizing the previous and briefly repeating, then expanding the latter. Within it, there are two meanings: the first three lines are the brief part summarizing the previous. The second part, starting from 『And billions of matters,』 has three more lines, which is the detailed part expanding the latter.
『I see in that land countless Bodhisattvas,』 the following thirty-eight and a half verses are the third part, extensively praising the fifth question, which is seeing the Bodhisattvas and Mahasattvas (Mahasattva, 大士) of other lands practicing, and the sixth question, which is the Parinirvana (Parinirvana, 般涅槃) of the Buddhas of other lands and the building of stupas (Stupa, 塔) for offerings. It omits the praise of the fourth question, which is the practice of people of the Three Vehicles. Although the wording is brief, it is included in the meaning. How do we know this? Just praising hearing the Buddha's Dharma being preached, since there is preaching, there must be those who receive and practice, so the meaning includes the fourth question, which is the receiving and practicing of people of the Three Vehicles. Within these thirty-eight and a half lines, it is further divided into two parts: the first part is thirty-one and a half lines, praising the fifth question, which is the practice of the Mahasattvas of other lands; the second part, starting from 『Also, after the Buddhas of other lands have passed into extinction,』 the seven lines praise the sixth question, which is the events after the Parinirvana of the Buddhas of other lands. Within the thirty-one and a half lines, it is further divided into three sections: the first section is one verse, first generally raising the question of Bodhisattvas practicing the Mahayana (Mahayana, 大乘) path; the second section, starting from 『Some practice giving,』 the thirteen verses raise the important practices of Bodhisattvas, the important practices being the Six Perfections (Paramita, 六度); the third section, starting from 『Also seeing Buddha's children complete in Samadhi (Samadhi, 定) and Wisdom (Prajna, 慧),』 the seventeen and a half lines extensively list seeing Bodhisattvas universally practicing various actions.
問也。今就第二十三行明要行中，明六波羅蜜即為六段，「或有行施」下六行明檀，兩行明戒，一行明忍，一行明精進，兩行明禪，一行明波若也。「或有行施」以下有六行，先明見菩薩行檀波羅蜜也。次「文殊師利我見諸王」以下兩行明戒波羅蜜，初一行明得戒方便，后一行正明得戒。「或見菩薩而作比丘」一偈，明忍波羅蜜也。他人不能獨處而伊能獨處，豈非忍也？夫忍有兩種：一者打罵不瞋、加惡不報；二者棄親愛眷屬住空閑之處，亦是難忍能忍，忍今據此為義也。次「又見菩薩勇猛精進」一行，即明精進波羅蜜也。次「又見離欲」兩偈，明禪波羅蜜，初偈明定與定果，五通即是禪定果，后偈明禪定用也。「復見菩薩智深志固」一偈，明波若波羅蜜也。
「又見佛子定慧具足」，此下有十七行半偈，是第三，舉見菩薩行雜行作問。就問雜行中凡有五種雜行：第一「又見佛子」一行半，明見菩薩說法作佛事也。第二「破魔兵眾而擊法鼓」半行，明見菩薩降魔作佛事也。第三「又見菩薩寂然宴默」一行偈，明見菩薩寂寞作佛事。第四「又見菩薩處林放光」下一偈，明見菩薩光明作佛事也。上來四種作佛事皆不開也。第五從「又見佛子未嘗睡眠」下有十三行半偈，明見菩薩亂行六度作佛事。此中初一偈明精進也
【現代漢語翻譯】 現代漢語譯本：問：現在就第二十三行來闡明『要行』，其中闡述六波羅蜜（Six Pāramitās）分為六段，從『或有行施』以下六行闡明佈施（Dāna），兩行闡明持戒（Śīla），一行闡明忍辱（Kṣānti），一行闡明精進（Vīrya），兩行闡明禪定（Dhyāna），一行闡明般若（Prajñā）。『或有行施』以下有六行，首先闡明見到菩薩行佈施波羅蜜。其次，『文殊師利（Mañjuśrī，文殊菩薩）我見諸王』以下兩行闡明持戒波羅蜜，前一行闡明獲得戒律的方法，后一行正式闡明獲得戒律。『或見菩薩而作比丘』一偈，闡明忍辱波羅蜜。他人不能獨自處之而他能獨自處之，難道不是忍辱嗎？忍辱有兩種：一是被打罵不生氣、被施加惡行不報復；二是捨棄親愛眷屬而住在空閑之處，這也是難忍能忍，這裡的忍辱就是這個意思。其次，『又見菩薩勇猛精進』一行，即闡明精進波羅蜜。其次，『又見離欲』兩偈，闡明禪定波羅蜜，前一偈闡明禪定與禪定之果，五通（Pañcābhijñā）就是禪定的果實，后一偈闡明禪定的作用。『復見菩薩智深志固』一偈，闡明般若波羅蜜。
『又見佛子定慧具足』，此下有十七行半偈，這是第三，舉例說明見到菩薩修行各種雜行。在所問的雜行中，共有五種雜行：第一，『又見佛子』一行半，闡明見到菩薩說法，行佛事。第二，『破魔兵眾而擊法鼓』半行，闡明見到菩薩降伏魔眾，行佛事。第三，『又見菩薩寂然宴默』一行偈，闡明見到菩薩寂寞，行佛事。第四，『又見菩薩處林放光』下一偈，闡明見到菩薩放光，行佛事。以上四種行佛事都沒有展開說明。第五，從『又見佛子未嘗睡眠』下有十三行半偈，闡明見到菩薩以散亂之行修六度，行佛事。這其中，第一偈闡明精進。
【English Translation】 English version: Question: Now, concerning the twenty-third line, to clarify the 'essential practices,' wherein the Six Pāramitās (六波羅蜜) are explained in six sections: from 'Some practice giving (或有行施)' the following six lines explain generosity (Dāna, 檀), two lines explain morality (Śīla, 戒), one line explains patience (Kṣānti, 忍), one line explains diligence (Vīrya, 精進), two lines explain meditation (Dhyāna, 禪), and one line explains wisdom (Prajñā, 波若). From 'Some practice giving' onwards, there are six lines, first clarifying the sight of Bodhisattvas practicing the Pāramitā of generosity. Secondly, from 'Mañjuśrī (文殊師利, Mañjuśrī Bodhisattva), I see kings' onwards, two lines clarify the Pāramitā of morality, the first line clarifying the means of obtaining precepts, and the latter line formally clarifying the obtaining of precepts. The verse 'Or seeing Bodhisattvas acting as monks (或見菩薩而作比丘)' clarifies the Pāramitā of patience. Others cannot dwell alone, yet he can dwell alone; is this not patience? There are two types of patience: first, not being angry when beaten or scolded, and not retaliating when subjected to evil; second, abandoning beloved relatives and dwelling in secluded places, which is also difficult to endure, yet he can endure it. Patience here is defined according to this meaning. Secondly, 'Again, seeing Bodhisattvas valiantly diligent (又見菩薩勇猛精進)' one line, clarifies the Pāramitā of diligence. Thirdly, 'Again, seeing detachment (又見離欲)' two verses, clarify the Pāramitā of meditation, the first verse clarifying meditation and the fruit of meditation, the five supernormal powers (Pañcābhijñā, 五通) being the fruit of meditation, and the latter verse clarifying the function of meditation. 'Again, seeing Bodhisattvas with profound wisdom and firm resolve (復見菩薩智深志固)' one verse, clarifies the Pāramitā of wisdom.
'Again, seeing Buddha-sons complete with meditation and wisdom (又見佛子定慧具足),' below this, there are seventeen and a half lines of verses, this is the third, giving examples of seeing Bodhisattvas practicing various mixed practices. Within the mixed practices asked about, there are five types of mixed practices: first, 'Again, seeing Buddha-sons (又見佛子)' one and a half lines, clarifying seeing Bodhisattvas preaching the Dharma, performing Buddha-deeds. Second, 'Breaking the armies of demons and striking the Dharma drum (破魔兵眾而擊法鼓)' half a line, clarifying seeing Bodhisattvas subduing the armies of demons, performing Buddha-deeds. Third, 'Again, seeing Bodhisattvas silently at peace (又見菩薩寂然宴默)' one verse, clarifying seeing Bodhisattvas in solitude, performing Buddha-deeds. Fourth, 'Again, seeing Bodhisattvas emitting light in the forest (又見菩薩處林放光)' the following verse, clarifying seeing Bodhisattvas emitting light, performing Buddha-deeds. The above four types of performing Buddha-deeds are not elaborated upon. Fifth, from 'Again, seeing Buddha-sons never sleeping (又見佛子未嘗睡眠)' onwards, there are thirteen and a half lines of verses, clarifying seeing Bodhisattvas practicing the Six Perfections (六度) with scattered actions, performing Buddha-deeds. Among these, the first verse clarifies diligence.
，次一偈明戒，一偈半明忍，兩偈明定，五偈明檀，三偈明波若也。何者？「又見菩薩未嘗睡眠」一偈，明精進也。「又見具戒」下一偈，明戒也。次「又見佛子住忍辱力」一行半，明忍也。若被惡罵始似譽揚，若加刀杖則如華雨，真可謂忍也。次「又見菩薩離諸戲笑下」有兩行，明定也。「或見菩薩肴膳飲食」下五行，明檀也。「或有菩薩說寂滅法」下有三行，明波若；就中自有三意：初偈明智慧說法之相，明化他人之能也。次一偈明照空也。次一行明照有也。然空有皆是自行要用，空解在前，有解在後也。
「文殊師利又有菩薩佛滅度后供養舍利」，自此下有七行，是第二，頌第六問他方佛般涅槃後起塔供養。就此七行中自有三段：初一偈未暇得起塔，且明尊重供養舍利也；第二從「又見佛子造諸塔廟」下有四行偈，正明起塔供養也；第三從「文殊師利諸佛子等」下兩偈，釋疑結供養之義。只就第二四偈起塔供養中即成四階：初一偈正明造諸塔廟，第二偈敘塔之度量，第三偈敘嚴飾之具，第四偈敘時眾設事供養塔也。何者？初「又見佛子造諸塔廟」下一偈，正明為舍利故起塔也。「寶塔高妙」一偈，是第二，敘塔之度量廣狹長短之相。高五千由旬者，一由旬四十里，四五二十便有二十萬里也。復言此塔縱廣
【現代漢語翻譯】 現代漢語譯本：接下來的一首偈頌闡明戒律，一首半偈頌闡明忍辱，兩首偈頌闡明禪定，五首偈頌闡明佈施，三首偈頌闡明般若（智慧）。哪些呢？『又見菩薩未嘗睡眠』這一偈頌，闡明精進。『又見具戒』下一偈頌，闡明戒律。接下來『又見佛子住忍辱力』一行半，闡明忍辱。如果被惡語謾罵如同受到讚揚，如果被刀杖加身則如同華雨，這真可以稱得上是忍辱了。接下來『又見菩薩離諸戲笑』下有兩行，闡明禪定。『或見菩薩肴膳飲食』下五行，闡明佈施。『或有菩薩說寂滅法』下有三行，闡明般若；其中自有三重含義：第一首偈頌闡明以智慧說法之相，闡明教化他人的能力。第二首偈頌闡明照見空性。接下來一行闡明照見有。然而空和有都是自身修行的重要方法，空性的理解在前，有為的理解在後。 『文殊師利（Manjusri，菩薩名）又有菩薩佛滅度后供養舍利（sarira，佛陀或高僧火化后的遺骨）』，從這裡開始的七行，是第二部分，讚頌第六個問題，即他方佛陀般涅槃（Parinirvana，佛陀的最終涅槃）后建造佛塔供養。在這七行中自有三個段落：第一首偈頌講述沒有時間建造佛塔，只是闡明尊重供養舍利；第二部分從『又見佛子造諸塔廟』下有四行偈頌，正式闡明建造佛塔供養；第三部分從『文殊師利諸佛子等』下兩首偈頌，解釋疑惑，總結供養的意義。僅就第二部分四首偈頌建造佛塔供養中，就形成了四個階段：第一首偈頌正式闡明建造各種佛塔寺廟，第二首偈頌敘述佛塔的度量，第三首偈頌敘述莊嚴裝飾的器具，第四首偈頌敘述當時大眾設定事物供養佛塔。哪些呢？首先，『又見佛子造諸塔廟』下一偈頌，正式闡明爲了舍利而建造佛塔。『寶塔高妙』一偈頌，是第二部分，敘述佛塔的度量，廣狹長短的形態。高五千由旬（yojana，古印度長度單位）的，一由旬四十里，四五二十，便有二十萬里。又說此塔縱向和橫向
【English Translation】 English version: Next, one verse clarifies the precepts, one and a half verses clarify forbearance, two verses clarify concentration, five verses clarify giving, and three verses clarify prajna (wisdom). Which ones? The verse 'Again he sees Bodhisattvas who never sleep' clarifies diligence. The next verse 'Again he sees those who uphold the precepts' clarifies the precepts. Next, 'Again he sees Buddha's sons dwelling in the power of forbearance,' one and a half lines, clarifies forbearance. If being cursed is like being praised, if being struck with swords and staves is like a rain of flowers, this can truly be called forbearance. Next, 'Again he sees Bodhisattvas who have abandoned all jesting and laughter,' two lines, clarifies concentration. 'Or he sees Bodhisattvas offering fine foods and drinks,' five lines, clarifies giving. 'Or there are Bodhisattvas who preach the Dharma of stillness and extinction,' three lines, clarifies prajna; within which there are three meanings: The first verse clarifies the aspect of preaching the Dharma with wisdom, clarifying the ability to transform others. The second verse clarifies illuminating emptiness. The next line clarifies illuminating existence. However, emptiness and existence are both important methods for self-cultivation, the understanding of emptiness comes first, and the understanding of existence comes later. 'Manjusri (Manjusri, name of a Bodhisattva), again there are Bodhisattvas who, after the Buddha's extinction, make offerings to the sarira (sarira, relics of the Buddha or eminent monks after cremation),' the seven lines from here are the second part, praising the sixth question, which is building stupas and making offerings after the Parinirvana (Parinirvana, the final Nirvana of the Buddha) of Buddhas in other lands. Within these seven lines, there are three sections: The first verse tells of not having time to build stupas, but only clarifying the respect and offering to the sarira; the second part, from 'Again he sees Buddha's sons building various stupas and temples,' has four verses, formally clarifying the building of stupas and making offerings; the third part, from 'Manjusri, all you Buddha's sons,' has two verses, explaining doubts and summarizing the meaning of offering. Only in the second part, the four verses on building stupas and making offerings, are there four stages: The first verse formally clarifies building various stupas and temples, the second verse describes the measurements of the stupa, the third verse describes the implements of adornment, and the fourth verse describes the masses at that time setting up things to make offerings to the stupa. Which ones? First, 'Again he sees Buddha's sons building various stupas and temples,' the next verse, formally clarifies building stupas for the sake of the sarira. 'The precious stupa is high and wonderful,' this verse is the second part, describing the measurements of the stupa, the form of its breadth, narrowness, length, and shortness. Being five thousand yojanas (yojana, an ancient Indian unit of length) high, one yojana is forty li, four times five is twenty, then there are two hundred thousand li. Again it says that this stupa's length and width
二千由旬，四二而八便是八萬里。從「一一塔廟各千幢幡」此下一行，是第三，敘嚴飾之具也。「諸天龍神」一偈，是第四，明時眾設事供養塔也。「文殊師利諸佛子等」此下兩行，是第三，釋疑結供養之意。時眾疑言：「汝上言造諸塔廟嚴飾國界，若如此者只為嚴飾國界，此則無有供養之意。」今兩偈釋疑，言：「國界自然殊特妙好非我本心，本不為嚴飾國界，但造塔廟之後蔭映國土。」「自然而好」一偈半法說，下半偈即作譬說，言「如天樹王其華開敷」，故如波利質多羅樹，但種此樹本為得果資身，不為覓花嚴樹，但華敷之時樹自然好，無異國界中有塔，此國界自然好也。
佛放一光就彌勒，第二正發問中本有二：一者正問中本有二，一者正問即是長行，而偈此下有八行偈，是第二請文殊答。又就此請答中本有二：第一，有三行偈，先舉所見之事正請答；第二，從「四眾欣仰」下有五行偈，釋文殊伏難以結請。又就此兩段之中各開為二。正請答中有二者：第一，「佛放一光」有兩行偈，先舉所見彼此兩種瑞相以為請端，第三偈正請答。就請答端中，初偈總舉見此間瑞相；「諸佛神力」下一偈，舉見他土瑞相也。初偈所以舉光明者，此意猶如前釋，瑞相之中光明最顯，是故舉光明餘者可知。「諸佛神力」下
【現代漢語翻譯】 現代漢語譯本 二千由旬，四十二而八便是八萬里。從『一一塔廟各千幢幡』此下一行，是第三，敘述莊嚴裝飾的器具。『諸天龍神』一偈，是第四，說明當時大眾設定供養塔的事宜。『文殊師利諸佛子等』此下兩行，是第三，解釋疑惑並總結供養的意義。當時大眾疑惑地說：『你上面說建造各種塔廟來莊嚴裝飾國界，如果這樣的話，只是爲了莊嚴裝飾國界，那麼就沒有供養的意義了。』現在用兩句偈語來解釋疑惑，說：『國界自然殊勝美妙並非我的本意，本來不是爲了莊嚴裝飾國界，只是建造塔廟之後廕庇映襯國土。』 『自然而好』一偈的前半部分是法說，後半部分就作譬喻，說『如天樹王其華開敷』，就像波利質多羅樹（Pārijātaka，天上的樹），只是種植這種樹本來是爲了得到果實來資養自身，不是爲了尋找花朵來美化樹木，但是花朵開放的時候樹木自然就好看了，這與國界中有塔的情況沒有區別，這個國界自然就好了。 佛放一道光照向彌勒（Maitreya，未來佛），第二部分正式發問中本來有兩個方面：一是正式發問中本來有兩個方面，一是正式發問就是長行文，而偈頌此下有八行偈，是第二部分，請求文殊（Mañjuśrī，智慧的菩薩）回答。又就這請求回答中本來有兩個方面：第一，有三行偈頌，先舉出所見之事正式請求回答；第二，從『四眾欣仰』下有五行偈頌，解釋文殊（Mañjuśrī）的伏難，以總結請求。又就這兩段之中各自分為兩個部分。正式請求回答中有兩個方面：第一，『佛放一光』有兩行偈頌，先舉出所見彼此兩種瑞相作為請求的開端，第三句偈頌正式請求回答。就請求回答的開端中，第一句偈頌總括地舉出見到此間的瑞相；『諸佛神力』下一句偈頌，舉出見到他土的瑞相。第一句偈頌之所以舉出光明，是因為這個意思就像前面解釋的那樣，瑞相之中光明最明顯，所以舉出光明，其餘的就可以知道了。『諸佛神力』下
【English Translation】 English version Two thousand yojanas, with forty-two multiplied by eight, equals eighty thousand li. The line following 『each and every stupa and temple has a thousand banners and canopies』 is the third, describing the implements of adornment. The verse 『all the devas, nagas, and spirits』 is the fourth, clarifying that the assembly at that time set up offerings for the stupa. The two lines following 『Mañjuśrī (菩薩名，智慧的菩薩), all the Buddha's sons, etc.』 is the third, explaining the doubt and concluding the meaning of the offering. The assembly at that time doubted and said: 『You said above to build various stupas and temples to adorn the realm, if that is the case, it is only to adorn the realm, then there is no meaning of offering.』 Now, two verses are used to explain the doubt, saying: 『The realm is naturally unique and wonderful, not my original intention, originally not to adorn the realm, but after building the stupas and temples, they shelter and reflect the land.』 The first half of the verse 『naturally good』 is a Dharma explanation, and the second half is a metaphor, saying 『like the heavenly tree king whose flowers bloom,』 like the Pārijātaka (天上的樹) tree, only planting this tree is originally to obtain fruit to nourish oneself, not to seek flowers to beautify the tree, but when the flowers bloom, the tree is naturally beautiful, which is no different from the presence of a stupa in the realm, this realm is naturally good. The Buddha emitted a light towards Maitreya (未來佛), the second part, the formal question, originally has two aspects: one is that the formal question originally has two aspects, one is that the formal question is the prose passage, and the verses below have eight lines of verses, which is the second part, requesting Mañjuśrī (智慧的菩薩) to answer. And in this request for an answer, there are originally two aspects: first, there are three lines of verses, first citing the seen events to formally request an answer; second, from 『the four assemblies rejoice and admire』 below, there are five lines of verses, explaining Mañjuśrī's (智慧的菩薩) refutation of difficulties, to conclude the request. And in these two sections, each is divided into two parts. In the formal request for an answer, there are two aspects: first, 『the Buddha emitted a light』 has two lines of verses, first citing the two kinds of auspicious signs seen as the beginning of the request, the third verse formally requests an answer. In the beginning of the request for an answer, the first verse generally cites the auspicious signs seen here; the next verse 『the divine power of all Buddhas』 cites the auspicious signs seen in other lands. The reason why the first verse cites light is because the meaning is as explained earlier, among the auspicious signs, light is the most obvious, so light is cited, and the rest can be known. 『The divine power of all Buddhas』 below
一偈，舉見他土瑞相。
「此是釋迦力，何故言諸佛神力耶？」解釋者言：「釋迦是諸佛之數，此則明諸佛道同之義，放一凈光照無量國，此是他方瑞相。何故舉光明？此義亦如前釋，言此光明乃非他方瑞相，但見他方瑞相要由光明，是故舉其所由也。」
「我等見此得未曾有佛子文殊愿決眾疑」，前兩行偈既舉所見事竟，此一偈是第二正請答也。
「四眾欣仰」，此下有五行，是第二釋伏難結請。亦有二者：第一，有四行，先釋四種伏難，若不釋伏難，結請之義終不成也。第二，餘一行，正結請也。四種伏難者，彌勒上言「佛子文殊愿決眾疑」，文殊仍作第一伏難言，汝自道四眾有疑，四眾何曾有疑？若有疑者自當發問，何勞汝說耶？是故彌勒即用初偈釋此伏難言，「四眾欣仰瞻仁及我」，故知四眾實有疑，瞻仁欲令仁者答，及我欲令我問，那得言四眾無疑耶？文殊仍復起第二伏難言，汝今若言四眾果有疑者，但神通瑞相此事微細，我今云何專爾相答，汝但待佛出定自應問佛也。是故彌勒即用第二偈釋此伏難言，佛既入定何時當出？但大眾即今懷疑抱惑，心意不安；仁者既是智士，曾見久遠，應即時見答，令疑惑得除，云何方復令我待佛出定？我知如來何時當出定耶？是故言「佛子時答決疑令喜
【現代漢語翻譯】 現代漢語譯本
一偈，舉出見到其他國土的吉祥徵兆。
『這是釋迦（Śākyamuni，能仁）的力量，為何說是諸佛的神力呢？』解釋的人說：『釋迦是諸佛之中的一位，這說明諸佛的道是相同的。放出一道清凈的光芒照耀無量國土，這是其他世界的吉祥徵兆。為何要舉光明來說呢？這道理也如前面解釋的那樣，說這光明並非其他世界的吉祥徵兆本身，而是見到其他世界的吉祥徵兆需要通過光明，所以舉出其所由來的原因。』
『我們見到這些前所未有的景象，佛子文殊（Mañjuśrī，妙吉祥）啊，希望您能解答大眾的疑惑』，前面的兩行偈頌已經舉出了所見之事，這一偈是第二部分，正式請求解答。
『四眾欣然仰望』，這下面有五行，是第二部分，解釋隱藏的困難並總結請求。也有兩種情況：第一，有四行，先解釋四種隱藏的困難，如果不解釋這些困難，總結請求的意義最終無法成立。第二，剩餘的一行，正式總結請求。四種隱藏的困難是，彌勒（Maitreya，慈氏）之前說『佛子文殊，希望您能解答大眾的疑惑』，文殊仍然提出第一個隱藏的困難說，你說四眾有疑惑，四眾何時有過疑惑？如果他們有疑惑，自然會發問，何必勞煩你說呢？所以彌勒就用第一偈來解釋這個困難，說『四眾欣然仰望您和我』，所以知道四眾確實有疑惑，仰望您是希望您來回答，仰望我是希望我來提問，怎麼能說四眾沒有疑惑呢？文殊仍然又提出第二個隱藏的困難說，你現在如果說四眾確實有疑惑，但是神通瑞相這件事非常微妙，我現在怎麼能專門為你解答呢？你只要等待佛陀出定，自然應該去問佛陀。所以彌勒就用第二偈來解釋這個困難，說佛陀既然入定，什麼時候才能出定呢？但是大眾現在就心懷疑惑，心意不安；您既然是智者，曾經見過久遠的事情，應該立即解答，使疑惑得以消除，為什麼要讓我等待佛陀出定呢？我知道如來（Tathāgata，如來）什麼時候才能出定呢？』所以說『佛子及時解答疑惑，使人歡喜』
【English Translation】 English version
A verse, presenting the auspicious signs seen in other lands.
'This is the power of Śākyamuni (釋迦, the capable sage), why speak of the divine power of all Buddhas?' The explainer says: 'Śākyamuni is one among all the Buddhas, this illustrates the meaning that the paths of all Buddhas are the same. Releasing a pure light that illuminates immeasurable lands, this is an auspicious sign from another world. Why mention light? The meaning is also as explained before, saying that this light is not the auspicious sign of another world itself, but seeing the auspicious signs of other worlds requires light, therefore it mentions the reason for it.'
'We have seen these unprecedented sights, Buddha-son Mañjuśrī (文殊, gentle glory), we hope you can resolve the doubts of the assembly', the preceding two lines of verse have already presented what was seen, this verse is the second part, formally requesting an answer.
'The four assemblies joyfully look up', below this there are five lines, which is the second part, explaining the hidden difficulties and concluding the request. There are also two situations: first, there are four lines, first explaining the four hidden difficulties, if these difficulties are not explained, the meaning of concluding the request cannot be established. Second, the remaining line, formally concluding the request. The four hidden difficulties are, Maitreya (彌勒, kindness) previously said 'Buddha-son Mañjuśrī, we hope you can resolve the doubts of the assembly', Mañjuśrī still raises the first hidden difficulty saying, you say the four assemblies have doubts, when have the four assemblies ever had doubts? If they have doubts, they would naturally ask, why trouble you to say it? Therefore Maitreya uses the first verse to explain this difficulty, saying 'The four assemblies joyfully look up to you and me', so it is known that the four assemblies do have doubts, looking up to you is hoping that you will answer, looking up to me is hoping that I will ask, how can you say that the four assemblies have no doubts? Mañjuśrī still raises the second hidden difficulty saying, if you now say that the four assemblies do have doubts, but the matter of supernatural auspicious signs is very subtle, how can I now specifically answer for you? You should just wait for the Buddha to emerge from samādhi (定, concentration), and you should naturally ask the Buddha. Therefore Maitreya uses the second verse to explain this difficulty, saying since the Buddha has entered samādhi, when will he emerge? But the assembly is now harboring doubts and their minds are uneasy; since you are a wise man, having seen things from a long time ago, you should immediately answer, so that doubts can be eliminated, why make me wait for the Buddha to emerge from samādhi? How do I know when the Tathāgata (如來, thus-gone) will emerge from samādhi?' Therefore it says 'Buddha-son, answer doubts in time, making people happy'
」，有何所以放光動地耶？文殊仍復起第三伏難言，汝若欲令我答者，夫瑞相所為實難定判，汝既是補處菩薩，微微下意共釋眾疑，那得專令我答？此則于理不可。是故彌勒仍用第三偈復釋此伏難言，仁者欲令我下意者，亦可微微厝心下意，正言我今不知如來現此瑞相，為當欲為大眾說此釋迦所得妙法？為當欲為大眾受記將來妙果？微心下意正自如此。文殊仍復起第四伏難言，若如此者自可得決，大眾心疑何用我答耶？是故彌勒仍用第四偈復釋此伏難言，祇我此意非是決斷之意，但瑞相所表難可定判，云何用我猶預之心答大眾？是故言「示諸佛土眾寶嚴凈」，此間瑞相及見諸佛，明他方瑞相此非小緣，若是小緣可令我決，既非小緣仁者應答也。(然此伏難是光宅法師傳謝寺次法師，次法師又傳江北招法師。解既名匠所傳，後生學士實宜遵奉也)
「文殊當知」下一偈，是第二正結請也。
問者言：「前言四眾龍神瞻仁及我，今言瞻察仁者，何故不言及我？」解釋者言：「前欲使我問，所以及我；今我問已竟，所以唯瞻仁者也。」
「欲說何等」者有兩解：一解言：「正聽仁答，如來出定定說何等。」第二解言：「四眾瞻察仁者定說何等。」用后解。
「是時文殊師利語彌勒菩薩言」，此下竟
【現代漢語翻譯】 現代漢語譯本：『有什麼原因導致（佛）放光震動大地呢？』文殊菩薩再次起身，第三次用詰問來阻擋（彌勒菩薩的回答），說：『你如果想讓我回答，那麼瑞相所代表的含義實在難以確定判斷。你既然是補處菩薩（指彌勒菩薩，未來佛位的繼承者），稍微降低姿態，共同解釋眾人的疑惑，怎麼能專門讓我來回答呢？這在道理上是不可以的。』因此，彌勒菩薩仍然用第三首偈頌來解釋這個詰問，說：『仁者想讓我降低姿態，也可以稍微用心去揣測（我的）想法，坦白地說，我如今也不知道如來顯現這個瑞相，是想要為大眾宣說釋迦牟尼佛所證得的微妙之法呢？還是想要為大眾授記未來的妙果？我稍微用心揣測，也只能想到這些。』文殊菩薩再次起身，第四次用詰問來阻擋（彌勒菩薩的回答），說：『如果這樣，（你自己）就可以得出結論了，大眾的疑惑又何須我來解答呢？』因此，彌勒菩薩仍然用第四首偈頌來解釋這個詰問，說：『僅僅是我這些想法，並非是決斷性的結論，只是瑞相所代表的含義難以確定判斷，怎麼能用我這種猶豫不決的想法來回答大眾呢？』所以說『示諸佛土眾寶嚴凈』，這裡顯現瑞相，並且見到諸佛，表明他方世界的瑞相，這並非是小事。如果是小事，可以讓我來決斷，既然不是小事，仁者您應該回答啊。（然而，這個詰問是光宅法師傳給謝寺次法師，次法師又傳給江北招法師。解釋既然是名家所傳，後來的學子實在應該遵從奉行。） 『文殊當知』下一偈，是第二段正式總結請求（彌勒菩薩回答）的部分。 提問者說：『前面說四眾、龍神瞻仰仁者和我，現在說瞻察仁者，為什麼不說及我呢？』解釋的人說：『前面是想讓我提問，所以說及我；現在我已經提問完畢，所以只說瞻仰仁者了。』 『欲說何等』有兩種解釋：一種解釋說：『（大眾）正在聽仁者回答，如來出定後會說什麼。』第二種解釋說：『四眾瞻察仁者會說什麼。』採用后一種解釋。 『是時文殊師利語彌勒菩薩言』，以下（內容）。
【English Translation】 English version: 'What is the reason for (the Buddha) emitting light and shaking the earth?' Manjushri (Wenshu, Bodhisattva of wisdom) rose again and used a third refutation to block (Maitreya's (Mile, the future Buddha) answer), saying, 'If you want me to answer, the meaning represented by the auspicious sign is really difficult to determine. Since you are a Bodhisattva destined for Buddhahood (referring to Maitreya, the successor to the future Buddha position), slightly lower your posture and jointly explain the doubts of the public. How can you specifically ask me to answer? This is not reasonable.' Therefore, Maitreya still used the third verse to explain this refutation, saying, 'If the benevolent one wants me to lower my posture, I can also try to guess (my) thoughts with a little effort, and frankly say that I don't know now whether the Tathagata (Rulai, another name for Buddha) is showing this auspicious sign because he wants to explain to the public the subtle Dharma (Miaofa, the wonderful law) attained by Shakyamuni Buddha (Shijia Mouni Fo)? Or is it because he wants to predict the wonderful fruits of the future for the public? I can only think of these things with a little effort.' Manjushri rose again and used a fourth refutation to block (Maitreya's answer), saying, 'If this is the case, (you yourself) can come to a conclusion. Why do you need me to answer the doubts of the public?' Therefore, Maitreya still used the fourth verse to explain this refutation, saying, 'These are just my thoughts, not a decisive conclusion. It's just that the meaning represented by the auspicious sign is difficult to determine. How can I use my hesitant thoughts to answer the public?' Therefore, it is said 'showing the Buddha lands adorned with various treasures' (shi zhu fotu zhong bao yan jing). Here, auspicious signs are manifested, and Buddhas are seen, indicating the auspicious signs of other worlds. This is not a small matter. If it is a small matter, I can make a decision. Since it is not a small matter, you, the benevolent one, should answer. (However, this refutation was passed down from Dharma Master Guangzhai to Dharma Master Xiesi Ci, and Dharma Master Ci passed it on to Dharma Master Jiangbei Zhao. Since the explanation was passed down by famous masters, later scholars should really follow and practice it.) The next verse after 'Manjushri should know' (Wenshu dangzhi) is the second part that formally concludes the request (for Maitreya to answer). The questioner said: 'Earlier it was said that the four assemblies and dragons and gods looked up to the benevolent one and me. Now it says that they observe the benevolent one. Why doesn't it mention me?' The explainer said: 'Earlier, it was intended for me to ask questions, so it mentioned me. Now that I have finished asking questions, it only says that they observe the benevolent one.' 'What kind of Dharma does he want to speak?' (Yu shuo he deng) has two explanations: One explanation says: '(The public) is listening to the benevolent one's answer, what will the Tathagata say after emerging from Samadhi (Ding, meditation).' The second explanation says: 'What will the four assemblies observing the benevolent one say?' The latter explanation is adopted. 'At that time, Manjushri spoke to Bodhisattva Maitreya' (Shi shi Wenshu shili yu Mile pusa yan), the following (content).
品是第五答問序。亦有兩段者：第一，竟四十三行偈以來，正答也。第二，從「諸人今當知合掌一心待」下有兩行偈，詺為開㢡物心結答。又此兩段之中各開為二。正答中有二者，第一是長行，第二是偈頌也。開㢡結答中有二者，初偈明好事應來，即是顯一與顯遠；第二偈明惡事當去，即是開三與開近也。不可不專心澍仰，冀聞妙說也。
今且就長行中大判為四段：第一竟「演大法義」，一往彷彿思惟忖度以答彌勒也。第二從「諸善男子我於過去曾見此瑞」竟「故現斯瑞」，略引古證今，小復分明略答也。第三從「諸善男子如過去無量無邊」以下，廣出曾見之事，引古證今，事同廣答彌勒也。第四從「今見此瑞與本無異」訖長行，分明結答也。所以有此四重說法者，若實論文殊則是往古諸佛龍種如來，今既跡居釋迦弟子，那得灼然分別決判，應須次第階漸，先一往思惟忖度。雖復一往思惟忖度，但此思惟忖度非是空然，是故第二言我於過去曾見此事。此事未足可以相訓，是故第三廣出曾見之事。但昔日有瑞相與今日瑞相事同，只昔日佛現瑞相竟仍出禪定后便說《法華》，以此事同，驗知今日如來必應說《法華》，廣引既竟，時眾可以寄意，是故有第四分明結答也。
又解為三段，第一思惟忖度，第二廣略
【現代漢語翻譯】 現代漢語譯本： 第五品是答問的序言。也可以分為兩段：第一段，從四十三行偈頌開始，是正式的回答。第二段，從『諸位現在應當合掌一心等待』開始，有兩行偈頌，稱為開㢡物心結答。這兩段中又各自分為二。正式回答中有二，第一是長行，第二是偈頌。開㢡結答中有二，最初的偈頌說明好事即將到來，即是顯示『一』與『顯遠』；第二偈頌說明惡事應當離去，即是開啟『三』與『開近』。不可不專心仰望，希望聽到精妙的說法。 現在先就長行中大致分為四段：第一段到『演大法義』，初步彷彿是思惟忖度來回答彌勒（Maitreya）的問題。第二段從『諸位善男子，我在過去曾經見過這種瑞相』到『所以顯現這種瑞相』，簡略地引用古事來證明現在，稍微分明地簡略回答。第三段從『諸位善男子，如過去無量無邊』以下，廣泛地列舉曾經見到的事情，引用古事來證明現在，事情相同，廣泛地回答彌勒（Maitreya）的問題。第四段從『現在見到這種瑞相與過去沒有不同』到長行結束，分明地總結回答。之所以有這四重說法，如果確實是文殊（Manjusri），那麼就是往昔諸佛的龍種如來（Dragon Seed Tathagata），現在既然示現為釋迦（Sakyamuni）的弟子，怎麼能夠明確地分別決斷，應該按照次第階梯，先初步思惟忖度。即使是初步思惟忖度，但這種思惟忖度並非是空洞的，所以第二段說我在過去曾經見過這件事。這件事還不足以作為訓誡，所以第三段廣泛地列舉曾經見到的事情。只是昔日的瑞相與今日的瑞相事情相同，只是昔日佛顯現瑞相后仍然從禪定中出來便說《法華經》（Lotus Sutra），因為這件事相同，驗證得知今日如來（Tathagata）必定應當說《法華經》（Lotus Sutra），廣泛地引用完畢，當時的大眾可以寄託心意，所以有第四段分明地總結回答。 又可以理解為三段，第一是思惟忖度，第二是廣略
【English Translation】 English version: The fifth chapter is the preface to answering questions. It can also be divided into two sections: The first section, starting from the forty-three lines of verses, is the formal answer. The second section, starting from 'You all should now join your palms and wait with one mind,' has two lines of verses, called 'Opening and Concluding the Mind of Things.' Each of these two sections is further divided into two. In the formal answer, there are two parts: the first is the prose section, and the second is the verse section. In the 'Opening and Concluding' section, there are two parts: the initial verse explains that good things are about to come, which is to reveal 'One' and 'Far Away'; the second verse explains that bad things should depart, which is to open 'Three' and 'Near.' One must concentrate and look up with reverence, hoping to hear wonderful teachings. Now, let's roughly divide the prose section into four parts: The first part goes up to 'expounding the great Dharma meaning,' initially resembling thinking and pondering to answer Maitreya (Maitreya)'s question. The second part, from 'You good men, I have seen this auspicious sign in the past' to 'therefore this auspicious sign appears,' briefly cites ancient events to prove the present, answering briefly with slight clarity. The third part, from 'You good men, like the past immeasurable and boundless' onwards, extensively lists the things that have been seen, citing ancient events to prove the present, the events being the same, extensively answering Maitreya (Maitreya)'s question. The fourth part, from 'Now seeing this auspicious sign is no different from the original' to the end of the prose section, clearly concludes the answer. The reason for having these four levels of explanation is that if it is truly Manjusri (Manjusri), then he is the Dragon Seed Tathagata (Dragon Seed Tathagata) of the Buddhas of the past. Now that he manifests as a disciple of Sakyamuni (Sakyamuni), how can he clearly distinguish and decide? He should follow the order of steps, first initially thinking and pondering. Even if it is initial thinking and pondering, this thinking and pondering is not empty, so the second part says that I have seen this matter in the past. This matter is not enough to serve as an instruction, so the third part extensively lists the things that have been seen. It's just that the auspicious sign of the past is the same as the auspicious sign of today. It's just that the Buddha of the past, after manifesting the auspicious sign, still came out of meditation and then spoke the 'Lotus Sutra' (Lotus Sutra). Because this matter is the same, it is verified that the Tathagata (Tathagata) of today must speak the 'Lotus Sutra' (Lotus Sutra). After the extensive citation is completed, the assembly can entrust their minds, so there is the fourth part that clearly concludes the answer. It can also be understood as three sections: the first is thinking and pondering, the second is extensive and brief.
兩重引證，第三總結上兩段也。今且依前解。
就此四段之中，各開為二也。第一思惟忖度中有二者：第一言「是時文殊師利」竟「如我惟忖此正是時」，能思惟忖度也。第二從「今佛世尊欲說大法」下有五句，即出所忖之事，非是空然思惟，然此思惟必有其事故也。曾見中有二者：第一從「諸善男子」竟「今佛現光亦復如是」，正明曾見也。第二從「欲令眾生鹹得聞知」以下，明文殊深得曾見之意也。第三廣引事同中有二者：第一從「諸善男子如過去無量無邊」以下訖「欲知此光所為因緣」，明已見事與曾見事同。第二從時有菩薩名曰妙光以下，明當見事與曾見事應同。第四分明結答中有二者：第一言今見此瑞與本無異，此結已見事同。第二從「是故惟忖今日如來當說大乘經」，此下結當見事應同也。今者第一明思惟忖度自有二：第一「是時文殊師利」以下，正明能思惟忖度，從「欲說大法」以下，第二齣所忖之法。雖有五句，且作三段。第一句法說，中間三句譬說，后一句亦法說，便成三段也。三句譬說者，則為前「欲說大法」一句作譬，亦為后「演大法義」一句作譬也。今第一句所以言「欲說大法」者，此明文殊思惟忖度一因一果大法也。今此一欲字通冠下四句也。所以言欲說者，文殊言我思惟忖度之時
【現代漢語翻譯】 現代漢語譯本： 這是對前兩段的雙重引證，並進行第三次總結。現在我們暫且按照之前的解釋。
在這四個段落中，每一段又可以分為兩個部分。第一部分是思惟忖度（contemplation and consideration）中有兩個方面：第一點，從『是時文殊師利（At that time, Manjushri）』到『如我惟忖此正是時（as I contemplate, this is the right time）』，這是能進行思惟忖度的部分。第二點，從『今佛世尊欲說大法（Now the World-Honored One Buddha wishes to expound the Great Dharma）』開始，有五句話，這五句話闡述了所忖度的事情，並非是空洞的思惟，而是因為有其原因。曾見（past experience）中也有兩個方面：第一點，從『諸善男子（Good sons）』到『今佛現光亦復如是（the light now emitted by the Buddha is also like that）』，明確說明了曾經見到的景象。第二點，從『欲令眾生鹹得聞知（wishing to enable all beings to hear and know it）』以下，說明文殊（Manjushri）深刻理解了曾經見到的景象的意義。第三部分是廣引事同（drawing parallels）中有兩個方面：第一點，從『諸善男子如過去無量無邊（Good sons, like the past immeasurable, boundless）』到『欲知此光所為因緣（wishing to know the cause and condition of this light）』，說明現在所見之事與曾經見到的事情相同。第二點，從『時有菩薩名曰妙光（at that time there was a Bodhisattva named Wonderful Light）』以下，說明將來所見之事與曾經見到的事情也應該相同。第四部分是分明結答（clearly concluding the answer）中有兩個方面：第一點，說現在所見的瑞相與過去沒有什麼不同，這是總結已見之事相同。第二點，從『是故惟忖今日如來當說大乘經（Therefore, I contemplate that today the Tathagata will expound the Great Vehicle Sutra）』以下，總結將來所見之事也應該相同。現在，第一點說明思惟忖度本身有兩個方面：第一，從『是時文殊師利（At that time, Manjushri）』以下，明確說明了能進行思惟忖度；從『欲說大法（wishing to expound the Great Dharma）』以下，第二，闡述了所忖度的法。雖然有五句話，但可以分為三個部分。第一句是法說（Dharma exposition），中間三句是譬說（parable exposition），最後一句也是法說，這樣就形成了三個部分。這三句譬說是為前面的『欲說大法（wishing to expound the Great Dharma）』一句作比喻，也是為後面的『演大法義（expounding the meaning of the Great Dharma）』一句作比喻。現在，第一句之所以說『欲說大法（wishing to expound the Great Dharma）』，是因為這表明文殊（Manjushri）思惟忖度的是一因一果的大法。現在這個『欲（wishing）』字貫穿下面的四句話。之所以說『欲說（wishing to expound）』，是因為文殊（Manjushri）說，當他思惟忖度的時候
【English Translation】 English version: This is a double citation of the previous two paragraphs, with a third summary. For now, let's follow the previous explanation.
Within these four sections, each can be divided into two parts. The first part, contemplation and consideration, has two aspects: First, from '是時文殊師利 (At that time, Manjushri)' to '如我惟忖此正是時 (as I contemplate, this is the right time)', this is the part that can contemplate and consider. Second, starting from '今佛世尊欲說大法 (Now the World-Honored One Buddha wishes to expound the Great Dharma)', there are five sentences, which elaborate on the matter being contemplated, not just empty contemplation, but because there is a reason for it. Past experience also has two aspects: First, from '諸善男子 (Good sons)' to '今佛現光亦復如是 (the light now emitted by the Buddha is also like that)', it clearly states the scene that was once seen. Second, from '欲令眾生鹹得聞知 (wishing to enable all beings to hear and know it)' onwards, it explains that Manjushri deeply understands the meaning of the scene that was once seen. The third part, drawing parallels, has two aspects: First, from '諸善男子如過去無量無邊 (Good sons, like the past immeasurable, boundless)' to '欲知此光所為因緣 (wishing to know the cause and condition of this light)', it explains that what is seen now is the same as what was once seen. Second, from '時有菩薩名曰妙光 (at that time there was a Bodhisattva named Wonderful Light)' onwards, it explains that what will be seen in the future should also be the same as what was once seen. The fourth part, clearly concluding the answer, has two aspects: First, it says that the auspicious sign seen now is no different from the past, which concludes that what has been seen is the same. Second, from '是故惟忖今日如來當說大乘經 (Therefore, I contemplate that today the Tathagata will expound the Great Vehicle Sutra)' onwards, it concludes that what will be seen in the future should also be the same. Now, the first point explains that contemplation and consideration itself has two aspects: First, from '是時文殊師利 (At that time, Manjushri)' onwards, it clearly states the ability to contemplate and consider; from '欲說大法 (wishing to expound the Great Dharma)' onwards, second, it elaborates on the Dharma being contemplated. Although there are five sentences, they can be divided into three parts. The first sentence is Dharma exposition, the middle three sentences are parable exposition, and the last sentence is also Dharma exposition, thus forming three parts. These three sentences of parable are a metaphor for the previous sentence '欲說大法 (wishing to expound the Great Dharma)', and also a metaphor for the later sentence '演大法義 (expounding the meaning of the Great Dharma)'. Now, the reason why the first sentence says '欲說大法 (wishing to expound the Great Dharma)' is because it shows that Manjushri is contemplating the Great Dharma of one cause and one effect. Now, the word '欲 (wishing)' runs through the following four sentences. The reason for saying '欲說 (wishing to expound)' is because Manjushri said that when he was contemplating
，如來出定之後，必當略說一因一果大法，是故如來下明因之中，先略說開三顯一，即與此欲說大法句相應。下明果之中，先略說開近顯遠之義，亦與此欲說大法句相應。故言欲說大法也。仍道第三段顯大法義者，此明文殊思惟忖度如來出定之後，非唯略說因果大法而已，亦當廣說一因一果大法之義。是故如來下明因中有廣說開三顯一斷疑生信之義，則與此演大法義句相應；下明果中復有廣說壽命長遠斷疑生信，亦與此顯大法義句相應。故言顯大法義。思惟之義，意在乎此也。
「雨大法雨」者，此下中間三句為前後兩句作譬，自分為兩意：第一句通為開三顯一、開近顯遠作譬；第二兩句各別作譬，吹螺一句為開三與開近作譬，擊鼓為顯一與顯遠作譬也。所以名作雨大法雨者，但昔三乘人執三因決定別異，無有得佛之義；且又昔日二乘小心狹劣，不能廣化眾生沾被萬物；又執三果，究竟無有進求之心，此是枯旱之義。如我今日思惟忖度，如來出定之後必說大乘因，明三乘人皆成菩提受記得佛，明佛果更有，復倍為期，此則是雨大法雨，沾潤之義也。「吹大法螺」者，外國言吹螺改號，但昔日三乘人執昔日三因三果，自言決定不可移改，明今日如來出定之後，必說無有三乘之別、三果之殊，此則改昔日三乘號令，
【現代漢語翻譯】 現代漢語譯本：如來出定之後，必定會簡略地說一種因一種果的大法，因此如來在下面闡明『因』的時候，先簡略地說『開三顯一』（開方便之門，顯示真實之理），就與這想要說大法的語句相應。在下面闡明『果』的時候，先簡略地說『開近顯遠』（開啟近處的權巧方便，顯示長遠的真實果報）的意義，也與這想要說大法的語句相應。所以說想要說大法啊。再說第三段顯示大法的意義，這是說明文殊菩薩思惟忖度如來出定之後，不只是簡略地說因果大法而已，也應當廣泛地說一種因一種果的大法的意義。因此如來在下面闡明『因』的時候，有廣泛地說『開三顯一』，斷除疑惑，生起信心的意義，就與這演大法義的語句相應；在下面闡明『果』的時候，又有廣泛地說壽命長遠，斷除疑惑，生起信心的意義，也與這顯示大法義的語句相應。所以說顯示大法義。思惟的意義，就在於此啊。 『雨大法雨』，這下面中間三句是為前後兩句作比喻，自分為兩種意思：第一句總的為『開三顯一』、『開近顯遠』作比喻；第二兩句各自作比喻，吹螺一句為『開三』與『開近』作比喻，擊鼓為『顯一』與『顯遠』作比喻。所以叫做『雨大法雨』，只是過去三乘人執著三因決定不同，沒有成佛的意義；而且過去二乘小心狹隘，不能廣泛教化眾生，沾溉萬物；又執著三果，究竟沒有進取之心，這是枯竭乾旱的意義。像我今天思惟忖度，如來出定之後必定說大乘因，說明三乘人都能成菩提，受到授記成佛，說明佛果還有更長遠的期限，這則是雨大法雨，沾潤的意義啊。『吹大法螺』，外國的說法是吹螺改變號令，只是過去三乘人執著過去的三因三果，自己說決定不可改變，說明今天如來出定之後，必定說沒有三乘的區別、三果的差異，這則是改變過去三乘的號令，
【English Translation】 English version: After the Tathagata emerges from samadhi, he will surely briefly explain the great Dharma of one cause and one effect. Therefore, when the Tathagata explains the 'cause' below, he first briefly explains 'opening the three and revealing the one' (opening the door of expedient means and revealing the truth), which corresponds to the phrase 'desiring to speak the great Dharma.' When explaining the 'effect' below, he first briefly explains the meaning of 'opening the near and revealing the far' (opening the skillful means of the near and revealing the true fruit of the distant future), which also corresponds to the phrase 'desiring to speak the great Dharma.' Therefore, it is said that he desires to speak the great Dharma. Furthermore, the third section reveals the meaning of the great Dharma, which explains that Manjushri (Bodhisattva of great wisdom) contemplates that after the Tathagata emerges from samadhi, he will not only briefly explain the great Dharma of cause and effect, but also extensively explain the meaning of the great Dharma of one cause and one effect. Therefore, when the Tathagata explains the 'cause' below, there is the meaning of extensively explaining 'opening the three and revealing the one,' cutting off doubts and generating faith, which corresponds to the phrase 'expounding the meaning of the great Dharma.' When explaining the 'effect' below, there is also the meaning of extensively explaining the length of life, cutting off doubts and generating faith, which also corresponds to the phrase 'revealing the meaning of the great Dharma.' Therefore, it is said to reveal the meaning of the great Dharma. The meaning of contemplation lies in this. 'Raining the great Dharma rain,' the three sentences in the middle below serve as metaphors for the two sentences before and after, and are divided into two meanings: the first sentence generally serves as a metaphor for 'opening the three and revealing the one,' and 'opening the near and revealing the far'; the second two sentences each serve as separate metaphors, the sentence of blowing the conch serves as a metaphor for 'opening the three' and 'opening the near,' and the sentence of beating the drum serves as a metaphor for 'revealing the one' and 'revealing the far.' The reason why it is called 'raining the great Dharma rain' is that in the past, people of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) were attached to the three causes as being definitely different, and there was no meaning of attaining Buddhahood; moreover, in the past, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) were cautious and narrow-minded, unable to widely teach sentient beings and benefit all things; and they were also attached to the three fruits, ultimately having no heart for advancement, which is the meaning of dryness and drought. Like my contemplation today, after the Tathagata emerges from samadhi, he will surely speak of the great vehicle cause, explaining that people of the three vehicles can all attain Bodhi (enlightenment), receive predictions of Buddhahood, and explaining that the Buddha fruit has an even longer term, which is the meaning of raining the great Dharma rain, and moistening. 'Blowing the great Dharma conch,' in foreign countries, blowing the conch changes the command, but in the past, people of the three vehicles were attached to the past three causes and three fruits, saying that they were definitely unchangeable, explaining that today after the Tathagata emerges from samadhi, he will surely say that there is no distinction between the three vehicles, and no difference between the three fruits, which is changing the command of the past three vehicles,
立今日一因一果之號，是故下經文言開方便門，即是改三乘之號。何以知之？昔日不言三乘是方便，如來下既言開方便門，此則改昔日號令也。「擊大法鼓」者，前吹螺改號，今嚴鼓誡兵。夫誡兵之法，便萬心同契齊率物情，將欲有所為作，表明今日如來應說一因一果，是故下言示真實相，時眾不可不欣心澍渴仰欣，形異心同齊豎意志欣聞異唱也。又言前吹螺一句，正明改昔三因三果號令，作今一因一果之號令。嚴鼓誡兵者，將欲前進破陣，內合昔日止言斷四住地煩惱，今日猶有無明住地煩惱，時應斷此無明住地煩惱，故言嚴鼓誡兵也。
「諸善男子我於過去曾見此瑞」，此下第二自言曾見瑞相之事，然此意小復分明略答。就此曾見中亦有二者：第一正敘曾見，第二從「欲令眾生鹹得聞知」竟「故現斯瑞」以來，此明文殊非唯直曾見而已，亦復深得曾見之意，欲明如來必應說同歸之理、莫二之教，然則深得佛心、妙知聖意也。又釋前明引古，后明證今也。
「諸善男子如過去無量」，自此下是第三齣曾見之事廣引事同。此中亦有兩段者，第一「諸善男子」竟「欲知此光所為因緣」，廣明曾見事，顯已見事同於此曾見事。第二從「時有菩薩名曰妙光」以下，亦廣明曾見事，顯當見事應同此曾見事也。故第一
【現代漢語翻譯】 現代漢語譯本： 確立今日一因一果的稱號，因此下面的經文說開啟方便之門，就是更改三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的稱號。憑什麼知道呢？過去不說三乘是方便，如來（Tathāgata）現在說開啟方便之門，這就是更改過去的號令了。「擊大法鼓」是指，之前吹海螺更改稱號，現在敲響戰鼓警戒士兵。警戒士兵的方法，使萬衆一心，齊心協力，將要有所作為，表明今日如來應該宣說一因一果，因此下面說顯示真實相，當時大眾不可不歡欣鼓舞，如久旱逢甘霖般渴望，外形不同，內心一致，齊心豎立意志，歡喜聽聞不同的唱誦。又說之前吹海螺一句，正是表明更改過去三因三果的號令，作為現在一因一果的號令。敲響戰鼓警戒士兵，是將要前進破陣，內在符合過去只說斷除四住地煩惱（catvāri niveśasthānāni kleśāḥ），現在還有無明住地煩惱（avidyā-niveśasthāna-kleśa），此時應該斷除此無明住地煩惱，所以說敲響戰鼓警戒士兵。
『諸善男子，我於過去曾見此瑞』，這以下第二部分是親自說過去曾見瑞相之事，然而此意稍微又分明地簡略回答。就這曾見之中也有兩種：第一是正面敘述曾見，第二是從『欲令眾生鹹得聞知』到『故現斯瑞』為止，這表明文殊（Mañjuśrī）不僅是直接曾見而已，也深刻領會了曾見的意義，想要表明如來必定應該宣說同歸的道理、沒有第二的教義，那麼就是深刻領會佛心、巧妙地知道聖意了。又解釋了前面是引用古事，後面是證明現在。
『諸善男子，如過去無量』，從這以下是第三部分，舉出曾見之事廣泛地引用相同的事例。這其中也有兩段，第一段從『諸善男子』到『欲知此光所為因緣』，廣泛地說明曾見之事，顯示已經見到的事與這曾見之事相同。第二段從『時有菩薩名曰妙光』以下，也廣泛地說明曾見之事，顯示應當見到的事應該與這曾見之事相同。所以第一段
【English Translation】 English version: Establishing the title of 'one cause, one effect' today is why the following scripture speaks of opening the gate of expedient means, which is to change the titles of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). How do we know this? In the past, it was not said that the Three Vehicles were expedient means. Now that the Tathāgata speaks of opening the gate of expedient means, this is changing the past decrees. 'Striking the great Dharma drum' refers to changing the titles by blowing the conch shell earlier, and now sounding the drum to warn the soldiers. The method of warning the soldiers is to unite the minds of all, to work together, and to be about to do something, indicating that today the Tathāgata should proclaim 'one cause, one effect.' Therefore, the following says to reveal the true aspect. At that time, the assembly must rejoice and thirst for it like a long-awaited rain. Though different in form, their hearts are united, and they all stand firm in their will, joyfully hearing different chants. Furthermore, the previous sentence of blowing the conch shell clearly indicates changing the past decrees of 'three causes, three effects' to the current decree of 'one cause, one effect.' Sounding the drum to warn the soldiers is to advance and break through the formation, inwardly conforming to the past, which only spoke of cutting off the afflictions of the four abodes (catvāri niveśasthānāni kleśāḥ). Today, there is still the affliction of the abode of ignorance (avidyā-niveśasthāna-kleśa). At this time, this affliction of the abode of ignorance should be cut off, hence the saying 'sounding the drum to warn the soldiers.'
'O good men, in the past I have seen this auspicious sign.' The second part below is personally speaking of having seen the auspicious sign in the past. However, this meaning is slightly and clearly answered in brief. Within this having seen, there are also two aspects: first, directly narrating the having seen; second, from 'wishing to enable all beings to hear and know' to 'therefore manifesting this auspicious sign,' this clarifies that Mañjuśrī not only directly saw it, but also deeply understood the meaning of having seen it, wanting to clarify that the Tathāgata must proclaim the principle of returning to the same, the teaching of no duality, then it is deeply understanding the Buddha's mind and subtly knowing the sage's intention. Furthermore, it explains that the former is quoting the past, and the latter is proving the present.
'O good men, like the past immeasurable...' From here below is the third part, citing the event of having seen and widely quoting similar examples. Within this, there are also two sections. The first section, from 'O good men' to 'wishing to know the cause and condition of this light,' widely explains the event of having seen, showing that the event already seen is the same as this event of having seen. The second section, from 'At that time, there was a Bodhisattva named Wonderful Light' onwards, also widely explains the event of having seen, showing that the event to be seen should be the same as this event of having seen. Therefore, the first section
段名為已見事與曾見事同，第二段名為當見事與曾見事應同也。又就此兩段之中，前明已見事同中自有七種，后明當見事應同中自有四也。已見事與曾見事同雖有七種，而分文不成七段，宜分為三，或分為四者，今不用之後者，第一先明過遠最初一佛有二事同；第二將欲取最後一佛更有五事同，故先明比次一萬九千九百九十九佛亦同有二事；第三其最後佛以下，取最後佛明更有五事同。然好解之事前列諸佛悉具五同，其最後佛亦有七善及三乘教同，但文句平等出耳！然分文雖三，終成七同三，言最初佛二事同、最後佛有五事同，合七事同。七事同者，第一「演說正法」以下明七善義同，第二明三乘教同，第三明今佛與昔佛在俗有王子義同，第四明王子出家義同，第五明現瑞相於此土義同也，第六明現瑞於他土同，第七明疑眾同也。今先明第一段初佛中有三：初明劫數時節，第二明通別二號，「演說正法」以下，第三正明二事同。初明七善中有二，「演說正法」一句是總明七善，第二別明七善中，初善、中善、后善，此三種合為一善，名為時節善。初善者，序說即是初善也；正說即是中善也；流通說即是后善也。教能生人善故言善，此是緣中說果也。「其義深遠」，此是第二善，此是理善也。望之杳然目之為深、行因久
【現代漢語翻譯】 現代漢語譯本 段落標題為『已見之事與曾見之事相同』，第二段標題為『當見之事與曾見之事應當相同』。並且，在這兩段中，前一段闡明『已見之事相同』中包含七種相同，后一段闡明『當見之事應當相同』中包含四種相同。『已見之事與曾見之事相同』雖然有七種，但分段時沒有分成七段，適宜分為三段或四段，現在不採用後者。第一段先闡明過去久遠的第一尊佛有兩件事相同；第二段將要選取最後一尊佛，更有五件事相同，所以先闡明依次排列的一萬九千九百九十九尊佛也同樣有兩件事相同；第三段從最後一尊佛開始，選取最後一尊佛闡明更有五件事相同。然而，爲了便於理解，事先列出的諸佛都具備五種相同，最後一尊佛也具有七種善和三乘教法相同，只是文句平等地呈現出來罷了！然而，分段雖然分為三段，最終構成七種相同。闡明最初的佛有兩件事相同，最後的佛有五件事相同，合起來是七件事相同。這七件事相同是：第一，從『演說正法』以下闡明七善的意義相同；第二，闡明三乘教法相同；第三，闡明現在的佛與過去的佛在俗時都有王子的身份相同；第四，闡明王子出家相同；第五，闡明在此土顯現瑞相相同；第六，闡明在他土顯現瑞相相同；第七，闡明令大眾產生疑惑相同。現在先闡明第一段，最初的佛中有三點：第一，闡明劫數時節；第二，闡明通號和別號；從『演說正法』以下，第三，正式闡明兩件事相同。首先闡明七善中有兩點，『演說正法』一句是總括地闡明七善，第二，分別闡明七善中，初善、中善、后善，這三種合為一種善，名為時節善。初善，序說是初善；正說是中善；流通說是后善。教法能夠使人生善，所以稱為善，這是從緣中說果。『其義深遠』，這是第二種善，這是理善。仰望它非常遙遠，所以用『深』來形容，修行因地需要長久。
【English Translation】 English version The section is titled 『The Seen Matters are the Same as the Previously Seen Matters,』 and the second section is titled 『The Matters to be Seen Should be the Same as the Previously Seen Matters.』 Furthermore, within these two sections, the former clarifies that 『the seen matters being the same』 includes seven types of sameness, and the latter clarifies that 『the matters to be seen should be the same』 includes four types of sameness. Although there are seven types of 『the seen matters being the same as the previously seen matters,』 the division into sections does not result in seven sections; it would be appropriate to divide it into three or four sections, but the latter is not adopted here. The first section first clarifies that the first Buddha in the distant past had two things in common; the second section is about to select the last Buddha, who has five more things in common, so it first clarifies that the successively arranged 19,999 Buddhas also have two things in common; the third section, starting from the last Buddha, selects the last Buddha to clarify that there are five more things in common. However, for ease of understanding, the Buddhas listed in advance all possess five samenesses, and the last Buddha also has seven goodnesses and the Three Vehicle teachings in common, but the sentences are presented equally! However, although the division into sections is divided into three sections, it ultimately constitutes seven samenesses. It clarifies that the first Buddha has two things in common, and the last Buddha has five things in common, which together are seven things in common. These seven things in common are: first, from 『expounding the true Dharma』 onwards, it clarifies that the meaning of the seven goodnesses is the same; second, it clarifies that the Three Vehicle teachings are the same; third, it clarifies that the current Buddha and the past Buddhas both have the identity of princes when they are laymen; fourth, it clarifies that the princes leaving home are the same; fifth, it clarifies that the auspicious signs appearing in this land are the same; sixth, it clarifies that the auspicious signs appearing in other lands are the same; seventh, it clarifies that it causes the masses to have the same doubts. Now, first clarify the first section, there are three points in the first Buddha: first, clarify the kalpa (aeon) and time; second, clarify the general name and the specific name; from 『expounding the true Dharma』 onwards, third, formally clarify that two things are the same. First, clarify that there are two points in the seven goodnesses, the sentence 『expounding the true Dharma』 is a general clarification of the seven goodnesses, second, separately clarify that among the seven goodnesses, the initial goodness, the middle goodness, and the final goodness, these three combine into one goodness, called the goodness of time. The initial goodness, the preface is the initial goodness; the main discourse is the middle goodness; the circulation discourse is the final goodness. The teachings can make people generate goodness, so it is called goodness, this is speaking of the result from the cause. 『Its meaning is profound,』 this is the second goodness, this is the goodness of principle. Looking up to it is very distant, so it is described as 『profound,』 cultivating the cause requires a long time.
到詺之為遠，此則是言下之理妙也。「其語巧妙」，此第三善，此即是理上言巧。「純一無雜」是第四善，下四善通於理教也。文理真正，故言「無雜」也。「具足」者，是第五善，文理無不圓，即是諸惡莫作、諸善奉行，故言具足。「清白」者，此是第六善，文理映徹，目之為清，此理無染，目之為白也。「梵行之相」者，此是第七善，梵名涅槃；行者是涅槃家因也，此即是道諦也；相即是標相也。猶如見煙知火，見鶴知池，執攬此經知有梵行之因果，此經則為因果作相，故言梵行之相也。
「為求聲聞者」，此下是第二明說三乘教同。昔日月燈明佛說三乘教，今日釋迦亦說三乘教也。
「次復有佛亦名日月燈明」，此下第二比次取一萬九千九百九十九佛，亦有二事同。
「其最後佛」，此下是第三明最後佛五事同：一者有子同、二者王子出家同、三者現瑞相於此土中同、四者現瑞相於他土同、五者疑眾同。何者？初昔日佛在俗有王子，今釋迦如來複有羅睺羅，但子數雖不等，然則有子義同。「是諸王子聞父出家」，此下是第二明王子出家義同。昔日王子出家，今日羅睺羅亦出家也。「是時日月燈明佛說大乘經名無量義」，此下是第三明現瑞相於此土義同，上有六種瑞相說無量義同，入無量義定
【現代漢語翻譯】 現代漢語譯本： 至於稱之為『遠』，這正是言語之下所蘊含的精妙道理。『其語巧妙』，這是第三種善，也就是在理上的言語巧妙。『純一無雜』是第四種善，接下來的四種善都通於理和教義。因為文辭和道理真正，所以說『無雜』。『具足』，是第五種善，文辭和道理沒有不圓滿的，也就是諸惡莫作，諸善奉行，所以說具足。『清白』，這是第六種善，文辭和道理映照透徹，稱之為清，此理沒有污染，稱之為白。『梵行之相』，這是第七種善，梵，指的是涅槃（Nirvana，寂滅）；行，指的是通往涅槃的道路，也就是道諦（the Truth of the Path）；相，指的是表相。就像見到煙就知道有火，見到鶴就知道有池塘一樣，執持這部經就知道有梵行的因果，這部經就為因果作表相，所以說梵行之相。
『為求聲聞者』，這以下是第二點，說明三乘（Three Vehicles）教義相同。過去日月燈明佛（Candradīpa Buddha）說三乘教，今天釋迦（Śākyamuni）也說三乘教。
『次復有佛亦名日月燈明』，這以下是第二點，比照列舉一萬九千九百九十九佛，也有兩件事相同。
『其最後佛』，這以下是第三點，說明最後一位佛有五件事相同：第一是有兒子相同，第二是王子出家相同，第三是在此土（this land）顯現瑞相相同，第四是在他土（other lands）顯現瑞相相同，第五是令大眾生疑相同。為什麼呢？當初日月燈明佛在俗時有王子，現在釋迦如來（Tathāgata Śākyamuni）又有羅睺羅（Rāhula），雖然兒子的數量不等，但是有兒子的意義相同。『是諸王子聞父出家』，這以下是第二點，說明王子出家的意義相同。過去王子出家，現在羅睺羅也出家。『是時日月燈明佛說大乘經名無量義』，這以下是第三點，說明在此土顯現瑞相相同，上面有六種瑞相，說《無量義經》（Sūtra of Immeasurable Meanings）相同，入無量義定（Samādhi of Immeasurable Meanings）。
【English Translation】 English version: As for calling it 'far-reaching,' this precisely embodies the subtle principle inherent in the words. 'Its language is skillful,' this is the third excellence, which is skillful speech in terms of principle. 'Pure and unmixed' is the fourth excellence, and the following four excellences are connected to both principle and doctrine. Because the text and principle are genuine, it is said to be 'unmixed.' 'Complete' is the fifth excellence, where the text and principle are all-encompassing, meaning to abstain from all evil and practice all good, hence it is said to be complete. 'Pure and white' is the sixth excellence, where the text and principle are clear and illuminating, hence it is called pure, and this principle is without defilement, hence it is called white. 'The aspect of Brahma-conduct' is the seventh excellence, Brahma refers to Nirvana (Nirvana, extinction); conduct refers to the cause of the Nirvana family, which is the Truth of the Path (the Truth of the Path); aspect refers to the mark. Just as seeing smoke indicates fire, and seeing cranes indicates a pond, grasping this sutra indicates the cause and effect of Brahma-conduct, this sutra serves as the mark for cause and effect, hence it is called the aspect of Brahma-conduct.
'For those seeking Śrāvakas (Voice-hearers)', this below is the second point, clarifying that the teachings of the Three Vehicles (Three Vehicles) are the same. In the past, Candradīpa Buddha (Candradīpa Buddha) taught the Three Vehicles, and today Śākyamuni (Śākyamuni) also teaches the Three Vehicles.
'Next, there were Buddhas also named Candradīpa', this below is the second point, comparing and listing 19,999 Buddhas, who also have two things in common.
'The last of these Buddhas', this below is the third point, clarifying that the last Buddha has five things in common: first, having a son is the same; second, the prince leaving home is the same; third, manifesting auspicious signs in this land (this land) is the same; fourth, manifesting auspicious signs in other lands (other lands) is the same; fifth, causing the assembly to doubt is the same. Why? In the past, Candradīpa Buddha had a prince while still a layman, and now Tathāgata Śākyamuni (Tathāgata Śākyamuni) also has Rāhula (Rāhula), although the number of sons is not the same, the meaning of having a son is the same. 'These princes heard of their father leaving home', this below is the second point, clarifying that the meaning of the princes leaving home is the same. In the past, the princes left home, and now Rāhula also leaves home. 'At that time, Candradīpa Buddha spoke the Great Vehicle Sutra named the Sūtra of Immeasurable Meanings', this below is the third point, clarifying that manifesting auspicious signs in this land is the same, above there are six kinds of auspicious signs, speaking the Sūtra of Immeasurable Meanings (Sūtra of Immeasurable Meanings) is the same, entering the Samādhi of Immeasurable Meanings (Samādhi of Immeasurable Meanings).
同也，天雨四花同也，地六種動同也，四眾歡喜義同也，佛放光義同也。「如今所見是諸佛土」，此一句是第四明現瑞相於他土同，文句雖略，義亦總含有六種瑞相也。「爾時會中有二十億菩薩」下竟「欲知此光所為因緣」，是第五明疑眾亦同，日月燈明佛亦有疑眾，今日大眾亦有疑也。
「時有菩薩名曰妙光」，自此是廣引事同之中，第二明當見事與曾見事應同。就此中自有四種義同，即成四段：初明所因人同，二說經名同，三說經經劫數同，四因人流通同也。昔日月燈明佛因妙光說《法華》，今釋迦亦應有因人說《法華》，是故下明因中對舍利弗說，辨果中對彌勒說也。第二說經名同者，昔日月燈明佛從定出，所說經名妙法華，今釋迦出定后亦應必說《法華經》也。第三明說經經劫數同者，昔日日月燈明佛說經經六十劫，今釋迦說法亦應同劫數，故下經文言如是之間經五十小劫也。第四明因人流通同者，妙光昔日於八十小劫流通《法華》，今釋迦弟子亦應有流通經人，下果有藥王等流通此經也。
問者言：「日月燈明佛本因妙光說經，是大乘人因其正說經，今藥王等乃因其流通經，何關因其說經事？今釋迦出定，乃因舍利弗及與彌勒，此豈成同耶？」解釋者言：「當深得其意，此因非對說之因，此乃
【現代漢語翻譯】 現代漢語譯本： 『同』，指天降四種花是相同的，大地六種震動是相同的，四眾歡喜的意義是相同的，佛陀放光的意義是相同的。『如今所見是諸佛土』，這一句是第四點，說明顯現瑞相於其他佛土是相同的，文句雖然簡略，但意義也總括包含了六種瑞相。『爾時會中有二十億菩薩』以下直到『欲知此光所為因緣』，是第五點，說明疑惑的大眾也是相同的，日月燈明佛時也有疑惑的大眾，今天的大眾也有疑惑。
『時有菩薩名曰妙光』，從此是廣泛引用事例相同之中，第二點說明當見之事與曾經見之事應當相同。就此之中自有四種意義相同，即成為四段：首先說明所因之人相同，其次說明經名相同，再次說明說經劫數相同，最後說明因人流通相同。過去日月燈明佛因為妙光菩薩而說《法華經》，現在釋迦牟尼佛也應該有因為某人而說《法華經》，所以下面說明在因地中對舍利弗說，在果地中對彌勒菩薩說。第二，說明經名相同，過去日月燈明佛從禪定中出來，所說的經名為《妙法華經》，現在釋迦牟尼佛出定后也應該必定說《法華經》。第三，說明說經的劫數相同，過去日月燈明佛說經經歷了六十劫，現在釋迦牟尼佛說法也應該相同劫數，所以下面的經文說如此之間經歷了五十小劫。第四，說明因人流通相同，妙光菩薩過去在八十小劫中流通《法華經》，現在釋迦牟尼佛的弟子也應該有流通經的人，下面在果地有藥王菩薩等流通此經。
提問者說：『日月燈明佛本來因為妙光菩薩而說經，是大乘人因為他而正式說經，現在藥王菩薩等是因為他而流通經，這與因為他說經有什麼關係？現在釋迦牟尼佛出定，是因為舍利弗以及彌勒菩薩，這怎麼能算是相同呢？』解釋者說：『應當深刻理解其中的意義，此因不是針對說經的因，這乃是...』
【English Translation】 English version: 'Same' refers to the fact that the four types of flowers falling from the sky are the same, the six types of earth tremors are the same, the meaning of the joy of the four assemblies is the same, and the meaning of the Buddha emitting light is the same. 'What is now seen is the Buddha-lands,' this sentence is the fourth point, explaining that the manifestation of auspicious signs in other Buddha-lands is the same. Although the sentence is brief, its meaning encompasses the six types of auspicious signs. 'At that time, there were twenty billion Bodhisattvas in the assembly' down to 'desiring to know the cause and condition of this light,' is the fifth point, explaining that the assembly of doubters is also the same. The Buddha Sun-Moon-Bright also had an assembly of doubters, and today's assembly also has doubts.
'At that time, there was a Bodhisattva named Wonderful Light (Miaoguang),' from this point onwards, it is the second point in the extensive citation of similar examples, explaining that what is to be seen should be the same as what has been seen. Within this, there are four meanings that are the same, thus forming four sections: first, explaining that the person who caused it is the same; second, explaining that the name of the sutra is the same; third, explaining that the number of kalpas (jie) for expounding the sutra is the same; and fourth, explaining that the circulation through the person is the same. In the past, the Buddha Sun-Moon-Bright expounded the Lotus Sutra because of the Bodhisattva Wonderful Light, so Shakyamuni Buddha should also have someone because of whom he expounds the Lotus Sutra. Therefore, it is explained below that in the causal stage, he speaks to Shariputra (Shelifu), and in the fruition stage, he speaks to Maitreya (Mile). Second, explaining that the name of the sutra is the same. In the past, the Buddha Sun-Moon-Bright, after emerging from samadhi (ding), expounded the sutra named Wonderful Dharma Lotus Sutra, so Shakyamuni Buddha should also definitely expound the Lotus Sutra after emerging from samadhi. Third, explaining that the number of kalpas for expounding the sutra is the same. In the past, the Buddha Sun-Moon-Bright expounded the sutra for sixty kalpas, so Shakyamuni Buddha should also expound the Dharma for the same number of kalpas. Therefore, the sutra text below says that in between, fifty small kalpas passed. Fourth, explaining that the circulation through the person is the same. In the past, Bodhisattva Wonderful Light circulated the Lotus Sutra for eighty small kalpas, so Shakyamuni Buddha's disciples should also have people who circulate the sutra. Below, in the fruition stage, there are Bodhisattva Medicine King (Yaowang) and others who circulate this sutra.
The questioner says: 'The Buddha Sun-Moon-Bright originally expounded the sutra because of Bodhisattva Wonderful Light, and the Mahayana (Dacheng) practitioners formally expounded the sutra because of him. Now, Bodhisattva Medicine King and others circulate the sutra because of him. What does this have to do with him expounding the sutra? Now that Shakyamuni Buddha has emerged from samadhi, it is because of Shariputra and Maitreya. How can this be considered the same?' The explainer says: 'One should deeply understand the meaning within. This cause is not the cause for speaking the sutra; this is...'
是憑附之因，因附此人得明此理，故言同也。」
問者又言：「何以得知非是對說之因，而是憑附因耶？」解者又言：「若如來雖說此經，無有藥王等大士傳說此自行化人之時，如來則不得說此經，故知是憑附之因也。」
問者又言：「若爾，應過去諸佛亦不對妙光以說經。」解者又言：「此事故宜不對妙光。」
問者又言：「何以得知耶？」解者又言：「以現檢往，其理明矣。」
又就此四段之中各開為三。第一段中有三者：第一言「時有菩薩名曰妙光」，此先出所因人名字也。第二有八百弟子嘆妙光之德，既有眷屬，顯其是可因之人也。第三是時日月燈明佛從三昧起，因妙光菩薩，此正明因人也。
「說大乘經名妙法蓮華」，此下是第二明說經名字應同。就此自有三階者：第一言「說大乘經」一句，出經下理；第二名「妙法蓮華」，此一句正明經名字同，昔日如來出定即說《法華》，今日如來出定亦應說《法華》也；第三言「教菩薩法佛所護念」，此出所為之意，意為大乘人，即說第一句也。
「六十小劫」，此下是第三明於時經劫數同。就中有三階者：第一「言六十小劫不起于座」，此兩句正明經劫數同，於時佛說《法華經》六十小劫也；第二從「時會聽者」，此下明昔
【現代漢語翻譯】 現代漢語譯本：是憑藉依附的原因，因為依附這個人才能明白這個道理，所以說相同。'
提問者又說：'怎麼知道不是針對（妙光）而說的原因，而是憑藉依附的原因呢？' 解答者又說：'如果如來雖然說了這部經，沒有藥王等大菩薩傳說這部自行化人的時候，如來就不能說這部經，所以知道是憑藉依附的原因。'
提問者又說：'如果這樣，那麼過去的諸佛也不應該不針對妙光而說經。' 解答者又說：'這件事本來就不應該針對妙光。'
提問者又說：'怎麼知道呢？' 解答者又說：'用現在來檢驗過去，道理就明白了。'
又就這四段之中各自分開為三。第一段中有三點：第一點說'當時有一位菩薩名叫妙光（Bodhisattva named Miaoguang）'，這是首先說出作為所因的人的名字。第二點有八百弟子讚歎妙光（Miaoguang）的德行，既然有眷屬，就顯示他是可以作為憑藉的人。第三點是當時日月燈明佛（Riyuedengming Buddha）從三昧中起身，因為妙光菩薩（Miaoguang Bodhisattva），這正是說明憑藉的人。
'說大乘經名妙法蓮華（Shuo Dacheng Jing Ming Miaofa Lianhua）'，這下面是第二點說明所說經的名字應該相同。就此自有三個層次：第一點說'說大乘經（Shuo Dacheng Jing）'一句，說出經的道理；第二點名為'妙法蓮華（Miaofa Lianhua）'，這一句正是說明經的名字相同，昔日的如來出定就說《法華經》（Fahua Jing），今日的如來出定也應該說《法華經》（Fahua Jing）；第三點說'教菩薩法佛所護念（Jiao Pusa Fa Fo Suo Huning）'，這是說出所為的目的，意為大乘人，就是說第一句。
'六十小劫（Liushi Xiaojie）'，這下面是第三點說明時間經過的劫數相同。其中有三個層次：第一點'說六十小劫不起于座（Shuo Liushi Xiaojie Buqi Yuzu）'，這兩句正是說明經的劫數相同，當時佛說《法華經》（Fahua Jing）六十小劫；第二點從'時會聽者（Shi Hui Tingzhe）'，這下面說明過去
【English Translation】 English version: 'It is the cause of reliance, because only by relying on this person can one understand this principle, hence the saying that they are the same.'
The questioner further asked: 'How can we know that it is not the cause of speaking to (Miaoguang), but rather the cause of reliance?' The explainer further said: 'If the Tathagata (Rulai) spoke this sutra, but there were no great Bodhisattvas (Da Pusa) such as Bhaisajyaraja (Yaowang) to transmit this time of self-cultivation and transformation of others, then the Tathagata (Rulai) would not be able to speak this sutra, so we know it is the cause of reliance.'
The questioner further asked: 'If that is the case, then the Buddhas (Fo) of the past should also not have spoken the sutra without addressing Miaoguang.' The explainer further said: 'This matter should indeed not be directed at Miaoguang.'
The questioner further asked: 'How can we know this?' The explainer further said: 'By examining the past with the present, the principle is clear.'
Furthermore, each of these four sections is divided into three. The first section has three points: The first point says 'At that time, there was a Bodhisattva named Miaoguang (Miaoguang)', this is to first state the name of the person who is the cause. The second point is that eight hundred disciples praised the virtue of Miaoguang (Miaoguang), since he has a retinue, it shows that he is a person who can be relied upon. The third point is that at that time, Buddha Riyuedengming (Riyuedengming) arose from Samadhi (Sanmei), because of Bodhisattva Miaoguang (Miaoguang), this clearly indicates the person to rely on.
'Speaking the Mahayana Sutra named Miaofa Lianhua (Miaofa Lianhua)', the following is the second point explaining that the name of the sutra spoken should be the same. Within this, there are three levels: The first point says 'Speaking the Mahayana Sutra (Mahayana Sutra)' which states the principle of the sutra; the second is named 'Miaofa Lianhua (Miaofa Lianhua)', this sentence clearly states that the name of the sutra is the same, the Tathagata (Rulai) of the past spoke the 'Lotus Sutra' (Fahua Jing) upon emerging from Samadhi (Sanmei), and the Tathagata (Rulai) of today should also speak the 'Lotus Sutra' (Fahua Jing) upon emerging from Samadhi (Sanmei); the third point says 'Teaching Bodhisattva Dharma protected by the Buddhas (Fo)', this states the intention, meaning for Mahayana (Dacheng) practitioners, which is the first sentence.
'Sixty Small Kalpas (Liushi Xiaojie)', the following is the third point explaining that the number of kalpas that have passed is the same. Within this, there are three levels: The first point 'Speaking for sixty small kalpas without rising from the seat (Liushi Xiaojie Buqi Yuzu)', these two sentences clearly state that the number of kalpas of the sutra is the same, at that time the Buddha (Fo) spoke the 'Lotus Sutra' (Fahua Jing) for sixty small kalpas; the second point from 'At that time, the listeners (Shi Hui Tingzhe)', the following explains the past
日劫數實久、時眾謂近也；第三「是時眾中」以下，明時眾不生懈倦也。
「日月燈明佛於六十小劫說此經已」，自此下是第四明因人流通經同。就中有三者：第一先明日月燈明佛滅度也；第二從「佛滅度后妙光菩薩」以下，正明因妙光持經流通也；第三從「日月燈明佛八子皆師妙光」，此下名為讚歎妙光之德，顯其能流通之意。又就此三段之中，各復有三也。明佛滅度中有三者：第一從「日月燈明佛說此經已」竟「當入無餘涅槃」，此先唱欲入涅槃也；第二從「時有菩薩名曰德藏」以下，為補處大士授記；第三從「佛授記已便於中夜入無餘涅槃」，正明佛滅度。第二正明因人通經中有三重者：第一從「佛滅度后妙光菩薩持妙法蓮華經」，詺為自行也；第二言「滿八十小劫」，此一句妙光流通經時經劫數也；第三言「為人顯說」，此一句名為化他行也。第三讚歎妙光德中有三者：第一從「日月燈明佛八子皆師妙光」，此下正嘆妙光道高，以八子已成佛，故言道高，數少故不言廣也；第二「八百弟子中」下，嘆妙光德廣，寄數多故言德廣，不道已成佛，故不言高也；第三從「彌勒當知妙光菩薩豈異人乎」以下，會通古今也。
所以言舉八子八百弟子讚歎妙光道高德廣者，自有義。前舉八子正嘆妙光道高者，
【現代漢語翻譯】 現代漢語譯本：日劫數實際上很長，但當時的大眾認為時間很近；第三段『是時眾中』以下，說明當時的大眾沒有產生懈怠疲倦。 『日月燈明佛於六十小劫說此經已』，從這裡以下是第四部分，說明因為人流通經書相同。其中有三點：第一，先說明日月燈明佛滅度；第二，從『佛滅度后妙光菩薩』以下，正式說明因為妙光（妙光菩薩）持經流通；第三，從『日月燈明佛八子皆師妙光』以下，這部分是讚歎妙光的德行，彰顯他能夠流通經書的意義。而且在這三段之中，每一段又各有三層含義。說明佛滅度中有三點：第一，從『日月燈明佛說此經已』到『當入無餘涅槃』，這是先宣告將要進入涅槃；第二，從『時有菩薩名曰德藏』以下，是為補處大士（指彌勒菩薩）授記；第三，從『佛授記已便於中夜入無餘涅槃』，正式說明佛滅度。第二，正式說明因為人流通經書中有三重含義：第一，從『佛滅度后妙光菩薩持妙法蓮華經』，稱為自行；第二，說『滿八十小劫』，這一句說明妙光流通經書的時間長度；第三，說『為人顯說』，這一句稱為化他行。第三，讚歎妙光德行中有三點：第一，從『日月燈明佛八子皆師妙光』以下，正式讚歎妙光道行高深，因為八個兒子都已經成佛，所以說道行高深，數量少所以不說廣博；第二，『八百弟子中』以下，讚歎妙光德行廣博，因為數量多所以說德行廣博，沒有說已經成佛，所以不說高深；第三，從『彌勒當知妙光菩薩豈異人乎』以下，會通古今。 之所以要舉出八個兒子和八百個弟子來讚歎妙光道行高深、德行廣博，自有其意義。前面舉出八個兒子正是讚歎妙光道行高深，
【English Translation】 English version: The duration of a day-kalpa (ri jie shu) is actually long, but the assembly at that time considered it near; the third section, 'shi zhong wei jin ye; di san shi shi zhong zhong' (at that time, among the assembly),' and following, clarifies that the assembly at that time did not generate laziness or weariness. 'ri yue deng ming fo yu liu shi xiao jie shuo ci jing yi' (The Buddha Riyue Dengming (Sun Moon Lamp Brightness) having spoken this sutra for sixty small kalpas), from here onwards is the fourth part, explaining that the circulation of the sutra is the same because of people. Within this, there are three points: first, it first explains the Nirvana of the Buddha Riyue Dengming; second, from 'fo mie du hou miao guang pu sa' (after the Nirvana of the Buddha, Bodhisattva Miaoguang (Wonderful Light)) and following, it formally explains the circulation of the sutra because of Miaoguang holding the sutra; third, from 'ri yue deng ming fo ba zi jie shi miao guang' (the eight sons of the Buddha Riyue Dengming all took Miaoguang as their teacher) and following, this part praises the virtue of Miaoguang, highlighting the significance of his ability to circulate the sutra. Moreover, within these three sections, each section has three layers of meaning. Explaining the Nirvana of the Buddha has three points: first, from 'ri yue deng ming fo shuo ci jing yi' (the Buddha Riyue Dengming having spoken this sutra) to 'dang ru wu yu nie pan' (will enter Nirvana without remainder), this is first announcing the intention to enter Nirvana; second, from 'shi you pu sa ming yue de zang' (at that time, there was a Bodhisattva named Dezang (Virtue Treasury)) and following, it is the prediction for the Bodhisattva who will fill the position (referring to Maitreya Bodhisattva); third, from 'fo shou ji yi bian yu zhong ye ru wu yu nie pan' (the Buddha, having given the prediction, then entered Nirvana without remainder in the middle of the night), it formally explains the Nirvana of the Buddha. Second, formally explaining the circulation of the sutra because of people has three layers of meaning: first, from 'fo mie du hou miao guang pu sa chi miao fa lian hua jing' (after the Nirvana of the Buddha, Bodhisattva Miaoguang held the Wonderful Dharma Lotus Flower Sutra), it is called self-practice; second, saying 'man ba shi xiao jie' (completed eighty small kalpas), this sentence explains the length of time Miaoguang circulated the sutra; third, saying 'wei ren xian shuo' (manifestly explained for people), this sentence is called the practice of transforming others. Third, praising the virtue of Miaoguang has three points: first, from 'ri yue deng ming fo ba zi jie shi miao guang' (the eight sons of the Buddha Riyue Dengming all took Miaoguang as their teacher) and following, it formally praises Miaoguang's profound path, because the eight sons have already become Buddhas, so it is said that the path is profound, the number is small so it is not said to be broad; second, 'ba bai di zi zhong' (among the eight hundred disciples) and following, it praises Miaoguang's broad virtue, because the number is large so it is said that the virtue is broad, it is not said that they have already become Buddhas, so it is not said to be profound; third, from 'mi le dang zhi miao guang pu sa qi yi ren hu' (Maitreya should know, is Bodhisattva Miaoguang different from others?) and following, it connects the past and present. The reason for mentioning the eight sons and eight hundred disciples to praise Miaoguang's profound path and broad virtue has its own significance. The previous mention of the eight sons is precisely to praise Miaoguang's profound path,
明文殊應答，昔日妙光即今是文殊故也。后舉八百弟子中最劣人嘆妙光德廣者，明彌勒應問，昔日最劣弟子即今是彌勒故。何以知然？大眾疑言：彌勒已補處大士正應答，文殊非補處大士故正應問；而今云何彌勒反問文殊？文殊雖然以答彌勒，時眾既有如此疑，故今者釋言：昔日日月燈明佛在俗有八子，此八子昔日是文殊弟子，文殊教化八子皆成佛道，八子之中最後成佛者名曰燃燈，燃燈佛即是定光，定光佛即是釋迦之師，釋迦復是彌勒之師，然則文殊即是釋迦祖師；若據彌勒，曾祖師也。是故文殊應答、彌勒應問也。
所以復據八百弟子中最下者嘆妙光德廣，明彌勒應問文殊者，但此八百人皆是文殊往日弟子，但彌勒親自是八百之中最下劣者，今作補處菩薩，彌勒往日復是文殊弟子，弟子問師，正得其宜也。
問者言：「何意不得先舉八子讚歎妙光德廣明彌勒應問，后舉八百弟子讚歎妙光道高明文殊應答耶？」解釋者言：「不得如此，所以出八百弟子。此八百弟子只是文殊昔日時弟子，但此昔日八百弟子中最懈怠下劣者只是今日彌勒，是故言彌勒應問文殊也。所以舉八子不得明彌勒應問者，此八王子自是日月燈明佛在俗之時王子，日月燈明佛既滅度之後，此八子皆咨稟妙光，是故文殊應答彌勒也。」
【現代漢語翻譯】 現代漢語譯本 文殊菩薩回答，是因為過去的妙光菩薩就是現在的文殊菩薩。後來提到八百弟子中最差的人讚嘆妙光菩薩的功德廣大，是爲了說明彌勒菩薩應該提問，因為過去最差的弟子就是現在的彌勒菩薩。為什麼知道是這樣呢？大眾疑惑地說：『彌勒菩薩已經是候補佛位的大菩薩，正應該回答問題，而文殊菩薩不是候補佛位的大菩薩，所以正應該提問；但現在為什麼說彌勒菩薩反而提問文殊菩薩呢？』文殊菩薩雖然回答了彌勒菩薩的問題，但當時大眾已經有了這樣的疑惑，所以現在解釋說：『過去日月燈明佛在俗家時有八個兒子，這八個兒子過去是文殊菩薩的弟子，文殊菩薩教化這八個兒子都成就了佛道，八個兒子之中最後成佛的叫做燃燈佛（Dīpaṃkara Buddha），燃燈佛就是定光佛，定光佛就是釋迦牟尼佛（Śākyamuni Buddha）的老師，釋迦牟尼佛又是彌勒菩薩的老師，這樣說來文殊菩薩就是釋迦牟尼佛的祖師；如果按照彌勒菩薩來說，文殊菩薩就是他的曾祖師了。』所以文殊菩薩應該回答，彌勒菩薩應該提問。
之所以又根據八百弟子中最差的人讚嘆妙光菩薩的功德廣大，來說明彌勒菩薩應該提問文殊菩薩，是因為這八百人都是文殊菩薩過去的弟子，只是彌勒菩薩親自是八百人之中最下劣的人，現在成爲了候補菩薩，彌勒菩薩過去又是文殊菩薩的弟子，弟子問老師，正合適宜。
提問者說：『為什麼不能先舉出八個王子讚歎妙光菩薩的功德廣大，來說明彌勒菩薩應該提問，然後舉出八百弟子讚歎妙光菩薩的道行高深，來說明文殊菩薩應該回答呢？』解釋的人說：『不能這樣做，之所以要說八百弟子，是因為這八百弟子只是文殊菩薩過去時的弟子，只是這過去八百弟子中最懈怠下劣的人就是今天的彌勒菩薩，所以說彌勒菩薩應該提問文殊菩薩。之所以舉出八個王子不能說明彌勒菩薩應該提問，是因為這八個王子是日月燈明佛在俗家時的王子，日月燈明佛滅度之後，這八個王子都向妙光菩薩請教，所以文殊菩薩應該回答彌勒菩薩的問題。』
【English Translation】 English version Mañjuśrī (文殊) answers because the former Wonderful Light (妙光) is the present Mañjuśrī. Later, mentioning the worst among the eight hundred disciples praising Wonderful Light's vast virtue is to clarify that Maitreya (彌勒) should ask the question, because the former worst disciple is the present Maitreya. How do we know this? The assembly doubts and says: 'Maitreya is already a Bodhisattva destined for Buddhahood, so he should answer, while Mañjuśrī is not a Bodhisattva destined for Buddhahood, so he should ask; but why is it now said that Maitreya is asking Mañjuśrī?' Although Mañjuśrī answered Maitreya's question, the assembly already had such doubts, so now it is explained: 'In the past, when the Buddha Sun Moon Lamp Bright (日月燈明佛) was a layman, he had eight sons. These eight sons were formerly disciples of Mañjuśrī. Mañjuśrī taught these eight sons, and all of them attained Buddhahood. Among the eight sons, the last to attain Buddhahood was named Dīpaṃkara (燃燈), Dīpaṃkara Buddha is the same as Dīpaṃkara, and Dīpaṃkara Buddha is the teacher of Śākyamuni (釋迦牟尼). Śākyamuni is also the teacher of Maitreya, so Mañjuśrī is the ancestral teacher of Śākyamuni; according to Maitreya, he is his great-great-grandfather.' Therefore, Mañjuśrī should answer, and Maitreya should ask.
The reason for again using the worst among the eight hundred disciples to praise Wonderful Light's vast virtue to clarify that Maitreya should ask Mañjuśrī is that these eight hundred people were all former disciples of Mañjuśrī, but Maitreya himself was the worst among the eight hundred, and now he has become a Bodhisattva destined for Buddhahood. Maitreya was also a disciple of Mañjuśrī in the past, so it is appropriate for a disciple to ask his teacher.
The questioner says: 'Why couldn't we first mention the eight princes praising Wonderful Light's vast virtue to clarify that Maitreya should ask, and then mention the eight hundred disciples praising Wonderful Light's profound path to clarify that Mañjuśrī should answer?' The explainer says: 'It cannot be done this way. The reason for mentioning the eight hundred disciples is that these eight hundred disciples were only disciples of Mañjuśrī in the past, but the most lazy and inferior among these eight hundred disciples in the past is the present Maitreya, so it is said that Maitreya should ask Mañjuśrī. The reason why mentioning the eight princes cannot clarify that Maitreya should ask is that these eight princes were princes when the Buddha Sun Moon Lamp Bright was a layman. After the Buddha Sun Moon Lamp Bright passed away, these eight princes all consulted Wonderful Light, so Mañjuśrī should answer Maitreya's question.'
問者又言：「汝云昔日月燈明佛未說《法華》時先現瑞相，於時時眾既見瑞相亦復懷疑，於時應有騰疑作問者，亦應有引古證今答者；汝今既云昔日妙光是弘經之人，何不出昔日有問答者耶？」解者言：「昔日實自應有發問之人、答問之人，今日所以不出此人者，意即是如來教化道中所宜。若有出古事於今日有益者即便出之，若於今日無益者便不出之，不得一類；且自若使昔日答問人是妙光，妙光只是文殊，亦應言今日彌勒只是昔日德藏。何以故？今日既言補處大士彌勒作問，昔日亦應是補處大士德藏作問，而今日彌勒非是昔德藏，故知不出昔日發問人。若爾，文殊何必是昔日答問者也？」
「今見此瑞與本無異」，自此下竟長行，是第四分明結答。有二者：第一言「今見此瑞與本無異」，此結已見事同也。上曾見事中有七事同，今唯結第五第六彼此二六十二瑞，餘者悉不結也。第二從「是故惟忖今日如來當說大乘經名妙法蓮華」，此結上當見事與曾見事應同也。上當見事中有四事同，今唯結第二說經名應同，餘者悉不結也。若依后三段，此是第三總結上二段，「今見此瑞與本無異」者，先結第二引古證今也。「是故惟忖」下，追結第一彷彿思惟忖度也。
從「爾時文殊師利而說偈言」，就第一正
【現代漢語翻譯】 現代漢語譯本 提問者又說：『你說過去日月燈明佛未說《法華經》（Saddharma-puṇḍarīka-sūtra）時，先顯現瑞相，當時在場的大眾既已見到瑞相，也同樣心生懷疑，那時應該有提出疑問的人，也應該有引用古事來證明今事並解答疑問的人；你現在既然說過去的妙光（妙光菩薩，Buddha Bhadra-rashmi）是弘揚經典的人，為什麼不把過去提問和解答的人說出來呢？』解答者說：『過去確實應該有提問的人和解答問題的人，今天之所以不提這些人，意思是符合如來教化眾生的方式。如果引述過去的事情對今天有益處，就提出來；如果對今天沒有益處，就不提出來，不能一概而論。而且，即使過去解答問題的人是妙光，妙光只是文殊（文殊師利菩薩，Mañjuśrī），也應該說今天的彌勒（彌勒菩薩，Maitreya）只是過去的德藏（德藏菩薩）。為什麼這樣說呢？今天既然說補處大士彌勒提問，過去也應該是補處大士德藏提問，而今天的彌勒並非過去的德藏，所以知道不提過去提問的人。如果這樣，文殊又何必一定是過去解答問題的人呢？』 『現在所見的瑞相與過去沒有不同』，從這裡以下直到長行結束，是第四部分，明確地總結回答。有兩點：第一點說『現在所見的瑞相與過去沒有不同』，這是總結已經見到的事情相同。上面曾經見到的事情中有七件事相同，現在只總結第五和第六，即彼此二六十二種瑞相，其餘的都不總結。第二點從『所以推測今天如來應當宣說大乘經典，名為妙法蓮華』，這是總結上面應當見到的事情與曾經見到的事情應該相同。上面應當見到的事情中有四件事相同，現在只總結第二件，即宣說經典的名字應該相同，其餘的都不總結。如果按照後面的三段劃分，這是第三部分，總結上面的兩段，『現在所見的瑞相與過去沒有不同』，是先總結第二段，即引用古事來證明今事。『所以推測』以下，是追溯總結第一段，即彷彿地思惟忖度。 從『這時文殊師利以偈頌說道』，就開始了第一部分。
【English Translation】 English version The questioner further said, 'You said that in the past, when Buddha Chandra-sūrya-pradīpa (日月燈明佛, Buddha Chandra-sūrya-pradīpa) had not yet expounded the Saddharma-puṇḍarīka-sūtra (法華經, Lotus Sutra), he first manifested auspicious signs. At that time, the assembly, having seen the auspicious signs, also had doubts. There should have been those who raised questions and those who cited ancient events to prove the present and answer the questions. Now that you say that the former Wonderful Light (妙光, Wonderful Light Bodhisattva, Buddha Bhadra-rashmi) was the one who propagated the scriptures, why don't you mention those who asked and answered questions in the past?' The explainer said, 'In the past, there certainly should have been those who asked questions and those who answered them. The reason why these people are not mentioned today is that it is appropriate for the way the Tathāgata (如來) teaches sentient beings. If citing past events is beneficial to today, it will be mentioned; if it is not beneficial to today, it will not be mentioned. It cannot be generalized. Moreover, even if the one who answered the questions in the past was Wonderful Light, and Wonderful Light was just Mañjuśrī (文殊, Mañjuśrī Bodhisattva), it should also be said that today's Maitreya (彌勒, Maitreya Bodhisattva) is just the former De-zang (德藏, De-zang Bodhisattva). Why is that? Since today it is said that the Bodhisattva (菩薩) Maitreya, who is in the position to succeed, is asking the questions, in the past it should also have been the Bodhisattva De-zang, who is in the position to succeed, asking the questions. But today's Maitreya is not the former De-zang, so we know that the one who asked the questions in the past is not mentioned. If that is the case, why must Mañjuśrī be the one who answered the questions in the past?' 'The auspicious signs seen now are no different from those in the past.' From here onwards to the end of the prose section is the fourth part, which clearly concludes the answer. There are two points: The first point says, 'The auspicious signs seen now are no different from those in the past.' This concludes that the things already seen are the same. Among the things seen in the past, there were seven things that were the same. Now, only the fifth and sixth are concluded, that is, the two sets of six, twelve auspicious signs in total. The rest are not concluded. The second point, starting from 'Therefore, I surmise that today the Tathāgata will expound the Great Vehicle scripture called the Saddharma-puṇḍarīka,' concludes that the things that should be seen above should be the same as the things that have been seen. Among the things that should be seen above, there are four things that are the same. Now, only the second thing is concluded, that is, the name of the scripture that should be expounded should be the same. The rest are not concluded. If we follow the later three sections, this is the third part, summarizing the two sections above. 'The auspicious signs seen now are no different from those in the past' first concludes the second section, which cites ancient events to prove the present. 'Therefore, I surmise' below traces back to conclude the first section, which is to vaguely contemplate and surmise. From 'At that time, Mañjuśrī spoke in verse,' the first part begins.
答中有二，第一長行，第二偈頌，自此下正是第二偈頌也。但上長行中本有四段，今略不頌，第一思惟忖度亦略不頌，第二略引曾見小復分明略答，唯頌第三廣引古證今，亦頌第四分明結答。自此下有四十三行偈，亦分為二：初有四十一行偈，正頌上第三廣引事同；第二從「我見燈明佛本光瑞如此」下，有兩行偈，頌上長行中第四分明結答。但上廣引事同中復有二：一者明已見事與曾見事同，二者明當見事與曾見事應同。今此四十一偈亦分為二：初有十八行半偈，頌已見事同；第二從「天人所奉尊」下有二十二行半偈，頌上當見事應同。但上已見事同中凡有七事同，而分文成三段，今頌之為略，猶唯頌第一與第三，不頌第二。今十八行半偈且分為二：初有二行，頌第一段；「佛未出家時」下，有十六行半，頌上第三段也。上第一段中本有三，今兩行偈具足頌，上半行頌第一時節劫數，下半行頌第二通別二號中，唯頌別號、略不頌通號也。后一行頌第三二事同，初一句頌七善同，次三句頌第二三乘教同。上明七善同中，有總有別，今「世尊演說法」一句，頌上總句演說正法，略不頌別明也。「度無量眾生」下三句偈，略頌上第二三乘教同。「度無量眾生」此一句，得合頌上聲聞、辟支佛乘也。「無數億菩薩」下兩句，頌
上菩薩乘也。
「佛未出家時」此下十六行半，頌上長行中第三段有五事同。就中有五：初半偈頌上第一有子同，次半偈頌第二王子出家同，次四行偈頌第三現此間瑞相同，次十行偈頌第四現他方瑞相同，次一行半頌第五疑眾同也。今云「佛未出家時所生八王子」，此半偈頌上第一有子同，上言最後佛未出家時有八王子也。「見大聖出家」，此半偈頌上第二王子出家同，上言悉舍王位亦隨出家也。「時佛說大乘」，此下有四行偈，頌上第三現此間瑞相同。本有六段今皆頌之，此四行之中，初一行頌說《無量義經》同也。次一行頌入定同也。次半行頌雨華同也。有人解言：「下諸天龍鬼神猶屬雨華。」今一家所習不爾，此花本非諸天所雨，直是如來神力雨花，亦是如來神力動地，然地動既非地神所作，所雨之花寧關諸天所降耶？今言「諸天龍鬼神供養人中尊」，此半偈超頌第五四眾歡喜同也。次半偈追頌第四地動同也。「佛放眉間光」，此半偈頌第六放光同也。「此光照東方萬八千佛土」，此下十行偈頌上第四現瑞相於他土同。上言「如今所見是諸佛土」，唯有兩句，文句雖少義含六種。今此十行偈宜分為二，第一半行先頌瑞相所由，所由是光明；第二九行半正頌瑞相，不頌第六，唯頌前五種瑞相也。第一半行頌
【現代漢語翻譯】 現代漢語譯本 這是關於菩薩乘的教義。
『佛陀未出家時』以下十六行半的偈頌，對應前面長行文中的第三段，講述了五件事相同之處。這五件事中：最初的半偈頌對應長行文第一段，講述有兒子這件事相同；接下來的半偈頌對應第二段，講述王子出家這件事相同；再接下來的四行偈頌對應第三段，講述在此世間顯現瑞相這件事相同；再接下來的十行偈頌對應第四段，講述在其他方國土顯現瑞相這件事相同；最後一行半偈頌對應第五段，講述大眾心生疑惑這件事相同。現在說『佛陀未出家時所生的八位王子』，這半偈頌對應長行文第一段，講述有兒子這件事相同，長行文中說最後佛陀未出家時有八位王子。『見到大聖出家』，這半偈頌對應長行文第二段，講述王子出家這件事相同，長行文中說捨棄王位也跟隨出家。『當時佛陀說大乘』，以下有四行偈，對應長行文第三段，講述在此世間顯現瑞相這件事相同。原本有六段內容，現在都用偈頌來概括，這四行偈中，第一行頌揚了宣說《無量義經》（The Sutra of Immeasurable Meanings）這件事相同。接下來的一行頌揚了入定這件事相同。再接下來的半行頌揚了天降花雨這件事相同。有人解釋說：『下面的諸天、龍、鬼神仍然屬於天降花雨。』但我們這一派所學並非如此，這些花本來不是諸天所降，而是如來的神力所降下的花雨，也是如來的神力震動大地，既然地動不是地神所為，那麼所降的花雨怎麼會是諸天所降呢？現在說『諸天、龍、鬼神供養人中尊』，這半偈頌跳過第四段，頌揚了第五段四眾歡喜這件事相同。接下來的半偈追頌了第四段地動這件事相同。『佛陀眉間放光』，這半偈頌揚了第六段放光這件事相同。『此光照東方萬八千佛土』，以下十行偈頌對應長行文第四段，講述在其他國土顯現瑞相這件事相同。長行文中說『如今所見是諸佛土』，只有兩句話，文句雖然少，但義理包含了六種。現在這十行偈應該分為兩部分，第一部分半行先頌揚瑞相的由來，瑞相的由來是光明；第二部分九行半正式頌揚瑞相，不頌揚第六段，只頌揚前面的五種瑞相。第一部分半行頌揚
【English Translation】 English version This pertains to the teachings of the Bodhisattva Vehicle (Mahāyāna).
The sixteen and a half lines of verses from 'When the Buddha had not yet left home' correspond to the third section of the preceding prose, describing five similarities. Among these five: the initial half-verse corresponds to the first section of the prose, describing the similarity of having sons; the following half-verse corresponds to the second section, describing the similarity of the princes leaving home; the next four lines of verses correspond to the third section, describing the similarity of manifesting auspicious signs in this world; the subsequent ten lines of verses correspond to the fourth section, describing the similarity of manifesting auspicious signs in other lands; and the final one and a half lines of verses correspond to the fifth section, describing the similarity of the assembly having doubts. Now, saying 'The eight princes born when the Buddha had not yet left home,' this half-verse corresponds to the first section of the prose, describing the similarity of having sons; the prose states that finally, when the Buddha had not yet left home, there were eight princes. 'Seeing the Great Sage leave home,' this half-verse corresponds to the second section of the prose, describing the similarity of the princes leaving home; the prose states that they renounced their royal positions and also followed him to leave home. 'At that time, the Buddha spoke the Great Vehicle (Mahāyāna),' below are four lines of verses, corresponding to the third section of the prose, describing the similarity of manifesting auspicious signs in this world. Originally there were six sections, now all are summarized in verses; within these four lines of verses, the first line praises the similarity of expounding 'The Sutra of Immeasurable Meanings'. The following line praises the similarity of entering Samadhi. The next half-line praises the similarity of raining down flowers. Some explain that: 'The gods, dragons, and spirits below still belong to the raining down of flowers.' But what we have learned in our school is not like that; these flowers were not originally rained down by the gods, but were flowers rained down by the Buddha's divine power, and it was also the Buddha's divine power that shook the earth. Since the earth shaking was not done by the earth gods, how could the raining down of flowers be done by the gods? Now, saying 'Gods, dragons, and spirits make offerings to the Honored One among humans,' this half-verse skips the fourth section and praises the similarity of the fifth section, the four assemblies rejoicing. The following half-verse recalls the fourth section, the earth shaking. 'The Buddha emits light from between his eyebrows,' this half-verse praises the similarity of the sixth section, emitting light. 'This light shines upon eighteen thousand Buddha lands in the east,' the following ten lines of verses correspond to the fourth section of the prose, describing the similarity of manifesting auspicious signs in other lands. The prose states 'What you now see are all Buddha lands,' there are only two sentences, the wording is few, but the meaning contains six types. Now these ten lines of verses should be divided into two parts, the first part, half a line, first praises the origin of the auspicious signs, the origin of the auspicious signs is light; the second part, nine and a half lines, formally praises the auspicious signs, not praising the sixth section, only praising the previous five types of auspicious signs. The first part, half a line, praises
見六道眾生也。次有三行頌見諸佛，次有一行頌聞諸佛說法，次有一行頌見二乘人修行也，次有四行頌見菩薩大乘人修行也。今言「示一切眾生生死業報處」，此半行頌見他方六道眾生也。「又見諸佛土」，此下三行偈頌見他土諸佛。就此三行偈中則有四義：初一行先敘見他土嚴具之相，長行所無，此中義出也。第二言「及見諸天人」，此下一行明見他方四眾供養他方佛，此亦是長行所無，偈中義出也。第三從「又見諸如來自然成佛道」，有半行偈，正頌上見他方諸佛。第四「身色如金山」下半行譽佛譬，此亦上長行所無也。「如凈琉璃中」下一偈，頌上見他方諸佛說法，自有二，上半行開譬，下半合譬也。「一一諸佛土」，此下一行偈，頌見他方二乘人修行也。「或有諸比丘」，此下有四偈，頌見他方大乘菩薩修行，比丘是出家菩薩，菩薩要行不過六度，此中即明六度。初一偈先明精進與戒二波羅密，次有一行即明檀、忍二種也，行施即是檀波羅密，忍辱此則是忍波羅密，次一偈即是禪波羅密，次一偈即是波若波羅密也。
「爾時四部眾見日月燈佛」，此下一行半偈頌上第五疑眾同。上疑眾者，爾時會中有二十億菩薩樂欲聽法也。「天人所奉尊適從三昧起」，此下有二十二行半偈，頌上第二明曾見事，顯當見
【現代漢語翻譯】 現代漢語譯本 也看見六道眾生。接下來有三行偈頌是關於見到諸佛，接下來有一行偈頌是關於聽聞諸佛說法，接下來有一行偈頌是關於見到聲聞、緣覺二乘人修行，接下來有四行偈頌是關於見到菩薩大乘人修行。現在說的『示一切眾生生死業報處』，這半行偈頌是關於見到其他世界的六道眾生。『又見諸佛土』，這下面的三行偈頌是關於見到其他世界的諸佛。在這三行偈頌中則有四層含義：第一行先敘述見到其他佛土莊嚴景象，這是長行中所沒有的，其中的含義在這裡顯現。第二句說『及見諸天人』，這下面的一行是說明見到其他世界的四眾弟子供養其他世界的佛，這也是長行中所沒有的，偈頌中的含義在這裡顯現。第三句從『又見諸如來自然成佛道』開始，有半行偈頌，正是讚頌上面見到的其他世界的諸佛。第四句『身色如金山』下面的半行是讚美佛的譬喻，這也是上面長行中所沒有的。『如凈琉璃中』下面的一個偈頌，讚頌上面見到的其他世界的諸佛說法，自然分為兩部分，上半行是開示譬喻，下半行是合攏譬喻。『一一諸佛土』，這下面的一行偈頌，讚頌見到其他世界的二乘人修行。『或有諸比丘（bhiksu，出家男子）』，這下面有四個偈頌，讚頌見到其他世界的大乘菩薩修行，比丘（bhiksu，出家男子）是出家菩薩，菩薩要修行的不過是六度（paramita，到達彼岸），這裡就說明了六度（paramita，到達彼岸）。第一個偈頌先說明精進和戒律兩種波羅蜜（paramita，到達彼岸），接下來有一行就說明佈施、忍辱兩種，行佈施就是檀波羅蜜（dana-paramita，佈施到達彼岸），忍辱就是忍辱波羅蜜（ksanti-paramita，忍辱到達彼岸），接下來的一個偈頌就是禪波羅蜜（dhyana-paramita，禪定到達彼岸），接下來的一個偈頌就是般若波羅蜜（prajna-paramita，智慧到達彼岸）。
『爾時四部眾見日月燈佛』，這下面的一行半偈頌是讚頌上面第五個疑慮，就是大眾共同的疑惑。上面疑惑的大眾，是當時法會中有二十億菩薩（bodhisattva，覺悟有情）喜歡聽聞佛法。『天人所奉尊適從三昧（samadhi，禪定）起』，這下面有二十二行半偈頌，讚頌上面第二點，說明曾經見過的事情，顯示將來會見到。
【English Translation】 English version Also seeing beings in the six realms of existence. Next, there are three lines of verses praising the sight of all Buddhas, followed by one line praising hearing the Dharma preached by all Buddhas, then one line praising seeing the practice of the two vehicles (sravaka and pratyekabuddha), and then four lines praising seeing the practice of Bodhisattvas (bodhisattva, awakened beings) of the Mahayana (Mahayana, Great Vehicle). Now, the phrase 'showing all beings the places of birth, death, karma, and retribution' refers to the half-line verse about seeing beings in the six realms of existence in other worlds. 'Also seeing Buddha lands,' the following three lines of verses describe seeing Buddhas in other lands. Within these three lines of verses, there are four meanings: the first line first narrates the appearance of the adornments of other lands, which is not found in the prose section; the meaning is revealed here. The second line says, 'And seeing gods and humans,' the following line clarifies seeing the fourfold assembly of other worlds making offerings to Buddhas in other worlds, which is also not found in the prose section; the meaning in the verse is revealed here. The third line, starting from 'Also seeing the Tathagatas (tathagata, thus-gone ones) naturally attaining Buddhahood,' has a half-line verse, which is precisely praising the Buddhas of other worlds seen above. The fourth, the half-line below 'Body color like a golden mountain,' is a metaphor praising the Buddha, which is also not found in the prose section above. The verse following 'As in pure crystal,' praises the preaching of the Dharma by the Buddhas of other worlds seen above, naturally divided into two parts: the first half-line is an opening metaphor, and the second half-line combines the metaphor. 'Each and every Buddha land,' the following line of verse praises seeing the practice of the two vehicles in other worlds. 'Or there are Bhikshus (bhiksu, monks),' below this are four verses praising seeing the practice of Mahayana Bodhisattvas (bodhisattva, awakened beings) in other worlds. Bhikshus (bhiksu, monks) are ordained Bodhisattvas (bodhisattva, awakened beings), and the practice that Bodhisattvas (bodhisattva, awakened beings) must undertake is none other than the Six Perfections (paramita, going beyond); here, the Six Perfections (paramita, going beyond) are explained. The first verse first clarifies the two Paramitas (paramita, going beyond) of diligence and discipline, followed by a line clarifying the two types of giving and patience. Practicing giving is the Dana Paramita (dana-paramita, perfection of giving), and patience is the Ksanti Paramita (ksanti-paramita, perfection of patience). The next verse is the Dhyana Paramita (dhyana-paramita, perfection of meditation), and the next verse is the Prajna Paramita (prajna-paramita, perfection of wisdom).
'At that time, the fourfold assembly saw the Buddha Sun Moon Light,' the following one and a half lines of verses praise the fifth doubt above, which is the common doubt of the assembly. The doubting assembly above consisted of twenty billion Bodhisattvas (bodhisattva, awakened beings) who delighted in hearing the Dharma at that time. 'The Honored One, revered by gods and humans, has just arisen from Samadhi (samadhi, meditative absorption),' below this are twenty-two and a half lines of verses praising the second point above, explaining the things that have been seen, revealing what will be seen in the future.
事應同。上當見事同中本有四：一者明因人說經同，二者言說經名同，三者言經劫數同，四者明因人流通經同。今此二十二行半偈亦備頌四種：初兩行半，頌上第一明因人說經應同；次有一句，頌上經名應同；次有一行一句，頌上經劫數應同；次有十八行半，頌上因人流通經應同也。今先有兩行半頌上因人說經同，但上長行中本有三重，今者唯頌第三重正明所因人，上言日月燈明佛從三昧起因妙光菩薩，不頌出名字與八百弟子也。「說是法華經」，此一句頌上第二說經名同。上本有三，今唯頌第二正出經名，名妙法蓮華，略不頌第一說大乘經、第三教菩薩法也。「滿六十小劫」，此下一行一句偈頌上第三經劫數同，上本有三，今但二句正頌第一正明經劫數同，餘三句偈義出，略不頌第二時眾實久謂近，亦不頌第三時眾無懈倦。「佛說是法華令眾歡喜已」，此下十八行半偈頌上第四因人流通經同。上長行中本有三段：一者先明佛滅度、二者正明因人流通經同、三者如來嘆妙光德。今此十八行半偈，委悉頌此三段：初有八行半偈，正頌上第一佛滅度；次有一行，頌上第二正明因人流通經同；次有九行，頌上第三讚妙光德也。上佛滅度中本有三段：一者明佛唱滅度、二者為德藏受記、三者正入滅度。今具足頌，初從「佛說是
法華」下有五行偈，正頌佛唱滅度；上言日月燈佛說此經已當入無餘涅槃，次一行半頌第二為德藏受記；次兩行頌第三正明滅度。但就前五行中凡五重義，第一從「佛說是法華」竟「諸法實相義已為汝等說」下一行半，此明欲入涅槃之意，只由實相義已彰，所以唱欲入涅槃也。第二「我今于中夜」下半行，正頌唱欲入涅槃。第三言「汝一心精進」下一偈，誡敕時眾。第四言「世尊諸子等聞佛入涅槃」下一偈，明時眾被誡敕故悲哀戀慕也。第五言「聖主法之王安慰無量眾」下一偈，曏者時眾既悲哀戀慕妨亂行道，是以如來止割悲戀也。
「是德藏菩薩」，此下有一行半，偈頌上第二為德藏授記。上言時有菩薩名曰德藏，正頌此也。「佛此夜滅度」下兩行，頌上第三正明滅度。上言佛授記已，便於中夜入無餘涅槃。但此兩行偈即有二意，前半偈正頌佛滅度，下余有一行半明起塔供養，是長行所無也。「是妙光法師」，此下一偈頌上第二正明因人流通經同。上言佛滅度后妙光菩薩持《法華經》，但上長行中本有三階，今具頌之。今言「是妙光法師奉持佛法藏」，此半偈明自行，正頌上第一言妙光法師先受持《法華》，即是自行也。「八十小劫中」，此一句正頌上第二劫數。上言滿八十小劫也。「廣宣法華經」，此一句
【現代漢語翻譯】 現代漢語譯本 『法華』（《妙法蓮華經》的簡稱）下有五行偈頌，正是讚頌佛陀宣唱將要進入滅度；前面說到日月燈佛宣講此經后將要進入無餘涅槃，接下來一行半偈頌讚頌第二點，即為德藏（菩薩名）授記；再接下來兩行偈頌讚頌第三點，直接說明佛陀滅度。但這前五行偈頌中包含五重含義，第一重從『佛說是法華』到『諸法實相義已為汝等說』下一行半，這表明佛陀想要進入涅槃的意願，正是因為實相之義已經彰顯，所以才宣唱想要進入涅槃。第二重『我今于中夜』下半行，正是讚頌宣唱想要進入涅槃。第三重說『汝一心精進』下一偈，是告誡和敕令當時的聽眾。第四重說『世尊諸子等聞佛入涅槃』下一偈，說明當時的聽眾因為受到告誡和敕令而感到悲哀和戀慕。第五重說『聖主法之王安慰無量眾』下一偈，因為當時的聽眾既感到悲哀又感到戀慕，妨礙了修行，所以如來制止和割捨這種悲哀和戀慕。 『是德藏菩薩』，這下面有一行半偈頌，讚頌上面第二點，即為德藏授記。上面說到當時有一位菩薩名叫德藏，這裡正是讚頌這一點。『佛此夜滅度』下面兩行，讚頌上面第三點，直接說明佛陀滅度。上面說到佛陀授記完畢后，便在中夜進入無餘涅槃。但這兩行偈頌包含兩層意思，前半偈頌正是讚頌佛陀滅度，下面剩餘的一行半說明建造佛塔供養，這是長行文中沒有的。『是妙光法師』，這下面一偈頌讚頌上面第二點，直接說明因為某人流通經書相同。上面說到佛陀滅度后，妙光（菩薩名）菩薩持有《法華經》，但上面的長行文中原本有三個階段，現在全部讚頌出來。現在說『是妙光法師奉持佛法藏』，這半偈說明自行，正是讚頌上面第一點說妙光法師首先受持《法華經》，這就是自行。『八十小劫中』，這一句正是讚頌上面第二點劫數。上面說到滿了八十小劫。『廣宣法華經』，這一句
【English Translation】 English version Below the 『Lotus Sutra』 (short for 『Saddharma Puṇḍarīka Sūtra』) are five lines of gāthās (verses), which are precisely praising the Buddha's proclamation of entering Parinirvana; it was mentioned earlier that the Buddha Sun Moon Light will enter Anupadhisesa-nirvana after expounding this sutra, and the next one and a half lines of gāthās praise the second point, which is the prediction for Devarāja (name of a Bodhisattva); the next two lines of gāthās praise the third point, directly stating the Buddha's Parinirvana. However, these first five lines of gāthās contain five layers of meaning. The first layer is from 『The Buddha spoke of the Lotus Sutra』 to 『The meaning of the true aspect of all dharmas has been explained to you』 in the next one and a half lines, which indicates the Buddha's intention to enter Nirvana, precisely because the meaning of the true aspect has been revealed, hence the proclamation of wanting to enter Nirvana. The second layer is 『I now in the middle of the night』 in the latter half of the line, which is precisely praising the proclamation of wanting to enter Nirvana. The third layer says 『You wholeheartedly strive diligently』 in the next verse, which is a warning and command to the audience at that time. The fourth layer says 『The World Honored One's sons and others heard of the Buddha entering Nirvana』 in the next verse, which explains that the audience at that time felt sorrow and longing because of the warning and command. The fifth layer says 『The holy lord, the king of Dharma, comforted the immeasurable multitude』 in the next verse, because the audience at that time felt both sorrow and longing, hindering practice, so the Tathagata stopped and severed this sorrow and longing. 『This is Devarāja Bodhisattva』, below this is one and a half lines of gāthās, praising the second point above, which is the prediction for Devarāja. Above it was mentioned that at that time there was a Bodhisattva named Devarāja, this is precisely praising this point. 『The Buddha will enter Nirvana this night』 below are two lines, praising the third point above, directly stating the Buddha's Parinirvana. However, these two lines of gāthās contain two layers of meaning, the first half of the gāthā is precisely praising the Buddha's Parinirvana, and the remaining one and a half lines below explain the building of a pagoda for offering, which is not found in the prose section. 『This is the Dharma Master Wonderful Light』, below this verse praises the second point above, directly stating that someone circulated the sutra in the same way. Above it was mentioned that after the Buddha's Parinirvana, the Bodhisattva Wonderful Light (name of a Bodhisattva) held the 『Lotus Sutra』, but the above prose section originally had three stages, now all are praised. Now it says 『This Dharma Master Wonderful Light upholds the treasury of the Buddha's Dharma』, this half verse explains self-practice, precisely praising the first point above that the Dharma Master Wonderful Light first received and upheld the 『Lotus Sutra』, which is self-practice. 『In eighty small kalpas』, this sentence is precisely praising the second point above, the number of kalpas. Above it was mentioned that it was full of eighty small kalpas. 『Widely proclaiming the Lotus Sutra』, this sentence
頌上第三正流通經化他之行，上言為人演說也。
「是諸八王子」，自此下有九偈，頌上第三讚歎妙光德。但上長行中本有三階，今亦具頌。三行頌第一，五行頌第二，一行頌第三也。今第一「是諸八王子」下三偈，頌上第一舉八子讚歎妙光道高。上言日月燈明佛八子皆師妙光也。「是妙光法師時有一弟子」，此下有五行偈，頌上第二舉八百弟子以讚妙光德廣。上言八百弟子中有一人號曰求名，語道八百，此中略不道八百者，但八百皆是妙光弟子，此中唯出一懈怠者，正明其是彌勒也。「彼佛滅度后」，此一行偈頌上第三會通古今。上長行中先會妙光、後會彌勒，今此偈中先會彌勒、後會妙光也。
「我見燈明佛本光瑞如此」，此下兩行偈，偈中之第二，頌長行中第四分明結答。但上長行中本有二，一者結已見事同、二者結當見事應同。此兩行偈亦頌上二段，但此兩偈齊取上半頌結已見事同，上長行中言今見此瑞與本無異，取兩偈各下半頌上第二當見事應同。就上兩半中則有二意，初偈上半偈言「我見燈明佛本光瑞如此」，此詺為以古同今。后偈上半行言「今相如本瑞」，此則以今同古義也。「是諸佛方便」者，所以放光現十二相者，諸佛為正說作前方便也。「以是知今佛」下兩偈各下半行，頌上結第二
【現代漢語翻譯】 現代漢語譯本： 讚頌前面第三部分，即正流通經中教化他人的行為，也就是上文所說的為人演說佛法。
『是諸八王子』（這八位王子），從這裡開始有九個偈頌，讚頌前面第三部分中妙光菩薩的功德。前面長行文中原本有三個層次，這裡也用偈頌完整地表達出來。三行偈頌對應第一層，五行偈頌對應第二層，一行偈頌對應第三層。現在看第一部分，『是諸八王子』以下的三行偈頌，讚頌前面第一層，即列舉八位王子來讚歎妙光菩薩的道行高深。上文說日月燈明佛的八位王子都以妙光菩薩為老師。『是妙光法師時有一弟子』（當妙光法師的時候，有一位弟子），這以下有五行偈頌，讚頌前面第二層，即列舉八百位弟子來讚歎妙光菩薩的功德廣大。上文說八百位弟子中有一位名叫求名的，這裡省略了八百這個數字，因為八百位弟子都是妙光菩薩的弟子，這裡只提出一位懈怠的弟子，正是爲了說明他就是彌勒菩薩。『彼佛滅度后』（那位佛滅度之後），這一行偈頌對應前面第三層，會通過去和現在。前面的長行文中先會通妙光菩薩，後會通彌勒菩薩，現在這行偈頌中先會通彌勒菩薩，後會通妙光菩薩。
『我見燈明佛本光瑞如此』（我看見燈明佛最初的光明祥瑞就是這樣），這以下兩行偈頌，是偈頌中的第二部分，對應長行文中第四部分，明確地總結回答。但前面的長行文中原本有兩點，一是總結已經見到的事情相同，二是總結將來見到的事情也應該相同。這兩行偈頌也對應上面兩段內容，但這這兩句偈頌都取上半部分來總結已經見到的事情相同，上文長行中說現在見到的祥瑞和最初的沒有差別，取兩句偈頌各自的下半部分來對應上面第二點，即將來見到的事情也應該相同。就上面兩半部分來說，則有兩層意思，第一句偈頌的上半句說『我見燈明佛本光瑞如此』，這可以稱作是以古同今。后一句偈頌的上半句說『今相如本瑞』，這則是以今同古的意思。『是諸佛方便』（這是諸佛的方便），諸佛之所以放光，顯現十二種瑞相，是諸佛爲了正式說法所做的準備工作。『以是知今佛』（因此知道現在的佛）以下的兩句偈頌各自的下半句，對應上面總結的第二點。
【English Translation】 English version: This praises the third part of the Sutra of Universal Passage, which is the practice of converting others, meaning expounding the Dharma for others.
『是諸八王子』 (These eight princes), from here onwards, there are nine Gathas, praising the merits of Wonderful Light Bodhisattva in the third part above. The preceding prose section originally had three levels, and these are fully expressed in the Gathas. The three-line Gatha corresponds to the first level, the five-line Gatha corresponds to the second level, and the one-line Gatha corresponds to the third level. Now, looking at the first part, the three Gathas from 『是諸八王子』 onwards praise the first level above, which is listing the eight princes to praise the profoundness of Wonderful Light Bodhisattva's path. The text above says that the eight princes of Buddha Sun Moon Lamp Brightness all took Wonderful Light Bodhisattva as their teacher. 『是妙光法師時有一弟子』 (When Wonderful Light Dharma Master was teaching, he had a disciple), from here onwards, there are five lines of Gathas, praising the second level above, which is listing the eight hundred disciples to praise the vastness of Wonderful Light Bodhisattva's merits. The text above says that among the eight hundred disciples, there was one named Seeking Fame. Here, the number eight hundred is omitted, because all eight hundred disciples were disciples of Wonderful Light Bodhisattva. Only one lazy disciple is mentioned here, precisely to indicate that he is Maitreya Bodhisattva. 『彼佛滅度后』 (After that Buddha passed into extinction), this one line of Gatha corresponds to the third level above, connecting the past and the present. In the preceding prose section, Wonderful Light Bodhisattva was connected first, and then Maitreya Bodhisattva. Now, in this line of Gatha, Maitreya Bodhisattva is connected first, and then Wonderful Light Bodhisattva.
『我見燈明佛本光瑞如此』 (I saw the original light and auspicious signs of Buddha Sun Moon Lamp Brightness were like this), the following two lines of Gathas are the second part of the Gathas, corresponding to the fourth part in the prose section, clearly summarizing the answer. However, the preceding prose section originally had two points: first, summarizing that the things already seen are the same; second, summarizing that the things to be seen in the future should also be the same. These two lines of Gathas also correspond to the above two sections, but these two Gathas both take the first half to summarize that the things already seen are the same. The preceding prose section says that the auspicious signs seen now are no different from the original ones. The second half of each of the two Gathas is taken to correspond to the second point above, that the things to be seen in the future should also be the same. Regarding the above two halves, there are two meanings: the first half of the first Gatha says 『我見燈明佛本光瑞如此』 (I saw the original light and auspicious signs of Buddha Sun Moon Lamp Brightness were like this), which can be called using the past to equate with the present. The first half of the second Gatha says 『今相如本瑞』 (The present signs are like the original auspicious signs), which means using the present to equate with the past. 『是諸佛方便』 (These are the expedient means of the Buddhas), the reason why the Buddhas emit light and manifest the twelve auspicious signs is that the Buddhas are making preparations for formally expounding the Dharma. The second half of each of the two Gathas from 『以是知今佛』 (Therefore, knowing the present Buddha) onwards corresponds to the second point summarized above.
當見事應同。上長行言是故惟忖今日如來當說大乘經名妙法蓮華，就此兩半行中亦成二意，第一言「以是知今佛欲說法華經」，此詺理上名應同。應同昔日《法華》，如來后出定說經果名法華。第二言「今佛放光明助發實相義」，此詺為名下理應同。所以言「助發實相義」者，如來現此相，正欲助眾生髮大乘機；眾生大乘機已發，如來出定，仍言此經開方便門示真實相，真實者即是理也。
「諸人今當知」，此下兩行偈答。問序中本有二，此下是第二詺為開㢡物心結答。就此中亦有二者，初偈明好事當來，即是顯一與顯遠也。后一偈是第二意明惡事當去。疑之與悔，第二卷初當解。
方便品第二
自此以下即是經之正宗。上來序說既竟，次辨正宗。凡製品目，是出經者意，亦可是傳佛聖旨述而不作也。若從理立名者，應言實相品，不應言方便品，只今日此經正顯昔日三乘教是方便。方便但三乘教，當乎昔日之時，本是實教不名方便，既說今日一乘實相之理，此則形顯昔三乘是方便。是故下經文言「此經開方便門示真實相」；是則說今日因果真實之相，則顯昔日因果非是真實。今此品從所顯受名名為方便，方便義者是善巧之能，此如來方便智所說教詺教為門。實相者則是如來實智所說之理，因理為實
【現代漢語翻譯】 現代漢語譯本： 『當見事應同』。上面長行文說到，因此推測今日如來將要宣說大乘經典，名為《妙法蓮華經》。在這兩行半的文字中，也包含兩層意思。第一層意思是『由此可知今日佛欲說法華經』，這在名稱的道理上是『應同』。『應同』昔日的《法華經》，如來出定后所說的經典，其果法的名稱也叫《法華經》。第二層意思是『今佛放光明助發實相義』，這在名稱之下的道理上是『應同』。之所以說『助發實相義』，是因為如來顯現此相，正是爲了幫助眾生髮起大乘的根機；眾生的大乘根機已經發起，如來出定后，仍然說此經開啟方便之門，顯示真實之相，這真實之相就是理體。
『諸人今當知』，以下兩行偈頌是回答。序品中原本有兩個問題，以下是第二個問題，名為『開啟大眾心結的回答』。其中也有兩層意思，第一偈說明好事即將到來，也就是顯示『顯一』與『顯遠』。后一偈是第二層意思，說明惡事即將離去。關於『疑』與『悔』，將在第二卷初進行解釋。
方便品第二
自此以下就是經的正宗部分。上面的序說已經說完，接下來辨明正宗。凡是品目的設立，是結集經典者的意思，也可以說是傳達佛的聖旨，只是闡述而不創作。如果從理體來立名，應該叫做『實相品』，不應該叫做『方便品』，只是今日此經正是爲了顯示昔日的三乘教法是方便。方便只是三乘教法，在昔日之時，本來是真實的教法，不叫做方便，既然宣說今日一乘實相的道理，這就反過來顯示昔日的三乘是方便。所以下面的經文說『此經開方便門示真實相』；這就是說今日因果真實之相，就顯示昔日因果並非真實。現在此品從所顯示的內容來命名，叫做『方便』，方便的意義是善巧的能力，這是如來的方便智所說的教法，稱教法為『門』。實相則是如來的實智所說的理體，依理體為『實』。
【English Translation】 English version: 'When seeing events, there should be agreement.' The preceding prose passage stated that, therefore, it is surmised that today the Tathagata (如來，another name for Buddha) will expound the Mahayana (大乘，Great Vehicle) scripture named 'The Wonderful Dharma Lotus Flower Sutra' (妙法蓮華經，Saddharma Puṇḍarīka Sūtra). Within these two and a half lines, there are also two meanings. The first meaning is 'From this, it is known that today the Buddha intends to speak the Lotus Sutra,' which, in terms of the principle of the name, is 'should be the same.' 'Should be the same' as the Lotus Sutra of the past, the scripture spoken by the Tathagata after emerging from samadhi (定，meditative state), the name of its resultant dharma (果法，the result of practice) is also called the Lotus Sutra. The second meaning is 'Now the Buddha emits light to assist in revealing the meaning of true reality' (實相義，the true aspect of all dharmas), which, in terms of the principle under the name, 'should be the same.' The reason for saying 'assist in revealing the meaning of true reality' is that the Tathagata manifests this sign precisely to help sentient beings arouse the Mahayana capacity; once the Mahayana capacity of sentient beings has been aroused, the Tathagata, after emerging from samadhi, still says that this scripture opens the gate of expedient means (方便門，upaya), revealing the true aspect, which is the principle itself.
'All of you should know now,' the following two lines of verse are the answer. There were originally two questions in the prologue, and the following is the second question, named 'the answer that opens the knots in the minds of the assembly.' Within this, there are also two meanings. The first verse explains that good things are about to come, which is to reveal 'the one' (顯一，revealing the One Vehicle) and 'the far' (顯遠，revealing the distant past). The latter verse is the second meaning, explaining that bad things are about to depart. Regarding 'doubt' (疑) and 'repentance' (悔), they will be explained at the beginning of the second volume.
Chapter 2: Expedient Means (方便品，Upaya)
From here onwards is the main body of the scripture. The preceding prologue having been completed, next is to distinguish the main body. All chapter titles are the intention of the compilers of the scriptures, or it can be said that they are transmitting the Buddha's holy will, narrating without creating. If naming from the principle, it should be called the 'True Aspect Chapter' (實相品，Tathatā), it should not be called the 'Expedient Means Chapter,' it is just that today this scripture is precisely to reveal that the three vehicles (三乘，Triyāna) teachings of the past were expedient means. Expedient means are only the three vehicles teachings, at the time of the past, they were originally true teachings, not called expedient means, since the principle of the One Vehicle true aspect is now expounded, this in turn reveals that the three vehicles of the past were expedient means. Therefore, the scripture below says 'This scripture opens the gate of expedient means, revealing the true aspect'; this is to say that the true aspect of cause and effect today reveals that the cause and effect of the past were not true. Now this chapter is named from what is revealed, called 'Expedient Means,' the meaning of expedient means is the ability of skillful means, this is the teaching spoken by the Tathagata's expedient wisdom, calling the teaching the 'gate.' True aspect is the principle spoken by the Tathagata's true wisdom, relying on the principle as 'true.'
相，為未說今日真實之理，方便門則有閉義，既說今日實相之理，則有開昔日方便門義，此品則有兩義，一則明今真實、二則顯昔是方便。
問者言：「今日應是閉方便門時。何以知之？今日會三歸一皆是真實，云何言有方便門可閉耶？」解釋者言：「此則不然，不然之意就外譬顯義故，如有此板門，於時板門閉而不開，人但知有此板門，竟自不知此門內有好金像。若使此人用手開此門，門既開時，人皆見真金之像，是則開門之手則有兩能，一能開門、二能示人真像。今此法華經教如手有二能：一則說昔日三乘教是方便，故下經文言『佛以方便力示以三乘教』，如手能開門；二則說今日長遠之理，故下經文言『世尊法久后要當說真實』，明同歸之理壽命長遠，此則如手指示金像。門者是通人出入為能，昔日三乘教遠通行人，得今日一乘之解則是從門入義，只由有昔日教是方便，得顯出今日是真實，此則是從門出義，故知此品從所顯得名，故名方便品也。」
然此品初正明因嘆二智彷彿開宗，故今且略述二智，凡有五重解釋名義：第一覆明體相；第二明名有通別；第三明用有興廢；第四釋會五時經，故辨二智不同；第五釋名義。第一二智名義者，實智、方便智也。然實智有二名：一言實智、二言智慧。方便
智亦有二名：一言方便智、二言權智。方便者，有人解言：「方者言是方所之稱，便者言巧即時。」所習不然，正言此兩字只是一句語也，方便者是善巧之能也。此明聖人智有善巧之用，故言方便也。又云：「方者言正，便者言巧也。權者是權假暫時之謂，非是久長之義。」但此方便智及權智受名不同，今言方便智者此是當體受名，則明聖人智有善巧之能也。權智者此從境得名。何以知之？正明前境權，借昔三乘等境，須臾轉成一乘，是故權假不實，然智照此權假之境，今舉境目智，故名為權也。又此方便智及權智，義勢之中互得相成，若舉權境即得顯聖有善巧之能，若舉善巧之智即顯成權假之境也。然只是一智，但經論所出遂有兩名也。智慧者心用鑑照之稱，實智者是無有虛假之名也。又智慧與實智亦受名不同，智慧者此即當體受名也。實智者此則從境得名。所言智慧當體得名者，則原此心用根本性是鑑照，且又因果通有。何以知之？故如金剛心時，此智慧照境已周，若使金剛轉成佛果智慧，然化智慧亦是鑑照之義，故知智慧之名根本當體得名也。又言實智從境受名者，前境是實。何以知之？今一乘因果之理是天下真實定境，六心以還雖復退為二乘，非為永退，會三歸一乘故云實也。如來智慧照此實境，今舉境目智
【現代漢語翻譯】 現代漢語譯本 智慧也有兩個名稱：一是方便智（upaya-jnana），二是權智（upaya-kausalya-jnana）。有人解釋『方便』說：『方』是指方所，『便』是指巧妙及時。』我所學習的不是這樣，正確地說，這兩個字只是一句話，『方便』就是善巧的能力。』這說明聖人的智慧具有善巧的作用，所以稱為『方便』。又說：『方』是指正，『便』是指巧。『權』是指權且借用，是暫時的意思，不是長久的意思。』但是，方便智和權智接受名稱的方式不同。現在說的方便智，這是從本體接受名稱，說明聖人的智慧具有善巧的能力。權智是從境界得到名稱。為什麼知道呢？正是因為前面的境界是權宜的，借用過去三乘等境界，須臾之間轉變成一乘，所以是權且虛假的。然而，智慧照見這種權且虛假的境界，現在舉出境界來命名智慧，所以稱為『權』。而且，方便智和權智，在義理和趨勢之中互相成就。如果舉出權宜的境界，就能顯示聖人具有善巧的能力；如果舉出善巧的智慧，就能顯示成就權且虛假的境界。實際上只是一種智慧，但因為經典論著的闡述，所以有了兩個名稱。智慧是心的作用，是鑑別照了的稱謂，實智是沒有虛假的名字。智慧與實智接受名稱的方式也不同，智慧是從本體接受名稱。實智是從境界得到名稱。所說的智慧從本體得到名稱，是因為心的作用根本性質就是鑑別照了，而且因果貫通。為什麼知道呢？例如金剛心的時候，這種智慧照見境界已經周遍。如果使金剛心轉變成佛果智慧，那麼化生的智慧也是鑑別照了的意思，所以知道智慧的名稱是從根本本體得到的。又說實智從境界接受名稱，是因為前面的境界是真實的。為什麼知道呢？現在一乘因果的道理是天下真實不變的境界，六心以後即使退轉為二乘，也不是永遠退轉，終將三乘歸於一乘，所以說是『實』。如來的智慧照見這種真實的境界，現在舉出境界來命名智慧。
【English Translation】 English version Wisdom also has two names: one is Upaya-jnana (skillful means wisdom), and the other is Upaya-kausalya-jnana (wisdom of expedient devices). Some explain 'Upaya' by saying: '『Upa』 refers to a location, and 『ya』 refers to skillful and timely.' What I have learned is not like this. Correctly speaking, these two words are just one phrase. 'Upaya' is the ability of skillful means.' This explains that the wisdom of the sages has the function of skillful means, so it is called 'Upaya'. It is also said: '『Upa』 refers to correctness, and 『ya』 refers to skillfulness. 『Kausalya』 refers to expedient borrowing, which is a temporary meaning, not a long-lasting meaning.' However, Upaya-jnana and Upaya-kausalya-jnana receive names in different ways. Now, Upaya-jnana receives its name from its essence, indicating that the wisdom of the sages has the ability of skillful means. Upaya-kausalya-jnana receives its name from the realm. How do we know this? It is precisely because the preceding realm is expedient, borrowing from the past realms of the Three Vehicles, transforming into the One Vehicle in an instant, so it is expedient and false. However, wisdom illuminates this expedient and false realm. Now, the realm is used to name wisdom, so it is called 'Upaya-kausalya'. Moreover, Upaya-jnana and Upaya-kausalya-jnana mutually accomplish each other in meaning and tendency. If the expedient realm is mentioned, it can show that the sages have the ability of skillful means; if the skillful wisdom is mentioned, it can show the accomplishment of the expedient and false realm. In reality, it is only one wisdom, but because of the exposition in the sutras and treatises, it has two names. Wisdom is the function of the mind, the term for discerning illumination, and Real Wisdom is the name for that which is without falsehood. Wisdom and Real Wisdom also receive names in different ways. Wisdom receives its name from its essence. Real Wisdom receives its name from the realm. What is said about Wisdom receiving its name from its essence is because the fundamental nature of the mind's function is discerning illumination, and it also pervades cause and effect. How do we know this? For example, at the time of the Vajra-heart (diamond-like mind), this wisdom has already illuminated the realm completely. If the Vajra-heart is transformed into the wisdom of the Buddha-fruit, then the transformed wisdom also has the meaning of discerning illumination, so we know that the name of Wisdom is obtained from the fundamental essence. It is also said that Real Wisdom receives its name from the realm because the preceding realm is real. How do we know this? Now, the principle of the One Vehicle's cause and effect is the real and unchanging realm in the world. Even if one regresses to the Two Vehicles after the six minds, it is not a permanent regression, and eventually the Three Vehicles will return to the One Vehicle, so it is called 'Real'. The Tathagata's wisdom illuminates this real realm, and now the realm is used to name wisdom.
，仍呼為實智，故知實智從境受名也。又此智慧及實智二名亦得相成。何以知之？若舉實智即得顯智慧之名，正由境是真實，即得顯智慧是鑑照之名也。若舉智慧之名又得顯實智之名，只由我能鑑照故得顯真實之境，故知此二名互得相成也。又此四名皆前後相對。何者？前言方便智當體受名，今者智慧亦當體受名也；前言權智從境受名，今此實智亦從境受名；前方便智權智二義相成，今此智慧與實智二名亦復相成。雖復四名相對，則雙顯二智也。
覆明二智體相第二，若論二智體者，果報神慮上有照境之用為體，若欲知體相，但用境檢取二智體。方便智所照之境凡有三三之境：一者三教、二者是三機、三者三人。照此三三之境，當知此智是權智體，昔日有三人，人有三人，人有三機，三機感三，是故如來之權智既照此三三之境，即說三教。應三機化三人，是故將此三三之境檢取此智。當知照此三三之境，是方便智體也。又實智體亦用前境檢也。實智所照之境凡有四種：一者是教一，二者是理一，三者是機一，四者是人一。明如來之智照此四一之境，此即是實智。所言教一、理一者，今日唱明因無異趣、果無別從，然真實之義其理莫二；然所詮之理既一，能詮之教何容是二也？復言機一者，法華座席時眾者有感一
【現代漢語翻譯】 現代漢語譯本：仍然稱之為實智（zhishi），由此可知實智是從所觀照的境界而得名。而且，智慧和實智這兩個名稱也可以互相成就。為什麼這麼說呢？如果提到實智，就能彰顯智慧的名稱，正是因為境界是真實的，就能彰顯智慧是鑑照的名稱。如果提到智慧的名稱，又能彰顯實智的名稱，只因爲我能鑑照，所以能彰顯真實的境界，因此可知這兩個名稱互相成就。而且，這四個名稱都是前後相對的。什麼相對呢？前面說方便智是就其本體而得名，現在說智慧也是就其本體而得名；前面說權智是從所觀照的境界而得名，現在說實智也是從所觀照的境界而得名；前面方便智和權智這兩個意義互相成就，現在智慧和實智這兩個名稱也互相成就。雖然這四個名稱相對，卻同時彰顯了兩種智慧。 進一步闡明二智的體相，第二點是，如果討論二智的本體，果報神慮上有照境的作用就是它的本體。如果想知道體相，就用境界來檢驗二智的本體。方便智所觀照的境界有三種三：一是三教（sanjiao，指儒教、道教、佛教），二是三機（sanji，指上、中、下三種根器的眾生），三是三人（sanren，指鈍根、中根、利根三種人）。觀照這三種三的境界，應當知道這種智慧是權智的本體。過去有三人，人有三種根器，人有三種根機，三種根機感應三種教法，因此如來的權智觀照這三種三的境界，就宣說三教。應和三種根機教化三種人，因此用這三種三的境界來檢驗這種智慧。應當知道觀照這三種三的境界，就是方便智的本體。實智的本體也用前面的境界來檢驗。實智所觀照的境界有四種一：一是教一（jiaoyi，唯一的教法），二是理一（liyi，唯一的真理），三是機一（jiyi，唯一的根機），四是人一（renyi，唯一的人）。說明如來的智慧觀照這四種一的境界，這就是實智。所說的教一、理一，今天闡明原因沒有不同的趨向，結果沒有不同的歸宿，那麼真實的意義其道理沒有第二個；那麼所詮釋的道理既然是唯一的，能詮釋的教法怎麼能是兩種呢？再說根機唯一，法華法會的座席上，大眾有感應唯一
【English Translation】 English version: It is still called 'True Wisdom' (zhishi), hence it is known that True Wisdom derives its name from the object it contemplates. Moreover, the two names, 'Wisdom' and 'True Wisdom,' can also complement each other. How is this known? If 'True Wisdom' is mentioned, the name of 'Wisdom' is revealed, precisely because the object is real, which reveals that 'Wisdom' is the name of discernment. If the name of 'Wisdom' is mentioned, the name of 'True Wisdom' is also revealed, simply because I can discern, thus revealing the real object. Therefore, it is known that these two names complement each other. Furthermore, these four names are all relative. What is relative? Previously, it was said that 'Expedient Wisdom' derives its name from its essence, and now it is said that 'Wisdom' also derives its name from its essence. Previously, it was said that 'Provisional Wisdom' derives its name from the object it contemplates, and now it is said that 'True Wisdom' also derives its name from the object it contemplates. Previously, the two meanings of 'Expedient Wisdom' and 'Provisional Wisdom' complemented each other, and now the two names of 'Wisdom' and 'True Wisdom' also complement each other. Although these four names are relative, they simultaneously reveal the two types of wisdom. To further clarify the substance and characteristics of the Two Wisdoms, the second point is that, if discussing the substance of the Two Wisdoms, the function of illuminating objects in the divine contemplation of karmic retribution is its substance. If you want to know the substance and characteristics, use the object to examine the substance of the Two Wisdoms. The object contemplated by Expedient Wisdom has three types of three: first, the Three Teachings (sanjiao, referring to Confucianism, Taoism, and Buddhism); second, the Three Capacities (sanji, referring to beings of superior, middling, and inferior faculties); and third, the Three Kinds of People (sanren, referring to people of dull, medium, and sharp faculties). Contemplating these three types of three, it should be known that this wisdom is the substance of Provisional Wisdom. In the past, there were three kinds of people, people with three kinds of faculties, people with three kinds of capacities, and the three capacities resonated with the three teachings. Therefore, the Provisional Wisdom of the Tathagata, contemplating these three types of three, proclaimed the Three Teachings. Responding to the three capacities to transform the three kinds of people, therefore, use these three types of three to examine this wisdom. It should be known that contemplating these three types of three is the substance of Expedient Wisdom. The substance of True Wisdom is also examined using the previous object. The object contemplated by True Wisdom has four types of one: first, the One Teaching (jiaoyi, the only teaching); second, the One Truth (liyi, the only truth); third, the One Capacity (jiyi, the only capacity); and fourth, the One Person (renyi, the only person). Explaining that the wisdom of the Tathagata contemplates these four types of one, this is True Wisdom. The so-called One Teaching and One Truth, today it is clarified that the cause has no different tendencies, and the result has no different destinations, then the real meaning has no second principle; then, since the truth being explained is the only one, how can the teaching that explains it be two? Furthermore, the capacity is the only one, at the assembly of the Lotus Sutra, the multitude had a single sense of
果之機一也。人一者明昔日聲聞、緣覺等人，今日皆改心成菩薩，下經文言「但化諸菩薩無聲聞弟子」。亦言一人有一機感一教一理，如來用一教說一理，應一機化一人也。是故如來智慧照此四一之境，即是實智體也。
問者言：「實智所照之境乃有四一，則長有理一；說權智所照之境便應有四三，今者何故無有三理，只有三三也？」解釋者言：「昔日若有三理者，便應是實有三，何謂於一佛乘方便說三？故知昔日教下無有三理。下經文言『但以假名字引導于眾生』，若言三教下實有三理者，便應言以實名字引導眾生，何謂言但以假名字乎？」
問者又言：「三教本詮于理，若三教下無有三理者，此教竟何所詮？若無所詮三理，亦應無有能詮三教。」解云：「應眾生實有三機，故昔日實有三教、實無三理，但昔三教為詮一理，昔日既未得說一實之理，是故假三乘言教遠詮今日一實之理，但昔說一因作三因其實是一因。下經文言『汝等所行是菩薩道』，故知無有三理，但有三種言教。前明權智即是開方便門，后明實智即是示真實相也。」
次明二智名義有通有別。第三方便智即有智慧義，此方便智即實智義，實智即有方便智義。何以知之？智慧本以鑑照為義，然方便智若不洞鑑三乘人根性者，云何得
【現代漢語翻譯】 現代漢語譯本： 果的機緣只有一個。人只有一個，指的是過去那些聲聞（聽聞佛法之聲而悟道者）、緣覺（觀因緣而覺悟者）等人，今天都改變心意成爲了菩薩，下文經文說『但教化諸菩薩，沒有聲聞弟子』。也說明一個人有一種機緣感應一種教法一種道理，如來用一種教法說一種道理，應一種機緣教化一個人。因此如來的智慧照見這四一之境，就是實智的本體。 提問者說：『實智所照見的境界有四一，那麼長久以來就存在理一；如果說權智所照見的境界就應該有四三，現在為什麼沒有三理，只有三三呢？』解釋者說：『過去如果有三理，那就應該是實實在在有三種道理，怎麼能說是在一佛乘的基礎上方便地說了三種呢？所以知道過去教法下沒有三理。下文經文說『只是用假名字引導眾生』，如果說三教下實在有三種道理，那就應該說用真實的名字引導眾生，為什麼說只是用假名字呢？』 提問者又說：『三教本來是詮釋道理的，如果三教下沒有三種道理，那麼這教法究竟詮釋什麼呢？如果沒有所詮釋的三理，也應該沒有能詮釋的三教。』解答說：『應眾生實在有三種根機，所以過去實在有三教、實在沒有三理，只是過去的三教是爲了詮釋一個道理，過去既然沒有能夠說出一個真實的道理，所以假借三乘的言教來遙遠地詮釋今天一個真實的道理，只是過去說一個因當作三個因，其實是一個因。下文經文說『你們所行的是菩薩道』，所以知道沒有三種道理，只有三種言教。前面說明權智就是開啟方便之門，後面說明實智就是顯示真實相。』 接下來闡明二智的名義有共通之處也有區別。第三方便智就有智慧的含義，這方便智就是實智的含義，實智就有方便智的含義。為什麼知道是這樣呢？智慧本來是以鑑別照見為含義，然而方便智如果不洞察三乘人的根性，怎麼能夠...
【English Translation】 English version: The fruition of opportunity is singular. The individual is singular, referring to those of the past, such as the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through observing conditions), who today have all changed their minds and become Bodhisattvas, as the following scripture states, 'But only transform all Bodhisattvas, without Śrāvaka disciples.' It also states that one person has one opportunity to sense one teaching and one principle; the Tathāgata (another name for the Buddha) uses one teaching to speak of one principle, responding to one opportunity to transform one person. Therefore, the wisdom of the Tathāgata illuminates this realm of four unities, which is the essence of true wisdom. The questioner asks: 'If the realm illuminated by true wisdom has four unities, then the principle of unity has long existed; if it is said that the realm illuminated by expedient wisdom should have four threes, why are there not three principles now, but only three threes?' The explainer says: 'If there were three principles in the past, then there should be three real principles, how could it be said that three were expediently spoken on the basis of one Buddha vehicle? Therefore, it is known that there were no three principles under the teachings of the past. The following scripture states, 'But only use false names to guide sentient beings,' if it is said that there are really three principles under the three teachings, then it should be said to guide sentient beings with real names, why say but only use false names?' The questioner further asks: 'The three teachings originally explain principles, if there are no three principles under the three teachings, then what do these teachings ultimately explain? If there are no three principles to be explained, then there should also be no three teachings that can explain.' The answer is: 'Responding to the fact that sentient beings really have three kinds of faculties, so in the past there really were three teachings, and really no three principles, but the three teachings of the past were to explain one principle, since in the past it was not possible to speak of one real principle, so the teachings of the three vehicles were borrowed to remotely explain the one real principle of today, but in the past it was said that one cause was taken as three causes, but in reality it is one cause. The following scripture states, 'What you are practicing is the Bodhisattva path,' so it is known that there are no three principles, but only three kinds of teachings. The former explanation of expedient wisdom is to open the door of skillful means, and the latter explanation of true wisdom is to show the true aspect.' Next, it clarifies that the meanings of the two wisdoms have both commonalities and differences. The third expedient wisdom has the meaning of wisdom, this expedient wisdom is the meaning of true wisdom, and true wisdom has the meaning of expedient wisdom. How is this known? Wisdom originally takes discernment and illumination as its meaning, but if expedient wisdom does not thoroughly discern the faculties of people of the three vehicles, how can it...
說法化物？故知方便智舉體是鑑照，即是智慧之義。此方便智亦即是實智義者，實智本以無虛審諦之義，我此方便智亦即是實有，既是實有，方便智即是實義。復言實智即是方便智者，然方便者以善巧為義，此實智說一因一果之理，言天下深妙幽微難知之理。下經文嘆實智言「諸佛智慧甚深無量」，此一因一果是實智所照之境，此境縱望無底，即是甚深；橫論無際，即是無量。然深廣難知之理而實智慧照，此即是善巧之義，即方便。
問：「若爾者，雖有二智即今使渾然無分耶？」解釋者言：「今逐強立名、取別於通且明方便與智慧別者，夫正理易知、曲義難照，故如巧匠之師運斤斧於一木，若使此木圓直易作，運斤斧繩墨得成一器，未覺此人巧術之能；若使一木捲曲難作，而此人遂能成妙器，於時方覺此人有巧術之能。今方便智亦如是，前境權曲非天下真正道理，而此方便智慧曲照物機巧說三教應彼曲情，始見此智善巧之能，此善巧義彰、智慧義隱也。又實智義強、權智義弱者，今一教一理一機一人，此四一之境既真實之理，如來智稱此實理而照無有曲從之義，此則實智義顯、善巧義隱。又且實智所照理實、教亦是實，然權智所照只有三乘教、無有三乘理，是則權智所照唯有一實，實智義不彰也。然實智所照
【現代漢語翻譯】 現代漢語譯本：所謂的說法化物，因此可知方便智的整體就是鑑照，也就是智慧的意義。這方便智也就是實智的意義，實智原本具有真實不虛、審察真諦的意義，我的這方便智也就是真實存在的，既然是真實存在的，方便智就是真實的意義。再說實智就是方便智，然而方便是以善巧為意義，這實智闡述一因一果的道理，講述天下深奧微妙難以知曉的道理。下文經文讚歎實智說『諸佛智慧甚深無量』，這一因一果是實智所照見的境界，這境界縱向看沒有底，就是甚深；橫向論沒有邊際，就是無量。然而深廣難以知曉的道理而實智慧夠照見，這就是善巧的意義，也就是方便。 問：『如果這樣，雖然有二智，現在卻使它們渾然沒有分別嗎？』解釋的人說：『現在只是勉強建立名稱，爲了區分普遍性而暫且說明方便與智慧的區別，正理容易理解，曲折的道理難以照見，所以就像技藝精巧的工匠在一塊木頭上運用斧頭，如果這木頭是圓的直的容易製作，運用斧頭和繩墨就能做成一件器具，不會覺得這個人有巧妙的技藝；如果一塊木頭是彎曲的難以製作，而這個人卻能做成精妙的器具，這時才覺得這個人有巧妙的技藝。現在方便智也是這樣，前面的境界是權宜曲折的，不是天下真正的道理，而這方便智慧夠曲折地照見事物的機宜，巧妙地宣說三教來適應那些曲折的情形，才顯現出這智慧善巧的功用，這善巧的意義彰顯，智慧的意義就隱藏了。』又實智的意義強，權智的意義弱，現在一教一理一機一人，這四個『一』的境界是真實的道理，如來的智慧稱合這真實的道理而照見，沒有遷就曲從的意義，這則是實智的意義顯現，善巧的意義隱藏。而且實智所照見的道理是真實的，教法也是真實的，然而權智所照見的只有三乘教，沒有三乘理，這樣權智所照見的只有一實，實智的意義不彰顯。然而實智所照見的
【English Translation】 English version: What is meant by 'expounding the Dharma to transform beings'? It is known that the entirety of expedient wisdom (Upaya-jnana) is illumination, which is the meaning of wisdom (Prajna). This expedient wisdom is also the meaning of true wisdom (Satya-jnana), as true wisdom inherently possesses the meaning of being real and not false, and of discerning truth. This expedient wisdom of mine is also truly existent. Since it is truly existent, expedient wisdom is true meaning. Furthermore, to say that true wisdom is expedient wisdom is because 'expedient' signifies skillful means. This true wisdom expounds the principle of one cause and one effect, speaking of the profound, subtle, and difficult-to-know principles of the world. The sutra text below praises true wisdom, saying, 'The wisdom of all Buddhas is profound and immeasurable.' This one cause and one effect is the realm illuminated by true wisdom. This realm, viewed vertically, has no bottom, which is 'profound'; viewed horizontally, it has no boundary, which is 'immeasurable'. Yet, true wisdom can illuminate these profound and vast, difficult-to-know principles, which is the meaning of skillful means, that is, expedient. Question: 'If that is so, although there are two wisdoms, are they now made completely indistinguishable?' The explainer says: 'Now, we are merely establishing names and distinguishing the general from the specific to temporarily clarify the difference between expedient and wisdom. Correct principles are easy to understand, while convoluted meanings are difficult to illuminate. It is like a skilled craftsman wielding an axe on a piece of wood. If the wood is round and straight, making it easy to work with, and the axe and measuring line are used to create a tool, one would not perceive the craftsman's skill. However, if the wood is twisted and difficult to work with, and the craftsman is still able to create a wonderful tool, then one would realize the craftsman's skill. Expedient wisdom is also like this. The preceding realm is provisional and convoluted, not the true principle of the world. Yet, this expedient wisdom can illuminate the opportunities of things in a convoluted way, skillfully expounding the Three Teachings to adapt to those convoluted situations, and only then does the skillful function of this wisdom become apparent. The meaning of skillful means is revealed, while the meaning of wisdom is hidden.' Furthermore, the meaning of true wisdom is strong, while the meaning of provisional wisdom is weak. Now, one teaching, one principle, one opportunity, and one person—this realm of four 'ones' is a true principle. The Tathagata's wisdom aligns with this true principle and illuminates it without any meaning of accommodating or bending. This is the manifestation of the meaning of true wisdom, while the meaning of skillful means is hidden. Moreover, the principle illuminated by true wisdom is true, and the teaching is also true. However, what is illuminated by provisional wisdom is only the Three Vehicle teaching, not the Three Vehicle principle. Thus, what is illuminated by provisional wisdom is only one reality, and the meaning of true wisdom is not manifested. However, what is illuminated by true wisdom
有教實、又有理實，是故實智義顯。此皆互沒一所短、互出一所長也。」
次明二智用有興廢，第四權智昔興今廢，實智今興昔廢。何以知之？昔日鹿苑說三乘別教，於時唯是權智用事、實智則廢，今日王城之說明一因一果實相之理，此則實智興於今日、權智廢今日。然則互有廢興，此是涉用化物有此興廢也。
問者言：「如來種覺萬德常湛，今言二智有興有廢者，非唯種覺不明，亦闕常湛之照。」解釋者言：「萬德常湛有如來談，而今言有興廢者，此據涉用化物為論。眾生昔日小心狹劣，不堪聞實相之唱，於時權智說彼三教應彼三機，實智當乎爾時無有施化之功，即義稱為廢；今日時眾即堪聞實相之理，實智說此一理稱彼一機，然權智於今日無施化之功，義稱為廢也。若就如來三達之智，即天眼照未來有大乘機，此即是實智之用。又宿命智照過去世有三乘之機，此即是權智之用。若爾有何興廢也？又就如來分身十方說法度人，若使王城實智說法化物，亦可十方權智度人，亦可此間權智度人，十方實智說法，是縱論三達、橫語十方，權實二智即無興廢。今據一應始終為義，有興廢也。」
次明眾經所明二智不同，第五眾經不同凡有五種：一者十二年前有相教所明二智，若照生老病死分段無常境者名
【現代漢語翻譯】 現代漢語譯本：有教法之實，又有理體之實，因此實智的意義才得以彰顯。這些都是互相彌補對方的短處，互相發揮各自的長處。
接下來闡明二智的作用有興盛和衰廢，第四是權智過去興盛現在衰廢，實智現在興盛過去衰廢。為什麼這麼說呢？過去在鹿野苑宣說三乘差別之教，那時只是權智發揮作用，實智則被廢棄；今天在王城宣說唯一佛因唯一佛果的實相之理，這便是實智在今天興盛，權智在今天衰廢。既然如此，二智互相有衰廢和興盛，這是就涉入世間運用權實二智教化眾生而言，才有這種興盛和衰廢。
提問者說：『如來的本覺和萬德是常恒清凈的，現在說二智有興盛有衰廢，豈不是不僅本覺不明，也缺少常恒清凈的照用？』解釋者說：『萬德常恒清凈是就如來而言的，而現在說有興盛和衰廢，這是就涉入世間運用權實二智教化眾生而說的。眾生過去心量狹小淺薄，不能聽聞實相之宣唱，當時用權智宣說三乘之教來適應他們的根機，實智在那個時候沒有施加教化的作用，從意義上來說就稱為廢棄；今天此時的聽眾能夠聽聞實相之理，實智宣說這唯一的真理來適應他們的根機，那麼權智在今天就沒有施加教化的作用，從意義上來說就稱為廢棄。如果就如來的三達智（天眼智、宿命智、漏盡智）來說，天眼智照見未來有大乘根機的眾生，這就是實智的作用。而宿命智照見過去世有三乘根機的眾生，這就是權智的作用。如果這樣，哪裡有什麼興盛和衰廢呢？又就如來分身十方世界說法度人來說，如果王城用實智說法教化眾生，也可以在十方世界用權智度化眾生，也可以在此處用權智度化眾生，在十方世界用實智說法，這是縱向來說三達智，橫向來說十方世界，權智和實智就沒有興盛和衰廢。現在是就一個應化過程的始終來說，才有興盛和衰廢。』
接下來闡明眾多經典所闡明的二智不同，第五是眾多經典所闡明的二智不同，凡有五種：第一種是十二年前有相教所闡明的二智，如果照見生老病死分段無常的境界，就叫做...
【English Translation】 English version: There is the reality of the teaching (教實, jiào shí), and there is the reality of the principle (理實, lǐ shí), therefore the meaning of true wisdom (實智, shí zhì) is revealed. These all mutually compensate for each other's shortcomings and bring out each other's strengths.
Next, it explains that the functions of the two wisdoms have flourishing and decline. Fourth, expedient wisdom (權智, quán zhì) flourished in the past but declines now, while true wisdom flourishes now but declined in the past. How do we know this? In the past, in the Deer Park (鹿苑, Lù Yuàn), the Three Vehicles (三乘, Sān Shèng) differentiated teachings were expounded. At that time, only expedient wisdom was functioning, while true wisdom was abandoned. Today, in the royal city (王城, Wáng Chéng), the principle of the one cause and one effect of true reality is explained. This means that true wisdom flourishes today, while expedient wisdom declines today. Therefore, the two wisdoms mutually have decline and flourishing. This is because of the involvement in using the two wisdoms to transform sentient beings, there is this flourishing and decline.
The questioner says: 'The Tathagata's (如來, Rúlái) inherent enlightenment (種覺, zhǒng jué) and myriad virtues (萬德, wàn dé) are always pure and still. Now, saying that the two wisdoms have flourishing and decline, isn't it not only that the inherent enlightenment is unclear, but also lacks the constant and pure illumination?' The explainer says: 'The myriad virtues being always pure and still refers to the Tathagata, but now saying that there is flourishing and decline, this is discussed in terms of involving in using the two wisdoms to transform sentient beings. Sentient beings in the past had small and narrow minds, unable to hear the proclamation of true reality. At that time, expedient wisdom was used to expound the Three Vehicles teachings to suit their capacities. True wisdom at that time had no function of applying transformation, so it is called abandonment in meaning. Today, the audience is able to hear the principle of true reality. True wisdom expounds this one principle to suit their capacity. Then expedient wisdom has no function of applying transformation today, so it is called abandonment in meaning. If we consider the Tathagata's three kinds of penetrating wisdom (三達智, sān dá zhì) (divine eye, knowledge of past lives, and extinction of outflows), the divine eye sees that in the future there will be sentient beings with the capacity for the Great Vehicle (大乘, Dà Shèng). This is the function of true wisdom. And the knowledge of past lives sees that in past lives there were sentient beings with the capacity for the Three Vehicles. This is the function of expedient wisdom. If so, what flourishing and decline is there? Furthermore, regarding the Tathagata's emanation bodies teaching and transforming people in the ten directions, if the royal city uses true wisdom to teach and transform sentient beings, expedient wisdom can also be used to transform sentient beings in the ten directions, and expedient wisdom can also be used to transform sentient beings here. True wisdom teaching in the ten directions is discussing the three kinds of penetrating wisdom vertically, and speaking of the ten directions horizontally. The two wisdoms of expedient and true have no flourishing and decline. Now, it is based on the beginning and end of one response that there is flourishing and decline.'
Next, it explains that the two wisdoms explained in various sutras are different. Fifth, the two wisdoms explained in various sutras are different, with five kinds in all: The first kind is the two wisdoms explained in the teachings with characteristics (有相教, yǒu xiàng jiào) before the twelfth year. If it illuminates the realm of impermanence in segments of birth, old age, sickness, and death, it is called...
為權智，若照剎那無常名為實智也。二者《大品經》所明二智，若照因緣假有即是權智也，照此假有即空是實智也。三者即是《維摩經》所明二智者，若知病識藥靜照物機，此則是實智；若使能應病與藥令得服行，此則是方便智。四者是《涅槃經》所明二智者，若照金剛已還生死無常苦空之法，此則是方便智也；若照涅槃常樂我凈真實之法，此即是實智也。五者就此《法華》所明二智，若照三三之境即方便，若照四一之境即實智也。是則十二年前有相二智，據親疏為論；《大品經》所明二智，橫照二諦以為二智；《涅槃》中二智，此據縱為論也；《維摩》明智，此據本末為二智，知病識藥是本，應病與藥是末；今《法華經》所明二智，此據始終為義，始則權智說三，終則實智說一也。
經有三段，第一明通別兩序已竟。從此以下竟分別功德品中，彌勒說偈頌佛長行以來凡有十四品半，是第二正說段，但正說中本有二段，一者明因、二者辯果。從此下竟〈安樂行品〉有十二品經，是第一，詺為開三顯一正明因義，第二從〈踴出品〉竟彌勒說偈頌佛長行以來有兩品半經，名開近顯遠以明果義。前已解言因果兩段各有四種，且置果中四種，今更明因中四種者，第一從此品初說一長行與偈來，詺為略說開三顯一動執生疑
【現代漢語翻譯】 現代漢語譯本： 對於權智，如果照見剎那的無常，就稱為實智。第二種是《大品經》（Mahaprajnaparamita Sutra）所闡明的二智，如果照見因緣和合的假有現象，那就是權智；照見這假有現象的空性，那就是實智。第三種是《維摩經》（Vimalakirti Sutra）所闡明的二智，如果瞭解病情、辨識藥物、靜觀事物的機宜，這就是實智；如果能夠根據病情給予藥物，使其能夠服用併發揮作用，這就是方便智。第四種是《涅槃經》（Nirvana Sutra）所闡明的二智，如果照見金剛之前的生死、無常、苦空之法，這就是方便智；如果照見涅槃的常、樂、我、凈的真實之法，這就是實智。第五種是就這部《法華經》（Lotus Sutra）所闡明的二智，如果照見三三之境，那就是方便；如果照見四一之境，那就是實智。那麼，十二年前的有相二智，是根據親疏來討論的；《大品經》所闡明的二智，是橫向照見二諦而分為二智；《涅槃經》中的二智，這是根據縱向來討論的；《維摩經》所闡明的智慧，這是根據本末分為二智，瞭解病情、辨識藥物是本，應病與藥是末；現在《法華經》所闡明的二智，這是根據始終來定義，開始是權智，說三乘，最終是實智，說一乘。 經文分為三個部分，第一部分是明通別兩序已經結束。從這裡以下到《分別功德品》（Distinctions in Benefits）品中，彌勒（Maitreya）菩薩以偈頌讚佛的長行文以來，共有十四品半，是第二部分正說段。但正說中原本有兩段，一是明因，二是辯果。從這裡以下到《安樂行品》（Peaceful Practices）共有十二品經，是第一段，稱為開三顯一，正式闡明因的意義。第二段從《踴出品》（Emerging from the Earth）到彌勒菩薩以偈頌讚佛的長行文以來，有兩品半經，名為開近顯遠，以闡明果的意義。前面已經解釋過因果兩段各有四種，暫且放下果中的四種，現在進一步闡明因中的四種，第一種是從本品開始說一段長行文和偈頌，稱為略說開三顯一，引發執著和疑慮。
【English Translation】 English version: Regarding expedient wisdom (upaya-jnana), if one illuminates the momentary impermanence, it is called true wisdom (tathata-jnana). The second is the two wisdoms explained in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), if one illuminates the provisional existence (prajnapti) arising from conditions (hetu-pratyaya), that is expedient wisdom; illuminating the emptiness (sunyata) of this provisional existence is true wisdom. The third is the two wisdoms explained in the Vimalakirti Sutra, if one understands the illness, recognizes the medicine, and quietly observes the opportunities of things, this is true wisdom; if one can prescribe medicine according to the illness, enabling it to be taken and take effect, this is expedient wisdom. The fourth is the two wisdoms explained in the Nirvana Sutra, if one illuminates the laws of birth, death, impermanence, suffering, and emptiness before the diamond (vajra), this is expedient wisdom; if one illuminates the true laws of permanence, bliss, self, and purity of Nirvana, this is true wisdom. The fifth is the two wisdoms explained in this Lotus Sutra (Saddharma Pundarika Sutra), if one illuminates the realm of the three vehicles (triyana), that is expedient; if one illuminates the realm of the one vehicle (ekayana), that is true wisdom. Thus, the two wisdoms with characteristics twelve years ago are discussed based on closeness and distance; the two wisdoms explained in the Mahaprajnaparamita Sutra horizontally illuminate the two truths (dvasatya) to distinguish the two wisdoms; the two wisdoms in the Nirvana Sutra are discussed vertically; the wisdom explained in the Vimalakirti Sutra distinguishes the two wisdoms based on the root and the branch, understanding the illness and recognizing the medicine is the root, prescribing medicine according to the illness is the branch; the two wisdoms explained in the current Lotus Sutra are defined based on beginning and end, the beginning is expedient wisdom, speaking of the three vehicles, and the end is true wisdom, speaking of the one vehicle. The sutra is divided into three sections, the first section, clarifying the general and specific introductions, is already completed. From here onwards to the Distinctions in Benefits chapter, including Maitreya's verses praising the Buddha's prose, totaling fourteen and a half chapters, is the second section, the main exposition. However, the main exposition originally has two sections, one clarifying the cause (hetu), and the other debating the effect (phala). From here onwards to the Peaceful Practices chapter, totaling twelve chapters, is the first section, called 'opening the three and revealing the one,' formally explaining the meaning of the cause. The second section, from the Emerging from the Earth chapter to Maitreya's verses praising the Buddha's prose, totaling two and a half chapters, is called 'opening the near and revealing the far,' to explain the meaning of the effect. It has been explained earlier that both the cause and effect sections each have four aspects, setting aside the four aspects of the effect for now, we will further clarify the four aspects of the cause. The first aspect is from the beginning of this chapter, speaking a passage of prose and verses, called 'briefly explaining the opening of the three and revealing the one,' arousing attachment and doubt.
；第二「爾時大眾中有諸聲聞漏盡阿羅漢」下去，詺為時眾懷疑致請，然則疑心既生，請情又至，是故第三「如來從汝已慇勤三請」下訖〈授學無學人記品〉有七品半經，正廣說開三顯一斷疑生信；然則大眾疑心已遣、於三一悟解已生，便應以此一乘之義流傳未聞，是故第四從〈法師品〉、〈見寶塔品〉、〈持品〉、〈安樂行品〉此四品經，明別流通因義。今又就此四段之中第一第二各有二重，第三第四各有三別。第一就動執生疑中有二者，第一結經家敘起定說法之相，第二正嘆權實二智開三顯一，后三段至時當道也。諸佛如來常在三昧，悉見諸佛國不以二相，今所以言「從三昧安祥而起」者，為物軌則，但凡夫無智吐一言陳一聲之時，率爾輕心散亂而說，今者如來將欲說法先示入定觀理者，為令凡夫有所言說先靜心慮，然後興意曲辯，為此義故言從定而起也。
就第二正嘆權實二智中自有二，第一「諸佛智慧甚深無量」以下訖十七行半偈以來，詺為因嘆二智彷彿開宗。第二「舍利弗當知諸佛語無異」以下有三行半偈，詺為分別略說開三顯一之義。所以言因嘆二智彷彿開宗者，今日之說反常之教，昔言三乘別行各有所趣，言聲聞乘異、緣覺乘異、菩薩乘異，言三家不得互通；而今明三乘之行，同是一因、等是菩
【現代漢語翻譯】 現代漢語譯本：第二部分，從『爾時大眾中有諸聲聞漏盡阿羅漢』開始，被稱為時眾懷疑致請，既然疑心已經產生，請求的心情也隨之而來。因此，第三部分，從『如來從汝已慇勤三請』到《授學無學人記品》結束，共有七品半的經文，正是爲了廣泛地闡述開三顯一，斷除疑惑，生起信心。既然大眾的疑心已經消除，對於三乘歸一的理解已經產生，就應該將這一乘的意義流傳到未曾聽聞的地方。因此，第四部分，從《法師品》、《見寶塔品》、《持品》、《安樂行品》這四品經，闡明分別流通的因緣和意義。現在再就這四個段落而言，第一和第二段各有兩重含義，第三和第四段各有三種區別。第一段，就動執生疑而言，有兩重含義：第一重是結經家敘述發起禪定說法的景象；第二重是讚歎權智和實智，開啟三乘，顯示一乘。後面的三段，到時再詳細說明。諸佛如來常在三昧（Samadhi，禪定），完全能夠見到諸佛國土，不會有二種不同的景象。現在之所以說『從三昧安祥而起』，是爲了給眾生樹立榜樣。但是凡夫沒有智慧，說一句話，發一個聲音的時候，往往輕率散亂。現在如來將要說法，先示現入定觀察真理，是爲了讓凡夫有所言說之前，先靜下心來思考，然後興起意念，委婉辯論。爲了這個意義，所以說從禪定中起來。 就第二部分，讚歎權智和實智而言，又分為兩部分。第一部分，從『諸佛智慧甚深無量』到十七行半偈結束，被稱為因贊二智，彷彿開啟宗義。第二部分，從『舍利弗當知諸佛語無異』到三行半偈，被稱為分別略說開三顯一的意義。之所以說因贊二智，彷彿開啟宗義，是因為今天的說法是反常的教義。過去說三乘分別修行，各有不同的目標，說聲聞乘不同、緣覺乘不同、菩薩乘不同，說三家不能互相溝通。而現在說明三乘的修行，同是一個原因，都是菩
【English Translation】
English version: Secondly, from 'At that time, among the great assembly were Shravakas (Śrāvaka, Hearers) who had exhausted their outflows, Arhats (Arhat, Worthy One),' this is named as the assembly's doubts leading to a request. Since doubt has arisen, the feeling of request also arrives. Therefore, the third part, from 'The Tathagata (Tathāgata, Thus Come One) has earnestly requested you three times' until the end of the
薩，皆同得佛果。若使頓明無三之教一實之理，執三之徒容生誹謗，是故不得頓明，須漸漸稍說生動執之端，是故有彷彿開宗。直漫言如來有方便智難解之說，復有真實智甚深之說，時眾既聞有實智甚深、方便智難解，相與生疑，言佛昔日說道三乘之教皆是真實，而今言猶有實有方便。時眾於時執心漸動，是故第二三行半偈分明略說，言世尊法久后要當說真實。復言佛以方便力，示以三乘教，眾生處處著，引之令得出。既分明略說三一之義，時眾疑真實之意生、執三之情動，為此義故，故言彷彿開宗。又就兩段之中各開為二，彷彿開宗中有二者，即是長行與偈頌為二也。最後三行半偈分明略說中有二者，第一一行半寄諸佛以顯一，第二兩行偈就釋迦以開三。且置偈，只就長行中自有二段，第一從品初竟「成就一切未曾有法」以來，詺為寄言以嘆二智，第二從「舍利弗如來能種種分別巧說諸法」下竟長行，詺為寄絕言嘆二智，非是絕四句，故名為絕言。下不及上，故名絕言。又名止言嘆。又就此二段之中各有二，寄言嘆二智有二者，第一將欲嘆釋迦二智，先寄言嘆諸佛二智；第二正寄言嘆釋迦二智。所以爾者，為欲況釋故。諸佛亦有實智方便智先三后一，何況釋迦亦有實智方便智先三后一，談方便智即說三乘教，語實智
【現代漢語翻譯】 現代漢語譯本： 薩（音譯詞，意義不詳），都能一同證得佛果。如果一下子就闡明了無三乘之教、一實相之理，那麼執著於三乘教義的人可能會產生誹謗，因此不能一下子就完全說明白，必須逐漸地、稍微地講述產生執著的開端，所以才有了彷彿開宗（指開始顯露一實相的端倪）。直接地說，如來有方便智（為引導眾生而設的權宜之智）和難以理解的說法，又有真實智（究竟真實的智慧）和甚深的說法，當時聽眾聽聞有甚深實智、難解方便智，相互之間產生了疑惑，說佛陀過去所說的三乘之教都是真實的，而現在又說有實智有方便智。當時聽眾的執著之心漸漸動搖，所以第二段三行半偈頌分明地略微說明，說世尊在法久遠之後終究要說真實之法。又說佛以方便之力，示現三乘之教，眾生處處執著，引導他們令得出離。既然分明地略說了三乘歸一的意義，當時聽眾對真實之意的疑惑產生、對三乘的執著之情動搖，爲了這個緣故，所以說彷彿開宗。又就這兩段之中各自分為二，彷彿開宗中有二，就是長行（散文部分）與偈頌為二。最後三行半偈頌分明略說中有二，第一是一行半偈頌借諸佛來顯明一實相，第二是兩行偈頌就釋迦牟尼佛來開顯三乘。且先放下偈頌，只就長行中自有兩段，第一段從品初到『成就一切未曾有法』以來，命名為寄言以讚歎二智（方便智和真實智），第二段從『舍利弗如來能種種分別巧說諸法』下到長行結束，命名為寄絕言嘆二智，不是斷絕四句，所以名為絕言。下不及上，所以名絕言。又名止言嘆。又就這兩段之中各有二，寄言嘆二智有二，第一是將要讚歎釋迦牟尼佛的二智，先借用讚歎諸佛的二智；第二是正式借用讚歎釋迦牟尼佛的二智。之所以這樣，是爲了比況釋迦牟尼佛。諸佛也有實智方便智，先說三乘后歸一乘，何況釋迦牟尼佛也有實智方便智，先說三乘后歸一乘，談論方便智就是說三乘教，談論實智
【English Translation】 English version: Sa (transliteration, meaning unknown), all can attain Buddhahood together. If the teaching of no three vehicles and the principle of one reality were immediately clarified, those who cling to the three vehicles might give rise to slander. Therefore, it is not possible to explain it all at once; it is necessary to gradually and slightly explain the beginning of attachment. That is why there is a 'semblance of opening' (referring to the beginning of revealing the clue of the one reality). Directly speaking, the Tathagata has expedient wisdom (skillful means for guiding sentient beings) and difficult-to-understand teachings, and also has true wisdom (ultimate and true wisdom) and profound teachings. At that time, the audience, hearing of profound true wisdom and difficult-to-understand expedient wisdom, doubted each other, saying that the Buddha's teachings of the three vehicles in the past were all true, but now he says there is true wisdom and expedient wisdom. At that time, the audience's clinging minds gradually wavered, so the second three and a half lines of verses clearly and briefly explained that the World Honored One will eventually speak the truth after a long time of Dharma. It also says that the Buddha, with the power of expedient means, shows the teachings of the three vehicles, and sentient beings are attached everywhere, leading them to liberation. Since the meaning of the three vehicles returning to one is clearly and briefly explained, the audience's doubts about the meaning of truth arise, and their attachment to the three vehicles wavers. For this reason, it is said to be a 'semblance of opening.' Furthermore, each of these two sections is divided into two. There are two in the 'semblance of opening,' which are the prose (long lines) and the verses. In the last three and a half lines of verses, there are two clear and brief explanations: first, one and a half lines of verses borrow the Buddhas to reveal the one reality; second, two lines of verses use Shakyamuni Buddha to reveal the three vehicles. Let's put aside the verses for now; there are two sections in the prose itself. The first section, from the beginning of the chapter to 'accomplishing all unprecedented Dharmas,' is named 'borrowing words to praise the two wisdoms' (expedient wisdom and true wisdom). The second section, from 'Shariputra, the Tathagata can skillfully explain all Dharmas in various ways' to the end of the prose, is named 'borrowing cessation of words to praise the two wisdoms,' not cutting off the four phrases, so it is called 'cessation of words.' The lower does not reach the upper, so it is called 'cessation of words.' It is also called 'stopping words to praise.' Furthermore, each of these two sections has two. There are two in 'borrowing words to praise the two wisdoms': first, intending to praise Shakyamuni Buddha's two wisdoms, first borrowing words to praise the Buddhas' two wisdoms; second, formally borrowing words to praise Shakyamuni Buddha's two wisdoms. The reason for this is to compare Shakyamuni Buddha. The Buddhas also have true wisdom and expedient wisdom, first speaking of the three vehicles and then returning to the one vehicle. How much more so does Shakyamuni Buddha have true wisdom and expedient wisdom, first speaking of the three vehicles and then returning to the one vehicle. Talking about expedient wisdom is talking about the teachings of the three vehicles, talking about true wisdom
即是說一乘教。此兩段中各有三文，今就嘆諸佛二智有三重：一者正雙嘆二智、二者總釋二智、三者雙結也。所以明因之中對聲聞，辯果之內對大士，不告聲聞也。所以偏對二人者，皆逐緣作論，聲聞之中，舍利弗聰明第一，菩薩之中，彌勒是補處大士，故偏對二人顯諸下流也。
就正雙嘆二智中，先嘆實智后嘆方便智也。只就嘆實智中自有二句，「諸佛智慧」一句將欲嘆，故先舉實智。「甚深無量」此一句是第二正嘆實智。所以言「甚深無量」者，縱則論甚深、橫則言無量。三世諸佛皆有此實智，故言甚深；橫論十方諸佛實智，故言無量。望之杳然，故言甚深；際不可知，故言無量。此是正嘆實智也。「其智慧門難解難入」，此是嘆方便智，就中有三，「其智慧門」一句先舉權智體，「難解難入」一句第二正嘆也。「一切聲聞」以下第三齣不知人也。方便智是實智家門，由方便智說三乘教，故實智得通。何以知之？先說三教然後一教得宜故，如即時立門通佛出入，仍呼為佛門無異，由方便智故實智得通，是故詺方便智持作實智家門也。今言其者，只其實智則言其家門，誰是？則言只方便智是，而復言「難解難入」者，第二正嘆方便智，言難解難入二乘人不能測此方便智，故言難解難入。所以不詺作不可解不可
【現代漢語翻譯】 現代漢語譯本： 這就是說一乘教（Ekayana，唯一佛乘）。這兩段中各有三層含義，現在就讚歎諸佛的兩種智慧有三重含義：一是直接雙重讚歎兩種智慧，二是總括解釋兩種智慧，三是雙重總結。所以在闡明因地時針對聲聞乘（Śrāvakayāna，小乘），在辨析果位時針對大菩薩（Mahāsattva），不告訴聲聞乘。之所以偏重於這兩種人，都是根據因緣而作論述，聲聞乘中，舍利弗（Śāriputra）智慧第一，菩薩中，彌勒（Maitreya）是補處大士（下一尊佛），所以偏重於這兩種人來彰顯那些下等根器的人。
在直接雙重讚歎兩種智慧中，先讚歎實智（真實智慧），后讚歎方便智（權巧方便的智慧）。僅就讚歎實智中自有兩句，「諸佛智慧」一句將要讚歎，所以先提出實智。「甚深無量」這一句是第二句，正式讚歎實智。之所以說「甚深無量」，縱向來說是甚深，橫向來說是無量。三世諸佛都有這種實智，所以說甚深；橫向來說十方諸佛的實智，所以說無量。仰望它，深遠莫測，所以說甚深；邊際不可知，所以說無量。這是正式讚歎實智。「其智慧門難解難入」，這是讚歎方便智，其中有三層含義，「其智慧門」一句先提出權智的本體，「難解難入」一句是第二句，正式讚歎。「一切聲聞」以下是第三句，指出不瞭解的人。方便智是實智的家門，通過方便智宣說三乘教法，所以實智得以通達。為什麼知道是這樣呢？先說三教然後一教才適宜，就像立即設立門來讓佛出入，仍然稱之為佛門沒有區別，因為有方便智，所以實智得以通達，因此稱方便智為實智的家門。現在說「其」字，就是指那實智，則說其家門，是誰呢？就說是方便智，而且又說「難解難入」，這是第二句，正式讚歎方便智，說難解難入是說二乘人不能測度這種方便智，所以說難解難入。所以不說成不可解不可入。
【English Translation】 English version: This is to say the Ekayana (One Vehicle) teaching. Each of these two sections has three meanings. Now, the praise of the two wisdoms of the Buddhas has three aspects: first, directly praising the two wisdoms; second, generally explaining the two wisdoms; and third, doubly concluding. Therefore, in elucidating the cause, it is directed towards the Śrāvakayāna (Hearer Vehicle); in distinguishing the result, it is directed towards the Mahāsattva (Great Bodhisattva), not telling the Śrāvakayāna. The reason for focusing on these two types of people is that the discourse is based on conditions. Among the Śrāvakayāna, Śāriputra (Sariputta) is the foremost in wisdom; among the Bodhisattvas, Maitreya (Metteyya) is the Bodhisattva destined to be the next Buddha. Therefore, these two are emphasized to reveal those of lower capacities.
In the direct double praise of the two wisdoms, the Real Wisdom (true wisdom) is praised first, followed by the Expedient Wisdom (wisdom of skillful means). Within the praise of the Real Wisdom itself, there are two sentences. The sentence 'The wisdom of the Buddhas' is about to praise, so the Real Wisdom is mentioned first. The sentence 'Profound and immeasurable' is the second sentence, formally praising the Real Wisdom. The reason for saying 'profound and immeasurable' is that vertically it is profound, and horizontally it is immeasurable. The Buddhas of the three times all possess this Real Wisdom, so it is said to be profound; horizontally speaking, the Real Wisdom of the Buddhas of the ten directions is immeasurable. Looking up to it, it is unfathomable, so it is said to be profound; its boundary is unknowable, so it is said to be immeasurable. This is the formal praise of the Real Wisdom. 'Its gate of wisdom is difficult to understand and difficult to enter' is the praise of the Expedient Wisdom, which has three meanings. The sentence 'Its gate of wisdom' first presents the substance of the Expedient Wisdom. The sentence 'Difficult to understand and difficult to enter' is the second sentence, formally praising it. 'All Hearers' and below is the third sentence, pointing out those who do not understand. The Expedient Wisdom is the gate of the Real Wisdom. Because the three vehicles are taught through the Expedient Wisdom, the Real Wisdom can be attained. How do we know this? Because the three teachings are spoken first, and then the One Vehicle becomes appropriate, just like immediately setting up a gate for the Buddha to enter and exit, which is still called the Buddha's gate without difference. Because of the Expedient Wisdom, the Real Wisdom can be attained, therefore the Expedient Wisdom is called the gate of the Real Wisdom. Now, the word 'its' refers to that Real Wisdom, then it says 'its gate', who is it? It is said that only the Expedient Wisdom is it, and moreover, it is said 'difficult to understand and difficult to enter', this is the second sentence, formally praising the Expedient Wisdom, saying difficult to understand and difficult to enter means that those of the Two Vehicles cannot fathom this Expedient Wisdom, so it is said to be difficult to understand and difficult to enter. Therefore, it is not said to be impossible to understand or impossible to enter.
入者，若言不可解不可入者，然佛即是能解能入，非是不可解；然此理深妙難可得解，唯佛能解入，阿誰不能解不能入者，故第三則出其人，一切聲聞、辟支佛，只此二乘人等是不能解不能入者也。
「所以者何」，此下是第二總釋諸佛二智，此詺舉昔諸佛行釋二智所以，諸佛實智甚深無量者何？復言其智慧門難解難入者何？以佛曾親近百千萬億盡行昔日諸佛之行故，得此二智深妙也。只就此釋中自有三：第一「佛曾親近」以下明行本，第二「盡行諸佛」以下正明行行，第三「名稱普聞」一句結顯。
第三雙結諸佛二智中有二：第一「成就甚深未曾有法」，此則結上實智，言諸佛智慧甚深無量也。第二「隨宜所說意趣難解」，此結上方便智，言其智慧門難解難入也。所以言隨宜者，此方便智慧隨物所宜，隨聲聞人所宜說苦集滅道，亦隨緣覺人所宜說十二因緣，亦隨菩薩人所宜說六波羅密，故言隨宜也。
「舍利弗吾從成佛以來」，此下是寄言嘆二智之中第二，詺為寄言嘆釋迦權實二智，就中亦有三重：一者單嘆釋迦方便智，二者單嘆實智，三者單結實智也。就第一有二：初正嘆方便智、第二「所以者何」以下，釋也。就正嘆中有三：第一「舍利弗吾從成佛以來」明權智時節；第二「種種因緣」以下
【現代漢語翻譯】 現代漢語譯本：關於『入』，如果說不可理解、不可進入，那麼佛陀就是能夠理解、能夠進入的，並非不可理解。然而此理深奧微妙難以理解，只有佛陀能夠理解進入。誰不能理解、不能進入呢？所以第三點指出這些人，一切聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者），只有這二乘人等是不能理解、不能進入的。 『所以者何』，這以下是第二部分，總括解釋諸佛的兩種智慧。這裡是爲了說明過去諸佛修行實智和方便智的原因。諸佛的實智非常深奧，無量無邊，原因是什麼呢？又說他們的智慧之門難以理解、難以進入，原因是什麼呢？因為佛陀曾經親近百千萬億諸佛，窮盡修行過去諸佛的行徑，所以才得到這兩種智慧的深奧微妙。僅就這段解釋中，就包含三點：第一，『佛曾親近』以下，說明修行的根本；第二，『盡行諸佛』以下，正式說明修行的行為；第三，『名稱普聞』一句，總結顯現。 第三，總結諸佛兩種智慧，其中包含兩點：第一，『成就甚深未曾有法』，這是總結上面的實智，說明諸佛的智慧非常深奧，無量無邊。第二，『隨宜所說意趣難解』，這是總結上面的方便智，說明他們的智慧之門難以理解、難以進入。之所以說『隨宜』，是因為這種方便智慧夠隨著眾生的根器而施教，隨著聲聞根器的人，就為他們說苦集滅道（duhkha-samudaya-nirodha-marga，四聖諦）；也隨著緣覺根器的人，就為他們說十二因緣（dvadasanga-pratityasamutpada）；也隨著菩薩根器的人，就為他們說六波羅蜜（sad-paramita），所以說『隨宜』。 『舍利弗（Śāriputra，佛陀的十大弟子之一）！我自從成佛以來』，這以下是借用言語來讚歎兩種智慧的第二部分，是爲了說明釋迦牟尼佛（Śākyamuni，佛教的創始人）的權智和實智。其中也包含三重含義：第一，單獨讚歎釋迦牟尼佛的方便智；第二，單獨讚歎實智；第三，單獨總結實智。就第一點來說，包含兩部分：首先是正式讚歎方便智，第二是『所以者何』以下，是解釋。就正式讚歎中，包含三點：第一，『舍利弗！我自從成佛以來』，說明權智的時間；第二，『種種因緣』以下
【English Translation】 English version: Regarding 'entering', if it is said to be incomprehensible and unenterable, then the Buddha is capable of understanding and entering, and it is not incomprehensible. However, this principle is profound and subtle, difficult to understand. Only the Buddha can understand and enter. Who cannot understand and enter? Therefore, the third point identifies these people: all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently without a teacher), only these two vehicles of people are unable to understand and enter. 'What is the reason?', the following is the second part, summarizing the two wisdoms of all Buddhas. This is to explain the reasons why past Buddhas practiced the Real Wisdom and Expedient Wisdom. Why is the Real Wisdom of the Buddhas so profound and immeasurable? And why is their wisdom gate difficult to understand and enter? Because the Buddha has been close to hundreds of thousands of millions of Buddhas, and has exhausted the practices of past Buddhas, that is why he has obtained the profound and subtle nature of these two wisdoms. In this explanation alone, there are three points: first, 'The Buddha has been close to' below, explaining the root of practice; second, 'Exhausting the practices of all Buddhas' below, formally explaining the act of practice; third, the sentence 'Name is universally heard', concluding and revealing. Third, summarizing the two wisdoms of the Buddhas, which contains two points: first, 'Achieving profound and unprecedented Dharma', this is summarizing the Real Wisdom above, explaining that the wisdom of the Buddhas is very profound and immeasurable. Second, 'The meaning of what is said according to suitability is difficult to understand', this is summarizing the Expedient Wisdom above, explaining that their wisdom gate is difficult to understand and enter. The reason for saying 'according to suitability' is that this Expedient Wisdom can teach according to the capacity of sentient beings. For those with the capacity of Śrāvakas, they are taught the Four Noble Truths (duhkha-samudaya-nirodha-marga); for those with the capacity of Pratyekabuddhas, they are taught the Twelve Links of Dependent Origination (dvadasanga-pratityasamutpada); for those with the capacity of Bodhisattvas, they are taught the Six Perfections (sad-paramita), so it is said 'according to suitability'. 'Śāriputra (one of the Buddha's ten great disciples)! Since I attained Buddhahood', the following is the second part of praising the two wisdoms by borrowing words, in order to explain the Provisional Wisdom and Real Wisdom of Śākyamuni (the founder of Buddhism). It also contains three meanings: first, praising the Expedient Wisdom of Śākyamuni alone; second, praising the Real Wisdom alone; third, summarizing the Real Wisdom alone. In the first point, there are two parts: first, formally praising the Expedient Wisdom, and second, 'What is the reason?' below, which is the explanation. In the formal praise, there are three points: first, 'Śāriputra! Since I attained Buddhahood', explaining the time of Provisional Wisdom; second, 'Various causes and conditions' below
正嘆權智；第三「引導眾生」以下結顯。今者第二正嘆權智者，即是權智所作。「種種因緣」者，此名釋迦權智所說之法。聲聞觀四諦為因緣，緣覺觀十二因緣為因緣，菩薩之人觀六度為因緣，故言種種因緣。復言「種種譬喻」者，譬三乘行因時，聲聞如兔、緣覺如馬、菩薩如象；譬三乘得果時，聲聞以譬羊車、緣覺以譬鹿車、菩薩以譬牛車，故言種種譬喻也。「廣演言教無數方便」者，不但說法而已，待處待時種種不同，故言廣演言教無數方便也。
「所以者何」以下，是第二單嘆釋迦方便智。言所以釋迦有此方便智，能作是種種因緣譬喻說法者何？正由如來方便知見波羅密皆已具足故。外國言波羅密，此言到彼岸義。如來智慧洞鑑物機到彼岸，故有此巧便之智也。
「舍利弗如來知見廣大深遠」，此是第二單嘆釋迦實智，自有二：第一廣大深遠作二章門，廣大一也，深遠二也。無所不包目之為廣，超出小聖目之為大，底不可盡目之為深，行因久到目之為遠。第二言「無量無礙」此下，即釋上二章門，先釋廣大章門有六句，后釋深遠章門有一句也。今者第一無量無礙，昔日言如來只有四無礙，今者無量無礙；昔日言如來只有十力，今者有無量力；昔日言如來只有四無畏，今者有無量無畏；昔日言如來只
【現代漢語翻譯】 現代漢語譯本：正在讚歎權巧智慧；第三部分從『引導眾生』開始，總結並彰顯。現在是第二部分，正式讚歎權巧智慧，也就是權巧智慧所起的作用。『種種因緣』，這是指釋迦牟尼佛以權巧智慧所說的法。聲聞乘觀四諦為因緣，緣覺乘觀十二因緣為因緣，菩薩乘觀六度為因緣，所以說是種種因緣。再說『種種譬喻』，譬如三乘在修行因地時，聲聞乘像兔子，緣覺乘像馬，菩薩乘像大象；譬如三乘證得果位時，聲聞乘用羊車來比喻，緣覺乘用鹿車來比喻，菩薩乘用牛車來比喻，所以說是種種譬喻。『廣演言教無數方便』，不僅僅是說法而已，還要根據不同的地點和時間採取不同的方式，所以說是廣泛演說教義，運用無數的方便法門。
『所以者何』以下，是第二部分，單獨讚歎釋迦牟尼佛的方便智慧。為什麼要說釋迦牟尼佛有這樣的方便智慧，能夠運用種種因緣譬喻來說法呢？正是因為如來的方便知見波羅蜜（Pāramitā，到彼岸）都已經圓滿具足的緣故。如來的智慧能夠洞察事物的根機，到達彼岸，所以才有這樣巧妙方便的智慧。
『舍利弗（Śāriputra）如來知見廣大深遠』，這是第二部分，單獨讚歎釋迦牟尼佛的真實智慧，分為兩個方面：第一是廣大深遠，分為兩個章節，廣大是一方面，深遠是另一方面。無所不包容稱之為廣，超出小乘聖者稱之為大，深不可測稱之為深，修行時間長久稱之為遠。第二部分從『無量無礙』開始，解釋上面的兩個章節，先解釋廣大這個章節，有六句話，然後解釋深遠這個章節，有一句話。現在說第一句，無量無礙，過去說如來只有四無礙，現在說無量無礙；過去說如來只有十力，現在說有無量力；過去說如來只有四無畏，現在說有無量無畏；過去說如來只有...
【English Translation】 English version: Now praising expedient wisdom; the third part, starting from 'guiding sentient beings,' concludes and highlights. Now, the second part is formally praising expedient wisdom, which is the function of expedient wisdom. 'Various causes and conditions' refers to the Dharma spoken by Śākyamuni Buddha with expedient wisdom. The Śrāvaka (聲聞) vehicle views the Four Noble Truths as causes and conditions, the Pratyekabuddha (緣覺) vehicle views the Twelve Links of Dependent Origination as causes and conditions, and the Bodhisattva (菩薩) vehicle views the Six Pāramitās (六度) as causes and conditions, hence the term 'various causes and conditions.' Furthermore, 'various parables' are used to illustrate the three vehicles during the stage of cultivating causes: the Śrāvaka vehicle is like a rabbit, the Pratyekabuddha vehicle is like a horse, and the Bodhisattva vehicle is like an elephant; when the three vehicles attain fruition, the Śrāvaka vehicle is likened to a sheep cart, the Pratyekabuddha vehicle is likened to a deer cart, and the Bodhisattva vehicle is likened to an ox cart, hence the term 'various parables.' 'Extensively expounding teachings with countless expedient means' means not only teaching the Dharma but also adopting different methods according to different places and times, hence the term 'extensively expounding teachings with countless expedient means.'
The section starting with 'Why is that so?' is the second part, solely praising Śākyamuni Buddha's expedient wisdom. Why do we say that Śākyamuni Buddha has such expedient wisdom, capable of using various causes, conditions, and parables to teach the Dharma? It is precisely because the Tathāgata's (如來) expedient knowledge and vision, the Pāramitā (波羅蜜, reaching the other shore), are already fully complete. The Tathāgata's wisdom can penetrate the roots of things and reach the other shore, hence possessing such skillful and expedient wisdom.
'Śāriputra (舍利弗), the Tathāgata's knowledge and vision are vast and profound,' this is the second part, solely praising Śākyamuni Buddha's true wisdom, divided into two aspects: first, vast and profound, divided into two chapters, vastness being one aspect, and profoundness being the other. All-encompassing is called vast, surpassing the lesser saints is called great, unfathomable is called profound, and prolonged cultivation is called far-reaching. The second part, starting with 'immeasurable and unobstructed,' explains the above two chapters, first explaining the chapter on vastness, with six sentences, and then explaining the chapter on profoundness, with one sentence. Now, the first sentence, immeasurable and unobstructed, in the past it was said that the Tathāgata only had four unobstructed knowledges, now it is said immeasurable unobstructed knowledges; in the past it was said that the Tathāgata only had ten powers, now it is said to have immeasurable powers; in the past it was said that the Tathāgata only had four fearlessnesses, now it is said to have immeasurable fearlessnesses; in the past it was said that the Tathāgata only...
有八禪定，今者有無量禪定；昔日言如來只有八解脫，今者言如來有無量解脫；昔日言如來只有三三昧，今者言如來有無量三昧。前一無量目總冠六種法上，若準前之時亦應有。所以者何？言所以如來有實智廣大深遠者，何有無量無礙乃至三三昧等，但此六種法釋上實智中廣大句也。「深入無際」此一句，釋上實智中深遠句也。
「成就一切未曾有法」，此是第三單結釋迦實智，正結上如來知見廣大深遠句也。料簡諸佛與釋迦二智互動，凡有四種不同。何者？上諸佛中雙嘆二智、釋迦中只嘆二智，一不同；上諸佛先嘆實智后嘆方便智、釋迦中先嘆方便后嘆實智，二不同也；上諸佛舉往因釋二智、釋迦中舉果地諸功德以釋二智，三不同；上諸佛雙結二智、釋迦中單結實智，四不同。
解釋者言：「非是都無所以。所以諸佛雙嘆二智，釋迦不雙嘆者，欲顯體一故。雙嘆諸佛二智，將明體雖是一功用異故；只嘆釋迦二智，此是互舉一邊也。復言諸佛先嘆實智后嘆方便智、釋迦中先嘆方便后嘆實智者，諸佛先嘆實智后嘆方便智者，此明本末次第。何以故，只以有本故有末。釋迦先嘆方便后嘆實智者，此明教化次第。所以有本末互有前後者，此則彼此各舉一邊雙明一理。又言諸佛舉往因釋二智、釋迦舉果頭諸功德者
【現代漢語翻譯】 現代漢語譯本：過去說有八種禪定（dhyana，冥想狀態），現在說有無量種禪定；過去說如來（Tathagata，佛陀的稱號）只有八種解脫（vimoksha，從輪迴中解脫），現在說如來有無量種解脫；過去說如來只有三種三昧（samadhi，專注狀態），現在說如來有無量種三昧。前面說的『無量』總括了六種法，如果按照之前的說法，也應該有。為什麼呢？因為說如來有真實的智慧，廣大而深遠，怎麼會沒有無量無礙乃至三種三昧等呢？但這六種法是解釋上面真實智慧中『廣大』這個詞的。『深入無際』這一句，是解釋上面真實智慧中『深遠』這個詞的。 『成就一切未曾有法』，這是第三個單獨總結釋迦（Shakya，釋迦牟尼佛）的真實智慧，正是總結上面如來的知見廣大深遠這句話。分析諸佛與釋迦兩種智慧的相互關係，總共有四種不同。哪四種呢？上面諸佛中同時讚歎兩種智慧，釋迦中只讚歎兩種智慧，這是一個不同；上面諸佛先讚歎真實智慧后讚歎方便智慧，釋迦中先讚歎方便智慧后讚歎真實智慧，這是第二個不同；上面諸佛舉往昔的因來解釋兩種智慧，釋迦中舉果地的各種功德來解釋兩種智慧，這是第三個不同；上面諸佛同時總結兩種智慧，釋迦中單獨總結真實智慧，這是第四個不同。 解釋的人說：『並非完全沒有原因。諸佛同時讚歎兩種智慧，釋迦不同時讚歎，是爲了顯示本體是一體的緣故。同時讚歎諸佛的兩種智慧，是爲了說明本體雖然是一個，但功用不同；只讚歎釋迦的兩種智慧，這是互相舉出一個方面。』又說諸佛先讚歎真實智慧后讚歎方便智慧，釋迦中先讚歎方便智慧后讚歎真實智慧，諸佛先讚歎真實智慧后讚歎方便智慧，這是說明本末的次第。為什麼呢？只因爲有本才有末。釋迦先讚歎方便智慧后讚歎真實智慧，這是說明教化的次第。所以有本末互相有前後，這則是彼此各舉一個方面，共同說明一個道理。又說諸佛舉往昔的因來解釋兩種智慧，釋迦舉果地的各種功德來解釋兩種智慧。
【English Translation】 English version: In the past, it was said there were eight dhyanas (meditative states), but now it is said there are immeasurable dhyanas; in the past, it was said the Tathagata (title for the Buddha) had only eight vimokshas (liberations from samsara), but now it is said the Tathagata has immeasurable vimokshas; in the past, it was said the Tathagata had only three samadhis (states of concentration), but now it is said the Tathagata has immeasurable samadhis. The 'immeasurable' mentioned earlier encompasses six dharmas (teachings), and if we follow the previous statement, it should also exist. Why is that? Because it is said that the Tathagata has true wisdom, which is vast and profound, how could there not be immeasurable unobstructedness and even the three samadhis, etc.? But these six dharmas explain the 'vast' aspect within the true wisdom mentioned above. The phrase 'deeply penetrates without limit' explains the 'profound' aspect within the true wisdom mentioned above. 'Accomplishing all unprecedented dharmas,' this is the third individual conclusion about Shakya's (Shakyamuni Buddha) true wisdom, precisely summarizing the statement above that the Tathagata's knowledge and vision are vast and profound. Analyzing the interaction between the two wisdoms of all Buddhas and Shakya, there are four differences in total. What are the four? Above, the Buddhas are praised for both wisdoms simultaneously, while Shakya is praised for only two wisdoms, this is one difference; above, the Buddhas first praise true wisdom and then expedient wisdom, while Shakya first praises expedient wisdom and then true wisdom, this is the second difference; above, the Buddhas use past causes to explain the two wisdoms, while Shakya uses the various merits of the fruition stage to explain the two wisdoms, this is the third difference; above, the Buddhas conclude both wisdoms simultaneously, while Shakya concludes only true wisdom, this is the fourth difference. The explainer says: 'It is not entirely without reason. The Buddhas praise both wisdoms simultaneously, while Shakya does not praise them simultaneously, it is to show that the essence is one. Praising the two wisdoms of the Buddhas simultaneously is to illustrate that although the essence is one, the functions are different; praising only the two wisdoms of Shakya is to mutually highlight one aspect.' Furthermore, it is said that the Buddhas first praise true wisdom and then expedient wisdom, while Shakya first praises expedient wisdom and then true wisdom. The Buddhas first praise true wisdom and then expedient wisdom, this is to illustrate the order of root and branch. Why is that? Only because there is a root, there is a branch. Shakya first praises expedient wisdom and then true wisdom, this is to illustrate the order of teaching. Therefore, there is a root and branch that mutually have before and after, this is that each mutually highlights one aspect, jointly explaining one principle. Furthermore, it is said that the Buddhas use past causes to explain the two wisdoms, while Shakya uses the various merits of the fruition stage.
，諸佛舉往因釋二智者，此明勝因必感圓果。釋迦舉果頭諸功德釋二智者，此明圓果必酬勝因，此亦互舉一邊也。復言諸佛雙結二智、釋迦單結實智者，欲明興廢義故，談諸佛二智興時，故雙結二智。今日釋迦正廢權顯實之時，即為廢權義故，故不結權智為顯實義故，故單結實智也。」
又解：「上諸佛雙結二智，為欲明此二智只是一體照三三之境。今言釋迦單結實智者，此逐功用有勝負，且欲明聖人懷抱之內二智之解竟有何勝負？但是逐事故爾。」
「舍利弗如來能種種分別」，此下是第二寄絕言嘆二智。
問言：「雖復寄言嘆二智，明此二智非是近情所測、拙言可及，且止此唱，故下文言『唯有諸佛乃能知之』，非小聖所及。寄絕言中亦得生大眾疑、動執之端，時眾言如來何故從定出自嘆二智甚深？仍罷有何所以？是故言嘆方便智為動執之端，嘆實智為生疑之端。」問者言：「汝既言絕言，何故由道嘆耶？」解釋者言：「若默住不道絕言時，時眾那得知此二智應絕言耶？」
就此絕言嘆中有三種：第一先出所絕之法，即是二智；第二正明絕言嘆；第三從「所以者何」釋所以絕言之意。今者第一先出權智后出實智，從「舍利弗如來能種種分別」下四句，於三三境中偏就故明權智所作，明如
【現代漢語翻譯】 現代漢語譯本：諸佛舉出往昔的因，是爲了闡釋權智（Upaya-jnana，方便智）和實智（Satya-jnana，真實智）這二智，這是說明殊勝的因必定感得圓滿的果。釋迦牟尼佛舉出果地上的各種功德來闡釋權智和實智這二智，這是說明圓滿的果必定酬報殊勝的因，這也是互相舉出一方面來說明。又說諸佛雙雙總結權智和實智，而釋迦牟尼佛單獨總結實智，是爲了說明興廢的意義。談到諸佛的二智興盛之時，所以雙雙總結二智。現在釋迦牟尼佛正處於廢除權智而彰顯實智的時候，就是爲了廢除權智的意義，所以不總結權智，爲了彰顯實智的意義，所以單獨總結實智。 又解釋說：『上面諸佛雙雙總結二智，是爲了說明這二智只是一體，照了三三之境。現在說釋迦牟尼佛單獨總結實智，這是隨著功用有勝負，且要說明聖人懷抱之內的二智的理解究竟有什麼勝負？只是隨著事情的緣故罷了。』 『舍利弗（Sariputra），如來（Tathagata）能種種分別』，這以下是第二寄託絕言來讚歎二智。 有人問：『即使寄託言語來讚歎二智，說明這二智不是近情所能測度、拙劣的言語所能達到的，且停止這種唱嘆，所以下文說『唯有諸佛乃能知之』，不是小聖所能達到的。寄託絕言中也可能產生大眾的疑惑、動搖執著的開端，當時大眾說如來為什麼從禪定中出來，自己讚歎二智甚深？仍然停止又有什麼原因？所以說讚歎方便智是動搖執著的開端，讚歎實智是產生疑惑的開端。』提問者說：『你既然說是絕言，為什麼又通過言語來讚歎呢？』解釋者說：『如果默默住而不說絕言時，當時大眾怎麼能知道這二智應該絕言呢？』 就這絕言讚歎中有三種：第一先說出所要絕除的法，就是二智；第二正式說明絕言讚歎；第三從『所以者何』解釋之所以要絕言的意義。現在第一先說權智后說實智，從『舍利弗如來能種種分別』下四句，在三三境中偏重就故明權智所作，說明如
【English Translation】 English version: The Buddhas cite past causes to explain the two wisdoms: Upaya-jnana (skillful means wisdom) and Satya-jnana (true wisdom). This illustrates that superior causes inevitably lead to perfect results. Shakyamuni Buddha cites the various merits of the fruition to explain these two wisdoms, illustrating that perfect results inevitably repay superior causes. This is also mutually citing one aspect to explain. Furthermore, it is said that the Buddhas jointly conclude the two wisdoms, while Shakyamuni Buddha singularly concludes the true wisdom, to explain the meaning of flourishing and decline. When discussing the flourishing of the Buddhas' two wisdoms, they jointly conclude the two wisdoms. Now, Shakyamuni Buddha is in the process of abolishing provisional wisdom and revealing true wisdom, which is to abolish the meaning of provisional wisdom. Therefore, he does not conclude provisional wisdom, but to reveal the meaning of true wisdom, he singularly concludes true wisdom. Another explanation: 'The Buddhas above jointly conclude the two wisdoms to illustrate that these two wisdoms are only one entity, illuminating the realms of the three-three.' Now, it is said that Shakyamuni Buddha singularly concludes true wisdom, which is due to the superiority and inferiority of functions. Furthermore, what are the superiority and inferiority of the understanding of the two wisdoms within the embrace of a sage? It is only due to the circumstances. 'Sariputra, the Tathagata is able to variously distinguish,' the following is the second, entrusting absolute speech to praise the two wisdoms. Someone asks: 'Even if entrusting speech to praise the two wisdoms, illustrating that these two wisdoms are not measurable by near emotions, nor attainable by clumsy words, and stopping this chanting, therefore the following text says 'Only the Buddhas are able to know it,' which is not attainable by lesser sages. Entrusting absolute speech may also generate doubts among the assembly and stir up the beginning of attachments. At that time, the assembly said, why does the Tathagata come out of samadhi and praise the profoundness of the two wisdoms himself? And what is the reason for still stopping? Therefore, it is said that praising skillful means wisdom is the beginning of stirring up attachments, and praising true wisdom is the beginning of generating doubts.' The questioner says: 'Since you say it is absolute speech, why do you praise through speech?' The explainer says: 'If one silently dwells without speaking of absolute speech, how would the assembly know that these two wisdoms should be absolute speech?' Within this praise of absolute speech, there are three aspects: first, stating the dharma to be eliminated, which is the two wisdoms; second, formally explaining the praise of absolute speech; third, explaining the meaning of why absolute speech is necessary from 'What is the reason?' Now, first stating skillful means wisdom and then stating true wisdom, from 'Sariputra, the Tathagata is able to variously distinguish,' the following four sentences, in the realms of the three-three, focusing on the past to explain what skillful means wisdom does, explaining like
來能說聲聞教因緣、緣覺教因緣、菩薩教因緣，故言種種分別也。「巧說諸法」者，此明如來方便智巧說一乘法持作三乘諸法，故下經文言「於一佛乘分別說三」，故言巧說也。只說此三乘教稱昔日物機，故言辭柔軟悅可眾心也。
「舍利弗取要言之」此下竟「佛悉成就」，此於四一境中偏就理一境，出實智。若取要言者而論之，實智於今日是要。何以知之？今日是顯實廢權之時也。
「止舍利弗不須復說」，此一句是第二正明絕言嘆也。所以者何？自此下竟長行，是第三釋所以絕言之意，只由說二智人高境深故絕言也。故此第三釋絕言中自有二：一者舉人高即是得智之人，二者所緣境深。今言「所以者何」竟「乃能究盡」，詺為舉人高釋絕言所以。止舍利弗不須復說權實二智者何？唯有諸佛能知權實二智，那得不止也。就舉人高中此有二佛所成就，第一希有難解之法先據二智，「唯佛與佛」以下正明人高。「諸法實相」此下是釋絕言中第二舉境深所以絕言，非唯人高故二智微妙不可說，亦二智所照境深故絕言。
又就此二智所照境中有三：第一雙開兩章門、第二雙釋兩章門、第三者雙結兩章門。雙開兩章門者，「諸法」此兩字，即是方便智所照境章門也。「實相」此兩字，即是實智所照章門。但
【現代漢語翻譯】 現代漢語譯本 能夠宣說聲聞乘教法的因緣、緣覺乘教法的因緣、菩薩乘教法的因緣，所以說是種種分別。『巧說諸法』是指如來以方便智慧，巧妙地將一佛乘的教法，權宜地分為三乘諸法來宣說，所以下文經中說『於一佛乘分別說三』，因此說是巧說。只是說這三乘教法，是爲了適應過去眾生的根機，所以說言辭柔軟，使眾生心生歡喜。 『舍利弗取要言之』到『佛悉成就』，這是在四種『一』的境界中，偏重於理一的境界，闡述實智。如果用簡要的話來說，實智在今天是最重要的。為什麼這麼說呢？因為今天正是顯揚實智、廢除權智的時候。 『止舍利弗不須復說』，這一句是第二次正式說明（佛）停止言說，並讚歎（此境界）不可言說。為什麼呢？從這句以下到長行文結束，是第三次解釋停止言說的原因，只是因為能說二智的人境界高深，所以才停止言說。因此，這第三次解釋停止言說中，又包含兩個方面：一是舉出人的高妙，即是獲得智慧的人；二是所緣的境界深遠。現在說『所以者何』到『乃能究盡』，稱之為舉出人的高妙來解釋停止言說的原因。停止舍利弗，不必再說權智和實智的原因是什麼呢？只有諸佛才能知道權智和實智，那怎麼能不停止（舍利弗）呢？在舉出人的高妙中，這裡有佛所成就的兩種智慧，第一是稀有難解之法，首先依據權智和實智，『唯佛與佛』以下，正式說明人的高妙。『諸法實相』以下，是解釋停止言說中第二點，舉出境界的深遠來解釋停止言說，不僅僅是因為人的高妙，所以二智微妙不可說，也是因為二智所照的境界深遠，所以才停止言說。 又就這二智所照的境界中，有三個方面：第一是雙開兩章門，第二是雙釋兩章門，第三是雙結兩章門。雙開兩章門，『諸法』這兩個字，就是方便智所照的境界之章門。『實相』這兩個字，就是實智所照的章門。但是
【English Translation】 English version It can expound the causes and conditions of the Śrāvakayāna (Hearer Vehicle) teaching, the causes and conditions of the Pratyekabuddhayāna (Solitary Realizer Vehicle) teaching, and the causes and conditions of the Bodhisattvayāna (Bodhisattva Vehicle) teaching, hence it is said to be various distinctions. 『Skillfully expounds all dharmas』 means that the Tathāgata (Thus Come One) uses expedient wisdom to skillfully expound the One Buddha Vehicle dharma, expediently dividing it into the Three Vehicles dharmas to expound, so the following scripture says 『In the One Buddha Vehicle, distinguishes and speaks of three』, therefore it is said to be skillful exposition. Only speaking of these Three Vehicle teachings is to suit the faculties of beings in the past, therefore it is said that the words are gentle and pleasing to the hearts of all. 『Śāriputra (Sariputta) (舍利弗) briefly speaking』 to 『the Buddhas all accomplish』, this is in the four 『ones』 realms, focusing on the realm of principle-one, expounding true wisdom. If we speak briefly, true wisdom is most important today. How do we know this? Today is the time to reveal the true and abandon the provisional. 『Stop, Śāriputra (舍利弗), no need to speak further』, this sentence is the second formal statement of the cessation of speech and praise of the unspeakable. Why? From this point down to the end of the prose, is the third explanation of the reason for the cessation of speech, simply because the person who can speak of the two wisdoms has a high and profound realm, hence the cessation of speech. Therefore, this third explanation of the cessation of speech contains two aspects: first, it raises the highness of the person, that is, the person who has attained wisdom; second, the depth of the object of focus. Now saying 『Why is that』 to 『can thoroughly understand』, is called raising the highness of the person to explain the reason for the cessation of speech. Why stop Śāriputra (舍利弗) from speaking further about the provisional and true two wisdoms? Only the Buddhas can know the provisional and true two wisdoms, so how can he not be stopped? In raising the highness of the person, there are two wisdoms accomplished by the Buddha, the first is the rare and difficult to understand dharma, first based on the two wisdoms, 『Only a Buddha with a Buddha』 below, formally states the highness of the person. 『The true aspect of all dharmas』 below, is the second point in explaining the cessation of speech, raising the depth of the realm to explain the cessation of speech, not only because of the highness of the person, so the two wisdoms are subtle and unspeakable, but also because the realm illuminated by the two wisdoms is deep, hence the cessation of speech. Furthermore, in the realm illuminated by these two wisdoms, there are three aspects: first, the double opening of the two chapter doors; second, the double explanation of the two chapter doors; third, the double conclusion of the two chapter doors. The double opening of the two chapter doors, the two words 『all dharmas』, are the chapter door of the realm illuminated by expedient wisdom. The two words 『true aspect』, are the chapter door illuminated by true wisdom. But
權智所照境凡有三三之境，今唯取照三教也。實智所照境有四一之境，今唯取照一理。
解釋者言：「權智所照三三境中要者是三教，進行之徒要須藉言教方得入道，故言諸法。三乘教不一，故言諸法也。實相者四一之中是理一，等是四一理一最要，是故的照也。但的照三教即是開方便門義也，的照理一即示真實相義也。何以知之？下釋中舉因果釋之，當知因果只是理一也。」
「所謂諸法」，此下是第二雙釋上兩章門，凡有九句，初有五句釋上諸法章門，次「如是因如是緣」下有四句釋上實相章門。「如是相者」表異為義，覽觀三乘教皆有異相，聲聞乘教異、緣覺乘教異、菩薩乘教異，故言如是相也。「如是性」，性是不改為義也。但昔日聲聞教不可改作緣覺教、緣覺教不可改作菩薩教，故言如是性。「如是體」，體體別為義，聲聞行自以四諦聲教為體，即是遭苦生厭老病死義，緣覺之人即是十二因緣教為體，菩薩即以六度經教為體，故言如是體。「如是力」，聲聞教作緣斷正使力，緣覺教作緣侵斷習氣之力，菩薩教作緣斷習氣盡成佛之力，故言如是力也。「如是作」者，論主言起作是行相，故知作只是行義也。明此三乘教有行義，聲聞之行有所為作，乃至菩薩行行有所為作，此五句都是釋上諸法章門
【現代漢語翻譯】 現代漢語譯本：權智所照的境界，總共有三重三的境界，現在只取照三教（儒教、道教、佛教）。實智所照的境界，總共有四一的境界，現在只取照一理（唯一的真理）。
解釋的人說：『權智所照的三重三境界中，最重要的是三教，修行的學徒必須憑藉言教才能入道，所以說諸法。三乘（聲聞乘、緣覺乘、菩薩乘）的教法不一，所以說諸法。實相指的是四一中的理一，等同於四一的理一最為重要，因此要的的確確地照見。』但是，的的確確地照見三教，就是開啟方便之門的意義；的的確確地照見理一，就是昭示真實相的意義。為什麼知道是這樣呢？下面的解釋中舉出因果來解釋，應當知道因果只是理一。
『所謂諸法』，這以下是第二重，雙重解釋上面兩章的門徑，總共有九句，開始有五句解釋上面的諸法章門，接下來『如是因如是緣』以下有四句解釋上面的實相章門。『如是相』，表述差異的意義，縱觀三乘的教法，都有不同的表相，聲聞乘的教法不同，緣覺乘的教法不同，菩薩乘的教法不同，所以說如是相。『如是性』，性是不改變的意義。但是過去的聲聞教不能改變成為緣覺教，緣覺教不能改變成為菩薩教，所以說如是性。『如是體』，體是各自不同的意義，聲聞修行者以四諦（苦、集、滅、道）的聲教為本體，也就是遭遇痛苦、產生厭惡、衰老病死的意義；緣覺之人以十二因緣的教法為本體；菩薩則以六度（佈施、持戒、忍辱、精進、禪定、般若）的經教為本體，所以說如是體。『如是力』，聲聞教產生斷除見思惑（正使）的力量，緣覺教產生逐漸斷除習氣的力量，菩薩教產生斷除所有習氣最終成佛的力量，所以說如是力。『如是作』，論主說『起作是行相』，因此知道作只是行為的意義。說明這三乘的教法都有行為的意義，聲聞的行為有所作為，乃至菩薩的行為也有所作為，這五句都是解釋上面的諸法章門。
【English Translation】 English version: The realm illuminated by expedient wisdom encompasses the threefold three realms; here, we only take it to illuminate the Three Teachings (Confucianism, Taoism, and Buddhism). The realm illuminated by true wisdom encompasses the fourfold one realms; here, we only take it to illuminate the One Truth (the ultimate truth).
The commentator says: 'Among the threefold three realms illuminated by expedient wisdom, the most important are the Three Teachings. Practitioners must rely on verbal teachings to enter the path, hence the term 'all dharmas'. The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not the same, hence the term 'all dharmas'. 'True reality' refers to the One Truth within the fourfold one, equivalent to the most important One Truth of the fourfold one; therefore, it must be clearly illuminated.' However, clearly illuminating the Three Teachings is the meaning of opening the gate of expedient means; clearly illuminating the One Truth is the meaning of revealing the true aspect. How do we know this? The explanation below uses cause and effect to explain it; it should be known that cause and effect are simply the One Truth.
'The so-called all dharmas', this below is the second, double explanation of the doors of the above two chapters, with a total of nine sentences. The first five sentences explain the above chapter on all dharmas, and the following four sentences, 'such a cause, such a condition', explain the above chapter on true reality. 'Such an appearance' expresses the meaning of difference. Looking at the teachings of the Three Vehicles, they all have different appearances. The teachings of the Śrāvakayāna are different, the teachings of the Pratyekabuddhayāna are different, and the teachings of the Bodhisattvayāna are different, hence the term 'such an appearance'. 'Such a nature', nature is the meaning of not changing. But the past Śrāvakayāna teaching cannot be changed into the Pratyekabuddhayāna teaching, and the Pratyekabuddhayāna teaching cannot be changed into the Bodhisattvayāna teaching, hence the term 'such a nature'. 'Such a substance', substance is the meaning of being different from each other. Śrāvaka practitioners take the verbal teachings of the Four Noble Truths (duḥkha, samudaya, nirodha, and marga) as their substance, which is the meaning of encountering suffering, generating aversion, old age, sickness, and death; Pratyekabuddhas take the teachings of the Twelve Nidānas as their substance; Bodhisattvas take the sutra teachings of the Six Pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā) as their substance, hence the term 'such a substance'. 'Such a power', the Śrāvakayāna teaching generates the power to cut off the delusions of views and thoughts (fundamental afflictions), the Pratyekabuddhayāna teaching generates the power to gradually cut off habitual tendencies, and the Bodhisattvayāna teaching generates the power to cut off all habitual tendencies and ultimately attain Buddhahood, hence the term 'such a power'. 'Such an action', the commentator says 'arising and acting is the aspect of practice', therefore it is known that action is simply the meaning of practice. It explains that the teachings of these Three Vehicles all have the meaning of action. The actions of the Śrāvakas have something to be done, and even the actions of the Bodhisattvas have something to be done. These five sentences all explain the above chapter on all dharmas.
，詺為權智境也。「如是因」此下有四句釋上實相章門，詺為實智所照之境。所以知是實智所照之境者，下偈頌言如是大果報故也。「如是因」者，以感果為義。「如是緣」，緣者由義，萬善能感果即因義，此果由萬善得即是緣義。「如是果」，果以對因為義，報以酬答為義，只是一果宜對因，詺為果。此果有酬因力義，即成報義，此四句正是釋上實相章門也。
「如是本末」此下是第三雙結兩章門，今言「如是本末」此結權智境章門，本則舉最初如是相，末則舉最後如是作也。「究竟等」者一因一果，究竟等者此結實智境章門。
且更解因緣之義者，有人解言：「因親緣疏。所以言因親者，此果是本無而今有，是親義。何以故？能令本無今有故。復詺作疏者，只同此果，二頭三手者不可生，道理中有可生義。」汝若言道理中不可生而因力能令生者，二頭三手不可生，因力何故不令其生？若因力不能令不可生而得生者，乃可詺因為親。果既有可生義，因於果成疏義，此果本無今有，此因於果是親義；果有可生之理，此因於果則成緣義。今光宅法師解不作親疏之義，正言言因者對果為義，緣者只是由藉為義。若據萬行望果，有對果之義，詺之為因；若據果望萬行，此果則由萬行而得，于果即是緣義。
【現代漢語翻譯】 ，名為權智境（Quan Zhi Jing，Provisional Wisdom Realm）。『如是因』（Ru Shi Yin，Such Cause）以下有四句解釋上面的實相章門（Shi Xiang Zhang Men，Chapter on True Nature），名為實智所照之境（Shi Zhi Suo Zhao Zhi Jing，Realm Illuminated by True Wisdom）。之所以知道這是實智所照之境，是因為下面的偈頌說有如此大的果報。『如是因』，以感果為意義。『如是緣』（Ru Shi Yuan，Such Condition），緣的意思是憑藉，萬善能夠感得果，就是因的意義，這個果由萬善而得，就是緣的意義。『如是果』（Ru Shi Guo，Such Effect），果以對應因為意義，報以酬答為意義，只是一個果對應因，名為果。這個果有酬報因的力量，就成為報的意義，這四句正是解釋上面的實相章門。「 『如是本末』（Ru Shi Ben Mo，Such Beginning and End）以下是第三雙總結兩個章門，現在說『如是本末』，這是總結權智境章門，本是指最初的如是相（Ru Shi Xiang，Such Appearance），末是指最後的如是作（Ru Shi Zuo，Such Action）。『究竟等』（Jiu Jing Deng，Ultimately Equal）指一因一果，究竟等是總結實智境章門。 且更解釋因緣的意義，有人解釋說：『因親緣疏（Yin Qin Yuan Shu，Cause is Close, Condition is Distant）。』之所以說因親，是因為這個果是本來沒有而現在有的，是親的意義。為什麼呢？因為它能使本來沒有的現在有。又名作疏，只是同此果，二頭三手不可能產生，道理中有可能產生的意義。』你如果說道理中不可能產生而因的力量能使它產生，那麼二頭三手不可能產生，因的力量為什麼不使它產生？如果因的力量不能使不可能產生的而能產生，才可以稱因為親。果既然有可以產生的道理，因對於果就成為疏的意義，這個果本來沒有而現在有，這個因對於果是親的意義；果有可以產生的道理，這個因對於果就成為緣的意義。現在光宅法師（Guang Zhai Fa Shi）的解釋不作親疏的意義，只是說因是對果而言的，緣只是由憑藉為意義。如果根據萬行來看果，有對應果的意義，稱之為因；如果根據果來看萬行，這個果就由萬行而得，對於果就是緣的意義。
【English Translation】 ，named Quan Zhi Jing (Provisional Wisdom Realm). The following four lines after 'Ru Shi Yin' (Such Cause) explain the Shi Xiang Zhang Men (Chapter on True Nature) above, named Shi Zhi Suo Zhao Zhi Jing (Realm Illuminated by True Wisdom). The reason for knowing that this is the realm illuminated by true wisdom is because the following verse says that there is such a great karmic reward. 'Ru Shi Yin' (Such Cause) means to sense the effect. 'Ru Shi Yuan' (Such Condition), yuan means 'by means of,' the myriad virtues can sense the effect, which is the meaning of cause, and this effect is obtained by the myriad virtues, which is the meaning of condition. 'Ru Shi Guo' (Such Effect), effect means corresponding to cause, and retribution means repayment, it is just that an effect corresponds to a cause, called effect. This effect has the power to repay the cause, which becomes the meaning of retribution, these four lines are precisely explaining the Shi Xiang Zhang Men (Chapter on True Nature) above. The following after 'Ru Shi Ben Mo' (Such Beginning and End) is the third pair summarizing the two chapters, now saying 'Ru Shi Ben Mo,' this is summarizing the Quan Zhi Jing (Provisional Wisdom Realm) chapter, ben refers to the initial Ru Shi Xiang (Such Appearance), and mo refers to the final Ru Shi Zuo (Such Action). 'Jiu Jing Deng' (Ultimately Equal) refers to one cause and one effect, Jiu Jing Deng is summarizing the Shi Zhi Jing (True Wisdom Realm) chapter. Furthermore, to explain the meaning of cause and condition, some people explain it by saying: 'Yin Qin Yuan Shu (Cause is Close, Condition is Distant).' The reason for saying that cause is close is because this effect is originally non-existent but now exists, which is the meaning of close. Why? Because it can make what was originally non-existent now exist. It is also named distant, it is just like this effect, two heads and three hands cannot be produced, there is a meaning of possibility in the principle.' If you say that it is impossible to produce in principle but the power of cause can make it produce, then two heads and three hands cannot be produced, why doesn't the power of cause make it produce? If the power of cause cannot make what is impossible to produce able to produce, then it can be called cause as close. Since the effect has the principle of being able to produce, the cause becomes the meaning of distant to the effect, this effect is originally non-existent but now exists, this cause is the meaning of close to the effect; the effect has the principle of being able to produce, this cause becomes the meaning of condition to the effect. Now, the explanation of Guang Zhai Fa Shi (Guang Zhai Dharma Master) does not make the meaning of close and distant, but simply says that cause is spoken in relation to effect, and condition is simply the meaning of 'by means of.' If based on the myriad practices looking at the effect, there is the meaning of corresponding to the effect, called cause; if based on the effect looking at the myriad practices, this effect is obtained by the myriad practices, which is the meaning of condition to the effect.
法華義疏卷第二 大正藏第 33 冊 No. 1715 法華經義記
法華義記卷第三
光宅寺釋法雲撰
「爾時世尊而說偈言」，因嘆二智彷彿開宗中有二，長行與偈頌，此下是第二正明偈頌，但且長行中本二，一者寄言以嘆二智、二者明寄絕言嘆二智。今者十七行半偈亦分為二：第一有四行偈正頌上寄言嘆二智，第二從「如是大果報」下有十三行半偈頌寄絕言嘆二智。但上長行寄言嘆二智中本有二，一者將欲嘆釋迦二智，故先嘆諸佛二智；二者正嘆釋迦二智。此兩雙中各有三重：第一正嘆二智、第二釋、第三結也。今者四行偈頌之為體亦分為二：初兩行偈併疊頌諸佛釋迦正嘆二智，后兩行復併疊頌諸佛釋迦釋二智，結二智兩重也。又就兩偈疊頌諸佛釋迦正嘆二智中，前偈頌諸佛二智，后偈頌釋迦二智也。但上嘆諸佛二智中，先嘆實智后嘆權智，然先嘆實智中有二句：初舉智體言「諸佛智慧」，第二句正嘆言「甚深無量」。后嘆權智有三：先舉智體言其智慧門，第二正嘆言難解難入，第三齣不知眾，言一切聲聞辟支佛所不能知也。今者「世雄不可量」一句，即得並頌實智權智各二句，「諸佛智慧甚深無量」、「其智慧門難解難入」等也。諸佛應同十方此則世義，降四魔伏外道是雄義，權
【現代漢語翻譯】 現代漢語譯本
法華義疏卷第二 大正藏第 33 冊 No. 1715 法華經義記
法華義記卷第三
光宅寺釋法雲撰
『爾時世尊而說偈言』，因為讚歎二智（兩種智慧：實智和權智）彷彿開啟宗義中有兩種形式，長行（散文）與偈頌（韻文），這以下是第二部分，正式說明偈頌。但且說長行中原本有兩種，一是借用言語來讚歎二智，二是說明超越言語來讚歎二智。現在這十七行半偈也分為兩種：第一部分有四行偈，正是歌頌上面借用言語讚歎二智的內容；第二部分從『如是大果報』以下有十三行半偈，歌頌超越言語讚歎二智的內容。但上面長行中借用言語讚歎二智原本有兩種，一是將要讚歎釋迦（釋迦牟尼佛）的二智，所以先讚歎諸佛（所有佛）的二智；二是正式讚歎釋迦的二智。這兩組中各有三重含義：第一是正式讚歎二智，第二是解釋，第三是總結。現在這四行偈頌的整體結構也分為兩種：前兩行偈併疊頌諸佛釋迦正式讚歎二智，后兩行又併疊頌諸佛釋迦解釋二智，總結二智這兩重含義。又就這兩偈疊頌諸佛釋迦正式讚歎二智中，前偈頌諸佛二智，后偈頌釋迦二智。但上面讚歎諸佛二智中，先讚歎實智（根本智）后讚歎權智（方便智），然而先讚歎實智中有兩句：第一句舉出智的本體說『諸佛智慧』，第二句正式讚歎說『甚深無量』。后讚歎權智有三句：先舉出智的本體說它的智慧之門，第二句正式讚歎說難以理解難以進入，第三句指出不瞭解的群體，說一切聲聞（聽聞佛法而悟道的修行者）辟支佛（獨自悟道的修行者）所不能知。現在『世雄不可量』一句，就能夠並頌實智權智各兩句，對應『諸佛智慧甚深無量』、『其智慧門難解難入』等。諸佛應當共同存在於十方世界，這就是世的含義，降伏四魔（煩惱魔、五蘊魔、死魔、天魔），制伏外道是雄的含義，權
【English Translation】 English version
Fahua Yishu, Scroll 2 Tripitaka, Volume 33, No. 1715, Records on the Meaning of the Lotus Sutra
Records on the Meaning of the Lotus Sutra, Scroll 3
Composed by Shi Fayun of Guangzhai Temple
'At that time, the World-Honored One spoke in verse,' because praising the two wisdoms (two kinds of wisdom: true wisdom and expedient wisdom) seems to open the doctrine, there are two forms, prose and verse. What follows is the second part, formally explaining the verses. But let's say that there are originally two types in the prose, one is to use words to praise the two wisdoms, and the other is to explain surpassing words to praise the two wisdoms. Now these seventeen and a half lines of verses are also divided into two types: the first part has four lines of verses, which are exactly praising the content of using words to praise the two wisdoms above; the second part, from 'Such a great reward' onwards, has thirteen and a half lines of verses, praising the content of surpassing words to praise the two wisdoms. But in the prose above, there are originally two types of using words to praise the two wisdoms, one is to praise Shakyamuni's (Shakyamuni Buddha) two wisdoms, so first praise the two wisdoms of all Buddhas (all Buddhas); the second is to formally praise Shakyamuni's two wisdoms. Each of these two groups has three meanings: the first is to formally praise the two wisdoms, the second is to explain, and the third is to summarize. Now the overall structure of these four lines of verses is also divided into two types: the first two lines of verses simultaneously and repeatedly praise the formal praise of the two wisdoms of all Buddhas and Shakyamuni, and the last two lines also simultaneously and repeatedly praise the explanation of the two wisdoms of all Buddhas and Shakyamuni, summarizing these two meanings of the two wisdoms. Also, in these two verses that repeatedly praise the formal praise of the two wisdoms of all Buddhas and Shakyamuni, the first verse praises the two wisdoms of all Buddhas, and the second verse praises the two wisdoms of Shakyamuni. But in the above praise of the two wisdoms of all Buddhas, first praise the true wisdom (fundamental wisdom) and then praise the expedient wisdom (skillful means), however, there are two sentences in first praising the true wisdom: the first sentence mentions the substance of wisdom and says 'the wisdom of all Buddhas,' and the second sentence formally praises and says 'profound and immeasurable.' There are three sentences in later praising the expedient wisdom: first mention the substance of wisdom and say its door of wisdom, the second sentence formally praises and says it is difficult to understand and difficult to enter, and the third sentence points out the group that does not understand, saying that all Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (practitioners who attain enlightenment on their own) cannot know. Now the sentence 'the world-hero is immeasurable' can simultaneously praise the two sentences of true wisdom and expedient wisdom respectively, corresponding to 'the wisdom of all Buddhas is profound and immeasurable,' 'its door of wisdom is difficult to understand and difficult to enter,' and so on. All Buddhas should coexist in the ten directions, this is the meaning of 'world,' subduing the four maras (affliction mara, five aggregates mara, death mara, and deva mara), and subduing external paths is the meaning of 'hero,' expedient.
實二智非下人所測故言不可量也。「諸天及世人一切眾生類無能知佛者」下三句頌上權智，下第三句出不知眾，上言一切聲聞辟支佛所不能知也。且今用此一偈頌前長行凡有四種不同：上長行中別嘆實智與方便智，今此偈中合頌權實二智，一不同；上當體嘆權實二智，今此偈中舉人嘆二智，二不同；上明不知人唯繫在權智下，今此偈中頌出不知人雙系二智下，三不同；上長行中出不知人唯出聲聞、緣覺二人，今此偈中廣出人、天、聲聞、緣覺，遠及菩薩，並出五乘人都是不知眾，四不同。何如此不同耶？解釋者言：「此義亦微，有所以有。上長行中所以二智別嘆者，則明義用異，但此二智只是聖人神解涉用為義，從機曲說未若權智，但此權智應有所出，是故先別嘆實智是權家之本，后嘆權智是智，是本家之末，是故權實互嘆，此明用有勝負。偈中合頌者，此明二智雖有權實二名，照然則體一更無異也。是故《維摩經》言：十方世界有若干也，其無礙慧無若干也。復言上當體嘆二智者，明此經本意故，故當體嘆偈中明二智所成人，故舉人總嘆二智也。復言上出不知人唯系權智下，今此偈中雙系二智下者，上宜鄙斥二人智慧狹劣，雖稟昔日權智之教不能究了，為是義故，上出不知人偏系權智下。而今偈中雙系二智下者，明
【現代漢語翻譯】 現代漢語譯本： 實智和權智不是一般人所能測度的，所以說不可衡量。『諸天及世人一切眾生類無能知佛者』以下三句是讚頌上面的權智，下面的第三句指出了不知道佛的人群，上面說一切聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教，自己覺悟的修行者）所不能知道的。而且現在用這一個偈頌來概括前面的長篇敘述，凡是有四種不同：上面的長篇敘述中分別讚歎了實智與方便智，現在這個偈頌中合併讚頌權智和實智，這是一不同；上面是就本體讚歎權智和實智，現在這個偈頌中是舉例說明人來讚歎兩種智慧，這是二不同；上面說明不知道佛的人只是與權智有關，現在這個偈頌中頌揚不知道佛的人與兩種智慧都有關，這是三不同；上面的長篇敘述中指出不知道佛的人只是聲聞、緣覺這兩種人，現在這個偈頌中廣泛地指出人、天、聲聞、緣覺，甚至包括菩薩（Bodhisattva，立志成佛的修行者），並且指出五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的人都屬於不知道佛的人群，這是四不同。為什麼會有如此不同呢？解釋的人說：『這個意義也很微妙，有它存在的理由。上面的長篇敘述中之所以要分別讚歎兩種智慧，是因為要說明它們的意義和作用不同，但是這兩種智慧只是聖人才能理解和運用，從適應根機的角度來說，不如權智，但是這種權智應該有所來源，所以先分別讚歎實智是權智的根本，后讚歎權智是智慧，是根本的末端，所以權智和實智互相讚歎，這說明作用上有勝負之分。偈頌中合併讚頌，是因為說明兩種智慧雖然有權智和實智兩種名稱，但實際上本體是一樣的，沒有什麼不同。《維摩經》（Vimalakīrti Sūtra）說：十方世界有若干種，其無礙慧沒有若干種。又說上面就本體讚歎兩種智慧，是因為說明這部經的本意，所以就本體讚歎，偈頌中說明兩種智慧所成就的人，所以舉例說明人來總括讚歎兩種智慧。又說上面指出不知道佛的人只是與權智有關，現在這個偈頌中與兩種智慧都有關，是因為上面適宜鄙視這兩種人智慧狹隘淺薄，雖然接受了昔日權智的教導卻不能徹底瞭解，爲了這個緣故，上面指出不知道佛的人偏向于與權智有關。而現在這個偈頌中與兩種智慧都有關，是因為說明'
【English Translation】 English version: Real wisdom and expedient wisdom are not measurable by ordinary people, hence the saying 'immeasurable'. The following three lines, 'Gods, humans, and all sentient beings are unable to know the Buddha,' praise the expedient wisdom mentioned above. The third line below points out the groups of people who do not know the Buddha. The above states that all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher) are unable to know it. Moreover, this single verse now summarizes the preceding lengthy narrative, with four differences: the preceding lengthy narrative separately praised real wisdom and expedient wisdom, while this verse combines to praise expedient wisdom and real wisdom, which is one difference; the above praises expedient wisdom and real wisdom in terms of their essence, while this verse uses examples of people to praise the two kinds of wisdom, which is a second difference; the above states that those who do not know the Buddha are only related to expedient wisdom, while this verse praises that those who do not know the Buddha are related to both kinds of wisdom, which is a third difference; the preceding lengthy narrative points out that those who do not know the Buddha are only Śrāvakas and Pratyekabuddhas, while this verse broadly points out humans, gods, Śrāvakas, Pratyekabuddhas, and even Bodhisattvas (practitioners who aspire to become Buddhas), and points out that people of the five vehicles (human vehicle, god vehicle, Śrāvaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) all belong to the groups of people who do not know the Buddha, which is a fourth difference. Why are there such differences? The interpreters say: 'This meaning is also subtle, and there is a reason for its existence. The reason why the two kinds of wisdom are praised separately in the preceding lengthy narrative is to explain that their meanings and functions are different, but these two kinds of wisdom can only be understood and used by sages. From the perspective of adapting to the roots of beings, it is not as good as expedient wisdom, but this expedient wisdom should have a source, so first separately praise real wisdom as the root of expedient wisdom, and then praise expedient wisdom as wisdom, which is the end of the root, so expedient wisdom and real wisdom praise each other, which shows that there are differences in superiority and inferiority in function. The verse combines to praise because it explains that although the two kinds of wisdom have the two names of expedient wisdom and real wisdom, in reality, the essence is the same and there is no difference. The Vimalakīrti Sūtra says: There are many worlds in the ten directions, but there are not many unobstructed wisdoms. It also says that the above praises the two kinds of wisdom in terms of their essence because it explains the original intention of this sutra, so it praises in terms of essence, and the verse explains the people who are accomplished by the two kinds of wisdom, so it uses examples of people to generally praise the two kinds of wisdom. It also says that the above points out that those who do not know the Buddha are only related to expedient wisdom, while this verse is related to both kinds of wisdom because the above is suitable to despise these two kinds of people for their narrow and shallow wisdom, although they have received the teachings of expedient wisdom in the past, they cannot thoroughly understand them. For this reason, the above points out that those who do not know the Buddha are biased towards being related to expedient wisdom. And now this verse is related to both kinds of wisdom because it explains'
此二乘非直不解權智之用、實智冥然莫測，是故雙系二智下。復言上長行唯出二乘至偈頌中言一切眾生類無能知佛者，廣出五乘人者，此為釋物疑情，但今日之教本為斥二乘封執之情，是故長行偏對二乘，但於時時眾謂言二智止是二乘不解，自二乘之外應有解者。是故偈中言非唯二乘不解此權實之理，人天及菩薩亦復不解。如此頌類舉可知也。」
「佛力無所畏」，此一偈正頌正嘆釋迦二智。上正嘆釋迦二智中，先嘆權智后嘆實智，今此一行偈上半行先頌嘆釋迦實智，下半行追頌權智。但上嘆釋迦實智中，先正嘆實智，后即舉力、無畏等，今此半偈正得略頌上諸功德句，不頌正嘆句也。「及佛諸餘法無能測量者」，此半行倒頌上嘆釋迦權智句。上嘆釋迦權智中正嘆有三重，初「吾從成佛以來」明權智時節，「以種種因緣」下正嘆，「引導眾生」下顯也。今此半偈只頌第二正嘆句，不頌第一第二句也。今者所以言「及佛諸餘法」者，權智在後故言余也。此權智為三根人說之不一，故稱諸也。又用此一偈復頌長行有三不同。何者？長行中先嘆釋迦權智后嘆實智，今此偈中先頌實智后頌權智，一不同。上長行中言「如來知見廣大深遠」正嘆實智，后舉諸功德同釋嘆也，今偈中唯頌舉諸功德釋嘆實智句，略不頌正嘆實智
句，二不同。上長行中嘆釋迦二智不出不知眾，今偈中言「無能測量者」，三不同。
解釋者言：「上長行所以先嘆權智后嘆實智者，此明釋迦出世之意先權后實，偈中所以先頌實智后頌權智者，此明今日實用時，此皆前後互舉，迭相映發其義自彰。復言長行中有正嘆實智有釋，偈中唯頌釋句者，此明有體一用異之義。上長行語其用異之義。何以知之？智慧鑑照為義。欲明實智所照之境有四一之義，有教一、理一、機一、人一，如來智照此四境，故稱實智。力、無畏等諸功德不詺鑑照，故知長行據其用。偈中唯頌諸功德者，此明功德與智慧只是一體，離此力、無畏、解脫三昧等更無別有智慧，亦離此智慧無別有功德。故知體一，據用則有功德智慧之異；置用談體，智慧功德只是一體。此皆前後互舉、兩義雙明。復言長行嘆釋迦二智不出不知人，今偈中言『無能測量者』此出不知人，亦前後互舉。若偈中出不知人，長行亦應出，長行既不出，偈中亦應無；而一有一無，此互相映明義也。」
「本從無數佛具足行諸道」，此下兩行偈疊頌諸佛與釋迦釋之與結兩重，初偈頌諸佛釋結二智，后偈頌釋迦釋結二智。就初偈中「本從無數佛具足行諸道」，此半偈頌諸佛第二釋二智言。所以者何？佛曾親覲百千萬億無數
【現代漢語翻譯】 現代漢語譯本：句子，有兩點不同。前面長行中讚歎釋迦牟尼佛的權智和實智，說他『不出』、『不知』眾人，而現在的偈頌中說『無能測量者』，這是第三點不同。
解釋的人說：『前面長行之所以先讚歎權智后讚歎實智，是因為說明釋迦牟尼佛出世的用意是先權后實；偈頌中之所以先頌揚實智后頌揚權智，是因為說明今天實用的是實智。這些都是前後互相舉例，交替映襯，意義自然彰顯。』又說，『長行中有正式讚歎實智和解釋，偈頌中只頌揚解釋的部分，這是說明本體唯一，作用不同的意義。』前面長行說的是作用不同的意義。憑什麼知道呢？智慧的鑑照是其意義。想要說明實智所照的境界有四一的意義，有教一、理一、機一、人一，如來的智慧照見這四種境界，所以稱為實智。力、無畏等各種功德不稱爲鑑照，所以知道長行說的是它的作用。偈頌中只頌揚各種功德，這是說明功德與智慧只是一體，離開這些力、無畏、解脫三昧等，就沒有另外的智慧，也離開這個智慧就沒有另外的功德。所以知道本體唯一，從作用上說，有功德和智慧的差異；撇開作用談本體，智慧和功德只是一體。這些都是前後互相舉例，兩種意義都明白。』又說，『長行讚歎釋迦牟尼佛的兩種智慧，說他『不出』、『不知』人，現在的偈頌中說『無能測量者』，這是說『不知』人，也是前後互相舉例。如果偈頌中說『不知』人，長行也應該說；長行既然沒有說，偈頌中也應該沒有；而一個有，一個沒有，這是互相映襯，明白意義。』
『本從無數佛具足行諸道』，這以下兩行偈頌，重疊地頌揚諸佛與釋迦牟尼佛的解釋和總結兩重意義，初偈頌揚諸佛的解釋和總結兩種智慧，后偈頌揚釋迦牟尼佛的解釋和總結兩種智慧。就初偈中『本從無數佛具足行諸道』，這半句偈頌頌揚諸佛，第二句解釋兩種智慧。為什麼這樣說呢？佛曾經親近拜見百千萬億無數的佛
【English Translation】 English version: The sentences have two differences. The previous prose passage praised Shakyamuni Buddha's provisional wisdom (upaya-kausalya) and true wisdom (paramartha-jnana), saying he 'does not emerge' and 'does not know' the masses, while the current verse says 'none can measure him,' which is the third difference.
The commentator says: 'The reason the previous prose passage first praised provisional wisdom and then true wisdom is to explain that Shakyamuni Buddha's intention in appearing in the world was to first use provisional means and then reveal the truth; the reason the verse first praises true wisdom and then provisional wisdom is to explain that today's practical application is true wisdom. These are all examples of mutual reference, alternately reflecting each other, and the meaning is naturally revealed.' It also says, 'The prose passage formally praises true wisdom and provides explanations, while the verse only praises the explanations, which is to explain the meaning of the essence being one and the functions being different.' The previous prose passage speaks of the meaning of different functions. How do we know this? The meaning lies in the discerning illumination of wisdom. It wants to explain that the realm illuminated by true wisdom has the meaning of four unities: unity of teaching (eka-dharma), unity of principle (eka-artha), unity of capacity (eka-indriya), and unity of person (eka-pudgala). The Tathagata's wisdom illuminates these four realms, so it is called true wisdom. Powers (bala), fearlessness (vaisaradya), and other merits are not called illumination, so we know that the prose passage speaks of its function. The verse only praises the various merits, which is to explain that merit and wisdom are only one entity. Apart from these powers, fearlessness, liberation (vimoksha), samadhi, etc., there is no other wisdom, and apart from this wisdom, there are no other merits. So we know that the essence is one, and from the perspective of function, there are differences between merit and wisdom; setting aside function and discussing essence, wisdom and merit are only one entity. These are all examples of mutual reference, and both meanings are clear.' It also says, 'The prose passage praises Shakyamuni Buddha's two wisdoms, saying he 'does not emerge' and 'does not know' people, while the current verse says 'none can measure him,' which is saying 'does not know' people, and is also an example of mutual reference. If the verse says 'does not know' people, the prose passage should also say it; since the prose passage does not say it, the verse should also not have it; but one has it and one does not, which is to mutually reflect and clarify the meaning.'
'Originally, from countless Buddhas, fully practicing all paths,' these two lines of verse redundantly praise the explanations and conclusions of the Buddhas and Shakyamuni Buddha in two layers. The first verse praises the explanations and conclusions of the two wisdoms of the Buddhas, and the second verse praises the explanations and conclusions of the two wisdoms of Shakyamuni Buddha. Regarding the first verse, 'Originally, from countless Buddhas, fully practicing all paths,' this half-verse praises the Buddhas, and the second sentence explains the two wisdoms. Why is this so? The Buddha once approached and paid respects to hundreds of thousands of millions of countless Buddhas
諸佛盡行諸佛無量道法也。「甚深微妙法難見難可了」，此半偈頌上長行中第三結諸佛二智。此半偈即成兩意：「甚深微妙法」此一句頌上結實智，言成就甚深未曾有法也；「難見難可了」此一句頌上結權智，言隨宜所說意趣難解也。「于無量億劫」此一偈疊頌釋迦釋之與結兩重，此一行則成二意：「于無量億劫行此諸道已」，此半行頌釋迦釋二智，但長行略不出往因，偈中既有，映前即成頌釋義也。「道場得成果」，此下半偈正頌上釋迦單結實智，上結言成就一切未曾有法，上但道實智；此中出得實智之會，只是如來坐道樹下成佛，世尊大覺朗然之時得此實智，故言道場得成果我已悉知見也。
第二「如是大果報」，此下十三行半偈頌上第二寄絕言嘆二智。但上絕言嘆中有三：一者先出所以絕言之法、二者正明絕言嘆、三者釋絕言之意。今此十三行半亦有三意，從下倒頌：初「如是大果報」下一偈先倒頌上長行中第三釋絕言之意；第二有十二行即頌上第二正絕言嘆；第三有一行半倒頌上第一齣所以絕言之法也。但上第三釋絕言中有二：一者先嘆二智之人高不可說；二者出權實二智境深故不可說。今者亦倒頌，「如是大果報」半行偈先頌境深也。「我及十方佛乃能知是事」半行追頌人高也。但上境深中本有三：
【現代漢語翻譯】 現代漢語譯本 諸佛完全實踐了諸佛無量的道法。『甚深微妙法，難以見到難以理解』，這半首偈頌總結了前面長行文中第三部分所說的諸佛的兩種智慧。這半首偈頌實際上包含了兩種含義：『甚深微妙法』這一句是總結實智，說明成就了甚深未曾有之法；『難見難可了』這一句是總結權智，說明隨順時宜所說的意趣難以理解。『于無量億劫』這一偈頌重複頌揚了釋迦（Śākya）的解釋，並總結了兩重含義。這一行實際上包含了兩種含義：『于無量億劫行此諸道已』，這半行頌揚了釋迦的兩種智慧，只是長行中省略了往昔的因緣，偈頌中既然有，與前面的內容相互映襯，就構成了對釋義的頌揚。『道場得成果』，這下半首偈頌正是頌揚了前面釋迦單獨總結的實智，前面總結說成就了一切未曾有之法，前面只是說了實智；這裡說得到了實智的時刻，正是如來（Tathāgata）坐在菩提樹下成佛，世尊（Lokajyeṣṭha）大徹大悟的時候得到了這種實智，所以說在道場得到了成果，我已經完全知曉並見證了。
第二，『如是大果報』，這下面的十三行半偈頌是頌揚前面第二部分所說的用超越言語的方式來讚歎兩種智慧。但是前面用超越言語的方式來讚歎包含了三個方面：一是先說明了為什麼要用超越言語的方式，二是正面說明用超越言語的方式來讚歎，三是解釋用超越言語的方式的含義。現在這十三行半偈頌也包含了三種含義，從後面倒過來頌揚：首先，『如是大果報』這一偈頌先倒過來頌揚前面長行文中第三部分所說的解釋用超越言語的方式的含義；第二，有十二行是頌揚前面第二部分正面用超越言語的方式來讚歎；第三，有一行半是倒過來頌揚前面第一部分說明為什麼要用超越言語的方式。但是前面第三部分解釋用超越言語的方式包含了兩個方面：一是先讚歎具有兩種智慧的人高不可攀，二是說明權智和實智的境界深不可測，所以無法用言語表達。現在也是倒過來頌揚，『如是大果報』這半行偈頌先頌揚境界深遠。『我及十方佛乃能知是事』這半行追頌人的境界高深。但是前面境界深遠本來包含了三個方面：
【English Translation】 English version The Buddhas have fully practiced the immeasurable Dharmas of all Buddhas. 'The Dharma is profoundly subtle, difficult to see and difficult to understand.' This half verse summarizes the two wisdoms of all Buddhas in the third section of the preceding prose. This half verse actually contains two meanings: 'Profoundly subtle Dharma,' this phrase summarizes the Real Wisdom (Śūnyatā-jñāna), stating the accomplishment of a profoundly unprecedented Dharma; 'difficult to see and difficult to understand,' this phrase summarizes the Expedient Wisdom (Upāya-jñāna), stating that the intended meaning of what is spoken according to circumstances is difficult to understand. 'In immeasurable billions of kalpas,' this verse repeatedly praises Śākya's explanation and summarizes two layers of meaning. This line actually contains two meanings: 'Having practiced these paths for immeasurable billions of kalpas,' this half line praises Śākya's two wisdoms, but the prose omits the past causes and conditions. Since the verse contains them, reflecting on the preceding content, it constitutes a praise of the explanation. 'Attaining the fruit in the Bodhi-mandala,' this latter half verse precisely praises the Real Wisdom that Śākya summarized alone earlier. The earlier summary stated the accomplishment of all unprecedented Dharmas, and only mentioned Real Wisdom; here it speaks of the moment of attaining Real Wisdom, which is precisely when the Tathāgata sat under the Bodhi tree and attained Buddhahood, when the Lokajyeṣṭha attained great enlightenment and obtained this Real Wisdom, hence it is said that the fruit was attained in the Bodhi-mandala, which I have fully known and witnessed.
Secondly, 'Such great karmic reward,' these following thirteen and a half verses praise the two wisdoms in the second section using a way of praising that transcends words. However, the way of praising that transcends words contains three aspects: first, it explains why to use a way that transcends words; second, it directly explains the praise using a way that transcends words; and third, it explains the meaning of using a way that transcends words. Now these thirteen and a half verses also contain three meanings, praising in reverse order from the end: first, the verse 'Such great karmic reward' first praises in reverse order the meaning of explaining the way of transcending words in the third section of the preceding prose; second, there are twelve lines praising the direct praise using a way that transcends words in the second section; third, there is one and a half lines praising in reverse order the explanation of why to use a way that transcends words in the first section. However, the third section explaining the way of transcending words contains two aspects: first, it praises the people with two wisdoms as being unattainable, and second, it explains that the realms of Expedient Wisdom and Real Wisdom are unfathomable, so they cannot be expressed in words. Now it is also praising in reverse order, the half verse 'Such great karmic reward' first praises the profundity of the realm. The half line 'I and the Buddhas of the ten directions are able to know this matter' praises the high realm of people. But the preceding profundity of the realm originally contained three aspects:
一者雙開兩章門、二者雙釋、三者雙結也。今者不頌第一第三，唯頌中間第二雙釋兩章門。上雙釋中初有五句釋權智境章門，后四句釋實智境章門，今者亦倒頌。「如是大果報」一句先頌釋實智境，只得頌果與報，略不頌因與緣，今者舉果驗知有因緣所以言大，此亦釋物疑情，三乘因亦是因、三乘果亦是果，為此義故因大字標異，明此是大乘因果非是小乘因果也。「種種性相義」此一句追頌權智境，權智境中本有五句，今唯頌性相，餘三句略而不頌，此句亦倒頌。上言如是相、如是性，今者先頌性、后頌相也。所以言種種者，復釋物疑情，大乘亦是性、亦是相，為此義故用種種之名標言，此非大乘性相，三乘性相不一故言種種也。「我及十方佛乃能知是事」，此半行追頌釋絕言中第一明人高，上言「唯佛與佛乃能究盡」也。
「是法不可示」此下有十一行追頌上第二正絕言。上言「止舍利弗不須復說」，今就此十一行中但半行正頌上絕言嘆，第二餘十行半義出顯所以絕言之意，正明聲聞不知、菩薩不知故也。今此半行有二意：「是法不可示」者，正頌上「止舍利弗」也；「言辭相寂滅」者，頌上「不須復說」句也。「諸餘眾生類無有能得解」以下有十行半是第二義出，今就此十行半中自有三段：第一今此半行總
【現代漢語翻譯】 現代漢語譯本 第一是雙開兩章門，第二是雙釋，第三是雙結。現在不讚頌第一和第三，只讚頌中間的第二雙釋兩章門。上面雙釋中，前五句解釋權智境章門，后四句解釋實智境章門，現在也倒過來讚頌。「如是大果報」一句先讚頌解釋實智境，只讚頌果和報，稍微省略不讚頌因和緣，現在舉果來驗證知道有因緣，所以說『大』，這也是解釋消除疑惑，三乘的因也是因，三乘的果也是果，爲了這個意義，用『大』字來標明不同，表明這是大乘的因果，不是小乘的因果。「種種性相義」這一句追溯讚頌權智境，權智境中本來有五句，現在只讚頌性相，其餘三句省略不讚頌，這句也倒過來讚頌。上面說『如是相』、『如是性』，現在先讚頌性，后讚頌相。之所以說『種種』，再次解釋消除疑惑，大乘也是性，也是相，爲了這個意義，用『種種』這個名稱來標明，這並非大乘的性相，三乘的性相不一樣，所以說『種種』。「我及十方佛乃能知是事」，這半行追溯讚頌解釋絕言中第一明人高，上面說『唯佛與佛乃能究竟』。 「是法不可示」這以下有十一行追溯讚頌上面第二正絕言。上面說『止，舍利弗，不須復說』，現在就這十一行中，只有半行是正讚頌上面的絕言嘆，第二其餘十行半是闡明為什麼絕言的意思，正是說明聲聞不知道，菩薩也不知道。現在這半行有二個意思：『是法不可示』，是正讚頌上面的『止，舍利弗』；『言辭相寂滅』，是讚頌上面的『不須復說』句。『諸餘眾生類無有能得解』以下有十行半是第二義出，現在就這十行半中，自然有三段：第一現在這半行總說。
【English Translation】 English version Firstly, there are the two chapters of double opening; secondly, the double explanation; and thirdly, the double conclusion. Now, we do not praise the first and third, but only praise the second double explanation of the two chapters in the middle. In the above double explanation, the first five lines explain the chapter on the realm of expedient wisdom, and the last four lines explain the chapter on the realm of true wisdom. Now, we also praise it in reverse. The line 'Such great karmic reward' first praises and explains the realm of true wisdom, only praising the fruit and the reward, slightly omitting the praise of the cause and the condition. Now, citing the fruit to verify and know that there are causes and conditions, therefore it is said 'great'. This also explains and eliminates doubts. The cause of the Three Vehicles is also a cause, and the fruit of the Three Vehicles is also a fruit. For this reason, the word 'great' is used to mark the difference, indicating that this is the cause and effect of the Mahayana, not the cause and effect of the Hinayana. 'Various natures and characteristics' This line traces back and praises the realm of expedient wisdom. In the realm of expedient wisdom, there were originally five lines, but now only the nature and characteristics are praised, and the remaining three lines are omitted. This line is also praised in reverse. Above it says 'Such is the characteristic', 'Such is the nature', now first praise the nature, then praise the characteristic. The reason for saying 'various' is to further explain and eliminate doubts. The Mahayana is also nature, also characteristic. For this reason, the name 'various' is used to mark the statement, this is not the nature and characteristic of the Mahayana, the nature and characteristics of the Three Vehicles are not the same, therefore it is said 'various'. 'I and the Buddhas of the ten directions are able to know this matter', this half line traces back and praises the first point in the explanation of absolute speech, highlighting the high level of people, above it says 'Only Buddhas and Buddhas can fully understand'. 'This Dharma cannot be shown' Below this, there are eleven lines tracing back and praising the second correct absolute speech above. Above it says 'Stop, Shariputra (Śāriputra), no need to speak further', now in these eleven lines, only half a line is the correct praise of the above exclamation of absolute speech, and the second remaining ten and a half lines explain the meaning of why absolute speech is used, precisely explaining that the Shravakas (Śrāvakas) do not know, and the Bodhisattvas (Bodhisattvas) do not know either. Now this half line has two meanings: 'This Dharma cannot be shown', is the correct praise of the above 'Stop, Shariputra'; 'Words and speech are silent and extinguished', is the praise of the above sentence 'No need to speak further'. 'All other kinds of beings are unable to understand' Below this, there are ten and a half lines which are the second meaning, now in these ten and a half lines, there are naturally three sections: First, this half line now generally says.
明不知眾也；第二半行除有知之人；第三九行半別出不知眾也。第二除有知人者，正言除諸菩薩眾中有信力堅固者，自能得知，然非見知猶是信知，此則引聲聞等作大乘，令改狹劣心立菩薩大志也。「諸佛弟子眾」，此下有九行半是第三別出不知之人。凡有三種類人不知此二智：初有四行先明聲聞不知也；第二有兩偈明緣覺人不知，從「辟支佛利智」下是也。第三有三行半明菩薩不知，從「新發意菩薩」下是也。就第一明聲聞不知中復有三文：初一行半正明聲聞不知，次一行假設明不知，次一行半釋疑。疑言縱令皆如舍利弗是一種神解無益於事；今解言假令如余弟子各有所解亦不能知也。就第三明菩薩不知中有二：初兩行半明凡夫菩薩不知；次一行明初地以上至六地菩薩不知，此是教中為論故也。「又告舍利弗無漏不思議」，此中有一行半即追頌絕言中第一齣所以絕言之法。上言如來能種種分別，先出權智；今此中略不頌也。唯頌上出實智言「取要言之無量無邊未曾有法佛悉成就」句也。但此一行半中初一行正頌下半行引諸佛證成也。此是于善舍寺解。
「舍利弗當知諸佛語無異」，此下三行半偈是第二分明略說開三顯一，成物動執生疑之情。就此三行半中亦有二段：第一有一行半偈就諸佛以顯一，第二餘有兩
【現代漢語翻譯】 現代漢語譯本 不明白大眾；第二部分除去有知識的人；第三部分九行半特別指出不明白的大眾。第二部分除去有知識的人，正是說除去菩薩眾中有信力堅固的人，他們自己能夠得知，然而並非親眼所見，仍然是相信得知。這便是引導聲聞等眾進入大乘，讓他們改變狹隘的心胸，樹立菩薩的宏大志向。「諸佛弟子眾」以下有九行半是第三部分，特別指出不明白的人。凡是有三種類型的人不明白這兩種智慧：首先有四行先說明聲聞不明白；第二有兩偈說明緣覺人不明白，從「辟支佛利智（Pratyekabuddha's sharp wisdom）」以下是；第三有三行半說明菩薩不明白，從「新發意菩薩（newly initiated Bodhisattvas）」以下是。在第一部分說明聲聞不明白之中，又分為三段：最初一行半正面說明聲聞不明白，接下來一行假設說明不明白，最後一行半解釋疑惑。疑惑說即使都像舍利弗（Sariputra）一樣具有神通解悟，也無益於事；現在解釋說，即使像其餘弟子各自有所理解，也不能明白。在第三部分說明菩薩不明白之中，有兩段：最初兩行半說明凡夫菩薩不明白；接下來一行說明初地以上到六地菩薩不明白，這是教義中爲了論述的緣故。「又告訴舍利弗無漏不思議（Sariputra, inconceivable and without outflows）」，這裡有一行半，就是追頌絕言中第一點，說明絕言的方法。上面說如來能夠種種分別，先提出權智；現在這裡省略不頌揚。只頌揚上面提出實智所說的「總而言之，佛完全成就了無量無邊未曾有法（in short, the Buddha has accomplished immeasurable, boundless, unprecedented dharmas）」這句話。但這行半中，前一行是正面頌揚，後半行是引用諸佛來證明。這是在善舍寺（Good Abandonment Temple）的解釋。
「舍利弗當知諸佛語無異（Sariputra, you should know that the words of all Buddhas are without difference）」，以下三行半偈是第二部分，分明地略說開三顯一，成就眾生，動搖執著，產生疑惑的情感。在這三行半中也有兩段：第一有一行半偈，就諸佛來顯示一，第二部分餘下兩行。
【English Translation】 English version They do not understand the multitude; the second half line excludes those with knowledge; the third nine and a half lines specifically point out those who do not understand the multitude. The second part, excluding those with knowledge, precisely refers to excluding those among the Bodhisattva assembly who have firm faith, who can understand on their own, yet it is not seeing and knowing, but rather believing and knowing. This is to guide the Sravakas (Hearers) and others into the Mahayana, causing them to change their narrow minds and establish the great aspiration of a Bodhisattva. 'The assembly of the Buddha's disciples,' below this, there are nine and a half lines which are the third part, specifically pointing out those who do not understand. There are three types of people who do not understand these two wisdoms: first, there are four lines explaining that the Sravakas do not understand; second, there are two verses explaining that the Pratyekabuddhas (Solitary Buddhas) do not understand, starting from 'Pratyekabuddha's sharp wisdom'; third, there are three and a half lines explaining that the Bodhisattvas do not understand, starting from 'newly initiated Bodhisattvas'. Within the first part explaining that the Sravakas do not understand, there are three sections: the first one and a half lines directly explain that the Sravakas do not understand, the next line hypothetically explains not understanding, and the last one and a half lines explain away doubts. The doubt says that even if everyone were like Sariputra (Sariputra), having such spiritual understanding would be of no benefit; now the explanation says that even if the other disciples each had their own understanding, they still could not know. Within the third part explaining that the Bodhisattvas do not understand, there are two sections: the first two and a half lines explain that ordinary Bodhisattvas do not understand; the next line explains that Bodhisattvas from the first Bhumi (stage) up to the sixth Bhumi do not understand, this is because of the discussion in the teachings. 'Furthermore, tell Sariputra of the inconceivable and without outflows,' here there is one and a half lines, which is to recall and praise the first point in the cessation of speech, explaining the method of cessation of speech. Above it says that the Tathagata (Thus Come One) is able to differentiate in various ways, first presenting the expedient wisdom; now this is omitted and not praised. Only the statement above presenting the real wisdom is praised, 'in short, the Buddha has accomplished immeasurable, boundless, unprecedented dharmas.' But in this one and a half lines, the first line is direct praise, and the second half line is citing all the Buddhas to prove it. This is the explanation at Good Abandonment Temple.
'Sariputra, you should know that the words of all Buddhas are without difference,' the following three and a half lines of verses are the second part, clearly and briefly explaining the opening of the three and revealing the one, accomplishing beings, shaking attachments, and generating feelings of doubt. Within these three and a half lines, there are also two sections: the first has one and a half lines of verses, using all the Buddhas to reveal the one, and the second part has the remaining two lines.
行偈據釋迦以開三也。此二階各自有三重，就諸佛顯一中有三重者：第一言「舍利弗當知諸佛語無異」，此半偈先會諸佛道同。「于佛所說法當生大信力」，此半行是第二勸㢡誡敕令信也。「世尊法久后要當說真實」，此半行是第三正就諸佛顯一，一理是真實也。就釋迦開三中有三重者：第一「告諸聲聞眾及求緣覺乘」，此一偈出釋迦開三之所為為二乘之人，二乘之人見執重者，先斥對此二乘人也。第二「佛以方便力示以三乘教」，此半行正就釋迦開三也。第三「眾生處處著引之令得出」，此半偈釋釋迦施三之意，只由眾生逢境執著處處生染，是故如來設權而誘化也。略說開三顯一動執生疑竟也。
「爾時大眾中有諸聲聞眾」，自此下竟慇勤三請以來明因中有四段，此下是第二眾情懷疑致請段。就此中自有二者：第一從「爾時大眾中」下竟「而今不知是義所趣」以還，先明經家序大眾有疑也。第二從「爾時舍利弗知四眾心疑自亦未了」盡三請以還，詺為舍利弗正騰疑致請。佛既道以方便力示以三乘教，昔日不言三乘是方便，而今忽唱三乘是方便，此則與昔日相違，是故舍利弗騰疑致請取決於大聖。又就經家序大眾有疑中自有二段：第一從「爾時大眾中有諸聲聞眾」竟「優婆塞優婆夷」以還，詺為經家序引疑眾生
【現代漢語翻譯】 現代漢語譯本： 行偈依據釋迦牟尼佛的教義來闡述開三顯一的道理。這兩種階層各自有三重含義。就諸佛顯一而言，其中有三重含義：第一句說『舍利弗（智慧第一的弟子）應當知道諸佛所說的話沒有差異』，這半首偈語首先說明諸佛的道是相同的。『對於佛所說的法應當生起極大的信心』，這半句是第二重，勸勉並告誡要相信。『世尊的法在久遠之後，最終要說出真實』，這半句是第三重，正是就諸佛來顯明唯一，這唯一的真理是真實的。就釋迦牟尼佛開三顯一而言，其中有三重含義：第一句『告訴各位聲聞眾以及尋求緣覺乘的人』，這一偈語說明釋迦牟尼佛開三顯一的原因是爲了二乘之人，對於那些見解執著深重的人，首先要駁斥這二乘之人。第二句『佛以方便之力，示現三乘的教法』，這半句正是就釋迦牟尼佛開三顯一而言。第三句『眾生處處執著，引導他們令其得出』，這半首偈語解釋了釋迦牟尼佛施設三乘的用意，只是因為眾生遇到境界就產生執著，處處生起染污，所以如來才施設權巧方便來誘導教化他們。簡略地說，開三顯一，動搖執著，產生疑惑的部分到此結束。
『爾時大眾中有諸聲聞眾』，從這裡開始到慇勤三請為止，是爲了說明因中有四段，這裡是第二段，大眾心生懷疑而致請。就這一段中又有兩種情況：第一種是從『爾時大眾中』到『而今不知是義所趣』為止，首先說明經家敘述大眾產生疑惑。第二種是從『爾時舍利弗知四眾心疑自亦未了』到三請為止，稱為舍利弗正式提出疑問而請求。佛既然說以方便之力示現三乘教法，過去不曾說三乘是方便，而今忽然宣揚三乘是方便，這與過去所說相互矛盾，所以舍利弗提出疑問而請求取決於大聖。又就經家敘述大眾產生疑惑中又有兩段：第一段是從『爾時大眾中有諸聲聞眾』到『優婆塞優婆夷』為止，稱為經家敘述引導產生疑惑的眾生。
【English Translation】 English version: The verse '行偈' relies on Shakyamuni's teachings to expound the principle of 'opening the three and revealing the one'. These two levels each have three aspects. Regarding the Buddhas revealing the one, there are three aspects: The first line says, 'Shariputra (the disciple foremost in wisdom), you should know that the words of all Buddhas are without difference.' This half-verse first explains that the paths of all Buddhas are the same. 'Towards the Dharma spoken by the Buddha, one should generate great faith.' This half-line is the second aspect, exhorting and admonishing to believe. 'The World Honored One's Dharma, after a long time, will ultimately speak the truth.' This half-line is the third aspect, precisely focusing on the Buddhas to reveal the one, this one truth is real. Regarding Shakyamuni Buddha opening the three and revealing the one, there are three aspects: The first line, 'Tell all the Shravaka (hearer) assembly and those seeking Pratyekabuddha-yana (solitary Buddha vehicle),' this verse explains that Shakyamuni Buddha's reason for opening the three and revealing the one is for the sake of the two vehicles. For those whose views are deeply attached, these two vehicles must first be refuted. The second line, 'The Buddha, with the power of skillful means, shows the teaching of the three vehicles,' this half-line precisely focuses on Shakyamuni Buddha opening the three and revealing the one. The third line, 'Sentient beings are attached everywhere, guiding them to be liberated,' this half-verse explains Shakyamuni Buddha's intention in employing the three vehicles, simply because sentient beings, upon encountering circumstances, generate attachment and give rise to defilement everywhere, therefore the Tathagata (Thus Come One) employs expedient means to induce and transform them. Briefly speaking, the part about opening the three and revealing the one, shaking attachments, and generating doubts, ends here.
'At that time, in the great assembly, there were Shravakas (hearers),' from here until the earnest threefold request, is to explain that within the cause there are four sections, this is the second section, the assembly generating doubts and making a request. Within this section, there are two situations: The first is from 'At that time, in the great assembly' to 'and now do not know where this meaning leads,' first explaining that the sutra compiler narrates the assembly generating doubts. The second is from 'At that time, Shariputra knew that the four assemblies were doubtful and he himself was also unclear' to the threefold request, called Shariputra formally raising doubts and requesting. Since the Buddha said that with the power of skillful means he shows the teaching of the three vehicles, in the past it was never said that the three vehicles were expedient, but now suddenly proclaiming that the three vehicles are expedient, this contradicts what was said in the past, therefore Shariputra raises doubts and requests the Great Sage to resolve them. Also, within the sutra compiler narrating the assembly generating doubts, there are two sections: The first section is from 'At that time, in the great assembly, there were Shravakas' to 'Upasakas (male lay devotees) and Upasikas (female lay devotees),' called the sutra compiler narrating and guiding the sentient beings who generate doubts.
也。第二從「各作是念」下竟「而今不知是義所趣」，正出所疑，所疑者是二智。又就此二段之中各有開為二，經家序引疑眾中有二者：第一言「千二百人」，此無學人有疑也；第二言「及發聲聞辟支佛心」竟「優婆夷」，此出學人有疑也。第二齣所疑中有二者：第一從「各作是念」以下竟「聲聞辟支佛所不能及」以來，先出疑，佛上何故稱歎二智？此疑從第一嘆二智彷彿開宗中生；第二從「佛說一解脫義」下竟「而今不知是義所趣」，明大眾自疑所得解脫為是究竟？為未究竟？此疑從第二分明開三顯一段中生也。
又就第一疑佛嘆二智中有二：第一「各作是念今者世尊何故慇勤稱歎方便」，此疑上釋迦嘆權智。上釋迦嘆權智，上言「舍利弗吾從成佛以來種種因緣、種種譬喻廣演言教」，亦應疑釋迦上嘆實智，但文略不出。第二「而作是言佛所得法甚深微妙」以下，疑上嘆諸佛二智，此句疑嘆諸佛實智，上言「告舍利弗諸佛智慧甚深無量」也。「有所言說意趣難知下」，此疑上嘆諸佛方便智，上言「其智慧門難解難入一切聲聞所不能知」也，今以此句相應也。
「佛說一解脫義」，此下是第二正自疑所得為是究竟？為非究竟？此疑者，只由上第二分明開三顯一中生，上言「佛以方便力示以三乘教」。就中
【現代漢語翻譯】 現代漢語譯本： 也。第二部分從『各作是念』開始，到『而今不知是義所趣』結束，正是提出所疑惑之處，所疑惑的是二智（權智和實智）。又就這兩段之中，每一段又可以分為兩部分。經文編纂者在引出疑惑的聽眾時，分為兩類：第一類是『千二百人』，這些人是無學之人，他們有所疑惑；第二類是『及發聲聞辟支佛心』直到『優婆夷』，這部分是指出有學之人也有疑惑。第二部分，提出所疑惑的內容，也分為兩部分：第一部分從『各作是念』開始，到『聲聞辟支佛所不能及』結束，先提出疑惑，即佛陀為何要稱讚二智？這個疑惑是從第一部分讚歎二智，彷彿開宗明義之處產生的；第二部分從『佛說一解脫義』開始，到『而今不知是義所趣』結束，說明大眾自己懷疑所得到的解脫，是究竟的還是未究竟的？這個疑惑是從第二部分分明開三顯一之處產生的。
又就第一部分，疑惑佛陀讚歎二智，又可以分為兩部分：第一部分是『各作是念今者世尊何故慇勤稱歎方便』，這是疑惑上面釋迦牟尼佛讚歎權智。上面釋迦牟尼佛讚歎權智，上面說『舍利弗，我從成佛以來，用種種因緣、種種譬喻廣泛地演說言教』，也應該疑惑釋迦牟尼佛上面讚歎實智，但是經文省略了沒有說出來。第二部分是『而作是言佛所得法甚深微妙』以下，這是疑惑上面讚歎諸佛的二智，這句是疑惑讚歎諸佛的實智，上面說『告訴舍利弗，諸佛的智慧甚深無量』。『有所言說意趣難知下』，這是疑惑上面讚歎諸佛的方便智，上面說『其智慧之門難以理解難以進入，一切聲聞都不能知曉』，現在用這句話來對應。
『佛說一解脫義』，這以下是第二部分，正是自己懷疑所得到的解脫是究竟的還是非究竟的？這個疑惑，只是由於上面第二部分分明開三顯一而產生的，上面說『佛以方便力，示現三乘教』。就其中
【English Translation】 English version: Also. The second part, from 'Each made this thought' to 'And now do not know where this meaning leads,' precisely presents the doubts, which are about the two wisdoms (expedient wisdom and true wisdom). Furthermore, each of these two sections can be divided into two parts. The sutra compiler, when introducing the doubting audience, divides them into two categories: the first is 'twelve hundred people,' who are those without further learning (無學, wúxué), and they have doubts; the second is 'and those who have aspired to the hearts of Śrāvakas and Pratyekabuddhas' to 'Upāsikās,' which points out that those with learning also have doubts. The second part, presenting the content of the doubts, is also divided into two parts: the first part, from 'Each made this thought' to 'Beyond the reach of Śrāvakas and Pratyekabuddhas,' first presents the doubt, which is why the Buddha praises the two wisdoms? This doubt arises from the first part, which praises the two wisdoms, seemingly revealing the main theme; the second part, from 'The Buddha speaks of one liberation' to 'And now do not know where this meaning leads,' clarifies that the assembly doubts whether the liberation they have attained is ultimate or not? This doubt arises from the second part, which clearly reveals the One Vehicle through the provisional Three.
Moreover, the first part, doubting the Buddha's praise of the two wisdoms, can also be divided into two parts: the first part is 'Each made this thought, now why does the World-Honored One earnestly praise expedient means?' This doubts the above Śākyamuni Buddha's praise of expedient wisdom. Above, Śākyamuni Buddha praised expedient wisdom, saying, 'Śāriputra, since my attainment of Buddhahood, I have extensively expounded teachings using various causes and conditions, various parables,' one should also doubt that Śākyamuni Buddha praised true wisdom above, but the text omits it. The second part is 'And said that the Dharma attained by the Buddha is profound and subtle' and below, which doubts the above praise of the two wisdoms of all Buddhas. This sentence doubts the praise of the true wisdom of all Buddhas, saying above, 'Tell Śāriputra, the wisdom of the Buddhas is profound and immeasurable.' 'What is said is difficult to understand,' this doubts the above praise of the expedient wisdom of all Buddhas, saying above, 'Its wisdom gate is difficult to understand and difficult to enter, and all Śrāvakas cannot know it.' Now, this sentence corresponds to it.
'The Buddha speaks of one liberation,' the following is the second part, precisely doubting whether the liberation attained is ultimate or not? This doubt arises solely from the above second part, which clearly reveals the One Vehicle through the provisional Three, saying above, 'The Buddha uses expedient power to show the teaching of the Three Vehicles.' Within which
有二：第一「佛說一解脫義」下竟「到于涅槃」，先出所疑；第二「而今不知是義所趣」，正明起疑也。今先解三乘人兩種果，一者有為果、二者無為果，有為果者即是盡智、無生智，照三界因，儘是盡智，不受後有，是無生智。二是無為果，三乘人三界因盡，是有餘涅槃，三界果盡，是無餘涅槃。但二種無為只是一時，因盡即是果盡時、果盡時為因盡時。雖然逐義有便所可作前後，得言因盡故果盡，不得言果盡故因盡。
問者言：「若言因盡時而果盡者，羅漢何治道斷三界因盡之時報身即應亡？」解釋者言：「此報身是因餘勢任運而盡故。如用杖轉輪，假說此杖即滅而輪猶轉；羅漢三界因盡，於是時報身餘勢如輪也。」
問者言：「三家解脫一等，不應有三車受別也。」解釋者言：「三家解脫所以一等者，同取三界因果盡無為，無為既不殊，是故皆詺作一解脫。所以有三車之喻、運因勝負者，此據力用有短有長，聲聞斷三界正使盡取譬羊車，緣覺侵少許習氣取譬鹿車，菩薩斷習都盡取譬牛車。」
問者又言：「斷惑既有優劣，無為亦應不等也。」解釋者又言：「引昔作義，不言習氣受生；雖斷習氣，不就習盡處制果。然三家同取三界因果盡處制盡無生智，若語其解脫，三家一等；論其功用，有廣
【現代漢語翻譯】 現代漢語譯本： 有兩個疑點：第一，在『佛說一解脫義』之後，直接就到了『到于涅槃』，這首先提出了疑問；第二，『而今不知是義所趣』，這正是表明了產生疑問的原因。現在首先解釋三乘人（聲聞乘、緣覺乘、菩薩乘）的兩種果報，一是『有為果』，二是『無為果』。『有為果』就是盡智（khaye-ñāṇa，知諸漏已盡之智）、無生智（anutpāda-ñāṇa，知諸漏已滅，更不復生之智），照見三界（kāma-dhātu, rūpa-dhātu, arūpa-dhātu，欲界、色界、無色界）的因。『盡』就是盡智，不再承受後有的果報，就是無生智。二是『無為果』，三乘人三界的因已經斷盡，這是有餘涅槃（sopadhisesa-nibbāna，煩惱已盡，但余有漏之身），三界的果報斷盡，這是無餘涅槃（anupadhisesa-nibbāna，煩惱和有漏之身都已斷盡）。但是兩種無為果只是一時發生，因斷盡的時候就是果報斷盡的時候，果報斷盡的時候就是因斷盡的時候。雖然按照意義的方便可以有先後，可以說因為因斷盡所以果報斷盡，但不能說因為果報斷盡所以因斷盡。 提問者說：『如果說因斷盡的時候果報就斷盡，那麼阿羅漢（arhat，斷盡一切煩惱，證入無餘涅槃的聖者）為什麼在修道斷盡三界之因的時候，報身（vipāka-kāya，由業力所感的果報之身）就應該死亡呢？』解釋者說：『這個報身是因的剩餘勢力，任其自然消盡的緣故。就像用杖轉動輪子，假設說這根杖已經停止作用，但是輪子仍然在轉動；阿羅漢斷盡三界之因，在這個時候報身的剩餘勢力就像輪子一樣。』 提問者說：『三家的解脫（vimutti，從煩惱中解脫）應該是一樣的，不應該有三車（羊車、鹿車、牛車）接受不同的比喻。』解釋者說：『三家的解脫之所以一樣，是因為都取三界因果斷盡的無為法（asaṃskṛta，不生不滅的法），無為法既然沒有差別，所以都稱作一個解脫。之所以有三車之喻，以及運載能力有勝負的說法，這是根據力量和作用有長短的區別，聲聞（śrāvaka，聽聞佛陀教法而證悟的修行者）斷盡三界正使（煩惱的根本）可以比喻為羊車，緣覺（pratyekabuddha，不依師教，自己覺悟的修行者）侵除少許習氣（vāsanā，煩惱的殘餘勢力）可以比喻為鹿車，菩薩（bodhisattva，發菩提心，誓願救度一切眾生的修行者）斷盡習氣可以比喻為牛車。』 提問者又說：『斷除迷惑既然有優劣，無為法也應該有不同啊。』解釋者又說：『引用以前的說法，沒有說習氣會導致受生；雖然斷除了習氣，但不是在習氣斷盡之處設立果位。然而三家都取三界因果斷盡之處設立盡智和無生智，如果說他們的解脫，三家是一樣的；如果論及其功用，就有廣狹的不同。
【English Translation】 English version: There are two doubts: First, after 'The Buddha speaks of the meaning of one liberation,' it immediately goes to 'reaching Nirvana (nirvāṇa),' which raises the question initially; second, 'And now I do not know where this meaning leads,' which precisely indicates the reason for the doubt. Now, let's first explain the two kinds of fruits for the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna): one is 'conditioned fruit' (saṃskṛta-phala), and the other is 'unconditioned fruit' (asaṃskṛta-phala). 'Conditioned fruit' is the Exhaustion Knowledge (khaye-ñāṇa, the knowledge that all outflows have been exhausted) and Non-arising Knowledge (anutpāda-ñāṇa, the knowledge that all outflows have ceased and will not arise again), illuminating the causes of the three realms (kāma-dhātu, rūpa-dhātu, arūpa-dhātu, the desire realm, the form realm, and the formless realm). 'Exhaustion' is the Exhaustion Knowledge, and not receiving future existence is the Non-arising Knowledge. The second is 'unconditioned fruit.' When the causes of the three realms are exhausted for the three vehicles, it is Nirvana with remainder (sopadhisesa-nibbāna, the afflictions are exhausted, but the remaining body with outflows remains); when the fruits of the three realms are exhausted, it is Nirvana without remainder (anupadhisesa-nibbāna, both afflictions and the body with outflows are exhausted). However, the two kinds of unconditioned fruits occur at the same time; the time when the cause is exhausted is the time when the fruit is exhausted, and the time when the fruit is exhausted is the time when the cause is exhausted. Although there can be a sequence according to the convenience of meaning, one can say that because the cause is exhausted, the fruit is exhausted, but one cannot say that because the fruit is exhausted, the cause is exhausted. The questioner says: 'If it is said that when the cause is exhausted, the fruit is exhausted, then why should the retribution body (vipāka-kāya, the body of karmic retribution) of an Arhat (arhat, a noble one who has exhausted all afflictions and entered Nirvana without remainder) die when they exhaust the causes of the three realms during cultivation?' The explainer says: 'This retribution body is due to the remaining force of the cause, allowing it to naturally exhaust. It is like using a stick to turn a wheel; suppose the stick has stopped working, but the wheel is still turning. When an Arhat exhausts the causes of the three realms, the remaining force of the retribution body is like the wheel at that time.' The questioner says: 'The liberation (vimutti, freedom from afflictions) of the three vehicles should be the same; there should not be different metaphors of the three carts (sheep cart, deer cart, ox cart).' The explainer says: 'The reason why the liberation of the three vehicles is the same is because they all take the unconditioned dharma (asaṃskṛta, the uncreated and unceasing dharma) of the exhaustion of the causes and fruits of the three realms. Since the unconditioned dharma has no difference, they are all called one liberation. The reason for the metaphor of the three carts and the saying that the carrying capacity has advantages and disadvantages is based on the difference in strength and function. A Śrāvaka (śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings) who exhausts the fundamental afflictions of the three realms can be compared to a sheep cart; a Pratyekabuddha (pratyekabuddha, a practitioner who attains enlightenment on their own without a teacher) who eliminates a small amount of habitual tendencies (vāsanā, the residual force of afflictions) can be compared to a deer cart; a Bodhisattva (bodhisattva, a practitioner who generates bodhicitta and vows to save all sentient beings) who exhausts habitual tendencies can be compared to an ox cart.' The questioner also says: 'Since there are superior and inferior differences in cutting off delusion, the unconditioned dharma should also be different.' The explainer also says: 'Quoting the previous explanation, it does not say that habitual tendencies lead to rebirth; although habitual tendencies are cut off, the fruit is not established at the place where habitual tendencies are exhausted. However, the three vehicles all establish the Exhaustion Knowledge and Non-arising Knowledge at the place where the causes and fruits of the three realms are exhausted. If we talk about their liberation, the three vehicles are the same; if we talk about their function, there are differences in breadth and narrowness.'
狹之殊、長短之別。取譬三車，故言佛說一解脫義，解脫是有餘、無餘涅槃，即是滅諦也。義者即是道諦，舉果明因，我昔依佛教修行道諦、證得滅諦果，故言佛說一解脫義，我等亦得此義到于涅槃。」
「從而今不知是義所趣者」，第二正明起疑，而今不知我昔日所行道諦，為當只趣此解脫果？為更有所趣？上來皆是經家述其疑意。
「爾時舍利弗知四眾心疑自亦未了」，自此以下訖三請已還，是第二明舍利弗騰疑致請。就此請中自有二段：第一從「舍利弗知四眾心疑自亦未了」，此明經家序舍利弗騰疑欲請之意。第二從「而白佛言」下竟三請以還，詺為正請。又就經家序中有二：第一言「舍利弗知四眾心疑」，此是經家序舍利弗欲令騰大眾疑意也。第二言「自亦未了」此明經家敘舍利弗自有疑心也。第二正請中有五重，舍利弗有三請、如來有二止，賓主相間即是五重。舍利弗三請者：第一舉有疑請，第二有利根必信故請，第三有解故請也。就第一疑請中有二：一者長行、二者偈頌。又就長行中自有三重：第一疑上嘆諸佛二智，第二疊疑眾請說，第三疑上嘆釋迦二智也。今者第一疑諸佛二智，即「而白佛言何因何緣稱歎諸佛第一方便」，此則疑上嘆諸佛權智。從「甚深微妙難解之法」，此疑上嘆諸佛實
【現代漢語翻譯】 現代漢語譯本：狹隘和廣闊的差別，長和短的區別。用三輛車來比喻，所以說佛陀宣說唯一的解脫之義，解脫就是有餘涅槃和無餘涅槃，也就是滅諦。義，就是道諦，這是舉果證因，我過去依照佛教修行道諦，證得了滅諦的果，所以說佛陀宣說唯一的解脫之義，我們也能得到這個義而到達涅槃。
『然而現在不知道這個義所趨向』，第二部分正是說明產生了疑惑，現在不知道我過去所修行的道諦，是僅僅趨向于這個解脫的果，還是有其他的趨向？以上都是經文敘述他們的疑惑。
『當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）知道四眾（比丘、比丘尼、優婆塞、優婆夷）心中有疑惑，自己也沒有明白』，從這裡以下到三次請求完畢，是第二部分說明舍利弗產生疑惑而請求開示。在這個請求中又分為兩段：第一段從『舍利弗知道四眾心中有疑惑，自己也沒有明白』，說明經文敘述舍利弗產生疑惑想要請求開示的意圖。第二段從『而對佛說』以下到三次請求完畢，稱為正式的請求。在經文的敘述中又有兩點：第一點說『舍利弗知道四眾心中有疑惑』，這是經文敘述舍利弗想要引發大眾的疑惑。第二點說『自己也沒有明白』，這說明經文敘述舍利弗自己也有疑惑。第二部分正式的請求中有五重，舍利弗有三次請求，如來有兩次制止，賓主之間相互穿插就是五重。舍利弗的三次請求是：第一次提出疑惑而請求，第二次因為有利根的人必定會相信而請求，第三次因為能夠理解而請求。在第一次疑惑的請求中又有兩部分：一是長行，二是偈頌。在長行中又有三重：第一重疑惑上面讚歎諸佛的二智（權智和實智），第二重重複疑惑並請求佛陀宣說，第三重疑惑上面讚歎釋迦牟尼佛的二智。現在是第一重疑惑諸佛的二智，即『而對佛說，因為什麼原因什麼緣故稱讚諸佛的第一方便』，這是疑惑上面讚歎諸佛的權智。從『甚深微妙難以理解之法』，這是疑惑上面讚歎諸佛的實智。
【English Translation】 English version: The difference between narrowness and vastness, the distinction between length and shortness. Taking the analogy of the three carts, hence it is said that the Buddha speaks of the one meaning of liberation, which is the Nirvāṇa (涅槃，state of enlightenment) with residue and the Nirvāṇa without residue, that is, the cessation of suffering (滅諦，truth of cessation). 'Meaning' refers to the path to liberation (道諦，truth of the path), which is illustrating the cause through the result. In the past, I practiced the path to liberation according to the Buddha's teachings and attained the result of the cessation of suffering, hence it is said that the Buddha speaks of the one meaning of liberation, and we can also attain this meaning and reach Nirvāṇa.
'But now not knowing where this meaning leads,' the second part precisely clarifies the arising of doubt. Now not knowing whether the path to liberation I practiced in the past only leads to this result of liberation, or whether it leads to something else? The above is all the scripture narrating their doubts.
'At that time, Śāriputra (舍利弗，one of the ten great disciples of the Buddha, known for his wisdom) knew that the four assemblies (比丘，bhikkhus; 比丘尼，bhikkhunis; 優婆塞，upasakas; 優婆夷，upasikas) had doubts in their minds, and he himself did not understand,' from here onwards until the completion of the three requests, is the second part explaining that Śāriputra arose with doubts and requested clarification. Within this request, there are two sections: the first section, from 'Śāriputra knew that the four assemblies had doubts in their minds, and he himself did not understand,' explains that the scripture narrates Śāriputra's intention to arise with doubts and request clarification. The second section, from 'And said to the Buddha' onwards until the completion of the three requests, is called the formal request. Within the scripture's narration, there are two points: the first point says 'Śāriputra knew that the four assemblies had doubts in their minds,' this is the scripture narrating Śāriputra's intention to evoke the doubts of the assembly. The second point says 'he himself did not understand,' this explains that the scripture narrates that Śāriputra himself also had doubts. The second part, the formal request, has five layers, Śāriputra has three requests, and the Tathāgata (如來，the Thus Come One, an epithet of the Buddha) has two stops, the interaction between host and guest is the five layers. Śāriputra's three requests are: the first is to raise doubts and request, the second is because those with sharp roots will surely believe and request, and the third is because they can understand and request. Within the first request of doubt, there are two parts: one is prose, and the other is verse. Within the prose, there are three layers: the first layer doubts the two wisdoms (expedient wisdom and true wisdom) praised above of all the Buddhas, the second layer repeats the doubts and requests the Buddha to explain, and the third layer doubts the two wisdoms praised above of Śākyamuni Buddha. Now is the first layer of doubting the two wisdoms of the Buddhas, that is, 'And said to the Buddha, for what reason and what cause do you praise the first expedient means of the Buddhas,' this is doubting the expedient wisdom praised above of the Buddhas. From 'The profound and subtle, difficult to understand Dharma (法，teachings),' this is doubting the true wisdom praised above of the Buddhas.
智甚深也。從「我自昔來未曾從佛聞如是說，今者四眾咸皆有疑，唯愿世尊敷演斯事」，此即是第二疊疑眾請說也。從「世尊何故慇勤稱歎甚深微妙難解之法」，是第三疑釋迦上所嘆實智，亦應有疑方便智，但經文略不出，下偈中有，故知長行應有，但上經家敘中疑方便智不道實智，互舉明義也。
「爾時舍利弗而說偈言」，第一舉設請段中本有二，長行與偈。此下是第二，偈頌凡有十一行，偈亦分為二：初有六行半偈正頌上長行，第二從「于諸聲聞眾佛說我第一」有四行半偈，更直說自疑所得，不頌上長行。
有人解言：「用此四行半偈頌上『佛說一解脫義』，『我等亦得此法到于涅槃』文句乃相類。」意謂不爾。何以知之？上長行中即是經家敘於時時眾有此疑，云何舍利弗頌經家意耶？故知但是直說偈。
但六行半頌長行中本有三：一者疑諸佛二智、二者疊疑眾請說、三者疑釋迦實智。今者六行半中兩行半先頌第三段，次一行追頌第一，次三行頌第二段也。初有兩行半偈先頌第三段釋迦二智，今「慧日大聖尊久乃說是法」，此下一行半偈正頌疑釋迦實智也。從「道場所得法」此一偈義頌疑上權智，疑言何故稱歎此智而不說也。「無問而自說」，此一偈是第二，倒頌上第一言「何故慇勤稱歎諸佛
【現代漢語翻譯】 現代漢語譯本：智慧是極其深奧的。從『我自從過去以來，從未從佛陀那裡聽到過這樣的說法，現在在座的四眾弟子都感到疑惑，只希望世尊能夠詳細地闡述這件事』，這便是第二次，疑惑的大眾請求佛陀解說。從『世尊為何如此慇勤地稱讚這甚深微妙難以理解的法』，這是第三個疑惑，即釋迦牟尼佛所讚歎的真實智慧，也應該有對方便智慧的疑惑，只是經文中省略了沒有說出來，下面的偈頌中有提到，因此可知長行文中應該有，只是上面的經文敘述中疑惑方便智慧而沒有說真實智慧，這是互相舉例來闡明意義。 『這時，舍利弗以偈頌的形式說道』，第一部分是舉出設問請求的部分，其中原本有兩部分，即長行和偈頌。下面是第二部分，偈頌總共有十一行，偈頌也分為兩部分：開始的六行半偈頌是正面頌揚上面的長行文，第二部分從『在所有聲聞眾中，佛陀說我是第一』開始，有四行半偈頌，更是直接地說出自己所疑惑的所得，沒有頌揚上面的長行文。 有人解釋說：『用這四行半偈頌來頌揚上面『佛陀說一種解脫的意義』，『我們也能得到這種法而到達涅槃』的文句，兩者是相似的。』我的意思是說不是這樣的。為什麼知道不是這樣呢？上面的長行文中，是經文作者敘述當時大眾有這樣的疑惑，怎麼會是舍利弗頌揚經文作者的意圖呢？因此可知這只是直接說出偈頌。 但是，六行半偈頌長行文中原本有三部分：一是疑惑諸佛的兩種智慧，二是重複疑惑大眾請求解說，三是疑惑釋迦牟尼佛的真實智慧。現在這六行半偈頌中，兩行半先頌揚第三部分，接下來一行追頌第一部分，再接下來三行頌揚第二部分。開始的兩行半偈頌先頌揚第三部分，即釋迦牟尼佛的兩種智慧，現在『慧日大聖尊（擁有智慧如太陽般偉大的聖者）很久才說出這個法』，這下面的一行半偈頌正是頌揚疑惑釋迦牟尼佛的真實智慧。從『在道場中得到的法（指佛陀在菩提樹下悟道所得之法）』這一偈頌的意義是頌揚疑惑上面的權巧智慧，疑惑說為什麼稱讚這種智慧而不說呢？『沒有被問就自己說了』，這一偈頌是第二部分，倒過來頌揚上面第一部分所說的『為何如此慇勤地稱讚諸佛』
【English Translation】 English version: Wisdom is extremely profound. From 'Since I have long ago never heard such a teaching from the Buddha, and now the four assemblies here all have doubts, I only hope that the World-Honored One will explain this matter in detail,' this is the second instance, where the assembly in doubt requests the Buddha to explain. From 'Why does the World-Honored One so diligently praise this profound, subtle, and difficult-to-understand Dharma?' this is the third doubt, namely, the true wisdom praised by Shakyamuni Buddha, and there should also be doubts about expedient wisdom, but the sutra text omits mentioning it. The verses below mention it, so it is known that it should be in the long prose, but the above sutra narration doubts expedient wisdom without mentioning true wisdom, which is mutually illustrating the meaning. 'At that time, Shariputra spoke in verses,' the first part is raising the question and request, which originally had two parts, namely, the long prose and the verses. Below is the second part, the verses totaling eleven lines, and the verses are also divided into two parts: the first six and a half lines of verses are a direct praise of the above long prose, and the second part starts from 'Among all the Shravaka assemblies, the Buddha said I am the first,' with four and a half lines of verses, directly stating his own doubts and gains, without praising the above long prose. Some explain, 'Use these four and a half lines of verses to praise the above 'The Buddha speaks of one meaning of liberation,' 'We can also obtain this Dharma and reach Nirvana,' the sentences are similar.' My meaning is that it is not like that. How do I know it is not like that? In the above long prose, the sutra author narrates that the assembly at that time had such doubts, how could it be Shariputra praising the sutra author's intention? Therefore, it is known that this is just directly stating the verses. However, the six and a half lines of verses in the long prose originally had three parts: one is doubting the two wisdoms of the Buddhas, two is repeating the doubts of the assembly requesting explanation, and three is doubting the true wisdom of Shakyamuni Buddha. Now, in these six and a half lines of verses, two and a half lines first praise the third part, then one line follows up on the first part, and then three lines praise the second part. The first two and a half lines of verses first praise the third part, namely, the two wisdoms of Shakyamuni Buddha, now 'The Great Holy Honored One of the Sun of Wisdom (possessing wisdom as great as the sun) only spoke of this Dharma after a long time,' the following one and a half lines of verses are precisely praising the doubt about the true wisdom of Shakyamuni Buddha. From 'The Dharma obtained in the Bodhimanda (referring to the Dharma obtained by the Buddha under the Bodhi tree)' the meaning of this verse is praising the doubt about the above expedient wisdom, doubting why praise this wisdom without speaking of it? 'He spoke of it himself without being asked,' this verse is the second part, reversing the praise of the first part above, saying 'Why so diligently praise the Buddhas'
第一方便甚深微妙難解之法」，但長行不出諸佛往因，今此一偈上半長出往因，下半偈正頌也。「無漏諸羅漢及求涅槃者」，此下三行偈是第三，追頌上第二疊疑眾請說，上言「我自昔來未曾從佛聞如是法」，今者四眾咸皆有疑，故知此三行正頌。上有二，初偈舉聲聞請說，第二「其求緣覺者」下兩偈舉緣覺人請說也。「于諸聲聞眾佛說我第一」，此下四行半偈是偈中之第二，詺為直說偈自疑所得。此四行半自有二：第一「于諸聲聞眾佛說我第一」，此下一行半偈正明舍利弗自疑所得，為定是因、為定是果也。第二從「佛口所生子」下三行偈正結請說也。「爾時佛告舍利弗止止不須復說」，此下是第二段，第一止止，意言若便廣說此二智者，時眾相與生驚疑之心，為是義故不須復說也。
「舍利弗重白佛言唯愿說之唯愿說之」，此下是第三段第二有利根必信故請說，此下以三段例皆有二長行與偈為二也。今請意言此會中皆是利根堪聞佛說，云何言驚疑耶？
「佛復止舍利弗若說是事」，此下是第四段，第二止止，意言我若說權實二智者，時眾非直生驚疑之心，亦更生誹謗隨墜惡道，云何應說耶？
「爾時舍利弗重白佛言：唯愿說之！唯愿說之」，此下是第五段第三請，有解故請。
「爾時世
【現代漢語翻譯】 現代漢語譯本 『第一方便甚深微妙難解之法』，但長行（散文部分）沒有講述諸佛往昔的因緣，現在這一偈（頌）的上半部分正是講述往昔的因緣，下半部分是正式的讚頌。『無漏諸羅漢及求涅槃者』，這以下三行偈是第三部分，追頌上面第二重疊的疑慮，請求佛陀解說，上面說『我自昔來未曾從佛聞如是法』，現在四眾弟子都感到疑惑，所以知道這三行正是讚頌。上面有兩點，第一偈是舉聲聞眾請求解說，第二『其求緣覺者』以下兩偈是舉緣覺人請求解說。『于諸聲聞眾佛說我第一』，這以下四行半偈是偈中的第二部分，稱為直接說出偈，是舍利弗自己懷疑自己所證得的。這四行半偈自身又分為兩部分：第一『于諸聲聞眾佛說我第一』，這下一行半偈正是說明舍利弗自己懷疑自己所證得的，是確定是因，還是確定是果。第二從『佛口所生子』以下三行偈正式總結請求解說。『爾時佛告舍利弗止止不須復說』，這以下是第二大段，第一重『止止』，意思是如果便要廣泛地說這二智，當時的聽眾會相互產生驚疑之心，因為這個緣故，所以不必再說了。 『舍利弗重白佛言唯愿說之唯愿說之』，這以下是第三大段，第二是有利根的人必定會相信，所以請求佛陀解說，這以下以三段為例，都有長行和偈頌兩部分。現在請求的意思是，這次法會中的人都是利根，堪能聽聞佛陀所說，怎麼會說會產生驚疑呢？ 『佛復止舍利弗若說是事』，這以下是第四大段，第二重『止止』，意思是如果我說權實二智，當時的聽眾不僅會產生驚疑之心，還會產生誹謗，隨之墮入惡道，怎麼應該說呢？ 『爾時舍利弗重白佛言：唯愿說之！唯愿說之』，這以下是第五大段，第三次請求，因為理解所以請求。 『爾時世
【English Translation】 English version 『The foremost expedient, profound, subtle, and difficult-to-understand Dharma,』 but the prose section did not elaborate on the past causes of all Buddhas. Now, the first half of this verse precisely speaks of past causes, and the second half is a formal eulogy. 『The Arhats without outflows and those seeking Nirvana,』 the following three lines of verse are the third part, echoing the second layer of doubts above, requesting the Buddha to explain. Above it says, 『I have never heard such Dharma from the Buddha before,』 and now the fourfold assembly all have doubts, so it is known that these three lines are precisely a eulogy. There are two points above, the first verse raises the request for explanation from the Shravakas (Disciples), and the second, 『Those seeking Pratyekabuddhahood (Solitary Buddhas),』 the following two verses raise the request for explanation from those seeking Pratyekabuddhahood. 『Among the Shravaka assembly, the Buddha said I am the foremost,』 the following four and a half lines of verse are the second part of the verse, called directly stating the verse, which is Shariputra's (舍利弗) own doubt about what he has attained. These four and a half lines themselves are divided into two parts: the first, 『Among the Shravaka assembly, the Buddha said I am the foremost,』 the following one and a half lines of verse precisely explain Shariputra's own doubt about what he has attained, whether it is determined to be the cause or determined to be the result. The second, from 『Born from the Buddha's mouth,』 the following three lines of verse formally conclude the request for explanation. 『At that time, the Buddha told Shariputra: Stop, stop, there is no need to speak further,』 the following is the second major section, the first 『Stop, stop,』 meaning that if these two wisdoms were to be widely spoken, the audience at that time would mutually generate a sense of surprise and doubt, and for this reason, there is no need to speak further. 『Shariputra again said to the Buddha: Only I wish that you would speak of it, only I wish that you would speak of it,』 the following is the third major section, the second is that those with sharp roots will surely believe, so they request the Buddha to explain. The following takes three sections as examples, all of which have two parts: prose and verse. The meaning of the request now is that the people in this assembly are all of sharp roots, capable of hearing what the Buddha says, so how can it be said that they will generate surprise and doubt? 『The Buddha again stopped Shariputra: If I speak of this matter,』 the following is the fourth major section, the second 『Stop, stop,』 meaning that if I speak of the provisional and real two wisdoms, the audience at that time will not only generate a sense of surprise and doubt, but will also generate slander, and consequently fall into evil paths, so how should I speak? 『At that time, Shariputra again said to the Buddha: Only I wish that you would speak of it! Only I wish that you would speak of it,』 the following is the fifth major section, the third request, because of understanding, so they request. 『At that time, the World
尊告舍利弗，汝已慇勤三請豈得不說」，自此下竟〈授學無學人記品〉有七品半經，明因中本經四段，此下是第三廣說開三顯一斷疑生信。上請中有二種疑：一疑如來所以嘆二智，二自疑所得之法。今者如來只答第二疑，第二疑自去不須別答也。又此第三即廣上品初第一略開三顯一、動執生疑段。前又解言，第一第二各開為二，第三第四各開為三，今此嘆第三疑中有三重者，即化三根人為三段：第一從「汝已慇勤三請」以下，入第二卷中言「我所有福業，今世若過世，及見佛功德盡迴向佛道」以還，此詺為法說開三顯一，化上根人舍利弗等也。第二從「爾時舍利弗白佛言：世尊！我今無復疑悔親于佛前得受三菩提記」盡〈受記品〉以還四品經，詺為譬說開三顯一，化中根人迦葉、須菩提等四大弟子也。第三從〈化城品〉竟〈授學無學人記品〉以還三品經，詺為宿世因緣說開三顯一同歸之理，化下根人富樓那等也。是則上根人聞法說三一之義，同歸之理便解；中根人再聞三一之義，可悟同歸之理；下根人三過聞說，方解同歸無三差別。但法說中亦有譬說義，譬如優曇華也。亦有宿世因緣說義，即言「我昔曾於二百億佛所常教化汝也」。雖有譬說，根本大意為嘆法希有故來不可示詺；雖有宿世因緣說此，乃是述成上根人得
悟，說此往古因緣根本大意非正是因緣也。第二譬說中亦有法說義亦有宿世因緣義，故下言「是諸所說教化菩薩故」，此則是法說義。但文句少不足，可以發悟中根之人，從結父子因緣之中昔日波若座席已言示其金銀等，此則是宿世因緣說義，但此意非是正譬中有，時眾已於正譬得悟，如窮子領解中方有此語，非是正宿世因緣說中。宿世因緣說中亦有法說義，即〈化城品〉初明先佛之時神通感動之相，十方諸梵請轉法輪，此則是法說也。又言「譬如五百由旬」此是譬說，雖有此唱，原其根本只為明宿世因緣之義。何以得知？又四大弟子授記品末言「我及汝等宿世因緣，吾今當說汝等善聽」，即復為下根人說往古之時已曾大乘化汝。下又言「我在十六數曾互為汝說，以此本因緣今說法華經」，大意聞此宿世因緣說方得解，故宿世因緣說也。所以有三根人差別解有前後者，置教論理者，何容羅漢斷三界正使盡、得三明六通之人，一向不知同歸之理、無三之別，且自《涅槃經》言：「若人不知一體常住三歸者，尚不得聲聞、緣覺、菩薩，何況當得無上菩提？若不知佛是常住，則四信不成、五根不立。」且自《勝鬘經》言：「三乘初業不愚於法。」又言「聲聞緣覺自知住有餘地，必當得無上菩提。」就理為論，何容三乘聖人執
三乘決定言別異、不解同歸耶？若爾，所以有聲聞、緣覺者，此人自有知有佛果可求，只自心志弱未能捨頭目髓腦發曠濟之心，且作聲聞、緣覺自調自度，如此類例皆是實有。而會中舍利弗是上根，富樓那等是下根者，若談其實行，皆行內秘菩薩行、外現是聲聞，所以有此三種信解悟者，皆應同狀外凡淺識之徒，執昔日三乘別教或同歸之義，是故如來作此三種，初始明法說竟，外凡夫中有利根得解，舍利弗示同領解；譬說既竟，外凡夫中有中根者得解，須菩提等仍示同領解；宿世因緣竟，外凡夫中有下根者得悟，富樓那等示同領解。若置理而論教者，具得羅漢亦有此執。又理教合論作三根差別者，但外凡中有兩種人：自有一種人易可迴轉，如《大品》所明輕毛之位；自有一種人實欲進行者。今只就此實欲進行者根性利鈍遂有三種，既有三種皆因宿習濃淡以理惑教，有時以教惑理，故言踟躕理教之間，故受悟有前後。利根者執理情多、疑教情少，鈍根者執教情多、疑理情少，中根者迷教惑理正等也。執理情多疑教少者，言無生之理是一，等觀無生智應同。此人執理既是一，如來何故說有三乘別趣，言有三果之別，此是疑教也。鈍根者執教情多疑理少者，言佛教既說有三因三果之異，三乘所觀無生之理何必是同？此是執教
【現代漢語翻譯】 現代漢語譯本： 三乘（Sravakayana，緣覺乘，菩薩乘）的決定是說它們是不同的，還是不理解它們最終會歸於同一個目標呢？如果是前者，那麼為什麼會有聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，靠自己覺悟者）的存在呢？這是因為這些人雖然知道有佛果（Buddha-phala，成佛的果位）可以追求，只是自己的心志不夠堅定，不能捨棄頭目髓腦，發起廣大的救濟之心，所以暫時作為聲聞、緣覺，自我調伏，自我解脫。像這樣的例子都是真實存在的。而法會中的舍利弗（Sariputra）是上根之人，富樓那（Purna）等是下根之人。如果談論他們實際的修行，其實都是在內心秘密地修菩薩行，外在表現爲聲聞。所以，對於這三種信解悟入的人，都應該像外凡夫（Bala-prthag-jana，指未開悟的凡夫）那樣，具有淺薄的認識，執著於過去所學的三乘是不同的教義，或者認為它們最終會歸於同一個目標。因此，如來（Tathagata，佛的稱號之一）才會有這三種說法。最初，佛陀開始闡明佛法時，外凡夫中根器較好的人能夠理解，舍利弗就示現出與他們一同領悟的樣子；譬喻說完后，外凡夫中根器中等的人能夠理解，須菩提（Subhuti）等人也示現出與他們一同領悟的樣子；宿世因緣說完后，外凡夫中根器較差的人能夠領悟，富樓那等人就示現出與他們一同領悟的樣子。如果只從道理上討論教義，即使是證得了阿羅漢果位（Arhat，斷盡煩惱的聖者）的人也會有這樣的執著。如果將道理和教義結合起來討論，就會出現三種根器的差別。但外凡夫中有兩種人：一種人比較容易轉變，就像《大品般若經》（Mahaprajnaparamita Sutra）中所說的輕毛之位；另一種人是真正想要修行的。現在只就這些真正想要修行的人，他們的根性有利鈍之分，所以才會有三種差別。既然有三種差別，都是因為宿世的習氣有濃淡之分，有時被道理迷惑了教義，有時被教義迷惑了道理，所以說他們在道理和教義之間猶豫不決，因此領悟的時間有先後。根器好的人執著于道理的情感多，懷疑教義的情感少，根器差的人執著于教義的情感多，懷疑道理的情感少，根器中等的人對教義和道理的迷惑程度相等。執著于道理的情感多，懷疑教義的情感少的人會說，無生的道理是唯一的，平等觀照無生的智慧也應該是相同的。這些人執著于道理既然是唯一的，如來為什麼還要說有三乘不同的趨向，說有三種果位的差別，這就是懷疑教義。根器差的人執著于教義的情感多，懷疑道理的情感少的人會說，佛教既然說了有三因三果的不同，那麼三乘所觀照的無生之理為什麼一定是相同的？這就是執著于教義。
【English Translation】 English version: Does the determination of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) mean they are different, or does it not understand that they ultimately converge to the same goal? If the former, then why do Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) exist? This is because these people, although knowing that the Buddha-phala (the fruit of Buddhahood) can be pursued, their own will is not firm enough to give up their head, eyes, marrow, and brains, and to initiate a vast heart of salvation. Therefore, they temporarily act as Sravakas and Pratyekabuddhas, self-taming and self-liberating. Such examples are real. Sariputra in the assembly is a person of superior faculties, and Purna and others are people of inferior faculties. If we talk about their actual practice, they are actually secretly practicing the Bodhisattva path internally, and externally appearing as Sravakas. Therefore, for these three types of people who have faith, understanding, and enlightenment, they should all be like ordinary people (Bala-prthag-jana) with shallow knowledge, clinging to the past teachings that the Three Vehicles are different, or believing that they ultimately converge to the same goal. Therefore, the Tathagata (one of the titles of the Buddha) has these three kinds of teachings. Initially, when the Buddha began to explain the Dharma, those with better faculties among the ordinary people were able to understand, and Sariputra demonstrated that he understood along with them; after the parables were finished, those with medium faculties among the ordinary people were able to understand, and Subhuti and others also demonstrated that they understood along with them; after the past life causes and conditions were finished, those with inferior faculties among the ordinary people were able to understand, and Purna and others demonstrated that they understood along with them. If we only discuss the doctrine from the perspective of reason, even those who have attained the Arhat (a saint who has exhausted all afflictions) state will have such attachments. If we combine reason and doctrine to discuss, there will be differences in the three faculties. But there are two types of ordinary people: one type is easier to transform, like the position of light feathers mentioned in the 'Mahaprajnaparamita Sutra'; the other type is truly willing to practice. Now, only for those who are truly willing to practice, their faculties have sharp and dull distinctions, so there are three differences. Since there are three differences, it is all because the habits of past lives have thick and thin distinctions, sometimes the doctrine is confused by reason, and sometimes the reason is confused by the doctrine, so it is said that they hesitate between reason and doctrine, so the time of enlightenment is different. Those with sharp faculties have more attachment to reason and less doubt about doctrine, those with dull faculties have more attachment to doctrine and less doubt about reason, and those with medium faculties have equal confusion about doctrine and reason. Those who have more attachment to reason and less doubt about doctrine will say that the principle of non-birth is one, and the wisdom of equally observing non-birth should also be the same. Since these people cling to the fact that reason is one, why does the Tathagata say that there are three vehicles with different tendencies, and that there are differences in the three fruits? This is doubting the doctrine. Those with dull faculties who have more attachment to doctrine and less doubt about reason will say that since Buddhism says that there are differences in the three causes and three fruits, why must the principle of non-birth observed by the three vehicles be the same? This is clinging to the doctrine.
多疑理少。中根者有時執理惑教，言理一，教那得言異？有時執教疑理，言佛教既有三，理何必同？此則教理等執而疑也。夫得道成聖必由見理，是故利根之執理多者則與理相符，是故一聞法說便悟一理無三之別；執教情多疑理少者則與理不相扶，是故三過聞說方悟一乘之理無三之別。理教等執者據在中間，再聞得解。但於此理教上生疑者，有學人與無學人通有。又有執教疑果者，亦有三種：利根者執果情多疑教情少，鈍根執教情多疑果心少，中根之人果教等執也。果者只是斷滅涅槃，利根者執果心多疑教少者，自觀理智慧分明見習氣猶在，知斷惑未盡作觀未來身盡滅耶？此是執果情多疑教心少。鈍根執教多疑果少者，言既說言神明可滅佛語不虛，何敢不信受？此是執教多；未知神明之道實滅不耶？此是疑果少。中根人或執果疑教或復執教疑果，但此果上生疑者，唯無學人也。雖有此三種疑執，開三顯一一同，說法既竟同得悟解，但有先後文異也。
就第一法說化上根人中自有四段：第一從「汝已慇勤三請」盡此卷末以來，詺為正法說化上根人。第二從第二卷初長行及偈，明上根人舍利弗等示同領解也。第三從「爾時佛告舍利弗」以下，明如來述成上根人得解之相也。第四從「汝于未來劫」以下，為上根人授記
【現代漢語翻譯】 現代漢語譯本： 多疑的人理解真理就少。（根器）中等的人有時執著于理而迷惑于教義，說理只有一個，教義怎麼能說有差異呢？有時執著于教義而懷疑理，說佛教既然有三乘，理為什麼一定要相同呢？這就是教義和理同等執著而產生懷疑。要得道成聖必定要通過領悟真理，因此，利根之人執著于理多的人就與理相符，所以一聽到佛法解說，便能領悟到一理，沒有三乘的差別；執著于教義情感多而懷疑理少的人，就與理不相符，因此，多次聽聞解說才能領悟到一乘的道理沒有三乘的差別。對理和教義同等執著的人處在中間狀態，再次聽聞才能理解。但是對於這理和教義產生懷疑的人，有學人和無學人都普遍存在。又有執著于教義而懷疑果位的，也有三種情況：利根之人執著于果位的情感多而懷疑教義的情感少，鈍根之人執著于教義的情感多而懷疑果位的心少，中等根器的人對果位和教義同等執著。果位只是斷滅涅槃（nirvana），利根之人執著于果位的心多而懷疑教義少的人，自己觀察理智智慧分明，看到習氣仍然存在，知道煩惱沒有斷盡，會想未來身體滅盡了嗎？這是執著于果位的情感多而懷疑教義的心少。鈍根之人執著于教義多而懷疑果位少的人，說既然說神明可以滅度，佛說的話不會虛假，怎麼敢不信受呢？這是執著于教義多；不知道神明之道是否真的滅度了呢？這是懷疑果位少。中等根器的人或者執著于果位而懷疑教義，或者執著于教義而懷疑果位，但是對於這果位產生懷疑的人，只有無學之人。雖然有這三種懷疑執著，開三顯一一同，說法完畢后一同得到領悟理解，只是有先後順序和文句差異。
就第一法說化上根人中自有四段：第一從『你已經慇勤地三番請求』到這卷末尾，稱為正法說化上根人。第二從第二捲開始的長行和偈頌，說明上根人舍利弗（Sariputra）等示現共同領悟理解。第三從『這時佛告訴舍利弗』以下，說明如來（Tathagata）敘述成就上根人得到理解的相狀。第四從『你在未來劫』以下，為上根人授記。
【English Translation】 English version: Those who are overly doubtful understand little of the truth. Those of middling capacity sometimes cling to the principle (理, li) and are confused by the teachings. They say that the principle is one, so how can the teachings be said to be different? Sometimes they cling to the teachings and doubt the principle, saying that since Buddhism has three vehicles, why must the principle be the same? This is to be equally attached to both teachings and principle, and thus to doubt. To attain the Way and become a sage, one must necessarily see the principle. Therefore, those of sharp capacity who cling more to the principle are in accordance with the principle. Thus, upon hearing the Dharma explained, they immediately realize that the one principle has no distinction of three vehicles. Those who cling more to the teachings and doubt the principle less are not in accordance with the principle. Therefore, only after hearing the explanation three times do they realize that the principle of the One Vehicle has no distinction of three vehicles. Those who are equally attached to both principle and teachings are in an intermediate state, and can understand after hearing it again. However, those who doubt this principle and teachings include both learners and non-learners. There are also those who cling to the teachings and doubt the fruit (果, guo), and there are also three kinds of these: those of sharp capacity cling more to the fruit and doubt the teachings less, those of dull capacity cling more to the teachings and doubt the fruit less, and those of middling capacity are equally attached to both fruit and teachings. The fruit is simply the cessation of Nirvana (涅槃, nirvana). Those of sharp capacity who cling more to the fruit and doubt the teachings less, observing their own rational wisdom clearly, see that habitual tendencies still exist, and know that afflictions have not been completely eradicated. They wonder, 'Will the future body be completely extinguished?' This is clinging more to the fruit and doubting the teachings less. Those of dull capacity who cling more to the teachings and doubt the fruit less say, 'Since it is said that the spirit can be extinguished, the Buddha's words are not false, how dare I not believe and accept them?' This is clinging more to the teachings; they do not know whether the path of the spirit is truly extinguished or not. This is doubting the fruit less. Those of middling capacity either cling to the fruit and doubt the teachings, or cling to the teachings and doubt the fruit. However, those who doubt this fruit are only non-learners. Although there are these three kinds of doubt and attachment, the opening of the three reveals the one, and after the Dharma is explained, they all attain understanding, but there are differences in sequence and wording.
Regarding the first Dharma, there are four sections within the conversion of people with superior faculties: The first, from 'You have earnestly requested three times' to the end of this scroll, is called the conversion of people with superior faculties through the explanation of the true Dharma. The second, from the beginning of the second scroll with the prose and verses, explains that Sariputra (舍利弗) and others with superior faculties demonstrate shared understanding. The third, from 'At that time, the Buddha told Sariputra' onwards, explains that the Tathagata (如來) describes the appearance of the attainment of understanding by people with superior faculties. The fourth, from 'In future kalpas' onwards, is the prediction of enlightenment for people with superior faculties.
也。又此四段之中各開為二段，今第一正法說化上根人中有二者，第一從「汝已慇勤三請」以下竟一百十四行偈以來，詺為正法說化上根人。上根人既解同歸之理無三差別，疑心既除，是故第二「汝等舍利弗聲聞若菩薩」下七行偈，略勸㢡上根人受行同歸之理。又就此兩段之中各有二種，正法說中有二者，即是長行與偈為二也。第二七行偈勸㢡之中有二者，第一有五行半勸上根人行因，第二餘有一行半偈勸令慕果，言「心生大歡喜自知當作佛」等。又就長行中自復有二：第一從「汝已慇勤三請」竟「愿樂欲聞」，詺為法說緣起。第二從「佛告舍利弗如是妙法」以下竟長行以來，詺為正法說。又就兩段之中各有二，緣起中有二者，第一佛許為說同歸之理無三之義，第二「舍利弗言唯然世尊愿樂欲聞」，此詺舍利弗奉受旨。今就第一佛許中自有四重：第一正許，第二誡敕令諦聽，第三簡眾，第四嘆應聞眾總結誡許也。「汝已慇勤三請豈得不說」，此是第一詺為正許也。「汝今諦聽」以下，第二詺為誡敕令諦聽，此則令生三慧，誡諦聽聞說，令生聞慧；誡善思，令生思慧；誡念之，令生修慧解也。「說此語時會中有五千等禮佛而退」，此是第三詺為簡眾，以佛神力堪聞者住、不堪聞去，自有四：第一正明五千人禮佛而退，第
【現代漢語翻譯】 也。又將這四段內容各自拆分為兩段。現在，第一部分是關於正法，講述如何教化上根之人，其中又分為兩部分。第一部分從『你已慇勤三請』以下，直到第一百一十四行偈頌結束，命名為正法說化上根人（shàng gēn rén，具有最高根器的人）。上根之人已經理解了萬法同歸一處的道理，沒有三種差別的區分，疑慮之心已經消除。因此，第二部分從『你等舍利弗聲聞若菩薩』開始，用七行偈頌，簡略地勸導上根之人接受並修行萬法同歸一處的道理。再將這兩段內容各自拆分為兩種。正法說中包含兩種，即長行（cháng háng，散文形式的經文）和偈頌（jì sòng，詩歌形式的經文）兩種形式。第二部分，即七行偈頌的勸導中，也包含兩種。第一部分有五行半，勸導上根之人修行因地之法；第二部分剩餘一行半偈頌，勸導他們嚮往果地之成就，例如『心生大歡喜自知當作佛』等。再看長行部分，自身又可以分為兩部分：第一部分從『你已慇勤三請』到『愿樂欲聞』，命名為法說緣起（fǎ shuō yuán qǐ，佛法開示的緣由）。第二部分從『佛告舍利弗如是妙法』以下，直到長行結束，命名為正法說。再將這兩段內容各自拆分為兩種，緣起中包含兩種。第一部分是佛陀允許為他們講述萬法同歸一處，沒有三種差別的意義；第二部分是『舍利弗言唯然世尊愿樂欲聞』，這被稱為舍利弗（shè lì fú，佛陀的十大弟子之一）奉受佛旨。現在來看第一部分，佛陀的允許中，又包含四重含義：第一是正式允許，第二是告誡並命令他們仔細聽聞，第三是簡擇聽眾，第四是讚歎應該聽聞的聽眾，總結並告誡允許他們聽聞。『你已慇勤三請豈得不說』，這是第一重含義，命名為正許（zhèng xǔ，正式允許）。『汝今諦聽』以下，是第二重含義，命名為誡敕令諦聽（jiè chì lìng dì tīng，告誡並命令仔細聽聞），這是爲了讓他們生起三種智慧。告誡仔細聽聞佛法，是爲了讓他們生起聞慧（wén huì，聽聞佛法而獲得的智慧）；告誡善於思考，是爲了讓他們生起思慧（sī huì，通過思考佛法而獲得的智慧）；告誡牢記不忘，是爲了讓他們生起修慧（xiū huì，通過修行佛法而獲得的智慧和理解）。『說此語時會中有五千等禮佛而退』，這是第三重含義，命名為簡眾（jiǎn zhòng，篩選聽眾），憑藉佛陀的神力，能夠聽聞的人留下，不能聽聞的人離去，其中又包含四點：第一點是明確說明五千人禮佛後退去，第
【English Translation】 Also, each of these four sections is further divided into two. Now, the first part concerns the Right Dharma, explaining how to teach those of superior faculties, which is further divided into two parts. The first part, from 'You have earnestly requested three times' down to the end of the 114th verse, is named 'Right Dharma Explains the Teaching of Those with Superior Faculties'. Since those with superior faculties already understand the principle of all dharmas returning to one, without the distinction of three, and the doubt in their minds has been eliminated, the second part, from 'You, Shariputra, Hearers, or Bodhisattvas' uses seven verses to briefly encourage those with superior faculties to accept and practice the principle of all dharmas returning to one. These two sections are further divided into two types each. The Right Dharma explanation contains two types, namely the prose (cháng háng, prose section of a sutra) and the verses (jì sòng, verse section of a sutra). The second part, the encouragement in the seven verses, also contains two types. The first part has five and a half lines, encouraging those with superior faculties to practice the causes; the second part has the remaining one and a half verses, encouraging them to aspire to the fruition, such as 'The mind generates great joy, knowing that one will become a Buddha'. Looking at the prose section again, it can be divided into two parts: the first part, from 'You have earnestly requested three times' to 'eagerly desiring to hear', is named 'The Origin of the Dharma Explanation' (fǎ shuō yuán qǐ, the reason for the Dharma teaching). The second part, from 'The Buddha told Shariputra, this wonderful Dharma' down to the end of the prose, is named 'Right Dharma Explanation'. These two sections are further divided into two types each. The origin contains two types. The first part is the Buddha allowing them to explain the meaning of all dharmas returning to one, without the distinction of three; the second part is 'Shariputra said, 'Yes, World Honored One, eagerly desiring to hear'', which is called Shariputra (shè lì fú, one of the Buddha's ten great disciples) receiving the Buddha's decree. Now, looking at the first part, the Buddha's permission contains four layers of meaning: the first is the formal permission (zhèng xǔ, formal permission), the second is the admonishment and command to listen carefully (jiè chì lìng dì tīng, admonishing and commanding to listen carefully), the third is the selection of the audience (jiǎn zhòng, selecting the audience), and the fourth is the praise of the audience who should listen, summarizing and admonishing them to allow them to listen. 'You have earnestly requested three times, how can I not speak?', this is the first layer of meaning, named formal permission. 'Now listen carefully', is the second layer of meaning, named admonishment and command to listen carefully, which is to generate three wisdoms in them. Admonishing to listen carefully to the Dharma is to generate the wisdom of hearing (wén huì, wisdom gained from hearing the Dharma); admonishing to think well is to generate the wisdom of thinking (sī huì, wisdom gained from thinking about the Dharma); admonishing to remember it is to generate the wisdom of cultivation (xiū huì, wisdom and understanding gained from cultivating the Dharma). 'When these words were spoken, five thousand in the assembly bowed to the Buddha and withdrew', this is the third layer of meaning, named selection of the audience, relying on the Buddha's divine power, those who can hear remain, and those who cannot hear leave, which contains four points: the first point is to clearly state that five thousand people bowed to the Buddha and withdrew, the
二「所以者何」下釋不堪聞，「未得謂得」者，是有為果盡無生智也。「未證謂證」者，謂無為果盡處也。第三「有如此失」下結不堪也。第四「世尊默然」下證不堪也。「告舍利弗我今此眾」是佛許中第四嘆眾總結誡許也。只就此中自有三：第一「告舍利弗」下嘆住者有機，第二「如是增上慢」下明去者無機，第三「汝今善聽」下正總結。
問者言：「如來有身口二密，終日在坐不睹真容，雖覆在中自不聞說法，何假從座而起拂席而去？」解釋者言：「此品中是時眾所應，亦可是實持是佛神力，將欲褒貶時眾，為令住者生欽重之心、起愿樂之意，貶去者無聞法之緣，是故拂席而去也。」
「舍利弗言唯然世尊愿樂欲聞」，緣起中本有二，第一佛許已竟，此是第二明舍利弗奉受佛許也。「佛告舍利弗如是妙法」長行中本有二：一者緣起、二者正法說。自此下是第二正法說。就正法說中自有二者：第一廣諸佛門、第二廣釋迦門也。今從「如是妙法」以下，第一就諸佛廣明開三顯一，此則廣上品初嘆諸佛權實二智。所以言廣者，但上第一彷彿開宗中直總嘆諸佛二智，言「諸佛智慧甚深無量」，其智慧門難解難入。第二分明略說中但明顯一，言「世尊法久后要當說真實」也。既但總嘆諸佛二智而已、不別明諸佛
【現代漢語翻譯】 現代漢語譯本： 二、『所以者何』（為什麼）以下解釋不堪聽聞，『未得謂得』（未得到說得到）是指有為果（有生滅變化的結果）窮盡而獲得無生智（不生不滅的智慧）。『未證謂證』（未證悟說已證悟）是指無為果（沒有生滅變化的結果）窮盡之處。第三、『有如此失』（有這樣的過失）以下總結不堪聽聞。第四、『世尊默然』（世尊沉默）以下證明不堪聽聞。『告舍利弗我今此眾』（告訴舍利弗我現在這個大眾）是佛陀允許中第四個讚歎大眾、總結告誡允許。僅就此中自有三點：第一、『告舍利弗』以下讚歎留下的人有機緣，第二、『如是增上慢』（像這樣增上慢）以下說明離開的人沒有機緣，第三、『汝今善聽』（你現在好好聽）以下正式總結。
提問者說：『如來（Tathagata，佛的稱號之一）有身密（身體的秘密）和口密（語言的秘密）兩種，終日端坐卻不能見到真容，即使身在其中也不能聽到說法，為何要從座位上站起來拂袖而去？』解釋者說：『此品中是當時大眾所應得的，也可以說是佛陀神力所為，將要褒獎貶低當時的大眾，爲了讓留下的人產生欽佩重視之心、生起愿樂之意，貶低離開的人沒有聽法的緣分，所以拂袖而去。』
『舍利弗（Sariputra，佛陀的十大弟子之一）言唯然世尊愿樂欲聞』（舍利弗說，是的，世尊，我願意聽聞），緣起中本來有二，第一佛陀允許已經完畢，這是第二說明舍利弗奉受佛陀的允許。『佛告舍利弗如是妙法』（佛陀告訴舍利弗，這樣的妙法）長行中本來有二：一是緣起，二是正法說。自此以下是第二正法說。就正法說中自有二者：第一廣說諸佛之門，第二廣說釋迦之門。現在從『如是妙法』以下，第一就諸佛廣明開三顯一（開啟三乘方便，顯示一乘真實），這則是廣說上品最初讚歎諸佛權實二智（權智和實智）。之所以說廣說，只是上面第一彷彿開宗中直接總的讚歎諸佛二智，說『諸佛智慧甚深無量』，其智慧之門難以理解難以進入。第二分明略說中只是明顯一乘，說『世尊法久后要當說真實』（世尊在說法很久之後，最終應當說真實之法）。既然只是總的讚歎諸佛二智而已，沒有分別說明諸佛
【English Translation】 English version: II. The phrase '所以者何' (suǒ yǐ zhě hé, Why is that?) below explains the unworthiness to hear. '未得謂得' (wèi dé wèi dé, claiming to have attained what has not been attained) refers to the exhaustion of conditioned results (有為果, yǒu wéi guǒ) and the attainment of the wisdom of non-origination (無生智, wú shēng zhì). '未證謂證' (wèi zhèng wèi zhèng, claiming to have realized what has not been realized) refers to the point where unconditioned results (無為果, wú wéi guǒ) are exhausted. Third, '有如此失' (yǒu rú cǐ shī, having such faults) below concludes the unworthiness. Fourth, '世尊默然' (shì zūn mò rán, The World-Honored One remained silent) below proves the unworthiness. '告舍利弗我今此眾' (gào shè lì fú wǒ jīn cǐ zhòng, Tell Sariputra, this assembly of mine) is the fourth praise, summary, and admonition within the Buddha's permission. Within this alone, there are three points: First, '告舍利弗' below praises those who remain as having the opportunity; second, '如是增上慢' (rú shì zēng shàng màn, such arrogance) below clarifies that those who leave have no opportunity; third, '汝今善聽' (rǔ jīn shàn tīng, Now listen carefully) below is the formal summary.
The questioner said: 'The Tathagata (如來, Rúlái, one of the titles of the Buddha) has two secrets, body secret (身密, shēn mì) and speech secret (口密, kǒu mì). Sitting all day, one cannot see the true form, and even being present, one cannot hear the Dharma. Why rise from the seat and leave?' The explainer said: 'This chapter is what the assembly at that time deserved, and it can also be said to be the power of the Buddha, intending to praise and criticize the assembly at that time, to make those who remain generate respect and a desire to hear, and to demean those who leave as having no opportunity to hear the Dharma. Therefore, he left.'
'舍利弗言唯然世尊愿樂欲聞' (shè lì fú yán wéi rán shì zūn yuàn lè yù wén, Sariputra said, 'Yes, World-Honored One, I am willing to hear'), in the arising of conditions, there are originally two. First, the Buddha's permission is complete; this is the second, explaining Sariputra's acceptance of the Buddha's permission. '佛告舍利弗如是妙法' (fó gào shè lì fú rú shì miào fǎ, The Buddha told Sariputra, 'Such wonderful Dharma') in the prose section, there are originally two: one is the arising of conditions, and the other is the exposition of the true Dharma. From here onwards is the second, the exposition of the true Dharma. Within the exposition of the true Dharma, there are two: first, broadly explaining the gates of all Buddhas; second, broadly explaining the gates of Shakyamuni (釋迦, shì jiā). Now, from '如是妙法' onwards, first, regarding all Buddhas, broadly explaining the opening of the three and revealing the one (開三顯一, kāi sān xiǎn yī, opening the three expedient vehicles and revealing the one true vehicle), which is broadly explaining the initial praise of the two wisdoms of expediency and reality (權實二智, quán shí èr zhì) of all Buddhas in the upper section. The reason for saying 'broadly explaining' is that only in the first, seemingly opening section, there is a direct and general praise of the two wisdoms of all Buddhas, saying 'The wisdom of all Buddhas is profound and immeasurable,' and that the gate of wisdom is difficult to understand and enter. In the second, clearly and briefly explaining section, only the one vehicle is clearly revealed, saying 'The World-Honored One, after a long time of teaching, will eventually speak the truth.' Since it only generally praises the two wisdoms of all Buddhas, without separately explaining the Buddhas
，復但明顯一，故稱為略。今則廣明佛又廣明義，故稱廣故。廣佛者此中廣總出諸佛，及別三世諸佛，是則廣佛之義深。復言廣義者，上直嘆諸佛二智與顯一，此中長有四義合有六義：一者嘆法希有、二者明不虛妄止物誹謗、三者明開三、四者明顯一、五者舉五濁釋先三后一之意、六者簡真偽敦信，既備此六義，故稱廣義也。
第二廣釋迦門者，廣上品初彷彿開宗嘆釋迦二智，及第二分明略說中開三義也。釋迦門中唯有廣義無有廣佛也。今明廣諸佛門中自成四別：第一總明諸佛開三顯一；第二就總諸佛門離出過去諸佛，亦明開三顯一；第三就總諸佛門離出未來諸佛，亦明開三顯一義；第四就總諸佛門離出現在諸佛，明開三顯一。今先明總諸佛門此中應有六義：一者嘆法希有，二明不虛妄，三明開三，四明顯一義。但文句略唯有四義，略無出五濁釋先三后一之意，至偈中方有，同復無簡真偽、敦信又略。下釋迦門中可知備有六義，但文句略不出耳。今言「如是妙法諸佛如來時乃說之，如優曇缽華時一現耳」，此是第一嘆法希有。優曇華是外國語，此間言靈瑞華，唯有轉輪聖王出世有此華，故知此華希有，此經如是也。「舍利弗汝等當信佛之所說言無虛妄」，此是第二明不虛止物誹謗。從「舍利弗諸佛隨宜所說意趣
【現代漢語翻譯】 現代漢語譯本：再次，因為（前文）只是簡要地闡明了一點，所以稱為『略說』。現在則是廣泛地闡明了佛（的智慧），又廣泛地闡明了（經文的）意義，所以稱為『廣說』。『廣佛』是指這裡廣泛地總括了諸佛，以及分別的三世諸佛，因此『廣佛』的意義深遠。再說『廣義』，上面只是讚歎諸佛的二智與顯現一乘，這裡則詳細地闡述了四種意義，合起來共有六種意義：一是讚歎佛法的稀有，二是說明佛法真實不虛妄，從而阻止人們的誹謗，三是闡明開三乘之方便，四是顯現一乘之真實，五是舉出五濁惡世來解釋先說三乘后說一乘的用意，六是辨別真偽，敦促人們信奉。因為具備這六種意義，所以稱為『廣義』。
第二部分是廣釋迦門，即在廣上品中，最初彷彿地開啟宗義，讚歎釋迦牟尼佛的二智，以及在第二部分明略說中開啟三乘之義。釋迦門中只有廣義，沒有廣佛。現在闡明廣諸佛門，其中自然形成四種區別：第一是總明諸佛開三顯一；第二是從總諸佛門中分離出過去諸佛，也闡明開三顯一；第三是從總諸佛門中分離出未來諸佛，也闡明開三顯一之義；第四是從總諸佛門中分離出現在諸佛，闡明開三顯一。現在先闡明總諸佛門，其中應該有六種意義：一是讚歎佛法的稀有，二是說明佛法真實不虛妄，三是闡明開三乘之方便，四是顯現一乘之真實。但文句簡略，只有四種意義，省略了用五濁惡世來解釋先說三乘后說一乘的用意，這要到偈頌中才有，同樣也省略了辨別真偽、敦促信奉。下面的釋迦門中可知具備六種意義，只是文句簡略沒有說出來罷了。現在說『如是妙法諸佛如來時乃說之，如優曇缽華（Udumbara，祥瑞之花）時一現耳』，這是第一讚嘆佛法的稀有。優曇華是外國語，這裡叫做靈瑞華，只有轉輪聖王（Chakravarti，擁有統治世界的理想君王）出世時才有這種花，所以知道這種花很稀有，這部經也是這樣。『舍利弗（Sariputra，佛陀十大弟子之一）汝等當信佛之所說言無虛妄』，這是第二說明佛法真實不虛，從而阻止人們的誹謗。從『舍利弗（Sariputra）諸佛隨宜所說意趣
【English Translation】 English version: Furthermore, because (the previous text) only briefly clarified one point, it is called 'brief explanation'. Now, it extensively clarifies the Buddha (wisdom) and extensively clarifies the meaning (of the scripture), so it is called 'extensive explanation'. 'Extensive Buddha' refers to the comprehensive inclusion of all Buddhas, and the distinct Buddhas of the three times, thus the meaning of 'Extensive Buddha' is profound. Moreover, regarding 'extensive meaning', the above only praised the two wisdoms of the Buddhas and the manifestation of the One Vehicle. Here, it elaborates on four meanings, totaling six meanings: first, praising the rarity of the Dharma; second, clarifying that it is not false and stopping slander; third, clarifying the expedient of the Three Vehicles; fourth, manifesting the reality of the One Vehicle; fifth, citing the Five Turbidities to explain the intention of speaking of the Three Vehicles first and the One Vehicle later; sixth, distinguishing between truth and falsehood, and urging faith. Because it possesses these six meanings, it is called 'extensive meaning'.
The second part is the Extensive Shakyamuni (Sakyamuni) Gate, which is in the Extensive Upper Section, initially vaguely opening the doctrine, praising the two wisdoms of Shakyamuni (Sakyamuni) Buddha, and in the second part, the Brief Explanation, opening the meaning of the Three Vehicles. In the Shakyamuni (Sakyamuni) Gate, there is only extensive meaning, not extensive Buddha. Now, clarifying the Extensive Buddhas Gate naturally forms four distinctions: first, generally clarifying that all Buddhas open the Three and reveal the One; second, separating past Buddhas from the General Buddhas Gate, also clarifying the opening of the Three and revealing the One; third, separating future Buddhas from the General Buddhas Gate, also clarifying the meaning of opening the Three and revealing the One; fourth, separating present Buddhas from the General Buddhas Gate, clarifying the opening of the Three and revealing the One. Now, first clarifying the General Buddhas Gate, there should be six meanings: first, praising the rarity of the Dharma; second, clarifying that it is not false; third, clarifying the expedient of the Three Vehicles; fourth, manifesting the reality of the One Vehicle. However, the wording is brief, with only four meanings, omitting the intention of using the Five Turbidities to explain speaking of the Three Vehicles first and the One Vehicle later, which will be in the verses, and similarly omitting distinguishing between truth and falsehood and urging faith. It can be known that the Shakyamuni (Sakyamuni) Gate below possesses six meanings, but the wording is brief and does not express them. Now, saying 'Such wonderful Dharma is spoken by the Buddhas and Tathagatas (Tathagata, Thus Come One) only at times, like the Udumbara (Udumbara, auspicious flower) flower appearing once in a while', this is the first praising the rarity of the Dharma. Udumbara (Udumbara) flower is a foreign word, here called the Auspicious Flower, only when a Chakravarti (Chakravarti, Wheel-Turning King) appears in the world does this flower exist, so it is known that this flower is very rare, and this scripture is also like that. 'Sariputra (Sariputra, one of the ten great disciples of the Buddha), you should believe that the words spoken by the Buddha are not false', this is the second clarifying that the Dharma is true and not false, thereby stopping people's slander. From 'Sariputra (Sariputra), the intentions of what the Buddhas say according to the occasion
難解」，是第三明開三。就此開三之中自有三重文句：第一正明諸佛開三，第二從「所以者何我以無數方便」此下，是舉釋迦釋、諸佛開三。何以故？一釋迦是諸佛數故，二本明諸佛開三為成釋迦開三故也。第三言「唯有諸佛乃能知之」，此還舉諸佛結成諸佛開三之意也。所以者何？「諸佛世尊唯以一大事因緣故」，此下是第四顯一。此所以者，何義得釋上開三之意，文則屬下顯一廣明四一，先明果一、二明人一、三明因一、四明教一也。明果一者即會昔日三果終成今日一果，明人一者即會昔日三人成今日一菩薩人，明教一者即會昔日三乘別教成今日一教，明因一者即會昔日三乘人所行之行只是一因以對一佛果，是故言「汝等所行是菩薩道」。此中四一，二智中實智照境，四一有同有異義，實智所照境有機一，此中無機一，所以有四者，就理一中開為二種，因一果一也。然因果皆是理，所以彼處明機一，今此中不明機一者，前明機一、此明二智所照境故明也。此中明會三歸一，若遠相緣由亦應會三機為一機，但此三機實是眾生自有法，故不可會三歸一，自餘三一是諸佛昔日應三機，但以假名字分一為三，今日一乘機熟，故可得合三還歸於一也。此中教一與實智所照境教一亦不同，何以知之？實智所照教一者，直是照法
【現代漢語翻譯】 現代漢語譯本 『難解』，是第三重開三顯一。就此開三顯一之中，自有三重文句：第一重，正是闡明諸佛開三顯一；第二重，從『所以者何？我以無數方便』以下，是舉釋迦牟尼佛解釋諸佛開三顯一。為什麼呢？一是釋迦牟尼佛是諸佛之一，二是根本上闡明諸佛開三顯一，是爲了成就釋迦牟尼佛的開三顯一。第三重，說到『唯有諸佛乃能知之』，這是再次舉諸佛來總結諸佛開三顯一的意義。 『所以者何？諸佛世尊唯以一大事因緣故』以下，是第四重顯一。這『所以者何』，是解釋上面開三顯一的意義，文句上屬於下面顯一，廣泛闡明四種『一』，先闡明果一，二闡明人一，三闡明因一，四闡明教一。闡明果一，就是會合昔日的三種果位，最終成就今日的一種果位；闡明人一，就是會合昔日的三種人，成就今日的一位菩薩；闡明教一，就是會合昔日的三乘差別之教，成就今日的一種教法；闡明因一，就是會合昔日三乘人所修行的行為，其實只是一種因，對應於一種佛果，所以說『你們所行的是菩薩道』。 這其中的四種『一』，在二智（兩種智慧）中，實智（根本智）照見真如實相之境，四種『一』有相同之處，也有不同之處。實智所照見的境界有機一（根機歸一），這裡沒有機一。所以有四種『一』，是因為在理一（真理歸一）中，開出兩種，即因一（因地歸一）和果一（果地歸一）。然而因和果都是真理，所以那個地方闡明機一，現在這裡不闡明機一，是因為前面闡明了機一，這裡闡明二智所照見的境界的緣故。 這裡闡明會三歸一，如果從長遠來看，也應該會合三種根機為一種根機，但是這三種根機實際上是眾生本有的，所以不可會三歸一。其餘的三種『一』是諸佛昔日應和三種根機，只是用假名字把一分為三，今日一乘根機成熟，所以可以把三合一，迴歸於一。這裡的教一（教法歸一）與實智所照見的教一也不同，怎麼知道呢？實智所照見的教一，直接是照見法（諸法實相）。
【English Translation】 English version 'Difficult to understand' is the third opening of the Three and revealing the One. Within this opening of the Three and revealing the One, there are three layers of meaning: The first layer is precisely clarifying the Buddhas' opening of the Three and revealing the One; the second layer, from 'Why is that? I use countless expedient means' onwards, is citing Shakyamuni Buddha's explanation of the Buddhas' opening of the Three and revealing the One. Why? Firstly, Shakyamuni is one of the Buddhas; secondly, fundamentally clarifying the Buddhas' opening of the Three and revealing the One is to accomplish Shakyamuni's opening of the Three and revealing the One. The third layer, saying 'Only Buddhas can know this,' is again citing the Buddhas to conclude the meaning of the Buddhas' opening of the Three and revealing the One. 'Why is that? The Buddhas, World-Honored Ones, only for the sake of one great matter and cause' onwards, is the fourth revealing of the One. This 'Why is that?' explains the meaning of the above opening of the Three and revealing the One. The sentences belong to the following revealing of the One, extensively clarifying the four 'Ones': first clarifying the One in Result, second clarifying the One in Person, third clarifying the One in Cause, and fourth clarifying the One in Teaching. Clarifying the One in Result is to converge the three results of the past, ultimately accomplishing the one result of today; clarifying the One in Person is to converge the three kinds of people of the past, accomplishing the one Bodhisattva of today; clarifying the One in Teaching is to converge the three vehicles of differentiated teachings of the past, accomplishing the one teaching of today; clarifying the One in Cause is to converge the practices of the three vehicles of people in the past, which are actually one cause, corresponding to one Buddha result, therefore saying 'What you practice is the Bodhisattva path'. Within these four 'Ones', in the Two Wisdoms, the Real Wisdom (fundamental wisdom) illuminates the realm of Suchness (true thusness). The four 'Ones' have similarities and differences. The realm illuminated by the Real Wisdom has one capacity (one potential), but here there is no one capacity. The reason there are four 'Ones' is that within the One in Principle (truth), two kinds are opened up, namely the One in Cause and the One in Result. However, both cause and result are truth, so that place clarifies the One in Capacity, but here it does not clarify the One in Capacity because the former clarifies the One in Capacity, and this clarifies the realm illuminated by the Two Wisdoms. Here it clarifies the convergence of the Three into One. If viewed from a long-term perspective, it should also converge the three capacities into one capacity, but these three capacities are actually inherent in sentient beings, so they cannot be converged into one. The remaining three 'Ones' are the Buddhas' responses to the three capacities in the past, merely using provisional names to divide one into three. Today, the capacity for the One Vehicle is mature, so it is possible to combine the three and return to one. The One in Teaching here is also different from the One in Teaching illuminated by the Real Wisdom. How do we know? The One in Teaching illuminated by the Real Wisdom directly illuminates the Dharma (the true aspect of all dharmas).
華經教一，今此中言教一者，昔日應三機故有三教，三教非是一，三教遠詮今日一理，故會昔三教終成今一教。此中明人一與實智所照境人不同。何以知之？實智所照境、人無別體，今日眾生一乘善機發，一機所成人以為人一，故總諸菩薩以為一境。此中人一者，昔日三乘機一所成邊非是一，為三機善所成邊是一善理一，故會昔三人終成今日一菩薩人，但今日教一人一名字與實智所照教一人一名字同明義意異也；此中明因一果一與實智所照理一義同而名字異也。今先明果一中自有四重：一者開果一章門，二者更牒果一章門，三者作四句解釋果一，四者結果一也。今言「所以者何諸佛世尊唯以一大事因緣故出現於世」，此是第一先開果一章門也。「舍利弗云何名諸佛」，此下是第二顯解釋更牒果一章門也。「諸佛世尊欲令眾生開佛知見」，此下是第三正作四句解果一。開示悟入四句，人解此四句互有不同，一家解言：初三乘別教為開也。波若教時言示也。說《無量義經》名悟也。說《法華經》詺為入也。知見是佛果之名，同取萬行作知見家道，此解亦好。今光宅法師解言：知見只是一眾生當來佛果，眾生從本有此當果，但從昔日以來五濁既強障礙又重不堪聞大乘，不為其說有當果，此當果則有閉義。今日大乘機發、五濁
【現代漢語翻譯】 現代漢語譯本 華經教一，今此中言教一者，昔日應三機故有三教，三教非是一，三教遠詮今日一理，故會昔三教終成今一教。這裡所說的『教一』，是因為過去爲了適應三種根機才有了三教，三教並非一體，而是從遠處詮釋今日的『一理』，所以匯合過去的三教最終成就今日的『一教』。 這裡所說的人『一』，與實智所照見的境界和人不同。為什麼這麼說呢？因為實智所照見的境界和人沒有分別，而今日眾生一乘的善機萌發，由一機所成就的人認為人是『一』，所以總括諸菩薩為一個境界。這裡所說的人『一』，是過去三乘根機合一所成就的邊際，並非是『一』，而是因為三種根機的善所成就的邊際是『一』，善理是『一』，所以匯合過去的三人最終成就今日的『一菩薩人』，但是今日所說的教『一』和人『一』的名字，與實智所照見的教『一』和人『一』的名字相同，但意義不同。這裡所說的因『一』果『一』，與實智所照見的理『一』意義相同，但名字不同。現在先說明果『一』中自有四重含義：一是開啟果『一』的章門，二是再次闡述果『一』的章門，三是作四句解釋果『一』，四是總結果『一』。 現在說『所以者何諸佛世尊唯以一大事因緣故出現於世』，這是第一重，先開啟果『一』的章門。『舍利弗云何名諸佛』，這以下是第二重，顯示解釋再次闡述果『一』的章門。『諸佛世尊欲令眾生開佛知見』，這以下是第三重，正式用四句解釋果『一』。開、示、悟、入這四句，人們對這四句的理解互有不同，一家解釋說：最初的三乘別教是『開』。般若教時是『示』。說《無量義經》叫做『悟』。說《法華經》稱作『入』。知見是佛果的名稱，共同取萬行作為知見家的道路，這種解釋也很好。現在光宅法師解釋說：知見只是一種眾生當來的佛果，眾生從本來就具有這種當來的果，但從過去以來五濁既強，障礙又重，不堪聽聞大乘，所以不為他們說有當來的果，這當來的果就有閉塞的含義。今日大乘根機萌發，五濁
【English Translation】 English version Regarding the 'One Teaching' (教一, jiao yi) in the Hua Sutra, the 'One Teaching' mentioned here refers to the fact that in the past, there were Three Teachings (三教, san jiao) to accommodate the three different capacities (三機, san ji) of beings. These Three Teachings are not one and the same, but rather remotely explain the 'One Principle' (一理, yi li) of today. Therefore, the convergence of the past Three Teachings ultimately leads to the 'One Teaching' of today. The 'One in Person' (人一, ren yi) mentioned here is different from the realm and person illuminated by True Wisdom (實智, shi zhi). Why is this so? Because the realm and person illuminated by True Wisdom have no separate entities. Today, the good capacity for the One Vehicle (一乘, yi cheng) arises in sentient beings, and those who are accomplished by this one capacity consider the person to be 'One'. Therefore, all Bodhisattvas are collectively regarded as one realm. The 'One in Person' mentioned here refers to the boundary achieved by the unification of the three vehicles in the past, which is not 'One'. Rather, it is because the boundary achieved by the goodness of the three capacities is 'One', and the good principle is 'One'. Therefore, the convergence of the past three persons ultimately leads to the 'One Bodhisattva Person' of today. However, the names of the 'One Teaching' and 'One in Person' mentioned today are the same as the names of the 'One Teaching' and 'One in Person' illuminated by True Wisdom, but their meanings are different. The 'One in Cause' (因一, yin yi) and 'One in Effect' (果一, guo yi) mentioned here have the same meaning as the 'One in Principle' illuminated by True Wisdom, but their names are different. Now, let's first explain that within the 'One in Effect', there are four layers of meaning: first, opening the chapter gate of the 'One in Effect'; second, reiterating the chapter gate of the 'One in Effect'; third, explaining the 'One in Effect' with four phrases; and fourth, concluding the 'One in Effect'. Now, when it says, 'The reason why all Buddhas, World Honored Ones, appear in the world is solely for the sake of one great matter and cause (一大事因緣, yi da shi yin yuan),' this is the first layer, initially opening the chapter gate of the 'One in Effect'. 'Shariputra, what is meant by the Buddhas?' This below is the second layer, displaying and explaining the reiteration of the chapter gate of the 'One in Effect'. 'The Buddhas, World Honored Ones, wish to enable sentient beings to open the knowledge and vision of the Buddha (佛知見, fo zhi jian),' this below is the third layer, formally explaining the 'One in Effect' with four phrases. The four phrases of 'Opening, Showing, Awakening, Entering' (開示悟入, kai shi wu ru), people have different understandings of these four phrases. One interpretation says: the initial Three Vehicle Separate Teaching is 'Opening'. The Prajna teaching is 'Showing'. Speaking the Infinite Meaning Sutra (《無量義經》, Wu Liang Yi Jing) is called 'Awakening'. Speaking the Lotus Sutra (《法華經》, Fa Hua Jing) is referred to as 'Entering'. 'Knowledge and Vision' is the name of the Buddha's fruit, collectively taking myriad practices as the path of the family of knowledge and vision. This interpretation is also good. Now, the Dharma Master of Guangzhai explains: 'Knowledge and Vision' is simply the future Buddha fruit of a sentient being. Sentient beings inherently possess this future fruit, but since the five turbidities (五濁, wu zhuo) have been strong and the obstacles have been heavy since the past, they are unable to hear the Great Vehicle, so it is not said to them that there is a future fruit. This future fruit then has the meaning of being closed off. Today, the capacity for the Great Vehicle arises, and the five turbidities
不能為障，得聞今日經教說言眾生皆當得佛，此則是開義。說言昔日三乘所行之行，皆是得一佛果之行，眾生聞此語則生聞慧，此則是示義。且又三乘人相與思惟籌量，昔來是方便，今一因一果是真實，我等未來皆應得佛，深解此理，於時則生思慧詺為悟。相與自知居未極地，更習諸行修無漏治道、斷無明住地煩惱，於時即生修慧，仍詺為入佛知見道也。光宅法師又于善舍寺中解此四句，即會因果之義以明四句，然此四句有漸漸除義。初言開者，此最淺故，如前略說開三顯一，漸表壽命長遠一果之義，此則是開義也。又如廣說開三顯一，令知壽命長遠一果之義，此則是示義也。又如后略明開近顯遠，令知如來壽命長遠，此則是悟義也。又如后廣說壽命長遠分身十方隱顯度人復倍為期，時眾相與同歸之因求一佛之果，此諸行修學即是入義也。「舍利弗是為諸佛唯以一大事因緣故出現於世」，此是第四結果一也。「佛告舍利弗諸佛如來但教化菩薩」，此是第二明人一也。「諸有所作常為一事」是第三明因一，明修此因為佛知見，故言唯以佛之知見示悟眾生也。「舍利弗如來但以一佛乘故為眾生說法」，此下是第四明教一。就此教一中自有二階：第一正明教一，第二從「舍利弗一切十方諸佛法亦如是者」，引諸佛道同結成也
。
「舍利弗過去諸佛」，此下是第二明過去諸佛開三顯一，此下三佛於六義中唯有二義，只開三顯一，闕無四義，今先明開三也。第二從「是法皆為一佛乘故」下明顯一，此下三佛于顯一中例皆唯有三一，略無因一也。初言「是法皆為一佛乘故」，即是教一也。「是諸眾生從諸佛聞法究竟」，此是人一也。「皆得一切種智」，此是果一也。略無因一也。
「舍利弗未來諸佛」此下是第三明未來諸佛先三后一，此中亦唯有開三顯一二義，今先開三也。第二從「是法皆為一佛乘」是顯一，此中亦唯有三一，今言「是法皆為一佛乘故」是教一也。「是諸眾生從諸佛聞法究竟」此是人一也。「皆得一切種智」是果一也。亦無因一也。
「舍利弗現在十方無量百千諸佛」，此下是第四廣明現在諸佛亦先三后一義，唯有二義，開三與顯一為二。此現在佛門證釋迦先三后一義顯。何以故？今同是現在十方佛尚有先三后一，何況釋迦出五濁惡世而當不先三后一耶？就此現在佛門中自有三段：第一從「舍利弗」竟「多所饒益安樂眾生」，此先明現在佛先三后一之意。第二從「是諸佛亦以無量無數方便」下正明開三顯一。第三舉人一果一結成也。「舍利弗現在十方無量百千諸佛」下先明開三也。次第二從「是法皆為一
【現代漢語翻譯】 現代漢語譯本 『舍利弗，過去諸佛』，這以下是第二部分，闡明過去諸佛開三顯一。這以下的三佛在六義中只有兩種意義，只開三顯一，缺少四義。現在先說明開三。第二部分從『是法皆為一佛乘故』以下，明顯地闡述一。這以下的三佛在顯一中，例子都是隻有三一，省略了因一。最初說『是法皆為一佛乘故』，這就是教一。『是諸眾生從諸佛聞法究竟』，這是人一。『皆得一切種智（sarvajna，一切智慧）』，這是果一。省略了因一。 『舍利弗，未來諸佛』，這以下是第三部分，闡明未來諸佛先三后一。這其中也只有開三顯一兩種意義，現在先開三。第二部分從『是法皆為一佛乘』是顯一，這其中也只有三一，現在說『是法皆為一佛乘故』是教一。『是諸眾生從諸佛聞法究竟』，這是人一。『皆得一切種智（sarvajna，一切智慧）』，這是果一。也沒有因一。 『舍利弗，現在十方無量百千諸佛』，這以下是第四部分，廣泛地闡明現在諸佛也是先三后一的意義，只有兩種意義，開三與顯一為二。這現在佛門證實釋迦牟尼佛先三后一的意義顯現。為什麼呢？現在同樣是現在十方佛尚且有先三后一，何況釋迦牟尼佛出現在五濁惡世，難道不應當先三后一嗎？就這現在佛門中自有三段：第一段從『舍利弗』到『多所饒益安樂眾生』，這先說明現在佛先三后一的用意。第二段從『是諸佛亦以無量無數方便』以下，正式闡明開三顯一。第三段舉人一果一總結完成。『舍利弗，現在十方無量百千諸佛』以下，先說明開三。其次第二段從『是法皆為一』
【English Translation】 English version 『Shariputra, the Buddhas of the past,』 this below is the second part, clarifying that the Buddhas of the past opened the three and revealed the one. Among the six meanings, these three Buddhas below only have two meanings: only opening the three and revealing the one, lacking the four meanings. Now, first explain opening the three. The second part, from 『This Dharma is all for the sake of one Buddha vehicle,』 clearly elucidates the one. Among the revealing of the one, these three Buddhas below all only have the three ones, omitting the cause one. Initially saying 『This Dharma is all for the sake of one Buddha vehicle,』 this is the teaching one. 『These sentient beings hear the Dharma from the Buddhas and ultimately,』 this is the person one. 『All attain all-knowing wisdom (sarvajna),』 this is the fruit one. The cause one is omitted. 『Shariputra, the Buddhas of the future,』 this below is the third part, clarifying that the Buddhas of the future first have the three and then the one. Within this, there are also only two meanings: opening the three and revealing the one. Now, first open the three. The second part, from 『This Dharma is all for the sake of one Buddha vehicle,』 is the revealing of the one. Within this, there are also only the three ones. Now, saying 『This Dharma is all for the sake of one Buddha vehicle』 is the teaching one. 『These sentient beings hear the Dharma from the Buddhas and ultimately,』 this is the person one. 『All attain all-knowing wisdom (sarvajna),』 this is the fruit one. There is also no cause one. 『Shariputra, the present countless hundreds of thousands of Buddhas in the ten directions,』 this below is the fourth part, broadly clarifying that the present Buddhas also have the meaning of first the three and then the one, with only two meanings: opening the three and revealing the one as two. This present Buddha gate confirms that Shakyamuni Buddha's meaning of first the three and then the one is revealed. Why? Now, similarly, the present Buddhas in the ten directions still have first the three and then the one, how much more so should Shakyamuni Buddha, appearing in the evil world of the five turbidities, not first have the three and then the one? Within this present Buddha gate, there are three sections: the first section, from 『Shariputra』 to 『greatly benefit and bring peace and happiness to sentient beings,』 this first explains the intention of the present Buddha having first the three and then the one. The second section, from 『These Buddhas also use countless immeasurable expedient means』 below, formally clarifies opening the three and revealing the one. The third section concludes by citing the person one and the fruit one. 『Shariputra, the present countless hundreds of thousands of Buddhas in the ten directions』 below, first explains opening the three. Next, the second section, from 『This Dharma is all for the sake of one』
佛乘故」下是顯一，此中亦唯有三一，「是法皆為一佛乘故」此是教一也。「是諸眾生從佛聞法究竟」此是人一也。「皆得一切種智」即是果一也。亦無因一也。從「弗舍利是諸佛但教化菩薩」此是第三更舉人一果一，結成現在佛所義也。
「舍利弗我今亦復如是」，然長行第二正明法說中本有二，上來廣明諸佛門開三顯一者，即是廣上品初長行嘆諸佛二智，及前偈中就諸佛顯一義竟，此下是第二廣明釋迦如來開三顯一，此則廣上品初長行中嘆釋迦二智偈中，據釋迦開三之義。就此釋迦門中唯有五義：第一明開三、第二明顯一、第三舉五濁釋先三后一之意、第四簡真偽敦信、第五明不虛妄，略無嘆法希有，下偈頌中方有也。以此而準得知，一佛門中應備有六義文句互相映發。「我今亦復如是」，此下第一先明開三也。「有種種欲者」，如來開教之始三乘各有所樂也。「深心所著」者，此時遂能行行也。「隨其本性」者，明過去宿習不同也。
「舍利弗如此皆為得一佛乘」，此下是第二顯一，就中唯有三一，略無人一。今言「如此皆為得一佛乘」，此是教一也。「一切種智故」，此一句是果一也。「舍利弗十方佛世尚無二乘何況有三」，此明因一，言「尚無二乘」者，言尚無偏行六度菩薩乘、辟支佛乘，何
【現代漢語翻譯】 現代漢語譯本： 『佛乘故』之後是顯示唯一佛乘，這裡也只有三一，『是法皆為一佛乘故』這是教義上的唯一。『是諸眾生從佛聞法究竟』這是指人上的唯一。『皆得一切種智』這就是果上的唯一。也沒有因上的唯一。從『舍利弗是諸佛但教化菩薩』這是第三次舉人上的唯一和果上的唯一，總結現在佛所說的意義。
『舍利弗我今亦復如是』，然而長行第二段正式闡明法說中原本具有的兩種含義，上面廣泛闡明諸佛開啟三乘而顯示唯一佛乘，就是廣上品最初的長行讚歎諸佛的兩種智慧，以及前面偈頌中就諸佛顯示唯一佛乘的意義完畢，下面是第二段廣泛闡明釋迦如來開啟三乘而顯示唯一佛乘，這則是廣上品最初長行中讚歎釋迦兩種智慧的偈頌中，依據釋迦開啟三乘的意義。就此釋迦法門中只有五種意義：第一，闡明開啟三乘；第二，顯示唯一佛乘；第三，舉出五濁來解釋先說三乘后說唯一佛乘的用意；第四，區分真偽以敦促信心；第五，闡明真實不虛妄，略去了讚歎佛法的稀有難得，下面的偈頌中才有。以此來推斷得知，一佛法門中應該具備六種意義，文句互相呼應。『我今亦復如是』，下面第一段先闡明開啟三乘。『有種種欲者』，如來開始教化時，三乘各有其所喜好。『深心所著』的人，此時就能修行各種行爲了。『隨其本性』的人，說明過去累積的習性不同。
『舍利弗如此皆為得一佛乘』，下面是第二段顯示唯一佛乘，其中只有三一，省略了人一。現在說『如此皆為得一佛乘』，這是教義上的唯一。『一切種智故』，這一句是果上的唯一。『舍利弗十方佛世尚無二乘何況有三』，這是闡明因上的唯一，說『尚無二乘』，是說尚且沒有偏重於修行六度波羅蜜的菩薩乘、辟支佛乘，何況有三乘呢？
【English Translation】 English version: 『Because of the Buddha-vehicle』 below is the manifestation of the One Vehicle; within this, there are only three unities. 『These teachings are all for the sake of the One Buddha-vehicle』—this is the unity of teaching. 『These beings, having heard the Dharma from the Buddha, ultimately』—this is the unity of beings. 『All attain all-knowing wisdom』—this is the unity of result. There is also no unity of cause. From 『Shariputra (舍利弗), these Buddhas only teach and transform Bodhisattvas (菩薩)』—this is the third instance of mentioning the unity of beings and the unity of result, concluding the meaning of what the present Buddha teaches.
『Shariputra (舍利弗), I am also thus』—however, the second section of the prose formally clarifies that there are originally two meanings in the Dharma-talk. The above extensively clarifies the Buddhas opening the three vehicles to reveal the One Vehicle, which is the initial long passage of the 『Extensive』 chapter praising the two wisdoms of the Buddhas, and the meaning of the Buddhas revealing the One Vehicle in the previous verses is completed. Below is the second section extensively clarifying Shakyamuni (釋迦牟尼) Tathagata (如來) opening the three vehicles to reveal the One Vehicle, which is based on the meaning of Shakyamuni (釋迦牟尼) opening the three vehicles in the verses praising the two wisdoms of Shakyamuni (釋迦牟尼) in the initial long passage of the 『Extensive』 chapter. Within this Shakyamuni (釋迦牟尼)'s Dharma-gate, there are only five meanings: first, clarifying the opening of the three vehicles; second, revealing the One Vehicle; third, citing the five turbidities to explain the intention of speaking of the three vehicles first and then the One Vehicle; fourth, distinguishing the genuine from the false to encourage faith; fifth, clarifying the truth and non-deception, omitting the praise of the Dharma's rarity. The verses below contain it. Based on this, it can be inferred that the One Buddha-vehicle should possess six meanings, with the sentences reflecting each other. 『I am also thus』—below, the first section first clarifies the opening of the three vehicles. 『Those with various desires』—when the Tathagata (如來) begins to teach, the three vehicles each have their own preferences. Those who are 『deeply attached in their hearts』 are able to practice various practices at this time. Those who 『follow their inherent nature』 clarify that the accumulated habits of the past are different.
『Shariputra (舍利弗), all of these are to attain the One Buddha-vehicle』—below is the second section revealing the One Vehicle, within which there are only three unities, omitting the unity of beings. Now saying 『all of these are to attain the One Buddha-vehicle』—this is the unity of teaching. 『Because of all-knowing wisdom』—this sentence is the unity of result. 『Shariputra (舍利弗), in the worlds of the Buddhas in the ten directions, there are not even two vehicles, how much less three?』—this clarifies the unity of cause, saying 『there are not even two vehicles』 means that there is not even the Bodhisattva (菩薩)-vehicle or Pratyekabuddha (辟支佛)-vehicle, which focus on practicing the six perfections, how much less three vehicles?
況有聲聞乘？故知唯是一佛乘，即是明因一義也。
「舍利弗諸佛出於五濁惡世」，此下是第三齣五濁，釋釋迦先三后一之意，只為此五濁惡世故不能發初明一。就此明五濁中自有四段：第一總唱五濁，二者列五濁之名，三者明濁義，四者正釋結也。今言「舍利弗諸佛出於五濁惡世」，此是第一總唱有五濁也。「所謂劫濁煩惱濁」此下，是第二次第列五濁之名也。「如是舍利弗劫濁亂時」下，第三明濁義。「諸佛以方便力於一佛乘」下，是第四正釋先三后一之意也。釋五濁義，五濁者：劫濁、煩惱濁、眾生濁、見濁、命濁，濁者濁亂為義。此五濁大判只應有煩惱濁、見濁，十使之中五鈍使是煩惱濁，五利使是見濁，此二是濁之正體，餘者相從為論也。見濁、煩惱濁此是因濁，命濁是果報濁，眾生濁是行因得果人，濁劫得名為時節濁，此劫更無別體，只以時節中有此四種仍詺劫濁，如此年無食名為饑年，年非是饑，劫濁亦爾。言五鈍使為煩惱濁，此五鈍使縱橫競起惛迷行人謂之為濁。眾生由煩惱為因，于中亂受生不定，輪迴三界、往還六道，交亂受生，但眾生是濁主也。五見為見濁，五見以身為本，若身見一生，諸見競起，迷真亂正詺之為濁。命濁復是果報濁。《成實論》言：六人六識得相續生名之為命，由有煩
【現代漢語翻譯】 現代漢語譯本：何況還有聲聞乘呢？所以知道只有唯一佛乘，這就是闡明『因一』的意義。
『舍利弗，諸佛出於五濁惡世』，這以下是第三個『出於五濁』，解釋釋迦牟尼佛先說三乘后說一乘的用意，正是因為這五濁惡世才不能一開始就闡明唯一佛乘。關於這一點，在五濁中又分為四個部分：第一是總說五濁，第二是列舉五濁的名稱，第三是闡明濁的含義，第四是正式解釋先說三乘后說一乘的用意。現在說『舍利弗，諸佛出於五濁惡世』，這是第一部分，總說有五濁。『所謂劫濁、煩惱濁』以下，是第二部分，依次列舉五濁的名稱。『像這樣，舍利弗，劫濁混亂時』以下，是第三部分，闡明濁的含義。『諸佛以方便力於一佛乘』以下，是第四部分，正式解釋先說三乘后說一乘的用意。解釋五濁的含義，五濁是：劫濁（kalpa-kasaya，時代污濁）、煩惱濁（klesa-kasaya，煩惱污濁）、眾生濁（sattva-kasaya，眾生污濁）、見濁（drsti-kasaya，見解污濁）、命濁（ayus-kasaya，壽命污濁），『濁』的意思是污濁混亂。這五濁大體上應該只有煩惱濁和見濁，十使（dasakusala，十種不善業）中的五鈍使（panca-klesa，五種根本煩惱）是煩惱濁，五利使（panca-drsti，五種不正見）是見濁，這兩種是濁的正體，其餘的可以看作是隨之而來的。見濁、煩惱濁這是因濁，命濁是果報濁，眾生濁是造作惡因得到惡果的人，污濁的時代被稱為時節濁，這劫濁並沒有別的本體，只是因為時代中有這四種污濁，所以才稱為劫濁，就像年成不好沒有糧食就稱為饑荒年，年成本身並不是饑荒，劫濁也是這樣。說五鈍使是煩惱濁，這五鈍使縱橫交錯地產生，使修行人昏昧迷惑，所以稱為濁。眾生因為煩惱為因，在其中混亂地受生不定，在三界（trailokya，欲界、色界、無色界）中輪迴，往返於六道（sad-gati，地獄、餓鬼、畜生、阿修羅、人、天），交相混亂地受生，但眾生是濁的主體。五見（panca-drsti，五種不正見）是見濁，五見以『身』為根本，如果產生了身見（satkayadrsti，認為五蘊和合的身體是真實的我），各種邪見就會競相產生，迷惑真理，擾亂正法，所以稱為濁。命濁又是果報濁。《成實論》（Tattvasiddhi-sastra）說：六人（sad-purusa，補特伽羅）的六識（sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）能夠相續不斷地產生，就稱為命，因為有煩
【English Translation】 English version: Moreover, there is the Sravaka Vehicle (sravaka-yana)? Therefore, it is known that there is only the One Buddha Vehicle (eka-buddha-yana), which clarifies the meaning of 'one cause'.
'Sariputra (sariputta), the Buddhas appear in the evil world of the Five Defilements (panca-kasaya)', the following is the third 'appearing in the Five Defilements', explaining the intention of Sakyamuni Buddha (sakyamuni) first speaking of the Three Vehicles (triyana) and then the One Vehicle, precisely because this evil world of the Five Defilements cannot initially clarify the One Buddha Vehicle. Regarding this point, within the Five Defilements, there are four parts: first, a general statement of the Five Defilements; second, a listing of the names of the Five Defilements; third, a clarification of the meaning of 'defilement'; and fourth, a formal explanation of the intention of first speaking of the Three Vehicles and then the One Vehicle. Now, saying 'Sariputra, the Buddhas appear in the evil world of the Five Defilements', this is the first part, a general statement that there are Five Defilements. 'The so-called Defilement of the Age (kalpa-kasaya), Defilement of Afflictions (klesa-kasaya)' below, is the second part, listing the names of the Five Defilements in order. 'Like this, Sariputra, when the Defilement of the Age is chaotic' below, is the third part, clarifying the meaning of 'defilement'. 'The Buddhas, with skillful means, in the One Buddha Vehicle' below, is the fourth part, formally explaining the intention of first speaking of the Three Vehicles and then the One Vehicle. Explaining the meaning of the Five Defilements, the Five Defilements are: Defilement of the Age, Defilement of Afflictions, Defilement of Beings (sattva-kasaya), Defilement of Views (drsti-kasaya), Defilement of Life (ayus-kasaya), the meaning of 'defilement' is defiled and chaotic. These Five Defilements should generally only be the Defilement of Afflictions and the Defilement of Views, the five dull afflictions (panca-klesa) among the ten bonds (dasakusala) are the Defilement of Afflictions, and the five sharp views (panca-drsti) are the Defilement of Views, these two are the main bodies of defilement, the rest can be regarded as following from them. Defilement of Views, Defilement of Afflictions, these are the defilements of cause, Defilement of Life is the defilement of karmic retribution, Defilement of Beings is the person who creates evil causes and receives evil results, the defiled age is called the defilement of time, this Defilement of the Age does not have a separate entity, it is only because there are these four defilements in the age that it is called the Defilement of the Age, just like a year without food is called a famine year, the year itself is not a famine, the Defilement of the Age is also like this. Saying that the five dull afflictions are the Defilement of Afflictions, these five dull afflictions arise in a crisscrossing manner, causing practitioners to be confused and deluded, so they are called defilements. Beings, because of afflictions as the cause, are born in a chaotic and uncertain manner, transmigrating in the Three Realms (trailokya), going back and forth in the Six Paths (sad-gati), giving rise to confused births, but beings are the masters of defilement. The five views (panca-drsti) are the Defilement of Views, the five views take 'self' as the root, if the view of self (satkayadrsti) arises, various wrong views will arise in competition, deluding the truth and disturbing the Dharma, so they are called defilements. The Defilement of Life is also the defilement of karmic retribution. The Tattvasiddhi-sastra says: the six consciousnesses (sad-vijnana) of the six persons (sad-purusa) can continuously arise, which is called life, because there are afflicti
惱為因生在三界，牽命感長感短雜亂無窮，名為命濁。此五濁既障一乘機，大判凡有三種五濁：若上品五濁即是見諦五濁；中品即是思惟五濁；下品即是習氣五濁也。此三種五濁皆障一乘機。
問者言：「此三種五濁皆障一乘機，外凡夫具有三種五濁，則應不聞說《法華》，亦應無大乘機也。思惟五濁亦障一乘機者，七種學人應無一乘機，不堪聞說《法華》。習氣五濁復障一乘機者，羅漢有習氣，亦應無一乘機，不堪聞說《法華》。」解釋者言：「如此頌類皆有其宿習大乘，大乘因緣強者，雖有三種五濁不能為障，各宿習大乘，緣弱者雖有習氣五濁猶能為障，今者明義正就宿習為論，諸凡夫等雖具有三種五濁，過去大乘善根強者，此五濁則不能為障，便有一乘機發堪聞法華，學人無學人亦如是。宿習大乘因緣弱，雖復偏行所行斷除正使，習氣既在由能為障，無一乘機發也。」
問者言：「若使皆由宿習大乘緣者，何關五濁障耶？」解釋者言：「今借一譬以顯障機之義。何者？如人恒有僻病，若使年常飲食豐足、溫暖適意㲲裘隨時，然此僻病恒成就在，則不為患；若使此人年常飲食不充、衣被乏少，致令寒暑得便，昔日僻病於時便顯動發。內合亦如是，若善根食強，煩惱僻病雖有不發；善根既弱，五濁僻病
【現代漢語翻譯】 現代漢語譯本：煩惱是因為眾生生存在欲界、色界、無色界這三界之中而產生的，它牽引著生命，使眾生感受長短不一、雜亂無章的果報，這被稱為命濁（指眾生死生相續，壽命短促，沒有自主）。這五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）阻礙了一乘（唯一成佛之道）的機緣。大致可以分為三種五濁：上品五濁即是見諦五濁（指見道時所斷的五種迷惑）；中品五濁即是思惟五濁（指修道時所斷的五種迷惑）；下品五濁即是習氣五濁（指阿羅漢斷盡煩惱后，仍然殘存的細微習氣）。這三種五濁都會阻礙一乘的機緣。
提問者說：『這三種五濁都會阻礙一乘的機緣，那麼外凡夫（指未入聖位的凡夫）具有這三種五濁，就應該聽不到宣講《法華經》，也就不應該有大乘的機緣了。思惟五濁也會阻礙一乘的機緣，那麼七種有學之人（指須陀洹、斯陀含、阿那含三種果位中的修行者）就不應該有一乘的機緣，不適合聽聞宣講《法華經》了。習氣五濁也會阻礙一乘的機緣，那麼阿羅漢有習氣，也就不應該有一乘的機緣，不適合聽聞宣講《法華經》了。』
解釋者說：『像這樣的人，都有他們過去所熏習的大乘善根，大乘因緣深厚的人，即使有這三種五濁也不能成為障礙。過去熏習的大乘善根，因緣淺薄的人，即使只有習氣五濁仍然能夠成為障礙。現在闡明義理，正是就過去所熏習的善根來討論。那些凡夫等，雖然具有三種五濁，但過去大乘善根深厚的人，這五濁就不能成為障礙，便會有一乘的機緣生起，能夠聽聞《法華經》。有學之人、無學之人（指阿羅漢）也是如此。過去熏習的大乘因緣淺薄，即使已經斷除了偏執的修行，習氣仍然存在，仍然能夠成為障礙，沒有一乘的機緣生起。』
提問者說：『如果都取決於過去所熏習的大乘因緣，那和五濁的阻礙有什麼關係呢？』
解釋者說：『現在借用一個比喻來顯明阻礙機緣的意義。是什麼呢？比如一個人一直有隱疾，如果他常年飲食豐足、溫暖舒適、隨時有保暖的皮衣，那麼這個隱疾雖然一直存在，但不會發作成為禍患；如果這個人常年飲食不足、衣被缺乏，導致寒暑侵襲，那麼以前的隱疾就會顯現發作。內在的道理也是這樣，如果善根的滋養強盛，煩惱的隱疾雖然存在也不會發作；如果善根已經衰弱，五濁的隱疾
【English Translation】 English version: Afflictions arise because beings are born in the Three Realms (Desire Realm, Form Realm, Formless Realm), pulling on life, causing beings to experience varied and chaotic retributions of different lengths, which is called 'Life Turbidity' (referring to the continuous cycle of birth and death, short lifespans, and lack of autonomy). These Five Turbidities (referring to the Turbidity of the Age, Turbidity of Views, Turbidity of Afflictions, Turbidity of Beings, and Turbidity of Life) obstruct the opportunity for the One Vehicle (the singular path to Buddhahood). Broadly speaking, there are three types of Five Turbidities: the superior Five Turbidities are the Five Turbidities of Seeing the Truth (referring to the five types of delusions severed upon entering the Path of Seeing); the intermediate Five Turbidities are the Five Turbidities of Thinking (referring to the five types of delusions severed during the Path of Cultivation); and the inferior Five Turbidities are the Five Turbidities of Habitual Tendencies (referring to the subtle habitual tendencies that remain even after an Arhat has eradicated all afflictions). All three types of Five Turbidities obstruct the opportunity for the One Vehicle.
The questioner says: 'If all three types of Five Turbidities obstruct the opportunity for the One Vehicle, then ordinary beings (referring to those who have not entered the ranks of the noble ones) possess all three types of Five Turbidities, so they should not be able to hear the preaching of the 'Lotus Sutra', and they should not have the opportunity for the Mahayana. If the Turbidity of Thinking also obstructs the opportunity for the One Vehicle, then the seven types of learners (referring to practitioners in the stages of Stream-enterer, Once-returner, and Non-returner) should not have the opportunity for the One Vehicle and should not be suitable to hear the preaching of the 'Lotus Sutra'. If the Turbidity of Habitual Tendencies also obstructs the opportunity for the One Vehicle, then Arhats have habitual tendencies, so they should not have the opportunity for the One Vehicle and should not be suitable to hear the preaching of the 'Lotus Sutra'.'
The explainer says: 'People like this all have the Mahayana roots they cultivated in the past. For those with strong Mahayana affinities, even if they have these three types of Five Turbidities, they cannot become an obstacle. For those who cultivated Mahayana roots in the past but have weak affinities, even if they only have the Turbidity of Habitual Tendencies, it can still become an obstacle. Now, clarifying the meaning is precisely discussing it in terms of the roots cultivated in the past. Those ordinary beings, although they possess the three types of Five Turbidities, if they have strong Mahayana roots from the past, then these Five Turbidities cannot become an obstacle, and the opportunity for the One Vehicle will arise, enabling them to hear the 'Lotus Sutra'. The learners and non-learners (referring to Arhats) are the same. If the Mahayana affinities cultivated in the past are weak, even if they have severed the biased practices they were engaged in, the habitual tendencies still exist and can still become an obstacle, and the opportunity for the One Vehicle will not arise.'
The questioner says: 'If everything depends on the Mahayana affinities cultivated in the past, then what does it have to do with the obstruction of the Five Turbidities?'
The explainer says: 'Now, let me use an analogy to illustrate the meaning of obstructing the opportunity. What is it? For example, if a person has a chronic illness, if they always have sufficient food, warmth, and comfortable fur clothing available, then although this chronic illness always exists, it will not manifest and become a problem. If this person constantly lacks sufficient food and clothing, causing them to be exposed to the cold and heat, then the chronic illness from the past will manifest and flare up. The internal principle is also like this: if the nourishment of good roots is strong, then the chronic illness of afflictions, although it exists, will not manifest; if the good roots are already weak, then the chronic illness of the Five Turbidities
則障一乘機。但障有三種：一是對障、二者既伏障、三者隨時障。今言五濁障一乘者，詺為隨時障，只是隨時得便而能為障也。」
「舍利弗若我弟子自謂阿羅漢」，此下是第四簡真偽敦物信心，所敦之者已是外凡夫也。就此簡真偽敦信中自有兩段：第一正簡真偽，第二從「除佛滅后」以下，正明敦物信心。此兩段中各自有三重，第一正簡真偽有三重者：第一明非真，第二明是偽，第三齣真羅漢形釋也。今者第一「若我弟子自謂得阿羅漢辟支佛者」，初此明非真也。「又舍利弗」以下，第二正明此人是偽。何者？言非真。今者正明是偽，羅漢是增上果，而伊實自未得羅漢果自謂言得，此則于增上法中生慢，故言增上慢。「所以者何」此下是第三齣真羅漢例釋上偽，若有實得羅漢，不信此開三顯一同歸之法，無有是處。當知實得羅漢者，在五便中時早已解方便善是同歸，而汝上言得羅漢不解同歸者，當知此人非真羅漢。「除佛滅度后」此下是第二正敦物生信，亦有三重者：第一正敦物生信，第二釋敦信之意，第三釋物疑心也。第一言「除佛滅度后」，佛既滅度，前佛已過後佛未出，於此中間若有人，只於無佛前世中修行得羅漢，百千時都無有佛為此羅漢說法華道萬善同歸者，此人容可不解，正是敦物令信。言佛若
【現代漢語翻譯】 現代漢語譯本： 『則障一乘機。但障有三種：一是對障、二者既伏障、三者隨時障。今言五濁障一乘者，名為隨時障，只是隨時得便而能為障也。』 『舍利弗若我弟子自謂阿羅漢』，此下是第四簡真偽敦物信心，所敦之者已是外凡夫也。就此簡真偽敦信中自有兩段：第一正簡真偽，第二從『除佛滅后』以下，正明敦物信心。此兩段中各自有三重，第一正簡真偽有三重者：第一明非真，第二明是偽，第三齣真阿羅漢形釋也。今者第一『若我弟子自謂得阿羅漢辟支佛者』，初此明非真也。『又舍利弗』以下，第二正明此人是偽。何者？言非真。今者正明是偽，阿羅漢是增上果，而伊實自未得阿羅漢果自謂言得，此則于增上法中生慢，故言增上慢。『所以者何』此下是第三齣真阿羅漢例釋上偽，若有實得阿羅漢，不信此開三顯一同歸之法，無有是處。當知實得阿羅漢者，在五便中時早已解方便善是同歸，而汝上言得阿羅漢不解同歸者，當知此人非真阿羅漢。『除佛滅度后』此下是第二正敦物生信，亦有三重者：第一正敦物生信，第二釋敦信之意，第三釋物疑心也。第一言『除佛滅度后』，佛既滅度，前佛已過後佛未出，於此中間若有人，只於無佛前世中修行得阿羅漢，百千時都無有佛為此阿羅漢說法華道萬善同歸者，此人容可不解，正是敦物令信。言佛若
【English Translation】 English version: 'Then it obstructs the opportunity for the One Vehicle (Ekayana). But there are three types of obstructions: first, direct obstruction; second, already subdued obstruction; and third, obstruction that arises at any time. Now, when it is said that the five defilements (five turbidities) obstruct the One Vehicle, it is called obstruction that arises at any time, meaning it can obstruct whenever it finds an opportunity.' 'Shariputra, if my disciples claim to be Arhats', this below is the fourth section, which is to distinguish the true from the false and to encourage faith in beings. Those who are encouraged are already ordinary beings. Within this section of distinguishing the true from the false and encouraging faith, there are two parts: first, directly distinguishing the true from the false; second, from 'Except after the Buddha's extinction' onwards, directly clarifying the encouragement of faith in beings. Each of these two parts has three aspects. The first part, directly distinguishing the true from the false, has three aspects: first, clarifying what is not true; second, clarifying what is false; and third, explaining the form of a true Arhat. Now, the first, 'If my disciples claim to have attained Arhatship or Pratyekabuddhahood', initially, this clarifies what is not true. 'Again, Shariputra' onwards, the second directly clarifies that this person is false. Why? It is said to be not true. Now, it directly clarifies that it is false. Arhatship is a superior fruit, but in reality, they have not attained the fruit of Arhatship and yet claim to have attained it. This then gives rise to arrogance in the superior Dharma, hence the term 'increased arrogance'. 'Why is that?' Below is the third, giving an example of a true Arhat to explain the falsity above. If one has truly attained Arhatship and does not believe in this Dharma of opening the three and revealing the One, returning to the same goal, there is no such possibility. One should know that one who has truly attained Arhatship would have already understood that expedient means are the same return in the five conveniences, but if you claim to have attained Arhatship and do not understand the same return, then know that this person is not a true Arhat. 'Except after the Buddha's extinction' below is the second, directly encouraging beings to generate faith, which also has three aspects: first, directly encouraging beings to generate faith; second, explaining the meaning of encouraging faith; and third, explaining the doubts of beings. The first says, 'Except after the Buddha's extinction', since the Buddha has already passed away, the previous Buddha has passed and the future Buddha has not yet appeared, if in this interim period there is someone who only cultivated and attained Arhatship in a past life without a Buddha, and for hundreds of thousands of times there has been no Buddha to teach this Arhat the Dharma of the Lotus Sutra, the path of all good returning to the same goal, this person may not understand, which is precisely encouraging beings to have faith. If the Buddha
在世可得為汝說同歸之理，佛若滅度誰當爲汝說此法華同歸之法？汝今可及佛在世，生信樂之心受持同歸之法，此是就教為說。若就理而談，不問有佛無佛皆自然解也。於時物情于中由自不肯信，自言佛雖滅度，佛弟子自解法華，于佛滅度后自當為我說此同歸之法。是故第二從「所以者何」以下，佛即釋此執，言所以勸汝及佛在世信受者何？正言佛滅度后惡世多難，如是《法華》有能受持讀誦者，是人難得。為此義故，令汝今日信受也。但物情于中猶未肯信佛，若言滅度后受持此經為我說法甚難得者，我當自入無餘涅槃。是故第三「若遇余佛」以下，佛即釋此疑，言若遇余佛於此法中便得決了，此意正言若人得羅漢果竟，要聞如來說此《法華》知萬善同歸，然後得入涅槃，若不聞說法華同歸，終不得入涅槃。若阿羅漢不值今日釋迦說《法華》者，于未來世中要值遇余佛，於此法華教中得聞萬善同歸方得入涅槃，無有中間入涅槃者。物情只聞佛此語仍信受，若如此我等即時信受，何假待余佛方信受，使羅漢當自外凡中有不肯信者相與信受也。
「舍利弗汝等當一心信解受持佛語」，此下是第五明不虛妄止物誹謗之心也。就中有三：第一明勸信，第二「諸佛如來」下正明不虛，第三「無有餘乘」以下舉所信之法結勸
【現代漢語翻譯】 現代漢語譯本：在世的時候我可以為你們講說萬法歸一的道理，如果我佛滅度之後，誰來為你們講說這《法華經》萬法歸一的法門呢？你們現在應該趁著佛還在世，生起信心和喜悅之心，接受並奉行萬法歸一的法門，這是就教義方面來說的。如果就理體方面來說，無論有沒有佛，都能自然理解。當時，眾生之中仍然有人不肯相信，他們說，即使佛滅度了，佛的弟子們也能自己理解《法華經》，在佛滅度后自然會為我們講說這萬法歸一的法門。因此，第二段從『所以者何』（為什麼呢）以下，佛就解釋這種執念，說勸你們趁著佛在世時信受的原因是什麼呢？正是因為佛滅度后，惡世多災多難，像這樣能夠受持讀誦《法華經》的人，是非常難得的。爲了這個緣故，才讓你們今天信受。但是，眾生之中仍然有人不肯相信佛的話，如果說佛滅度后受持此經為我說法非常難得，那我寧願自己進入無餘涅槃。所以，第三段從『若遇余佛』（如果遇到其他佛）以下，佛就解釋這種疑惑，說如果遇到其他佛，就能在此法中得到決斷和了悟，這個意思正是說，如果有人證得阿羅漢果，最終還是要聽聞如來說此《法華經》，知道萬善同歸一理，然後才能進入涅槃，如果不聽聞《法華經》萬法歸一的道理，終究不能進入涅槃。如果阿羅漢沒有遇到今天釋迦牟尼佛說《法華經》，那麼在未來世中一定要遇到其他佛，在此《法華經》的教義中聽聞萬善同歸，才能進入涅槃，沒有中間就能入涅槃的。眾生只是聽了佛的這些話仍然不信受，如果這樣，我們立刻就信受了，何必等待遇到其他佛才信受，使得阿羅漢應當從外凡之中有不肯信的人相互信受。 『舍利弗（Śāriputra），你們應當一心信解受持佛語』，這以下是第五部分，說明佛語不虛妄，止息眾生誹謗之心。其中有三點：第一是勸信，第二『諸佛如來』（過去現在未來諸佛）以下，正是說明佛語不虛妄，第三『無有餘乘』（沒有其他乘）以下，舉出所信之法，總結勸信。
【English Translation】 English version: While I am in the world, I can explain to you the principle of the ultimate unity (同歸之理, tóng guī zhī lǐ). If the Buddha passes into parinirvana, who will explain this Dharma of the Lotus Sutra (法華經, Fǎ Huá Jīng) and the principle of ultimate unity to you? You should now, while the Buddha is still in the world, generate a mind of faith and joy, and accept and uphold the Dharma of ultimate unity. This is speaking from the perspective of the teachings. If we speak from the perspective of principle, whether there is a Buddha or not, one can naturally understand it. At that time, some beings still refused to believe, saying that even if the Buddha passes into parinirvana, the Buddha's disciples can understand the Lotus Sutra themselves, and after the Buddha's parinirvana, they will naturally explain this Dharma of ultimate unity to us. Therefore, the second part, from 'So what is the reason?' (所以者何, suǒ yǐ zhě hé) onwards, the Buddha explains this attachment, saying, what is the reason for urging you to believe and accept while the Buddha is in the world? It is precisely because after the Buddha's parinirvana, the evil world will be full of difficulties, and it will be very rare for someone to be able to uphold, recite, and study the Lotus Sutra. For this reason, I am asking you to believe and accept it today. However, some beings still refuse to believe the Buddha's words, saying that if it is very difficult to uphold this sutra and explain the Dharma for me after the Buddha's parinirvana, then I would rather enter nirvana without remainder (無餘涅槃, wú yú niè pán) myself. Therefore, the third part, from 'If you encounter other Buddhas' (若遇余佛, ruò yù yú fó) onwards, the Buddha explains this doubt, saying that if you encounter other Buddhas, you will be able to resolve and understand this Dharma. This means that if someone attains the fruit of Arhat (阿羅漢果, Ā luó hàn guǒ), they will eventually have to hear the Tathagata (如來, Rúlái) speak this Lotus Sutra, know the principle of the ultimate unity of all virtues (萬善同歸, wàn shàn tóng guī), and then be able to enter nirvana. If they do not hear the Dharma of the Lotus Sutra and the principle of ultimate unity, they will never be able to enter nirvana. If an Arhat does not encounter Śākyamuni Buddha (釋迦牟尼佛, Shìjiāmóunífó) speaking the Lotus Sutra today, then in the future they must encounter other Buddhas, hear the ultimate unity of all virtues in the teachings of this Lotus Sutra, and then be able to enter nirvana. There is no one who can enter nirvana in between. Beings only hear these words of the Buddha and still do not believe. If that is the case, we will believe immediately, why wait to encounter other Buddhas to believe, so that Arhats should mutually believe among those who are unwilling to believe from ordinary beings. 'Śāriputra (舍利弗, Shèlìfú), you should wholeheartedly believe, understand, accept, and uphold the Buddha's words.' The following is the fifth part, explaining that the Buddha's words are not false and stopping beings' minds of slander. There are three points: first, urging faith; second, 'All Buddhas, Tathagatas' (諸佛如來, zhū fó rú lái) below, precisely explaining that the Buddha's words are not false; third, 'There is no other vehicle' (無有餘乘, wú yǒu yú shèng) below, citing the Dharma to be believed and concluding with urging faith.
也。
「爾時世尊而說偈言」下，正法說中本有二，長行與偈頌。此下是第二偈頌，凡有一百十四行偈，正頌上。上長行中本有二：一者緣起、二者正法說，開方便門示真實相。今者一百一十四行偈亦開為二段：初有四行一句偈頌上長行中第一緣起，第二餘一百九行三句偈頌上長行中第二正法說也。但上緣起中本有二：一者是佛許為說同歸之義，二者舍利弗受佛明旨。今者四行一句唯頌佛許，不頌舍利弗受旨也。然上佛許中本有四重，一者正許說、二者誡敕、三者簡眾，今皆不頌，唯頌第四嘆眾總結誡許也。
今者四行一句分為二，初有三行半偈不頌長行將顯嘆住者是，故先明去者之非，若無非無以顯是，是故先明去者之非。次三句正頌。何以得知不頌長行？上簡眾者，佛入涅槃后出經者列於時事耳。云何今佛頌經家語耶？若爾，何故相似耶？兩處俱出，於時事那得不相似耶？「于戒有缺漏」者，若犯一戒名之為缺，具足犯即是漏，漏入生死。「瑕疵」者，瑕據其外，疵據其內，內實犯戒，外慎威儀，故言「護惜」也。「此眾無枝葉」至「舍利弗善聽」三句，是第二正頌第四嘆眾總結誡許也。上本有三：一者嘆住者有機，二者明去無機，三者正總結誡許。今者兩句頌第一，「舍利弗善聽」一句頌第三，略
【現代漢語翻譯】 現代漢語譯本：
『爾時世尊而說偈言』之後，正法宣說部分原本有兩部分，長行和偈頌。以下是第二部分偈頌，總共有一百一十四行偈，正是讚頌上文的。上面的長行原本有兩部分：一是緣起，二是正法宣說，開啟方便之門，展示真實面貌。現在這一百一十四行偈也分為兩段：最初四行一句偈頌上文長行中的第一部分緣起，第二部分餘下的一百零九行三句偈頌上文長行中的第二部分正法宣說。但上面的緣起原本有兩部分：一是佛陀允許宣說共同歸宿的意義，二是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）接受佛陀的明確旨意。現在這四行一句只讚頌佛陀的允許，不讚頌舍利弗接受旨意。然而上面的佛陀允許原本有四重含義，一是正式允許宣說，二是告誡，三是簡擇聽眾，現在都不讚頌，只讚頌第四重，即讚歎聽眾，總結告誡和允許。
現在這四行一句分為兩部分，最初三行半偈不讚頌長行，將要顯示讚歎留下的人，所以先說明離開的人的錯誤，如果沒有錯誤就無法顯示正確，所以先說明離開的人的錯誤。其次三句正式讚頌。如何得知不讚頌長行？上面的簡擇聽眾，是佛陀入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）后，記錄經典的人記錄當時發生的事情。怎麼能是現在的佛陀讚頌記錄經典的人說的話呢？如果這樣，為什麼又相似呢？兩處都出現，在當時的事情中怎麼能不相似呢？『于戒有缺漏』，如果犯一條戒律，就叫做缺，完全觸犯就叫做漏，漏入生死輪迴。『瑕疵』，瑕是指外表，疵是指內在，內心實際犯戒，外表謹慎威儀，所以說『護惜』。『此眾無枝葉』到『舍利弗善聽』三句，是第二部分正式讚頌第四重，即讚歎聽眾，總結告誡和允許。上面原本有三部分：一是讚歎留下的人有根機，二是說明離開的人沒有根機，三是正式總結告誡和允許。現在兩句讚頌第一部分，『舍利弗善聽』一句讚頌第三部分，省略了第二部分。
【English Translation】 English version:
Following 'At that time, the World-Honored One spoke in verse,' the exposition of the Dharma originally consists of two parts: prose and verse. What follows is the second part, the verses, totaling one hundred and fourteen lines, which specifically praise the preceding prose. The preceding prose originally has two parts: first, the introduction (緣起, yuanqi), and second, the exposition of the Dharma (正法說, zhengfashuo), opening the door of expedient means and revealing the true aspect. Now, these one hundred and fourteen lines of verse are also divided into two sections: the first four lines, a single verse, praise the first part of the preceding prose, the introduction; the second part, the remaining one hundred and nine lines, three verses, praise the second part of the preceding prose, the exposition of the Dharma. However, the introduction above originally has two parts: first, the Buddha's permission to expound the meaning of the common destination; and second, Śāriputra's (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) acceptance of the Buddha's clear instruction. Now, these four lines, a single verse, only praise the Buddha's permission and do not praise Śāriputra's acceptance of the instruction. However, the Buddha's permission above originally has four layers of meaning: first, the formal permission to expound; second, the admonishment; third, the selection of the audience; now, none of these are praised, only the fourth, which is the praise of the audience, the concluding admonishment and permission.
Now, these four lines, a single verse, are divided into two parts: the first three and a half lines of verse do not praise the prose, but will reveal the praise of those who remain; therefore, first, the faults of those who leave are explained; if there are no faults, the correct cannot be revealed; therefore, first, the faults of those who leave are explained. The next three lines formally praise. How is it known that the prose is not praised? The selection of the audience above is the recording of the events at that time by those who recorded the scriptures after the Buddha entered Nirvana (涅槃, the state of liberation from the cycle of birth and death). How could it be that the current Buddha is praising the words of those who recorded the scriptures? If so, why are they similar? Both appear, how could they not be similar in the events of that time? 'Having deficiencies in precepts (于戒有缺漏)' means that if one violates one precept, it is called a deficiency; completely violating them is called a leakage, leaking into the cycle of birth and death. 'Flaws (瑕疵)' means that 瑕 (xia) refers to the exterior, and 疵 (ci) refers to the interior; the inner self actually violates the precepts, and the outer self is cautious in demeanor, so it is said 'cherishing (護惜)'. The three lines from 'This assembly has no branches and leaves (此眾無枝葉)' to 'Śāriputra, listen well (舍利弗善聽)' are the second part, formally praising the fourth layer, which is the praise of the audience, the concluding admonishment and permission. Above, there are originally three parts: first, praising those who remain as having the potential; second, explaining that those who leave have no potential; third, formally concluding the admonishment and permission. Now, two lines praise the first part, and the line 'Śāriputra, listen well' praises the third part, omitting the second part.
不頌第二段也。
「諸佛所得法」自此下有一百九行三句偈，是偈中第二，頌上長行中第二正法說。但上正法說中本有二：一者就諸佛門廣明開三顯一，二者就釋迦門中廣明開三顯一。今此一百九行三句偈亦分為二：初有七十三行一句，頌上諸佛門開三顯一；從「今我亦如是」下有三十六行半，頌釋迦門開三顯一也。但上諸佛中本有四佛：一者總諸佛門開三顯一，二者明過去諸佛開三顯一，三未來諸佛開三顯一，四現在諸佛開三顯一。今者七十三行一句亦分為四：初有三十四行三句，頌上總諸佛門；第二「過去無數劫」以下有二十七行半偈，頌上第二過去諸佛門；第三從「未來諸世尊」下有六行半偈，頌上未來諸佛門；第四從「天人所供養」以下有四行半偈，頌上第四現在佛門也。上總諸佛門中本有四義：一嘆法希有、二明不虛妄、三明開三、四明顯一也。今者不頌第一嘆法希有，今此偈中長有舉五濁釋先三后一之意故。
就三十四行三句亦分為四，初有十二行一句，頌上第三諸佛開三；第二從聲聞若菩薩下有十一行偈，頌上第四諸佛顯一也；第三從「若我遇眾生儘教以佛道」下有九行半偈，義頌諸佛，舉五濁釋先三后一之義是上長行所無；第四從「我有方便力」下兩偈，頌上第二諸佛不虛妄。今兩句料
【現代漢語翻譯】 現代漢語譯本： 不頌第二段也。
『諸佛所得法』自此以下有一百九行三句偈，是偈中的第二部分，頌揚前面長行文中的第二部分，即正法說。但前面的正法說中原本有兩點：一是就諸佛的方面廣泛闡明開三顯一，二是就釋迦牟尼佛的方面廣泛闡明開三顯一。現在這一百零九行三句偈也分為兩部分：開始有七十三行一句，頌揚前面諸佛門開三顯一；從『今我亦如是』以下有三十六行半，頌揚釋迦牟尼佛門開三顯一。但前面的諸佛中原本有四種佛：一是總的諸佛門開三顯一，二是說明過去諸佛開三顯一，三是未來諸佛開三顯一，四是現在諸佛開三顯一。現在這七十三行一句也分為四部分：開始有三十四行三句，頌揚前面總的諸佛門；第二部分『過去無數劫』以下有二十七行半偈，頌揚前面第二部分過去諸佛門；第三部分從『未來諸世尊』以下有六行半偈，頌揚前面未來諸佛門；第四部分從『天人所供養』以下有四行半偈，頌揚前面第四部分現在佛門。前面總的諸佛門中原本有四層含義：一是讚歎佛法的稀有，二是說明佛法的不虛妄，三是說明開三，四是說明顯一。現在不頌揚第一層含義讚歎佛法的稀有，現在這部分偈頌中主要有闡述五濁惡世，解釋先說三乘后說一乘的含義。
就三十四行三句偈也分為四部分，開始有十二行一句，頌揚前面第三部分諸佛開三；第二部分從聲聞若菩薩以下有十一行偈，頌揚前面第四部分諸佛顯一；第三部分從『若我遇眾生儘教以佛道』以下有九行半偈，主要闡述諸佛，闡述五濁惡世，解釋先說三乘后說一乘的含義，這是前面長行文中所沒有的；第四部分從『我有方便力』以下兩偈，頌揚前面第二部分諸佛不虛妄。現在用兩句來概括。
【English Translation】 English version: This section does not praise the second part.
The section starting with 'The Dharma obtained by all Buddhas' contains one hundred and nine lines of three-line verses. This is the second part of the verses, praising the second part of the preceding prose, which is the exposition of the True Dharma (Saddharma). However, the preceding exposition of the True Dharma originally had two aspects: first, broadly explaining the expedient means of the Three Vehicles revealing the One Vehicle (Ekayana) from the perspective of all Buddhas; second, broadly explaining the expedient means of the Three Vehicles revealing the One Vehicle from the perspective of Shakyamuni Buddha (釋迦牟尼佛). Now, these one hundred and nine lines of three-line verses are also divided into two parts: the beginning has seventy-three lines of one-line verses, praising the preceding expedient means of the Three Vehicles revealing the One Vehicle of all Buddhas; from 'Now I am also like this' onwards, there are thirty-six and a half lines, praising the expedient means of the Three Vehicles revealing the One Vehicle of Shakyamuni Buddha. However, the preceding section on all Buddhas originally had four types of Buddhas: first, the general expedient means of the Three Vehicles revealing the One Vehicle of all Buddhas; second, explaining the expedient means of the Three Vehicles revealing the One Vehicle of the past Buddhas; third, the expedient means of the Three Vehicles revealing the One Vehicle of the future Buddhas; fourth, the expedient means of the Three Vehicles revealing the One Vehicle of the present Buddhas. Now, these seventy-three lines of one-line verses are also divided into four parts: the beginning has thirty-four lines of three-line verses, praising the preceding general expedient means of the Three Vehicles revealing the One Vehicle of all Buddhas; the second part, from 'Past countless kalpas' onwards, has twenty-seven and a half verses, praising the preceding second part, the expedient means of the Three Vehicles revealing the One Vehicle of the past Buddhas; the third part, from 'Future World Honored Ones' onwards, has six and a half verses, praising the preceding future Buddhas; the fourth part, from 'Worshipped by gods and humans' onwards, has four and a half verses, praising the preceding fourth part, the present Buddhas. The preceding general section on all Buddhas originally had four layers of meaning: first, praising the rarity of the Dharma; second, explaining the non-falsity of the Dharma; third, explaining the expedient means of the Three Vehicles; fourth, explaining the revelation of the One Vehicle. Now, the first layer of meaning, praising the rarity of the Dharma, is not praised. Now, this part of the verses mainly elaborates on the five defilements (五濁) and explains the meaning of first speaking of the Three Vehicles and then speaking of the One Vehicle.
The thirty-four lines of three-line verses are also divided into four parts: the beginning has twelve lines of one-line verses, praising the preceding third part, the expedient means of the Three Vehicles of all Buddhas; the second part, from 'Whether disciples or Bodhisattvas' onwards, has eleven verses, praising the preceding fourth part, the revelation of the One Vehicle of all Buddhas; the third part, from 'If I encounter living beings, I will teach them the Buddha path' onwards, has nine and a half verses, mainly elaborating on the Buddhas, elaborating on the five defilements, and explaining the meaning of first speaking of the Three Vehicles and then speaking of the One Vehicle, which is not found in the preceding prose; the fourth part, from 'I have expedient power' onwards, has two verses, praising the preceding second part, the non-falsity of all Buddhas. Now, two sentences are used to summarize.
簡，上長行中不虛妄是第二，今此中是第四，文句倒少，欲顯六義本無次第意。上長行中有嘆法希有，今偈中略不頌；上長行中無有舉五濁釋先三后一之義，今此偈中有。文句既互有出沒，驗知一佛門中應備有六義也。上總諸佛開三中本有三段：初正就諸佛開三，第二舉釋迦未釋諸佛開三，第三還結屬諸佛。今者唯顯第一諸佛開三，略不頌后二段也。上長行中唯開三乘是方便，今此偈廣明五乘是方便。今就十二行一句偈中宜分為二：第一有八行三句偈，先出四乘教是方便；第二從「有佛子心凈」下有三行半偈，別出菩薩大乘教是方便。逐文句起盡，是故宜開為二也。又就八行三句偈出四乘方便中自復有二：初有五行三句偈先出四乘教，第二從「我說是方便」有三行偈正開是方便，明昔日所以有四乘之教皆是方便。又此兩段中各有二：初有四行一句出人天二乘教，次一行半出聲聞、辟支佛二乘教也。就初四行一句中有四意：第一「諸佛所得法」下三句，明於大乘中離出人天二乘；第二「眾生心所念」下一行，明眾生根性不同；第三「佛悉知是已」下一行，明隨宜說法非一；第四「或說修多羅」下一行半，廣出非一之教，即是九部經也。從「鈍根樂小法」有一行半，是第二齣聲聞、辟支佛二乘教，二乘人未必是鈍，但貶其
狹短故言鈍也。
問曰：「上言若人遭苦厭老病死，今者何故言貪著于生死，此則前後自相違。」或解釋言，有三種解：一解言，生死有二種，一者三界分段生死，二者是三界外無明住地變易生死。分段之苦交切厭心則顯，變易之苦比于分段此苦則微。且自昔日三乘教不說有無明住地之苦，就昔教既不說有此生死之苦，則於是苦無有厭心，故言貪著。第二解言，故始須陀洹等，若論求道之邊此則遭苦厭老病死猶有妻子之愛，此則是貪著于生死。此兩解隨意用之，后又言機中有厭情則有貪也。
「我說是方便」，自此下三行是第二正開言是方便之教，就中且有二者：第一言「我說是方便」有兩偈，先開上聲聞、緣覺三乘教是方便，言昔日是真實、今日是方便。第二言「我此九部法」一偈倒開上人天二乘教亦是方便，故說是人天等經根本本為大故，言入大乘為本，以故說是經。「有佛子心凈」，此下三行半偈是第二別出三乘中大乘之人，教中亦有二：初有一行半偈先出三乘中大乘人教，「說是大乘教」者，是昔日三乘中之大乘非今日大乘，第二二行偈正開是方便自有二：初「我記如是人」下一行半略記成佛，第二「佛知彼心行」下半行正開是方便，佛知彼心行為說三乘中之大乘也。
「聲聞若菩薩」此
下十一行偈，頌總諸佛門中第四顯一，上有四：初是果一，二是人一，三是因一，四是教一。今者略不頌第三因一，唯頌三一亦不次第。今「聲聞若菩薩」下一偈，頌第二人一；「十方佛土中唯有一乘法」此下一行半偈，頌第四教一；「說佛智慧故」此下八行半偈，頌第一果一。就此八行半中自開三段：第一從「說佛智慧故」下有一行三句偈，先明佛未應世時欲為眾生說一大乘果，不欲與小乘果；第二從「如其所得法定慧力莊嚴」下有四行三句偈，正明出世以來欲與一乘果；第三從「舍利弗當知我本立誓願」有兩行，明如來本行菩薩道時欲與大乘果。又此三段前一后一不開，只就第二佛出世以來欲與大乘果有四重：第一從「如其所得法」三句，正明佛將欲以大果與眾生。第二從「自證無上道」下一行半偈，釋佛出世之本意欲與大果，我若惜此大果，我是慳貪之人，無奈眾生無大果之機，是故先為說三。但時眾于中生疑，佛為自言欲與眾生大果，誰當信佛此語？故第三從「若人信歸佛」下有一行一偈引勝人證，汝言無有信者，自有人信三寶者，言佛不欺誑者，此等人信佛恒欲與眾生大果，時眾有生疑言，若使都無有信三寶者，誰當覆信佛耶？第四「我以相嚴身」一偈，用佛自身功德相好，證佛與大果不虛，若是無威德人
【現代漢語翻譯】 現代漢語譯本 以下十一行偈頌，總括了諸佛門中的第四個『顯一』，上面有四個方面：第一是果一（唯一的佛果），第二是人一（唯一能成佛的人），第三是因一（唯一的成佛之因），第四是教一（唯一的成佛教法）。現在略去不頌第三個『因一』，只頌三個『一』，而且不按順序。現在從『聲聞若菩薩』開始的偈頌，頌的是第二『人一』；『十方佛土中唯有一乘法』開始的一行半偈頌，頌的是第四『教一』；『說佛智慧故』開始的八行半偈頌，頌的是第一『果一』。在這八行半中又分為三個段落：第一段從『說佛智慧故』開始的一行三句偈頌，先說明佛未出世時，就想為眾生說唯一的大乘果，不想給他們小乘果；第二段從『如其所得法定慧力莊嚴』開始的四行三句偈頌，正式說明佛出世以來，想要給予眾生一乘果；第三段從『舍利弗當知我本立誓願』開始的兩行，說明如來在過去行菩薩道時，就想給予眾生大乘果。此外，這三段中，第一段和最後一段沒有展開，只就第二段佛出世以來想要給予眾生大乘果，有四重含義：第一重從『如其所得法』三句，正式說明佛將要以大果給予眾生。第二重從『自證無上道』開始的一行半偈頌，解釋佛出世的本意是想要給予眾生大果，如果我吝惜這個大果，我就是個慳貪的人，無奈眾生沒有接受大果的根基，所以先為他們說三乘法。但是當時大眾心中產生懷疑，佛自己說想要給予眾生大果，誰會相信佛的話呢？所以第三重從『若人信歸佛』開始的一行一偈頌，引用殊勝之人來證明，你們說沒有人相信，自然有人相信三寶，說佛不欺騙，這些人相信佛總是想要給予眾生大果。當時大眾又產生懷疑說，如果真的沒有相信三寶的人，誰又會相信佛呢？第四重『我以相嚴身』一偈頌，用佛自身功德所成就的相好，來證明佛給予大果不是虛假的，如果不是有威德的人
【English Translation】 English version The following eleven lines of gathas (verses) summarize the fourth 'manifestation of oneness' within the Buddha's teachings, which has four aspects: first, the oneness of the fruit (the singular Buddha-fruit); second, the oneness of the person (the singular person capable of attaining Buddhahood); third, the oneness of the cause (the singular cause for attaining Buddhahood); and fourth, the oneness of the teaching (the singular teaching for attaining Buddhahood). Now, we will omit the third 'oneness of the cause' and only praise the three 'onenesses,' and not in order. Now, the gatha beginning with 'Śrāvakas (hearers) or Bodhisattvas,' praises the second 'oneness of the person'; the one and a half gathas beginning with 'In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma,' praises the fourth 'oneness of the teaching'; the eight and a half gathas beginning with 'Because I speak of the Buddha's wisdom,' praises the first 'oneness of the fruit.' Within these eight and a half lines, there are three sections: the first section, from 'Because I speak of the Buddha's wisdom,' which is one line and three phrases, first explains that before the Buddha appeared in the world, he wanted to speak of the singular Great Vehicle fruit for sentient beings, and did not want to give them the Small Vehicle fruit; the second section, from 'As they obtain the Dharma, adorned with the power of wisdom and concentration,' which is four lines and three phrases, formally explains that since the Buddha appeared in the world, he has wanted to give sentient beings the One Vehicle fruit; the third section, from 'Śāriputra (one of the principal disciples of the Buddha), you should know that I originally made a vow,' which is two lines, explains that when the Tathāgata (another name for the Buddha) practiced the Bodhisattva path in the past, he wanted to give sentient beings the Great Vehicle fruit. Furthermore, in these three sections, the first and last sections are not elaborated upon, only the second section, regarding the Buddha's desire to give sentient beings the Great Vehicle fruit since his appearance in the world, has four layers of meaning: the first layer, from 'As they obtain the Dharma,' three phrases, formally explains that the Buddha will give the Great Fruit to sentient beings. The second layer, from 'Having realized the unsurpassed path myself,' one and a half gathas, explains that the Buddha's original intention in appearing in the world was to give sentient beings the Great Fruit; if I were to be stingy with this Great Fruit, I would be a miserly person, but unfortunately, sentient beings do not have the capacity to receive the Great Fruit, so I first speak of the Three Vehicles for them. However, at that time, the assembly had doubts, 'The Buddha himself says he wants to give sentient beings the Great Fruit, who will believe the Buddha's words?' Therefore, the third layer, from 'If people believe and take refuge in the Buddha,' one line and one gatha, quotes superior people as proof, 'You say that no one believes, but naturally there are people who believe in the Three Jewels (Buddha, Dharma, Sangha), who say that the Buddha does not deceive, these people believe that the Buddha always wants to give sentient beings the Great Fruit.' At that time, the assembly again had doubts, saying, 'If there really are no people who believe in the Three Jewels, who will believe the Buddha?' The fourth layer, 'I am adorned with marks and characteristics,' one gatha, uses the marks and characteristics of the Buddha's own merit and virtue to prove that the Buddha's giving of the Great Fruit is not false, if it were not a person of great power and virtue
容可不實，佛既如此形相，云何當出言不實？
「若我遇眾生」此下九行半，是第三義頌總諸佛門五濁，上長行所無者。就此五濁中自有三段：第一「若我遇眾生儘教以佛道」一偈，正明佛為五濁眾生故出世，不得即說大意。第二六行偈出五濁體。第三從「是故舍利弗」有兩行半，結佛為五濁眾生出世說小之意。此三段之中前一后一不開，第二齣五濁便成五重，「我知此眾生」兩行偈出衆生濁。「受胎之微形」一偈明命濁，「入邪見稠林」下一偈出見濁，六十二見者我見作本，外道計我，即色是我、離色是我，我住色中、色住我中，乃至行陰上亦如是。五陰上各有四五，便成二十見。現在有二十見，此可見由因生故，故過去五陰上亦有二十見，復感未來種數，故未來世五陰復計二十見，合三世各二十見便成六十見。見雖有六十，不出斷常二見。何故如此？若使計色即是我者，后時便成斷見，即是無見也。自餘三見皆離色計我便成常見，即是有見也。是知總而論之，是有無二見，別而談之有六十見，若總若別故有六十二見也。「深著虛妄法」出煩惱濁，「于千萬億劫」一偈出劫濁。「是故舍利弗」此下兩行半，是第三結諸佛為化五濁眾生故施三乘方便之意也。
「我有方便力示以三乘教」，此下兩偈頌上第
【現代漢語翻譯】 現代漢語譯本： 如果說容貌可以不真實，但佛陀既然是這樣的形相，怎麼會說不真實的話呢？
從『若我遇眾生』開始的九行半偈頌，是第三個意義，總括了諸佛出世所面對的五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）世界，這是前面長行文中所沒有的。在這五濁中又分為三個部分：第一部分是『若我遇眾生儘教以佛道』這一偈，正是說明佛陀爲了五濁眾生才出世，不能一開始就說最深奧的道理。第二部分是六行偈頌，闡述五濁的本體。第三部分是從『是故舍利弗』開始的兩行半偈頌，總結佛陀爲了五濁眾生出世而說小乘佛法的用意。這三個部分中，第一個和最後一個部分沒有展開，第二個部分闡述五濁，就形成了五重含義。『我知此眾生』這兩行偈頌闡述眾生濁。『受胎之微形』這一偈頌闡述命濁。『入邪見稠林』下一偈頌闡述見濁，六十二見（指六十二種錯誤的見解）以我見為根本，外道計度有我，即認為色是我、離色是我，我住在色中、色住在我的中，乃至行陰（五陰之一，指行蘊）上也是這樣。五陰（指色、受、想、行、識五蘊）上各有四五種見解，就形成了二十種見解。現在有二十種見解，這些見解由因產生，所以過去五陰上也有二十種見解，又感得未來世的種子，所以未來世五陰又計度出二十種見解，合起來三世各有二十種見解，就形成了六十種見解。見解雖然有六十種，但不超出斷見和常見這兩種見解。為什麼這樣說呢？如果認為色就是我，那麼後來就會變成斷見，也就是無見。其餘三種見解都是離開色來計度我，就會變成常見，也就是有見。由此可知，總的來說，是有和無兩種見解，分別來說，有六十種見解，總的或分別來說，就有了六十二種見解。『深著虛妄法』闡述煩惱濁，『于千萬億劫』這一偈頌闡述劫濁。『是故舍利弗』這兩行半偈頌，是第三個總結，諸佛爲了教化五濁眾生，所以施設三乘（指聲聞乘、緣覺乘、菩薩乘）方便法門的用意。
『我有方便力示以三乘教』，這兩偈頌是讚頌上面第二段的經文。
【English Translation】 English version: If appearances could be false, but the Buddha has such a form, how could he speak untruthfully?
The nine and a half lines of verses starting with 'If I encounter sentient beings' is the third meaning, summarizing the five turbidities (referring to the turbidity of the kalpa, views, afflictions, sentient beings, and life) that all Buddhas face when they appear in the world. This is not found in the preceding prose. Within these five turbidities, there are three parts: The first part is the verse 'If I encounter sentient beings, I will teach them the Buddha's path,' which precisely explains that the Buddha appears in the world for the sake of sentient beings in the five turbidities, and cannot immediately speak of the deepest meaning. The second part is six lines of verses, elaborating on the substance of the five turbidities. The third part is the two and a half lines of verses starting with 'Therefore, Shariputra,' summarizing the Buddha's intention to speak of the Small Vehicle (Hinayana) for the sake of sentient beings in the five turbidities. Among these three parts, the first and last parts are not expanded, and the second part elaborates on the five turbidities, thus forming five layers of meaning. The two lines of verses 'I know these sentient beings' elaborate on the turbidity of sentient beings. The verse 'The subtle form of conception' elaborates on the turbidity of life. The next verse 'Entering the dense forest of wrong views' elaborates on the turbidity of views. The sixty-two views (referring to sixty-two kinds of erroneous views) take the view of self as their root. Externalists speculate about the self, that is, they think that form is the self, that what is apart from form is the self, that I dwell in form, that form dwells in me, and so on, even in the activity aggregate (one of the five aggregates, referring to the aggregate of formations). Each of the five aggregates (referring to the five aggregates of form, feeling, perception, formations, and consciousness) has four or five kinds of views, thus forming twenty kinds of views. There are twenty kinds of views now, and these views are produced by causes, so there are also twenty kinds of views on the past five aggregates, and they also induce the seeds of the future world, so the future five aggregates again speculate on twenty kinds of views. Combining the twenty kinds of views in each of the three worlds, sixty kinds of views are formed. Although there are sixty kinds of views, they do not go beyond the two kinds of views of annihilationism and eternalism. Why is this so? If one thinks that form is the self, then later it will become annihilationism, which is also the view of non-existence. The remaining three kinds of views all depart from form to speculate about the self, which will become eternalism, which is also the view of existence. From this it can be known that, generally speaking, there are two kinds of views of existence and non-existence. Specifically speaking, there are sixty kinds of views. Generally or specifically speaking, there are sixty-two kinds of views. 'Deeply attached to false dharmas' elaborates on the turbidity of afflictions, and the verse 'In millions of billions of kalpas' elaborates on the turbidity of the kalpa. The two and a half lines of verses 'Therefore, Shariputra' is the third summary, the intention of all Buddhas to establish the expedient means of the Three Vehicles (referring to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) in order to teach sentient beings in the five turbidities.
'I have the power of expedient means to show the teaching of the Three Vehicles,' these two verses praise the second section of the sutra above.
二不虛妄。就中自有二：初一行偈先舉釋迦同諸佛先三后一不虛妄；第二「今此諸大眾」下一行，勸信結不虛妄也。
「過去無數劫」自此下有二十七行半偈，上四佛門中之第二過去佛門。上過去佛門中本有二：一者開三、二者顯一。今者先有兩行偈頌開三也；第二從「是諸世尊等」有二十五行半，頌過去佛顯一。就此第二二十五行半偈中自有二種：第一有二行半頌教一，第二從「若有眾生類」二十三行偈作三重並頌三一：人一、因一、果一也。三重者，初兩行明過去佛在世時修行得佛，第二有二十行偈就過去佛滅度后修行得佛，第三一行偈合明佛在世及滅度后供養成佛也。就第一兩行過去佛在世時中修行得佛亦有三：「若有眾生類」即是人一，行六度即是因一，成佛道即是果一也。「諸佛滅度后」已下二十行偈，是第二就佛滅度后修行成佛中凡有四種供養，一一偈明軟善供養，第二四行半偈明起塔供養，第三六行半明造像供養，第四八行直明三業供養也。第一「若人善軟心」此一偈未暇作余供養，且先明軟善心，供養不開。「諸佛滅度已」有四行半偈，第二起塔供養，亦有三一：人即是人一，供養心即是因一，成佛道即是果一。從「若人為佛故」有六行半偈是第三明造像供養，亦有三一之義。從「若人于塔廟
【現代漢語翻譯】 現代漢語譯本 二、不虛妄。其中自有兩種含義：首先，一行偈頌先說明釋迦牟尼佛與諸佛一樣，在『先三后一』的教義上是不虛妄的；第二，從『今此諸大眾』開始的一行，勸導大眾相信並總結『不虛妄』的道理。
『過去無數劫』以下有二十七行半的偈頌，屬於四佛門中的第二門——過去佛門。過去佛門中原本有兩種含義：一是開顯三乘，二是彰顯一乘。現在先有兩行偈頌開顯三乘；第二，從『是諸世尊等』開始有二十五行半，頌揚過去諸佛彰顯一乘。在這第二部分的二十五行半偈頌中，又包含兩種含義：第一，有兩行半頌揚教導一乘，第二，從『若有眾生類』開始的二十三行偈頌，三重並頌三一：人一、因一、果一。三重是指，最初兩行說明過去佛在世時修行成佛，第二部分有二十行偈頌說明過去佛滅度后修行成佛，第三部分一行偈頌綜合說明佛在世及滅度后供養可以成佛。在第一部分的兩行偈頌中，說明過去佛在世時修行成佛也包含三一：『若有眾生類』即是人一，修行六度即是因一，成就佛道即是果一。『諸佛滅度后』以下的二十行偈頌，是第二部分說明佛滅度后修行成佛，其中共有四種供養方式，每一偈頌說明軟善供養，第二部分四行半偈頌說明起塔供養，第三部分六行半說明造像供養，第四部分八行直接說明三業供養。第一，『若人善軟心』這一偈頌沒有詳細說明其他供養方式，只是先說明軟善心，供養沒有展開。『諸佛滅度已』有四行半偈頌，是第二種起塔供養，也包含三一：人即是人一，供養心即是因一，成就佛道即是果一。從『若人為佛故』開始的六行半偈頌是第三種說明造像供養，也包含三一的含義。從『若人于塔廟』
【English Translation】 English version Second, non-falsehood. Within this, there are two aspects: First, a verse initially explains that Shakyamuni Buddha, like all Buddhas, is non-false in the doctrine of 'first three, then one'; second, the line beginning with 'Now, this great assembly' encourages faith and concludes the principle of 'non-falsehood'.
From 'Past countless kalpas' onwards, there are twenty-seven and a half lines of verses, belonging to the second of the four Buddha-doors—the Past Buddha-door. Within the Past Buddha-door, there are originally two meanings: one is to reveal the Three Vehicles, and the other is to manifest the One Vehicle. Now, there are first two lines of verses revealing the Three Vehicles; second, from 'These World Honored Ones, etc.' there are twenty-five and a half lines, praising the past Buddhas manifesting the One Vehicle. Within this second part of twenty-five and a half verses, there are again two kinds of meanings: first, there are two and a half lines praising the teaching of the One Vehicle, second, the twenty-three lines of verses starting from 'If there are sentient beings' simultaneously praise the Three Ones in three ways: the One in Person, the One in Cause, and the One in Effect. The three ways refer to the initial two lines explaining that past Buddhas attained Buddhahood through practice while in the world, the second part has twenty lines of verses explaining that past Buddhas attained Buddhahood through practice after their extinction, and the third part has one line of verses comprehensively explaining that offering to the Buddha, whether in his lifetime or after his extinction, can lead to Buddhahood. In the first part of the two lines of verses, explaining that past Buddhas attained Buddhahood through practice while in the world also contains the Three Ones: 'If there are sentient beings' is the One in Person, practicing the Six Perfections is the One in Cause, and attaining the Buddha-path is the One in Effect. The twenty lines of verses from 'After the extinction of the Buddhas' are the second part explaining the attainment of Buddhahood through practice after the extinction of the Buddha, in which there are four kinds of offerings, each verse explaining the soft and kind offering, the second part of four and a half verses explaining the offering of raising stupas, the third part of six and a half explaining the offering of making images, and the fourth part of eight lines directly explaining the offering of the three karmas. First, 'If a person has a kind and gentle heart,' this verse does not elaborate on other forms of offering, but only explains the soft and kind heart first, and the offering is not elaborated. 'After the Buddhas have passed away' there are four and a half lines of verses, which is the second kind of offering of raising stupas, also containing the Three Ones: the person is the One in Person, the offering heart is the One in Cause, and attaining the Buddha-path is the One in Effect. The six and a half lines of verses starting from 'If a person, for the sake of the Buddha' are the third kind explaining the offering of making images, also containing the meaning of the Three Ones. From 'If a person at a stupa or temple'
」下有八行偈，第四直明三業等供養，亦得有三一之義也。「于諸過去佛現在或滅度」下一行偈，是第三合明佛在世及滅度修行，亦得有三一之義。
「未來諸世尊」自此下有六行半，頌上第三未來佛門。就中自有二：初有兩行半偈頌上開三，第二從「諸佛本誓願」下四行偈頌上顯一，就中有三：初一行頌果一；「未來世諸佛雖說百千億」下此一偈頌教一也；「諸佛兩足尊」此下有兩行頌因一。「知法常無性」者，知萬善法無有三乘性。「佛種從緣起」者，若據佛果望萬善，此佛果由萬善而得，仍詺因為緣，故言佛種從緣起也。「是法住法位」者，是萬善法住一乘法位，故法住法位位。「世間相常住」者，只是世間取相，諸善亦住一乘佛位。又一種解，修此萬善在於世間，相常住者常住大乘中，導師方便說者，根本只是一因，昔日方便說言有三，故知只是一因。
有人曰：「用此兩偈頌教一」。意謂不爾，何故知是因一？言佛種從緣起，因只是緣也。
「天人所供養」此下四行半偈，頌上第四現在佛門。上長行中有三：第一明開三顯一義之意，第二正明開三顯一，第三結成。今此偈中只頌前二，不頌第三結。第一言「天人所供養」一偈半先頌第一現在諸佛，為三一之義故應出在世也。后三行偈頌第
【現代漢語翻譯】 現代漢語譯本 『下有八行偈，第四直明三業等供養，亦得有三一之義也。』在『于諸過去佛現在或滅度』下一行偈，是第三合明佛在世及滅度修行，亦得有三一之義。
『未來諸世尊』自此下有六行半，頌上第三未來佛門。就中自有二：初有兩行半偈頌上開三，第二從『諸佛本誓願』下四行偈頌上顯一，就中有三：初一行頌果一；『未來世諸佛雖說百千億』下此一偈頌教一也；『諸佛兩足尊』此下有兩行頌因一。『知法常無性』者，知萬善法無有三乘性。『佛種從緣起』者，若據佛果望萬善，此佛果由萬善而得，仍詺因為緣，故言佛種從緣起也。『是法住法位』者，是萬善法住一乘法位，故法住法位位。『世間相常住』者，只是世間取相，諸善亦住一乘佛位。又一種解，修此萬善在於世間，相常住者常住大乘中，導師方便說者，根本只是一因，昔日方便說言有三，故知只是一因。
有人曰：『用此兩偈頌教一』。意謂不爾，何故知是因一？言佛種從緣起，因只是緣也。
『天人所供養』此下四行半偈，頌上第四現在佛門。上長行中有三：第一明開三顯一義之意，第二正明開三顯一，第三結成。今此偈中只頌前二，不頌第三結。第一言『天人所供養』一偈半先頌第一現在諸佛，為三一之義故應出在世也。后三行偈頌第
【English Translation】 English version 『Below are eight lines of gatha (verse), the fourth directly clarifies the offerings of the three karmas (body, speech, and mind), which also embodies the meaning of the three-in-one.』 The line of gatha following 『To all Buddhas of the past, present, or those who have passed into Nirvana (extinction)』 is the third, collectively clarifying the practice of Buddhas in the world and those who have passed into Nirvana, also embodying the meaning of the three-in-one.
『Future World Honored Ones』 from here down are six and a half lines, praising the third gate of future Buddhas. Within this, there are two parts: the first has two and a half lines of gatha praising the opening of the three, and the second, from 『The original vows of all Buddhas』 down, has four lines of gatha praising the manifestation of the one. Within this, there are three parts: the first line praises the one fruit; 『Although future Buddhas of the world speak of hundreds of thousands of millions』 this gatha praises the one teaching; 『The two-legged honored ones of all Buddhas』 below this, there are two lines praising the one cause. 『Knowing that the Dharma (law) is always without inherent nature』 means knowing that the myriad good dharmas have no nature of the three vehicles. 『The Buddha-seed arises from conditions』 means that if one views the myriad good deeds from the perspective of the Buddha-fruit, this Buddha-fruit is obtained from the myriad good deeds, and is still called cause as condition, hence the saying 『The Buddha-seed arises from conditions.』 『This Dharma abides in the Dharma-position』 means that these myriad good dharmas abide in the position of the one vehicle Dharma, hence the Dharma abides in the Dharma-position. 『The world's characteristics are constant』 means that only taking characteristics in the world, all good deeds also abide in the one vehicle Buddha-position. Another interpretation is that cultivating these myriad good deeds is in the world, and the constant characteristics abide in the Great Vehicle, the guide expediently speaks, the root is only one cause, in the past it was expediently said that there are three, hence knowing it is only one cause.
Someone says: 『Use these two gathas to praise the one teaching.』 It is not so, how do you know it is the one cause? Saying that the Buddha-seed arises from conditions, the cause is only conditions.
『Offered by gods and humans』 these four and a half lines of gatha praise the fourth gate of present Buddhas. In the long passage above, there are three parts: the first clarifies the meaning of opening the three and manifesting the one, the second directly clarifies opening the three and manifesting the one, and the third concludes. Now, this gatha only praises the first two, not the third conclusion. The first says 『Offered by gods and humans』 one and a half gathas first praise the present Buddhas, for the meaning of the three-in-one, it should appear in the world. The latter three lines of gatha praise the...
二正明開三顯一之義，上長行中先明開三后明顯一，今此三行偈中亦分為二：言「知第一寂滅」一偈先頌顯一唯頌教一也。第二「知眾生諸行」有兩行倒頌上開三。此兩行偈自有二：初一行一句先明現在十方佛洞見三乘人機，第二言「以種種因緣」下三句正頌開三也。
「今我亦如是」自此下有三十六行半偈，頌上釋迦門。上長行中本有五義：一者開三，二者顯一，三者舉五濁釋先三后一之意，第四簡真偽敦信，五者明不虛妄。今者不頌第四簡真偽敦信，長有嘆法希有故。今此三十六行半偈亦分為五別：初一行偈超頌上顯一；次有一偈追頌上開三；第三從「舍利弗當知」下二十七行半偈頌上第三五濁；第四從「如三世諸佛說法之儀式」下五行半義頌嘆法希有，長行所無也；第五從「汝等勿有疑我為諸法王」下一行半頌上第五不虛妄。今三重料簡，但上長行中顯一本第二段，今此中先頌顯一后頌開三，明互有前後之義，具如上釋。上第四是簡真偽敦信，此中略不頌。上長行本無有嘆法希有，今偈中長出嘆法希有，則義頌之也。所以長補所闕還成五重，然此釋迦門中長行與偈既互有出沒，故知一佛之中應備有六義。今且取第一第二第三第五，唯除第四嘆法希有，用此四段偈，若合、若離、不合不離作十種法說，此即
【現代漢語翻譯】 現代漢語譯本 二正明開三顯一之義，上面長行文中先說明開三后明顯一，現在這三行偈頌中也分為兩部分：說『知第一寂滅』一偈先頌揚顯一，只頌揚教義的唯一性。第二『知眾生諸行』有兩行，倒過來頌揚上面的開三。這兩行偈頌自身又有兩部分：第一行一句先說明現在十方佛洞察三乘人的根機，第二句說『以種種因緣』以下三句正是頌揚開三。 『今我亦如是』從這裡開始有三十六行半偈頌，頌揚上面的釋迦門。上面的長行文中本來有五層含義：一是開三，二是顯一，三是舉五濁來解釋先三后一的用意，四是辨別真偽以敦促信心，五是說明不虛妄。現在不頌揚第四點辨別真偽以敦促信心，因為長行文中有讚歎佛法稀有的內容。現在這三十六行半偈頌也分為五個部分：第一行偈頌超越地頌揚上面的顯一；其次有一偈追溯頌揚上面的開三；第三從『舍利弗當知』以下二十七行半偈頌揚上面的第三點五濁；第四從『如三世諸佛說法之儀式』以下五行半義頌揚讚歎佛法稀有，這是長行文中所沒有的；第五從『汝等勿有疑我為諸法王』下一行半頌揚上面的第五點不虛妄。現在三重分析，只是上面的長行文中顯一在第二段，現在這裡先頌揚顯一后頌揚開三，說明相互有前後順序的含義，具體如上面的解釋。上面第四點是辨別真偽以敦促信心，這裡省略不頌揚。上面的長行文字來沒有讚歎佛法稀有，現在偈頌中增加了讚歎佛法稀有，也就是用義理來頌揚它。所以增加補充所缺失的，仍然構成五重含義，然而這釋迦門中長行文與偈頌既然相互有出入，因此知道一佛之中應該具備六層含義。現在姑且取第一、第二、第三、第五，唯獨除去第四點讚歎佛法稀有，用這四段偈頌，或合、或離、或不合不離，作十種法說，這就是
【English Translation】 English version The second correctly clarifies the meaning of 'opening the three' and 'revealing the one'. In the preceding prose section, it first clarifies 'opening the three' and then 'revealing the one'. Now, these three lines of verses are also divided into two parts: The verse saying 'Knowing the first extinction' first praises 'revealing the one', only praising the uniqueness of the teaching. The second, 'Knowing the various actions of sentient beings', has two lines that inversely praise the preceding 'opening the three'. These two lines of verses themselves have two parts: The first line, one sentence, first clarifies that the Buddhas of the ten directions now perceive the capacities of beings of the three vehicles. The second sentence, saying 'With various causes and conditions' and the following three sentences, precisely praise 'opening the three'. From 'Now I am also like this' onwards, there are thirty-six and a half lines of verses, praising the preceding Shakyamuni's teaching. In the preceding prose section, there were originally five meanings: First, 'opening the three'; second, 'revealing the one'; third, citing the five turbidities to explain the intention of 'first the three, then the one'; fourth, distinguishing truth from falsehood to encourage faith; and fifth, clarifying non-deceit. Now, the fourth point of distinguishing truth from falsehood to encourage faith is not praised, because the prose section contains praise for the rarity of the Dharma. Now, these thirty-six and a half lines of verses are also divided into five parts: The first line of verse transcends and praises the preceding 'revealing the one'; next, there is one verse that traces back and praises the preceding 'opening the three'; third, from 'Shariputra (Śāriputra) [one of the Buddha's chief disciples], you should know' onwards, twenty-seven and a half lines of verses praise the preceding third point of the five turbidities; fourth, from 'Like the manner in which the Buddhas of the three times preach the Dharma' onwards, five and a half lines of meaning praise the rarity of the Dharma, which is not found in the prose section; fifth, from 'You should not doubt that I am the king of all Dharmas' onwards, one and a half lines praise the preceding fifth point of non-deceit. Now, with triple analysis, only the 'revealing the one' in the second section of the preceding prose is now praised first, followed by 'opening the three', illustrating that they have a mutual order of precedence, as explained above. The fourth point above is distinguishing truth from falsehood to encourage faith, which is omitted here. The preceding prose section originally did not have praise for the rarity of the Dharma, but now the verses add praise for the rarity of the Dharma, which is to praise it with meaning. Therefore, adding and supplementing what is missing still constitutes five meanings. However, since the prose section and verses in this Shakyamuni's teaching mutually have omissions and additions, it is known that one Buddha should possess six meanings. Now, let us take the first, second, third, and fifth, only excluding the fourth point of praising the rarity of the Dharma, and use these four sections of verses, whether combined, separated, or neither combined nor separated, to make ten kinds of Dharma talks, which is
為下火宅中十譬作本。所以不取前四佛門作本者，上明四佛者為成今釋迦義，未來非是正主故不取。等是釋迦門中復不取嘆法希有作本，此中明法說與譬說作本，其自有優曇華譬，云何以譬為譬作本？是故不取也。取第一第二此兩段宜合為一段，上則帖同諸佛先三后一之意，名為化主同，下則為火宅中第一宅主譬作本，亦名為總譬作本。又離第三頌五濁，作八段，為下火宅中八譬作本。又取第五不虛妄段不合不離，為第十譬作本也。離第三頌五濁，作八種譬本者，第一從「舍利弗當知我以佛眼觀」有四行偈，此間詺為佛在法身地，見所化眾生為五濁所惛，即為火宅中第二長者見火譬作本，火宅中言「長者見是大火從四面起」下是也。第二從「我始坐道場觀樹亦經行」有六行半偈，此間詺為佛應世以大乘化眾生不得，此則為下火宅中第三長者救子不得譬作本，火宅中言「舍利弗是長者作是思惟，我身手有力當以衣裓」下是也。第三從「尋念過去佛所行方便力」下十一行偈，此間詺為佛因三乘化得眾生，此則為下火宅中第四長者救子得譬作本，下言「爾時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火焚，我今當設方便」下是也。第四「舍利弗當知我見佛子等志求佛道者無量千萬億」一偈，此間詺為佛見三乘
【現代漢語翻譯】 現代漢語譯本： 以下將對《法華經》中的『火宅喻』十個譬喻進行解釋。之所以不選取前面四佛（過去佛）的法門作為根本，是因為前面闡明四佛是爲了成就現在釋迦牟尼佛的意義，而未來佛並非是正統的主體，所以不選取。同樣是釋迦牟尼佛的法門中，又不選取讚歎佛法稀有作為根本，因為這裡闡明佛法既有法說又有譬喻，其自身已經有優曇花譬喻，怎麼能用譬喻作為譬喻的根本呢？所以不選取。選取第一和第二兩段，這兩段應該合併爲一段，上面則是貼合諸佛先三后一的用意，名為化主相同，下面則是作為火宅中第一宅主譬喻的根本，也名為總譬喻的根本。又將第三頌中的五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）分離出來，作為八段，作為下面火宅中八個譬喻的根本。又選取第五段『不虛妄』段，不合並也不分離，作為第十個譬喻的根本。 將第三頌中的五濁分離出來，作為八種譬喻的根本：第一，從『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）當知我以佛眼觀』開始的四行偈頌，這裡稱之為佛在法身地（Dharmakāya，佛的法性之身）觀察到所要教化的眾生被五濁所迷惑，這便是火宅中第二個譬喻，即長者（長老，這裡指佛）見到大火的譬喻的根本，火宅中說『長者見是大火從四面起』以下便是。第二，從『我始坐道場觀樹亦經行』開始的六行半偈頌，這裡稱之為佛應世以大乘（Mahāyāna，佛教宗派之一，主張普度眾生）教化眾生而不得，這便是下面火宅中第三個譬喻，即長者救子不得的譬喻的根本，火宅中說『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）是長者作是思惟，我身手有力當以衣裓』以下便是。第三，從『尋念過去佛所行方便力』開始的十一行偈頌，這裡稱之為佛因三乘（聲聞乘、緣覺乘、菩薩乘）教化而得到眾生，這便是下面火宅中第四個譬喻，即長者救子得的譬喻的根本，下面說『爾時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火焚，我今當設方便』以下便是。第四，『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）當知我見佛子等志求佛道者無量千萬億』這一偈頌，這裡稱之為佛見到修習三乘（聲聞乘、緣覺乘、菩薩乘）
【English Translation】 English version: The following will provide the basis for the ten parables in the 『Burning House』 parable in the Lotus Sutra. The reason for not taking the teachings of the previous four Buddhas (past Buddhas) as the basis is that the previous explanation of the four Buddhas was to fulfill the meaning of the present Śākyamuni (釋迦牟尼) Buddha, and the future Buddha is not the orthodox subject, so it is not selected. Similarly, within the teachings of Śākyamuni (釋迦牟尼) Buddha, the praise of the rarity of the Dharma is not taken as the basis, because here the explanation of the Dharma includes both Dharma teachings and parables, and it already has the Udumbara (優曇婆羅) flower parable itself, how can a parable be used as the basis for a parable? Therefore, it is not selected. Select the first and second paragraphs, these two paragraphs should be combined into one paragraph, the above is to fit the intention of the Buddhas' first three and last one, called the same teaching host, and the following is the basis for the first householder parable in the burning house, also called the basis of the general parable. Also, separating the five defilements (the defilements of the age, views, afflictions, beings, and life) in the third verse into eight sections serves as the basis for the eight parables in the burning house below. Also, select the fifth paragraph 『not false,』 neither merging nor separating, as the basis for the tenth parable. Separating the five defilements in the third verse into eight kinds of parable bases: First, the four-line verse starting from 『Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), you should know that I observe with the Buddha's eye,』 which is called here the Buddha in the Dharmakāya (法身, the Dharma body of the Buddha) land, seeing that the beings to be taught are confused by the five defilements, which is the basis for the second parable in the burning house, that is, the parable of the elder (長老, referring to the Buddha) seeing the great fire, as it says in the burning house, 『The elder sees the great fire rising from all four sides』 below. Second, the six-and-a-half-line verse starting from 『I first sat in the Bodhimaṇḍa (道場) observing the trees and also walking,』 which is called here the Buddha appearing in the world to teach beings with the Mahāyāna (大乘, one of the Buddhist schools, advocating universal salvation) but failing, which is the basis for the third parable in the burning house below, that is, the parable of the elder failing to save his children, as it says in the burning house, 『Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), the elder thought, I have the strength in my body and hands, I should use my clothes』 below. Third, the eleven-line verse starting from 『Thinking of the expedient power practiced by the Buddhas of the past,』 which is called here the Buddha obtaining beings through the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which is the basis for the fourth parable in the burning house below, that is, the parable of the elder saving his children, as it says below, 『Then the elder thought, this house has already been burned by the great fire, if I and my children do not leave in time, we will surely be burned, I will now devise a means』 below. Fourth, the verse 『Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), you should know that I see countless millions of billions of Buddha's children aspiring to the Buddha's path,』 which is called here the Buddha seeing those who practice the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).
人大乘機發之義，此則為火宅中第五長者見子免難譬作本，下言「長者見諸子等安隱得出火宅到無畏處，皆於四衢道中露地而坐無復障礙」也。第五從「咸以恭敬心皆來至佛所，曾從諸佛聞方便所說法」有一偈，此間詺為三乘人索果，所索者只是三界盡無生智，此理中為論，此則為火宅中超為第七諸子索車譬作本，下言「時諸子等各白父言，父先所許玩好之具羊車鹿車牛車，愿時賜與」也。第六「我即作是念，如來所以出為說佛慧故，今正是其時」有兩行一句偈，此間詺為佛見眾生大乘機發故歡喜，此則追為火宅中第六長者見子免難故歡喜譬作本，下言「其心泰然歡喜踴躍」也。第七「于諸菩薩中，正直舍方便，但說無上道」此三句，此間詺為佛為眾生說大乘，即是說《法華經》，此則為下火宅中第八等與大車譬作本，下言「舍利弗爾時長者各賜諸子等一大車」下是也。第八言「菩薩聞是法疑網悉已除，千二百羅漢悉亦當作佛」，此一偈此間詺為三乘人受行大乘之義，此則為下火宅中第九諸子得大車故歡喜譬作本，下言「是時諸子各乘大車，得未曾有，非本所望」也。離頌五濁為火宅八譬作本竟。用此八譬足前化主譬為九譬，第十超取第五不虛妄段，言「汝等勿有疑我為諸法王」有一行半偈，此間詺為不虛妄，此則為
下火宅中第十不虛妄譬作本，下言「舍利弗于汝意云何，是長者各與諸子珍寶大車，寧有虛妄」下是也。是故言若合、若離、不合不離作此十段，為下火宅中十譬作本，遠為化城譬作本，亦遠論窮子譬作本也。
言「今我亦如是」此一行，超頌上顯一唯頌教一，「我以智慧力」下此一偈，追頌上開三，此兩偈合為一段，上則帖同諸佛先三后一，詺為化主同，下則為火宅中若國邑聚落有大長者詺為宅主譬作本，亦名為總譬作本也。
第二「舍利弗當知」此下有二十七行半，頌上第三舉五濁釋先三后一義。既分作八段，故「舍利弗當知」以下四偈是十法說之第二，此間詺為佛見所化眾生為五濁所惛，則為下火宅中第二長者見火譬作本，下言「長者見是大火從四面起」下是。今就此十四行偈中自有三段：第一半行明能見，第二三行出所見，第三半行明起悲愍之心。今言「舍利弗當知我以佛眼觀」此半偈是第一明能見，佛在法身地見所化眾生為五濁所惛也。「見六道眾生」下有三行偈，第二齣所見，即是五濁見六道眾生貧窮無福慧，此半偈出衆生濁也。「入生死險道」下半偈明命濁也。「深著於五欲」下一行半偏舉貪使明煩惱濁也。「深入諸邪見」下半偈明見濁也。略不出劫濁，劫濁更無別體，四濁為時節，節是
劫濁也。「為是眾生故而起大悲心」此半偈是第三明能見見所見起悲愍，明如來欲化眾生也。
第三「我始坐道場」此下六行半偈，此間詺為佛以大乘化眾生不得，即為下火宅中第三長者救諸子不得譬作本，下言「舍利弗是長者作是思惟，我身手有力」下是也。今就此六行半偈中自有三：第一半行明化眾生不得之處，第二半行明化眾生不得時節，第三五行半正明化眾生不得也。「我始坐道場」下半行是第一佛以大乘化眾生不得之處。觀樹者，一解言樹立天下眾生，經行者必為此事，亦言念報樹四枝覆蔭之恩為眾生作軌，樹木無心猶尚報恩，豈況於人乎！「於三七日中思惟如是事」此半偈是第二明佛以大乘化眾生不得之時節也。從「我所得智慧」下有五行半，是第三正明佛以大乘化眾生不得，自有三重：第一從「我所得智慧微妙最第一」下半行明佛用大乘擬宜也；第二從「眾生諸根鈍」下有三行偈，此明佛見眾生無大乘機，第三兩偈明息化。就第二無機中自有三，「眾生諸根鈍」半行明有人天小機，「如斯之等類」下半行正明無大機，「爾時諸梵王」下兩行證成無機也，只由梵王請故住世，驗知無大機也。「我即自思惟若但贊佛乘」以下兩行偈，是第三明佛息大乘化，自有二：第一一偈半明增畏其患，若無大乘機
【現代漢語翻譯】 現代漢語譯本：劫濁（kalpa turbidities）。「為是眾生故而起大悲心」這半句偈語是第三個方面，說明能見者見到所見之境而生起悲憫之心，說明如來想要教化眾生。 第三句「我始坐道場」以下六行半偈語，這裡稱之為佛陀用大乘佛法教化眾生而不得，也就是下文火宅中第三個長者救諸子不得的比喻的根本，下文說「舍利弗，是長者作是思惟，我身手有力」就是這個意思。現在就這六行半偈語中，自身有三重含義：第一半行說明教化眾生不得的地方，第二半行說明教化眾生不得的時節，第三五行半正式說明教化眾生不得。「我始坐道場」以下半行是第一重含義，佛陀用大乘佛法教化眾生而不得的地方。觀樹，一種解釋是說樹立天下眾生，經行的人必定為此事，也說是念報樹木四枝覆蔭的恩德，為眾生作出榜樣，樹木無心尚且報恩，何況是人呢！「於三七日中思惟如是事」這半句偈語是第二重含義，說明佛陀用大乘佛法教化眾生而不得的時節。從「我所得智慧」以下有五行半，是第三重含義，正式說明佛陀用大乘佛法教化眾生而不得，自身有三重含義：第一從「我所得智慧微妙最第一」以下半行說明佛陀用大乘佛法來適應眾生；第二從「眾生諸根鈍」以下有三行偈語，這說明佛陀看到眾生沒有大乘的根基，第三兩句偈語說明停止教化。就第二重含義，沒有根基中自身有三重含義，「眾生諸根鈍」半行說明有人天小乘的根基，「如斯之等類」以下半行正式說明沒有大乘的根基，「爾時諸梵王」以下兩行證明沒有根基，只因爲梵王請求的緣故才住世，驗證知道沒有大乘的根基。「我即自思惟若但贊佛乘」以下兩行偈語，是第三重含義，說明佛陀停止大乘佛法的教化，自身有二重含義：第一句偈語半句說明增加畏懼的禍患，如果沒有大乘的根基
【English Translation】 English version: Kalpa turbidities (劫濁). 'For the sake of these beings, I arouse great compassion' this half-verse is the third aspect, explaining that the one who can see sees the seen and arises compassion, explaining that the Tathagata (如來) wants to teach sentient beings. The third line, 'I first sat at the Bodhi tree (道場)' the following six and a half verses, here it is called the Buddha (佛) using the Mahayana (大乘) to teach sentient beings but failing, which is the root of the analogy of the third elder in the burning house saving his children, the following says 'Sariputra (舍利弗), the elder thought, I have strength in my body and hands' is this meaning. Now, in these six and a half verses, there are three meanings: the first half-line explains the place where sentient beings cannot be taught, the second half-line explains the time when sentient beings cannot be taught, and the third five and a half lines formally explain that sentient beings cannot be taught. 'I first sat at the Bodhi tree' the following half-line is the first meaning, the place where the Buddha could not teach sentient beings with the Mahayana. Observing the tree, one explanation is that it establishes all sentient beings in the world, and those who walk around it must do this, and it also says that they remember and repay the kindness of the four branches of the tree covering them, and set an example for sentient beings. Even trees without minds still repay kindness, how much more so should people! 'For three seven days, I pondered these things' this half-verse is the second meaning, explaining the time when the Buddha could not teach sentient beings with the Mahayana. From 'The wisdom I have attained' the following five and a half lines are the third meaning, formally explaining that the Buddha could not teach sentient beings with the Mahayana, and there are three meanings in itself: the first from 'The wisdom I have attained is subtle and the most supreme' the following half-line explains that the Buddha uses the Mahayana to adapt to sentient beings; the second from 'The faculties of sentient beings are dull' the following three lines of verses explain that the Buddha sees that sentient beings do not have the roots of the Mahayana, and the third two lines of verses explain stopping the teaching. In the second meaning, there are three meanings in itself, 'The faculties of sentient beings are dull' the half-line explains that there are roots of humans and gods in the Hinayana (小乘), 'Such kinds of beings' the following half-line formally explains that there are no roots of the Mahayana, 'At that time, the Brahma Kings (梵王)' the following two lines prove that there are no roots, only because the Brahma Kings requested it that he stayed in the world, verifying that there are no roots of the Mahayana. 'I then thought, if I only praise the Buddha vehicle (佛乘)' the following two lines of verses are the third meaning, explaining that the Buddha stopped the teaching of the Mahayana, and there are two meanings in itself: the first verse and a half explain increasing the fear of calamity, if there are no roots of the Mahayana
但為說大乘者，容生誹謗之心入三途，故言沒在苦也。第二「我寧不說法」下半行正明息化。
「尋念過去佛」此下有十一偈是第四，此間詺為佛用三乘化得眾生，此則為下火宅中第四長者以三車救子得譬作本，下言「爾時長者即作是念，是舍已為大火所燒」下是也。就此文中自有二：第一十一偈，正明用三乘化眾生得也；第二「從久遠劫來」一偈釋物疑也。就前十行中自有四段：第一六行半明佛用三乘擬宜，第二一行見三乘人機，第三一行半即為說三乘教，第四一行三乘人受行也。今言「尋念過去佛」此下六行半偈，是第一開三乘擬宜，自有三重：第一「尋念過去佛所行方便力」一行明覓教擬宜，上半是覓教、下半正明擬宜。第二「作是思惟時十方佛皆現」下四行半明諸佛讚歎。第三「舍利弗當知」下一行，明釋迦歸命諸佛也。「復作是念我出濁惡世如諸佛所說」一偈是第二，見有三乘機堪受三乘化也。「思惟是事已即趣波羅㮈」下一行半是第三，明佛即為說三乘教正造鹿苑之時。「諸法寂滅相」者，此明萬善諸法寂滅，無有三乘之相可說，但以方便故說有三乘也。「是名轉法輪便有涅槃音」下一行是第四，三乘人受行但以方便故說有三乘，只得言有涅槃之音，無有實涅槃之體也。五人得道，八萬諸天得聖，
【現代漢語翻譯】 現代漢語譯本：但爲了對那些宣說大乘佛法的人，容許他們產生誹謗之心而墮入三惡道，所以說『沒在苦』中。第二句『我寧不說法』的後半句，正是表明止息教化。
『尋念過去佛』以下的十一首偈頌是第四部分，這裡稱之為佛陀運用三乘教法來教化眾生。這部分以下面火宅喻中第四位長者用三種車子救子的譬喻作為根本，如下文所說『爾時長者即作是念，是舍已為大火所燒』就是這個意思。在這段文字中，又分為兩部分：第一部分是十一首偈頌，正面闡明運用三乘教法教化眾生；第二部分是『從久遠劫來』這一首偈頌，用來解釋人們的疑惑。在前十行中，又分為四個小段：第一段是六行半，闡明佛陀運用三乘教法來適應眾生的根機；第二段是一行，說明三乘根機的人；第三段是一行半，說明佛陀為他們宣說三乘教法；第四段是一行，說明三乘根機的人接受奉行。現在說『尋念過去佛』以下的六行半偈頌，是第一部分，開啟三乘教法來適應眾生的根機，其中又有三重含義：第一重是『尋念過去佛所行方便力』一行，闡明尋找教法來適應眾生根機，前半句是尋找教法，後半句是闡明適應根機。第二重是『作是思惟時十方佛皆現』以下的四行半，闡明諸佛讚歎。第三重是『舍利弗當知』下一行，闡明釋迦牟尼佛歸命于諸佛。『復作是念我出濁惡世如諸佛所說』一首偈頌是第二部分，說明有三乘根機堪能接受三乘教法的教化。『思惟是事已即趣波羅㮈』下一行半是第三部分，闡明佛陀隨即前往波羅奈斯為眾生宣說三乘教法，正是開始在鹿野苑弘法之時。『諸法寂滅相』，這是說明萬善諸法是寂滅的，沒有三乘之相可以宣說，只是因為方便的緣故才說有三乘。『是名轉法輪便有涅槃音』下一行是第四部分，三乘根機的人接受奉行，只是因為方便的緣故才說有三乘，只能說有涅槃的聲音，沒有真實的涅槃之體。五人得道，八萬諸天證得聖果。
【English Translation】 English version: But for those who speak of the Mahayana, allowing them to generate a heart of slander and fall into the three evil paths, hence the saying 'drowned in suffering'. The second phrase, 'I would rather not speak the Dharma', in the latter half of the line, precisely clarifies the cessation of teaching.
The following eleven verses from 'Reflecting on the Buddhas of the past' are the fourth part, here referred to as the Buddha using the Three Vehicles (Triyana) to transform sentient beings. This section takes the parable of the fourth elder in the burning house using three carts to save his children as its foundation, as stated below, 'At that time, the elder had this thought: This house is already being burned by a great fire'. Within this passage, there are two parts: the first part is the eleven verses, which directly explain the use of the Three Vehicles to transform sentient beings; the second part is the verse 'From countless kalpas ago', which is used to resolve people's doubts. In the previous ten lines, there are four subsections: the first subsection is six and a half lines, explaining the Buddha's use of the Three Vehicles to suit beings' capacities; the second subsection is one line, identifying beings of the Three Vehicles; the third subsection is one and a half lines, explaining that the Buddha speaks the teachings of the Three Vehicles to them; the fourth subsection is one line, explaining that beings of the Three Vehicles receive and practice. Now, the six and a half verses from 'Reflecting on the Buddhas of the past' are the first part, opening up the Three Vehicles to suit beings' capacities, which has three layers of meaning: the first layer is 'Reflecting on the expedient power practiced by the Buddhas of the past', one line explaining the search for teachings to suit beings' capacities, the first half being the search for teachings, and the second half directly explaining suiting capacities. The second layer is 'When these thoughts arose, Buddhas from the ten directions all appeared', the following four and a half lines explaining the praises of the Buddhas. The third layer is 'Shariputra (舍利弗), you should know', the next line explaining Shakyamuni (釋迦牟尼) Buddha's taking refuge in the Buddhas. The verse 'Again, I thought, I have emerged into this turbid and evil world as the Buddhas have said' is the second part, explaining that there are beings of the Three Vehicles capable of receiving the transformation of the Three Vehicles. 'Having contemplated this, he then proceeded to Varanasi (波羅㮈)', the next one and a half lines are the third part, explaining that the Buddha then went to Varanasi to speak the teachings of the Three Vehicles to sentient beings, precisely the time when he began to propagate the Dharma in the Deer Park (鹿野苑). 'The characteristic of the quiescence of all dharmas', this explains that the myriad wholesome dharmas are quiescent, and there are no characteristics of the Three Vehicles that can be spoken of, but only because of expediency are the Three Vehicles spoken of. 'This is called turning the wheel of the Dharma, and then there is the sound of Nirvana (涅槃)', the next line is the fourth part, beings of the Three Vehicles receive and practice, but only because of expediency are the Three Vehicles spoken of, and it can only be said that there is the sound of Nirvana, but there is no real substance of Nirvana. Five people attained the Way, and eighty thousand devas attained sainthood.
是故《維摩經》言三寶於是現世間也。「從久遠劫來」此下一偈是第二釋疑。疑言：釋迦如來三達洞照，自應解三乘之教，那得方復學諸佛三乘法耶？釋言：從久遠劫來，贊示涅槃法明，又已解三乘教法，但欲為同諸佛故也。又釋：時眾相與生疑言，若道理中無此三乘，佛何故具欲為人說是三乘耶？是故第二有一偈釋疑。「從久遠劫來贊示涅槃法」，言常欲示一乘因果法，無大乘眾生，不堪受也。相傳言：此則密明壽量之義，此是前釋也。
「舍利弗當知我見佛子等志求佛道者無量千萬億」，此一偈是第五，此間詺為佛見三乘人有大乘機發，機發是理故言志求，此則為下火宅中第五長者見子免難譬作本，下言「是時長者見諸子等安隱得出火宅」下是也。
「咸以恭敬心皆來至佛所」此偈是第六，此間詺為三乘人索果，此則超為火宅中第七諸子索車譬作本，下言「是時諸子各白父言，父先所許珍玩之物」下是也。
「我即作是念如來所以出」此下兩行一句第七，此中詺為佛見三乘人大乘機發故歡喜，追為火宅中第六長者見子免難故歡喜譬作本也，下言「其心泰然歡喜踴躍」下是也。今兩行一句偈自為二：初兩偈出歡喜之由，第二餘一句正明歡喜。初兩行出歡喜所由之中自有二：「我即作是念如來所以
【現代漢語翻譯】 現代漢語譯本： 因此，《維摩經》說三寶由此顯現在世間。「從久遠劫來」以下的偈頌是第二次解釋疑問。疑問是：釋迦如來（Śākyamuni，佛教的創始人）具有三達（Trividya，三種智慧）洞照，自然應該瞭解三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教義，怎麼還要學習諸佛的三乘法呢？解釋說：從久遠劫來，讚揚並開示涅槃（Nirvana，解脫）的法明，又已經瞭解三乘教法，只是爲了與諸佛相同罷了。又解釋說：當時大眾互相產生疑問說，如果道理中沒有這三乘，佛（Buddha，覺悟者）為什麼又要具足地想為人說這三乘呢？因此，第二次用一偈頌來解釋疑問。「從久遠劫來贊示涅槃法」，是說常想開示一乘（Ekāyana，唯一的成佛之道）的因果法，但沒有大乘（Mahāyāna，菩薩乘）的眾生，不能堪受啊。相傳言：這則是秘密地說明壽量（生命長度）的意義，這是前面的解釋。 「舍利弗（Śāriputra，佛陀的十大弟子之一）當知我見佛子等志求佛道者無量千萬億」，這一偈是第五，這裡稱之為佛（Buddha，覺悟者）見到三乘人有大乘的根機萌發，根機萌發是理所當然的，所以說志求，這則是下文火宅（燃燒的房子，比喻充滿苦難的世間）中第五個長者（富翁，比喻佛陀）見到兒子免於災難的比喻的根本，下文說「是時長者見諸子等安隱得出火宅」就是這個意思。 「咸以恭敬心皆來至佛所」這偈是第六，這裡稱之為三乘人索求果報，這則超越成為火宅中第七個諸子索要車子的比喻的根本，下文說「是時諸子各白父言，父先所許珍玩之物」就是這個意思。 「我即作是念如來所以出」以下兩行一句是第七，這之中稱之為佛（Buddha，覺悟者）見到三乘人大乘根機萌發所以歡喜，追溯成為火宅中第六個長者見到兒子免於災難所以歡喜的比喻的根本，下文說「其心泰然歡喜踴躍」就是這個意思。現在兩行一句偈頌分為二：最初兩偈頌說明歡喜的緣由，第二句剩餘的一句正是說明歡喜。最初兩行說明歡喜的緣由之中自有二：「我即作是念如來所以
【English Translation】 English version: Therefore, the Vimalakīrti Sūtra says that the Three Jewels (Triratna, Buddha, Dharma, Sangha) thus appear in the world. The following verse, 'From distant kalpas (aeons) ago,' is the second explanation of doubt. The doubt is: Śākyamuni Tathāgata (the founder of Buddhism) has the three insights (Trividya, three kinds of wisdom) and clear understanding, so he should naturally understand the teachings of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Why would he still need to learn the Three Vehicle Dharma of all Buddhas (Buddha, awakened one)? The explanation is: From distant kalpas ago, he has praised and revealed the Dharma (law, teaching) light of Nirvana (liberation), and he already understands the teachings of the Three Vehicles, but it is only to be the same as all Buddhas. Another explanation is: At that time, the assembly mutually generated doubt, saying, 'If there are no Three Vehicles in the principle, why does the Buddha (Buddha, awakened one) want to fully speak of these Three Vehicles for people?' Therefore, the second time, a verse is used to explain the doubt. 'From distant kalpas ago, praising and revealing the Nirvana Dharma,' means that he always wants to reveal the Dharma of cause and effect of the One Vehicle (Ekāyana, the only path to Buddhahood), but there are no Mahāyāna (Bodhisattvayāna, the great vehicle) beings who can bear it. It is said that this secretly explains the meaning of the length of life (lifespan), which is the previous explanation. 'Śāriputra (one of the Buddha's ten great disciples), you should know that I see countless millions of billions of Buddha (Buddha, awakened one) children and others who aspire to the Buddha (Buddha, awakened one) path,' this verse is the fifth. Here, it is called the Buddha (Buddha, awakened one) seeing that people of the Three Vehicles have the potential for the Mahāyāna to sprout. The sprouting of potential is reasonable, so it is said that they aspire. This is the basis for the analogy of the fifth elder (wealthy man, symbolizing the Buddha) in the burning house (a burning house, a metaphor for the world full of suffering) seeing his sons escape the disaster. The following says, 'At that time, the elder saw all his sons safely escape from the burning house,' which is this meaning. 'All came to the Buddha (Buddha, awakened one)'s place with reverence,' this verse is the sixth. Here, it is called the people of the Three Vehicles seeking the fruit. This transcends and becomes the basis for the analogy of the seventh son in the burning house asking for a cart. The following says, 'At that time, the sons each said to their father, 'The precious things that father promised earlier,' which is this meaning. 'I then had this thought: the reason why the Tathāgata appears,' the following two lines and one sentence are the seventh. Here, it is called the Buddha (Buddha, awakened one) seeing that the people of the Three Vehicles have the potential for the Mahāyāna to sprout, so he is happy. It traces back to the basis for the analogy of the sixth elder in the burning house seeing his sons escape the disaster, so he is happy. The following says, 'His heart was peaceful, joyful, and leaping.' Now, the two lines and one sentence verse are divided into two: the first two verses explain the reason for the joy, and the second remaining sentence precisely explains the joy. The first two lines explaining the reason for the joy have two parts: 'I then had this thought: the reason why the Tathāgata'
出為說佛慧故」是前偈明好事遂故喜也。「鈍根少智人著相憍慢者不能信是法」，是后偈明惡事除故喜。何以知之？此人本時是鈍根，今者成利根。何以知然？昔日縱使利根廢已作鈍根，今發廣大心故，稱之為利根人也。此人本時是小乘小智，今者成大乘大智；此人本時是著相憍慢者，今日非著相憍慢；本時不能信大乘法，今日能信大乘法，是故生喜也。「今我喜無畏」此一句是第二正明歡喜。
「于諸菩薩中正直舍方便但說無上道」，此三句是第八，此間詺為佛為眾生說大乘，即是說《法華經》。舍者除昔日方便教去，「但說無上道」者，取今日大乘之教也。此則為下火宅中第八長者等與大車譬作本也，下言「是時長者各賜諸子等一大車」也。「菩薩聞是法疑網皆已除」此一偈五濁中之第八，十種法說之是第九，此間詺為三乘人相與舍三乘教得大乘解，為下火宅中第九諸子得大車故歡喜譬作本，下言「是時諸子各乘大車得未曾有歡喜踴躍」也。頌五濁竟。
「如三世諸佛」此下五行半，是頌釋迦中第四義頌嘆法希有，長行所無者也，不為下譬作本也。今就此五行半中自有三段：第一有一偈，先出所嘆之法也，即是一乘教。第二從「諸佛興出世」有兩偈，據諸難顯嘆法希有之相。第三有二行半，還據優曇
【現代漢語翻譯】 『出為說佛慧故』是前偈明好事遂故喜也 (『chu wei shuo fo hui gu』 shi qian ji ming hao shi sui gu xi ye)（『因為要宣說佛的智慧』是前面的偈頌表明好事成就所以歡喜）。『鈍根少智人著相憍慢者不能信是法』，是后偈明惡事除故喜 (『dun gen shao zhi ren zhuo xiang jiao man zhe bu neng xin shi fa』, shi hou ji ming e shi chu gu xi)（『根器遲鈍、智慧淺薄、執著于表象且傲慢的人不能相信這個法』，是後面的偈頌表明惡事消除所以歡喜）。何以知之？此人本時是鈍根，今者成利根 (He yi zhi zhi? Ci ren ben shi shi dun gen, jin zhe cheng li gen)（為什麼知道呢？這個人原本是根器遲鈍，現在變得根器敏銳）。何以知然？昔日縱使利根廢已作鈍根，今發廣大心故，稱之為利根人也 (He yi zhi ran? Xi ri zong shi li gen fei yi zuo dun gen, jin fa guang da xin gu, cheng zhi wei li gen ren ye)（為什麼知道是這樣呢？從前即使是根器敏銳的人，如果荒廢了也會變成根器遲鈍，現在發了廣大的心，所以稱他為根器敏銳的人）。此人本時是小乘小智，今者成大乘大智；此人本時是著相憍慢者，今日非著相憍慢；本時不能信大乘法，今日能信大乘法，是故生喜也 (Ci ren ben shi shi xiao cheng xiao zhi, jin zhe cheng da cheng da zhi; ci ren ben shi shi zhuo xiang jiao man zhe, jin ri fei zhuo xiang jiao man; ben shi bu neng xin da cheng fa, jin ri neng xin da cheng fa, shi gu sheng xi ye)（這個人原本是小乘的淺薄智慧，現在成就了大乘的廣大智慧；這個人原本是執著于表象且傲慢的人，今天不再執著于表象且傲慢；原本不能相信大乘佛法，今天能相信大乘佛法，所以產生歡喜）。『今我喜無畏』此一句是第二正明歡喜 (『Jin wo xi wu wei』 ci yi ju shi di er zheng ming huan xi)（『現在我歡喜而無所畏懼』這一句是第二句，正是表明歡喜）。 『于諸菩薩中正直舍方便但說無上道』，此三句是第八，此間詺為佛為眾生說大乘，即是說《法華經》(『Yu zhu pu sa zhong zheng zhi she fang bian dan shuo wu shang dao』, ci san ju shi di ba, ci jian ming wei fo wei zhong sheng shuo da cheng, ji shi shuo 『Fa Hua Jing』)（『在諸位菩薩中，正直地捨棄方便法門，只說無上的佛道』，這三句是第八，這裡稱之為佛為眾生宣說大乘佛法，就是宣說《法華經》(『Lotus Sutra』)）。舍者除昔日方便教去，『但說無上道』者，取今日大乘之教也 (She zhe chu xi ri fang bian jiao qu, 『dan shuo wu shang dao』 zhe, qu jin ri da cheng zhi jiao ye)（捨棄就是除去往昔的方便教法，『只說無上道』，就是取用今天的大乘教法）。此則為下火宅中第八長者等與大車譬作本也，下言『是時長者各賜諸子等一大車』也 (Ci ze wei xia huo zhai zhong di ba zhang zhe deng yu da che pi zuo ben ye, xia yan 『shi shi zhang zhe ge ci zhu zi deng yi da che』 ye)（這也就是下文火宅譬喻中第八個長者等人給予大車的譬喻的根本，下文說『這時長者各自賜予孩子們等同的大車』）。『菩薩聞是法疑網皆已除』此一偈五濁中之第八，十種法說之是第九，此間詺為三乘人相與舍三乘教得大乘解，為下火宅中第九諸子得大車故歡喜譬作本，下言『是時諸子各乘大車得未曾有歡喜踴躍』也 (『Pu sa wen shi fa yi wang jie yi chu』 ci yi ji wu zhuo zhong zhi di ba, shi zhong fa shuo zhi shi di jiu, ci jian ming wei san cheng ren xiang yu she san cheng jiao de da cheng jie, wei xia huo zhai zhong di jiu zhu zi de da che gu huan xi pi zuo ben, xia yan 『shi shi zhu zi ge cheng da che de wei ceng you huan xi yong yue』 ye)（『菩薩聽聞此法，疑慮和迷惑都已消除』這一偈頌是五濁中的第八，十種說法中的第九，這裡稱之為三乘人相互捨棄三乘教法而得到大乘的理解，是下文火宅譬喻中第九個孩子們得到大車而歡喜的譬喻的根本，下文說『這時孩子們各自乘坐大車，得到前所未有的歡喜踴躍』）。頌五濁竟 (Song wu zhuo jing)（讚頌五濁完畢）。 『如三世諸佛』此下五行半，是頌釋迦中第四義頌嘆法希有，長行所無者也，不為下譬作本也 (Ru san shi zhu fo』 ci xia wu xing ban, shi song Shi Jia zhong di si yi song tan fa xi you, chang xing suo wu zhe ye, bu wei xia pi zuo ben ye)（『如三世諸佛』以下五行半，是讚頌釋迦(Sakyamuni)中第四義，讚歎佛法的稀有，是長行中所沒有的，不是下文譬喻的根本）。今就此五行半中自有三段：第一有一偈，先出所嘆之法也，即是一乘教 (Jin jiu ci wu xing ban zhong zi you san duan: di yi you yi ji, xian chu suo tan zhi fa ye, ji shi yi cheng jiao)（現在就這五行半中自有三段：第一有一偈頌，先提出所讚歎的佛法，就是一乘教）。第二從『諸佛興出世』有兩偈，據諸難顯嘆法希有之相 (Di er cong 『zhu fo xing chu shi』 you liang ji, ju zhu nan xian tan fa xi you zhi xiang)（第二從『諸佛出現於世』有兩偈頌，根據各種困難來彰顯讚歎佛法的稀有之相）。第三有二行半，還據優曇 (Di san you er xing ban, hai ju you tan)（第三有兩行半，還是根據優曇(udumbara)）。
【English Translation】 『出為說佛慧故』 is the previous verse explaining the joy because good things are accomplished. 『鈍根少智人著相憍慢者不能信是法』 is the later verse explaining the joy because bad things are eliminated. How do we know this? This person was originally of dull faculties, but now has become of sharp faculties. How do we know this is so? In the past, even if one had sharp faculties, neglecting them would make them dull. Now, because they have aroused a vast mind, they are called people of sharp faculties. This person was originally of the Small Vehicle and small wisdom, but now has become of the Great Vehicle and great wisdom; this person was originally attached to appearances and arrogant, but today is not attached to appearances and arrogant; originally they could not believe in the Great Vehicle Dharma, but today they can believe in the Great Vehicle Dharma, therefore joy arises. 『今我喜無畏』 This sentence is the second, directly clarifying joy. 『于諸菩薩中正直舍方便但說無上道』 These three sentences are the eighth, here referred to as the Buddha speaking the Great Vehicle for sentient beings, which is speaking the 『Lotus Sutra』. 『舍』 means to eliminate the expedient teachings of the past, 『但說無上道』 means to take the Great Vehicle teachings of today. This is the basis for the analogy of the eighth elder and others giving large carts in the burning house below, as it says below, 『At that time, the elders each gave their children a large cart.』 『菩薩聞是法疑網皆已除』 This verse is the eighth of the Five Turbidities, and the tenth of the Ten Kinds of Dharma Speaking. Here it is referred to as the people of the Three Vehicles together abandoning the Three Vehicle teachings and attaining understanding of the Great Vehicle, which is the basis for the analogy of the ninth group of children obtaining large carts in the burning house below, as it says below, 『At that time, the children each rode in large carts and experienced unprecedented joy and elation.』 The praise of the Five Turbidities is complete. 『如三世諸佛』 The following five and a half lines are the fourth meaning in the praise of Sakyamuni (Sakyamuni), praising the rarity of the Dharma, which is not found in the prose section and is not the basis for the analogies below. Now, within these five and a half lines, there are three sections: First, there is one verse, which first presents the Dharma being praised, which is the One Vehicle teaching. Second, from 『諸佛興出世』 there are two verses, which rely on various difficulties to manifest the aspect of praising the rarity of the Dharma. Third, there are two and a half lines, which still rely on the udumbara (udumbara).
華譬結嘆也。又解云：就中有二：初一偈出所嘆之法，后四行半正嘆法。就嘆法中有三：初二偈法說，次一偈譬說，后一偈半合譬也。
「汝等勿有疑」此下一行半偈，偈中之第五頌上釋迦門第五不虛妄，十種法說中復是第十段，此為下火宅中第十不虛妄譬作本也，下言「舍利弗于汝意云何，是長者各與諸子珍寶大車，寧有虛妄」下是也。
「汝等舍利弗聲聞若菩薩」下，但法說化上根人中本有二：上從「汝已慇勤三請」以來訖于上一百一十四行偈，正法說化上根人，上根人相與得解開三顯一同歸之理無三之別；是故自此下有七行偈，是第二略獎勸上根人。修行取果上正法說中本言有二，長行與偈，今此七行偈獎勸之中亦二者：第一有五行半偈，勸獎上根人行因；第二「汝等既已知」下一行半，獎勸上根人慕果。前勸行因即是化他，后勸慕果即是自行，菩薩之謂也。又就此兩段之中各有三重。獎勸行因中有三重者，初有兩行偈，先出所弘之法即是此經。夫行因之體只是弘經益物、自行兼余，是故先出所弘之經。第二復有兩行偈正勸獎弘經，即是行因。第三從「舍利弗當知」下一行半，即雙結上兩段。又就此三段中各有二重。第一齣所弘之經中有二者：初一行偈是第一正嘆出所弘之經，第二偈釋上結成也。
【現代漢語翻譯】 現代漢語譯本 華譬結嘆也。又解釋說：這裡面有二重含義：首先一偈頌是讚歎所說的法，後面四行半偈是正式讚歎法。在讚歎法中又有三重含義：最初二偈是法說，其次一偈是譬喻，最後一偈半是合譬。 『汝等勿有疑』（你們不要有懷疑）下面一行半偈，偈頌中的第五頌，對應於前面釋迦牟尼所說的第五個不虛妄，在十種法說中又是第十段，這是下面火宅譬喻中第十個不虛妄的根本，下面說『舍利弗于汝意云何，是長者各與諸子珍寶大車，寧有虛妄』（舍利弗，你認為如何？那位長者給予每個孩子珍寶大車，這算不算虛妄）就是這個意思。 『汝等舍利弗聲聞若菩薩』（你們這些舍利弗、聲聞、菩薩）下面，只是法說教化上根之人，原本有兩種：上面從『汝已慇勤三請』（你已經慇勤地三次請求）開始，到上面一百一十四行偈頌為止，是正式說法教化上根之人，上根之人能夠理解開三顯一、同歸一處的道理，沒有三乘的分別；因此從這裡開始有七行偈頌，是第二部分，簡略地讚揚勸勉上根之人。修行取果，在正法說中原本說有兩種，長行和偈頌，現在這七行偈頌的獎勸中也有兩種：第一有五行半偈頌，勸獎上根之人修行因；第二『汝等既已知』（你們既然已經知道）下面一行半，獎勸上根之人仰慕果。前面勸勉修行因就是化他，後面勸勉仰慕果就是自行，這就是菩薩的意義。又在這兩段中各有三重含義。獎勸修行因中有三重含義，最初有兩行偈頌，先說出所弘揚的法，就是這部經。修行因的本體就是弘揚經書利益眾生、自行兼顧，因此先說出所弘揚的經書。第二又有兩行偈頌，正式勸獎弘揚經書，這就是修行因。第三從『舍利弗當知』（舍利弗應當知道）下面一行半，就是總結上面兩段。又在這三段中各有二重含義。第一說出所弘揚的經書中有兩種含義：第一行偈頌是第一重，正式讚歎說出所弘揚的經書，第二偈頌是解釋上面的總結。
【English Translation】 English version This is a concluding exclamation using simile. Another explanation is: within this, there are two aspects: first, one verse praises the Dharma being taught; then, four and a half lines formally praise the Dharma. Within the praise of the Dharma, there are three aspects: first, two verses are Dharma exposition; second, one verse is a simile; and last, one and a half verses combine the simile. 『汝等勿有疑』 (rǔ děng wù yǒu yí) (You should have no doubt) The following one and a half verses, the fifth verse within the verses, corresponds to the fifth non-falsehood spoken by Śākyamuni (釋迦牟尼) earlier, and is also the tenth section in the ten types of Dharma exposition. This is the basis for the tenth non-falsehood in the parable of the burning house below. The following statement, 『舍利弗于汝意云何，是長者各與諸子珍寶大車，寧有虛妄』 (Shèlìfú yú rǔ yì yún hé, shì chángzhě gè yǔ zhū zǐ zhēnbǎo dàchē, níng yǒu xūwàng) (Śāriputra (舍利弗), what do you think? That elder gave each of his children precious carts, is that false?) refers to this. 『汝等舍利弗聲聞若菩薩』 (rǔ děng Shèlìfú shēngwén ruò Púsà) (You Śāriputra (舍利弗), Śrāvakas (聲聞), and Bodhisattvas (菩薩)) below, is only the Dharma exposition for those of superior faculties, which originally had two aspects: above, from 『汝已慇勤三請』 (rǔ yǐ yīnqín sān qǐng) (You have earnestly requested three times) up to the previous one hundred and fourteen lines of verses, is the formal Dharma exposition for those of superior faculties. Those of superior faculties can understand the principle of opening the three and revealing the one, returning to the same place, without the distinction of the three vehicles; therefore, from here onwards, there are seven lines of verses, which is the second part, briefly praising and encouraging those of superior faculties. Cultivating and attaining the fruit, in the correct Dharma exposition, it was originally said that there are two aspects, prose and verses. Now, within the encouragement of these seven lines of verses, there are also two aspects: first, there are five and a half lines of verses, encouraging those of superior faculties to cultivate the cause; second, 『汝等既已知』 (rǔ děng jì yǐ zhī) (Since you already know) below, one and a half lines, encourages those of superior faculties to admire the fruit. The former encouragement to cultivate the cause is to transform others, and the latter encouragement to admire the fruit is self-cultivation, which is the meaning of a Bodhisattva (菩薩). Furthermore, within these two sections, there are three aspects each. Within the encouragement to cultivate the cause, there are three aspects: first, there are two lines of verses, first stating the Dharma to be propagated, which is this scripture. The essence of cultivating the cause is to propagate the scriptures to benefit beings, self-cultivation combined with benefiting others, therefore, first stating the scripture to be propagated. Second, there are another two lines of verses, formally encouraging the propagation of the scriptures, which is the cultivation of the cause. Third, from 『舍利弗當知』 (Shèlìfú dāng zhī) (Śāriputra (舍利弗) should know) below, one and a half lines, is summarizing the above two sections. Furthermore, within these three sections, there are two aspects each. First, stating the scripture to be propagated has two aspects: the first line of verses is the first aspect, formally praising and stating the scripture to be propagated; the second verse is explaining the above conclusion.
「當知是妙法諸佛之秘要」者，此經能令人出生死、得涅槃，此即是要義；從本以來未得說此妙法，即是秘義也。「以五濁惡世」一偈即是第二釋上秘要之意，只由五濁眾生樂著五塵六慾，此輩眾生無有求佛道之心，不能得說此《法華》，即是秘要義。第二正勸獎行因中有二者：第一言「當來世惡人」下一偈，誡令行因之時惡人莫為說；第二言「有慚愧清凈」下一偈，勸令好人遍為說。第三雙結中有二者：第一言「舍利弗當知」下一偈，此則結上第一齣所弘之經；第二言「其不習學者不能曉了此」，此半行即結上第二正明其弘經之方，其不習學者莫為說，此半正結初偈，結后偈時翻取可解，當知學能解了者應為說也。「汝等既已知」此下一行半偈，是第二獎勸上根人慕果，就中亦有三者：第一有三句偈明上根人得解三一之義，第二言「無復諸疑惑」一句明上根人等惑除，第三「心生大歡喜」下半偈正獎勸慕果也。
法華義記第三終 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第四
光宅沙門法雲述
譬喻品第三
此品名目未應在此。何以知之？譬喻之意本為中根人譬說開三顯一，但法說開三顯一化上根人猶自未竟，云何已是譬喻說耶？所以題品在中者
【現代漢語翻譯】 現代漢語譯本：『當知是妙法諸佛之秘要』者，意思是說，這部經能夠使人脫離生死，證得涅槃（Nirvana），這就是它的重要意義；從根本上來說，以前沒有能夠宣說這部妙法，這就是它的秘密意義。『以五濁惡世』一偈，就是第二重解釋上面所說的秘密重要意義，只因爲五濁（five defilements）的眾生貪戀五塵（five sense objects）六慾（six desires），這類眾生沒有尋求佛道的心，不能為他們宣說這部《法華經》（Lotus Sutra），這就是秘密重要意義。第二，正式勸勉獎賞行因中有兩種情況：第一種是『當來世惡人』下一偈，告誡在修行因地的時候，不要為惡人宣說；第二種是『有慚愧清凈』下一偈，勸勉為好人普遍宣說。第三，雙重總結中有兩種情況：第一種是『舍利弗（Sariputra）當知』下一偈，這是總結上面第一點，指出所弘揚的經典；第二種是『其不習學者不能曉了此』，這半行總結上面第二點，正式說明弘揚經典的途徑，不學習的人不要為他們宣說，這半句正式總結最初的偈頌，總結後面的偈頌時可以反過來理解，應當知道能夠學習理解的人，才應該為他們宣說。『汝等既已知』這下一行半偈，是第二重獎賞勸勉上等根器的人仰慕佛果，其中也有三種情況：第一，有三句偈頌說明上等根器的人能夠理解三一之義，第二，『無復諸疑惑』一句說明上等根器的人等同於消除了疑惑，第三，『心生大歡喜』下半偈正式獎賞勸勉仰慕佛果。
《法華義記》第三卷終 大正藏第33冊 No. 1715 《法華經義記》
《妙法蓮華經義記》卷第四
光宅沙門法雲 述
《譬喻品》第三
這一品的名稱不應該在這裡。為什麼這麼說呢？譬喻的意義本來是爲了中等根器的人，用譬喻來宣說開三顯一（opening the provisional three vehicles to reveal the one true vehicle），但是用法說開三顯一教化上等根器的人還沒有結束，怎麼已經是譬喻說了呢？所以把品名放在中間的原因是……
【English Translation】 English version: 'You should know that this wonderful Dharma is the secret essence of all Buddhas,' meaning that this Sutra can liberate people from birth and death and attain Nirvana (Nirvana), which is its essential meaning; fundamentally, this wonderful Dharma has not been able to be preached before, which is its secret meaning. The verse 'In the evil world of the five defilements' is the second explanation of the secret and important meaning mentioned above, only because sentient beings in the five defilements (five defilements) are attached to the five sense objects (five sense objects) and six desires (six desires). These sentient beings have no desire to seek the Buddha's path, and the Lotus Sutra (Lotus Sutra) cannot be preached to them, which is the secret and important meaning. Secondly, there are two situations in formally encouraging and rewarding the cause of practice: the first is the verse after 'When future evil people,' which warns not to preach to evil people when cultivating the cause; the second is the verse after 'Those who are ashamed and pure,' which encourages preaching to good people universally. Thirdly, there are two situations in the double conclusion: the first is the verse after 'Sariputra (Sariputra) should know,' which concludes the first point above, pointing out the Sutra to be promoted; the second is 'Those who do not study cannot understand this,' this half line concludes the second point above, formally explaining the way to promote the Sutra, do not preach to those who do not study, this half sentence formally concludes the initial verse, and the subsequent verses can be understood in reverse, it should be known that those who can study and understand should be preached to. 'Since you already know' this next one and a half verses is the second reward and encouragement for people of superior faculties to admire the Buddha fruit, among which there are also three situations: first, there are three verses explaining that people of superior faculties can understand the meaning of the three in one, second, the sentence 'No more doubts' explains that people of superior faculties are equal to eliminating doubts, and third, the second half of the verse 'Great joy arises in the heart' formally rewards and encourages admiration of the Buddha fruit.
End of Volume 3 of 'Annotations on the Lotus Sutra' Taisho Tripitaka Volume 33 No. 1715 'Annotations on the Lotus Sutra'
Volume 4 of 'Annotations on the Wonderful Dharma Lotus Sutra'
Commentary by Shramana Fayun of Guangzhai
Chapter 3: Parables
The title of this chapter should not be here. Why is that? The meaning of parables is originally for people of middle faculties, using parables to preach the opening of the three to reveal the one (opening the provisional three vehicles to reveal the one true vehicle), but the teaching of opening the three to reveal the one to transform people of superior faculties has not yet ended, how can it already be preaching with parables? So the reason for placing the chapter title in the middle is...
，蓋是出經者分卷令調，故割法說之餘安置此中，不欲令卷有大小，是故移譬喻品名置第二卷初。若實論品處，正從「舍利弗白佛言，世尊我今無復疑悔」以下，此處方是〈譬喻品〉也。若用此法說四段準下譬說化中根人四段者，亦應具四品：第一正法說之處即應言法說品，無異下化中根人中〈譬喻品〉也。若是領解段即應言領解品，無異下化中根人〈信解品〉也。若是述誠段即應言述誠品，無異下化中根人有〈藥草品〉也。若是受記段即應言受記品，無異下化中根人有〈四大弟子受記品〉也。今法說四段所以無有如此品者，有三義因緣：其第一意正以下類上，下譬說中既有四品，今以下類上其義可求，若以上類下，下亦應無四品，是故互相映發有無意趣自顯。第二義言但法說文句少故不復立四品，第三義亦可是出經者深取佛意止作二十七品。於時時眾感悟所宜，如脫更立於時眾無益，然他方異土亦何啻二十七品也。但法說開三顯一化上根中本有四段，從此以下盡偈是第二段，明上根舍利弗等領解也。前判法說四段之中，例開為二，今此領解段中有二者，第一是經家敘舍利弗得解之相，第二正是舍利弗領解之辭。又就此兩段中各開為二，初經家敘中有二者：第一先明經家敘內心歡喜，第二經家敘外形恭敬，從「即起合
掌」下是也。「而白佛言」以下是第二正領解之辭，亦有二者，第一是長行，第二是偈頌也。今且就長行中自有三段，第一正明舍利弗自陳得解故歡喜，第二從「是我等咎非世尊也」下竟「思惟取證」，詺為悔過自責也。第三「我從昔來」下訖長行，結領解也。又就此三段中各開為二，又就各開為二中，初重例皆不開，第二重中例復各開為二也。今初段中二者，第一正領解，第二從「所以者何」下，舉昔日之憂形釋今日之喜，昔日既有悔有疑故恒憂，今日疑悔除故所以喜也。就此第二釋中例皆開二者，第一舉昔日悔，第二舉昔日疑。「所以者何」下竟「失於如來無量知見」，是第一詺為舉昔日之悔形釋今日之喜，是則顯今日得解之相。何以知然？昔日《大品》座時親見菩薩受學大乘受記成佛，而我不豫斯例，悔不取大可感可傷。「無量知見」者即是佛果，然此佛果是昔日所不取，是所悔之事也。從「世尊我常獨處」下竟「而見濟度」是第二舉昔日疑形釋今日喜，既實有大乘之法、我等同入無生之理，云何如來以小乘度我、以大乘度彼？此則以理惑教生此疑心也。
第二悔過自責中二者，第一「然是我等咎非世尊也」，正總悔過自責也。第二「所以者何」以下，舉別釋總悔過之意。昔日恒言我等同入法性，云何如
來以小乘度我、以大乘度彼？常怨世尊無平等心。今日方知我自昔無堪受大乘心，致使如來方便說小也。然此釋中例有二者，第一先明悔昔不取大，第二明悔取小也。今者第一悔昔日不取大。從「所以者何」下竟「必得大乘而得度脫」者也。所因者，今據無上佛果望萬行，萬行是佛果家所因也。復據萬行望大乘教，大乘教即是萬行所因。何以知然？只由大乘教故生萬行，由萬行故感佛果，今此中言所因者只詺大乘教作因也。然三乘別教亦次第說，鹿苑說四諦，王舍城中說十二因緣，后說《優婆塞戒經》。身子自言，我昔日何不待如來說大乘教，于中修行可不得大乘解，而匆匆受三乘小教。此則悔昔日不取大也。然「我等不解方便」此下是第二悔昔日取小也。我若解如來昔日教是方便者，豈復取小？只由未解如來昔日方便權教，故仍于中信受。此則悔昔日取小也。
第三結領解二者，第一「我從昔來」下竟「每自悔責」，先結昔日之憂。第二「而今從佛」下，結今日得解故喜。例有二者，第一從「而今從佛聞所未聞」竟「快得安隱」，此詺為惡事去故喜也。第二「今日乃知真是佛子」下，詺為好事來故喜。昔日謂二乘必不成佛、不能紹繼佛種，故非佛子；今既言汝等所行是菩薩道、必紹繼佛種，故言真佛子也。
【現代漢語翻譯】 現代漢語譯本：難道（如來）用小乘來度化我，用大乘來度化他們嗎？（我）常常抱怨世尊沒有平等心。今天才知道我自己過去沒有能夠接受大乘的心量，以致如來才方便地說小乘法。然而，這段解釋中包含兩種含義，第一是先說明後悔過去沒有選擇大乘，第二是說明後悔選擇了小乘。現在說第一種，後悔過去沒有選擇大乘。從『所以者何』（為什麼呢）以下到『必得大乘而得度脫』（必定得到大乘而得到解脫）都是這個意思。『所因』（原因）指的是，現在根據無上佛果來看萬行（各種修行），萬行是成就佛果的原因。再根據萬行來看大乘教，大乘教就是萬行的原因。為什麼知道是這樣呢？只因爲通過大乘教才能產生萬行，通過萬行才能感得佛果，現在這裡說的『所因』，只是把大乘教稱為原因。然而，三乘的別教也是依次宣說的，在鹿苑（Sarnath）宣說四諦（Four Noble Truths），在王舍城（Rajgir）中宣說十二因緣（Twelve Links of Dependent Origination），後來宣說《優婆塞戒經》（Upasaka Precepts Sutra）。舍利弗（Sariputra）自己說，我過去為什麼不等待如來說大乘教，在其中修行就可以得到大乘的理解，而匆忙地接受了三乘的小教。這就是後悔過去沒有選擇大乘。然而，『我等不解方便』（我們不理解方便）以下是第二種，後悔過去選擇了小乘。我如果理解如來過去所教的是方便法，哪裡還會選擇小乘呢？只因爲沒有理解如來過去所說的方便權教，所以仍然在其中信受。這就是後悔過去選擇了小乘。 第三部分總結並領會這兩種含義，第一部分從『我從昔來』（我從過去以來）以下到『每自悔責』（常常自我悔恨），先總結過去的憂慮。第二部分從『而今從佛』（而今跟隨佛陀）以下，總結今天因為得到理解而感到喜悅。這部分包含兩種含義，第一種從『而今從佛聞所未聞』（而今跟隨佛陀聽聞過去未曾聽聞的）到『快得安隱』（很快得到安穩），這被稱為因為壞事離去而感到喜悅。第二種從『今日乃知真是佛子』（今天才知道真是佛的兒子）以下，被稱為因為好事到來而感到喜悅。過去認為二乘（聲聞乘和緣覺乘）必定不能成佛、不能繼承佛種，所以不是佛子；現在既然說你們所行的是菩薩道、必定繼承佛種，所以說真是佛子。
【English Translation】 English version: Did (the Tathagata) use the Small Vehicle to liberate me and the Great Vehicle to liberate them? I often complained that the World-Honored One had no equal mind. Today I realize that I myself did not have the capacity to receive the Great Vehicle in the past, which caused the Tathagata to expediently preach the Small Vehicle. However, this explanation contains two meanings: first, it clarifies the regret of not choosing the Great Vehicle in the past; second, it clarifies the regret of choosing the Small Vehicle. Now, let's talk about the first one, regretting not choosing the Great Vehicle in the past. From 'Soi zhe he' (What is the reason?) down to 'bi de da cheng er de du tuo' (will surely attain the Great Vehicle and be liberated) is the meaning. 'Suo yin' (the cause) refers to, now according to the unsurpassed Buddha fruit, looking at the myriad practices (wan xing), the myriad practices are the cause of achieving the Buddha fruit. Furthermore, according to the myriad practices, looking at the Great Vehicle teaching, the Great Vehicle teaching is the cause of the myriad practices. How do we know this is the case? Only because through the Great Vehicle teaching can the myriad practices be produced, and through the myriad practices can the Buddha fruit be attained. Now, the 'suo yin' mentioned here only refers to the Great Vehicle teaching as the cause. However, the separate teachings of the Three Vehicles are also preached in order. In Sarnath (Luyuan), the Four Noble Truths (si di) are preached; in Rajgir (Wangshecheng), the Twelve Links of Dependent Origination (shi er yin yuan) are preached; and later, the Upasaka Precepts Sutra (Youposai Jie Jing) is preached. Sariputra (Shenzi) himself said, 'Why didn't I wait for the Tathagata to preach the Great Vehicle teaching in the past? If I had practiced in it, I could have attained the understanding of the Great Vehicle, instead of hastily accepting the Small Vehicle teaching of the Three Vehicles.' This is regretting not choosing the Great Vehicle in the past. However, 'wo deng bu jie fangbian' (we do not understand the expedient) below is the second one, regretting choosing the Small Vehicle in the past. If I had understood that what the Tathagata taught in the past was an expedient teaching, how could I have chosen the Small Vehicle? Only because I did not understand the expedient and provisional teachings of the Tathagata in the past, I still believed and accepted them. This is regretting choosing the Small Vehicle in the past. The third part summarizes and comprehends these two meanings. The first part, from 'wo cong xi lai' (I have been from the past) down to 'mei zi hui ze' (often self-reproach), first summarizes the worries of the past. The second part, from 'er jin cong fo' (now following the Buddha) below, summarizes the joy of gaining understanding today. This part contains two meanings. The first one, from 'er jin cong fo wen suo wei wen' (now following the Buddha, hearing what has never been heard before) to 'kuai de an yin' (quickly attain peace and stability), is called joy because bad things have left. The second one, from 'jinri nai zhi zhen shi fo zi' (today I know that I am truly a son of the Buddha) below, is called joy because good things have come. In the past, it was thought that the Two Vehicles (Sravakayana and Pratyekabuddhayana) would definitely not become Buddhas and could not inherit the Buddha seed, so they were not sons of the Buddha; now that it is said that what you practice is the Bodhisattva path and will surely inherit the Buddha seed, it is said that you are truly sons of the Buddha.
「而說偈言」，向言正領解中有二，第一是長行，此下是第二偈頌也。但上長行中本有三段：一正自陳得解，二悔過自責，三結領解也。今就此二十五行半偈中分為四段，初有十一行半偈，頌上長行中第一正自陳得解也。第二從「我本著邪見」下有五行偈，頌上第二悔過自責也。第三從「初聞佛所說」下有六行半偈，頌義出，不頌上長行。上長行中直明昔日疑悔形今日喜也，不言今日有新疑除；今此六行半偈，正明今日疑除，故知不頌上長行。第四「聞佛柔軟音」下兩行半偈，頌上長行中第三結領解也。又上長行第一正自陳得解中本有二：初正自陳得解，第二舉昔日之憂形釋今日之喜。今就十一行半偈中亦分為二：初有兩行半，頌上第一正領解也。第二從「我處於山谷」下有九行偈，頌第二舉昔日之憂形釋今日之喜也。今就第一兩行半偈中自有三階：初有三句正頌上領解，上言「而白佛言，今從世尊聞此法音，心懷踴躍得未曾有也」。第二「疑網皆已除」下又有三句，明惑滅生解。然惑滅生解必由佛，是故第三「佛音甚希有」一偈，稱歎如來以結得解也。
「我處於山谷」此下九行偈，頌第二舉昔日之憂形釋今日之喜，但上長行釋中本有二：第一舉昔之悔，第二舉昔疑也。今此九行偈亦分為二：初有六行
【現代漢語翻譯】 現代漢語譯本 『而說偈言』，指向言正領解中有兩部分，第一部分是長行，下面是第二部分偈頌。但上面的長行中原本有三段：一是陳述自己獲得理解，二是懺悔自責，三是總結理解。現在將這二十五行半偈分為四段，最初的十一行半偈，是頌揚上面長行中第一部分陳述自己獲得理解。第二部分從『我本著邪見』開始，有五行偈，是頌揚上面第二部分懺悔自責。第三部分從『初聞佛所說』開始，有六行半偈，頌揚義理的闡發，但沒有頌揚上面的長行。上面的長行中只是說明過去疑惑後悔的心情轉變為今天的喜悅，沒有說今天有新的疑惑消除；現在這六行半偈，正是說明今天疑惑消除，所以知道沒有頌揚上面的長行。第四部分『聞佛柔軟音』開始的兩行半偈，是頌揚上面長行中第三部分總結理解。另外，上面的長行第一部分陳述自己獲得理解中原本有兩部分：一是陳述自己獲得理解，二是舉出過去憂慮的心情來解釋今天的喜悅。現在將這十一行半偈也分為兩部分：最初的兩行半，是頌揚上面第一部分陳述理解。第二部分從『我處於山谷』開始，有九行偈，是頌揚第二部分舉出過去憂慮的心情來解釋今天的喜悅。現在就第一部分兩行半偈中自有三個層次：最初的三句是頌揚上面領悟理解，上面說『於是稟白佛說，如今從世尊聽聞此法音，內心充滿喜悅，得到前所未有』。第二部分『疑網皆已除』開始又有三句，說明迷惑消除，產生理解。然而迷惑消除，產生理解必定是由於佛，因此第三部分『佛音甚希有』一偈，稱讚如來，以此來總結獲得理解。 『我處於山谷』下面的九行偈，是頌揚第二部分舉出過去憂慮的心情來解釋今天的喜悅，但上面的長行解釋中原本有兩部分：第一是舉出過去的後悔，第二是舉出過去的疑惑。現在這九行偈也分為兩部分：最初有六行
【English Translation】 English version 『And speaking in verses,』 refers to two parts in the explanation of understanding: the first is the prose section (長行, changxing), and what follows is the second part, the verses. However, the preceding prose section originally had three segments: first, a statement of one's own attainment of understanding; second, repentance and self-reproach; and third, a concluding summary of the understanding. Now, these twenty-five and a half lines of verses are divided into four segments. The initial eleven and a half lines of verses praise the first segment of the preceding prose section, which is the statement of one's own attainment of understanding. The second segment, starting from 『I was originally attached to wrong views,』 consists of five lines of verses, praising the second segment above, which is repentance and self-reproach. The third segment, starting from 『When I first heard what the Buddha (佛, Fo) said,』 consists of six and a half lines of verses, praising the exposition of the meaning, but not praising the preceding prose section. The preceding prose section only explains the transformation of past doubts and regrets into today's joy, without mentioning the elimination of new doubts today; now, these six and a half lines of verses precisely explain the elimination of doubts today, so it is known that they do not praise the preceding prose section. The fourth segment, the two and a half lines of verses starting from 『Hearing the Buddha's soft voice,』 praise the third segment of the preceding prose section, which is the concluding summary of the understanding. Furthermore, the first segment of the preceding prose section, the statement of one's own attainment of understanding, originally had two parts: first, a statement of one's own attainment of understanding; and second, citing past worries to explain today's joy. Now, these eleven and a half lines of verses are also divided into two parts: the initial two and a half lines praise the first part above, which is the statement of understanding. The second part, starting from 『I was in the mountains and valleys,』 consists of nine lines of verses, praising the second part, which is citing past worries to explain today's joy. Now, within the first part, the two and a half lines of verses, there are three levels: the initial three sentences praise the understanding above, saying 『Then he reported to the Buddha, now hearing this Dharma (法, Dharma) sound from the World Honored One (世尊, Shizun), my heart is filled with joy, attaining what was never before attained.』 The second part, starting from 『The net of doubts has all been removed,』 has another three sentences, explaining the elimination of delusion and the arising of understanding. However, the elimination of delusion and the arising of understanding must be due to the Buddha, therefore the third part, the verse 『The Buddha's voice is very rare,』 praises the Tathagata (如來, Rulai), thereby concluding the attainment of understanding. The nine lines of verses below, starting from 『I was in the mountains and valleys,』 praise the second part, which is citing past worries to explain today's joy, but the preceding prose explanation originally had two parts: first, citing past regrets; and second, citing past doubts. Now, these nine lines of verses are also divided into two parts: initially, there are six lines
偈，頌上昔之悔；第二有三行，頌上昔日之疑也。今就初六行頌悔中自有三階：初一行半偈，先出生悔之處正頌悔；第二有三行，出昔日所悔之法；第三有一行半，結生悔心也。今者第一上直言悔，未知在何處時生此疑悔；今偈中既廣是，故出生疑悔之處，只在山谷林中宴坐行道，於時起疑悔之心生怨嘆之意。何以知然？如來昔日唯為諸菩薩受記得佛，不言聲聞得佛，由是義故生疑悔之心，然在大眾中亦有疑有悔，山谷中亦有疑有悔，悔我不求大乘，生疑謂言既同入法性，云何如來以小乘度我、以大乘度彼？法性既同不應有小大異，此則是以理惑教。又如來親說有三乘教差別，法性之理何必是同？此則是以教惑理也。今從多論聞，在大眾中，眼見耳聞菩薩勝事、舉揚大士德高行遠，我既不豫在斯例中，於時唯得起悔恨，無暇得起疑惑之意；若在山林靜處，於時多生疑惑之心也。「我等亦佛子同入無漏法」下有三行偈，是第二齣昔日所悔之法也。自有三意：初偈明生說法利，次一偈明生三十二相等內外功德，后偈明生八十種好等內外功德。「我獨經行時」下有一偈半，是第三舉山谷靜處及在大眾之中結生悔心，此則表靜處亦得起悔也。「我常于日夜」此下三行偈，頌上舉昔疑形釋今日喜。就此三行偈既廣自分為三階，初
一偈正頌上昔日有疑也，第二一偈出昔日所疑之事，第三偈明今日得解故昔日疑除也。今者第一以教惑理，故言為失也。有時復以理惑教，故言為不失也。是故言以理惑教、以教惑理，踟躕理教之間，故言為失為不失，此之謂也。「我常見世尊稱歎諸菩薩」一偈是第二即出所疑之事，只由見如來《大品》教時獨稱歎菩薩德高行美皆得成佛，為是事故所以有疑也。「今聞佛音聲」一偈是第三明今日得解，故昔日疑除，即有二意，上半偈明解開三，下半偈明解顯一，此意即顯昔日以理惑教之是、以教惑理之非，今無漏難思議之力眾生至道場，此語果與昔日以理惑教相應也。
「我本著邪見」此下有五行偈，是第二頌上第二悔過自責疑。但上長行中本有二，第一總悔過，今者不頌，唯頌第二舉別釋總也。但上釋中自有二，第一悔昔不取大，今不頌也。第二悔昔取小，今者頌之也。上言「而我等不解方便隨宜所說，遇便信受思惟取證」，今就此五行偈中自分為三，初有兩行偈，正頌上悔昔取小；第二從「而今乃自覺」下有二行偈，明今日得解；第三「佛于大眾中」下一行，明惡滅也。就第二今日得解中有二：初「而今乃自覺非是實滅度」，此半行明解權；第二「若得作佛時」下一行半，明解顯一也。
「初聞佛所
【現代漢語翻譯】 現代漢語譯本： 一首偈頌正確地讚頌了過去（菩薩）的疑惑，第二首偈頌揭示了過去所疑惑的事情，第三首偈頌闡明了今日得到理解，因此過去的疑惑得以消除。現在第一首偈頌用教義迷惑了真理，所以說『為失』。有時又用真理迷惑了教義，所以說『為不失』。因此，用真理迷惑教義，用教義迷惑真理，在真理和教義之間徘徊不定，所以說『為失為不失』，這就是這個意思。「我常見世尊稱歎諸菩薩」這首偈頌是第二首，即揭示所疑惑的事情，只是因為見到如來在《大品般若經》教導時，只稱贊菩薩的德行高尚美好，都能成就佛果，因為這個緣故所以才會有疑惑。「今聞佛音聲」這首偈頌是第三首，闡明今日得到理解，所以過去的疑惑得以消除，這裡有兩層意思，上半首偈頌闡明理解了三乘，下半首偈頌闡明理解了唯一佛乘，這個意思就顯示了過去用真理迷惑教義是對的，用教義迷惑真理是不對的，現在無漏難思議的力量使眾生到達道場，這句話與過去用真理迷惑教義相應。
「我本著邪見」這下面有五行偈頌，是第二頌，讚頌第二部分，懺悔自責過去的疑惑。但是上面的長行文字中本來有兩部分，第一部分是總的懺悔，現在不讚頌，只讚頌第二部分，即分別解釋總的懺悔。但是在上面的解釋中，自身又有兩部分，第一部分是懺悔過去沒有選擇大乘，現在不讚頌。第二部分是懺悔過去選擇了小乘，現在讚頌它。上面說『而我等不解方便隨宜所說，遇便信受思惟取證』，現在就這五行偈頌中自分為三部分，最初有兩行偈頌，正是讚頌上面懺悔過去選擇了小乘；第二部分從『而今乃自覺』下面有兩行偈頌，闡明今日得到理解；第三部分『佛于大眾中』下面一行，闡明罪惡消滅。就在第二部分今日得到理解中又有兩部分：最初『而今乃自覺非是實滅度』，這半行闡明理解了權巧方便；第二部分『若得作佛時』下面一行半，闡明理解了顯現唯一佛乘。
「初聞佛所
【English Translation】 English version: The first verse correctly praises the past doubts (of the Bodhisattvas), the second verse reveals the matters that were doubted in the past, and the third verse clarifies that understanding has been attained today, thus the past doubts are eliminated. Now, the first verse uses teachings to obscure the truth, hence it is said 'as a loss'. Sometimes, it uses truth to obscure the teachings, hence it is said 'not as a loss'. Therefore, using truth to obscure teachings, using teachings to obscure truth, hesitating between truth and teachings, hence it is said 'as a loss and not as a loss', this is the meaning. The verse 'I often see the World Honored One praising the Bodhisattvas' is the second verse, which reveals the matters that were doubted, simply because seeing the Tathagata exclusively praising the Bodhisattvas' virtues as lofty and beautiful, all able to achieve Buddhahood, during the teaching of the Mahaprajnaparamita Sutra (《大品》), it is because of this reason that there are doubts. The verse 'Now hearing the Buddha's voice' is the third verse, clarifying that understanding has been attained today, thus the past doubts are eliminated, there are two meanings here, the first half of the verse clarifies understanding the Three Vehicles, the second half of the verse clarifies understanding the One Vehicle, this meaning reveals that using truth to obscure teachings in the past was correct, using teachings to obscure truth was incorrect, now the power of non-outflow, inconceivable, causes sentient beings to arrive at the Bodhi-mandala (道場), this statement corresponds to using truth to obscure teachings in the past.
'I originally held wrong views' below this there are five lines of verses, which is the second verse, praising the second part, repenting and blaming oneself for past doubts. However, in the above prose, there are originally two parts, the first part is the general repentance, now it is not praised, only the second part is praised, which is to separately explain the general repentance. However, in the above explanation, there are two parts within itself, the first part is repenting for not choosing the Great Vehicle in the past, now it is not praised. The second part is repenting for choosing the Small Vehicle in the past, now it is praised. Above it says 'And we did not understand the expedient teachings spoken according to circumstances, readily believing, accepting, contemplating, and attaining realization', now within these five lines of verses, it is divided into three parts, the first two lines of verses, precisely praise the above repenting for choosing the Small Vehicle in the past; the second part from 'And now I realize' below there are two lines of verses, clarifying that understanding has been attained today; the third part 'The Buddha in the great assembly' below one line, clarifying that evil is extinguished. Within the second part, understanding has been attained today, there are two parts: initially 'And now I realize it is not true extinction', this half line clarifies understanding the expedient means; the second part 'If I attain Buddhahood' below one and a half lines, clarifying understanding the manifestation of the One Vehicle.
'Initially hearing the Buddha's
說」此下有六行半偈，是第三義出，不頌上長行。何以得知？長行中明昔日有疑，不明今日新疑除，上〈方便品〉明權智難測、實智甚深。又言「佛以方便力示以三乘教」，藉此生疑惑之心；但聞上廣說開三顯一、此疑得除。就此六行半偈中自有兩段，今「初聞佛所說心中不驚疑」下一偈，先出疑惑之心；第二從「佛以種種緣」下五行半，廣明疑除。今就此五行半中自有三階：初一行偈正總明疑除也。第二「佛說過去世無量滅度佛」下三行，引三世佛皆先三后一，別出除疑之教。第三「世尊說實道」下一行半偈總結疑除也。
「聞佛柔軟音」此下兩行半偈是第四，頌上長行中第三結領解也。但上長行中本有二：一者結昔之憂，今者略不頌也，唯頌第二結今日之喜。但上結今日喜中本有二階：一者明惡事去故喜，二者明好事來故喜。今此兩行半偈亦分為二：今初「聞佛柔軟音」下一行半，頌上第一惡事去故喜，上言而今從佛聞如是法斷諸疑悔也。后偈頌第二言「今日乃知真是佛子，從佛口生從法化生得佛法分也」。
「爾時舍利弗」，法說開三顯一化上根人中本有四段，此下是第三段明如來述成上根人得解之相。本言四段之中例開為二，此中有二者，第一「佛告舍利弗」先述古，第二述今，從「我今還欲令
【現代漢語翻譯】 現代漢語譯本：說：『此下有六行半偈，是第三義出，不頌上長行。』何以得知？長行中明昔日有疑，不明今日新疑除，上《方便品》（Upāya-kauśalya，意為善巧方便）明權智難測、實智甚深。又言『佛以方便力示以三乘教』，藉此生疑惑之心；但聞上廣說開三顯一、此疑得除。就此六行半偈中自有兩段，今『初聞佛所說心中不驚疑』下一偈，先出疑惑之心；第二從『佛以種種緣』下五行半，廣明疑除。今就此五行半中自有三階：初一行偈正總明疑除也。第二『佛說過去世無量滅度佛』下三行，引三世佛皆先三后一，別出除疑之教。第三『世尊說實道』下一行半偈總結疑除也。 『聞佛柔軟音』此下兩行半偈是第四，頌上長行中第三結領解也。但上長行中本有二：一者結昔之憂，今者略不頌也，唯頌第二結今日之喜。但上結今日喜中本有二階：一者明惡事去故喜，二者明好事來故喜。今此兩行半偈亦分為二：今初『聞佛柔軟音』下一行半，頌上第一惡事去故喜，上言而今從佛聞如是法斷諸疑悔也。后偈頌第二言『今日乃知真是佛子，從佛口生從法化生得佛法分也』。 『爾時舍利弗』（Śāriputra，佛陀十大弟子之一，以智慧著稱），法說開三顯一化上根人中本有四段，此下是第三段明如來述成上根人得解之相。本言四段之中例開為二，此中有二者，第一『佛告舍利弗』先述古，第二述今，從『我今還欲令
【English Translation】 English version: It is said: 'The following six and a half Gathas (verses) are the emergence of the third meaning, not praising the preceding long passage.' How is this known? The long passage clarifies the doubts of the past, but does not clarify the removal of new doubts today. The previous 'Upāya-kauśalya' (Skillful Means) chapter clarifies that expedient wisdom is difficult to fathom and true wisdom is profound. Furthermore, it says, 'The Buddha, through the power of skillful means, showed the teaching of the Three Vehicles (Triyāna),' thereby giving rise to a heart of doubt; but upon hearing the extensive explanation above of opening the three and revealing the one, this doubt is removed. Within these six and a half Gathas, there are two sections. The first verse, beginning with 'Upon first hearing what the Buddha said, the heart is not startled or doubtful,' first presents the heart of doubt; the second, from 'The Buddha, through various causes,' down to the five and a half lines, extensively clarifies the removal of doubt. Within these five and a half lines, there are three stages: the first line of verse directly and generally clarifies the removal of doubt. The second, 'The Buddha said that in the past, countless Buddhas attained Nirvana (extinction),' down to the three lines, cites that all Buddhas of the three times (past, present, and future) first taught the three and then the one, separately presenting the teaching of removing doubt. The third, 'The World Honored One speaks the true path,' down to the one and a half Gathas, summarizes the removal of doubt. The following two and a half Gathas, beginning with 'Hearing the Buddha's gentle voice,' are the fourth, praising the third concluding understanding in the preceding long passage. However, there were originally two aspects in the preceding long passage: first, concluding the worries of the past, which is now omitted from praise; only the second, concluding the joy of today, is praised. But within the conclusion of today's joy, there are originally two stages: first, clarifying joy because bad things have gone away; second, clarifying joy because good things have come. These two and a half Gathas are also divided into two: the first, beginning with 'Hearing the Buddha's gentle voice,' down to the one and a half lines, praises the first joy because bad things have gone away, saying that now, having heard such Dharma (teachings) from the Buddha, all doubts and regrets are severed. The later verse praises the second, saying, 'Today, I know that I am truly a Buddha's child, born from the Buddha's mouth, transformed by the Dharma, and have obtained a share of the Buddha's Dharma.' At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), in the Dharma teaching of opening the three and revealing the one, which transforms people of superior faculties, there are originally four sections; the following is the third section, clarifying the aspect of the Tathagata (Buddha) describing the accomplishment of understanding by people of superior faculties. Originally, the four sections are divided into two; here, there are two aspects: first, 'The Buddha told Śāriputra,' first describing the past; second, describing the present, from 'Now I wish to further cause'
汝憶念本願」下是也。
「舍利弗汝于未來世」此下是第四段，即為上根人授記。就中亦有二者，第一盡偈以來正為舍利弗受記，第二從大眾見舍利弗得記仍起隨喜供養，比知歡喜。然舍利弗記有長行與偈頌也，只就長行中有八重：第一記行因；第二「當得作佛」下記得通別二號也；第三「國名離垢」下記國土；第四「華光如來亦以三乘教化眾生」下釋物疑也；第五「其劫名大寶莊嚴」下記人物；第六「舍利弗華光佛壽」下記壽命長短；第七「華光如來過十二小劫」下記其後佛；第八「華光佛滅度之後」下記像正二法也。上第四釋物疑，疑言華光佛國土純凈，所化之人皆是菩薩大士，則菩薩大士初不聞三乘之名，今何故言以三乘法教化眾生耶？解釋者言：「華光佛所化實是菩薩大士，所以說三乘者，此則遂大士位懷之意。何者？菩薩位心，應為說四諦者為說四諦，應說十二因緣者為說因緣，堪聞六度者為說六度。今華光佛為說三乘法用，故言以本願故說三乘法也。」
「爾時四部眾」此下是第二，明諸天見舍利弗得記故歡喜。所以歡喜者正言心平等，今身子既得記，冀我亦在斯例，是故歡喜也。就中自有長行與偈也。亦就長行中自有二：第一明大眾見舍利弗得受記，第二正明歡喜，就中有三，「心大歡喜
【現代漢語翻譯】 現代漢語譯本：『你憶念本願』以下的內容。
『舍利弗，你在未來世』以下是第四段，即為上根器的人授記。其中也有兩種情況：第一，從盡偈到正文是為舍利弗授記；第二，從大眾見到舍利弗得授記，仍然生起隨喜供養之心，可知其歡喜之情。然而，舍利弗的授記有長行和偈頌兩種形式，僅就長行而言，有八重含義：第一，記述修行的因緣；第二，『當得作佛』以下，記述佛的通號和別號；第三，『國名離垢』以下，記述國土；第四，『華光如來也以三乘教化眾生』以下，解釋疑問；第五，『其劫名大寶莊嚴』以下，記述人物；第六，『舍利弗華光佛壽』以下，記述壽命長短；第七，『華光如來過十二小劫』以下，記述其後的佛；第八，『華光佛滅度之後』以下，記述像法和正法時期。上面第四點解釋疑問，疑問在於華光佛的國土純凈，所教化的人都是菩薩大士，那麼菩薩大士最初沒有聽過三乘之名，現在為什麼說用三乘法教化眾生呢？解釋的人說：『華光佛所教化的確實是菩薩大士，所以說三乘，這是爲了順應大士的根器。為什麼呢？菩薩的根器，應該為他說四諦的就說四諦，應該說十二因緣的就說十二因緣，堪能聽聞六度的就說六度。現在華光佛為他們說三乘法，所以說因為本願的緣故說三乘法。』
『爾時四部眾』以下是第二部分，說明諸天見到舍利弗得授記而歡喜。他們之所以歡喜，正是因為心懷平等，現在身子（舍利弗）既然得到授記，希望我也能成為這樣的例子，所以歡喜。其中也有長行和偈頌兩種形式。僅就長行而言，也有兩種情況：第一，說明大眾見到舍利弗得授記；第二，正式說明歡喜，其中有三種表現，『心大歡喜』
【English Translation】 English version: 'You remember the original vow' below is it.
'Shariputra, in the future world' below is the fourth section, which is the prediction for people with superior roots. Among them, there are also two situations: first, from the end of the verse to the main text is the prediction for Shariputra; second, from the assembly seeing Shariputra receiving the prediction, they still arise with joy and offerings, which shows their joy. However, Shariputra's prediction has both prose and verse forms. Regarding the prose alone, there are eight layers of meaning: first, recording the causes and conditions of practice; second, 'will attain Buddhahood' below, recording the general and specific names of the Buddha; third, 'the country is named Immaculate' below, recording the land; fourth, 'Tathagata Hwaguang also teaches sentient beings with the Three Vehicles' below, explaining doubts; fifth, 'the kalpa is named Great Treasure Adornment' below, recording the people; sixth, 'Shariputra, the lifespan of Buddha Hwaguang' below, recording the length of life; seventh, 'Tathagata Hwaguang passes twelve small kalpas' below, recording the Buddhas after him; eighth, 'After the Parinirvana of Buddha Hwaguang' below, recording the Dharma Image and the Dharma Correct periods. The fourth point above explains the doubt, which is that Buddha Hwaguang's land is pure, and the people he teaches are all Bodhisattvas and Mahasattvas, so the Bodhisattvas and Mahasattvas initially did not hear the name of the Three Vehicles, so why is it said that he teaches sentient beings with the Three Vehicle Dharma? The explainer says: 'What Buddha Hwaguang teaches are indeed Bodhisattvas and Mahasattvas, so saying the Three Vehicles is to comply with the intentions of the Mahasattvas' positions. Why? The Bodhisattva's position and mind, those who should be told the Four Noble Truths are told the Four Noble Truths, those who should be told the Twelve Links of Dependent Origination are told the Dependent Origination, and those who are capable of hearing the Six Paramitas are told the Six Paramitas. Now Buddha Hwaguang speaks the Three Vehicle Dharma for them, so it is said that he speaks the Three Vehicle Dharma because of his original vow.'
'At that time, the Four Assemblies' below is the second part, explaining that the devas rejoice because they see Shariputra receiving the prediction. The reason they rejoice is precisely because they have an equal mind. Now that Shariputra has received the prediction, they hope that they can also become such an example, so they rejoice. Among them, there are also prose and verse forms. Regarding the prose alone, there are also two situations: first, explaining that the assembly sees Shariputra receiving the prediction; second, formally explaining the joy, among which there are three expressions, 'great joy in their hearts'
」一句明意業歡喜，「各各脫身所著上衣」下明身業供養，「而作是言」下明口業讚歎也。偈中有三三偈半明聞法歡喜，次兩行偈明見受記故喜，次一偈明迴向也。
「爾時舍利弗白佛言，我今無復疑悔」，〈譬喻品〉應在此初，所以在卷首者意如前述也。但明因中有四段：第一略明開三顯一動執生疑，第二懷疑致請，第三廣明開三顯一斷疑生信，第四別流通因也。今者故是第三廣說開三顯一斷疑生信。段本有三，即化三根人為三段，法說開三顯一化上根人已訖，自此下竟〈四大弟子受記品〉是第二段，譬說開三顯一化中根人。就此譬說化中根人自有四段，即是四品為四段：第一此〈譬喻品〉一品，正明如來為中根人譬說開三顯一同歸之理，正化中根人也。第二〈信解品〉明中根人領解也。第三〈藥草喻品〉明如來述成中根人得解之相。第四〈受記品〉明如來為中根人受記也。又就此四段之中各開為二，今且就第一正譬說開三顯一中有二者：第一先明舍利弗為中根人更請佛譬說也；第二明如來答請即為譬說開三顯一之義也。舍利弗所以為中下根人請者凡有二意：一言此中下根人雖復識有利鈍，然頒類是同，今上既在先得解，云何直置其頒類不解同歸之義？為此意故請佛為說也。二者如來上既記上根得佛，然昔是
【現代漢語翻譯】 現代漢語譯本：『一句明意業歡喜』，指通過一句話來表達內心的歡喜；『各各脫身所著上衣』，說明以脫衣供養的方式來表達身業的虔誠；『而作是言』，表明通過言語讚歎來表達口業的敬意。偈頌中有三三偈半說明聽聞佛法后的歡喜之情，接著兩行偈說明因見到授記而感到歡喜，最後有一偈說明迴向。 『爾時舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）白佛言，我今無復疑悔』，〈譬喻品〉本應在此處開始，之所以放在卷首，用意如前所述。但明因中有四個段落：第一段簡要說明開三顯一（將三種教法歸為一乘）引發執著和疑惑，第二段因疑惑而請求佛陀開示，第三段詳細說明開三顯一以斷除疑惑並生起信心，第四段是別分流通的因緣。現在正處於第三段，即詳細闡述開三顯一以斷除疑惑並生起信心。此段本身分為三部分，即以所化三根之人分為三段。法說開三顯一，教化上根之人已經結束，從這裡開始到〈四大弟子受記品〉是第二段，以譬喻說明開三顯一，教化中根之人。就此譬喻教化中根之人又分為四個段落，即以四品經文為四個段落：第一是此〈譬喻品〉，正是說明如來為中根之人用譬喻來說明開三顯一最終歸於同一真理的道理，正是教化中根之人。第二是〈信解品〉，說明中根之人領悟理解。第三是〈藥草喻品〉，說明如來闡述成就中根之人獲得理解的相狀。第四是〈授記品〉，說明如來為中根之人授記。又在這四個段落中各自分為二，現在先就第一正以譬喻說明開三顯一中有二：第一先說明舍利弗（Śāriputra）為中下根之人再次請求佛陀用譬喻來說明；第二說明如來回答請求，即用譬喻來說明開三顯一的意義。舍利弗（Śāriputra）之所以為中下根之人請求，總共有兩個用意：一是說這些中下根之人雖然在理解能力上有快慢之分，但從類別上來說是相同的，現在上根之人已經在先獲得理解，為何直接將他們的類別放置一邊，而不讓他們理解最終歸於同一真理的意義？為此用意，所以請求佛陀為他們解說。二是如來先前已經為上根之人授記成佛，然而過去是
【English Translation】 English version: 『一句明意業歡喜』 (yī jù míng yì yè huān xǐ), indicates expressing joy through a single sentence, referring to mental action; 『各各脫身所著上衣』 (gè gè tuō shēn suǒ zhuó shàng yī), explains offering by taking off one's upper garment to express physical action of reverence; 『而作是言』 (ér zuò shì yán), signifies expressing verbal praise to show respect through speech. The verses contain three and a half verses explaining the joy of hearing the Dharma, followed by two lines of verses explaining the joy of seeing the prediction, and finally one verse explaining dedication of merit. 『爾時舍利弗（Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom）白佛言，我今無復疑悔』 (Ěrshí Shèlìfú bái Fó yán, wǒ jīn wú fù yí huǐ), the 〈Parable Chapter〉 should begin here, its placement at the beginning is as previously mentioned. However, there are four sections clarifying the cause: the first briefly explains the opening of the three vehicles to reveal the one vehicle (開三顯一, kāi sān xiǎn yī), causing attachment and doubt; the second is the request due to doubt; the third extensively explains the opening of the three vehicles to reveal the one vehicle, dispelling doubt and generating faith; and the fourth is the separate transmission of the cause. Now, it is precisely in the third section, which elaborates on the opening of the three vehicles to reveal the one vehicle, dispelling doubt and generating faith. This section itself is divided into three parts, namely, dividing according to the three types of people to be transformed. The Dharma discourse on opening the three vehicles to reveal the one vehicle, transforming people of superior faculties, has concluded. From here until the end of the 〈Prediction for the Four Great Disciples Chapter〉 is the second section, using parables to explain the opening of the three vehicles to reveal the one vehicle, transforming people of intermediate faculties. This parable of transforming people of intermediate faculties is further divided into four sections, namely, using the four chapters as four sections: the first is this 〈Parable Chapter〉, which precisely explains the principle of the Tathagata (如來, Rúlái) using parables for people of intermediate faculties to illustrate the opening of the three vehicles to reveal the one vehicle, ultimately returning to the same truth, precisely transforming people of intermediate faculties. The second is the 〈Belief and Understanding Chapter〉, explaining the understanding of people of intermediate faculties. The third is the 〈Herbs Chapter〉, explaining the aspect of the Tathagata (如來, Rúlái) elaborating on the accomplishment of people of intermediate faculties obtaining understanding. The fourth is the 〈Prediction Chapter〉, explaining the Tathagata (如來, Rúlái) giving predictions to people of intermediate faculties. Furthermore, each of these four sections is divided into two. Now, let's focus on the first, which precisely uses parables to explain the opening of the three vehicles to reveal the one vehicle, containing two aspects: the first is first explaining Śāriputra (舍利弗, Shèlìfú) requesting the Buddha to use parables again for people of intermediate and inferior faculties; the second is explaining the Tathagata (如來, Rúlái) answering the request, namely, using parables to explain the meaning of opening the three vehicles to reveal the one vehicle. Śāriputra's (舍利弗, Shèlìfú) reason for requesting on behalf of people of intermediate and inferior faculties is twofold: one is to say that although these people of intermediate and inferior faculties have differences in their ability to understand, they are the same in terms of category. Now that people of superior faculties have already obtained understanding first, why directly set aside their category and not allow them to understand the meaning of ultimately returning to the same truth? For this reason, he requests the Buddha to explain it for them. The second is that the Tathagata (如來, Rúlái) has previously given predictions to people of superior faculties to become Buddhas, but in the past it was
聲聞今成菩薩，菩薩之德必有兩心，自行則遠求佛果，化他則廣濟眾生，備此二意，是故為中下根人重請佛說也。
今就兩段之中各開為三。請中有三者，將欲為中根人請佛重說開三顯一之義，是故第一先自陳己解，正由己解同歸之理，是故得菩提之記也。第二即牒出未解之徒，從「是諸千二百」下，是第三結請也。第二明此學人皆未解人亦何啻千二百人，今止舉此以為請端也。「離我見」即是身見也。「及有無見」者即斷常二見也。「等」者即是見取、戒取也。此諸人等聞佛開三顯一，相與皆以理惑教、以教惑理，自疑所得為是為非，故言「皆墮疑惑」也。從「善哉世尊愿為四眾說其因緣令離疑悔」是第三結請。
「爾時佛告舍利弗」自此下是第三答，亦有三段者，第一是譬說緣起，第二從「若國邑聚落」以下盡一百行偈以來，正是譬說開三顯一化中根人，但中根之徒既解同歸之理，自知必得佛，是故第三從「汝舍利弗我此法印」以下盡品有六十五行偈，即獎勸中根人受行也。又就此三段之中各開為二。緣起中二者：第一竟「皆為化菩薩故」，對舍利弗呵中根凡夫；第二許為譬說同歸之理。所以第一先呵者，此則發起中根之徒忿擊之心，令其因忿致啟。夫有心識者同歸作佛，然理唯一致無三差別。
【現代漢語翻譯】 現代漢語譯本 聲聞（Sravaka，聽聞佛法而修行的弟子）如今也能成就菩薩，菩薩的德行必然具備兩方面的用心：自己修行則長遠地追求佛果，教化他人則廣泛地救濟眾生。具備這兩種意願，因此為中等和下等根器的人重新請求佛陀宣說。
現在就這兩段內容中各自展開為三部分。請求中有三部分，是想要為中等根器的人請求佛陀重新宣說開三顯一的意義，因此第一部分先陳述自己的理解，正是因為自己的理解與佛理相同，所以得到了菩提（Bodhi，覺悟）的授記。第二部分是列出未理解的徒眾，從『是諸千二百』以下，是第三部分總結請求。第二部分說明這些學人都是未理解的人，又何止一千二百人，現在只是舉出這些作為請求的開端。『離我見』就是身見。『及有無見』就是斷見和常見兩種見解。『等』指的是見取見和戒取見。這些人們聽聞佛陀開三顯一的教義，相互之間都用理來迷惑教義，用教義來迷惑理，懷疑自己所得到的理解是對是錯，所以說『皆墮疑惑』。從『善哉世尊愿為四眾說其因緣令離疑悔』是第三部分總結請求。
『爾時佛告舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）』從這裡開始是第三部分回答，也有三段內容，第一部分是譬喻說明緣起，第二部分從『若國邑聚落』以下直到一百行偈頌，正是用譬喻說明開三顯一，教化中等根器的人，但是中等根器的人既然理解了同歸的道理，自然知道必定能夠成佛，因此第三部分從『汝舍利弗我此法印』以下直到本品結束，有六十五行偈頌，是讚揚勸勉中等根器的人接受奉行。又就這三段內容中各自展開為兩部分。緣起中有兩部分：第一部分到『皆為化菩薩故』，是針對舍利弗呵斥中等根器的凡夫；第二部分是允許用譬喻說明同歸的道理。所以第一部分先呵斥，這是爲了發起中等根器的人憤怒反擊的心，讓他們因為憤怒而有所啓發。凡是有心識的人都能同歸成佛，然而道理只有一個，沒有三種差別。
【English Translation】 English version Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) can now also become Bodhisattvas. A Bodhisattva's virtue must have two aspects: cultivating oneself to seek Buddhahood in the long term, and teaching others to widely save all beings. Possessing these two intentions, therefore, the Buddha is requested to speak again for people of medium and lower capacities.
Now, each of these two sections is further divided into three parts. There are three parts in the request, which is to request the Buddha to speak again about the meaning of opening the three and revealing the one for people of medium capacity. Therefore, the first part first states one's own understanding, precisely because one's own understanding is the same as the Buddhist principle, so one receives the prediction of Bodhi (Bodhi, enlightenment). The second part lists the disciples who have not understood, from '是諸千二百' (these twelve hundred) below, which is the third part summarizing the request. The second part explains that these learners are all people who have not understood, and it is more than just twelve hundred people. Now, only these are cited as the beginning of the request. '離我見' (free from the view of self) is the view of the body. '及有無見' (and the view of existence and non-existence) is the two views of annihilationism and eternalism. '等' (etc.) refers to the views of holding onto views and holding onto precepts. These people, hearing the Buddha's teaching of opening the three and revealing the one, all use reason to confuse the teachings and use the teachings to confuse reason, doubting whether what they have obtained is right or wrong, so it is said '皆墮疑惑' (all fall into doubt). From '善哉世尊愿為四眾說其因緣令離疑悔' (Excellent, World Honored One, may you explain the causes and conditions for the four assemblies to be free from doubt and regret) is the third part summarizing the request.
'爾時佛告舍利弗 (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)' From here onwards is the third part of the answer, which also has three sections. The first part is a metaphor explaining the arising of conditions. The second part, from '若國邑聚落' (if in countries, towns, and villages) below until one hundred lines of verses, is precisely using metaphors to explain opening the three and revealing the one, teaching people of medium capacity. However, since people of medium capacity have understood the principle of returning to the same goal, they naturally know that they will surely become Buddhas. Therefore, the third part, from '汝舍利弗我此法印' (Sariputra, this Dharma seal of mine) below until the end of the chapter, has sixty-five lines of verses, which is praising and encouraging people of medium capacity to accept and practice. Furthermore, each of these three sections is further divided into two parts. There are two parts in the arising of conditions: the first part ends with '皆為化菩薩故' (all for the sake of transforming Bodhisattvas), which is scolding ordinary people of medium capacity to Sariputra; the second part is allowing the use of metaphors to explain the principle of returning to the same goal. Therefore, the first part scolds first, which is to arouse the anger and counterattack of people of medium capacity, so that they can be enlightened because of anger. All sentient beings can return to the same goal of becoming Buddhas, but the principle is only one, and there are no three differences.
上已具明何事不解，就此第一自有三意：「以種種因緣」下明教一，「皆為阿耨多羅三藐三菩提耶」者明果一，「是諸所說皆為化菩薩故」者明人一也。若便呵之太過，容生羞恥之心，或起退墮之意，由我是佛弟子，是故致此呵嘖，是故第二從「舍利弗今當復以譬喻更明斯義，諸有智者以譬喻得解」，此則明佛許為譬說同歸之理。雖然人根有利鈍之殊，解悟有前後之別，汝今尚未解，我當更譬說。就此第二自有二，「然舍利弗」下正許譬說，次「諸有智者」下嘆中根人也。聖人洞見物情，是故與奪得時，前呵后許意致如此。第二正譬中有二者：第一是長行，第二是百偈重頌也。第三六十五行偈㢡勸中根人，有二者：然㢡勸之意只明弘經益物自行化他，種同歸之因、感圓極妙果，是故第一言「汝舍利弗我此法印」一行偈，先出所弘之經即是是《法華》；第二從「在所遊方勿妄宣傳」盡品有六十四行偈，正㢡勸受行弘經益物。但前化上根人中，勸令行因復勸慕果，今此卷末唯勸行因不勸慕果，但慕果之心易生，行因之意難立。何以知然？如世間人無不貪樂高官重位自在富樂，然此等皆是報果不空來必由因感，及至苦行修道蓋不足言，是故唯勸行因，意況如此也。
「舍利弗若國邑聚落」自此下盡一百行偈，是第
【現代漢語翻譯】 現代漢語譯本 上面已經很清楚地說明了，還有什麼不理解的呢？就這第一點，自然有三重含義：『以種種因緣』以下，說明教義之一；『皆為阿耨多羅三藐三菩提耶』（anuttara-samyak-sambodhi-ya，無上正等正覺）說明果報之一；『是諸所說皆為化菩薩故』，說明對像之一。如果一味地呵斥，可能會使人生起羞愧之心，或者產生退縮墮落的想法，因為我是佛的弟子，所以才導致這樣的呵斥。因此，第二點從『舍利弗今當復以譬喻更明斯義，諸有智者以譬喻得解』開始，這說明佛允許用譬喻來說明最終歸於同一真理的道理。雖然人們的根器有利鈍的差別，理解領悟有先後的不同，你現在還沒有理解，我應當再用譬喻來說明。就這第二點，自然有兩部分，『然舍利弗』以下，正式允許用譬喻說明；其次，『諸有智者』以下，讚歎中等根器的人。聖人洞察世間萬物的情狀，所以給予和剝奪都能把握時機，先前呵斥，之後允許，用意就在於此。第二部分，正式用譬喻說明，其中有兩部分：第一部分是長行，第二部分是百偈重頌。第三部分，六十五行偈頌，將要勸勉中等根器的人，有兩重含義：然而，將要勸勉的用意，只是說明弘揚佛經，利益眾生，自身修行，教化他人，種下歸於同一真理的因，感得圓滿極妙的果報，因此，第一句說『汝舍利弗我此法印』一行偈頌，首先提出所要弘揚的經典，就是這部《法華經》；第二句從『在所遊方勿妄宣傳』到本品結束，共有六十四行偈頌，正式將要勸勉受持奉行，弘揚佛經，利益眾生。但是，先前教化上等根器的人時，既勸勉他們修行因地，又勸勉他們仰慕果地，現在這卷經文的末尾，只勸勉修行因地，不勸勉仰慕果地，只是因為仰慕果報的心容易產生，修行因地的意願難以確立。憑什麼知道是這樣呢？就像世間的人沒有不貪圖享樂高官厚祿，自在富足的，然而這些都是報應的結果，不會憑空而來，必定是由因感得的，等到要苦行修道，就不足以談論了，所以只勸勉修行因地，用意大概就是這樣。『舍利弗若國邑聚落』從這裡開始到下面，總共一百行偈頌，是第
【English Translation】 English version What is there that you still don't understand, given what has already been clearly explained? Regarding this first point, there are naturally three meanings: 'By means of various causes and conditions' below, explains one aspect of the teaching; 'All for the sake of attaining anuttara-samyak-sambodhi-ya' (anuttara-samyak-sambodhi-ya, unsurpassed, right and perfect enlightenment) explains one aspect of the result; 'All these teachings are for the sake of converting Bodhisattvas' explains one aspect of the audience. If one were to criticize excessively, it might cause feelings of shame or lead to thoughts of regression and falling away, because I am a disciple of the Buddha, hence this admonishment. Therefore, the second point begins with 'Shariputra, I will now further explain this meaning with parables, for those with wisdom can understand through parables,' which indicates that the Buddha permits the use of parables to illustrate the principle of ultimately returning to the same truth. Although people's faculties differ in sharpness and dullness, and their understanding varies in timing, since you have not yet understood, I will further explain with parables. Regarding this second point, there are naturally two parts: 'However, Shariputra' below, formally permits the use of parables; and next, 'Those with wisdom' below, praises those of middling faculties. Sages have a clear understanding of the nature of things, so they give and take at the right time; the intention behind the previous criticism and subsequent permission is like this. The second part, formally explaining with parables, has two parts: the first part is the prose section, and the second part is the hundred-verse repetition in verse. The third part, the sixty-five lines of verses, will exhort those of middling faculties, with two meanings: However, the intention of the exhortation is simply to explain the propagation of the sutra, benefiting beings, cultivating oneself, and converting others, planting the cause of returning to the same truth, and experiencing the perfect and wonderful result. Therefore, the first line says, 'You, Shariputra, this Dharma seal of mine,' the one-line verse, first presents the sutra to be propagated, which is this Lotus Sutra; the second line, from 'Do not recklessly propagate it wherever you go' to the end of the chapter, has sixty-four lines of verses, formally exhorting to receive, uphold, practice, propagate the sutra, and benefit beings. However, when previously converting those of superior faculties, they were both exhorted to cultivate the cause and encouraged to aspire to the result; now, at the end of this scroll, only the cultivation of the cause is exhorted, not the aspiration to the result, simply because the mind of aspiring to the result is easily generated, while the intention to cultivate the cause is difficult to establish. How do we know this is so? Just as worldly people all greedily enjoy high office, great wealth, and comfortable happiness, yet these are all results of retribution, which do not come about without cause, but are necessarily felt due to causes. When it comes to practicing asceticism and cultivating the Way, it is not worth mentioning, so only the cultivation of the cause is exhorted; the intention is probably like this. 'Shariputra, if in a country, town, or village' from here to below, a total of one hundred lines of verses, is the
二正為中根人譬說開三顯一，亦有兩段，如向所明第一是長行，第二是偈頌。今就長行之中自有兩段：第一是開譬，第二是合譬。今就開譬之中凡開十譬，即譬上方便品中十種法說也。十譬者：第一從「若國邑聚落」竟「或至三十在此宅中」，名為宅主，亦詺為總譬，總譬諸佛縱論三世、橫辨十方，故言總也。自餘九譬唯明釋迦。若如此者唯有二譬，今總別合數，故有十譬也。今者第一舊言宅體，今意不然也。此即譬上〈方便品〉中「今我亦如是安隱眾生故」下有兩行偈，明釋迦同諸佛先三后一，明化主義也。第二從「長者見是大火」竟「無求出意」，呼曰長者見火譬，此則譬上〈方便品〉中「舍利弗當知我以佛眼觀」有四偈，明佛在法身地，見眾生為五濁所昏。第三從「舍利弗是長者作是思惟，我身手有力」竟「視父而已」，詺為長者救子不得譬，此即譬上〈方便品〉中「我始坐道場」六行半偈，明佛用大乘化眾生不得之意也。第四從「爾時長者即作是念，此舍已為大火所燒」竟「諍出火宅」，詺為長者用三車救子得譬，此即譬上〈方便品〉中「尋念過去佛所行方便力」有十一行偈，明如來用三乘化得眾生。第五從「是時長者見諸子等，安隱得出竟無復障礙」，詺為長者見子免難譬，即譬上〈方便品〉中第五「舍利
【現代漢語翻譯】 現代漢語譯本 二正為中根人譬說開三顯一，也有兩段，如前面所說，第一段是長行，第二段是偈頌。現在就長行之中又分為兩段：第一段是開譬，第二段是合譬。現在就開譬之中總共有十個譬喻，就是比喻前面《方便品》中的十種法說。這十個譬喻是：第一，從『如果國邑聚落』到『或者三十個都在這房子里』，稱為宅主譬，也稱為總譬，總括諸佛縱論三世、橫辨十方，所以說是『總』。其餘九個譬喻只說明釋迦牟尼佛。如果這樣說，就只有兩個譬喻，現在把總和別合起來計算，所以有十個譬喻。現在第一個譬喻，舊說是宅體譬，現在我的理解不是這樣。這比喻前面《方便品》中『現在我也是這樣爲了安穩眾生』下有兩行偈頌，說明釋迦牟尼佛和諸佛一樣，先說三乘后說一乘，說明化導的宗旨。第二，從『長者看見大火』到『沒有求出去的想法』，叫做長者見火譬，這比喻前面《方便品》中『舍利弗，你應該知道我用佛眼觀察』這四句偈頌，說明佛在法身之地，看見眾生被五濁所迷惑。第三，從『舍利弗，這位長者這樣想，我身手有力』到『只是看著父親』，叫做長者救子不得譬，這比喻前面《方便品》中『我開始坐在道場』這六行半偈頌，說明佛用大乘教化眾生卻不能使他們理解的含義。第四，從『這時長者就想，這房子已經被大火燒了』到『爭著跑出火宅』，叫做長者用三車救子得譬，這比喻前面《方便品》中『隨即想到過去諸佛所使用的方便力』這十一行偈頌，說明如來用三乘教化得以度化眾生。第五，從『這時長者看見孩子們，安穩地出來后沒有再遇到任何障礙』，叫做長者見子免難譬，就是比喻前面《方便品》中的第五個『舍利
【English Translation】 English version The second correct explanation, for people of middle capacity, uses parables to reveal the Three Vehicles and manifest the One Vehicle. It also has two sections, as previously mentioned: the first is the prose section, and the second is the verse section. Within the prose section, there are two parts: the first is opening the parable, and the second is combining the parable. Now, within the opening of the parable, there are ten parables in total, which correspond to the ten kinds of Dharma teachings in the previous chapter on Expedient Means (Upaya). These ten parables are: first, from 'If in a country, town, or village' to 'or even thirty are in this house,' this is called the Parable of the Householder (宅主), also known as the General Parable (總譬), which encompasses the Buddhas discussing the three periods of time and expounding the ten directions, hence the term 'general.' The remaining nine parables only explain Shakyamuni (釋迦牟尼). If that were the case, there would only be two parables, but now we combine the general and specific, so there are ten parables. Now, the first parable was formerly called the Parable of the House's Structure (宅體), but my understanding is different now. This parable corresponds to the two lines of verse in the previous chapter on Expedient Means, starting with 'Now I am also like this, for the sake of the peace and security of sentient beings,' which explains that Shakyamuni Buddha, like all Buddhas, first teaches the Three Vehicles and then the One Vehicle, clarifying the principle of transformation. Second, from 'The elder saw the great fire' to 'had no thought of escaping,' this is called the Parable of the Elder Seeing the Fire (長者見火譬), which corresponds to the four verses in the previous chapter on Expedient Means, starting with 'Shariputra (舍利弗), you should know that I observe with my Buddha eye,' explaining that the Buddha, in the realm of the Dharma body (法身), sees sentient beings deluded by the five defilements (五濁). Third, from 'Shariputra, the elder thought to himself, I have strength in my body and arms' to 'only looked at their father,' this is called the Parable of the Elder Unable to Rescue His Children (長者救子不得譬), which corresponds to the six and a half lines of verse in the previous chapter on Expedient Means, starting with 'When I first sat at the Bodhi tree (道場),' explaining the meaning of the Buddha using the Great Vehicle (大乘) to transform sentient beings but being unable to reach them. Fourth, from 'At that time, the elder thought, this house is already being burned by a great fire' to 'struggled to get out of the burning house,' this is called the Parable of the Elder Using Three Carts to Rescue His Children (長者用三車救子得譬), which corresponds to the eleven lines of verse in the previous chapter on Expedient Means, starting with 'Immediately recalling the expedient powers practiced by the Buddhas of the past,' explaining that the Tathagata (如來) uses the Three Vehicles to transform and liberate sentient beings. Fifth, from 'At that time, the elder saw that his children had safely escaped and encountered no further obstacles,' this is called the Parable of the Elder Seeing His Children Escape Danger (長者見子免難譬), which corresponds to the fifth section in the previous chapter on Expedient Means, 'Shariputra'
弗當知我見佛子等志求佛道者」一行偈，明如來見眾生五濁障除、大乘機發。第六從「言其心泰然歡喜踴躍」二句，詺為長者見子出難故歡喜，此即超為〈方便品〉中第七作譬。上言「我即作是念如來所以出」下有兩行一句偈，明如來見五濁眾生大乘機發故歡喜也。第七從「時諸子等各白父言，父先所許羊車鹿車牛車，愿時賜與」，詺為諸子索車譬，追為上〈方便品〉中第六作譬。上言「咸以恭敬心皆來至佛所」一偈，明三乘人索果回換之意，至下當釋。第八從「舍利弗爾時長者各賜諸子等一大車」以下，詺為長者賜大車譬，此即譬上〈方便品〉中第八「于諸菩薩中，正直舍方便，但說無上道」有三句偈，佛為三乘人說《法華》記其得佛。第九從「是時諸子各乘大車得未曾有非本所望」，詺為諸子得大車故歡喜譬，即譬上〈方便品〉中第九「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，明三乘人受行大乘之義。第十從「舍利弗于汝意云何」下，明長者先許小車今與大車，名不虛妄譬，譬上〈方便品〉中第十「汝等勿有疑我為諸法王」一行半偈，明如來教法不虛妄，初始許小終即與大，乘有虛妄不虛妄意，至下當釋。
今就第一宅主譬亦名總譬，明釋迦同諸佛先三后一化五濁眾生，以類相從凡有六義即為六
【現代漢語翻譯】 現代漢語譯本：第一行偈語『弗當知我見佛子等志求佛道者』，闡明如來見到眾生五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）障礙消除，大乘根機萌發。第六段從『言其心泰然歡喜踴躍』兩句開始，命名為長者見到兒子脫離困境而歡喜，這對應于〈方便品〉中第七個比喻。前面說『我即作是念如來所以出』，後面有兩行一句偈語，闡明如來見到五濁眾生大乘根機萌發而歡喜。第七段從『時諸子等各白父言，父先所許羊車鹿車牛車，愿時賜與』開始，命名為諸子索要車子的比喻，對應于〈方便品〉中第六個比喻。前面說『咸以恭敬心皆來至佛所』一偈，闡明三乘（聲聞乘、緣覺乘、菩薩乘）人索求果位並回小向大的意思，將在下文解釋。第八段從『舍利弗爾時長者各賜諸子等一大車』以下，命名為長者賜予大車的比喻，這對應于〈方便品〉中第八句『于諸菩薩中，正直舍方便，但說無上道』的三句偈語，佛為三乘人說《法華經》，並授記他們將來成佛。第九段從『是時諸子各乘大車得未曾有非本所望』開始，命名為諸子得到大車而歡喜的比喻，對應于〈方便品〉中第九句『菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛』，闡明三乘人接受並奉行大乘教義。第十段從『舍利弗于汝意云何』以下，闡明長者先前答應給予小車，現在給予大車，並非虛妄的比喻，對應于〈方便品〉中第十句『汝等勿有疑我為諸法王』的一行半偈語，闡明如來的教法不是虛妄的，最初答應給予小的，最終給予大的，其中有虛妄與不虛妄的含義，將在下文解釋。 現在就第一個宅主比喻，也稱為總比喻，闡明釋迦牟尼佛與諸佛一樣，先以三乘后以一乘教化五濁眾生，以類別相從，總共有六種含義，即為六。
【English Translation】
English version: The first verse, '弗當知我見佛子等志求佛道者' (Fu dang zhi wo jian fo zi deng zhi qiu fo dao zhe) [meaning: 'You should know that I see these Buddha-sons aspiring to the Buddha-path'], elucidates that the Tathagata (如來) [meaning: 'Thus Come One', an epithet of the Buddha] sees the five turbidities (五濁) [meaning: the five defilements: kalpa-turbidity, view-turbidity, affliction-turbidity, sentient being-turbidity, and life-turbidity] of sentient beings being removed, and the Mahayana (大乘) [meaning: 'Great Vehicle', one of the two major branches of Buddhism] potential arising. The sixth section, starting from the two sentences '言其心泰然歡喜踴躍' (Yan qi xin tai ran huan xi yong yue) [meaning: 'Speaking of their hearts being peaceful, joyful, and leaping'], is named the parable of the elder rejoicing at his sons' escape from difficulty, which corresponds to the seventh parable in the
階：第一正明宅主同，第二明化處同，第三明化門同，第四明所化人同，第五明所救事同，第六明受化者同也。何者？初明釋迦同諸佛為化主，即是長者義。第二明化處同者，此化主同應在三界，然此三界系屬如來，即是長者有一大宅義。第三明化門同者，然五濁眾生反流盡源之時，要藉如來言教，此言教之用能通眾生出苦海之宅到妙樂之所，即是長者之宅唯有一門。第四明所化人同者，所教化者是五道眾生，即是長者宅中有五百人義。第五齣所救事同者，三界眾生備為五濁八苦所煎迫，即是長者宅中有火。第六明受化者同者，五道眾生所可正受化者有三乘根性，三乘根性即是三十子義無異；人雖五百然與長者非盡天性，至於天性相關者有三十人也。今者六義之中唯宅主同，是上法說中有，餘五義今譬說方有也。
先明宅主，總明十方諸佛皆化五濁眾生同，是一長者義。今就第一宅主義中自有三：一者明長者名住處，二者正出宅主，三者嘆其德。又此三段中前一后一各有三意，中間唯一。初段中三者：一者先明長者於一國有名，二者明於一邑中有名，三者明長者於一聚落中有名。
問者言：「何不從狹至廣，今乃從廣至狹？」解釋者言：「為欲從疏至密，是故從廣至狹。如人於一國得名，然外傳易為音響
【現代漢語翻譯】 現代漢語譯本 階：第一，正明宅主相同，第二，明教化之處相同，第三，明教化之門相同，第四，明所教化之人相同，第五，明所救之事相同，第六，明接受教化者相同。為什麼這麼說呢？首先，說明釋迦牟尼佛與諸佛一樣，都是教化的主導者，這就是『長者』（Grihapati）的含義。第二，說明教化之處相同，這些教化主導者都應在三界（Trailokya）之中，而這三界都隸屬於如來（Tathagata），這就是『長者有一大宅』的含義。第三，說明教化之門相同，當五濁（Kashaya）眾生反本溯源之時，需要憑藉如來的言教，這言教的作用能夠引導眾生脫離苦海之宅，到達妙樂之所，這就是『長者之宅唯有一門』的含義。第四，說明所教化之人相同，所教化的對象是五道（Gati）眾生，這就是『長者宅中有五百人』的含義。第五，說明所救之事相同，三界眾生都備受五濁八苦的煎熬，這就是『長者宅中有火』的含義。第六，說明接受教化者相同，五道眾生中能夠真正接受教化的是具有三乘（Triyana）根性的人，這三乘根性就是『三十子』的含義，沒有差別；人雖然有五百，但並非所有人都與長者天性相關，真正天性相關的有三十人。現在這六個含義中，只有宅主相同，是在上文的法說中已經提到的，其餘五個含義是現在用譬喻來說明的。
先說明宅主，總的來說，十方諸佛教化五濁眾生都是相同的，這就是一個『長者』的含義。現在就第一宅主的含義中，又分為三點：第一，說明長者的名字和住處，第二，正面闡述宅主，第三，讚歎他的功德。這三段中，前一段和后一段各有三個意思，中間一段只有一個意思。第一段中的三個意思：第一，先說明長者在一個國家有名，第二，說明在一個城邑中有名，第三，說明長者在一個聚落中有名。
提問者說：『為什麼不從狹窄到廣闊，現在反而從廣闊到狹窄？』解釋者說：『爲了從疏遠到密切，所以從廣闊到狹窄。比如一個人在一個國家獲得名聲，但外面的傳揚容易變成音響（聲音的傳播）。』
【English Translation】 English version Phase: First, the householder (Grihapati) is the same; second, the place of transformation is the same; third, the gate of transformation is the same; fourth, the people to be transformed are the same; fifth, the things to be saved are the same; sixth, those who receive transformation are the same. Why is this so? First, it is explained that Shakyamuni (釋迦牟尼) is the same as all Buddhas in being the master of transformation, which is the meaning of 'Grihapati' (長者). Second, it is explained that the place of transformation is the same; these masters of transformation should all be in the Three Realms (Trailokya), and these Three Realms all belong to the Tathagata (如來), which is the meaning of 'the Grihapati has a large house'. Third, it is explained that the gate of transformation is the same; when the sentient beings of the Five Turbidities (Kashaya) return to the source, they need to rely on the teachings of the Tathagata, and the function of these teachings can guide sentient beings out of the house of the sea of suffering and reach the place of wonderful bliss, which is the meaning of 'the Grihapati's house has only one gate'. Fourth, it is explained that the people to be transformed are the same; the objects of transformation are the sentient beings of the Five Paths (Gati), which is the meaning of 'there are five hundred people in the Grihapati's house'. Fifth, it is explained that the things to be saved are the same; the sentient beings of the Three Realms are all tormented by the Five Turbidities and the Eight Sufferings, which is the meaning of 'there is a fire in the Grihapati's house'. Sixth, it is explained that those who receive transformation are the same; among the sentient beings of the Five Paths, those who can truly receive transformation are those with the roots of the Three Vehicles (Triyana), and these roots of the Three Vehicles are the meaning of 'thirty sons', without difference; although there are five hundred people, not all of them are related to the Grihapati by nature, and those who are truly related by nature are thirty people. Now, among these six meanings, only the householder being the same is mentioned in the previous Dharma talk, and the remaining five meanings are now explained through metaphors.
First, explain the householder; in general, all Buddhas in the ten directions transform the sentient beings of the Five Turbidities in the same way, which is the meaning of one 'Grihapati'. Now, within the meaning of the first householder, there are three points: first, explain the name and dwelling place of the Grihapati; second, directly explain the householder; third, praise his merits. Among these three sections, the first and last sections each have three meanings, and the middle section has only one meaning. The three meanings in the first section: first, explain that the Grihapati is famous in one country; second, explain that he is famous in one city; third, explain that the Grihapati is famous in one village.
The questioner said: 'Why not go from narrow to broad, but now go from broad to narrow?' The explainer said: 'In order to go from distant to close, therefore from broad to narrow. For example, if a person gains fame in one country, but the external transmission is easily turned into sound (the spread of sound).'
，未若於一門一郡知其虛實，雖復令名播於州郡，未若一鄰一里知其有德。內合為義者，橫語十方世界六道四生，縱談無間以上金剛以還，如來德被有識、恩潤蒼生，如長者於國中有德。若但取十方諸佛一應化道所及處，如釋迦王三千大千等，猶如長者於邑中有德。又的論娑婆南閻浮提如來於中利益，如聚落有德也。」
「有大長者」，此是第二正出宅主也。未必年杇稱為長者，唯取有德有行之義也。「其年衰邁」此下是第三嘆長者有德，自有三重：第一嘆長者內德，第二嘆長者外德，第三嘆長者眷屬也。今者第一「其年衰邁」，此嘆長者內德。夫老人必多識悉，此明如來三達洞照是事皆知，唯取多識悉往古，故以衰邁為譬主。次言「財富無量亦有田宅」，是第二嘆長者外德，正明七珍豐盈蔭蓋孤貧，此明如來外化之德無盡，是故有四攝度人慈悲救物也。夫養命稱田、安身為宅，明如來能生眾生功德智慧如田，示物修行之方如宅，是故《大涅槃經》云：「立一切眾生於五戒十善業」，此之謂也。「及諸僮僕」此是第三嘆長者眷屬，聲聞辟支佛狹心短志，猶若僮僕也。「其家廣大」此是第二義，明長者之宅。宅以安身為義，如來應在三界，三界系屬如來仍以所化為宅，是故《維摩經》言：「眾生是菩薩凈土」，明
【現代漢語翻譯】 不如瞭解一個門第或一個郡的真實情況。即使令名傳遍州郡，也不如一個鄰居或一個里弄知道他有德行。內心符合道義的人，可以橫向談論十方世界六道四生，縱向談論無間地獄以上直到金剛界。如來的德行普及有知覺的眾生，恩澤滋潤天下百姓，就像長者在國家中有德行一樣。如果只取十方諸佛所有應化教導所能到達的地方，比如釋迦王的三千大千世界等，就像長者在城邑中有德行一樣。更進一步說，如來在娑婆世界南閻浮提中所帶來的利益，就像在聚落中有德行一樣。」
『有大長者』，這是第二重，正式提出宅主（指佛陀）。未必是年老才稱為長者，只是取其有德有行的含義。『其年衰邁』以下是第三重，讚歎長者有德，自有三重含義：第一重讚歎長者的內在德行，第二重讚歎長者的外在德行，第三重讚歎長者的眷屬。現在是第一重『其年衰邁』，這是讚歎長者的內在德行。老人必定見多識廣，這說明如來的三達（宿命通、天眼通、漏盡通）能夠洞察一切，無所不知。這裡只是取其見多識廣、通曉往古的含義，所以用衰老來比喻宅主。接下來講『財富無量亦有田宅』，這是第二重讚歎長者的外在德行，正是說明七寶豐盈，能夠庇廕孤苦貧窮的人。這說明如來外化之德無有窮盡，所以有四攝（佈施、愛語、利行、同事）來度化世人，用慈悲來救濟萬物。養命叫做田，安身叫做宅，說明如來能夠使眾生生出功德智慧，如同田地一樣；指示眾生修行的方向，如同住宅一樣。所以《大涅槃經》說：『使一切眾生安住於五戒十善業』，說的就是這個意思。『及諸僮僕』這是第三重讚歎長者的眷屬，聲聞、辟支佛心胸狹窄、志向短淺，就像僮僕一樣。『其家廣大』這是第二重含義，說明長者的住宅。住宅以安身為含義，如來應化於三界，三界隸屬於如來，仍然以所教化的地方作為住宅，所以《維摩經》說：『眾生是菩薩的凈土』，說明了這個道理。
【English Translation】 It is not as good as knowing the truth about one family or one county. Even if the good name spreads throughout the prefectures and counties, it is not as good as one neighbor or one village knowing that he has virtue. One whose inner self accords with righteousness can speak horizontally about the six realms and four kinds of birth in the ten directions of the world, and vertically discuss from above Avici hell up to the Vajra realm. The Tathagata's virtue covers sentient beings, and his grace nourishes the common people, just like an elder who has virtue in the country. If one only takes the places reached by the transformation and teaching of all the Buddhas in the ten directions, such as Shakya King's three thousand great thousand worlds, it is like an elder who has virtue in the city. Furthermore, the benefits that the Tathagata brings to Jambudvipa (South Jambudvipa) in the Saha world are like having virtue in a village.
'There is a great elder,' this is the second point, formally presenting the head of the household (referring to the Buddha). It is not necessarily that one is called an elder because of old age, but only taking the meaning of having virtue and practice. 'Whose years are declining' below is the third point, praising the elder for having virtue, which has three meanings: the first is praising the elder's inner virtue, the second is praising the elder's outer virtue, and the third is praising the elder's family. Now is the first point, 'Whose years are declining,' this is praising the elder's inner virtue. Old people must be knowledgeable and experienced, which shows that the Tathagata's three insights (past lives, divine eye, and extinction of outflows) can penetrate everything and know everything. Here, it only takes the meaning of being knowledgeable and experienced, and understanding the past, so old age is used as a metaphor for the head of the household. Next, it says 'Wealth is immeasurable and also has fields and houses,' this is the second point, praising the elder's outer virtue, which is precisely to say that the seven treasures are abundant and can shelter the lonely and poor. This shows that the Tathagata's outer transformation virtue is endless, so there are four means of conversion (giving, kind speech, beneficial action, and cooperation) to transform the world, and using compassion to save all things. Nourishing life is called a field, and settling the body is called a house, which shows that the Tathagata can make sentient beings generate merit and wisdom, like a field; and indicate the direction of practice for sentient beings, like a house. Therefore, the Mahaparinirvana Sutra says: 'To establish all sentient beings in the five precepts and ten good deeds,' this is what it means. 'And all the servants' this is the third point, praising the elder's family, Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas) have narrow minds and short aspirations, like servants. 'Whose family is vast' this is the second meaning, explaining the elder's house. The house takes settling the body as its meaning, the Tathagata should transform in the three realms, the three realms belong to the Tathagata, and still take the place of teaching as the house, so the Vimalakirti Sutra says: 'Sentient beings are the pure land of the Bodhisattva,' which explains this principle.
菩薩所化眾生仍以眾生為土。今明如來化三界以三界為宅，然則三界彌博，故言廣大也。「唯有一門」此是第三義，宅雖廣大隻有一門通人出入，今呼佛教為門，但三界眾生反流之始，會藉如來言教，然後出離生死必到菩提，然則五時言教為門莫二，故言一也。「多諸人眾」此下是第四義，明長者宅中有五百餘人，內合三界之中以類相從，凡有五道眾生也。「堂閣朽故」此是第五義，明出所救事，明長者宅中有火。內合為義者，明三界之中備有五濁八苦，煎逼眾生。就中有二，將明火起，先敘所燒之物，正明因薪火傳，第二「周匝俱時歘然火起」句正明火起，今者第一明欲界如堂，色無色界如閣也。然三界眾生皆為生老病死無常所逼遷，故言朽故也。三界眾生四大為墻壁，但此四大之身皆唸唸生滅，故言頹落也。命如柱根，但此命為善根所招，是故唸唸無常，故言腐敗也。識如樑棟，有心識者呼為眾生，是故眾生以心識為主，然此心識取緣，亦剎那生滅，故言傾危也。「周匝俱時」以下，此第二正明火起。「周匝俱時」者，四生之中皆有五濁八苦也。「歘然火起」者，正明火起。外譬為義者，正由長者不在，致令宅中火起。下偈中「言其人近出未久之間」，內合如來已曾化此眾生令折伏煩惱，於時已作得度因緣，但感
【現代漢語翻譯】 現代漢語譯本 菩薩所化度的眾生仍然以眾生界為國土。現在說明如來教化三界，以三界為住所，那麼三界如此廣闊，所以說是廣大。『唯有一門』這是第三個含義，住所雖然廣大，只有一扇門供人出入，現在稱佛教為門，但三界眾生返本歸源的開始，要憑藉如來的言教，然後才能脫離生死，必定到達菩提，那麼五時的言教就是唯一的門，所以說一。『多諸人眾』以下是第四個含義，說明長者宅中有五百多人，內在對應三界之中同類相聚的情況，總共有五道眾生。『堂閣朽故』這是第五個含義，說明要救的事情，說明長者宅中有火。內在結合含義來說，說明三界之中具備五濁八苦，煎熬逼迫眾生。其中有兩點，將要說明火起，先敘述所燒的東西，正面說明因薪柴而火勢蔓延，第二句『周匝俱時歘然火起』正面說明火起，現在第一點說明欲界像堂，色界和無色界像樓閣。然而三界眾生都被生老病死無常所逼迫遷移，所以說是朽壞。三界眾生以四大為墻壁，但是這四大之身都念念生滅，所以說是頹落。生命像柱子的根基，但是這生命是由善根所招感，因此唸唸無常，所以說是腐敗。識像梁和棟，有心識的稱為眾生，因此眾生以心識為主，然而這心識取緣，也剎那生滅，所以說是傾危。『周匝俱時』以下，這是第二點正面說明火起。『周匝俱時』是指，四生之中都有五濁八苦。『歘然火起』是指，正面說明火起。外在比喻來說，正是由於長者不在，導致宅中火起。下面的偈頌中『說那人外出不久』，內在對應如來曾經教化這些眾生，讓他們折伏煩惱，當時已經種下得度的因緣，但感
【English Translation】 English version The beings transformed by Bodhisattvas still take the realm of beings as their land. Now, it is explained that the Tathagata (Thus Come One) transforms the Three Realms, taking the Three Realms as a dwelling. Since the Three Realms are so vast, they are said to be extensive. 'Only one gate' is the third meaning. Although the dwelling is vast, there is only one gate for people to enter and exit. Now, Buddhism is called the gate, but the beginning of the return to the source for beings in the Three Realms relies on the teachings of the Tathagata. Only then can they escape birth and death and surely reach Bodhi (enlightenment). Therefore, the teachings of the five periods are the only gate, so it is said to be one. 'Many people' below is the fourth meaning, explaining that there are more than five hundred people in the elder's house, internally corresponding to the gathering of similar beings within the Three Realms, totaling the five paths of beings. 'Halls and pavilions decayed' is the fifth meaning, explaining the matter to be saved, explaining that there is a fire in the elder's house. Internally, combining the meaning, it explains that the Three Realms are filled with the five turbidities and eight sufferings, tormenting and oppressing beings. Among them are two points: about to explain the fire, first narrating the things being burned, directly explaining that the fire spreads due to firewood; the second sentence 'The fire suddenly arose all around at the same time' directly explains the fire. Now, the first point explains that the Desire Realm is like a hall, and the Form and Formless Realms are like pavilions. However, beings in the Three Realms are all forced to move by birth, old age, sickness, and death, which are impermanent, so it is said to be decayed. Beings in the Three Realms take the four great elements as walls, but these bodies of the four great elements are born and die in every moment, so it is said to be collapsing. Life is like the root of a pillar, but this life is attracted by good roots, therefore it is impermanent in every moment, so it is said to be corrupt. Consciousness is like beams and pillars; those with consciousness are called beings, therefore beings take consciousness as the main thing, but this consciousness takes conditions and also arises and ceases in an instant, so it is said to be tilting and dangerous. 'All around at the same time' below, this is the second point directly explaining the fire. 'All around at the same time' refers to the fact that there are five turbidities and eight sufferings in the four births. 'The fire suddenly arose' refers to directly explaining the fire. Externally, as a metaphor, it is precisely because the elder is not present that the fire arises in the house. In the following verse, 'It is said that the person went out not long ago', internally corresponding to the Tathagata having taught these beings, causing them to subdue afflictions, and at that time, the causes for liberation had already been planted, but feeling
緣既盡如來余方教化，然眾生更起三毒煩惱，非本意所期，故言歘然火起也。「長者諸子」此下第六義，明五百人中有與長者天性相關者，有三十子，內合明如來所化有三乘根性入三界中也。
「長者見是大火從四面起」此下竟「無求出意」是第二長者見火譬，此即譬上〈方便品〉中第二「舍利弗當知我以佛眼觀」下有四行偈，明如來在法身地見眾生為五濁八苦所昏。但上〈方便品〉中有三段：第一明能見，第二明所見，第三起悲愍之心。今此譬中亦作三段譬上三段：第一言「長者見」明能見，即譬上〈方便品〉中「舍利當知我以佛眼觀」是也。「是大火從四面起」此是第二明所見，即譬上「見六道眾生貧窮無福慧」備明佛見五濁，今明四生眾生備有五濁，皆起煩惱，故言從四面起也。「即大驚怖」此下是第三階，明長者既見宅中火起燒逼諸子，便起驚怖之心，此即譬上〈方便品〉譬本之中第三階「為是眾生故而起大悲心」，明如來既見眾生為五濁所昏，起悲愍之心。就中有三，第一「即大驚怖」一句，正為大悲作譬；第二「而作是念」下竟「安隱得出」，明不自為；第三「而諸子等」下竟「怖」，出所為人。今言「即大驚怖」者，悲意忽至因之為驚，內合如來昔日已於二萬億佛所曾教化眾生，於時已作得度因
【現代漢語翻譯】 現代漢語譯本：因緣如果已經完結，如來再用其他方法教化，然而眾生仍然生起貪嗔癡（三毒）的煩惱，這不是如來本來的期望，所以說『忽然火起』。「長者諸子」以下是第六個意義，說明五百人中有和長者天性相關的，有三十個兒子，內在結合說明如來所教化有聲聞、緣覺、菩薩（三乘）的根性，進入欲界、色界、無色界（三界）之中。 「長者見是大火從四面起」以下直到「無求出意」是第二個長者見火的比喻，這正是比喻上面《方便品》中第二段「舍利弗，當知我以佛眼觀」以下有四句偈，說明如來在法身（Dharmakaya）的地位，看見眾生被五濁（five defilements）八苦（eight sufferings）所迷惑。但是上面《方便品》中有三段：第一段說明能見，第二段說明所見，第三段生起悲憫之心。現在這個比喻中也分為三段來比喻上面的三段：第一段說「長者見」，說明能見，就是比喻上面《方便品》中「舍利弗，當知我以佛眼觀」的意思。「是大火從四面起」這是第二段說明所見，就是比喻上面「見六道眾生貧窮無福慧」，詳細說明佛看見五濁，現在說明四生（胎生、卵生、濕生、化生）的眾生都具有五濁，都生起煩惱，所以說從四面起。「即大驚怖」以下是第三個階段，說明長者既然看見宅中火起，燒逼他的孩子們，便生起驚怖之心，這正是比喻上面《方便品》比喻的根本之中第三個階段「為是眾生故而起大悲心」，說明如來既然看見眾生被五濁所迷惑，生起悲憫之心。其中有三點，第一「即大驚怖」一句，正是為大悲心作比喻；第二「而作是念」以下直到「安隱得出」，說明不為自己；第三「而諸子等」以下直到「怖」，說明所為的人。現在說「即大驚怖」的人，悲憫之意忽然到來，因此感到驚恐，內在結合如來過去已經在二萬億佛所曾經教化眾生，那時已經種下得度的因。
【English Translation】 English version: If the conditions (緣, yuan) are exhausted, the Tathagata (如來, Rulai, 'Thus Come One') will teach by other means. However, sentient beings still generate the afflictions of the three poisons (三毒, san du, greed, hatred, and delusion), which is not what the Tathagata originally intended. Therefore, it is said, 'Suddenly, a fire arises.' 'The elders' sons' (長者諸子, zhang zhe zhu zi) below is the sixth meaning, explaining that among the five hundred people, there are thirty sons who are related to the elder's nature, internally combining to explain that the Tathagata's teachings have the roots of the three vehicles (三乘, san cheng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), entering the three realms (三界, san jie, desire realm, form realm, and formless realm). 'The elder sees the great fire arising from all four sides' (長者見是大火從四面起, zhang zhe jian shi da huo cong si mian qi) down to 'without seeking a way out' (無求出意, wu qiu chu yi) is the second analogy of the elder seeing the fire. This is precisely analogous to the second part of the 'Expedient Means' (方便品, fang bian pin) chapter above, 'Shariputra (舍利弗, Sheli fu), you should know that I observe with my Buddha-eye' (舍利弗當知我以佛眼觀, Sheli fu dang zhi wo yi fo yan guan) followed by four lines of verse, explaining that the Tathagata, in the Dharmakaya (法身, Fa shen, 'Dharma body') position, sees sentient beings obscured by the five defilements (五濁, wu zhuo) and eight sufferings (八苦, ba ku). However, in the 'Expedient Means' chapter above, there are three sections: the first explains the ability to see, the second explains what is seen, and the third gives rise to a heart of compassion. Now, this analogy is also divided into three sections to analogize the three sections above: the first section says 'The elder sees' (長者見, zhang zhe jian), explaining the ability to see, which is analogous to 'Shariputra, you should know that I observe with my Buddha-eye' in the 'Expedient Means' chapter above. 'The great fire arises from all four sides' (是大火從四面起, shi da huo cong si mian qi) is the second section explaining what is seen, which is analogous to 'seeing the beings of the six realms impoverished and without blessings or wisdom' (見六道眾生貧窮無福慧, jian liu dao zhong sheng pin qiong wu fu hui), detailing the Buddha's seeing of the five defilements. Now, it explains that beings of the four births (四生, si sheng, born from womb, egg, moisture, and transformation) all possess the five defilements and all give rise to afflictions, so it is said that they arise from all four sides. 'Immediately greatly frightened' (即大驚怖, ji da jing bu) below is the third stage, explaining that since the elder sees the fire arising in the house, burning and pressing his children, he gives rise to a heart of fear. This is precisely analogous to the third stage in the root of the analogy in the 'Expedient Means' chapter above, 'For the sake of these beings, he gives rise to great compassion' (為是眾生故而起大悲心, wei shi zhong sheng gu er qi da bei xin), explaining that since the Tathagata sees sentient beings obscured by the five defilements, he gives rise to a heart of compassion. Within this, there are three points: first, the sentence 'Immediately greatly frightened' is precisely an analogy for great compassion; second, 'And thinking thus' (而作是念, er zuo shi nian) down to 'safely escape' (安隱得出, an yin de chu), explaining not for oneself; third, 'And the sons, etc.' (而諸子等, er zhu zi deng) down to 'fear' (怖, bu), explaining the people for whom it is done. Now, saying 'Immediately greatly frightened,' the intention of compassion suddenly arrives, and therefore one feels fear, internally combining that the Tathagata had already taught sentient beings in the past at twenty billion Buddhas' places, and at that time, the cause of liberation had already been planted.
，自爾已后更復貪著五塵廣起煩惱，失昔日之解，悲意之事，故言驚也。非唯直失解而已，亦恐眾生廣起煩惱斷絕善根成一闡提，墮三途彌劫受苦，故言怖也。「而作是念我雖能於此所燒之門安隱得出」者，是第二明怖不自為。
「上言詺佛教為門，今者何故此門被燒耶？」解言：「乃是詺佛教為門，不言此教被燒，但教所化眾生自是被燒，故如彼一門立大學門，云何不言兩板雙扇讀書解義耶？故知一門中人解義讀書也。」
「安隱得出」者，明如來昔日親藉大乘之教，離三界八苦成就種覺，故言安隱得出也。「而諸子等」以下是第三齣怖所為人，眾生貪染五塵，故言樂著終日運役三業無一可記，故言戲也。不覺五濁八苦為逼，若使覺九十八使是失，便怖畏三途之苦，祇由不覺故不知、不驚怖也。
「舍利弗是長者作是思惟」此下竟「視父而已」，是第三明長者救子不得譬，即譬上〈方便品〉中第三「我始坐道場」下六行半偈，明如來用大乘化眾生不得。但上譬本之中有三段，第一言「我始坐道場觀樹亦經行」半行偈，明如來用大乘化眾生不得之處，今者不為作譬也。第二言「於三七日中思惟如此事」半行，明如來用大乘化眾生不得之時節，今者亦不為作譬也。唯為第三正用大乘化眾生不得作譬，
【現代漢語翻譯】 現代漢語譯本：從此以後更加貪戀五塵，廣泛生起煩惱，失去往日的理解，產生悲傷之意，所以說是『驚』。不僅僅是失去理解而已，也恐怕眾生廣泛生起煩惱，斷絕善根成為一闡提（icchantika，斷絕善根的人），墮入三途（three realms of suffering，地獄、餓鬼、畜生）經歷漫長的劫難遭受痛苦，所以說是『怖』。『而作是念我雖能於此所燒之門安隱得出』，這是第二點，說明恐懼不是爲了自己。
『上文說佛教是門，現在為什麼這個門被燒了呢？』解釋說：『乃是說佛教是門，不是說這個教義被燒了，只是被教義所化的眾生自己被燒了，好比一個門設立大學門，怎麼能說兩塊板雙扇就能讀書理解意義呢？所以知道一個門中的人能理解意義讀書。』
『安隱得出』，說明如來往日親自憑藉大乘（Mahayana，大乘佛教）的教義，脫離三界（three realms，欲界、色界、無色界）八苦（eight sufferings，生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），成就一切種智（sarvākārajñāna，佛陀所證悟的智慧），所以說『安隱得出』。『而諸子等』以下是第三點，說明恐懼是爲了什麼人，眾生貪戀染著五塵（five desires，色、聲、香、味、觸），所以說喜歡貪著，終日運作身、口、意三業（three karmas，身業、口業、意業）沒有一件可以記取的，所以說是遊戲。不覺得五濁（five defilements，劫濁、見濁、煩惱濁、眾生濁、命濁）八苦在逼迫，如果覺悟到九十八使（ninety-eight bondages，九十八種煩惱），就是失去，便會恐懼三途的痛苦，只因爲不覺悟所以不知道、不驚恐。
『舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）是長者作是思惟』以下直到『視父而已』，是第三點，說明長者救不了孩子這個譬喻，就是比喻上面〈方便品〉中第三段『我始坐道場』以下六行半的偈頌，說明如來用大乘教化眾生沒有效果。但上面的譬喻原本中有三段，第一段說『我始坐道場觀樹亦經行』半行偈，說明如來用大乘教化眾生沒有效果的地方，現在不為此作譬喻。第二段說『於三七日中思惟如此事』半行，說明如來用大乘教化眾生沒有效果的時間，現在也不為此作譬喻。只為第三段真正用大乘教化眾生沒有效果來作譬喻。
【English Translation】 English version: From that time onwards, they become even more attached to the five desires (five dusts), broadly generating afflictions, losing their former understanding, and producing sorrowful thoughts, hence the term 'alarmed'. It is not only a matter of losing understanding, but also the fear that sentient beings will broadly generate afflictions, sever their roots of goodness, become icchantikas (those who have severed their roots of goodness), fall into the three realms of suffering (hell, hungry ghosts, animals), and endure suffering for countless kalpas (aeons), hence the term 'terrified'. 'And thinking thus, although I am able to safely exit this burning gate' is the second point, clarifying that the fear is not for oneself.
'The previous text referred to the Buddha's teachings as a gate, so why is this gate now being burned?' The explanation is: 'It is said that the Buddha's teachings are a gate, not that the teachings themselves are being burned, but rather that the sentient beings transformed by the teachings are themselves being burned, just as a gate is established for a university. How can it be said that two boards and double doors can read and understand the meaning? Therefore, it is known that people within a gate can understand the meaning and read.'
'Safely exit' indicates that the Tathagata (another name for the Buddha) formerly relied on the teachings of the Mahayana (Great Vehicle), departed from the eight sufferings (birth, old age, sickness, death, separation from loved ones, encounter with hated ones, unfulfilled desires, and the flourishing of the five aggregates) of the three realms (desire realm, form realm, formless realm), and accomplished all-knowing wisdom (sarvākārajñāna), hence the term 'safely exit'. 'But the children, etc.' below is the third point, explaining for whom the fear is. Sentient beings are greedy and attached to the five desires (form, sound, smell, taste, touch), so it is said that they enjoy attachment, and all day long they operate the three karmas (body, speech, and mind), with nothing memorable, hence it is called play. They are not aware that the five defilements (kalpa defilement, view defilement, affliction defilement, sentient being defilement, and life defilement) and eight sufferings are pressing them. If they were aware that the ninety-eight bondages (ninety-eight kinds of afflictions) are a loss, they would fear the suffering of the three realms. It is only because they are not aware that they do not know and are not alarmed or terrified.
'Sariputra (one of the Buddha's ten great disciples, known for his wisdom) is the elder who thinks thus' down to 'only looking at his father' is the third point, explaining the parable of the elder being unable to save his children, which is analogous to the six and a half lines of verse from 'I first sat at the bodhi tree' in the third section of the 〈Expedient Means Chapter〉, explaining that the Tathagata's use of the Mahayana to transform sentient beings is ineffective. But the original parable above has three sections. The first section says 'I first sat at the bodhi tree, observing the trees and also walking around', half a line of verse, explaining the place where the Tathagata's use of the Mahayana to transform sentient beings is ineffective, which is not being used as a parable now. The second section says 'For three seven days I pondered such matters', half a line, explaining the time when the Tathagata's use of the Mahayana to transform sentient beings is ineffective, which is also not being used as a parable now. Only the third section, which truly uses the Mahayana to transform sentient beings ineffectively, is being used as a parable.
然此意本非涉言教，正明如來之意作大乘化道方法。上第三正化不得中本有三段，第一用大乘擬宜，第二無大乘機，第三息大乘化。今者亦具足為此二段作譬，但譬意既委悉，宜開為兩段：第一作勸教，第二從「我當爲說怖畏之事」下，作誡教也。如來在世雖復言滿三千、形遍六道，大而為論不出誡、勸兩途，是故出世之始，仍言諸惡莫作眾善奉行，眾善奉行即是大慈勸善，諸惡莫作即是大悲誡惡，是故慈欲與樂勸令行善，悲能拔苦誡令斷惡，故如昔說苦集兩諦，即是大悲誡惡，次明滅道二理，即是大慈勸善。今此譬意亦復如是。就此勸誡之中各有三段，皆擬上譬本中三段者，第一先以勸教擬宜，第二即明諸子無有堪受勸之機，第三息勸教也。今明勸教擬宜，即譬上〈方便品〉中言「我所得智慧微妙最第一」以大乘擬宜。上唯明智慧，今此譬中廣明智之與境，故就此擬宜譬中自有二：第一是「長者作是思惟我身手有力」者，先明長者以身手救濟，內合明如來思惟法身有應之功、智慧有濟拔之力；第二言「當以衣裓若以機案從捨出之」，此正明慈念彌至，欲以衣裓裹子，欲以機案擎之，內合如來正用大乘勸教擬宜，衣裓譬大乘因，機案譬大乘果，欲明如來既有智慧身手以大乘因與眾生，欲以大乘果與眾生令出也。「復更
【現代漢語翻譯】 現代漢語譯本： 然而這段經文的本意並非僅僅涉及言語教誨，而是爲了闡明如來佛以大乘佛法教化眾生的方法。在前面第三部分『正化不得』中，原本有三個階段：第一階段是用大乘佛法來試探眾生的根器；第二階段是發現沒有能夠接受大乘佛法的根器；第三階段是停止用大乘佛法來教化。現在這裡也完整地用譬喻來對應這兩個階段，但因為譬喻的含義已經很清楚了，所以適合分為兩個部分：第一部分是勸導教化，第二部分從『我當爲說怖畏之事』開始，是告誡教化。如來佛在世的時候，雖然說了三千多部經，身影遍佈六道，但總的來說，也不超出告誡和勸導這兩種方式。因此，佛陀出世之始，仍然說『諸惡莫作，眾善奉行』。『眾善奉行』就是用大慈心勸導行善，『諸惡莫作』就是用大悲心告誡停止作惡。所以，慈悲心想要給予快樂，勸導眾生行善；悲心能夠拔除痛苦，告誡眾生斷絕惡行。因此，像以前所說的苦集兩諦，就是用大悲心告誡停止作惡；接下來闡明滅道二諦的道理，就是用大慈心勸導行善。現在這個譬喻的含義也是這樣。 在這個勸誡之中，各有三個階段，都是爲了對應上面譬喻原本中的三個階段。第一階段先用勸導教化來試探眾生的根器；第二階段是說明眾子沒有能夠接受勸導的根器；第三階段是停止勸導教化。現在闡明勸導教化來試探眾生的根器，就像上面《方便品》中所說的『我所得智慧微妙最第一』，用大乘佛法來試探眾生的根器。上面只是闡明智慧，現在這個譬喻中廣泛地闡明了智慧和境界，因此在這個試探根器的譬喻中又分為兩個部分：第一部分是『長者作是思惟我身手有力』，先說明長者用自己的身手來救濟，內在對應如來佛思惟法身具有應化的功用、智慧具有救濟拔除的力量；第二部分是說『當以衣裓若以機案從捨出之』，這正是闡明慈悲的意念非常周到，想要用衣裓包裹孩子，想要用機案托起孩子，內在對應如來佛真正用大乘佛法勸導教化來試探眾生的根器，衣裓譬喻大乘佛法的因，機案譬喻大乘佛法的果，想要說明如來佛既有智慧身手，又用大乘佛法的因給予眾生，想要用大乘佛法的果給予眾生，讓他們脫離火宅。
【English Translation】 English version: However, the original intention of this passage is not merely about verbal teachings, but to clarify the method by which the Tathagata (如來) [Thus Come One] uses the Mahayana (大乘) [Great Vehicle] to teach and transform sentient beings. In the previous third section, 'Right Transformation Not Attained,' there were originally three stages: the first stage is to use the Mahayana to probe the potential of sentient beings; the second stage is to discover that there are no beings capable of receiving the Mahayana; the third stage is to cease the Mahayana transformation. Now, this also fully uses a metaphor to correspond to these two stages, but because the meaning of the metaphor is already very clear, it is suitable to divide it into two parts: the first part is exhortation and teaching, and the second part, starting from 'I will speak of fearful matters,' is admonition and teaching. When the Tathagata was in the world, although he spoke more than three thousand scriptures and his form pervaded the six realms, in general, it did not go beyond these two methods of admonition and exhortation. Therefore, at the beginning of the Buddha's appearance in the world, he still said, 'Cease all evil, practice all good.' 'Practice all good' is to use great compassion to exhort the practice of good, and 'Cease all evil' is to use great compassion to admonish the cessation of evil. Therefore, compassion wants to give happiness, exhorting beings to practice good; sorrow can remove suffering, admonishing beings to cut off evil. Therefore, like the previously mentioned two truths of suffering and accumulation, it is to use great compassion to admonish the cessation of evil; next, clarifying the principles of the two truths of cessation and the path, it is to use great compassion to exhort the practice of good. The meaning of this metaphor is also like this. Within this exhortation and admonition, there are three stages each, all to correspond to the three stages in the original metaphor above. The first stage first uses exhortation and teaching to probe the potential of sentient beings; the second stage is to explain that the sons do not have the potential to receive exhortation; the third stage is to cease exhortation and teaching. Now, clarifying the exhortation and teaching to probe the potential of sentient beings is like what is said in the 《Upaya》 (方便品) [Expedient Means Chapter] above, 'The wisdom I have attained is subtle, most excellent, and foremost,' using the Mahayana to probe the potential of sentient beings. The above only clarifies wisdom, but now this metaphor extensively clarifies wisdom and the realm, so within this metaphor of probing potential, it is further divided into two parts: the first part is 'The elder thought to himself, I have strength in my body and arms,' first explaining that the elder uses his body and arms to rescue, internally corresponding to the Tathagata thinking that the Dharma body (法身) [Dharma Body] has the function of responding to transformation, and wisdom has the power to rescue and remove; the second part is saying 'He should take them out of the house with a robe or a bench,' this is precisely clarifying that the thought of compassion is very thorough, wanting to wrap the children with a robe, wanting to lift the children with a bench, internally corresponding to the Tathagata truly using the Mahayana to exhort and teach to probe the potential of sentient beings, the robe is a metaphor for the cause of the Mahayana, the bench is a metaphor for the fruit of the Mahayana, wanting to explain that the Tathagata has both wisdom and strength in his body and arms, and uses the cause of the Mahayana to give to sentient beings, wanting to use the fruit of the Mahayana to give to sentient beings, so that they can escape the burning house.
思惟」此是第二，明諸子無有堪受勸之機，即譬上〈方便品〉中第二階，眾生諸根鈍著樂癡所盲如斯之等類，云何而可度？此中有二：第一明大教於其人無用，第二正明無大機。今者第一「此舍唯有一門而復狹小」者，明大乘教之門於時不化得眾生出離三界，此教門于其無用，不能容受義稱狹小也。
問者言：「門自狹小不能通諸子得出，何關諸子不肯出耶？」解釋者言：「經文自言諸子幼稚未有所識，不肯從門出；若有識有知，豈應在門內為火所燒？但於時大乘教於眾生無用，義成狹小也。」
「諸子幼稚」下，第二正明無機。就中有二：第一「諸子幼稚」者，明眾生有天人五戒十善小機也。「未有所識」者，此是第二意正明眾生無大乘機，故言未有所識。若不舉其有小，無以顯其無大也。上擬宜中第三「爾時諸梵王」下引證，證無大機，今者不為作譬也。「戀著戲處」此下是第三，明長者息勸教，此即譬上〈方便品〉中第三階「我即自思惟，若但贊佛乘，眾生沒在苦，不能信是法，破法不信故，墜於三惡道，我寧不說法，疾入于涅槃」。「或當墮落為火所燒」者，明眾生既無有求大之心，若強以大乘化已，或能轉生誹謗，墮落三途，故言為火所燒也。「我當爲說怖畏之事，此舍已燒宜時疾出，無令為
【現代漢語翻譯】 現代漢語譯本：『思惟』（Siwei，思考）此是第二，說明這些孩子們沒有能夠接受勸說的根基，就像〈方便品〉（Fangbian Pin）中第二階段所說的，眾生諸根遲鈍，被貪圖安樂的愚癡所矇蔽，像這樣的人，怎麼能夠度化呢？這裡面包含兩層意思：第一，說明大乘教義對這些人沒有用處；第二，正面說明他們沒有大乘的根基。現在說第一點，『此舍唯有一門而復狹小』，說明大乘教義的門對於當時的眾生來說，不能夠讓他們出離三界，這個教義之門對他們沒有用處，從意義上來說是狹小的。
提問者說：『門本身狹小，不能讓孩子們出來，這和孩子們不肯出來有什麼關係呢？』解釋者說：『經文自己說孩子們年幼無知，不肯從門裡出來；如果他們有見識有知識，怎麼會在門內被火燒呢？只是因為當時的大乘教義對眾生沒有用處，所以從意義上來說是狹小的。』
『諸子幼稚』以下，第二點是正面說明沒有根基。其中包含兩層意思：第一，『諸子幼稚』，說明眾生有天人五戒十善的小乘根基。『未有所識』，這是第二層意思，正面說明眾生沒有大乘的根基，所以說『未有所識』。如果不先說明他們有小乘的根基，就無法顯示他們沒有大乘的根基。上面在擬宜中第三點『爾時諸梵王』以下引用了證據，證明沒有大乘的根基，這裡不再作比喻。『戀著戲處』以下是第三點，說明長者停止勸說教化，這就像〈方便品〉中第三階段所說的『我即自思惟，若但贊佛乘，眾生沒在苦，不能信是法，破法不信故，墜於三惡道，我寧不說法，疾入于涅槃』。『或當墮落為火所燒』，說明眾生既然沒有尋求大乘的心，如果強行用大乘教義來教化他們，或許會反而讓他們產生誹謗，墮落到三惡道，所以說是被火所燒。『我當爲說怖畏之事，此舍已燒宜時疾出，無令為』
【English Translation】
English version: 'Siwei' (思惟, Thinking) is the second point, indicating that these children do not have the capacity to receive exhortation, just like the second stage in the
The questioner says: 'The gate itself is narrow and cannot allow the children to come out. What does this have to do with the children's unwillingness to come out?' The explainer says: 'The sutra itself says that the children are young and ignorant and unwilling to come out of the gate. If they had knowledge and understanding, how could they be burned by the fire inside the gate? It is only because the Mahayana teachings were useless to sentient beings at that time that they were narrow in meaning.'
Below 'The children are young,' the second point is a direct explanation of the lack of capacity. It contains two layers of meaning: first, 'The children are young' explains that sentient beings have the capacity for the Hinayana teachings of the Five Precepts and Ten Virtues of gods and humans. 'Without knowledge' is the second layer of meaning, directly explaining that sentient beings do not have the capacity for Mahayana, so it says 'without knowledge.' If it is not first explained that they have the capacity for Hinayana, it is impossible to show that they do not have the capacity for Mahayana. Above, in the third point of the proposed suitability, 'At that time, the Brahma Kings' and below, evidence is cited to prove the lack of Mahayana capacity. Here, no analogy is made. 'Attached to playing' and below is the third point, explaining that the elder stops exhorting and teaching, which is like the third stage in the
火之所燒害」，自此下是第二作大乘誡教，然誡之為義，即說苦言迫之。此中有三段，亦譬上法說中三段，第一先用誡教擬宜，第二明諸子無有堪受誡之機，第三明長者息誡敕之教。今言擬宜者，還譬上〈方便品〉中第一言「我所得智慧微妙最第一」，明如來用大乘擬宜眾生。此中自有兩階：一者先明長者思惟作誡敕之教，明如來思惟欲為眾生說三界之中有五濁八苦生老病死逼之，令厭也。第二正明擬宜。
問者言：「如來種智洞見物情，承機赴感義在一時，方言思惟，將不乖種智之明、貶三達之照耶？」解釋者言：「若論實處本絕言像，今據跡涉形不無此義。若使怪言如來方復思惟作誡勸之教者，亦應怪言有丈六之體，亦應疑上於三七日中思惟。丈六三七曾不厝疑，何意忽怪作誡教耶？此意明如來大悲之意不已，攝救之心彌至，善始令終常為大乘也。」
「作是念已如所思惟具告諸子，汝等速出」此下，正明長者用誡教擬宜，內合正明如來用大乘誡教擬宜眾生也。「父雖憐愍」此下，是第二明眾生無有堪受誡教之機，自有二，第一「父雖憐愍善言誘喻」標牒上句，第二「而諸子等不肯信受，不驚不畏」以下正明無大機，即譬上眾生諸根鈍著樂癡所盲如斯諸等類，云何而可度？無有大乘機也。亦不為引證
【現代漢語翻譯】 現代漢語譯本：'火所焚燒的危害'，從這裡開始是第二次以大乘的教誡來教導，然而教誡的意義，就是用嚴厲的言辭來逼迫。這裡面有三個段落，也像上面《方便品》中說的三個段落，第一先用教誡來適應情況，第二說明諸子沒有能夠接受教誡的根基，第三說明長者停止教誡的敕令。現在說適應情況，還像上面《方便品》中第一句說'我所得智慧微妙最第一'，說明如來用大乘來適應眾生的根基。這裡面自然有兩層：一是先說明長者思考作出教誡的敕令，說明如來思考想要為眾生說三界之中的五濁八苦、生老病死（生：出生，老：衰老，病：疾病，死：死亡）的痛苦，使他們厭離。第二是正式說明適應情況。 提問者說：'如來（Tathagata）的種智（Buddha-gnosis）洞察萬物的情狀，根據時機來應和感應，意義在於一時，如今說思考，難道不會違背種智的明徹、貶低三達（Trividya）的照耀嗎？'解釋者說：'如果從真實的境界來說，本來就斷絕了言語形象，現在根據事蹟涉及形相，不能沒有這個意義。如果奇怪如來說才開始思考作出教誡勸導的教化，也應該奇怪有丈六（one-jo）之身，也應該懷疑上面在三七日（twenty-one days）中思考。對於丈六和三七日尚且不懷疑，為什麼偏偏奇怪作出教誡的教化呢？'這個意思說明如來大悲（Mahakaruna）的意願沒有停止，救助的心更加懇切，從始至終常常爲了大乘（Mahayana）的教義。 '作是念已如所思惟具告諸子，汝等速出'，這以下，正式說明長者用教誡來適應情況，內在符合正式說明如來用大乘教誡來適應眾生。'父雖憐愍'這以下，是第二說明眾生沒有能夠接受教誡的根基，自然有兩點，第一'父雖憐愍善言誘喻'標明上面的句子，第二'而諸子等不肯信受，不驚不畏'以下正式說明沒有大的根基，就像上面眾生諸根遲鈍，執著于快樂，被愚癡所矇蔽，像這些種類，怎麼可以度化呢？沒有大乘的根基啊。也不用引用證據。
【English Translation】 English version: 'The harm caused by the fire,' from here begins the second instruction using the Great Vehicle's (Mahayana) precepts and teachings. However, the meaning of precepts is to compel with harsh words. There are three sections here, similar to the three sections in the previous chapter on expedient means. First, the precepts are used to suit the situation. Second, it is explained that the sons do not have the capacity to receive the precepts. Third, it is explained that the elder ceases the teaching of precepts and commands. Now, speaking of suiting the situation, it is like the first line in the previous chapter on expedient means, 'The wisdom I have attained is subtle and supreme,' explaining that the Tathagata (Thus Come One) uses the Great Vehicle to suit the capacity of sentient beings. There are naturally two levels here: first, it explains that the elder contemplates making the teaching of precepts and commands, explaining that the Tathagata contemplates wanting to tell sentient beings about the five defilements and eight sufferings, birth, old age, sickness, and death (birth: the beginning of life, old age: the process of aging, sickness: illness, death: the end of life) within the three realms, causing them to feel aversion. Second, it formally explains suiting the situation. The questioner says, 'The Tathagata's Buddha-gnosis (seed wisdom) thoroughly sees the nature of things, responding to feelings according to the opportunity, the meaning lies in the moment, now speaking of contemplation, wouldn't it contradict the clarity of the Buddha-gnosis, and diminish the illumination of the three kinds of knowledge (Trividya)?' The explainer says, 'If speaking from the real realm, originally there is severance from words and images, now according to the traces involving forms, there is no lack of this meaning. If it is strange to say that the Tathagata is only now contemplating making the teaching of precepts and exhortations, then it should also be strange to say that there is a body of one jo (unit of measurement), and it should also be doubted that he contemplated for twenty-one days (three seven days). There is no doubt about the one jo and twenty-one days, why suddenly find it strange to make the teaching of precepts? This meaning explains that the Tathagata's great compassion (Mahakaruna) has not ceased, the heart of saving is even more earnest, from beginning to end, it is always for the Great Vehicle (Mahayana).' 'Having made this thought, he fully told his sons according to what he had contemplated, you all quickly exit,' below this, it formally explains that the elder uses precepts to suit the situation, internally corresponding to formally explaining that the Tathagata uses Great Vehicle precepts to suit sentient beings. 'Although the father was compassionate,' below this, is the second explanation that sentient beings do not have the capacity to receive precepts, there are naturally two points, first 'Although the father was compassionate, he kindly persuaded and enticed' marks the above sentence, second 'But the sons did not believe and accept, they were not surprised or afraid' below this formally explains that there is no great capacity, just like the above sentient beings whose faculties are dull, attached to pleasure, blinded by ignorance, how can these kinds be saved? There is no Great Vehicle capacity. Nor is evidence cited.
作譬也。「但東西走戲視父而已」，此是第三即息誡敕之教。南北是縱，東西為橫，若使眾生心用與大下道理相附，則如南北之縱，祇由眾生不會真理于生死之中，橫理用心譬如東西也。馳騁五塵之中呼之為走，雖復運動三業無善可冀，稱之為戲。唯有感見丈六之機，故言視父。無有感說大乘之機，故言而已。
「爾時長者即作是念，此舍已為大火所燒」以下竟「諍出火宅」，是第四明長者用三車救子得譬，即譬上〈方便品〉中第四尋念過去佛所行方便力十一行，明如來用三乘化得眾生。但上譬本中本有兩段，初有十行偈正明如來用三乘化得眾生，第二「從久遠劫來」下一偈釋疑。今不為釋作譬，唯為正用三乘化得眾生作譬。但上正用三乘化中本有四段：第一用三乘擬宜，第二見三乘人機，第三為說三乘教，第四「便有涅槃音及以阿羅漢，法僧差別名」一行，明三乘人受行。今此譬中亦具足為上四段，于譬上擬宜中本有三，第一「尋念過去佛所行方便力我今所得道亦應說三乘」此一行名見教擬宜，第二「作是思惟時」下四行半明諸佛讚歎，第三「舍利弗當知」下一行明釋迦歸命諸佛也。今者唯為第一作譬，略不為下二作譬也。今言「爾時長者即作是念，此舍已為大火所燒」下竟「得免斯害」，先明長者用三車擬
【現代漢語翻譯】 現代漢語譯本： 用比喻來說明。「只是向東西方向跑動，嬉戲地看著父親罷了」，這是第三個階段，即停止誡敕的教導。南北是縱向，東西是橫向，如果眾生的心念和行為與大乘的道理相符合，就像南北的縱向一樣。只是因為眾生不明白真理，在生死輪迴中，橫向用心就像東西方向一樣。在五欲塵勞中奔波，稱之為『走』，雖然身體、語言、意念都在活動，卻沒有什麼善行可以期望，稱之為『戲』。只有感受到丈六金身的佛像，所以說『視父』。沒有感受到宣說大乘佛法的機會，所以說『而已』。
『爾時長者即作是念，此舍已為大火所燒』以下直到『諍出火宅』，是第四個部分，說明長者用三種車子救出孩子們的比喻，就是比喻〈方便品〉中第四個部分，『尋念過去佛所行方便力』等十一行經文，說明如來用三乘教化度脫眾生。但是上面的比喻原本有兩段，開始有十行偈頌，正是說明如來用三乘教化度脫眾生，第二段是『從久遠劫來』下一偈頌，用來解釋疑惑。現在不為解釋疑惑而作比喻，只是爲了正確地用三乘教化度脫眾生而作比喻。但是上面正確地用三乘教化中原本有四個部分：第一，用三乘來適應眾生的根機；第二，看到適合三乘根機的人；第三，為他們宣說三乘的教法；第四，『便有涅槃音及以阿羅漢，法僧差別名』一行，說明三乘人接受奉行。現在這個比喻中也完整地包含了上面的四個部分，在比喻上面適應根機中原本有三個方面，第一，『尋念過去佛所行方便力我今所得道亦應說三乘』這一行，叫做見教適應根機；第二，『作是思惟時』以下四行半，說明諸佛的讚歎；第三，『舍利弗當知』下一行，說明釋迦牟尼佛歸命諸佛。現在只為第一個方面作比喻，略去不為下面的兩個方面作比喻。現在說『爾時長者即作是念，此舍已為大火所燒』以下直到『得免斯害』，首先說明長者用三種車子來適應
【English Translation】 English version: This is illustrated with a simile. 'They only run east and west, playfully looking at their father.' This is the third stage, the teaching of ceasing admonishments. North and south represent the vertical, while east and west represent the horizontal. If sentient beings' minds and actions align with the principles of the Mahayana, it is like the verticality of north and south. It is only because sentient beings do not understand the truth that in the cycle of birth and death, using the mind horizontally is like east and west. To rush about in the five desires is called 'running,' and although the three karmas (body, speech, and mind) are active, there is no good to be expected, which is called 'playing.' Only when one perceives the sixteen-foot Buddha image is it said 'looking at the father.' Without perceiving the opportunity to expound the Mahayana, it is said 'only.'
'Then the elder had this thought: This house is already ablaze with a great fire' down to 'struggling to escape the burning house,' is the fourth part, illustrating the parable of the elder using three carts to rescue his children, which is analogous to the fourth part in the
宜，但指用三乘擬宜猶未為說也。「我及諸子若不時出必為所焚」者，凡有兩解，傳印法師云：「我化道所及之人，故言我及諸子。」今云法師云：「如來化道有被物之功，呼之為父，眾生稟教生善，即是子義，眾生若使遂留住三界斷絕善根，無紹繼之能，即是子死之義，如來化功於此眾生斷，即是父死之義，我及之言其意如此也。」就此擬宜中有二：一者從初說我今當說設方便，先明不見教，即為〈方便品〉中尋念過去佛所行方便力作譬也。二者「令諸子等得免斯害」者，正明擬宜即為〈方便品〉中「我今所得法亦應說三乘」作譬也。「父知諸子先心各有」下訖「情必樂著」，是第二明長者知諸子等宿好之心，此即譬上〈方便品〉中第二「復作是念我出濁惡世如諸佛所說我亦隨順行」，明如來見三乘人機。然此是小乘機，那得言先有此機耶？若言二萬億佛所於時已曾受大乘化，呼此為先心者，於時眾生有大乘之善，若爾者是即先心有大乘之志，那得言先心有小乘善機？解釋者言：「此則與所習感應相應。何者？今日感佛之善，從原身以來、有善以來，皆盡感聖，然原身以來諸善皆有習因之力感未來習果，然過去習因之善亦有值小乘教於時生狹心之善，亦曾值大乘教生廣心之福，自有值小生廣，自有值大生狹。然此諸
善因皆作習因感未來習果，然未來諸善若有漏善、若無漏善、若狹心善、若廣心福，皆是習果。又過去若狹心善舉體為未來廣心善作習因，亦舉體為未來狹心善作習因，亦舉體為未來無漏善作習因，亦舉體為未來有漏善作習因，昔日有廣心善亦如此。夫習因習果本是同性相招，雖復廣狹之殊、漏無漏別，至於為善之義其理莫異，是故習因習果互得相關。若據今日大乘善習果望昔日者，是習因此則大乘宗有先心所好。若據今日狹心善望昔日者，昔日一切諸善皆是習因，此則今日小乘善宗有先心所好。今言先心正在於此。然因果多途非可一類，若以同性相招即習因習果能致樂受，即是報因報果感見聖人，即是感應因果。有人言未來善感正言曾有之善已生何假聖應？今所習不然。夫感應理微非粗心所見，一念生善能感習果，時非緣不發，是故曾有之善正招習果，又傍感聖人為生果之緣。若言未來習果能感聖者，亦應未來樂受能招于大，善感樂果果在未來，亦應善感習果果在未來，未來習果既感聖，亦應未來樂受能感於大。若果報無有感大之力，亦應習果無有感聖之功。至於此難實覺難通，而茍執未來其理不可，故知報因之力正感樂受，傍招于大為樂受之緣，亦何異習因之力正感習果，傍感聖之功為其生果之緣耶？」
「而告之言汝等所可玩好希有難得」此下竟「皆當與汝」，是第三明長者為說三車，即譬上〈方便品〉中第三「思惟是事已，即趣波羅捺，諸法寂滅相不可以言宣，以方便力故為五比丘說」，明造鹿苑說三乘。今就此第三段中自有四階：第一讚嘆三車，第二示車處，第三勸取三車，第四許與三車不虛。「而告之言」竟「后必憂悔」，此是第一明長者讚歎三車，內合如來讚歎三乘，下合譬言「汝等當知此三乘法，皆是聖所稱歎」。「如此種種羊鹿牛車，今在門外可以遊戲」，此是第二明長者示諸子三車處，內合如來示三乘人果處，三車既在門外，然三乘人盡無生智在三界外，若同斷三界正使煩惱盡，出三界外證盡無生智，故言示三車處也。「汝等於此火宅宜速出來」，此是第三長者勸諸子往取三車，內合明如來勸三乘人修行取盡無生智，下合譬言「汝但當勤修精進也」。「隨汝所欲皆當與汝」，此是第四明長者許與三車不虛，內合明如來語三乘人言「汝等但修無漏治道斷三界煩惱盡出三界外，保得盡無生智」，下合譬言「我今為汝保任此事終不虛也」。「爾時諸子聞父所說珍玩之物」，此下是第四段明諸子受行，即譬上〈方便品〉中第四「便有涅槃音及以阿羅漢，法僧差別名」，明三乘人受行遂得聖道。今就此第四中自
【現代漢語翻譯】 現代漢語譯本： 『而告之言汝等所可玩好希有難得』此下竟『皆當與汝』，這是第三個方面，說明長者為孩子們說了三種車，這譬如〈方便品〉中第三個方面，『思惟是事已，即趣波羅捺，諸法寂滅相不可以言宣，以方便力故為五比丘說』，說明在鹿野苑宣說三乘佛法。現在就這第三段中，自身有四個階段：第一，讚歎三種車；第二，指示車所在的地方；第三，勸孩子們去取三種車；第四，承諾給予三種車，絕不虛假。『而告之言』到『后必憂悔』，這是第一個方面，說明長者讚歎三種車，內在對應如來讚歎三乘佛法，下文對應譬喻說『汝等當知此三乘法，皆是聖所稱歎』（你們應當知道這三乘之法，都是聖者所稱讚的）。『如此種種羊鹿牛車，今在門外可以遊戲』，這是第二個方面，說明長者指示孩子們三種車所在的地方，內在對應如來指示三乘之人證果之處，三種車既然在門外，那麼三乘之人證得無生智就在三界之外，如果共同斷除三界中的見思煩惱，斷盡煩惱，出離三界之外，證得盡無生智，所以說是指示三種車所在的地方。『汝等於此火宅宜速出來』，這是第三個方面，長者勸孩子們前往取三種車，內在對應如來勸三乘之人修行，證得盡無生智，下文對應譬喻說『汝但當勤修精進也』（你們只應當勤奮修行精進）。『隨汝所欲皆當與汝』，這是第四個方面，說明長者承諾給予三種車，絕不虛假，內在對應如來告訴三乘之人說『汝等但修無漏治道斷三界煩惱盡出三界外，保得盡無生智』（你們只管修習無漏的清凈之道，斷除三界的煩惱，斷盡煩惱，出離三界之外，保證能夠證得盡無生智），下文對應譬喻說『我今為汝保任此事終不虛也』（我現在為你們保證這件事，最終不會是虛假的）。『爾時諸子聞父所說珍玩之物』，這以下是第四段，說明孩子們接受並實行，這譬如〈方便品〉中第四個方面，『便有涅槃音及以阿羅漢，法僧差別名』，說明三乘之人接受並實行，最終證得聖道。現在就這第四個方面自身
【English Translation】 English version: 『And told them, saying, 「These are rare and hard-to-obtain playthings that you can enjoy.」』 Following this, 『all shall be given to you.』 This is the third aspect, explaining that the elder spoke of the three carts to his children, which is analogous to the third aspect in the 〈Expedient Means Chapter〉: 『Having pondered this matter, he immediately went to Varanasi. The aspect of the quiescence of all dharmas cannot be expressed in words, but through expedient power, he spoke to the five bhikshus,』 explaining the preaching of the Three Vehicles in Mrigadava (Deer Park). Now, within this third section, there are four stages: first, praising the three carts; second, indicating the location of the carts; third, urging the children to take the three carts; and fourth, promising to give the three carts without falsehood. 『And told them,』 ending with 『will surely regret later,』 this is the first aspect, explaining the elder praising the three carts, internally corresponding to the Tathagata praising the Three Vehicles, and below corresponding to the parable saying, 『You should know that these Three Vehicle dharmas are all praised by the sages.』 『These various goat carts, deer carts, and ox carts are now outside the gate for you to play with,』 this is the second aspect, explaining the elder indicating the location of the three carts to the children, internally corresponding to the Tathagata indicating the place of fruition for those of the Three Vehicles. Since the three carts are outside the gate, then those of the Three Vehicles who attain Anutpada-jnana (wisdom of non-origination) are outside the Three Realms. If they jointly cut off the delusions of views and affections in the Three Realms, exhaust all afflictions, exit the Three Realms, and attain the wisdom of non-origination, therefore it is said to be indicating the location of the three carts. 『You should quickly come out of this burning house,』 this is the third aspect, the elder urging the children to go and take the three carts, internally corresponding to the Tathagata urging those of the Three Vehicles to cultivate and attain the wisdom of non-origination, and below corresponding to the parable saying, 『You should diligently cultivate and be energetic.』 『Whatever you desire, all shall be given to you,』 this is the fourth aspect, explaining the elder promising to give the three carts without falsehood, internally corresponding to the Tathagata telling those of the Three Vehicles, 『You should only cultivate the undefiled path, cut off the afflictions of the Three Realms, exit the Three Realms, and be assured of attaining the wisdom of non-origination,』 and below corresponding to the parable saying, 『I now guarantee this matter for you, and it will never be false.』 『At that time, the children heard their father speak of precious playthings,』 the following is the fourth section, explaining the children accepting and practicing, which is analogous to the fourth aspect in the 〈Expedient Means Chapter〉: 『Then there were sounds of Nirvana and Arhats, and the names of Dharma and Sangha were distinguished,』 explaining that those of the Three Vehicles accept and practice, and ultimately attain the holy path. Now, within this fourth aspect itself
有四階：第一竟「心各勇銳」，此明眾生聞說三乘教，即生外凡夫善根。第二「互相推排」一句，譬眾生聞說三乘教，修行登內凡夫位，雖復推排猶自未得出門。何以。內凡夫猶是具縛，修行伏煩惱即是動義，不能斷結出生死，即是未動亦有動不動義。第三言「競共馳走」一句，即譬眾生聞說三乘教修行得無漏入無相行，成七種學人，各修無漏斷煩惱，即是競也。同觀無相之理，即是共也。興心求進，即是馳走也。第四言「爭出火宅」一句，即譬七種學人修行遂證羅漢果，出三界外得盡無生智，彼此各異證，譬如爭也。前三句長出，上法說所無，后一句只為法說作譬。
「是時長者見諸子等安穩得出」此下竟「無復障礙」，是第五明長者見子出火難譬，譬上〈方便品〉中第五「舍利弗當知我見佛子等志求佛道者無量千萬億」，明如來見諸眾生大乘機發，此中亦應具通學人無學人大乘機發，今此文中略明無學人，所以爾者，為欲喻揚無學。學人正使未盡，是故貶之為劣；阿羅漢、辟支佛、大力菩薩斷正使已盡，是故褒之為勝。
問者言：「若爾者，無學人必應在前大乘機發，七種學人必應在後大乘機發，解亦應爾。」解釋者言：「本不定判無學人必應在前大乘機發，學人必應在後。問者所論據人有勝劣，學
【現代漢語翻譯】 現代漢語譯本 有四階：第一階是『心各勇銳』（每個人都鼓起勇氣），這說明眾生聽聞三乘（聲聞乘、緣覺乘、菩薩乘）的教法，就生起了外凡夫的善根。第二階是『互相推排』一句，比喻眾生聽聞三乘的教法，修行而登上內凡夫的地位，雖然互相推擠，仍然未能脫離火宅。為什麼呢？因為內凡夫仍然是被煩惱束縛的，修行降伏煩惱就是動的含義，不能斷除煩惱結縛，出生死輪迴，就是未動，也具有動與不動的含義。第三階說『競共馳走』一句，就是比喻眾生聽聞三乘的教法，修行得到無漏智慧，進入無相的修行，成就七種學人（隨信行、隨法行、信行、法行、身證、家家、一間），各自修習無漏法以斷除煩惱，這就是競。共同觀察無相的真理，這就是共。發起心求進步，這就是馳走。第四階說『爭出火宅』一句，就是比喻七種學人修行最終證得阿羅漢果，脫離三界之外，得到煩惱已盡的無生智慧，彼此各自證悟，譬如爭。前面三句是長行經文中額外生出的，是上文法說中所沒有的，后一句只是為法說作比喻。
『是時長者見諸子等安穩得出』（這時長者看見孩子們都安全地出來了）以下直到『無復障礙』（沒有任何阻礙），這是第五個方面，說明長者看見孩子們脫離火難的比喻，譬喻上文《方便品》中的第五點，『舍利弗（釋迦摩尼十大弟子之一，以智慧著稱）當知我見佛子等志求佛道者無量千萬億』（舍利弗，你應該知道，我看見無數的佛子立志追求佛道），說明如來（佛的稱號）看見眾生髮起大乘根機。這裡也應該包括通達學人（有學位的人）和無學人（沒有學位的人）的大乘根機發起，現在這段經文中簡略地說明無學人，之所以這樣，是爲了要讚揚無學人。學人即使還沒有完全斷盡煩惱，所以貶低他們為劣；阿羅漢（斷盡一切煩惱，達到涅槃境界的聖人）、辟支佛（又稱獨覺佛，不依師教，自己悟道的聖人）、大力菩薩（具有強大力量的菩薩）已經斷盡了正使（根本煩惱），所以讚揚他們為殊勝。
提問者說：『如果這樣說，那麼無學人必定應該先發起大乘根機，七種學人必定應該后發起大乘根機，理解也應該這樣。』解釋者說：『本來就沒有確定判斷無學人必定應該先發起大乘根機，學人必定應該后發起。提問者所論述的依據是人有勝劣，學』
【English Translation】 English version There are four stages: The first is 'each with courageous hearts' (心各勇銳), which illustrates that when sentient beings hear the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), they give rise to the roots of goodness as ordinary beings. The second stage, 'pushing and shoving each other' (互相推排), is a metaphor for sentient beings who, upon hearing the teachings of the Three Vehicles, cultivate and ascend to the position of inner ordinary beings. Although they push and shove, they still have not left the burning house. Why? Because inner ordinary beings are still bound by afflictions. Cultivating to subdue afflictions implies movement, but not being able to sever the bonds of affliction and escape the cycle of birth and death means there is no movement, and also implies both movement and non-movement. The third stage, 'racing and running together' (競共馳走), is a metaphor for sentient beings who, upon hearing the teachings of the Three Vehicles, cultivate and attain non-outflow wisdom, entering the practice of non-form, and becoming the seven types of learners (隨信行, 隨法行, 信行, 法行, 身證, 家家, 一間). Each cultivates non-outflow to sever afflictions, which is 'racing.' Observing the principle of non-form together is 'together.' Arousing the mind to seek progress is 'running.' The fourth stage, 'struggling to get out of the burning house' (爭出火宅), is a metaphor for the seven types of learners who, through cultivation, ultimately attain the fruit of Arhat (羅漢, a perfected being who has attained Nirvana), escaping the Three Realms and obtaining the wisdom of no-birth where afflictions are exhausted. Each attains enlightenment differently, like 'struggling.' The first three phrases are additional elaborations from the prose section, which were not present in the preceding Dharma discourse. The last phrase is merely a metaphor for the Dharma discourse.
'At that time, the elder saw that his sons had safely emerged' (是時長者見諸子等安穩得出) down to 'without any obstacles' (無復障礙), this is the fifth aspect, illustrating the metaphor of the elder seeing his sons escape the fire disaster, which is analogous to the fifth point in the preceding 'Expedient Means' chapter: 'Śāriputra (舍利弗, one of the ten great disciples of Śākyamuni, known for his wisdom), you should know that I see countless Buddha-sons aspiring to the Buddha-path' (舍利弗當知我見佛子等志求佛道者無量千萬億), illustrating that the Tathāgata (如來, an epithet of the Buddha) sees sentient beings arousing the Mahāyāna (大乘, the Great Vehicle) potential. This should also include the arousal of Mahāyāna potential in both learners (有學位的人) and non-learners (沒有學位的人). This passage briefly explains non-learners because it aims to praise them. Learners, even if they have not completely exhausted afflictions, are therefore belittled as inferior; Arhats (斷盡一切煩惱，達到涅槃境界的聖人), Pratyekabuddhas (辟支佛, also known as solitary Buddhas, enlightened beings who attain enlightenment without a teacher), and powerful Bodhisattvas (大力菩薩) have already exhausted the fundamental afflictions (正使), so they are praised as superior.
The questioner asks: 'If that is the case, then non-learners must have aroused the Mahāyāna potential first, and the seven types of learners must have aroused the Mahāyāna potential later, and the understanding should be the same.' The explainer says: 'Originally, there was no definite judgment that non-learners must have aroused the Mahāyāna potential first, and learners must have aroused it later. The questioner's argument is based on the superiority or inferiority of people, learn'
人為劣、無學人為勝也。」
今就此譬中自有兩階：初「是時長者見諸子等安穩得出」，先明斷惑出三界外登無學果也；第二言「皆於四衢道」下，正明大乘機發。「四衢道」者，東西盡徹、南北交通，此明四邊無障。「露地」者，此明上又無礙。五處無障，此表明大乘機發，五濁不能為障。下即釋言無障，此釋四邊無障。又言無礙，此釋上又無礙也。
「其心泰然歡喜踴躍」，此是第六明長者見子出難故歡喜，即譬上〈方便品〉中第七「我即作是念」下竟「今我喜無畏」二行一句，明如來見三乘人大乘機本發故歡喜。但上譬本中有二：初兩行明致喜所由，今不為作譬；第二言「我今喜無畏」一句正明歡喜，今正為此作譬。然大乘機發稱如來本意，是故其心泰然歡喜踴躍。
「時諸子等各白父言，父先所許珍玩之具羊鹿牛車，愿時賜與」，此是第七諸子索車譬，此即譬上〈方便品〉中第六「咸以恭敬心皆來至佛所，曾從諸佛聞方便所說法」一偈，詺為三乘人索果。所索果者是昔日小乘果。上機發是第五，索果是第六，佛喜是第七，此明一時之義，祇是大乘機發時索昔日所許之果，亦是索果之時，即是大乘機發時。時雖無前後，義有始終，祇得言大乘機發故索果，不得言索果故大乘機發也。此譬中先
【現代漢語翻譯】 現代漢語譯本：人為的證悟不如無學之人的證悟更高超。現在就用這個比喻來說明，其中有兩層含義：首先，『這時長者看見他的孩子們都安全地出來了』，這說明斷除迷惑，超出三界之外，證得無學果位；第二，『都在四通八達的大道上』，這正是說明大乘根機的發起。『四衢道』，指的是東西南北暢通無阻，這說明四方沒有障礙。『露地』，這說明上方也沒有阻礙。五個方面都沒有阻礙，這表明大乘根機的發起，五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）不能成為障礙。下面解釋說沒有障礙，這是解釋四方沒有障礙。又說沒有阻礙，這是解釋上方沒有阻礙。 『他們內心安泰，歡喜雀躍』，這是第六個方面，說明長者因為看到孩子們脫離災難而歡喜，這就像〈方便品〉中第七個方面，從『我即作是念』到『今我喜無畏』這兩行一句，說明如來（Tathagata）看到三乘人（指聲聞乘、緣覺乘、菩薩乘）的大乘根機本來就已發起而歡喜。但是上面的比喻原本有兩個方面：最初兩行說明產生歡喜的原因，現在不以此作為比喻；第二句說『我今喜無畏』，正是說明歡喜，現在就用這個來作比喻。然而大乘根機的發起符合如來的本意，所以他們內心安泰，歡喜雀躍。 『這時，孩子們都對他們的父親說，父親先前答應的珍貴玩具，羊車、鹿車、牛車，希望現在賞賜給我們』，這是第七個方面，孩子們索要車子的比喻，這就像〈方便品〉中第六個方面，『都以恭敬心來到佛的處所，曾經從諸佛那裡聽聞方便所說的法』這一偈頌，可以稱作三乘人索要果位。所索要的果位是昔日的小乘果位。上面根機發起是第五個方面，索要果位是第六個方面，佛陀歡喜是第七個方面，這說明一時之義，只是在大乘根機發起時索要昔日所答應的果位，也是在索要果位之時，就是大乘根機發起之時。時間上雖然沒有先後，意義上有始終，只能說因為大乘根機發起所以索要果位，不能說因為索要果位所以大乘根機發起。這個比喻中先
【English Translation】
English version: The attainment of a common person is inferior, the attainment of a non-learner (arhat) is superior.'
Now, let's use this analogy, which has two levels of meaning: First, 'At that time, the elder saw that his children had safely emerged,' which illustrates cutting off delusion, transcending the Three Realms, and attaining the fruit of non-learning (arhatship); second, 'all were on the crossroads,' which precisely illustrates the arising of the Mahayana (Great Vehicle) potential. 'Crossroads' means that east, west, north, and south are all unobstructed, indicating that there are no obstacles in the four directions. 'Open ground' means that there are no hindrances above. The absence of obstacles in these five aspects indicates the arising of the Mahayana potential, as the Five Turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) cannot become obstacles. The explanation below that there are no obstacles clarifies that there are no obstacles in the four directions. Furthermore, the statement that there are no hindrances clarifies that there are no hindrances above.
'Their hearts were peaceful, joyful, and exuberant,' which is the sixth aspect, illustrating the elder's joy at seeing his children escape danger. This is like the seventh aspect in the
明佛、后明索果者，此逐親疏作義，大乘機發是今日之要，索果本非要也。何以知然？正明大乘機發稱如來本心，是故佛喜系機發之後，索果之心索昔日所許小乘之果，此乃是惑倒之心不解方便之意，云何是要？是故索果義系佛喜之後也。今略述索車義凡有四重，述人解不同，第一明三車體相，第二覆明索車義，第三明有索無索，第四述人解。第一(兩問答)夫師習不同意致各異，古來舊義體用通漫。有人解言：「索珍寶大車，經文自言『是時長者各賜諸子等一大車』，若不索大，云何與大？」即時所習意謂不爾，前文自言「時諸子等各白父言：『父先所許三種寶車，愿將賜與。』若言索大，何故求三？故知昔日所許三種小車；既言父先所許，云何索大？諸子即是三乘人，三乘不一故言諸也。三種寶車即是羊、鹿、牛車，即譬昔日阿羅漢、辟支佛、大力菩薩三學人究竟果，珍寶大車平等種，無三種差別，即譬今日《法華經》中為眾生受記同得佛果。且自長者昔在門內許時，門外三車賜諸子，今避門內之苦出門外，得車故樂，既出門外不見有車，是故就父求索，何關索大車？」
問者言：「既不索大，何故與大？」解釋者言：「以大化小，是故與大。」
問者言：「若使索小與大，亦可索大與小。」解釋者
【現代漢語翻譯】 現代漢語譯本： 所謂『明佛、后明索果』，這是按照親疏遠近來確定意義的，發起大乘根機才是當今的關鍵，追求小乘果位原本不是關鍵。為什麼這麼說呢？因為闡明發起大乘根機才符合如來的本心，所以佛陀歡喜接在發起根機之後。而追求小乘果位的心，是追求過去所許諾的小乘果位，這是一種迷惑顛倒的心，不理解佛陀的方便之意，怎麼能說是關鍵呢？因此，追求小乘果位的意義是接在佛陀歡喜之後的。現在簡要敘述索車（索取車輛）的意義，總共有四重含義，不同的人理解不同。第一重是闡明三車的體相，第二重是進一步闡明索車的意義，第三重是闡明有索和無索，第四重是敘述不同人的理解。第一重（兩問答）：各位法師所學不同，意趣也各有差異，自古以來的舊有解釋，在體和用上都比較寬泛。有人解釋說：『索取珍寶大車，經文自己說『是時長者各賜諸子等一大車』，如果不索取大的，怎麼會給大的呢？』當時我所學的理解不是這樣，前面的經文自己說『時諸子等各白父言：『父先所許三種寶車，愿將賜與。』如果說是索取大的，為什麼要求三種呢？所以知道過去所許諾的是三種小車；既然說是父親先前所許諾的，怎麼會索取大的呢？諸子就是三乘人，三乘不相同所以說是『諸』。三種寶車就是羊車、鹿車、牛車，就是比喻過去阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘修行者）、辟支佛（Pratyekabuddha，無需依賴他人教導，通過自身努力證悟真理者）、大力菩薩（Mahasattva，發大心的菩薩）三種學人最終的果位。珍寶大車是平等的種子，沒有三種差別，就是比喻今天《法華經》（Lotus Sutra）中為眾生授記，共同得到佛果。而且長者（長者，指有德行和財富的人）過去在門內許諾的時候，門外有三種車賜給諸子，現在爲了避開門內的痛苦而出到門外，得到車所以快樂，既然出門外沒有看見有車，所以就向父親要求索取，這和索取大車有什麼關係呢？』 提問者說：『既然不索取大的，為什麼給大的呢？』解釋者說：『用大的來教化小的，所以給大的。』 提問者說：『如果說是索取小的而給大的，也可以索取大的而給小的。』解釋者
【English Translation】 English version: The so-called 'clarifying the Buddha, then clarifying the seeking of the fruit' is to determine the meaning according to the closeness of relationships. Initiating the Mahayana (Great Vehicle) capacity is the key today; seeking the fruit of the Hinayana (Small Vehicle) is not essential. How do we know this? Because clarifying the initiation of the Mahayana capacity aligns with the original mind of the Tathagata (Thus Come One, an epithet of the Buddha), therefore the Buddha's joy follows the initiation of the capacity. The mind that seeks the fruit of the Hinayana seeks the fruit of the Small Vehicle promised in the past. This is a deluded mind that does not understand the expedient means of the Buddha; how can it be essential? Therefore, the meaning of seeking the fruit follows the Buddha's joy. Now, I will briefly describe the meaning of 'seeking the cart,' which has four layers of meaning. Different people have different understandings. The first is to clarify the substance and characteristics of the three carts; the second is to further clarify the meaning of seeking the cart; the third is to clarify whether there is seeking or not; and the fourth is to describe different people's understandings. First (two questions and answers): The teachings of various Dharma masters differ, and their intentions also vary. The old interpretations from ancient times are broad in substance and application. Some people explain: 'Seeking the great jeweled cart, the sutra itself says, 'At that time, the elder (wealthy man) gave each of his sons an equal great cart.' If they did not seek the great cart, how could they be given the great cart?' At that time, my understanding was not like this. The previous text itself says, 'At that time, the sons said to their father, 'Father, we wish that you would give us the three jeweled carts that you promised us before.' If it is said that they sought the great cart, why did they ask for three? Therefore, we know that what was promised in the past were the three small carts. Since it is said that the father promised them before, how could they seek the great cart? The sons are the people of the three vehicles (paths to enlightenment), and the three vehicles are not the same, so it is said 'sons.' The three jeweled carts are the goat cart, the deer cart, and the ox cart, which are metaphors for the ultimate fruits of the three types of learners in the past: Arhats (those who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (those who attain enlightenment through their own efforts without relying on others' teachings), and Mahasattvas (great-minded Bodhisattvas). The great jeweled cart is an equal seed, without the three kinds of differences, which is a metaphor for the prediction of Buddhahood for all beings in today's Lotus Sutra, where they all attain the fruit of Buddhahood. Moreover, when the elder promised inside the gate in the past, there were three carts outside the gate to give to the sons. Now, in order to avoid the suffering inside the gate, they go outside the gate and are happy to get the cart. Since they did not see a cart outside the gate, they asked their father to seek it. What does this have to do with seeking the great cart?' The questioner said: 'Since they did not seek the great cart, why give the great cart?' The explainer said: 'To transform the small with the great, therefore give the great.' The questioner said: 'If it is said that they sought the small and were given the great, it is also possible to seek the great and be given the small.' The explainer
言：「法相不然。云何？茍在無別，三小唯是一大。今者與大，由大乘機發，是故會昔三小成今一大，是故今日與大道理可然。」
又有人解：「是言教中索。」又有人解：「是機中有索。」即時所習，就情明索，意在後途明三車體相。
第二(有九問答)大判三家果地功德凡有二種，一者是有為果，二者無為果。無為果中自有二種：一因盡無為，即是三界因斷也；二者果盡無為，即是三界果亡也。此二種無為本非車體。何以知之？此經雖不類，然明常欲遣昔日結斷無處，以之為果故。二乘車以運載為用，今二種無為本無運義，故知非是車體，是則二種無為置而不論。今就有為果中有二種：一者功德，二者智慧，但功德、智慧此二難明，分別之相現顯《涅槃義記》。今略述其相以立義宗，正取寄境修行即是功德，故如藉緣佈施寄境修定，禪定判時卒不辨前境有好有惡，是寄一青境得修四禪；智慧之用則不如是。今者用心照境，識苦集之智非滅道智。是則功德之用寄境修心，智慧之用用心照境。且又智慧揹我而照境，功德向我而修心，今明車體又不取功德。何以故？功德之用無運載故，唯取智慧以為車體，智慧眾多復非一條。今據境撿求，不出十智。十智者：一苦智、二集智、三滅智、四道智、五名字智、
【現代漢語翻譯】 現代漢語譯本： 有人說：『法相不是這樣的。為什麼呢？如果說沒有差別，那麼過去的三小乘就只應該是一個大乘。現在給予大乘，是因為大乘的根機成熟，所以會合過去的三小乘成就現在的一大乘，因此今天給予大乘的道理是可行的。』 又有人解釋說：『這是在言教中尋求。』又有人解釋說：『這是在根機中尋求。』就是當時所學習的，就情理上說明尋求，意思是以後說明三車的本體。 第二（有九個問答）大體上判斷三家的果地功德，凡是有兩種，一種是有為果，一種是無為果。無為果中又有兩種：一種是因盡無為，就是斷除三界的因；一種是果盡無為，就是消亡三界的果。這兩種無為本來不是車的本體。為什麼知道呢？這部經雖然不類似，但是說明常想要去除昔日結斷而無處可去，以此作為果。二乘車以運載為用，現在兩種無為本來沒有運載的意義，所以知道不是車的本體，那麼這兩種無為就放在一邊不論。現在就從有為果中分出兩種：一種是功德，一種是智慧，但是功德、智慧這二者難以明白，分別的相狀詳細地顯現在《涅槃義記》中。現在簡略地敘述它的相狀來建立義宗，正是取憑藉外境修行就是功德，比如憑藉因緣佈施，憑藉外境修定，禪定判斷時最終不分辨前面的外境是好是壞，這是憑藉一個青色的外境而修得四禪；智慧的用處就不是這樣。現在用心照見外境，認識苦集的智慧不是滅道智。那麼功德的用處是憑藉外境修心，智慧的用處是用心照見外境。而且智慧背向自我而照見外境，功德面向自我而修心，現在說明車的本體又不取功德。為什麼呢？功德的用處沒有運載的功能，只取智慧作為車的本體，智慧眾多又不是一條。現在根據外境來檢查尋求，不出十智。十智是：一苦智（duhkha-jnana，對苦諦的智慧）、二集智（samudaya-jnana，對集諦的智慧）、三滅智（nirodha-jnana，對滅諦的智慧）、四道智（marga-jnana，對道諦的智慧）、五名字智（nama-jnana，對名字的智慧）
【English Translation】 English version: Someone said: 'The characteristics of Dharma (dharma-laksana) are not like that. Why? If there is no difference, then the three Lesser Vehicles (tri-yana) of the past should only be one Great Vehicle (maha-yana). Now, giving the Great Vehicle is because the capacity for the Great Vehicle has matured, so it combines the three Lesser Vehicles of the past to achieve the one Great Vehicle of the present, therefore the principle of giving the Great Vehicle today is feasible.' Someone else explained: 'This is seeking within the teachings.' Yet another person explained: 'This is seeking within the capacity.' That is, what was learned at that time, explaining the seeking based on reason, meaning to explain the essence of the three vehicles later. Secondly (there are nine questions and answers), broadly judging the merits of the fruition ground (phala-bhumi) of the three schools, there are two types: one is conditioned fruition (samskrta-phala), and the other is unconditioned fruition (asamskrta-phala). Within unconditioned fruition, there are two types: one is the unconditioned fruition of the exhaustion of causes, which is the cutting off of the causes of the three realms (tri-dhatu); the other is the unconditioned fruition of the exhaustion of effects, which is the extinction of the effects of the three realms. These two types of unconditioned fruition are originally not the essence of the vehicle. How is this known? Although this sutra is not similar, it explains that one always wants to remove the past knots of severance but has nowhere to go, taking this as the fruition. The two vehicles use transportation as their function, but now the two types of unconditioned fruition originally have no meaning of transportation, so it is known that they are not the essence of the vehicle, then these two types of unconditioned fruition are set aside and not discussed. Now, from the conditioned fruition, there are two types: one is merit (guna), and the other is wisdom (prajna), but these two, merit and wisdom, are difficult to understand, and the distinguishing characteristics are clearly revealed in the 'Nirvana Sutra Commentary' (Nirvana Sutra tika). Now, briefly describing its characteristics to establish the doctrinal position, it is precisely taking relying on external objects for practice as merit, such as relying on conditions to give alms, relying on external objects to cultivate samadhi (samadhi), when judging samadhi, one ultimately does not distinguish whether the preceding external object is good or bad, this is relying on a blue external object to cultivate the four dhyanas (catur-dhyana); the function of wisdom is not like this. Now, using the mind to illuminate the external object, recognizing the wisdom of suffering and accumulation is not the wisdom of cessation and the path. Then the function of merit is relying on external objects to cultivate the mind, and the function of wisdom is using the mind to illuminate the external object. Moreover, wisdom turns away from the self to illuminate the external object, while merit faces the self to cultivate the mind, now explaining the essence of the vehicle and not taking merit. Why? The function of merit has no function of transportation, only taking wisdom as the essence of the vehicle, wisdom is numerous and not just one. Now, according to the external object to examine and seek, it does not go beyond the ten wisdoms. The ten wisdoms are: 1. Wisdom of suffering (duhkha-jnana), 2. Wisdom of origination (samudaya-jnana), 3. Wisdom of cessation (nirodha-jnana), 4. Wisdom of the path (marga-jnana), 5. Wisdom of names (nama-jnana),
六法智、七比智、八他心智、九盡智、十無生智。雖有十智，今核論車體，唯取盡智、無生智以當車體，其餘八智非正車體。雖非正體得為校具。所以言四諦智非正車體者，本言車在門外，若言四諦智是車體者，七種學人已具四諦智，故不當車體也。復言名字智非正車體者，知法名字是名字智，非唯七學人已有名字智，凡夫有名字智，故知名字智非車體也。法智者知現在法名為法智，凡夫及七種學人皆知現在法，故知法智復非車體也。本言比知過去未來法名為比智，凡夫及七種學人皆能比知過去未來法，故知比智復非車體也。所以言他心智非車體者，外道五通亦得他心智，故知他心智復非車體也。唯有盡智、無生智正是車體。
問者言：「若盡智、無生智車體者，是則三無學人唯有盡、無生智，無有八智；七種學人唯有八智，無有盡智、無生智。」解釋者言：「無學人羅漢自具十智，但於十種智中，唯取盡智、無生智以當車體，其餘八智非正車體。若論七種學人，亦有盡、無生智，但有法不同故。如須陀洹照三途因盡，即是盡智，照三途果亡，即是無生智。今七種學人猶有三界生，云何有此盡智、無生智？且自三車本在門外，若便呼七種學人盡智、無生智為車體者，則是三車便在門內也。」
問者又言：
【現代漢語翻譯】 現代漢語譯本：六法智、七比智、八他心智、九盡智、十無生智。雖有十智，今若要考察『車體』的本質，只選取盡智（Kshaya-jnana，知煩惱已盡之智）、無生智（Anutpada-jnana，知未來不再生之智）作為車體，其餘八智並非真正的車體。雖非正體，卻可以作為輔助工具。之所以說四諦智不是真正的車體，是因為前面說『車在門外』，如果說四諦智是車體，那麼七種有學之人已經具備四諦智，因此不應當是車體。又說名字智不是真正的車體，知曉法的名字是名字智，不僅七種有學之人已經有名字智，凡夫也有名字智，所以知道名字智不是車體。法智是知曉現在的法，稱為法智，凡夫和七種有學之人都能知曉現在的法，所以知道法智也不是車體。比智是知曉過去未來法，稱為比智，凡夫和七種有學之人都能比知過去未來法，所以知道比智也不是車體。之所以說他心智不是車體，是因為外道五通也能得到他心智，所以知道他心智也不是車體。只有盡智、無生智才是真正的車體。 提問者說：『如果盡智、無生智是車體，那麼三無學之人只有盡智、無生智，沒有其餘八智；七種有學之人只有其餘八智，沒有盡智、無生智。』解釋者說：『無學阿羅漢自身具備十智，但在十種智慧中，只選取盡智、無生智作為車體，其餘八智並非真正的車體。如果說七種有學之人，也有盡智、無生智，但其作用不同。比如須陀洹（Srotapanna，入流果）照見三惡道之因已盡，這就是盡智，照見三惡道之果已亡，這就是無生智。現在七種有學之人還有三界之生，怎麼會有這種盡智、無生智呢？況且三車本來就在門外，如果把七種有學之人的盡智、無生智稱為車體，那麼三車就變成在門內了。』 提問者又說：
【English Translation】 English version: The six knowledges of laws, the seven comparative knowledges, the eight knowledges of others' minds, the nine knowledges of exhaustion (Kshaya-jnana, knowledge of the exhaustion of defilements), and the ten knowledges of non-arising (Anutpada-jnana, knowledge of no future arising). Although there are ten knowledges, if we now examine the essence of the 'chariot body,' we only select the knowledge of exhaustion and the knowledge of non-arising as the chariot body, while the other eight knowledges are not the true chariot body. Although not the main body, they can serve as auxiliary tools. The reason why the knowledge of the Four Noble Truths is not the true chariot body is because it was previously said that 'the chariot is outside the gate.' If the knowledge of the Four Noble Truths were the chariot body, then the seven types of learners already possess the knowledge of the Four Noble Truths, so it should not be the chariot body. Furthermore, the knowledge of names is not the true chariot body. Knowing the names of dharmas is the knowledge of names. Not only do the seven types of learners already have the knowledge of names, but ordinary people also have the knowledge of names, so we know that the knowledge of names is not the chariot body. The knowledge of laws is knowing the present dharmas, called the knowledge of laws. Ordinary people and the seven types of learners can all know the present dharmas, so we know that the knowledge of laws is also not the chariot body. Comparative knowledge is knowing the past and future dharmas, called comparative knowledge. Ordinary people and the seven types of learners can all comparatively know the past and future dharmas, so we know that comparative knowledge is also not the chariot body. The reason why the knowledge of others' minds is not the chariot body is because non-Buddhist practitioners with the five supernormal powers can also attain the knowledge of others' minds, so we know that the knowledge of others' minds is also not the chariot body. Only the knowledge of exhaustion and the knowledge of non-arising are the true chariot body. The questioner said: 'If the knowledge of exhaustion and the knowledge of non-arising are the chariot body, then the three non-learners only have the knowledge of exhaustion and the knowledge of non-arising, and do not have the other eight knowledges; the seven types of learners only have the other eight knowledges, and do not have the knowledge of exhaustion and the knowledge of non-arising.' The explainer said: 'The non-learner Arhat (Arhat, one who has attained Nirvana) himself possesses the ten knowledges, but among the ten knowledges, only the knowledge of exhaustion and the knowledge of non-arising are selected as the chariot body, while the other eight knowledges are not the true chariot body. If we talk about the seven types of learners, they also have the knowledge of exhaustion and the knowledge of non-arising, but their function is different. For example, the Srotapanna (Srotapanna, stream-enterer) sees that the cause of the three evil paths is exhausted, which is the knowledge of exhaustion, and sees that the result of the three evil paths is gone, which is the knowledge of non-arising. Now the seven types of learners still have the arising in the three realms, how can they have this knowledge of exhaustion and knowledge of non-arising? Moreover, the three chariots are originally outside the gate. If we call the knowledge of exhaustion and the knowledge of non-arising of the seven types of learners the chariot body, then the three chariots would be inside the gate.' The questioner further said:
「若爾，七種學人唯有八智，不具十智耶？」解者言：「七種學人緣他因果盡智，即是盡智、無生智。」
問者言：「若爾，七種有盡無生智即是車體。」解者言：「本言我生已盡、我不受後有；今緣他生智、我不得無生。何異貧窮人晝夜數他財寶？」
問者復言：「無學果地具有十智，今以何義故唯取盡智、無生智以當車體也？」解釋者言：「盡智、無生智具二義故，得為車體。一者果時有，二者緣果起。言果時有者，羅漢金剛心時斷正使已盡，於時未有極果，祇是成無學，時方有此盡智、無生智，故果時有也。緣果起者，既已成無學，於時因儘是有餘涅槃，果儘是無餘涅槃，於時緣我三界果亡是無生智，此即緣果起也。是故有緣得而證即是果時有，緣證即是緣果起也。」
「時有何故不為車體？」解言：「本體緣我生已盡，我不受後有；滅智不然，故不為體。」
問者復言：「若我生已盡，我不受後有者，亦所並言緣我，滅智是我有也。」解釋者言：「此滅諦智有二義，故不為車體。一者緣他滅，即是緣天下滅諦；二者功用智，即是見滅諦時能斷結使，未必皆是緣果起。今盡智對成二義，唯緣在於我，不緣於他，無學時有，非功能用智也。」
問者言：「若盡無生為車體者，今得
【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，七種學人只有八種智慧，不具備十種智慧嗎？ 答：解釋者說：七種學人憑藉他人的因果而產生的盡智（Kshaya-jnana，知曉煩惱已盡的智慧）和無生智（Anutpada-jnana，知曉未來不再生的智慧），就是盡智和無生智。
問：如果這樣，七種學人所具有的盡智和無生智就是車體（Vahana，此處指修行的載體或核心）嗎？ 答：解釋者說：原本說『我的生已經窮盡，我不再受後有』；現在憑藉他人的生而產生的智慧，我不能得到無生。這和貧窮人日夜數著別人的財寶有什麼區別呢？
問：無學果位具有十種智慧，現在用什麼理由只取盡智和無生智來作為車體呢？ 答：解釋者說：盡智和無生智具備兩種含義，所以可以作為車體。一是果位時有，二是緣果而起。說到果位時有，阿羅漢（Arhat，已證得涅槃的聖者）在金剛心（Vajra-citta，比喻堅不可摧的禪定之心）時，斷除正使（Klesha，根本煩惱）已經窮盡，這時還沒有達到最高的果位，只是成就了無學（Asaiksa，不再需要學習的果位），這時才有了盡智和無生智，所以說是果位時有。說到緣果而起，既然已經成就了無學，這時因為煩惱已盡，所以是有餘涅槃（Sopadhisesa-nirvana，還有色身存在的涅槃），煩惱的果報已盡，就是無餘涅槃（Anupadhisesa-nirvana，沒有色身存在的涅槃），這時因為我三界的果報消亡，所以是無生智，這就是緣果而起。因此，有緣而證得，就是果位時有；緣證得，就是緣果而起。
問：滅智（Nirodha-jnana，關於滅諦的智慧）在果位時也有，為什麼不能作為車體呢？ 答：解釋者說：盡智的本體是憑藉『我的生已經窮盡，我不再受後有』而產生的；滅智不是這樣，所以不能作為車體。
問：如果說『我的生已經窮盡，我不再受後有』，也應該包括憑藉『我』而產生的，滅智也是我所擁有的啊。 答：解釋者說：這種滅諦智（Nirodha-satya-jnana，關於滅諦的智慧）有兩種含義，所以不能作為車體。一是憑藉他人的滅，就是憑藉天下所有的滅諦；二是功用智，就是見到滅諦時能夠斷除結使（Bandhana，煩惱的束縛），未必都是緣果而起。現在盡智對應成就兩種含義，只憑借『我』，不憑藉他人，無學時有，不是功能作用的智慧。
問：如果盡智和無生智是車體，那麼現在……
【English Translation】 English version: Question: 'If that is so, do the seven types of learners only possess eight wisdoms and not the ten wisdoms?' Answer: The explainer says, 'The seven types of learners, through the cause and effect of others, possess the Kshaya-jnana (wisdom of exhaustion, knowing that afflictions are exhausted) and Anutpada-jnana (wisdom of non-arising, knowing that future rebirths will not arise), which are the Kshaya-jnana and Anutpada-jnana.'
Question: 'If that is so, are the Kshaya-jnana and Anutpada-jnana possessed by the seven types of learners the Vahana (vehicle, here referring to the means or core of practice)?' Answer: The explainer says, 'Originally it was said, 'My birth is exhausted, I will not receive future existence'; now, through the wisdom arising from the birth of others, I cannot attain non-arising. What difference is there between a poor person counting the treasures of others day and night?'
Question: 'The fruit of the Arhat (one who has attained Nirvana) possesses ten wisdoms. Why now do you only take Kshaya-jnana and Anutpada-jnana to be the Vahana?' Answer: The explainer says, 'Kshaya-jnana and Anutpada-jnana possess two meanings, therefore they can be the Vahana. First, they exist at the time of the fruit; second, they arise from the fruit. Speaking of existing at the time of the fruit, when an Arhat's Vajra-citta (diamond-like mind, a metaphor for indestructible meditative concentration) has exhausted the Kleshas (fundamental afflictions), at that time the highest fruit has not yet been attained, only the Asaiksa (no more learning needed) is accomplished. Only then do these Kshaya-jnana and Anutpada-jnana exist, therefore it is said to exist at the time of the fruit. Speaking of arising from the fruit, since the Asaiksa has already been accomplished, at that time, because afflictions are exhausted, there is Sopadhisesa-nirvana (Nirvana with remainder, Nirvana with the physical body still existing); the fruit of afflictions being exhausted is Anupadhisesa-nirvana (Nirvana without remainder, Nirvana without the physical body existing). At that time, because the fruit of my three realms is extinguished, there is Anutpada-jnana, this is arising from the fruit. Therefore, having the conditions to attain and realize is existing at the time of the fruit; realizing is arising from the fruit.'
Question: 'Why is Nirodha-jnana (wisdom of cessation, knowledge of the cessation of suffering), which also exists at the time of the fruit, not the Vahana?' Answer: The explainer says, 'The essence of Kshaya-jnana arises from 'My birth is exhausted, I will not receive future existence'; Nirodha-jnana is not like this, therefore it is not the Vahana.'
Question: 'If it is said 'My birth is exhausted, I will not receive future existence', it should also include that which arises from 'me', and Nirodha-jnana is also possessed by me.' Answer: The explainer says, 'This Nirodha-satya-jnana (wisdom of the truth of cessation, knowledge of the truth of cessation) has two meanings, therefore it is not the Vahana. First, it relies on the cessation of others, that is, it relies on the cessation of all Dharmas (phenomena) in the world; second, it is functional wisdom, that is, when seeing the truth of cessation, it can sever the Bandhanas (bonds, fetters of afflictions), but it does not necessarily arise from the fruit. Now, Kshaya-jnana corresponds to accomplishing two meanings, it only relies on 'me', it does not rely on others, it exists at the time of the Asaiksa, and it is not functional wisdom.'
Question: 'If Kshaya-jnana and Anutpada-jnana are the Vahana, then now...'
羅漢時，義主常言於時已證得無生智，然羅漢報身是三界內法，若爾即是三界證此二智，是則二智即是三界內法，云何言三車在門外耶？」解釋者言：「證二智時實如來旨，不得稱此二智是三界內法。何以知然？此二智起時必緣境而生，緣三界因盡，即是出三界外；心照三界果亡，亦是出三界外意，是故緣境界義別，故知非是三界內法也。」
問言：「界內界外相貌云何？而當高下為異、隔礙作談論。」解釋者言：「夫內外分流未必縱談勝負、橫語優劣，直是果報隔絕，稱之內外也。」
問者又言：「若使得羅漢之日於時已證二無為者，是則盡、無生智即非車體。何以知然？車本運載行人到于涅槃，於時既已證得二涅槃，故知二智無車之功也。」解釋又言：「但得羅漢時已得二種涅槃，但入無餘時此義旨顯。何以知之？祇入無餘涅槃之時，於時因盡義顯、果盡義彰，是故二智之功運入義顯。若不爾者，云何得有果乘之義耶？」
核明索車義第三有七問答，索以求取為義，車以運載為能，今言所索是車，故言索車。昔日斷正結盡時出三界外得無為涅槃，既隨佛教修行斷結，正結既盡成無學果。然羅漢、辟支有三明之智，用天眼之智誡觀未來猶有生死，自覺死後不得便入涅槃。佛昔勸導但修行斷三界煩
【現代漢語翻譯】 現代漢語譯本： 有人問：『羅漢（Arhat，小乘佛教修行證果者）在世時，義主（指提問者）常常說他已經證得了無生智（anuppāda-ñāṇa，不再輪迴的智慧），然而羅漢的報身（vipāka-kāya，由業力感召而生的身體）是三界（trailokya，欲界、色界、無色界）內的法。如果這樣，豈不是說三界證得了這兩種智慧？那麼這兩種智慧就是三界內的法，怎麼能說三車（trayāna，聲聞乘、緣覺乘、菩薩乘）在門外呢？』解釋者說：『證得這兩種智慧時，實際上是如來（Tathāgata，佛的稱號）的旨意，不能說這兩種智慧是三界內的法。為什麼這樣說呢？這兩種智慧生起時必定緣于境界而生，緣於三界的因已經斷盡，就是超出三界之外；心照見三界的果報消亡，也是超出三界之外的意思。所以，緣于境界的意義不同，因此知道它不是三界內的法。』 有人問：『界內和界外的相貌是怎樣的？是高下不同，還是隔絕阻礙？』解釋者說：『內外的區分未必是縱向談論勝負、橫向評判優劣，只是果報隔絕，才稱之為內外。』 提問者又說：『如果說羅漢在世時已經證得了兩種無為法（asaṃskṛta-dharma，不生不滅的法），那麼盡智（khaya-ñāṇa，斷盡煩惱的智慧）和無生智就不是車體（yāna-kāya，運載工具）。為什麼這樣說呢？車本來是運載行人到達涅槃（nirvāṇa，寂滅）的，既然已經證得了兩種涅槃，就知道這兩種智慧沒有運載的功能。』解釋又說：『只是在證得羅漢果時已經得到了兩種涅槃，但只有進入無餘涅槃（anupadhisesa-nirvana，沒有剩餘果報的涅槃）時，這個意義才明顯。為什麼知道是這樣呢？只有進入無餘涅槃的時候，斷盡因的意義才明顯，果報消亡的意義才彰顯，所以這兩種智慧的功用在於運載進入的意義才明顯。如果不是這樣，怎麼會有果乘的意義呢？』 核明索車義第三有七個問答，『索』的意思是求取，『車』的意思是運載。現在說所求的是車，所以說是『索車』。過去斷除正結（煩惱的根本）斷盡時，超出三界之外，得到無為涅槃。既然跟隨佛教修行斷除煩惱，正結斷盡就成就了無學果（asaikṣa-phala，不再需要學習的果位）。然而羅漢、辟支佛（pratyekabuddha，緣覺）有三明之智（tisso vijjā，宿命明、天眼明、漏盡明），用天眼之智觀察未來仍然有生死，自覺死後不能立即進入涅槃。佛過去勸導他們修行斷除三界煩惱。
【English Translation】 English version: Someone asked: 'When an Arhat (one who has attained enlightenment in Theravada Buddhism) is alive, the master of the discussion often says that he has already attained anuppāda-ñāṇa (the wisdom of non-arising), but the vipāka-kāya (retribution body) of an Arhat is a dharma within the trailokya (three realms: desire realm, form realm, and formless realm). If so, doesn't that mean the three realms have attained these two wisdoms? Then these two wisdoms are dharmas within the three realms, how can it be said that the trayāna (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are outside the gate?' The explainer said: 'When attaining these two wisdoms, it is actually the intention of the Tathāgata (the thus-gone one, an epithet of the Buddha), one cannot say that these two wisdoms are dharmas within the three realms. How do we know this? When these two wisdoms arise, they must arise based on conditions, and when the causes of the three realms are exhausted, it is beyond the three realms; when the mind illuminates the cessation of the fruits of the three realms, it also means being beyond the three realms. Therefore, the meaning of relying on conditions is different, so we know it is not a dharma within the three realms.' Someone asked: 'What are the appearances of within and beyond the realms? Are they different in height and lowness, or are they separated and obstructed?' The explainer said: 'The division of inside and outside does not necessarily involve discussing superiority or inferiority, it is simply that the retribution is separated, hence the terms inside and outside.' The questioner further said: 'If it is said that the Arhat has already attained the two asaṃskṛta-dharma (unconditioned dharmas) while alive, then khaya-ñāṇa (the wisdom of exhaustion) and anuppāda-ñāṇa are not the yāna-kāya (vehicle body). How do we know this? The vehicle originally transports practitioners to nirvāṇa (cessation), since they have already attained the two nirvāṇas, we know that these two wisdoms have no function of transportation.' The explainer further said: 'It is only when attaining Arhatship that the two kinds of nirvāṇa are attained, but this meaning is only clear when entering anupadhisesa-nirvana (nirvana without remainder). How do we know this? Only when entering anupadhisesa-nirvana, the meaning of exhausting the causes is clear, and the meaning of the cessation of the fruits is manifested, therefore the function of these two wisdoms is clear in the meaning of transporting into. If not, how can there be the meaning of the fruit vehicle?' The third section, 'Investigating the Meaning of Seeking the Vehicle,' has seven questions and answers. 'Seeking' means to seek and obtain, and 'vehicle' means the ability to transport. Now it is said that what is sought is the vehicle, so it is called 'seeking the vehicle.' In the past, when the fundamental bonds (the root of afflictions) were cut off and exhausted, one went beyond the three realms and attained asaṃskṛta-dharma. Since one followed the Buddha's teachings to cut off afflictions, the exhaustion of the fundamental bonds resulted in the asaikṣa-phala (fruit of no more learning). However, Arhats and Pratyekabuddhas (solitary Buddhas) have tisso vijjā (three kinds of knowledge: knowledge of past lives, knowledge of the divine eye, and knowledge of the exhaustion of outflows), and use the knowledge of the divine eye to observe that there is still birth and death in the future, and realize that they cannot immediately enter nirvāṇa after death. The Buddha used to advise them to cultivate and cut off the afflictions of the three realms.
惱，盡時得無生智得入無餘涅槃，正言照生因儘是盡智具足，照我生果亡是無生智具足。而今日覺生因未盡，盡智未具；尚有生果，無生智未具。如來言斷正使得盡智、無生智具足，是何處耶？此即是索義。於時即有以理惑教、以教惑理，若以理惑教則有索義，若以教惑理則無索義。今現見生死未盡，云何得入涅槃？生死既未盡，佛教何故言斷正使盡得入涅槃？今二智究竟是何處耶？此即以理惑教有索義也。然佛是至人，誠言無二，既說斷正結盡得入涅槃，佛語不虛，云何不信？如今所見生死，何必是生死耶？便言我生已盡，所作已辦，自言二智究竟得入無餘，此則以教惑理無索義也。今明索義正取以理惑教，不取以教惑理，是故三無學人並以理惑教皆有索義。昔見道諦思惟是生死因義，兩宗余習非生死因，義同無記，此就教為論，非是理談。
問：「三無學人以理惑教有索義者，所索之車並應一種。」解言：「實如來旨。正言佛說一解脫義，解脫齊故三車亦等。」
問者復言：「若說解脫義齊、三車等者，不應有羊、鹿、牛車三種優劣。」解者言：「因斷三界正使盡同得盡智，亦同照三界果亡得無生智，是故三無學人二智一種，亦斷三界子果兩縛，故解脫義齊也。所以有此羊、鹿、牛車三種優劣者，聲
【現代漢語翻譯】 現代漢語譯本： 有人疑惑：如果斷盡煩惱，就能獲得無生智，就能進入無餘涅槃，那麼正確來說，照見生因滅盡就是盡智具足，照見我所產生的果報消亡就是無生智具足。但現在，我們覺察到生因並未滅盡，盡智也未具足；尚有生果存在，無生智也未具足。如來說斷除煩惱才能真正獲得盡智、無生智具足，這究竟是怎麼回事呢？這就是探究佛經的含義。這時就出現了用理來迷惑教義、用教義來迷惑道理的情況。如果用理來迷惑教義，就會產生探究佛經含義的問題；如果用教義來迷惑道理，就不會產生探究佛經含義的問題。現在明明看到生死並未了結，怎麼能進入涅槃呢？生死既然沒有了結，佛教為什麼說斷除煩惱就能進入涅槃呢？這兩種智慧究竟在哪裡呢？這就是用理來迷惑教義，產生了探究佛經含義的問題。然而佛是至人，誠實之言不會有二致，既然說斷除煩惱就能進入涅槃，佛的話不會虛假，為什麼不相信呢？如今所見到的生死，何必一定是真正的生死呢？於是就說『我的生死已經了結，該做的事情已經做完』，自稱兩種智慧已經究竟，得以進入無餘涅槃，這就是用教義來迷惑道理，沒有探究佛經含義的問題。現在明確說明，探究佛經含義，應該採取用理來迷惑教義的方式，不採取用教義來迷惑道理的方式，所以三無學人（Sravakas, Pratyekabuddhas, and Bodhisattvas who have completed their training，聲聞、緣覺和菩薩）都因為用理來迷惑教義而產生探究佛經含義的問題。過去認為見道諦（Darśana-satya，四聖諦之一，指對真理的見證）時所思惟的是生死之因，兩宗（指有宗和空宗）的殘餘習氣不是生死之因，意義等同於無記（avyākrta，不確定或無法回答的問題），這是就教義而言，不是從道理上談論。 有人問：『三無學人因為用理來迷惑教義而產生探究佛經含義的問題，那麼他們所探究的車（yāna，佛教用語，比喻運載眾生到達解脫彼岸的工具）應該都是一樣的。』解釋說：『確實符合如來的旨意。正確來說，佛說的是一種解脫的意義，解脫的境界相同，所以三車也是一樣的。』 提問者又說：『如果說解脫的意義相同、三車相等，就不應該有羊車（goat cart）、鹿車（deer cart）、牛車（ox cart）這三種優劣之分。』解釋的人說：『因為斷除三界（Trailokya，欲界、色界、無色界）的煩惱，同樣都能獲得盡智，也同樣都能照見三界的果報消亡而獲得無生智，所以三無學人的兩種智慧是相同的，也斷除了三界的子縛（klesha-bandhana，煩惱之束縛）和果縛（karma-bandhana，業力之束縛）兩種束縛，所以解脫的意義是相同的。之所以有羊車、鹿車、牛車這三種優劣之分，是因為聲
【English Translation】 English version: Someone questions: 'If one exhausts afflictions and attains the wisdom of non-origination and enters Nirvāṇa without remainder, then, correctly speaking, seeing the exhaustion of the cause of birth is the perfection of exhaustive wisdom, and seeing the cessation of the fruit of my birth is the perfection of the wisdom of non-origination. But now, we perceive that the cause of birth is not exhausted, and exhaustive wisdom is not perfected; there is still the fruit of birth, and the wisdom of non-origination is not perfected. The Tathāgata (如來，another name for the Buddha) says that only by cutting off afflictions can one truly attain the perfection of exhaustive wisdom and the wisdom of non-origination. Where is this actually the case?' This is investigating the meaning of the scriptures. At this time, there arises the situation of confusing the teachings with reason and confusing reason with the teachings. If one confuses the teachings with reason, there will be the question of investigating the meaning of the scriptures; if one confuses reason with the teachings, there will be no question of investigating the meaning of the scriptures. Now, we clearly see that birth and death are not yet exhausted, how can one enter Nirvāṇa? Since birth and death are not exhausted, why does Buddhism say that cutting off afflictions leads to entering Nirvāṇa? Where are these two wisdoms ultimately located?' This is confusing the teachings with reason, giving rise to the question of investigating the meaning of the scriptures. However, the Buddha is a perfect being, and his truthful words are without duality. Since he says that cutting off afflictions leads to entering Nirvāṇa, the Buddha's words are not false, so why not believe them? The birth and death that we see now, why must they necessarily be true birth and death? Then one says, 'My birth is exhausted, what needs to be done is done,' claiming that the two wisdoms are perfected and that one has entered Nirvāṇa without remainder. This is confusing reason with the teachings, without the question of investigating the meaning of the scriptures. Now, it is clearly stated that investigating the meaning of the scriptures should adopt the approach of confusing the teachings with reason, and not the approach of confusing reason with the teachings. Therefore, the three types of non-learners (Sravakas, Pratyekabuddhas, and Bodhisattvas who have completed their training) all have the question of investigating the meaning of the scriptures because they confuse the teachings with reason. In the past, it was thought that what was contemplated when seeing the Truth of Suffering (Darśana-satya, one of the Four Noble Truths, referring to the witnessing of truth) was the cause of birth and death, and the remaining habits of the two schools (referring to the schools of existence and emptiness) are not the cause of birth and death, which is equivalent to the meaning of the indeterminate (avyākrta, questions that are uncertain or unanswerable). This is discussed in terms of the teachings, not in terms of reason.' Someone asks: 'If the three non-learners have the question of investigating the meaning of the scriptures because they confuse the teachings with reason, then the vehicles (yāna, a Buddhist term, a metaphor for the tool that carries sentient beings to the other shore of liberation) they investigate should all be the same.' The explanation is: 'Indeed, it accords with the Buddha's intention. Correctly speaking, the Buddha speaks of one meaning of liberation, and since the state of liberation is the same, the three vehicles are also the same.' The questioner further says: 'If the meaning of liberation is the same and the three vehicles are equal, then there should not be three kinds of superior and inferior vehicles: the goat cart, the deer cart, and the ox cart.' The explainer says: 'Because cutting off the afflictions of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) equally leads to attaining exhaustive wisdom, and equally seeing the cessation of the fruits of the three realms leads to attaining the wisdom of non-origination, therefore the two wisdoms of the three non-learners are the same, and they also cut off the two bonds of the three realms: the bond of affliction (klesha-bandhana, the bondage of afflictions) and the bond of karma (karma-bandhana, the bondage of karma), so the meaning of liberation is the same. The reason why there are these three kinds of superior and inferior vehicles: the goat cart, the deer cart, and the ox cart, is because the voice-
聞止斷正使別相枝條，能荷負最劣，取譬羊車；緣覺侵斷小習，知見少廣，取譬鹿車；菩薩斷習淨盡，知見圓明運用最勝，取譬牛車。負重致遠橫語知見有勝負之殊，是故有三優劣。」
問者言：「若習非正結，何故斷使亡耶？」解釋者言：「為妨習知見，是故斷之也。」
問者復言：「若爾，便應習氣盡處制盡無生智。」解釋者言：「本斷三界因果盡處制此二智，今習氣非三界之因，云何習氣盡處制二智耶？」
問言：「若不習氣盡處制二智者，何故斷此習耶？」解言：「猶如前釋為欲廣集知見，何開為二智耶？」
問者又言：「知見即是盡智、無生智，然盡智、無生智祇是知見，何故避盡、無生名道知見耶？」解釋復言：「夫知見名同、知見意異，盡智、無生智成無學時具此二智，其有二義具如前說。問者所論是成無學后，為欲廣習知見得此知見，必須斷習得，是故智成功用。云何與盡智、無生智同？」
問者言：「若阿羅漢猶有生死不得入涅槃者，是則無學行人皆不得入無餘涅槃，不應言羅漢心得自在。」解釋言：「從來判此有理有教，若覈實理何曾入無餘；神明不可斷滅，就教為論得入涅槃。昔教不言三界外更有生死，是故以教惑理得入涅槃，即是羅漢心得自在義也。」
【現代漢語翻譯】 現代漢語譯本 聞止斷除見惑和思惑的細微差別，只能承擔最輕的負擔，好比羊車；緣覺能斷除較小的習氣，知見稍微廣博，好比鹿車；菩薩能斷除所有習氣，知見圓滿光明，運用起來最為殊勝，好比牛車。承擔的重量和到達的遠方，橫向比較知見，有勝劣的差別，因此有這三種優劣之分。
提問者說：『如果習氣不是根本的煩惱，為什麼斷除習氣，見惑和思惑也會消失呢？』 解釋者說：『爲了避免習氣妨礙知見，所以要斷除它。』
提問者又問：『如果這樣，就應該在習氣斷盡的地方，證得盡智和無生智。』 解釋者說：『本來是在斷除三界因果的盡頭，才證得這兩種智慧。現在習氣不是三界的因，怎麼能在習氣斷盡的地方證得這兩種智慧呢？』
提問者問：『如果不是在習氣斷盡的地方證得這兩種智慧，為什麼要斷除這些習氣呢？』 解釋者回答：『就像前面解釋的那樣，爲了廣泛地積累知見，為什麼要分開成為兩種智慧呢？』
提問者又說：『知見就是盡智（Kshaya-jnana，知諸漏已盡之智）、無生智（Anutpada-jnana，知更不復生之智），然而盡智、無生智只是知見，為什麼要避免用盡智、無生智來稱呼道之知見呢？』 解釋者回答：『知見這個名稱相同，知見的意義卻不同。盡智、無生智是在成就無學（Asekha，佛教修行最高階段）時才具備的兩種智慧，其中有兩層含義，就像前面所說的那樣。提問者所說的是成就無學之後，爲了廣泛地學習知見而獲得的知見，必須斷除習氣才能得到，所以智慧才會有功用。這怎麼能與盡智、無生智相同呢？』
提問者說：『如果阿羅漢（Arhat，斷盡一切煩惱，證得解脫的聖者）還有生死，不能進入涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態），那麼所有無學之人就都不能進入無餘涅槃（Anupadhisesa-nirvana，指斷盡一切煩惱和業報，不再有任何剩餘的狀態），不應該說阿羅漢的心能得自在。』 解釋者說：『向來判斷此事有理有教，如果核實道理，何曾進入無餘涅槃；神識光明不可斷滅，就教義來說可以進入涅槃。過去的教義沒有說三界之外還有生死，所以用教義迷惑了道理，認為可以進入涅槃，這就是阿羅漢心得自在的含義。』
【English Translation】 English version Hearing and ceasing [wrong views] severs the distinct characteristics and branches of the afflictions of views and afflictions of desire, and can only bear the most inferior burden, like a sheep cart; Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) sever minor habitual tendencies, and their knowledge and understanding are slightly broader, like a deer cart; Bodhisattvas sever all habitual tendencies completely, and their knowledge and understanding are perfectly clear and their application is most excellent, like an ox cart. The weight they bear and the distance they reach, horizontally comparing their knowledge and understanding, have differences of superiority and inferiority, therefore there are these three kinds of superiority and inferiority.
The questioner said: 'If habitual tendencies are not fundamental afflictions, why do the afflictions of views and afflictions of desire disappear when habitual tendencies are severed?' The explainer said: 'To prevent habitual tendencies from hindering knowledge and understanding, therefore they are severed.'
The questioner further asked: 'If that is the case, then one should attain the Exhaustion of Knowledge (Kshaya-jnana, the knowledge that all outflows are exhausted) and Non-arising of Knowledge (Anutpada-jnana, the knowledge that there will be no further arising) where habitual tendencies are exhausted.' The explainer said: 'Originally, these two knowledges are attained at the end of severing the causes and effects of the Three Realms. Now, habitual tendencies are not the cause of the Three Realms, how can these two knowledges be attained where habitual tendencies are exhausted?'
The questioner asked: 'If these two knowledges are not attained where habitual tendencies are exhausted, why sever these habitual tendencies?' The explainer answered: 'Just as explained before, in order to widely accumulate knowledge and understanding, why separate them into two knowledges?'
The questioner further said: 'Knowledge and understanding are the Exhaustion of Knowledge and Non-arising of Knowledge, yet the Exhaustion of Knowledge and Non-arising of Knowledge are merely knowledge and understanding, why avoid calling the knowledge and understanding of the path the Exhaustion of Knowledge and Non-arising of Knowledge?' The explainer answered: 'The name 'knowledge and understanding' is the same, but the meaning of knowledge and understanding is different. The Exhaustion of Knowledge and Non-arising of Knowledge are the two knowledges possessed when one achieves the state of No More Learning (Asekha, the highest stage of Buddhist practice), which has two meanings, as mentioned before. What the questioner is discussing is after achieving the state of No More Learning, the knowledge and understanding gained in order to widely learn knowledge and understanding, which must be obtained by severing habitual tendencies, so wisdom has its function. How can this be the same as the Exhaustion of Knowledge and Non-arising of Knowledge?'
The questioner said: 'If an Arhat (one who has extinguished all afflictions and attained liberation) still has birth and death and cannot enter Nirvana (the ultimate goal of Buddhist practice, the state of liberation from the cycle of birth and death), then all those in the state of No More Learning cannot enter the Nirvana without Remainder (Anupadhisesa-nirvana, the state of extinguishing all afflictions and karmic retribution, with nothing remaining), and it should not be said that the mind of an Arhat is free.' The explainer said: 'Traditionally, this matter has been judged based on both principle and teaching. If we verify the principle, one has never entered the Nirvana without Remainder; the luminosity of consciousness cannot be extinguished, but according to the teachings, one can enter Nirvana. The past teachings did not say that there is birth and death outside the Three Realms, so using the teachings to obscure the principle, one believes that one can enter Nirvana, which is the meaning of the Arhat's mind being free.'
明有索無索第四(有一問答)，七種學人皆無索車之義，阿羅漢、辟支佛、大力菩薩三無學皆有索義也。長者本道三車在門外，但出門外三車相與，今七種學人猶在門內，云何就門內索車？若使出門外覓車不得，可就父求索，斷三界因果未盡，云何已索盡、無生智？但三無學人以出三界外，於時以理惑教，故有索義也。
問者言：「若無車故索，亦應無城可入，既有城可入，亦應有車可乘也。」解釋者言：「若以理惑教無車故索，若執教惑理則有城可入。是則城據迥處可以化作，車在門外可以闇說也。」
「舍利弗爾時長者各賜諸子等一大車」，此下是第八長者賜大車譬，即譬上〈方便品〉中第八「于諸菩薩中，正直舍方便，但說無上道」，明如來為三乘人說《法華》。今就此譬中自有兩段：第一雙開兩章門，第二從「其車高廣」下，即廣釋上兩章門。兩章門者，初言「各賜諸子等」，此一句先開長者心平等章門，內合明如來今日平等為三乘人說大乘經，令同得圓極妙果也。次言「一大車」，此三字即是第二所賜物章門，同用圓極妙果與爾時眾也。「其車高廣」此下是第二，即廣釋上兩章門。今先廣釋后所賜物章門，第二從「而作是念」下，即追廣釋前心平等章門。又此廣釋兩章門中各有二階。今且
【現代漢語翻譯】 現代漢語譯本： 明有索無索第四（有一個問答），七種有學之人都沒有索取車輛的意義，阿羅漢（斷盡煩惱，證入涅槃的聖者）、辟支佛（無師自悟的聖者）、大力菩薩（具有大神通和大智慧的菩薩）這三種無學之人都有索取的意義。長者（指佛）原本說道三車（羊車、鹿車、牛車，比喻聲聞、緣覺、菩薩三乘）在門外，只是走出門外三車相互給予，現在七種有學之人還在門內，怎麼能在門內索取車輛？如果讓他們出門外尋找車輛卻找不到，才可以向父親（指佛）請求索取，（但他們）斷除三界（欲界、色界、無色界）因果尚未窮盡，怎麼能說已經索取窮盡、獲得無生智（證悟不生不滅的智慧）？只有三種無學之人已經超出三界之外，這時可以用理來迷惑教義，所以有索取的意義。 提問者說：『如果沒有車才索取，也應該沒有城（指涅槃）可以進入，既然有城可以進入，也應該有車可以乘坐。』解釋者說：『如果用理來迷惑教義，因為沒有車才索取；如果執著教義而迷惑理，那麼就有城可以進入。這樣說來，城在遙遠的地方可以化現出來，車在門外可以暗中說明。』 『舍利弗（佛陀十大弟子之一，以智慧著稱）那時長者各自賜予諸子等同一輛大車』，這以下是第八長者賜予大車譬喻，就是比喻上面《方便品》中第八『在諸菩薩中，正直捨棄方便，只說無上道』，說明如來（佛的稱號）為三乘人說《法華經》。現在就這個譬喻中自有兩段：第一是雙重開啟兩個章門，第二是從『其車高廣』以下，就是廣泛解釋上面兩個章門。兩個章門是，開始說『各自賜予諸子等』，這一句先開啟長者心平等章門，內在契合說明如來今日平等地為三乘人說大乘經，使他們一同得到圓滿究竟的妙果。其次說『一大車』，這三個字就是第二所賜之物章門，同樣用圓滿究竟的妙果給予當時的眾人。『其車高廣』這以下是第二，就是廣泛解釋上面兩個章門。現在先廣泛解釋後面所賜之物章門，第二是從『而作是念』以下，就是追溯廣泛解釋前面心平等章門。又在這個廣泛解釋兩個章門中各有二個階段。現在暫且
【English Translation】 English version: The Fourth Chapter on Manifesting Requesting and Non-Requesting (with a question and answer): The seven types of learners (Srota-apanna, Sakrdagamin, Anagamin, those practicing the path to Srota-apanna, Sakrdagamin, and Anagamin, and those practicing the path to Arhat) all lack the meaning of requesting a vehicle. The three types of non-learners—Arhats (those who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (self-enlightened beings without a teacher), and Great Strength Bodhisattvas (Bodhisattvas with great supernatural powers and wisdom)—all have the meaning of requesting. The elder (referring to the Buddha) originally spoke of the three vehicles (the goat cart, deer cart, and ox cart, symbolizing the Sravaka, Pratyekabuddha, and Bodhisattva vehicles) being outside the gate, but only when they exit the gate do the three vehicles interact with each other. Now, the seven types of learners are still inside the gate, so how can they request a vehicle inside the gate? If they are made to search for a vehicle outside the gate but cannot find it, then they can request it from the father (referring to the Buddha). (But they) have not yet exhausted the causes and effects of the Three Realms (Desire Realm, Form Realm, Formless Realm), so how can it be said that they have already exhausted their requests and attained the wisdom of non-origination (realizing the wisdom of non-birth and non-death)? Only the three types of non-learners have already transcended the Three Realms, and at that time, one can use reason to confuse the teachings, so there is the meaning of requesting. The questioner says, 'If one requests because there is no vehicle, then there should also be no city (referring to Nirvana) to enter. Since there is a city to enter, there should also be a vehicle to ride.' The explainer says, 'If one uses reason to confuse the teachings, then one requests because there is no vehicle; if one clings to the teachings and confuses reason, then there is a city to enter. In this way, the city can be manifested in a remote place, and the vehicle can be explained secretly outside the gate.' 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom), at that time, the elder gave each of his sons an equal great cart.' The following is the eighth parable of the elder giving a great cart, which is a metaphor for the eighth section in the 'Expedient Means' chapter above: 'Among all the Bodhisattvas, honestly abandoning expedient means, only speaking of the unsurpassed path,' explaining that the Tathagata (an epithet of the Buddha) speaks the Lotus Sutra for the people of the Three Vehicles. Now, within this parable itself, there are two sections: the first is the double opening of two chapter doors, and the second is from 'The cart was high and wide' onwards, which is a broad explanation of the two chapter doors above. The two chapter doors are: first, it says 'gave each of his sons equally,' this sentence first opens the chapter door of the elder's equal mind, inwardly corresponding to the explanation that the Tathagata today equally speaks the Great Vehicle Sutra for the people of the Three Vehicles, enabling them to all attain the perfect and ultimate wonderful fruit. Next, it says 'a great cart,' these three words are the second chapter door of the object given, equally using the perfect and ultimate wonderful fruit to give to the assembly at that time. 'The cart was high and wide' onwards is the second, which is a broad explanation of the two chapter doors above. Now, we will first broadly explain the chapter door of the object given later, and the second is from 'And he thought to himself' onwards, which is a retrospective broad explanation of the chapter door of the equal mind earlier. Furthermore, within this broad explanation of the two chapter doors, there are two stages each. For now,
明廣大車門中有二者：第一先廣敘大車之相，第二「所以者何」下即釋長者得有此大車之意也。今言「其車高廣」者，此即對於昔日止斷三界正使盡處得盡、無生智為果，然此果狹而復短。今日明三乘行人皆成菩薩受記得佛，然此佛果超出五百由旬之外，即是高義；又傍攝其諸功德智慧，即是廣也；是德悉圓，故言「眾寶莊校」也。「周遍總持」，即譬周匝欄楯也。如來四辯之中的明辭辯，留梵妙響化給四生，故言「四面懸鈴」也。「軒蓋」最高而能覆下，譬佛果眾德之中大慈大悲，此二德高勝而能覆育眾生與樂之恩、拔苦之術也。又有種種功德莊嚴此慈悲，故云「珍奇雜寶而嚴飾之」也。四弘誓如寶繩交珞，若不交珞者容有退壞，內合明聖人雖復有大慈大悲，若無四弘誓任持此慈悲，可有退失之義也。未解者令解，未度者令度，此兩誓則持大悲拔苦也。未安者令安，未涅槃者令得涅槃，此兩誓則持大慈與樂也。「垂諸華瓔」者，為招集觀者，無異四攝攝化眾生也。「重敷婉筵」者，即氈蓐之流也。然是車中之物，即譬佛果備諸禪定也。「丹枕」者，此是色中之發者也，譬蘇定發生無相功德也。標心極果修習，故言「駕」。真無漏如白牛能斷無明黑闇，故言「白」也。會二諦之理是真實之法，故言「膚充」也。即體明
【現代漢語翻譯】 現代漢語譯本：明廣大車門中有二者：第一，先廣泛敘述大車的外觀；第二，「所以者何」之後，便是解釋長者獲得此大車的意義。現在說『其車高廣』，這是相對於過去僅僅斷除三界正使，以證得盡智、無生智為果而言，然而此果狹隘而又短淺。今日闡明三乘行人皆可成菩薩，並獲得受記成佛，那麼此佛果超出五百由旬之外，這就是『高』的含義；又包含攝取其諸多功德智慧，這就是『廣』的含義；這些功德全部圓滿，所以說『眾寶莊校』。『周遍總持』，就譬如周匝的欄楯。如來四辯之中的明辭辯，留下梵妙的音聲，教化給予四生，所以說『四面懸鈴』。『軒蓋』最高而在下面可以覆蓋，譬如佛果眾德之中的大慈大悲，這兩種功德高勝，能夠覆蓋養育眾生，給予快樂的恩惠，拔除痛苦的方法。又有種種功德莊嚴此慈悲，所以說『珍奇雜寶而嚴飾之』。四弘誓願如同寶繩交織成瓔珞，如果不交織成瓔珞，就可能有退壞的危險，這內在的含義是，聖人即使有大慈大悲，如果沒有四弘誓願來任持此慈悲，也可能有退失的可能。未解者令解，未度者令度，這兩誓願是持大悲以拔除痛苦。未安者令安，未涅槃者令得涅槃，這兩誓願是持大慈以給予快樂。『垂諸華瓔』，是爲了招集觀看的人，無異於四攝法攝化眾生。『重敷婉筵』，就是氈蓐之類的東西。然而這是車中的物品，就譬如佛果具備諸禪定。『丹枕』，這是色中的發者，譬如蘇定發生無相功德。標心於極果而修習，所以說『駕』。真無漏如同白牛，能夠斷除無明黑暗，所以說『白』。會合二諦的道理是真實之法，所以說『膚充』，即是體悟。 English version: There are two aspects in clarifying the gate of the vast and great vehicle: first, to extensively describe the appearance of the great vehicle; second, from 'What is the reason?' onwards, it explains the meaning of the elder obtaining this great vehicle. Now, saying 'Its carriage is high and wide' is in contrast to the past, where one merely severed the fundamental afflictions of the Three Realms, attaining the exhaustion of afflictions and the wisdom of non-arising as the result. However, that result was narrow and short. Today, it is clarified that all practitioners of the Three Vehicles can become Bodhisattvas and receive predictions of Buddhahood. Then, this Buddha-fruit extends beyond five hundred yojanas (a unit of distance), which is the meaning of 'high'; and it also encompasses and gathers its many merits and wisdoms, which is the meaning of 'wide'; these merits are all complete, therefore it is said 'adorned with various treasures'. 'Universally upholding' is like the surrounding railings. The eloquence of clear expression among the Tathagata's (如來) four kinds of eloquence leaves behind sublime sounds, teaching and giving to the four kinds of beings, therefore it is said 'bells are hung on all four sides'. The 'canopy' is the highest and can cover below, like the great compassion and great pity among the many virtues of the Buddha-fruit; these two virtues are high and excellent, able to cover and nurture sentient beings, giving the grace of happiness and the method of removing suffering. There are also various merits adorning this compassion and pity, therefore it is said 'decorated with rare and wonderful treasures'. The Four Great Vows are like jeweled ropes intertwined into garlands; if they are not intertwined into garlands, there may be a danger of decline and ruin. The inner meaning is that even if a sage has great compassion and great pity, if there are no Four Great Vows to uphold this compassion and pity, there may be a possibility of loss. To cause those who have not understood to understand, to cause those who have not been liberated to be liberated, these two vows uphold great compassion to remove suffering. To cause those who are not at peace to be at peace, to cause those who have not attained Nirvana (涅槃) to attain Nirvana, these two vows uphold great compassion to give happiness. 'Hanging various flower garlands' is to attract viewers, no different from the Four Means of Attraction (四攝) to gather and transform sentient beings. 'Repeatedly spreading soft mats' refers to things like felt mats. However, these are items in the carriage, like the Buddha-fruit possessing all kinds of Samadhi (禪定). 'Red pillows' are the manifestation of form, like the arising of the formless merit of Nirodha-samapatti (蘇定). Focusing the mind on the ultimate fruit and practicing, therefore it is said 'driving'. True non-outflow is like a white ox, able to sever the darkness of ignorance, therefore it is said 'white'. Understanding the principle of the Two Truths (二諦) is the true Dharma (法), therefore it is said 'skin is full', which is to realize.
【English Translation】 There are two aspects in clarifying the gate of the vast and great vehicle: first, to extensively describe the appearance of the great vehicle; second, from 'What is the reason?' onwards, it explains the meaning of the elder obtaining this great vehicle. Now, saying 'Its carriage is high and wide' is in contrast to the past, where one merely severed the fundamental afflictions of the Three Realms, attaining the exhaustion of afflictions and the wisdom of non-arising as the result. However, that result was narrow and short. Today, it is clarified that all practitioners of the Three Vehicles can become Bodhisattvas and receive predictions of Buddhahood. Then, this Buddha-fruit extends beyond five hundred yojanas (a unit of distance), which is the meaning of 'high'; and it also encompasses and gathers its many merits and wisdoms, which is the meaning of 'wide'; these merits are all complete, therefore it is said 'adorned with various treasures'. 'Universally upholding' is like the surrounding railings. The eloquence of clear expression among the Tathagata's (如來) four kinds of eloquence leaves behind sublime sounds, teaching and giving to the four kinds of beings, therefore it is said 'bells are hung on all four sides'. The 'canopy' is the highest and can cover below, like the great compassion and great pity among the many virtues of the Buddha-fruit; these two virtues are high and excellent, able to cover and nurture sentient beings, giving the grace of happiness and the method of removing suffering. There are also various merits adorning this compassion and pity, therefore it is said 'decorated with rare and wonderful treasures'. The Four Great Vows are like jeweled ropes intertwined into garlands; if they are not intertwined into garlands, there may be a danger of decline and ruin. The inner meaning is that even if a sage has great compassion and great pity, if there are no Four Great Vows to uphold this compassion and pity, there may be a possibility of loss. To cause those who have not understood to understand, to cause those who have not been liberated to be liberated, these two vows uphold great compassion to remove suffering. To cause those who are not at peace to be at peace, to cause those who have not attained Nirvana (涅槃) to attain Nirvana, these two vows uphold great compassion to give happiness. 'Hanging various flower garlands' is to attract viewers, no different from the Four Means of Attraction (四攝) to gather and transform sentient beings. 'Repeatedly spreading soft mats' refers to things like felt mats. However, these are items in the carriage, like the Buddha-fruit possessing all kinds of Samadhi (禪定). 'Red pillows' are the manifestation of form, like the arising of the formless merit of Nirodha-samapatti (蘇定). Focusing the mind on the ultimate fruit and practicing, therefore it is said 'driving'. True non-outflow is like a white ox, able to sever the darkness of ignorance, therefore it is said 'white'. Understanding the principle of the Two Truths (二諦) is the true Dharma (法), therefore it is said 'skin is full', which is to realize.
說凈無諸塵染，故言「色潔」也。又能斷除無明巨患，故言「有大筋力」也。心會二諦之理路，故言「行步平正」也。斷除生死之苦，速到涅槃之樂，故言「其疾如風」也。又言信首以上諸受學弟子，故言「又多僕從」也。「所以者何」此下，是第二，即釋長者得有此大車之意，正言財寶無窮七珍皆具，明知如來蘊內德在懷如充，又有化他之德盈外如溢也。「而作是念我財物無極」以下，是第二，即追廣釋前心平等章門。今此廣中亦有兩階者：第一正廣心平等，第二「所以者何」下即釋心平等之意也。
問者言：「此佛果自是一切眾生當來妙果，云何言如來用此佛果與眾生耶？」解言：「此實是眾生佛果，然要須外緣，若無如來為說行因到果方法者，是則眾生不能離此生死遠至涅槃。若不爾者，云何經中有授記之義耶？」
「是時諸子各乘大車，得未曾有，非本所望」，此是第九諸子得大車故歡喜譬，此即譬上〈方便品〉中第九「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，明三乘人受行大乘義也。
「舍利弗于汝意云何」此下，是第十不虛妄譬，即譬上〈方便品〉中第十「汝等勿有疑我為諸法王」下半行偈，明不虛妄也。今就此譬中自有三段：第一如來先作不虛譬問舍利弗，第二明舍利弗
【現代漢語翻譯】 現代漢語譯本： 說凈是因為沒有各種塵埃污染，所以說『色潔』。又因為能夠斷除無明的巨大禍患，所以說『有大筋力』。心領會二諦（指世俗諦和勝義諦）的道理，所以說『行步平正』。斷除生死的痛苦，快速到達涅槃的快樂，所以說『其疾如風』。又說信首（指相信佛法的人）以上的受學弟子，所以說『又多僕從』。『所以者何』以下，是第二點，即解釋長者擁有這種大車的用意，正是說財寶無窮，七珍（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）都具備，明白地知道如來蘊藏在內的功德充滿，又有化度他人的功德盈滿於外，如同溢出一樣。『而作是念我財物無極』以下，是第二點，即進一步廣泛解釋之前的心平等章門。現在這廣泛的解釋中也有兩個階段：第一是正式廣泛解釋心平等，第二是『所以者何』以下，即解釋心平等的用意。 問者說：『這佛果本來就是一切眾生將來的美好結果，為什麼說如來用這佛果給予眾生呢？』解答說：『這確實是眾生的佛果，然而必須要外緣，如果沒有如來為他們宣說修行成因到結果的方法，那麼眾生就不能脫離這生死，遠離而到達涅槃。如果不是這樣，為什麼經典中有授記（指預言未來成佛）的意義呢？』 『是時諸子各乘大車，得未曾有，非本所望』，這是第九個譬喻，諸子得到大車而歡喜，這譬喻就像上面〈方便品〉中的第九句『菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛』，說明三乘（指聲聞乘、緣覺乘、菩薩乘）人接受修行大乘的意義。 『舍利弗于汝意云何』以下，是第十個不虛妄的譬喻，就像上面〈方便品〉中的第十句『汝等勿有疑我為諸法王』下半行偈，說明不虛妄。現在就這個譬喻中有三個段落：第一是如來先作不虛妄的譬喻，問舍利弗，第二是說明舍利弗
【English Translation】 English version: 'Saying 'pure' means without any defilement of dust, hence the term 'color purity'. Also, because it can cut off the great calamity of ignorance (Avidya), hence the term 'having great strength'. The mind understands the principles of the two truths (Dve Satye) [conventional truth (Samvriti-satya) and ultimate truth (Paramartha-satya)], hence the term 'walking evenly'. Cutting off the suffering of birth and death, quickly reaching the joy of Nirvana, hence the term 'as swift as the wind'. Also referring to disciples who have taken refuge and are learning, hence the term 'having many followers'. 'What is the reason?' below, is the second point, which explains the intention of the elder having this great cart, precisely saying that wealth is infinite, and the seven treasures (Sapta Ratna) [gold, silver, lapis lazuli, seashell, agate, pearl, and amber] are all complete, clearly knowing that the Tathagata's (Tathāgata) inner virtues are full, and the virtue of transforming others overflows externally, as if overflowing. 'And thinking, my wealth is limitless' below, is the second point, which further broadly explains the previous chapter on the equality of mind. Now, in this broad explanation, there are also two stages: the first is the formal broad explanation of the equality of mind, and the second is 'What is the reason?' below, which explains the intention of the equality of mind. The questioner says: 'This Buddha-fruit (Buddha-phala) is originally the wonderful result for all sentient beings in the future, why do you say that the Tathagata uses this Buddha-fruit to give to sentient beings?' The answer is: 'This is indeed the Buddha-fruit of sentient beings, but it requires external conditions. If there is no Tathagata to explain the method of cultivating the cause to reach the result, then sentient beings cannot escape this cycle of birth and death and reach Nirvana far away. If it were not so, why would there be the meaning of prediction (Vyakarana) [prediction of future Buddhahood] in the scriptures?' 'At that time, the children each rode in great carts, obtaining what they had never had before, beyond their original expectations', this is the ninth analogy, the children obtaining great carts and rejoicing, this analogy is like the ninth sentence in the above 'Expedient Means Chapter' (Upaya-kausalya) [chapter 2 of the Lotus Sutra] 'Bodhisattvas (Bodhisattva) who hear this Dharma (Dharma) will have their doubts and nets removed, and the twelve hundred Arhats (Arhat) will all become Buddhas', explaining that people of the three vehicles (Triyana) [Sravakayana, Pratyekabuddhayana, and Bodhisattvayana] accept and practice the meaning of the Great Vehicle (Mahayana). 'Sariputra (Sariputra), what do you think?' below, is the tenth analogy of non-deceit, like the tenth sentence in the above 'Expedient Means Chapter' 'You should not doubt that I am the King of the Dharma' the second half of the verse, explaining non-deceit. Now, in this analogy, there are three sections: the first is that the Tathagata first makes an analogy of non-deceit and asks Sariputra, and the second is explaining Sariputra
仰答如來明不虛妄，第三如來述舍利弗結成不虛妄也。今明長者昔日本許諸子三種小車令出門外，今平等與諸子珍寶大車，就情論事為有虛妄為無虛妄耶？內合昔日令眾生修行斷三界煩惱，許與眾生三界外盡智、無生智，今日遂為眾生平等受記同得佛果，如此化方為是虛妄為非虛妄？「舍利弗言」此下，是第二舍利弗仰答佛明不虛妄。今就此答中自有兩段：第一言「不也世尊」，此先總明長者不虛妄也。第二明不虛妄。就此第二中自有三：第一明以重奪輕不虛，第二別明稱本心不虛，第三明過本所望不虛妄也。就第一中自有三：初「若是長者但令諸子得免火難全其軀命，非為虛妄」一句，正明以重奪輕不虛。第二「何以故，若全身命」下釋，夫人所重莫過身命，餘外財寶事成賒遠，而此長者慈悲令諸子免焚灼之苦，全身與命即已是不虛之重，況復財寶輕物而當相準。內合為義者，化佛若不方便接化眾生，或能廣起煩惱、斷滅大乘善根，只由如來方便誘化，令大乘智愿善根不斷不絕，所重慧命得全，況復輕微小果也。第三「況複方便於彼火宅中而拔濟之」者，總結不虛。欲明如來設小乘教作根本，為欲與我等大乘因果，今日既同得大乘之解，此則稱如來出世大意，云何虛也？「世尊，若是長者」此下是第二，明稱本心故
【現代漢語翻譯】 現代漢語譯本 仰答如來所說是真實不虛的，第三方面，如來講述舍利弗總結的也是真實不虛的。現在說明，從前有位長者曾經答應他的孩子們，給他們三種小車，讓他們到門外去玩。現在平等地給予所有孩子珍寶大車。就情理和事情本身來說，這算是有虛妄還是沒有虛妄呢？這內在對應著，過去讓眾生修行，斷除三界的煩惱，許諾給予眾生三界之外的盡智（Jnana，知一切法的智慧）、無生智（anutpāda-jñāna，證悟不生不滅的智慧）。今天就為眾生平等地授記，共同證得佛果。如此教化，算是虛妄還是不是虛妄呢？ 『舍利弗言』以下，是第二部分，舍利弗仰慕回答佛，說明佛所說是真實不虛的。現在就這個回答中，又包含兩個部分：第一部分說『不也世尊』，這是首先總的說明長者沒有虛妄。第二部分說明沒有虛妄的原因。在這第二部分中，又包含三個方面：第一，說明用重要的東西換取輕微的東西，不是虛妄；第二，分別說明符合本心，不是虛妄；第三，說明超過原本期望，不是虛妄。在第一方面中，又包含三個小點：首先，『若是長者但令諸子得免火難全其軀命，非為虛妄』一句，正是說明用重要的東西換取輕微的東西，不是虛妄。 第二，『何以故，若全身命』以下是解釋，人所看重的沒有超過自身性命的，其餘的財寶都是次要的。而這位長者慈悲，讓他的孩子們免受火燒的痛苦，保全了他們的性命，這已經是真實不虛的重要的事了，更何況財寶是輕微的東西，怎麼能相提並論呢？內在對應著，化身佛如果不方便地接引教化眾生，或許會廣泛地生起煩惱，斷滅大乘的善根。正因為如來方便地誘導教化，才使得大乘的智慧和願力，以及善根不斷絕。重要的慧命得以保全，更何況輕微的小果呢？ 第三，『況複方便於彼火宅中而拔濟之』，這是總結說明不是虛妄。想要說明如來設立小乘教法作為根本，是爲了給予我們大乘的因果。今天既然共同證得大乘的理解，這就是符合如來出世的本意，怎麼能說是虛妄呢？『世尊，若是長者』以下是第二部分，說明符合本心，所以不是虛妄。
【English Translation】 English version Answering that the Tathagata's (如來, one who has thus come, an epithet of the Buddha) words are true and not false, the third aspect is that the Tathagata describes Shariputra's (舍利弗, one of the Buddha's chief disciples) conclusion as true and not false. Now, consider a rich man who once promised his children three kinds of small carts to play with outside the gate. Now, he equally gives all his children precious great carts. In terms of reason and the matter itself, is this considered false or not false? This inwardly corresponds to the past, when sentient beings were taught to cultivate and cut off the afflictions of the Three Realms (三界, the three realms of existence in Buddhist cosmology), promising them the Exhaustion of Knowledge (盡智, Jnana, the wisdom of knowing all dharmas) and the Non-arising Knowledge (無生智, anutpāda-jñāna, the wisdom of realizing the non-arising and non-ceasing of phenomena) beyond the Three Realms. Today, he equally bestows predictions upon all sentient beings, and they all attain Buddhahood. Is such a transformation false or not false? 'Shariputra said' below is the second part, where Shariputra reverently answers the Buddha, explaining that what the Buddha said is true and not false. Now, within this answer, there are two parts: the first part says 'No, World Honored One (世尊, a title of the Buddha)', which is a general statement that the rich man is not false. The second part explains why it is not false. Within this second part, there are three aspects: first, explaining that exchanging something important for something trivial is not false; second, separately explaining that being in accordance with one's original intention is not false; third, explaining that exceeding original expectations is not false. Within the first aspect, there are three points: first, the sentence 'If the rich man only allowed his children to escape the fire disaster and preserve their lives, it would not be false' precisely explains that exchanging something important for something trivial is not false. Second, 'Why is that? If one preserves their life' below is an explanation. What people value most is their own life, and other wealth is secondary. This rich man is compassionate, allowing his children to escape the suffering of being burned by fire and preserving their lives. This is already a true and important matter. How can wealth, which is trivial, be compared to it? Inwardly corresponding to this, if the transformation body of the Buddha (化佛, a manifestation of the Buddha) did not conveniently receive and transform sentient beings, it might widely give rise to afflictions and cut off the roots of great vehicle (大乘, Mahayana) goodness. It is precisely because of the Tathagata's convenient guidance and transformation that the wisdom and vows of the great vehicle, as well as the roots of goodness, are not cut off. The important wisdom-life is preserved, let alone the trivial small fruits. Third, 'Moreover, conveniently rescuing them from that burning house' is a concluding explanation that it is not false. It seeks to explain that the Tathagata established the Small Vehicle (小乘, Hinayana) teachings as a foundation in order to give us the cause and effect of the Great Vehicle. Since we have all attained the understanding of the Great Vehicle today, this is in accordance with the Tathagata's original intention in appearing in the world. How can it be said to be false? 'World Honored One, if the rich man' below is the second part, explaining that it is not false because it is in accordance with one's original intention.
不虛，亦有三階：初「若是長者」乃至「不與最小一車」下一句，正明稱本心故不虛。第二「何以故，是長者先作是意」下，釋明方便度眾生，本不欲與小故。第三「以是因緣」下，總結也。從「何況長者自知財富無量，欲饒益諸子等與大車」，是第三明過本所望不虛。所言過本望者，故如昔日許施甲人木案，此人後來遂惠玉案，然昔許惠木今忽得玉，今昔相違實是虛妄，無奈今日重寶奪昔輕貨，貪寶情重不許相違；昔日本許惠三界外盡、無生智，今既出三界仍為受記得佛一切種智，豈非過本所望也。「佛告舍利弗」此下，是第三明如來述舍利弗結成不虛也。
「舍利弗如來亦復如是」，正譬說，長行中本有兩段：第一開譬竟，自此下竟長行是第二，是合譬段也。但上開譬之中本有十譬，今此合譬中唯合七譬，略不合第六長者歡喜、略不合第七諸子索車、略不合第九諸子得車故歡喜譬也。所以爾者，子既出難，父焉得不喜？是故合第五義兼第六，又合第八義兼第九。長者既賜大車，諸子焉得不喜？故知合第八義兼第九也。所以不合第七譬者，此義於今日不要。何以知然？第七是諸子索車，所索之果是昔方便之教，乃更成迷惑之失，云何為要？是故略不合也。今合此七譬而文成六段。何以故然？正由第五第八兩譬
【現代漢語翻譯】 現代漢語譯本 不虛，也有三個階段：第一，從『若是長者』乃至『不與最小一車』的下一句，正是明白表明本心所以不虛假。第二，『何以故，是長者先作是意』以下，解釋說明方便度化眾生，本來就不想給小的車子。第三，『以是因緣』以下，是總結。從『何況長者自知財富無量，欲饒益諸子等與大車』，這是第三個說明超過原本所期望的不虛假。所說的超過原本期望的，就像過去許諾給甲人木製的桌子，這個人後來竟然得到玉製的桌子，然而過去許諾給木製的，現在忽然得到玉製的，今昔相比確實是虛妄，無奈今日的重寶奪去了昔日的輕貨，貪圖寶物的心情看重而不允許相違背；過去本來許諾給予三界外究竟、無生智，現在既然出了三界仍然為受記得佛的一切種智，難道不是超過原本所期望的嗎？『佛告舍利弗』以下，是第三個說明如來敘述舍利弗總結成不虛假。
『舍利弗如來亦復如是』，正是比喻說明，長行中本來有兩段：第一段是開譬完畢，從此以下直到長行結束是第二段，是合譬的段落。但上面開譬之中本來有十個比喻，現在這個合譬中只合了七個比喻，省略了第六個長者歡喜、省略了第七個諸子索車、省略了第九個諸子得車而歡喜的比喻。為什麼這樣呢？兒子既然脫離了困境，父親怎麼能不高興？所以合併第五個意義兼顧第六個，又合併第八個意義兼顧第九個。長者既然賜予了大車，兒子們怎麼能不高興？所以知道合併第八個意義兼顧第九個。為什麼不合並第七個比喻呢？這個意義在今天不重要。為什麼知道是這樣呢？第七個是諸子索車，所索求的果是過去的方便之教，反而會成為迷惑的過失，怎麼能重要呢？所以省略不合並。現在合併這七個比喻而文章成為六段。為什麼這樣呢？正是由於第五個和第八個兩個比喻。
【English Translation】 English version It is not false, and there are three stages: First, from 'If this elder' to 'not giving even the smallest cart' in the next sentence, it clearly states the original intention, so it is not false. Second, 'Why is that? It is because the elder first had this intention' below, explaining the expedient means to liberate sentient beings, originally not wanting to give small carts. Third, 'Because of this cause and condition' below, it is a summary. From 'Moreover, the elder knows that his wealth is immeasurable and wants to benefit his children by giving them large carts,' this is the third explanation that it exceeds the original expectation and is not false. What is meant by exceeding the original expectation is like promising to give a carpenter a wooden table in the past, but this person later received a jade table. However, in the past, it was promised to give a wooden one, but now suddenly receiving a jade one, the past and present are indeed false. Helplessly, today's precious treasure takes away the light goods of the past. The feeling of greed for treasure is valued and does not allow contradiction; in the past, it was originally promised to give ultimate liberation beyond the Three Realms and unborn wisdom, but now that one has emerged from the Three Realms, one still receives and remembers the Buddha's omniscient wisdom. Isn't this exceeding the original expectation? 'The Buddha told Shariputra' below is the third explanation that the Tathagata narrates Shariputra's conclusion as not false.
'Shariputra, the Tathagata is also like this,' is precisely a metaphorical explanation. There are originally two sections in the prose: the first section is the completion of the opening metaphor, and from here to the end of the prose is the second section, which is the section of combining metaphors. However, there were originally ten metaphors in the opening metaphor above, but now only seven metaphors are combined in this combined metaphor, omitting the sixth, the elder's joy, omitting the seventh, the children asking for carts, and omitting the ninth, the children's joy at getting carts. Why is this so? Since the children have escaped from difficulty, how can the father not be happy? Therefore, combining the fifth meaning also takes into account the sixth, and combining the eighth meaning also takes into account the ninth. Since the elder has bestowed large carts, how can the children not be happy? Therefore, it is known that combining the eighth meaning also takes into account the ninth. Why is the seventh metaphor not combined? This meaning is not important today. Why do we know this? The seventh is the children asking for carts, and the fruit sought is the expedient teaching of the past, which would instead become a mistake of confusion. How could it be important? Therefore, it is omitted and not combined. Now, combining these seven metaphors, the text becomes six sections. Why is this so? It is precisely because of the fifth and eighth metaphors.
並作一段合之，是故成六段也。今先合第一宅主譬亦名總譬者。但上譬中本有六義，今此中唯正合第一正明宅主義，兼合餘五義也。但上正明宅主義中有三段：一者明長者名位處，二者正長者，三者嘆長者之德。今言如來亦復如是，此先合第二齣長者言「有大長者」句也。「則為一切世間之父」此一句，即追合第一明長者名位處，上言國邑聚落三種，今此一句得總合也。含靈有識亦是世間，十方世界亦是世間，的論娑婆一化之處，亦是世間也。「于諸怖畏」此下，即合第三嘆長者之德。上開譬中本有三：一者明有內德，二者明有外德，三者明有眷屬。今者但合第一第二，略不合第三有眷屬也。「于諸怖畏」以下，是第一合如來內德，第二從「大慈大悲」下竟「三菩提」二合如來外化之德。又此二中各有二階。內德中有二階者，初嘆如來斷功德備，怖畏等是果，無明闇蔽等為因，子果既除是故斷功德備也。第二從「而悉成就」下竟「智慧波羅蜜」，此明嘆智慧德圓也。「大慈大悲」此下，第二合如來外化之德，此中有二者：第一明本，第二明跡也。今言大慈此正明外化本。就中有二：大慈大悲是章門，后兩句即釋之也。「常無懈倦」即釋大悲也。「恒求利益一切眾生」，此即釋大慈。是則悲欲拔苦言「常無懈倦」，慈欲
【現代漢語翻譯】 現代漢語譯本 合併成一段，因此形成了六段。現在先合併第一宅主譬喻，也稱為總譬喻。但上面的譬喻中原本有六個含義，現在這裡只對應第一正明宅主義，兼顧其餘五個含義。但上面的正明宅主義中有三個部分：一是說明長者的名位處，二是正面描述長者，三是讚歎長者的德行。現在說『如來也是這樣』，這首先對應第二句，即長者說的『有大長者』。『則為一切世間之父』這一句，就追溯對應第一部分，即說明長者的名位處，上面說了國邑聚落三種，現在這一句可以總括。含靈有識也是世間，十方世界也是世間，具體來說，娑婆世界一化之處，也是世間。『于諸怖畏』以下，就對應第三部分，即讚歎長者的德行。上面的譬喻中原本有三個方面：一是說明有內在的德行，二是說明有外在的德行，三是說明有眷屬。現在只對應第一和第二方面，省略了第三方面，即有眷屬。『于諸怖畏』以下，是第一部分，對應如來的內在德行，第二部分從『大慈大悲』以下到『三菩提』，對應如來的外化德行。而且這兩部分中各有兩個層次。內在德行中有兩個層次，首先是讚歎如來斷除功德完備，怖畏等是結果，無明闇蔽等是原因，子果既然消除，所以斷除功德完備。第二部分從『而悉成就』以下到『智慧波羅蜜』，這是讚歎智慧德圓滿。『大慈大悲』以下，是第二部分，對應如來的外化德行，這其中有兩個方面：一是說明根本，二是說明示現。現在說大慈，這正是說明外化的根本。其中有兩個方面：大慈大悲是綱領，後面的兩句就是解釋它。『常無懈倦』就是解釋大悲。『恒求利益一切眾生』，這就是解釋大慈。這就是說，悲是想要拔除痛苦，所以說『常無懈倦』，慈是想要
【English Translation】 English version Combining them into one section, hence forming six sections. Now, let's first combine the 'Householder's Parable,' also known as the 'General Parable.' However, the above parable originally had six meanings, but now this only corresponds to the first 'Directly Explaining the Householder's Meaning,' while also encompassing the remaining five meanings. But the above 'Directly Explaining the Householder's Meaning' has three parts: first, explaining the position and status of the elder; second, directly describing the elder; and third, praising the elder's virtues. Now, saying 'The Tathagata is also like this,' this first corresponds to the second sentence, which is the elder's saying 'There is a great elder.' The sentence 'Then he is the father of all the world,' this traces back to correspond to the first part, which is explaining the position and status of the elder; above, it mentioned three types: countries, cities, and villages; now this sentence can encompass all of them. Sentient beings with consciousness are also the world, the ten directions of the world are also the world, specifically speaking, the place of transformation in the Saha world is also the world. 'From all fears' below, this corresponds to the third part, which is praising the elder's virtues. The above parable originally had three aspects: first, explaining the inner virtues; second, explaining the outer virtues; and third, explaining the retinue. Now, it only corresponds to the first and second aspects, omitting the third aspect, which is the retinue. 'From all fears' below, is the first part, corresponding to the Tathagata's inner virtues; the second part, from 'Great compassion and great mercy' below to 'Three Bodhi,' corresponds to the Tathagata's outer transformative virtues. Moreover, each of these two parts has two levels. The inner virtues have two levels, first, praising the Tathagata's complete eradication of merits, fears etc. are the result, ignorance and darkness etc. are the cause, since the result and cause have been eliminated, therefore the eradication of merits is complete. The second part, from 'And all are accomplished' below to 'Wisdom Paramita,' this is praising the perfection of wisdom. 'Great compassion and great mercy' below, is the second part, corresponding to the Tathagata's outer transformative virtues, in which there are two aspects: first, explaining the root; second, explaining the manifestation. Now, saying great compassion, this is precisely explaining the root of outer transformation. In which there are two aspects: great compassion and great mercy are the outline, the following two sentences explain it. 'Always without weariness' explains great compassion. 'Constantly seeking to benefit all sentient beings,' this explains great mercy. That is to say, compassion is wanting to remove suffering, therefore it says 'Always without weariness,' compassion is wanting to
與樂則言「恒求利益」也。「而生三界」此下，是第二正明垂跡，初「眾生三界」下訖「三毒之火」，先談大悲之跡拔苦，次「教化令得菩提」，此即語大慈之跡與樂也。義兼餘五義者，言「而生三界朽故火宅」，此即是第三火宅義也。又言「為度眾生」此即兼合得第四五百人及第六三十子也。又言「生老病死憂悲苦惱之火」，此即兼合第五宅中之火也。又言「教化令得三菩提」，此即是第三一門也。故言雖正合長者，復得義兼餘五，是故亦義皆盡。
法華經疏卷第四 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第五
光宅沙門法雲撰
譬喻品之餘
「見諸眾生」此下是第二，即合上第二長者見火譬，明如來見眾生為五濁所惛也。譬中本有三段：第一是能見，第二是所見，第三起悲愍之心。今合此三段，「見諸眾生」此一句，即合上第一能見，上言「長者見」。「為生老病死」此下即合第二所見，上言「是大火從四面起」，但〈方便品〉法說中備明五濁，上開譬中止言「大火從四面起」，此語是總；今此合譬中備明八苦，然五濁八苦等皆是煩累之法。今合譬中備明八苦者，「生老病死」即是四苦，「五欲財利」即是愛別離苦。何以知之？正由五欲財貨
【現代漢語翻譯】 現代漢語譯本 與給予快樂相應的，就說是『恒常尋求利益』。『而生三界』以下，是第二部分，正式闡明佛陀垂跡（Nirmanakaya，應化身）的事蹟。開始於『眾生三界』，結束于『三毒之火』，先談論大悲的垂跡，以拔除眾生的痛苦；接著『教化令得菩提』，這便是談論大慈的垂跡，以給予眾生快樂。所包含的意義兼顧其餘五種意義，說『而生三界朽故火宅』，這便是第三火宅的意義。又說『為度眾生』，這便兼合了第四五百人和第六三十子的意義。又說『生老病死憂悲苦惱之火』，這便兼合了第五宅中之火的意義。又說『教化令得三菩提』，這便是第三一門的意義。所以說，雖然表面上是完全符合長者（長者，指佛陀）的譬喻，實際上又包含了其餘五種意義，因此在意義上是完全周全的。
《法華經疏》卷第四 大正藏第 33 冊 No. 1715 《法華經義記》
《妙法蓮華經義記》卷第五
光宅沙門法雲 撰
譬喻品之餘
『見諸眾生』以下是第二部分，即是對應上面第二長者見火的譬喻，說明如來（Tathagata，佛陀）見到眾生被五濁（五濁，指劫濁、見濁、煩惱濁、眾生濁、命濁）所迷惑。譬喻中原本有三個部分：第一是能見，第二是所見，第三是生起悲憫之心。現在對應這三個部分，『見諸眾生』這一句，就是對應上面第一能見，上面說『長者見』。『為生老病死』以下就是對應第二所見，上面說『是大火從四面起』，但是〈方便品〉的法說中詳細說明了五濁，上面開譬喻時只說『大火從四面起』，這句話是總括性的；現在這個對應譬喻的部分詳細說明了八苦（八苦，指生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦），然而五濁八苦等都是煩惱纏累之法。現在對應譬喻的部分詳細說明八苦，『生老病死』就是四苦，『五欲財利』就是愛別離苦。為什麼知道是這樣呢？正是因為五欲財貨
【English Translation】 English version Corresponding to giving joy, it is said to be 'constantly seeking benefits.' 'And born in the Three Realms' below is the second part, formally clarifying the traces of Nirmanakaya (應化身, transformation body). Starting with 'Sentient beings in the Three Realms' and ending with 'the fire of the Three Poisons,' it first discusses the traces of great compassion to remove the suffering of sentient beings; then 'teaching them to attain Bodhi,' this is talking about the traces of great kindness to give joy to sentient beings. The meaning encompasses the remaining five meanings, saying 'and born in the dilapidated burning house of the Three Realms,' this is the meaning of the third burning house. Furthermore, saying 'to liberate sentient beings,' this combines the meanings of the fourth five hundred people and the sixth thirty sons. Also, saying 'the fire of birth, old age, sickness, death, sorrow, grief, and suffering,' this combines the meaning of the fire in the fifth house. Also, saying 'teaching them to attain the Three Bodhis (三菩提, three kinds of enlightenment),' this is the meaning of the third one gate. Therefore, although it ostensibly completely matches the parable of the elder (長者, referring to the Buddha), it actually encompasses the remaining five meanings, so it is completely comprehensive in meaning.
The Fourth Scroll of the Commentary on the Lotus Sutra Taisho Tripitaka Volume 33 No. 1715 Records of the Meaning of the Lotus Sutra
The Fifth Scroll of the Records of the Meaning of the Wonderful Dharma Lotus Sutra
Composed by the Shramana Fayun of Guangzhai
Remainder of the Parable Chapter
'Seeing all sentient beings' below is the second part, which corresponds to the parable of the elder seeing the fire above, explaining that the Tathagata (如來, Buddha) sees sentient beings confused by the Five Turbidities (五濁, Five Turbidities: kalpa-turbidity, view-turbidity, affliction-turbidity, sentient being-turbidity, and life-turbidity). There are originally three parts in the parable: the first is the one who sees, the second is what is seen, and the third is the arising of compassion. Now corresponding to these three parts, the sentence 'Seeing all sentient beings' corresponds to the first one who sees above, which says 'the elder sees.' 'Because of birth, old age, sickness, and death' below corresponds to the second what is seen, which says above 'a great fire arises from all four sides,' but the Dharma discourse in the
離必生苦也。「貪著追求」即是求不得苦，凡有二種，一者物昔屬我，今日忽失為追求，亦是求不得苦；二者昔來未有，今求不得，亦是求不得苦也。「后受地獄畜生餓鬼之苦」，此是怨憎會苦。「若生天上」此下，更舉前苦明五盛陰苦也。「眾生沒在其中」下，是第三即合上起悲愍之心，上言「即大驚怖」乃至「無求出意」，今此中言「雖遭大苦不以為患」，若以苦為患便求出苦，既不以苦為患，故知無求出意。此中言「東西」者非上東西，但南北為縱，東西為橫，一切眾生皆橫理用心，喻若東西也。終日自勞，然失避苦之方，故言「馳走」也。
「舍利弗佛見此已」，此下是第三，即合上第三長者救子不得譬，明用大乘化眾生不得也。上法說中有三：第一擬宜，第二無機，第三息化也。但上開譬中有兩段：第一據勸教作三重，第二據誡教作三重。今此中合譬還作三段，但方法不同，第一併疊合誡勸兩家擬宜，第二疊合誡勸兩家無機，第三併合誡勸兩家息化也。今言「佛見此已便作是念，我為眾生之父應拔其苦難」者，牒合擬宜有二，此是第一；然拔苦是大悲之力，此即先合第二誡教擬宜，上言「我當爲說怖畏之事」乃至「具告諸子」也。第二「與無量無邊佛智慧樂令其遊戲」，此是追合勸教擬宜。上言「身
【現代漢語翻譯】 現代漢語譯本 離別必然產生痛苦』。「貪著追求」就是求不得苦，大致有兩種，一是過去屬於我的東西，今天忽然失去了，因此追求，這也是求不得苦；二是過去沒有的東西，現在求也求不到，這也是求不得苦。「後來遭受地獄、畜生、餓鬼的痛苦」，這是怨憎會苦。「如果生到天上」以下，進一步舉出之前的苦難，說明五盛陰苦。「眾生沉沒在其中」以下，是第三點，即結合上文生起悲憫之心，上文說『即大驚怖』乃至『沒有求出離的想法』，現在這裡說『即使遭遇大苦也不以為患』，如果以苦為患就會尋求脫離苦難，既然不以苦為患，所以知道沒有求出離的想法。這裡說『東西』不是指上文的東西，而是指南北為縱，東西為橫，一切眾生都橫向地使用心，比喻就像東西一樣。整天自己勞累，然而失去了避免痛苦的方法，所以說『奔走』。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）佛見到這些后』，以下是第三點，即結合上文第三個長者救不了兒子的比喻，說明用大乘佛法教化眾生卻無法得度的情形。上文的法說中有三點：第一是嘗試適應根機，第二是發現沒有可教化的對象，第三是停止教化。但是上文的比喻中有兩段：第一是根據勸教分為三重，第二是根據誡教分為三重。現在這裡結合比喻仍然分為三段，但是方法不同，第一是合併疊加誡教和勸教兩家的嘗試適應根機，第二是疊加合併誡教和勸教兩家的沒有可教化對象，第三是合併誡教和勸教兩家的停止教化。現在說『佛見到這些后就想，我作為眾生的父親應該拔除他們的苦難』，這是對應合併嘗試適應根機，分為兩點，這是第一點；然而拔除苦難是大悲的力量，這首先是合併第二誡教的嘗試適應根機，上文說『我應當為他們說恐怖的事情』乃至『全部告訴孩子們』。第二『給予無量無邊的佛智慧之樂讓他們遊戲』，這是追溯合併勸教的嘗試適應根機。上文說『身』
【English Translation】 English version 'Separation inevitably produces suffering.' 'Greedy pursuit' is the suffering of not obtaining what one seeks, which is roughly of two kinds: first, something that once belonged to me is suddenly lost today, and therefore I pursue it, which is also the suffering of not obtaining what one seeks; second, something that never existed in the past, and now cannot be obtained even if sought, is also the suffering of not obtaining what one seeks. 'Later suffering the pains of hell, animals, and hungry ghosts,' this is the suffering of encountering what one hates. 'If born in the heavens' below, further examples of previous sufferings are given to illustrate the suffering of the five aggregates in their flourishing state. 'Sentient beings are submerged within it' below, is the third point, which combines with the above to give rise to a compassionate heart. The above said 'immediately greatly frightened' and even 'no intention to seek liberation,' now this says 'even if encountering great suffering, they do not consider it a problem,' if they considered suffering a problem, they would seek to escape suffering, since they do not consider suffering a problem, it is known that they have no intention to seek liberation. Here, 'east and west' does not refer to the east and west mentioned above, but rather north and south as vertical, east and west as horizontal, all sentient beings use their minds horizontally, which is likened to east and west. Toiling all day, yet losing the method of avoiding suffering, therefore it is said 'running around'.
'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), after seeing these things,' below is the third point, which combines with the above parable of the third elder who could not save his sons, illustrating the situation where sentient beings cannot be delivered even with the teachings of Mahayana Buddhism. In the Dharma talk above, there are three points: first, attempting to adapt to the capacity of the audience; second, discovering that there are no suitable recipients of the teachings; third, ceasing to teach. However, there are two sections in the parable above: first, based on exhortation, it is divided into three levels; second, based on admonition, it is divided into three levels. Now, here, combining the parable, it is still divided into three sections, but the method is different. First, it combines and superimposes the attempts to adapt to the capacity of the audience from both the admonition and exhortation perspectives; second, it superimposes and combines the lack of suitable recipients of the teachings from both the admonition and exhortation perspectives; third, it combines the cessation of teaching from both the admonition and exhortation perspectives. Now, saying 'The Buddha, after seeing these things, thought, I, as the father of sentient beings, should remove their suffering,' this corresponds to combining the attempts to adapt to the capacity of the audience, divided into two points, this is the first point; however, removing suffering is the power of great compassion, this first combines the attempts to adapt to the capacity of the audience from the second admonition perspective, the above said 'I should tell them about fearful things' and even 'tell all the children'. Second, 'giving them immeasurable and boundless joy of Buddha's wisdom and letting them play,' this is tracing back to combine the attempts to adapt to the capacity of the audience from the exhortation perspective. The above said 'body'
手有力」此明不見勸教，今不合也。「當以衣裓若以機案從捨出之」，此明正擬宜，今正合也。但上言衣裓明大乘因，機案譬大乘果，今此閤中正合機案也、合衣裓也，亦遠擬〈方便品〉中「我所得智慧微妙最第一」，明如來總用大乘因果擬宜眾生也。
「舍利弗如來複作是念」此下是第二，即合上誡勸兩家無機，亦有二：第一合言「若我但以神力」先合誡家無機，上言「父雖憐愍善言誘喻」也。第二「及智慧力舍于方便」以下追合勸家無機，就中自有二，此句正合無機，第二「所以者何」下釋無機之意，上言「復更思惟是舍唯有一門而復狹小，諸子幼稚未有所識」也。又見一家解有二重：第一「若我但以神力」以下竟「眾生不能以是得度」，正併合誡勸兩家無機；第二「所以者何」下並釋兩家無機之意也。「何由能解佛之智慧」，但此一句即是第三併合誡勸中兩家息化，上勸息化言「戀著戲處或當墮落為火所燒」，上誡息化言但「東西走戲視父而已」。
「舍利弗如彼長者雖復身手有力而不用之」，此下是第四段，即合上第四長者以三車救子得譬，明用三乘化得眾生也。今就此合譬中大分為三段：第一先牒三種外譬來，第二帖合第三譬，第三正合第四譬也。今者第一牒三種譬者，初言「身手有力而不用
【現代漢語翻譯】 現代漢語譯本 『手有力』說明（佛）不顯現勸導教化，現在不符合（經文的）意思。『應當用衣裓或者機案把（孩子們）從房子裡帶出來』，說明（佛）正在設法使他們適宜，現在正符合（經文的）意思。但是前面說的衣裓，說明大乘的因，機案比喻大乘的果，現在這裡所說的『合』，正是符合機案，也符合衣裓，也遙相呼應《方便品》中『我所得智慧微妙最第一』，說明如來總是用大乘的因果來使眾生適應（佛法）。（舍利弗，）如來又這樣想』以下是第二（部分），就是對應上面所說的誡和勸兩家沒有機會（接受佛法），也有兩種情況：第一是對應『如果我只用神通力』，先對應誡家沒有機會（接受佛法），對應上面說的『父親雖然憐憫他們，用好話勸誘開導』。第二是『以及智慧力，捨棄方便』以下，追溯對應勸家沒有機會（接受佛法），其中又分為兩種情況，這句（經文）正是對應沒有機會（接受佛法），第二是『為什麼』以下，解釋沒有機會（接受佛法）的意思，對應上面說的『又再思考，這房子只有一扇門而且又窄小，孩子們還小，沒有認識』。又看到一家解釋有兩重含義：第一，『如果我只用神通力』以下直到『眾生不能因此得到解脫』，正是併合對應誡和勸兩家沒有機會（接受佛法）；第二，『為什麼』以下，併合解釋兩家沒有機會（接受佛法）的意思。『怎麼能夠理解佛的智慧』，僅僅這一句就是第三，併合對應誡和勸中兩家停止教化，上面勸（父）停止教化說『貪戀嬉戲的地方，或許會墮落被火燒』，上面誡（父）停止教化說只是『東西跑來跑去嬉戲，看著父親罷了』。 『舍利弗，就像那位長者雖然身手有力卻不用』，以下是第四段，就是對應上面第四個比喻，長者用三車救孩子脫離火宅的比喻，說明用三乘（教法）教化得以度化眾生。現在就這個對應比喻中，大體分為三段：第一，先列舉三種外在的比喻，第二，貼切對應第三個比喻，第三，正式對應第四個比喻。現在第一列舉三種比喻，開始說『身手有力卻不用』
【English Translation】
English version
『Having strong hands』 this clarifies not seeing exhortation and teaching, now it does not fit. 『Should use clothing or a low table to bring (the children) out of the house』, this clarifies the correct method to make them suitable, now it fits exactly. However, the clothing mentioned above clarifies the cause of Mahayana, the low table is a metaphor for the fruit of Mahayana, now this 『fitting』 here is exactly fitting the low table, also fitting the clothing, also remotely echoing 『The wisdom I have attained is subtle and foremost』 in the
之」，此即牒上第三外譬；次「但以慇勤方便」下，正牒上第四外譬；次「然後各與珍寶大車」此下，牒上第八外譬。言「如來亦復如是，雖有力無所畏而不用之」，此即第二，帖合上第三外譬也。「但以智慧方便」下，第三正合第四譬也。今四重料簡將欲合第四，所以牒第三譬來者，為欲示聖人出世之意，意在大乘，所以復牒第四譬來者，為示如來施權道意。但眾生無有堪受大乘之機，然事不獲已用三乘化，是故牒第四譬意在於此。所以復牒第八外譬來者，為示善始令終之意，雖復中間施小，意存於大，是故牒第八來顯與大之意。所以帖合第三者，上已合竟，既被牒持，是故帖合第三令屬上也。所以不帖合第八者，下文自合，何須帖合也。今第三段正合第四救子得譬，但上譬中本有四種：一者用三車擬宜，二者見子有宿好之心，三者為說三車，四者諸子受行。此中亦具合四段，今言「但以智慧方便」一句，此即合第一長者用三車擬宜。上言「是時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火所焚，我今當設方便也」。「於三界火宅拔濟眾生」，此一句是第二，合上第二見子有宿好之心。上言「父知諸子先心各有所好奇異之物情必樂著」。「為說三乘」，此下是第三，即合上第三為說三車。但上說三車
【現代漢語翻譯】 現代漢語譯本 『之』，這便是照應上文的第三個外在比喻；接著『但以慇勤方便』以下，正是照應上文的第四個外在比喻；接著『然後各與珍寶大車』這以下，照應上文的第八個外在比喻。說『如來也同樣如此，雖有力無所畏懼卻不使用』，這便是第二重，貼合上文的第三個外在比喻。『但以智慧方便』以下，第三重正是貼合第四個比喻。現在四重料簡將要貼合第四個比喻，所以照應第三個比喻的原因，是爲了顯示聖人出世的用意，用意在於大乘，所以又照應第四個比喻的原因，是爲了顯示如來施設權宜之道的用意。只是眾生沒有能夠接受大乘的根基，然而事情不得已而使用三乘教化，因此照應第四個比喻用意就在於此。所以又照應第八個外在比喻的原因，是爲了顯示善始令終的用意，即使中間施行小乘，用意在於大乘，因此照應第八個比喻來顯示給予大乘的用意。所以貼合第三個比喻，上文已經貼合完畢，既然被照應保持，因此貼合第三個比喻使之屬於上文。所以不貼合第八個比喻，下文自然會貼合，何須貼合呢。現在第三段正是貼合第四個救子得譬，但上文的比喻中原本有四種：一是使用三車來比擬適宜，二是見到兒子有宿世愛好之心，三是為他們說三車，四是眾子接受奉行。這裡也完全具備四段，現在說『但以智慧方便』一句，這便是貼合第一種長者使用三車來比擬適宜。上文說『這時長者就想，這房子已經被大火燒著，我和孩子們如果不及時出去必定會被火燒死，我現在應當想個辦法』。『於三界火宅拔濟眾生』，這一句是第二種，貼合上文第二種見到兒子有宿世愛好之心。上文說『父親知道孩子們先前的心各自有所愛好奇異的物品必定喜歡執著』。『為說三乘』，這以下是第三種，就是貼合上文第三種為他們說三車。但上文說三車
【English Translation】 English version 『之』 (zhī, a particle), this corresponds to the third external analogy mentioned above; then 『但以慇勤方便』 (dàn yǐ yīn qín fāng biàn, but with diligent skillful means) below, precisely corresponds to the fourth external analogy mentioned above; then 『然後各與珍寶大車』 (rán hòu gè yǔ zhēn bǎo dà chē, then each was given a great jeweled carriage) below this, corresponds to the eighth external analogy mentioned above. Saying 『如來亦復如是，雖有力無所畏而不用之』 (rú lái yì fù rú shì, suī yǒu lì wú suǒ wèi ér bù yòng zhī, the Tathagata is also like this, although having power and fearlessness, does not use it), this is the second, closely matching the third external analogy above. 『但以智慧方便』 (dàn yǐ zhì huì fāng biàn, but with wisdom and skillful means) below, the third precisely matches the fourth analogy. Now, the fourfold analysis is about to match the fourth analogy, so the reason for referring to the third analogy is to show the intention of the sage's appearance in the world, the intention being in the Mahayana, so the reason for again referring to the fourth analogy is to show the Tathagata's intention of applying expedient means. It's just that sentient beings do not have the capacity to receive the Mahayana, but the matter cannot be helped and the Three Vehicles are used for transformation, so the intention of referring to the fourth analogy lies in this. The reason for again referring to the eighth external analogy is to show the intention of a good beginning and end, even if the Small Vehicle is applied in the middle, the intention lies in the Great Vehicle, so referring to the eighth analogy reveals the intention of giving the Great Vehicle. The reason for closely matching the third is that the above has already been closely matched, since it has been referred to and maintained, therefore closely matching the third makes it belong to the above. The reason for not closely matching the eighth is that the following text will naturally match, so why bother closely matching it. Now the third section precisely matches the fourth analogy of saving the children, but in the analogy above there were originally four aspects: first, using the three carts to represent suitability; second, seeing that the children have a predisposition of good intentions; third, explaining the three carts to them; fourth, the children accepting and practicing. Here, all four sections are also fully present, now saying 『但以智慧方便』 (dàn yǐ zhì huì fāng biàn, but with wisdom and skillful means) this sentence, this is matching the first aspect of the elder using the three carts to represent suitability. Above it says 『是時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火所焚，我今當設方便也』 (shì shí zhǎng zhě jí zuò shì niàn, cǐ shě yǐ wèi dà huǒ suǒ shāo, wǒ jí zhū zǐ ruò bù shí chū bì wèi huǒ suǒ fén, wǒ jīn dāng shè fāng biàn yě, at that time the elder immediately thought, this house has already been burned by a great fire, if I and my children do not leave in time, we will surely be burned by the fire, I should now devise a means). 『於三界火宅拔濟眾生』 (yú sān jiè huǒ zhái bá jì zhòng shēng, to rescue sentient beings from the burning house of the Three Realms), this sentence is the second, matching the second aspect above of seeing that the children have a predisposition of good intentions. Above it says 『父知諸子先心各有所好奇異之物情必樂著』 (fù zhī zhū zǐ xiān xīn gè yǒu suǒ hào qí yì zhī wù qíng bì lè zhuó, the father knew that the children's previous minds each had things they liked and were attached to). 『為說三乘』 (wèi shuō sān shèng, explaining the Three Vehicles), below this is the third, which is matching the third aspect above of explaining the three carts to them. But above it says explaining the three carts
中有四階：一者讚歎三車，二者示三車處，三者勸取三車，四者保與不虛。今者亦具足此合四階，但不次第，先合第二示三車處，第二仍超合第四保與不虛，還合第三勸取三車，第四追合第一讚嘆三車也。今言「為說三乘」此下四行半，先合上第二示三車處，即是示三乘人盡智、無生智在三界外。上言「如此種種羊車鹿車牛車今在門外可以遊戲」也。「我今為汝保任此事終不虛也」一句，此即超合上第四保與三車不虛，即保與三乘人盡智、無生智，上言「隨汝所欲皆當與汝」也。從「汝等但當勤修精進，如來以是方便誘進眾生」此二句，退還合第三勸取三車。上言「汝等於此火宅宜速出來」，即是勸三乘人修行取三乘果也。「復作是言汝等當知此三乘法皆是聖所稱歎」此下三行半，即追合上第一讚嘆三車，即是讚歎三乘。上言「而告之言，汝等所可玩好希有難得，汝若不取后必憂悔」。羅漢斷三界結盡，不復為惑所制，故言「自在」也。若有煩惱可系三界，煩惱既亡，故言「無系」也。昔日未得無學之時有依有求，既證無學德之極果，故言「無所依求」也。「乘是三乘」者，羅漢於時盡智、無生智此二智為果，所以言乘者，然入無餘涅槃之時，因盡、無生智自運入無餘涅槃，是故有果乘之義，「便得無量安穩快樂」者
【現代漢語翻譯】 現代漢語譯本 中有四階：第一是讚歎三車，第二是指出三車所在之處，第三是勸人選取三車，第四是保證給予真實不虛。現在也具備這四階，但不是按照順序，先是結合第二階指出三車所在之處，然後跳躍到第四階保證給予真實不虛，再回到第三階勸人選取三車，最後補充第一階讚歎三車。現在說『為說三乘』以下四行半，先對應上面的第二階指出三車所在之處，就是指出三乘人（聲聞乘、緣覺乘、菩薩乘）的盡智（Arahantship, the knowledge of the exhaustion of defilements）、無生智（Anuppāda-ñāṇa, the knowledge of non-arising）在三界之外。上面說『如此種種羊車（goat carts, representing the Sravakayana）、鹿車（deer carts, representing the Pratyekabuddhayana）、牛車（ox carts, representing the Bodhisattvayana）今在門外可以遊戲』也是這個意思。「我今為汝保任此事終不虛也」一句，這便是跳躍對應上面的第四階保證給予三車真實不虛，就是保證給予三乘人盡智、無生智，上面說『隨汝所欲皆當與汝』也是這個意思。從『汝等但當勤修精進，如來以是方便誘進眾生』這兩句，退回對應第三階勸人選取三車。上面說『汝等於此火宅宜速出來』，就是勸三乘人修行證取三乘果位。「復作是言汝等當知此三乘法皆是聖所稱歎」以下三行半，便是補充對應上面的第一階讚歎三車，就是讚歎三乘。上面說『而告之言，汝等所可玩好希有難得，汝若不取后必憂悔』。羅漢（Arhat, one who has attained Nirvana）斷盡三界（the Three Realms）的煩惱結縛，不再被迷惑所控制，所以說『自在』。如果還有煩惱可以繫縛於三界，現在煩惱已經滅亡，所以說『無系』。過去未證得無學（Arahatship, the state of no more learning）果位時有所依靠有所求，現在已經證得無學德行的最高果位，所以說『無所依求』。「乘是三乘」是指，羅漢證得盡智、無生智這兩種智慧作為果報，所以說『乘』，然而在進入無餘涅槃（Parinirvana, Nirvana without remainder）的時候，依靠盡智、無生智自然進入無餘涅槃，因此有果乘的意義，『便得無量安穩快樂』是指羅漢證得涅槃后的狀態。
【English Translation】 English version There are four stages in this context: first, praising the three vehicles; second, indicating the location of the three vehicles; third, encouraging the taking of the three vehicles; and fourth, guaranteeing the bestowal is not false. Now, all four stages are present, but not in order. First, it combines the second stage, indicating the location of the three vehicles, which is to show that the Exhaustion Knowledge (Arahantship, the knowledge of the exhaustion of defilements) and Non-arising Knowledge (Anuppāda-ñāṇa, the knowledge of non-arising) of those in the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are outside the Three Realms (the Three Realms). The above statement, 'Such various goat carts (goat carts, representing the Sravakayana), deer carts (deer carts, representing the Pratyekabuddhayana), and ox carts (ox carts, representing the Bodhisattvayana) are now outside the gate for you to play with,' also means this. The sentence, 'I now guarantee to you that this matter will not be false,' this is skipping ahead to combine the fourth stage, guaranteeing the bestowal of the three vehicles is not false, which is guaranteeing the Exhaustion Knowledge and Non-arising Knowledge for those in the three vehicles. The above statement, 'Whatever you desire, I will give you all,' also means this. From the two sentences, 'You should diligently cultivate and advance, the Tathagata uses this expedient to induce and advance sentient beings,' it returns to combine the third stage, encouraging the taking of the three vehicles. The above statement, 'You should quickly come out of this burning house,' is encouraging those in the three vehicles to cultivate and attain the fruits of the three vehicles. 'Again, it is said, you should know that these three vehicle teachings are all praised by the sages,' the following three and a half lines, this supplements and combines the first stage, praising the three vehicles, which is praising the three vehicles. The above statement, 'And telling them, what you can play with is rare and hard to obtain, if you do not take it, you will surely regret it later.' An Arhat (Arhat, one who has attained Nirvana) has severed all the bonds of the Three Realms, and is no longer controlled by delusion, therefore it is said 'free'. If there were still afflictions that could bind to the Three Realms, now that afflictions have been extinguished, therefore it is said 'unbound'. In the past, before attaining the state of No More Learning (Arahatship, the state of no more learning), there was reliance and seeking, now that the ultimate fruit of No More Learning has been attained, therefore it is said 'without reliance or seeking'. 'Riding these three vehicles' refers to, an Arhat attains Exhaustion Knowledge and Non-arising Knowledge as the result, therefore it is said 'riding', however, when entering Parinirvana (Parinirvana, Nirvana without remainder), relying on Exhaustion Knowledge and Non-arising Knowledge, one naturally enters Parinirvana, therefore there is the meaning of the fruit riding, 'then obtains immeasurable peace and happiness' refers to the state of an Arhat after attaining Nirvana.
，即無餘涅槃樂也。
「舍利弗若有眾生內有智性」，此下即合上第四段諸子受行。上言「爾時諸子聞父所說珍玩之具適其愿故」。但上諸子受行中本有四階，今具足合上四階，但法用不同，上譬中直總就三乘人作四階，今此中歷別就三乘人各作四階正合，后舉外譬帖合，即作三重四階，正合后帖合也。今先就聲聞乘作四階正合者，初言「從佛世尊聞法信受」，此則合上第一「心各勇銳」生外凡夫善根也。「慇勤精進」此一句，即合上第二「互相推排」生內凡夫善根也。「欲速出三界自求涅槃」是第三階，即合上第三「競共馳走」，聲聞乘人聞佛說法進入無相行，見諦思惟治道斷結也。「是名聲聞乘」，是第四階，即合上第四階「諍出火宅」得羅漢果也。「如彼諸子」下，即舉外譬帖合也。
「若有眾生」此下是第二，就辟支佛乘又作四階正合之。初言「從佛世尊聞法信受」，此即合第一「心各勇銳」，緣覺乘人聞佛說法生外凡夫善根也。「慇勤精進」此即合第二「互相推排」，生內凡夫善根也。「求自然慧」此下即合上第三「競共馳走」，明中乘人聞佛說法，進入無相行見諦思惟治道斷結也。所以言自然者，二諦境是自然，今慧從境受名，呼慧為自然也。是名辟支佛乘，此即合第四「諍出火宅」，證無
【現代漢語翻譯】 現代漢語譯本： ，即是無餘涅槃（nirvana，梵文，指解脫）的快樂。
『舍利弗（Sariputra，佛陀十大弟子之一），如果有些眾生內心具有智慧』，以下這段經文是對應於前面第四段中諸子接受並實踐教義的部分。前面說『當時諸子聽到父親所說的珍貴玩具符合他們的願望』。但前面諸子接受和實踐教義的部分原本有四個階段，現在完整地對應前面的四個階段，只是法的運用不同。前面的比喻中，直接總括地就三乘（Three Vehicles，佛教中三種不同的修行方式）之人分為四個階段，現在這裡分別就三乘之人各自對應四個階段，這與後面的外在比喻相對應，形成了三重四個階段，正好與後面的對應。現在先就聲聞乘（Sravaka Vehicle，通過聽聞佛法而修行）對應四個階段，首先說『從佛世尊那裡聽聞佛法，並信受奉行』，這對應于第一個階段『內心各自勇猛精進』，生起外凡夫的善根。『慇勤精進』這一句，對應于第二個階段『互相推讓』，生起內凡夫的善根。『想要快速脫離三界（Three Realms，佛教中的欲界、色界、無色界），自己尋求涅槃』是第三個階段，對應于第三個階段『爭先恐後地奔跑』，聲聞乘之人聽聞佛陀說法，進入無相行，通過見諦思惟來治理和斷除煩惱。『這叫做聲聞乘』，是第四個階段，對應于第四個階段『爭著跑出火宅』，證得阿羅漢果（Arhat，佛教修行的一種果位）。『如同那些孩子們』以下，就是用外在的比喻來對應。
『如果有些眾生』以下是第二種情況，就辟支佛乘（Pratyekabuddha Vehicle，又稱緣覺乘，通過自身覺悟而修行）又對應四個階段。首先說『從佛世尊那裡聽聞佛法，並信受奉行』，這對應于第一個階段『內心各自勇猛精進』，緣覺乘之人聽聞佛陀說法，生起外凡夫的善根。『慇勤精進』這對應于第二個階段『互相推讓』，生起內凡夫的善根。『尋求自然智慧』以下對應于第三個階段『爭先恐後地奔跑』，說明中乘之人聽聞佛陀說法，進入無相行，通過見諦思惟來治理和斷除煩惱。之所以說自然，是因為二諦（Two Truths，佛教中的勝義諦和世俗諦）的境界是自然，現在智慧從境界獲得名稱，所以稱智慧為自然。這叫做辟支佛乘，這對應于第四個階段『爭著跑出火宅』，證得無
【English Translation】 English version: , which is the bliss of Nirvana (nirvana, Sanskrit, referring to liberation) without remainder.
『Sariputra (Sariputra, one of the ten great disciples of the Buddha), if there are sentient beings with intelligence within,』 the following passage corresponds to the fourth section above, where the sons receive and practice the teachings. It was said earlier, 『At that time, the sons heard the precious toys described by their father, which suited their wishes.』 However, the sons' acceptance and practice originally had four stages, and now they fully correspond to the previous four stages, but the application of the Dharma is different. In the previous analogy, the four stages were directly and generally applied to the people of the Three Vehicles (Three Vehicles, three different paths of practice in Buddhism). Now, here, the four stages are applied separately to each of the Three Vehicles, which corresponds to the later external analogy, forming a triple four-stage structure, which precisely matches the later correspondence. Now, first, let's consider the Sravaka Vehicle (Sravaka Vehicle, practicing by listening to the Buddha's teachings) corresponding to the four stages. First, it says, 『Hearing the Dharma from the World Honored One, the Buddha, and believing and accepting it,』 this corresponds to the first stage, 『Each with courageous and vigorous minds,』 giving rise to the roots of goodness of an outer ordinary person. 『Diligent and vigorous progress,』 this sentence corresponds to the second stage, 『Pushing each other forward,』 giving rise to the roots of goodness of an inner ordinary person. 『Desiring to quickly escape the Three Realms (Three Realms, the Desire Realm, the Form Realm, and the Formless Realm in Buddhism) and seeking Nirvana for oneself』 is the third stage, corresponding to the third stage, 『Racing to run,』 where those of the Sravaka Vehicle hear the Buddha's teachings, enter the formless practice, and use insight and contemplation to manage and cut off afflictions. 『This is called the Sravaka Vehicle,』 is the fourth stage, corresponding to the fourth stage, 『Striving to escape the burning house,』 attaining the fruit of Arhat (Arhat, a state of Buddhist practice). 『Like those children』 below, is using the external analogy to correspond.
『If there are sentient beings』 below is the second case, corresponding to the four stages again for the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle, also known as the Solitary Buddha Vehicle, practicing through self-enlightenment). First, it says, 『Hearing the Dharma from the World Honored One, the Buddha, and believing and accepting it,』 this corresponds to the first stage, 『Each with courageous and vigorous minds,』 where those of the Pratyekabuddha Vehicle hear the Buddha's teachings, giving rise to the roots of goodness of an outer ordinary person. 『Diligent and vigorous progress,』 this corresponds to the second stage, 『Pushing each other forward,』 giving rise to the roots of goodness of an inner ordinary person. 『Seeking natural wisdom』 below corresponds to the third stage, 『Racing to run,』 explaining that those of the Middle Vehicle hear the Buddha's teachings, enter the formless practice, and use insight and contemplation to manage and cut off afflictions. The reason for saying 『natural』 is that the realm of the Two Truths (Two Truths, the Ultimate Truth and the Conventional Truth in Buddhism) is natural, and now wisdom receives its name from the realm, so wisdom is called natural. This is called the Pratyekabuddha Vehicle, which corresponds to the fourth stage, 『Striving to escape the burning house,』 attaining the state of no
學果也。「如彼諸子」下，即舉外譬帖合之也。
「若有眾生」此下是第三菩薩乘人，又作四階正合之。初言「從佛世尊聞法信受」，此即合第一階「心各勇銳」，生外凡夫善根也。「慇勤精進」，此是第二，即合「互相推排」，明菩薩聞佛說法，生內凡夫善根也。「求一切智」此下第三，即合上「競共馳走」，菩薩聞佛說法，進入無相行見諦思惟斷結也。「佛智」者，即是三乘中佛果也。「自然智」猶如前釋也。「無師智」者，正明斷習氣盡成無學果，呼無學智為無師智也。「是名大乘」，此是第四，即合上「諍出火宅」證無學果。「如彼諸子」下，即舉外譬帖合也。
「舍利弗如彼長者見諸子等安穩得出」，此下是第五段，即併疊第五第八兩譬。所以併合兩譬者，既不合第六第七，故兩譬相併。正由見大乘機發，即為說大乘也。今就此中自分為兩段，第一先牒兩家外譬來，第二正合兩譬也。初先牒第五外譬，次從「自惟財富」下即牒第八外譬也。「如來亦復如是」下，第二正合兩譬，今先合第五見子出難譬，明大乘機發也。上開譬中本有二：第一先明斷惑出三界外登無學果，二者正明大乘機發。今具合兩重。「如來亦復如是」竟「出三界苦怖畏險道」，即合上第一「見諸子等安穩得出」句也。「得涅
【現代漢語翻譯】 現代漢語譯本：學果也是這樣（學果也）。『如彼諸子』（就像那些孩子們）之後，就是用外在的比喻來貼切地結合它。
『若有眾生』（如果有一些眾生）以下是第三種菩薩乘人，又分為四個階段來對應結合。開始說『從佛世尊聞法信受』（從佛世尊那裡聽聞佛法並信受），這對應于第一階段的『心各勇銳』（內心各自勇猛精進），生起外凡夫的善根。『慇勤精進』（慇勤精進），這是第二階段，對應于『互相推排』（互相推搡），說明菩薩聽聞佛陀說法，生起內凡夫的善根。『求一切智』（尋求一切智慧）以下是第三階段，對應于上面的『競共馳走』（爭先恐後地奔跑），菩薩聽聞佛陀說法，進入無相行，見諦思惟，斷除煩惱結縛。『佛智』（佛陀的智慧），就是三乘中的佛果。『自然智』（自然智慧）就像之前的解釋一樣。『無師智』（無師自通的智慧），正是說明斷除習氣，完全成就無學果，稱無學智為無師智。『是名大乘』（這叫做大乘），這是第四階段，對應于上面的『諍出火宅』（爭著跑出火宅），證得無學果。『如彼諸子』（就像那些孩子們）之後，就是用外在的比喻來貼切地結合它。
『舍利弗如彼長者見諸子等安穩得出』（舍利弗，就像那位長者看到孩子們都安全地出來），以下是第五段，就是合併疊加第五和第八兩個比喻。之所以合併兩個比喻，是因為沒有對應第六和第七個比喻，所以兩個比喻合併在一起。正是因為見到大乘的根基顯現，就為他們說大乘法。現在就此分為兩段，第一段先引用兩家的外在比喻，第二段正式結合兩個比喻。首先引用第五個外在比喻，然後從『自惟財富』（自己思量財富）以下，就是引用第八個外在比喻。『如來亦復如是』（如來也是這樣）以下，第二段正式結合兩個比喻，現在先結合第五個見到孩子們脫離災難的比喻，說明大乘的根基顯現。上面的開示比喻中本來有兩個：第一是說明斷除迷惑，脫離三界之外，登上無學果位；第二是正式說明大乘的根基顯現。現在結合兩重含義。『如來亦復如是』直到『出三界苦怖畏險道』（脫離三界的痛苦、恐怖和危險的道路），就對應于上面第一句『見諸子等安穩得出』（看到孩子們都安全地出來）。『得涅』
【English Translation】 English version: The learning of the fruit is also like this (Xue Guo Ye). After 'Ru Bi Zhu Zi' (Like those children), it is using an external metaphor to closely combine it.
The following 'Ruo You Zhong Sheng' (If there are sentient beings) refers to the third type of Bodhisattva vehicle practitioners, further divided into four stages to correspond and combine. It begins by saying 'Cong Fo Shi Zun Wen Fa Xin Shou' (Hearing the Dharma from the Buddha World Honored One and accepting it with faith), which corresponds to the first stage of 'Xin Ge Yong Rui' (Each with courageous and sharp minds), giving rise to the roots of goodness of an outer ordinary person. 'Yin Qin Jing Jin' (Diligent and assiduous progress), this is the second stage, corresponding to 'Hu Xiang Tui Pai' (Pushing and shoving each other), illustrating that Bodhisattvas, upon hearing the Buddha's teachings, give rise to the roots of goodness of an inner ordinary person. 'Qiu Yi Qie Zhi' (Seeking all wisdom) below is the third stage, corresponding to the above 'Jing Gong Chi Zou' (Racing and running together), Bodhisattvas, upon hearing the Buddha's teachings, enter into formless practice, seeing the truth, contemplating and severing the bonds of affliction. 'Fo Zhi' (Buddha's wisdom) is the fruit of Buddhahood in the Three Vehicles. 'Zi Ran Zhi' (Natural wisdom) is like the previous explanation. 'Wu Shi Zhi' (Wisdom without a teacher) precisely explains the complete eradication of habitual tendencies, fully accomplishing the fruit of no-more-learning, calling the wisdom of no-more-learning 'wisdom without a teacher'. 'Shi Ming Da Cheng' (This is called the Great Vehicle), this is the fourth stage, corresponding to the above 'Zheng Chu Huo Zhai' (Striving to escape the burning house), attaining the fruit of no-more-learning. After 'Ru Bi Zhu Zi' (Like those children), it is using an external metaphor to closely combine it.
'She Li Fu Ru Bi Zhang Zhe Jian Zhu Zi Deng An Wen De Chu' (Shariputra, like that elder seeing his children safely escape), the following is the fifth section, which is merging and superimposing the fifth and eighth metaphors. The reason for merging the two metaphors is that there is no correspondence to the sixth and seventh metaphors, so the two metaphors are merged together. It is precisely because seeing the potential for the Great Vehicle manifest, he speaks the Great Vehicle Dharma for them. Now, we divide this into two sections, the first section first quotes the external metaphors of the two families, and the second section formally combines the two metaphors. First, quote the fifth external metaphor, and then from 'Zi Wei Cai Fu' (Thinking of his wealth) below, it is quoting the eighth external metaphor. 'Ru Lai Yi Fu Ru Shi' (The Tathagata is also like this) below, the second section formally combines the two metaphors, now first combining the fifth metaphor of seeing the children escape the disaster, illustrating the manifestation of the potential for the Great Vehicle. In the above opening metaphor, there were originally two: the first is explaining the severing of delusion, escaping beyond the Three Realms, ascending to the position of no-more-learning; the second is formally explaining the manifestation of the potential for the Great Vehicle. Now, combine the two meanings. 'Ru Lai Yi Fu Ru Shi' until 'Chu San Jie Ku Bu Wei Xian Dao' (Escaping the suffering, fear, and dangerous paths of the Three Realms), corresponds to the first sentence above 'Jian Zhu Zi Deng An Wen De Chu' (Seeing the children safely escape). 'De Nie'
槃樂」此即合第二正明大乘機發。上言「皆於四衢道中露地而坐無復障礙」，今言「得涅槃樂」，此涅槃樂是大乘善機家果，今舉果目因，亦可因中說果也。若使理中為論，既度二種生死，應是常住涅槃，而今此教未明此理，故名復倍上數以為涅槃。
「如來爾時」此下是正合第八長者賜子大車譬，明為說《法華經》。但上開譬中本有兩段：第一雙開兩章門，第二雙廣釋兩章門。但上開譬中逐文句起盡宜合為兩段，今此合譬之中，有合不合有不次第，宜追開為六段。何者？心平等章門，一也。一大車章門，二也。廣一大車，三也。釋廣大車，四也。廣心平等，五也。釋廣心平等，六也。今此中唯不合第六釋廣心平等。上言「所以者何，以我此物周給一國猶尚不匱，何況諸子」，今不合此也。雖合餘五階又不次第，第一先合第四仍勢合第五，然後追還合第一第二第三也。今言「如來爾時便作是念」竟「諸佛法藏」，即合第四釋廣一大車，上言「所以者何，是大長者財富無量，種種諸藏悉皆充溢也」，此義具如上釋也。「是諸眾生皆是我子」此下竟「而滅度之」，即是合上第五廣心平等，上言「而作是念，我財物無極，不應以下劣小車與諸子等，今此幼童皆是吾子，愛無偏黨」也。「是諸眾生脫三界者悉與」此即追
【現代漢語翻譯】 現代漢語譯本： 『槃樂』（Pan Le，涅槃之樂）此即合於第二點，正是爲了闡明大乘根機的啓發。前面說『都在四通八達的道路中央，露天而坐，沒有任何阻礙』，現在說『得到涅槃之樂』，這涅槃之樂是大乘善根成熟的果報。現在用果來指代因，也可以說是在因中顯現果。如果從理上來說，既然已經度過了兩種生死，應該是常住涅槃，但現在的教義還沒有闡明這個道理，所以說數量又增加了一倍，以此作為涅槃。 『如來爾時』（Rulai Ershi，如來那時）以下是正式對應第八個比喻，長者賜予孩子們大車，以此來說明宣講《法華經》（Lotus Sutra）。但前面的比喻中原本有兩段：第一是同時開啟兩個章門，第二是同時廣泛解釋這兩個章門。但前面開啟比喻時，按照文句的起止，應該合併爲兩段，現在這裡合併比喻時，有的是合併的，有的不是按順序的，應該追溯開啟為六段。哪六段呢？心平等章門，第一。一大車章門，第二。廣一大車，第三。釋廣大車，第四。廣心平等，第五。釋廣心平等，第六。現在這裡唯獨沒有合併第六個，解釋廣心平等。前面說『為什麼呢？因為我的這些東西足夠供給一個國家，還綽綽有餘，何況是給孩子們呢』，現在沒有合併這個。雖然合併了其餘五個階段，但又不是按順序的，第一先合併第四，然後順勢合併第五，然後追溯回來合併第一第二第三。現在說『如來爾時便作是念』（Rulai Ershi Bian Zuo Shi Nian，如來那時就想）到『諸佛法藏』（Zhu Fo Fa Zang，諸佛法藏），就是合併第四個，解釋廣大車，前面說『為什麼呢？因為這位大長者財富無量，各種寶藏都充滿』，這個意思和上面的解釋一樣。『是諸眾生皆是我子』（Shi Zhu Zhong Sheng Jie Shi Wo Zi，這些眾生都是我的孩子）以下到『而滅度之』（Er Mie Du Zhi，而滅度他們），就是合併上面的第五個，廣心平等，前面說『於是想，我的財物無盡，不應該用低劣的小車給孩子們，現在這些幼童都是我的孩子，愛沒有偏頗』。『是諸眾生脫三界者悉與』（Shi Zhu Zhong Sheng Tuo San Jie Zhe Xi Yu，這些脫離三界的眾生都給與）這便是追溯
【English Translation】 English version: 'Pan Le' (槃樂, Nirvana Bliss) corresponds to the second point, which is precisely to clarify the awakening of the Mahayana potential. The previous statement 'all sit in the open in the middle of the four crossroads without any obstacles' now says 'attaining the bliss of Nirvana'. This bliss of Nirvana is the fruit of the ripening of good Mahayana roots. Now, using the fruit to refer to the cause, it can also be said that the fruit is manifested within the cause. If discussed from a theoretical perspective, since one has already transcended the two kinds of birth and death, it should be permanent Nirvana, but the current teachings have not yet clarified this principle, so it is said that the number is doubled again, taking this as Nirvana. 'Rulai Ershi' (如來爾時, Thus Come One at that time) below is the formal correspondence to the eighth parable, the elder bestowing large carts to the children, in order to explain the preaching of the 'Lotus Sutra' (法華經, Fa Hua Jing). But the previous parable originally had two sections: the first is to simultaneously open two chapter doors, and the second is to simultaneously widely explain these two chapter doors. But when opening the parable earlier, according to the beginning and end of the sentences, it should be merged into two sections. Now, when merging the parables here, some are merged, and some are not in order, so it should be traced back and opened into six sections. Which six sections? The chapter door of the equality of mind, first. The chapter door of the great cart, second. The expansion of the great cart, third. The explanation of the expanded great cart, fourth. The expansion of the equality of mind, fifth. The explanation of the expanded equality of mind, sixth. Now, here, only the sixth one, explaining the expanded equality of mind, is not merged. The previous statement 'Why? Because these things of mine are enough to supply a country, and there is still plenty left over, let alone for the children' is not merged now. Although the remaining five stages are merged, they are not in order. First, the fourth is merged first, then the fifth is merged in passing, and then the first, second, and third are traced back and merged. Now, saying 'Rulai Ershi Bian Zuo Shi Nian' (如來爾時便作是念, Thus Come One at that time then thought) to 'Zhu Fo Fa Zang' (諸佛法藏, Treasury of all Buddhas' teachings), is merging the fourth one, explaining the expanded great cart. The previous statement 'Why? Because this great elder has immeasurable wealth, and all kinds of treasures are full' has the same meaning as the explanation above. 'Shi Zhu Zhong Sheng Jie Shi Wo Zi' (是諸眾生皆是我子, These beings are all my children) below to 'Er Mie Du Zhi' (而滅度之, and extinguish them), is merging the fifth one above, expanding the equality of mind. The previous statement 'Then he thought, my wealth is endless, I should not give inferior small carts to the children, now these young children are all my children, and my love is impartial'. 'Shi Zhu Zhong Sheng Tuo San Jie Zhe Xi Yu' (是諸眾生脫三界者悉與, These beings who are liberated from the Three Realms are all given) This is tracing back
還合第一心平等章門，上言「各賜諸子等」，今言「悉與」，悉與只是平等之義也。「諸佛禪定解脫等娛樂之具」，此即合第二所賜物章門，上言「一大車」也。「皆是一相一種聖所稱歎能生凈妙第一之樂」，此即合第三廣一大車，上言「其車高廣」等句也。
「舍利弗如彼長者初以三車誘引諸子」此下是第六段，即合上第十不虛妄譬。但上開譬中本有三段：第一明如來作不虛譬問舍利弗，今不合也。第三明如來述成舍利弗，今亦不合也。唯名第二舍利弗答佛正明不虛，今合此譬。中宜分為四，第一先更牒上三種譬來，第二正合，第三釋合，第四結合也。第一先牒上三種譬者，「舍利弗如彼長者」牒第一譬，「初以三車誘引諸子」牒第四譬，「然後但與大車」以下牒第八譬也。「如來亦復如是」此下是第二正合，上身子仰答佛明不虛，但上答中本有二，初總答明不虛，第二別答明不虛。今言「如來亦復如是無有虛妄」，此即合上「不也世尊」總明不虛也。「初說三乘」此下即合上別明不虛，就中本有三種，今次第合之。「初說三乘」此即合上第一以與重奪輕不虛也。次言「引導眾生」即合第二稱本心不虛也。「然後但以大乘而度脫之」，此即合第三與過望不虛也。「何以故」此下是第三釋合也。「舍利弗以是因
【現代漢語翻譯】 現代漢語譯本： 此段經文與第一心平等章門相合，前面說『各賜諸子等』，現在說『悉與』，『悉與』只是平等的意義。『諸佛禪定解脫等娛樂之具』，這與第二所賜物章門相合，前面說『一大車』。『皆是一相一種聖所稱歎能生凈妙第一之樂』，這與第三廣一大車相合，前面說『其車高廣』等句。
『舍利弗如彼長者初以三車誘引諸子』以下是第六段，與前面第十不虛妄譬相合。但前面的譬喻中有三段：第一段說明如來作不虛譬問舍利弗，現在不合。第三段說明如來述成舍利弗，現在也不合。只有第二段舍利弗答佛正明不虛，現在與此相合。中間適宜分為四部分，第一部分先再次引述上面的三種譬喻，第二部分正式相合，第三部分解釋相合，第四部分結合。 第一部分先引述上面的三種譬喻，『舍利弗如彼長者』引述第一種譬喻，『初以三車誘引諸子』引述第四種譬喻，『然後但與大車』以下引述第八種譬喻。『如來亦復如是』以下是第二部分正式相合，前面舍利弗仰答佛說明不虛，但前面的回答中有兩種，開始是總答說明不虛，第二是分別回答說明不虛。現在說『如來亦復如是無有虛妄』，這與前面『不也世尊』總明不虛相合。『初說三乘』以下與前面分別說明不虛相合，其中有三種，現在依次相合。『初說三乘』與前面第一種以與重奪輕不虛相合。接著說『引導眾生』與第二種稱本心不虛相合。『然後但以大乘而度脫之』，與第三種與過望不虛相合。『何以故』以下是第三部分解釋相合。『舍利弗以是因』
【English Translation】 English version: This passage corresponds to the first chapter on the equality of mind, where it was previously stated 'each was given equally to the children,' and now it says 'all are given.' 'All are given' simply signifies equality. 'The pleasures of meditation, liberation, and other enjoyments of all Buddhas' corresponds to the second chapter on the things given, where it was previously stated 'a great cart.' 'All are of one form, one kind, praised by the sages, capable of producing pure, wonderful, and supreme joy' corresponds to the third chapter on the extensive great cart, where it was previously stated 'the cart is high and wide,' and so on.
'Shariputra (Śāriputra) [one of the principal disciples of the Buddha], it is like that elder who initially enticed his children with three carts' marks the beginning of the sixth section, which corresponds to the tenth parable on non-falsehood mentioned earlier. However, the previous parable had three parts: the first part explains how the Tathagata (Tathāgata) [the Buddha] used a non-false parable to question Shariputra, which does not correspond here. The third part explains how the Tathagata affirmed Shariputra, which also does not correspond here. Only the second part, where Shariputra answers the Buddha directly, clarifying non-falsehood, corresponds to this. It is appropriate to divide the middle section into four parts: first, to reiterate the three parables mentioned above; second, to formally correspond; third, to explain the correspondence; and fourth, to combine. The first part reiterates the three parables mentioned above: 'Shariputra, it is like that elder' reiterates the first parable; 'who initially enticed his children with three carts' reiterates the fourth parable; 'and then only gave them a great cart' and the following lines reiterate the eighth parable. 'The Tathagata is also like this' marks the beginning of the second part, which formally corresponds. Previously, Shariputra looked up and answered the Buddha, clarifying non-falsehood, but the previous answer had two parts: first, a general answer clarifying non-falsehood; second, a specific answer clarifying non-falsehood. Now, it says 'The Tathagata is also like this, without any falsehood,' which corresponds to the previous 'No, World-Honored One (Bhagavan) [an epithet for the Buddha],' generally clarifying non-falsehood. 'Initially speaking of the Three Vehicles (Triyāna) [the vehicle of the Hearers, the vehicle of the Solitary Buddhas and the vehicle of the Bodhisattvas]' corresponds to the previous specific clarification of non-falsehood, which has three aspects, now corresponding in order. 'Initially speaking of the Three Vehicles' corresponds to the first aspect of not being false by giving the heavy and taking away the light. Then, saying 'guiding sentient beings' corresponds to the second aspect of being true to one's original intention. 'And then only liberating them with the Great Vehicle (Mahāyāna) [the vehicle of the Bodhisattvas]' corresponds to the third aspect of giving beyond expectations, thus not being false. 'Why is this?' marks the beginning of the third part, explaining the correspondence. 'Shariputra, because of this cause'
緣」此下是第四結合也。
「而說偈言」譬說開三顯一化中根人本有四段，但第一正譬說中有兩段，第一先明舍利弗請，第二是如來答前言。此兩段各有三，佛答中有三，具如前述。第一是緣起，第二從「若國邑聚落」竟百行偈是正譬說，第三「汝舍利弗我此法印」下六十五行偈獎勸受行也。前又解云：此三段中各開為二，緣起有二者，一呵、二許也。正譬說中有二者，第一是長行、二者偈頌，自此以下有百行偈是第二重頌也。但上長行中本有二，第一開譬，第二是合譬也。今就百行偈中亦分為二：第一有六十五行半偈頌上開譬，第二「告舍利弗我亦如是」下有三十四行半偈，頌合譬也。上開譬中本有十譬，今唯頌九譬，略不頌第十不虛妄譬。何以故然？舊解言：「所以不頌第十者，上不虛妄譬本是舍利弗作此不虛妄譬，今者是佛說偈，云何用佛說偈頌舍利弗語耶？」今一家所習不用此解，凡如此處亦復何限，故如〈壽量品〉中佛作醫師不虛譬問彌勒。彌勒答佛明不虛，及至下佛還舍彌勒不虛譬。又如〈分別功德品〉中佛說長行，彌勒偈頌如此，比例實為不少。今所以不頌者，明不虛之意本令物得實解，時眾既得信心不虛妄義，其意自顯，是故略不頌第十不虛譬也。今六十五行半正頌九譬亦開為九段：第一有三
【現代漢語翻譯】 現代漢語譯本 『緣』（Pratyaya，條件）此下是第四結合也。
『而說偈言』譬說開三顯一化中根人本有四段，但第一正譬說中有兩段，第一先明舍利弗（Śāriputra，智慧第一的佛陀弟子）請，第二是如來（Tathāgata，佛陀的稱號）答前言。此兩段各有三，佛答中有三，具如前述。第一是緣起，第二從『若國邑聚落』竟百行偈是正譬說，第三『汝舍利弗我此法印』下六十五行偈獎勸受行也。前又解云：此三段中各開為二，緣起有二者，一呵、二許也。正譬說中有二者，第一是長行、二者偈頌，自此以下有百行偈是第二重頌也。但上長行中本有二，第一開譬，第二是合譬也。今就百行偈中亦分為二：第一有六十五行半偈頌上開譬，第二『告舍利弗我亦如是』下有三十四行半偈，頌合譬也。上開譬中本有十譬，今唯頌九譬，略不頌第十不虛妄譬。何以故然？舊解言：『所以不頌第十者，上不虛妄譬本是舍利弗作此不虛妄譬，今者是佛說偈，云何用佛說偈頌舍利弗語耶？』今一家所習不用此解，凡如此處亦復何限，故如〈壽量品〉中佛作醫師不虛譬問彌勒（Maitreya，未來佛）。彌勒答佛明不虛，及至下佛還舍彌勒不虛譬。又如〈分別功德品〉中佛說長行，彌勒偈頌如此，比例實為不少。今所以不頌者，明不虛之意本令物得實解，時眾既得信心不虛妄義，其意自顯，是故略不頌第十不虛譬也。今六十五行半正頌九譬亦開為九段：第一有三
【English Translation】 English version 『緣』 (Pratyaya, Condition) below this is the fourth combination.
『And speaking in verses』 illustrates that the expedient teaching of the One Vehicle for those of middle capacity inherently has four sections, but the first, the actual illustration, has two sections. The first clarifies Śāriputra』s (the Buddha's disciple foremost in wisdom) request, and the second is the Thus Come One』s (Tathāgata, an epithet of the Buddha) answer to the previous statement. Each of these two sections has three parts, and the Buddha』s answer has three, as described earlier. The first is the arising of conditions, the second, from 『If in a country, town, or village』 to the end of the hundred-line verse, is the actual illustration, and the third, 『You, Śāriputra, this Dharma seal of mine』 down to the sixty-five-line verse, encourages acceptance and practice. Previously, it was also explained that each of these three sections can be divided into two. The arising of conditions has two aspects: one is rebuke, and the other is permission. The actual illustration has two aspects: the first is the prose passage, and the second is the verse. From here onwards, the hundred-line verse is the second repetition in verse. However, the prose passage originally has two parts: the first is the opening of the illustration, and the second is the combining of the illustration. Now, within the hundred-line verse, it is also divided into two: the first has sixty-five and a half lines of verse praising the opening of the illustration, and the second, 『Tell Śāriputra, I am also like this』 down to the thirty-four and a half lines of verse, praises the combining of the illustration. The opening of the illustration originally has ten parables, but now only nine are praised, omitting the tenth parable of non-falsehood. Why is this so? The old explanation says: 『The reason for not praising the tenth is that the parable of non-falsehood was originally made by Śāriputra. Now that the Buddha is speaking in verse, how can the Buddha』s verse be used to praise Śāriputra』s words?』 The interpretation practiced by our school does not use this explanation. There are countless instances like this. For example, in the 〈Lifespan of the Thus Come One〉 chapter, the Buddha acts as a physician and asks Maitreya (the future Buddha) about the parable of non-falsehood. Maitreya answers the Buddha, clarifying non-falsehood, and then the Buddha abandons Maitreya』s parable of non-falsehood. Also, in the 〈Distinctions in Benefits〉 chapter, the Buddha speaks in prose, and Maitreya praises in verse. Such proportions are indeed not few. The reason for not praising it now is that the meaning of non-falsehood is originally intended to allow beings to obtain a true understanding. When the assembly gains faith in the meaning of non-falsehood, its meaning becomes self-evident. Therefore, the tenth parable of non-falsehood is omitted. Now, the sixty-five and a half lines that praise the nine parables are also divided into nine sections: the first has three.
十三行偈，頌第一宅主譬亦名總譬者。第二從「是時宅主在門外立」下有兩行偈，頌第二長者見火譬。第三「長者聞已驚入火宅」有六行偈，頌第三長者救子不得譬。第四「爾時長者而作是念，諸子如此益我愁惱」下有七行半，頌第四長者救子得譬。第五「長者見子得出火宅」下有三句偈，頌第五見子出難譬。第六「坐師子座而自慶言」下有四行一句，頌第六長者歡喜譬。第七「爾時諸子知父安坐」下有三行偈，頌第七諸子索車譬。第八「長者大富庫藏眾多」下有七行半偈，頌第八賜大車譬。第九「諸子是時歡喜踴躍」下有一行半偈，頌第九諸子得車故歡喜譬也。三十三行偈頌第一，兩行偈頌第二，六行偈頌第三，七行半偈頌第四，三句偈頌第五，四行一句頌第六，三行偈頌第七，七行半頌第八，一行半頌第九。上宅主總譬中本有六義，今者唯頌四義，略不頌第三一門、第六三十子也。
今三十三行分為四段，初一句頌第一長者，第二有三行一句頌第二一大宅，第三有半行頌第四五百人，第四餘有二十九行偈頌第五宅中火起也。上明長者中有三：初「若國邑聚落」者，名位之處；第二「有大長者」正明長者；第三「其年衰邁」下嘆德也。今言「譬如長者」此一句唯頌「有大長者」也。名位處及嘆德，略不頌也。
【現代漢語翻譯】 現代漢語譯本 十三行偈，讚頌第一宅主譬喻，也名為總譬喻。第二段從『這時宅主在門外站立』開始，有兩行偈，讚頌第二長者見火的譬喻。第三段『長者聽聞后驚恐地進入火宅』有六行偈，讚頌第三長者救子不得的譬喻。第四段『這時長者心想，孩子們這樣只會增加我的憂愁煩惱』之後有七行半，讚頌第四長者救子得的譬喻。第五段『長者看見孩子們從火宅出來』之後有三句偈，讚頌第五看見孩子們脫離困境的譬喻。第六段『坐在獅子座上而自我慶幸』之後有四行一句，讚頌第六長者歡喜的譬喻。第七段『這時孩子們知道父親安穩地坐著』之後有三行偈，讚頌第七孩子們索要車的譬喻。第八段『長者非常富有，倉庫里有很多財物』之後有七行半偈，讚頌第八賜予大車的譬喻。第九段『這時孩子們歡喜跳躍』之後有一行半偈，讚頌第九孩子們因為得到車而歡喜的譬喻。三十三行偈讚頌第一，兩行偈讚頌第二，六行偈讚頌第三，七行半偈讚頌第四，三句偈讚頌第五，四行一句讚頌第六，三行偈讚頌第七，七行半讚頌第八，一行半讚頌第九。上面的宅主總譬喻中原本有六個含義，現在只讚頌了四個含義，省略了第三個一門和第六個三十子。
現在將三十三行分為四段，第一句讚頌第一長者，第二段有三行一句讚頌第二大宅，第三段有半行讚頌第四五百人，第四段剩餘的二十九行偈讚頌第五宅中起火。上面說明長者中有三個方面：第一個『如果國都城鎮』，是名位之處；第二個『有大長者』，是正式說明長者；第三個『他年老體衰』之後，是讚歎他的德行。現在說『譬如長者』，這一句只讚頌了『有大長者』。名位之處和讚歎德行，都省略了沒有讚頌。
【English Translation】 English version Thirteen lines of verses, praising the first householder's analogy, also known as the general analogy. The second section, starting from 'At this time, the householder stood outside the door,' has two lines of verses, praising the second elder seeing the fire analogy. The third section, 'The elder, hearing this, was frightened and entered the burning house,' has six lines of verses, praising the third elder's analogy of failing to save his children. The fourth section, 'At this time, the elder thought, 'These children only increase my sorrow and trouble,' followed by seven and a half lines, praising the fourth elder's analogy of successfully saving his children. The fifth section, 'The elder saw the children coming out of the burning house,' followed by three lines of verses, praising the fifth analogy of seeing the children escape from difficulty. The sixth section, 'Sitting on a lion throne and congratulating himself,' followed by four lines and one sentence, praising the sixth elder's joy analogy. The seventh section, 'At this time, the children knew that their father was sitting securely,' followed by three lines of verses, praising the seventh children's analogy of asking for carts. The eighth section, 'The elder was very wealthy, with many treasures in his storehouses,' followed by seven and a half lines of verses, praising the eighth analogy of giving great carts. The ninth section, 'At this time, the children rejoiced and leaped,' followed by one and a half lines of verses, praising the ninth analogy of the children's joy because they received carts. Thirty-three lines of verses praise the first, two lines of verses praise the second, six lines of verses praise the third, seven and a half lines of verses praise the fourth, three lines of verses praise the fifth, four lines and one sentence praise the sixth, three lines of verses praise the seventh, seven and a half lines praise the eighth, and one and a half lines praise the ninth. The above householder's general analogy originally had six meanings, but now only four meanings are praised, omitting the third 'one door' and the sixth 'thirty children'.
Now, the thirty-three lines are divided into four sections. The first sentence praises the first elder, the second section has three lines and one sentence praising the second 'great house', the third section has half a line praising the fourth 'five hundred people', and the fourth section has the remaining twenty-nine lines of verses praising the fifth 'fire breaking out in the house'. The above explanation of the elder has three aspects: the first, 'If it is a kingdom, town, or village,' is the place of name and position; the second, 'There is a great elder,' is the formal explanation of the elder; the third, 'He is old and frail,' is praising his virtue. Now, saying 'For example, an elder,' this sentence only praises 'There is a great elder.' The place of name and position and the praise of virtue are omitted and not praised.
「有一大宅」此下三行一句頌大宅，人多用此偈頌國邑聚落，此則不然也，正頌「其家廣大」，但譬中直言「其家廣大」，今此第二廣敘大宅之相，然文句與上第五敘火相相類，雖類而非，下自別有文句頌火起也。既以三界為宅，故大也。三界唸唸無常故「頓弊」，色無色界如堂，欲界如舍，然三界無安，故言「高危」也。命如柱根亦唸唸無常，故言「摧朽」。心識如樑棟亦唸唸生滅，故言「傾斜」也。業為基陛既是無明相惑虛構橫造，故言「頹毀」也。四大如墻壁皆為無常所壞，故言「圮坼」也。色香味觸皆唸唸無常，故言「泥塗褫落」也。四威儀不周正，故言「覆苫亂墜」也，又言頭髮牙抓莊嚴身者也。五識取緣不復相應，亦即體念念生滅，故見「椽梠差脫」也，又言五根也。聖人捷疾智觀，觀此無常之境，故言「周障屈曲」。屈曲者，委悉也。「有五百人止住其中」，此半行是第三頌上五百人也。「鴟梟雕鷲」此下有二十九行，是第四頌第五火起也，上言「堂閣朽故墻壁頹落」乃至「周匝俱時欻然火起」也。但上長行不的道三界，今偈中委悉，是故別明三界火起。今二十九行偈分為四，初有二十二行偈，明宅中火起，即是欲界火起。第二從「惡獸毒蟲」下有三行半偈，明窟穴中火起，即是色界火起。第三從「蜈
蚣蚰蜒」下有兩行半偈，明虛空中火起，即是無色界火起。第四「其宅如是甚可怖畏」下一行，總結火起也。就前三段中各有四階明義，第四止一不開也。今且就前二十二行明欲界火起中有四階者：第一有十七行半偈，先敘列所燒眾生；第二「是朽故宅屬於一人」下一偈，明欲界火起所由；第三「於後宅舍忽然火起」有兩行偈，正明火起；第四「諸鬼神等揚聲大叫」有一行半偈，總結被燒之相也。又就前十七行半偈中自有三段，初有六行偈，先別出五鈍使眾生。第二從「處處皆有」下十行偈，又別出五利使眾生也。第三從「夜叉餓鬼」下一行半偈，總結被燒眾生也。就前二階中各有二，第三不開也。就六行中自有二者，初有五行半偈別出五鈍使眾生，第二有半行總結五鈍使眾生也。今五行半明五鈍使眾生即成五階：初半行明慢使，二一行半明瞋使，三一行明癡使，四兩行明貪使，五二句明疑使也。初「鴟梟雕鷲」下半行，先明慢使眾生也。次「蚖蛇蝮蝎」下有一行半，明瞋使眾生也。次「屎尿臭處」下一行，明癡使眾生，屎尿等以譬五塵，然眾生貪著五塵，如蜣螂等貪屎尿也。「狐狼野干」此下兩行，明貪使眾生，然死屍等且譬五塵，眾生競取五塵色聲香味觸，故言「咀齰」也。更相劫奪橫取無道，故言「踐蹋」也。
【現代漢語翻譯】 現代漢語譯本 『蚣蚰蜒』之後有兩行半偈頌，闡明虛空中火的生起，即是無因之火的生起。第四段『其宅如是甚可怖畏』之後的一行，總結了火的生起。前面的三段中，每一段都有四個層次來闡明意義，第四段則止於一處而不再展開。現在先就前面的二十二行，闡明欲界火的生起有四個層次：第一，有十七行半偈頌，首先敘述被焚燒的眾生；第二，『是朽故宅屬於一人』之後的偈頌，闡明欲界火的生起的原因；第三，『於後宅舍忽然火起』有兩行偈頌，正是闡明火的生起；第四，『諸鬼神等揚聲大叫』有一行半偈頌，總結被焚燒的樣子。再就前面的十七行半偈頌中，自身又有三段，開始有六行偈頌，首先分別列出五鈍使（貪、嗔、癡、慢、疑）的眾生。第二，從『處處皆有』之後的十行偈頌，又分別列出五利使（身見、邊見、邪見、見取見、戒禁取見）的眾生。第三，從『夜叉餓鬼』之後的一行半偈頌，總結被焚燒的眾生。在前面的兩個層次中，各有兩段，第三段不再展開。在六行中自身又有兩段，開始有五行半偈頌，分別列出五鈍使的眾生，第二有半行總結五鈍使的眾生。現在用五行半來闡明五鈍使的眾生，即構成五個層次：第一，半行闡明慢使，第二，一行半闡明嗔使，第三，一行闡明癡使，第四，兩行闡明貪使，第五，兩句闡明疑使。開始，『鴟梟雕鷲』之後的半行，首先闡明慢使的眾生。其次，『蚖蛇蝮蝎』之後有一行半，闡明嗔使的眾生。其次，『屎尿臭處』之後的一行，闡明癡使的眾生，屎尿等用來比喻五塵（色、聲、香、味、觸），然而眾生貪著五塵，如同蜣螂等貪著屎尿。『狐狼野干』此下的兩行，闡明貪使的眾生，然而死屍等且比喻五塵，眾生競相獲取五塵色聲香味觸，所以說『咀齰』。互相劫奪，橫取無道，所以說『踐蹋』。
【English Translation】 English version Following 『Gong You Yan』 (centipede) are two and a half lines of Gatha (verse), clarifying that the fire arising in the empty space is the fire arising without cause. The line following the fourth section, 『Its dwelling is so dreadful and fearful,』 summarizes the arising of the fire. In each of the preceding three sections, there are four stages to clarify the meaning, while the fourth section stops at one and does not expand further. Now, let's first clarify the four stages in the arising of fire in the desire realm in the preceding twenty-two lines: First, there are seventeen and a half lines of Gatha, which first narrate the sentient beings being burned; second, the Gatha following 『This decayed old house belongs to one person』 clarifies the cause of the fire arising in the desire realm; third, 『Suddenly a fire arises in the rear house』 has two lines of Gatha, which precisely clarifies the arising of the fire; fourth, 『All the ghosts and spirits shout loudly』 has one and a half lines of Gatha, summarizing the appearance of being burned. Furthermore, within the preceding seventeen and a half lines of Gatha, there are three sections. The beginning has six lines of Gatha, which first separately list the sentient beings of the five dull afflictions (greed, hatred, delusion, pride, doubt). Second, the ten lines of Gatha following 『Everywhere there are』 separately list the sentient beings of the five sharp afflictions (self-view, extreme view, false view, view of holding to views, view of holding to precepts). Third, the one and a half lines of Gatha following 『Yakshas and hungry ghosts』 summarize the sentient beings being burned. In the preceding two stages, each has two sections, and the third section does not expand further. Within the six lines, there are two sections. The beginning has five and a half lines of Gatha, which separately list the sentient beings of the five dull afflictions, and the second has half a line summarizing the sentient beings of the five dull afflictions. Now, using five and a half lines to clarify the sentient beings of the five dull afflictions constitutes five stages: First, half a line clarifies the affliction of pride; second, one and a half lines clarify the affliction of hatred; third, one line clarifies the affliction of delusion; fourth, two lines clarify the affliction of greed; fifth, two phrases clarify the affliction of doubt. At the beginning, the half line following 『Owls, eagles, vultures』 first clarifies the sentient beings of the affliction of pride. Next, the one and a half lines following 『Snakes, vipers, scorpions』 clarify the sentient beings of the affliction of hatred. Next, the line following 『Places of excrement and urine』 clarifies the sentient beings of the affliction of delusion. Excrement and urine are used to symbolize the five dusts (form, sound, smell, taste, touch), yet sentient beings are attached to the five dusts, just as dung beetles are attached to excrement and urine. The two lines below 『Foxes, wolves, jackals』 clarify the sentient beings of the affliction of greed. Corpses are used to symbolize the five dusts, and sentient beings compete to obtain the form, sound, smell, taste, and touch of the five dusts, hence the term 『chewing and gnawing.』 They rob each other and seize without principle, hence the term 『trampling.』
「鬥爭齟𢮓啀喍吠嗥」此二句明疑使眾生，思因果之理為有為無，未判見心如兩狗未決也。「其舍恐怖變狀如是」此下半行，是第二總結五鈍使眾生也。「處處皆有魑魅魍魎」此下十行，第二別出五利使眾生，亦有二者，初此半行偈先總明五利使眾生，第二有九行半別出五利使眾生。然前明鈍使眾生，初別、后總明；五利使眾生，初總、后別也。「夜叉惡鬼」此下九行半，是第二別出五利使眾生，既明五利使即成五階，初三行明邪見，次兩行半明戒取，次一行半明我見，次半行明見取，次兩行明斷常二見，是邊見也。「夜叉惡鬼」下三行先明邪見眾生者，謗無因果，然因果即是四諦，謗無滅道因果，如「食啖人肉」也。「毒蟲之屬」以下明無苦集，就中先一行列出苦集，次一行半正明謗也。「孚乳」為因即是集諦，「產生」為果即是苦諦，皆有苦集各不相關，故言「各自藏護」也。「夜叉競來」此下一行半，是第二正明邪見眾生謗無苦集因果也。邪見縛成上品，故言「噁心轉熾」也。緣邪論僻義，故言「斗諍之聲」也。此必招三塗之苦，故言「甚可怖畏」也。「鳩槃荼鬼」此下兩行半偈，是第二階明戒取眾生，即是持雞狗鹿戒也。平地小高稱為土埵，欲明戒取眾生伏三塗因，生人天之中，如土埵也。有時厭欲界之苦，
伏欲界結暫生色界，如離地一尺也。有時厭色界之苦，即伏色界結暫生無色界，如離地二尺也。伏結生色無色界如往然，暫時折伏非是永伏，還復退三途，故言反也。此戒取眾生非是如理用心，故言縱逸。勞而無功，故言嬉戲也。「捉狗兩足撲令失聲」者，有人解言：色界眾生謗無色無因無果，如捉狗兩足。又謗欲界無因無果，如以腳加頸。一往乃類覈實不然。今明欲界有十使眾生，下自別有文明色界，那得言是色界耶？今「捉狗兩足撲令失聲」者，謗無苦集，令因果理絕而不通，故言失聲也。「以腳加頸怖狗自樂」者，謗無滅道二諦也。又解謗無業煩惱為集，故言捉狗兩足等也。復謗無苦為果，故言以腳加頸等也。「有諸鬼其身長大」此下一行半明我見眾生。我大色小，故言長大也。既無慚愧，故言裸形也。「復有諸鬼其咽如針」，此半行明見取眾生，不能自計證成他見是事實余妄語也。「復有諸鬼首如牛頭」此下兩行明斷常二見眾生，牛首有兩角，譬斷常二見必相隨也。
從「夜叉餓鬼諸惡鳥獸」下一行半，是第三總結被燒眾生，不開也。色無色界，如窗牖窺看上界之明也。「是朽故宅屬於一人」，此一行是第二明欲界火起所由。祇由長者暫行不在，致令宅中火起，內合明如來昔日已曾化此眾生，於時暫得
【現代漢語翻譯】 現代漢語譯本：伏藏欲界之結暫時生起（伏：隱藏，欲界結：對欲界的貪戀和執著），就像離地一尺高。有時厭惡欲界之苦，就伏藏欲界之結，暫時生起無慾之想（無：沒有，欲：慾望），就像離地二尺高。伏藏結使，生起色界和無色界的想法也是這樣，只是暫時地折伏，不是永遠地降伏，還會退回到三惡道，所以說是『反』。這種戒取（戒：戒律，取：執取）的眾生不是如理如法地用心，所以說是『縱逸』。勞累而沒有功效，所以說是『嬉戲』。『捉狗兩足撲令失聲』，有人解釋說：外道眾生誹謗無色界沒有因果，就像捉狗的兩隻腳。又誹謗欲界沒有因果，就像用腳踩狗的脖子。這樣解釋勉強可以，但覈實起來並非如此。現在說明欲界有十使（十使：十種根本煩惱）的眾生，地獄自然有其文明，怎麼能說是沒有因果呢？現在說『捉狗兩足撲令失聲』，是誹謗沒有苦諦和集諦，使因果的道理斷絕而不通達，所以說是『失聲』。『以腳加頸怖狗自樂』，是誹謗沒有滅諦和道諦。又解釋為誹謗沒有業和煩惱作為集諦，所以說捉狗兩足等。又誹謗沒有苦作為果，所以說以腳加頸等。『有諸鬼其身長大』，這下面一行半說明我見（我見：執著于自我的錯誤見解）的眾生。我大而色小，所以說是『長大』。既然沒有慚愧之心，所以說是『裸形』。『復有諸鬼其咽如針』，這半行說明見取（見取：固執己見的錯誤見解）的眾生，不能自己證悟，反而證實他人的見解是真實的，其餘的都是妄語。『復有諸鬼首如牛頭』，這下面兩行說明斷見和常見（斷見：認為人死後一切皆無的錯誤見解，常見：認為有一個永恒不變的靈魂的錯誤見解）的眾生，牛頭有兩隻角，比喻斷見和常見必定相隨。 從『夜叉餓鬼諸惡鳥獸』下面一行半，是第三總結被燒的眾生，不開悟。色界和無色界，就像從窗戶窺看上界的光明。『是朽故宅屬於一人』，這一行是第二說明欲界火起的原因。只因爲長者暫時離開，導致宅中起火，這內在的含義是如來昔日曾經教化這些眾生，當時暫時得到利益。
【English Translation】 English version: The binding of desire realm is temporarily generated, like one foot above the ground (伏: hidden, 欲界結: attachment and clinging to the desire realm). Sometimes, when one is disgusted with the suffering of the desire realm, the binding of desire realm is suppressed, and the thought of non-desire is temporarily generated (無: without, 欲: desire), like two feet above the ground. The suppression of binding, and the generation of thoughts of form realm and formless realm are also like this, only temporarily subdued, not permanently subdued, and will return to the three evil paths, so it is said to be 'reversal'. These beings who adhere to precepts (戒: precepts, 取: grasping) do not use their minds in accordance with the Dharma, so it is said to be 'indulgent'. Laborious but without effect, so it is said to be 'playful'. 'Grasping a dog by its two feet and throwing it to make it lose its voice', some people explain it as: heretical beings slander the formless realm as having no cause and effect, like grasping a dog's two feet. They also slander the desire realm as having no cause and effect, like stepping on a dog's neck with their feet. This explanation is barely acceptable, but it is not true upon verification. Now, it is explained that the desire realm has beings with ten fetters (十使: ten fundamental afflictions), and the lower realm naturally has its own civilization, how can it be said that there is no cause and effect? Now, 'grasping a dog by its two feet and throwing it to make it lose its voice' means slandering that there is no suffering truth and accumulation truth, causing the principle of cause and effect to be cut off and not understood, so it is said to be 'lose its voice'. 'Putting a foot on the neck to frighten the dog and enjoy oneself' means slandering that there is no cessation truth and path truth. It is also explained as slandering that there is no karma and affliction as the accumulation truth, so it is said to be grasping the dog by its two feet, etc. It is also slandering that there is no suffering as the result, so it is said to be putting a foot on the neck, etc. 'There are ghosts whose bodies are large', the following one and a half lines explain beings with self-view (我見: the mistaken view of clinging to the self). The self is large and form is small, so it is said to be 'large'. Since there is no shame, it is said to be 'naked'. 'There are also ghosts whose throats are like needles', this half line explains beings with view-attachment (見取: the mistaken view of clinging to one's own views), unable to realize themselves, but instead confirming that others' views are true, and the rest are false words. 'There are also ghosts whose heads are like bull heads', the following two lines explain beings with annihilationism and eternalism (斷見: the mistaken view that everything ceases after death, 常見: the mistaken view that there is an eternal and unchanging soul), the bull head has two horns, which is a metaphor that annihilationism and eternalism must follow each other. From 'yakshas, hungry ghosts, all kinds of evil birds and beasts' the following one and a half lines, is the third summary of the beings being burned, not enlightened. The form realm and formless realm are like peeking at the light of the upper realm from a window. 'This dilapidated old house belongs to one person', this line is the second explanation of the cause of the fire in the desire realm. Only because the elder temporarily left, causing the fire to start in the house, the inner meaning is that the Tathagata once taught these beings in the past, and temporarily benefited at that time.
折伏煩惱不起，無異長者在時有火未起。感緣既盡如來更歷他方，然此眾生遂復更廣起煩惱郁然火盛，故云火起所由也。「於後舍宅欻然火起」此下兩行，是第三正明欲界火起，即是正頌欻然火起句也。「諸鬼神等揚聲大叫」此下一行半偈，是第四總結欲界眾生被燒之相也。「惡獸毒蟲」此下三行半偈，是第二明色界火起。就中亦有四階者，初一行先明欲界眾生為煩惱八苦所惱，故仍伏欲界結生色界，為「藏竄孔穴」也。第二言「薄福德故」一句，明火起所由也。第三言「為火所燒」一句，正明色界火起也。第四餘有兩行，明色界眾生被燒之相也。「蜈蚣蚰蜒」此下兩行偈，第三明無色界火起，亦有四階者，初一行先明色界眾生伏色界結，生無色界也。第二言「鳩槃荼鬼隨取而食」，此半行明火起所由，由彼處邪見人教化而取，故言隨取而食也。第三言「又諸餓鬼頭上火燃」，此半行正明無色界火起也。第四「飢渴熱惱周障悶走」，此半行明被燒之相也。「其宅如是甚可怖畏」此下一行，是大段第四總結三界火起，不開也。
「是時宅主在門外立」此下兩行偈，頌上第二長者見火譬，譬中本有三段：一者能見，二者所見，三者起悲哀之心。今此中不頌起悲愍之心，雖不頌悲愍之心，猶成三段。上直言長者見火然
【現代漢語翻譯】 現代漢語譯本 折伏煩惱不起，就像長者還在的時候，火災尚未發生。感緣一旦終結，如來（Tathagata，佛的稱號）前往其他地方，然而這些眾生又再次廣泛地生起煩惱，像鬱積的火焰一樣旺盛，所以說這是火災發生的緣由。「於後舍宅欻然火起」以下兩行，是第三部分，正式說明欲界（Kamadhatu，佛教宇宙觀中的一個界）的火災發生，也就是正式地頌揚『欻然火起』這句。「諸鬼神等揚聲大叫」以下一行半偈，是第四部分，總結欲界眾生被焚燒的情景。「惡獸毒蟲」以下三行半偈，是第二部分，說明畜生道（Tiryagyoni，六道輪迴之一）的火災。其中也有四個階段：第一行先說明欲界眾生被煩惱和八苦所困擾，所以仍然潛伏著欲界的結生，因此『藏竄孔穴』。第二句『薄福德故』，說明火災發生的緣由。第三句『為火所燒』，正式說明畜生道的火災。第四部分剩餘兩行，說明畜生道眾生被焚燒的情景。「蜈蚣蚰蜒」以下兩行偈，第三部分說明無色界（Arupadhatu，佛教宇宙觀中的一個界）的火災，也有四個階段：第一行先說明畜生道眾生潛伏著畜生道的結，生於無色界。第二句『鳩槃荼鬼隨取而食』，這半行說明火災發生的緣由，由於那個地方的邪見之人教化而掠奪，所以說『隨取而食』。第三句『又諸餓鬼頭上火燃』，這半行正式說明無色界的火災。第四句『飢渴熱惱周障悶走』，這半行說明被焚燒的情景。「其宅如是甚可怖畏」以下一行，是這一大段的第四部分，總結三界火災，沒有開顯。「是時宅主在門外立」以下兩行偈，頌揚上面第二段長者見火的比喻，比喻中原本有三個部分：一是能見者，二是所見者，三是生起悲哀之心。現在這裡沒有頌揚生起悲憫之心，雖然沒有頌揚悲憫之心，仍然構成三個部分。上面只是說長者看見火災。
【English Translation】 English version Subduing afflictions so they do not arise is like when the elder is still present and the fire has not yet started. Once the conditions for karmic connection are exhausted, the Tathagata (Tathagata, title of a Buddha) goes to other realms, yet these beings then broadly arise afflictions again, like accumulated flames blazing intensely, hence it is said that this is the cause of the fire arising. 'Afterwards, the house suddenly caught fire' the following two lines, is the third part, formally explaining the fire arising in the desire realm (Kamadhatu, a realm in Buddhist cosmology), which is formally praising the phrase 'suddenly the fire arose'. 'The ghosts and spirits shouted loudly' the following one and a half verses, is the fourth part, summarizing the scene of beings in the desire realm being burned. 'Evil beasts and poisonous insects' the following three and a half verses, is the second part, explaining the fire arising in the animal realm (Tiryagyoni, one of the six realms of reincarnation). Among them, there are also four stages: the first line first explains that beings in the desire realm are troubled by afflictions and the eight sufferings, so they still harbor the formation of rebirth in the desire realm, hence 'hiding and burrowing in holes'. The second sentence 'due to meager merit and virtue', explains the cause of the fire arising. The third sentence 'being burned by fire', formally explains the fire arising in the animal realm. The fourth part, the remaining two lines, explains the scene of beings in the animal realm being burned. 'Centipedes and millipedes' the following two verses, the third part explains the fire arising in the formless realm (Arupadhatu, a realm in Buddhist cosmology), there are also four stages: the first line first explains that beings in the animal realm harbor the formation of the animal realm, being born in the formless realm. The second sentence 'Kumbhanda ghosts seize and eat them', this half line explains the cause of the fire arising, due to the heretical people in that place teaching and plundering, hence it is said 'seize and eat them'. The third sentence 'also the hungry ghosts have fire burning on their heads', this half line formally explains the fire arising in the formless realm. The fourth sentence 'hunger, thirst, heat, and vexation, surrounded by obstacles, running in confusion', this half line explains the scene of being burned. 'The house is so terrifying' the following line, is the fourth part of this large section, summarizing the fire arising in the three realms, not revealing it. 'At that time, the householder stood outside the door' the following two verses, praise the analogy of the elder seeing the fire in the second section above, the analogy originally has three parts: one is the one who sees, two is what is seen, and three is the arising of a heart of sorrow. Now there is no praise for the arising of a heart of compassion here, although there is no praise for a heart of compassion, it still constitutes three parts. Above it just says the elder saw the fire.
，不出見處，今此中長出見處，以長補所闕終成三段也。三段者，第一半行先出見火之處，第二一句頌能見，第三一行一句頌所見也。今者第一言「是時宅主在門外立」，先出見火之處。然立是欲行之相，如來在法身地將欲應來三界接化眾生，猶如長者欲入門也。「聞有人言」，此一句是第二即頌上能見，上言「長者見」，今此中言聞，此則以聞代見。上譬道見，此明如來有照機之智，此中道聞即談感聖人之機，然感佛出世之機來關聖智，如聞有人言也。「汝諸子等」此下一句是第三，即頌上第二所見，上言「是大火從四面起」，向言聞有人言，聞何所道？正言「汝諸子等，先因遊戲來入此宅」。有人解言：「從三界外流來入三界中，故言入此宅。」今所習不然，昔二萬億佛所已曾受大乘化，即是父子義，故言「汝諸子等」。「先因遊戲來入此宅」者，故如《遺教》所明，其未度者皆亦已作得度因緣。昔有大乘解之時，於時位心皆作出生死意，後起煩惱失大乘解，即便成入生死義。來入之義其意如此。「稚小」者，於時大乘解弱，故言稚小，只由解弱故失解起煩惱，故言「無知」也。
「長者聞已」此下有六行偈，頌第三救子不得譬。上譬中本有誡、勸兩段，兩段之中各有三階，即是擬宜、無機、息化。今此中
【現代漢語翻譯】 現代漢語譯本： 沒有顯現的地方，現在這裡卻顯現了出來，用顯現來彌補缺失，最終形成三段。這三段是：第一段半行，先點明看見火的地方；第二段一句，讚頌能看見；第三段一行一句，讚頌所看見的。現在第一句說『是時宅主在門外立』，先點明看見火的地方。然而『立』是想要行動的樣子，如來在法身之地將要應化到三界接引教化眾生，就像長者將要入門一樣。『聞有人言』，這一句是第二段，即讚頌上面能看見，上面說『長者見』，現在這裡說『聞』，這是用聽代替看。上面比喻道見，這裡說明如來有照察時機的智慧，這裡說道聽就是談論感應聖人的時機，然而感應佛出世的時機關係到聖人的智慧，就像聽見有人說話一樣。『汝諸子等』下面一句是第三段，即讚頌上面第二段所看見的，上面說『是大火從四面起』，前面說聽見有人說話，聽見說了什麼？正是說『汝諸子等，先因遊戲來入此宅』。有人解釋說：『從三界外流落進入三界中，所以說入此宅。』現在我所學習的不是這樣，過去二萬億佛時已經接受過大乘教化，這就是父子的意義，所以說『汝諸子等』。『先因遊戲來入此宅』，所以如《遺教經》所說，那些未被度化的人也都已經種下了得度的因緣。過去有大乘理解的時候，當時的心念都產生了脫生死的意願，後來生起煩惱失去了大乘理解，就變成了進入生死的意義。進入的意義就是這樣。『稚小』，當時的大乘理解還很弱，所以說稚小，只是因為理解弱才失去理解生起煩惱，所以說『無知』。
『長者聞已』下面有六行偈頌，讚頌第三個救子不得的比喻。上面的比喻中本來有誡、勸兩段，兩段之中各有三階，即是擬宜、無機、息化。現在這裡
【English Translation】 English version: Where there was no seeing, now seeing arises here. Using this arising to compensate for what was lacking, it ultimately forms three sections. These three sections are: the first half-line, which first points out the place where the fire is seen; the second sentence, which praises the ability to see; and the third line and sentence, which praises what is seen. Now, the first sentence says, 'At that time, the householder stood outside the door,' first pointing out the place where the fire is seen. However, 'standing' is the appearance of wanting to act. The Tathagata, in the realm of Dharmakaya, is about to respond and transform in the three realms, receiving and teaching sentient beings, just like an elder about to enter a door. 'Hearing someone say,' this sentence is the second section, which praises the ability to see above. Above it says, 'The elder saw,' now here it says 'heard,' this is using hearing to replace seeing. Above it is a metaphor for seeing the Tao, here it explains that the Tathagata has the wisdom to observe opportunities. Here, speaking of hearing is discussing the opportunity to be moved by a sage. However, the opportunity to be moved by the Buddha's appearance in the world is related to the wisdom of the sage, just like hearing someone speak. 'You children,' the sentence below is the third section, which praises what was seen in the second section above. Above it says, 'A great fire arose from all four sides,' earlier it said hearing someone speak, what did hearing say? It precisely says, 'You children, first entered this house because of play.' Some explain it as: 'Flowing from outside the three realms into the three realms, therefore it is said to enter this house.' Now what I have learned is not like this. In the past, during the time of twenty billion Buddhas, they had already received the teachings of the Mahayana, which is the meaning of father and son, therefore it is said 'You children.' 'First entered this house because of play,' therefore, as the Yijiao Jing (Scripture of the Bequeathed Teachings) explains, those who have not yet been liberated have also already planted the causes for liberation. In the past, when there was an understanding of the Mahayana, at that time, the thoughts all generated the intention to escape birth and death. Later, arising afflictions and losing the understanding of the Mahayana, it then becomes the meaning of entering birth and death. The meaning of entering is like this. 'Young and small,' at that time, the understanding of the Mahayana was weak, therefore it is said young and small, only because the understanding is weak that they lose understanding and arise afflictions, therefore it is said 'ignorant'.
'The elder, having heard this,' below there are six lines of verses, praising the metaphor of the third instance of failing to save the children. In the metaphor above, there were originally two sections of admonishment and exhortation, and within each section there are three stages, which are adaptation, no opportunity, and cessation of transformation. Now here
亦備頌上兩段各三階者，但方法不同。法不同者，就此六行中分為三段，初言「長者聞已」已下五行頌兩家擬宜，次有二句頌兩家無機，次有二句頌兩家息化也。「長者聞已」下，此三段各有二，第一一偈先頌勸家擬宜，即是「身手有力」下是也。二「告喻諸子」下有四行偈，即頌誡家擬宜，即是「我當爲說怖畏之事」下是也。「諸子無知」下二句是第二，即並頌兩家無機。有二者，初言「諸子無知」一句即勸家無機，上無機中本有二，今不頌第一大乘教於其無用，即是「是舍唯有一門而復狹小」，唯頌有小無大，今此「諸子無知」一句總頌上有小無大，即是「諸子幼稚未有所識」也。二「雖聞父誨」一句即頌誡家無機，即是「父雖憐愍善言誘喻」也。第三兩句頌兩家息化，自有二者，初句即頌勸家息化，即是「戀著戲處」也。二「嬉戲不已」一句即頌誡家息化，上言「東西走戲視父而已」也。又解言：不頌勸家三段唯頌誡家二段，前五行頌擬宜，后一行頌無機，不頌息化。上擬宜中有二，第一思惟救子方法，第二正擬宜。此中亦分為二，初一行頌思惟方法，第二「告喻諸子」下四行正頌擬宜。
「是時長者而作是念」此下有七行半偈，頌上第四長者以三車救子得譬。但上譬中本有四段，第一以三車擬宜，二者
【現代漢語翻譯】 現代漢語譯本 也有準備了讚頌前面兩段內容各三句的，但方法不同。方法不同在於，將這六行分為三段，首先是『長者聞已』以下五行，讚頌勸誘之家和告誡之家都在設法適應情況；其次有兩句讚頌兩家都無可奈何；再次有兩句讚頌兩家都停止了教化。『長者聞已』以下，這三段各有兩部分，第一部分一偈先讚頌勸誘之家設法適應情況，就是『身手有力』以下的內容。第二部分『告喻諸子』以下有四行偈，就是讚頌告誡之家設法適應情況，就是『我當爲說怖畏之事』以下的內容。『諸子無知』以下兩句是第二部分，即合併讚頌兩家都無可奈何。有兩部分，首先是『諸子無知』一句，即勸誘之家無可奈何，上面無可奈何中本有兩點，現在不讚頌第一點，即大乘教義對他們無用，就是『是舍唯有一門而復狹小』，只讚頌有小乘而無大乘，現在這句『諸子無知』總括讚頌上面有小乘而無大乘，就是『諸子幼稚未有所識』。第二句『雖聞父誨』一句，即讚頌告誡之家無可奈何，就是『父雖憐愍善言誘喻』。第三部分兩句讚頌兩家停止教化，自然有兩部分，第一句即讚頌勸誘之家停止教化，就是『戀著戲處』。第二句『嬉戲不已』一句，即讚頌告誡之家停止教化，上面說『東西走戲視父而已』。又有一種解釋說：不讚頌勸誘之家的三段，只讚頌告誡之家的兩段，前五行讚頌設法適應情況，后一行讚頌無可奈何，不讚頌停止教化。上面設法適應情況中有兩點，第一是思惟救子方法，第二是真正設法適應情況。這其中也分為兩部分，第一行讚頌思惟方法，第二『告喻諸子』以下四行，真正讚頌設法適應情況。
『是時長者而作是念』以下有七行半偈，讚頌上面第四段，長者用三車救子的譬喻。但上面的譬喻中，本來有四段，第一是用三車來設法適應情況，第二是...
【English Translation】 English version There are also those who have prepared three verses each to praise the above two sections, but the methods are different. The difference in method lies in dividing these six lines into three sections. First, the five lines from 'The elder, having heard this' onwards, praise both the family that persuades and the family that warns for trying to adapt to the situation. Second, there are two lines praising both families for being helpless. Third, there are two lines praising both families for ceasing to teach. From 'The elder, having heard this' onwards, each of these three sections has two parts. The first part, one verse, first praises the family that persuades for trying to adapt to the situation, which is the content from 'With strong body and hands' onwards. The second part, the four lines of verse from 'He then told his sons' onwards, praises the family that warns for trying to adapt to the situation, which is the content from 'I will tell you of fearful things' onwards. The two lines from 'The sons were ignorant' onwards are the second part, which praises both families for being helpless. There are two parts. First, the line 'The sons were ignorant' refers to the family that persuades being helpless. In the above helplessness, there were originally two points, but now the first point is not praised, that is, the Mahayana (Great Vehicle) teachings are useless to them, which is 'This house has only one door and is very narrow'. Only the Small Vehicle is praised without the Great Vehicle. Now this line 'The sons were ignorant' generally praises the above having the Small Vehicle without the Great Vehicle, which is 'The sons are young and have no knowledge'. The second line, 'Although they heard their father's instruction', praises the family that warns for being helpless, which is 'Although the father was compassionate and kindly persuaded them'. The third part, two lines, praises both families for ceasing to teach. Naturally, there are two parts. The first line praises the family that persuades for ceasing to teach, which is 'Attached to playing'. The second line, 'Playing without end', praises the family that warns for ceasing to teach, which is said above as 'Running around and playing, only looking at their father'. Another explanation says: Do not praise the three sections of the family that persuades, only praise the two sections of the family that warns. The first five lines praise trying to adapt to the situation, and the last line praises being helpless, not praising ceasing to teach. In the above trying to adapt to the situation, there are two points: first, thinking about methods to save the sons, and second, truly trying to adapt to the situation. This is also divided into two parts. The first line praises thinking about methods, and the four lines from 'He then told his sons' onwards truly praise trying to adapt to the situation.
'Then the elder thought to himself' onwards, there are seven and a half verses praising the fourth section above, the parable of the elder saving his sons with three carts. But in the above parable, there were originally four sections. The first is using the three carts to try to adapt to the situation, and the second is...
見子有宿好之心，三者為說三車，四者諸子受行。今此中略不頌第二見子宿好，上言「父知諸子先心各有所好奇異之物情必樂著」也。今七行半中分為三段，頌上三段。初三行先頌第一三車擬宜，次三行超頌第三為說三車，次一行半頌第四諸子受行也。今「爾時長者而作是念」下三行頌第一三車擬宜，即是「爾時長者即作是念，此舍已為大火所燒」下是也。「告諸子等」此下三行即是超頌第三為說三車，上說三車中本有四階，今三行具足頌之：一行頌第一，三句頌第二，又三句頌第三，半行頌第四也。今「告諸子等」一行即頌第一讚嘆三車，上言「而告之言汝等所可玩好希有難得，汝若不取后必憂悔」也。次「羊車鹿車」此下三句即頌第二階示三車處，上言「如此種種羊鹿牛車今在門外」也。「汝等出來」又有三句，即頌上第三勸取三車，上言「汝等於此火宅宜速出來」也。次「隨意所樂可以遊戲」，此半行即頌上第四保與不虛，上言「隨汝所欲皆當與汝」也。「諸子聞說如此諸車」此下一行半，頌第四諸子受行，上受行中本有四階，今唯頌三階，略不頌第二互相推排也。初「諸子聞說如此諸車」此半行，先頌「心各勇銳」外凡夫行也。「即時奔競馳走」此六字，即頌「競共馳走」見諦思惟修道行也。「而出」下半行
【現代漢語翻譯】 現代漢語譯本 （當）見到孩子們有（往昔）喜好的心思，（長者）就為他們說（有）三種車，（最終）孩子們都接受並實行（長者的教誨）。這裡省略了對第二（點），即見到孩子們（有往昔）喜好的心思的頌揚，因為前面已經說過『父親知道孩子們的心中各自有所喜好和奇異的玩物，（他們）必定會樂於執著（于這些東西）』。現在這七行半（的偈頌）分為三段，頌揚了前面的三段（內容）。最初的三行首先頌揚了第一（點），即（準備）三種車（來）適應（孩子們的）心意；接下來的三行跳過（第二點），頌揚了第三（點），即（為孩子們）說（有）三種車；最後一行半頌揚了第四（點），即孩子們接受並實行（長者的教誨）。 現在，從『爾時長者而作是念』（那時，長者心想）開始的三行頌揚了第一（點），即（準備）三種車（來）適應（孩子們）的心意，也就是對應于『爾時長者即作是念，此舍已為大火所燒』（那時，長者心想，這房子已經被大火燒燬）以下的內容。『告諸子等』（告訴孩子們）以下的這三行，就是跳過（第二點）來頌揚第三（點），即（為孩子們）說（有）三種車。前面說（有）三種車時，原本有四個階段，現在這三行完整地頌揚了它們：一行頌揚了第一（階段），三句頌揚了第二（階段），又三句頌揚了第三（階段），半行頌揚了第四（階段）。現在，『告諸子等』（告訴孩子們）這一行，就是頌揚第一（階段），讚歎三種車，對應於前面所說的『而告之言汝等所可玩好希有難得，汝若不取后必憂悔』（告訴他們說，你們可以玩耍的這些東西稀有難得，你們如果不拿走，以後必定會後悔）。 接下來的『羊車鹿車』（羊車、鹿車）這三句，就是頌揚第二（階段），指示三種車（所）在之處，對應於前面所說的『如此種種羊鹿牛車今在門外』（像這樣各種各樣的羊車、鹿車、牛車現在都在門外）。『汝等出來』（你們出來）又有三句，就是頌揚前面第三（階段），勸導（孩子們）取（車），對應於前面所說的『汝等於此火宅宜速出來』（你們應該儘快從這火宅里出來）。接下來的『隨意所樂可以遊戲』（隨你們喜歡，可以用來玩耍）這半行，就是頌揚前面第四（階段），保證給予而不虛假，對應於前面所說的『隨汝所欲皆當與汝』（隨你們想要什麼，都給你們）。 『諸子聞說如此諸車』（孩子們聽說有這樣的車）以下的這一行半，頌揚了第四（點），即孩子們接受並實行（長者的教誨）。前面（描述）接受和實行（教誨）時，原本有四個階段，現在只頌揚了三個階段，省略了對第二（階段），即互相推讓的頌揚。最初，『諸子聞說如此諸車』（孩子們聽說有這樣的車）這半行，首先頌揚了『心各勇銳』（心裡各自充滿勇氣），這是外凡夫（Outer ordinary person）的行為。『即時奔競馳走』（立刻奔跑爭搶）這六個字，就是頌揚『競共馳走』（爭先恐後地奔跑），這是見諦（seeing the truth）思惟修道（thinking and practicing the path）的行為。『而出』（出來）這半行
【English Translation】 English version Seeing that the children had minds attached to their former preferences, the elder spoke of three kinds of carts for them, and eventually all the children accepted and acted (according to the elder's teachings). Here, the second point, which is seeing that the children had minds attached to their former preferences, is omitted from the praise, because it was already mentioned earlier that 'the father knows that in the minds of the children, there are various preferences and strange playthings, and they will surely be happy to be attached to these things.' Now, these seven and a half lines (of the verse) are divided into three sections, praising the previous three sections (of the prose). The first three lines first praise the first point, which is (preparing) three kinds of carts to suit the children's minds; the next three lines skip (the second point) and praise the third point, which is (telling the children) about the three kinds of carts; the last one and a half lines praise the fourth point, which is the children accepting and acting (according to the elder's teachings). Now, the three lines starting from 'At that time, the elder thought' praise the first point, which is (preparing) three kinds of carts to suit the children's minds, corresponding to the content below 'At that time, the elder thought, this house has already been burned by a great fire.' The three lines below 'Tell the children' skip (the second point) to praise the third point, which is (telling the children) about the three kinds of carts. When describing the three kinds of carts earlier, there were originally four stages, but now these three lines completely praise them: one line praises the first (stage), three phrases praise the second (stage), another three phrases praise the third (stage), and half a line praises the fourth (stage). Now, the line 'Tell the children' praises the first (stage), praising the three kinds of carts, corresponding to what was said earlier, 'And told them, these things that you can play with are rare and hard to obtain, if you don't take them, you will surely regret it later.' The next three phrases 'goat carts, deer carts' praise the second (stage), indicating the location of the three kinds of carts, corresponding to what was said earlier, 'Such various goat carts, deer carts, and ox carts are now outside the door.' The three phrases 'You come out' praise the third (stage), urging (the children) to take (the carts), corresponding to what was said earlier, 'You should quickly come out of this burning house.' The next half line 'Whatever you like, you can play with' praises the fourth (stage), guaranteeing to give without falsehood, corresponding to what was said earlier, 'Whatever you want, I will give you.' The one and a half lines below 'The children heard about such carts' praise the fourth point, which is the children accepting and acting (according to the elder's teachings). When (describing) accepting and acting (on the teachings) earlier, there were originally four stages, but now only three stages are praised, omitting the praise for the second (stage), which is mutual deference. Initially, the half line 'The children heard about such carts' first praises 'hearts each courageous', which is the behavior of outer ordinary people (外凡夫). The six words 'immediately ran and rushed' praise 'rushing together', which is the behavior of seeing the truth (見諦), thinking and practicing the path (思惟修道). The half line 'and came out'
二字，即頌「諍出火宅」得無學果也。又解云：略不頌前二，唯頌后二也。
「長者見子得出火宅」此下有三句，即頌第五見子出難譬也。上譬中有二，一者先明斷惑出三界得無學果，二者正明大乘機發。初二句先頌無學果也，「住於四衢」一句正頌大乘機發也。
「坐師子座」此下有四行一句，頌上第六長者歡喜。今就此四行一句中自有三段，初三句正頌「歡喜踴躍」也。「此諸子等」此下三行，釋致喜所由，由脫難故所以歡喜也。「是故諸人我今快樂」此半行是第三結歡喜也。
「爾時諸子知父安坐」此下有三行偈，頌第七諸子索車明三乘人索果也。就此三行中自有四階，半行明索車時，一行正頌索車，一行明頌如來於時許車之辭，半行即結頌索車也。今者「爾時諸子知父安坐」下此半行，是第一先明索車時。祇是知父安坐之時，內合明如來見眾生大乘機發稱如來本意，故言安坐也。「皆詣父所」此下一行是第二正頌上索車也。「如前所許」一行是第三，即頌如來於時許車之辭也。「今正是時」下半行是第四即結頌索車也。
「長者大富」此下有七行半，頌第八賜大車譬，即是說《法華》。上譬中本有兩段，第一先雙開兩章門，第二雙廣釋兩章門。今七行半亦分為二，初有七行先頌上第
【現代漢語翻譯】 二字，即是讚頌『從火宅中脫離』而證得無學果位。另一種解釋是：略去不讚頌前兩種，只讚頌后兩種。
『長者見子得出火宅』以下有三句，是讚頌第五個譬喻，即見子脫離災難。上面的譬喻中有兩層含義，一是先說明斷除迷惑，脫離三界，證得無學果位；二是正式闡明大乘根機萌發。前兩句先讚頌無學果位，『住於四衢』一句正式讚頌大乘根機萌發。
『坐師子座』以下有四行一句，讚頌上面第六個譬喻，長者的歡喜。現在就這四行一句中，又可分為三段，前三句正式讚頌『歡喜踴躍』。『此諸子等』以下三行，解釋產生歡喜的原因，因為脫離災難的緣故，所以歡喜。『是故諸人我今快樂』這半行是第三段，總結歡喜之情。
『爾時諸子知父安坐』以下有三行偈頌，讚頌第七個譬喻，諸子索要車乘，比喻三乘人尋求果位。在這三行中，又可分為四個階段，半行說明索要車乘的時機，一行正式讚頌索要車乘，一行讚頌如來當時應允車乘的言辭，半行總結讚頌索要車乘。現在，『爾時諸子知父安坐』以下這半行，是第一階段，先說明索要車乘的時機。只是知道父親安坐的時候，內在契合說明如來見到眾生大乘根機萌發，符合如來的本意，所以說安坐。『皆詣父所』以下一行是第二階段，正式讚頌上面索要車乘。『如前所許』一行是第三階段，讚頌如來當時應允車乘的言辭。『今正是時』以下半行是第四階段，總結讚頌索要車乘。
『長者大富』以下有七行半，讚頌第八個譬喻，賜予大車，比喻宣說《法華經》。上面的譬喻中，原本有兩段，第一段先雙重開顯兩個章門，第二段雙重廣泛解釋兩個章門。現在這七行半也分為兩段，前七行先讚頌上文的第
【English Translation】 The two characters refer to praising 'escaping from the burning house' and attaining the fruit of no-learning (無學果, Wú xué guǒ, Arhatship). Another explanation is: briefly not praising the first two, only praising the latter two.
The following three lines, 'The elder sees his sons escape from the burning house,' praise the fifth analogy, which is seeing the sons escape from the difficulty. There are two meanings in the above analogy: first, it clarifies cutting off delusion, escaping the three realms, and attaining the fruit of no-learning; second, it formally elucidates the arising of the Mahayana (大乘, Dà chéng, Great Vehicle) potential. The first two lines first praise the fruit of no-learning, and the line 'staying at the crossroads' formally praises the arising of the Mahayana potential.
The following four lines and one sentence, 'Sitting on a lion throne,' praise the sixth analogy above, the elder's joy. Now, within these four lines and one sentence, there are three sections: the first three sentences formally praise 'joyfully leaping.' The following three lines, 'These sons, etc.,' explain the reason for the joy, which is because of escaping the difficulty. The half-line 'Therefore, everyone, I am happy now' is the third section, concluding the joy.
The following three lines of verses, 'At that time, the sons knew that their father was sitting peacefully,' praise the seventh analogy, the sons asking for carts, which is analogous to the three vehicles (三乘, Sān chéng, Three Vehicles) people seeking the fruit. Within these three lines, there are four stages: half a line explains the timing of asking for carts, one line formally praises asking for carts, one line praises the Tathagata's (如來, Rúlái, Thus Come One) words of promising carts at that time, and half a line concludes praising asking for carts. Now, the half-line 'At that time, the sons knew that their father was sitting peacefully' is the first stage, first explaining the timing of asking for carts. It is just that knowing the father is sitting peacefully, internally corresponds to explaining that the Tathagata sees the arising of the Mahayana potential of sentient beings, which accords with the Tathagata's original intention, so it is said to be sitting peacefully. The following line, 'They all went to their father,' is the second stage, formally praising asking for carts above. The line 'As previously promised' is the third stage, praising the Tathagata's words of promising carts at that time. The half-line 'Now is the right time' is the fourth stage, concluding praising asking for carts.
The following seven and a half lines, 'The elder is very rich,' praise the eighth analogy, giving great carts, which is analogous to expounding the Lotus Sutra (法華經, Fǎ huá jīng). In the above analogy, there were originally two sections: the first section first doubly reveals the two chapter doors, and the second section doubly extensively explains the two chapter doors. Now, these seven and a half lines are also divided into two sections: the first seven lines first praise the above
二廣章門，第二餘半行追頌開兩章門。又此頌廣之中唯頌廣一大車，不頌廣心平等。但廣大車本有二，一者正廣，二者釋廣。今初有一行半頌先頌釋廣大車，即是「所以者何，是長者財富無量」也。「莊校嚴飾」此下五行半，即追頌上正廣大車，上言「其車高廣眾寶莊校」也。「以是妙車」此下半行是第二，即追頌上開兩章門，此一句先頌一大車章門也。次「等賜諸子」一句，即追頌心平等章門也。
「諸子是時歡喜踴躍」此下有一行半偈，即頌第九諸子得大車故歡喜譬。上言「是時諸子各乘大車得未曾有」也。略不頌第十不虛也。
「告舍利弗我亦如是」此下有三十四行半偈，是第二，即頌長行中第二合譬段也。又上合譬中唯合七譬，不合第六第七第九也。雖合七譬，併合第五與第八譬，故文句成六段。今此中亦頌合七譬，文便成七段，但七名雖同，意致有異。上長行不合第六第七，今亦不頌；上合第一第二第三第四第十譬，今亦頌之。上併合第五第八譬，今偏頌第八譬；上合第五不合第九，今此中義頌合第九，略不頌第五也。今就三十四行半中，亦分為七段：第一有四行頌，合第一宅主總譬；第二「如來已離三界火宅」下有兩行頌，合第二見火譬；第三「而今此處多諸患難」下亦有兩行頌，合第三救
【現代漢語翻譯】 現代漢語譯本： 二廣章門，第二段剩餘一半的篇幅追頌開啟兩個章門。並且此頌文在『廣』之中只頌揚了『廣』這一大車，沒有頌揚『廣』的心平等。但是廣大車原本有兩種，一種是正廣，一種是釋廣。現在開始有一行半的頌文先頌揚釋廣大車，也就是『所以者何，是長者財富無量』。『莊校嚴飾』以下五行半，就是追頌上面所說的正廣大車，上面說『其車高廣眾寶莊校』。『以是妙車』以下半行是第二部分，就是追頌上面開啟兩個章門，這一句先頌揚一大車章門。接下來『等賜諸子』一句，就是追頌心平等章門。
『諸子是時歡喜踴躍』以下有一行半的偈頌，就是頌揚第九個譬喻，諸子得到大車所以歡喜。上面說『是時諸子各乘大車得未曾有』。這裡省略了沒有頌揚第十個不虛。
『告舍利弗我亦如是』以下有三十四行半的偈頌，是第二部分，就是頌揚長行中的第二段合譬。並且上面的合譬中只合了七個譬喻，沒有合第六、第七、第九個譬喻。雖然合了七個譬喻，但是合併了第五和第八個譬喻，所以文句組成了六段。現在這裡也頌揚合七個譬喻，文章就組成了七段，但是七個名稱雖然相同，意義卻有差異。上面的長行沒有合第六、第七個譬喻，現在這裡也沒有頌揚；上面合了第一、第二、第三、第四、第十個譬喻，現在這裡也頌揚。上面合併了第五、第八個譬喻，現在偏重頌揚第八個譬喻；上面合了第五個譬喻沒有合第九個譬喻，現在這裡的意思是頌揚合併了第九個譬喻，省略了沒有頌揚第五個譬喻。現在就這三十四行半中，也分為七段：第一段有四行頌文，合併了第一個宅主總譬；第二段『如來已離三界火宅』下有兩行頌文，合併了第二個見火譬；第三段『而今此處多諸患難』下也有兩行頌文，合併了第三個救
【English Translation】 English version: The second 'Broad' chapter gate, the remaining half of the second section praises the opening of the two chapter gates. Furthermore, this verse only praises the 'Broad' of the great vehicle, without praising the 'Broad' of the mind's equality. However, the great broad vehicle originally has two types: one is the 'Correct Broad', and the other is the 'Explained Broad'. Now, starting with one and a half lines of verse, it first praises the 'Explained Broad' great vehicle, which is 'Why is that? Because the elder's wealth is immeasurable'. The five and a half lines from 'Adorned and embellished' are a continuation of the praise for the 'Correct Broad' great vehicle mentioned above, which stated 'Its vehicle is tall and broad, adorned with various treasures'. The half line from 'With this wonderful vehicle' is the second part, which is a continuation of the praise for the opening of the two chapter gates, this sentence first praises the one great vehicle chapter gate. The following sentence 'Equally bestowing upon all the sons' is a continuation of the praise for the mind's equality chapter gate.
The one and a half lines of verse from 'The sons then rejoiced and leaped' praise the ninth analogy, the sons rejoiced because they obtained the great vehicle. The above stated 'At that time, each of the sons rode in a great vehicle and obtained what they had never had before'. It omits the tenth, which is not false.
The thirty-four and a half lines of verse from 'Tell Shariputra (Śāriputra) I am also like this' are the second part, which praises the second analogy section in the long passage. Furthermore, in the above analogy, only seven analogies were combined, without combining the sixth, seventh, and ninth analogies. Although seven analogies were combined, the fifth and eighth analogies were merged, so the sentences formed six sections. Now, here also praises the combination of seven analogies, and the article forms seven sections, but although the seven names are the same, the meanings are different. The above long passage did not combine the sixth and seventh analogies, and now there is no praise here either; the above combined the first, second, third, fourth, and tenth analogies, and now there is also praise here. The above merged the fifth and eighth analogies, and now it emphasizes praising the eighth analogy; the above combined the fifth analogy without combining the ninth analogy, and now the meaning here is to praise the combination of the ninth analogy, omitting the praise of the fifth analogy. Now, within these thirty-four and a half lines, it is also divided into seven sections: the first section has four lines of verse, merging the first analogy of the householder; the second section 'The Tathagata (Tathāgata) has already left the burning house of the three realms' has two lines of verse, merging the second analogy of seeing the fire; the third section 'And now here there are many calamities' also has two lines of verse, merging the third rescue
子不得譬；第四「是以方便為說三乘」下有四行頌，合第四救子得譬；第五「汝等若能信受是語」下亦有四行頌，合第八賜大車譬；第六「得如是乘令諸子等」下有三行義頌，合第九諸子得車歡喜譬；第七「告舍利弗汝諸人等」下有十五行半頌，合第十不虛妄譬也。四行偈頌合第一，兩行偈頌合第二，兩行偈頌合第三，四行偈頌合第四，四行偈頌合第八，三行偈義頌合第九，十五行半偈頌合第十。上合第一宅主總譬中唯正合一長者義，義中復得兼合餘五義；今此四行偈得頌兼合五義，唯略不頌合一門也。今言「我亦如是」一行先頌合長者，上言「如來亦復如是」也。「世間之父」一句即頌合「則為一切世間之父」也。「一切眾生皆是吾子」，此一切即得頌合兩義，初言「一切眾生」即得頌合五百人也；「皆是吾子」下三句，即得頌合三十子也。「三界無安」下一句偈，即得頌合有一大宅義也。「常有生老」下此一行，即是頌合宅中有火義也。
「如來已離」此下兩行，即頌合第二見火譬，上言「見諸眾生為生老病死」。但上合譬中且合三種，一者合能見，二者合所見，三者合起悲愍之心。今此兩行唯得頌合能見、所見，不頌合悲愍之心也。雖然，猶成三段。何以知然？正猶長出如來見眾生之處故也。今言「如來
【現代漢語翻譯】 現代漢語譯本 子不得譬；第四『是以方便為說三乘』下有四行頌，合第四救子得譬；第五『汝等若能信受是語』下亦有四行頌，合第八賜大車譬；第六『得如是乘令諸子等』下有三行義頌，合第九諸子得車歡喜譬；第七『告舍利弗汝諸人等』下有十五行半頌，合第十不虛妄譬也。四行偈頌合第一，兩行偈頌合第二，兩行偈頌合第三，四行偈頌合第四，四行偈頌合第八，三行偈義頌合第九，十五行半偈頌合第十。上合第一宅主總譬中唯正合一長者義，義中復得兼合餘五義；今此四行偈得頌兼合五義，唯略不頌合一門也。今言『我亦如是』一行先頌合長者，上言『如來亦復如是』也。『世間之父』一句即頌合『則為一切世間之父』也。『一切眾生皆是吾子』，此一切即得頌合兩義，初言『一切眾生』即得頌合五百人也；『皆是吾子』下三句，即得頌合三十子也。『三界無安』下一句偈，即得頌合有一大宅義也。『常有生老』下此一行，即是頌合宅中有火義也。
『如來已離』此下兩行，即頌合第二見火譬，上言『見諸眾生為生老病死』。但上合譬中且合三種，一者合能見，二者合所見，三者合起悲愍之心。今此兩行唯得頌合能見、所見，不頌合悲愍之心也。雖然，猶成三段。何以知然？正猶長出如來見眾生之處故也。今言『如來
【English Translation】 English version The parable of not being able to trick the children; the fourth, the four lines of verse under 'Therefore, expediently speaking of the Three Vehicles', correspond to the fourth, the parable of saving the children; the fifth, the four lines of verse under 'If you can believe and accept these words', correspond to the eighth, the parable of giving the great cart; the sixth, the three lines of verse under 'Having obtained such a vehicle, causing all the children to...', correspond to the ninth, the parable of the children rejoicing at obtaining the cart; the seventh, the fifteen and a half lines of verse under 'Telling Shariputra (舍利弗, one of the ten great disciples of the Buddha), you all...', correspond to the tenth, the parable of not being false. The four lines of gatha (偈頌, verses) correspond to the first, the two lines of gatha correspond to the second, the two lines of gatha correspond to the third, the four lines of gatha correspond to the fourth, the four lines of gatha correspond to the eighth, the three lines of verse correspond to the ninth, the fifteen and a half lines of gatha correspond to the tenth. The above corresponds to the first, the overall parable of the householder, which only directly corresponds to the meaning of the one elder; within the meaning, it also combines with the remaining five meanings; now these four lines of gatha combine with five meanings, only briefly not combining with the one door. Now the line 'I am also like this' first corresponds to the elder, above saying 'The Tathagata (如來, 'Thus Come One', an epithet of the Buddha) is also like this'. The phrase 'Father of the world' corresponds to 'Then he is the father of all the world'. 'All sentient beings are all my children', this 'all' corresponds to two meanings, the initial 'all sentient beings' corresponds to the five hundred people; the three phrases under 'are all my children' correspond to the thirty children. The next line of gatha, 'The Three Realms (三界, the realm of desire, the realm of form, and the realm of formlessness) are without peace', corresponds to the meaning of there being a great house. The next line, 'Always having birth, old age...', corresponds to the meaning of there being fire in the house.
The next two lines, 'The Tathagata has already left', correspond to the second parable of seeing the fire, above saying 'Seeing all sentient beings subject to birth, old age, sickness, and death'. But the above correspondence in the parable only combines three aspects: first, combining the ability to see; second, combining what is seen; third, combining the arising of a compassionate heart. Now these two lines only combine the ability to see and what is seen, not combining the compassionate heart. Although so, it still forms three sections. How is this known? It is precisely like the place where the Tathagata sees sentient beings. Now saying 'The Tathagata'
已離三界火宅」下一行，先出見眾生之處，次半行頌合第一能見，次半行頌合第二所見也。今第一一行明見眾生之處，如來久絕三界之累，故言「已離」也。怕然在法身之地，言「寂然間居」也。林者，無漏法林也。棲神在法身之地，縱任居累礙之表，故言「安處林野」也。然《法華經》所明法身者，不同常住也。解有二種，一云延金剛心久住世者以為法身，又云正明總十方諸佛更互相望，故知無量壽即時在西方教化未來此間，此間望彼，彼即是法身。然應身本有形有像，法身本無形像，佛既未來此間，於此間即無形無像，即是法身。若來應此間，即于應此間是應身，他方望此間，即持此間作法身也。今此「三界皆是我有」此半行是此中第二，即頌合上第一能見也。「其中眾生悉是吾子」此半行是此中第三，即頌合上第二所見也。
「而今此處」此下有兩行，即頌合上第三救子不得譬。但上開譬中本有誡、勸兩段，亦各有三，及至合譬之中分為三段，即疊合誡勸擬宜，疊合兩家無機，又疊合兩家息化。今此兩偈唯頌合誡邊，但誡中本有三，今此中略不頌合誡息化，唯頌合誡擬宜與無機。今言「而今此處多諸患難，唯我一人能為救護」，此一行正頌合誡擬宜，上言「佛見此已便作是念，我為眾生之父應拔其苦難」
【現代漢語翻譯】 現代漢語譯本： 『已離三界火宅』的下一行，先說明出現看見眾生的地方，接下來的半行是讚頌結合第一能見，再半行是讚頌結合第二所見。現在第一行說明看見眾生的地方，如來（Tathagata，佛的稱號）早已脫離三界的困擾，所以說『已離』。安然自在法身（Dharmakaya，佛的法性身）的境界，所以說『寂然間居』。林，指的是沒有煩惱的法林。安住精神在法身之地，縱任自在地處於累贅障礙之外，所以說『安處林野』。然而《法華經》（Lotus Sutra）所闡明的法身，不同於常住不變的。理解有兩種，一種說法是延續金剛心（Vajra heart，堅定不移的菩提心）長久住世的人認為是法身，又有一種說法是明確地指十方諸佛（Buddhas of the ten directions）互相觀望，因此知道無量壽佛（Amitayus，阿彌陀佛的別名）即時在西方教化未來此地，此地望向彼地，彼地就是法身。然而應身（Nirmanakaya，佛的化身）本來有形有像，法身本來沒有形像，佛既然未來到此地，在此地就沒有形像，就是法身。如果來到此地，就是應身，他方望向此地，就把此地當作法身。現在這句『三界皆是我有』這半行是這其中的第二部分，是讚頌結合上面的第一能見。『其中眾生悉是吾子』這半行是這其中的第三部分，是讚頌結合上面的第二所見。
『而今此處』以下有兩行，是讚頌結合上面第三救子不得的譬喻。但是上面展開的譬喻中本來有誡、勸兩個部分，也各有三個方面，等到結合譬喻之中分為三個部分，就是重疊結合誡勸擬宜，重疊結合兩家無機，又重疊結合兩家息化。現在這兩句偈頌只是讚頌結合誡的部分，但是誡中本來有三個方面，現在這裡省略不讚頌結合誡息化，只是讚頌結合誡擬宜與無機。現在說『而今此處多諸患難，唯我一人能為救護』，這一行正是讚頌結合誡擬宜，上面說『佛見此已便作是念，我為眾生之父應拔其苦難』。
【English Translation】 English version: The line following 『Already departed from the burning house of the Three Realms,』 first explains the place where the sight of sentient beings arises, the next half-line praises and combines with the first 'able to see,' and the subsequent half-line praises and combines with the second 'what is seen.' Now, the first line clarifies the place where sentient beings are seen. The Tathagata (title of the Buddha) has long been free from the burdens of the Three Realms, hence the saying 『Already departed.』 Being at peace in the realm of the Dharmakaya (the body of the Dharma), it is said 『Silently dwelling in solitude.』 The forest refers to the forest of Dharma without outflows (of defilements). Abiding in the realm of the Dharmakaya, freely dwelling beyond the realm of burdens and hindrances, hence the saying 『Peacefully dwelling in the forest wilderness.』 However, the Dharmakaya explained in the Lotus Sutra is different from the eternally abiding. There are two interpretations: one says that those who prolong the Vajra heart (adamantine heart, unwavering Bodhi mind) and dwell in the world for a long time are considered the Dharmakaya; another says that it clearly refers to the Buddhas of the ten directions (Buddhas in all directions) looking at each other, thus knowing that Amitayus (another name for Amitabha Buddha) is immediately teaching and transforming in the West for the future here, this place looking towards that place, that place is the Dharmakaya. However, the Nirmanakaya (the emanation body) originally has form and image, while the Dharmakaya originally has no form or image. Since the Buddha has not yet come to this place, there is no form or image in this place, which is the Dharmakaya. If coming to this place, it is the Nirmanakaya in this place; other places looking at this place regard this place as the Dharmakaya. Now, this half-line 『The Three Realms are all mine』 is the second part of this, which praises and combines with the first 'able to see' above. This half-line 『The sentient beings within are all my children』 is the third part of this, which praises and combines with the second 'what is seen' above.
The two lines following 『But now here』 praise and combine with the third metaphor of being unable to save the children above. However, the metaphor unfolded above originally has two parts, admonishment and encouragement, each with three aspects. When combining the metaphor, it is divided into three parts, which are overlapping combinations of admonishment and encouragement fitting the occasion, overlapping combinations of the two families without opportunity, and overlapping combinations of the two families ceasing transformation. Now, these two verses only praise and combine with the admonishment part, but the admonishment originally has three aspects. Here, the cessation of transformation in the admonishment is omitted, only praising and combining with the admonishment fitting the occasion and without opportunity. Now saying 『But now here there are many calamities, only I alone can provide protection,』 this line precisely praises and combines with the admonishment fitting the occasion. Above it says 『The Buddha, seeing this, then thought, 「I am the father of sentient beings and should relieve them of their suffering.」』
也。「雖復教詔而不信受」此一行即頌合上誡無機，上言「若我但以神力」下是，今言「雖復教詔而不信受」顯無機，若以神力通之無有信受，下即釋言「于諸欲染貪著深故」也。
「是以方便」此下有四行，即頌合第四救子得譬。上合第四譬中本有三段，第一先牒舉三種外譬，今者不頌也。第二「言如來亦復如是，雖有力無所畏而不用之」，即帖合第三外譬，今者亦不頌也。唯頌第三段正合第四譬。但上合第四譬中本有四段，今此中略不頌合第二於三界火宅拔濟眾生見機之義，今此四行中有二重，第一三行正頌上合三段，第二一行合三以為一結成上義，此是義出不頌上也。今就三行中初一句頌合第一以三乘擬宜，次一行一句頌合第三為說三乘，次一行半頌合第四諸子受行也。今言「以是方便」一句，是頌合第一用三乘擬宜，上言「但以智慧方便」也。「為說三乘」此下一行一句是偈中之第二，即頌合上第三為說三乘。上說三乘中本有四階，今此一行一句唯得頌合一階，即是示三果處。上言「汝速出三界當得三乘聲聞辟支佛佛乘」示三乘人果處也。自餘三階略不頌合也。「是諸子等若心決定」此下一行半是偈中之第三，即頌合上第四諸子受行，但上合譬中歷別，就三乘人各作四階，今者亦就三乘頌合，但不盡合
【現代漢語翻譯】 現代漢語譯本： 『也。』這句對應了前面『雖然教導告誡，但他們不相信接受』，這一行是歌頌並對應了上面告誡不要使用神力，上面說『如果我只用神通力量』以下就是這種情況，現在說『雖然教導告誡，但他們不相信接受』，顯示了（眾生）的頑固不化，如果用神通去引導他們，沒有人會相信接受，下面就解釋說『因為他們對各種慾望的染著貪戀太深了』。
『是以方便』以下有四行，是歌頌並對應了第四個救子的比喻。上面對應第四個比喻中，原本有三個段落，第一段先列舉三種外在的比喻，現在不歌頌它。第二段『說如來也是這樣，雖然有力量，無所畏懼，但卻不用它』，是緊貼著對應第三個外在的比喻，現在也不歌頌它。只歌頌第三段，正是對應第四個比喻。但上面對應第四個比喻中，原本有四個段落，現在這裡省略了不歌頌對應第二段在三界火宅中拯救眾生，看準時機的意義，現在這四行中有兩重含義，第一重三行正是歌頌對應上面三段，第二重一行把三者合為一體，總結上面的意義，這是意義顯現出來，所以不歌頌它。現在就這三行中，第一句歌頌對應第一段用三乘來比擬適應（眾生根器），接下來一行一句歌頌對應第三段為（眾生）說三乘，接下來一行半歌頌對應第四段眾子接受奉行。現在說『以是方便』一句，是歌頌對應第一段用三乘來比擬適應（眾生根器），上面說『只用智慧方便』。『為說三乘』這下面一行一句是偈語中的第二句，是歌頌對應上面第三段為（眾生）說三乘。上面說三乘中原本有四個階段，現在這一行一句只能夠歌頌對應一個階段，就是指示三果之處。上面說『你們快出離三界，應當得到三乘，聲聞乘、辟支佛乘、佛乘』，指示三乘人的果位之處。其餘三個階段省略了不歌頌對應。『是諸子等若心決定』這下面一行半是偈語中的第三句，是歌頌對應上面第四段眾子接受奉行，但上面對應比喻中分別列舉，就三乘人各自做了四個階段，現在也針對三乘來歌頌對應，但不完全對應。
【English Translation】 English version: 『Also.』 This corresponds to the previous line 『Although taught and admonished, they do not believe and accept,』 this line praises and corresponds to the above admonition not to use supernatural powers. The above says 『If I only use supernatural powers』 the following is the case, now saying 『Although taught and admonished, they do not believe and accept,』 shows the obstinacy of (sentient beings). If supernatural powers are used to guide them, no one will believe and accept, and the following explains 『Because their attachment and greed for various desires are too deep.』
『Therefore, expediently』 the following four lines are praising and corresponding to the fourth parable of saving the children. Above, corresponding to the fourth parable, there were originally three paragraphs. The first paragraph first lists three external parables, which are not praised now. The second paragraph 『Saying that the Tathagata is also like this, although he has power and is fearless, he does not use it,』 is closely corresponding to the third external parable, which is also not praised now. Only the third paragraph is praised, which is exactly corresponding to the fourth parable. However, above, corresponding to the fourth parable, there were originally four paragraphs, but now it omits not praising the meaning of corresponding to the second paragraph of saving sentient beings in the burning house of the three realms, seizing the opportunity. Now these four lines have two layers of meaning. The first three lines are praising and corresponding to the above three paragraphs. The second line combines the three into one, summarizing the above meaning. This is the meaning that is revealed, so it is not praised. Now, in these three lines, the first sentence praises and corresponds to the first paragraph of using the Three Vehicles to compare and adapt (to the capacities of sentient beings), the next line praises and corresponds to the third paragraph of speaking the Three Vehicles (for sentient beings), and the next one and a half lines praise and correspond to the fourth paragraph of the children accepting and practicing. Now saying 『Therefore, expediently』 is praising and corresponding to the first paragraph of using the Three Vehicles to compare and adapt (to the capacities of sentient beings), the above says 『Only using wisdom and expedient means.』 『For speaking the Three Vehicles』 the following line is the second sentence in the verse, which is praising and corresponding to the above third paragraph of speaking the Three Vehicles (for sentient beings). Above, speaking of the Three Vehicles, there were originally four stages, but now this one line can only praise and correspond to one stage, which is to indicate the place of the three fruits. Above it says 『You quickly leave the three realms, you should attain the Three Vehicles, the Sravaka Vehicle (Śrāvakayāna), the Pratyekabuddha Vehicle (Pratyekabuddhayāna), the Buddha Vehicle (Buddhayāna),』 indicating the place of the fruits of the people of the Three Vehicles. The remaining three stages are omitted and not praised. 『These children, if their minds are determined』 the following one and a half lines are the third sentence in the verse, which is praising and corresponding to the above fourth paragraph of the children accepting and practicing, but above, corresponding to the parable, they are listed separately, and four stages are made for each of the people of the Three Vehicles, and now they are also praising and corresponding to the Three Vehicles, but not completely corresponding.
四階，唯各得頌合三人第四階。今一行半自有二，初總、后別。今言「是諸子等若心決定」，此半行總明三乘人皆得無學果，並是決定之義也。下一行別明三乘人得無學果，初言「具足三明及六神通」，此半行即是聲聞決定果，正頌合上是名聲聞乘，即是開譬中「諍出火宅」也。「有得緣覺」一句，即是頌合上是名辟支佛乘，緣覺無學果即是開譬中「諍出火宅」也。不退菩薩一句即是頌合上是名菩薩乘，即是得無學果，亦是開譬中「諍出火宅」也。「汝舍利弗我為眾生」下一行，第二，合三以為一結成上義也。此一行是義出，不頌上，今猶屬上也。
「汝等若能信受是語一切皆當成得佛道」，此下有四行，即頌合第八賜大車譬。但上正合第八譬中追開作六階，唯合五階不合第六階也。今此四行分作兩段，第一此一行偈中得頌合兩階，即是上「是諸眾生脫三界者，悉與諸佛禪定解脫」等，即是心平等及所賜物等之義也。「是乘微妙清凈第一」下三行，頌合上廣大車，上言「皆是一相一種聖所稱歎能生凈妙第一之樂」也。故此四行唯得頌三階也。
「得如是乘令諸佛子」下三行，即義頌合第九諸子得大車故歡喜譬。上長行中本不合此第九，今者義頌合也。然此三行中，初二行正義頌上明行一因得一果，故定喜
【現代漢語翻譯】 現代漢語譯本 四階，只是各自得到偈頌符合前面三人第四個階段的內容。現在這一行半經文自身具有兩種含義，首先是總述，然後是分別敘述。現在說『是諸子等若心決定』（這些孩子們如果心意已決），這半行總括說明聲聞乘、緣覺乘、菩薩乘這三乘人都能夠證得無學果，並且都是心意已決定的含義。下一行分別說明三乘人證得無學果的情況，開始說『具足三明及六神通』（具足三明和六神通），這半行就是聲聞乘的決定果，正好與前面『是名聲聞乘』（這就叫做聲聞乘）相符合，也就是譬喻中『諍出火宅』（爭著跑出火宅）的意思。『有得緣覺』（有的證得緣覺）一句，就是與前面『是名辟支佛乘』（這就叫做辟支佛乘）相符合，緣覺乘的無學果也就是譬喻中『諍出火宅』（爭著跑出火宅）的意思。『不退菩薩』（不退轉的菩薩）一句就是與前面『是名菩薩乘』（這就叫做菩薩乘）相符合，也就是得到無學果，也是譬喻中『諍出火宅』（爭著跑出火宅）的意思。『汝舍利弗我為眾生』（舍利弗，我爲了眾生）下一行，是第二部分，將三乘合為一乘，總結上面的含義。這一行是意義上的闡述，不是偈頌對應上面的內容，現在仍然歸屬於上面。 『汝等若能信受是語一切皆當成得佛道』（你們如果能夠相信接受這些話，一切都將成就獲得佛道），這下面有四行經文，就是偈頌對應第八個賜予大車的譬喻。但是前面只是對應第八個譬喻中追溯開示分為六個階段，只是對應了五個階段，沒有對應第六個階段。現在這四行經文分為兩段，第一段是這一行偈頌中能夠對應兩個階段，也就是前面『是諸眾生脫三界者，悉與諸佛禪定解脫』（這些脫離三界的眾生，都給予諸佛的禪定解脫）等等，也就是心平等以及所賜予的物品等等的含義。『是乘微妙清凈第一』（這種車乘微妙清凈第一）下面三行，偈頌對應前面廣大的車，前面說『皆是一相一種聖所稱歎能生凈妙第一之樂』（都是同一相狀，同一種類，聖人所稱讚，能夠產生清凈美妙第一的快樂）。所以這四行經文只是能夠對應三個階段。 『得如是乘令諸佛子』（得到這樣的車乘，讓諸佛的兒子們）下面三行，就是意義上偈頌對應第九個諸子得到大車而歡喜的譬喻。前面的長行經文中本來沒有對應這第九個譬喻，現在是意義上的偈頌對應。然而這三行經文中，前兩行正是意義上對應上面說明修行一個因得到一個果，所以必定歡喜。
【English Translation】 English version The fourth stage is simply that each obtains a verse that corresponds to the fourth stage of the previous three individuals. Now, this one and a half lines of scripture have two meanings in themselves: first, a general statement, and then a separate description. Now, saying 'shi zhu zi deng ruo xin jue ding' (是諸子等若心決定) [If these children are determined in their hearts], this half-line generally explains that the three vehicles—Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)—can all attain the fruit of no-more-learning (無學果), and it also means that they are determined. The next line separately explains the attainment of the fruit of no-more-learning by the three vehicles, beginning with 'ju zu san ming ji liu shen tong' (具足三明及六神通) [possessing the three kinds of knowledge and the six supernormal powers], this half-line is the definite fruit of the Śrāvakayāna, which corresponds to the above 'shi ming sheng wen cheng' (是名聲聞乘) [this is called the Śrāvakayāna], which is the meaning of 'zheng chu huo zhai' (諍出火宅) [contending to escape the burning house] in the parable. The phrase 'you de yuan jue' (有得緣覺) [some attain Pratyekabuddha], corresponds to the above 'shi ming pi zhi fo cheng' (是名辟支佛乘) [this is called the Pratyekabuddhayāna], the fruit of no-more-learning of the Pratyekabuddhayāna is the meaning of 'zheng chu huo zhai' (諍出火宅) [contending to escape the burning house] in the parable. The phrase 'bu tui pu sa' (不退菩薩) [non-retrogressing Bodhisattvas] corresponds to the above 'shi ming pu sa cheng' (是名菩薩乘) [this is called the Bodhisattvayāna], which is the attainment of the fruit of no-more-learning, and is also the meaning of 'zheng chu huo zhai' (諍出火宅) [contending to escape the burning house] in the parable. The next line, 'ru she li fu wo wei zhong sheng' (汝舍利弗我為眾生) [Śāriputra, I for the sake of sentient beings], is the second part, combining the three vehicles into one, summarizing the above meaning. This line is an explanation of meaning, not a verse corresponding to the above, and still belongs to the above. 'ru deng ruo neng xin shou shi yu yi qie jie dang cheng de fo dao' (汝等若能信受是語一切皆當成得佛道) [If you can believe and accept these words, all will attain the Buddha path], below this are four lines of scripture, which are verses corresponding to the eighth parable of giving the great cart. However, the previous only corresponded to the eighth parable, tracing back to reveal six stages, only corresponding to five stages, not corresponding to the sixth stage. Now these four lines of scripture are divided into two sections, the first section is that this one line of verse can correspond to two stages, which is the above 'shi zhu zhong sheng tuo san jie zhe, xi yu zhu fo chan ding jie tuo' (是諸眾生脫三界者，悉與諸佛禪定解脫) [those sentient beings who escape the three realms are all given the dhyana and liberation of the Buddhas], etc., which is the meaning of equality of mind and the things given, etc. The following three lines, 'shi cheng wei miao qing jing di yi' (是乘微妙清凈第一) [this vehicle is subtle, pure, and foremost], are verses corresponding to the above great cart, which says 'jie shi yi xiang yi zhong sheng suo cheng tan neng sheng jing miao di yi zhi le' (皆是一相一種聖所稱歎能生凈妙第一之樂) [all are of the same form, the same kind, praised by the sages, able to produce pure and wonderful foremost joy]. Therefore, these four lines of scripture can only correspond to three stages. The following three lines, 'de ru shi cheng ling zhu fo zi' (得如是乘令諸佛子) [obtaining such a vehicle, causing the Buddha's sons], are verses that correspond in meaning to the ninth parable of the sons rejoicing because they obtained the great cart. The previous prose scripture did not originally correspond to this ninth parable, now it is a verse that corresponds in meaning. However, in these three lines of scripture, the first two lines precisely correspond in meaning to the above, explaining that cultivating one cause leads to one result, so there is certain joy.
也。第二「以是因緣」下一行明無異因也。今第一「乘是寶乘直至道場」者，明如來既為三乘人受記未來得佛，於時時眾相與標心買當來佛果之上修習進行，即是乘是寶乘，是境界乘也。「直至道場」者，萬行皆是至道場，但其金剛心時剩得佛最近修行至金剛，此是直至道場之義也。
「告舍利弗汝諸人等」此下有十五行半偈，並頌合第十不虛妄譬。上合譬中本有四段，第一先牒上三種外譬來，第二正合，第三釋合，第四結合也。今唯頌第二正合，餘者悉不頌也。上第二正合不虛妄中自有二，初言「如來亦復如是無有虛妄」，此則總明不虛，今者亦不頌合也。今唯頌合三種別明不虛：以重奪輕不虛，稱本心不虛，與過望不虛。今就此十五行半偈中大分為三段，初有一行偈是第一，先明父子相關以開不虛之端，內合明如來昔日已曾二萬億佛所化此眾生，於時眾生生大乘解，即是子義；然解不孤生，生由於佛，如來有生物解之能，即是父義也。第二有十三行半，正頌合上三種不虛也。第三餘一行，即舉法王結明不虛之意也。又此三段前一后一併皆不開，中間一段自有三段別也。初有兩行半，先略頌合三種不虛，第二有二行，將欲廣頌合先引證勸信也。第三有九行，正廣頌上第一略頌合不虛也。今言兩行半略頌合者，
【現代漢語翻譯】 現代漢語譯本： 也。第二句『以是因緣』的下一行，說明沒有其他的因緣。現在第一句『乘是寶乘直至道場』，說明如來既然為三乘人授記未來可以成佛，當時在法會上的大眾相互立下決心，預先購買未來佛果，並在此基礎上修習前進，這就是乘坐寶乘，是境界之乘。『直至道場』，萬行都是通往道場的道路，但其中金剛心的時候，離成佛最近，修行到達金剛位，這就是直至道場的意義。
『告舍利弗汝諸人等』以下有十五行半的偈頌，合併頌揚第十『不虛妄譬』。之前的合併譬喻中有四個部分，第一部分先引用前面的三種外在譬喻，第二部分正式合併，第三部分解釋合併，第四部分結合。現在只頌揚第二部分正式合併，其餘的都不頌揚。之前的第二部分正式合併『不虛妄』中，本身有兩點，首先說『如來亦復如是無有虛妄』，這是總的說明不虛妄，現在也不頌揚合併。現在只頌揚合併三種分別說明不虛妄的情況：以重奪輕不虛妄，稱合本心不虛妄，給予超過期望的不虛妄。現在就這十五行半的偈頌，大致分為三段，最初有一行偈頌是第一段，先說明父子相關，以開啟不虛妄的開端，內在合併說明如來昔日已經在二萬億佛所教化這些眾生，當時眾生生起大乘的理解，這就是子義；然而理解不是孤立產生的，產生是由於佛，如來有產生理解的能力，這就是父義。第二段有十三行半，正式頌揚合併上面的三種不虛妄。第三段剩餘一行，就是舉出法王，總結說明不虛妄的意義。另外這三段，前面一段和後面一段都不展開，中間一段本身有三段區分。最初有兩行半，先簡略頌揚合併三種不虛妄，第二段有兩行，將要廣泛頌揚合併之前，先引用證據勸人相信。第三段有九行，正式廣泛頌揚上面的第一段簡略頌揚合併的不虛妄。現在說兩行半簡略頌揚合併的情況，
【English Translation】 English version: Also. The second line following 'Because of this cause and condition' clarifies that there are no other causes. Now, the first line 'Riding this precious vehicle, directly to the Bodhi-mandala (place of enlightenment)' indicates that since the Tathagata (another name for Buddha) has predicted that those of the Three Vehicles will attain Buddhahood in the future, the assembly at that time mutually resolved to pre-purchase the future fruit of Buddhahood and cultivate and progress on this basis. This is riding the precious vehicle, the vehicle of the realm of experience. 'Directly to the Bodhi-mandala' means that all practices are paths to the Bodhi-mandala, but the moment of the Vajra (diamond-like) mind is closest to attaining Buddhahood, and cultivation reaches the Vajra position. This is the meaning of directly reaching the Bodhi-mandala.
'Telling Shariputra (one of the Buddha's chief disciples), you and all the others' below are fifteen and a half lines of verses, combined to praise the tenth 'Non-Deceitful Parable'. In the previous combined parables, there were four parts: the first part first cites the three external parables above, the second part formally combines, the third part explains the combination, and the fourth part integrates. Now, only the second part, the formal combination, is praised, and the rest are not praised. In the previous second part, the formal combination of 'Non-Deceitful', there are two points: first, it says 'The Tathagata is also like this, without deceit', which is a general explanation of non-deceit, and now it is not praised or combined. Now, only three separate explanations of non-deceit are praised and combined: non-deceit in replacing the heavy with the light, non-deceit in conforming to the original mind, and non-deceit in giving beyond expectations. Now, regarding these fifteen and a half lines of verses, they are roughly divided into three sections. The first section, with one line of verse, is the first, first explaining the father-son relationship to open the beginning of non-deceit, internally combining to explain that the Tathagata had already transformed these beings in the past in the presence of twenty billion Buddhas. At that time, the beings generated understanding of the Mahayana (Great Vehicle), which is the meaning of son; however, understanding is not born in isolation, its birth is due to the Buddha, and the Tathagata has the ability to generate understanding, which is the meaning of father. The second section has thirteen and a half lines, formally praising and combining the above three types of non-deceit. The third section, the remaining one line, is to cite the Dharma King (Buddha), concluding and explaining the meaning of non-deceit. In addition, in these three sections, the first and last sections are not elaborated, and the middle section itself has three distinctions. The first has two and a half lines, first briefly praising and combining the three types of non-deceit, the second section has two lines, intending to widely praise and combine before first citing evidence to persuade belief. The third section has nine lines, formally and widely praising the above first section's brief praise and combination of non-deceit. Now, speaking of the two and a half lines briefly praising and combining,
初一行頌第一，次一行頌第二，次半行頌第三也。今者第一「汝等累劫」一行，即頌合以重奪輕不虛，上合譬言「初說三乘」只一句也。「我雖先說」此一行，即頌合稱本心不虛，上合譬言「引導眾生」亦只一句也。「但盡生死」者，但生死有二種，然分段中苦惱深重，是故三乘方便引汝令離炎灼之苦，唯盡分段生死，未盡變易生死，故言但也。復應進斷變易成無上道，豈應止此灰身滅智，故言「而實不滅」也。「今所應作唯佛智慧」此半行，即頌合與過望不虛。上合譬言「然後但以大乘而脫度之」也。「若有菩薩」此下兩行，是第二引勝人證如來不虛勸信。此兩行即成二意，初偈正引證，后即出證人之語也。「若人小智」此下有九行偈是第三，即廣上第一略頌合三種不虛也。今此九行自分為三段，初有六行即廣上，「汝等累劫」下一行略明以重奪輕不虛，就此六行中初二行明苦諦，二行明集諦，一行明滅諦，一行明道諦也。第二從「是人於何而得解脫」下有一行半即廣上「我雖先說」一偈，稱本心不虛也。第三從「佛說是人未實滅度」下有一行半，即廣上「今所應作唯佛智慧」半行，明與過所望不虛也。「我意不欲令至滅度」者，此則取上語，其義可求。斯人若未得無上道之時，我意終不祇令至昔日滅度也。「我為
【現代漢語翻譯】 現代漢語譯本 初一行頌第一，下一行頌第二，再下半行頌第三。現在第一句『汝等累劫』（你們經歷無數劫）一行，就是頌合以重奪輕不虛，與前面譬喻『初說三乘』（最初說三乘）只有一句相合。『我雖先說』（我雖然先前說過）這一行，就是頌合稱本心不虛，與前面譬喻『引導眾生』（引導眾生）也只有一句相合。『但盡生死』（但盡生死）的意思是，生死有兩種，然而在分段生死中苦惱深重，所以用三乘方便引導你們離開炎熱的痛苦，只是盡了分段生死，沒有盡變易生死，所以說『但』。還應該進一步斷除變易生死成就無上道，怎麼應該停止於灰身滅智呢？所以說『而實不滅』（實際上並沒有滅度）。『今所應作唯佛智慧』（現在應該做的只有佛的智慧）這半行，就是頌合給予超過期望不虛。與前面譬喻『然後但以大乘而脫度之』（然後只用大乘來解脫他們）相合。『若有菩薩』（如果有菩薩）以下兩行，是第二部分，引用殊勝之人證明如來不虛，勸人相信。這兩行就成了兩個意思，第一偈是正式引用證明，後面一句是引證人的話。『若人小智』（如果有人小智）以下有九行偈是第三部分，就是廣泛地頌合第一部分略說的三種不虛。現在這九行自分為三段，開始有六行，就是廣泛地解釋『汝等累劫』（你們經歷無數劫）下一行，簡略地說明以重奪輕不虛，在這六行中，開始兩行說明苦諦，兩行說明集諦，一行說明滅諦，一行說明道諦。第二部分從『是人於何而得解脫』（這個人從何處得到解脫）以下有一行半，就是廣泛地解釋『我雖先說』（我雖然先前說過）一偈，稱本心不虛。第三部分從『佛說是人未實滅度』（佛說這個人沒有真正滅度）以下有一行半，就是廣泛地解釋『今所應作唯佛智慧』（現在應該做的只有佛的智慧）半行，說明給予超過期望不虛。『我意不欲令至滅度』（我的意思是不想讓他們達到滅度）的意思是，這是取用上面的話，其中的含義可以推求。這個人如果還沒有得到無上道的時候，我的意思始終不會僅僅讓他們達到昔日的滅度。『我為
【English Translation】 English version The first line is the first verse, the next line is the second verse, and the next half line is the third verse. Now, the first line 'Ru deng lei jie' (You have accumulated kalpas) is the verse that combines the truth of exchanging the light for the heavy, corresponding to the previous metaphor 'Chu shuo san cheng' (Initially speaking of the Three Vehicles) with only one sentence. 'Wo sui xian shuo' (Although I said earlier) this line is the verse that combines the truth of affirming the original mind, corresponding to the previous metaphor 'Yin dao zhong sheng' (Guiding sentient beings) also with only one sentence. 'Dan jin sheng si' (Only exhaust birth and death) means that there are two kinds of birth and death, but in the segmented birth and death, suffering is deep and heavy, so the Three Vehicles are used as a convenient means to guide you away from the burning suffering, only exhausting the segmented birth and death, not exhausting the variable birth and death, so it is said 'Dan' (only). One should further cut off the variable birth and death to achieve the unsurpassed path, how should one stop at reducing the body to ashes and extinguishing wisdom? Therefore, it is said 'Er shi bu mie' (But in reality, it is not extinguished). 'Jin suo ying zuo wei Fo zhi hui' (Now what should be done is only the wisdom of the Buddha) this half line is the verse that combines the truth of giving beyond expectations, corresponding to the previous metaphor 'Ran hou dan yi da cheng er tuo du zhi' (Then only use the Great Vehicle to liberate them). 'Ruo you pu sa' (If there are Bodhisattvas) the following two lines are the second part, citing superior people to prove that the Tathagata is not false, and to encourage people to believe. These two lines become two meanings, the first verse is a formal citation of proof, and the following sentence is the words of the person who cited the proof. 'Ruo ren xiao zhi' (If a person has little wisdom) the following nine lines of verses are the third part, which is to extensively praise the three kinds of non-falsity briefly mentioned in the first part. Now these nine lines are divided into three sections, starting with six lines, which is to extensively explain 'Ru deng lei jie' (You have accumulated kalpas) the next line, briefly explaining the non-falsity of exchanging the light for the heavy, in these six lines, the first two lines explain the truth of suffering (苦諦, Ku di), the two lines explain the truth of accumulation (集諦, Ji di), one line explains the truth of cessation (滅諦, Mie di), and one line explains the truth of the path (道諦, Dao di). The second part from 'Shi ren yu he er de jie tuo' (From where does this person obtain liberation) the following one and a half lines is to extensively explain the verse 'Wo sui xian shuo' (Although I said earlier), affirming the truth of the original mind. The third part from 'Fo shuo shi ren wei shi mie du' (The Buddha said that this person has not truly attained Nirvana) the following one and a half lines is to extensively explain the half line 'Jin suo ying zuo wei Fo zhi hui' (Now what should be done is only the wisdom of the Buddha), explaining the non-falsity of giving beyond expectations. 'Wo yi bu yu ling zhi mie du' (My intention is not to let them reach Nirvana) means that this is taken from the above words, and the meaning can be inferred. If this person has not yet attained the unsurpassed path, my intention will never be to simply let them reach the Nirvana of the past. 'Wo wei'
法王於法自在」向言十五行半大分為三段，此下一行是第三舉法王結明不虛，然不自在人出言多虛，佛是法中之王實不虛也。
從「汝舍利弗我此法印」又前判云正譬說開三顯一化中根人中本有兩段，第一是舍利弗請，其中自有三段，已訖也。第二是如來答，亦有三段，第一是譬說緣起，其中有二：初呵、后許也。第二正譬說開三顯一，其中有二：即是長行與偈，亦已訖也。中根之人既解同歸之理、先三后一之意，故自此下盡品有六十五行偈，是第三即㢡勸中根人受行。然獎勸之意祗明弘經益物、自行化他，種同歸之因、感圓極妙果也。菩薩萬行乃備、眾德皆修，若的明要者不出自行化他，自行則如說修行，化他則弘經益物兼除老病，菩薩之謂也。但慕果之心易生，行因之意難立，是故此中單勸慕果。既願行因，貧福自顯，此意已具如前述，不復細解。又解所以不勸慕果者，與〈授記品〉相近，故不勸慕果也。此中祗以弘經益人以為行因，亦有兩段。兩段之者，第一一行偈先出所弘之經，第二從「在所遊方」下有六十四行偈，正示其弘經益物之方也。今第一言「我法印」者，即是所弘之經，印者故如此人名字印此函書送與所與之人，莫與所不與之人。然《法華經》猶如函書，但經中所明因果，猶如書中所表之事
【現代漢語翻譯】 現代漢語譯本：『法王於法自在』（佛是法中之王，于佛法能得自在）向言十五行半，大分為三段，此下一行是第三，舉法王結明不虛，然而不自在的人說出的話大多虛假，佛是法中之王，所言真實不虛。
從『汝舍利弗我此法印』（舍利弗，我這佛法的印記）又向前判斷說，正譬如開三顯一的教化，針對中等根器的人，原本有兩段，第一段是舍利弗的請求，其中又包含三段，已經結束了。第二段是如來的回答，也有三段，第一段是譬如緣起，其中有兩部分：先是呵斥，后是允許。第二段是正式譬如開三顯一，其中有兩部分：即是長行和偈頌，也已經結束了。中等根器的人既然理解了同歸一處的道理、先三后一的意義，所以從這裡開始到本品結束，共有六十五行偈頌，是第三部分，即是勸勉中等根器的人受持修行。然而獎賞勸勉的意義只是闡明弘揚佛經利益眾生、自身修行教化他人，種下同歸一處的因，感得圓滿究竟的妙果。菩薩的萬行都完備、各種功德都修習，如果明確地說要點，不外乎自身修行教化他人，自身修行就如所說修行，教化他人就弘揚佛經利益眾生兼消除老病，這就是菩薩的作為。只是羨慕果報的心容易產生，實行因地的意願難以建立，所以這裡只勸勉羨慕果報。既然願意實行因地，福報自然顯現，這個意思已經包含在前面敘述中，不再詳細解釋。又解釋了為什麼不勸勉羨慕果報，是因為與〈授記品〉（為弟子們預言未來成佛的品）相近，所以不勸勉羨慕果報。這裡只以弘揚佛經利益他人作為行因，也有兩段。分為兩段，第一段是一行偈頌，先提出所弘揚的佛經，第二段從『在所遊方』（無論在何處遊歷）下有六十四行偈頌，正式闡述其弘揚佛經利益眾生的方法。現在第一句說『我法印』，就是所弘揚的佛經，印就像是人的名字印在函書上，送給應該給的人，不要給不應該給的人。然而《法華經》（The Lotus Sutra）猶如函書，只是經中所闡明的因果，猶如書中所表達的事情。
【English Translation】 English version: 『The Dharma King is at ease with the Dharma』 (The Buddha is the king of the Dharma and can be at ease with the Buddha's teachings) refers to fifteen and a half lines, broadly divided into three sections. The following line is the third, using the Dharma King to conclude and clarify that it is not false. However, the words of those who are not at ease are mostly false, but the Buddha is the king of the Dharma, and what he says is true and not false.
From 『You, Shariputra, this Dharma seal of mine』 (Shariputra, this seal of my Dharma), it is further judged that the correct analogy of revealing the One Vehicle through the Three Vehicles is aimed at people of medium capacity, originally in two sections. The first section is Shariputra's request, which contains three subsections, and is now complete. The second section is the Tathagata's (如來) answer, also in three sections. The first section is the analogy of dependent origination, which has two parts: first rebuke, then permission. The second section is the formal analogy of revealing the One Vehicle through the Three Vehicles, which has two parts: namely, the prose and the verses, and is also complete. Since people of medium capacity understand the principle of returning to the same goal, and the meaning of 'first three, then one', from here to the end of the chapter, there are sixty-five lines of verses, which is the third part, namely, encouraging people of medium capacity to receive and practice. However, the meaning of encouragement is only to clarify the propagation of the sutra to benefit sentient beings, self-cultivation to transform others, planting the cause of returning to the same goal, and feeling the wonderful fruit of perfect completion. The Bodhisattva's (菩薩) myriad practices are complete, and all kinds of merits are cultivated. If we clearly state the key points, it is nothing more than self-cultivation to transform others. Self-cultivation is practicing as said, and transforming others is propagating the sutra to benefit sentient beings and eliminate old age and sickness. This is the action of a Bodhisattva. It is easy to generate a heart that admires the fruit, but difficult to establish the intention to practice the cause. Therefore, here we only encourage admiration of the fruit. Since one is willing to practice the cause, blessings will naturally appear. This meaning is already contained in the previous description and will not be explained in detail again. Also, the reason why we do not encourage admiration of the fruit is because it is similar to the
也。如來言教題此經名字猶如印也。弘經菩薩如送書人也。法印深意其義如此。
從「在所遊方勿妄宣傳」此下六十四行是第二，正示其弘經益物之方，獎勸行因之意。此中自有三段，初有半行，據總略勸弘經益物；第二「若有聞者」下有十行偈，據別略勸弘經之方；第三「若有不信譭謗此經」下有五十三行半偈，廣示弘經方法，錶行行因之相。
今言「在所遊方勿妄宣傳」者是第一，然勿妄之言其意難了，今且作四句明之。一言惡人莫為說，此亦是勿妄；二者惡人亦為說，善人亦為說，此亦是勿妄；三者惡人應為說，善人莫為說；四者善人應為說，惡者莫為說。今不同前三句，何故？前三句太甚通漫，故的取第四句，正惡人莫為說，善人應為說。
問者言：「如來慈父，等視如子，且又放光普照，有識皆蒙。今復言善人應為說，惡人莫為說。非唯生分別之心，亦違慈父之意。」解者言：「放光普照表慈悲平等，今明善人應為說，惡人莫為說，此則示身子弘經益物之方。善人應為說即是勸善，惡人莫為說即是誡惡。且又強為惡人說者，非唯直生不信之心，亦復增長誹謗之罪，是故《涅槃》言：諸佛聖人不為眾生作煩惱因緣。又欲斥彼惡人令改惡行善也。」
「若有聞者」此下十行偈是第二據
【現代漢語翻譯】 現代漢語譯本： 也。如來的言教，用這部經的名字作為印記。弘揚經典的菩薩，就像是送信的人。法印的深刻含義，就是這樣。
從『在所遊方勿妄宣傳』以下六十四行，是第二部分，正式指示弘揚經典利益眾生的方法，讚揚勸勉修行因緣的意義。這其中又分為三段，最初有半行，總括地勸勉弘揚經典利益眾生；第二，從『若有聞者』以下有十行偈頌，分別簡略地勸勉弘揚經典的方法；第三，從『若有不信譭謗此經』以下有五十三行半偈頌，廣泛地指示弘揚經典的方法，表明修行因緣的相狀。
現在說的『在所遊方勿妄宣傳』是第一點，然而『勿妄』這兩個字的意思難以理解，現在且用四句話來闡明它。第一種說法是，不要為惡人宣說，這也是『勿妄』；第二種說法是，惡人也為他說，善人也為他說，這也是『勿妄』；第三種說法是，應該為惡人說，不要為善人說；第四種說法是，應該為善人說，不要為惡人說。現在不同於前三種說法，為什麼呢？因為前三種說法太過寬泛，所以明確選取第四種說法，正是不要為惡人說，應該為善人說。
提問者說：『如來（Tathagata，佛的稱號）是慈悲的父親，平等地看待一切眾生如同自己的孩子，而且還放出光明普遍照耀，有知覺的眾生都蒙受恩澤。現在又說應該為善人說，不要為惡人說，這不僅產生了分別之心，也違背了慈悲父親的意願。』解釋的人說：『放出光明普遍照耀，表明慈悲平等，現在說明應該為善人說，不要為惡人說，這是指示身子（Sarira，佛陀或高僧火化后的遺骨）弘揚經典利益眾生的方法。應該為善人說，就是勸勉行善，不要為惡人說，就是告誡停止作惡。而且，勉強為惡人宣說，不僅直接產生不相信的心，還會增長誹謗的罪過，所以《涅槃經》（Nirvana Sutra，大乘佛教經典）說：諸佛聖人不為眾生製造煩惱的因緣。而且也是爲了斥責那些惡人，讓他們改正惡行，行善事。』
『若有聞者』以下十行偈頌是第二部分，根據...
【English Translation】 English version: Also. The Tathagata's (Tathagata, title of a Buddha) teachings use the name of this sutra as a seal. The Bodhisattva (Bodhisattva, enlightened being) who propagates the sutra is like a messenger delivering a letter. The profound meaning of the Dharma seal is like this.
From 'Do not recklessly propagate wherever you go' down to the sixty-fourth line is the second part, formally instructing the method of propagating the sutra to benefit beings, praising and encouraging the meaning of cultivating causes. This is further divided into three sections. The first has half a line, generally encouraging the propagation of the sutra to benefit beings. Second, from 'If there are those who hear' down to the ten lines of verses, separately and briefly encouraging the method of propagating the sutra. Third, from 'If there are those who do not believe and slander this sutra' down to the fifty-three and a half lines of verses, extensively instructing the method of propagating the sutra, showing the appearance of cultivating causes.
Now, saying 'Do not recklessly propagate wherever you go' is the first point. However, the meaning of the words 'do not recklessly' is difficult to understand. Now, let's use four sentences to clarify it. The first statement is, do not speak for evil people, this is also 'do not recklessly'; the second statement is, speak for evil people and also speak for good people, this is also 'do not recklessly'; the third statement is, should speak for evil people, do not speak for good people; the fourth statement is, should speak for good people, do not speak for evil people. Now it is different from the previous three statements, why? Because the previous three statements are too broad, so clearly choose the fourth statement, which is precisely do not speak for evil people, should speak for good people.
The questioner said: 'The Tathagata (Tathagata, title of a Buddha) is a compassionate father, treating all beings equally as his own children, and also emits light to universally illuminate, all sentient beings receive grace. Now it is said that one should speak for good people and not speak for evil people, this not only generates a discriminating mind but also violates the will of the compassionate father.' The explainer said: 'Emitting light to universally illuminate indicates compassion and equality. Now explaining that one should speak for good people and not speak for evil people, this is instructing Sarira (Sarira, relics of the Buddha or high monks after cremation) on the method of propagating the sutra to benefit beings. Should speak for good people is to encourage doing good, do not speak for evil people is to admonish stopping evil. Moreover, forcing oneself to speak for evil people not only directly generates a heart of disbelief but also increases the sin of slander. Therefore, the Nirvana Sutra (Nirvana Sutra, Mahayana Buddhist scripture) says: Buddhas and saints do not create causes of affliction for sentient beings. And it is also to rebuke those evil people, so that they correct their evil deeds and do good deeds.'
'If there are those who hear' down to the ten lines of verses is the second part, according to...
別略勸弘經之方，此第二段望上總則成別，望下廣故稱略也。今就此十行偈中自有兩段，第一有四行，先勸善人應為說，第二「斯法華經」下有六行偈，誡令莫為惡人說也。此兩段中各有三，今且就前四行善人應為說中，自有三種善人，初一行先明不退轉人應為說。阿者言無，鞞跋致言退，無退之人應為說也。第二「若有信受」下一行半，明過去久種善根之人，應為此人說也。第三「若人有能」下有一行半偈，則明未來世中常值善知識人，應為此人說也。此三種人即成三世，初明不退之人，即是現在；次明久種善根人，即是過去；后明常值善知識人，即明過去久種善根人，即此人未來世中當得相值，但互舉一邊為義也。「斯法華經」此下有六行，是第二誡令莫為惡人說。此六行中亦有三種者，初一行先明淺識之人莫為說，第二「一切聲聞」下三行，舉有信之人況出不信之人，及取即得不信之人也。第三「又舍利弗」下兩行，更出惡人總結莫為說。初偈明我見之人不應說，后偈多愛染之人勿為說。
問者言：「上言宿習強者雖有三種，五濁不能為障，今何故言莫為此人說耶？」解釋者言：「此有二意，一者正為勸獎中根人弘經方法，二者亦為斥即時眾中有懈怠之者也。」
「若人不信譭謗」此下五十三行半
【現代漢語翻譯】 現代漢語譯本： 現在來勸說弘揚佛經的方法，這第二段，向上總括則成為分別，向下推廣所以稱為簡略。現在就這十行偈頌中自有兩段，第一段有四行，先勸說善人應當為他人宣說，第二段從『斯法華經』以下有六行偈頌，告誡不要為惡人宣說。這兩段中各有三種情況，現在先就前面四行善人應當宣說的情況來說，自有三種善人，第一行先說明不退轉的人應當為他們宣說。『阿』的意思是『無』，『鞞跋致』的意思是『退』，不退轉的人應當為他們宣說。第二段『若有信受』下一行半，說明過去很久就種下善根的人，應當為這些人宣說。第三段『若人有能』下有一行半偈頌，說明未來世中常常遇到善知識的人，應當為這些人宣說。這三種人就構成了三世，首先說明不退轉的人，就是現在；其次說明很久就種下善根的人，就是過去；最後說明常常遇到善知識的人，就說明過去很久就種下善根的人，就是這個人未來世中應當遇到的，只是互相舉出一方面來表達意義。『斯法華經』以下有六行，是第二部分告誡不要為惡人宣說。這六行中也有三種情況，第一行先說明見識淺薄的人不要為他們宣說，第二段『一切聲聞』下三行，舉出有信心的人來對比不信的人，以及立即產生不信的人。第三段『又舍利弗』下兩行，進一步指出惡人，總結不要為他們宣說。第一個偈頌說明執著於我見的人不應當為他們宣說，後面的偈頌說明貪愛染著的人不要為他們宣說。
有人問道：『上面說宿世習氣深厚的人即使有三種，五濁也不能成為障礙，現在為什麼說不要為這些人宣說呢？』解釋的人說：『這裡有兩種意思，一是正是爲了勸勉中等根器的人弘揚佛經的方法，二是也是爲了斥責當時聽眾中有懈怠的人。』
『若人不信譭謗』以下五十三行半
【English Translation】 English version: Now, concerning the method of encouraging the propagation of the Sutra, this second section, when viewed in summary from above, becomes distinct; when viewed in extension from below, it is called concise. Now, within these ten lines of verse, there are two sections. The first section has four lines, first encouraging that it should be preached to virtuous people. The second section, from 'This Lotus Sutra' onwards, has six lines of verse, warning not to preach it to evil people. Each of these two sections has three aspects. Now, let's first discuss the preceding four lines about preaching to virtuous people, which contain three types of virtuous people. The first line first clarifies that it should be preached to those who do not regress. 'A' means 'no,' and 'Avaivartika' (不退轉) means 'retreating,' so it should be preached to those who do not retreat. The second section, 'If there are those who believe and accept' (若有信受) in the next one and a half lines, clarifies that it should be preached to those who have planted good roots for a long time in the past. The third section, 'If there are those who can' (若人有能) in the following one and a half lines of verse, clarifies that it should be preached to those who constantly encounter good teachers in the future. These three types of people constitute the three periods of time. First, clarifying those who do not regress, which is the present; second, clarifying those who have planted good roots for a long time, which is the past; and finally, clarifying those who constantly encounter good teachers, which clarifies that those who have planted good roots for a long time in the past are those whom this person should encounter in the future, only mutually citing one aspect to express the meaning. 'This Lotus Sutra' (斯法華經) onwards has six lines, which is the second part warning not to preach it to evil people. These six lines also have three aspects. The first line first clarifies that it should not be preached to those with shallow understanding. The second section, 'All Sravakas' (一切聲聞) in the following three lines, cites those who have faith to contrast those who do not believe, as well as those who immediately generate disbelief. The third section, 'Also, Sariputra' (又舍利弗) in the following two lines, further points out evil people, summarizing not to preach to them. The first verse clarifies that it should not be preached to those who are attached to self-views, and the following verse clarifies that it should not be preached to those who are greedy for love and attachment.
Someone asks: 'Above it was said that even if those whose past habits are strong have three types, the five defilements cannot be an obstacle, so why is it now said not to preach to these people?' The explainer says: 'There are two meanings here. First, it is precisely to encourage those of medium capacity in the method of propagating the Sutra, and second, it is also to rebuke those among the audience at that time who are lazy.'
'If people do not believe and slander' (若人不信譭謗) below, fifty-three and a half lines.
偈，是第三廣示弘經益物行因之方。今就此五十三行半偈中大分為兩段，第一有三十四行半，廣示惡人莫為說，此即廣上第二六行，略明惡人莫為說；第二從「若有利根」以下盡品有十九行偈，廣明善人應為說，此則廣上第一四行，略明善人應為說。為廣之意，其意如此。今且前明惡人中自有三，第一有四行半偈，據行惡因明惡人；第二從「其人命終」下有二十八行偈，據得惡果明惡人；第三「佛告舍利弗謗斯經者」下二行，第三總結惡人之相也。今且就前四行半明行惡因中自有三種惡因，初一行偈先明謗法之人莫為說，第二一行有疑惑人莫為說，第三兩行半謗弘經人莫為說也。今第一一行偈明謗法人，既謗毀此經云何可說？「即斷一切世間佛種」者，今此經說眾生有佛種，然諸聽法之人既譭謗此經不得宣說，故言斷佛種也。「或複頻蹙」一行，是第二明疑惑之人莫為說也。「若佛在世」下有兩行半，第三明謗弘經之人者亦不應為說也。「其人命終」此下二十八行，是第二據得惡果明惡人，即是曏者三種行惡因之人得此惡果。就中有二重：初二十二行偈正明惡果報，第二「常處地獄」下六行偈，總結惡果之相也。又就此兩段之中各有二別，今且就正明惡果中有二者，初有十二行據正報明惡果，第二「若得為人」下十行
【現代漢語翻譯】 現代漢語譯本 偈，是第三部分，廣泛闡述弘揚佛經利益眾生的行為和原因的方法。現在就這五十三行半偈頌中，大致分為兩段，第一段有三十四行半，廣泛闡述不要為惡人宣說佛經，這也就是擴充套件了前面第二部分六行，簡略說明不要為惡人宣說；第二段從『若有利根』以下，直到品末共有十九行偈頌，廣泛闡述應該為善人宣說佛經，這也就是擴充套件了前面第一部分四行，簡略說明應該為善人宣說。擴充套件的意義，就是這樣。現在先說明惡人，其中又分為三類，第一類有四行半偈頌，根據造作惡業的原因來說明惡人；第二類從『其人命終』下有二十八行偈頌，根據得到的惡果來說明惡人；第三類『佛告舍利弗謗斯經者』下兩行，是總結惡人的相貌。現在先就前面四行半，說明造作惡業的原因，其中又有三種惡因，第一行偈頌先說明誹謗佛法的人不要為他們宣說，第二行『或複頻蹙』說明有疑惑的人不要為他們宣說，第三兩行半說明誹謗弘揚佛經的人也不要為他們宣說。現在第一行偈頌說明誹謗佛法的人，既然誹謗毀壞這部佛經，怎麼可以為他們宣說呢？『即斷一切世間佛種』，現在這部佛經說眾生有佛種，然而那些聽法的人既然譭謗這部佛經，就不能為他們宣說，所以說斷絕佛種。『或複頻蹙』一行，是第二說明有疑惑的人不要為他們宣說。『若佛在世』下有兩行半，第三說明誹謗弘揚佛經的人也不應該為他們宣說。『其人命終』以下二十八行，是第二部分，根據得到的惡果來說明惡人，也就是前面那三種造作惡業的原因的人得到這樣的惡果。其中有兩重：開始的二十二行偈頌，正面說明惡果報，第二部分『若得為人』下十行，
【English Translation】 English version The Gatha is the third part, extensively elucidating the methods of propagating the Sutra, benefiting beings, and the causes of actions. Now, within these fifty-three and a half lines of Gatha, it is broadly divided into two sections. The first section consists of thirty-four and a half lines, extensively explaining that the Sutra should not be preached to evil people, which expands upon the previous six lines of the second part, briefly stating that the Sutra should not be preached to evil people. The second section, from 'If there are those with sharp roots' to the end of the chapter, consists of nineteen lines of Gatha, extensively explaining that the Sutra should be preached to good people, which expands upon the previous four lines of the first part, briefly stating that the Sutra should be preached to good people. The meaning of the expansion is thus. Now, let us first explain the evil people, which are further divided into three categories. The first category consists of four and a half lines of Gatha, explaining evil people based on the causes of creating evil karma. The second category, from 'When such a person's life ends' downwards, consists of twenty-eight lines of Gatha, explaining evil people based on the evil consequences they receive. The third category, 'The Buddha told Shariputra (舍利弗, one of the Buddha's chief disciples): Those who slander this Sutra' downwards, consists of two lines, summarizing the characteristics of evil people. Now, let us first focus on the preceding four and a half lines, explaining the causes of creating evil karma, which are further divided into three types of evil causes. The first line of Gatha first explains that the Sutra should not be preached to those who slander the Dharma (佛法, the teachings of the Buddha). The second line, 'Or repeatedly frown', explains that the Sutra should not be preached to those who have doubts. The third two and a half lines explain that the Sutra should also not be preached to those who slander those who propagate the Sutra. Now, the first line of Gatha explains those who slander the Dharma. Since they slander and destroy this Sutra, how can it be preached to them? 'They cut off the Buddha-seed in all the worlds', now this Sutra says that beings have the Buddha-seed, but since those who listen to the Dharma slander this Sutra, it cannot be preached to them, therefore it is said that they cut off the Buddha-seed. The line 'Or repeatedly frown' is the second explanation that the Sutra should not be preached to those who have doubts. 'If the Buddha were in the world' downwards, there are two and a half lines, the third explanation that the Sutra should also not be preached to those who slander those who propagate the Sutra. 'When such a person's life ends' downwards, twenty-eight lines, is the second part, explaining evil people based on the evil consequences they receive, which is that those who create the aforementioned three types of evil karma receive such evil consequences. There are two aspects to this: the initial twenty-two lines of Gatha, directly explaining the retribution of evil consequences, the second part 'If they are reborn as humans' downwards, ten lines,
偈，據余殘報明惡果也。「死被瓦石」者此是世流佈語，正言祗此人死後斬截之相，亦可是此人死後得宿命智見，人取其死屍屠割，於時緣此即生苦受，即自知由謗經之罪也。又釋此人死時終不好死，死必為刀杖所加也。「若得為人」此下有十行，是第二據余殘報明得惡果，即是曏者是正報者今得殘報也。「常處地獄」此下六行，是第二總結惡果之相，亦有二者，即結上兩段，初有兩行總結上第一據正報明得惡果也；第二從「若得為人」下有四行，總結上第二據余報名得惡果也。「告舍利弗謗斯經者」向言三十四行半廣示惡人莫為說中本有三，初有四行偈據行惡因明惡人，第二二十八行據得惡果明惡人也，已竟此下兩行是第三總結惡人之相也。
「若有利根」此下有十九行，是第二廣明善人應為說，廣上第一四行略明善人應為說也。就中有二，第一有十七行偈正明善人應為說，第二「又舍利弗我說是相」下有兩行，總結勸善人應為說也。就前十七行偈中凡有十種乃可為說，今以義相對以為五雙：第一雙明現在明聰明利智，過去則深種功德，此是功德智慧相對也。第二雙言俯則慈愍下流，仰則恭敬尊長，此是俯仰相對也。第三雙言外則舍遠惡緣，內則奉戒清凈，此是內外相對也。第四雙言自行則質直柔和，化他則
【現代漢語翻譯】 現代漢語譯本： 偈語，是根據剩餘的殘餘果報來說明惡果。「死被瓦石」這是世俗流傳的說法，正確的說法是這個人死後被斬首截肢的樣子，也可以是這個人死後獲得了宿命智，看到人們取他的屍體屠割，這時因為這個緣故就產生痛苦的感受，從而自己知道這是由於誹謗經典的罪過。另一種解釋是這個人死的時候終究不得好死，死的時候必定會被刀杖加身。「若得為人」以下有十行，是第二部分，根據剩餘的殘餘果報來說明得到的惡果，也就是之前說的正報現在得到了殘報。「常處地獄」以下六行，是第二部分總結惡果的相狀，也有兩種，即總結了上面兩段，開始有兩行總結了上面第一部分根據正報來說明得到的惡果；第二部分從「若得為人」以下有四行，總結了上面第二部分根據殘餘果報來說明得到的惡果。「告舍利弗（Śāriputra）謗斯經者」之前說了三十四行半，廣泛地揭示了惡人不要為他人宣說，其中原本有三部分，開始有四行偈語根據行惡的因來說明惡人，第二部分二十八行根據得到的惡果來說明惡人，已經結束了，以下兩行是第三部分總結惡人的相狀。
「若有利根」以下有十九行，是第二部分廣泛地說明善人應該為他人宣說，擴充套件了上面第一部分四行略微說明善人應該為他人宣說。其中有兩部分，第一部分有十七行偈語，正面說明善人應該為他人宣說，第二部分「又舍利弗（Śāriputra）我說是相」以下有兩行，總結勸勉善人應該為他人宣說。在前面的十七行偈語中，凡是有十種情況才可以為他人宣說，現在用意義相對的方式分為五對：第一對說明現在聰明利智，過去則深種功德，這是功德和智慧相對。第二對說向下則慈悲憐憫下層，向上則恭敬尊敬尊長，這是俯和仰相對。第三對說對外則捨棄遠離惡緣，對內則奉持戒律清凈，這是內外相對。第四對說自己修行則質樸正直柔和，教化他人則
【English Translation】 English version: The verse explains the evil consequences based on the remaining residual retribution. 'Death by tiles and stones' is a common saying, the correct way to say it is the appearance of this person being beheaded and dismembered after death, or it could be that this person gains knowledge of past lives after death, seeing people taking his corpse and butchering it, at this time, because of this reason, painful feelings arise, and he knows that this is due to the sin of slandering the scripture. Another explanation is that this person will not die a good death, and will surely be subjected to knives and staffs at the time of death. 'If one is reborn as a human' the following ten lines are the second part, explaining the evil consequences obtained based on the remaining residual retribution, that is, the direct retribution mentioned earlier is now receiving residual retribution. 'Always dwelling in hell' the following six lines are the second part summarizing the characteristics of evil consequences, there are also two types, which summarize the above two paragraphs, the first two lines summarize the first part above, explaining the evil consequences obtained based on direct retribution; the second part from 'If one is reborn as a human' the following four lines summarize the second part above, explaining the evil consequences obtained based on residual retribution. 'Tell Śāriputra (舍利弗) those who slander this scripture' previously said thirty-four and a half lines, widely revealing that evil people should not preach to others, originally there were three parts, the first four lines of verses explain evil people based on the cause of evil deeds, the second part of twenty-eight lines explains evil people based on the evil consequences obtained, it has ended, the following two lines are the third part summarizing the characteristics of evil people.
'If one has sharp roots' the following nineteen lines are the second part, widely explaining that good people should preach to others, expanding the first part above, four lines briefly explaining that good people should preach to others. There are two parts, the first part has seventeen lines of verses, positively explaining that good people should preach to others, the second part 'Also Śāriputra (舍利弗) I say this appearance' the following two lines summarize and encourage good people to preach to others. In the preceding seventeen lines of verses, there are ten conditions under which one can preach to others, now using the method of relative meaning, they are divided into five pairs: the first pair explains present intelligence and sharp wisdom, and in the past, deep roots of merit were planted, this is the relative of merit and wisdom. The second pair says that downwards, compassion and pity are given to those below, and upwards, respect and reverence are given to elders, this is the relative of downwards and upwards. The third pair says that externally, evil conditions are abandoned and kept away, and internally, precepts are upheld and purity is maintained, this is the relative of inside and outside. The fourth pair says that one's own practice is simple, upright, and gentle, and transforming others is
清凈說法，此是自行化他相對也。第五雙言始得專念求經，終則純心頂戴，此是始終相對也。「告舍利弗我說是相」此下兩行，是第二總結勸善人應為說。
信解品第四
但解有兩種，一者自以智慧明見法相，此則法行人，呼為見解，二者不自見理憑師謂爾，此則是信行人，名為信解也。今此品中明四大聲聞領開三顯一之義，信同歸莫二之理，從信得解仍詺為信解品。
問：「只有此四人領，更有餘人？」解釋者言：「但使是中根之徒，得解者亦無量，但略舉四人為端首耳。」
譬說開三顯一化中根人本有四品即為四段，此一品是第二明中根人領解。又言四段之中各開為二，今此領解中有二者，第一是經家序中根人得解之相，第二從「而白佛言」以下竟品，正是中根人領解之辭。又就此兩段之中各開為二。經家序中有二者，第一從「爾時慧命須菩提」下訖「歡喜踴躍」，是經家序中根人內心歡喜；第二列外形恭敬也。就第一明內心歡喜中有三：初列出歡喜人名須菩提等四人；二者明歡喜所由，由聞未曾有法故；三者正明歡喜也。
第一所以言慧命須菩提者，凡有二種解，一者言昔日未解開三顯一同歸之理，愚癡之人心相續為命，今日既得解權實之宗，慧心相續為命，若爾亦應言慧命迦
【現代漢語翻譯】 現代漢語譯本： 『清凈說法』，這是自行化他相對而言。第五雙言才開始專心念誦經文，最終則全心頂戴，這是始終相對而言。『告舍利弗我說是相』以下兩行，是第二次總結勸告善人應當為此說法。
信解品第四
理解有兩種，一是憑藉自己的智慧明瞭法相，這是法行人，稱為見解；二是不能自己見到真理，依靠老師的說法，這是信行人，名為信解。現在這一品中說明四大聲聞領悟開三顯一（開三乘方便，顯一佛乘真實）的意義，相信所有法門最終歸於一乘真理，從信而得解，因此稱為信解品。
問：『只有這四個人領悟，還有其他人嗎？』解釋者說：『只要是中等根器的人，得到領悟的也有無量，只是略舉四個人作為代表罷了。』
譬如說開三顯一（開三乘方便，顯一佛乘真實）教化中等根器的人，本來有四種品類，因此分為四段，這一品是第二段，說明中等根器的人領悟理解。又說四段之中各自分為二，現在這領解之中有二，第一是經家敘述中等根器的人得到理解的情狀，第二從『而白佛言』以下直到本品結束，正是中等根器的人領悟理解的言辭。又就這兩段之中各自分為二。經家敘述中有二，第一從『爾時慧命須菩提』以下直到『歡喜踴躍』，是經家敘述中等根器的人內心歡喜；第二是列出外在的恭敬之形。就第一段說明內心歡喜之中有三：首先列出歡喜的人名，須菩提（Subhuti）等四人；第二說明歡喜的原因，因為聽聞了未曾有過的法；第三正式說明歡喜的情狀。
第一，為什麼說『慧命須菩提』呢？一般有兩種解釋，一是說過去未理解開三顯一（開三乘方便，顯一佛乘真實）同歸一乘的道理，愚癡的心念相續不斷作為生命；現在既然理解了權實之宗，智慧的心念相續不斷作為生命，如果這樣說，也應該說慧命迦
【English Translation】 English version: 『Purely expounding the Dharma,』 this refers to the relative aspects of benefiting oneself and benefiting others. Only with the fifth pair of words does one begin to single-mindedly recite the scriptures, and ultimately, one reverently accepts them with a pure heart; this refers to the relative aspects of beginning and end. The two lines following 『Tell Shariputra (Sariputra) that I speak of this appearance』 are the second summary, exhorting virtuous people to expound this Dharma.
Chapter Four: Faith and Understanding
There are two kinds of understanding. The first is to clearly see the characteristics of the Dharma through one's own wisdom; this is a Dharma practitioner, called 『seeing understanding.』 The second is not seeing the truth oneself but relying on the teacher's explanation; this is a faith practitioner, called 『faith understanding.』 This chapter explains how the four great Shravakas (Sravakas) understand the meaning of opening the three and revealing the one (expediently revealing the three vehicles and revealing the one Buddha vehicle as the truth), believing that all Dharma doors ultimately return to the truth of the one vehicle. Because understanding is attained through faith, it is called the 『Faith and Understanding』 chapter.
Question: 『Are only these four people understanding, or are there others?』 The explainer says: 『As long as they are of medium capacity, there are countless others who attain understanding, but only four are mentioned as representatives.』
For example, the teaching of opening the three and revealing the one (expediently revealing the three vehicles and revealing the one Buddha vehicle as the truth) to transform people of medium capacity originally has four categories, so it is divided into four sections. This chapter is the second section, explaining the understanding of people of medium capacity. Furthermore, each of the four sections is divided into two. Now, within this understanding, there are two aspects. The first is the sutra compiler's narration of the appearance of people of medium capacity attaining understanding. The second, from 『And they said to the Buddha』 until the end of the chapter, is precisely the words of people of medium capacity expressing their understanding. Furthermore, each of these two sections is divided into two. Within the sutra compiler's narration, there are two aspects. The first, from 『At that time, the wise Subhuti (Subhuti)』 until 『rejoicing and leaping for joy,』 is the sutra compiler's narration of the inner joy of people of medium capacity. The second is listing their outward forms of reverence. Within the first section, explaining inner joy, there are three aspects: first, listing the names of the joyful people, Subhuti (Subhuti) and the other three; second, explaining the reason for their joy, because they heard Dharma that had never been heard before; third, formally explaining the state of joy.
First, why is it said 『Wisdom-life Subhuti (Subhuti)』? There are generally two explanations. One is that in the past, they did not understand the principle of opening the three and revealing the one (expediently revealing the three vehicles and revealing the one Buddha vehicle as the truth), and their ignorant thoughts continued as their life. Now that they have understood the doctrine of provisional and real, their wise thoughts continue as their life. If that is the case, it should also be said 『Wisdom-life Ka
旃延乃至慧命目犍連，所以單道須菩提者，此則互舉為論。二者須菩提解空第一，空慧為命，《大品》座席之時已為諸菩薩轉說般若，以此呼為慧命須菩提，此即從本受名。
問者言：「從解空得名，亦應言論義迦旃延乃至言神通目連耶？」解釋者言：「此亦互舉。若必也相兼時，亦應言摩訶須菩提。何以故下三人皆有摩訶之名，而須菩提獨無？故知此互舉兩義雙明。」
就第二明歡喜所由中有二：初明聞未曾有法者，正由聞譬說開三顯一解一義故，二者明得解之資，由為上根人法說開三顯一，與舍利弗授記故也。
從「發希有心」下第三正明歡喜也。「即從座起」訖「瞻仰尊顏」是第二，經家列外形恭敬。第二正領之辭中有二：第一從「而白佛言」以下盡七十三行半偈，正領解上火宅乃至〈方便品〉中開三顯一之義。第二從「世尊大恩」以下有十三行偈，明此解由佛來，是故嘆佛恩深難報以結領解。又就此兩段之中各開為二，且置嘆佛恩深難報，至彼更分。
今就第一正領解中有二，第一是長行，第二是偈頌。今就長行之中自有三段：第一先略領解；第二將欲廣領解，先咨審如來；第三從「譬若有人」訖長行，廣領解。又就第一第三各開為二，中間咨審止一不開。
略領解中有二者
【現代漢語翻譯】 現代漢語譯本 關於旃延（Katyayana，論議第一的弟子）乃至慧命目犍連（Mahāmaudgalyāyana，神通第一的弟子），之所以只提到須菩提（Subhūti，解空第一的弟子），這是互相舉例來討論。須菩提解空第一，空慧是他的生命，《大品般若經》講座時，他已經為諸菩薩轉說般若，因此稱他為慧命須菩提，這是從他本來的特長而得名。
提問者說：『既然從解空而得名，也應該說論義迦旃延，乃至說神通目連嗎？』解釋者說：『這也是互相舉例。如果一定要兼顧，也應該說摩訶須菩提（Mahāsubhūti）。為什麼呢？因為下面三個人都有摩訶之名，而須菩提唯獨沒有？所以知道這是互相舉例，兩方面的意義都闡明了。』
關於第二點，說明歡喜的原因，其中有兩方面：第一，說明聽聞未曾有之法，正是因為聽聞譬喻說，開三顯一，理解唯一真義的緣故；第二，說明獲得理解的資糧，因為為上根之人說法，開三顯一，並且為舍利弗（Śāriputra，智慧第一的弟子）授記的緣故。
從『發希有心』以下，第三部分正式說明歡喜。『即從座起』到『瞻仰尊顏』是第二部分，經文列舉了外在的恭敬之形。第二部分正式領受佛旨的言辭中有兩點：第一，從『而白佛言』以下，共七十三行半偈，正式領會上面火宅乃至《方便品》中開三顯一的意義。第二，從『世尊大恩』以下，有十三行偈，說明這種理解是由於佛的教導而來，因此讚歎佛恩深重難以報答，以此來總結領會。又就這兩段之中，各自分為兩部分，暫且擱置讚歎佛恩深重難以報答的部分，到那裡再細分。
現在就第一部分正式領會佛旨的內容，其中有兩部分，第一是長行，第二是偈頌。現在就長行之中，自有三段：第一，先略微領會；第二，將要廣泛領會，先請示如來；第三，從『譬若有人』到長行結束，廣泛領會。又就第一和第三部分，各自分為兩部分，中間的請示部分只有一段，不作細分。
略微領會的內容中有兩點：
【English Translation】 English version Regarding Katyayana (foremost in debate) and even Mahāmaudgalyāyana (foremost in supernatural powers), why only Subhūti (foremost in understanding emptiness) is mentioned is because this is a mutual illustration for discussion. Subhūti is foremost in understanding emptiness, and emptiness-wisdom is his life. During the lectures of the Mahāprajñāpāramitā Sūtra, he had already expounded Prajñā for the Bodhisattvas, hence he is called Wisdom-Life Subhūti, which is named after his original specialty.
The questioner says: 'Since the name is derived from understanding emptiness, should we also mention Debate Katyayana, or even Supernatural-Powers Maudgalyāyana?' The explainer says: 'This is also a mutual illustration. If it must be comprehensive, it should also be called Mahāsubhūti. Why? Because the following three people all have the name Mahā, but Subhūti alone does not? Therefore, it is known that this is a mutual illustration, clarifying both meanings.'
Regarding the second point, explaining the reason for joy, there are two aspects: first, explaining hearing the unprecedented Dharma, precisely because of hearing the parable, revealing the One from the Three, and understanding the meaning of the One Truth; second, explaining obtaining the resources for understanding, because of expounding the Dharma for people of superior faculties, revealing the One from the Three, and also bestowing prediction of Buddhahood upon Śāriputra (foremost in wisdom).
From 'generating a rare mind' onwards, the third part formally explains joy. 'Immediately rising from his seat' to 'gazing upon the honored countenance' is the second part, where the sutra enumerates the external forms of reverence. The second part, the words of formally receiving the Buddha's will, has two points: first, from 'and said to the Buddha' onwards, a total of seventy-three and a half lines of verses, formally comprehending the meaning of revealing the One from the Three in the burning house and even in the Upāya (Skillful Means) chapter. Second, from 'World Honored One, great kindness' onwards, there are thirteen lines of verses, explaining that this understanding comes from the Buddha's teaching, therefore praising the Buddha's kindness as profound and difficult to repay, thereby concluding the comprehension. Furthermore, within these two sections, each is divided into two parts, temporarily setting aside the part praising the Buddha's kindness as profound and difficult to repay, and further dividing it there.
Now, regarding the first part, formally comprehending the Buddha's will, there are two parts, the first is prose, and the second is verses. Now, within the prose, there are three sections: first, briefly comprehending first; second, intending to broadly comprehend, first consulting the Tathāgata; third, from 'for example, if there is a person' to the end of the prose, broadly comprehending. Furthermore, regarding the first and third parts, each is divided into two parts, while the consulting part in the middle has only one section and is not subdivided.
There are two points in the brief comprehension:
，第一法說領解，第二言「無量珍寶不求自得」，此明譬說。廣領解中有二者，第一是開譬，第二是合譬。今就略領解兩段中各有二：第一是開譬，第二是合譬。今就略領解兩段中各有二：第一法說中二者，第一先明昔日不求，第二從「我等今于佛前」下明今日自得。譬說亦爾。何者？昔日《大品》座席之時，我親為諸菩薩轉教說般若，明大乘因如彼、說大乘果如此，而我於時於此大乘因亦不求，于大乘果亦不求，而我於時自知大乘因果是好法，只是不求，何以故口言？若佛見無為入正位者不能復發菩提心，而今日值《法華》座席即會三成一，明聲聞小行皆成佛果，此則是自得之義。只就第一明昔日不求中自有二，第一列三種不求章門，第二從「無所堪任」以下釋上三章門。三章門者，一言「居僧之首」故不求，二者言「年朽邁」故不求，三者言「自謂已得涅槃」故不求；此皆道昔日《大品》座席時事。所言居僧之首不求者，須菩提等昔日既是上座，作小乘學，執教定宗位階次第。何故爾？若學菩薩，不問道俗先受戒者便為大故，我等於時有弟子皆隨於我學小乘之法，我忽移心改造，非謂眾首之人，為此義故於大乘因果不生求心。第二上云年朽邁故不求者，菩薩之懷不惜身命無方益物，我等年時已謝，何能為之？前言
【現代漢語翻譯】 現代漢語譯本： 第一部分是法說領解，第二部分說『無量珍寶不求自得』，這是用譬喻來說明。廣領解中包含兩個方面，第一是開譬，第二是合譬。現在就簡略的領解兩段中各有這兩個方面：第一是開譬，第二是合譬。現在就簡略的領解兩段中各有這兩個方面：第一法說中包含兩個方面，第一先說明過去不求，第二從『我等今于佛前』之後說明今日自然獲得。譬喻說明也是如此。什麼呢？過去在《大品般若經》（Mahaprajnaparamita Sutra）的法會座位上，我親自為各位菩薩轉教說法，闡述大乘的因是那樣的，說明大乘的果是這樣的，而我當時對於這大乘的因也不求，對於大乘的果也不求，而我當時自己知道大乘的因果是好的佛法，只是不求，為什麼這樣說呢？如果佛看到證得無為而入正位的人不能再次發起菩提心，而今日遇到《法華經》（Lotus Sutra）的法會座位，就領會到三乘歸一乘，說明聲聞的小行都能成就佛果，這就是自然獲得的意義。僅就第一部分說明過去不求中，自身包含兩個方面，第一列出三種不求的章門，第二從『無所堪任』之後解釋上面的三種章門。三種章門是，第一說『居僧之首』所以不求，第二說『年朽邁』所以不求，第三說『自謂已得涅槃』所以不求；這些都是說過去在《大品般若經》法會座位時的事情。所說的居於僧眾之首而不求，須菩提（Subhuti）等過去既是上座，修習小乘佛法，執著教義，確定宗派，重視位階次第。為什麼這樣呢？如果學習菩薩道，不問在家出家，先受戒的人就為大，我等於當時有弟子都跟隨我學習小乘佛法，我忽然改變心意，改造，不是爲了僧眾之首的人，因為這個緣故，對於大乘的因果不生起求取之心。第二上面說因為年老體衰而不求，菩薩的胸懷是不惜身命，無處不利益眾生，我等年紀已經衰老，怎麼能做到呢？前面說
【English Translation】 English version: The first part is the Dharma-speaking understanding, and the second part says 'limitless treasures are obtained without seeking,' which is explained through metaphors. The broad understanding contains two aspects: the first is opening the metaphor, and the second is combining the metaphor. Now, in the two sections of brief understanding, each has these two aspects: the first is opening the metaphor, and the second is combining the metaphor. Now, in the two sections of brief understanding, each has these two aspects: the first Dharma-speaking contains two aspects: the first explains the past without seeking, and the second, from 'We now before the Buddha,' explains that today it is naturally obtained. The metaphorical explanation is also like this. What is it? In the past, in the Dharma assembly seat of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), I personally turned the teaching wheel for all the Bodhisattvas, explaining that the cause of the Mahayana is like that, explaining that the fruit of the Mahayana is like this, but at that time I did not seek this cause of the Mahayana, nor did I seek the fruit of the Mahayana, but at that time I knew that the cause and effect of the Mahayana were good Dharmas, but I just did not seek them. Why do I say this? If the Buddha sees those who attain non-action and enter the right position cannot re-arise the Bodhi mind, but today, encountering the Dharma assembly seat of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), they will understand that the three vehicles become one vehicle, explaining that the small practices of the Śrāvakas (Voice-hearers) can all achieve Buddhahood, which is the meaning of naturally obtaining. Just in the first part, explaining the past without seeking, it contains two aspects: the first lists the chapter doors of three types of non-seeking, and the second, from 'unworthy,' explains the above three chapter doors. The three chapter doors are: the first says 'being the head of the Sangha' so not seeking, the second says 'being old and frail' so not seeking, and the third says 'thinking oneself to have attained Nirvana' so not seeking; these are all about the past events at the Dharma assembly seat of the Mahaprajnaparamita Sutra. What is said about not seeking while being the head of the Sangha is that Subhuti (one of the principal disciples of Buddha) and others were already elders in the past, practicing the Small Vehicle Dharma, adhering to doctrines, establishing sects, and valuing the order of rank. Why is this? If one studies the Bodhisattva path, regardless of whether one is a layperson or a monastic, the one who receives the precepts first is considered great. At that time, I had disciples who all followed me to study the Small Vehicle Dharma. I suddenly changed my mind and reformed, not for the sake of those who are the heads of the Sangha. For this reason, I did not generate a seeking mind for the cause and effect of the Mahayana. Second, above it says that because of old age and frailty, one does not seek. The heart of a Bodhisattva is to not spare one's life and to benefit beings everywhere. We are already old, how can we do it? Previously it was said
居僧首者明法臘已大，后復言年已朽邁者明俗年復高；但俗年雖高法臘未必大，今者法臘既大俗年又高。第三自謂已得涅槃不求者，佛昔語道有聲聞、緣覺、菩薩，我於時既得聲聞、緣覺涅槃以為究竟。又聞佛言：「若見無為入正位者，不能復發菩提心。」即是高原陸地不生蓮華之義。有此三義，是故不求也。「無所堪任」此下是第二，釋上三種不求章門，先釋第三自謂已得涅槃章門也。「世尊往昔說法既久」此下釋上第一居僧之首故不求也。「說法既久」者，不言佛坐已久，隻立指波若坐席故言久。于大乘因果中不作心，故言「疲懈」。于小乘三三時中，故是「精進」也。「又今我等年已朽邁」此下，釋上第二年並朽邁故不求章門也。「我等今于佛前聞授聲聞菩提記」此下是第二，明今日自得義也。「無量珍寶不求自得」此下是第二譬說。就此譬說中亦有二，即為上兩段作譬。今言「無量珍寶不求」，此六字即為上第一昔日三種不求作譬也。次「自得」此兩字，即為上第三明今日自得作譬也。
「世尊我等今者樂說譬喻以明斯義」者，長行正領解中本有三，一者略領解竟，此是第二將欲廣領解，故先咨審如來也。
「譬若有人」自此下訖長行，是第三廣領解，就此廣領解之中亦有二：第一開譬，第二合
【現代漢語翻譯】 現代漢語譯本： 居於僧眾之首的人說自己法臘（受戒后的年資）已高，後來又說自己年歲已老，這是指世俗年齡也高了；但是世俗年齡雖高，法臘未必就大，現在是法臘既高，世俗年齡又高。第三種是自認為已經證得涅槃，不再追求的人，他們認為佛陀過去說過有聲聞、緣覺、菩薩，他們當時已經證得聲聞、緣覺的涅槃，就以為是究竟了。又聽說佛陀說過：『如果見到無為法而入于正位的人，就不能再發起菩提心。』這就是高原陸地不生蓮花的含義。有這三種原因，所以不再追求了。「無所堪任」以下是第二部分，解釋上面三種不求的原因，先解釋第三種自認為已經證得涅槃的原因。「世尊往昔說法既久」以下解釋上面第一種居於僧眾之首而不求的原因。「說法既久」是指，沒有說佛陀坐了很久，只是指波若的座位，所以說是很久。在大乘的因果中不作意，所以說是『疲懈』。在小乘的三時中，所以是『精進』。「又今我等年已朽邁」以下，解釋上面第二種年老體衰而不求的原因。「我等今于佛前聞授聲聞菩提記」以下是第二部分，說明今日自己證得的含義。「無量珍寶不求自得」以下是第二部分的譬喻。在這個譬喻中也有兩層含義，即為上面兩段作譬喻。現在說『無量珍寶不求』，這六個字就是為上面第一種昔日三種不求作譬喻。其次『自得』這兩個字，就是為上面第三種說明今日自己證得作譬喻。
『世尊我等今者樂說譬喻以明斯義』，長行正領解中本來有三種，第一種是略領解完畢，這是第二種將要廣泛領解，所以先請示如來。
『譬若有人』從這裡開始到長行結束，是第三種廣泛領解，在這個廣泛領解中也有兩種：第一是開譬，第二是合譬。
【English Translation】 English version: The one who dwells as the head of the Sangha (community of monks) says that their Dharma age (years since ordination) is already great, and later says that their years are already old, indicating that their worldly age is also high; but although worldly age may be high, Dharma age is not necessarily great, now the Dharma age is already great, and the worldly age is also high. The third is those who consider themselves to have already attained Nirvana (liberation) and no longer seek it, they believe that the Buddha once said that there are Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas (enlightenment beings), and they at that time had already attained the Nirvana of Sravakas and Pratyekabuddhas, and thought it was ultimate. They also heard the Buddha say: 'If one sees the unconditioned and enters the right position, they cannot generate the Bodhi mind (mind of enlightenment) again.' This is the meaning of a high plateau not producing lotus flowers. There are these three reasons, therefore they no longer seek. 'Incapable' below is the second part, explaining the three reasons for not seeking above, first explaining the third reason of considering oneself to have already attained Nirvana. 'World Honored One, in the past, the Dharma has been taught for a long time' below explains the first reason above of dwelling as the head of the Sangha and not seeking. 'The Dharma has been taught for a long time' means, it is not said that the Buddha has been sitting for a long time, but only refers to the seat of Prajna (wisdom), therefore it is said to be a long time. Not focusing on the cause and effect of Mahayana (the Great Vehicle), therefore it is said to be 'weary'. In the three times of Hinayana (the Lesser Vehicle), therefore it is 'diligent'. 'And now we are old and decayed' below explains the second reason above of being old and decayed and not seeking. 'We have now heard the prediction of Sravaka Bodhi (enlightenment) before the Buddha' below is the second part, explaining the meaning of self-attainment today. 'Countless treasures are obtained without seeking' below is the second part of the metaphor. In this metaphor, there are also two layers of meaning, which are metaphors for the two paragraphs above. Now it is said 'countless treasures are obtained without seeking', these six words are a metaphor for the three reasons for not seeking in the past. Secondly, the two words 'self-obtained' are a metaphor for the third point above, explaining self-attainment today.
'World Honored One, we now delight in speaking in metaphors to clarify this meaning', in the main explanation of the long passage, there are originally three types, the first is the completion of the brief explanation, this is the second type, which is about to be widely explained, so first consult the Tathagata (Buddha).
'Suppose there is a person' from here to the end of the long passage, is the third type of wide explanation, in this wide explanation there are also two types: the first is to open the metaphor, and the second is to combine the metaphor.
譬。就開譬之中凡作九譬，領上火宅十譬，亦遠領〈方便品〉中十譬之本，不盡領十譬。上火宅中本有十譬，此中唯領七譬不領三譬，不領第六父歡喜，亦不領第七諸子索車，亦不領第十不虛也。所以不領第六者，只解第五免難譬，第六父歡喜之義自彰。所以不領第七者，上諸子索車，此即是迷惑之心，是故隱而不領。所以不領第十者，上第十是不虛妄，今日既得解，何假領上不虛妄？若使領者如似言不解之時，昔日有虛妄，今日既無虛妄，是故不領也。上既有十譬，今唯領七譬只應有七，所以有九譬者，此中第四第五兩譬共領上火宅中第四長者救子得譬，此中第六付財物譬，不領上開三顯一之意，此乃遠領《大品》座席時意。但窮子今日深取佛意，則言昔日《大品》時佛已令我為菩薩轉教說般若，但佛於時眾中，令我說此大乘因果，則始終會令汝得此因果。須菩提今日既得解，是故深取此意也。九譬者，第一明父子相失譬，第二明父子相見譬，第三明呼子不得譬，第四明呼子得譬，第五明教作人譬，第六明付財物譬，第七明見子長大譬，第八明付家業譬，第九明得家業故歡喜譬也。今者第一譬，「若有人」下訖「無復憂慮」，詺為父子相失譬，此則領上火宅中第一宅主譬，亦名總譬，亦遠領〈方便品〉中「今我亦如
【現代漢語翻譯】 現代漢語譯本 例如。在開示譬喻之中，總共有九個譬喻，它總領了前面的火宅十喻，也遙遙呼應了《方便品》中的十喻的根本，但並非完全總領十喻。前面的火宅譬喻中原本有十個譬喻，這裡只總領了七個譬喻，沒有總領三個譬喻，沒有總領第六個『父親歡喜』的譬喻，也沒有總領第七個『諸子索車』的譬喻，也沒有總領第十個『不虛妄』的譬喻。之所以沒有總領第六個譬喻，是因為只要理解了第五個『免難』的譬喻，第六個『父親歡喜』的含義自然就彰顯了。之所以沒有總領第七個譬喻，是因為前面的『諸子索車』，這正是迷惑的心，所以隱藏而不總領。之所以沒有總領第十個譬喻，是因為前面的第十個譬喻是『不虛妄』，今天既然已經得到了理解，何必再總領前面的『不虛妄』呢？如果還要總領，就好像說不理解的時候，過去有虛妄，今天既然沒有虛妄，所以就不總領了。前面既然有十個譬喻，現在只總領七個譬喻，本來應該只有七個譬喻，之所以有九個譬喻，是因為這裡第四個和第五個兩個譬喻共同總領了前面火宅譬喻中第四個『長者救子』的譬喻，這裡第六個『付財物』的譬喻，沒有總領前面『開三顯一』的含義，這乃是遙遙呼應《大品般若經》座席時的含義。但是窮子今天深刻地領會了佛的意圖，就說過去《大品般若經》時佛已經讓我作為菩薩轉教說法，宣說般若，但是佛當時在大眾之中，讓我宣說這大乘的因果，那麼最終會讓你得到這因果。須菩提今天既然得到了理解，所以深刻地領會了這個含義。九個譬喻是：第一，闡明父子相失的譬喻；第二，闡明父子相見的譬喻；第三，闡明呼喚兒子卻得不到迴應的譬喻；第四，闡明呼喚兒子得到迴應的譬喻；第五，闡明教兒子做事的譬喻；第六，闡明交付財物的譬喻；第七，闡明看見兒子長大的譬喻；第八，闡明交付家業的譬喻；第九，闡明得到家業而歡喜的譬喻。現在第一個譬喻，從『若有人』開始到『無復憂慮』結束，命名為父子相失的譬喻，這總領了前面火宅譬喻中的第一個『宅主』的譬喻，也稱為總譬，也遙遙呼應了《方便品》中的『今我亦如』
【English Translation】 English version For example. Among the opening parables, there are nine parables in total. It comprehensively leads the previous ten parables of the burning house, and also remotely echoes the root of the ten parables in the 'Expedient Means' Chapter, but it does not completely lead all ten parables. In the previous parables of the burning house, there were originally ten parables, but here it only leads seven parables, not leading three parables, not leading the sixth parable of 'the father's joy', nor leading the seventh parable of 'the sons asking for carts', nor leading the tenth parable of 'not being false'. The reason for not leading the sixth parable is that as long as the fifth parable of 'escaping from difficulty' is understood, the meaning of the sixth parable of 'the father's joy' will naturally be revealed. The reason for not leading the seventh parable is that the previous 'sons asking for carts' is precisely the deluded mind, so it is hidden and not led. The reason for not leading the tenth parable is that the previous tenth parable is 'not being false', and since it has been understood today, why bother leading the previous 'not being false' again? If it is still led, it is as if saying that when it was not understood, there was falsehood in the past, but since there is no falsehood today, it is not led. Since there were ten parables before, and now only seven parables are led, there should only be seven parables. The reason why there are nine parables is that the fourth and fifth parables here jointly lead the fourth parable of 'the elder saving his sons' in the previous parables of the burning house. The sixth parable of 'entrusting wealth' here does not lead the meaning of 'opening the three and revealing the one' from before, but remotely echoes the meaning of the seat in the Mahaprajnaparamita Sutra. However, the poor son deeply understands the Buddha's intention today, and says that in the past, during the Mahaprajnaparamita Sutra, the Buddha had already made me a Bodhisattva to turn the wheel of Dharma and expound Prajna, but the Buddha at that time, in the assembly, had me expound the cause and effect of this Mahayana, then in the end, it will allow you to obtain this cause and effect. Since Subhuti has understood today, he deeply understands this meaning. The nine parables are: first, the parable clarifying the loss of father and son; second, the parable clarifying the meeting of father and son; third, the parable clarifying calling the son but not getting a response; fourth, the parable clarifying calling the son and getting a response; fifth, the parable clarifying teaching the son to work; sixth, the parable clarifying entrusting wealth; seventh, the parable clarifying seeing the son grow up; eighth, the parable clarifying entrusting the family business; ninth, the parable clarifying rejoicing at obtaining the family business. Now the first parable, from 'If there is someone' to 'no more worries', is named the parable of the loss of father and son, which leads the first parable of 'the householder' in the previous parables of the burning house, also called the general parable, and also remotely echoes 'Now I am also like' in the 'Expedient Means' Chapter.
是」下明釋迦同諸佛先三后一化五濁眾生之主。第二從「傭賃展轉」下訖「我雖年朽猶故貪惜」，是名父子相見譬，此則領上火宅中第三長者見火譬，亦遠領〈方便品〉中第二「舍利弗當知我以佛眼觀」下，明佛見眾生為五濁所惛也。第三從「即遣傍人急追將還」以下訖「往至貧里以求衣食」，詺為呼子不得譬，此則領上火宅中第三長者救子不得譬，亦遠領〈方便品〉中「我始坐道場」下，明佛用大乘化眾生不得也。第四從「爾時長者將欲誘引其子而設方便」下訖「愍而怪之」，名呼子得譬，此則領上火宅中第四長者救子得譬，譬本有四階，今此第四譬先領前兩階，三車擬宜見子宿好，亦遠領〈方便品〉中第四言「尋念過去佛所行方便力」下，明佛用三乘化得眾生亦有四階，今亦先領前兩階以三乘擬宜及見三乘人機也。第五從「又以他日于窗牖中」以下訖「然其所止猶在本處」，詺為教作人譬，此則領上火宅中第四救子得譬中后兩階為說三車及諸子受行，亦遠領〈方便品〉中化得眾生中后兩階為說三乘、三乘人受行，是故言第四、第五共領上一譬。所以爾者，法說之中偏就應身上明，故合而不離；今明四大聲聞領解深取佛意，就真應二身上明之，故宜分為二也。第六「爾時長者有疾自知將死不久」竟「下劣之心亦未能
【現代漢語翻譯】 現代漢語譯本： 是『下明釋迦（Śākyamuni，能仁寂默）同諸佛先三后一化五濁眾生之主』。第二從『傭賃展轉』下至『我雖年朽猶故貪惜』，是名父子相見譬，此則領上火宅中第三長者見火譬，亦遠領《方便品》中第二『舍利弗（Śāriputra，智慧第一）當知我以佛眼觀』下，明佛見眾生為五濁所惛也。第三從『即遣傍人急追將還』以下至『往至貧里以求衣食』，名為呼子不得譬，此則領上火宅中第三長者救子不得譬，亦遠領《方便品》中『我始坐道場』下，明佛用大乘化眾生不得也。第四從『爾時長者將欲誘引其子而設方便』下至『愍而怪之』，名呼子得譬，此則領上火宅中第四長者救子得譬，譬本有四階，今此第四譬先領前兩階，三車擬宜見子宿好，亦遠領《方便品》中第四言『尋念過去佛所行方便力』下，明佛用三乘化得眾生亦有四階，今亦先領前兩階以三乘擬宜及見三乘人機也。第五從『又以他日于窗牖中』以下至『然其所止猶在本處』，名為教作人譬，此則領上火宅中第四救子得譬中后兩階為說三車及諸子受行，亦遠領《方便品》中化得眾生中后兩階為說三乘、三乘人受行，是故言第四、第五共領上一譬。所以爾者，法說之中偏就應身上明，故合而不離；今明四大聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）領解深取佛意，就真應二身上明之，故宜分為二也。第六『爾時長者有疾自知將死不久』竟『下劣之心亦未能』
【English Translation】
English version:
It is 'the lord who manifests as Śākyamuni (the Sage of the Śākya clan, the silent and solitary one) along with all the Buddhas, first with the three vehicles and then with the one vehicle, to transform beings in the five defilements'. The second part, from 'hiring and wandering' down to 'Although I am old, I am still greedy and attached', is called the parable of the father and son meeting. This corresponds to the third elder seeing the fire in the burning house above. It also remotely corresponds to the second part in the
舍」，名為付財物譬，是則不領上開三顯一之意，此遠領昔日《大品》座席之時，佛命須菩提為諸菩薩轉教說波若之意也。第七從「復經少時父知子心漸已通泰」以下，名為見子長大譬，此則領上火宅中第五見諸子等安穩得出下明見子出難譬，亦遠領〈方便品〉中第五「舍利弗見佛子等志求佛道」者一偈，明如來見三乘人有大乘機發。第八從「臨欲終時而命其子」以下，名付家業譬，則領上火宅中第八長者賜大車譬，亦遠領上〈方便品〉中第八「于諸菩薩中正直舍方便」下，明佛為時眾說《法華》授記得佛。第九從「是時窮子聞父此言即大歡喜」，名為子得家業故歡喜譬，此則領上火宅中第九諸子得大車歡喜譬，亦遠領〈方便品〉中第九言「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，明於時時眾聞說《法華》皆授記作佛故得歡喜，三乘人受行也。
就第一父子相失譬，領上宅主譬亦名總譬。譬中本有六義，今唯領二義，領第一「有大長者」化主之義，復領第六三十子義，此二義是要者，亦是〈方便品〉釋迦同諸佛先三后一化眾生之主。今就父子相失譬領上二義，不得作二段，父子相簡為四重，第一明子背父而去，第二明父覓子不得，第三明子還近父，第四明父失子憂念轉深。內合四重者，第一先明眾生
【現代漢語翻譯】 現代漢語譯本：『舍』，名為比喻付出財物，這並沒有領會前面所說的『三顯一』的含義。這是遙遙地呼應昔日《大品般若經》中，佛陀讓須菩提為諸菩薩轉教說般若的用意。第七，從『復經少時父知子心漸已通泰』以下，名為比喻見到兒子長大，這呼應了前面火宅譬喻中第五個『見諸子等安穩得出』，也呼應了〈方便品〉中第五個『舍利弗見佛子等志求佛道』的偈頌，說明如來見到三乘人有發起大乘根機的可能。第八，從『臨欲終時而命其子』以下，名為比喻交付家業，這呼應了前面火宅譬喻中第八個『長者賜大車』，也呼應了〈方便品〉中第八個『于諸菩薩中正直舍方便』以下的內容，說明佛陀為當時的聽眾宣說《法華經》，併爲他們授記成佛。第九，從『是時窮子聞父此言即大歡喜』以下，名為比喻兒子得到家業而歡喜，這呼應了前面火宅譬喻中第九個『諸子得大車歡喜』，也呼應了〈方便品〉中第九個『菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛』，說明當時聽眾聽聞宣說《法華經》都被授記成佛，因此感到歡喜，這是三乘人接受奉行《法華經》的情景。 就第一個父子相失的比喻來說，它呼應了前面的宅主譬喻，也可以稱為總譬。譬喻中原本有六種含義，現在只呼應兩種含義，呼應第一種『有大長者』，即化主（教化之主）的含義，又呼應第六種三十子的含義，這兩種含義是重要的，也是〈方便品〉中釋迦牟尼佛與諸佛先以三乘法，后以一乘法教化眾生的主旨。現在就父子相失的比喻來呼應上面的兩種含義，不能把它分成兩段。父子相失可以分為四重含義，第一重說明兒子背離父親而去，第二重說明父親尋找兒子而不得，第三重說明兒子又回到父親附近，第四重說明父親因為失去兒子而憂慮思念更加深重。內在包含四重含義，第一重先說明眾生。
【English Translation】 English version: The term '舍' (she, abandonment), referred to as a metaphor for giving away possessions, does not grasp the meaning of the aforementioned 'three vehicles revealed as one'. It remotely echoes the past when, in the Mahaprajnaparamita Sutra (大品般若經, Dà Pǐn Bōrě Jīng, The Great Perfection of Wisdom Sutra), the Buddha instructed Subhuti (須菩提, Xū Pútí) to teach the Prajna (波若, Bōrě, wisdom) to all Bodhisattvas. Seventh, from '復經少時父知子心漸已通泰' (fù jīng shǎo shí fù zhī zǐ xīn jiàn yǐ tōng tài, after a short time, the father knew that his son's mind was gradually becoming open and receptive) onwards, it is called the metaphor of seeing the son grow up. This corresponds to the fifth point in the burning house parable, '見諸子等安穩得出' (jiàn zhū zǐ děng ānwěn dé chū, seeing all the children safely escape), and also remotely corresponds to the verse in the 〈Upaya-kausalya〉 (方便品, Fāngbiàn Pǐn, Expedient Means) chapter, '舍利弗見佛子等志求佛道' (Shèlìfú jiàn fó zǐ děng zhì qiú fó dào, Shariputra saw the Buddha's children aspiring to the Buddha path), illustrating that the Tathagata (如來, Rúlái, Thus Come One) sees the potential for those of the three vehicles to develop the Mahayana (大乘, Dàchéng, Great Vehicle) aspiration. Eighth, from '臨欲終時而命其子' (lín yù zhōng shí ér mìng qí zǐ, when he was about to die, he summoned his son) onwards, it is called the metaphor of entrusting the family business, which corresponds to the eighth point in the burning house parable, '長者賜大車' (zhǎngzhě cì dà chē, the elder gave great carts), and also remotely corresponds to the content from '于諸菩薩中正直舍方便' (yú zhū púsà zhōng zhèngzhí shě fāngbiàn, among all the Bodhisattvas, honestly abandoning expedient means) onwards in the 〈Upaya-kausalya〉 chapter, illustrating that the Buddha spoke the Lotus Sutra (法華經, Fǎhuá Jīng) and bestowed predictions of Buddhahood upon the assembly at that time. Ninth, from '是時窮子聞父此言即大歡喜' (shì shí qióng zǐ wén fù cǐ yán jí dà huānxǐ, at that time, the poor son heard his father's words and was greatly delighted) onwards, it is called the metaphor of the son rejoicing at obtaining the family business, which corresponds to the ninth point in the burning house parable, '諸子得大車歡喜' (zhū zǐ dé dà chē huānxǐ, the children rejoiced at obtaining great carts), and also remotely corresponds to the words in the 〈Upaya-kausalya〉 chapter, '菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛' (púsà wén shì fǎ yí wǎng jiē yǐ chú, qiān èrbǎi luóhàn xī yì dàng zuò fó, the Bodhisattvas, hearing this Dharma, have all their doubts and nets removed, and the twelve hundred Arhats will all become Buddhas), illustrating that at that time, the assembly, hearing the Lotus Sutra being preached, were all predicted to become Buddhas, hence their joy; this is the scene of the three vehicles accepting and practicing. Regarding the first parable of the lost father and son, it corresponds to the parable of the householder mentioned earlier, and can also be called the general parable. There are originally six meanings in the parable, but now only two meanings are corresponded to: the first meaning, '有大長者' (yǒu dà zhǎngzhě, there was a great elder), which is the meaning of the transformation master (化主, huàzhǔ, the master of transformation), and the sixth meaning, the thirty sons. These two meanings are important and are also the main points of Shakyamuni Buddha (釋迦牟尼佛, Shìjiā Mónífó) and the Buddhas in the 〈Upaya-kausalya〉 chapter, who first used the three vehicles and then the one vehicle to transform sentient beings. Now, using the parable of the lost father and son to correspond to the above two meanings, it cannot be divided into two sections. The separation of father and son can be divided into four layers of meaning: the first layer explains that the son turns away from his father and leaves; the second layer explains that the father seeks his son but cannot find him; the third layer explains that the son returns near his father; and the fourth layer explains that the father's worry and longing for his son deepen. Internally, it contains four layers of meaning; the first layer first explains sentient beings.
昔日二萬億佛時曾稟大乘，自爾之後失解舍如來流轉六道。第二明如來從眾生失大乘解之後，恒覓可化之機不得。第三內合衆生從失大乘以來，在五戒十善教中學，則有機感佛出世，此則是漸近父義。第四眾生既為五濁所惛，如來慈惻彌深，是父憂念轉深義也。又就此四重之中各有兩階。子離父中有二者，一者明子背父而去，二者明子向國而還。今言「譬若有人」者，只明四大弟子自譬，故言若有人。「年既幼稚」者，內合明眾生昔日二萬億佛所於時已曾稟受如來大乘化，但於時稟大乘化不久，故言幼稚。不道大乘解小。若言解小是幼稚者，下言年既長大便應是解大，故知不名解小是幼稚。后解言只是解小故幼稚。何以知之？只是幼稚故舍父，若不幼稚云何舍父？內明為論眾生於二萬佛所稟如來大乘化，於時只得外凡夫解，而此解怯弱，故言幼稚。「舍父逃逝」者，隱密而去，非公灼故言逃也。逝者言去，內合衆生即失大乘解，理中密有背佛之義也。
問者言：「佛明知眾生必失此大乘解，於時何故用此大乘化之？」解釋者言：「佛於時實知眾生得解之後必失，但於時大乘機感佛，佛仍為說大乘，若有感不應，則有差機之失。既得此解，如來更化他方眾生，遂起煩惱失此大乘解也。」
問者言：「若佛更
【現代漢語翻譯】 現代漢語譯本 昔日二萬億佛時曾稟大乘（Mahayana，大乘佛教），自那時以後失去理解，捨棄如來（Tathagata，如來）教法，流轉於六道（Six realms of reincarnation）。第二點說明如來在眾生失去大乘理解之後，一直尋找可以教化的機會而不得。第三點內在契合眾生自從失去大乘以來，在五戒（Five Precepts）十善（Ten Wholesome Actions）的教導中學習，這樣就有了機緣感應佛陀出世，這則是逐漸接近父親的含義。第四點眾生既然被五濁（Five Turbidities）所迷惑，如來的慈悲憐憫就更加深切，這是父親憂念更加深重的含義。又就這四重含義之中各有兩層階梯。兒子離開父親中有兩種情況，一種是說明兒子背離父親而去，另一種是說明兒子朝著國家返回。現在說『譬若有人』，只是說明四大弟子（Four Great Disciples）自己比喻，所以說『若有人』。『年既幼稚』，內在契合說明眾生昔日在二萬億佛所時已經曾經稟受如來的大乘教化，但當時稟受大乘教化不久，所以說幼稚。不說大乘理解小。如果說理解小是幼稚，下面說『年既長大』便應該是理解大，所以知道不是說理解小是幼稚。後面的解釋說只是理解小所以幼稚。憑什麼知道呢？只是幼稚所以捨棄父親，如果不幼稚怎麼會捨棄父親？內在說明是論述眾生在二萬佛所稟受如來大乘教化，當時只得到外凡夫的理解，而這種理解怯弱，所以說幼稚。『舍父逃逝』，隱秘地離去，不是公開明顯所以說逃。逝，是說的離去，內在契合眾生就失去了大乘理解，道理中隱秘地有背離佛陀的含義。
提問者說：『佛明明知道眾生必定失去這種大乘理解，當時為什麼還要用這種大乘教化呢？』解釋者說：『佛當時確實知道眾生得到理解之後必定失去，但當時大乘的機緣感應了佛陀，佛仍然為他們說大乘，如果有機緣不迴應，就會有錯過機會的過失。既然得到了這種理解，如來再去教化其他方位的眾生，於是生起煩惱，失去了這種大乘理解。』
提問者說：『如果佛再
【English Translation】 English version In the past, during the time of twenty trillion Buddhas, they received the Mahayana (Mahayana, Great Vehicle Buddhism). Since then, they lost understanding, abandoned the Tathagata (Tathagata, Thus Come One) and transmigrated through the six realms of reincarnation (Six realms of reincarnation). Secondly, it explains that after sentient beings lost their understanding of Mahayana, the Tathagata constantly sought opportunities to teach and transform them, but could not find any. Thirdly, it internally corresponds to sentient beings learning the Five Precepts (Five Precepts) and Ten Wholesome Actions (Ten Wholesome Actions) since losing Mahayana, thus creating the opportunity for them to sense the Buddha's appearance in the world, which is the meaning of gradually approaching the father. Fourthly, since sentient beings are confused by the Five Turbidities (Five Turbidities), the Tathagata's compassion and pity become even deeper, which is the meaning of the father's increasing worry and concern. Furthermore, within these four layers of meaning, there are two stages each. Among the situations where a son leaves his father, there are two: one explains that the son turns away from his father and leaves, and the other explains that the son returns towards the country. Now, saying 'Suppose there is a person' only explains that the Four Great Disciples (Four Great Disciples) are comparing themselves, so it says 'if there is a person'. 'Being young and immature' internally corresponds to explaining that sentient beings had already received the Tathagata's Mahayana teachings in the past, during the time of twenty trillion Buddhas, but they did not receive the Mahayana teachings for long at that time, so it says immature. It does not say that the understanding of Mahayana is small. If it were said that small understanding is immature, then the following saying 'having grown up' should mean having great understanding, so it is known that it is not saying that small understanding is immature. The later explanation says that it is only because the understanding is small that they are immature. How is this known? It is only because they are immature that they abandon their father. If they were not immature, how would they abandon their father? Internally, it explains that it is discussing sentient beings receiving the Tathagata's Mahayana teachings at the twenty trillion Buddhas, and at that time they only obtained the understanding of an external ordinary person, and this understanding is weak, so it says immature. 'Abandoning his father and fleeing' means leaving secretly, not openly and obviously, so it says fleeing. 'Fleeing' refers to leaving, internally corresponding to sentient beings losing their understanding of Mahayana, and there is a hidden meaning of turning away from the Buddha in the principle.
The questioner said: 'The Buddha clearly knew that sentient beings would definitely lose this understanding of Mahayana, so why did he still use this Mahayana teaching at that time?' The explainer said: 'The Buddha did indeed know at that time that sentient beings would definitely lose it after gaining understanding, but at that time the opportunity of Mahayana resonated with the Buddha, and the Buddha still spoke Mahayana for them. If an opportunity is not responded to, there will be the fault of missing the opportunity. Since they have gained this understanding, the Tathagata then goes to teach and transform sentient beings in other directions, and then afflictions arise, and they lose this understanding of Mahayana.'
The questioner said: 'If the Buddha then
復教化他方眾生，於後復起煩惱失解者，此則是父自離子，何關子舍父也？若是眾生遠佛，然後起煩惱者，乃可是子離父；父自往他方，眾生自失解，故是父離子義也。」解釋者言：「取事即然，理則不然。何以知之？若是眾生有機感佛，佛則住世，可化之機亦盡，故佛舍此化彼，正由眾生感機盡故佛去，不得言佛去故感機盡。既是眾生感機先盡，此即是子離父義也。」
問者又言：「如來既知必失解者，昔日不應用大乘化之。」解釋者言：「實知必失解，猶用大乘化者，此則為后化之資，后亦有大乘機發之時，佛言我昔日已曾為汝說此大乘，汝等於時不能堅固受持，廣起煩惱遂失此解。今復為汝說而尚不堅固受持。時眾既聞曾得遂失，仍發決定之心。故言前失得為后資，既有資力是故如來為說。」
問者又言：「若言失者，今云何還生耶？」解釋者言：「此失非是永斷善根成一闡提，只言煩惱五濁既多，於時解心不現前，名之為失。夫善生必以信心為本，於時雖失大解，由有信心，於五戒十善教中修行，能令大乘智愿善根不斷，是故『我昔教汝志願佛道。汝今悉忘。我今還欲令汝憶念本願所行道。』故若言永斷者，云何言憶也？」
問者又言：「若言信心猶存者，不應名作失。」解釋者言：「乃
【現代漢語翻譯】 現代漢語譯本 『如果教化其他地方的眾生，之後（這些眾生）又生起煩惱而失去理解，這就像父親自己離開兒子，與兒子拋棄父親有什麼關係呢？如果眾生遠離佛，然後生起煩惱，那才可以算是兒子離開父親；（現在是）父親自己前往其他地方，眾生自己失去理解，所以是父親離開兒子的意思。』解釋的人說：『從事情上來說是這樣，但從道理上來說卻不是這樣。為什麼這麼說呢？如果眾生有機緣感應到佛，佛就會住世，可以教化的機緣也終有窮盡的時候，所以佛才捨棄這裡去教化其他地方，正是因為眾生的感應機緣窮盡了，所以佛才離去，不能說因為佛離去，所以感應機緣才窮盡。既然是眾生的感應機緣先窮盡，這就是兒子離開父親的意思。』
提問的人又說：『如來既然知道（他們）一定會失去理解，當初就不應該用大乘佛法教化他們。』解釋的人說：『（如來）確實知道（他們）一定會失去理解，仍然用大乘佛法教化他們，這是爲了將來教化他們做準備，將來也會有發起大乘根機的時侯，佛會說我過去已經為你們說過這個大乘佛法，你們當時不能堅定地接受和保持，廣泛地生起煩惱，於是失去了這種理解。現在又為你們說，你們尚且不能堅定地接受和保持。』當時聽眾聽聞（自己）曾經得到過（大乘佛法）又失去了，仍然發起堅定的信心。所以說之前的失去可以作為後來的資本，既然有了資本力量，所以如來才為他們宣說。
提問的人又說：『如果說是失去，現在又怎麼會重新生起呢？』解釋的人說：『這種失去不是永遠斷絕善根成為一闡提（icchantika，斷善根的人），只是說煩惱五濁（five defilements）太多，當時理解的心不顯現，稱之為失去。善的產生必定以信心為根本，當時雖然失去了大乘的理解，由於還有信心，在五戒（five precepts）、十善（ten wholesome actions）的教導中修行，能夠使大乘的智慧、願力、善根不斷絕，所以『我過去教導你們發願追求佛道。你們現在全都忘記了。我現在還想讓你們回憶起本來的願望和所修行的道路。』所以如果說是永遠斷絕，怎麼能說是回憶呢？』
提問的人又說：『如果說信心還存在，不應該稱作失去。』解釋的人說：『乃』
【English Translation】 English version 『If (the Buddha) teaches and transforms sentient beings in other lands, and afterwards they again arise afflictions and lose understanding, this is like a father leaving his son, what does it have to do with the son abandoning the father? If sentient beings are far from the Buddha, and then arise afflictions, then it can be considered the son leaving the father; (but now it is) the father himself going to other lands, and the sentient beings themselves losing understanding, so it is the meaning of the father leaving the son.』 The explainer said: 『In terms of events, it is so, but in terms of principle, it is not so. How do we know this? If sentient beings have the opportunity to sense the Buddha, the Buddha will dwell in the world, and the opportunities for transformation will also eventually be exhausted, so the Buddha abandons this place to transform other places, precisely because the sentient beings' opportunities for sensing are exhausted, so the Buddha leaves, one cannot say that because the Buddha leaves, the opportunities for sensing are exhausted. Since the sentient beings' opportunities for sensing are exhausted first, this is the meaning of the son leaving the father.』
The questioner also said: 『Since the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) knew that (they) would certainly lose understanding, he should not have used the Mahayana (Mahayana, 'Great Vehicle' Buddhism) to teach them in the past.』 The explainer said: 『(The Tathagata) indeed knew that (they) would certainly lose understanding, but still used the Mahayana to teach them, this is to prepare for teaching them in the future, and there will also be times when the Mahayana root arises in the future, the Buddha will say that I have already told you about this Mahayana in the past, but you could not firmly accept and maintain it at that time, and widely arose afflictions, so you lost this understanding. Now I am telling you again, and you still cannot firmly accept and maintain it.』 At that time, the listeners heard that (they) had once obtained (the Mahayana Dharma) and then lost it, and still aroused firm faith. So it is said that the previous loss can be used as capital for the future, and since there is capital strength, the Tathagata speaks for them.
The questioner also said: 『If it is said to be lost, how can it be reborn now?』 The explainer said: 『This loss is not the permanent severing of good roots to become an icchantika (icchantika, a person who has severed their good roots), it only means that there are too many afflictions and five defilements (five defilements), and the mind of understanding does not appear at that time, which is called loss. The arising of goodness must be based on faith, and although the understanding of the Mahayana was lost at that time, because there is still faith, practicing in the teachings of the five precepts (five precepts) and ten wholesome actions (ten wholesome actions), can prevent the wisdom, vows, and good roots of the Mahayana from being cut off, so 『I taught you in the past to aspire to the path of Buddhahood. You have all forgotten now. I now want to remind you of your original vows and the path you have practiced.』 So if it is said to be permanently severed, how can it be said to be recalled?』
The questioner also said: 『If it is said that faith still exists, it should not be called loss.』 The explainer said: 『Then』
無大乘之解，何妨有小乘之信也。」
「久住他國」者，大乘教己國，五戒十善經教為他國，失解之後久在五戒十善教中修行，故久住他國也。失解之後備在五道，故言「至五十歲」也。此則釋成上久住他國之義。所以言「若十二十」者，此意明未必盡備經五道，亦可失大乘解之後經人道，仍更值如來得大乘解者，故言若十。亦可失大乘之後，經畜生道或經人道，仍更值佛得大乘解者，故言二十。亦可備經五道，然後得大乘解者，故言至五十歲也。「年既長大」者，不道解心大，只道失解來久，故言長大也。「加復窮困」者，殆盡曰窮，復為寒苦所逼，故言困。外譬為論，此人年既長大復窮亦困，故如即時人，昔日幼小之時，率爾一丈一尺以為衣裳，一斗一升可為飲食，今日人身既長大，正須多衣、足多食之時，云何猶用昔日幼小之時衣食，充今日長大之軀，理自不足。內合為義，眾生既離經五道，應須多功德智愿善根自資，猶用昔日微解自資者，又蓋無所利益，故言窮困。備經卵胎濕化受生，故言「四方」。雖然恒位心不無覓理，故言「求衣食」也。又解五戒十善教宣辨人天因果以為「四方」。「漸漸遊行」此下是第二階明子向國而還。「漸漸遊行遇向本國」者，此人於時不作心言是向本國之行，理數爾然故
云遇。但背諸國未必遠、向國未必近，故如始出南剎北道一步此亦是背國，若使涉北萬里亦是背國，而歸未必近者，故如涉北萬里，始回南向作意還向，始舉一步此亦是向國而歸，故知背國未必遠，向國未必近。但背國雖近有日遠義，向國雖遠有日近義，內合為義，假設過去佛為眾生說法，過去佛既滅后，中間且作經一劫，釋迦方出教化眾生，於時背過去佛已經半劫，此是背國日遠。若使後半劫去釋迦出轉近，此則是向國而還義，故言「漸漸遊行遇向本國」。「其父先來求子不得」此下是第二明父覓子不得，亦有二階，第一正明覓子不得，第二明雖失一子之苦，不廢家業大事。今言其父先來求子不得，此是第一階，正明覓子不得，內合明佛從二萬億佛所大乘化眾，失解之後，恒覓眾生大乘根機都不得矣。「中止一城」此下是第二階，明父雖失一子之苦，不廢家業大事，內合如來於此一方眾生無機感可為說法，余方教化終自不廢。「中止一城」，城者防非拒難為義，如來教法為城，若言教一坐能使正理恒存，外道即隱，故詺教法為城。教明佛果備有眾德，故言財寶無量等。「其諸倉庫」，倉者養命，庫者養身，明如來法身慧命養育眾生之義也。「多有僮僕」者，內外凡夫受學弟子如僮僕，八地以上菩薩如臣，七地以下初
地以上菩薩如佐，緣覺如吏，聲聞如民，大乘如象，自餘三乘等如馬牛羊。「出入息利」者，教從佛宣名出，化功歸己如入息利也。「商估賈客」者，商估之徒本買賤求貴，此明諸菩薩從佛受教廣利益眾生。
「時貧窮子」此下是第三明子漸還近父，亦有二階者，第一明近父緣由，第二正明近父也。「時貧窮子」下乃至「經歷國邑」以來，第一明子得近父之緣由，由遊行不已遂得近父；內合為義，由眾生在五戒十善經教國邑中修行不已，有感佛出世之機也。「遂到其父所止之城」，此是第二階正明子近父，內合衆生正有感佛說法之機也。
「父每念子」此下第四，明父既失子來久憂念轉深，但眾生失解廣起煩惱，如來慈悲愍傷其義彌至。就中亦有二階者，第一明念子之苦，第二明假設作念得子之樂也。從「父每念子」下竟「是以慇勤每憶其子」此是第一，明父念失子之苦，失解之子違離如來備經六道，故言「別離」。「五十餘年」，所以言餘年者，解有二種，一解云：「實只自有五道無別有阿修羅道，阿修羅道只攝入鬼神道，鬼神道中最勝者離出，詺作阿修羅道，既被出，故言余也。」一家所習不然，善有三品，下品感阿修羅，其多諂曲求道甚難，故貶之在鬼神道也。此一段眾生既失大乘解，唯如來自知
【現代漢語翻譯】 現代漢語譯本 地以上菩薩如佐（輔佐），緣覺如吏（官吏），聲聞如民（百姓），大乘如象（大象），其餘三乘等如馬牛羊。「出入息利」是指，教法從佛宣說而出，化度眾生的功德歸於自己，如同呼吸的利益。「商估賈客」是指，商人和顧客本來買賤賣貴，這裡說明諸位菩薩從佛接受教誨，廣泛利益眾生。 『時貧窮子』以下是第三部分，說明兒子逐漸靠近父親，也有兩個階段，第一說明靠近父親的緣由，第二正式說明靠近父親。『時貧窮子』下乃至『經歷國邑』以來，第一說明兒子得到靠近父親的緣由，由於不停止，最終得以靠近父親；內在含義是，由於眾生在五戒十善的經教國邑中修行不停止，因此感應到佛出世的機緣。『遂到其父所止之城』，這是第二階段，正式說明兒子靠近父親，內在含義是眾生真正感應到佛說法的機緣。 『父每念子』以下是第四部分，說明父親自從失去兒子以來，長久憂慮思念更加深切，但眾生失去理解，廣泛產生煩惱，如來的慈悲憐憫更加深刻。其中也有兩個階段，第一說明思念兒子的痛苦，第二說明假設思念得到兒子的快樂。從『父每念子』下到『是以慇勤每憶其子』，這是第一部分，說明父親思念失去兒子的痛苦，失去理解的兒子違背遠離如來，經歷了六道輪迴，所以說『別離』。「五十餘年」，之所以說餘年，解釋有兩種，一種解釋說：『實際上只有五道，沒有單獨的阿修羅道，阿修羅道只是包含在鬼神道中，鬼神道中最殊勝的才分離出來，稱為阿修羅道，既然被分離出來，所以說余也。』另一家所學不是這樣，善有三品，下品感應阿修羅，他們大多諂媚彎曲，求道非常困難，所以貶低他們在鬼神道中。這一段眾生既然失去了大乘的理解，只有如來自己知道。
【English Translation】 English version Bodhisattvas above the stage are like assistants, Pratyekabuddhas (Solitary Buddhas) are like officials, Sravakas (Hearers) are like common people, Mahayana (Great Vehicle) is like an elephant, and the remaining three vehicles are like horses, cows, and sheep. 'Outgoing and incoming breath benefits' means that the teachings come from the Buddha's proclamation, and the merit of transformation returns to oneself, like the benefit of breathing. 'Merchants and traders' refers to merchants who originally buy cheap and sell dear; this explains that the Bodhisattvas receive teachings from the Buddha and broadly benefit sentient beings. 'At that time, the poor son' below is the third part, explaining that the son gradually approaches the father, which also has two stages: the first explains the reason for approaching the father, and the second formally explains approaching the father. From 'At that time, the poor son' down to 'traveled through countries and cities,' the first explains the reason why the son was able to approach the father, because he did not stop, he was finally able to approach the father; the inner meaning is that because sentient beings practice unceasingly in the countries and cities of the teachings of the Five Precepts and Ten Virtues, they therefore sense the opportunity for the Buddha to appear in the world. 'Then he arrived at the city where his father lived,' this is the second stage, formally explaining that the son approached the father, the inner meaning is that sentient beings truly sense the opportunity for the Buddha to preach the Dharma. 'The father always thought of his son' below is the fourth part, explaining that since the father lost his son, his long-term worry and thoughts have deepened, but sentient beings lose understanding and generate extensive afflictions, and the Tathagata's compassion and pity are even more profound. There are also two stages in this: the first explains the suffering of thinking of the son, and the second explains the joy of obtaining the son by assuming thoughts. From 'The father always thought of his son' down to 'Therefore, he diligently remembers his son,' this is the first part, explaining the father's suffering of thinking of his lost son, the son who lost understanding violated and departed from the Tathagata, and experienced the six realms of reincarnation, so it is said 'separation'. 'More than fifty years,' the reason for saying 'more years' has two explanations, one explanation says: 'In reality, there are only five realms, there is no separate Asura (demi-gods) realm, the Asura realm is only included in the realm of ghosts and spirits, the most superior of the ghosts and spirits are separated out and called the Asura realm, since it has been separated out, therefore it is said 'more'.' The learning of another school is not like this, good has three grades, the lower grade senses Asuras, they are mostly flattering and devious, and it is very difficult to seek the Tao, so they are degraded in the realm of ghosts and spirits. Since this section of sentient beings has lost the understanding of Mahayana, only the Tathagata himself knows.
一應以來，不向聲聞辟支佛等說，故言「未曾向人說如此事」也。「心懷悔恨」者，悔在於我，恨在於子。何以知之？只悔我不堅償此兒遂令失去也。恨在於子者，汝不孤，然而要有父母，云何都不尋求？天性存父子之義。內合為論，悔我昔日二萬億佛所時用大乘化，不能得令登內凡夫信首得立使不退墮，恨者汝眾生神解本異乎木石，云何不堪憶我昔大乘之化而流浪生死耶？故言悔恨也。「自念老朽」者，廢大乘來久，故言老朽也。「財物」，如前解。「無有子息」者，無有委付以弘法紹繼之人，故言無有子息也。「一旦終沒財物散失」者，此明眾生既無機緣，如來便舍化他方，故言終沒。大乘經教於眾生無用，故義言散失無所委付也。「復作是念我若得子委付財物坦然快樂無復憂慮」下是第二階，假設作念得子之樂，內合明得眾生有大機發、有可化之緣，便稱如來大慈悲之意，故言無復憂慮也。
「爾時窮子傭賃展轉」此下是第二父子相見譬，此則領上火宅中第二長者見火譬，亦遠領〈方便品〉中「我以佛眼觀見六道眾生等」也。但上譬中唯明長者見子義，不道子見父義，內合上單明佛見五濁眾生有人天等小機，今此譬中委悉，先明人天小機感佛，即是子見父義，后明佛見此機，即是父見子義。然感應之義，
【現代漢語翻譯】 現代漢語譯本：自從應化以來，我沒有向聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）等宣說此法，所以說『未曾向人說如此事』。『心懷悔恨』是指，悔恨在於我，恨在於你（指眾生）。為什麼這麼說呢？只悔恨我沒有堅定地滿足這個孩子（指眾生）的願望，以致於讓他失去（佛法）。恨在於你（眾生）是指，你並非孤立無援，而且本應有父母（指佛），為何完全不尋求呢？天性中存在父子之義。內在含義綜合起來說，悔恨我過去在二萬億佛所時，使用大乘教化，卻不能使你登上內凡夫的信位，得以確立而不退墮。恨的是，你們眾生的神識理解力原本不同於木石，為何不能憶起我過去大乘的教化，而流浪于生死輪迴之中呢？所以說是悔恨。『自念老朽』是指，捨棄大乘教化已經很久了，所以說老朽。『財物』，如前面的解釋。『無有子息』是指，沒有可以委託以弘揚佛法、紹繼事業的人，所以說沒有子息。『一旦終沒財物散失』是指，這說明眾生既然沒有機緣，如來便捨棄教化而前往他方，所以說終沒。大乘經教對眾生沒有用處，所以從意義上說是散失，沒有可以委託的對象。『復作是念我若得子委付財物坦然快樂無復憂慮』以下是第二階段，假設作念得到兒子的快樂，內在含義是說明得到眾生有大的機緣萌發、有可以教化的因緣，便符合如來大慈悲的本意，所以說沒有憂慮。 『爾時窮子傭賃展轉』以下是第二個父子相見的譬喻，這對應於前面火宅譬喻中第二個長者見火的情景，也遙相呼應〈方便品〉中『我以佛眼觀見六道眾生等』。但前面的譬喻中只說明瞭長者見兒子的意義，沒有說兒子見父親的意義，內在含義是隻說明佛見到五濁惡世的眾生有人天等小的根機。現在這個譬喻中詳細地說明了，先說明人天小根機感應佛，這就是兒子見父親的意義，然後說明佛見到這種根機，這就是父親見兒子的意義。然而感應的意義，
【English Translation】 English version: Since the beginning of my response, I have not spoken of this to Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently), etc., hence the saying 'I have never spoken of such a thing to anyone.' 'Harboring regret and resentment' means that regret lies with me, and resentment lies with you (referring to sentient beings). Why do I say this? I only regret that I did not firmly fulfill the wishes of this child (referring to sentient beings), causing them to lose (the Dharma). The resentment towards you (sentient beings) means that you are not isolated and should have parents (referring to the Buddha), so why do you not seek them at all? There is a natural bond of father and child. Combining the inner meanings, I regret that in the past, in the presence of twenty trillion Buddhas, I used the Mahayana teachings but could not enable you to ascend to the stage of a 'inner ordinary person' with faith, to be established and not fall back. What I resent is that the spiritual understanding of you sentient beings is inherently different from wood and stone, so why can you not recall my past Mahayana teachings and wander in the cycle of birth and death? Therefore, it is said to be regret and resentment. 'Thinking of myself as old and decayed' means that it has been a long time since I abandoned the Mahayana teachings, hence the saying 'old and decayed.' 'Wealth and possessions' are as explained before. 'Having no children' means having no one to entrust with the task of propagating the Dharma and continuing the lineage, hence the saying 'having no children.' 'Once I die and my wealth is scattered' means that since sentient beings have no opportunity, the Tathagata abandons teaching and goes to other realms, hence the saying 'dies.' The Mahayana teachings are useless to sentient beings, so in meaning, they are scattered and there is no one to entrust them to. 'Again, I think, if I had a son to entrust my wealth to, I would be at ease, happy, and without worry' is the second stage, assuming the joy of having a son. The inner meaning is that obtaining sentient beings with great potential and the conditions to be taught aligns with the great compassion of the Tathagata, hence the saying 'without worry.' 'At that time, the poor son hired himself out and wandered around' below is the second parable of the father and son meeting, which corresponds to the second scene of the elder seeing the fire in the burning house parable, and also remotely echoes 'I see all beings in the six realms with my Buddha-eye' in the 〈Expedient Means〉 chapter. However, the previous parable only explained the meaning of the elder seeing his son, and did not mention the meaning of the son seeing his father, the inner meaning being that it only explained that the Buddha saw sentient beings in the five defilements with small capacities such as humans and gods. Now, this parable explains in detail, first explaining that the small capacities of humans and gods resonate with the Buddha, which is the meaning of the son seeing the father, and then explaining that the Buddha sees this capacity, which is the meaning of the father seeing the son. However, the meaning of resonance,
只感時應、應時是感，然逐義為便有感故有應，不得先應後感。是故此譬中有兩段，第一子見父，第二「于師子座見子便識」以下明父見子。就此兩段中各有四階。子見父中有四者，第一明見父緣由，第二明見父之處，第三正明見父，第四明子見父生懷畏避之心。言「傭賃展轉」此是見父之緣由，若不傭賃何容得與長者相見？內合衆生修五戒十善相資，遠得助一乘機發之義也。「遇到父舍住立門側」此是第二明見父之處，內合衆生五戒十善小機感佛不正，如立門側也。「遙見其父踞師子床」此下是第三正明見父尊嚴，五戒十善機來窺佛，故言見父也。「遙」者，此機遠窺法身地，故言遙也。如來處在無畏之座如師子床也。「寶機承足」者，有二種解，一解戒定為腳足，二諦境為寶機。一家言權實二智為腳足，二諦境為寶機，如來二智常照二諦境，如寶機承足也。外國言婆羅門者，高良大姓。八地以上如婆羅門，七地以還如剎利也，大乘內凡夫如居士也。
問者言：「既言佛在法身地，云何言有內凡夫等圍繞？」解釋者言：「此經明法身，不同常住經所明法身，今此經言法身者，指他方應身為法身，故如佛在無量壽國，此間眾生機感無量壽來應，仍詺無量壽佛為法身也。」
「真珠瓔珞」者，解有二種：一
【現代漢語翻譯】 現代漢語譯本 只感應時機，應時機是感應，然而按照意義來說，因為有感所以有應，不能先應後感。因此這個譬喻中有兩段，第一段是兒子見到父親，第二段是『在師子座上見到兒子便認出』以下說明父親見到兒子。就這兩段中各有四個階段。兒子見到父親中有四點，第一點說明見到父親的緣由，第二點說明見到父親的處所，第三點正式說明見到父親，第四點說明兒子見到父親產生畏懼躲避之心。說『傭工輾轉』這是見到父親的緣由，如果不做傭工，怎麼能和長者相見呢？內在契合眾生修持五戒十善互相資助，從遠處得到幫助，一乘佛法的機緣得以啓發的意義。『遇到父親的家宅，站在門旁』這是第二點說明見到父親的處所，內在契合眾生修持五戒十善，小小的機緣感應到佛，但不正，就像站在門旁一樣。『遠遠地看見他的父親坐在師子座上』這以下是第三點正式說明見到父親的尊嚴，五戒十善的機緣來窺視佛，所以說見到父親。『遙』，是指這個機緣從遠處窺視法身之地，所以說遙遠。如來處在無畏的座位上，就像師子座一樣。『寶機承足』，有兩種解釋，一種解釋是戒和定是腳足，二諦之境是寶機。另一家說權智和實智是腳足，二諦之境是寶機，如來的兩種智慧常常照耀二諦之境，就像寶機承托著腳足一樣。外國稱婆羅門（Brahman，高貴種姓）的人，是高良大姓。八地菩薩以上就像婆羅門，七地菩薩及以下就像剎帝利（Kshatriya，武士種姓），大乘中的內凡夫就像居士（householder）一樣。
提問者說：『既然說佛在法身地，為什麼說有內凡夫等圍繞？』解釋的人說：『這部經所說的法身，不同於常住經所說的法身，現在這部經所說的法身，指的是他方應化身為法身，所以就像佛在無量壽國（Sukhavati，極樂世界），此間的眾生機緣感應到無量壽佛來應化，仍然稱無量壽佛為法身。』
『真珠瓔珞（pearl necklace）』，有兩種解釋：一種是...
【English Translation】 English version Only feeling the opportune moment, the opportune moment is feeling, but according to the meaning, because there is feeling, there is response, one cannot respond before feeling. Therefore, there are two sections in this analogy. The first section is the son seeing the father, and the second section is 'seeing the son on the lion throne and recognizing him,' which explains the father seeing the son. Each of these two sections has four stages. There are four points in the son seeing the father. The first point explains the reason for seeing the father, the second point explains the place where the father is seen, the third point formally explains seeing the father, and the fourth point explains that the son has a fearful and evasive heart when he sees the father. Saying 'hired labor and turning around' is the reason for seeing the father. If one does not work as a hired laborer, how can one meet the elder? Inwardly, it corresponds to sentient beings cultivating the five precepts and ten virtues, assisting each other, and from afar, obtaining help, the meaning of the opportunity for the One Vehicle (Ekayana) to be inspired. 'Encountering the father's house and standing by the door' is the second point explaining the place where the father is seen. Inwardly, it corresponds to sentient beings cultivating the five precepts and ten virtues, and the small opportunity to sense the Buddha, but not correctly, like standing by the door. 'Seeing his father sitting on the lion throne from afar' is the third point formally explaining the dignity of seeing the father. The opportunity of the five precepts and ten virtues comes to peek at the Buddha, so it is said to see the father. 'From afar' means that this opportunity peeps at the Dharmakaya (法身) ground from afar, so it is said to be far away. The Tathagata (如來) is in the seat of fearlessness like a lion throne. 'Precious mechanism supporting the feet' has two explanations. One explanation is that precepts and samadhi (定) are the feet, and the realm of the two truths (二諦) is the precious mechanism. Another school says that expedient wisdom and true wisdom are the feet, and the realm of the two truths is the precious mechanism. The two wisdoms of the Tathagata always illuminate the realm of the two truths, just like the precious mechanism supports the feet. Foreigners call Brahmins (婆羅門), people of high and good surnames. Bodhisattvas (菩薩) of the eighth Bhumi (地) and above are like Brahmins, Bodhisattvas of the seventh Bhumi and below are like Kshatriyas (剎利), and ordinary people in the Mahayana (大乘) are like householders (居士).
The questioner said: 'Since it is said that the Buddha is in the Dharmakaya ground, why is it said that there are ordinary people etc. surrounding him?' The explainer said: 'The Dharmakaya mentioned in this sutra is different from the Dharmakaya mentioned in the constant sutra. The Dharmakaya mentioned in this sutra refers to the manifested body (Nirmanakaya) of other lands as the Dharmakaya, so it is like the Buddha being in Sukhavati (無量壽國), and the sentient beings here sense Amitabha Buddha (無量壽佛) coming to manifest, and still call Amitabha Buddha the Dharmakaya.'
'Pearl necklace (真珠瓔珞)' has two explanations: one is...
云明諸菩薩備有功德智慧，一云佛果具有功德智慧如真珠瓔珞。在辟支如吏，聲聞如民，外凡夫如僮僕。「手執白拂」者，三乘人用智慧手執無生之理拂煩惱塵，此乃是三乘人自拂。何故言侍佛左右即成佛？解釋者言：「此乃是自拂則由佛教，故義言拂佛也。且《凈名》云：『眾生病故我病，眾生病癒我病亦愈。』故義言拂佛。」「覆以寶帳」者，明如來大慈大悲最高而能覆下如寶帳也。「垂諸華幡」者，華幡本招致看者，此譬如來有四攝之德攝化眾生也。「香水灑地」者，云法師言：「以禪定水灑凈戒地，淹煩惱塵，正以禪定資戒令止惡義強也。然佛地乃無惡可止，但有定故，恒無惡可生，故義言淹之也。」「散眾名華」者，七凈為華也。「羅列寶物」者，如來說一乘因果萬善同歸，明諸功德，故言羅列寶物也。教從佛出故言「出」，化功歸佛故言「內」，前人受教為「取」，拂授記為「與」也。「窮子見父有大力勢」此下是子見父中第四階，明窮子既見長者尊貴，生畏避之心，內合衆生唯有五戒十善之機感佛，此小機擬一乘圓教永無堪受之理，則有怖畏之心。五戒十善小機不應一乘大教，從擬無益，故言「悔來」也。「竊作是念」此是理中為論，非公灼發言，故言竊也。「若是王王等」者，說一乘教佛是王，說三
【現代漢語翻譯】 現代漢語譯本 云明諸菩薩具備功德和智慧，有人說佛果也具有功德和智慧，就像真珠瓔珞一樣。在（佛的）周圍，辟支佛（Pratyekabuddha，獨覺佛）就像官吏，聲聞（Śrāvaka，阿羅漢）就像平民，外凡夫就像僮僕。「手執白拂」指的是，三乘人用智慧之手執持無生之理，拂去煩惱塵埃，這乃是三乘人自己拂塵。為什麼說侍奉佛的左右就能成佛呢？解釋的人說：『這是因為自己拂塵是由佛教導的，所以從意義上說是拂佛。而且《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『眾生生病所以我生病，眾生病好了我的病也好了。』所以從意義上說是拂佛。』「覆以寶帳」是說，如來的大慈大悲最高尚，能夠像寶帳一樣覆蓋下面。「垂諸華幡」是說，華幡本來是用來招引觀看者的，這譬如如來有四攝（catuḥ-saṃgraha-vastūni，佈施、愛語、利行、同事）之德來攝化眾生。「香水灑地」是說法師說：『用禪定之水灑凈戒之地，淹沒煩惱塵埃，正是用禪定來資助戒律，使止惡的意義更加強大。然而佛地本來就沒有惡可以止，但因為有禪定，所以永遠沒有惡可以產生，所以從意義上說是淹沒它。』「散眾名華」是說，七凈（sapta viśuddhi，戒清凈、心清凈、見清凈、度疑清凈、道非道智清凈、行道智清凈、行智清凈）就是華。「羅列寶物」是說，如來說一乘（ekayāna，唯一佛乘）的因果，萬善同歸，說明諸種功德，所以說是羅列寶物。教義從佛而出，所以說是「出」，化功歸於佛，所以說是「內」，前人接受教義是「取」，拂塵授記是「與」。「窮子見父有大力勢」以下是窮子見父中的第四個階段，說明窮子既然見到長者的尊貴，就產生了畏懼躲避之心，內心符合眾生只有五戒十善的根機來感應佛，這種小根機想要接受一乘圓教是永遠不可能的，所以就產生了怖畏之心。五戒十善的小根機不應接受一乘大教，想要攀擬也沒有用處，所以說是「悔來」。「竊作是念」這是從理上進行討論，不是公開明確的發言，所以說是「竊」。「若是王王等」是說，宣說一乘教義，佛是王，宣說三
【English Translation】 English version Vimalakirti and other Bodhisattvas are equipped with merit and wisdom. Someone says that the Buddha-fruit also possesses merit and wisdom, like a pearl necklace. Around (the Buddha), Pratyekabuddhas (獨覺佛, solitary Buddhas) are like officials, Śrāvakas (阿羅漢, Arhats) are like commoners, and ordinary people are like servants. 'Holding a white whisk' refers to the fact that the followers of the Three Vehicles (Triyāna) use the hand of wisdom to hold the principle of non-origination (anutpāda) and whisk away the dust of afflictions. This is the self-whisking of the followers of the Three Vehicles. Why is it said that serving the Buddha's side leads to Buddhahood? The explainer says: 'This is because self-whisking is taught by the Buddha, so in meaning, it is whisking the Buddha. Moreover, the Vimalakīrti Nirdeśa Sūtra (《維摩詰經》) says: 'Because sentient beings are sick, I am sick; when sentient beings are healed, my sickness is also healed.' Therefore, in meaning, it is whisking the Buddha.' 'Covering with a jeweled canopy' means that the Tathagata's (如來) great compassion is the highest and can cover the lower like a jeweled canopy. 'Hanging various flower banners' means that flower banners are originally used to attract viewers; this is like the Tathagata having the virtues of the Four Means of Attraction (catuḥ-saṃgraha-vastūni, 四攝) to gather and transform sentient beings. 'Sprinkling fragrant water on the ground' is what the Dharma master says: 'Using the water of meditation to sprinkle the ground of pure precepts, submerging the dust of afflictions, it is precisely using meditation to assist the precepts, making the meaning of stopping evil stronger. However, the Buddha-ground originally has no evil to stop, but because there is meditation, evil can never arise, so in meaning, it is submerging it.' 'Scattering various famous flowers' means that the Seven Purifications (sapta viśuddhi, 七凈) are the flowers. 'Arranging treasures' means that the Tathagata speaks of the cause and effect of the One Vehicle (ekayāna, 一乘), and all good deeds return to the same destination, explaining the various merits, so it is said to be arranging treasures. The teachings come from the Buddha, so it is said to be 'out'; the merit of transformation returns to the Buddha, so it is said to be 'in'; the former person receives the teachings is 'taking'; whisking and bestowing prediction is 'giving'. 'The poor son sees his father with great power' below is the fourth stage of the poor son seeing his father, explaining that since the poor son sees the elder's nobility, he develops a fearful and evasive mind, inwardly conforming to the fact that sentient beings only have the capacity of the Five Precepts and Ten Virtuous Deeds to sense the Buddha. This small capacity wanting to receive the perfect teaching of the One Vehicle is forever impossible, so a fearful mind arises. The small capacity of the Five Precepts and Ten Virtuous Deeds should not receive the great teaching of the One Vehicle; wanting to imitate is useless, so it is said to be 'repenting of coming'. 'Secretly thinking' is a discussion from the perspective of principle, not a public and clear statement, so it is said to be 'secretly'. 'If it is a king, etc.' means that proclaiming the teaching of the One Vehicle, the Buddha is the king, proclaiming the Three
乘教佛為王等也。若是一乘教佛者，亦非是五戒十善機相應，只縱復說三乘教佛，亦非是五戒十善機所宜，故言「非我傭夫作力得物之處」也。「不如往至貧里肆力有地衣食易得」者，人天教為貧里，於此人天教中修行，即肆力者賣也。五戒十善為因感人天果報，如衣食易得也。「若久住此或見逼迫」者，內合人天小機扣佛大教，佛或能用大乘教逼小令行，故言「逼迫」也。非我所為欲令為，故言「強」也。欲背大向小，故言「疾走」。「欲去」，猶未去也。
「時富長者于師子座見子便識」此下是第二父見子，此中亦有四階，第一明見子之處，第二正明見子，第三明見子故歡喜，第四明長者生開暢之心念也。今「于獅子座」者，是第一明見子之處，內合如來在法身無畏之座也。「見子便識」，此是第二階正明見子，內合明如來見眾生便識，是我昔日以大乘所化之人，即是領上火宅中雲「長者見是大火從四面起」也，亦是〈方便品〉中「我以佛眼觀見六道眾生」也。「心大歡喜」者，此是第三階，明長者既知是兒故歡喜，內合明佛既見此眾生小機發，用此善根資益得昔大乘之解，稱大慈之意，故言歡喜也。「即作是念」下是第四階，明長者生開暢之念，內合明如來見眾生善根機發，必可以委付法化。「我常思念
【現代漢語翻譯】 現代漢語譯本： 乘教佛如同國王等等。如果是一乘教的佛，也不與五戒十善的根機相應，即使勉強說三乘教的佛，也不適合五戒十善的根機，所以說『不是我做工出力獲得東西的地方』。『不如前往貧困的鄉村，努力工作，衣食容易獲得』，人天教如同貧困的鄉村，在此人天教中修行，就是努力工作。五戒十善作為因，感得人天果報，就像衣食容易獲得一樣。『如果長久住在這裡，或許會受到逼迫』，內在比喻人天小根機去契合佛的大教法，佛或許會用大乘教來逼迫小根機修行，所以說『逼迫』。不是我想要做的卻要我做，所以說是『強迫』。想要背離大的而趨向小的，所以說『快走』。『想要去』，是說還沒有離開。
『當時富有的長者在獅子座上看見兒子就認出來了』，這以下是第二段父親見到兒子，這裡面也有四個階段，第一是說明見到兒子的處所，第二是正式說明見到兒子，第三是說明因為見到兒子而歡喜，第四是說明長者生起開朗暢快的心念。現在說『在獅子座上』，這是第一說明見到兒子的處所，內在比喻如來在法身無畏的寶座上。『見到兒子就認出來了』，這是第二階段正式說明見到兒子，內在比喻說明如來見到眾生就認出來，這是我過去用大乘教化的人，就是領會上面火宅中說的『長者看見大火從四面燃起』，也是《方便品》中說的『我以佛眼觀見六道眾生』。『心中非常歡喜』，這是第三階段，說明長者既然知道是自己的兒子所以歡喜，內在比喻說明佛既然見到此眾生的小根機萌發，用此善根資助增長，得到過去大乘的理解，符合大慈悲的心意，所以說歡喜。『就產生這樣的念頭』以下是第四階段，說明長者生起開朗暢快的念頭，內在比喻說明如來見到眾生善根機緣萌發，必定可以將佛法交付給他。『我常常思念』
【English Translation】 English version: The Buddha of the Vehicle Teaching is like a king, and so on. If it is the Buddha of the One Vehicle Teaching, it is not in accordance with the faculties suitable for the Five Precepts and Ten Virtuous Acts. Even if one were to reluctantly speak of the Buddha of the Three Vehicle Teaching, it would not be suitable for the faculties of the Five Precepts and Ten Virtuous Acts. Therefore, it is said, 'This is not a place where I can obtain things by working hard.' 'It is better to go to a poor village, where it is easy to obtain food and clothing by working hard.' The Human and Deva Teaching is like a poor village. Practicing in this Human and Deva Teaching is like working hard. Taking the Five Precepts and Ten Virtuous Acts as the cause, one experiences the reward of humans and devas, just as it is easy to obtain food and clothing. 'If I stay here for a long time, I may be forced,' inwardly comparing the small faculties of humans and devas to the great teaching of the Buddha. The Buddha may use the Great Vehicle Teaching to force the small faculties to practice, hence the word 'forced.' It is not what I want to do, but I am forced to do it, hence the word 'compelled.' Wanting to turn away from the great and towards the small, hence the words 'run away quickly.' 'Wanting to leave' means not having left yet.
'At that time, the wealthy elder saw his son on the lion throne and recognized him.' The following is the second section of the father seeing his son. There are also four stages here: first, clarifying the place where the son is seen; second, directly clarifying the seeing of the son; third, clarifying the joy because of seeing the son; and fourth, clarifying the elder's arising of an open and cheerful thought. Now, 'on the lion throne' is the first clarification of the place where the son is seen, inwardly symbolizing the Thus Come One (Tathagata) on the fearless throne of the Dharma body. 'Saw his son and recognized him' is the second stage, directly clarifying the seeing of the son, inwardly symbolizing the Thus Come One seeing sentient beings and recognizing them as those whom I formerly transformed with the Great Vehicle, which is to understand the above 'the elder saw the great fire rising from all four sides,' and also the 'Expedient Means' chapter, 'I see the sentient beings of the six realms with my Buddha eye.' 'His heart was filled with great joy' is the third stage, clarifying that the elder was joyful because he knew it was his son, inwardly symbolizing that the Buddha, having seen the small faculties of these sentient beings sprout, uses these roots of goodness to assist and increase their understanding of the Great Vehicle of the past, in accordance with the intention of great compassion, hence the word 'joy.' 'Then he had this thought' below is the fourth stage, clarifying the elder's arising of an open and cheerful thought, inwardly symbolizing that the Thus Come One, having seen the sentient beings' roots of goodness sprout, will surely be able to entrust the Dharma to them. 'I often think'
此子無由見之」者，從二億佛所眾生失大乘解，恒覓眾生善機不得，故云無由見之。今者始見，無機發，故言「適我願」也。「我雖年朽」者，廢大乘化來久，故言年朽也。「猶故貪惜」者，雖廢化久猶欲用大乘與眾生，故言貪惜。此四法中第二第四正領上能見，第一第三非正領上也。
「即遣傍人急追將還」以下是第三呼子不得譬，即領火宅中言「我身手有力」，明長者救子不得譬，遠領〈方便品〉中「我始坐道場」下，明以大乘化眾生不得也。上火宅譬中本有勸、誡兩段，各分為三別，今此中即並領之，既並領時開為三段。第一訖「何為見捉」名一喚不來，即領上勸擬宜與無機。第二從「使者執之逾急」下訖「悶絕躄地」，此名為再喚不來，即領上誡擬宜與無機。第三從「父遙見之」下，名為父置兒譬，即並領誡、勸兩家息化也。是則領開譬中不相應，領合譬中言相應也。又就此三段中各開為二。初段中二者，第一領上勸教擬宜，第二「窮子驚愕」以下明無機。就兩段中各自有二重，領勸教擬宜有二者，第一言「即遣傍人急追將還」，此領上思惟作勸教，即是「是長者作是思惟我身手有力」，所以言傍人者，此就經教為義也。理是正，大乘言教是傍，教乃詮于理，然教非即是理，故言傍人也。
法華
【現代漢語翻譯】 現代漢語譯本： 『此子無由見之』，是因為從二億佛所的眾生失去了大乘的理解，一直尋找眾生的善根機會而不得，所以說『無由見之』。現在開始見到，但善根未發，所以說『適我願』。『我雖年朽』，是因為放棄用大乘教化眾生已經很久了，所以說年朽。『猶故貪惜』，是因為雖然放棄教化很久了，仍然想用大乘教化眾生，所以說貪惜。這四法中，第二和第四正對應上面的『能見』，第一和第三並非正對應上面所說的。
『即遣傍人急追將還』以下是第三次呼喚兒子不回來的譬喻，對應火宅中說的『我身手有力』，說明長者救不了兒子，也遙遙對應《方便品》中『我始坐道場』以下，說明用大乘教化眾生而不得。上面的火宅譬喻中，本來有勸說和告誡兩段，各分為三部分，現在這裡就合併對應了，既然合併對應，就展開為三段。第一段到『何為見捉』，名為第一次呼喚不來，對應上面勸說擬宜但眾生沒有根機。第二段從『使者執之逾急』到『悶絕躄地』，這名為第二次呼喚不來，對應上面告誡擬宜但眾生沒有根機。第三段從『父遙見之』以下，名為父親放棄兒子的譬喻，對應合併告誡和勸說兩方面停止教化。這就是說，對應展開的譬喻中不相應，對應合併的譬喻中才說相應。又在這三段中各自分為二。初段中的二者，第一對應上面勸教擬宜，第二『窮子驚愕』以下說明眾生沒有根機。在兩段中各自有二重，對應勸教擬宜有二者，第一說『即遣傍人急追將還』，這對應上面思惟作勸教，也就是『是長者作是思惟我身手有力』，所以說傍人，這是就經教的意義來說的。理是根本，大乘言教是輔助，教是詮釋理的，然而教並非就是理，所以說是傍人。
《法華（Fahua）》
【English Translation】 English version: 『This son had no way to be seen』 means that the sentient beings from the two hundred million Buddhas' places have lost their understanding of the Mahayana (Great Vehicle), and have been constantly seeking opportunities for sentient beings to develop good roots, but without success, hence the saying 『no way to be seen』. Now they are beginning to be seen, but the good roots have not yet sprouted, hence the saying 『it suits my wish』. 『Although I am old』 means that it has been a long time since I gave up using the Mahayana to teach sentient beings, hence the saying 『old』. 『Still greedy and attached』 means that although I have given up teaching for a long time, I still want to use the Mahayana to teach sentient beings, hence the saying 『greedy and attached』. Among these four dharmas, the second and fourth correspond directly to the 『able to see』 mentioned above, while the first and third do not correspond directly to what was said above.
『Immediately send someone to urgently chase and bring him back』 below is the third analogy of calling the son back without success, corresponding to 『I have the strength in my body and arms』 in the burning house, illustrating that the elder cannot save his son, and also remotely corresponding to 『I first sat at the Bodhi (awakening) place』 in the 〈Expedient Means〉 chapter, illustrating that teaching sentient beings with the Mahayana is unsuccessful. In the above analogy of the burning house, there were originally two sections of exhortation and admonition, each divided into three parts, now they are merged and corresponded to here, and since they are merged and corresponded to, they are expanded into three sections. The first section up to 『Why are you being seized』 is called the first call not coming, corresponding to the above exhortation to propose what is suitable, but the sentient beings have no capacity. The second section from 『The messenger seized him even more urgently』 to 『fainted and collapsed on the ground』 is called the second call not coming, corresponding to the above admonition to propose what is suitable, but the sentient beings have no capacity. The third section from 『The father saw him from afar』 below is called the father abandoning the analogy of the son, corresponding to merging the admonition and exhortation of both sides to cease teaching. That is to say, corresponding to the expanded analogy is not corresponding, only corresponding to the merged analogy is it said to be corresponding. Furthermore, each of these three sections is divided into two. The two in the first section, the first corresponds to the above exhortation to teach what is suitable, the second 『The poor son was shocked』 below illustrates that the sentient beings have no capacity. In the two sections, each has two layers, corresponding to the exhortation to teach what is suitable, there are two, the first says 『Immediately send someone to urgently chase and bring him back』, this corresponds to the above thinking to make exhortation, which is 『The elder thought to himself, I have the strength in my body and arms』, so the saying 『someone else』 is used, this is in terms of the meaning of the scriptures and teachings. Principle is fundamental, the words and teachings of the Mahayana are auxiliary, the teachings explain the principle, but the teachings are not the principle itself, hence the saying 『someone else』.
The Lotus Sutra (Fahua)
經疏卷第五 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第六
光宅寺沙門法雲撰
信解品之餘
第二「爾時使者疾走往捉」，此是領用大乘教擬宜，此則領上火宅中「當以衣裓機案從捨出之」句也。第二領勸無機有二者，「窮子驚愕」，此是第一明有小乘人天等機。上火宅譬明無機中本有二，第一言「此舍唯有一門而復狹小」，明大教於其無用。今不領此，唯領正明無機，本有二：初明有小，次明無大。今此一句領有小機，即是「諸子幼稚」句，大乘教擬非意所期，故言驚愕也。「稱怨大喚」以下，第二領無大機，即是上「未有所識」句，我若有大乘機往犯汝大乘教，可得大乘教來見捉，我既無大，何為見捉？是故稱怨大喚也。
「使者執之」此下是第二，名為再呼不來段，上領誡宜與無機，就中亦有二：第一先領誡教擬宜，第二「於時窮子」以下領無機。又就此二段中各有二重。誡教擬宜中有二者，即是領譬說兩段，「使者執之逾急」此是第一，領上思惟作誡教，則是火宅中「我當爲說怖畏之事」，大乘誡教疾，故言急也。第二「強牽將還」正領誡教擬宜，即火宅中「如所思惟具告諸子」，明於時小機與大教不相從，故言強牽也。第二「於時窮子
【現代漢語翻譯】 現代漢語譯本 經疏卷第五 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第六
光宅寺沙門法雲撰
信解品之餘
第二『爾時使者疾走往捉』，這是領用大乘教擬宜，這則領上文火宅譬喻中『當以衣裓機案從捨出之』一句。第二領勸無機有二者，『窮子驚愕』，這是第一說明有小乘人天等根機。上文火宅譬喻說明無機中本有二，第一說『此舍唯有一門而復狹小』，說明大教對於他們沒有用處。現在不領會這個，只領會正說明無機，本有二：初說明有小，次說明無大。現在這一句領會到有小根機，就是『諸子幼稚』一句，大乘教擬合不是他們意料之中的，所以說驚愕啊。『稱怨大喚』以下，第二領會到沒有大根機，就是上文『未有所識』一句，我如果有大乘根機冒犯你的大乘教，或許會被大乘教來捉拿，我既然沒有大乘根機，為什麼要來捉拿我？所以稱怨大喚。
『使者執之』以下是第二，名為再呼不來段，上文領會誡宜與無機，其中也有二：第一先領會誡教擬宜，第二『於時窮子』以下領會無機。又就這兩段中各有二重。誡教擬宜中有二者，就是領會譬說兩段，『使者執之逾急』這是第一，領會上文思惟作誡教，就是火宅譬喻中『我當爲說怖畏之事』，大乘誡教急迫，所以說急啊。第二『強牽將還』正領會誡教擬宜，就是火宅譬喻中『如所思惟具告諸子』，說明當時小根機與大教不相從，所以說強牽啊。第二『於時窮子』
【English Translation】 English version Chapter on Faith and Understanding (Xin Jie Pin) - Continued
Second, 'At that time, the messengers ran swiftly to seize him.' This is to understand and apply the expedient means (upaya) of the Mahayana teaching, which corresponds to the phrase 'they should be enticed and drawn out of the house with various toys' in the parable of the burning house above. Second, understanding the exhortation to those without capacity (amogha) has two aspects: 'The poor son was astonished.' This is the first, indicating those with the capacity for the Small Vehicle (Hinayana), humans, and gods. The parable of the burning house above illustrates that among those without capacity, there are two inherent aspects. First, it says, 'This house has only one gate, and it is very narrow,' indicating that the Great Teaching (Mahayana) is useless to them. Now, we do not understand this, but only understand the direct explanation of those without capacity, which inherently has two aspects: first, indicating those with small capacity, and second, indicating those without great capacity. Now, this sentence understands those with small capacity, which is the phrase 'the children are young.' The Mahayana teaching is not what they expect, so they are astonished. 'Crying out in resentment and shouting loudly' and following, the second understands those without great capacity, which is the phrase 'they have not yet understood anything.' If I had the capacity for the Great Vehicle and offended your Great Vehicle teaching, perhaps I would be seized by the Great Vehicle teaching. Since I do not have great capacity, why seize me? Therefore, he cries out in resentment and shouts loudly.
'The messengers seized him.' This is the second part, called the section of repeated calls without response. Above, it understands the admonition suitable for those without capacity, among which there are also two aspects: first, understanding the admonition and teaching as expedient means; second, 'At that time, the poor son' and following, understanding those without capacity. Furthermore, each of these two sections has two layers. Among the admonition and teaching as expedient means, there are two aspects, which is understanding the two sections of parable and explanation. 'The messengers seized him even more urgently.' This is the first, understanding the above contemplation and making admonitions, which is 'I will tell them of fearful things' in the parable of the burning house. The Mahayana admonition and teaching are urgent, so it says 'urgently.' Second, 'Forcibly dragging him back' directly understands the admonition and teaching as expedient means, which is 'He fully told the children everything he had thought' in the parable of the burning house, indicating that at that time, the small capacity did not accord with the Great Teaching, so it says 'forcibly dragging.' Second, 'At that time, the poor son'
自念無罪」下是領誡無機，就中亦有二，即是領譬說兩段，第一言「於時窮子自念無罪而被囚執此必定死」，此先領無大機，即是火宅中第二正明無大機「不肯信受不驚不畏了無出意」下是也。我既無有大機汝強用誡教逼我，或起誹謗斷善根慧命也。「轉更惶怖悶絕躄地」此是第二追領有小機，即是火宅中第一有人天小機，「父雖憐愍善言誘喻，而諸子等樂著嬉戲」也。小機不堪受大教，如躄地也。
「父遙見之」此下是第三放舍兒譬，則並領兩家息化，此則領火宅中勸息化，言「或當墮落為火所燒」；誡息化，言「但東西走戲視父而已」也。亦遠領〈方便品〉中「我即自思惟」下乃至「我寧不說法疾入于涅槃」句。就此息化中亦有二，第一思惟欲放舍兒，內合欲息化；第二從「使者語之」以下正明放兒，內合正明息化。又就此兩段中各有二。思惟息化中有二者，第一思惟欲息化，第二從「所以者何」下釋欲息化意。此兩段各有二意：一者思惟欲息化，二者先明有小、后明無大也。今先明有小，「父遙」者，小機望大教相去殊遠，故言遙也。將教作使於時欲息化，如「而語使言不須此人勿強將來」，人天機如面，人天等教如冷水，人天等教稱會根性，故言「灑面令醒悟」也。「莫復與語」者，此明無大機，由無
【現代漢語翻譯】 現代漢語譯本： 『自念無罪』之後是領會領受戒律沒有根基，其中也有兩種情況，即是領會譬喻和解說兩段。第一段說『當時窮困的兒子自認為沒有罪過卻被囚禁，這樣必定會死』，這首先領會了沒有大根基，也就是火宅中第二段正說明沒有大根基，『不肯相信接受，不驚恐不畏懼，完全沒有出離的想法』。我既然沒有大的根基，你強行用戒律教導逼迫我，或許會產生誹謗，斷絕善根和慧命。『轉而更加惶恐，悶絕倒地』，這是第二段追溯領會到有小根基，也就是火宅中第一段有人天小根基，『父親雖然憐憫，用好話勸誘開導，但是孩子們只顧貪戀嬉戲』。小根基無法承受大的教誨，就像倒在地上一樣。
『父親遠遠地看見他』，這以下是第三段放棄兒子的譬喻，就一起領會了兩家停止教化的含義，這裡領會了火宅中勸說停止教化，說『或許會墮落被火燒死』；戒律停止教化，說『只是東奔西跑嬉戲，看著父親而已』。也遠遠地領會了《方便品》中『我當時自己思考』以下乃至『我寧願不說法，快速進入涅槃』的句子。就在這停止教化中也有兩種情況，第一種是思考想要放棄兒子，內在符合想要停止教化；第二種是從『讓使者告訴他』以下，正式說明放棄兒子，內在符合正式說明停止教化。又就在這兩段中各有兩種情況。思考停止教化中有兩種情況，第一種是思考想要停止教化，第二種是從『為什麼呢』以下，說明停止教化的意圖。這兩段各有兩種意思：一是思考想要停止教化，二是先說明有小根基，后說明沒有大根基。現在先說明有小根基，『父親遠遠地』，小根基相對於大的教誨相差很遠，所以說遙遠。把教誨當作使者，當時想要停止教化，就像『於是告訴使者說不需要這個人，不要強行帶他來』，人天根基就像面，人天等教誨就像冷水，人天等教誨適合根性，所以說『灑水洗面讓他清醒』。『不要再和他說話』，這說明沒有大根基，因為沒有。
【English Translation】 English version: 『Thinking to himself that he was innocent』 is followed by the lack of capacity to receive precepts. Within this, there are also two aspects, namely, understanding the parable and the explanation in two sections. The first section says, 『At that time, the impoverished son, thinking himself innocent, was imprisoned, and this would certainly lead to death.』 This first understands the absence of great capacity, which is the second part in the burning house that explicitly states the absence of great capacity: 『They were unwilling to believe and accept, not alarmed or afraid, and had no intention of leaving.』 Since I do not have great capacity, you forcefully use precepts to teach and compel me, perhaps giving rise to slander, cutting off the roots of goodness and the life of wisdom. 『Turning even more fearful, he fainted and collapsed to the ground,』 this is the second part, tracing back to understand that there is small capacity, which is the first part in the burning house that there is small capacity for humans and gods: 『Although the father was compassionate, using kind words to persuade and enlighten, the children were only fond of indulging in play.』 Small capacity cannot bear great teachings, just like collapsing to the ground.
『The father saw him from afar,』 below this is the third parable of abandoning the son, which together understands the cessation of transformation in both families. This understands the exhortation to cease transformation in the burning house, saying, 『Perhaps they will fall and be burned by the fire』; the cessation of precepts, saying, 『They only run around and play, looking at the father.』 It also remotely understands the sentences in the 『Expedient Means』 chapter from 『I then thought to myself』 down to 『I would rather not preach the Dharma and quickly enter Nirvana.』 Within this cessation of transformation, there are also two situations: the first is thinking about wanting to abandon the son, inwardly corresponding to wanting to cease transformation; the second is from 『Let the messenger tell him』 below, formally explaining abandoning the son, inwardly corresponding to formally explaining ceasing transformation. Moreover, within these two sections, there are two situations in each. In thinking about ceasing transformation, there are two situations: the first is thinking about wanting to cease transformation, the second is from 『Why is that』 below, explaining the intention of ceasing transformation. These two sections each have two meanings: one is thinking about wanting to cease transformation, the other is first explaining that there is small capacity, then explaining that there is no great capacity. Now, first explaining that there is small capacity, 『The father from afar,』 small capacity is very far from great teachings, therefore it is said to be distant. Taking the teachings as a messenger, at that time wanting to cease transformation, like 『Then he told the messenger that this person is not needed, do not forcefully bring him,』 the capacity for humans and gods is like the face, the teachings for humans and gods are like cold water, the teachings for humans and gods are suitable for their nature, therefore it is said 『Sprinkle water on his face to awaken him.』 『Do not speak to him again,』 this explains that there is no great capacity, because there is no.
大機，故勿復與語無大機也。「所以者何」此下是第二，釋上兩種欲息化之意。只由有小無大，故息化便成兩段：「志意下劣」者，此即是有小，此即釋上「冷水灑面」句；「自知豪貴為子所難」，此下釋明無大，此即釋上「莫復與語」句也，亦言釋上「勿強將來」句也。審知是昔日二萬億佛大乘所化之子，只自不語諸菩薩道，是失大乘解之子，故言「不語他人」也。「使者語之」下，領息化中本有二段，此下是第二正明息化。就中亦有二：第一言「使者語之，我今放汝隨意所趣」，此是正息化，佛復不用大乘教擬宜，故言放也。即是火宅中勸教息化言「戀著戲處或當墮落」等，誡教息化言「但東西走戲視父而已」，即是〈方便品〉中「我寧不說法疾入于涅槃」義也。第二言「窮子歡喜」，此明息化得宜，含有二義故喜。一者少機既不為大教所逼，故言歡喜；二「從地而起」者，向被大乘教擬宜之時如躄地，今既不復被大乘教所擬宜，故如從地而起。人天教如貧里，其中人天果報如衣食，則是人天小教稱會人天小機，故喜也。
「爾時長者將欲誘引其子」自此下是第四喚子得譬，此則是第四譬及第五譬共領上第四譬也。今此第四譬領上第四譬中前兩段擬宜與見三乘機，就此譬中自有二段，第一明父喚子，第二從
【現代漢語翻譯】 現代漢語譯本：大機之人，所以不必再與他談論，因為他沒有大的根器。『所以者何』（為什麼這樣說呢？）以下是第二點，解釋上面兩種想要停止教化的意思。只因爲有小而無大，所以停止教化就成了兩段：『志意下劣』（志向和意願低下）的人，這就是有小，這也就是解釋上面『冷水灑面』那句話；『自知豪貴為子所難』（自己知道要成為豪門貴族之子是很難的），以下是說明沒有大的根器，這也就是解釋上面『莫復與語』（不要再和他說話）那句話，也是在說解釋上面『勿強將來』（不要勉強他將來）那句話。審知他是過去二萬億佛用大乘佛法所教化之子，只是自己不談論諸菩薩道，是失去大乘理解之子，所以說『不語他人』（不告訴他人）。『使者語之』（使者告訴他）以下，總領停止教化中原本有的兩段，以下是第二點，正式說明停止教化。其中也有兩點：第一點說『使者語之，我今放汝隨意所趣』（使者告訴他，我現在放你走，隨你喜歡去哪裡），這是正式停止教化，佛不再用大乘教法來勉強他，所以說放他走。就像火宅中勸說停止教化時說『戀著戲處或當墮落』（貪戀嬉戲的地方或許會墮落）等等，告誡停止教化時說『但東西走戲視父而已』（只要到處走動嬉戲，看看父親就可以了），這就是〈方便品〉中『我寧不說法疾入于涅槃』（我寧可不說佛法，快速進入涅槃）的含義。第二點說『窮子歡喜』（窮子很高興），這是說明停止教化很合適，包含兩種含義所以高興。一是小根器的人既然不被大乘教法所逼迫，所以說高興；二是『從地而起』（從地上起來），之前被大乘教法勉強時就像癱瘓在地上，現在既然不再被大乘教法所勉強，所以就像從地上起來。人天教法就像貧窮的村落，其中人天果報就像衣食，這就是人天小教適合人天小根器的人，所以高興。 『爾時長者將欲誘引其子』（當時長者想要誘導他的兒子）從這裡以下是第四個譬喻，比喻喚子，這也就是第四個譬喻和第五個譬喻共同總領上面的第四個譬喻。現在這個第四個譬喻總領上面第四個譬喻中的前兩段，勉強和見到三乘根器，在這個譬喻中自有兩段，第一段說明父親呼喚兒子，第二段從
【English Translation】 English version: For those with great capacity, there's no need to speak further, as they lack the potential for great realization. 'So what is the reason?' What follows is the second point, explaining the intention behind ceasing to teach the two types mentioned above. It's solely because of having the small without the great that ceasing to teach becomes two distinct parts: 'Those with inferior aspirations' – this refers to having the small capacity, which explains the phrase 'splashing cold water on the face' mentioned earlier; 'Knowing it's difficult to become the son of a wealthy and noble family' – what follows explains the absence of great capacity, which explains the phrase 'Don't speak to him again' mentioned earlier, and also explains the phrase 'Don't force the future' mentioned earlier. Knowing that he is a son who was once transformed by the Great Vehicle teachings of two hundred trillion Buddhas in the past, but he himself doesn't speak of the Bodhisattva path, he is a son who has lost the understanding of the Great Vehicle, hence the saying 'doesn't speak to others'. 'The messenger tells him' below, encompasses the original two parts within ceasing to teach, and what follows is the second point, explicitly explaining ceasing to teach. Within this, there are also two points: The first point says, 'The messenger tells him, I now release you to go wherever you please' – this is formally ceasing to teach, the Buddha no longer uses the Great Vehicle teachings to force him, hence the saying 'release'. It's like in the burning house, when advising to cease teaching, saying 'Clinging to playful places may lead to falling' etc., and when warning to cease teaching, saying 'Just walk around and play, looking at your father' – this is the meaning of 'I would rather not speak the Dharma and quickly enter Nirvana' in the 〈Expedient Means Chapter〉. The second point says, 'The poor son rejoices' – this explains that ceasing to teach is appropriate, containing two meanings, hence the joy. First, since those with small capacity are not forced by the Great Vehicle teachings, hence the saying 'rejoices'; second, 'rising from the ground' – when forced by the Great Vehicle teachings before, it was like being paralyzed on the ground, now that they are no longer forced by the Great Vehicle teachings, it's like rising from the ground. Human and Deva (gods) teachings are like poor villages, where the rewards of humans and Devas are like clothing and food, this is the small Human and Deva teachings that suit those with small Human and Deva capacity, hence the joy. 'At that time, the elder wanted to entice his son' From here onwards is the fourth parable, a metaphor for calling the son, which is the fourth parable and the fifth parable together encompassing the fourth parable above. Now this fourth parable encompasses the first two parts of the fourth parable above, forcing and seeing the capacity for the Three Vehicles, within this parable there are two parts, the first part explains the father calling the son, the second part from
「既已得之」以下明見子受喚也。內合為論，先領佛用三乘教擬宜，后見三乘人能受，就此兩段中各有四階。第一父喚子中有四階者，且就外譬為語，第一先覓可使之人，第二即得可使之人，第三與使之人語，第四使人受命喚之也。今言「長者將欲誘引其子而設方便」者，此是第一覓可使之人，內合明如來覓三乘教，此則領火宅中「我今當設方便」也。「密遣二人形色憔悴無威德者」，此是第二得可使之人，內合明如來得二乘教在法身之地，於時未說二乘教只是法身地擬宜，故言密遣。「形色憔悴」者，以理來名教，若用大乘教詮大乘理，名形色暉華，今二乘教不能詮大乘因果之理，故言憔悴也。「無威德者」，二乘教不說聲聞辟支有三十二相、八十種好、四無畏等德，故言無威德也。曏者言三乘方便，今何故言二乘也？解釋者言：「今止道聲聞辟支二人領解，故仍道二乘也。」「汝可詣彼」此下是第三與使人語，內合明佛作二乘教方法也。四諦如此，十二因緣如彼也。二乘教非正直化物，入大乘解義奢，故言「徐語」也。「倍與汝直」者，二乘教擬宜為說二乘家盡無生智勝天等果，故倍直也。「將來使作」者，二乘人若受教應令修行，故言將來使作也。「雇汝除糞」者，二乘人若受教之後，望見修治道斷九十八使煩
【現代漢語翻譯】 現代漢語譯本： 『既已得之』以下，明顯是明見子（Mingjianzi，人名）受到召喚。內部結合起來討論，首先理解佛陀運用三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）教法來適應眾生根機，然後觀察三乘人能夠接受。在這兩段中，各有四個階段。第一，父親呼喚兒子中有四個階段，且以外在的比喻來說，第一是先尋找可以差遣的人，第二是找到可以差遣的人，第三是與可以差遣的人說話，第四是使人接受命令去呼喚兒子。現在說『長者將要誘導他的兒子而設定方便』，這是第一尋找可以差遣的人，內部結合起來說明如來尋找三乘教法，這對應於火宅中『我現在應當設定方便』。『秘密派遣兩個形色憔悴沒有威德的人』，這是第二找到可以差遣的人，內部結合起來說明如來在法身（Dharmakāya，佛的法性身）之地得到二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）教法，當時沒有說二乘教法，只是在法身地適應眾生根機，所以說秘密派遣。『形色憔悴』，用理來命名教法，如果用大乘教法來詮釋大乘的道理，就叫做形色暉華，現在二乘教法不能詮釋大乘因果的道理，所以說憔悴。『沒有威德』，二乘教法不說聲聞、辟支佛有三十二相、八十種好、四無畏等功德，所以說沒有威德。先前說三乘方便，現在為什麼說二乘呢？解釋的人說：『現在只說聲聞、辟支佛二人領悟理解，所以仍然說二乘。』『你可以到那裡去』以下是第三與使者說話，內部結合起來說明佛陀製作二乘教法的方法。四諦（Four Noble Truths，苦、集、滅、道）是這樣，十二因緣（Twelve links of dependent origination，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是那樣。二乘教法不是正直的教化，進入大乘的解釋就顯得奢侈，所以說『慢慢地說』。『加倍給你報酬』，二乘教法適應眾生根機而說二乘的家，窮盡無生智勝過天等果報，所以加倍報酬。『將來讓他工作』，二乘人如果接受教法，應該讓他們修行，所以說將來讓他工作。『僱傭你清除糞便』，二乘人如果接受教法之後，希望看到修治道斷除九十八種煩惱。
【English Translation】 English version: 『Having already obtained it』 and below, it is clear that Mingjianzi (a name) is being summoned. Combining internally for discussion, first understand that the Buddha uses the Three Vehicles (Sānyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) teachings to adapt to the capacities of sentient beings, and then observe that people of the Three Vehicles are able to accept them. Within these two sections, there are four stages each. First, in the father calling the son, there are four stages, and speaking in terms of an external analogy, the first is to first seek someone who can be sent, the second is to find someone who can be sent, the third is to speak with the person who can be sent, and the fourth is to have the person accept the command to call the son. Now saying 『The elder is about to guide his son and set up expedient means,』 this is the first seeking someone who can be sent, internally corresponding to the Tathagata seeking the Three Vehicles teachings, this corresponds to 『I shall now set up expedient means』 in the burning house. 『Secretly dispatching two people with haggard appearances and no dignity,』 this is the second finding someone who can be sent, internally corresponding to the Tathagata obtaining the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) teachings in the Dharmakāya (Buddha's Dharma body) ground, at that time the Two Vehicles teachings were not spoken, it was only in the Dharmakāya ground that they were adapted to the capacities of sentient beings, therefore it is said to be secretly dispatched. 『Haggard appearance,』 using principle to name the teachings, if using the Mahayana teachings to interpret the principles of Mahayana, it is called a radiant appearance, now the Two Vehicles teachings cannot interpret the principles of Mahayana cause and effect, therefore it is said to be haggard. 『No dignity,』 the Two Vehicles teachings do not say that Śrāvakas and Pratyekabuddhas have the thirty-two marks, eighty minor characteristics, four fearlessnesses, etc., therefore it is said to be without dignity. Earlier it was said to be the expedient means of the Three Vehicles, why is it now said to be the Two Vehicles? The interpreter says: 『Now it only says that the two Śrāvakas and Pratyekabuddhas understand and comprehend, therefore it is still said to be the Two Vehicles.』 『You can go there』 below is the third speaking with the messenger, internally corresponding to the method of the Buddha creating the Two Vehicles teachings. The Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) are like this, the Twelve Links of Dependent Origination (Avidyā, Saṃskāra, Vijñāna, Nāmarūpa, Ṣaḍāyatana, Sparśa, Vedanā, Tṛṣṇā, Upādāna, Bhava, Jāti, Jarā-maraṇa) are like that. The Two Vehicles teachings are not straightforward teachings, entering into the interpretation of Mahayana seems extravagant, therefore it is said to 『speak slowly.』 『Double your reward,』 the Two Vehicles teachings adapt to the capacities of sentient beings and speak of the Two Vehicles' home, exhausting the fruit of no-birth wisdom surpassing the heavens, therefore double the reward. 『In the future, let him work,』 if people of the Two Vehicles accept the teachings, they should be made to practice, therefore it is said to let him work in the future. 『Hire you to remove dung,』 if people of the Two Vehicles accept the teachings, they hope to see the cultivation of the path to cut off the ninety-eight kinds of afflictions.
惱，如雇汝除糞也。「我等二人亦共汝作」者，言此二乘教有為眾生詮理、作修道外緣，即是共作義也。「時二使人即求窮子」，此是父喚子中第四階，正明使人奉命喚子，內合如來正用二乘教擬宜也。此則領火宅中「令諸子等得免斯害」，亦則領〈方便品〉中「我今所得法亦應說三乘」也。
從「既已得之」此下是第二明見子受喚也。內合衆生有二乘機、可受二乘之教，此則領火宅中第二「父知其子先心各有所好」也，亦即是〈方便品〉中「復作如是念，我出濁惡世，如諸佛所說，我亦隨順行」見三乘人機也。就此見子受喚中亦有四階者，今言「既已得之」，此是第一明眾生有堪聞之機，后亦為說必生外凡夫善根，即是「心各勇銳」義也。具陳上事者，此是第二階，明眾生有能堪受之機，后亦為說必生內凡善根，「互相推排」也。「爾時窮子先取其價尋與除糞」，此是第三階，見眾生有能行之機，后亦為說必生無相行已上見諦思惟治道斷結之能，即是「競共馳走」義也。所以言「先取其價」者，即是三界外盡、無生智，二乘人要先標心三界外有盡、無生智，然後只修行斷煩惱，即此是取其價義也。「其父見子愍而怪之」者，此是第四階，明長者起愍傷之念，內合如來見眾生只有修行得羅漢果之機，起慈愍之心
【現代漢語翻譯】 現代漢語譯本：譬如僱傭你去除糞便一樣。』我等二人也和你一起做』，這是說二乘教法爲了眾生闡釋道理、作為修道的外在助緣，就是一起做的意思。『當時兩個使者就去尋找窮子』，這是父親呼喚兒子中的第四個階段，正是說明使者奉命呼喚兒子，內在契合如來正是用二乘教法來適應眾生的根機。這就領會了火宅喻中『讓孩子們能夠免除這些災害』，也領會了《方便品》中『我現在所證悟的法，也應當說三乘』。
從『既然已經得到』以下是第二部分，說明見到兒子接受呼喚。內在契合眾生具有二乘的根機、可以接受二乘的教法，這就領會了火宅喻中的第二點『父親知道他的孩子們先前各自有所喜好』，也就是《方便品》中『又這樣想，我出自污濁惡世，如諸佛所說，我也隨順而行』，見到三乘人的根機。就在這見到兒子接受呼喚中也有四個階段，現在說『既然已經得到』，這是第一點，說明眾生具有能夠聽聞佛法的根機，後面也為他們說必定生起外凡夫的善根，就是『內心各自勇猛銳利』的意思。『詳細陳述了上面的事情』，這是第二個階段，說明眾生具有能夠接受佛法的根機，後面也為他們說必定生起內凡的善根，『互相推讓』。『當時窮子先拿了工錢，然後去除糞』，這是第三個階段，見到眾生具有能夠修行的根機，後面也為他們說必定生起無相行以上見諦思惟、治理道斷結的能力，就是『競相奔走』的意思。所以說『先拿了工錢』，就是三界外盡、無生智，二乘人要先立下決心，三界外有盡、無生智，然後才修行斷除煩惱，這就是拿工錢的意思。『他的父親見到兒子，憐憫而感到奇怪』，這是第四個階段，說明長者生起憐憫傷感的念頭，內在契合如來見到眾生只有修行得到阿羅漢果的根機，生起慈悲憐憫的心。
【English Translation】
English version: It's like hiring you to remove dung. 'We two will also work with you,' means that the Two Vehicles' (Sravakayana and Pratyekabuddhayana) teachings explain the principles for sentient beings and act as external aids for cultivation, which is the meaning of working together. 'At that time, the two messengers went to find the poor son,' which is the fourth stage of the father calling the son, precisely illustrating that the messengers are ordered to call the son, inwardly corresponding to the Tathagata (如來, Thus Come One) precisely using the Two Vehicles' teachings to adapt to the capacities of sentient beings. This comprehends 'allowing the children to escape these disasters' in the Parable of the Burning House, and also comprehends 'The Dharma I have attained now, I should also speak of the Three Vehicles' in the
From 'Since they have already obtained it' onwards is the second part, explaining seeing the son accepting the call. Inwardly corresponding to sentient beings having the capacity for the Two Vehicles and being able to receive the teachings of the Two Vehicles, this comprehends the second point in the Parable of the Burning House, 'The father knows that his children each have their own preferences,' which is also 'Again, I thought, I came from the turbid and evil world, as the Buddhas have said, I also follow accordingly' in the
，念其取小不取大意，此是即「諍出火宅」義，亦猶在法身地也。
「又以他日」此下是第五教作人譬，此則領火宅第四譬中后兩階，初「如此羊鹿牛車今在門外」句，又領「諸子聞所說心各勇銳」等句，亦遠領〈方便品〉「思惟是事已，即趣波羅捺說三乘教」乃至「便有涅槃音及以阿羅漢，法僧差別名」。今就此譬中大分為三段，第一從「又以他日」下訖「狀有所畏」，名教作緣由也。第二從「語諸作人」以下正教作也。第三從「汝常作時」以下竟「猶在本處」，名為作人就作稱可長者意，內合為義，則如來將欲說三乘教，先舍法身受應身，此則是教作緣由義也。既受應身然後造鹿苑轉三乘教化𤘽鄰等，即是正教作義也。既說三乘教三人受行，即是稱可長者意也。后兩階正是領上譬，前一階但四大聲聞今深取佛意，探明未說教之前捨本現跡，是故名長者教作緣由也。只就第一教作緣由中自有三段，第一從「又以他日」訖「污穢不凈」，明長者見窮子，內合明如來以道眼見眾生為五濁所壅。二從「即脫瓔珞」以下，即明長者舍貴人服飾，內合明如來舍法身智慧功德相好也。第三從「更著粗弊」以下訖「狀有所畏」，即明長者受賤人之服，內合明如來示受應身，同凡夫之體、作太子之形。又就此三段中各有三階。
【現代漢語翻譯】 現代漢語譯本：考慮到他們寧願選擇小的而不選擇大的意願，這正是『諍出火宅』的含義，也仍然是在法身之地。
『又以他日』以下是第五個教人做事的比喻，這則領會了火宅第四個比喻中的后兩個階段。最初的『如此羊鹿牛車今在門外』一句，又領會了『諸子聞所說心各勇銳』等句，也遙遠地領會了《方便品》中的『思惟是事已，即趣波羅捺說三乘教』乃至『便有涅槃音及以阿羅漢，法僧差別名』。現在就這個比喻中大致分為三段，第一段從『又以他日』下到『狀有所畏』，名為教人做事的緣由。第二段從『語諸作人』以下是正式教人做事。第三段從『汝常作時』以下到『猶在本處』，名為做事的人順從並認可長者的意願，內在結合爲意義，那麼如來將要說三乘教，先捨棄法身而接受應身，這則是教人做事的緣由的意義。既然接受了應身，然後在鹿苑開始轉三乘教化憍陳如（Kauṇḍinya）等人，這就是正式教人做事的意義。既然說了三乘教，三個人接受並修行，這就是順從並認可長者的意願。后兩個階段正是領會上面的比喻，前一個階段只是四大聲聞（Śrāvakās）現在深刻領會佛的意願，探明未說教之前捨棄根本而顯現事蹟，所以名為長者教人做事的緣由。只就第一個教人做事的緣由中自有三段，第一段從『又以他日』到『污穢不凈』，說明長者看見窮子，內在結合說明如來以道眼看見眾生被五濁（Pañcakaṣāya）所壅塞。第二段從『即脫瓔珞』以下，就說明長者捨棄貴人的服飾，內在結合說明如來捨棄法身的智慧功德相好。第三段從『更著粗弊』以下到『狀有所畏』，就說明長者接受下賤之人的衣服，內在結合說明如來示現接受應身，與凡夫的身體相同、作為太子的形象。又就這三段中各有三個階段。
【English Translation】 English version: Considering their intention to choose the small and not the large, this is precisely the meaning of 'contending to exit the burning house,' and it is still within the realm of the Dharmakāya (法身, Body of Essence).
The following from '又以他日' ('Again, on another day') is the fifth parable of teaching people to work. This comprehends the latter two stages of the fourth parable of the burning house. The initial phrase '如此羊鹿牛車今在門外' ('Such goat carts, deer carts, and ox carts are now outside the gate') also comprehends phrases such as '諸子聞所說心各勇銳' ('The children, hearing what was said, each became courageous and energetic'), and remotely comprehends from the 《Upāyakauśalya》 (〈方便品〉, Skillful Means) chapter '思惟是事已，即趣波羅捺說三乘教' ('Having contemplated this matter, he immediately proceeded to Vārāṇasī to preach the Three Vehicles') up to '便有涅槃音及以阿羅漢，法僧差別名' ('Then there were sounds of Nirvāṇa, Arhats, and the distinct names of Dharma and Sangha'). Now, within this parable, it is broadly divided into three sections. The first section, from '又以他日' ('Again, on another day') down to '狀有所畏' ('appearing fearful'), is called the reason for teaching people to work. The second section, from '語諸作人' ('Speaking to the workers') onwards, is the actual teaching of work. The third section, from '汝常作時' ('When you usually work') down to '猶在本處' ('still in the same place'), is called the workers complying with and approving of the elder's intention. Internally combined as meaning, it is that the Tathāgata (如來, Thus Come One), intending to preach the Three Vehicles, first abandons the Dharmakāya (法身, Body of Essence) and accepts the Nirmāṇakāya (應身, Transformation Body). This is the meaning of the reason for teaching people to work. Having accepted the Nirmāṇakāya (應身, Transformation Body), he then begins to turn the Three Vehicles in the Deer Park (鹿苑, Sarnath) to teach Kauṇḍinya (憍陳如) and others. This is the meaning of the actual teaching of work. Having preached the Three Vehicles, and three people accepting and practicing them, this is complying with and approving of the elder's intention. The latter two stages precisely comprehend the above parable. The first stage is that the four Śrāvakās (聲聞, Hearers) now deeply understand the Buddha's intention, exploring and clarifying the abandonment of the fundamental and the manifestation of traces before the teaching was preached. Therefore, it is called the reason for the elder teaching people to work. Within just the first reason for teaching people to work, there are three sections. The first section, from '又以他日' ('Again, on another day') to '污穢不凈' ('filthy and impure'), explains that the elder sees the impoverished son. Internally combined, it explains that the Tathāgata (如來, Thus Come One) sees with the eye of the Dharma that sentient beings are obstructed by the Five Turbidities (五濁, Pañcakaṣāya). The second section, from '即脫瓔珞' ('Immediately removing his necklace') onwards, explains that the elder abandons the attire of a noble. Internally combined, it explains that the Tathāgata (如來, Thus Come One) abandons the wisdom, merit, marks, and characteristics of the Dharmakāya (法身, Body of Essence). The third section, from '更著粗弊' ('Changing into coarse and tattered clothes') down to '狀有所畏' ('appearing fearful'), explains that the elder accepts the clothing of a lowly person. Internally combined, it explains that the Tathāgata (如來, Thus Come One) demonstrates accepting the Nirmāṇakāya (應身, Transformation Body), being the same as the body of an ordinary person, acting as the form of a prince. Furthermore, within these three sections, there are three stages each.
第一有三者，一者明見子時，二者明見子之處，三者正明見子之相。「又以他日」此是第一明長者見子之時，內合佛臨說三乘教照機之時。所以言「他日」者，上已明見者，則是領用三乘擬宜之時見機也；此中言見者，即是說教時見，欲別此見異於前見，故言「他日」。然兩見只是一時義，得作前後也。「于窗牖中」，此是第二見子之處，所以不道于戶中而道窗牖者，表明如來方便智中見眾生，此機非是實智，如牖也。「遙見子身」此是第三正明見子之相，內合明如來正照小乘機，自有二，第一明有善，第二明有惡，表明純善不感聖也。今者第一小乘機無善自資如羸瘦也，無威德故言憔悴也。第二明有惡者，備有九十八使，故言「糞土塵坌污穢不凈」也。「即脫瓔珞」下是第二明舍貴人服飾，內合舍法身。就中亦有三，此一句是第一，先明如來舍種智也。「細軟上服」此一句是第二，明如來又除功德也。「嚴身之具」此一句是第三，明如來又舍相好也。此中明法身即是他方凈土分身諸佛以為法身也。「更著粗弊」此下是第三明如來受應身，亦有三階：「更著粗弊垢膩之衣」，此一句對第三「嚴身之具」，示無有相好悉達太子，凡夫之體。「塵土坌身」是第二，對第二「除細軟上服」。「右手執持」以下是第三，明如來
示無智慧，此即對第一「即脫瓔珞」句，此明如來示修智慧，用智慧之手執二諦境，斷除煩惱示同厭生死，故言狀有所畏也。
「語諸作人」此下是第二正教作，就此正教作中有四階，一者勸令勤作，二者明加汝價，三者讚歎作具，四者安慰作人也。此則領上為說三乘之四階也。「語諸作人汝等勤作」者是第一，但語不次第，先領第三語作人，「汝等勤作」者是第一，領火宅中第三勸諸子往取三車「汝等宜速出來」，合譬又言「汝等但當勤修精進」句也。「后復告言」此下是第二非唯直勸作而已，亦復加與汝價，此則領上第二示三車處，上言「如此種種羊車鹿車牛車今在門外」，今此中「加汝價」者，昔但人天果報，今加價只是盡、無生智也。「諸有所須乃至老弊使人須者相給」是第三階讚歎作具，此則領譬中第一讚嘆三車。上言「如此種種希有難得」，合譬言「汝等當知此三乘法皆是聖所稱歎」也。戒能盛物如甕器，米如智慧，面如禪定。鹽酢者，以苦酢味無常鹹味作無常苦空無我行觀智，故言「鹽酢之屬」也。「老弊使人」者，本以代手足運動，明羅漢備有六通隱顯遊方，此六通不及如來神通，故言老弊也。此自是羅漢神通，何故言佛給？解釋者言：「則是佛為眾生說得羅漢果必得此六通，既由佛說故言相
【現代漢語翻譯】 現代漢語譯本：顯示沒有智慧，這正是對應第一句『即脫瓔珞』（指佛陀放下世俗的裝飾）的含義，說明如來（Tathagata，佛陀的稱號）展示修行智慧，用智慧之手掌握真諦和俗諦兩種境界，斷除煩惱，表現出和厭惡生死輪迴一樣，所以說樣子顯得有所畏懼。
『語諸作人』以下是第二部分，正式教導工匠們工作，在這正式教導中包含四個階段：一是勸勉努力工作，二是說明增加你們的報酬，三是讚歎工作工具，四是安慰工匠們。這對應于上面所說的為三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）所說的四個階段。『語諸作人汝等勤作』是第一階段，但語句順序有所調整，先對應第三個階段，即對工匠們說，『汝等勤作』是第一階段，對應火宅（Burning House，比喻充滿煩惱和痛苦的世間）中第三個階段，勸說孩子們去取三車，『汝等宜速出來』，結合比喻又說『汝等但當勤修精進』。
『后復告言』以下是第二階段，不僅僅是直接勸勉工作，還增加你們的報酬，這對應于上面第二個階段，展示三車所在之處，上面說『如此種種羊車鹿車牛車今在門外』，現在這裡『加汝價』，過去只是人天果報，現在增加的報酬就是盡智（Ksayajnana，斷盡煩惱的智慧）和無生智（Anutpadajnana，不再受生的智慧）。
『諸有所須乃至老弊使人須者相給』是第三階段，讚歎工作工具，這對應于比喻中第一個階段，讚歎三車。上面說『如此種種希有難得』，結合比喻說『汝等當知此三乘法皆是聖所稱歎』。戒律能盛放物品如同甕器，米飯如同智慧，麵粉如同禪定。鹽和醋，是用苦、酸、無常、鹹味來觀照無常、苦、空、無我的修行智慧，所以說『鹽酢之屬』。
『老弊使人』，本來是代替手腳運動，說明阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）具備六神通（Six Supernormal Powers，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），可以隱身顯現，自由來往，這六神通不及如來（Tathagata，佛陀的稱號）的神通，所以說是老弊。這本身是阿羅漢的神通，為什麼說是佛給予的呢？解釋的人說：『這是佛為眾生說，得到阿羅漢果必定得到這六神通，既然是由佛說的，所以說是相互給予。』
【English Translation】 English version: Showing no wisdom, this corresponds to the first phrase 'immediately removing ornaments' (referring to the Buddha giving up worldly adornments), illustrating that the Tathagata (title of the Buddha) demonstrates the cultivation of wisdom, using the hand of wisdom to grasp the two truths (conventional and ultimate), cutting off afflictions, and showing the same aversion to birth and death, hence the appearance of being somewhat fearful.
'Speaking to the workers' below is the second part, formally instructing the artisans to work. This formal instruction contains four stages: first, encouraging diligent work; second, explaining the increase in your rewards; third, praising the working tools; and fourth, comforting the artisans. This corresponds to the four stages mentioned above for the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). 'Speaking to the workers, you should work diligently' is the first stage, but the order of the sentences is adjusted. It first corresponds to the third stage, that is, saying to the artisans, 'You should work diligently' is the first stage, corresponding to the third stage in the Burning House (a metaphor for the world full of afflictions and suffering), urging the children to take the three carts, 'You should come out quickly,' combined with the metaphor, it also says 'You should diligently cultivate and strive forward.'
'After further telling them' below is the second stage, not only directly encouraging work, but also increasing your rewards. This corresponds to the second stage above, showing where the three carts are located. Above it says 'Such various sheep carts, deer carts, and ox carts are now outside the door,' now here 'increasing your rewards,' in the past it was only the rewards of humans and gods, now the increased reward is the Exhaustion of Knowledge (Ksayajnana, wisdom of completely exhausting afflictions) and the Non-arising of Knowledge (Anutpadajnana, wisdom of no longer being born).
'All that is needed, even old and worn-out servants, should be provided to those who need them' is the third stage, praising the working tools. This corresponds to the first stage in the metaphor, praising the three carts. Above it says 'Such various rare and hard to obtain,' combined with the metaphor it says 'You should know that these three vehicles are all praised by the saints.' Precepts can hold things like a jar, rice like wisdom, flour like meditation. Salt and vinegar are used to contemplate impermanence, suffering, emptiness, and no-self with the flavors of bitterness, sourness, impermanence, and saltiness, hence the saying 'belonging to salt and vinegar.'
'Old and worn-out servants' were originally used to replace the movement of hands and feet, explaining that the Arhat (a saint who has exhausted afflictions and attained liberation) possesses the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, exhaustion of outflows), which can be invisible and manifest, and freely come and go. These six supernormal powers are not as good as the Tathagata's (title of the Buddha) supernormal powers, so they are said to be old and worn-out. This itself is the Arhat's supernormal power, why is it said to be given by the Buddha? Those who explain say: 'This is the Buddha saying to sentient beings that attaining the Arhat fruit will surely attain these six supernormal powers, since it is said by the Buddha, it is said to be mutually given.'
與也。」「好自安意」此下竟言「而汝少壯」是第四階，安慰作人，此則領上譬中第四必與不虛，上言「隨汝所欲皆當與汝」，合譬言「我今為汝保任此事終不虛也」。化彼眾生來久，故言「我年老大」。眾生善根劣弱，故言「而汝少壯」也。
「汝常作時」此下教作人，譬中是第三，明作人就作，稱長者之意，內合明三乘人受行，稱佛施三之意，此即領上譬中諸子受行義。上諸子受行有四階，窮子今者亦具領四，「汝常作時」下竟「如余作人」是第一，此則領上「心各勇銳」句，外凡善也。「無有欺怠瞋恨怨言」，五種之過。「如余作人」者，不如諸新學輕毛位人也。「自今以後」竟言「名之為兒」，是第二。此則領譬中第二階「互相推排」句，外譬明長者忽爾轉客作之人名之為兒，內合此人既修行出彼外凡登此信首，佛呼相似聖人紹系佛種，即是子義也。「爾時窮子雖欣此遇」此下第三，領上譬中第三「競共馳走」句，明入無相行於時修見諦思惟兩種治道斷煩惱，故言「二十年」也。「過是已后」此下是第四階，此則領上受行譬中第四「諍出火宅」句，只過見諦思惟二種治道，斷正使盡成無學果，故言過是已后也。「心相體信」者是無異之言，若約教為論，羅漢無為與佛無為無異也。「猶在本處」者，但有
【現代漢語翻譯】 現代漢語譯本： 『與也』（給予）。」「好自安意」（好好安心）此下竟言『而汝少壯』（而你年輕力壯）是第四階，安慰作人，此則領上譬中第四必與不虛，上面說『隨汝所欲皆當與汝』（隨你想要什麼都給你），合譬言『我今為汝保任此事終不虛也』（我現在為你擔保此事終究不虛假）。化彼眾生來久，故言『我年老大』（我年紀大了）。眾生善根劣弱，故言『而汝少壯』（而你年輕力壯）也。
『汝常作時』（你經常工作的時候）此下教作人，譬中是第三，明作人就作，稱長者之意，內合明三乘人受行，稱佛施三之意，此即領上譬中諸子受行義。上諸子受行有四階，窮子今者亦具領四，『汝常作時』（你經常工作的時候）下竟『如余作人』（像其他工人一樣）是第一，此則領上『心各勇銳』句，外凡善也。『無有欺怠瞋恨怨言』（沒有欺騙懈怠嗔恨抱怨的言語），五種之過。『如余作人』（像其他工人一樣）者，不如諸新學輕毛位人也。『自今以後』（從今以後）竟言『名之為兒』（稱之為兒子），是第二。此則領譬中第二階『互相推排』句，外譬明長者忽爾轉客作之人名之為兒，內合此人既修行出彼外凡登此信首，佛呼相似聖人紹系佛種，即是子義也。『爾時窮子雖欣此遇』（那時窮子雖然欣喜這個際遇）此下第三，領上譬中第三『競共馳走』（爭相奔走）句，明入無相行於時修見諦思惟兩種治道斷煩惱，故言『二十年』也。『過是已后』（過了這些以後）此下是第四階，此則領上受行譬中第四『諍出火宅』（爭著逃出火宅）句，只過見諦思惟二種治道，斷正使盡成無學果，故言過是已后也。『心相體信』（內心相互信任）者是無異之言，若約教為論，羅漢無為與佛無為無異也。『猶在本處』（仍然在原來的地方）者，但有
【English Translation】 English version: 『To give.』 『Take good care of yourself』 This then speaks of 『and you are young and strong』 is the fourth stage, comforting the worker, this then corresponds to the fourth in the parable above, certainly giving and not being false, above it says 『Whatever you desire, I will give to you,』 corresponding to the parable saying 『I now guarantee this matter for you, it will ultimately not be false.』 Transforming those sentient beings has been a long time, therefore it says 『I am old.』 The good roots of sentient beings are inferior and weak, therefore it says 『and you are young and strong.』
『When you are working』 This then teaches how to work, in the parable it is the third, clarifying that the worker works, according to the intention of the elder, internally corresponding to the practice of the three vehicles, according to the intention of the Buddha bestowing the three, this then corresponds to the meaning of the sons practicing in the parable above. The sons practicing above have four stages, the poor son now also fully embodies the four, 『When you are working』 down to 『like other workers』 is the first, this then corresponds to the phrase 『each with courageous spirit』 above, external ordinary goodness. 『Without deceit, laziness, anger, or resentful words,』 the five faults. 『Like other workers』 means not like those newly learning people of light and insignificant position. 『From now on』 down to 『call him a son,』 is the second. This then corresponds to the second stage in the parable 『pushing and shoving each other,』 externally the parable clarifies that the elder suddenly changes the hired worker's name to son, internally corresponding to this person having cultivated and emerged from that external ordinary state, ascending to this head of faith, the Buddha calls similar sages to continue the lineage of the Buddha seed, which is the meaning of son. 『At that time, although the poor son was delighted by this encounter』 This then is the third, corresponding to the phrase 『racing and running together』 in the third part of the parable above, clarifying entering the formless practice, at that time cultivating the two paths of seeing the truth and contemplating, severing afflictions, therefore it says 『twenty years.』 『After this has passed』 This then is the fourth stage, this then corresponds to the fourth phrase in the parable above of receiving and practicing 『contending to escape the burning house,』 only passing through the two paths of seeing the truth and contemplating, severing the remaining afflictions and achieving the fruit of no more learning, therefore it says after this has passed. 『Hearts trusting each other』 means there is no difference, if discussing according to the teachings, the non-action of the Arhat is no different from the non-action of the Buddha. 『Still in the same place』 means only having
為果功德智慧此處為隔，佛自是大乘家有為果一切種智，彼是小乘位那得與佛共齊？故言猶在本處也。
「世尊爾時長者有疾自知將死不久」，此下是第六付財物譬。此譬不領上譬，領昔日《大品》座席佛命須菩提為菩薩轉教說般若，於時命須菩提轉教之意，已自為《法華》作由漸。何以知之？《大品》之教三乘通教，言「欲學聲聞辟支者當學波若」，此波若本是菩薩法，忽令聲聞小道登座宣波若，表欲令聲聞作菩薩。今者四大聲聞既解同歸之義皆是佛道，此即會昔日轉教之意，深取佛意探領昔日事也。就此譬中自有二段，第一是父付，第二「爾時窮子即受教敕」下是子受。就此父付、子受之中各有三階。初段中三階者，一者明付財物時，二者正付財物，三者誡敕也。「長者有疾自知將死不久」是第一階，明付財物之時，由有疾故付，若無有疾云何付也？內合如來《大品》座席只用三乘通教，化功為命，於時將廢此化功，故言有疾。若使化功已廢如長者死，於時未廢，故言有疾也。「語窮子言」此下是第二正付財物，內合正是「佛告須菩提，汝為諸菩薩說波若，若多若少」，廣說為多，略說為少，前人來受為取，說授前人為與也。「我心如是當體此意，宜加用心勿令漏失」，是第三誡敕，即《大品》時敕須菩提
【現代漢語翻譯】 現代漢語譯本 因為果地的功德智慧，此處存在隔閡。佛陀本身是大乘教的修行者，擁有有為果的一切種智（sarvajna，一切智慧），而他們是小乘的果位，怎麼能和佛陀相提並論呢？所以說，（他們）仍然停留在原來的位置上。
『世尊，爾時長者有疾，自知將死不久』，以下是第六個比喻，即交付財物的比喻。這個比喻並不承接之前的比喻，而是呼應昔日《大品般若經》（Mahaprajnaparamita Sutra）中，佛陀讓須菩提（Subhuti）為菩薩轉教宣說般若（Prajna，智慧）的情景。當時讓須菩提轉教的用意，已經為《法華經》（Lotus Sutra）埋下了伏筆。為什麼這麼說呢？因為《大品般若經》的教義是三乘（聲聞乘、緣覺乘、菩薩乘）共通的，說『想要學習聲聞（Sravaka，聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，獨覺佛）的人應當學習般若』。這般若本來是菩薩的法，突然讓聲聞這種小乘道的人登上法座宣說般若，表明想要讓聲聞轉為菩薩。現在這四大聲聞既然理解了共同歸向佛道的意義，他們都是佛道的一部分，這正是領會了昔日轉教的用意，深刻地理解了佛陀的意圖，探尋領悟了昔日的事情。在這個比喻中，自身分為兩個部分，第一部分是父親的交付，第二部分是『爾時窮子即受教敕』以下，是兒子接受。在這父親交付、兒子接受之中，又各有三個階段。初段中的三個階段是：一是說明交付財物的時間，二是正式交付財物，三是告誡囑咐。『長者有疾，自知將死不久』是第一階段，說明交付財物的時間，因為有疾病所以才交付，如果沒有疾病，又怎麼會交付呢？這內在對應如來在《大品般若經》的座席，只用三乘共通的教義，將化導眾生的功用作為生命。當時將要廢止這種化導眾生的功用，所以說有疾病。如果化導眾生的功用已經廢止，就像長者已經死去，但當時還沒有廢止，所以說有疾病。『語窮子言』以下是第二階段，正式交付財物，內在對應正是『佛告須菩提，汝為諸菩薩說般若，若多若少』，廣說是多，略說是少，前人來接受是取，宣說授予前人是與。『我心如是，當體此意，宜加用心，勿令漏失』，是第三階段，告誡囑咐，即《大品般若經》時告誡囑提。
【English Translation】 English version Because of the merit and wisdom of the fruit, there is a separation here. The Buddha himself is a practitioner of the Mahayana (Great Vehicle) teachings, possessing the sarvajna (all-knowing wisdom) of the conditioned fruit, while they are in the position of the Hinayana (Small Vehicle), how can they be compared to the Buddha? Therefore, it is said that (they) still remain in their original position.
'World Honored One, at that time, the elder was ill and knew that he would soon die,' the following is the sixth parable, the parable of entrusting wealth. This parable does not connect to the previous parables, but rather echoes the scene in the past in the Mahaprajnaparamita Sutra, where the Buddha instructed Subhuti to turn the teachings and expound Prajna (wisdom) for the Bodhisattvas. The intention of instructing Subhuti to turn the teachings at that time had already laid the groundwork for the Lotus Sutra. Why is that? Because the teachings of the Mahaprajnaparamita Sutra are common to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), saying 'Those who wish to learn Sravaka (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddha (solitary Buddhas) should study Prajna.' This Prajna was originally the Dharma of the Bodhisattvas, but suddenly allowing Sravakas, who are of the Hinayana path, to ascend the seat and expound Prajna, indicates the intention to transform Sravakas into Bodhisattvas. Now that these four great Sravakas have understood the meaning of returning to the Buddha path together, they are all part of the Buddha path, which is precisely understanding the intention of turning the teachings in the past, deeply understanding the Buddha's intention, and exploring and comprehending the events of the past. Within this parable, there are two parts: the first part is the father's entrustment, and the second part is 'At that time, the poor son immediately received the instructions,' which is the son's acceptance. Within this father's entrustment and son's acceptance, there are three stages each. The three stages in the first part are: first, clarifying the time of entrusting wealth; second, formally entrusting wealth; and third, admonishing and instructing. 'The elder was ill and knew that he would soon die' is the first stage, clarifying the time of entrusting wealth, because of illness that he entrusts, if there is no illness, how would he entrust? This internally corresponds to the Buddha's seat in the Mahaprajnaparamita Sutra, only using the common teachings of the Three Vehicles, taking the function of guiding sentient beings as life. At that time, he was about to abolish this function of guiding sentient beings, so it is said that he was ill. If the function of guiding sentient beings had already been abolished, it would be like the elder had already died, but at that time it had not yet been abolished, so it is said that he was ill. 'Speaking to the poor son' below is the second stage, formally entrusting wealth, internally corresponding precisely to 'The Buddha told Subhuti, you should speak Prajna to the Bodhisattvas, whether much or little,' speaking extensively is much, speaking briefly is little, the former person coming to receive is taking, expounding and bestowing to the former person is giving. 'My heart is thus, you should embody this intention, you should be more attentive, do not let it be lost,' is the third stage, admonishing and instructing, which is the admonishment to Subhuti at the time of the Mahaprajnaparamita Sutra.
為菩薩說波若之方法也。「爾時窮子即受教敕」此是第二子受，內合於時須菩提受佛敕為菩薩轉教說波若。就此子受中亦有三階者，第一一往受命，第二正明子受財物，第三明子雖受付而無取意也。「即受教敕」是第一一往受命，內合須菩提於時受佛教也。「領知眾物」此下第二，正明子受財物，內合須菩提正登座為諸菩薩轉教說波若也。次「而無希取一餐之意」，此下是第三階，明子雖受付而無取意，明須菩提於時為諸菩薩說般若明因辨果，而須菩提終日為他說大乘因果，于因果中無有求意，唯為他說大而已，不捨聲聞位也。
「復經少時父知子意漸已通泰成就大志自鄙先心」，此是第七見子志大譬。此則領上火宅中第五見子出難譬，上言「見諸子等安穩得出火宅」，〈方便品〉中第五「我見佛子等志求佛道者」，見大乘機發義也。就此譬中有三階，第一先明時節，「復經少時」者，轉教之後去《法華》座不遠，故言少時。只逕說《維摩》教，故言經時也。第二「父知子意漸已通泰」下正明志大譬，「漸已通泰」明無五濁，「成就大志」正明大乘機發。第三「自鄙先心」者，鄙昔日是小機而無希取意，今日之大形昔日之小足可鄙也。
「臨欲終時而命其子」此下是第八付家業譬，此則領火宅中第八長者
【現代漢語翻譯】 現代漢語譯本：這是為菩薩講解般若的方法。「爾時窮子即受教敕」，這指的是第二個兒子接受父親的教誨，對應於此時須菩提接受佛的敕令，為菩薩們轉教宣說般若。在這個兒子接受教誨的比喻中，也有三個階段：第一，立刻接受命令；第二，明確說明兒子接受財物；第三，說明兒子雖然接受了父親的託付，卻沒有貪求之心。「即受教敕」是第一階段，指立刻接受命令，對應于須菩提此時接受佛的教誨。「領知眾物」以下是第二階段，明確說明兒子接受財物，對應于須菩提正式登座，為諸位菩薩轉教宣說般若。接下來，「而無希取一餐之意」，以下是第三階段，說明兒子雖然接受了父親的託付，卻沒有貪求之心，說明須菩提此時為諸位菩薩宣說般若，闡明因果，而須菩提整日為他們宣說大乘的因果，對於因果沒有求取之心，只是爲了他們宣說大法而已，不捨棄聲聞的地位。 「復經少時父知子意漸已通泰成就大志自鄙先心」，這是第七個比喻，見兒子志向遠大。這對應於火宅喻中第五個比喻，見兒子脫離困境，上面說「見諸子等安穩得出火宅」，《方便品》中第五個「我見佛子等志求佛道者」，是見到大乘根機發動的含義。在這個比喻中有三個階段，第一，先說明時間，「復經少時」指的是轉教之後，距離《法華經》的法會不遠，所以說是少時。只是徑直宣說了《維摩經》的教義，所以說是經時。第二，「父知子意漸已通泰」以下，正式說明志向遠大的比喻，「漸已通泰」說明沒有五濁，「成就大志」正式說明大乘根機發動。第三，「自鄙先心」指的是鄙視昔日是小乘根機，沒有希求之心，今日的大腳印，昔日的小腳印是可以鄙視的。 「臨欲終時而命其子」以下是第八個比喻，託付家業，這對應於火宅喻中第八個長者。
【English Translation】 English version: This is the method of explaining Prajna (wisdom) for Bodhisattvas. 'At that time, the poor son immediately received the instruction,' this refers to the second son receiving the father's teaching, corresponding to Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness) receiving the Buddha's command at this time to teach and explain Prajna for the Bodhisattvas. In this analogy of the son receiving instruction, there are also three stages: first, immediately accepting the order; second, clearly stating that the son receives property; third, explaining that although the son accepted the father's entrustment, he has no greedy intentions. 'Immediately received the instruction' is the first stage, referring to immediately accepting the order, corresponding to Subhuti receiving the Buddha's teaching at this time. 'Knowing all the possessions' below is the second stage, clearly stating that the son receives property, corresponding to Subhuti formally taking his seat to teach and explain Prajna for the Bodhisattvas. Next, 'without any intention of hoping for a single meal,' below is the third stage, explaining that although the son accepted the father's entrustment, he has no greedy intentions, explaining that Subhuti at this time explains Prajna for the Bodhisattvas, elucidating cause and effect, and Subhuti spends the whole day explaining the cause and effect of the Mahayana (Great Vehicle) for them, without any desire for gain in cause and effect, only explaining the Great Dharma for them, without abandoning the position of Sravaka (Disciple who attains Nirvana by hearing the teachings). 'After a short time, the father knew that the son's mind was gradually clear and had achieved great aspirations, despising his former heart,' this is the seventh analogy, seeing the son's great ambition. This corresponds to the fifth analogy in the Burning House parable, seeing the son escape from difficulty, above saying 'seeing all the sons safely escape from the Burning House,' the fifth in the 'Expedient Means' chapter 'I see the Buddha's sons aspiring to the Buddha's path,' is the meaning of seeing the arising of the Mahayana potential. In this analogy, there are three stages, first, explaining the time, 'after a short time' refers to after the turning of the teaching, not far from the assembly of the Lotus Sutra, so it is said to be a short time. Only directly explaining the teachings of the Vimalakirti Sutra, so it is said to be a period of time. Second, 'the father knew that the son's mind was gradually clear' below, formally explaining the analogy of great ambition, 'gradually clear' explains the absence of the five defilements, 'achieved great aspirations' formally explains the arising of the Mahayana potential. Third, 'despising his former heart' refers to despising the former days as a small vehicle, without any desire for gain, today's large footprint, the former small footprint is despicable. 'When about to die, he commanded his son' below is the eighth analogy, entrusting the family business, this corresponds to the eighth elder in the Burning House parable.
賜諸子珍寶大車，言「爾時長者各賜諸子等一大車」，譬〈方便品〉中「于諸菩薩中，正直舍方便，但說無上道」，即是說《法華》明萬善同歸，明三乘人皆轉作菩薩，皆成佛道。就此譬中自有四階，一者付家業之時，二者集於證明之眾，三者會父子天性，四者正付家業。「臨欲終時」此一句是第一付家業之時，只稱臨終故付，內合〈如來品〉初說《法華》時三乘化功勢未息，此即如〈方便品〉略說開三顯一，於時未的道無三，三乘化功有漸廢之義。若使說《法華》究竟明無三之義，三乘化功已廢如死，說《法華》既未周竟，《波若》勢由未盡故名臨終也。「而命其子並會親族」此下是第二集證明之眾，內合明如來放光動地招集有緣，即是「爾時世尊四眾圍繞」義，分身諸佛為親族，多寶佛塔如國王，十地菩薩如大臣，九地菩薩如剎利，八地已還菩薩如居士。「即自宣言」此下是第三敘父子天性，內合會通今昔之意，即是今于《法華》座席唱言，昔日已佛用大乘化汝，今復大乘化也。「此實我子」者，此實是昔日所化大乘之子也。「于某城中」者，即二萬億佛教為某城也。「舍吾逃走」者，昔日佛用大乘化，后眾生失大乘解，既失解密有遠佛之義，故言舍吾逃走也。既失大解廣起煩惱，備經六道，故言「辛苦五十餘年
【現代漢語翻譯】 現代漢語譯本 賜予眾子珍寶大車，說『那時長者各自賜予眾子等同的大車』，譬如《方便品》中『于諸菩薩中，正直捨棄方便，但說無上道』，這便是說《法華經》闡明萬善同歸，闡明三乘之人皆轉為菩薩，皆成就佛道。就此譬喻中自有四個階段，一是交付家業之時，二是聚集證明之人，三是會合父子天性，四是正式交付家業。「臨欲終時」這一句是第一階段交付家業之時，只因臨終才交付，內在契合《如來壽量品》最初說《法華經》時，三乘教化的功用勢力尚未止息，這就像《方便品》略說開三顯一，此時尚未明確道出沒有三乘，三乘教化的功用有逐漸廢止的意味。如果說《法華經》究竟闡明沒有三乘的意義，三乘教化的功用已經廢止如同死亡，說《法華經》既然尚未周全結束，《般若》的勢力猶未窮盡，所以稱為臨終。「而命其子並會親族」這以下是第二階段聚集證明之人，內在契合闡明如來放光動地，招集有緣之人，就是『爾時世尊四眾圍繞』的意義，分身諸佛如同親族，多寶佛塔如同國王，十地菩薩如同大臣，九地菩薩如同剎帝利，八地以及之前的菩薩如同居士。「即自宣言」這以下是第三階段敘述父子天性，內在契合會通今昔之意，就是如今在《法華經》的座席上宣唱，昔日已用大乘教化你們，如今再次用大乘教化。「此實我子」這句話，此實是昔日所教化的大乘之子啊。「于某城中」這句話，就是二萬億佛所教化的城。「舍吾逃走」這句話，昔日佛用大乘教化，後來眾生失去大乘的理解，既然失去理解，秘密地有遠離佛的意味，所以說舍吾逃走。既然失去大乘的理解，廣泛生起煩惱，經歷六道輪迴，所以說『辛苦五十餘年』。
【English Translation】 English version He bestowed upon his sons jeweled carts, saying, 'At that time, the elder each bestowed upon his sons equally large carts,' which is analogous to the 'Expedient Means' chapter, where it says, 'Among all the Bodhisattvas, honestly abandoning expedient means, only speaking of the unsurpassed path.' This means that the Lotus Sutra elucidates the convergence of all virtues and that those of the Three Vehicles all transform into Bodhisattvas, all attaining Buddhahood. Within this analogy, there are four stages: first, the time of entrusting the family business; second, the gathering of witnesses; third, the meeting of the father-son bond; and fourth, the formal entrusting of the family business. 'When he was about to die,' this phrase marks the first stage, the time of entrusting the family business, only entrusting it because he was near death. This inwardly corresponds to the fact that when the Life Span of the Thus Come One chapter initially spoke of the Lotus Sutra, the power of the Three Vehicle's transformative work had not yet ceased. This is like the 'Expedient Means' chapter briefly explaining the opening of the Three and revealing the One, at which time it was not yet clearly stated that there were no Three Vehicles, and the transformative work of the Three Vehicles had a gradual diminishing meaning. If the Lotus Sutra ultimately elucidated the meaning of no Three Vehicles, the transformative work of the Three Vehicles would have already ceased like death. Since the speaking of the Lotus Sutra was not yet fully completed, the power of the Prajna had not yet been exhausted, hence it is called being near death. 'And ordered his sons and gathered his relatives,' this below is the second stage, the gathering of witnesses, inwardly corresponding to the elucidation of the Thus Come One emitting light and shaking the earth, summoning those with affinity, which is the meaning of 'At that time, the World-Honored One was surrounded by the four assemblies.' The manifested Buddhas are like relatives, the Stupa of Many Treasures Buddha is like a king, the Bodhisattvas of the Tenth Ground are like ministers, the Bodhisattvas of the Ninth Ground are like Kshatriyas, and the Bodhisattvas of the Eighth Ground and below are like householders. 'Then he declared himself,' this below is the third stage, narrating the father-son bond, inwardly corresponding to the meaning of connecting the past and present, which is now proclaiming in the seat of the Lotus Sutra that in the past, the Buddha had used the Great Vehicle to transform you, and now again uses the Great Vehicle to transform you. 'This is truly my son,' this means that this is truly the son of the Great Vehicle that was transformed in the past. 'In a certain city,' this refers to the city transformed by the twenty trillion Buddhas. 'Abandoned me and fled,' in the past, the Buddha used the Great Vehicle to transform, but later sentient beings lost the understanding of the Great Vehicle. Since they lost understanding, there was secretly a meaning of distancing themselves from the Buddha, hence it says abandoned me and fled. Since they lost the great understanding, they broadly arose afflictions and experienced the six paths of reincarnation, hence it says 'suffered for more than fifty years.'
」。「其本字某我名某甲，昔在本城懷憂推覓」者，於二萬億佛以來恒覓眾生一乘機，故言推覓。今始大機發，稱本來之意，故言「得之」也。「此實我子」者，實是菩薩子，逕受大乘化。「我實其父」也，我實逕大乘化也。「吾今所有一切財物」此下是第四正付家業，內合正說《法華經》為諸菩薩受記得佛。「今吾所有皆是子有」者，付顯一之義，語三乘人言，汝未來得佛果如我無異，故言是子有也。「先所出內」者，付開三之義，語言我昔來所說三乘等教，悉令眾生知是方便，故言是子所知。
「是時窮子聞父此言即大歡喜」此下是第九子歡喜，即領上火宅第九「是時諸子各乘大車得未曾有」，明得車歡喜，亦遠領〈方便品〉中第九「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，明三乘人聞說《法華》得受記作佛故歡喜。「我本無心」者，此四大聲聞自道，昔日《大品》座席時見大因大果，於時都無悕求之心；此舉昔不求形釋今日自得也。
「世尊大富長者即是如來，我等皆似佛子」，自此下是第二合譬，上有九譬今亦具合九譬，但闕略耳。今言「大富長者即是如來，我等皆似佛子」此二句合第一父子相失譬，上譬中本有四段，一者子離父而去，二者父覓子不得，三者子還近父，四者父既失子
【現代漢語翻譯】 「其本字某我名某甲，昔在本城懷憂推覓」者，指的是從二萬億佛以來，（父親）一直懷著憂慮尋找眾生能夠接受一乘佛法的機會，所以說是『推覓』。現在（眾生）接受大乘佛法的根基已經成熟，符合（父親）本來的意願，所以說是『得之』啊。「此實我子」者，（這個兒子）實際上是菩薩之子，直接接受大乘佛法的教化。「我實其父」也，我實際上是直接以大乘佛法教化（眾生）的父親啊。「吾今所有一切財物」以下是第四個正式交付家業，內在契合了正式宣說《法華經》為諸位菩薩授記成佛。「今吾所有皆是子有」者，交付顯現一乘佛法的意義，告訴三乘根性的人說，你們未來得到的佛果和我沒有什麼不同，所以說是兒子所擁有的。「先所出內」者，交付開顯三乘方便之義，意思是說我過去所說的三乘等等教法，全部是爲了讓眾生知道這些都是方便法門，所以說是兒子所知曉的。 「是時窮子聞父此言即大歡喜」以下是第九個兒子歡喜，就是領會了前面火宅的比喻。「是時諸子各乘大車得未曾有」，說明得到大車而歡喜，也遙相呼應〈方便品〉中的第九個譬喻「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，說明三乘根性的人聽聞宣說《法華經》得到授記作佛所以歡喜。「我本無心」者，這是四大聲聞（Śrāvakā，聽聞佛陀教誨而證悟的弟子）自己陳述，過去在《大品般若經》的法會座位上，見到大因大果，當時都沒有希求之心；這是舉出過去不求（佛果）的情形來解釋今日的自然獲得。 「世尊大富長者即是如來，我等皆似佛子」，從這裡以下是第二個合譬，上面有九個譬喻現在也全部契合九個譬喻，只是有所省略而已。現在說「大富長者即是如來（Tathāgata，如來），我等皆似佛子」這兩句話契合第一個父子相失的譬喻，上面的譬喻中本來有四個段落，一是兒子離開父親而去，二是父親尋找兒子而不得，三是兒子又回到父親附近，四是父親已經失去了兒子。
【English Translation】 『其本字某我名某甲，昔在本城懷憂推覓』 refers to, since two hundred million Buddhas ago, (the father) has been anxiously seeking opportunities for sentient beings to accept the One Vehicle (Ekayāna) of the Buddha Dharma, hence the term 『推覓』 (seeking). Now that the foundation for (sentient beings) to accept the Mahāyāna (大乘，Great Vehicle) is mature, it aligns with (the father's) original intention, hence the saying 『得之』 (obtained). 『此實我子』 (This is truly my son) means that (this son) is actually the son of a Bodhisattva (菩薩，Enlightenment Being), directly receiving the teachings of the Mahāyāna. 『我實其父』 (I am truly his father) means that I am actually the father who directly teaches (sentient beings) with the Mahāyāna Dharma. 『吾今所有一切財物』 (All the wealth I now possess) below is the fourth formal handover of the family estate, internally corresponding to the formal declaration of the Lotus Sūtra (《法華經》) as bestowing predictions of Buddhahood upon all Bodhisattvas. 『今吾所有皆是子有』 (All that I now possess belongs to my son) means handing over the meaning of revealing the One Vehicle Dharma, telling those of the Three Vehicles (Triyāna) that the Buddhahood you will attain in the future will be no different from mine, hence the saying that it belongs to the son. 『先所出內』 (What I have previously given and taken) means handing over the meaning of revealing the expedient of the Three Vehicles, meaning that all the teachings of the Three Vehicles that I have spoken in the past are all to let sentient beings know that these are expedient means, hence the saying that it is known by the son. 『是時窮子聞父此言即大歡喜』 (At that time, the poor son, hearing these words of his father, was greatly delighted) below is the ninth joy of the son, which is understanding the previous parable of the burning house. 『是時諸子各乘大車得未曾有』 (At that time, the sons each rode in great carts and obtained what they had never had before) illustrates the joy of obtaining the great cart, also echoing the ninth parable in the 『Expedient Means』 chapter: 『菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛』 (Bodhisattvas, hearing this Dharma, have all their doubts and nets removed, and the twelve hundred Arhats (羅漢，worthy ones) will all become Buddhas), illustrating that those of the Three Vehicles, hearing the Lotus Sūtra being preached and receiving predictions of Buddhahood, are therefore delighted. 『我本無心』 (I originally had no intention) is a statement by the four great Śrāvakās (聲聞，hearers), stating that in the past, in the assembly of the Mahāprajñāpāramitā Sūtra (《大品般若經》), they saw the great cause and great effect, but at that time they had no desire for it; this is citing the situation of not seeking (Buddhahood) in the past to explain the natural attainment of today. 『世尊大富長者即是如來，我等皆似佛子』 (The World-Honored One, the great wealthy man, is the Tathāgata, and we are all like the Buddha's sons) from here below is the second matching of the parables, above there are nine parables and now all nine parables are matched, but there are some omissions. Now saying 『大富長者即是如來，我等皆似佛子』 (The great wealthy man is the Tathāgata, and we are all like the Buddha's sons) these two sentences match the first parable of the father and son losing each other, in the above parable there were originally four sections, one is the son leaving the father and going away, two is the father searching for the son and not finding him, three is the son returning near the father, and four is the father already losing the son.
憂念轉深。又此四段中各有兩階，今此兩句都得合盡。今言「大富長者即是如來」，此上句即得合第二第四段也。「我等皆似佛子」此下句合第一第三段也。上句合兩段者，上第二父覓子不得中兩階，一者正明覓子不得，二者言不以失一子小事廢於家業大功。第四父憂念轉深中兩階，一者言失子之苦，二者言設念得子之樂也。「我等皆似佛子」此下句合第一段第三段者，第一段子離父中兩階，一者背父而去，二者向國而還。第三子近父中兩階，一者近父緣由，二者正明近父也。「如來常說我等為子」一句，即合上第二父子相見譬。上譬中自有二，一者言子見父，二者父見子。子見父中有四階，今盡不合，一者見父緣由，二者見父處，三者言「遙見其父踞師子床」正明見父，四者生畏避之心，此四階盡不合也。唯合第二父見子。但上見子中亦有四階，今者不合第一第三兩階，總合第二第四兩階。第二言「見子便識」，正見子之義。又合第四階言「我常思念此子無由見之，而忽自來甚適我願」，明長者既見子生開暢之念。今者總合兩階，故言「如來常說我等為子」。略不合第一言「時富長者于師子座」明見子之處，又不合第三言「心大歡喜」也。
「世尊我等以三苦故，于生死中受諸熱惱，迷惑無知樂著小法」，此
【現代漢語翻譯】 現代漢語譯本：憂慮思念更加深重。而且這四個部分中各有兩層含義，現在這兩句話都能夠完全概括。現在說『大富長者就是如來』，這句話對應第二和第四部分。『我等都像佛子』這句話對應第一和第三部分。上句對應兩部分，第二部分父親尋找兒子未果包含兩層含義，一是直接說明尋找兒子未果，二是說不能因為丟失一個兒子這樣的小事而耽誤了家族的大業。第四部分父親憂慮思念更加深重也包含兩層含義，一是說丟失兒子的痛苦，二是設想找到兒子的快樂。『我等都像佛子』這句話對應第一和第三部分，第一部分兒子離家出走包含兩層含義，一是背離父親而去，二是朝著國土而回。第三部分兒子接近父親包含兩層含義，一是接近父親的緣由，二是直接說明接近父親。『如來常說我等為子』這句話，對應上面第二部分父子相見的比喻。上面的比喻中自然包含兩層含義，一是說兒子見到父親，二是父親見到兒子。兒子見到父親包含四個層次，現在全部不對應，一是見到父親的緣由，二是見到父親的地點，三是說『遠遠地看見他的父親坐在獅子床上』直接說明見到父親，四是產生畏懼躲避的心理，這四個層次全部不對應。只對應第二部分父親見到兒子。但是上面見到兒子也包含四個層次，現在不對應第一和第三兩個層次，總共對應第二和第四兩個層次。第二是說『看見兒子就認出來了』，直接說明見到兒子的含義。又對應第四個層次說『我常常思念這個兒子沒有機會見到他，而他忽然自己來了，非常合我的心意』，說明長者見到兒子后產生了開朗舒暢的念頭。現在總共對應這兩個層次，所以說『如來常說我等為子』。略微不對應第一句說『當時富有的長者在獅子座上』說明見到兒子的地點，也不對應第三句說『心裡非常歡喜』。
『世尊，我們因為三種痛苦的緣故，在生死輪迴中承受各種熱惱，迷惑無知，貪戀小的法門』，這...
【English Translation】 English version: The worry and contemplation deepened. Moreover, each of these four sections has two levels of meaning, and now these two sentences can fully encompass them. Now, saying 'The great wealthy man is the Tathagata' (Tathagata: 'Thus Gone One', an epithet of the Buddha), this sentence corresponds to the second and fourth sections. 'We are all like the Buddha's sons' corresponds to the first and third sections. The former sentence corresponds to two sections; the second section, where the father seeks his son without success, contains two levels of meaning: first, it directly states that the son is not found; second, it says that the great work of the family business should not be delayed by the small matter of losing one son. The fourth section, where the father's worry and contemplation deepen, also contains two levels of meaning: first, it speaks of the pain of losing the son; second, it imagines the joy of finding the son. 'We are all like the Buddha's sons' corresponds to the first and third sections; the first section, where the son leaves his father, contains two levels of meaning: first, he turns away from his father; second, he returns towards the country. The third section, where the son approaches his father, contains two levels of meaning: first, the reason for approaching his father; second, it directly states that he is approaching his father. The sentence 'The Tathagata always says that we are his sons' corresponds to the analogy of the father and son meeting in the second section above. The analogy above naturally contains two levels of meaning: first, it speaks of the son seeing the father; second, the father seeing the son. The son seeing the father contains four levels, none of which correspond now: first, the reason for seeing the father; second, the place where he sees the father; third, saying 'From afar, he saw his father sitting on a lion throne' directly states that he saw the father; fourth, he develops a fearful and evasive mind. None of these four levels correspond. It only corresponds to the second section, where the father sees the son. However, the father seeing the son also contains four levels, now not corresponding to the first and third levels, but corresponding to the second and fourth levels in total. Second, saying 'Seeing the son, he recognized him' directly states the meaning of seeing the son. It also corresponds to the fourth level, saying 'I often thought of this son and had no chance to see him, but he suddenly came on his own, which is very pleasing to me,' indicating that the elder generated a cheerful and relieved thought after seeing his son. Now, these two levels correspond in total, so it is said 'The Tathagata always says that we are his sons.' It slightly does not correspond to the first sentence, saying 'At that time, the wealthy elder was on the lion throne,' indicating the place where he saw the son, nor does it correspond to the third sentence, saying 'His heart was very happy.'
'World Honored One (世尊: Śakyamuni Buddha), because of the three sufferings, we endure various torments in the cycle of birth and death, confused and ignorant, delighting in small dharmas (法: Dharma, teachings)', this...
三句合上第三喚子不得譬。上譬中本有三，第一領勸擬宜與無機，第二領誡擬宜與無機，第三並領誡、勸兩家息化。今者唯合前兩段，不合第三領息化。但上領勸誡擬宜與無機中各有二也。領勸中有二者：一領勸教擬宜，其中有二合，皆不合也；二明無機其中亦有二，今者合之。領誡中有二：一者領誡擬宜，其中有二階，今不合也；二者領誡無機，其中有二，今亦合之。是故今者不合兩家擬宜，唯合兩家無機。領勸無機中有二者：一明有小，二明無大。領誡無機中有二者：一明無大，二明有小。今者併合兩家無大機，亦併合兩家有小機。而此閤中有所長則為兩種，今言「我等以三苦故於生死中受諸熱惱」此是第一，先釋所以無大之意，正由五濁障，故無大機。三苦者是三界中苦，不道苦苦、壞苦、行苦也。第二正合，「迷惑無知」，此則合領誡勸兩家無大。上領勸無大機言「稱怨大喚我不相犯何為見捉」，領誡無大機言「於時窮子自念無罪而被囚執此必定死」，今言「迷惑無知」只是無大乘機也。「樂著小法」此一句合兩家有小機，勸中有小言「窮子驚愕」，誡中小言「轉更惶怖悶絕躄地」，此皆明有小機。今言「樂著小法」，只是有小機，故樂著小法也。
「今日世尊令我等思惟觸除諸法戲論之糞」下訖「勤
【現代漢語翻譯】 現代漢語譯本 三句合起來，第三句『喚子不得譬』不適用。前面的譬喻中原本有三種情況：第一種是包含勸告，適用於無機者；第二種是包含告誡，適用於無機者；第三種是同時包含告誡和勸告，使兩類人都停止造作。現在只符合前兩種情況，不符合第三種使兩類人停止造作的情況。但前面包含勸告和告誡，適用於無機者的情況中，各有兩種情況。包含勸告的情況中有兩種：一是包含勸教，適用於適宜的對象，其中有兩種組合，都不符合；二是說明無機，其中也有兩種，現在符合這種情況。包含告誡的情況中有兩種：一是包含告誡，適用於適宜的對象，其中有兩種情況，現在不符合；二是包含告誡，適用於無機者，其中有兩種，現在也符合這種情況。因此，現在不符合兩類人中適用於適宜對象的情況，只符合兩類人中適用於無機者的情況。包含勸告，適用於無機者的情況中有兩種：一是說明有小機，二是說明無大機。包含告誡，適用於無機者的情況中有兩種：一是說明無大機，二是說明有小機。現在同時符合兩類人中無大機的情況，也同時符合兩類人中有小機的情況。而這種符合的情況中，有所擴充套件則成為兩種情況，現在說『我等以三苦故於生死中受諸熱惱』，這是第一種，先解釋為什麼沒有大乘根基，正是由於五濁的障礙，所以沒有大乘根基。三苦指的是三界中的苦，不是指苦苦、壞苦、行苦。 第二句是符合，『迷惑無知』，這則符合包含勸告和告誡兩類人中無大機的情況。前面包含勸告，適用於無大機的情況說『稱怨大喚我不相犯何為見捉』，包含告誡，適用於無大機的情況說『於時窮子自念無罪而被囚執此必定死』，現在說『迷惑無知』，只是沒有大乘的根基。『樂著小法』這一句符合兩類人中有小機的情況，勸告中有小機說『窮子驚愕』，告誡中有小機說『轉更惶怖悶絕躄地』，這些都說明有小機。現在說『樂著小法』，只是有小機，所以樂著小法。 『今日世尊令我等思惟觸除諸法戲論之糞』以下直到『勤』
【English Translation】 English version The three sentences combined, the third sentence 'the metaphor of not being able to call the son' does not apply. In the previous metaphors, there were originally three situations: the first is to include exhortation, which is suitable for those without potential; the second is to include admonition, which is suitable for those without potential; and the third is to include both admonition and exhortation, so that both types of people stop creating karma. Now only the first two situations are met, not the third situation of stopping both types of people from creating karma. However, in the previous situation of including exhortation and admonition, which is suitable for those without potential, there are two situations each. There are two situations including exhortation: one is to include exhortation and teaching, which is suitable for appropriate objects, in which there are two combinations, neither of which is met; the second is to explain the lack of potential, in which there are also two, which are now met. There are two situations including admonition: one is to include admonition, which is suitable for appropriate objects, in which there are two situations, which are not met now; the second is to include admonition, which is suitable for those without potential, in which there are two, which are also met now. Therefore, the situation suitable for appropriate objects among the two types of people is not met now, only the situation suitable for those without potential among the two types of people is met. There are two situations including exhortation, which is suitable for those without potential: one is to explain that there is small potential, and the other is to explain that there is no great potential. There are two situations including admonition, which is suitable for those without potential: one is to explain that there is no great potential, and the other is to explain that there is small potential. Now, the situation of no great potential among the two types of people is met at the same time, and the situation of small potential among the two types of people is also met at the same time. And in this situation of meeting, if there is an expansion, it becomes two situations. Now it says 'We suffer all kinds of heat and suffering in the cycle of birth and death because of the three sufferings', this is the first one, first explaining why there is no great vehicle foundation, it is precisely because of the obstacles of the five turbidities that there is no great vehicle foundation. The three sufferings refer to the sufferings in the three realms, not the suffering of suffering, the suffering of decay, and the suffering of change. The second sentence is a match, 'deluded and ignorant', which matches the situation of no great potential among the two types of people including exhortation and admonition. The previous situation of including exhortation, which is suitable for those without great potential, says 'Accusing and shouting, I have not offended you, why are you arresting me?', the situation of including admonition, which is suitable for those without great potential, says 'At that time, the poor son thought to himself that he was innocent but was imprisoned and would surely die', now saying 'deluded and ignorant' simply means that there is no foundation for the Great Vehicle. The sentence 'delighting in small dharmas' matches the situation of small potential among the two types of people, exhortation includes small potential saying 'the poor son was startled', admonition includes small potential saying 'becoming more frightened, he fainted and fell to the ground', these all explain that there is small potential. Now saying 'delighting in small dharmas' simply means that there is small potential, so they delight in small dharmas. 'Today, the World Honored One has caused us to contemplate and remove the excrement of the play of all dharmas' down to 'diligence'
精進故所得弘多」合第四喚子得譬。上喚子得譬中有二：一者長者遣人喚子，二者從「既已得之」以下明見子受喚。今合此兩階，上長者喚子中本有四階，今唯合第四階。上第一者言「長者將欲誘引其子而設方便，先覓可使之人」，明如來覓方便教，今者不合。二者言「密遣二人形色憔悴無威德者」，得可使之人，即是明得方便教，今者亦不合。三者言「汝可詣彼」以下與使人之語，明佛作方便教方法，今者亦不被合。四者言「時二使人即求窮子」一句，正明使人奉命喚子，內合正明如來用三乘教擬宜眾生，唯合此第四階。「今日世尊令我等思惟觸除諸法戲論之糞」此正合「時二使人即求窮子」也。見子受喚中亦有四階，今唯合第三階，一者言「既以得之」有外凡夫堪聞之機，今者不合。「具陳上事」，有內外凡夫堪受之機，今者亦不合。第四階言「其父見子愍而怪之」，長者見子唯有樂小之志得無學果之機，故起愍傷之心，今者亦不合。唯合第三階，言「爾時窮子先取其價尋與除糞」，有見諦思惟堪行之機，今言「我等於中勤加精進得至涅槃一日之價」，乃至言「勤精進故所得弘多」，正合上第三階堪行之機也。
「然世尊先知我等心著弊欲」此下訖「於此大乘無有志求」以來作三句，合上第五教作人譬。上
【現代漢語翻譯】 現代漢語譯本 『精進故所得弘多』（因為精進的緣故，所以得到的利益很多）對應第四個喚子得譬（以呼喚兒子來比喻）。上面的喚子得譬中有兩個階段：一是長者（富翁）派人去呼喚兒子，二是『既已得之』（既然已經找到兒子）以下說明見到兒子接受呼喚。現在合併這兩個階段，上面長者喚子中本有四個階段，現在只合並第四個階段。上面第一個階段說『長者將欲誘引其子而設方便，先覓可使之人』（長者想要誘導他的兒子，所以設定方便之法，先尋找可以差遣的人），說明如來（佛）尋找方便之教，現在不對應。第二個階段說『密遣二人形色憔悴無威德者』（秘密派遣兩個形貌憔悴沒有威嚴德行的人），找到可以差遣的人，就是說明得到方便之教，現在也不對應。第三個階段說『汝可詣彼』（你可以去那裡）以下是告訴使者的話，說明佛陀設立方便之教的方法，現在也不被對應。第四個階段說『時二使人即求窮子』（當時兩個使者就去尋找窮困的兒子）一句，正是說明使者奉命呼喚兒子，內在對應著如來用三乘（聲聞乘、緣覺乘、菩薩乘）之教來適應眾生，只對應這第四個階段。『今日世尊令我等思惟觸除諸法戲論之糞』（今天世尊讓我們思考接觸去除諸法戲論的糞便），這正是對應『時二使人即求窮子』（當時兩個使者就去尋找窮困的兒子）。 見到兒子接受呼喚中也有四個階段，現在只對應第三個階段，第一個階段說『既以得之』（既然已經找到兒子），有外凡夫堪聞之機（有外凡夫可以聽聞佛法的機會），現在不對應。『具陳上事』（詳細陳述上面的事情），有內外凡夫堪受之機（有內外凡夫可以接受佛法的機會），現在也不對應。第四個階段說『其父見子愍而怪之』（他的父親見到兒子，憐憫而感到奇怪），長者見到兒子只有樂於小乘的心志，得到無學果（阿羅漢果）的機會，所以生起憐憫傷感之心，現在也不對應。只對應第三個階段，說『爾時窮子先取其價尋與除糞』（當時窮困的兒子先收取工錢，然後給人清除糞便），有見諦思惟堪行之機（有通過見諦和思惟可以修行的機會），現在說『我等於中勤加精進得至涅槃一日之價』（我們從中勤奮精進，得到達到涅槃一天的工錢），乃至說『勤精進故所得弘多』（因為勤奮精進的緣故，所以得到的利益很多），正是對應上面第三個階段堪行之機（可以修行的機會）。 『然世尊先知我等心著弊欲』（然而世尊事先知道我們內心執著于低劣的慾望）以下到『於此大乘無有志求』（對於這大乘佛法沒有志向追求）為止，作為三句話，對應上面第五個教作人譬（教人做事來比喻）。上面
【English Translation】 English version 『Diligence therefore yields great gains』 corresponds to the fourth analogy of summoning the son. In the above analogy of summoning the son, there are two stages: first, the elder (wealthy man) sends someone to summon the son; second, from 『having already found him』 onwards, it explains seeing the son accepting the summons. Now, combining these two stages, in the above summoning of the son by the elder, there were originally four stages, but now only the fourth stage is combined. The first stage above says, 『The elder, wishing to entice his son, devised a means and first sought a suitable person to send,』 explaining that the Tathagata (Buddha) seeks expedient teachings, which does not correspond now. The second stage says, 『Secretly sending two people of haggard appearance and without dignity,』 finding a suitable person to send, which means obtaining expedient teachings, also does not correspond now. The third stage says, 『You may go there』 onwards, which are the words spoken to the messenger, explaining the method of the Buddha establishing expedient teachings, also does not correspond now. The fourth stage says, 『At that time, the two messengers immediately sought the impoverished son,』 which precisely explains the messengers carrying out the order to summon the son, internally corresponding to the Tathagata using the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to adapt to sentient beings, only corresponding to this fourth stage. 『Today, the World-Honored One causes us to contemplate and remove the excrement of frivolous discussions of all dharmas,』 this precisely corresponds to 『At that time, the two messengers immediately sought the impoverished son.』 In seeing the son accepting the summons, there are also four stages, but now only the third stage corresponds. The first stage says, 『Having already found him,』 there is the opportunity for external ordinary beings to hear the Dharma, which does not correspond now. 『Relating all the above matters in detail,』 there is the opportunity for internal and external ordinary beings to receive the Dharma, also does not correspond now. The fourth stage says, 『His father, seeing his son, felt compassion and was surprised,』 the elder seeing his son only having the aspiration to delight in the Small Vehicle, having the opportunity to attain the fruit of no-more-learning (Arhatship), therefore arising a heart of compassion and sorrow, also does not correspond now. Only the third stage corresponds, saying, 『At that time, the impoverished son first took his wages and then removed the excrement,』 there is the opportunity for those who have seen the truth and contemplate to practice, now saying, 『We diligently apply ourselves with vigor and attain the wages of one day to reach Nirvana,』 and even saying, 『Diligence therefore yields great gains,』 precisely corresponding to the above third stage of the opportunity to practice. 『However, the World-Honored One knew in advance that our minds were attached to base desires』 down to 『having no aspiration for this Great Vehicle,』 serving as three sentences, corresponding to the above fifth analogy of teaching people to work. Above
譬中本有三階，第一教作緣由，第二正教作，第三明作人就作稱可長者意。今者合此三段皆盡，但闕略而已。先合第一教作緣由，本有三段，第一先明長者見子，第二言舍貴人服飾，第三言受賤人服飾，即是舍法身受應身。今者唯合第一階，不合后二階也。但第一階長者見子中本有三，一言「又以他日」明見子之時，今不合。第二言「于窗牖中」明見子之處，今者亦不合。唯合第三正見子。上明見子言「遙見子身羸瘦憔悴污穢不凈」，於時唯有小機不堪為說大，故言「先知我等深著蔽欲」下訖「不為分別寶藏之分」也。
「世尊以方便力說如來智慧」，此則是合上第二正教作。但上教作有四段，即領上譬中為說三車四階，今者不合第一第四，唯合第二第三也。上第一言語「諸作人汝等勤作勿得懈息」，即是領火宅中勸取三車，今不合也。第二言「后復告言，咄男子汝常此作勿復余去當加汝價」，此即是領上示三車處，今者合此第二又得合第三言「諸有所須甕器米麵鹽酢之屬」，明長者嘆作具領上嘆三車也。上第四言「好自安意我如汝父勿復憂慮」，即領上保與不虛，今不合也。是故言正教作中有四，不合第一與第四，唯合第二與第三。所以言「世尊以方便力說如來智慧」者，只世尊以方便力說如來智慧家之因，
【現代漢語翻譯】 現代漢語譯本：譬喻中原本有三個階段，第一是講述教化的緣由，第二是正式教化，第三是說明教化之人成就了長者的心意。現在將這三個階段合在一起，只是有所省略。先合併第一教化緣由，原本有三個部分，第一是先說明長者見到兒子，第二是說捨棄貴人的服飾，第三是說接受**服飾，這便是捨棄法身而接受應身。現在只合並了第一階段，沒有合併後面的兩個階段。但第一階段長者見兒子中原本有三點，一是說『又在其他日子』，說明見到兒子的時候，現在沒有合併。第二是說『在窗戶中』，說明見到兒子的地點，現在也沒有合併。只合並了第三點，真正見到兒子。上面說明見到兒子說『遠遠地看見兒子身體瘦弱憔悴，骯髒不乾淨』，當時只有小的根機，不能為他們說大的道理，所以說『先知道我等深深地執著于被遮蔽的慾望』以下直到『不為他們分別寶藏的份額』。
『世尊以方便之力說如來智慧』，這則是合併上面的第二階段正式教化。但上面的教化有四個部分，即對應譬喻中為他們說三車的四個階段，現在沒有合併第一和第四階段，只合並了第二和第三階段。上面第一點說『各位工人，你們努力工作，不要懈怠』，這是對應火宅中勸他們取三車，現在沒有合併。第二點說『後來又告訴他們說，喂，男子，你常在這裡工作，不要再到別的地方去，我會給你加薪』，這便是對應上面指示三車的地方，現在合併了這第二點，又合併了第三點說『凡是你們需要的甕器、米麵、鹽醋之類』，說明長者讚歎工作用具，對應上面讚歎三車。上面第四點說『好好地安心，我像你的父親一樣，不要再憂慮』，這是對應上面保證給予真實不虛，現在沒有合併。所以說正式教化中有四個部分，沒有合併第一和第四部分，只合並了第二和第三部分。所以說『世尊以方便之力說如來智慧』，只是世尊以方便之力說如來智慧之家的因。
【English Translation】 English version: In the parable, there were originally three stages: first, explaining the reason for the teaching; second, the formal teaching; and third, clarifying that the teacher fulfilled the elder's intention. Now, these three stages are combined, but with some omissions. First, let's combine the first reason for teaching, which originally had three parts: first, explaining that the elder saw his son; second, speaking of abandoning the attire of a nobleman; and third, speaking of receiving ** attire, which is abandoning the Dharmakaya (法身) [Dharma body] and accepting the Nirmanakaya (應身) [Transformation body]. Now, only the first stage is combined, not the latter two. But in the first stage, the elder seeing his son originally had three points: one is saying 'on another day,' indicating the time of seeing the son, which is not combined now. The second is saying 'in the window,' indicating the place of seeing the son, which is also not combined now. Only the third point, truly seeing the son, is combined. Above, it explains seeing the son, saying 'From afar, he saw his son's body emaciated, haggard, dirty, and unclean.' At that time, there were only small capacities, unable to be told the great truth, so it says 'Knowing that we are deeply attached to obscured desires' down to 'not distinguishing the shares of the treasure for them.'
'The World-Honored One, with the power of skillful means, spoke of the Tathagata's (如來) [Thus Come One] wisdom.' This is combining the second stage of formal teaching above. But the teaching above has four parts, corresponding to the four stages of speaking of the three carts in the parable. Now, the first and fourth stages are not combined, only the second and third. The first point above says 'All you workers, work diligently and do not be lazy,' which corresponds to urging them to take the three carts in the burning house, which is not combined now. The second point says 'Later, he told them again, saying, Hey, man, you always work here, do not go elsewhere, and I will increase your salary,' which corresponds to the place of indicating the three carts above. Now, this second point is combined, and the third point is also combined, saying 'Whatever you need, such as jars, rice, flour, salt, vinegar, and the like,' explaining that the elder praises the working tools, corresponding to praising the three carts above. The fourth point above says 'Be at ease, I am like your father, do not worry anymore,' which corresponds to guaranteeing to give what is true and not false, which is not combined now. Therefore, it is said that in the formal teaching, there are four parts, not combining the first and fourth parts, only combining the second and third parts. Therefore, it is said 'The World-Honored One, with the power of skillful means, spoke of the Tathagata's wisdom,' only that the World-Honored One, with the power of skillful means, spoke of the cause of the Tathagata's wisdom-house.
持作我等三乘人異果也。「我等從佛涅槃一日之價以為大得，於此大乘無有志求」，即是合教作人譬中第三段作人就作稱可長者意。上稱可中本有四階，即是領上諸子受行中四階，今唯合第四階。一者言「汝常作時」下，即領「心各勇銳」義，今者不合。第二言「自今以後如所生子」下，領上內凡夫中修行「互相推排」，今者亦不合。第三「爾時窮子雖欣此遇」下，領上「競共馳走」見諦思惟治道修行，今者亦不合。第四言「過是以後心相體信出入無難」，即領上「諍出火宅」得羅漢果。今者唯合此第四階。從佛得涅槃，只是昔日羅漢果，一日之價以為大得；故如荒年賃作百日只得一千，今日一日作得一千，是為今日歒。昔日百日作得千，止與今一日作相歒，當於昔日以自言大有所得，無異昔日得羅漢果有諸功德智慧，由自不敵今日佛果一切功德智慧，故言「一日之價」也。
「我等又因如來智慧」此下三句合第六付財物譬。上譬中本有二，一者父付，二者子受，父付中有三階，今者不合也。子受中又有三階，今具足合之。今言「我等又因如來智慧」，此即合上第一「爾時窮子即受教敕」也。「為諸菩薩開示顯說」此下，即合上第二階「領知眾物及諸庫藏」也。「而自於此無有志愿」下訖「隨我等說」，即合上
【現代漢語翻譯】 現代漢語譯本： 執著於我們三乘人所得到的不同果報（異果：不同的果報）。認為『我們從佛陀涅槃（涅槃：佛教術語，指解脫）后得到一天的工錢就覺得很滿足了，對於這大乘佛法沒有追求的意願』，這正是比喻中第三階段的傭人，只按照僱主（長者）的心意做事。前面所說的按照僱主心意做事原本有四個階段，對應于領悟到諸子（諸子：比喻眾生）所接受和修行的四個階段，現在只對應第四個階段。第一階段說『你經常工作的時候』，對應于『內心各自勇猛精進』的含義，現在不對應。第二階段說『從今以後就像親生兒子一樣』，對應於前面內凡夫（內凡夫：佛教修行的一個階段）中修行『互相推讓』，現在也不對應。第三階段『那時窮困的兒子雖然很高興這次的待遇』，對應於前面『爭先恐後奔跑』，見諦思惟（見諦思惟：佛教術語，指通過修行達到對真理的認識和思考）治理道路的修行，現在也不對應。第四階段說『過了這以後，彼此信任，出入沒有阻礙』，對應於前面『爭著逃出火宅（火宅：比喻充滿煩惱和痛苦的世間）』，得到阿羅漢果（羅漢果：佛教修行的一個果位）。現在只對應這第四個階段。從佛陀那裡得到涅槃，只不過是過去的阿羅漢果，認為一天的工錢就非常滿足了；所以就像荒年做工一百天只得到一千，今天一天就得到一千，這是今天的酬勞。過去一百天做工得到一千，只是和今天一天的工作相比，認為過去自己得到了很多，和過去得到阿羅漢果，擁有各種功德智慧一樣，因為自己比不上今天佛果的一切功德智慧，所以說『一天的工錢』啊。
『我們又因為如來的智慧』以下三句，對應于第六個比喻，即給予財物的比喻。前面的比喻原本有兩個方面，一是父親給予，二是兒子接受，父親給予有三個階段，現在不對應。兒子接受又有三個階段，現在完全對應。現在說『我們又因為如來的智慧』，這對應於前面第一個階段『那時窮困的兒子立刻接受教誨』。『為諸菩薩開示顯說（菩薩：佛教中發願普度眾生的修行者）』以下，對應於前面第二個階段『瞭解各種物品以及各種倉庫』。『而自己對於此沒有志愿』以下直到『隨著我們說』，對應于上面...
【English Translation】 English version: Clinging to the different fruits (異果: different fruits) obtained by us, the followers of the Three Vehicles. Thinking, 'We are greatly satisfied with the wage of one day after the Buddha's Nirvana (涅槃: Nirvana, a Buddhist term referring to liberation), and we have no aspiration for this Mahayana (大乘: Mahayana, the Great Vehicle in Buddhism) Dharma,' this is exactly like the servant in the third stage of the parable, who only works according to the employer's (the elder's) wishes. The aforementioned working according to the employer's wishes originally had four stages, corresponding to the four stages of understanding the acceptance and practice of the sons (諸子: sons, a metaphor for sentient beings), now only corresponding to the fourth stage. The first stage says, 'When you often work,' corresponding to the meaning of 'each with courageous and vigorous minds,' now not corresponding. The second stage says, 'From now on, like a biological son,' corresponding to the practice of 'mutually yielding' in the previous inner ordinary person (內凡夫: inner ordinary person, a stage of Buddhist practice), now also not corresponding. The third stage, 'At that time, the poor son was very happy with this treatment,' corresponding to the previous 'competing to run,' seeing the truth and contemplating (見諦思惟: seeing the truth and contemplating, a Buddhist term referring to achieving the recognition and contemplation of truth through practice) the practice of governing the path, now also not corresponding. The fourth stage says, 'After this, trusting each other, entering and exiting without hindrance,' corresponding to the previous 'competing to escape the burning house (火宅: burning house, a metaphor for the world full of troubles and suffering),' obtaining the Arhat fruit (羅漢果: Arhat fruit, a fruit of Buddhist practice). Now only corresponding to this fourth stage. Obtaining Nirvana from the Buddha is only the Arhat fruit of the past, thinking that the wage of one day is very satisfying; so it is like working for a hundred days in a famine year and only getting a thousand, today getting a thousand in one day, this is today's reward. Getting a thousand for working a hundred days in the past is only compared to today's one day of work, thinking that one had gained a lot in the past, just like obtaining the Arhat fruit in the past, possessing various merits and wisdom, because one cannot compare to all the merits and wisdom of today's Buddha fruit, so it is said 'the wage of one day'.
'We also because of the wisdom of the Tathagata (如來: Tathagata, a title of the Buddha)' the following three sentences, corresponding to the sixth parable, which is the parable of giving property. The previous parable originally had two aspects, one is the father giving, and the other is the son receiving, the father giving has three stages, now not corresponding. The son receiving also has three stages, now fully corresponding. Now saying 'We also because of the wisdom of the Tathagata,' this corresponds to the first stage in the front 'At that time, the poor son immediately accepted the teachings.' 'For all Bodhisattvas (菩薩: Bodhisattva, a practitioner in Buddhism who vows to liberate all sentient beings) opening, showing, and explaining' below, corresponding to the second stage in the front 'Understanding various items and various storehouses.' 'And oneself has no aspiration for this' below until 'Following what we say,' corresponding to the above...
第三階「而無悕取一餐之意」也。
「而我等不知真是佛子」此一句，即合上第七見子志大譬。上言「復經少時父知子心漸已通泰成就大志自鄙先心」有三，今唯合第二。所以言「我等不知真是佛子」者，我等於時有大乘機發，唯如來知，然我等逕竟自不知。舉我不知形出如來知，故言不知真是佛子也。
「今我等方知世尊于佛智慧無所吝惜」此下二句合上第八付家業譬。上譬中本有四段，第一付家業時，今者不合；第二集證明之眾，今者亦不合；第三明會父子天性，今亦不合；唯合第四正付家業。上正付言「今吾所有一切財物皆是子有」，但此中有正合、有釋合也。
「是故我等說本無心有所悕求，今法王大寶自然而至」竟長行，合上第九諸子得家業故歡喜，上言「是時窮子聞父此言即大歡喜」等也。
「重宣其意而說偈言」第二正領解之辭中本有二段，第一從「而白佛言」下訖七十三行半偈，是正領解開三顯一同歸之義，此解不空來，來必有所由。是故第二從「世尊大恩」以下十三行偈嘆佛恩深難報，以結領解行。前又解言：兩段之中各開為二，正領中有二者，第一是長行，自此下有七十三行半偈，是第二偈頌。但長行正領解中本有三，一者略領解；第二將欲廣領解，先咨審如來；第三
【現代漢語翻譯】 現代漢語譯本：第三階段是『沒有期望獲得一餐飯的意圖』。
『而我們不知道（您）真是佛子』這一句，是對應于第七個見子志大的比喻。前面說『又經過一段時間父親知道兒子心意漸漸通達，成就大志，自己也鄙視先前的想法』有三點，現在只對應第二點。之所以說『我們不知道（您）真是佛子』，是因為我們當時有大乘根機萌發，只有如來知道，然而我們自己竟然不知道。舉出我們不知道，來顯現如來知道，所以說不知道（您）真是佛子。
『現在我們才知道世尊對於佛的智慧沒有絲毫吝惜』以下兩句，是對應于第八個交付家業的比喻。前面的比喻中原本有四段，第一段是交付家業的時候，現在不對應；第二段是聚集證明的人眾，現在也不對應；第三段是說明父子天性相合，現在也不對應；只對應第四段正式交付家業。前面正式交付家業說『現在我所有的一切財物都是兒子的』，但這裡面有直接對應的，也有解釋對應的。
『因此我們說本來沒有心有所期望，現在法王的大寶自然而至』結束長行，對應于第九個諸子得到家業而歡喜，前面說『這時窮子聽到父親這些話就非常歡喜』等等。
『重述其意而說偈頌』第二段正式領悟理解的辭句中原本有兩段，第一段從『而稟告佛說』以下到七十三行半偈，是正式領悟理解開三顯一、同歸一處的意義，這種理解不是憑空而來，來一定有所原因。所以第二段從『世尊大恩』以下十三行偈頌讚嘆佛恩深重難以報答，來總結領悟理解。前面又解釋說：兩段之中各自展開為二，正式領悟理解中有二點，第一點是長行，從這裡以下有七十三行半偈，是第二點偈頌。但長行正式領悟理解中原本有三點，第一點是簡略地領悟理解；第二點是將要廣泛地領悟理解，先請教如來；第三點是...
【English Translation】 English version: The third stage is 'without the intention of hoping to obtain a meal'.
The sentence 'And we did not know (you) were truly a Buddha's son' corresponds to the seventh parable of seeing the son's great aspiration. Earlier it was said, 'After a little while, the father knew that the son's mind was gradually clear, accomplishing great aspirations, and he himself despised his previous thoughts,' which has three points, but now only corresponds to the second point. The reason for saying 'We did not know (you) were truly a Buddha's son' is that at that time we had the potential for the Mahayana arising, which only the Tathagata knew, but we ourselves did not know. By mentioning our ignorance, it reveals the Tathagata's knowledge, so it is said that we did not know (you) were truly a Buddha's son.
The following two sentences, 'Now we know that the World-Honored One is not at all stingy with the wisdom of the Buddha,' correspond to the eighth parable of entrusting the family estate. In the previous parable, there were originally four sections. The first section is the time of entrusting the family estate, which does not correspond now. The second section is the gathering of witnesses, which also does not correspond now. The third section is explaining the harmony of the father-son nature, which also does not correspond now. Only the fourth section, the formal entrusting of the family estate, corresponds. Earlier, the formal entrusting of the family estate said, 'Now all my possessions belong to the son,' but within this, there is direct correspondence and explanatory correspondence.
Therefore, we say that originally there was no intention of hoping for anything, and now the great treasure of the Dharma King naturally arrives,' ending the prose section, corresponding to the ninth section, where the sons rejoice because they have obtained the family estate, and earlier it was said, 'At this time, the poor son heard these words from his father and was very happy,' and so on.
Repeating its meaning and speaking in verse,' In the second section, the formal understanding and acceptance of the words, there were originally two sections. The first section, from 'And reporting to the Buddha,' down to seventy-three and a half lines of verse, is the formal understanding and acceptance of the meaning of opening the three and revealing the one, returning to the same place. This understanding does not come from emptiness; its arrival must have a reason. Therefore, the second section, from 'World-Honored One, great kindness,' down to thirteen lines of verse, praises the Buddha's deep kindness, which is difficult to repay, to conclude the understanding and acceptance. Earlier, it was also explained that within the two sections, each unfolds into two. Within the formal understanding and acceptance, there are two points. The first point is the prose section. From here down, there are seventy-three and a half lines of verse, which is the second point, the verse section. But within the prose section of formal understanding and acceptance, there were originally three points. The first point is briefly understanding and accepting; the second point is about to widely understand and accept, first consulting the Tathagata; the third point is...
正廣領。今者唯頌第一略領解，復頌第三廣領解，不頌第二咨審如來。今就此七十三行半偈，自分為二，初有兩行偈，頌上第一略領解；第二餘有七十一行半偈，頌上第三廣領解也。又上略領解中本有二，一者法說，二者譬說。今兩行亦分為二，初一行半頌法說，余半行頌譬說。但上法說中本有二段，一者明昔日不求，二者明今日自得。此一行半偈不頌不求，唯頌自得。上自得言「聞未曾有法深自慶幸獲大善利」也。「無量珍寶不求自得」此半偈，頌上第二譬說。頌上譬說中本有二段，一者言「無上寶聚不求」為昔日不求作譬，二者言「自得」為今日自得作譬。今此半行具頌此兩階，初言「無量珍寶不求」此頌上不求譬，「自得」兩字即頌上「今日自得」作譬，但言語還與上相似，故知頌也。
「譬如童子」此下有七十一行半，是第二頌上第三廣領解。但上廣領解中本有二段，第一開譬，第二合譬。今者七十一行半偈，亦分為二：初有四十一行偈頌開譬，第二「佛亦如是」下有三十行半偈頌合譬也。上開譬中本有九譬，今就四十一行偈亦分為九段：初有十三行偈，頌第一父子相失譬；第二「傭賃展轉」下有七行半偈，頌第二父子相見譬；第三「即敕使者」下有三行偈，頌第三喚子不得譬；第四「即以方便」下有
【現代漢語翻譯】 現代漢語譯本： 正廣領。現在只頌第一略領解，再頌第三廣領解，不頌第二咨審如來。現在就這七十三行半偈，自分為二，開始有兩行偈，頌前面的第一略領解；第二部分剩餘有七十一行半偈，頌前面的第三廣領解。而且前面的略領解中原本有兩個部分，一是法說，二是譬說。現在這兩行也分為兩部分，開始一行半頌法說，剩餘半行頌譬說。但前面的法說中原本有兩段，一是說明昔日不求，二是說明今日自得。這一行半偈不頌不求，只頌自得。前面自得說『聽聞未曾有之法，深深慶幸獲得大利益』。『無量珍寶不求自得』這半偈，頌前面的第二譬說。頌前面的譬說中原本有兩段，一是說『無上寶聚不求』，作為昔日不求的比喻，二是說『自得』，作為今日自得的比喻。現在這半行全部頌這兩部分，開始說『無量珍寶不求』，這是頌前面的不求的比喻，『自得』兩個字就是頌前面的『今日自得』作比喻，只是言語還和前面相似，所以知道是頌揚。
『譬如童子』以下有七十一行半，是第二部分頌前面的第三廣領解。但前面的廣領解中原本有兩個部分，第一是開譬，第二是合譬。現在這七十一行半偈，也分為兩部分：開始有四十一行偈頌開譬，第二部分『佛亦如是』以下有三十行半偈頌合譬。前面的開譬中原本有九個比喻，現在就四十一行偈也分為九段：開始有十三行偈，頌第一個父子相失譬（father and son lost each other metaphor）；第二部分『傭賃展轉』以下有七行半偈，頌第二個父子相見譬（father and son reunion metaphor）；第三部分『即敕使者』以下有三行偈，頌第三個喚子不得譬（calling the son without success metaphor）；第四部分『即以方便』以下有...
【English Translation】 English version: Zheng Guang Ling. Now, only praise the first brief understanding, then praise the third extensive understanding, and not praise the second inquiring of the Tathagata. Now, regarding these seventy-three and a half lines of verses, divide them into two parts. The first part has two lines of verses, praising the preceding first brief understanding; the second part has the remaining seventy-one and a half lines of verses, praising the preceding third extensive understanding. Moreover, the preceding brief understanding originally had two parts: one is the Dharma explanation, and the other is the parable explanation. Now, these two lines are also divided into two parts: the first one and a half lines praise the Dharma explanation, and the remaining half line praises the parable explanation. However, the preceding Dharma explanation originally had two sections: one explains the past not seeking, and the other explains the present self-attainment. This one and a half lines of verses do not praise the not seeking, but only praise the self-attainment. The preceding self-attainment says, 'Hearing the unprecedented Dharma, deeply rejoice in obtaining great benefits.' 'Limitless treasures are obtained without seeking' This half line of verses praises the preceding second parable explanation. The preceding parable explanation originally had two sections: one says 'Supreme treasure accumulation without seeking' as a metaphor for the past not seeking, and the other says 'self-attainment' as a metaphor for the present self-attainment. Now, this half line completely praises these two sections. The beginning says 'Limitless treasures without seeking,' which praises the preceding metaphor of not seeking. The words 'self-attainment' praise the preceding 'present self-attainment' as a metaphor, but the language is still similar to the preceding, so it is known to be praise.
'For example, a child' below has seventy-one and a half lines, which is the second part praising the preceding third extensive understanding. However, the preceding extensive understanding originally had two parts: the first is the opening parable, and the second is the combining parable. Now, these seventy-one and a half lines of verses are also divided into two parts: the first part has forty-one lines of verses praising the opening parable, and the second part 'The Buddha is also like this' below has thirty and a half lines of verses praising the combining parable. The preceding opening parable originally had nine metaphors, now the forty-one lines of verses are also divided into nine sections: the first has thirteen lines of verses, praising the first metaphor of father and son losing each other (father and son lost each other metaphor); the second part 'Hiring and transferring' below has seven and a half lines of verses, praising the second metaphor of father and son reuniting (father and son reunion metaphor); the third part 'Immediately order the messenger' below has three lines of verses, praising the third metaphor of calling the son without success (calling the son without success metaphor); the fourth part 'Immediately with expedient means' below has...
三行偈，頌第四喚子得譬；第五「長者于牖」下五行半偈，頌第五教作兒譬；第六「示其金銀」下有兩行偈，即頌第六付財物譬；第七「父知子心漸已廣大」下半行偈，頌第七見子志大譬；第八「欲與財物」下有四行半偈，頌第八付家業譬；第九「子念昔貧志意下劣」兩行偈，頌第九子歡喜也。今更道十三行頌第一，七行半頌第二，三行頌第三，復有三行頌第四，五行偈半頌第五，兩行頌第六，半行頌第七，四行半頌第八，兩行頌第九也。上第一父子相失譬中本有四：一者子離父，二者父覓子，三者子還近父，四者父憂念轉深。今者十三行亦具足頌此四段，但不次第復有闕略。今者一行半頌第一，次有六行半頌第二，次有兩行半超頌第四，次有兩行半追頌第三也。「譬如童子幼稚無識」一行半，先頌第一子離父。但上子離父中本有二段，一者言「背父而去」，二者言「向國而歸」。今此一行半唯頌背父而去，不頌向國而歸也。「其父憂念」此下六行半，頌上第二父覓子。上父覓子中本有二階，一者覓子不得，二者言「不以失一子之苦廢於家業大事」，今者具足頌，言「其父憂念四方推求」此半行頌覓子不得，上言「其父先來求之不得」也。「求之既疲」以下有六行，正頌上第二段不失家業大事也。「豪貴如是有大力勢
【現代漢語翻譯】 現代漢語譯本 三行偈，讚頌第四『呼喚兒子得譬喻』；第五『長者在窗邊』下五行半偈，讚頌第五『教導作為兒子譬喻』；第六『展示其金銀』下有兩行偈，即讚頌第六『交付財物譬喻』；第七『父親知道兒子心意逐漸廣大』下半行偈，讚頌第七『見兒子志向遠大譬喻』；第八『想要給予財物』下有四行半偈，讚頌第八『交付家業譬喻』；第九『兒子回憶過去貧困志向低下』兩行偈，讚頌第九『兒子歡喜』。現在再說十三行頌第一，七行半頌第二，三行頌第三，又有三行頌第四，五行偈半頌第五，兩行頌第六，半行頌第七，四行半頌第八，兩行頌第九。上面第一『父子相失譬喻』中本有四點：一是兒子離開父親，二是父親尋找兒子，三是兒子返回接近父親，四是父親憂慮思念更加深切。現在這十三行也完整地讚頌了這四段，但不是按順序，而且有所缺失省略。現在一行半讚頌第一，接著六行半讚頌第二，接著兩行半跳過讚頌第四，接著兩行半追溯讚頌第三。『譬如童子幼稚無識』一行半，先讚頌第一『兒子離開父親』。但上面『兒子離開父親』中本有兩段，一段說『背離父親而去』，另一段說『向各國而去』。現在這一行半隻讚頌了『背離父親而去』，沒有讚頌『向各國而去』。『其父憂念』這以下六行半，讚頌上面第二『父親尋找兒子』。上面『父親尋找兒子』中本有兩層，一是尋找兒子沒有找到，二是說『不因為失去一個兒子的痛苦而荒廢家業大事』，現在完整地讚頌了，說『其父憂念四方推求』這半行讚頌尋找兒子沒有找到，上面說『其父先來求之不得』。『求之既疲』以下有六行，正是讚頌上面第二段『不失去家業大事』。『豪貴如是有大力勢』
【English Translation】 English version Three lines of Gatha, praising the fourth 'Calling the Son Obtains Analogy'; the fifth 'The Elder at the Window' followed by five and a half lines of Gatha, praising the fifth 'Teaching as a Son Analogy'; the sixth 'Showing His Gold and Silver' followed by two lines of Gatha, which is praising the sixth 'Entrusting Wealth Analogy'; the seventh 'The Father Knows the Son's Mind Gradually Broadened' followed by half a line of Gatha, praising the seventh 'Seeing the Son's Great Ambition Analogy'; the eighth 'Desiring to Give Wealth' followed by four and a half lines of Gatha, praising the eighth 'Entrusting Family Business Analogy'; the ninth 'The Son Recalls Past Poverty and Low Ambition' two lines of Gatha, praising the ninth 'The Son Rejoices'. Now, let's talk about thirteen lines praising the first, seven and a half lines praising the second, three lines praising the third, and again three lines praising the fourth, five lines of Gatha and a half praising the fifth, two lines praising the sixth, half a line praising the seventh, four and a half lines praising the eighth, and two lines praising the ninth. In the first 'Father and Son Lost Analogy' above, there are originally four points: first, the son leaves the father; second, the father seeks the son; third, the son returns and approaches the father; fourth, the father's worry and concern deepen. Now these thirteen lines also completely praise these four sections, but not in order, and there are omissions and abbreviations. Now one and a half lines praise the first, then six and a half lines praise the second, then two and a half lines skip to praise the fourth, then two and a half lines trace back to praise the third. 'For example, a child is young and ignorant' one and a half lines, first praising the first 'the son leaves the father'. But in the above 'the son leaves the father' there are originally two sections, one saying 'turning away from the father and leaving', and the other saying 'going to various countries'. Now this one and a half lines only praise 'turning away from the father and leaving', and do not praise 'going to various countries'. 'The father worries' these following six and a half lines, praising the above second 'the father seeks the son'. In the above 'the father seeks the son' there are originally two levels, one is seeking the son without finding him, and the other is saying 'not abandoning the great affairs of the family business because of the pain of losing a son', now it is completely praised, saying 'the father worries and seeks in all directions' this half line praises seeking the son without finding him, the above says 'the father came to seek him but could not find him'. 'Seeking him and being tired' the following six lines, are precisely praising the above second section 'not losing the great affairs of the family business'. 'The wealthy and powerful are like this with great power'
」此下有兩行半偈，超頌第四父憂念轉深。上本有二階，一者失子之苦，二者假使作念得子之樂。今不頌假使作念得子之樂，唯頌念失子之苦。上言「父每念子與子離別五十餘年」也。「爾時窮子求索衣食」此下兩行半偈，追頌上第三子近父。上子近父亦有二段，一者近父之緣由，二者正明近父。今者亦具足頌，初兩行頌近父之由，次半行頌正明近父也。上近父緣由，言「時貧窮子游諸聚落逕歷國邑」等，從五戒至五戒，故言從邑至邑。從十善至十善，故言從國至國也。「或有所得或無所得」者，今身修五戒十善遷此身得報，名有所得。感生后報者，名無所得也。又一解云：成就業感一期，名有所得；不成就者感於寄受，名無所得也。善法資身恒不足，故言羸瘦。非唯無善法亦備有九十八使，故言體生瘡癬也。「漸次經歷到父住城」，此半行頌上正明近父，上言「遇到其父所止之城」也。「傭賃展轉遂至父舍」此下七行半偈，頌第二父子相見譬。上譬中本有二段，第一明子見父，第二明父見子。今初有六行半頌第一子見父。「長者是時」下一行，頌父見子也。上子見父中本有四階，一者見父緣由，二者見父處，三者正明見父，四者生畏避之心。今者亦具足頌，初一句頌第一，次一句頌第二，次兩行半頌第三，次三行半
【現代漢語翻譯】 現代漢語譯本 以下有兩行半偈，超過了頌揚第四父憂念轉深的部分。之前的版本有兩層含義，一是失去兒子的痛苦，二是假設如果得到兒子的快樂。現在不頌揚假設得到兒子的快樂，只頌揚思念失去兒子的痛苦。前面說『父親常常思念兒子，與兒子離別五十多年』。 『當時窮困的兒子爲了尋求衣食』以下兩行半偈，追溯頌揚前面第三部分兒子接近父親的情景。前面兒子接近父親也有兩個階段，一是接近父親的緣由，二是正面說明接近父親。現在也完整地頌揚了，開始兩行頌揚接近父親的緣由，接下來半行頌揚正面說明接近父親。前面接近父親的緣由，說『當時貧窮的兒子游歷各個村落，經過各個國家』等等，從五戒到五戒，所以說從村落到村落。從十善到十善，所以說從國家到國家。 『或者有所得或者沒有所得』，今生修持五戒十善，遷移此身得到回報，稱為有所得。感受到來世的果報，稱為沒有所得。又有一種解釋說：成就業力感召的一期生命，稱為有所得；沒有成就業力感召，而寄託于其他受報，稱為沒有所得。善法滋養自身常常不足，所以說身體羸弱消瘦。不僅僅沒有善法，還具備九十八種煩惱，所以說身體生出瘡癬。 『漸漸地經歷到達父親居住的城市』，這半行頌揚前面正面說明接近父親，前面說『遇到了他父親所居住的城市』。 『靠做僱工輾轉來到了父親的住所』以下七行半偈，頌揚第二部分父子相見的譬喻。前面的譬喻中本來有兩個階段，第一是說明兒子見到父親，第二是說明父親見到兒子。現在開始有六行半頌揚第一部分兒子見到父親。『長者當時』下一行，頌揚父親見到兒子。前面兒子見到父親中本來有四個階段，一是見到父親的緣由，二是見到父親的地點，三是正面說明見到父親，四是產生畏懼躲避的心理。現在也完整地頌揚了，第一句頌揚第一階段，第二句頌揚第二階段，接下來兩行半頌揚第三階段，接下來三行半頌揚第四階段。
【English Translation】 English version Following this, there are two and a half verses, surpassing the fourth section's praise of the father's deepening concern. The previous version had two layers of meaning: first, the pain of losing a son; second, the joy of imagining having a son. Now, it does not praise the joy of imagining having a son, but only praises the pain of missing the lost son. It was said earlier, 'The father often thought of his son, having been separated from him for more than fifty years.' 'At that time, the impoverished son sought food and clothing.' The following two and a half verses trace back to praise the third section's scene of the son approaching his father. In the previous version, the son's approach to his father also had two stages: first, the reason for approaching the father; second, a direct explanation of approaching the father. Now, it is also fully praised. The first two lines praise the reason for approaching the father, and the next half-line praises the direct explanation of approaching the father. The previous reason for approaching the father said, 'At that time, the poor son traveled through various villages and passed through various countries,' etc., from the Five Precepts (Panca-sila) to the Five Precepts, hence the saying 'from village to village.' From the Ten Virtues (Dasa-kusala) to the Ten Virtues, hence the saying 'from country to country.' 'Either having gained something or having gained nothing,' in this life, cultivating the Five Precepts and the Ten Virtues, transferring this body and receiving rewards, is called having gained something. Experiencing the karmic retribution in the next life is called having gained nothing. Another explanation says: accomplishing a lifetime influenced by karma is called having gained something; not accomplishing it and relying on other retributions is called having gained nothing. Good Dharma (Saddharma) nourishing oneself is often insufficient, hence the saying 'weak and emaciated.' Not only lacking good Dharma but also possessing the ninety-eight afflictions (Nava-anuttara-klesa), hence the saying 'sores and scabies grow on the body.' 'Gradually experiencing and arriving at the city where the father lived,' this half-line praises the previous direct explanation of approaching the father, which said, 'Encountered the city where his father lived.' 'Relying on hired labor, he eventually arrived at the father's residence.' The following seven and a half verses praise the second part's parable of the father and son meeting. The previous parable originally had two stages: first, explaining the son seeing the father; second, explaining the father seeing the son. Now, there are six and a half lines praising the first part, the son seeing the father. 'The elder at that time,' the next line, praises the father seeing the son. In the previous version, the son seeing the father originally had four stages: first, the reason for seeing the father; second, the location of seeing the father; third, a direct explanation of seeing the father; fourth, the arising of fear and the desire to avoid him. Now, it is also fully praised. The first sentence praises the first stage, the second sentence praises the second stage, the next two and a half lines praise the third stage, and the next three and a half lines praise the fourth stage.
頌第四也。「傭賃展轉」此一句，頌第一見父之緣由也。「遂至父舍」此一句，頌第二見父之處。上言「遂至父舍住立門側」，今者唯道父舍不道門側，義自顯也。「爾時長者于其門內」此下兩行半，頌第三正見父，上言「遙見其父踞師子床」等，「或有計算金銀寶物」者，有廣說有略說，故言計算。說與前人，故言出。化功歸己，故言內。「註記券疏」者，明因辨果，受記之事故，故言註記券疏也。「窮子見父豪貴尊嚴」以下三行半，頌上第四階生畏避之心，上言「窮子見父有大力勢，即懷恐怖悔來至此」也。「長者是時」此一偈，頌上父見子中有四段，今唯頌第一第二。上半行頌第一階見子處，上言「時富長者于師子座」也。「遙見其子默而識之」此半行，頌第二正明見子，上言「見子便識」，略不頌第三心大歡喜，亦略不頌第四開暢之念也。
「即敕使者」此下三行偈，頌第三喚子不得譬。上譬中本有三段，第一領勸擬宜與無機，第二領誡擬宜與無機，第三兩息化。今此三行亦頌三段，初三句頌第一，次一行一句頌第二，次一行頌第三也。今三句頌第一勸擬宜無機者，半行頌勸擬宜，次一句領無機。上擬宜中有二段，一者領作勸教，二者正領擬宜，今此半行唯頌領作勸教，上言「即遣傍人急追將還」也。
【現代漢語翻譯】 現代漢語譯本 頌第四也。「傭賃展轉」此一句，是讚頌第一部分，講述了兒子見到父親的緣由。「遂至父舍」此一句，是讚頌第二部分，講述了兒子見到父親的地點。前面說『於是到了父親的住所，站在門旁』，現在只說父親的住所而沒有說門旁，意思自然就明白了。「爾時長者于其門內」以下兩行半，是讚頌第三部分，正面描寫了父親見到兒子，前面說『遠遠地看見他的父親坐在獅子座上』等等，『或者在計算金銀財寶』，有詳細的描述也有簡略的描述，所以說是計算。說給前面的人聽，所以說是出。化功歸於自己，所以說是內。「註記券疏」是指明原因，辨別結果，是關於受記的事情，所以說是註記券疏。「窮子見父豪貴尊嚴」以下三行半，是讚頌上面第四個階段，產生了畏懼躲避的心理，前面說『窮人看見父親有很大的權勢，就感到恐懼，後悔來到這裡』。「長者是時」這一偈頌，是讚頌上面父親見到兒子中的四個階段，現在只讚頌第一和第二。上半行讚頌第一個階段，見到兒子的地點，前面說『當時富有的長者在獅子座上』。「遙見其子默而識之」這半行，讚頌第二部分，正面說明了見到兒子，前面說『看見兒子就認出了他』，省略了讚頌第三部分心中非常歡喜，也省略了讚頌第四部分開導心意的想法。 「即敕使者」以下三行偈頌，是讚頌第三部分，呼喚兒子但兒子不聽從的比喻。上面的比喻中本來有三個部分，第一部分是領悟勸導，適合與不適合的情況，第二部分是領悟告誡，適合與不適合的情況，第三部分是兩次止息教化。現在這三行也是讚頌這三個部分，最初的三句讚頌第一部分，接下來的一行一句讚頌第二部分，再接下來的一行讚頌第三部分。現在這三句讚頌第一部分，勸導適合與不適合的情況，半行讚頌勸導適合，接下來的一句領悟不適合。上面適合的情況中有兩個部分，一個是領悟作為勸教，另一個是真正領悟適合，現在這半行只讚頌領悟作為勸教，前面說『就派遣旁邊的人趕緊追趕帶他回來』。
【English Translation】 English version Verse Four. 'Hired labor, wandering around' this sentence, praises the first part, describing the reason the son saw his father. 'Then arrived at the father's house' this sentence, praises the second part, describing the place where the son saw his father. Earlier it said, 'Then he arrived at his father's house and stood by the door,' now it only says the father's house without mentioning the door, the meaning is naturally clear. 'At that time, the elder within his gate' the following two and a half lines, praise the third part, directly depicting the father seeing the son, earlier it said, 'From afar he saw his father sitting on a lion throne' etc., 'or calculating gold, silver, and treasures,' there are detailed descriptions and brief descriptions, therefore it is said to be calculating. Speaking to the people in front, therefore it is said to be 'out'. The merit of transformation returns to oneself, therefore it is said to be 'in'. 'Notes, records, contracts, and documents' clarify the cause and distinguish the result, it is about the matter of receiving prediction, therefore it is said to be notes, records, contracts, and documents. 'The poor son saw his father wealthy, noble, and dignified' the following three and a half lines, praise the fourth stage above, generating a fearful and evasive mentality, earlier it said, 'The poor man saw his father with great power and influence, and felt fear, regretting coming here.' 'The elder at that time' this verse, praises the four stages in the father seeing the son above, now only praising the first and second. The first half line praises the first stage, the place where he saw the son, earlier it said, 'At that time, the wealthy elder was on the lion throne.' 'From afar he saw his son, silently recognizing him' this half line, praises the second part, directly explaining seeing the son, earlier it said, 'Seeing the son, he recognized him,' omitting the praise of the third part, the great joy in his heart, and also omitting the praise of the fourth part, the thought of opening his mind. 'Immediately ordered the messengers' the following three lines of verse, praise the third part, the metaphor of calling the son but the son not listening. In the above metaphor, there were originally three parts, the first part is understanding and advising, suitable and unsuitable situations, the second part is understanding and admonishing, suitable and unsuitable situations, the third part is twice ceasing the teaching. Now these three lines also praise these three parts, the first three sentences praise the first part, the next one line and one sentence praises the second part, and the next one line praises the third part. Now these three sentences praise the first part, advising suitable and unsuitable situations, half a line praises advising suitable, and the next sentence understands unsuitable. In the above suitable situations, there are two parts, one is understanding as advice and teaching, and the other is truly understanding suitable, now this half line only praises understanding as advice and teaching, earlier it said, 'Immediately send the people beside him to quickly chase and bring him back.'
不頌正領擬宜，上言「爾時使者疾走往捉」。「窮子驚喚」此一句，頌第二領勸無機。上無機中有二者，一有小，二無大。今言「窮子驚」三字，此即頌上有小機，上言「窮子驚愕」也。「喚」此一字頌無大機，上言「稱怨大喚我不相犯何為見捉」，明無大機也。「迷悶躄地」此下一行一句，頌上第二領誡擬宜與無機。上誡擬宜與無機中有二：一者正明擬宜，二者無機。今不頌領擬宜，唯頌領誡之無機。上無機中有二段，一者無大，二者有小。今者先頌有小，后頌無大。「迷悶躄地」此一句頌有小機，上言「轉更惶怖悶絕躄地」也。「是人執我必當見殺」此一行，正頌上無大機，上言「於時窮子自念無罪而被囚執此必定死」。「長者知子愚癡狹劣」此一行，頌第三並領息化。上息化中本有二，一者欲息化，二者正息化，今不頌第二正息化，唯頌第一欲息化。上欲息化中亦有二階，一者明欲息化，二者釋欲息化，上言「父遙見之而語使言，不須此人勿強將來」以下，思惟欲息化，今不頌也。唯頌第二釋欲息化之意，上言「所以者何？父知子志意下劣，自知豪貴為子所難」也。
「即以方便」此下三行偈，頌第四喚子得譬。上譬中有二，第一父喚子，第二子受喚。初兩行頌第一父喚子，后一行頌子受喚。但上父喚中
【現代漢語翻譯】 現代漢語譯本 不頌正領擬宜，上面說『當時使者快步跑去抓人』。 『窮子驚喚』這一句，是頌第二領勸無機。上面無機中有兩種情況，一是小機，二是無大機。現在說『窮子驚』三個字，這就是頌上面有小機，上面說『窮子驚愕』也是這個意思。『喚』這一個字是頌無大機，上面說『叫喊抱怨，大聲呼喊我不相干，為什麼要抓我』，表明沒有大機。『迷悶躄地』這下面一行一句，是頌上面第二領誡擬宜與無機。上面誡擬宜與無機中有兩種情況：一是正明擬宜，二是無機。現在不頌領擬宜，只頌領誡中的無機。上面無機中有兩個部分，一是無大，二是有小。現在先頌有小，后頌無大。『迷悶躄地』這一句是頌有小機，上面說『更加惶恐，悶絕倒地』也是這個意思。『是人執我必當見殺』這一行，正是頌上面無大機，上面說『當時窮子心想自己無罪卻被囚禁，這必定是死路一條』。 『長者知子愚癡狹劣』這一行，是頌第三並領息化。上面息化中本來有兩種，一是欲息化，二是正息化，現在不頌第二正息化，只頌第一欲息化。上面欲息化中也有兩個階段，一是明欲息化，二是息化，上面說『父親遠遠地看見了他，就告訴使者說，不需要這個人，不要強行帶他來』以下，是思惟欲息化，現在不頌。只頌第二息化的意思，上面說『為什麼呢？父親知道兒子志向低下，自知豪貴，兒子難以接受』也是這個意思。 『即以方便』這下面三行偈頌，是頌第四喚子得譬。上面譬喻中有兩個方面，第一是父親呼喚兒子，第二是兒子接受呼喚。前兩行是頌第一父親呼喚兒子，后一行是頌兒子接受呼喚。但是上面父親呼喚中
【English Translation】 English version It does not praise the proper leading and intention, the text above says, 'At that time, the messenger ran quickly to seize him.' The sentence 'The poor son was startled and cried out' praises the second leading, which is the absence of capacity. In the absence of capacity above, there are two aspects: one is small capacity, and the other is the absence of great capacity. Now, saying 'The poor son was startled' praises the small capacity mentioned above, which is also the meaning of 'The poor son was astonished' above. The word 'cried out' praises the absence of great capacity, as the text above says, 'Crying out in complaint, shouting loudly, I have nothing to do with this, why are you seizing me?' indicating the absence of great capacity. 'Confused and falling to the ground' this line and sentence below, praises the second leading of admonishing intention and absence of capacity. In the admonishing intention and absence of capacity above, there are two aspects: one is clearly intending, and the other is the absence of capacity. Now, it does not praise the leading intention, but only praises the absence of capacity in the leading admonishment. In the absence of capacity above, there are two parts: one is the absence of great capacity, and the other is small capacity. Now, it first praises small capacity, and then praises the absence of great capacity. 'Confused and falling to the ground' this sentence praises small capacity, which is also the meaning of 'Even more frightened, fainting and falling to the ground' above. 'This person holding me will surely kill me' this line, precisely praises the absence of great capacity above, as the text above says, 'At that time, the poor son thought to himself that he was innocent but was imprisoned, this is certainly a dead end.' 『Immediately using expedient means』 these three lines of verse, praise the fourth calling the son obtaining parable (Hetu). In the parable above, there are two aspects: first, the father calls the son, and second, the son accepts the call. The first two lines praise the first aspect of the father calling the son, and the last line praises the son accepting the call. However, in the father's calling above,
本有四段，今者盡頌一句頌第一，三句頌第二，次三句頌第三，次一句頌第四也。「即以方便」此一句，頌覓可使之人，即是覓方便教，上言「爾時長者將欲誘引其子而設方便」也。「更遣餘人」此下三句，頌第二得可使之人，即是得方便教，上言「密遣二人」也。眇目者不正之相，欲明二乘教非是真正之教，故名「眇目」。二乘教不備說威德相好，故言「無威德」也。「汝可語之」此下三句即頌第三與使人之語，即是作方便教方法。上言「汝可詣彼徐語窮子」此有作處也。「倍與汝價」此一句，即頌第四使人正奉命喚子，正明如來用方便擬宜眾生，上言「時二使人即求窮子」也。「窮子聞之」此一行頌第二子受喚，上受喚中亦有四階，今不頌三階，唯頌第三階，上第一「既已得之」有堪聞之機，第二「具陳上事」能受之機，第四「其父見子愍而怪之」不頌也。上第三階言「爾時窮子先取其價，尋與除糞凈諸房舍」，今唯頌此。言「凈諸房舍」者，六塵如房，於此六塵中無染，故云凈諸房舍也。
「長者于牖」此下有五行半偈，頌上第五教作人譬。上譬中本有三段，第一教作緣由，第二正教作，第三作人就作稱可長者之意。初兩行頌教作緣由，次兩行半頌正教作，后餘一行頌作人稱可長者意也。上教作緣由中本
【現代漢語翻譯】 現代漢語譯本： 現在有四段，現在完全用一句頌來概括第一段，用三句頌來概括第二段，再用三句頌來概括第三段，最後用一句頌來概括第四段。「即以方便」這一句，頌揚尋找可以差遣的人，也就是尋找方便教法，對應上文所說的「爾時長者將欲誘引其子而設方便」。「更遣餘人」這以下三句，頌揚第二段得到可以差遣的人，也就是得到方便教法，對應上文所說的「密遣二人」。眇目者是不正的象徵，想要說明二乘教法不是真正的教法，所以稱為「眇目」。二乘教法沒有完備地宣說威德相好，所以說「無威德」。「汝可語之」這以下三句，就是頌揚第三段與使者說的話，也就是作為方便教法的方法。對應上文所說的「汝可詣彼徐語窮子」，這裡有作為之處。「倍與汝價」這一句，就是頌揚第四段使者正式奉命呼喚兒子，正式說明如來用方便來適應眾生，對應上文所說的「時二使人即求窮子」。「窮子聞之」這一行頌揚第二段兒子接受呼喚，上文接受呼喚中也有四個階段，現在不頌揚三個階段，只頌揚第三個階段，上文第一「既已得之」有堪能聽聞的根基，第二「具陳上事」能接受的根基，第四「其父見子愍而怪之」不頌揚。上文第三個階段說「爾時窮子先取其價，尋與除糞凈諸房舍」，現在只頌揚這個。說「凈諸房舍」的，六塵如同房舍，於此六塵中沒有染著，所以說清凈房舍。
「長者于牖」這以下有五行半偈，頌揚上文第五個教人作事的譬喻。上文譬喻中原本有三段，第一是教人作事的緣由，第二是正式教人作事，第三是作事人成就作事符合長者的心意。開始兩行頌揚教人作事的緣由，接著兩行半頌揚正式教人作事，最後剩餘一行頌揚作事人成就作事符合長者的心意。上文教人作事的緣由中原本
【English Translation】 English version: Now there are four sections; now, the first is entirely summarized by one verse, the second by three verses, then the third by three verses, and finally the fourth by one verse. 'That is, by expedient means,' this one verse praises the search for someone who can be employed, which is the search for expedient teachings, corresponding to what was said above, 'At that time, the elder wanted to entice his sons and devised expedient means.' 'Send others again,' these following three verses praise the second section, obtaining someone who can be employed, which is obtaining expedient teachings, corresponding to what was said above, 'Secretly send two people.' 'One with impaired vision' (眇目者) is a symbol of incorrectness, wanting to clarify that the Two Vehicles' (二乘) teachings are not the true teachings, hence the name 'impaired vision.' The Two Vehicles' teachings do not completely expound the majestic virtues and auspicious signs, hence it is said 'without majestic virtues.' 'You can tell him,' these following three verses praise the third section, the words spoken to the messenger, which is the method of acting as expedient teachings. Corresponding to what was said above, 'You can go to him and slowly tell the poor son,' here there is a place for action. 'Double your price,' this one verse praises the fourth section, the messenger formally obeying the order to call the son, formally clarifying that the Tathagata (如來) uses expedient means to adapt to sentient beings, corresponding to what was said above, 'At that time, the two messengers immediately sought the poor son.' 'The poor son heard this,' this line praises the second section, the son accepting the call. In the above acceptance of the call, there are also four stages; now, three stages are not praised, only the third stage is praised. Above, the first 'having already obtained it' has the capacity to hear, the second 'fully explained the above matter' has the capacity to accept, the fourth 'his father saw his son, pitied him, and was surprised by him' is not praised. The third stage above says, 'At that time, the poor son first took his price, then removed the filth and cleaned all the rooms,' now only this is praised. Saying 'cleaned all the rooms' means that the six dusts (六塵) are like rooms, and there is no defilement in these six dusts, hence it is said to have cleaned the rooms.
'The elder at the window' (長者于牖), below this there are five and a half lines of verses, praising the fifth metaphor above of teaching people to work. In the above metaphor, there were originally three sections: first, the reason for teaching people to work; second, formally teaching people to work; and third, the worker accomplishing the work in accordance with the elder's intention. The first two lines praise the reason for teaching people to work, then two and a half lines praise formally teaching people to work, and finally the remaining one line praises the worker accomplishing the work in accordance with the elder's intention. In the above reason for teaching people to work, there was originally
有三段，一者明長者見子，二者舍貴人服飾，三者著賤人衣服。今此兩行只頌第一第三，不頌第二舍貴人服飾舍法身之義。初偈頌第一見子，后偈頌第三著賤人衣服。但上父見子中本復有三段，今者不頌第一，唯頌二階。上第一句「又以他日」明見子之時，今不頌也。二者言「于窗牖中」明見子之處，今者初句正頌此第二階，下有三句頌第三階正見子也。「於是長者著弊垢衣」此一偈，頌上第三受賤人之服，上受賤人服中自有三階，今不頌第二，唯頌兩階。上半偈頌上第一明無有相好，下半行頌上第三無智也。「方便附近」以下有兩行半，頌上第二正教作，上正教作中本有四段，今具足頌，半行頌第一，一句頌第二，一行一句頌第三，半行頌第四。「方便附近語令勤作」，今此初半行即頌第一階領第三勸取三車，則是勸精進也，上言「語諸作人汝等勤作」也。「既益汝價」此一句即是頌第二領第二示三車處，上言「后復告言，咄男子汝常此作勿復余去」也。「並涂足油」此一行一句，頌上第三嘆作具領第一讚嘆三車，上言「汝等所須甕器米麵」，今以涂足油以代上老弊使人，老弊使人者只是神通，今涂足油代者，外國用涂足油能履水如地；飲以代上面，食以代上米，是故論文言揣食有二者，一粗二細，飯等名粗，飲等
【現代漢語翻譯】 現代漢語譯本 有三段，第一段是明 長者（a wealthy man） 見子（his son），第二段是舍 貴人（nobleman） 服飾（clothing），第三段是著 衣服（soiled clothes）。現在這兩行只頌揚第一和第三段，不頌揚第二段捨棄貴人服飾，捨棄法身（Dharmakaya）的意義。第一個偈頌頌揚第一段見子，後面的偈頌頌揚第三段著衣服。但是上面的父親見子中本來又有三段，現在不頌揚第一段，只頌揚第二階。上面第一句『又以他日』說明見子的時候，現在不頌揚它。第二段說『于窗牖中』說明見子的地方，現在第一句正是頌揚這第二階，下面有三句頌揚第三階正見子。『於是長者著弊垢衣』這一偈，頌揚上面第三段接受的衣服，上面接受衣服中自有三階，現在不頌揚第二段，只頌揚兩階。上半偈頌揚上面第一段說明沒有相好（lakshana），下半行頌揚上面第三段沒有智慧。『方便附近』以下有兩行半，頌揚上面第二段正教作，上面正教作中本來有四段，現在完全頌揚，半行頌揚第一段，一句頌揚第二段，一行一句頌揚第三段，半行頌揚第四段。『方便附近語令勤作』，現在這前半行就是頌揚第一階領第三勸取三車（three carts），就是勸人精進，上面說『語諸作人汝等勤作』。『既益汝價』這一句就是頌揚第二階領第二示三車處，上面說『后復告言，咄男子汝常此作勿復余去』。『並涂足油』這一行一句，頌揚上面第三階嘆作具領第一讚嘆三車，上面說『汝等所須甕器米麵』，現在用涂足油代替上面的老弊使人，老弊使人只是神通（supernatural power），現在用涂足油代替，外國用涂足油能在水上行走如在地上；飲用代替上面的面，食用代替上面的米，所以論文說揣食有兩種，一是粗，二是細，飯等名稱為粗，飲等
【English Translation】 English version There are three sections: the first is about the Elder (Changzhe) seeing his son (zi), the second is about discarding nobleman (guiren) attire (fushi), and the third is about wearing clothes (yifu). These two lines now only praise the first and third sections, not the second section about discarding nobleman attire and the meaning of abandoning the Dharmakaya. The first verse praises the first section of seeing the son, and the following verse praises the third section of wearing clothes. However, within the above section of the father seeing the son, there are originally three parts. Now, we do not praise the first part, but only the second stage. The first sentence above, '又以他日 (you yi ta ri)' indicates the time of seeing the son, which we do not praise now. The second section, '于窗牖中 (yu chuang you zhong)' indicates the place of seeing the son, and now the first sentence precisely praises this second stage, with the following three sentences praising the third stage of truly seeing the son. '於是長者著弊垢衣 (yu shi changzhe zhe bi gou yi)' This verse praises the third section above of receiving clothes, and within the above receiving of clothes, there are three stages. Now, we do not praise the second stage, but only two stages. The first half of the verse praises the first section above, indicating the absence of marks and excellences (lakshana), and the second half of the line praises the third section above, indicating the absence of wisdom. '方便附近 (fangbian fujin)' The following two and a half lines praise the second section above of correct teaching and action. Within the above correct teaching and action, there are originally four parts, which are now fully praised. Half a line praises the first part, one sentence praises the second part, one line and one sentence praise the third part, and half a line praises the fourth part. '方便附近語令勤作 (fangbian fujin yu ling qin zuo)', now this first half line praises the first stage of leading the third, encouraging the taking of the three carts (three carts), which is encouraging diligence. The above says '語諸作人汝等勤作 (yu zhu zuo ren ru deng qin zuo)'. '既益汝價 (ji yi ru jia)' This sentence praises the second stage of leading the second, showing the place of the three carts. The above says '后復告言，咄男子汝常此作勿復余去 (hou fu gao yan, duo nanzi ru chang ci zuo wu fu yu qu)'. '並涂足油 (bing tu zu you)' This line and sentence praise the third stage above of praising the tools and leading the first, praising the three carts. The above says '汝等所須甕器米麵 (ru deng suo xu weng qi mi mian)', now using foot oil to replace the old and worn-out servants above. The old and worn-out servants are just supernatural powers (supernatural power), now using foot oil to replace them. Foreigners use foot oil to walk on water as if on land; drink is used to replace the noodles above, and food is used to replace the rice above. Therefore, the thesis says that there are two kinds of food, one coarse and one fine. Rice and the like are called coarse, and drinks and the like
名細。薦席以代上甕器盛物，明或如薦席。「又以軟語若如我子」此半行，頌上第四領上第四必與不虛，上言「好自安意我如汝父」，即是保與不虛之義。「長者有智漸令入出」此一行是第三，即是頌上第三作人稱可長者之意。上稱可中本有四段，即領上三乘受行中四段，今唯頌第三段，餘者皆不頌也。一者「汝常作時無有五種之惡」，即譬領「心各勇銳」義，今者不頌也。二者「自今已后如所生子」領內凡相似聖人，今者亦不頌，唯頌第三。爾時窮子雖欣此遇猶故自謂客作賤人，由是之故於二十年中常令除糞，見諦思惟治道修行故言二十年。不頌第四「過是已後心相體信」得阿羅漢果也。
「示其金銀」此下兩行頌上第六付財物譬。上譬中有二，一者父付，二者子受。就父付中有三階，今者悉不頌也，唯頌子受。子受中又有三，唯頌第二第三，不頌第一一往奉命也。「示其金銀」此一行即頌第二正受，上言「領知眾物」也。「猶處門外」一行即頌第三「而無悕取一餐之意，下劣之心亦未能捨」也。
「父知子心漸已廣大」此半行是第七，即頌上第七見子志大譬也。
「欲與財物」此下四行半偈是第八，即頌第八付家業譬。上譬中本有四段，唯不頌第一臨欲終時付家業之時，自餘三段皆頌。「欲與
【現代漢語翻譯】 現代漢語譯本 名細（指細節）。薦席以代上甕器盛物，明或如薦席（可能指用草蓆代替甕來盛放東西）。『又以軟語若如我子』這半句，是讚頌前面第四點，即保證不會虛假，前面說『好自安意我如汝父』，就是保證不會虛假的意思。『長者有智漸令入出』這一行是第三點，就是讚頌前面第三點，把人當作可造就的長者。前面稱可中有四段，對應前面三乘受行中的四段，現在只讚頌第三段，其餘都不讚頌。第一點『汝常作時無有五種之惡』，對應譬喻中的『心各勇銳』之義，現在不讚頌。第二點『自今已后如所生子』對應內在凡夫相似聖人，現在也不讚頌，只讚頌第三點。當時窮子雖然欣喜這種待遇，仍然自認為是傭工，因此在二十年中常常讓他除糞，這是見諦思惟治道修行，所以說二十年。不讚頌第四點『過是已後心相體信』，對應得到阿羅漢果。
『示其金銀』以下兩行讚頌前面第六點，即交付財物的譬喻。前面的譬喻中有兩部分，一是父親交付，二是兒子接受。在父親交付中又有三個階段，現在都不讚頌，只讚頌兒子接受。兒子接受中又有三個階段，只讚頌第二和第三，不讚頌第一，即一開始奉命。『示其金銀』這一行就是讚頌第二點，即正式接受，前面說『領知眾物』。『猶處門外』一行就是讚頌第三點，『而無悕取一餐之意，下劣之心亦未能捨』。
『父知子心漸已廣大』這半句是第七點，即讚頌前面第七點，看到兒子志向遠大這個譬喻。
『欲與財物』以下四行半偈是第八點，即讚頌第八點，即交付家業的譬喻。前面的譬喻中本來有四段，只有第一段，即臨終時交付家業沒有讚頌，其餘三段都讚頌了。『欲與
【English Translation】 English version Details. 'Jian xi' (薦席) is used to replace the upper urn to hold things, which may be like 'jian xi' (薦席). 'Also with soft words like my son' this half line, praises the fourth point above, that is, guarantees that it will not be false. The above says 'Be at ease, I am like your father', which means guaranteeing that it will not be false. 'The elder has wisdom and gradually allows him to enter and exit' this line is the third point, which praises the third point above, treating people as elders who can be made. The above-mentioned approvable has four paragraphs, corresponding to the four paragraphs in the above-mentioned three vehicles of acceptance and practice. Now only the third paragraph is praised, and the rest are not praised. The first point 'You often do not have the five kinds of evils when you work', corresponds to the meaning of 'each heart is brave and sharp' in the metaphor, which is not praised now. The second point 'From now on, like a born son' corresponds to the ordinary people similar to sages internally, which is not praised now, only the third point is praised. At that time, although the poor son was happy with this treatment, he still thought of himself as a hired worker, so he often removed dung for twenty years. This is the practice of seeing the truth, thinking, and governing the Tao, so it is said that it is twenty years. The fourth point 'After this, the hearts trust each other' is not praised, corresponding to obtaining the Arhat fruit.
'Showing his gold and silver' the following two lines praise the sixth point above, which is the metaphor of handing over property. There are two parts in the previous metaphor, one is the father's delivery, and the other is the son's acceptance. There are three stages in the father's delivery, and now none of them are praised, only the son's acceptance is praised. There are also three stages in the son's acceptance, only the second and third are praised, not the first, that is, obeying orders at the beginning. 'Showing his gold and silver' this line praises the second point, that is, formally accepting, the above says 'knowing all things'. 'Still outside the door' this line praises the third point, 'but without hoping to take a meal, the inferior heart has not been abandoned'.
'The father knows that the son's heart has gradually become broad' this half sentence is the seventh point, which praises the seventh point above, seeing the metaphor of the son's great ambition.
'Wanting to give property' the following four and a half lines of verse are the eighth point, which praises the eighth point, that is, the metaphor of handing over the family business. There were originally four paragraphs in the previous metaphor, only the first paragraph, that is, handing over the family business at the time of death, was not praised, and the remaining three paragraphs were praised. 'Wanting to give
財物」一行頌第二集證明之眾。「於此大眾說是我子」此兩行半，頌第三會父子天性。二十年者，人天受道器也。「凡我所有」一行頌上第四正付家業也。
「子念昔貧志意下劣」此下兩行，頌上第九諸子歡喜譬也。
「佛亦如是」自此下有三十行半偈是第二，頌上合九譬而成八段。「佛亦如是」一句頌合第一父子相失譬；次「知我樂小法有」一句，頌合第二父子相見譬；次「未曾說言汝等作佛」下半行，頌合第三呼子不得譬；次「而說我等得諸無漏」下半行，頌合第四喚子得譬；次「成就小乘聲聞弟子」下半行，頌合第五教作人譬；次「佛敕我等」下有十八行半，頌合第六付財物譬；次「如富長者」下有三行，並頌合第七第八兩譬；次「我等今日得未曾」有下有七行，頌合第九子歡喜譬也。更道八階，一句頌第一，一句頌第二，半行頌第三，半行頌第四，半行頌第五，十八行半頌第六，三行並頌第七第八，次七行頌第九子歡喜譬也。今言「佛亦如是」此一句，頌合第一父子相失譬。就中本有二句，今只得頌大富長者即是如來，略不頌我等皆似佛子也。「知我樂小」此一句，頌合第二父子相見，上合譬言「如來常說我等為子」是始終為語，今言「知我樂小」者當照機時為論也。「未曾說言汝等作佛」此半
【現代漢語翻譯】 現代漢語譯本： 『財物』一行頌第二集證明之眾。（『財物』這句偈頌，是用來證明第二集會聽法的眾人。）『於此大眾說是我子』此兩行半，頌第三會父子天性。（『於此大眾說是我子』這兩行半偈頌，是讚頌第三次集會時佛陀開示的父子天性。）二十年者，人天受道器也。（二十年，指的是人天能夠接受佛法的根器已經成熟。）『凡我所有』一行頌上第四正付家業也。（『凡我所有』這一行偈頌，是讚頌之前第四個階段，佛陀正式交付家業。）
『子念昔貧志意下劣』此下兩行，頌上第九諸子歡喜譬也。（『子念昔貧志意下劣』這兩行，是讚頌之前第九個階段，諸子歡喜的譬喻。）
『佛亦如是』自此下有三十行半偈是第二，頌上合九譬而成八段。（『佛亦如是』從這裡開始，有三十行半的偈頌是第二部分，讚頌之前綜合九個譬喻而成的八個階段。）『佛亦如是』一句頌合第一父子相失譬；（『佛亦如是』這一句，讚頌對應第一個階段，父子相失的譬喻；）次『知我樂小法有』一句，頌合第二父子相見譬；（接下來『知我樂小法有』這一句，讚頌對應第二個階段，父子相見的譬喻；）次『未曾說言汝等作佛』下半行，頌合第三呼子不得譬；（接下來『未曾說言汝等作佛』這半行，讚頌對應第三個階段，呼喚兒子卻得不到迴應的譬喻；）次『而說我等得諸無漏』下半行，頌合第四喚子得譬；（接下來『而說我等得諸無漏』這半行，讚頌對應第四個階段，呼喚兒子得到迴應的譬喻；）次『成就小乘聲聞弟子』下半行，頌合第五教作人譬；（接下來『成就小乘聲聞弟子』這半行，讚頌對應第五個階段，教導他們做工的譬喻；）次『佛敕我等』下有十八行半，頌合第六付財物譬；（接下來『佛敕我等』下面有十八行半，讚頌對應第六個階段，交付財物的譬喻；）次『如富長者』下有三行，並頌合第七第八兩譬；（接下來『如富長者』下面有三行，一起讚頌對應第七和第八兩個階段的譬喻；）次『我等今日得未曾』有下有七行，頌合第九子歡喜譬也。（接下來『我等今日得未曾』有下面有七行，讚頌對應第九個階段，兒子們歡喜的譬喻。）更道八階，一句頌第一，一句頌第二，半行頌第三，半行頌第四，半行頌第五，十八行半頌第六，三行並頌第七第八，次七行頌第九子歡喜譬也。（更詳細地說這八個階段，一句讚頌第一個階段，一句讚頌第二個階段，半行讚頌第三個階段，半行讚頌第四個階段，半行讚頌第五個階段，十八行半讚頌第六個階段，三行一起讚頌第七和第八個階段，接下來七行讚頌第九個階段，兒子們歡喜的譬喻。）今言『佛亦如是』此一句，頌合第一父子相失譬。（現在說『佛亦如是』這一句，讚頌對應第一個階段，父子相失的譬喻。）就中本有二句，今只得頌大富長者即是如來，略不頌我等皆似佛子也。（其中原本有兩句，現在只讚頌大富長者就是如來，省略了讚頌我們都像佛子。）『知我樂小』此一句，頌合第二父子相見，上合譬言『如來常說我等為子』是始終為語，今言『知我樂小』者當照機時為論也。（『知我樂小』這一句，讚頌對應第二個階段，父子相見，之前對應譬喻說『如來常說我等為子』是始終都這麼說，現在說『知我樂小』是應當根據根器來論述。）『未曾說言汝等作佛』此半
【English Translation】 English version: 'The line 'Wealth' praises the assembly that proves the second collection. 'Among this assembly, he says they are my sons,' these two and a half lines praise the father-son nature of the third assembly. 'Twenty years' refers to the capacity of humans and devas to receive the Way. 'All that I have,' this line praises the fourth stage above, the formal handing over of the family estate.
'The sons remember their past poverty and low aspirations,' these two lines below praise the ninth parable above, the joy of the sons.
'The Buddha is also like this,' from here down, there are thirty and a half lines of verses, which is the second part, praising the eight sections formed by combining the nine parables above. 'The Buddha is also like this,' this sentence praises and corresponds to the first parable of the father and son losing each other; next, 'Knowing that I delight in the small Dharma,' this sentence praises and corresponds to the second parable of the father and son meeting; next, 'Never saying that you will become Buddhas,' the second half of the line praises and corresponds to the third parable of calling the sons but not getting a response; next, 'And saying that we have attained all that is without outflows,' the second half of the line praises and corresponds to the fourth parable of calling the sons and getting a response; next, 'Achieving the disciples of the Hearers of the small vehicle,' the second half of the line praises and corresponds to the fifth parable of teaching them to work; next, 'The Buddha commands us,' below there are eighteen and a half lines, praising and corresponding to the sixth parable of giving wealth; next, 'Like a rich elder,' below there are three lines, praising and corresponding to the seventh and eighth parables together; next, 'We today have attained what we never had,' below there are seven lines, praising and corresponding to the ninth parable of the sons' joy. Further elaborating on the eight stages, one sentence praises the first, one sentence praises the second, half a line praises the third, half a line praises the fourth, half a line praises the fifth, eighteen and a half lines praise the sixth, three lines together praise the seventh and eighth, and then seven lines praise the ninth parable of the sons' joy. Now saying 'The Buddha is also like this,' this sentence praises and corresponds to the first parable of the father and son losing each other. Within this, there were originally two sentences, but now only the rich elder who is the Tathagata is praised, and the fact that we are all like Buddha's sons is omitted. 'Knowing that I delight in the small,' this sentence praises and corresponds to the second parable of the father and son meeting, above the corresponding parable says 'The Tathagata always says that we are his sons,' which is a consistent statement, now saying 'Knowing that I delight in the small' should be discussed according to the time of observing the capacity. 'Never saying that you will become Buddhas,' this half
行，即頌合第三呼子不得譬。上合譬中本有二，無有大機有小機，今者唯頌無大機也。上言「我等以三苦故於生死中受諸熱惱迷惑無知」，既無大機，故言「未曾說言汝等作佛」，略不頌樂於小法小機之義也。「而說我等得諸無漏」此半行，即是頌合第四喚子得譬。上得譬中本有二段，一者父喚，二者子受喚。就父喚子中，自有四段，上合譬中唯合第四階「時二使人即求窮子」句，上合譬言「世尊令我等思惟蠲除諸法戲論之糞」，今者不頌也。子受喚中本有四段，唯合第三段「爾時窮子先取其價尋與除糞」，上合譬文言「我等於中勤加精進得至涅槃一日之價」，今者只頌此句，故言「而說我等得諸無漏」也。「成就小乘聲聞弟子」半行，即是頌合第五教作人譬。前開譬中本有三，第一教作緣由，第二正教作，第三明作人稱可長者意。三段上合譬中皆合，闕略而已，今者唯頌第三段中第四階，餘者不頌。何者？上教作緣由中有三，上合譬唯合第三不合餘二，上合第三階言「先知我等深著蔽欲」下訖「不為分別寶藏之分」，今者都不頌也。第二正教作譬中有四段，閤中唯合第二第三階，上合文言「世尊以方便力說如來智慧」，即是合「當加汝價」，亦得合「諸有所須」，今者亦都不頌也。第三作人稱可長者之意中有四段，
【現代漢語翻譯】 現代漢語譯本 好的，現在開始翻譯： 『行』，即是頌合第三『呼子不得譬』。前面『合譬』中，原本有兩種情況：沒有大根器和小根器。現在這裡只頌沒有大根器的情況。前面說『我等因為三苦的緣故，在生死中承受各種熱惱，迷惑無知』，既然沒有大根器，所以說『未曾說言汝等作佛』，省略了不頌樂於小法小根器之義。 『而說我等得諸無漏』這半句，就是頌合第四『喚子得譬』。前面『得譬』中，原本有兩段：一是父親呼喚，二是兒子接受呼喚。就父親呼喚兒子中，又有四段。前面『合譬』中只合了第四階『當時兩個使者就去尋找窮子』這句，前面『合譬』說『世尊令我等思惟，去除諸法戲論之糞』，現在這裡不頌。 兒子接受呼喚中，原本有四段，只合了第三段『當時窮子先拿了工錢，然後去除糞便』，前面『合譬』的文句說『我等於其中勤加精進，得到到達涅槃一天的工錢』，現在這裡只頌這句，所以說『而說我等得諸無漏』。 『成就小乘聲聞弟子』這半句，就是頌合第五『教作人譬』。前面『開譬』中，原本有三段：第一是教作的緣由，第二是正式教作，第三是說明作人稱合長者的心意。這三段前面『合譬』中都對應了，只是有所省略而已，現在這裡只頌第三段中的第四階，其餘的不頌。為什麼呢？前面教作的緣由中有三點，前面『合譬』只合了第三點，沒有合其餘兩點，前面『合譬』第三階說『先知道我等深深執著于遮蔽慾望』下至『不為分別寶藏之分』，現在這裡都不頌。第二正式教作譬中有四段，『合譬』中只合了第二第三階，前面『合譬』的文句說『世尊以方便力說如來智慧』，就是對應『當加汝價』，也可以對應『諸有所須』，現在這裡也都不頌。第三作人稱可長者的心意中有四段。
【English Translation】 English version Okay, let's begin the translation: ' 行 (xíng, practice)', which is a verse summarizing the third 'parable of not obtaining the son through calling'. In the previous 'matching parable', there were originally two situations: those without great capacity and those with small capacity. Now, this only praises the situation of those without great capacity. Previously, it was said, 'We, because of the three sufferings, endure various torments and are confused and ignorant in the cycle of birth and death.' Since there is no great capacity, it is said, 'Never has it been said that you will become Buddhas,' omitting the meaning of not praising those who delight in the small Dharma and small capacity. 'And said that we have obtained all that is without outflows (無漏, wú lòu)' This half-line is a verse summarizing the fourth 'parable of obtaining the son through calling'. In the previous 'obtaining parable', there were originally two sections: first, the father calls; second, the son receives the call. Within the father's calling of the son, there are four sections. The previous 'matching parable' only matches the fourth step, 'At that time, the two messengers immediately sought the poor son.' The previous 'matching parable' said, 'The World Honored One caused us to contemplate and remove the excrement of the play of all dharmas.' This is not praised here. Within the son's receiving of the call, there were originally four sections, only matching the third section, 'At that time, the poor son first took his wages and then removed the excrement.' The previous 'matching parable's' text said, 'We diligently applied ourselves within this and attained the price of one day to Nirvana.' Now, only this sentence is praised, therefore it is said, 'And said that we have obtained all that is without outflows.' 'Accomplishing the disciples of the Hearers (聲聞, shēng wén) of the Small Vehicle (小乘, xiǎo shèng)' This half-line is a verse summarizing the fifth 'parable of teaching to work'. In the previous 'opening parable', there were originally three sections: first, the reason for teaching to work; second, the formal teaching to work; third, clarifying that the worker's actions accord with the elder's intention. These three sections all correspond in the previous 'matching parable', but are only abbreviated. Now, only the fourth step in the third section is praised, and the rest are not praised. Why? In the reason for teaching to work, there are three points. The previous 'matching parable' only matches the third point, not the other two. The previous 'matching parable's' third step said, 'First knowing that we are deeply attached to concealing desires' down to 'not distinguishing the portion of the treasure store.' None of this is praised here. In the second formal teaching to work parable, there are four sections. In the 'matching parable', only the second and third steps are matched. The previous 'matching parable's' text said, 'The World Honored One, with skillful means, spoke of the wisdom of the Tathagata,' which corresponds to 'should increase your price,' and can also correspond to 'all that is needed.' None of this is praised here either. In the third section, the worker's actions accord with the elder's intention, there are four sections.
上唯合第四階，言「過是已後心相體信」出入無難羅漢果，上合譬文言「我等從佛得涅槃一日之價以為大得」，今言「成就小乘聲聞弟子」正頌合此也。「佛敕我等」自此下十八行半，頌合第六付財物譬。上開譬中有二，一者父付，二者子受。就父付中有三段，上不合，今亦不頌。合子受中亦有三段，上備合三段，故今此頌閤中亦備頌合子受三段，今十八行半偈中一行頌合第一，次五行頌合第二，次十二行半頌合第三也。初一行言「佛敕我等」此頌子受，開譬中第一言「爾時窮子即受教敕」，合譬言「我等又因如來智慧」也。「我承佛教為大菩薩下」五行，頌合第二正轉教「領知眾物金銀珍寶」也，即是上合譬中言「為大菩薩開示宣說」也。從「如彼窮子」下有十二行半偈，頌合第三「而自於此無有志愿」明不求之義，但上有正合、有釋合，今此十二行半分為二，初十一行半頌正合不求，二言「導師見舍」一偈頌上釋句。就十一行半偈中自有三段，第一言「如彼窮子」一偈先牒不求外譬；第二言「我等雖說佛法寶藏」一偈，內合不求之義；第三從「我等內滅」下有九行半偈正頌不求，即廣上品初三「不求即自成」三段，初「我等內滅」有四行，廣上第一居僧之首故不求，第二「我等長夜」有四行偈，廣上第二自謂已得
【現代漢語翻譯】 現代漢語譯本 上面（經文）與第四個階段相符，說『過了這個階段，（我們）內心相互信任』，出入沒有困難，證得阿羅漢果位，上面（的譬喻）與經文相合，說『我們從佛陀那裡得到涅槃，即使只是一天的價值，也認為是很大的收穫』，現在說『成就小乘聲聞弟子』，正是讚頌符合這個意思。『佛敕我等』從這裡開始，下面的十八行半偈頌，與第六個譬喻『交付財物』相合。上面的譬喻中有兩個部分，一是父親交付，二是兒子接受。就父親交付的部分有三個小段，上面（的偈頌）沒有對應，現在也不讚頌。對應兒子接受的部分也有三個小段，上面（的偈頌）完整地對應了這三個小段，所以現在這裡的偈頌對應中也完整地對應了兒子接受的三個小段，現在這十八行半偈頌中，一行對應第一段，接著五行對應第二段，接著十二行半對應第三段。最初一行說『佛敕我等』，這對應兒子接受，譬喻中第一句說『當時窮困的兒子就接受了教誨』，對應經文說『我們又因為如來的智慧』。『我承佛教為大菩薩下』五行，對應第二段『轉教』，『領知眾物金銀珍寶』，也就是上面對應經文中所說的『為大菩薩開示宣說』。從『如彼窮子』下有十二行半偈頌，對應第三段『而自己對此沒有志愿』，說明不求（大乘）的含義，但上面有直接對應、有解釋對應，現在這十二行半分為兩部分，最初十一行半讚頌直接對應不求，第二句說『導師見舍』一偈頌對應上面的解釋句。就在這十一行半偈頌中，又分為三個小段，第一句說『如彼窮子』一偈，先引用不求的外在譬喻；第二句說『我等雖說佛法寶藏』一偈，內在對應不求的含義；第三句從『我等內滅』下有九行半偈頌，正式讚頌不求，也就是廣泛地讚頌上品最初的三段『不求即自成』，最初『我等內滅』有四行，廣泛地讚頌上面第一段『居僧之首故不求』，第二『我等長夜』有四行偈頌，廣泛地讚頌上面第二段『自認為已經得到』。
【English Translation】 English version The above (scripture) corresponds to the fourth stage, saying 'After this stage, (we) trust each other in our hearts,' entering and exiting without difficulty, attaining the Arhat fruit. The above (parable) corresponds to the scripture, saying 'We obtained Nirvana from the Buddha, even if it's only worth one day, we consider it a great gain.' Now it says 'achieving the disciples of the Sravaka (hearer) vehicle of the Small Vehicle (Hinayana)', which is precisely praising and conforming to this meaning. 'Buddha ordered us' starting from here, the following eighteen and a half lines of gatha (verses) correspond to the sixth parable 'delivering wealth'. There are two parts in the above parable, one is the father delivering, and the other is the son receiving. Regarding the father's delivery, there are three small sections, the above (gatha) did not correspond, and now it does not praise it either. Corresponding to the son's receiving, there are also three small sections, the above (gatha) completely corresponded to these three small sections, so now the gatha correspondence here also completely corresponds to the three small sections of the son's receiving. Now in these eighteen and a half lines of gatha, one line corresponds to the first section, then five lines correspond to the second section, and then twelve and a half lines correspond to the third section. The initial line says 'Buddha ordered us', which corresponds to the son's receiving. The first sentence in the parable says 'At that time, the poor son immediately accepted the teachings', corresponding to the scripture saying 'We also because of the Tathagata's (如來) wisdom'. 'I accept the Buddha's teachings as a great Bodhisattva (菩薩) below' five lines, corresponding to the second section 'converting teachings', 'knowing all things, gold, silver, and treasures', which is what the above corresponding scripture says 'enlightening and expounding for the great Bodhisattvas'. From 'Like that poor son' below, there are twelve and a half lines of gatha, corresponding to the third section 'but oneself has no aspiration for this', explaining the meaning of not seeking (the Mahayana 大乘), but the above has direct correspondence and explanatory correspondence, now these twelve and a half lines are divided into two parts, the initial eleven and a half lines praise the direct correspondence of not seeking, the second sentence says 'The guide sees abandonment' one gatha corresponds to the above explanatory sentence. Within these eleven and a half lines of gatha, there are again three small sections, the first sentence says 'Like that poor son' one gatha, first citing the external parable of not seeking; the second sentence says 'Although we speak of the Buddha Dharma (佛法) treasure' one gatha, internally corresponding to the meaning of not seeking; the third sentence from 'We internally extinguish' below, there are nine and a half lines of gatha, formally praising not seeking, which is extensively praising the initial three sections of the highest quality 'not seeking is self-achieving', initially 'We internally extinguish' has four lines, extensively praising the above first section 'being the head of the Sangha (僧伽) therefore not seeking', the second 'We long night' has four lines of gatha, extensively praising the above second section 'thinking that one has already attained'.
涅槃故不求，第三言「我等雖為諸佛子等」一偈半，廣上第三年朽邁故不求。「導師見舍」此一行是第二，頌上釋不求之句。言「所以者何？佛知我等心樂小法」下是也。「如富長者」此下三行是第七，並頌合第七見子志大譬，亦並頌合第八付家業譬。就中自分為二，第一一行半牒四種外譬，第二一行半帖合譬也。「如富長者知子志劣」此牒第四喚子得譬，「以方便力」此牒第五教作人譬，「柔伏其心」此牒第七志大譬，「然後乃付一切財寶」此牒第八付家業譬。「佛亦如是」此一行半，是第二帖合四種外譬，初二句帖合第四，「知樂小者」下二句帖合第五，「調伏其心」即帖合第七，「乃教大智」即帖合第八也。「我等今日得未曾有」此下七行偈是第八頌合第九子歡喜，就中有三，第一一偈正明歡喜，第二半行舉外譬帖合，第三五行半廣明歡喜相也。
「世尊大恩」此下十三行偈，是正領解中第二解，「從佛來故」嘆佛恩深難報，以結領解前。正領解中有三，即是長行與偈為二。今此中有二者，第一有六行半偈正嘆佛恩深難報，第二「諸佛希有」有六行半敘出佛恩之相。又就此兩段之中各有二。初段中二者，初有一行先明佛恩，即是開三顯一也。從「無量億劫」下五行半明無能報者。就此第二自有三：初半行
【現代漢語翻譯】 現代漢語譯本 不（為）涅槃的緣故不強求，第三句說『我等雖為諸佛子等』一偈半，是廣釋上面第三年老朽衰邁的緣故不強求。「導師見舍」這一行是第二（句），（用）頌（文）解釋不強求的句子。說『所以是什麼呢？佛知道我們內心喜歡小法』以下就是（解釋）。「如富長者」這以下三行是第七（部分），連同頌文一起對應第七（部分）看見兒子志向遠大（的）譬喻，也連同頌文一起對應第八（部分）交付家業（的）譬喻。其中又自分為二（部分），第一（部分）一行半是照應四種外在的譬喻，第二（部分）一行半是貼切對應譬喻。「如富長者知子志劣」這是照應第四（部分）呼喚兒子（而）得到的譬喻，「以方便力」這是照應第五（部分）教（兒子）做工（的）人（的）譬喻，「柔伏其心」這是照應第七（部分）志向遠大（的）譬喻，「然後乃付一切財寶」這是照應第八（部分）交付家業（的）譬喻。「佛亦如是」這一行半，是第二（部分）貼切對應四種外在的譬喻，開始的兩句貼切對應第四（部分），「知樂小者」以下兩句貼切對應第五（部分），「調伏其心」就是貼切對應第七（部分），「乃教大智」就是貼切對應第八（部分）。「我等今日得未曾有」這以下七行偈是第八（部分）頌揚對應第九（部分）兒子歡喜，其中有三（部分），第一（部分）一偈正是表明歡喜，第二（部分）半行舉出外在的譬喻貼切對應，第三（部分）五行半廣泛地說明歡喜的相狀。 「世尊大恩」這以下十三行偈，是正領會理解中第二（部分）理解，「從佛來故」讚歎佛的恩德深厚難以報答，用（此）來總結領會理解之前（的內容）。正領會理解中有三（部分），就是長行文與偈頌分為二（部分）。現在這（部分）中有二（部分），第一（部分）有六行半偈正是讚歎佛的恩德深厚難以報答，第二（部分）「諸佛希有」有六行半敘述佛恩的相狀。又就這兩段之中各有二（部分）。初段中二（部分），開始有一行先說明佛恩，就是開三顯一（kai san xian yi）也。從「無量億劫」以下五行半說明沒有能夠報答（佛恩）的人。就這第二（部分）自有三（部分）：開始半行
【English Translation】 English version Not seeking for Nirvana, the third line says 'We, though being sons of all Buddhas, etc.' one and a half gatha (verse), extensively explains the above, the third year, old and frail, hence not seeking. 'The Teacher sees and abandons' this line is the second, explaining the phrase of not seeking with a gatha. Saying 'What is the reason? The Buddha knows that our minds delight in small Dharma (xiaofa)' is the explanation. 'Like a wealthy elder' these following three lines are the seventh part, together with the gatha corresponding to the seventh part, seeing the son's great aspirations, also together with the gatha corresponding to the eighth part, entrusting the family business. Among them, it is further divided into two parts, the first part, one and a half lines, alludes to the four external metaphors, and the second part, one and a half lines, closely corresponds to the metaphors. 'Like a wealthy elder knowing his son's inferior aspirations' this alludes to the fourth part, calling the son and obtaining the metaphor, 'with skillful means' this alludes to the fifth part, teaching the son to work, 'subduing his mind gently' this alludes to the seventh part, great aspirations, 'then entrusting all treasures' this alludes to the eighth part, entrusting the family business. 'The Buddha is also like this' this one and a half lines is the second part, closely corresponding to the four external metaphors, the first two lines closely correspond to the fourth part, 'knowing those who delight in the small' the following two lines closely correspond to the fifth part, 'subduing their minds' is closely corresponding to the seventh part, 'then teaching great wisdom' is closely corresponding to the eighth part. 'We today have obtained what we have never had before' these following seven lines of gatha are the eighth part, praising and corresponding to the ninth part, the son's joy, among which there are three parts, the first part, one gatha, precisely stating the joy, the second part, half a line, citing external metaphors to closely correspond, and the third part, five and a half lines, extensively explaining the appearance of joy. 'The World Honored One's great kindness' these following thirteen lines of gatha are the second part of truly understanding, 'because it comes from the Buddha' praising the Buddha's deep kindness, which is difficult to repay, using this to conclude the previous understanding. There are three parts in the true understanding, which are the prose and the gatha divided into two parts. Now there are two parts in this part, the first part has six and a half lines of gatha precisely praising the Buddha's deep kindness, which is difficult to repay, and the second part 'The Buddhas are rare' has six and a half lines narrating the appearance of the Buddha's kindness. Furthermore, each of these two sections has two parts. In the first section, there are two parts, the beginning has one line first explaining the Buddha's kindness, which is revealing the one from the three (kai san xian yi). From 'countless kalpas (aeons)' the following five and a half lines explain that there is no one who can repay (the Buddha's kindness). In this second part, there are three parts: the beginning half line
總明無能報者；第二「手足供給」下四行，別明世間供養無能報；第三「如斯等事」下一行，總結無能報也。「諸佛希有」此下有六行半，明敘佛恩之相，亦有二者，第一有兩行明身業利益，第二有四行半明口業利益，即是權實二智開三顯一義也。
藥草喻品第五
此品中借三草兩木為喻，但從多受名，故言藥草喻品。第二譬說開三顯一化中根人中本有四段，第一〈譬喻〉一品正譬說開三顯一化中根人；第二〈信解品〉是中根人領解；今此〈藥草喻品〉是第三，明如來述成中根人得解之義；第四〈授記〉也。但四段之中例開為二，正譬說中有二者，第一是舍利弗請，第二如來答。領解有二者，第一經家敘四大聲聞得解之相，第二正是四大聲聞領解之辭。今此品述成中根人得領解之義，中有二者，第一是長行，第二是偈頌也。但上四大聲聞正領解之辭中本有三段，一者略領解，二者將欲廣領解先咨審如來，三者廣領解。今如來唯述成廣領解，略不述前二段也。然第三廣領解中本有二，第一從「譬若有人」下入偈盡七十三行半偈作九譬，領如來明開三顯一同歸之義。第二從「世尊大恩」以下有十三行偈，嘆佛恩深難報以結領解。今就此長行亦分為兩段，即述成曏者兩段，第一從品初訖「若有所說皆不虛也」以
【現代漢語翻譯】 現代漢語譯本： 總明無能報者；第二『手足供給』下四行，別明世間供養無能報；第三『如斯等事』下一行，總結無能報也。『諸佛希有』此下有六行半，明敘佛恩之相，亦有二者，第一有兩行明身業利益，第二有四行半明口業利益，即是權實二智開三顯一義也。
藥草喻品第五
此品中借三草兩木為喻，但從多受名，故言藥草喻品。第二譬說開三顯一化中根人中本有四段，第一〈譬喻品〉正譬說開三顯一化中根人；第二〈信解品〉是中根人領解；今此〈藥草喻品〉是第三，明如來述成中根人得解之義；第四〈授記〉也。但四段之中例開為二，正譬說中有二者，第一是舍利弗（Śāriputra）請，第二如來答。領解有二者，第一經家敘四大聲聞（Śrāvakā）得解之相，第二正是四大聲聞（Śrāvakā）領解之辭。今此品述成中根人得領解之義，中有二者，第一是長行，第二是偈頌也。但上四大聲聞（Śrāvakā）正領解之辭中本有三段，一者略領解，二者將欲廣領解先咨審如來，三者廣領解。今如來唯述成廣領解，略不述前二段也。然第三廣領解中本有二，第一從『譬若有人』下入偈盡七十三行半偈作九譬，領如來明開三顯一同歸之義。第二從『世尊大恩』以下有十三行偈，嘆佛恩深難報以結領解。今就此長行亦分為兩段，即述成曏者兩段，第一從品初訖『若有所說皆不虛也』以
【English Translation】 English version: It generally clarifies those that cannot be repaid; the second, the four lines following 'providing with hands and feet,' separately clarifies that worldly offerings cannot be repaid; the third, the line following 'such matters,' summarizes those that cannot be repaid. The six and a half lines following 'The Buddhas are rare' clarify the aspects of the Buddha's grace, also having two aspects: the first has two lines clarifying the benefits of bodily karma, and the second has four and a half lines clarifying the benefits of verbal karma, which is the meaning of the provisional and real two wisdoms revealing the One from the Three.
Chapter Five: The Parable of the Medicinal Herbs
In this chapter, the three herbs and two trees are used as a metaphor, but it is named based on receiving the most, hence it is called the 'Parable of the Medicinal Herbs.' In the second parable, there are originally four sections in the transformation of people of middle capacity by revealing the One from the Three: the first,
來，先超述成第二佛恩深難報，第二從「於一切法以智方便」竟長行，追述成第一正作九譬領如來七意開三顯一之義。又就此兩段之中各有三段，述成嘆佛恩深難報中有三者，第一正述成，第二明說所未盡，第三舉法王明如來所言不虛也。何者？從品初訖「誠如所言」，此是第一正述成已上嘆佛恩深難報，汝上言「手足供給頭頂禮敬于恒沙劫猶自難報」，此實自如汝所嘆也。但物情起疑，見如來述成四大聲聞嘆佛恩深難報，謂言如來德行深恩體盡如四大聲聞淺智所嘆，是故第二從「如來複有無量無邊阿僧祇功德」下訖「說不能盡」，詺為出說所未盡。但汝上十三行偈嘆佛恩深難報，正嘆小分一方所說，直言如來有權實之智、益物之恩；自汝所不嘆者，復有無量無邊不可說不可數深恩重德無方益物。此即釋疑情也。但物情於此第二重中仍復起疑，疑言如來體盡只自有權智無方益物、實智說理度人，佛雖備有眾德，若以權實往收則不出此兩途，云何復言更有無量阿僧祇功德？此則前後自相鉾鍎難可取信。既有此疑，是故第三從「迦葉當知，如來是諸法之王」下竟「皆不虛也」，舉法王明如來所言不虛。不自在人有所畏懼，吐言陳教率多不實；王之為體居宗體極住自在之地，何容有虛唱之敕？欲明如來是法中之王，吐言陳教
【現代漢語翻譯】 現代漢語譯本： 接下來，（經文）繼續闡述了第二重佛恩——深重難報，從『於一切法以智方便』開始，以長行文的形式，追述並完成了第一重含義，即用九個譬喻來領會如來的七種意圖，從而開顯三乘歸一乘的道理。並且，在這兩段內容中，又各自包含了三個小段。闡述感嘆佛恩深重難報的部分有三點：第一，正面闡述完成；第二，說明尚未完全表達的內容；第三，以法王（Dharmaraja）來證明如來所說真實不虛。哪三點呢？從本品開始到『誠如所言』，這是第一點，正面闡述完成以上感嘆佛恩深重難報的內容。你們之前說『手足供給，頭頂禮敬，于恒沙劫，猶自難報』，這確實如你們所感嘆的那樣。但是，人們可能會產生疑問，看到如來闡述四大聲聞（Sravaka）感嘆佛恩深重難報，就認為如來的德行和深厚的恩德，已經被四大聲聞的淺薄智慧所讚歎窮盡了。因此，第二點從『如來複有無量無邊阿僧祇功德』到『說不能盡』，命名為闡述尚未完全表達的內容。你們之前用十三行偈頌感嘆佛恩深重難報，只是感嘆了其中很小的一部分，只說瞭如來具有權智（Upaya-jnana）和實智（Tathata-jnana），以及利益眾生的恩德。而你們沒有感嘆到的，還有無量無邊不可說不可數的深重恩德，以及無方地利益眾生。這實際上是爲了消除人們的疑慮。但是，人們對於這第二重含義仍然會產生疑問，懷疑如來的本體是否只有權智的無方益物和實智的說理度人，佛雖然具備各種德行，如果用權智和實智來概括，也超不出這兩種途徑，怎麼又說還有無量阿僧祇功德呢？這豈不是前後自相矛盾，難以令人信服？既然有這樣的疑問，所以第三點從『迦葉（Kasyapa）當知，如來是諸法之王』到『皆不虛也』，用（佛為）法王來證明如來所說不虛。不自在的人有所畏懼，說出的話和陳述的教義大多不真實；王的本體居於宗體的極致，處於自在之地，怎麼會有虛假的敕令呢？想要說明如來是法中的國王，說出的話和陳述的教義
【English Translation】 English version: Next, (the scripture) continues to elaborate on the second layer of the Buddha's grace—profound and difficult to repay, starting from 'With wisdom and skillful means in all dharmas,' using prose to recount and complete the first layer of meaning, which is to comprehend the Buddha's seven intentions through nine metaphors, thereby revealing the principle of the Three Vehicles returning to the One Vehicle. Moreover, within these two sections, each contains three subsections. The part elaborating on the admiration of the Buddha's profound and difficult-to-repay grace has three points: first, a direct elaboration to complete; second, clarifying what has not been fully expressed; third, using the Dharmaraja (King of Dharma) to prove that what the Tathagata (Thus Come One) said is true and not false. What are the three points? From the beginning of this chapter to 'Indeed, as you say,' this is the first point, a direct elaboration to complete the above admiration of the Buddha's profound and difficult-to-repay grace. You said earlier, 'Supplying with hands and feet, bowing with the head in reverence, for kalpas as numerous as the sands of the Ganges, it is still difficult to repay,' this is indeed as you admire. However, people may have doubts, seeing the Tathagata elaborating on the Four Great Sravakas (Hearers) admiring the Buddha's profound and difficult-to-repay grace, they think that the Tathagata's virtues and profound grace have been exhausted by the shallow wisdom of the Four Great Sravakas. Therefore, the second point, from 'The Tathagata also has immeasurable, boundless, asamkhya (innumerable) merits' to 'Cannot be fully expressed,' is named clarifying what has not been fully expressed. You previously used thirteen lines of verses to admire the Buddha's profound and difficult-to-repay grace, only admiring a very small part of it, only saying that the Tathagata has expedient wisdom (Upaya-jnana) and true wisdom (Tathata-jnana), as well as the grace of benefiting sentient beings. And what you have not admired, there are immeasurable, boundless, inexpressible, and countless profound graces, as well as benefiting sentient beings in all directions. This is actually to dispel people's doubts. However, people still have doubts about this second layer of meaning, suspecting whether the Tathagata's essence only has the expedient wisdom of benefiting beings in all directions and the true wisdom of explaining the principles to liberate people, although the Buddha possesses various virtues, if summarized by expedient wisdom and true wisdom, it will not exceed these two paths, how can it be said that there are immeasurable asamkhya merits? Isn't this a contradiction before and after, difficult to convince people? Since there is such a doubt, therefore the third point, from 'Kasyapa (one of the Buddha's principal disciples), you should know that the Tathagata is the King of all Dharmas' to 'Are all not false,' using (the Buddha as) the Dharmaraja to prove that what the Tathagata said is not false. Those who are not free have fears, and the words spoken and the doctrines stated are mostly untrue; the essence of the King resides in the ultimate of the essence of the doctrine, residing in the place of freedom, how can there be false edicts? Wanting to explain that the Tathagata is the King in the Dharma, the words spoken and the doctrines stated
無有虛唱之說，是故有此第三段。但第一正是述成已嘆佛恩深難報，后兩段釋疑也。
就此三段之中各有二階。第一正述嘆佛恩深難報有二者，第一從「爾時世尊告摩訶迦葉」以下竟「真實功德」，此述贊四大聲聞，理上之言巧善哉之，言「甚善甚善」。「及諸大弟子」者，即是須菩提、大目犍連、迦栴延等。第二「誠如所言」，此則述已言下之理實，前明理上之言巧，后明言下理實，此一雙合是第一正述四大聲聞以十三行偈嘆佛恩深難報也。第二明說所未盡中有二者，第一言「如來複有無量無邊阿僧祇功德」，此正出說所未盡之法，只言自汝十三行偈嘆佛恩深難報之外，更有無量功德不可說不可數；第二言「汝等若於無量億劫說不能盡」此明說不盡，此一雙合是第二明已說所未盡，亦是釋物疑情，疑如前釋也。第三明不虛中有二者，第一從「迦葉當知如來是諸法王」，此先舉法王以為不虛之端；第二言「若有所說皆不虛也」，此正明不虛。此一雙合，是第三明不虛亦釋疑情，疑如前述。
從「於一切法以智方便」以下是第二，追述成第一正領解如來開三顯一之義。就此第二段中有三者，第一從「於一切法以智方便」竟「示諸眾生一切智慧」，將欲述成，先出已上所領之法，即是權實二智開三顯一之義也
【現代漢語翻譯】 現代漢語譯本：沒有虛假唱和之說，所以有這第三段。但第一段正是陳述已經完成，感嘆佛恩深重難以報答，后兩段是解釋疑惑。 在這三段之中，各有兩層意思。第一，正式陳述感嘆佛恩深重難以報答，包含兩點：第一，從『爾時世尊告摩訶迦葉（Mahākāśyapa，大迦葉）』以下直到『真實功德』，這是陳述讚歎四大聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子），從道理上稱讚他們說得巧妙，說『甚善甚善』。『及諸大弟子』，就是指須菩提（Subhūti）、大目犍連（Mahāmaudgalyāyana）、迦旃延（Mahākātyāyana）等。第二，『誠如所言』，這是陳述已經領會到言語之下的真實道理，前面說明道理上的言語巧妙，後面說明言語之下的道理真實，這一雙重結合是第一層意思，正式陳述四大聲聞用十三行偈頌感嘆佛恩深重難以報答。第二，說明所未完全表達的內容，包含兩點：第一，說『如來複有無量無邊阿僧祇功德』，這是正式說出尚未完全表達的佛法，只是說在你們十三行偈頌感嘆佛恩深重難以報答之外，還有無量功德不可說不可數；第二，說『汝等若於無量億劫說不能盡』，這是說明無法完全表達，這一雙重結合是第二層意思，說明已經表達但未完全表達的內容，也是解釋眾生的疑慮，疑慮如同前面解釋的那樣。第三，說明不是虛假的，包含兩點：第一，從『迦葉（Kāśyapa，大迦葉）當知如來是諸法王』，這是先舉出法王作為不是虛假的開端；第二，說『若有所說皆不虛也』，這是正式說明不是虛假的。這一雙重結合，是第三層意思，說明不是虛假的，也解釋了眾生的疑慮，疑慮如同前面陳述的那樣。 從『於一切法以智方便』以下是第二部分，追述完成第一部分，正式領悟理解如來開三顯一的意義。在這第二段中包含三點：第一，從『於一切法以智方便』直到『示諸眾生一切智慧』，將要陳述完成，先說出已經領悟的佛法，就是權巧方便之智和真實智慧，以及開三顯一的意義。
【English Translation】 English version: There is no false echoing, therefore there is this third section. But the first section precisely states the completion and laments that the Buddha's grace is profound and difficult to repay, while the latter two sections explain doubts. Within these three sections, each has two levels of meaning. First, the formal statement of lamenting that the Buddha's grace is profound and difficult to repay includes two points: First, from 'At that time, the World Honored One told Mahākāśyapa (Mahākāśyapa, Great Kāśyapa)' down to 'true merits,' this describes praising the four Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), praising their skillful words in terms of principle, saying 'Excellent, excellent.' 'And the great disciples,' refers to Subhūti (Subhūti), Mahāmaudgalyāyana (Mahāmaudgalyāyana), Mahākātyāyana (Mahākātyāyana), etc. Second, 'Truly as you say,' this states that the truth of the principle is understood beneath the words. The former clarifies the skillfulness of the words in terms of principle, while the latter clarifies the truth of the principle beneath the words. This dual combination is the first meaning, formally stating that the four Śrāvakas use thirteen lines of verses to lament that the Buddha's grace is profound and difficult to repay. Second, clarifying what has not been fully expressed includes two points: First, saying 'The Tathāgata further has immeasurable, boundless asaṃkhya merits,' this formally states the Dharma that has not been fully expressed, only saying that beyond your thirteen lines of verses lamenting that the Buddha's grace is profound and difficult to repay, there are immeasurable merits that cannot be spoken or counted; Second, saying 'If you were to speak for immeasurable kalpas, you could not exhaust them,' this clarifies that it cannot be fully expressed. This dual combination is the second meaning, clarifying what has been expressed but not fully expressed, and also explaining the doubts of sentient beings, doubts as explained before. Third, clarifying that it is not false includes two points: First, from 'Kāśyapa (Kāśyapa, Great Kāśyapa), you should know that the Tathāgata is the King of all Dharmas,' this first raises the King of Dharma as the beginning of not being false; Second, saying 'If anything is said, it is not false,' this formally clarifies that it is not false. This dual combination is the third meaning, clarifying that it is not false, and also explaining the doubts of sentient beings, doubts as stated before. From 'In all dharmas, with wisdom and skillful means' onwards is the second part, tracing back to complete the first part, formally understanding the meaning of the Tathāgata's opening of the three and revealing the one. Within this second section, there are three points: First, from 'In all dharmas, with wisdom and skillful means' until 'showing all sentient beings all wisdom,' about to state the completion, first stating the Dharma that has been understood, which is the wisdom of expedient means and true wisdom, as well as the meaning of opening the three and revealing the one.
。第二從「譬如三千大千世界」以下訖「是故不即為說一切智慧」以來，將明今日得解，先道四大聲聞昔日不解三一之義，執三乘定別、迷同歸之理，如草木稟乎天澤增長，各不自知得潤增長差別之相，此即明昔日不解成今日得解之相。第三從「汝等迦葉甚為希有」下竟長行，正述成已今日得解開三顯一義也。就此三段之中各有二。第一齣所領之法中有二者，第一雙開兩章門，第二雙廣兩章門。兩章門者，「於一切法以智方便而演說之」，此是權智章門；「其所說法皆悉到於一切智地」，此是實智章門也。今釋權智章門義，「於一切法」者，是佛果佛智，知一切法即是一切種智，萬善是一切智家因。「以智方便而演說之」者，此明如來於一切智家因法上，以善巧智持作三乘之法，故言以智方便而演說之也。「其所說法皆悉到於一切智地」者，此是釋實智章門，「其所說」者，其權智昔所說萬善之法也。此萬善理中能感得一切智，故言皆悉到於一切智地也。「如來觀知」此下是第二，廣上兩章門。先廣權智章門自有二，一者識藥，二者知病。今言「如來觀知一切諸法之所歸趣」，此是第一明如來識法藥之義，即是權智所照之境；「亦知一切眾生深心所行通達無礙」，是知病之義。「知一切眾生深心所行」者，明如來知三
【現代漢語翻譯】 現代漢語譯本：第二部分從『譬如三千大千世界』開始，到『是故不即為說一切智慧』結束，旨在闡明今日獲得理解，首先說明四大聲聞（Sravaka，聲聞：聽聞佛陀教誨而證悟的修行者）昔日不理解三一之義，執著於三乘（Triyana，三乘：聲聞乘、緣覺乘、菩薩乘）的定別，迷惑于同歸一理，就像草木依賴天地的滋潤而生長，各自不瞭解得到滋潤增長的差別之相，這正是說明昔日不理解成就今日理解之相。第三部分從『汝等迦葉甚為希有』開始，到長行結束，正式闡述已經成就的今日理解開三顯一（Ekayana，一乘：唯一佛乘）的意義。在這三段之中，每一段又各有兩部分。第一部分是闡述所領悟的法，其中有兩點，第一是雙開兩章門，第二是雙廣兩章門。兩章門指的是，『於一切法以智方便而演說之』，這是權智（Upaya-jnana，權智：方便智慧）章門；『其所說法皆悉到於一切智地』，這是實智（Tathata-jnana，實智：真實智慧）章門。現在解釋權智章門的意義，『於一切法』，指的是佛果佛智，知道一切法即是一切種智（Sarvakarajnata，一切種智：佛陀所證悟的對一切事物和現象的全面、徹底的智慧），萬善是一切智的根本原因。『以智方便而演說之』，這說明如來（Tathagata，如來：佛陀的稱號之一）在一切智的根本原因法上，以善巧的智慧運用三乘之法，所以說以智方便而演說之。『其所說法皆悉到於一切智地』，這是解釋實智章門，『其所說』，指的是權智昔日所說的萬善之法。這萬善之理中能夠感得一切智，所以說皆悉到於一切智地。『如來觀知』以下是第二部分，擴充套件上述兩章門。首先擴充套件權智章門，自有兩點，一是識藥，二是知病。現在說『如來觀知一切諸法之所歸趣』，這是第一點，說明如來認識法藥的意義，即是權智所照的境界；『亦知一切眾生深心所行通達無礙』，是瞭解病癥的意義。『知一切眾生深心所行』，說明如來了解三 English version: The second part, starting from 'For example, the great chiliocosm' and ending with 'Therefore, I do not immediately preach the wisdom of all things,' aims to clarify the understanding gained today. It first explains that the four Sravakas (Sravaka: a practitioner who attains enlightenment by hearing the Buddha's teachings) of the past did not understand the meaning of the three-in-one, clung to the fixed distinction of the Three Vehicles (Triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and were confused about the principle of returning to the same goal, just like plants and trees rely on the nourishment of heaven and earth to grow, each not knowing the different appearances of being nourished and growing. This explains the aspect of not understanding in the past becoming understanding today. The third part, starting from 'You, Kashyapa, are very rare' and ending with the prose section, formally elaborates on the meaning of revealing the One Vehicle (Ekayana: the One Buddha Vehicle) by opening the Three, which has been achieved today. Within these three sections, each has two parts. The first part is about elucidating the Dharma that has been realized, which has two points: first, the double opening of the two chapter gates; second, the double expansion of the two chapter gates. The two chapter gates refer to 'expounding all dharmas with wisdom and skillful means,' which is the chapter gate of Expedient Wisdom (Upaya-jnana); 'all the dharmas preached lead to the ground of all-knowing wisdom,' which is the chapter gate of True Wisdom (Tathata-jnana). Now, explaining the meaning of the Expedient Wisdom chapter gate, 'in all dharmas' refers to the Buddha-fruit Buddha-wisdom, knowing that all dharmas are the Omniscient Wisdom (Sarvakarajnata: the Buddha's comprehensive and thorough wisdom of all things and phenomena), and that myriad virtues are the cause of the family of all-knowing wisdom. 'Expounding them with wisdom and skillful means' explains that the Tathagata (Tathagata: one of the titles of the Buddha) uses the Dharma of the Three Vehicles with skillful wisdom on the Dharma that is the root cause of all-knowing wisdom, hence the saying 'expounding them with wisdom and skillful means.' 'All the dharmas preached lead to the ground of all-knowing wisdom' explains the True Wisdom chapter gate. 'All the dharmas preached' refers to the myriad virtues preached by Expedient Wisdom in the past. Within the principle of these myriad virtues, one can attain all-knowing wisdom, hence the saying 'all lead to the ground of all-knowing wisdom.' 'The Tathagata observes and knows' below is the second part, expanding the above two chapter gates. First, expanding the Expedient Wisdom chapter gate, there are two points: first, recognizing the medicine; second, knowing the illness. Now, saying 'The Tathagata observes and knows where all dharmas lead' is the first point, explaining the meaning of the Tathagata recognizing the medicine of Dharma, which is the realm illuminated by Expedient Wisdom; 'also knowing the deep minds and actions of all beings, penetrating without obstruction' is the meaning of knowing the illness. 'Knowing the deep minds and actions of all beings' explains that the Tathagata knows the three
【English Translation】 The second part, starting from 'For example, the great chiliocosm' and ending with 'Therefore, I do not immediately preach the wisdom of all things,' aims to clarify the understanding gained today. It first explains that the four Sravakas (Sravaka: a practitioner who attains enlightenment by hearing the Buddha's teachings) of the past did not understand the meaning of the three-in-one, clung to the fixed distinction of the Three Vehicles (Triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and were confused about the principle of returning to the same goal, just like plants and trees rely on the nourishment of heaven and earth to grow, each not knowing the different appearances of being nourished and growing. This explains the aspect of not understanding in the past becoming understanding today. The third part, starting from 'You, Kashyapa, are very rare' and ending with the prose section, formally elaborates on the meaning of revealing the One Vehicle (Ekayana: the One Buddha Vehicle) by opening the Three, which has been achieved today. Within these three sections, each has two parts. The first part is about elucidating the Dharma that has been realized, which has two points: first, the double opening of the two chapter gates; second, the double expansion of the two chapter gates. The two chapter gates refer to 'expounding all dharmas with wisdom and skillful means,' which is the chapter gate of Expedient Wisdom (Upaya-jnana); 'all the dharmas preached lead to the ground of all-knowing wisdom,' which is the chapter gate of True Wisdom (Tathata-jnana). Now, explaining the meaning of the Expedient Wisdom chapter gate, 'in all dharmas' refers to the Buddha-fruit Buddha-wisdom, knowing that all dharmas are the Omniscient Wisdom (Sarvakarajnata: the Buddha's comprehensive and thorough wisdom of all things and phenomena), and that myriad virtues are the cause of the family of all-knowing wisdom. 'Expounding them with wisdom and skillful means' explains that the Tathagata (Tathagata: one of the titles of the Buddha) uses the Dharma of the Three Vehicles with skillful wisdom on the Dharma that is the root cause of all-knowing wisdom, hence the saying 'expounding them with wisdom and skillful means.' 'All the dharmas preached lead to the ground of all-knowing wisdom' explains the True Wisdom chapter gate. 'All the dharmas preached' refers to the myriad virtues preached by Expedient Wisdom in the past. Within the principle of these myriad virtues, one can attain all-knowing wisdom, hence the saying 'all lead to the ground of all-knowing wisdom.' 'The Tathagata observes and knows' below is the second part, expanding the above two chapter gates. First, expanding the Expedient Wisdom chapter gate, there are two points: first, recognizing the medicine; second, knowing the illness. Now, saying 'The Tathagata observes and knows where all dharmas lead' is the first point, explaining the meaning of the Tathagata recognizing the medicine of Dharma, which is the realm illuminated by Expedient Wisdom; 'also knowing the deep minds and actions of all beings, penetrating without obstruction' is the meaning of knowing the illness. 'Knowing the deep minds and actions of all beings' explains that the Tathagata knows the three
乘人根性所宜，故如聲聞根性宜行四諦，緣覺根性宜行十二因緣，菩薩根性宜行六度也。「通達」者，通是無壅義，達是到義，明三乘人根性所宜，行必斷煩惱無壅，是通義也。明三乘人根性所宜，行必到三界外盡無生智，是達義也。「無礙」者，明如來知三乘人根性盡，是無礙也。今者舉所宜行通達，表明如來知三乘根性盡，故云知一切眾生深心所行通達無礙也。
「又于諸法究盡明瞭」下是第二廣上實智章門，就中亦有二，一者識藥，二者知病。今言「又于諸法究盡明瞭」此是第一識法藥之義，此明識實智所照之境，如來實智於一因一果中悉知，故言究盡明瞭也。「示諸眾生一切智慧」此是第二知病，知病之義只知眾生有大乘機，即為受記未來皆得佛，故言示諸眾生一切智慧也。是則識藥如前，知病如后，應病與藥，令得服行。
「迦葉譬如三千大千世界」此下訖「是故不即為說一切種智」，是第二將欲述已今日得解，先道已昔日不解三一之義，如草木無情稟天澤增長而不自知增長差別。此中亦有兩段者，第一是開譬，第二是合譬。此兩段各有二，開譬中有二者，第一「譬如三千大千世界」以下訖「華果敷實」以來，詺為稟澤增長譬。第二從「雖一地眾生」下訖「各有差別」，詺為不自知譬。明三草
【現代漢語翻譯】 現代漢語譯本：根據不同人的根性，佛法也應有所不同。例如，聲聞根性的人適合修行四諦（苦、集、滅、道），緣覺根性的人適合修行十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），菩薩根性的人適合修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。「通達」的意思是，『通』是沒有阻礙，『達』是到達。明白三乘（聲聞乘、緣覺乘、菩薩乘）人適合修行的法門，修行時能斷除煩惱沒有阻礙，這就是『通』的含義。明白三乘人適合修行的法門，修行時能到達三界之外，證得無生智，這就是『達』的含義。「無礙」的意思是，如來（Tathagata）完全瞭解三乘人的根性。現在這裡舉出適合修行的法門，以及通達的含義，表明如來完全瞭解三乘的根性，所以說『知一切眾生深心所行通達無礙』。 『又于諸法究盡明瞭』以下是第二大段，闡述如來的實智。其中又分為兩部分，一是認識藥，二是瞭解病。現在說的『又于諸法究盡明瞭』，這是第一部分，認識法藥的含義。這裡說明認識實智所照見的境界，如來的實智對於一個因一個果都能完全瞭解，所以說『究盡明瞭』。『示諸眾生一切智慧』這是第二部分，瞭解病癥。瞭解病癥的含義是，只要知道眾生有修習大乘佛法的根基，就為他們授記，預言他們未來都能成佛，所以說『示諸眾生一切智慧』。這樣，認識藥在前，瞭解病在後，根據病癥給予相應的藥物，使他們能夠服用修行。 『迦葉（Kasyapa）譬如三千大千世界』以下到『是故不即為說一切種智』，是第二大段，將要講述自己今日獲得的理解，先說自己昔日不理解三乘歸一的道理，就像草木無情，接受天地的滋潤而生長，卻不自己知道生長和差別。這裡也有兩段，第一是開譬，第二是合譬。這兩段各有兩部分，開譬中有兩部分，第一部分從『譬如三千大千世界』以下到『華果敷實』，稱為接受滋潤而增長的比喻。第二部分從『雖一地眾生』以下到『各有差別』，稱為不自知的比喻。說明三種草木。
【English Translation】 English version: According to the suitability of people's inherent nature, the Dharma should also vary. For example, those of the Sravaka (hearer) nature are suitable for practicing the Four Noble Truths (suffering, accumulation, cessation, path), those of the Pratyekabuddha (solitary Buddha) nature are suitable for practicing the Twelve Nidanas (ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and those of the Bodhisattva nature are suitable for practicing the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). 'Thoroughly understanding' means that 'thorough' is without obstruction, and 'understanding' is to arrive. Understanding the Dharma suitable for the practice of people of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and being able to eliminate afflictions without obstruction during practice, this is the meaning of 'thorough'. Understanding the Dharma suitable for the practice of people of the Three Vehicles, and being able to reach beyond the Three Realms and attain the wisdom of non-origination during practice, this is the meaning of 'understanding'. 'Unimpeded' means that the Tathagata (Thus Come One) fully understands the inherent nature of people of the Three Vehicles. Now, here, the suitable Dharma for practice and the meaning of thorough understanding are mentioned, indicating that the Tathagata fully understands the inherent nature of the Three Vehicles, so it is said 'knowing all beings' deep minds, what they practice is thoroughly understood and unimpeded'. 'Furthermore, thoroughly understanding all dharmas' below is the second major section, elaborating on the Tathagata's true wisdom. It is further divided into two parts, one is recognizing the medicine, and the other is understanding the illness. Now, saying 'furthermore, thoroughly understanding all dharmas', this is the first part, the meaning of recognizing the Dharma medicine. It explains recognizing the realm illuminated by true wisdom, the Tathagata's true wisdom fully understands one cause and one effect, so it is said 'thoroughly understanding'. 'Showing all beings all wisdom' is the second part, understanding the illness. The meaning of understanding the illness is that as long as it is known that beings have the foundation to practice Mahayana Buddhism, they are given predictions, foretelling that they will all become Buddhas in the future, so it is said 'showing all beings all wisdom'. Thus, recognizing the medicine is before, and understanding the illness is after, giving the corresponding medicine according to the illness, enabling them to take it and practice. 'Kasyapa (one of the principal disciples of the Buddha), for example, the three thousand great thousand worlds' below to 'therefore, not immediately speaking of all-knowing wisdom', is the second major section, about to explain the understanding gained today, first saying that he did not understand the principle of the Three Vehicles converging into One in the past, just like inanimate grass and trees, receiving the nourishment of heaven and earth and growing, but not knowing their own growth and differences. There are also two sections here, the first is opening the analogy, and the second is combining the analogy. Each of these two sections has two parts, the opening analogy has two parts, the first part from 'for example, the three thousand great thousand worlds' below to 'flowers and fruits blooming', is called the analogy of receiving nourishment and growing. The second part from 'although beings on one earth' below to 'each has differences', is called the analogy of not knowing oneself. Explaining the three kinds of grass and trees.
兩木終日稟乎天澤增長，各不自知增長差別之相，內合明四大聲聞昔日親稟受三乘之教修行，而不自知所行只是一乘，始終同歸得一佛果。又就第一稟澤增長譬中自開為三譬，第一從「譬如三千大千」以下訖「名色各異」以來，先出能稟，能稟即是草木。第二從「密雲彌布」以下訖「其澤普洽」以來，又出所稟，所稟者是密雲。第三「卉木叢林及諸藥草」以下訖「華果數實」，正明稟澤增長也。前明能稟是草木，次明所稟是雲雨，后正明稟澤增長也。內合能稟受教者是四大聲聞，所稟之者是如來形聲利益也。正明稟澤增長者，正明四大聲聞稟教修行也。就此三譬之中各有二階。能稟譬中有二者，即是有本、有末，但正明草木是其末，此草木應有本，本是土地也。從「譬如三千」訖「山川溪谷土地」以來，此五種是第一能稟家之本也。第二從「所生卉木叢林」訖「名色各異」，正出能稟，即是三草二木也。內合為論，能稟家本即是眾生過去習因善根，能稟之草木即是今日善習果所成眾生，今者欲取草木不取其本，是故下合譬中唯合草木不合其本也。
問者言：「眾生有多種，自有惡習因所成眾生，自有惡報因所成眾生，自有善習因所成眾生，自有善報因所成眾生，今者為取何因所成眾生？」解釋者言：「不取兩惡
【現代漢語翻譯】 現代漢語譯本 兩棵樹終日承受著天降的雨露滋養而生長，各自都不知道生長差別的情況。這內在暗合了四大聲聞（Śrāvakā，聽聞佛陀教誨的弟子）過去親自領受三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教法修行，卻不知道自己所修行的只是一乘（Ekayāna，唯一佛乘），最終都將歸於證得唯一的佛果。又就第一段以承受雨露滋養而增長的比喻中，又分開了三個比喻。第一個比喻從『譬如三千大千』以下到『名色各異』為止，先提出能承受雨露者，能承受雨露的就是草木。第二個比喻從『密雲彌布』以下到『其澤普洽』為止，又提出所承受的，所承受的是密雲。第三個比喻從『卉木叢林及諸藥草』以下到『華果數實』，正是說明承受雨露而增長。前面說明能承受的是草木，其次說明所承受的是雲雨，最後正式說明承受雨露而增長。這內在暗合了能承受教法的是四大聲聞，所承受的是如來的身形和言語所帶來的利益。正式說明承受雨露而增長，正是說明四大聲聞領受教法而修行。在這三個比喻之中，各有兩層含義。能承受的比喻中有兩層含義，即是有本、有末，但正式說明草木是其末，這草木應該有本，本是土地。從『譬如三千』到『山川溪谷土地』為止，這五種是第一種能承受者的根本。第二層從『所生卉木叢林』到『名色各異』，正式提出能承受者，就是三草二木。內在暗合來論，能承受者的根本就是眾生過去所習的因和善根，能承受的草木就是今日由善習的果所成就的眾生，現在要選取草木而不選取它的根本，所以下面暗合的比喻中只暗合草木而不暗合它的根本。 提問者說：『眾生有多種，有由惡習因所成就的眾生，有由惡報因所成就的眾生，有由善習因所成就的眾生，有由善報因所成就的眾生，現在要選取哪種因所成就的眾生？』解釋者說：『不選取兩種惡的。』
【English Translation】 English version Two trees, day and night, receive the grace of heaven and grow, each unaware of the differences in their growth. This inwardly corresponds to the Four Great Śrāvakās (Śrāvakā, disciples who hear the Buddha's teachings) who in the past personally received the teachings of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and practiced, yet were unaware that what they were practicing was the One Vehicle (Ekayāna, the One Buddha Vehicle), ultimately all returning to attain the one Buddha fruit. Furthermore, within the first analogy of growth through receiving grace, three analogies are further distinguished. The first analogy, from 'For example, the three thousand great thousands' down to 'names and forms are different,' first presents what is capable of receiving, which is the grasses and trees. The second analogy, from 'Dense clouds spread' down to 'its grace universally reaches,' then presents what is received, which is the dense clouds. The third analogy, from 'Herbs, trees, forests, and various medicinal plants' down to 'flowers, fruits, numbers, and realities,' directly clarifies growth through receiving grace. The first clarifies that what is capable of receiving is grasses and trees, the second clarifies that what is received is clouds and rain, and the last directly clarifies growth through receiving grace. This inwardly corresponds to the Four Great Śrāvakās as those capable of receiving the teachings, and the benefits brought by the Buddha's form and speech as what is received. Directly clarifying growth through receiving grace directly clarifies the Four Great Śrāvakās practicing through receiving the teachings. Within these three analogies, each has two levels of meaning. The analogy of what is capable of receiving has two aspects, namely having a root and having a branch, but it is directly clarified that the grasses and trees are the branch, and these grasses and trees should have a root, which is the land. From 'For example, the three thousand' down to 'mountains, rivers, streams, valleys, and land,' these five are the root of the first type of receiver. The second level, from 'The herbs, trees, and forests that grow' down to 'names and forms are different,' directly presents what is capable of receiving, which is the three grasses and two trees. Inwardly corresponding to the discussion, the root of what is capable of receiving is the past habitual causes and good roots of sentient beings, and the grasses and trees capable of receiving are the sentient beings accomplished today by the fruit of good habits. Now, one wants to select the grasses and trees without selecting their root, therefore in the analogy below, only the grasses and trees are corresponded to, and not their root. The questioner said: 'Sentient beings are of many kinds, some are sentient beings accomplished by causes of evil habits, some are sentient beings accomplished by causes of evil retribution, some are sentient beings accomplished by causes of good habits, and some are sentient beings accomplished by causes of good retribution. Now, which kind of sentient beings accomplished by which cause should be selected?' The explainer said: 'Do not select the two evil ones.'
因所成眾生以為能稟，但兩種善因所成眾生中，唯善習因所成眾生為能稟，不取善報因所成眾生為能稟也。何以故爾？善報因無有增長之義，故不取也；善習因所成眾生有增長義，是故取為能稟也。」
問者又言：「今取善習因所成眾生以為能稟，為當止取善習因有增長義耶？所成眾生亦有增長義。」解釋又言：「眾生是假名，假名無別體，以法為體。今習因善是實法，此法成眾生，但習因善有增長，眾生是假名不當增長不增長，但有名用而已也。」
問者又言：「眾生無別體只用習因善為體，習因既增長，眾生那得不增長？若言眾生不增長，則不應言以習因為體。」解釋又言言：「我本言假名法無體，以習因善為體，若責今眾生別增長者，便應假名法別有體，云何言以他為體？此中大意片對四大聲聞，今涅槃及五乘故借三草二木以譬能稟，草有三種，上中下也，木有二種，有大木有小木。下經又言：『大樹小樹，但草木自有眾多，今唯取堪為藥者』，內合衆生雖復凡聖眾多，止取五乘之人堪修行者為藥之用。人乘天乘此二人以譬小藥草，聲聞緣覺此二人以譬中藥草，三乘中菩薩以譬上藥草。今大乘中明內凡夫菩薩以譬小樹，初地以上菩薩以譬大樹，所以人天二乘合譬小草，聲聞緣覺複合譬中草者，今欲
【現代漢語翻譯】 現代漢語譯本： 『因所成就的眾生被認為是能夠稟受的，但在兩種善因所成就的眾生中，只有善習因所成就的眾生才能稟受，不選取善報因所成就的眾生作為能稟。為什麼這樣呢？因為善報因沒有增長的意義，所以不選取；善習因所成就的眾生有增長的意義，所以選取作為能稟。』
提問者又說：『現在選取善習因所成就的眾生作為能稟，是隻選取善習因有增長的意義呢？還是所成就的眾生也有增長的意義？』解釋者又說：『眾生是假名，假名沒有獨立的實體，以法為實體。現在習因善是真實法，此法成就眾生，只有習因善有增長，眾生是假名，不應當說增長或不增長，只是有名相作用而已。』
提問者又說：『眾生沒有獨立的實體，只用習因善作為實體，習因既然增長，眾生怎麼能不增長？如果說眾生不增長，那麼就不應該說以習因為實體。』解釋者又說：『我本來就說假名法沒有實體，以習因善為實體，如果責問現在眾生另外增長，那麼就應該假名法另外有實體，怎麼能說以他為實體？這裡的大意是片面對四大聲聞（Sravaka，聽聞佛法而悟道者），現在《涅槃經》（Nirvana Sutra）以及五乘（Five Vehicles）的說法，所以借用三草二木來比喻能稟，草有三種，上等、中等、下等；木有兩種，有大木有小木。下經又說：『大樹小樹，但草木自有眾多，現在只選取可以作為藥用的』，內在含義是眾生雖然有凡夫和聖賢眾多，只選取五乘之人可以修行的人作為藥的用途。人乘（Human Vehicle）、天乘（Deva Vehicle）這兩種人比喻小藥草，聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，通過自身努力和觀察因緣而覺悟者）這兩種人比喻中藥草，三乘（Three Vehicles）中的菩薩（Bodhisattva，為救度眾生而發願成佛者）比喻上等藥草。現在大乘（Mahayana）中說明內凡夫菩薩比喻小樹，初地以上的菩薩比喻大樹，所以人天二乘合起來比喻小草，聲聞緣覺合起來比喻中草，現在想要』
【English Translation】 English version: 『The sentient beings that are formed by causes are considered capable of receiving. However, among the sentient beings formed by two kinds of wholesome causes, only those formed by the cause of wholesome habits are capable of receiving; those formed by the cause of wholesome rewards are not taken as capable of receiving. Why is this so? Because the cause of wholesome rewards has no meaning of growth, so it is not taken; the sentient beings formed by the cause of wholesome habits have the meaning of growth, therefore they are taken as capable of receiving.』
The questioner further said: 『Now that we take the sentient beings formed by the cause of wholesome habits as capable of receiving, do we only take the meaning of growth in the cause of wholesome habits? Or do the sentient beings that are formed also have the meaning of growth?』 The explainer further said: 『Sentient beings are nominal, and nominality has no separate entity; it takes Dharma (universal law) as its entity. Now, the wholesome cause of habits is a real Dharma, and this Dharma forms sentient beings. Only the wholesome cause of habits has growth; sentient beings are nominal, and it should not be said that they grow or do not grow, but only have nominal function.』
The questioner further said: 『Sentient beings have no separate entity, but only take the wholesome cause of habits as their entity. Since the cause of habits grows, how can sentient beings not grow? If it is said that sentient beings do not grow, then it should not be said that they take the cause of habits as their entity.』 The explainer further said: 『I originally said that nominal Dharma has no entity, but takes the wholesome cause of habits as its entity. If you question whether sentient beings grow separately now, then nominal Dharma should have a separate entity. How can you say that it takes something else as its entity? The main idea here is a partial response to the four Sravakas (Disciples who attain enlightenment by listening to the Buddha's teachings). Now, the Nirvana Sutra and the teachings of the Five Vehicles are used, so three kinds of grass and two kinds of trees are borrowed to illustrate what is capable of receiving. There are three kinds of grass: superior, medium, and inferior; there are two kinds of trees: large trees and small trees. The sutra below also says: 『Large trees and small trees, but there are many kinds of grasses and trees, now only those that can be used as medicine are selected.』 The inner meaning is that although there are many ordinary and saintly sentient beings, only those of the Five Vehicles who can practice are selected for medicinal use. The Human Vehicle and the Deva Vehicle are likened to small medicinal herbs, the Sravaka and Pratyekabuddha (One who attains enlightenment on their own) are likened to medium medicinal herbs, and the Bodhisattva (One who seeks enlightenment for the benefit of all beings) in the Three Vehicles is likened to superior medicinal herbs. Now, in the Mahayana (Great Vehicle) it is explained that the inner ordinary Bodhisattva is likened to a small tree, and the Bodhisattva above the first ground is likened to a large tree. Therefore, the Human and Deva Vehicles are combined to be likened to small grass, and the Sravaka and Pratyekabuddha are combined to be likened to medium grass, now wanting to』
偏片對此人道，其昔日雖稟如來經教，不知權實之用同歸之理，是故合人天二乘取譬小草。如《勝鬘》所明名為無聞非法眾生，此則鄙其昔日不知之義也。複合聲聞緣覺者，義亦如是也。」
問者言：「菩薩等自知如來權實之教同歸之義，何故言鄙之？」釋者言：「已如前釋，但止片對四大聲聞緣覺等涅槃及菩薩，若同取聞佛說法增長善根之義，大乘人與小乘人皆有增長，取喻三草二木皆稟天澤增長；若取知與不知之義，大意止片四大聲聞，故涅槃及餘人也。」
問者又言：「汝若使菩薩有增長之義以譬二木者，我聲聞亦有增長之義以譬藥草，不言不知之義以譬藥草也。」解者復言：「此品本為述成四大聲聞，今日得解先道其昔日不解，故以草為譬。道其稟澤不知，故聲聞等存不知之邊，菩薩存增長之邊。」
第二所稟譬之中有二，一者是所稟家之本，二者正出所稟也。「密雲彌布遍覆三千大千世界」，此是第一所稟家之本，本是云也。內合用如來身形及聲教譬云。「一時等澍其澤普洽」，此是第二正出所稟，所稟者是雨，以譬如來聲教所宣之法，即是雨等被眾生如天等雨草木，但明此草木同稟天雨生長有升降，如眾生同聽佛說法增長善根有升降之殊也。
「卉木叢林」此下是第三，正明稟
【現代漢語翻譯】 現代漢語譯本：偏片對此人說，這個人雖然過去接受如來的經教，卻不知道權巧方便和真實究竟的教義最終歸於同一真理，所以將人天二乘比作小草。正如《勝鬘經》所說，這叫做沒有聽聞佛法的非法眾生，這是因為鄙視他們過去不了解真義。再將聲聞和緣覺合在一起，道理也是一樣。
提問者說：『菩薩等自己知道如來的權巧方便和真實究竟的教義最終歸於同一真理，為什麼還說鄙視他們呢？』解釋者說：『我已經像前面解釋的那樣說了，只是偏頗地針對四大聲聞、緣覺等的涅槃以及菩薩，如果同樣取聽聞佛說法增長善根的意義，大乘人和小乘人都有增長，用三草二木都接受天降雨露而增長來比喻；如果取知道與不知道的意義，主要還是偏頗地針對四大聲聞，所以說涅槃以及其他人。』
提問者又說：『你如果說菩薩有增長的意義，用二木來比喻，那麼我聲聞也有增長的意義，可以用藥草來比喻，不能說不知道的意義，用藥草來比喻。』解釋者又說：『這一品本來是爲了闡述成就四大聲聞，今天得以理解，先說他們過去不理解，所以用草來比喻。說他們接受雨露卻不理解，所以聲聞等停留在不理解的方面，菩薩停留在增長的方面。』
第二，所接受的譬喻之中有二，一是所接受的根本，二是真正顯現所接受的。『密雲彌布遍覆三千大千世界』，這是第一所接受的根本，根本是云。內在結合用如來的身形和聲教來比喻云。『一時等澍其澤普洽』，這是第二真正顯現所接受的，所接受的是雨，用如來的聲教所宣說的佛法來比喻，就像雨水平等地滋潤眾生，如同天降雨露滋養草木，只是說明這些草木同樣接受天降雨露而生長，有高低之分，如同眾生同樣聽聞佛說法增長善根，有程度上的差別。
『卉木叢林』以下是第三，正式說明接受雨露的情況。
【English Translation】 English version: The biased one said to this person, 'Although in the past they received the teachings of the Tathagata (如來，another name for Buddha, 'Thus Come One'), they did not understand that the expedient (權巧方便, skillful means) and the ultimate (真實究竟, true reality) teachings ultimately lead to the same truth. Therefore, they are likened to small grasses, representing humans and devas (天, gods) in the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). As explained in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), this is called a non-Dharma (非法, not in accordance with Dharma) assembly of those who have not heard the Dharma (無聞, without hearing). This is because they are being looked down upon for not understanding the meaning in the past. Combining Śrāvakas (聲聞, 'voice-hearers') and Pratyekabuddhas (緣覺, 'solitary Buddhas') is the same in meaning.'
The questioner said, 'Bodhisattvas (菩薩, beings striving for enlightenment) and others themselves know that the Tathagata's expedient and ultimate teachings ultimately lead to the same truth. Why do you say they are being looked down upon?' The explainer said, 'I have already explained it as before, but it is only biasedly directed at the Nirvana (涅槃, liberation) of the Four Great Śrāvakas (四大聲聞, the four foremost disciples of the Buddha), Pratyekabuddhas, and Bodhisattvas. If we similarly take the meaning of hearing the Buddha preach and increasing good roots, both Mahayana (大乘, 'Great Vehicle') and Hinayana (小乘, 'Small Vehicle') practitioners have growth, using the analogy of the three grasses and two trees all receiving heavenly rain and growing. If we take the meaning of knowing and not knowing, the main intention is biasedly directed at the Four Great Śrāvakas, hence Nirvana and others.'
The questioner further said, 'If you say that Bodhisattvas have the meaning of growth, using the two trees as an analogy, then my Śrāvakas also have the meaning of growth, which can be likened to medicinal herbs. We cannot say the meaning of not knowing, using medicinal herbs as an analogy.' The explainer further said, 'This chapter was originally intended to elaborate on the attainment of the Four Great Śrāvakas. Today, having understood, we first say that they did not understand in the past, so we use grass as an analogy. We say that they receive rain but do not understand, so Śrāvakas and others remain on the side of not understanding, while Bodhisattvas remain on the side of growth.'
Secondly, within the analogy of what is received, there are two aspects: one is the origin of what is received, and the other is the actual manifestation of what is received. 'Dense clouds spread and cover the three thousand great thousand worlds (三千大千世界, a vast cosmological system),' this is the first origin of what is received, the origin being the clouds. Internally, it combines the Tathagata's form and teachings to be likened to clouds. 'At one time, the rain equally pours down, its moisture universally reaching,' this is the second actual manifestation of what is received, what is received being the rain, using the Dharma (佛法, the teachings of the Buddha) proclaimed by the Tathagata's teachings as an analogy, just as the rain equally nourishes sentient beings, like heavenly rain nourishing grasses and trees, only explaining that these grasses and trees equally receive heavenly rain and grow, having differences in height, just as sentient beings equally hear the Buddha preach and increase good roots, having differences in degree.
'Herbs, trees, and forests (卉木叢林)' below is the third, formally explaining the situation of receiving rain.
澤增長譬，亦有二者，第一從「卉木叢林」下訖「各有所受」以來，名為受潤譬。第二從「一云所雨」下訖「華果敷實」，名為增長譬。前明受潤，后明增長，內合明眾生初始聞佛說法，皆歡喜領受，如草木稟天雨一往受潤。后明增長者，明眾生昔日聞佛說法后相與增長善根，下合譬雖道「後生善處以道受樂」，此明報因得報果，非不有報因，但今日辨增長之義止取習因習果，明其增長之義。此兩譬中各有二階。受潤譬中有二者，第一從「卉木叢林及諸藥草」下訖「隨上中下」以下，此牒受潤之法，即是三草二木根莖枝葉者喻前所述五種人信戒定慧也。第二言「各有所受」此一句正明受潤之義，內合明眾生昔日聞佛說教各各受持，故言各有所受也。第二增長譬中有二階者，第一言「一云所雨」先牒增長所由，所由者是雲雨，內合衆生所以得習善增長者，由有如來形聲。第二言「稱其種姓」下三句正明增長，此三句亦次第相生。初言「稱其種性」，此先舉增長之類，喻五乘人根性各有種類而得生長，此正明增長。「華果敷實」此釋成增長之相，若不增長云何言有華果之實也？
「雖一地所生」此下，是第二明不自知譬。三草二木終日稟乎天澤，不知增長差別之相，明四大聲聞昔日親自稟受如來三乘教，執三乘定別
【現代漢語翻譯】 現代漢語譯本：澤增上譬，也有兩種情況。第一種從『卉木叢林』（各種草木叢生）到『各有所受』（各自得到滋養）為止，稱為受潤譬。第二種從『一云所雨』（同一片云降雨）到『華果敷實』（花朵開放，果實結成）為止，稱為增長譬。前面說明接受滋潤，後面說明增長。內在含義是眾生最初聽聞佛陀說法，都歡喜領受，如同草木接受天降雨水一樣。後面說明增長，是說明眾生過去聽聞佛陀說法后，互相增長善根。下面比喻雖然說道『後生善處以道受樂』（將來投生到好的地方，通過佛法獲得快樂），這是說明報因得報果，並非沒有報因，但今天辨析增長的意義，只取習因習果，說明其增長的意義。這兩個比喻中各有兩層含義。受潤譬中有兩種情況，第一種從『卉木叢林及諸藥草』（各種草木叢林和藥草）到『隨上中下』（隨著上等、中等、下等）為止，這是描述接受滋潤的方式，即是三草二木的根莖枝葉，比喻前面所說的五種人（指天、人、聲聞、緣覺、菩薩）的信、戒、定、慧。第二句說『各有所受』，這一句正是說明接受滋潤的意義，內在含義是眾生過去聽聞佛陀說法，各自受持，所以說各有所受。第二增長譬中有兩層含義，第一句說『一云所雨』，先描述增長的來源，來源是雲雨，內在含義是眾生之所以能夠習善增長，是因為有如來的形聲（教誨）。第二句說『稱其種姓』（根據其種類），下面三句正是說明增長，這三句也依次相生。開始說『稱其種性』，這是先舉出增長的種類，比喻五乘人（人、天、聲聞、緣覺、菩薩）的根性各有種類而得以生長，這正是說明增長。『華果敷實』這是解釋說明增長的現象，如果不增長，怎麼會有花果的果實呢？ 『雖一地所生』（雖然生長在同一片土地上），這以下，是第二說明不自知譬。三草二木終日接受天地的滋潤，卻不知道增長差別的現象，說明四大聲聞（聲聞乘的聖者）過去親自接受如來三乘教（聲聞乘、緣覺乘、菩薩乘），執著於三乘的固定區別。
【English Translation】 English version: The analogy of increasing moisture also has two aspects. The first, from 'herbs and trees, thickets and forests' (卉木叢林) to 'each receives its share' (各有所受), is called the analogy of receiving moisture. The second, from 'a single cloud rains' (一云所雨) to 'flowers bloom and fruits ripen' (華果敷實), is called the analogy of growth. The former explains receiving moisture, and the latter explains growth. The inner meaning is that when sentient beings initially hear the Buddha's teachings, they all joyfully receive them, just as plants and trees receive the rain from the sky. The latter explains growth, illustrating how sentient beings, after hearing the Buddha's teachings in the past, mutually increase their roots of goodness. Although the following analogy speaks of 'being born in good realms and enjoying happiness through the Dharma' (後生善處以道受樂), this explains the result of karmic causes, not that there are no karmic causes. However, today's analysis of the meaning of growth only considers habitual causes and habitual effects, clarifying the meaning of their growth. Each of these two analogies has two stages. The analogy of receiving moisture has two aspects. The first, from 'herbs and trees, thickets and forests, and various medicinal herbs' (卉木叢林及諸藥草) to 'according to superior, middling, and inferior' (隨上中下), describes the method of receiving moisture, which is the roots, stems, branches, and leaves of the three grasses and two trees, symbolizing the five types of people (referring to humans, gods, Shravakas, Pratyekabuddhas, and Bodhisattvas) and their faith, precepts, concentration, and wisdom. The second says 'each receives its share' (各有所受), which directly explains the meaning of receiving moisture, with the inner meaning that sentient beings in the past, upon hearing the Buddha's teachings, each upheld them, hence the saying 'each receives its share'. The second analogy of growth has two stages. The first says 'a single cloud rains' (一云所雨), first describing the source of growth, which is the cloud and rain. The inner meaning is that the reason sentient beings can cultivate goodness and grow is because of the Tathagata's form and sound (teachings). The second says 'according to their nature' (稱其種姓), and the following three sentences directly explain growth, with these three sentences arising in sequence. It begins by saying 'according to their nature' (稱其種姓), first listing the types of growth, symbolizing how the nature of the five vehicles (human, god, Shravaka, Pratyekabuddha, Bodhisattva) each has its own type and can grow, which directly explains growth. 'Flowers bloom and fruits ripen' (華果敷實) explains the phenomenon of growth. If there is no growth, how can there be the reality of flowers and fruits? 『Although born of the same earth』 (雖一地所生), what follows is the second analogy, explaining not knowing oneself. The three grasses and two trees receive the moisture of heaven and earth all day long, yet they do not know the phenomenon of the difference in growth, illustrating how the four Shravakas (holy ones of the Shravaka vehicle) personally received the Tathagata's three vehicles of teachings (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) in the past, clinging to the fixed distinctions of the three vehicles.
、迷同歸之理，而不自知三乘所行始終只是一乘同趣一果。又就不自知譬中亦有二階者，第一「雖一地所生一雨所潤」者，先舉不自知所由；第二言「而諸草木各有差別」此正明不自知，雖復有差別之相，而不自知所以有此差別，內合四大聲聞昔日稟如來三乘別教各得別果，於時三乘自言彼此各異，而自不知始終同歸俱至極果也。
「迦葉當知如來亦復如是」，自此下是第二合譬。但上開譬中本有二，一者是稟澤增長譬，二者不自知譬。今此合譬中，亦有二段者，第一從「如來亦復如是」下竟「具足蒙潤各得生長」，合稟澤增長譬；第二從「如來說法一相一味」以下，合不自知譬也。就第一段中有二，第一歷別正合，第二舉外譬帖合也。歷別合者，但上稟澤譬本有三，三中各有二，今者合之為體，宜開為五。所以不六者，上開能稟譬中有二，一者本，二者末。今但合末不合其本，所以成五段。又不次第，今先合云，二合草木，三合雨，四合受潤，五合增長。但上草木本是第一，今者在第二。上作次第者，先有草木然後興云注雨則受潤增長；今此中則先興云蔭草木，然後注雨令草木受潤增長也。就合云譬中有二重，一者舉佛形合云，二者舉如來聲教合云。佛形聲普周，皆譬于云，但第一舉如來形合雲中，自有二階
【現代漢語翻譯】 現代漢語譯本 迷惑于萬法歸一的道理，卻不明白聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、緣覺乘（Pratyekabuddhayāna，通過自身覺悟而修行的乘）和菩薩乘（Bodhisattvayāna，發菩提心利益眾生而修行的乘）這三乘所修行的始終，最終都是趨向于同一個目標，證得同一個佛果。又就『不自知』的比喻中也有兩個階段，第一是『雖一地所生一雨所潤』，先提出『不自知』的原因；第二是說『而諸草木各有差別』，這正是說明『不自知』，雖然有差別的表象，卻不明白產生這些差別的原因。這內在對應於四大聲聞（Śrāvaka）過去接受如來（Tathāgata）的三乘差別教法，各自獲得不同的果位，當時三乘自認為彼此各不相同，卻不知道最終都會趨向同一個目標，共同證得最高的佛果。 『迦葉（Kāśyapa，佛陀的十大弟子之一）當知如來（Tathāgata）亦復如是』，從這裡開始是第二重比喻的對應。但上面所開的比喻中原本有兩個，一個是接受滋潤而增長的比喻，另一個是『不自知』的比喻。現在這個對應比喻中，也有兩個部分，第一部分從『如來（Tathāgata）亦復如是』開始，到『具足蒙潤各得生長』結束，對應接受滋潤而增長的比喻；第二部分從『如來說法一相一味』以下，對應『不自知』的比喻。在第一部分中又有兩個階段，第一是逐一對應，第二是舉出外在的比喻來貼合。逐一對應中，上面接受滋潤的比喻原本有三個，三個中各有兩層含義，現在將它們合為一個整體，應該展開為五個部分。之所以不是六個部分，是因為上面展開的能接受滋潤的比喻中有兩個方面，一個是根本，一個是末端。現在只對應末端而不對應根本，所以形成五個部分。而且不是按照順序，現在先對應云，再對應草木，再對應雨，再對應接受滋潤，最後對應增長。但上面的草木原本是第一位，現在排在第二位。上面按照順序是因為先有草木，然後興云降雨，草木才能接受滋潤而增長；現在這裡則是先興起雲朵覆蓋草木，然後降雨使草木接受滋潤而增長。在對應云的比喻中又有兩重含義，一是舉佛的形相來對應云，二是舉如來的聲教來對應云。佛的形相和聲音普遍周遍，都比喻為云，但第一重舉如來的形相來對應雲中，又有兩個階段。
【English Translation】 English version Being deluded about the principle of returning to the same origin, they do not realize that the Śrāvakayāna (Vehicle of Hearers, those who practice by listening to the Dharma), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas, those who attain enlightenment on their own), and the Bodhisattvayāna (Vehicle of Bodhisattvas, those who aspire to enlightenment for the benefit of all beings)—these three vehicles, from beginning to end, are all heading towards the same goal, attaining the same Buddha-fruit. Furthermore, within the analogy of 'not knowing oneself,' there are also two stages. The first is 'though born of one earth and nourished by one rain,' which initially presents the reason for 'not knowing oneself.' The second is 'yet the various grasses and trees each have their differences,' which precisely illustrates 'not knowing oneself.' Although there are appearances of difference, they do not understand the reasons for these differences. This inwardly corresponds to the four great Śrāvakas (Śrāvaka) of the past, who received the Tathāgata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) three distinct teachings of the three vehicles, each attaining different fruits. At that time, the three vehicles claimed to be different from each other, yet they did not know that they would ultimately return to the same origin, all reaching the ultimate fruit together. 'Kāśyapa (Kāśyapa, one of the Buddha's ten principal disciples), you should know that the Tathāgata (Tathāgata) is also like this.' From here onwards is the second correspondence of the analogy. However, in the analogy opened above, there were originally two: one was the analogy of receiving moisture and growing, and the other was the analogy of 'not knowing oneself.' Now, in this corresponding analogy, there are also two parts. The first part, from 'The Tathāgata (Tathāgata) is also like this' to the end of 'fully receiving moisture and each growing,' corresponds to the analogy of receiving moisture and growing. The second part, from 'The Tathāgata speaks the Dharma with one form and one flavor' onwards, corresponds to the analogy of 'not knowing oneself.' Within the first part, there are two stages. The first is a one-by-one correspondence, and the second is raising an external analogy to fit. In the one-by-one correspondence, the analogy of receiving moisture above originally had three, and each of the three had two layers of meaning. Now, combining them into one whole, they should be expanded into five parts. The reason it is not six parts is that in the analogy of being able to receive moisture above, there are two aspects: one is the root, and the other is the end. Now, only the end is corresponded to, and not the root, so five parts are formed. Moreover, it is not in order. Now, first correspond to the clouds, then to the grasses and trees, then to the rain, then to receiving moisture, and finally to growth. However, the grasses and trees above were originally in the first position, but now they are in the second position. The reason for the order above is that first there are grasses and trees, then clouds arise and rain falls, and then the grasses and trees can receive moisture and grow. Now, here, first clouds arise and cover the grasses and trees, and then rain falls, causing the grasses and trees to receive moisture and grow. In the analogy of corresponding to the clouds, there are also two layers of meaning: one is using the Buddha's form to correspond to the clouds, and the other is using the Tathāgata's teachings to correspond to the clouds. The Buddha's form and voice are universally pervasive, both being likened to clouds, but in the first layer of using the Tathāgata's form to correspond to the clouds, there are also two stages.
，第一正舉如來形合，第二言「如大云起」舉外譬帖合也。「以大音聲」此下是第二，舉如來聲教合云，亦有二重，第一舉總合云，第二舉別合云。此兩段各有二。舉總合云二者，第一言「以大音聲普遍天人阿修羅」，此正舉總聲教合云；第二言「如彼大云」下竟「大千國土」，此舉外譬帖合。從「于大眾中而唱是言」以下，第二舉別聲教合云，就此第二亦有二。亦有二者，第一正舉別聲教合，第二獎勸時眾來聽法也。就第一舉別聲教閤中自有六種別聲教：第一從「于大眾中而唱是言」以下，先明如來有十號之德。第二從「未度者令度」下，明四弘誓之德。第三從「今世後世如實知之」，此明三達之德，今世即是現在世，後世即是過去世，亦是未來世。若據現在追望過去，此即後世；若背未來向過去，此未來即是後世之義也。第四言「我是一切知者」，此明種智。知一切法，故言一切智，此即舉境目智也。第五言「一切見者」，此則明五眼之德也。第六言「知道者」下，明有導師之德，「開導者」，開三乘是方便說，三乘法只是一乘法，故言有導師德也。「汝等天人阿修羅」此下是第二獎勸來聽法也。「爾時無數千萬億種」下竟「來聽法」，此是第二合上草木，上言「所生卉木」。「來至佛所而聽法」，上開譬所無，
【現代漢語翻譯】 現代漢語譯本 第一，『正舉如來形合』，是直接指出如來的形體與云的聚合相似。第二，說『如大云起』，這是用外在的比喻來貼切地說明這種聚合。 『以大音聲』以下是第二部分，說明如來的聲音教化與云的相似之處，這部分也有兩重含義。第一重是總的說明相似之處，第二重是分別說明相似之處。這兩段各有兩層含義。總的說明相似之處有兩層，第一層是說『以大音聲普遍天人阿修羅』，這是直接指出總體的聲音教化與云相似；第二層是從『如彼大云』到『大千國土』，這是用外在的比喻來貼切地說明。 從『于大眾中而唱是言』以下，第二部分是分別說明聲音教化與云的相似之處，這部分也有兩層含義。第一層是直接分別說明聲音教化，第二層是讚揚勸勉當時的聽眾來聽法。在第一層分別說明聲音教化中，自身又有六種不同的聲音教化：第一種是從『于大眾中而唱是言』以下，首先說明如來具有十種稱號的功德。第二種是從『未度者令度』以下，說明四弘誓願的功德。第三種是從『今世後世如實知之』，這說明三達（宿命通、天眼通、漏盡通）的功德，今世就是現在世，後世就是過去世，也是未來世。如果根據現在來追溯過去，這就是後世；如果背離未來面向過去，那麼未來就是後世的含義。第四種是說『我是一切知者』，這說明種智（佛陀所具有的智慧）。因為知道一切法，所以說一切智，這是舉出所知的境界來表明智慧。第五種是說『一切見者』，這說明五眼（肉眼、天眼、慧眼、法眼、佛眼）的功德。第六種是說『知道者』以下，說明具有導師的功德，『開導者』，開示三乘（聲聞乘、緣覺乘、菩薩乘）是方便之說，三乘法只是一乘法，所以說具有導師的功德。 『汝等天人阿修羅』以下是第二部分，讚揚勸勉來聽法。『爾時無數千萬億種』到『來聽法』，這是第二部分與上文的草木相合，上文說『所生卉木』。『來至佛所而聽法』，上文開示比喻中所沒有的。
【English Translation】 English version Firstly, 『directly pointing out the Tathagata's (如來) form's resemblance』 (正舉如來形合) means directly indicating that the Tathagata's form is similar to the gathering of clouds. Secondly, saying 『like great clouds arising』 (如大云起) uses an external metaphor to aptly illustrate this gathering. 『With a great voice』 (以大音聲) and the following section is the second part, explaining the similarity between the Tathagata's voice teachings and clouds. This part also has two layers of meaning. The first layer is a general explanation of the similarity, and the second layer is a separate explanation of the similarity. Each of these two sections has two layers of meaning. The general explanation of the similarity has two layers. The first layer is saying 『with a great voice pervading gods, humans, and asuras』 (以大音聲普遍天人阿修羅), which directly points out the overall voice teachings' similarity to clouds. The second layer is from 『like those great clouds』 (如彼大云) to 『great thousand worlds』 (大千國土), which uses an external metaphor to aptly illustrate it. From 『speaking these words in the assembly』 (于大眾中而唱是言) onwards, the second part is a separate explanation of the similarity between the voice teachings and clouds. This part also has two layers of meaning. The first layer is a direct separate explanation of the voice teachings, and the second layer is praising and encouraging the audience at that time to listen to the Dharma. Within the first layer of separate explanation of the voice teachings, there are six different kinds of voice teachings: The first kind is from 『speaking these words in the assembly』 onwards, first explaining that the Tathagata has the merit of ten titles. The second kind is from 『those who have not been delivered, let them be delivered』 (未度者令度) onwards, explaining the merit of the Four Great Vows (四弘誓願). The third kind is from 『knowing the present life and the future life as they truly are』 (今世後世如實知之), which explains the merit of the Three Clear Knowledges (三達) (the knowledge of previous lives, the divine eye, and the extinction of outflows). The present life is the current life, and the future life is the past life, and also the future life. If one traces back to the past based on the present, this is the future life; if one turns away from the future and faces the past, then the future is the meaning of the future life. The fourth kind is saying 『I am the one who knows everything』 (我是一切知者), which explains the Omniscience (種智) (the wisdom possessed by the Buddha). Because one knows all dharmas, it is said to be all-knowing, which is raising the realm of knowledge to indicate wisdom. The fifth kind is saying 『the one who sees everything』 (一切見者), which explains the merit of the Five Eyes (五眼) (the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye). The sixth kind is saying 『the one who knows the way』 (知道者) and the following, explaining the merit of having a guide, 『the one who guides』 (開導者), revealing the Three Vehicles (三乘) (the Vehicle of Hearers, the Vehicle of Solitary Buddhas, and the Vehicle of Bodhisattvas) is an expedient teaching, the Three Vehicle Dharma is only the One Vehicle Dharma, so it is said to have the merit of a guide. 『You gods, humans, and asuras』 (汝等天人阿修羅) and the following is the second part, praising and encouraging people to come and listen to the Dharma. 『At that time, countless millions of species』 (爾時無數千萬億種) to 『come to listen to the Dharma』 (來聽法) is the second part that corresponds to the plants mentioned above, which said 『the herbs and trees that grow』 (所生卉木). 『Coming to the Buddha's place to listen to the Dharma』 (來至佛所而聽法), the above reveals what is not in the metaphor.
今日義出也。「如來於時觀是眾生」，此下是第三合上雨，上言「一時等注」也。「種種無量」此下是第四合上受潤，此閤中自有二，即合上二，上言「隨上中下」，今言「種種無量」，正合隨上中下也。「皆令歡喜快得善利」，即合上「各有所受」也。「是諸眾生聞是法已」此下是第五即合上增長，上言「一云所雨稱其種性」。今就此合譬中自有二，一者明報果，即是「是諸眾生聞是法已，現世安穩後生善處」也。「亦得聞法」此下是第二，明得習果也。
「如彼大云」以下，是舉外譬帖合。但合稟澤譬有二，一者歷別正合，此下是第二舉五種外譬帖合。「如彼大云」，即帖第一合云譬也。「雨於一切」此即帖合上雨譬也。「卉木叢林」即帖合上第二合草木也。「如其種性具足蒙潤」帖合受潤也。「各得生長」此即帖合第五增長譬也。
「如來說法一相一味」此下是第二，合不自知譬。就此閤中自有五重：一者先出所不知法；二者正合不知；三者形釋不知，舉如來知諸法形釋二乘不知；四者舉不知外譬帖合；五者還用如來知結合也。今言「如來說法一相一味」下，先出所不知之法自有二，此句作兩章門：「一相」者，無為果章門；「一味」者，有為章門。明如來昔日所說三乘之法，始終同得一無為一有
【現代漢語翻譯】 現代漢語譯本：今天解釋它的意義。「如來於此時觀察這些眾生」，這以下是第三重對應上面的降雨，上面說『一時平等降注』。「種種無量」，這以下是第四重對應上面的接受滋潤，這一重對應中自身有二，即對應上面的二重，上面說『隨上中下』，現在說『種種無量』，正對應隨上中下。「皆令歡喜，快速獲得利益」，即對應上面『各自有所接受』。「這些眾生聽聞此法之後」，這以下是第五重即對應上面的增長，上面說『一云所雨，稱其種性』。現在就此重對應譬喻中自身有二，一者說明報果，即是『這些眾生聽聞此法之後，現世安穩，後生善處』。「亦得聞法」這以下是第二，說明獲得習果。
『如彼大云』以下，是舉用外在的譬喻來貼切對應。但對應接受恩澤的譬喻有二，一者是逐一分別對應，這以下是第二舉出五種外在的譬喻來貼切對應。「如彼大云」，即貼切對應第一重云的譬喻。「雨於一切」，這即貼切對應上面的降雨的譬喻。「卉木叢林」，即貼切對應上面第二重草木。「如其種性具足蒙潤」，貼切對應接受滋潤。「各得生長」，這即貼切對應第五重增長的譬喻。
『如來說法，一相一味』這以下是第二，對應不自知的譬喻。就此重對應中自身有五重：一者先說出所不知的法；二者正式對應不知；三者詳細解釋不知，舉出如來知道諸法來詳細解釋二乘不知；四者舉出不知的外在譬喻來貼切對應；五者還是用如來的知來結合。現在說『如來說法，一相一味』以下，先說出所不知的法自身有二，此句作為兩個章節：『一相』，是無為果的章節；『一味』，是有為的章節。說明如來昔日所說的三乘之法，始終共同得到一個無為和一個有為。
【English Translation】 English version: Today, the meaning is explained. 'When the Tathagata observes these beings,' this below is the third correspondence to the above rainfall, where it says 'at one time, equally pouring down.' 'Various and immeasurable,' this below is the fourth correspondence to the above receiving moisture, and this correspondence itself has two aspects, corresponding to the above two aspects. The above says 'according to upper, middle, and lower,' and now it says 'various and immeasurable,' which precisely corresponds to according to upper, middle, and lower. 'All are made joyful, quickly obtaining benefits,' which corresponds to the above 'each receives something.' 'These beings, having heard this Dharma,' this below is the fifth correspondence to the above growth, where it says 'one cloud rains, according to their nature.' Now, within this correspondence of the metaphor itself, there are two aspects: first, explaining the retribution of results, which is 'these beings, having heard this Dharma, are secure in this life and born in good realms in the next.' 'Also able to hear the Dharma,' this below is the second, explaining the obtaining of the habitual result.
'Like that great cloud' below, this is using external metaphors to closely correspond. But the metaphors corresponding to receiving grace are two: one is individually corresponding, and this below is the second, presenting five kinds of external metaphors to closely correspond. 'Like that great cloud,' which closely corresponds to the first metaphor of the cloud. 'Raining on everything,' which closely corresponds to the above metaphor of rainfall. 'Herbs, trees, and forests,' which closely corresponds to the above second aspect of herbs and trees. 'According to their nature, fully receiving moisture,' closely corresponds to receiving moisture. 'Each obtains growth,' which closely corresponds to the fifth metaphor of growth.
'The Tathagata speaks the Dharma, one form, one flavor,' this below is the second, corresponding to the metaphor of not knowing oneself. Within this correspondence itself, there are five aspects: first, stating the Dharma that is not known; second, formally corresponding to not knowing; third, explaining in detail the not knowing, presenting the Tathagata knowing all Dharmas to explain in detail the two vehicles not knowing; fourth, presenting external metaphors of not knowing to closely correspond; fifth, still using the Tathagata's knowing to combine. Now, saying 'The Tathagata speaks the Dharma, one form, one flavor' below, first stating the Dharma that is not known itself has two aspects, this sentence serving as two chapters: 'One form' is the chapter of the unconditioned fruit; 'One flavor' is the chapter of the conditioned. Explaining that the three vehicles of Dharma spoken by the Tathagata in the past, from beginning to end, all commonly obtain one unconditioned and one conditioned.
為之果，故言一相一味也。第二釋，先釋無為章門有三句，「所謂解脫相」此句正明因果盡處兩種無為，下二句別明，「離相」明因盡，「滅相」明果亡也。「究竟至於一切種智」者，釋有為果章門也。「其有眾生聞如來法」此下是第二，正合二乘人不自知也。「所以者何？唯有如來知此眾生」，此下是第三舉如來知形釋二乘不知，作三階，第一「唯有如來知此眾生」下，正明如來知眾生根性，即是知病義。第二「念何事」下，明如來知應根性所須之法，即是識藥。何者？故如四諦十二因緣等，乃至待處待伴種種入道不同也。第三「眾生住于種種之地」下，還舉眾生根性不同，總結如來知病識藥也。今者第一「知眾生種相體性」者，明如來知三乘種別不同、表相亦異、利鈍體殊、習性非一也。第二明知眾生根性所須法者，大論眾生心用不出三慧，故舉三慧以明所須之法不同。就中自有四階，初「念何事、思何事、修何事」此三句，正明所須境界不同、入道各異也。第二「云何念、云何思、云何修」此三句，由眾生現在修行方法不同也。第三「以何法念、以何法思、以何法修」此三句，明現在行家過去因不同也。第四「以何法得何法」此二句，明現在行家未來果亦不定。若好作文時，以何法念得何法？以何法思得何法？
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，所以說是一相一味。第二重解釋，先解釋『無為』這一章的含義，有三句話，『所謂解脫相』這句話正是說明因果終結之處的兩種無為，下面兩句分別說明，『離相』說明因的終結，『滅相』說明果的消亡。『究竟至於一切種智』，是解釋『有為果』這一章的含義。『其有眾生聞如來法』這以下是第二點，正是符合二乘人不自知的情況。『所以者何？唯有如來知此眾生』這以下是第三點，舉出如來知曉來解釋二乘的不知，分為三個階段，第一，『唯有如來知此眾生』以下，正是說明如來知曉眾生的根性，也就是知曉病癥的含義。第二，『念何事』以下，說明如來知曉應和根性所需要的法，也就是識別藥物。為什麼這樣說呢？例如四諦（苦、集、滅、道）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）等等，乃至等待時機、等待同伴，種種入道的方式都不同。第三，『眾生住于種種之地』以下，還是舉出眾生根性不同，總結如來知曉病癥、識別藥物。現在第一點，『知眾生種相體性』，說明如來知曉三乘（聲聞乘、緣覺乘、菩薩乘）的種類不同、外在表現也不同、利根和鈍根的體性不同、習性也不一樣。第二點說明知曉眾生根性所需要的法，大論中眾生的心用離不開三慧（聞慧、思慧、修慧），所以舉出三慧來說明所需要的法不同。其中又有四個階段，最初『念何事、思何事、修何事』這三句話，正是說明所需要的境界不同、入道的方式也各不相同。第二，『云何念、云何思、云何修』這三句話，說明眾生現在修行的方法不同。第三，『以何法念、以何法思、以何法修』這三句話，說明現在修行的人過去的原因不同。第四，『以何法得何法』這兩句話，說明現在修行的人未來的果也不一定。如果擅長寫作時，以什麼法念得到什麼法？以什麼法思得到什麼法？
【English Translation】 English version: Therefore, it is said to be of one aspect and one flavor. The second explanation, first explains the chapter on 'Asamskrta' (無為, the unconditioned), which has three sentences. 'So-called characteristics of liberation' (所謂解脫相) This sentence precisely clarifies the two types of Asamskrta where cause and effect end. The following two sentences separately clarify, 'separation from characteristics' (離相) clarifies the end of cause, 'cessation of characteristics' (滅相) clarifies the disappearance of effect. 'Ultimately reaching all-knowing wisdom' (究竟至於一切種智) explains the chapter on 'conditioned results' (有為果). 'If there are sentient beings who hear the Dharma of the Tathagata' (其有眾生聞如來法), this below is the second point, precisely corresponding to the self-ignorance of the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). 'Why is that? Only the Tathagata knows these sentient beings' (所以者何？唯有如來知此眾生), this below is the third point, raising the Tathagata's knowledge to explain the ignorance of the two vehicles, divided into three stages. First, 'Only the Tathagata knows these sentient beings' below, precisely clarifies that the Tathagata knows the faculties of sentient beings, which is the meaning of knowing the illness. Second, 'What do they contemplate' (念何事) below, clarifies that the Tathagata knows the Dharma needed according to the faculties, which is identifying the medicine. Why is that? For example, the Four Noble Truths (四諦, suffering, origin, cessation, path), the Twelve Nidānas (十二因緣, ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and so on, even waiting for the opportunity, waiting for companions, various ways of entering the path are different. Third, 'Sentient beings dwell in various lands' (眾生住于種種之地) below, still raises the different faculties of sentient beings, summarizing that the Tathagata knows the illness and identifies the medicine. Now the first point, 'knowing the species, characteristics, and nature of sentient beings' (知眾生種相體性), clarifies that the Tathagata knows that the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are different in kind, their external manifestations are also different, the nature of sharp and dull faculties are different, and their habits are not the same. The second point clarifies knowing the Dharma needed by the faculties of sentient beings. The Mahāprajñāpāramitāśāstra (大論) states that the mind of sentient beings cannot be separated from the three wisdoms (三慧, hearing, thinking, and cultivation), so it raises the three wisdoms to clarify that the Dharma needed is different. Among them, there are four stages. Initially, 'What do they contemplate, what do they think about, what do they cultivate' (念何事、思何事、修何事), these three sentences precisely clarify that the needed realms are different, and the ways of entering the path are also different. Second, 'How do they contemplate, how do they think, how do they cultivate' (云何念、云何思、云何修), these three sentences clarify that the methods of cultivation of sentient beings are different now. Third, 'With what Dharma do they contemplate, with what Dharma do they think, with what Dharma do they cultivate' (以何法念、以何法思、以何法修), these three sentences clarify that the past causes of those who are cultivating now are different. Fourth, 'With what Dharma do they attain what Dharma' (以何法得何法), these two sentences clarify that the future results of those who are cultivating now are also uncertain. If one is good at writing, with what Dharma does one contemplate to attain what Dharma? With what Dharma does one think to attain what Dharma?
以何法修得何法？但文句雖略，以義可推也。「眾生住于種種之地」下是第三，總結如來知病識藥明瞭無礙也。「如彼卉木叢林」以下，合不自知譬中第四舉不知外譬帖合也。「如來知是一相」此下第五，舉如來知結合也。
「汝等迦葉甚為希有」此下是第三正述成，已今日得解，已具足解開三顯一，但此文略只道解開權。就此第三段中亦有二者，第一正述其解權，第二從「所以者何」下，釋也。
「而說偈言」，此品有兩段即長行與偈為二，自此下有五十四行半偈是第二重頌。但上長行中本有二，一者從品初訖「若有所說皆不虛也」，先明述成，四大聲聞嘆佛恩深難報，今者不頌，所以不頌者，述嘆佛恩深難報，此意大悲是正述領解傍及此義，是故略不頌也，唯頌上第二述成正領解而已。但上第二正述成領解之中本有三段，第一從「於一切法以智方便」竟「示諸眾生一切智慧」，將欲述成領解，先出其所領之法。第二從「譬如三千大千」以下竟「是故不即為說」以來，名為明昔日不解，形今日得解。第三「汝等迦葉甚為希有」以下，正是述成今日領解。就此五十四行半亦為三段，初有四行偈，頌上第一齣所領之法；第二從「迦葉當知譬如大云」以下有四十七行偈，頌上第二昔不解；第三「迦葉當知以諸
【現代漢語翻譯】 現代漢語譯本： 用什麼方法修行可以獲得什麼法？雖然文句簡略，但可以通過意義來推斷。「眾生安住于各種不同的境地」之後是第三部分，總結如來了解眾生的病癥，識別相應的藥物，明白透徹而沒有障礙。「如同那些草木叢林」之後，結合了不自知的比喻，在第四部分列舉了不知外在事物的比喻並使之貼合。「如來知是一相」之後是第五部分，列舉如來的智慧並加以結合。
「你們這些迦葉（佛陀的弟子名）真是非常稀有」之後是第三部分，正式陳述成就，說明今天已經理解，已經完全解開了三乘方便而顯現一乘真實，但這段文字簡略，只說了權宜之計的解開。在這第三段中也有兩個部分，第一是正式陳述其解開權宜之計，第二是從「為什麼呢」之後，進行解釋。
「而說偈言」，這一品有兩段，即長行和偈頌兩部分，從這裡開始有五十四行半偈頌是第二重頌。但上面的長行中原本有兩部分，一部分是從品初到「若有所說皆不虛也」，首先闡明陳述成就，四大聲聞讚歎佛恩深重難以報答，現在不頌揚，為什麼不頌揚呢？因為陳述讚歎佛恩深重難以報答，這個意思是大悲心，是正式陳述領悟，也旁及這個意義，所以省略不頌揚，只頌揚上面第二部分陳述成就的真正領悟。但上面第二部分正式陳述成就領悟之中原本有三段，第一段從「於一切法以智方便」到「示諸眾生一切智慧」，將要陳述成就領悟，先說出其所領悟的法。第二段從「譬如三千大千」以下到「是故不即為說」為止，名為闡明昔日不理解，襯托今日的理解。第三段「你們這些迦葉（佛陀的弟子名）真是非常稀有」以下，正是陳述成就今日的領悟。在這五十四行半偈頌中也分為三段，開始有四行偈頌，頌揚上面第一部分所領悟的法；第二段從「迦葉（佛陀的弟子名）當知譬如大云」以下有四十七行偈頌，頌揚上面第二部分昔日不理解；第三段「迦葉（佛陀的弟子名）當知以諸
【English Translation】 English version: By what method of practice is what Dharma attained? Although the sentences are brief, the meaning can be inferred. 'Sentient beings dwell in various lands' is followed by the third part, summarizing that the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) understands the illnesses of sentient beings, recognizes the corresponding medicines, and is thoroughly clear and unobstructed. 'Like those herbs, trees, and forests' then combines the metaphor of not knowing oneself, listing in the fourth part the metaphors of not knowing external things and fitting them together. 'The Tathagata knows it is one aspect' is followed by the fifth part, listing the Tathagata's (the 'Thus-Gone One', an epithet of the Buddha) wisdom and combining it.
'You, Kashyapa (one of the Buddha's disciples), are truly rare' is followed by the third part, formally stating the accomplishment, explaining that today it has been understood, and the expedient of the Three Vehicles has been completely unlocked to reveal the reality of the One Vehicle, but this text is brief, only speaking of the unlocking of expediency. In this third section, there are also two parts, the first is formally stating its unlocking of expediency, and the second is from 'Why is that?' onwards, explaining it.
'And speaking in verse', this chapter has two sections, namely the prose and the verse, from here onwards there are fifty-four and a half lines of verse which is the second restatement. But in the above prose, there were originally two parts, one part from the beginning of the chapter to 'If there is anything said, it is not false', first clarifying the statement of accomplishment, the four great Shravakas (hearers or disciples) praised the Buddha's profound kindness which is difficult to repay, now not praised, why not praised? Because stating the praise of the Buddha's profound kindness which is difficult to repay, this meaning is great compassion, is the formal statement of understanding, and also touches upon this meaning, therefore it is omitted and not praised, only praising the above second part of the statement of accomplishment of the true understanding. But in the above second part of the formal statement of accomplishment of understanding, there were originally three sections, the first section from 'In all dharmas with wisdom and skillful means' to 'Showing all sentient beings all wisdom', intending to state the accomplishment of understanding, first state the Dharma that is understood. The second section from 'For example, three thousand great thousands' below to 'Therefore, it is not immediately spoken' is called clarifying the past misunderstanding, setting off today's understanding. The third section 'You, Kashyapa (one of the Buddha's disciples), are truly rare' below, is precisely stating the accomplishment of today's understanding. In these fifty-four and a half lines of verse, there are also three sections, the beginning has four lines of verse, praising the Dharma understood in the above first section; the second section from 'Kashyapa (one of the Buddha's disciples), you should know, like a great cloud' below has forty-seven lines of verse, praising the past misunderstanding in the above second section; the third section 'Kashyapa (one of the Buddha's disciples), you should know, with all'
因緣」以下有三行半，頌第三正述成領解也。上第一齣所領之法本有二，第一有兩句開兩章門，第二解釋章門。今此四行偈亦為二，初兩行頌開章門，第二有兩行頌第二釋章門。就前兩偈中，初偈頌權智章門，后偈頌實智章門也。今言「頗有法王」此一偈，頌上「於一切法以智方便而演說之」，即是開方便門。今言「破有法王」者，破二十五有之法王。「隨眾生欲」者，隨三乘根性之慾也。「如來尊重」此一偈，頌上實智章門，上言「其所說法皆悉到於一切智地」；今言「如來尊重智慧深遠」久默同歸之要，不務速說也。「有智若聞」此下兩偈，頌上第二釋兩章門。初偈頌釋權智，后偈頌釋實智章門。上釋權智中本有兩句，初言「如來觀智一切諸法之所歸趣」，此是識法，知三乘諸法歸趣一乘，今者不頌。又言「亦知一切眾生深心所行通達無礙」，此是妙識三乘人根性，今者一行唯頌此也。「是故迦葉隨力為說」此偈，頌上釋實智。上釋實智中本有兩句，初「又于諸法究盡明瞭」，此是識法藥義，今者不頌。後言「示諸眾生一切智慧」，今者一偈唯頌此句也。
「迦葉當知」此下有四十七行是第二，即頌上第二昔日不解。上長行中本有二，一者開譬，二者合譬。今就此四十七行中，亦分為二，初有十行半頌開譬
【現代漢語翻譯】 現代漢語譯本 『因緣』以下的三行半偈頌，是第三部分，正式闡述並領悟理解的內容。前面第一部分提出了所領悟的法，原本有兩個方面，第一方面用兩句話開啟了兩個章節的門徑，第二方面解釋了這兩個章節的門徑。現在這四行偈頌也分為兩個部分，前兩行偈頌開啟章節的門徑，后兩行偈頌解釋章節的門徑。在前兩句偈頌中，第一句偈頌讚頌了權智（upaya-jnana）的章節門徑，后一句偈頌讚頌了實智（tattva-jnana）的章節門徑。現在說的『頗有法王』這句偈頌，讚頌了前面所說的『於一切法以智方便而演說之』，也就是開啟方便之門。現在說的『破有法王』，是破除二十五有（bhavas）的法王。『隨眾生欲』，是隨順三乘（triyana）根性的慾望。『如來尊重』這句偈頌，讚頌了前面所說的實智章節門徑，前面說『其所說法皆悉到於一切智地』；現在說『如來尊重智慧深遠』，長久沉默是爲了最終歸於一致的要旨，而不是急於快速宣說。『有智若聞』以下的兩個偈頌，讚頌了前面第二部分解釋兩個章節門徑。前一句偈頌解釋權智，后一句偈頌解釋實智章節門徑。前面解釋權智原本有兩句話，第一句說『如來觀智一切諸法之所歸趣』，這是認識法，知道三乘諸法歸趣一乘（ekayana），現在沒有讚頌。又說『亦知一切眾生深心所行通達無礙』，這是巧妙地認識三乘人的根性，現在用一行偈頌來讚頌這個。『是故迦葉隨力為說』這句偈頌，讚頌了前面解釋實智。前面解釋實智原本有兩句話，第一句『又于諸法究盡明瞭』，這是認識法藥的意義，現在沒有讚頌。後面說『示諸眾生一切智慧』，現在用一句偈頌來讚頌這句話。
『迦葉當知』以下的四十七行是第二部分，也就是讚頌前面第二部分過去不理解的內容。前面的長行文字原本有兩個部分，一是開啟譬喻，二是合譬。現在就這四十七行中，也分為兩個部分，開始的十行半讚頌開啟譬喻。
【English Translation】 English version The three and a half lines following 『Causes and Conditions』 are the third section, formally elucidating and comprehending the understanding. The first section above initially presented the Dharma that was understood, which originally had two aspects. The first aspect used two sentences to open the gateways to two chapters, and the second aspect explained these chapter gateways. Now, these four lines of verse are also divided into two parts. The first two lines of verse praise the opening of the chapter gateways, and the second two lines of verse explain the chapter gateways. In the first two lines of verse, the first verse praises the chapter gateway of expedient wisdom (upaya-jnana), and the second verse praises the chapter gateway of true wisdom (tattva-jnana). The verse that says, 『There is indeed a Dharma King,』 praises what was said earlier, 『Expounding all Dharmas with wisdom and skillful means,』 which is to open the gate of expedients. The phrase 『overcoming the Dharma King of existence』 refers to overcoming the Dharma King of the twenty-five existences (bhavas). 『According to the desires of sentient beings』 means according to the desires of the three vehicles (triyana). The verse 『The Tathagata respects』 praises the chapter gateway of true wisdom mentioned earlier, which said, 『All the Dharmas he speaks lead to the ground of all-wisdom』; now it says, 『The Tathagata respects wisdom, profound and far-reaching,』 prolonged silence is for the ultimate convergence, not for hasty and quick pronouncements. The two verses following 『If the wise hear』 praise the second section above, which explains the two chapter gateways. The first verse explains expedient wisdom, and the second verse explains the chapter gateway of true wisdom. The explanation of expedient wisdom originally had two sentences. The first sentence said, 『The Tathagata's wisdom observes the ultimate destination of all Dharmas,』 which is to recognize the Dharma, knowing that the Dharmas of the three vehicles converge into the one vehicle (ekayana), which is not praised now. It also said, 『Also knowing the deep minds and actions of all sentient beings, understanding them without obstruction,』 which is to skillfully recognize the faculties of people of the three vehicles, and now this is praised with one line of verse. The verse 『Therefore, Kashyapa speaks according to his ability』 praises the explanation of true wisdom above. The explanation of true wisdom originally had two sentences. The first, 『Also thoroughly understanding all Dharmas,』 is to recognize the meaning of the Dharma medicine, which is not praised now. The latter said, 『Showing all sentient beings all wisdom,』 and now this sentence is praised with one verse.
The forty-seven lines following 『Kashyapa, you should know』 are the second section, which praises the content that was not understood in the second section above. The preceding long passage originally had two parts: first, opening the analogy, and second, combining the analogy. Now, within these forty-seven lines, they are also divided into two parts, with the initial ten and a half lines praising the opening of the analogy.
，第二「佛亦如是」有三十六行半頌合譬。上開譬本有二，第一稟澤增長譬，第二明不自知譬。今就十行半亦分為二，前有九行半頌稟澤增長，後有一行頌不自知。但上稟澤增長譬中本有三，一者能稟，二者所稟，三者正明稟澤增長。今就九行半亦分為三，但不次第耳。第一先有四行，超頌第二所稟也。第二有兩行半，還來頌上第一能稟也。第三有三行，頌上第三正明稟澤增長也。但上所稟譬中本有云雨為本末，今先有三行頌云也。次「其雨普等」有一行頌雨也。上雨雲譬，譬于形聲兩事，今三行亦分為二，初一行頌，頌形云譬；「慧云含潤」下兩行頌聲云譬。就兩行中，初行正頌云譬，「日光掩蔽」此一行是第二義，明含雨雲之相，自有三意，初言「日光掩蔽」此一句，欲明如來未出之時，外道有邪教化人，如旱天日光也。今明密雲一出日光即隱，內合明如來出世之時雖復未說言教，然外道邪教於茲殄滅也。次言「地上清涼」，此是第二意，密雲既普上地清涼，此明眾生睹如來莫不歡喜也。「叆叇垂布」下兩句是第三意，一睹此云似山似石，然終不可以手取攬，內合明如來此形有同凡夫之體，以智諦求，佛身者即法身也。形即不形，聲即不聲也。「其雨普等」此一行頌雨，上言「一時等澍其澤普洽」也。「山川險谷
」此下有兩行半，還頌上第一能稟。上能稟中本有二，一者能稟之本即是土地，今先有半行頌之也。二者正出能稟即是三草二木，今所餘兩行通頌之也。「其云所出」此下有三行，即頌上正稟澤增長。上正稟澤中本有二，一者受潤，二者增長。今此三行，初一行頌受潤，后兩行頌增長也。上受潤中本有二，一者受潤所由，二者正明受潤義。今一行中，「其云所出」半行，先頌受潤所由也；次有半行正頌上受潤也。上增長中本有二，一者正明增長，二者明增長相。今者兩行中，初「一切諸樹上中下等」有一行，正頌上增長也。「根莖枝葉」一行，即頌上增長之相也。「如其體相」此下有一行，第二頌上不自知譬。上譬中本有二，一者不自知所由，二者正明不自知；今此一行通頌之也。
「佛亦如是」此下有三十六行半，頌上合譬。今就此三十六行半中亦為兩段，初有三十五行，頌合稟澤增長譬；一行半頌合不自知譬也。上合譬中分為兩段，第一歷別合，第二舉外譬帖合。今不頌帖合，唯頌上歷別合。上歷別閤中仍開為五，先合云、次合草木、次合雨、次合受潤、次合增長也，今者還依開譬中作三段，復依合譬作次第。今就三十五行，初有十三行半，頌合所稟；第二有兩行，頌合能稟；第三有十九行半，頌合正稟澤
【現代漢語翻譯】 現代漢語譯本 『此下有兩行半，還頌上第一能稟。』（接下來有兩行半經文，是讚頌前面第一種『能稟』。）『上能稟中本有二，一者能稟之本即是土地，今先有半行頌之也。二者正出能稟即是三草二木，今所餘兩行通頌之也。』（『能稟』本身有兩種含義，一是『能稟』的根本，即土地，現在先用半行經文讚頌它。二是真正生出的『能稟』，即三種草和兩種樹木，現在用剩下的兩行經文全部讚頌它們。） 『其云所出』此下有三行，即頌上正稟澤增長。』（『其云所出』這句以下有三行經文，是讚頌前面『正稟澤增長』。）『上正稟澤中本有二，一者受潤，二者增長。今此三行，初一行頌受潤，后兩行頌增長也。』（『正稟澤』本身有兩種含義，一是接受滋潤，二是生長。現在這三行經文，第一行讚頌接受滋潤，后兩行讚頌生長。）『上受潤中本有二，一者受潤所由，二者正明受潤義。今一行中，「其云所出」半行，先頌受潤所由也；次有半行正頌上受潤也。』（『接受滋潤』本身有兩種含義，一是接受滋潤的原因，二是真正闡明接受滋潤的意義。現在這一行經文中，『其云所出』這半行，先讚頌接受滋潤的原因；接下來半行真正讚頌前面所說的接受滋潤。）『上增長中本有二，一者正明增長，二者明增長相。今者兩行中，初「一切諸樹上中下等」有一行，正頌上增長也。「根莖枝葉」一行，即頌上增長之相也。』（『生長』本身有兩種含義，一是真正闡明生長，二是闡明生長的狀態。現在這兩行經文中，開頭『一切諸樹上中下等』這有一行，真正讚頌前面所說的生長。『根莖枝葉』這一行，就是讚頌前面所說的生長的狀態。）『如其體相』此下有一行，第二頌上不自知譬。』（『如其體相』這句以下有一行經文，第二是讚頌前面『不自知』的比喻。）『上譬中本有二，一者不自知所由，二者正明不自知；今此一行通頌之也。』（『比喻』本身有兩種含義，一是不自知的原因，二是真正闡明不自知；現在這一行經文全部讚頌它們。） 『佛亦如是』此下有三十六行半，頌上合譬。』（『佛亦如是』這句以下有三十六行半經文，是讚頌前面所說的合譬。）『今就此三十六行半中亦為兩段，初有三十五行，頌合稟澤增長譬；一行半頌合不自知譬也。』（現在就這三十六行半經文也分為兩段，開頭有三十五行，讚頌合『稟澤增長』的比喻；一行半讚頌合『不自知』的比喻。）『上合譬中分為兩段，第一歷別合，第二舉外譬帖合。今不頌帖合，唯頌上歷別合。』（『合譬』分為兩段，一是逐一對應地合，二是舉出外面的比喻來貼切地合。現在不讚頌貼切地合，只讚頌前面逐一對應地合。）『上歷別閤中仍開為五，先合云、次合草木、次合雨、次合受潤、次合增長也，今者還依開譬中作三段，復依合譬作次第。今就三十五行，初有十三行半，頌合所稟；第二有兩行，頌合能稟；第三有十九行半，頌合正稟澤』（『逐一對應地合』仍然分為五部分，先合云(cloud)，再合草木(grass and trees)，再合雨(rain)，再合接受滋潤(receiving moisture)，再合生長(growth)，現在仍然按照開頭的比喻分為三段，再按照合譬的順序。現在就這三十五行經文，開頭有十三行半，讚頌合『所稟』；第二有兩行，讚頌合『能稟』；第三有十九行半，讚頌合『正稟澤』。）
【English Translation】 English version 'Following this, there are two and a half lines, which also praise the first 'Enabling Endowment' (Neng Bing).』 ('Enabling Endowment' refers to the first type of endowment.) 'Within the 'Enabling Endowment', there are fundamentally two aspects: first, the basis of the 'Enabling Endowment' is the land; now, the first half-line praises it. Second, the actual manifestation of the 'Enabling Endowment' is the three types of grass and two types of trees; now, the remaining two lines praise them all together.' 'The phrase 'Where they emerge' (Suo Chu)' followed by three lines, praises the 'Right Endowment of Growth and Moisture' (Zheng Bing Ze Zeng Zhang).』 ('Right Endowment of Growth and Moisture' refers to the proper endowment that leads to growth and moisture.) 'Within the 'Right Endowment', there are fundamentally two aspects: first, receiving moisture; second, growth. Now, these three lines, the first line praises receiving moisture, and the latter two lines praise growth.' 'Within receiving moisture, there are fundamentally two aspects: first, the cause of receiving moisture; second, the actual meaning of receiving moisture. Now, in this one line, the half-line 'Where they emerge' first praises the cause of receiving moisture; next, the half-line truly praises the aforementioned receiving moisture.' 'Within growth, there are fundamentally two aspects: first, truly clarifying growth; second, clarifying the appearance of growth. Now, in these two lines, the first line, 'All trees, upper, middle, and lower, etc.' (Yi Qie Zhu Shu Shang Zhong Xia Deng), truly praises the aforementioned growth. The line 'Roots, stems, branches, and leaves' (Gen Jing Zhi Ye), praises the aforementioned appearance of growth.' 'As their form appears' (Ru Qi Ti Xiang) followed by one line, secondly praises the aforementioned analogy of 'not knowing oneself' (Bu Zi Zhi Pi).』 'Within the analogy, there are fundamentally two aspects: first, the cause of not knowing oneself; second, truly clarifying not knowing oneself; now, this one line praises them all together.' 'The Buddha is also thus' (Fo Yi Ru Shi) followed by thirty-six and a half lines, praises the aforementioned combined analogy (He Pi).』 ('Combined analogy' refers to the overall analogy being made.) 'Now, within these thirty-six and a half lines, there are also two sections: the first thirty-five lines praise the combined analogy of 'Endowment, Moisture, and Growth' (Bing Ze Zeng Zhang); one and a half lines praise the combined analogy of 'not knowing oneself'.』 'Within the combined analogy, there are two sections: first, combining separately; second, using external analogies to closely combine. Now, we do not praise the close combination, only the aforementioned combining separately.' 'Within the combining separately, there are still five parts: first, combining the clouds (Yun); next, combining the grass and trees (Cao Mu); next, combining the rain (Yu); next, combining receiving moisture (Shou Run); next, combining growth (Zeng Zhang). Now, we still follow the opening analogy and make three sections, and then follow the order of the combined analogy. Now, in these thirty-five lines, the first thirteen and a half lines praise combining what is endowed (Suo Bing); the second two lines praise combining the enabling endowment (Neng Bing); the third nineteen and a half lines praise combining the right endowment of moisture (Zheng Bing Ze).』
增長。今就十三行半自分為二，第一七行半，頌合云譬；第二有六行，頌合雨譬。今先頌合云譬。上閤中本有二，一者舉形合云，二者舉聲合云也。今七行半中，初一行頌舉形合，次六行半頌舉聲合也。上舉形閤中有二，初正舉形合，次舉外譬帖合也。今「佛亦如是」下半行頌正合，次半行頌舉外譬帖合也。「既出於世」此下有六行半，頌舉聲合云。上舉聲閤中有二，第一舉總聲教合，第二舉別聲教合也。今六行半，初一行頌合第一，五行半頌合第二也。上舉總聲教閤中有二，初正舉總聲合，第二舉外譬帖合。今「既出於世」此一行，唯頌正合略不頌帖合也。上舉別聲教閤中有二，初正舉別聲合，第二勸時眾來聽。今此五行半中亦有二，初有三行半正頌舉別聲合，次有兩行頌合勸聽也。但舉別聲中佛本有六種德合聲，今此三行半中，初「大聖世尊」下有兩行，頌合十號之德也。次「充潤一切」下有一行半，頌合四弘誓之德也。略不頌所餘四德也。「諸天人眾」此下兩行，頌合別聲中第二勸來聽法也。「為大眾說」此下六行，頌合上雨譬，分為四段，初兩行正頌合雨譬，「我觀一切」下二行半明心平等，「常演說法」下一行明無疲厭，「充足世間」下下半行舉外譬帖也。從「貴賤上下」兩行是第二，頌合能稟譬也。「一
【現代漢語翻譯】 現代漢語譯本 增長。現在將十三行半分為兩部分，第一部分七行半，用頌文來比喻云；第二部分有六行，用頌文來比喻雨。現在先用頌文來比喻云。前面比喻中有兩個方面，一是舉形狀來比喻云，二是舉聲音來比喻云。現在這七行半中，第一行頌文是舉形狀來比喻，接下來的六行半頌文是舉聲音來比喻。前面舉形狀來比喻中有兩個方面，首先是正面舉形狀來比喻，其次是舉外在的比喻來貼合。現在『佛亦如是』這半行頌文是正面貼合，接下來的半行頌文是舉外在的比喻來貼合。『既出於世』以下有六行半，頌文是舉聲音來比喻云。前面舉聲音來比喻中有兩個方面，第一是舉總體的聲音教化來貼合，第二是舉分別的聲音教化來貼合。現在這六行半中，第一行頌文是貼合第一方面，五行半頌文是貼合第二方面。前面舉總體的聲音教化來貼閤中有兩個方面，首先是正面舉總體的聲音來貼合，第二是舉外在的比喻來貼合。現在『既出於世』這一行，只是頌文正面貼合，省略了比喻貼合。前面舉分別的聲音教化來貼閤中有兩個方面，首先是正面舉分別的聲音來貼合，第二是勸導當時的聽眾前來聽法。現在這五行半中也有兩個方面，首先有三行半是正面頌文舉分別的聲音來貼合，其次有兩行頌文是貼合勸導聽法。只是在舉分別的聲音中，佛陀本來有六種功德與聲音相合，現在這三行半中，首先『大聖世尊』以下有兩行，頌文是貼合十號（Dashabala）的功德。其次『充潤一切』以下有一行半，頌文是貼合四弘誓願（Caturapramāṇa）的功德。省略了其餘四種功德。『諸天人眾』以下兩行，頌文是貼合分別的聲音中第二方面，勸導前來聽法。『為大眾說』以下六行，頌文是貼合前面的雨的譬喻，分為四個段落，開始的兩行是正面頌文貼合雨的譬喻，『我觀一切』以下兩行半是說明心平等，『常演說法』下一行是說明沒有疲倦厭煩，『充足世間』以下半行是舉外在的比喻來貼合。從『貴賤上下』兩行是第二段，頌文是貼合能夠接受譬喻的人。 English version Growth. Now, dividing the thirteen and a half lines into two parts, the first seven and a half lines use verses to illustrate clouds; the second part, with six lines, uses verses to illustrate rain. Now, let's first use verses to illustrate clouds. In the previous analogy, there are two aspects: one is to use the shape to illustrate clouds, and the other is to use the sound to illustrate clouds. Now, in these seven and a half lines, the first line of verses illustrates the shape, and the following six and a half lines of verses illustrate the sound. In the previous illustration of shape, there are two aspects: first, directly illustrating the shape, and second, using external metaphors to fit. Now, the half-line verse 'Buddha is also like this' directly fits, and the next half-line verse uses external metaphors to fit. From 'Having appeared in the world' onwards, there are six and a half lines of verses illustrating the sound to illustrate clouds. In the previous illustration of sound, there are two aspects: first, using the overall sound teaching to fit, and second, using separate sound teachings to fit. Now, in these six and a half lines, the first line of verses fits the first aspect, and the five and a half lines of verses fit the second aspect. In the previous illustration of the overall sound teaching, there are two aspects: first, directly using the overall sound to fit, and second, using external metaphors to fit. Now, the line 'Having appeared in the world' only contains the direct fitting of the verses, omitting the metaphorical fitting. In the previous illustration of separate sound teachings, there are two aspects: first, directly illustrating the separate sounds to fit, and second, encouraging the audience to come and listen to the Dharma. Now, in these five and a half lines, there are also two aspects: first, three and a half lines of verses directly illustrating the separate sounds to fit, and second, two lines of verses fitting the encouragement to listen to the Dharma. Only in illustrating the separate sounds, the Buddha originally has six kinds of virtues that correspond to the sound. Now, in these three and a half lines, first, 'Great Sage, World Honored One' onwards, there are two lines of verses fitting the virtues of the Ten Titles (Dashabala). Secondly, 'Filling and nourishing all' onwards, there is one and a half lines of verses fitting the virtues of the Four Immeasurable Vows (Caturapramāṇa). The remaining four virtues are omitted. The two lines 'Gods and humans' onwards, the verses fit the second aspect of the separate sounds, encouraging them to come and listen to the Dharma. The six lines 'Speaking to the multitude' onwards, the verses fit the previous metaphor of rain, divided into four paragraphs. The first two lines are verses directly fitting the metaphor of rain, the two and a half lines 'I observe all' onwards explain the equality of mind, the line 'Always expounding the Dharma' explains no fatigue or weariness, and the half-line 'Fulfilling the world' uses external metaphors to fit. From the two lines 'Noble and lowly, high and low' is the second paragraph, the verses fit those who can receive the metaphor.
【English Translation】 Modern Chinese translation: Growth. Now, dividing the thirteen and a half lines into two parts, the first seven and a half lines use verses to illustrate clouds; the second part, with six lines, uses verses to illustrate rain. Now, let's first use verses to illustrate clouds. In the previous analogy, there are two aspects: one is to use the shape to illustrate clouds, and the other is to use the sound to illustrate clouds. Now, in these seven and a half lines, the first line of verses illustrates the shape, and the following six and a half lines of verses illustrate the sound. In the previous illustration of shape, there are two aspects: first, directly illustrating the shape, and second, using external metaphors to fit. Now, the half-line verse 'Buddha is also like this' directly fits, and the next half-line verse uses external metaphors to fit. From 'Having appeared in the world' onwards, there are six and a half lines of verses illustrating the sound to illustrate clouds. In the previous illustration of sound, there are two aspects: first, using the overall sound teaching to fit, and second, using separate sound teachings to fit. Now, in these six and a half lines, the first line of verses fits the first aspect, and the five and a half lines of verses fit the second aspect. In the previous illustration of the overall sound teaching, there are two aspects: first, directly using the overall sound to fit, and second, using external metaphors to fit. Now, the line 'Having appeared in the world' only contains the direct fitting of the verses, omitting the metaphorical fitting. In the previous illustration of separate sound teachings, there are two aspects: first, directly illustrating the separate sounds to fit, and second, encouraging the audience to come and listen to the Dharma. Now, in these five and a half lines, there are also two aspects: first, three and a half lines of verses directly illustrating the separate sounds to fit, and second, two lines of verses fitting the encouragement to listen to the Dharma. Only in illustrating the separate sounds, the Buddha originally has six kinds of virtues that correspond to the sound. Now, in these three and a half lines, first, 'Great Sage, World Honored One' onwards, there are two lines of verses fitting the virtues of the Ten Powers (Dashabala). Secondly, 'Filling and nourishing all' onwards, there is one and a half lines of verses fitting the virtues of the Four Immeasurable Vows (Caturapramāṇa). The remaining four virtues are omitted. The two lines 'Gods and humans' onwards, the verses fit the second aspect of the separate sounds, encouraging them to come and listen to the Dharma. The six lines 'Speaking to the multitude' onwards, the verses fit the previous metaphor of rain, divided into four paragraphs. The first two lines are verses directly fitting the metaphor of rain, the two and a half lines 'I observe all' onwards explain the equality of mind, the line 'Always expounding the Dharma' explains no fatigue or weariness, and the half-line 'Fulfilling the world' uses external metaphors to fit. From the two lines 'Noble and lowly, high and low' is the second paragraph, the verses fit those who can receive the metaphor.
切眾生聞我法者」下十九行半是第三，頌合上受潤增長。就十九行半中分為二，初十一行頌合受潤，后八行半頌合增長。就十一行中自開為五段，初「一切眾生」下半行，頌合種種無量句，即是頌合受潤眾生也。次「隨力所堪」下半行，正頌合受潤也。次「或處人天」下七行，廣舉三草二木明受潤不同眾生。次「佛平等說」下一行半，明佛心平等而眾生受潤自異也。次「佛以此喻」下一行半，明是少分喻也。今還就七行廣舉三草二木中，前四行明三草，后三行明二木也。四行明三草者，「或處人天轉輪聖王」下一行，明人天二乘為小草。「知無漏法」下兩行，明聲聞緣覺二乘為中草。「求世尊處」下一行，明外凡夫偏行六度菩薩為上草也。三行明二木者，「有諸佛子」下一行半，明內凡菩薩為小樹。「安住神通」下一行半，明常住以上聖位菩薩為大樹也。「我雨法雨」此下八行半，頌合增長。分為四段，初一行略頌合；第二有一行舉外譬帖合也；第三有一行半廣頌合譬也；第四有五行據五品人頌合也。初一行中自有二，初「我雨法雨」下三句，頌合增長所由。次一句正頌增長也。「如彼藂林」此下一行是第二舉外譬帖合，亦有二，初「如彼藂林」下三句，舉增長法體，即是「稱其種姓」句也。次一句亦頌增長也。「諸
【現代漢語翻譯】 現代漢語譯本 『切眾生聞我法者』以下十九行半是第三部分，總括了前面的『受潤增長』。這十九行半又分為兩部分，前十一行總括『受潤』，后八行半總括『增長』。這十一行又分為五段，首先，『一切眾生』以下半行，總括種種無量，也就是總括接受滋潤的眾生。其次，『隨力所堪』以下半行，正是總括接受滋潤。再次，『或處人天』以下七行，廣泛列舉三草二木，說明接受滋潤的不同眾生。再次，『佛平等說』以下一行半，說明佛心平等，而眾生接受滋潤的情況各自不同。最後，『佛以此喻』以下一行半，說明這只是少部分的譬喻。現在再就七行廣泛列舉三草二木，前四行說明三草，后三行說明二木。四行說明三草，『或處人天轉輪聖王』下一行，說明人天二乘為小草。『知無漏法』下兩行，說明聲聞緣覺二乘為中草。『求世尊處』下一行，說明外凡夫偏行六度菩薩為上草。三行說明二木，『有諸佛子』下一行半，說明內凡菩薩為小樹。『安住神通』下一行半，說明常住以上聖位菩薩為大樹。『我雨法雨』以下八行半，總括『增長』。分為四段，第一行略作總括；第二行有一行，舉外在的譬喻來貼合。第三行有一行半，廣泛地總括譬喻。第四行有五行，根據五品人來總括。第一行中又分為兩部分，首先，『我雨法雨』下三句，總括增長的原因。其次一句，正是總括增長。『如彼藂林』以下一行是第二部分，舉外在的譬喻來貼合，也有兩部分，首先，『如彼藂林』下三句，舉出增長的法體，也就是『稱其種姓』這句。其次一句也是總括增長。 諸
【English Translation】 English version The nineteen and a half lines following 『切眾生聞我法者』 (qiè zhòng shēng wén wǒ fǎ zhě) [All sentient beings who hear my Dharma] constitute the third section, summarizing the preceding 『受潤增長』 (shòu rùn zēng zhǎng) [receiving moisture and growth]. These nineteen and a half lines are further divided into two parts: the first eleven lines summarize 『受潤』 (shòu rùn) [receiving moisture], and the latter eight and a half lines summarize 『增長』 (zēng zhǎng) [growth]. These eleven lines are further divided into five segments. First, the half-line following 『一切眾生』 (yī qiè zhòng shēng) [all sentient beings] summarizes various immeasurable aspects, which is to summarize the sentient beings who receive moisture. Second, the half-line following 『隨力所堪』 (suí lì suǒ kān) [according to their capacity] precisely summarizes receiving moisture. Third, the seven lines following 『或處人天』 (huò chù rén tiān) [some are in the realms of humans and gods] extensively list the three grasses and two trees, illustrating the different sentient beings who receive moisture. Fourth, the one and a half lines following 『佛平等說』 (fó píng děng shuō) [the Buddha speaks equally] explain that the Buddha's mind is equal, but the circumstances of sentient beings receiving moisture differ. Finally, the one and a half lines following 『佛以此喻』 (fó yǐ cǐ yù) [the Buddha uses this analogy] explain that this is only a partial metaphor. Now, focusing on the seven lines that extensively list the three grasses and two trees, the first four lines explain the three grasses, and the latter three lines explain the two trees. The four lines explaining the three grasses: the line following 『或處人天轉輪聖王』 (huò chù rén tiān zhuǎn lún shèng wáng) [some are in the realms of humans and gods, wheel-turning sage kings] explains that humans, gods, and the two vehicles (二乘 èr shèng) [Śrāvakayāna and Pratyekabuddhayāna] are small grasses. The two lines following 『知無漏法』 (zhī wú lòu fǎ) [knowing the unconditioned Dharma] explain that the two vehicles of Śrāvakas (聲聞 shēng wén) [hearers] and Pratyekabuddhas (緣覺 yuán jué) [solitary realizers] are medium grasses. The line following 『求世尊處』 (qiú shì zūn chù) [seeking the place of the World-Honored One] explains that ordinary beings who practice the six perfections (六度 liù dù) [Six Pāramitās] are superior grasses. The three lines explaining the two trees: the one and a half lines following 『有諸佛子』 (yǒu zhū fó zǐ) [there are Buddha-sons] explain that inner ordinary Bodhisattvas are small trees. The one and a half lines following 『安住神通』 (ān zhù shén tōng) [abiding in supernatural powers] explain that Bodhisattvas in the holy positions above the stage of abiding are large trees. The eight and a half lines following 『我雨法雨』 (wǒ yǔ fǎ yǔ) [I rain the rain of Dharma] summarize 『增長』 (zēng zhǎng) [growth]. Divided into four segments, the first line briefly summarizes; the second line has one line, using external metaphors to fit. The third line has one and a half lines, extensively summarizing the metaphor. The fourth line has five lines, summarizing according to the five grades of people. The first line is further divided into two parts: first, the three phrases following 『我雨法雨』 (wǒ yǔ fǎ yǔ) [I rain the rain of Dharma] summarize the reasons for growth. The next phrase precisely summarizes growth. The line following 『如彼藂林』 (rú bǐ cóng lín) [like that thicket] is the second part, using external metaphors to fit, also with two parts: first, the three phrases following 『如彼藂林』 (rú bǐ cóng lín) [like that thicket] illustrate the substance of growth, which is the phrase 『稱其種姓』 (chēng qí zhǒng xìng) [according to their nature]. The next phrase also summarizes growth. Zhū
佛之法」此下有一行半，是第三廣頌合。初三句正頌合「一相一味」句，次一句頌合「快得善利」句，次有二句頌合「後生善處」句也。「聲聞緣覺」此下有五行，廣舉五品人明增長，但不具足。初「聲聞緣覺」下一行半，先出二乘人即中藥草也。次「若諸菩薩」有一行半出小樹，即是信首以上菩薩也。次「復有住禪得神通」下有兩行出大樹，即是初地以上菩薩也。「如是迦葉」此下一行半，是第二頌合不自知譬也。
「迦葉當知」此下三行半，頌長行末第三述成今日之解。上述已解開權，略不述解顯一，既述開權，顯實自彰也。今此偈長出顯實之義，初有兩行半正頌上述開權，次一行長出顯實也。但上述開權中本有二，初正述解開權，二釋。今此兩行半唯頌正述句，不頌釋句也。
法華義記卷第六 大正藏第 33 冊 No. 1715 法華經義記
法華義疏卷第七
光宅寺沙門法雲撰
授記品第六
此品中為四人授當果之記，仍為品目也。若談受記則義在菩薩，若語授記則義關如來，是則受是取義，授是與義也。但記有二種，一者能記，二者所記。能記即是如來言教正是記體，所記即是菩薩未來佛果及國土名號，亦名為記，此是從他得名也。但譬說開三顯一化中根人
【現代漢語翻譯】 現代漢語譯本： 『佛之法』（Buddha's Dharma）此下有一行半，是第三廣頌合。初三句正頌合『一相一味』（one form, one flavor）句，次一句頌合『快得善利』（quickly attain benefits）句，次有二句頌合『後生善處』（be reborn in good realms）句也。『聲聞緣覺』（Śrāvakas and Pratyekabuddhas）此下有五行，廣舉五品人明增長，但不具足。初『聲聞緣覺』下一行半，先出二乘人即中藥草也。次『若諸菩薩』（if all Bodhisattvas）有一行半出小樹，即是信首以上菩薩也。次『復有住禪得神通』（furthermore, those who dwell in dhyana and attain supernormal powers）下有兩行出大樹，即是初地以上菩薩也。『如是迦葉』（thus, Kāśyapa）此下一行半，是第二頌合不自知譬也。
『迦葉當知』（Kāśyapa, you should know）此下三行半，頌長行末第三述成今日之解。上述已解開權，略不述解顯一，既述開權，顯實自彰也。今此偈長出顯實之義，初有兩行半正頌上述開權，次一行長出顯實也。但上述開權中本有二，初正述解開權，二釋。今此兩行半唯頌正述句，不頌釋句也。
法華義記卷第六 大正藏第 33 冊 No. 1715 法華經義記
法華義疏卷第七
光宅寺沙門法雲撰
授記品第六
此品中為四人授當果之記，仍為品目也。若談受記則義在菩薩，若語授記則義關如來，是則受是取義，授是與義也。但記有二種，一者能記，二者所記。能記即是如來言教正是記體，所記即是菩薩未來佛果及國土名號，亦名為記，此是從他得名也。但譬說開三顯一化中根人
【English Translation】 English version: Following 『Buddha's Dharma』 there is one and a half lines, which is the third extensive verse summary. The first three lines directly praise and summarize the phrase 『one form, one flavor』. The next line praises and summarizes the phrase 『quickly attain benefits』. The next two lines praise and summarize the phrase 『be reborn in good realms』. Following 『Śrāvakas and Pratyekabuddhas』 there are five lines, extensively listing five types of people to illustrate growth, but it is not complete. In the first one and a half lines following 『Śrāvakas and Pratyekabuddhas』, the two vehicles are presented first, which are like medium medicinal herbs. Next, 『if all Bodhisattvas』 has one and a half lines presenting small trees, which are Bodhisattvas above the stage of initial faith. Next, 『furthermore, those who dwell in dhyana and attain supernormal powers』 has two lines presenting large trees, which are Bodhisattvas above the first ground. Following 『thus, Kāśyapa』 there is one and a half lines, which is the second verse summarizing the parable of not knowing oneself.
『Kāśyapa, you should know』 has three and a half lines, praising the third statement at the end of the long passage, which completes today's explanation. The above has already explained the expedient means, briefly not stating the explanation to reveal the one reality. Since the expedient means have been explained, the manifestation of reality is self-evident. Now this verse extensively brings out the meaning of manifesting reality. The first two and a half lines directly praise the above explanation of expedient means, and the next line extensively brings out the manifestation of reality. However, there are two aspects in the above explanation of expedient means: first, directly stating the explanation of expedient means, and second, explanation. Now these two and a half lines only praise the direct statement, not the explanation.
The Sixth Scroll of the Annotations on the Lotus Sutra Taisho Tripitaka Volume 33, No. 1715, Annotations on the Lotus Sutra
The Seventh Scroll of the Commentary on the Lotus Sutra
Composed by the Śrāmaṇa Fǎyún of the Guangzhai Temple
Chapter Six: Bestowal of Prophecies
This chapter bestows prophecies of future attainment on four people, hence the title of the chapter. If we talk about receiving prophecies, then the meaning lies in the Bodhisattvas. If we talk about bestowing prophecies, then the meaning concerns the Tathāgata. Thus, 『receiving』 is the meaning of taking, and 『bestowing』 is the meaning of giving. However, there are two types of prophecies: first, the ability to prophesy, and second, what is prophesied. The ability to prophesy is the Tathāgata's teachings, which are precisely the substance of the prophecy. What is prophesied is the Bodhisattva's future Buddhahood and the names of the Buddha-land, which are also called prophecies; this is named from another. However, the parable opens the three and reveals the one to transform people of middling capacity.
中本有四品，即為四段，今此下一品是第四段為中根人授記。前又解言：四段中例開為兩，今就此授記中有二者，第一正為此四大弟子授記，第二品末一偈即復許為下根之徒說同歸之義也。
正授記中自有三段，第一先的為大迦葉授記，第二即更為三聲聞授記，第三通為五百弟子授記也。
「爾時大目健連」此下第二更為三聲聞授記。正由已請，是故別為一段。就中自二，第一目連等三聲聞請記，第二如來為三人各授記，即作三階也。
「我諸弟子威德具足」此下有一行半，第三通為五百弟子授記。
「我及汝等」此一行是品中第二段，即許為下根人說也。
化城喻品第七
明因中第三廣說開三顯一中自有三段，即化三根人為三段。自此下竟學無學人記品有三品經，是第三明宿世因緣說開三顯一之理化下根人。但上根人、中根人中各自有四段，今此化下根人若準上例應有四段，以義相從只有三義，正有宿世因緣說有授記，有領解、無有述成。雖有三義只有二段。何以知之？領解入授記中文句既渾直分為二段，第一此〈化城品〉正明宿世因緣說化下根人，第二餘二品為下根人授記。大意正言，我昔日已曾於大通智勝佛所於時在十六王子數，已為汝覆講說《法華》，今者復為汝說，
【現代漢語翻譯】 現代漢語譯本：原本有四品，也就是四段，現在這下面的一品是第四段，為中等根器的人授記。前面又解釋說：四段中通常分為兩部分，現在就這個授記來說，有兩點，第一是正式為這四大弟子授記，第二品末尾的一偈就是再次允許為下等根器的人說相同的歸宿之義。
正式授記中自然有三段，第一是先明確地為Mahākāśyapa（摩訶迦葉）授記，第二是更為三位聲聞授記，第三是普遍地為五百位弟子授記。
『爾時大目健連』這下面是第二部分，更為三位聲聞授記。正是由於已經請求了，所以單獨成為一段。其中又分為兩部分，第一是Mahāmaudgalyāyana（大目犍連）等三位聲聞請求授記，第二是如來為三人各自授記，也就是分為三個階段。
『我諸弟子威德具足』這下面有一行半，是第三部分，普遍地為五百位弟子授記。
『我及汝等』這一行是品中的第二段，就是允許為下等根器的人說法。
《化城喻品》第七
闡明因地中第三個廣泛地闡述開三顯一，其中自然有三段，也就是教化三種根器的人分為三段。從這下面到《學無學人記品》共有三品經，是第三個闡明宿世因緣，說明開三顯一的道理，教化下等根器的人。但是上等根器的人、中等根器的人中各自有四段，現在這個教化下等根器的人如果按照上面的例子應該有四段，因為意義相近只有三個意義，正式有宿世因緣的說明，有授記，有領悟理解，沒有述說完成。雖然有三個意義，只有兩段。怎麼知道的呢？領悟理解融入授記中的文句，既然混在一起就直接分為兩段，第一是這《化城品》正式闡明宿世因緣，說明教化下等根器的人，第二是其餘兩品為下等根器的人授記。大意是說，我過去曾經在大通智勝佛那裡，當時在十六王子之列，已經為你們重複講解了《法華經》，現在又為你們說。
【English Translation】 English version: Originally, there were four 'pins' (品), which are four sections. Now, this following 'pin' is the fourth section, bestowing predictions upon those of medium capacity. It was previously explained that the four sections are usually divided into two parts. Regarding this prediction, there are two points: first, it is formally bestowing predictions upon these four great disciples; second, the verse at the end of the 'pin' is again permitting the teaching of the same path of return for those of lower capacity.
Within the formal bestowing of predictions, there are naturally three segments: first, it is specifically bestowing a prediction upon Mahākāśyapa (大迦葉); second, it is further bestowing predictions upon three Śrāvakas (聲聞); third, it is universally bestowing predictions upon five hundred disciples.
'At that time, Mahāmaudgalyāyana (大目犍連)' This below is the second part, further bestowing predictions upon three Śrāvakas. Precisely because they have already requested, it becomes a separate section. Within it, there are two parts: first, Mahāmaudgalyāyana and the three Śrāvakas request predictions; second, the Tathāgata (如來) bestows predictions upon each of the three, which is divided into three stages.
'My disciples are complete with majestic virtue' This below has one and a half lines, which is the third part, universally bestowing predictions upon five hundred disciples.
'I and you all' This line is the second section in the 'pin', which is permitting the teaching for those of lower capacity.
Chapter 7: Parable of the Phantom City
Clarifying the cause, the third extensively explains the 'opening of the three and revealing the one,' within which there are naturally three sections, which is teaching the three capacities of people divided into three sections. From this below to the 'Prediction for those with Learning and without Learning' chapter, there are three chapters of scripture, which is the third clarifying the past life causes and conditions, explaining the principle of 'opening the three and revealing the one,' and teaching those of lower capacity. However, those of higher capacity and those of medium capacity each have four sections. Now, if this teaching of those of lower capacity follows the above examples, there should be four sections, but because the meanings are similar, there are only three meanings: formally, there is the explanation of past life causes and conditions, there is the bestowing of predictions, there is comprehension and understanding, and there is no stating of completion. Although there are three meanings, there are only two sections. How do we know this? The sentences of comprehension and understanding are integrated into the bestowing of predictions, so they are directly divided into two sections: first, this 'Phantom City' chapter formally clarifies the past life causes and conditions, explaining the teaching of those of lower capacity; second, the remaining two chapters bestow predictions upon those of lower capacity. The general idea is that I once, at the place of Mahābhijñājñānābhibhū (大通智勝佛), was among the sixteen princes at that time, and had already repeatedly explained the Lotus Sutra for you, and now I am again speaking for you.
云何三聞不解？是故下經文言「我在十六數曾亦為汝說，以是本因緣今說法華經」，但下根執之，徒聞此往因緣相與解悟。就此品中大判為兩段，第一從長行初盡偈，先明佛智慧見往古久遠之事；第二從「佛告諸比丘」下長行初盡偈，正明宿世因緣說也。又就此兩段之中各有二重，皆有長行與偈為二重。今就前長行明佛智慧見古往久遠之事中自有三階：第一先敘出往之事，即是大通智勝佛。第二從「諸比丘彼佛滅度以來」以下，用三千大千世界作墨，為往古久遠作譬也。第三言「我以如來知見力故，觀彼久遠猶若今日」，正明如來能見久遠之事也。
「而說偈言」此下是第二偈頌，上長行中有三，今此七行偈亦分為三：初一偈頌第一也。第二「如人以力磨三千大千土」以下有四行，頌上第二久遠之譬也。第三「如來無礙智知彼佛滅度」以下有兩行偈，頌上第三正明如來智慧見往事。
「佛告諸比丘」自此下訖品，是第二正明宿世因緣說，亦有兩重者，即是長行與偈為二。就長行之中自有二階：第一從此下竟「住于禪定八萬四千劫」，先明昔日結緣之因由也。第二從「是時十六菩薩沙彌知佛入室寂然禪定」以下竟長行，正明結緣。又就此兩階之中各自有二。結緣之因由中有二者，第一從此以下竟「十方諸梵
【現代漢語翻譯】 現代漢語譯本：什麼是三種聽聞卻不理解的情況？因此，下面的經文說：『我在十六王子時期，也曾為你們說過，以這個本初的因緣，現在才說《法華經》。』但是下根之人執著於此，只是徒勞地聽聞這些過去的因緣，卻不能相互理解領悟。就這一品中，大致分為兩段，第一段從長行開始到偈頌結束，先說明佛的智慧能夠見到往昔久遠的事情；第二段從『佛告諸比丘』（佛告訴各位比丘）開始到長行結束，正式說明宿世的因緣。又在這兩段之中，各有兩重，都有長行和偈頌作為兩重。現在就前面的長行，說明佛的智慧能夠見到古往久遠的事情中，自有三個階段：第一，先敘述過去的事情，即是大通智勝佛（Dàtōng Zhìshèng Fó，Great Universal Wisdom Excellence Buddha）。第二，從『諸比丘彼佛滅度以來』（各位比丘，那位佛滅度以來）以下，用三千大千世界作為墨，來比喻往昔的久遠。第三，說『我以如來知見力故，觀彼久遠猶若今日』（我以如來的知見力，觀察那久遠的事情，就像今天一樣），正式說明如來能夠見到久遠的事情。 『而說偈言』（於是說偈頌）以下是第二段偈頌，上面的長行中有三個部分，現在這七行偈頌也分為三個部分：第一，一偈頌頌揚第一部分。第二，『如人以力磨三千大千土』（如果有人用力磨碎三千大千世界的土）以下有四行，頌揚上面第二部分久遠的譬喻。第三，『如來無礙智知彼佛滅度』（如來無礙的智慧知道那位佛滅度）以下有兩行偈頌，頌揚上面第三部分正式說明如來的智慧能夠見到往事。 『佛告諸比丘』（佛告訴各位比丘）從這裡以下到本品結束，是第二部分正式說明宿世因緣，也有兩重，即是長行和偈頌作為兩重。就長行之中，自有兩個階段：第一，從這裡以下到『住于禪定八萬四千劫』（安住在禪定中八萬四千劫），先說明昔日結緣的因由。第二，從『是時十六菩薩沙彌知佛入室寂然禪定』（當時十六位菩薩沙彌知道佛進入室內寂然禪定）以下到長行結束，正式說明結緣。又在這兩個階段之中，各自有兩個部分。結緣的因由中有兩個部分，第一，從這裡以下到『十方諸梵』
【English Translation】 English version: What are the three ways of hearing without understanding? Therefore, the following scripture says, 'When I was the sixteen princes, I also spoke for you, and with this original cause and condition, I now speak the Lotus Sutra.' But those of inferior capacity cling to it, merely hearing these past causes and conditions in vain, without understanding each other. In this chapter, it is roughly divided into two sections. The first section, from the beginning of the prose to the end of the verse, first explains that the Buddha's wisdom can see ancient and distant events. The second section, from 'The Buddha told the bhikshus' to the end of the prose, formally explains the causes and conditions of past lives. Moreover, within these two sections, there are two layers each, both having prose and verses as two layers. Now, in the preceding prose, explaining that the Buddha's wisdom can see ancient and distant events, there are three stages: first, narrating the past events, which is the Great Universal Wisdom Excellence Buddha (Dàtōng Zhìshèng Fó). Second, from 'Since the bhikshus, that Buddha's parinirvana' onwards, using the three thousand great thousand worlds as ink, as a metaphor for the ancient and distant past. Third, saying 'Because of the power of the Tathagata's knowledge and vision, I see that distant past as if it were today,' formally explaining that the Tathagata can see distant events. 'And spoke in verse' below is the second section of verses. The preceding prose has three parts, and now these seven lines of verses are also divided into three parts: first, one verse praising the first part. Second, 'If a person grinds the soil of three thousand great thousand worlds with force' onwards, there are four lines, praising the metaphor of the distant past in the second part above. Third, 'The Tathagata's unobstructed wisdom knows that Buddha's parinirvana' onwards, there are two lines of verses, praising the third part above, formally explaining that the Tathagata's wisdom can see past events. 'The Buddha told the bhikshus' from here onwards to the end of the chapter, is the second part formally explaining the causes and conditions of past lives, also having two layers, which are prose and verses as two layers. Within the prose, there are two stages: first, from here onwards to 'abiding in dhyana for eighty-four thousand kalpas', first explaining the causes of forming connections in the past. Second, from 'At that time, the sixteen bodhisattva shramaneras knew that the Buddha had entered the room in silent dhyana' onwards to the end of the prose, formally explaining the forming of connections. Moreover, within these two stages, there are two parts each. Within the causes of forming connections, there are two parts, first, from here onwards to 'the various Brahmas of the ten directions'
請轉法輪」以來，先明昔日結緣之遠由。第二從「大通佛受諸梵王請」竟「入禪定」以來，明昔日結緣之近由。又就結緣之因由，兩階之中各有四階。今就第一結緣遠由有四階者，第一先明大通智勝佛行道得佛，第二明十六王子請轉法輪，第三明大通智勝佛得佛之後神通感動之相，第四明十方諸梵請轉法輪。又就此四別之中各自有三異。第一明大通智勝佛行道得佛中有三異者，第一先明大通智勝佛行道佛道難得之相；第二從「爾時忉利諸天」以下，此明大通智勝佛未得佛中間，諸天常設供養；第三從「諸比丘大通智勝佛過十小劫」以下，此正明大通智勝佛得佛道，此三異合是遠緣。四階之中第一明大通智勝佛行道得佛也。
「其佛未出家時」此下是第二，十六王子請轉法輪。就中亦有三重者，第一先明王子為請故來至佛所；第二「到已頭面禮足」以下，明既至佛所設三業供養；第三「爾時十六王子偈贊佛已勸請世尊轉於法輪」以下，正明王子請佛說法。此三重合是遠因，由中第二階明王子請佛說法也。
「佛告諸比丘」此下是第三，明大通智勝佛得佛之後神通感動之相。就中亦有三重：第一明佛神通動地；第二從「其國中間幽冥之處」下，明光明普照之相；第三「又其國界」下，明佛光、動二相至處遠至
【現代漢語翻譯】 現代漢語譯本：自從『請轉法輪』以來，首先闡明昔日結緣的久遠因由。第二從『大通智勝佛接受諸梵王之請』到『入禪定』，闡明昔日結緣的切近因由。又就結緣的因由，兩個階段中各有四個階段。現在就第一個結緣的久遠因由有四個階段來說，第一先闡明大通智勝佛修行得佛，第二闡明十六王子請轉法輪，第三闡明大通智勝佛得佛之後神通感動的景象，第四闡明十方諸梵請轉法輪。又就這四個部分之中各自有三種差異。第一闡明大通智勝佛修行得佛中有三種差異，第一先闡明大通智勝佛修行佛道難以獲得的景象；第二從『爾時忉利諸天』以下，這裡闡明大通智勝佛未得佛中間，諸天常常設定供養；第三從『諸比丘大通智勝佛過十小劫』以下，這裡正是闡明大通智勝佛得佛道，這三種差異合起來是久遠的因緣。四個階段之中第一闡明大通智勝佛修行得佛。 『其佛未出家時』以下是第二，十六王子請轉法輪。其中也有三重意義，第一先闡明王子爲了請求（轉法輪）來到佛所；第二『到已頭面禮足』以下，闡明已經到達佛所設定身口意三業供養；第三『爾時十六王子偈贊佛已勸請世尊轉於法輪』以下，正是闡明王子請求佛陀說法。這三重意義合起來是久遠的因由，（四個）階段之中第二階段闡明王子請求佛陀說法。 『佛告諸比丘』以下是第三，闡明大通智勝佛得佛之後神通感動的景象。其中也有三重意義：第一闡明佛陀神通震動大地；第二從『其國中間幽冥之處』以下，闡明光明普遍照耀的景象；第三『又其國界』以下，闡明佛光、震動兩種景象到達之處極其遙遠。
【English Translation】 English version: Since the 'request to turn the Dharma wheel', first clarify the distant causes of past connections. Second, from 'Mahābhijñā-jñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha) receiving the request of the Brahma Kings' to 'entering into meditation', clarify the near causes of past connections. Furthermore, regarding the causes of these connections, each of the two stages has four phases. Now, concerning the first distant cause of connection, which has four phases, first, clarify Mahābhijñā-jñānābhibhū Buddha's practice and attainment of Buddhahood; second, clarify the sixteen princes' request to turn the Dharma wheel; third, clarify the signs of supernatural influence after Mahābhijñā-jñānābhibhū Buddha attained Buddhahood; and fourth, clarify the requests of the Brahma Kings from the ten directions to turn the Dharma wheel. Moreover, within these four divisions, each has three differences. First, clarifying the three differences in Mahābhijñā-jñānābhibhū Buddha's practice and attainment of Buddhahood: first, clarify the difficulty of Mahābhijñā-jñānābhibhū Buddha's practice of the Buddha path; second, from 'At that time, the Trayastrimsa (忉利) heavens' onwards, this clarifies that while Mahābhijñā-jñānābhibhū Buddha had not yet attained Buddhahood, the heavens constantly provided offerings; third, from 'Monks, after Mahābhijñā-jñānābhibhū Buddha passed ten small kalpas (小劫)' onwards, this precisely clarifies Mahābhijñā-jñānābhibhū Buddha's attainment of the Buddha path. These three differences together constitute distant causes. Among the four phases, the first clarifies Mahābhijñā-jñānābhibhū Buddha's practice and attainment of Buddhahood. 'When that Buddha had not yet left home' below is the second, the sixteen princes' request to turn the Dharma wheel. Within this, there are also three layers of meaning: first, clarify that the princes came to the Buddha's place for the sake of requesting (the turning of the Dharma wheel); second, 'Having arrived, they bowed their heads to his feet' below, clarifies that having arrived at the Buddha's place, they made offerings with their three karmas (身口意); third, 'Then the sixteen princes praised the Buddha with verses and urged the World Honored One to turn the Dharma wheel' below, precisely clarifies the princes' request for the Buddha to preach the Dharma. These three layers of meaning together constitute distant causes, and the second phase (of the four) clarifies the princes' request for the Buddha to preach the Dharma. 'The Buddha told the monks' below is the third, clarifying the signs of supernatural influence after Mahābhijñā-jñānābhibhū Buddha attained Buddhahood. Within this, there are also three layers of meaning: first, clarify the Buddha's supernatural power shaking the earth; second, from 'In the dark places in the middle of that country' below, clarifies the appearance of light universally illuminating; third, 'Also, the boundaries of that country' below, clarifies that the places reached by the two signs of the Buddha's light and shaking are extremely far.
天宮也。
「爾時東方」此下是第四，明十方諸梵請佛轉法輪。就中亦有三者，第一先明東方、東南方二方諸梵請轉小乘法輪；第二從南方乃至下方有七方諸梵請佛轉大乘法輪；第三明上方一方諸梵並請轉大小二乘法輪。就第一明東方、東南方諸梵請中有二：第一先明東方諸梵請，第二東南方諸梵請也。但就一方諸梵中凡有七義：第一先明彼佛光明照相與驚怪；第二明共議此光明所以；第三明諸梵眾中有聰明者，仍大判光明之意；第四明諸梵等尋光至佛所；第五明諸梵既至佛所，故三業致敬；第六正明請佛轉法輪；第七明大通智勝佛默然為許之。東南方諸梵七義亦爾。「又諸比丘南方」此下是第二，明七方諸梵請轉大乘法輪，亦有二，第一先具明南方諸梵七義；第二西南方以下總據六方，帖同南方也。「爾時上方」此下是第三，明上方諸梵並請轉大小二乘法輪，唯有六義，闕無第七如來默然許之。何以故？爾時已亦請竟，佛仍受請說法，是故無有默然許之。但第六請說法中兩偈，前偈請小乘，后偈請大乘法輪也。此四階之中各有三重，合是結緣之遠由也。
「爾時大通智勝如來受十方諸梵天王」，此下是第二明昔日結緣之近由。就中亦有四階：第一先明大通智勝佛受諸梵請二乘轉法輪；第二明十六王子于
【現代漢語翻譯】 現代漢語譯本 天宮也。
『爾時東方』此下是第四，明十方諸梵（Brahma，佛教中的天神）請佛轉法輪（Dharma wheel，佛法的象徵）。就中亦有三者，第一先明東方、東南方二方諸梵請轉小乘（Hinayana，佛教的一個主要分支）法輪；第二從南方乃至下方有七方諸梵請佛轉大乘（Mahayana，佛教的一個主要分支）法輪；第三明上方一方諸梵並請轉大小二乘法輪。就第一明東方、東南方諸梵請中有二：第一先明東方諸梵請，第二東南方諸梵請也。但就一方諸梵中凡有七義：第一先明彼佛光明照相與驚怪；第二明共議此光明所以；第三明諸梵眾中有聰明者，仍大判光明之意；第四明諸梵等尋光至佛所；第五明諸梵既至佛所，故三業致敬；第六正明請佛轉法輪；第七明大通智勝佛（Mahābhijñājñānābhibhū，佛名）默然為許之。東南方諸梵七義亦爾。『又諸比丘南方』此下是第二，明七方諸梵請轉大乘法輪，亦有二，第一先具明南方諸梵七義；第二西南方以下總據六方，帖同南方也。『爾時上方』此下是第三，明上方諸梵並請轉大小二乘法輪，唯有六義，闕無第七如來（Tathagata，佛的稱號）默然許之。何以故？爾時已亦請竟，佛仍受請說法，是故無有默然許之。但第六請說法中兩偈，前偈請小乘，后偈請大乘法輪也。此四階之中各有三重，合是結緣之遠由也。
『爾時大通智勝如來受十方諸梵天王』，此下是第二明昔日結緣之近由。就中亦有四階：第一先明大通智勝佛受諸梵請二乘轉法輪；第二明十六王子于
【English Translation】 English version Also the heavenly palace.
『At that time, from the East』 onwards is the fourth section, explaining how the Brahmas (Brahma, deities in Buddhism) of the ten directions requested the Buddha to turn the Dharma wheel (Dharma wheel, symbol of Buddha's teaching). Within this, there are three aspects: first, it explains how the Brahmas of the East and Southeast requested the turning of the Hinayana (Hinayana, a major branch of Buddhism) Dharma wheel; second, from the South to the Lower direction, the Brahmas of seven directions requested the Buddha to turn the Mahayana (Mahayana, a major branch of Buddhism) Dharma wheel; third, it explains how the Brahmas of the Upper direction requested the turning of both Hinayana and Mahayana Dharma wheels. Within the first aspect, explaining the requests of the Brahmas of the East and Southeast, there are two parts: first, it explains the request of the Brahmas of the East; second, the request of the Brahmas of the Southeast. Within the Brahmas of one direction, there are seven meanings: first, it explains the Buddha's light shining and the astonishment; second, it explains the discussion about the reason for this light; third, it explains that among the Brahmas, there were intelligent ones who broadly judged the meaning of the light; fourth, it explains how the Brahmas followed the light to the Buddha's location; fifth, it explains how the Brahmas, having arrived at the Buddha's location, paid homage with their three karmas; sixth, it directly explains the request to the Buddha to turn the Dharma wheel; seventh, it explains how the Mahābhijñājñānābhibhū Buddha (Mahābhijñājñānābhibhū, name of a Buddha) silently granted it. The seven meanings are the same for the Brahmas of the Southeast. 『Also, the Bhikshus (Buddhist monks) of the South』 onwards is the second section, explaining how the Brahmas of the seven directions requested the turning of the Mahayana Dharma wheel, also with two parts: first, it fully explains the seven meanings of the Brahmas of the South; second, from the Southwest onwards, it generally covers the six directions, following the same pattern as the South. 『At that time, from above』 onwards is the third section, explaining how the Brahmas of the Upper direction requested the turning of both Hinayana and Mahayana Dharma wheels, with only six meanings, lacking the seventh, the Tathagata's (Tathagata, an epithet of the Buddha) silent granting. Why? Because at that time, the request had already been made, and the Buddha was already accepting the request to teach the Dharma, therefore there was no silent granting. However, within the sixth request to teach the Dharma, there are two verses, the first verse requesting the Hinayana, and the second verse requesting the Mahayana Dharma wheel. Within these four stages, each has three layers, together forming the distant cause of forming a connection.
『At that time, the Mahābhijñājñānābhibhū Tathagata received the Brahma Kings of the ten directions』, onwards is the second section, explaining the near cause of forming a connection in the past. Within this, there are four stages: first, it explains how the Mahābhijñājñānābhibhū Buddha received the request from the Brahmas to turn the Dharma wheel of the two vehicles; second, it explains how the sixteen princes at
時請佛說《法華》；第三明大通智勝佛受王子請說《法華》；第四明大通智勝佛說《法華》之後，仍入禪定避坐作覆講之由，若不入禪定那得覆講。又就此四階之中各有三重。第一受十方諸梵請說二乘法輪中有三重者，第一一往受請；第二「即時三轉」下列出二乘法輪之相；第三從「佛于天人大眾之中說是法時」，此下時眾有感悟之相也。就第二列出二乘法輪中，初出四諦，后出十二因緣，此二法輪各有二列四諦；二者初總明三轉十二行，所謂示勸證也。第二「所謂是苦」以下別出四諦也。第二列十二因緣二者，初「及廣說十二因緣」下明順說，第二「無明滅故」下明逆說也。
「爾時十六王子皆以童子出家」，此下是第二明王子於時請佛說《法華》，就中亦有三重者，第一先明十六王子為請故出家；第二從「俱白佛言」下正請佛說《法華》；第三言「爾時轉輪聖王」下，明王眷屬亦出家也。
「爾時彼佛受沙彌請」，此下是第三明大通智勝佛受王子請說《法華》，亦有三重者，第一正明大通智勝佛受王子請說《法華》；第二從「說此經已」下，明時眾有感悟不同；第三重言「佛說是經於八千劫未曾休廢」，明於時說法說法經劫數也。
「說此經已」此下是近因由中第四階，明如來於時既說《法華
【現代漢語翻譯】 現代漢語譯本： 請佛宣講《法華經》；第三部分闡明大通智勝佛（Mahābhijñājñānābhibhū-buddha，佛名）接受王子們的請求宣講《法華經》；第四部分闡明大通智勝佛宣講《法華經》之後，仍然進入禪定以避免重複講述的原因，如果他不進入禪定，又怎麼會重複講述呢？此外，在這四個階段中，每一個階段又各有三重含義。第一重是接受十方諸梵天（Brahmā，色界天的總稱）的請求宣講二乘法輪（Śrāvakayāna-dharma-cakra，聲聞乘的教法）中有三重含義：第一，概括性地接受請求；第二，「即時三轉」下列出二乘法輪的特徵；第三，從「佛于天人大眾之中說是法時」開始，說明當時聽眾有所感悟。在第二重列出二乘法輪中，首先闡述四諦（catvāri āryasatyāni，佛教的基本教義），然後闡述十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論），這兩種法輪各有兩次闡述。四諦：一是總括性地闡明三轉十二行，即示、勸、證。第二，「所謂是苦」以下分別闡述四諦。第二重列出十二因緣：一是「及廣說十二因緣」下闡明順向的解說，第二「無明滅故」下闡明逆向的解說。
「爾時十六王子皆以童子出家」，以下是第二部分闡明王子們當時請求佛宣講《法華經》，其中也有三重含義：第一，首先闡明十六位王子爲了請求佛宣講《法華經》而出家；第二，從「俱白佛言」開始，正式請求佛宣講《法華經》；第三，提到「爾時轉輪聖王」以下，闡明國王的眷屬也出家了。
「爾時彼佛受沙彌請」，以下是第三部分闡明大通智勝佛接受王子們的請求宣講《法華經》，也有三重含義：第一，正式闡明大通智勝佛接受王子們的請求宣講《法華經》；第二，從「說此經已」開始，闡明當時聽眾的感悟各不相同；第三，再次提到「佛說是經於八千劫未曾休廢」，闡明當時說法的時間之長。
「說此經已」以下是近因由中的第四個階段，闡明如來當時已經宣講了《法華經》。
【English Translation】 English version: Requesting the Buddha to preach the Lotus Sūtra; the third part elucidates how Mahābhijñājñānābhibhū-buddha (Great Universal Wisdom Excellence Buddha) accepted the princes' request to preach the Lotus Sūtra; the fourth part elucidates that after Mahābhijñājñānābhibhū-buddha preached the Lotus Sūtra, he still entered into meditation to avoid repeating the explanation. If he did not enter meditation, how could he repeat the explanation? Furthermore, within these four stages, each stage has three aspects. The first aspect is accepting the request from the Brahma (devas of the form realm) of the ten directions to preach the Two Vehicle Dharma Wheel (Śrāvakayāna-dharma-cakra, the teachings of the Hearer Vehicle), which has three meanings: first, a general acceptance of the request; second, 'immediately turning three times' lists the characteristics of the Two Vehicle Dharma Wheel; third, starting from 'When the Buddha was in the midst of the devas and humans, he spoke this Dharma,' it explains that the audience at that time had some understanding. In the second aspect, listing the Two Vehicle Dharma Wheel, first it elucidates the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism), and then it elucidates the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life and death). Each of these two Dharma Wheels has two explanations. The Four Noble Truths: first, it generally elucidates the three turnings and twelve aspects, namely, showing, urging, and proving. Second, 'What is called suffering' below separately elucidates the Four Noble Truths. The second aspect lists the Twelve Links of Dependent Origination: first, 'and extensively explaining the Twelve Links of Dependent Origination' below elucidates the forward explanation, and second, 'Because ignorance ceases' below elucidates the reverse explanation.
'At that time, the sixteen princes all left home as young boys,' the following is the second part elucidating that the princes at that time requested the Buddha to preach the Lotus Sūtra, which also has three meanings: first, it first elucidates that the sixteen princes left home in order to request the Buddha to preach the Lotus Sūtra; second, starting from 'Together they said to the Buddha,' it formally requests the Buddha to preach the Lotus Sūtra; third, mentioning 'At that time, the Holy King Who Turns the Wheel' below, it elucidates that the king's family members also left home.
'At that time, that Buddha accepted the request of the novice monks,' the following is the third part elucidating that Mahābhijñājñānābhibhū-buddha accepted the princes' request to preach the Lotus Sūtra, which also has three meanings: first, it formally elucidates that Mahābhijñājñānābhibhū-buddha accepted the princes' request to preach the Lotus Sūtra; second, starting from 'After speaking this Sūtra,' it elucidates that the audience at that time had different understandings; third, it mentions again 'The Buddha spoke this Sūtra for eight thousand kalpas without ever ceasing,' elucidating the length of time of preaching at that time.
'After speaking this Sūtra' below is the fourth stage in the proximate cause, elucidating that the Tathāgata had already preached the Lotus Sūtra at that time.
》竟仍入定，只緣佛入定王子覆講，亦有三重者，第一言「說此經已即入靜室」，此先明入定之相；第二言「住于禪定」，此正明在定；第三言「八萬四千劫」，此明佛在定時經劫數。從品初來至此，是長行中第一先明昔日結緣之因由竟。
「是時十六菩薩知佛入室」自此下竟長行，是第二正明結緣。就此中自有二者，第一是法說，第二是譬說。就第一法說中自有三階：第一正明昔日結緣，仍道第三今日相值說《法華》；第二明結緣之後，今日相值之前，結括釋迦如來始終教化大意。又就此三階之中各自有四重。第一正明昔日結緣中有四者：第一「是時十六菩薩沙彌知佛入室寂然禪定」，先明王子得覆講之意，只由大通智勝佛入室經八萬四千劫，於時法座不可令空故；故第二從「各升法座」以下正明覆講；第三「一一皆度」以下明昔日覆講時聽眾受悟多少；第四明大通智勝佛過八萬四千劫從禪定出，讚歎王子也。
「佛告諸比丘」下，第二結括始終教化大意，亦有四者，第一從「佛告諸比丘是十六菩薩常樂說是妙法華經」以下，正明昔日結緣之後、今日相值前中間常相值遇；第二「諸比丘我今語汝」以下，明昔日覆講十六王子已現成種覺；第三從「爾時所化」下會通古今；第四從「我滅度后」以下，此明
【現代漢語翻譯】 現代漢語譯本：最終仍然進入禪定，只因爲佛陀入定后，王子們繼續講解佛法，其中也有三重含義。第一重是說『說完這部經后就進入靜室』，這首先說明了入定的表象；第二重是說『安住于禪定』，這正是說明處於禪定之中；第三重是說『八萬四千劫』，這說明佛陀在禪定中的時間長度。從本品開始到這裡，是在長行中第一部分，先說明了昔日結緣的因由的結束。
『這時十六位菩薩知道佛陀進入靜室』從這裡開始到長行的結束，是第二部分，正式說明結緣。在這其中又分為兩種，第一是法說，第二是譬說。在第一種法說中又分為三個階段：第一階段正式說明昔日結緣，仍然說到第三重含義，即今日相遇並宣說《法華經》；第二階段說明結緣之後，今日相遇之前，總結概括釋迦如來始終教化的大意。而且在這三個階段中各自有四重含義。第一重正式說明昔日結緣中有四點：第一，『這時十六位菩薩沙彌知道佛陀進入靜室，寂然禪定』，首先說明王子們得到繼續講解佛法的意義，只因爲大通智勝佛（Dàtōng Zhìshèng Fó，Great Universal Wisdom Excellence Buddha）進入靜室經歷了八萬四千劫，當時法座不可空缺；所以第二點從『各自升上法座』以下，正式說明繼續講解佛法；第三點『一一都度化』以下，說明昔日繼續講解佛法時聽眾領悟的程度；第四點說明大通智勝佛經過八萬四千劫從禪定中出來，讚歎王子們。
『佛陀告訴各位比丘』以下，第二部分總結概括始終教化的大意，也有四點，第一點從『佛陀告訴各位比丘，這十六位菩薩常常樂於宣說這部妙法蓮華經』以下，正式說明昔日結緣之後、今日相遇之前，中間常常相遇；第二點『各位比丘，我現在告訴你們』以下，說明昔日繼續講解佛法的十六位王子已經顯現成佛的種子；第三點從『那時所教化』以下，會通古今；第四點從『我滅度后』以下，這說明……
【English Translation】 English version: Eventually, they still entered into samadhi, only because after the Buddha entered samadhi, the princes continued to expound the Dharma, which also had three layers of meaning. The first layer is saying 'After speaking this sutra, he entered the quiet chamber,' which first explains the appearance of entering samadhi; the second layer is saying 'Abiding in meditation,' which precisely explains being in samadhi; the third layer is saying 'eighty-four thousand kalpas,' which explains the length of time the Buddha was in samadhi. From the beginning of this chapter to here, is the first part in the long verse, first explaining the end of the cause of past connections.
'At that time, the sixteen Bodhisattvas knew that the Buddha had entered the chamber' from here to the end of the long verse, is the second part, formally explaining the formation of connections. Within this, there are two types, the first is Dharma exposition, and the second is parable exposition. Within the first type of Dharma exposition, there are three stages: the first stage formally explains the past connections, still speaking of the third meaning, that is, meeting today and proclaiming the 'Lotus Sutra'; the second stage explains after the formation of connections, before meeting today, summarizing the general meaning of Shakyamuni Buddha's (Shìjiāmóu-ní Fó, Shakyamuni Buddha) teachings from beginning to end. And within these three stages, each has four layers of meaning. The first layer formally explains that there are four points in the past connections: first, 'At that time, the sixteen Bodhisattva novices knew that the Buddha had entered the chamber, silently in meditation,' first explaining the meaning of the princes continuing to expound the Dharma, only because the Great Universal Wisdom Excellence Buddha (Dàtōng Zhìshèng Fó, Great Universal Wisdom Excellence Buddha) entered the chamber for eighty-four thousand kalpas, at that time the Dharma seat could not be left empty; so the second point from 'Each ascended the Dharma seat' below, formally explains continuing to expound the Dharma; the third point 'Each and every one was delivered' below, explains the extent of the audience's understanding when continuing to expound the Dharma in the past; the fourth point explains that the Great Universal Wisdom Excellence Buddha came out of samadhi after eighty-four thousand kalpas, praising the princes.
'The Buddha told the bhikshus' below, the second part summarizes the general meaning of the teachings from beginning to end, also has four points, the first point from 'The Buddha told the bhikshus, these sixteen Bodhisattvas often delight in proclaiming this Wonderful Dharma Lotus Flower Sutra' below, formally explains that after the past connections, before meeting today, they often met in between; the second point 'Bhikshus, I now tell you' below, explains that the sixteen princes who continued to expound the Dharma in the past have already manifested the seeds of Buddhahood; the third point from 'Those who were transformed at that time' below, connects the past and present; the fourth point from 'After my extinction' below, this explains...
今日相值而不解者，未來世中會得相值，此則明一日結緣歷劫不朽之義。
「諸比丘若如來自知涅槃時到」，此下是第三階明今日相值。就此中亦應有四重，文只有三，略無第三重，亦可是傳者誤。雖無，今日義出。何以知之？下譬中有故在。今玄出四重者：第一從「諸比丘」竟「深入禪定」，先明眾生大乘機發；第二為說《法華》；第三明以大乘擬宜不得，此即是今義出者；第四為說小乘。今先明大乘機發，言「諸比丘若如來自知涅槃時到」者，如來說《法華》時去《涅槃》經教不賒，大乘機發仍說《法華》，故言涅槃時到。又解言：正大乘機發時如來三乘化功將斷，故言涅槃時到。「眾又清凈」者，正明大乘機發。若使昔日五濁障大乘機者，則不清凈，大乘機發五濁不復為障是名清凈。「信解堅固」者，昔亦有信不成，使今日大乘機發有大乘之信。今日大乘機發則有大乘之解，解則慧，有信有慧有定相資之力，是故大乘機發。「了達空法」者，明昔日無相之法，故言了達空法也。「便集諸菩薩」此下是第二正說大乘，即是說《法華》，便集諸菩薩者，即是爾時世尊四眾團繞之義。「世間無有二乘而得滅度」者，即是開方便門。「唯一佛乘得滅」者，即是示真實相也。此下應有第三用大乘擬宜化眾生不得，今
【現代漢語翻譯】 現代漢語譯本： 今日有緣相遇卻未能相互理解的人，未來世中終會相遇，這說明一日結下的緣分，歷經劫數也不會消磨。
『諸位比丘，如果如來自己知道涅槃的時刻將要到來』，以下是第三階段說明今日相遇的意義。就此中也應有四重含義，文中只有三重，省略了第三重，也可能是傳抄者的錯誤。即使沒有，今日相遇的意義也已顯現。為什麼知道呢？因為下面的譬喻中存在。現在我來闡述這四重含義：第一重，從『諸位比丘』到『深入禪定』，首先說明眾生的大乘根機已經成熟；第二重，為他們宣說《法華經》；第三重，說明用大乘教義來適應眾生根性卻行不通，這正是今日相遇意義的體現；第四重，為他們宣說小乘教義。現在先說明大乘根機已經成熟，說『諸位比丘，如果如來自己知道涅槃的時刻將要到來』，是因為如來說《法華經》的時候，距離宣講《涅槃經》的時間不遠，大乘根機已經成熟，所以仍然宣說《法華經》，所以說涅槃的時刻將要到來。另一種解釋是：正當大乘根機成熟的時候，如來三乘教化的功用將要停止，所以說涅槃的時刻將要到來。『大眾又清凈』，正是說明大乘根機已經成熟。如果過去五濁惡世障礙了大乘根機，就不會清凈，大乘根機成熟，五濁惡世不再成為障礙，這就叫做清凈。『信解堅固』，過去也有人相信卻不能成就，使得今日大乘根機成熟，有了對大乘的信心。今日大乘根機成熟，就有了對大乘的理解，理解就是智慧，有信、有慧、有定相互資助的力量，所以大乘根機成熟。『了達空法』，說明過去沒有無相之法，所以說通達空法。『便集諸菩薩』以下是第二階段，正式宣說大乘教義，也就是宣說《法華經》，召集眾菩薩，就是當時世尊被四眾弟子圍繞的情景。『世間沒有二乘而能滅度』，就是開啟方便之門。『唯一佛乘得滅』，就是顯示真實之相。以下應該有第三階段，用大乘教義來適應眾生根性卻行不通，現在
【English Translation】 English version: Those who meet today but do not understand each other will eventually meet in future lives. This illustrates the meaning that a connection made in a single day will not decay through countless kalpas (aeons).
'If the Tathagata (如來，another name for Buddha) knows that the time of Nirvana (涅槃，liberation from the cycle of rebirth) is approaching,' the following is the third stage explaining the significance of meeting today. Within this, there should also be four layers of meaning, but the text only has three, omitting the third layer, which may be a mistake by the transcriber. Even without it, the meaning of 'today' is revealed. How do we know this? Because it exists in the following analogy. Now, I will explain these four layers: The first layer, from 'Bhikkhus (比丘，Buddhist monks)' to 'deeply immersed in meditation,' first explains that the Mahayana (大乘，the Great Vehicle) potential of sentient beings has matured; the second layer is to expound the Lotus Sutra (法華經); the third layer explains that it is not possible to adapt to the dispositions of sentient beings using Mahayana teachings, which is precisely the manifestation of the meaning of meeting today; the fourth layer is to expound the Hinayana (小乘，the Lesser Vehicle) teachings. Now, let's first explain that the Mahayana potential has matured, saying 'If the Tathagata knows that the time of Nirvana is approaching,' it is because when the Tathagata expounded the Lotus Sutra, the time to expound the Nirvana Sutra (涅槃經) was not far off, and the Mahayana potential had matured, so he still expounded the Lotus Sutra, therefore saying that the time of Nirvana was approaching. Another explanation is: precisely when the Mahayana potential is maturing, the Tathagata's function of teaching the Three Vehicles (三乘，three types of Buddhist teachings) will cease, therefore saying that the time of Nirvana is approaching. 'The assembly is also pure,' precisely explains that the Mahayana potential has matured. If the Five Turbidities (五濁，five degenerate conditions) of the past obstructed the Mahayana potential, it would not be pure. When the Mahayana potential matures, the Five Turbidities no longer become an obstacle, this is called purity. 'Faith and understanding are firm,' in the past, there were also those who believed but could not achieve, causing the Mahayana potential to mature today, having faith in the Mahayana. Today, the Mahayana potential matures, and there is an understanding of the Mahayana, understanding is wisdom, having faith, wisdom, and the power of samadhi (禪定，meditative concentration) supporting each other, therefore the Mahayana potential matures. 'Understanding the emptiness of dharmas (法，teachings),' explains that in the past there was no teaching of non-form, therefore saying understanding the emptiness of dharmas. 'Then gather all the Bodhisattvas (菩薩，enlightenment beings),' the following is the second stage, formally expounding the Mahayana teachings, which is expounding the Lotus Sutra, gathering all the Bodhisattvas, is the scene of the World Honored One (世尊，another name for Buddha) being surrounded by the fourfold assembly (四眾，monks, nuns, laymen, and laywomen) at that time. 'There is no Two Vehicles (二乘，Shravakayana and Pratyekabuddhayana) in the world that can attain liberation,' is opening the expedient gate (方便門，skillful means). 'Only the One Buddha Vehicle (一佛乘，Ekayana) attains liberation,' is revealing the true aspect (真實相，true nature of reality). The following should be the third stage, using Mahayana teachings to adapt to the dispositions of sentient beings is not possible, now
者玄出應下譬有，下即作懈退譬作本也。「比丘當知如來方便之力」，此下是第四，明如來用三乘化得眾生。就此第四用小乘化得眾生中自有四文：第一言「如來方便之力深入眾生之性」，先明三乘擬宜。第二言「知其志樂小法深著五欲」，此明如來見小乘機。「為是等故說于涅槃」此是第三正為眾生說三乘教。第四言「是人若聞則便信受」，此明三乘人受行。
問者言：「火宅中明大乘化不得，然後三乘化得，爾後大乘機發，機發之時為說大乘。今者何故無大乘機為說大經，然後大乘化不得、小乘化得耶？」解釋者言：「此意為古今因緣相對故爾。我昔日是十六王子時已知汝有大乘機，即為覆講說大乘；汝於時已得大乘解為因緣，今日大乘機發，時我即為說大乘經，汝不可不信也。火宅中作次第者，如來出世之始，本欲為說大乘經，但於時無有大乘機，我用大乘擬宜化既不得，不可令此眾生永淪長苦，是故如來用三乘教化取眾生，后大乘機發時方說大乘經也。」
下譬說中還依本次第，大乘化不得，三乘化得，然後大乘機發為說大乘。今者就上法說三段各有四階，若取、若舍、若合、若離，持作五種法說，上則擬窮子火宅方便品，下則為五種譬作本。五種譬者，一將導譬、二懈退譬、三設化城譬、四知
【現代漢語翻譯】 現代漢語譯本： 如果有人說，因為下面的譬喻，就認為（如來）一開始就想用小乘來教化，這是不對的。下面的『懈退譬』才是根本原因。「比丘們應當知道如來的方便之力」，這以下是第四部分，說明如來用三乘（聲聞乘、緣覺乘、菩薩乘）教化眾生。在這第四部分，用小乘教化眾生中，又分為四個部分：第一部分說「如來的方便之力深入眾生之性」，首先說明三乘是根據眾生的根器而設定的。第二部分說「知道他們的志向是愛好小法，深深執著於五欲」，這說明如來了解小乘根器的眾生。『爲了這些人，所以說涅槃』，這是第三部分，正是爲了眾生宣說三乘教法。第四部分說「這些人如果聽聞，就會信受」，這說明三乘根器的人接受並修行。
有人問：『在火宅的比喻中，先說明用大乘教化不能成功，然後用三乘教化才成功，之後大乘的根機成熟，根機成熟時才宣說大乘。現在為什麼沒有先宣說大乘經典，然後大乘教化不成功，小乘教化才成功的情況呢？』 解釋的人說：『這是因為古今因緣相對而言的。我過去是十六王子的時候，就知道你們有大乘的根機，就為你們重複講解大乘；你們當時已經理解了大乘，作為因緣，今天大乘的根機成熟，我當時就為你們宣說大乘經典，你們不可不相信啊。火宅中按照次第來描述，是因為如來出世之初，本來想宣說大乘經典，但當時沒有大乘的根機，我用大乘來嘗試教化，既然不能成功，又不能讓這些眾生永遠沉淪在長久的痛苦中，所以如來用三乘教化來接引眾生，後來大乘的根機成熟時才宣說大乘經典。』
下面的譬喻宣說中，還是按照之前的次第，大乘教化不成功，三乘教化成功，然後大乘根機成熟，為他們宣說大乘。現在就上面的法來說，三段各有四個階段，若取、若舍、若合、若離，持作五種法說，上面則是比擬《窮子喻》和《火宅喻》的方便品，下面則是為五種譬喻作根本。五種譬喻是：一、將導譬（引導譬喻），二、懈退譬（懈怠退轉譬喻），三、設化城譬（設定化城譬喻），四、知
【English Translation】 English version: It is incorrect to assume that [the Tathagata] initially intended to teach with the Small Vehicle because of the following analogy. The 'Analogy of Retrogression' is the fundamental reason. 'Monks, you should know the power of the Tathagata's expedient means.' The following is the fourth part, explaining that the Tathagata uses the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to transform sentient beings. Within this fourth part, using the Small Vehicle to transform sentient beings, there are four sections: The first section says, 'The power of the Tathagata's expedient means penetrates the nature of sentient beings,' first explaining that the Three Vehicles are established according to the capacities of sentient beings. The second section says, 'Knowing that their aspirations are to love the Small Dharma and are deeply attached to the five desires,' this explains that the Tathagata understands sentient beings with the capacity for the Small Vehicle. 'For these people, therefore, Nirvana is spoken of,' this is the third section, precisely for sentient beings to proclaim the Three Vehicle teachings. The fourth section says, 'If these people hear, they will believe and accept,' this explains that people with the capacity for the Three Vehicles accept and practice.
Someone asks: 'In the analogy of the burning house, it is first explained that teaching with the Great Vehicle is unsuccessful, and then teaching with the Three Vehicles is successful, and then the capacity for the Great Vehicle matures, and the Great Vehicle is proclaimed when the capacity matures. Why is there no situation now where the Great Vehicle scriptures are proclaimed first, and then the Great Vehicle teaching is unsuccessful, and then the Small Vehicle teaching is successful?' The explainer says: 'This is because of the relative causes and conditions of the past and present. When I was the sixteenth prince in the past, I knew that you had the capacity for the Great Vehicle, and I repeatedly explained the Great Vehicle to you; you had already understood the Great Vehicle at that time, as a cause and condition, and today the capacity for the Great Vehicle has matured, and I proclaimed the Great Vehicle scriptures to you at that time, you must not disbelieve. The description in the burning house follows the order because at the beginning of the Tathagata's appearance in the world, he originally wanted to proclaim the Great Vehicle scriptures, but at that time there was no capacity for the Great Vehicle, and I tried to teach with the Great Vehicle, and since it was unsuccessful, and I could not let these sentient beings be forever immersed in long-term suffering, so the Tathagata used the Three Vehicle teachings to receive sentient beings, and later proclaimed the Great Vehicle scriptures when the capacity for the Great Vehicle matured.'
In the following analogy proclamation, it still follows the previous order, the Great Vehicle teaching is unsuccessful, the Three Vehicle teaching is successful, and then the capacity for the Great Vehicle matures, and the Great Vehicle is proclaimed to them. Now, in terms of the above Dharma, each of the three sections has four stages, taking, abandoning, combining, and separating, holding and making five kinds of Dharma proclamations, the above is analogous to the 'Parable of the Prodigal Son' and the 'Expedient Means Chapter' of the 'Burning House,' and the following is the foundation for the five analogies. The five analogies are: 1. Analogy of Guidance, 2. Analogy of Retrogression, 3. Analogy of the Imaginary City, 4. Know
止息譬、五將至寶所譬也。法說三段中第二結括釋迦如來始終教化大意有四階，今皆舍而不取，第三今日相值中有四階，今者皆取。第一正明昔日結因緣中有四階，有取有舍，不取第一階明得覆講之意，亦不取第四階大通智勝佛從禪定起讚歎王子也。唯取第二言「各升法座」正覆講。又取第三階言「一一皆度」。於時聽覆講得利益深廣者。何以知然？覆講之主即是道師義，於時得利益深廣即是所將人眾義，故合此二階以為一段。上即擬窮子領解中第一父子相失段，遠擬火宅中第一宅主總譬，亦遠擬〈方便品〉中「今我亦如是」，明釋迦帖同諸佛作化主同化五濁眾生，下為第一將導譬作本也。第三明今日相值中有四階皆取者，第一言「如來自知涅槃時到眾又清凈」下明大乘機，上則擬窮子領解九譬中第七父見子志大譬，亦遠擬火宅中第五長者見子免難譬，亦遠擬〈方便品〉中第五「舍利弗當知，我見佛子等志求佛道者無量千萬億」明時眾大乘機發，下則為第四知止息譬作本。第二「便集諸菩薩為說是經」，上則擬窮子領解中第八付家業譬，亦遠擬火宅中第八長者賜大車譬，亦遠擬〈方便品〉中第八言「于諸菩薩中正直舍方便但說無上道」即是說《法華》，下則第五為滅化城將至寶所譬作本。第三言用「大乘化不得互出」
【現代漢語翻譯】 現代漢語譯本 止息譬（止息的比喻）、五將至寶所譬也（五百由旬將到達寶處的比喻）。《法華經》的法說三段中，第二段總結釋迦如來始終教化的大意有四個階段，現在都捨棄不取；第三段『今日相值』中有四個階段，現在都取用。第一段『正明昔日結因緣』中有四個階段，有取有舍，不取第一階段說明得覆講之意，也不取第四階段大通智勝佛從禪定起讚歎王子。只取第二階段說『各升法座』，正是覆講。又取第三階段說『一一皆度』。當時聽覆講得到利益深廣的人。何以知道是這樣呢？覆講的主持者就是道師的意義，當時得到利益深廣的就是所帶領的人眾的意義，所以合此二階段作為一段。上面就是比擬窮子領解中的第一段『父子相失』，遠比擬火宅中的第一段『宅主總譬』，也遠比擬《方便品》中的『今我亦如是』，說明釋迦如來等同諸佛，作為化主一同教化五濁眾生，下面為第一將導譬作根本。 第三段說明『今日相值』中有四個階段都取用，第一段說『如來自知涅槃時到眾又清凈』，說明大乘根機成熟，上面則比擬窮子領解九譬中的第七譬『父見子志大』，也遠比擬火宅中的第五譬『長者見子免難』，也遠比擬《方便品》中的第五段『舍利弗當知，我見佛子等志求佛道者無量千萬億』，說明當時大眾的大乘根機發動，下面則為第四『知止息譬』作根本。第二段『便集諸菩薩為說是經』，上面則比擬窮子領解中的第八譬『付家業』，也遠比擬火宅中的第八譬『長者賜大車』，也遠比擬《方便品》中的第八段說『于諸菩薩中正直舍方便但說無上道』，就是說《法華經》，下面則第五為滅化城將至寶所譬作根本。第三段說用『大乘化不得互出』
【English Translation】 English version The Parable of Cessation (the metaphor of cessation), and the Parable of the Five Hundred Yojanas to the Treasure Land (the metaphor of the five hundred yojanas to the treasure land). In the three sections of the Dharma sermon in the Lotus Sutra, the second section summarizes the main idea of Shakyamuni Buddha's teachings from beginning to end, which has four stages, but now all are abandoned and not taken; the third section 'Meeting Today' has four stages, which are all taken now. The first section 'Clearly Explaining the Cause of Past Conditions' has four stages, some are taken and some are abandoned. The first stage explaining the meaning of obtaining a review is not taken, nor is the fourth stage where Mahābhijñājñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha) arises from samadhi (deep meditation) to praise the prince. Only the second stage saying 'Each ascended the Dharma seat' is taken, which is precisely the review. Also, the third stage saying 'Each and every one was delivered' is taken. At that time, those who listened to the review and obtained profound benefits. How do we know this is so? The one who presides over the review is the meaning of the Dharma Master, and at that time, those who obtained profound benefits are the meaning of the multitude being led, so these two stages are combined as one section. Above, it is likened to the first section 'Father and Son Lost' in the Parable of the Prodigal Son's Understanding, distantly likened to the first parable 'General Metaphor of the Householder' in the Burning House, and also distantly likened to 'Now I am also like this' in the Expedient Means Chapter, explaining that Shakyamuni Buddha is equal to all Buddhas, acting as the transformation master to transform sentient beings in the five turbidities together, and below it serves as the foundation for the first parable of guiding. The third section explaining 'Meeting Today' has four stages, all of which are taken. The first section says 'The Tathagata (Thus Come One) knows that the time of Nirvana (extinction) has arrived and the assembly is pure', explaining that the Mahayana (Great Vehicle) capacity is ripe. Above, it is likened to the seventh parable 'Father Sees Son's Great Aspiration' in the nine parables of the Prodigal Son's Understanding, also distantly likened to the fifth parable 'The Elder Sees His Sons Escape Danger' in the Burning House, and also distantly likened to the fifth section of the Expedient Means Chapter 'Shariputra (Sariputta), you should know that I see countless millions of billions of Buddha-sons aspiring to the Buddha-path', explaining that the Mahayana capacity of the assembly at that time is awakened, and below it serves as the foundation for the fourth 'Parable of Knowing Cessation'. The second section 'Then he gathered all the Bodhisattvas (enlightening beings) to preach this Sutra', above it is likened to the eighth parable 'Entrusting the Family Estate' in the Prodigal Son's Understanding, also distantly likened to the eighth parable 'The Elder Bestows Great Carts' in the Burning House, and also distantly likened to the eighth section of the Expedient Means Chapter saying 'Among all the Bodhisattvas, honestly abandoning expedient means and only preaching the unsurpassed path', which is preaching the Lotus Sutra, and below it serves as the foundation for the fifth parable of extinguishing the phantom city and reaching the treasure land. The third section says using 'Mahayana transformation cannot be mutually exclusive'.
者，上則擬窮子領解中第三喚子不得譬，亦遠擬火宅中第三長者救子不得譬，亦遠擬〈方便品〉中第三「我始坐道場」佛用大乘化眾生不得之義，下則為第三懈退譬作本。第四言「如來方便深入眾生之性」，明以三乘化得眾生，上則擬窮子領解中第四喚子得譬及第五教作人譬，亦遠擬火宅中第四長者用三車救子得義，亦遠擬〈方便品〉中第四「尋念過去佛所行方便力」佛用三乘化眾生之義，下則為第三設化城譬作本也。是則擬上法說與譬說十段中，唯擬第一第三第四及第五第八五段義，不擬餘五段義也。
「譬如五百由旬」自此下是第二譬說。此譬說中亦有三段，第一開譬，第二合譬，第三舉外譬帖結也。就開譬中自有五譬，即譬上五種法說本，第一明將導譬，第二懈退譬，第三設化城譬，第四知止息譬，第五將至寶所譬也。
第一將導譬者，此為上正明昔日結緣中兩階作譬，與火宅第一宅主總譬相應。上火宅中本有六義，今此譬中以義相從可有四義，略無一門及五百人也。「譬如五百由旬」者，是則依俙似火宅義，欲界如一百、色界如二百、無色界如三百，七地所斷三界余習如四百，八地以上至金剛心所斷無明住地煩惱如五百也。「險難惡道曠絕無人怖畏之處」，是則宅中有火義，是皆生死之地，故言
【現代漢語翻譯】 現代漢語譯本： 這段經文，從高處來說，是比擬《窮子喻》中第三次呼喚兒子卻不能相認的比喻，也遙遠地比擬《火宅喻》中第三個長者無法救出孩子們的比喻，也遙遠地比擬《方便品》中第三個『我最初在道場』佛陀用大乘教化眾生卻不能成功的意義；從低處來說，則是為第三個懈怠退轉的比喻作基礎。第四句說『如來方便深入眾生之性』，說明用三乘教化能夠度化眾生，從高處來說，是比擬《窮子喻》中第四次呼喚兒子得以相認的比喻以及第五個教他做事的比喻，也遙遠地比擬《火宅喻》中第四個長者用三車救出孩子們的意義，也遙遠地比擬《方便品》中第四個『尋念過去佛所行方便力』佛陀用三乘教化眾生的意義；從低處來說，則是為第三個設立化城的比喻作基礎。因此，這是比擬前面法說與譬說十段內容中，只比擬第一、第三、第四以及第五、第八這五段的意義，不比擬其餘五段的意義。 『譬如五百由旬』從這裡以下是第二段譬說。這個譬說中也有三段，第一是開譬，第二是合譬，第三是舉外譬帖結。在開譬中自有五個比喻，即比喻前面五種法說的根本，第一是明將導譬（指引道路的比喻），第二是懈退譬（懈怠退轉的比喻），第三是設化城譬（設立化城的比喻），第四是知止息譬（知道停止休息的比喻），第五是將至寶所譬（將要到達寶藏所在地的比喻）。 第一，將導譬，這是為前面正明昔日結緣中兩階作譬，與《火宅喻》中第一個宅主總體的比喻相應。《火宅喻》中原本有六個意義，現在這個比喻中按照意義相從，可以有四個意義，省略了『一門』和『五百人』這兩個意義。『譬如五百由旬』，這是依稀類似《火宅喻》的意義，欲界如一百由旬，色界如二百由旬，無色界如三百由旬，七地所斷的三界余習如四百由旬，八地以上直至金剛心所斷的無明住地煩惱如五百由旬。『險難惡道曠絕無人怖畏之處』，這是《火宅喻》中有火的意義，這些都是生死之地，所以說
【English Translation】 English version: This passage, from a higher perspective, is analogous to the parable of the Prodigal Son where the son is not recognized after the third call in the 'Parable of the Prodigal Son', and remotely analogous to the parable of the Burning House where the elders could not save their children in the 'Parable of the Burning House'. It also remotely parallels the meaning of 'I first sat at the Bodhi tree' in the 'Expedient Means' chapter, where the Buddha's attempt to transform beings with the Mahayana failed. From a lower perspective, it serves as the basis for the third parable of 'Slothful Retreat'. The fourth sentence, 'The Tathagata's expedient means deeply penetrate the nature of beings,' explains that beings can be saved through the Three Vehicles. From a higher perspective, it parallels the parable of the Prodigal Son where the son is recognized after the fourth call and the fifth parable of teaching him to work. It also remotely parallels the meaning of the elders saving their children with the three carts in the 'Parable of the Burning House', and remotely parallels the meaning of 'Reflecting on the expedient powers practiced by past Buddhas' in the 'Expedient Means' chapter, where the Buddha transforms beings using the Three Vehicles. From a lower perspective, it serves as the basis for the third parable of the 'Illusory City'. Therefore, it parallels only the meanings of the first, third, fourth, fifth, and eighth sections of the preceding ten sections of Dharma teaching and parables, and does not parallel the meanings of the remaining five sections. 'Suppose there was a journey of five hundred yojanas' (yojana: a unit of distance in ancient India) From here onwards is the second section of parables. This section of parables also has three parts: first, the opening of the parable; second, the joining of the parable; and third, the concluding remarks using external parables. Within the opening of the parable, there are five parables, which are analogous to the roots of the preceding five types of Dharma teaching: first, the parable of the guiding leader; second, the parable of slothful retreat; third, the parable of the illusory city; fourth, the parable of knowing where to rest; and fifth, the parable of approaching the treasure land. First, the parable of the guiding leader, which is made as a two-stage parable in the previous explanation of the past connections, corresponds to the overall parable of the householder in the 'Parable of the Burning House'. The 'Parable of the Burning House' originally had six meanings, but in this parable, following the meanings, there can be four meanings, omitting the meanings of 'one door' and 'five hundred people'. 'Suppose there was a journey of five hundred yojanas', this vaguely resembles the meaning of the 'Parable of the Burning House': the Desire Realm is like one hundred yojanas, the Form Realm is like two hundred yojanas, the Formless Realm is like three hundred yojanas, the remaining habits of the Three Realms severed by the Seven Grounds are like four hundred yojanas, and the ignorance of the dwelling place severed from the Eighth Ground up to the Vajra Mind is like five hundred yojanas. 'A dangerous and difficult road, desolate and uninhabited, a place of fear', this is the meaning of fire in the 'Parable of the Burning House', these are all places of birth and death, hence it is said
險難惡道。現見生死之中眾生余蘊不可只無，今何故言無人？解釋者言：「所以言無人者，但生死之中逆流去者蓋不足言，非不有一兩人能逆流者，此不可言以字詺，故言無人也。」「若有多眾」以下此即是三十子義，即譬上第三階言「一一皆度」下，明聽眾得利益者。「有一導師」此是長者義，即譬上第二覆講之主，知眾生聞法得解折伏煩惱即是知通義，既失正解更起煩惱即是塞義，於時令眾勿沒生死遠求佛果，即是將導眾人慾過此難也。
「所將人眾」此下是第二懈退譬，即譬上今日相值中第三互出者大乘擬宜無大乘機。若言中路者五百之中正應斷非想一半煩惱，然理實無此。夫論退有兩種：一者已涉半路方復退還，二者結契已定方生悔心。今者據后談義正明於時時眾發意欲超越五百由旬，渡兩種生死之意，仍失正解無求佛之心，即是退義也。此下皆是理中作語也。就中有二，初一句正明退，第二「而白導師言」以下釋三種因緣故退：一疲極，二怖畏，三路遠。「導師多諸方便」此下是第三設化城譬，即譬上「比丘當知如來方便深入眾生之性」，因三乘化得眾生。上譬本中有四，今亦譬上四也。第一先明導師用化城擬宜，第二明導師見時人有樂化城之志，第三為設化城，第四明疲極之眾即入化城也。今言導
【現代漢語翻譯】 現代漢語譯本 險惡艱難的道路。現在所見生死輪迴中的眾生，其殘餘的煩惱不可能完全沒有，為何現在說沒有人呢？解釋的人說：『之所以說沒有人，只是因為在生死輪迴中逆流而上的人少之又少，不值得一提，並非沒有一兩個人能夠逆流而上，但這不能用具體的數字來描述，所以才說沒有人。』『若有多眾』以下，這指的是三十子的意義，就像上面第三個階段所說的『一一皆度』之後，說明聽眾得到利益的情況。『有一導師』指的是長者的意義，就像上面第二次宣講的主持者，知道眾生聽聞佛法后能夠理解並降伏煩惱，這就是知通的意義，如果失去正確的理解反而生起煩惱，這就是塞的意義，這時讓大眾不要沉溺於生死輪迴，不要捨近求遠地追求佛果，這就是引導眾人想要度過這個難關。 『所將人眾』以下是第二個懈怠退卻的比喻，就像上面『今日相值』中第三個互相退出的情況，大乘佛法適合的根器不多。如果說中途退卻，五百人中應該斷除非想非非想處天一半的煩惱，但實際上並沒有這種情況。退卻有兩種：一種是已經走了一半路程才退還，另一種是已經結下誓約才產生後悔之心。現在根據後者來談論，正是說明當時大眾發願想要超越五百由旬，度過兩種生死的意願，卻失去了正確的理解，沒有了求佛之心，這就是退卻的意義。以下都是在道理上進行闡述。其中有兩點，第一句是直接說明退卻，第二句『而白導師言』以下解釋了三種因為什麼原因退卻：一是疲憊，二是恐懼，三是路途遙遠。『導師多諸方便』以下是第三個設立化城的比喻，就像上面所說的『比丘當知如來方便深入眾生之性』，因為三乘教化而得到眾生。上面的比喻原本有四點，現在這個比喻也對應上面的四點。第一先說明導師用化城來適應眾生的根器，第二說明導師看到當時的人有樂於化城的意願，第三是設立化城，第四說明疲憊的大眾進入化城。現在說導師
【English Translation】 English version Dangerous and difficult evil paths. Now, observing sentient beings within the cycle of birth and death, it's impossible that they have no remaining afflictions. Why then do you say there is no one? The explainer says: 'The reason for saying there is no one is simply that those who go against the current in the cycle of birth and death are so few that they are not worth mentioning. It's not that there aren't one or two people who can go against the current, but this cannot be described with specific numbers, so it is said that there is no one.' 'If there are many people' below, this refers to the meaning of the thirty sons, just like the third stage mentioned above, after 'each and every one is delivered,' explaining the situation of the audience receiving benefits. 'There is a guide' refers to the meaning of the elder, just like the host of the second lecture above, knowing that sentient beings can understand and subdue afflictions after hearing the Dharma, which is the meaning of knowing and penetrating. If they lose the correct understanding and instead give rise to afflictions, this is the meaning of obstruction. At this time, he tells the masses not to indulge in the cycle of birth and death, and not to seek the Buddha-fruit far away, which is guiding the people who want to overcome this difficulty. 'The people being led' below is the second analogy of laziness and retreat, just like the third situation of mutual withdrawal in 'meeting today' above, where there are not many beings suited for the Great Vehicle. If we talk about retreating halfway, among the five hundred people, they should cut off half of the afflictions of the Realm of Neither Perception Nor Non-Perception, but in reality, this does not happen. There are two types of retreat: one is retreating after having already traveled halfway, and the other is having a change of heart after having already made a vow. Now, based on the latter to discuss the meaning, it precisely explains that at that time, the masses made a vow to surpass five hundred yojanas, to cross the two types of birth and death, but they lost the correct understanding and had no heart for seeking Buddhahood, which is the meaning of retreat. The following are all elaborations on the principle. There are two points in it, the first sentence directly states the retreat, and the second sentence 'and said to the guide' below explains the three reasons for retreating: one is fatigue, two is fear, and three is the long distance. 'The guide has many expedient means' below is the third analogy of establishing a phantom city, just like what was said above, 'Bhikkhus, you should know that the Tathagata's expedient means deeply penetrate the nature of sentient beings,' because of the Three Vehicle teachings that sentient beings are obtained. The above analogy originally had four points, and now this analogy also corresponds to the above four points. First, it explains that the guide uses the phantom city to adapt to the roots of sentient beings, second, it explains that the guide sees that the people at that time have the intention of enjoying the phantom city, third, it is the establishment of the phantom city, and fourth, it explains that the tired masses enter the phantom city. Now it says that the guide
師多諸方便，此即是上第一用三乘擬宜之義也。「而作是念此等可愍」下是第二見有樂化城之意，則是上見小乘機之義也。「云何舍大珍寶」此是無大機而欲退，即是有小乘機之意也。
「作是念已」此下是第三正為設化城，此中自有兩段，第一先思惟作化城，此是譬本所無說，盡智無生智此二智本出三界外，即是過三百由旬之義也。「告眾人言」此下是第二正為設化城，此中有四句，出上譬本，是廣則與火宅中相類也。初言「汝等勿怖，隨汝所欲皆當與汝」，此即是保與不虛，下合譬言「我今為汝保任此事終不虛」句也。「莫得退還」此是第二，即是勤精進句，言「汝等於此火宅宜速出來」也。「今此大城」此下是第三，即是示三乘處，上言「如此羊鹿牛車今在門外可以遊戲」句也。「若入是城」中此下是第四，即是上讚歎三乘，上言「汝等所可玩好希有難得，汝若不取后必憂悔」也。合譬言「汝等當知此三乘法皆是聖所稱歎句」也。是時「疲極之眾」此下是第四疲極之眾入化城，即是上諸人受行，此中自有四義，于上譬本則廣只與窮子及火宅中相應。初則是外凡夫修行，即是「心各勇銳」義，是「時疲極之眾心大歡喜」是也。次則明內凡夫修行即是「互相推排」句，從「我等今者」下是也。次則明入見諦思
【現代漢語翻譯】 現代漢語譯本： 師父運用多種方便法門，這正是運用三乘教法來適應不同根基的眾生的第一層含義。「而作是念此等可愍」以下是第二層含義，即看到眾生樂於化城，這對應于上面看到小乘根基的眾生的含義。「云何舍大珍寶」這是因為沒有大乘根基而想要退卻，也就是有小乘根基的含義。 「作是念已」以下是第三層含義，正是爲了設立化城。這其中又包含兩個部分，第一部分是先思惟如何建造化城，這譬喻本來沒有的說法，盡智（J盡智，知道一切已盡之智）和無生智（無生智，證悟不生不滅之智）這兩種智慧本來就出自三界之外，也就是超過三百由旬（由旬，古印度長度單位）的含義。「告眾人言」以下是第二部分，正是爲了設立化城，這其中有四句話，對應于上面的譬喻的根本，與火宅中的情況類似。首先說「汝等勿怖，隨汝所欲皆當與汝」，這正是保證給予而不虛假，對應于下面的譬喻中的「我今為汝保任此事終不虛」這句話。「莫得退還」這是第二點，對應於勤奮精進，也就是「汝等於此火宅宜速出來」的意思。「今此大城」以下是第三點，也就是指示三乘（三乘，聲聞乘、緣覺乘、菩薩乘）的處所，對應于上面說的「如此羊鹿牛車今在門外可以遊戲」這句話。「若入是城」中以下是第四點，也就是讚歎三乘，對應于上面說的「汝等所可玩好希有難得，汝若不取后必憂悔」。對應于譬喻中的「汝等當知此三乘法皆是聖所稱歎句」。這時「疲極之眾」以下是第四點，疲憊不堪的眾人進入化城，對應于上面眾人接受並修行，這其中包含四層含義，在上面的譬喻中，只與窮子和火宅中的情況相應。首先是外凡夫（外凡夫，尚未進入聖道的凡夫）修行，也就是「心各勇銳」的含義，也就是「時疲極之眾心大歡喜」。其次是說明內凡夫（內凡夫，即將進入聖道的凡夫）修行，也就是「互相推排」這句話，從「我等今者」以下是也。再次是說明進入見諦思（見諦思）
【English Translation】 English version: The teacher employs various skillful means; this is the primary meaning of using the Three Vehicles (三乘, Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to suit different capacities. 'And thinking thus, these are pitiable' below is the second meaning, which is seeing beings delight in the transformed city, corresponding to the meaning above of seeing beings of the Small Vehicle capacity. 'Why abandon such great treasures?' This is because there is no Great Vehicle capacity and they want to retreat, which is the meaning of having the Small Vehicle capacity. 'Having thought thus' below is the third meaning, which is precisely for establishing the transformed city. Within this, there are two sections. The first is first contemplating how to build the transformed city; this is a metaphor for a teaching that originally did not exist. Exhaustion-knowledge (盡智, Exhaustion-knowledge: knowledge of the exhaustion of all defilements) and non-arising-knowledge (無生智, Non-arising-knowledge: knowledge of the non-arising of future defilements) originally come from beyond the Three Realms, which is the meaning of exceeding three hundred yojanas (由旬, Yojana: an ancient Indian unit of distance). 'Telling the assembly' below is the second section, which is precisely for establishing the transformed city. Within this, there are four sentences, corresponding to the root of the metaphor above, similar to the situation in the burning house. First, saying 'You all should not be afraid; whatever you desire, I will give you,' this is precisely guaranteeing to give without falsehood, corresponding to the sentence in the metaphor below, 'I now guarantee this matter for you and it will never be false.' 'Do not retreat' is the second point, corresponding to diligent effort, which is the meaning of 'You should quickly come out of this burning house.' 'Now this great city' below is the third point, which is indicating the place of the Three Vehicles, corresponding to the sentence above, 'Such goat carts, deer carts, and ox carts are now outside the gate for you to play with.' 'If entering this city' below is the fourth point, which is praising the Three Vehicles, corresponding to the sentence above, 'What you can play with is rare and hard to obtain; if you do not take it, you will surely regret it later.' Corresponding to the sentence in the metaphor, 'You should know that these Three Vehicle teachings are all praised by the sages.' At this time, 'the exhausted assembly' below is the fourth point, the exhausted assembly entering the transformed city, corresponding to the people above accepting and practicing. Within this, there are four meanings, in the metaphor above, only corresponding to the poor son and the situation in the burning house. First is the practice of the outer ordinary person (外凡夫, Outer ordinary person: an ordinary person who has not yet entered the path of the sages), which is the meaning of 'each with courageous spirit,' which is 'at that time, the exhausted assembly was greatly delighted.' Second is explaining the practice of the inner ordinary person (內凡夫, Inner ordinary person: an ordinary person who is about to enter the path of the sages), which is the sentence 'pushing each other,' from 'We now' below is it. Third is explaining entering the seeing truth thought (見諦思)
惟治道即是「競共馳走」義，從「於是眾人前」此五字是也。次明得無學果即是諍出之義，從「入化城」下是也。自然因盡即是「生已度想」也，自然果亡即是「生安穩想」也。
「爾時導師知此人眾」，此下是第四知止息譬，譬上大乘機發，言「諸比丘如來自知涅槃時到」下，是亦遠是〈方便品〉中「我見佛子等」大乘機發之義也。
「即滅化城」此下是第五明將至寶所譬，上便集諸菩薩為說大乘《法華》，此中言「寶處在近」即是顯實之義，即是上「唯一佛乘得滅度耳」，亦遠是〈方便品〉中但說無上道義也。「曏者大城我所化作」者，即是上法說中「世間無有二乘」句明開權之義，亦遠是〈方便品〉中「正直舍方便」句也。
「諸比丘如來亦復如是」此下是第二合譬段，此中亦具合上五譬，但隱沒兼復闕略也。上第一譬中有四義，今此中正合導師一義，復得兼合三義。「導師」者即是合上導師也。「生死煩惱」即合上怖畏之處也。「險難長遠」即合上五百由旬火宅也。又言「應去應度」即是合上若有多眾三十子義也。「若眾生但聞一佛乘者」，此下合上第二懈退譬也。「佛知是心怯弱下劣」此下合第三設化城譬，先合第二無大有小，次合第一擬宜，次合第三設化城，此中唯合「若入是城」句
【現代漢語翻譯】 現代漢語譯本 認為治理的方法就是『競相奔走』的意義，從『於是眾人前』這五個字就可以看出。其次說明獲得無學果位就是脫離爭論的意義，從『進入化城』以下就可以看出。自然因緣滅盡就是『已經度過生死之想』，自然果報消亡就是『產生安穩之想』。
『這時導師知道這些人』，以下是第四個知道止息的比喻，比喻上面大乘根機萌發，說『諸位比丘，如來自己知道涅槃的時候到了』以下，也是遙相呼應《方便品》中『我見佛子等』大乘根機萌發的意義。
『隨即毀滅化城』以下是第五個說明即將到達寶所的比喻，上面就聚集各位菩薩為他們宣說大乘《法華經》，這裡說『寶處就在附近』就是顯現真實的意義，就是上面所說的『唯有佛乘才能得到滅度』，也是遙相呼應《方便品》中只說無上道義。『先前的大城是我變化出來的』，就是上面法說中『世間沒有二乘』這句話，說明開顯權宜之義，也是遙相呼應《方便品》中『正直舍方便』這句話。
『諸位比丘，如來也是這樣』以下是第二段合譬，這裡也全部符合上面的五個比喻，只是有所隱沒兼顧和缺失省略。上面第一個比喻中有四個意義，現在這裡只符合導師一個意義，又可以兼顧符合三個意義。『導師』就是符合上面的導師。『生死煩惱』就是符合上面的怖畏之處。『險難長遠』就是符合上面的五百由旬火宅。又說『應該去應該度過』就是符合上面的如果有多人三十子之義。『如果眾生只聽聞一佛乘』，以下符合上面的第二個懈怠退縮的比喻。『佛知道這些人心怯懦弱』以下符合第三個設定化城的比喻，先符合第二個沒有大隻有小，其次符合第一個適應根機，其次符合第三個設定化城，這裡只符合『如果進入這座城』這句話
【English Translation】 English version The way of governance is the meaning of 'competing and running'. This can be seen from the five words 'therefore, the crowd went forward'. Secondly, attaining the fruit of no-learning is the meaning of escaping disputes, as seen from 'entering the transformed city' onwards. The exhaustion of natural causes is 'the thought of having already crossed over from birth', and the disappearance of natural effects is 'the thought of being secure'.
'At that time, the guide knew this crowd', below is the fourth parable of knowing cessation, a metaphor for the arising of the Mahayana (Great Vehicle) capacity above. Saying 'Monks, the Tathagata (Thus Come One) knows that the time of Nirvana (Enlightenment) has arrived' below, also remotely echoes the meaning of the arising of the Mahayana capacity in the 'Expedient Means' chapter, 'I see the Buddha's sons, etc.'
'Immediately destroying the transformed city' below is the fifth parable explaining the imminent arrival at the treasure place. Above, he gathered all the Bodhisattvas (Enlightenment Beings) to explain the Mahayana Lotus Sutra. Here, saying 'The treasure place is near' is the meaning of revealing the truth, which is the above-mentioned 'Only the Buddha Vehicle can attain Nirvana', also remotely echoing the meaning of only speaking of the unsurpassed path in the 'Expedient Means' chapter. 'The previous great city was transformed by me', is the sentence 'There are no two vehicles in the world' in the above Dharma (teachings) explanation, clarifying the meaning of opening up the expedient, also remotely echoing the sentence 'Honestly abandoning expedients' in the 'Expedient Means' chapter.
'Monks, the Tathagata is also like this' below is the second section of combining parables. Here, all five parables above are also in agreement, but they are hidden, inclusive, and abbreviated. The first parable above has four meanings, now only the meaning of the guide is in agreement, and it can also encompass three meanings. 'Guide' is in agreement with the guide above. 'Birth, death, and afflictions' is in agreement with the place of fear above. 'Dangerous, difficult, long and far' is in agreement with the burning house of five hundred yojanas (ancient Indian measurement of distance) above. Also, saying 'Should go, should cross over' is in agreement with the meaning of the thirty sons if there are many people above. 'If sentient beings only hear of the One Buddha Vehicle', below is in agreement with the second parable of laziness and retreat above. 'The Buddha knows that these minds are timid and inferior' below is in agreement with the third parable of setting up a transformed city, first in agreement with the second, there is no big only small, then in agreement with the first, adapting to the capacity, then in agreement with the third, setting up a transformed city, here only in agreement with the sentence 'If entering this city'
也。若眾生住於二地，此一句上則合第四受行中「生已渡想」等二句，「為二地」下則合第四知止息譬，正由得盡、無生二智，故則大乘機發也。「如來爾時」此下即合上第五滅化城將至寶所譬，具合開權顯實句，先合顯實，「但是如來方便」下合開權也。
「如彼導師」此下是大段第三舉外譬帖合，唯帖四譬，略不帖第二，今言「如彼導師」即帖合第一，「為止息故」下即帖合第三也，「既知止息已」此即帖合第四也，「而告之言」此下即帖合第五也。
「而說偈言」此有四十九行半偈，是第二重頌也。上長行本有二：一者結緣之因由，二者正結緣也。今四十九行半亦分為二：初有二十二行半頌上因也；第二「是諸沙彌等知佛禪未出」下有二十七行，頌上正結緣也。
但上結緣之因由中本有近遠兩由，今二十二行半亦分為二種：十二行頌遠由，第二「無量慧世尊」以下有十行半頌近由也。前遠由中本有四段：第一明行道得佛，第二明王子請說法，第三明得佛後感動之相，第四明諸梵請說法。今十二行亦頌此，四行頌第一，次第有「彼佛十六子」有兩行半頌第二，次「為覺悟群生」有半行頌第三，次有「東方諸世界」有五行頌第四也。但上第一中本有三，今四行中初一行即頌第一「佛道難得」也。
【現代漢語翻譯】 現代漢語譯本： 『也』。如果眾生安住於二地（聲聞、緣覺二乘的果位），這一句（『也』）上面就對應第四受行中的『生已渡想』等兩句，『為二地』下面就對應第四知止息譬（知道休息的比喻），正是因為得到盡智、無生智這二種智慧，所以大乘的機緣就發動了。『如來爾時』這以下就對應上面第五滅化城將至寶所譬（毀滅虛幻的城市，即將到達寶藏所在的比喻），完全對應開權顯實（開啟方便之門，顯示真實智慧）的句子，先對應顯實，『但是如來方便』以下對應開權。 『如彼導師』這以下是大段第三舉外譬帖合（舉出外面的比喻來對應），只對應四個比喻，省略了第二個比喻，現在說『如彼導師』就是對應第一個比喻，『為止息故』以下就是對應第三個比喻，『既知止息已』這句就是對應第四個比喻，『而告之言』這以下就是對應第五個比喻。 『而說偈言』這裡有四十九行半偈，是第二重頌（第二次用偈頌來讚頌）。上面的長行（散文）原本有二：一是結緣的因由，二是正式結緣。現在這四十九行半也分為二：開始有二十二行半讚頌上面的因由；第二『是諸沙彌等知佛禪未出』以下有二十七行，讚頌上面正式結緣。 但是上面結緣的因由中原本有近因和遠因兩種，現在這二十二行半也分為兩種：十二行讚頌遠因，第二『無量慧世尊』以下有十行半讚頌近因。前面的遠因中原本有四段：第一說明行道得佛（通過修行證得佛果），第二說明王子請求說法，第三說明得佛後感動的相狀，第四說明諸梵天請求說法。現在這十二行也讚頌這四段，四行讚頌第一，依次有『彼佛十六子』有兩行半讚頌第二，接著『為覺悟群生』有半行讚頌第三，接著有『東方諸世界』有五行讚頌第四。但是上面第一段中原本有三點，現在四行中第一行就是讚頌第一點『佛道難得』。
【English Translation】 English version: 'Ye'. If sentient beings abide in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), this phrase ('Ye') above corresponds to the two phrases 'having crossed the thought of birth' etc. in the fourth reception of practice, and 'for the Two Vehicles' below corresponds to the fourth analogy of knowing cessation, precisely because they have obtained the two wisdoms of exhaustion and non-arising, therefore the opportunity for Mahāyāna arises. 'Tathāgata at that time' below corresponds to the fifth analogy of destroying the illusory city and approaching the treasure, completely corresponding to the phrase of opening the provisional and revealing the real, first corresponding to revealing the real, and 'but it is the Tathāgata's expedient' below corresponds to opening the provisional. 'Like that guide' below is the third section of drawing external analogies to correspond, only corresponding to four analogies, omitting the second analogy, now saying 'like that guide' is corresponding to the first analogy, 'for the sake of cessation' below is corresponding to the third analogy, 'having known cessation' this phrase is corresponding to the fourth analogy, 'and said to them' below is corresponding to the fifth analogy. 'And said in verse' here are forty-nine and a half lines of verse, which is the second repetition in verse. The prose above originally had two parts: first, the cause of forming the connection, and second, the formal formation of the connection. Now these forty-nine and a half lines are also divided into two: initially there are twenty-two and a half lines praising the cause above; the second 'these Śrāmaṇeras etc. know that the Buddha's meditation has not ended' below has twenty-seven lines, praising the formal formation of the connection above. But in the cause of forming the connection above, there were originally two kinds of causes, near and far, now these twenty-two and a half lines are also divided into two kinds: twelve lines praise the distant cause, and the second 'Immeasurable Wisdom World Honored One' below has ten and a half lines praising the near cause. In the preceding distant cause, there were originally four sections: first, explaining attaining Buddhahood through practice, second, explaining the princes requesting the Dharma, third, explaining the appearance of being moved after attaining Buddhahood, and fourth, explaining the Brahmās requesting the Dharma. Now these twelve lines also praise these four sections, four lines praise the first, successively there are 'those sixteen sons of the Buddha' there are two and a half lines praising the second, then 'to awaken sentient beings' there is half a line praising the third, then there are 'the worlds of the Eastern directions' there are five lines praising the fourth. But in the first section above, there were originally three points, now the first line in the four lines is praising the first point 'the Buddha path is difficult to attain'.
次「諸天神龍王」下兩行即頌第二「諸天供養」也。次「過十小劫已」下一行頌第三「正得佛道」也。「彼佛十六子」此下有兩行半，頌第二王子請說法。上本有三，初有一行頌上第一為請故來至佛所也。次「頭面禮佛足」一句頌上第二致敬也。次「而請轉法輪」下有一行一句即頌上第三正請也。「為覺悟群生」此下半行頌上第三明感動之相。上本有三，今此半行唯頌第一地動，不頌第二放光及第三二相至處也。「東方諸世界」此下五行頌上第四，十方諸梵請轉法輪。上本有三段：第一東方東南方二諸梵請轉小乘法輪，第二南方乃至下方七方諸梵請轉大乘法輪，第三上方一方諸梵請轉大小二乘法輪。今此五行通頌上三段，文句渾雜不可分也。
「無量慧世尊」此下十行半頌上第二近因由。上亦有四段：第一受請說二乘法，第二王子請說大乘法，第三為說《法華》，第四入定。今此十六行半中，初五行頌第一，次有兩行頌第二，次有兩行半頌第三，次有一行頌第四。但上四段各有三，今五行頌第一，上第一中有三段，今初半行頌第一受請也。「為宣種種法」下一行半頌第二轉法輪之相也。次「宣暢是法時」下三行頌第三感悟也。「時十六王子」此下兩行頌第二王子請，上有三，今初半行頌第一為請故出家也。后一
【現代漢語翻譯】 現代漢語譯本： 『諸天神龍王』（Devas, Nagas and Dragon Kings）下方的兩行是讚頌第二部分『諸天供養』的內容。『過十小劫已』（After ten small kalpas）下方的一行是讚頌第三部分『正得佛道』（achieving Buddhahood）的內容。『彼佛十六子』（The sixteen sons of that Buddha）下方有兩行半，讚頌第二王子請求說法。上一個版本有三行，第一行讚頌第一部分，即因為請求的緣故來到佛陀處所。接下來『頭面禮佛足』（Bowing their heads to the Buddha's feet）一句讚頌第二部分，即致敬。接下來『而請轉法輪』（And requested to turn the wheel of the Dharma）下方有一行一句，即讚頌第三部分，正式請求。『為覺悟群生』（To awaken all beings）下方半行讚頌第三部分，表明感動的景象。上一個版本有三行，現在這半行只讚頌第一部分，即地動，沒有讚頌第二部分放光以及第三部分二相到達之處。 『東方諸世界』（The worlds of the East）下方五行讚頌第四部分，十方諸梵天請求轉法輪。上一個版本有三段：第一段是東方和東南方二個諸梵天請求轉小乘法輪，第二段是南方乃至下方七方諸梵天請求轉大乘法輪，第三段是上方一方諸梵天請求轉大小二乘法輪。現在這五行總括讚頌了以上三段，文句混雜難以區分。 『無量慧世尊』（The World Honored One of Immeasurable Wisdom）下方十行半讚頌第二部分近因由。上一個版本也有四段：第一段是接受請求宣說二乘法，第二段是王子請求宣說大乘法，第三段是為他們宣說《法華經》（Lotus Sutra），第四段是入定。現在這十六行半中，最初五行讚頌第一段，接下來有兩行讚頌第二段，接下來有兩行半讚頌第三段，接下來有一行讚頌第四段。但是上一個版本四段各有三行，現在五行讚頌第一段，上一個版本第一段中有三行，現在最初半行讚頌第一部分接受請求。『為宣種種法』（To proclaim various Dharmas）下一行半讚頌第二部分轉法輪的景象。接下來『宣暢是法時』（When proclaiming this Dharma）下三行讚頌第三部分感悟。『時十六王子』（Then the sixteen princes）下方兩行讚頌第二王子請求，上一個版本有三行，現在最初半行讚頌第一部分因為請求的緣故出家。后一
【English Translation】 English version: The two lines below 'Devas, Nagas and Dragon Kings' are a eulogy to the second part, 'Offerings from Devas'. The line below 'After ten small kalpas' is a eulogy to the third part, 'Achieving Buddhahood'. The two and a half lines below 'The sixteen sons of that Buddha' are a eulogy to the second prince requesting the Dharma to be preached. The previous version had three lines, the first line eulogizing the first part, that is, coming to the Buddha's place because of the request. Next, the sentence 'Bowing their heads to the Buddha's feet' eulogizes the second part, that is, paying homage. Next, the line and sentence below 'And requested to turn the wheel of the Dharma' is a eulogy to the third part, the formal request. The half line below 'To awaken all beings' eulogizes the third part, indicating the scene of being moved. The previous version had three lines, but now this half line only eulogizes the first part, that is, the earth shaking, without eulogizing the second part, the emitting of light, and the third part, the arrival of the two signs. The five lines below 'The worlds of the East' eulogize the fourth part, the Brahma kings of the ten directions requesting the turning of the Dharma wheel. The previous version had three sections: the first section was the Brahma kings of the East and Southeast requesting the turning of the Small Vehicle Dharma wheel, the second section was the Brahma kings of the South and even the seven directions below requesting the turning of the Great Vehicle Dharma wheel, and the third section was the Brahma kings of the direction above requesting the turning of both the Small and Great Vehicle Dharma wheels. Now these five lines summarize the above three sections, and the sentences are mixed and difficult to distinguish. The ten and a half lines below 'The World Honored One of Immeasurable Wisdom' eulogize the second part, the proximate cause. The previous version also had four sections: the first section was accepting the request to preach the Two Vehicle Dharma, the second section was the prince requesting to preach the Great Vehicle Dharma, the third section was preaching the 'Lotus Sutra' for them, and the fourth section was entering Samadhi. Now, in these sixteen and a half lines, the first five lines eulogize the first section, then there are two lines eulogizing the second section, then there are two and a half lines eulogizing the third section, and then there is one line eulogizing the fourth section. However, the previous version had three lines for each of the four sections, now the five lines eulogize the first section, and the previous version had three lines in the first section, now the first half line eulogizes the first part, accepting the request. The next one and a half lines below 'To proclaim various Dharmas' eulogize the second part, the scene of turning the Dharma wheel. Next, the three lines below 'When proclaiming this Dharma' eulogize the third part, the enlightenment. The two lines below 'Then the sixteen princes' eulogize the second prince's request, the previous version had three lines, now the first half line eulogizes the first part, leaving home because of the request. The latter one
行半頌第二正請，略不頌第三眷屬出家也。「佛知童子心」此下兩行半頌第三受請說《法華》，上有三段，今唯頌第一，而有兩行半者，先有四行明如來先說三乘法。上言大通智勝受請之後，過二萬乃說《法華》，是則未說《法華》之前，應先說三乘次說是《法華經》，「如恒河沙偈」此半行正頌上第一受請說《法華》也。「彼佛說經已」此下一行頌第四入定，本有三，今「彼佛說經已靜室」此七字頌第一，「入禪定一心一處坐」此七字頌第二，「八萬四千劫」五字頌第三也。
「是諸沙彌等」此下有二十七行頌上第二正結緣。上長行中本有二，一者法說，二者譬說。今二十七行中初有八行頌第一法說，次「譬如險惡道」下有十九行頌第二譬說也。上法說中本有三：第一明昔日結緣，第二明結括釋迦始終教化大意，第三明今日相值。今八行中初三行頌第一昔日結緣，次有四行頌第二結括大意，次一行頌第三今日相值也。但上第一昔日結緣中本有四，今前三行之中初半行頌第一階得覆述之意，次「為無量億眾」下一行半頌第二正結緣，次「一一沙彌等」下有一行頌第三感悟不同，不頌第四大通智勝佛嘆王子所說也。「彼佛滅度后」此下四行頌第二結括大意。上有四段，初一行頌第一常相值也。次「是十六沙彌」一
【現代漢語翻譯】 現代漢語譯本 行半頌第二正請，略不頌第三眷屬出家也。『佛知童子心』此下兩行半頌第三受請說《法華》，上有三段，今唯頌第一，而有兩行半者，先有四行明如來先說三乘法。上言大通智勝（Mahābhijñājñānābhibhū）受請之後，過二萬乃說《法華》，是則未說《法華》之前，應先說三乘次說是《法華經》，『如恒河沙偈』此半行正頌上第一受請說《法華》也。『彼佛說經已』此下一行頌第四入定，本有三，今『彼佛說經已靜室』此七字頌第一，『入禪定一心一處坐』此七字頌第二，『八萬四千劫』五字頌第三也。
『是諸沙彌等』此下有二十七行頌上第二正結緣。上長行中本有二，一者法說，二者譬說。今二十七行中初有八行頌第一法說，次『譬如險惡道』下有十九行頌第二譬說也。上法說中本有三：第一明昔日結緣，第二明結括釋迦（Śākyamuni）始終教化大意，第三明今日相值。今八行中初三行頌第一昔日結緣，次有四行頌第二結括大意，次一行頌第三今日相值也。但上第一昔日結緣中本有四，今前三行之中初半行頌第一階得覆述之意，次『為無量億眾』下一行半頌第二正結緣，次『一一沙彌等』下有一行頌第三感悟不同，不頌第四大通智勝（Mahābhijñājñānābhibhū）佛嘆王子所說也。『彼佛滅度后』此下四行頌第二結括大意。上有四段，初一行頌第一常相值也。次『是十六沙彌』一
【English Translation】 English version The second half-verse praises the proper request, omitting the third part about the family leaving home. 'The Buddha knows the mind of the youths,' the following two and a half verses praise the third part, accepting the invitation to preach the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra). There are three sections above, but now only the first is praised, and there are two and a half verses because there are first four lines clarifying that the Tathāgata first preached the Three Vehicles. Above it says that after Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence) Buddha received the invitation, he preached the Lotus Sūtra after twenty thousand kalpas. Therefore, before preaching the Lotus Sūtra, he should have first preached the Three Vehicles and then the Lotus Sūtra. 'Like Ganges river sands verses,' this half-line precisely praises the first part above, accepting the invitation to preach the Lotus Sūtra. 'After that Buddha finished speaking the sutra,' the following line praises the fourth part, entering into meditation. Originally there were three parts, now 'After that Buddha finished speaking the sutra in a quiet chamber,' these seven characters praise the first part, 'Entering into meditation, with one mind in one place,' these seven characters praise the second part, 'Eighty-four thousand kalpas,' these five characters praise the third part.
'These śrāmaṇeras (novice monks) etc.,' the following twenty-seven lines praise the second part above, properly forming the connection. In the long passage above, there are originally two parts, the Dharma discourse and the parable. Now, in these twenty-seven lines, the first eight lines praise the first part, the Dharma discourse, and then 'For example, a dangerous and evil road,' the following nineteen lines praise the second part, the parable. In the Dharma discourse above, there are originally three parts: first, clarifying the connection formed in the past; second, summarizing the main idea of Śākyamuni's (釋迦) entire teaching; third, clarifying the meeting today. Now, in these eight lines, the first three lines praise the first part, the connection formed in the past; then the following four lines praise the second part, summarizing the main idea; then one line praises the third part, the meeting today. However, in the first part above, the connection formed in the past, there are originally four parts. Now, in the first three lines, the first half-line praises the first part, the meaning of obtaining the opportunity to repeat; then 'For countless millions of beings,' the following one and a half lines praise the second part, properly forming the connection; then 'Each śrāmaṇera etc.,' the following one line praises the third part, different perceptions, not praising the fourth part, Mahābhijñājñānābhibhū (大通智勝) Buddha praising what the princes said. 'After that Buddha passed away,' the following four lines praise the second part, summarizing the main idea. Above there are four sections, the first line praises the first part, always meeting each other. Then 'These sixteen śrāmaṇeras,' one
行頌第二，十六王子已成佛也。次「爾時聞法者」一行超頌第四未來複得相值也。次「我在十六數」下一行追頌第三會通古今也。次「以是本因緣」此一行頌第三今日相值。上本有四段，第一明大乘機發，第二明說《法華》，第三義出以大乘擬宜不得，第四明以小乘化得也。今唯頌第二便集諸菩薩明說《法華》也。
「譬如險惡道」此下十九行頌譬說也。上本有三段，今此亦有三，初有十一行半頌開譬，次「我亦復如是」下有六行半頌合譬，次「諸佛之導師」下一行頌外譬帖合結也。上開譬中有五，今十一行半亦分為五，第一三行頌第一，「眾人皆疲倦」一行頌第二，次「導師作是念」下五行頌第三。次「導師知息已」一句頌第四，次「集眾而告言」下兩行一句頌第五。第一譬有四義，今雖具足頌，四義不次第，第一行頌第二怖畏處，次半頌第三若有多眾也。次半行追頌第一五百由旬也。次一行即頌第四導師也。「眾人皆疲倦」此一行頌懈退譬也。本有二：初正明退，第二釋退意。今者亦有二：初一句頌第一，次三句頌第二也。「導師作是念」此下五行頌設化城譬，上有四，今不頌第一也。初一行仍頌第二也，次三行頌第三也，次一行頌第四也。上第三段中本有二：第一思惟作化城，第二正設化城。今三行中兩
【現代漢語翻譯】 現代漢語譯本 行頌第二，十六王子已經成佛了。接下來『爾時聞法者』一行，是超頌第四，預示未來再次相遇。接下來『我在十六數』下一行，是追頌第三，會通古今。接下來『以是本因緣』這一行，是頌第三，說明今日相遇的因緣。上面的原本有四個段落，第一段說明大乘根機發起，第二段說明宣說《法華經》，第三段說明用大乘來比擬不合適，第四段說明用小乘教化是可行的。現在只頌第二段，就聚集了諸位菩薩，說明宣說《法華經》的場景。
『譬如險惡道』以下十九行是頌譬喻。上面的原本有三個段落，現在這裡也有三個段落，開始有十一行半頌開譬，接下來『我亦復如是』以下有六行半頌合譬，接下來『諸佛之導師』下一行是頌外譬帖合總結。上面的開譬中有五個部分，現在這十一行半也分為五個部分，第一部分三行頌第一部分，『眾人皆疲倦』一行頌第二部分，接下來『導師作是念』以下五行頌第三部分。接下來『導師知息已』一句頌第四部分，接下來『集眾而告言』下兩行一句頌第五部分。第一譬喻有四種含義，現在雖然都頌了，但四種含義沒有按順序排列，第一行頌第二種含義，即恐怖畏懼之處，接下來半行頌第三種含義，即如果有很多人的話。接下來半行追頌第一種含義，即五百由旬（yojanas，古印度長度單位）。接下來一行就是頌第四種含義，即導師（teacher, leader）的含義。『眾人皆疲倦』這一行頌懈怠退縮的譬喻。原本有兩個部分：第一部分是正面說明退縮，第二部分是解釋退縮的原因。現在也有兩個部分：開始一句頌第一部分，接下來三句頌第二部分。『導師作是念』以下五行頌設立化城（phantom city）的譬喻，上面有四個部分，現在沒有頌第一個部分。開始一行仍然頌第二個部分，接下來三行頌第三個部分，接下來一行頌第四個部分。上面第三段中原本有兩個部分：第一部分是思惟建造化城，第二部分是真正設立化城。現在這三行中兩
【English Translation】 English version Verse Section Two: The sixteen princes have already become Buddhas. Next, the line 'At that time, those who heard the Dharma' surpasses Verse Four, foreshadowing future encounters. Next, the line 'I was the sixteenth' recalls Verse Three, connecting the past and present. Next, the line 'Because of this fundamental cause' is Verse Three, explaining the cause of today's meeting. The original text above has four sections: the first explains the arising of the Mahayana capacity, the second explains the exposition of the Lotus Sutra, the third explains that it is inappropriate to use the Mahayana as a comparison, and the fourth explains that it is feasible to use the Hinayana to teach. Now, only Verse Two is recited, gathering all the Bodhisattvas and explaining the scene of expounding the Lotus Sutra.
The nineteen lines from 'For example, a dangerous road' onwards are verses on parables. The original text above has three sections, and now there are also three sections here: initially, there are eleven and a half lines of verses opening the parable, next, from 'I am also like this' onwards, there are six and a half lines of verses combining the parable, and next, the line 'The guide of all Buddhas' is a verse summarizing the external parable. The opening parable above has five parts, and now these eleven and a half lines are also divided into five parts: the first part, three lines, verses the first part, the line 'All are weary' verses the second part, next, 'The guide thinks thus' below, five lines, verses the third part. Next, the sentence 'The guide knows they have rested' verses the fourth part, next, 'Gathering the assembly, he says' below, two lines, one sentence, verses the fifth part. The first parable has four meanings, and although they are all now versified, the four meanings are not arranged in order. The first line verses the second meaning, which is the place of fear and dread, next, half a line verses the third meaning, which is if there are many people. Next, half a line recalls the first meaning, which is five hundred yojanas (ancient Indian unit of distance). Next, one line verses the fourth meaning, which is the meaning of the guide (teacher, leader). The line 'All are weary' verses the parable of weariness and retreat. The original text has two parts: the first part is a direct explanation of retreat, and the second part is an explanation of the reasons for retreat. Now there are also two parts: initially, one sentence verses the first part, next, three sentences verse the second part. The five lines from 'The guide thinks thus' onwards verse the parable of establishing a phantom city. The above has four parts, and now the first part is not versified. Initially, one line still verses the second part, next, three lines verse the third part, next, one line verses the fourth part. In the third section above, there were originally two parts: the first part is thinking about building a phantom city, and the second part is actually establishing a phantom city. Now, in these three lines, two
行頌第一，次一行頌第二也。「導師知息已」此一句頌第四譬，「集眾而告言」此下兩行一句頌第五譬也。「我亦復如是」此下六行半頌合譬，初半行頌合第一也，次一行頌合第二也，次一行頌合第三也，次半行頌合第四也，次三行半頌合第五譬也。「諸佛之導師」此下一行是第三頌帖合結，此中舉內合帖結，初一句即帖合第一導師，次一句即帖合化城，次一句即帖合止息也。次一句即帖合至寶所也。唯不合懈退也。
五百弟子授記品第八
宿世因緣說開三顯一化下根人有三品經，即分為兩段，第一上段〈化城〉一品正明宿世因緣化下根人，自此下有兩品，是第二，為下根人授記。此下根人所以不先領解者，解在人後不敢自定，是故如來知其得解仍為授記，但自授記中自含有領解之義。此品亦有富樓那授記，有千二百人授記，亦有五百人授記，亦有總為諸聲聞授記。何故記上題五百弟子？解釋者言：「五百人得授記，名號、眷屬多少悉皆是同，復能領解，餘者不爾，是故言五百弟子授記品也。」
此下兩品即為二段，前品明無學人授記，第二品明學無學人授記。
就此品中自有二：第一先明富樓那蒙授記之事，第二明諸聲聞人蒙授記之事。就富樓那事中自有二：第一先明經家敘富樓那得解之
【現代漢語翻譯】 現代漢語譯本： 行頌第一，接下來是行頌第二。「導師知息已」這一句頌是第四個比喻，「集眾而告言」以下兩行一句頌是第五個比喻。「我亦復如是」以下六行半頌是綜合比喻，最初半行頌是綜合第一個比喻，接下來一行頌是綜合第二個比喻，接下來一行頌是綜合第三個比喻，接下來半行頌是綜合第四個比喻，接下來三行半頌是綜合第五個比喻。「諸佛之導師」以下一行是第三頌的貼合總結，這裡面舉出內在的貼合總結，第一句就是貼合第一個導師，第二句就是貼合化城（比喻為到達目標過程中的休息站），第三句就是貼合止息（比喻為涅槃），第四句就是貼合至寶所（比喻為最終的涅槃境界）。唯獨沒有貼合懈退（比喻為修行中的退縮）。
五百弟子授記品第八
宿世因緣說開三顯一化下根人有三品經，可以分為兩段，第一上段〈化城〉一品，正是說明宿世因緣化度下根之人，從這裡以下有兩品，是第二段，為下根之人授記。這些下根之人所以不先領悟理解的原因是，他們覺得自己理解在別人之後，不敢自己確定，所以如來（Tathagata）知道他們已經理解了，仍然為他們授記，但是授記中自然含有領悟理解的意義。這一品也有富樓那（Purna）授記，有一千二百人授記，也有五百人授記，也有總的為諸位聲聞（Sravaka）授記。為什麼經文題目是五百弟子呢？解釋的人說：『五百人得到授記，名號、眷屬多少都相同，又能領悟理解，其餘的人不是這樣，所以說是五百弟子授記品。』
以下兩品分為兩段，前一品說明無學之人授記，第二品說明有學和無學之人授記。
在這一品中又分為兩部分：第一部分先說明富樓那（Purna）蒙受授記的事情，第二部分說明各位聲聞（Sravaka）蒙受授記的事情。在富樓那（Purna）的事情中又分為兩部分：第一部分先說明經家敘述富樓那（Purna）得到理解的事情。
【English Translation】 English version: The first is the verse of conduct, followed by the second verse of conduct. 'The guide knows the cessation' This verse is the fourth analogy. 'Gathering the assembly and announcing' The following two lines, one verse, is the fifth analogy. 'I am also like this' The following six and a half verses are combined analogies. The first half-verse is the combined first analogy, the next verse is the combined second analogy, the next verse is the combined third analogy, the next half-verse is the combined fourth analogy, and the next three and a half verses are the combined fifth analogy. 'The guide of all Buddhas' The following line is the third verse's fitting conclusion, which cites the internal fitting conclusion. The first sentence fits the first guide, the second sentence fits the phantom city (H化城, a metaphor for a resting place in the process of reaching a goal), the third sentence fits cessation (止息, a metaphor for Nirvana), and the fourth sentence fits the treasure land (至寶所, a metaphor for the ultimate state of Nirvana). Only discouragement (懈退, a metaphor for regression in practice) is not fitted.
Chapter 8: Prophecy of the Five Hundred Disciples
The sutra on the causes and conditions of past lives, which explains the three vehicles and reveals the one vehicle to transform people of inferior capacity, can be divided into two sections. The first section, the chapter on the 'Phantom City' (化城), precisely explains the causes and conditions of past lives to transform people of inferior capacity. From here onwards, there are two chapters, which are the second section, prophesying the future Buddhahood of people of inferior capacity. The reason why these people of inferior capacity did not understand earlier is that they felt their understanding came after others and they were afraid to be certain on their own. Therefore, the Tathagata (如來) knew that they had already understood and still prophesied their future Buddhahood, but the prophecy naturally contained the meaning of understanding. This chapter also contains the prophecy of Purna (富樓那), the prophecy of one thousand two hundred people, the prophecy of five hundred people, and the general prophecy of all Sravakas (聲聞). Why is the title of the sutra the Five Hundred Disciples? The commentators say: 'The five hundred people received the prophecy, and their names, families, and numbers were all the same, and they were able to understand. The others were not like this, so it is called the Chapter on the Prophecy of the Five Hundred Disciples.'
The following two chapters are divided into two sections. The previous chapter explains the prophecy of those who have nothing more to learn (無學), and the second chapter explains the prophecy of those who have something to learn and those who have nothing more to learn (學無學).
Within this chapter, there are two parts: the first part explains the prophecy received by Purna (富樓那), and the second part explains the prophecy received by the Sravakas (聲聞). Within the account of Purna (富樓那), there are two parts: the first part explains the sutra writer's account of Purna's (富樓那) understanding.
相，第二從「佛告諸比丘」以下正明如來述記富樓那。又就經家敘富樓那得解中有二：第一敘其得解所由，第二正敘其得解之相。
第一經家敘富樓那得解所由中有四階：一者敘解上法說開三顯一，第二言「又聞授諸大弟子記」，此明解上譬說開三顯一化中根人，第三言「復聞宿世因緣之事」親自解上〈化城〉中宿世因緣之說，第四言「復聞諸佛有大自在神通之力」，此敘其聞上〈化城品〉初明如來有神通道眼能見久遠之事也。
「得未曾有」此下是第二正敘其得解之相，亦有四階：第一先敘得解故內心歡喜；第二從「即從座起」以下，經家敘得解故外形恭敬；第三從「而作是念」以下，經家敘富樓那得解故唸佛功德；第四言「唯佛世尊能知我等深心本願」，此明經家敘富樓那得解故默感如來。「深心本願」者是十六王子時一切智愿也。
「爾時佛告諸比丘」，此下是第二正明如來述記富樓那，自有二段，即是長行與偈為二也。就長行中自有二：第一記富樓那行因之相，第二「過無量阿僧祇劫」下記其得果也。第一記其行因相者，明富樓那於五佛所護持法藏即成五段，一者先明於釋迦所護持法藏。富樓那於時現在眾中何故言汝見不？佛意只言汝等但見其形不見其行，故言見不也；第二言「汝等勿謂
【現代漢語翻譯】 現代漢語譯本：相，第二部分從『佛告諸比丘』開始，正式闡明如來對富樓那的述記。經文編纂者敘述富樓那獲得解脫，分為兩部分：第一部分敘述他獲得解脫的原因，第二部分正式敘述他獲得解脫的景象。
第一部分，經文編纂者敘述富樓那獲得解脫的原因，分為四個階段：第一，敘述他理解了上乘佛法，即宣講開三顯一（方便法門最終導向唯一真實的佛法）；第二，說『又聞授諸大弟子記』，這表明他理解了上文譬喻中開三顯一所教化的中等根器之人；第三，說『復聞宿世因緣之事』，親自理解了上文〈化城喻品〉中關於宿世因緣的說法；第四，說『復聞諸佛有大自在神通之力』，這是敘述他聽聞了上文〈化城喻品〉開頭所說的如來具有神通和道眼，能夠看到久遠的事情。
『得未曾有』以下是第二部分，正式敘述他獲得解脫的景象，也分為四個階段：第一，首先敘述他因為獲得解脫而內心歡喜；第二，從『即從座起』以下，經文編纂者敘述他因為獲得解脫而外在表現出恭敬；第三，從『而作是念』以下，經文編纂者敘述富樓那因為獲得解脫而思念佛的功德；第四，說『唯佛世尊能知我等深心本願』，這表明經文編纂者敘述富樓那因為獲得解脫而在心中默默地感念如來。『深心本願』指的是十六王子時期的一切智愿。
『爾時佛告諸比丘』以下是第二部分，正式闡明如來對富樓那的述記，分為長行和偈頌兩段。長行中又分為兩部分：第一部分記述富樓那修行之因的景象，第二部分從『過無量阿僧祇劫』開始，記述他獲得果報。第一部分記述他修行之因的景象，表明富樓那在五佛（指過去五位佛）處護持法藏，分為五個階段。第一，先說明他在釋迦（釋迦牟尼佛，Sakyamuni Buddha）處護持法藏。富樓那此時就在大眾之中，為什麼說『汝見不』？佛的意思只是說你們只看到他的外形，沒有看到他的修行，所以說『見不』；第二，說『汝等勿謂
【English Translation】 English version: The section on 'Appearance' (相) continues, starting from 'The Buddha told the Bhikshus,' which explicitly elucidates the Tathagata's (如來) prediction regarding Purna (富樓那). Furthermore, the sutra compiler's narration of Purna's attainment of liberation is divided into two parts: the first narrates the causes of his attainment, and the second formally narrates the signs of his attainment.
In the first part, the sutra compiler narrates the causes of Purna's attainment of liberation in four stages: first, it narrates his understanding of the supreme Dharma (法), explaining the 'opening of the three to reveal the one' (開三顯一, the expedient teachings ultimately leading to the one true Dharma); second, it says, 'Also having heard the prediction given to the great disciples,' which clarifies his understanding of those of middling capacity who were taught through the 'opening of the three to reveal the one' in the preceding parable; third, it says, 'Again having heard about the events of past lives,' personally understanding the explanation of past lives in the preceding 'Illusionary City' (化城) chapter; fourth, it says, 'Again having heard that the Buddhas possess great, unhindered, supernatural powers,' which narrates his hearing in the beginning of the 'Illusionary City' chapter that the Tathagata possesses supernatural powers and the eye of the Dharma, enabling him to see events of the distant past.
'Gained what was never before attained' marks the beginning of the second part, which formally narrates the signs of his attainment of liberation, also in four stages: first, it initially narrates his inner joy due to attaining liberation; second, starting from 'Immediately rising from his seat,' the sutra compiler narrates his outward reverence due to attaining liberation; third, starting from 'And thinking thus,' the sutra compiler narrates Purna's contemplation of the Buddha's merits due to attaining liberation; fourth, it says, 'Only the World Honored One, the Buddha, can know our deep inner vows,' which clarifies that the sutra compiler narrates Purna's silent gratitude towards the Tathagata due to attaining liberation. 'Deep inner vows' refers to the vows of all-knowing wisdom made during the time of the sixteen princes.
'At that time, the Buddha told the Bhikshus' marks the beginning of the second part, which formally elucidates the Tathagata's prediction regarding Purna, divided into two sections: prose and verse. The prose section is further divided into two parts: the first part records the signs of Purna's causes of practice, and the second part, starting from 'Passing immeasurable asamkhya kalpas' (阿僧祇劫, countless eons), records his attainment of the fruit. The first part records the signs of his causes of practice, indicating that Purna protected the Dharma treasury at the places of five Buddhas (五佛, referring to the past five Buddhas), divided into five stages. First, it initially explains his protection of the Dharma treasury at the place of Sakyamuni (釋迦牟尼佛, Sakyamuni Buddha). Purna is currently among the assembly, so why does it say, 'Do you see?' The Buddha's intention is simply to say that you only see his form, but do not see his practice, hence 'Do you see?'; second, it says, 'You should not think'
」以下明富樓那於過去九十億佛所能護持法藏，此中意皆發跡也；第三言「于諸七佛所護持法藏」；第四言「于賢劫中諸佛所護持法藏」；第五言「于未來無量諸佛所護持法藏」，如此流例皆是行因之義也。「過無量阿僧祇劫」此下是第二記其得果也。
「而說偈言」下第二正明佛記富樓那，中自有二，長行與偈。今是第二偈頌，凡有二十一行半偈，解有二種，一解云分為二，初有十四行頌第一記其行因；後有七行半頌第二記得果也。復有一解分為三段，第一先有七行偈不頌上長行，義出泛明諸菩薩示現作聲聞影響如來；第二有七行頌上長行中第一行因；第三有七行半頌長行中第二記其得果。
「今此富樓那」此下有七行，是第二頌上第一述其行因，但上因之中本有於五佛所護持法藏，今此七行唯得頌二佛所護持法藏。初有五行頌上第二於過去九十億佛所護持法藏，「未來亦供養」此下兩行頌上第五未來諸佛所護持法藏也。
「供養諸如來」此下有七行半，是偈中之第三，頌上長行中第二正記富樓那得果。
「爾時千二百阿羅漢」此下品中第二明諸聲聞授記事。就此中自有二段：第一為諸聲聞授記；第二「爾時五百羅漢于佛前」以下明得記人領解也。就正授記中自有二：第一別為授記，第二
【現代漢語翻譯】 現代漢語譯本：以下是明富樓那（Purna）在過去九十億佛所護持的法藏，這裡的意義都是從發跡開始的；第三句說『于諸七佛所護持法藏』；第四句說『于賢劫中諸佛所護持法藏』；第五句說『于未來無量諸佛所護持法藏』，這樣的流傳都是修行之因的意義。『過無量阿僧祇劫』以下是第二部分，記錄他得到的果報。
『而說偈言』以下是第二部分，正式說明佛陀為富樓那（Purna）授記，其中分為兩部分，長行和偈頌。現在是第二部分偈頌，總共有二十一行半偈，對此有兩種解釋，一種解釋是分為兩部分，前十四行偈頌是第一部分，記錄他的修行之因；后七行半偈頌是第二部分，記錄他得到的果報。還有一種解釋是分為三段，第一段先有七行偈頌，不頌揚上面的長行，意義在於泛泛地說明諸菩薩示現為聲聞，影響如來；第二段有七行偈頌，頌揚上面長行中的第一部分修行之因；第三段有七行半偈頌，頌揚長行中的第二部分記錄他得到的果報。
『今此富樓那』以下有七行，是第二部分，頌揚上面第一部分敘述他的修行之因，但上面修行之因中本有在五佛所護持的法藏，現在這七行只頌揚了二佛所護持的法藏。最初五行頌揚上面第二部分在過去九十億佛所護持的法藏，『未來亦供養』以下兩行頌揚上面第五部分未來諸佛所護持的法藏。
『供養諸如來』以下有七行半，是偈頌中的第三部分，頌揚上面長行中的第二部分，正式記錄富樓那（Purna）得到的果報。
『爾時千二百阿羅漢』以下是品中的第二部分，說明諸聲聞被授記的事情。這裡面又分為兩段：第一段是為諸聲聞授記；第二段是『爾時五百羅漢于佛前』以下，說明得到授記的人領悟理解。在正式授記中又分為兩部分：第一部分是分別授記，第二部分是...
【English Translation】 English version: The following refers to Purna's (Ming Fu Lou Na) (Purna) ability to uphold the Dharma treasury under the past ninety billion Buddhas, and the meaning here all originates from the beginning; the third sentence says 'regarding the Dharma treasury upheld by the Seven Buddhas'; the fourth sentence says 'regarding the Dharma treasury upheld by the Buddhas in the Bhadrakalpa (Xian Jie)'; the fifth sentence says 'regarding the Dharma treasury upheld by the countless Buddhas in the future,' such transmission exemplifies the meaning of the cause of practice. 'Passing countless asamkhya (A Seng Qi) kalpas' below is the second part, recording the fruition he obtained.
'And speaking in verse' below is the second part, formally explaining the Buddha's prediction for Purna (Fu Lou Na), which is divided into two parts, prose and verse. Now it is the second part, the verse, with a total of twenty-one and a half lines of verse, for which there are two interpretations. One interpretation is to divide it into two parts, the first fourteen lines of verse being the first part, recording his cause of practice; the latter seven and a half lines of verse being the second part, recording the fruition he obtained. Another interpretation is to divide it into three sections, the first section having seven lines of verse that do not praise the above prose, the meaning being to generally explain that the Bodhisattvas appear as Sravakas (Sheng Wen), influencing the Tathagata (Ru Lai); the second section has seven lines of verse, praising the first part of the above prose, the cause of practice; the third section has seven and a half lines of verse, praising the second part of the prose, recording the fruition he obtained.
'Now this Purna (Fu Lou Na)' below has seven lines, which is the second part, praising the first part above, narrating his cause of practice, but the cause of practice above originally included the Dharma treasury upheld by the Five Buddhas, and now these seven lines only praise the Dharma treasury upheld by the Two Buddhas. The first five lines praise the second part above, the Dharma treasury upheld by the past ninety billion Buddhas, 'the future will also make offerings' the following two lines praise the fifth part above, the Dharma treasury upheld by the future Buddhas.
'Offering to all the Tathagatas (Ru Lai)' below has seven and a half lines, which is the third part of the verse, praising the second part of the above prose, formally recording the fruition obtained by Purna (Fu Lou Na).
'At that time, twelve hundred Arhats (A Luo Han)' below is the second part of the chapter, explaining the matter of the Sravakas (Sheng Wen) receiving predictions. Within this, there are two sections: the first section is the prediction for the Sravakas (Sheng Wen); the second section is 'At that time, five hundred Arhats (A Luo Han) before the Buddha' below, explaining the understanding of those who received the prediction. Within the formal prediction, there are two parts: the first part is the individual prediction, the second part is...
一行半偈總為諸聲聞授記。就第一別授記中有二，即是長行與偈為兩。就長行中自有二：第一先為千二百人授記，第二「其五百阿羅漢」以下為五百人授記也。就初段中有二：一者是千二百人請記，二者「言佛知此等」下正記千二百人。就請記中有二：一者經家敘，第二正明請記。但千二百人中正舉憍陳如為端也。其五百羅漢是第二為五百羅漢授記。
「而說偈言」此下是第二偈頌，凡有九行半偈，初有六行偈頌千二百人得記。
「其五百比丘次第當作佛」下有三行半偈，頌五百人得記。
「迦葉汝已知」此一行半偈，是第二總為諸聲聞授記。雖是偈，由是長行類也。
「爾時五百阿羅漢于佛前得授記」者，明諸聲聞授記事中有二：一者正為諸聲聞授記，此下是第二明聲聞得授記者有五百人領解。就此領解中自有二，即是長行與偈為二也。就長行中自有二：第一略領解，第二廣領解。又就此廣略兩段之中各自有二。略領解中有二者：第一法說，第二「今乃知之如無智者」以下譬說也。第二廣領解亦有二者，即是開譬、合譬為兩段。就開譬中文取只有五譬，義取應有六，闕無第六，今者玄出。何以知之？下合譬中有偈頌中亦有故也。第一詺為系寶珠譬，第二不自覺知譬，第三行他國譬，第四相
【現代漢語翻譯】 現代漢語譯本： 一行半偈總共是爲了給所有聲聞（Sravaka，聽聞佛法而證悟的弟子）授記。在第一部分別授記中有兩個部分，即長行（散文）和偈頌。在長行中又分為兩個部分：第一部分是先為一千二百人授記，第二部分是『其五百阿羅漢』以下，為五百人授記。在第一段中又有兩個部分：一是這一千二百人請求授記，二是『言佛知此等』以下，正式為一千二百人授記。在請求授記的部分中又有兩個部分：一是經文敘述，二是正式說明請求授記。但在這一千二百人中，特別提到了憍陳如（Kaundinya，五比丘之首）作為代表。其五百羅漢（Arhat，已證悟的聖者）是第二部分，為五百羅漢授記。 『而說偈言』以下是第二部分的偈頌，總共有九行半偈，最初的六行偈頌是關於一千二百人得到授記。 『其五百比丘次第當作佛』以下有三行半偈，讚頌五百人得到授記。 『迦葉汝已知』這一行半偈，是第二部分，總共為所有聲聞授記。雖然是偈頌，但屬於長行的範疇。 『爾時五百阿羅漢于佛前得授記』，說明為所有聲聞授記這件事中有兩個方面：一是正式為所有聲聞授記，以下是第二部分，說明聲聞得到授記這件事中有五百人領悟理解。在領悟理解的部分中又分為兩個部分，即長行和偈頌。在長行中又分為兩個部分：第一部分是略述領悟理解，第二部分是『今乃知之如無智者』以下，用譬喻來說明。第二部分廣述領悟理解也有兩個部分，即是開譬（展開譬喻）和合譬（總結譬喻）。在開譬中，經文只取了五個譬喻，但從意義上來說應該有六個，缺少了第六個，現在我來闡述。為什麼這麼說呢？因為下面的合譬中的偈頌中也有提到。第一個譬喻是系寶珠譬，第二個是不自覺知譬，第三個是行他國譬，第四個是相。
【English Translation】 English version: The one and a half Gatha (verse) is generally to bestow predictions upon all Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings). Within the first separate prediction, there are two parts, namely prose and verse. Within the prose, there are two parts: the first is to bestow predictions upon one thousand two hundred people, and the second, from 'The five hundred Arhats' onwards, is to bestow predictions upon five hundred people. Within the first section, there are two parts: one is the request for prediction by the one thousand two hundred people, and the second, from 'The Buddha knows these' onwards, is the formal prediction for the one thousand two hundred people. Within the request for prediction, there are two parts: one is the narration by the sutra compiler, and the second is the formal explanation of the request for prediction. However, among the one thousand two hundred people, Kaundinya (the first of the five bhikkhus) is specifically mentioned as the representative. The five hundred Arhats (enlightened saints) are the second part, the prediction for the five hundred Arhats. 'And speaking in verse' below is the second part of the Gatha, with a total of nine and a half lines of verse. The first six lines of verse are about the one thousand two hundred people receiving predictions. 'The five hundred Bhikkhus will successively become Buddhas' below has three and a half lines of verse, praising the five hundred people who received predictions. 'Kasyapa, you already know' this one and a half lines of verse is the second part, generally bestowing predictions upon all Sravakas. Although it is a verse, it belongs to the category of prose. 'At that time, the five hundred Arhats received predictions in front of the Buddha', explaining that there are two aspects to the matter of bestowing predictions upon all Sravakas: one is the formal bestowing of predictions upon all Sravakas, and the following is the second part, explaining that five hundred people comprehend and understand the matter of Sravakas receiving predictions. Within the part of comprehension and understanding, there are two parts, namely prose and verse. Within the prose, there are two parts: the first part is a brief account of comprehension and understanding, and the second part is from 'Now I know it is like being without wisdom' onwards, using metaphors to explain. The second part, the extensive account of comprehension and understanding, also has two parts, namely opening the metaphor and closing the metaphor. In opening the metaphor, the sutra only takes five metaphors, but in terms of meaning, there should be six, lacking the sixth, which I will now explain. How do I know this? Because the verses in the closing metaphor below also mention it. The first metaphor is the tied jewel metaphor, the second is the unawareness metaphor, the third is the traveling to another country metaphor, and the fourth is the appearance.
值譬，第五示寶珠譬，第六得珠歡喜譬，是則文中所無者。第一系寶珠譬者，此即領上化城中將導譬，亦遠領窮子中父子相失譬，亦領火宅中第一宅主總譬，〈方便品〉中「今我亦如是」下明釋迦同諸佛化眾生也。第二詺為不自覺知譬者，此即領上化城中懈退譬，亦領窮子中喚子不得譬，亦遠領火宅中長者救子不得譬，亦遠領〈方便品〉中如來用大乘化眾生不得義也。第三名為行他國譬者，此則領上化城中為設化城譬，亦領窮子中喚子得譬亦教作人譬，亦遠領火宅中長者用三車救子得譬，亦遠領〈方便品〉「尋念過去佛」下明如來用三乘化得眾生也。第四詺為相值譬者，此則領化城中知止息譬，遠領窮子中見子志大譬，火宅中見子免難譬，亦遠領〈方便品〉「我見佛子等志求佛道者」下明見眾生有大乘機。第五詺為示寶珠譬者，此領上化城中滅化城將至寶所譬，遠領窮子中付家業譬，亦遠領火宅中長者賜諸子大車譬，亦遠領〈方便品〉中「于諸菩薩中正直舍方便但說無上道」說《法華經》。此中應有第六歡喜譬者，不領化城中則超領窮子火宅及〈方便品〉歡喜義也。但〈化城品〉中將導譬有四義，今此第一系寶珠亦有四義譬。「若有人者」則是下根人自譬，則是上譬說中「若有多眾」下明三十子義，「至親友家」即是
【現代漢語翻譯】 現代漢語譯本： 例如，第五個譬喻是示寶珠譬（顯示寶珠的比喻），第六個是得珠歡喜譬（得到寶珠歡喜的比喻），這些是經文中沒有明確提到的。第一個，系寶珠譬（系寶珠的比喻），對應于化城喻中將領眾人到達化城的譬喻，也對應于窮子喻中父子失散的譬喻，還對應於火宅喻中第一宅主（長者）的總譬喻，以及《方便品》中『今我亦如是』（現在我也是這樣）以下，釋迦牟尼佛如同諸佛一樣教化眾生的含義。第二個，詺為不自覺知譬（不知不覺的比喻），對應于化城喻中懈怠退縮的譬喻，也對應于窮子喻中呼喚兒子卻得不到迴應的譬喻，還對應於火宅喻中長者無法救出孩子的譬喻，以及《方便品》中如來用大乘教化眾生卻無法成功的含義。第三個，名為行他國譬（前往他國的比喻），對應于化城喻中設立化城的譬喻，也對應于窮子喻中呼喚兒子得到迴應並教他做人的譬喻，還對應於火宅喻中長者用三車救出孩子的譬喻，以及《方便品》中『尋念過去佛』（追憶過去諸佛）以下，如來用三乘教化眾產生功的含義。第四個，詺為相值譬（相遇的比喻），對應于化城喻中知道可以休息的譬喻，也對應于窮子喻中看到兒子志向遠大的譬喻，火宅喻中看到孩子脫離災難的譬喻，以及《方便品》中『我見佛子等志求佛道者』（我看到佛的弟子們立志尋求佛道）以下，看到眾生具有大乘根基的含義。第五個，詺為示寶珠譬（顯示寶珠的比喻），對應于化城喻中摧毀化城即將到達寶所的譬喻，也對應于窮子喻中交付家業的譬喻，還對應於火宅喻中長者賜予孩子們大車的譬喻，以及《方便品》中『于諸菩薩中正直舍方便但說無上道』（在眾多菩薩中正直地捨棄方便法門，只說無上道）中宣說《法華經》。這裡本應有第六個歡喜譬（歡喜的比喻），雖然在化城喻中沒有對應，但可以對應于窮子喻、火宅喻以及《方便品》中的歡喜之義。但是，〈化城品〉中將導譬（引導的譬喻）有四種含義，現在這第一個系寶珠譬（系寶珠的比喻）也有四種含義。「若有人者」（如果有人）則是下根之人自比，對應于上面譬喻中所說的『若有多眾』（如果有很多大眾）以下，說明三十個兒子的含義，「至親友家」（到親友家）就是
【English Translation】 English version: For example, the fifth parable is the 'Showing the Jewel Parable' (示寶珠譬), and the sixth is the 'Joy of Obtaining the Jewel Parable' (得珠歡喜譬), which are not explicitly mentioned in the text. The first, the 'Tying the Jewel Parable' (系寶珠譬), corresponds to the parable of leading the crowd to the transformed city in the Transformation City Parable, also corresponds to the parable of the lost father and son in the Prodigal Son Parable, and also corresponds to the general parable of the first householder (the elder) in the Burning House Parable, as well as the meaning of Shakyamuni Buddha, like all Buddhas, teaching sentient beings in the 'Now I am also like this' (今我亦如是) section of the 《Upaya》 Chapter (《方便品》). The second, named the 'Unknowingly Unaware Parable' (詺為不自覺知譬), corresponds to the parable of laziness and retreat in the Transformation City Parable, also corresponds to the parable of calling the son but not receiving a response in the Prodigal Son Parable, and also corresponds to the parable of the elder being unable to save the children in the Burning House Parable, as well as the meaning of the Tathagata using the Mahayana to teach sentient beings but failing in the 《Upaya》 Chapter. The third, named the 'Going to Another Country Parable' (名為行他國譬), corresponds to the parable of establishing the transformed city in the Transformation City Parable, also corresponds to the parable of calling the son and receiving a response and teaching him to be a person in the Prodigal Son Parable, and also corresponds to the parable of the elder saving the children with the three carts in the Burning House Parable, as well as the meaning of the Tathagata successfully teaching sentient beings with the Three Vehicles in the 'Reflecting on the Buddhas of the Past' (尋念過去佛) section of the 《Upaya》 Chapter. The fourth, named the 'Meeting Each Other Parable' (詺為相值譬), corresponds to the parable of knowing when to rest in the Transformation City Parable, also corresponds to the parable of seeing the son's great ambition in the Prodigal Son Parable, the parable of seeing the children escape from disaster in the Burning House Parable, and also the meaning of seeing sentient beings with the potential for the Mahayana in the 'I see the Buddha's disciples aspiring to the Buddha path' (我見佛子等志求佛道者) section of the 《Upaya》 Chapter. The fifth, named the 'Showing the Jewel Parable' (詺為示寶珠譬), corresponds to the parable of destroying the transformed city and about to arrive at the treasure place in the Transformation City Parable, also corresponds to the parable of entrusting the family business in the Prodigal Son Parable, and also corresponds to the parable of the elder giving the children large carts in the Burning House Parable, as well as the saying of the 《Lotus Sutra》 in the 'Among all the Bodhisattvas, honestly abandoning expedient means and only speaking of the unsurpassed path' (于諸菩薩中正直舍方便但說無上道) section of the 《Upaya》 Chapter. There should be a sixth 'Joy Parable' (歡喜譬) here, although there is no correspondence in the Transformation City Parable, it can correspond to the meaning of joy in the Prodigal Son Parable, the Burning House Parable, and the 《Upaya》 Chapter. However, the 'Leading Parable' (將導譬) in the Transformation City Chapter has four meanings, and now this first 'Tying the Jewel Parable' (系寶珠譬) also has four meanings. 'If there is someone' ('若有人者') is a self-comparison of people with inferior roots, corresponding to the 'If there are many people' ('若有多眾') mentioned in the above parable, explaining the meaning of the thirty sons, 'To the house of relatives and friends' ('至親友家') is
上五百由旬及一宅也。「醉酒而臥」即是上怖畏之義，「是時親友」以下即是領導師義也。內合十六王子昔日覆講則是親友，於時聽眾即是有入于生死，覆講之處即家也。「醉酒而臥」者，煩惱自惛醉而臥。有人解言：「即來親友家言親友與其酒。」親友是十六王子，云何言子與眾生煩惱？諸佛聖人不為眾生作煩惱因緣，故知入余處飲酒來至親友家。下言「其家甚大富具設諸肴膳」，自有人一日恒設䴵果，只自無有酒也。「官事當行」者非是初行，內合於時十六王子覆講緣既盡更為余方便法，故言官事行也。「寶珠系其衣里」十六王子於時覆講為眾生說大乘，今於時眾生相與得解大乘，大乘之理最貴，故言無價。此大乘解可珍可重如寶，其理必圓如珠為因之義，不亡名為系，既是外凡不亡壞，故言衣里也。「其人醉臥都不覺知」，此是第二不自覺知譬。此則領懈退譬，內合昔日十六王子既為說大乘得行大乘解，王子便往余方，眾生遂失大乘解，自從失解來都不覺言我有大乘解，不知此則無大乘機也。「起已遊行」此下是第三行他國譬，內合衆生既無大乘根機唯有小機，從小乘教修行求因覓果。此則領上設化城譬，上譬中本有四重，一者用化城擬宜，二者有堪聞化城之機，三者正為設化城，此三階今者都不領，唯領第四
【現代漢語翻譯】 現代漢語譯本： 上面說的五百由旬以及一座宅子，『醉酒而臥』就是指上面的怖畏之義，『是時親友』以下就是領導師的意義。這裡面合著十六王子昔日重新講解，那麼親友就是指十六王子，當時的聽眾就是指那些陷入生死輪迴的眾生，重新講解的地方就是指家。『醉酒而臥』，是指煩惱使人自己昏聵而沉睡。有人解釋說：『就是來到親友家，說親友給他酒喝。』親友是十六王子，怎麼能說是兒子和眾生的煩惱呢？諸佛聖人不會為眾生製造煩惱的因緣，所以知道是到別的地方喝酒後才來到親友家。下面說『其家甚大富具設諸肴膳』，自然有人每天都準備糕點水果，只是自己沒有酒。『官事當行』不是指剛開始行動，這裡面合著當時十六王子重新講解的因緣已經結束，所以用其他方便法，所以說官事要開始了。『寶珠系其衣里』，十六王子當時重新講解是爲了眾生說大乘佛法，現在當時的眾生相互之間得到了對大乘佛法的理解，大乘佛法的道理最珍貴，所以說是無價之寶。這種對大乘佛法的理解可以珍視可以看重，就像寶珠一樣，它的道理必然圓滿就像珠子一樣，作為原因的意義，不丟失叫做系，既然是外凡，沒有損壞，所以說是衣里。『其人醉臥都不覺知』，這是第二個不自覺知的比喻。這則是領會懈怠退轉的比喻，這裡面合著昔日十六王子已經為眾生說了大乘佛法，眾生也得到了修行大乘佛法的理解，王子就前往其他地方，眾生於是失去了對大乘佛法的理解，自從失去理解以來，都不覺得自己有大乘佛法的理解，不知道這就沒有修習大乘佛法的根基了。『起已**』這下面是第三個去其他國家的比喻，這裡面合著眾生既然沒有大乘佛法的根基，只有小乘佛法的根基，從小乘佛法的教義修行，尋求因果。這則是領會上面的設立化城的比喻，上面的比喻中本來有四重含義，一是利用化城來適應根機，二是有能夠聽聞化城的根機，三是正是爲了設立化城，這三個階段現在都不領會，只領會第四重含義。
【English Translation】 English version: The aforementioned five hundred yojanas (a unit of distance) and a house, 『drunk and asleep』 refers to the meaning of the above-mentioned fear. 『At that time, relatives and friends』 and what follows refers to the meaning of the leading teacher. The sixteen princes of the past re-explaining is akin to relatives and friends, the audience at that time is akin to sentient beings trapped in the cycle of birth and death, and the place of re-explanation is akin to the home. 『Drunk and asleep』 refers to afflictions causing oneself to be confused and asleep. Some interpret it as: 『Coming to the house of relatives and friends, saying that relatives and friends gave him wine.』 The relatives and friends are the sixteen princes, how can it be said that the son and the afflictions of sentient beings? The Buddhas and sages do not create causes for afflictions for sentient beings, so it is known that he came to the house of relatives and friends after drinking elsewhere. The following says 『His house was very rich and had all kinds of delicacies prepared,』 naturally someone prepares pastries and fruits every day, but they themselves do not have wine. 『Official business is about to begin』 does not refer to just starting to act, it corresponds to the fact that the conditions for the sixteen princes to re-explain had ended, so they used other expedient methods, so it is said that official business is about to begin. 『A jewel is tied inside his clothes,』 the sixteen princes re-explained at that time to speak the Mahayana Dharma (Great Vehicle Buddhism) for sentient beings, now the sentient beings at that time have mutually gained an understanding of the Mahayana Dharma, the principles of the Mahayana Dharma are the most precious, so it is said to be priceless. This understanding of the Mahayana Dharma can be cherished and valued, like a jewel, its principles are necessarily complete like a pearl, as the meaning of the cause, not lost is called tied, since it is an ordinary person, it is not damaged, so it is said to be inside the clothes. 『The person was drunk and asleep and did not know anything,』 this is the second metaphor of not being aware. This is to understand the metaphor of laziness and regression, it corresponds to the fact that the sixteen princes of the past had already spoken the Mahayana Dharma for sentient beings, and sentient beings had also gained an understanding of practicing the Mahayana Dharma, the princes then went to other places, and sentient beings then lost their understanding of the Mahayana Dharma, since losing their understanding, they do not feel that they have an understanding of the Mahayana Dharma, not knowing that they do not have the root for practicing the Mahayana Dharma. 『Having arisen **』 the following is the third metaphor of going to other countries, it corresponds to the fact that sentient beings do not have the root for the Mahayana Dharma, but only have the root for the Hinayana Dharma (Smaller Vehicle Buddhism), practicing from the teachings of the Hinayana Dharma, seeking cause and effect. This is to understand the metaphor of establishing a transformation city above, the above metaphor originally has four levels of meaning, one is to use the transformation city to adapt to the capacity, two is to have the capacity to hear the transformation city, three is precisely to establish the transformation city, these three stages are not understood now, only the fourth level of meaning is understood.
諸人受行。上受行中自有四階，今者亦具領四階，一者言「起已遊行」此則領上「是時疲極之眾心大歡喜」，明外凡夫修行即是「心各勇銳」聞法信受。二者言「到於他國」此則領上言「我等今者免斯惡道」即是內凡夫修行，通道五根立故言他國。三者「為衣食故勤力」，此則領上於是眾人前見諦思惟治道即是「競共馳走」。四者言「若少有所得便以為足」，此則領上入化城生已度想，明無學果，即「諍出火宅」義也。「於後親友會遇見之」此是第四相值譬，此則領上知止息譬，言「爾時導師知此人眾既得止息」下，明大乘機發也。「而作是言咄哉丈夫」，此下是第五示寶珠譬，此則領化城中即滅化城將至寶所譬，亦遠領火宅、〈方便品〉今行大乘因取大乘果，故名貿易所須也。此下應有第六歡喜，文中闕者今且懸出，對下合譬也。
「佛亦如是」此下是第二合譬也。從此下竟「令發一切智心」以來，合上第一系珠譬。「為菩薩時即合親友教化我等令發一切智心」，即合以無價寶珠系其衣里也。「而尋廢忘不知不覺」此則合上第二不自覺知也。「既得阿羅漢道」此下合第三行他國譬。但上譬中本有四階，今唯合第四階言「若少所得便以為足」句也。「一切智愿猶在不失」，此合上第四相值譬，上言會遇見之也。
【現代漢語翻譯】 現代漢語譯本 眾人接受奉行。上面接受奉行之中自有四個階段，現在也完整地領會這四個階段。第一階段說『起已』（已經起身），這對應于上面所說的『是時疲極之眾心大歡喜』（這時疲憊不堪的眾人內心非常歡喜），說明外凡夫修行就是『心各勇銳』（內心各自勇猛精進），聽聞佛法后信受奉行。第二階段說『到於他國』（到達其他國家），這對應于上面所說的『我等今者免斯惡道』（我們現在免於這些惡道），也就是內凡夫修行，因為通道的五根已經確立，所以說是到達其他國家。第三階段說『為衣食故勤力』（爲了衣食而努力工作），這對應于上面所說的『於是眾人前見諦思惟治道』（於是眾人在前面見到真諦，思考治理之道），也就是『競共馳走』（爭先恐後地奔跑）。第四階段說『若少有所得便以為足』（如果稍微有所得，便認為足夠了），這對應于上面所說的進入化城，產生已經得度的想法，說明無學果位，也就是『諍出火宅』（爭先恐後地逃出火宅）的含義。『於後親友會遇見之』（之後在親友聚會上遇見他），這是第四個相遇的比喻，這對應于上面所說的知止息的比喻，也就是『爾時導師知此人眾既得止息』（那時導師知道這些人已經得到休息）之後，說明大乘根機開始萌發。『而作是言咄哉丈夫』（於是（親友）說道：『唉，大丈夫啊』），這以下是第五個示寶珠的比喻，這對應于化城即將消失，將要到達寶所的比喻，也遙遠地對應於火宅、〈方便品〉，現在修行大乘因，取得大乘果，所以說是貿易所需。這以下應該有第六個歡喜，文中缺失，現在暫時懸置，與下面的比喻相對應。 『佛亦如是』（佛也是這樣），這以下是第二個合譬。從這以下直到『令發一切智心』（令（他們）發起一切智心）為止，對應于上面的第一個系珠譬。『為菩薩時即合親友教化我等令發一切智心』（（佛）作為菩薩時，就如同親友教化我們，令我們發起一切智心），就如同用無價寶珠繫在（窮人）的衣服里。『而尋廢忘不知不覺』（但是（窮人）隨即忘記，不知道也不察覺），這對應于上面的第二個不自覺知。『既得阿羅漢道』（既然已經證得阿羅漢道），這以下對應于第三個行他國譬。但是上面的比喻中本來有四個階段，現在只對應第四個階段，也就是『若少所得便以為足』（如果稍微有所得，便認為足夠了）這句話。『一切智愿猶在不失』（一切智的願望仍然存在，沒有失去），這對應于上面的第四個相遇的比喻，上面說的是『會遇見之』（（之後）會遇見他）。
【English Translation】
English version
You all receive and practice. There are four stages within the above receiving and practicing, and now you fully understand these four stages. The first stage says 'Having arisen,' which corresponds to the above 'At that time, the exhausted crowd felt great joy,' explaining that the practice of an outer ordinary person is 'each with courageous spirit,' hearing the Dharma and accepting it with faith. The second stage says 'Arriving in another country,' which corresponds to the above 'We are now freed from these evil paths,' which is the practice of an inner ordinary person, because the five roots of faith are established, hence it is said to be arriving in another country. The third stage says 'Diligently working for clothing and food,' which corresponds to the above 'Then the crowd saw the truth and contemplated the way to govern,' which is 'racing together.' The fourth stage says 'If one gains a little, one is content,' which corresponds to the above entering the transformed city, having the thought of already being delivered, explaining the fruit of no-more-learning, which is the meaning of 'contending to escape the burning house.' 'Later, meeting him at a gathering of relatives and friends,' this is the fourth analogy of encountering, which corresponds to the above analogy of knowing to rest, that is, 'At that time, the guide knew that this crowd had obtained rest,' explaining that the Mahayana potential is beginning to develop. 'And saying, Alas, good man,' below this is the fifth analogy of showing the jewel, which corresponds to the analogy of the transformed city disappearing and approaching the treasure place, also remotely corresponding to the burning house and the
「今者世尊覺悟我等」此下，合第五示寶珠譬。「我今乃知實是菩薩」以下懸合第六歡喜，上所無者。
「而說偈言」此下十二行半，是第二，頌上長行。長行中本有二：一者略領解，二者廣領解。今十二行半偈亦分為二：初兩行半頌略領解，后十行頌廣領解也。上略領解中自有二：一者法說，二者譬說。初兩行頌法說，半行頌譬說。「譬如貧窮人」此下十行偈，頌上第二廣領解。上廣領解中有開譬、合譬為兩段，今六行頌開譬，四行頌合譬。上開譬中有五，今六行中具頌六義，初一行三句頌第一譬，「時臥不覺知」此一句即頌第二譬，「是人既已起」此下兩偈頌第三行他國譬，「與珠之親友」半行頌第四相值譬，「苦切責之已半偈」頌第五示寶珠譬，「貧人見此珠」一行義，頌第六歡喜譬，上長行所無也。
「我等亦如是」此下四行頌合譬，略不頌合第四譬。初一偈頌合第一系寶珠譬；「我等無智故」半行，頌合第二譬；「得少涅槃分」半行，頌合第三譬；「今佛覺悟我」一偈，頌合第五譬；「我今從佛聞」一偈，頌合第六歡喜譬。
授學無學人記品第九
此品受記之中第二，為學無學人授記，仍為品目也。就此品中自有二段：第一請記，第二佛授記。就請記中自有二，第一阿難、羅睺羅
【現代漢語翻譯】 現代漢語譯本：『今者世尊覺悟我等』之後，合於第五個寶珠的比喻。『我今乃知實是菩薩』以下，懸合第六個歡喜，這是上文所沒有的。
『而說偈言』之後十二行半，是第二部分，用偈頌來讚頌上面的長行。長行中原本有兩部分：一是簡略地領會理解，二是廣泛地領會理解。現在這十二行半的偈頌也分為兩部分：開始的兩行半偈頌讚頌簡略的領會理解，後面的十行讚頌廣泛的領會理解。上面簡略的領會理解中又分為兩部分：一是法說，二是譬說。開始的兩行讚頌法說，半行讚頌譬說。『譬如貧窮人』之後十行偈頌，讚頌上面第二部分的廣泛領會理解。上面廣泛領會理解中有開譬、合譬兩段，現在六行讚頌開譬，四行讚頌合譬。上面開譬中有五個方面，現在六行中完整地讚頌了六個方面的意義，開始一行三句讚頌第一個比喻，『時臥不覺知』這一句就是讚頌第二個比喻，『是人既已起』之後兩偈頌讚頌第三個他國比喻，『與珠之親友』半行讚頌第四個相值比喻，『苦切責之已半偈』讚頌第五個示寶珠比喻，『貧人見此珠』一行義，讚頌第六個歡喜比喻，這是上面長行中所沒有的。
『我等亦如是』之後四行讚頌合譬，略去了沒有讚頌第四個比喻。開始一偈頌讚頌第一個系寶珠比喻；『我等無智故』半行，讚頌合第二個比喻；『得少涅槃（Nirvana）分』半行，讚頌合第三個比喻；『今佛覺悟我』一偈，讚頌合第五個比喻；『我今從佛聞』一偈，讚頌合第六個歡喜比喻。
授學無學人記品第九
此品受記之中第二部分，是為有學和無學之人授記，這也是品目的由來。此品中分為兩段：第一是請求授記，第二是佛陀授記。在請求授記中又分為兩部分，第一是阿難（Ananda）、羅睺羅（Rahula）
【English Translation】 English version: 『Now the World-Honored One has awakened us,』 this corresponds to the fifth analogy of the jewel. 『I now know that I am truly a Bodhisattva,』 this anticipates the sixth joy, which was not mentioned above.
『And speaking in verse,』 the following twelve and a half lines are the second part, praising the preceding prose passage in verse. The prose passage originally had two parts: first, a brief understanding, and second, a broad understanding. Now, these twelve and a half lines of verse are also divided into two parts: the first two and a half lines of verse praise the brief understanding, and the following ten lines praise the broad understanding. The brief understanding above is further divided into two parts: first, the Dharma explanation, and second, the analogy explanation. The first two lines praise the Dharma explanation, and half a line praises the analogy explanation. The ten lines of verse following 『For example, a poor man』 praise the second part of the broad understanding above. The broad understanding above has two sections: opening the analogy and closing the analogy. Now, six lines praise the opening analogy, and four lines praise the closing analogy. The opening analogy above has five aspects, and now the six lines fully praise the six aspects of meaning. The first line with three phrases praises the first analogy, 『Sleeping at the time without knowing』 this phrase praises the second analogy, 『This person has already arisen』 the following two verses praise the third analogy of another country, 『With the friend who gave the jewel』 half a line praises the fourth analogy of encountering, 『Having been severely reprimanded for half a verse』 praises the fifth analogy of showing the jewel, 『The poor man sees this jewel』 one line of meaning, praises the sixth analogy of joy, which was not mentioned in the prose passage above.
『We are also like this』 the following four lines praise the closing analogy, omitting the fourth analogy. The first verse praises the first analogy of tying the jewel; 『We are without wisdom』 half a line, praises the second analogy; 『Obtaining a small portion of Nirvana』 half a line, praises the third analogy; 『Now the Buddha awakens me』 one verse, praises the fifth analogy; 『I now hear from the Buddha』 one verse, praises the sixth analogy of joy.
Chapter Nine: Bestowal of Prophecies to Those Still Learning and Those Who Have Completed Learning
This chapter is the second part of the bestowal of prophecies, prophesying for those who are still learning and those who have completed learning, which is also the origin of the chapter title. This chapter is divided into two sections: first, requesting the prophecy, and second, the Buddha bestowing the prophecy. The request for prophecy is further divided into two parts, the first being Ananda and Rahula.
二人請記，第二明二千人請授記。
「佛告阿難汝于來世」自此下第二正授記。就授記中亦有二：第一先為阿難羅睺羅受記，第二為二千人受記。就第一中自有二：初為阿難受記，第二為羅睺羅受記。就阿難受記中自有五階：第一正為受記，第二從「爾時會中有新發意」者，見阿難得記心生疑念；第三從「爾時世尊知諸菩薩心之所念」下，明往因緣釋大眾疑念；第四「阿難面于佛前」此下明阿難因聞往昔因緣仍得宿命智；第五說偈讚歎如來也。
「佛告羅睺羅」此下次為羅睺羅受記，自有長行與偈為二也。
「爾時世尊見學無學人其意柔軟」，此是第二為二千學無學人受記。就此受記中自有二：第一正為受記，第二學無學人得受記已歡喜嘆佛。
法師品第十
此品明受、持、讀誦、解說、書寫五種法師之德，故言法師品也。十二品經開三顯一以明因義，自有四段：第一略說開三顯一動執生疑，第二懷疑故致請，第三廣明開三顯一斷疑生信，三段已竟自此以下有四品經，是第四名別流通因義。前又解言：第一第二各開為二，第三第四各開為三。就此第四段中三段者，第一〈法師品〉、〈見寶塔品〉此二品經明受持此經者勛深、流通者報重，則明勛深報重，命覓通經之人。第二持品時眾既
【現代漢語翻譯】 現代漢語譯本： 二人請記，第二是為二千人請授記。
『佛告阿難汝于來世』從這裡開始是第二部分，正式授記。在授記中也有兩部分：第一是先為阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）和羅睺羅（Rahula，佛陀的兒子）授記，第二是為二千人授記。在第一部分中又有兩部分：首先是為阿難授記，第二是為羅睺羅授記。在阿難授記中又有五個階段：第一是正式授記，第二是從『爾時會中有新發意』開始，講述因為看到阿難得到授記而心生疑念；第三是從『爾時世尊知諸菩薩心之所念』開始，說明往昔的因緣來解除大眾的疑慮；第四是『阿難面于佛前』，說明阿難因為聽聞往昔的因緣而獲得了宿命智；第五是說偈讚歎如來。
『佛告羅睺羅』從這裡開始是為羅睺羅授記，包括長行和偈頌兩部分。
『爾時世尊見學無學人其意柔軟』，這是第二部分，為二千學人和無學人授記。在這個授記中也有兩部分：第一是正式授記，第二是學人和無學人得到授記后歡喜讚歎佛。
法師品第十
這一品闡明受持、讀誦、解說、書寫五種法師的功德，所以稱為法師品。前十二品經文通過開三顯一的方式來闡明因的意義，分為四個階段：第一是略說開三顯一，引發執著和疑慮；第二是因為疑慮而請求開示；第三是詳細闡明開三顯一，斷除疑慮，生起信心。以上三個階段結束后，從這裡開始的四品經文是第四個階段，名為分別流通因的意義。之前也解釋過：第一和第二階段各自分為兩個部分，第三和第四階段各自分為三個部分。在這個第四階段的三部分中，第一是〈法師品〉和〈見寶塔品〉，這兩品經文闡明受持此經的人功德深厚，流通此經的人回報重大，從而說明功德深厚，回報重大，是爲了尋找通曉經文的人。第二是持品時大眾既然
【English Translation】 English version: Two requested predictions, the second is the request for predictions for two thousand people.
'The Buddha told Ananda, in your future life' From here begins the second part, the formal prediction. Within the prediction, there are also two parts: first, the prediction for Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) and Rahula (the Buddha's son), and second, the prediction for two thousand people. Within the first part, there are again two parts: first, the prediction for Ananda, and second, the prediction for Rahula. Within the prediction for Ananda, there are five stages: first, the formal prediction; second, starting from 'At that time, in the assembly, there were those newly aspiring,' describing how doubts arose upon seeing Ananda receive the prediction; third, starting from 'At that time, the World-Honored One, knowing the thoughts in the minds of all Bodhisattvas,' explaining past causes and conditions to dispel the doubts of the assembly; fourth, 'Ananda, facing the Buddha,' explaining how Ananda, upon hearing of past causes and conditions, attained knowledge of past lives; fifth, reciting verses in praise of the Tathagata.
'The Buddha told Rahula' From here begins the prediction for Rahula, including both prose and verse.
'At that time, the World-Honored One saw those who were learning and those who had nothing more to learn, their minds gentle,' This is the second part, the prediction for two thousand learners and those who have nothing more to learn. Within this prediction, there are also two parts: first, the formal prediction, and second, the learners and those who have nothing more to learn, rejoicing and praising the Buddha after receiving the prediction.
Chapter Ten: Teacher of the Law
This chapter elucidates the merits of the five kinds of teachers of the Law: those who receive, uphold, read, recite, explain, and write the sutra, hence it is called the 'Teacher of the Law' chapter. The preceding twelve chapters of the sutra explain the meaning of cause through the device of 'opening the three and revealing the one,' and are divided into four stages: first, a brief explanation of 'opening the three and revealing the one,' arousing attachment and doubt; second, requesting clarification due to doubt; third, a detailed explanation of 'opening the three and revealing the one,' dispelling doubt and generating faith. With the above three stages completed, the four chapters of the sutra from here on constitute the fourth stage, named the separate circulation of the meaning of cause. It has also been explained previously that the first and second stages are each divided into two parts, and the third and fourth stages are each divided into three parts. Within the three parts of this fourth stage, the first is the 'Teacher of the Law' chapter and the 'Vision of the Jeweled Stupa' chapter. These two chapters elucidate that those who receive and uphold this sutra have profound merit, and those who circulate this sutra have great rewards, thereby explaining that profound merit and great rewards are for seeking those who understand the sutra. Second, when upholding the chapter, the assembly already
聞勛深報重，則能通經者受命通也。第三〈安樂行品〉攝退墮之人。何者？但時眾有小行菩薩亦欲信習流通，見持品末明諸大菩薩於此惡世通經，有擯黜之過、身命之危，則言我等既未及大士，何能於此惡世流通此經？相與退沒。為此義故有第三〈安樂行品〉，明四種安樂之行，攝退墮之人。若欲于惡世中流通經者，當修四安樂行，則免危得安、離苦得樂。又就此三段中第三各開為二，中間第二受命中文有五別，第一命覓通經人中有二者，即兩品為二，第一〈法師品〉明釋迦自覓通經之人，第二〈見寶塔品〉明多寶如來助釋迦命覓通經人。又就釋迦自命覓通經人中有二：第一從初竟「我今獲大利」偈已來，據勛深報重正命覓通經人；第二從「藥王今告汝」下訖品，舉通經軌則命覓通經人也。
又就第一據勛深報重命覓通經人中有二階：第一據通經弟子以明勛報；第二「若復有人受持讀誦」以下，據師以明勛報也。所以知前者為弟子、後者為師者，此經詺受持讀誦等以為五種法師，故前者未能讀誦等，只聞經隨喜而已，故為弟子；後者自能受持等，故作師名也。此二階中各有二。就弟子明勛報有二者：第一就現在世明弟子，第二據佛滅后明弟子。此二階中例皆有二。就現在世明弟子中自有二者：第一從品初竟「一
【現代漢語翻譯】 現代漢語譯本：聽聞佛經的功勛深厚，回報也重大，因此能夠通達經義的人會接受傳經的使命。《安樂行品》第三攝受那些退失信心的人。為什麼這麼說呢？因為當時大眾中有些修行尚淺的菩薩也想學習和流通此經，但看到《持品》末尾說明諸位大菩薩在這個惡世流通佛經，會有被排斥的過失、甚至身命的危險，就會想：『我們既然還不如大菩薩，怎麼能在這個惡世流通此經呢？』於是互相退縮。爲了這個緣故，才有了第三《安樂行品》，闡明四種安樂的修行方法，攝受那些退失信心的人。如果想在惡世中流通佛經，就應當修習四種安樂行，就能免除危險得到平安，脫離痛苦得到快樂。另外，在這三段中，第三段又各自分為二部分，中間第二部分『受命』中有五種區別，第一種是『命覓通經人』中有兩種情況，即兩品分為二，第一《法師品》說明釋迦牟尼佛親自尋找通達經義的人，第二《見寶塔品》說明多寶如來幫助釋迦牟尼佛尋找通達經義的人。另外，就釋迦牟尼佛親自尋找通達經義的人中又有兩種情況：第一種是從品初到『我今獲大利』的偈頌為止，根據功勛深厚、回報重大的原則，正式尋找通達經義的人；第二種是從『藥王今告汝』以下到品末，舉出流通佛經的規範，尋找通達經義的人。 另外，就第一種根據功勛深厚、回報重大的原則尋找通達經義的人中，又有兩個階段：第一階段是根據通經弟子的功勛來闡明回報；第二階段是『若復有人受持讀誦』以下，根據老師的功勛來闡明回報。為什麼知道前者是弟子，後者是老師呢？因為這部經稱受持讀誦等為五種法師，所以前者還不能讀誦等，只是聽聞佛經后隨喜而已，所以是弟子；後者自己能夠受持等，所以稱為老師。這兩個階段中各有兩種情況。就弟子闡明功勛回報有兩種情況：第一種是就現在世闡明弟子，第二種是根據佛滅度后闡明弟子。這兩個階段中，例子都有兩種情況。就現在世闡明弟子中，自身有兩種情況：第一種是從品初到『一
【English Translation】 English version: Hearing the profound teachings of the sutras brings deep merit and great rewards, thus those who can understand the sutras will accept the mission of transmitting them. The third chapter, the 'Peaceful Practices Chapter' (Anrakugyo-hon), embraces those who have fallen away in faith. Why is this so? Because at that time, some Bodhisattvas with lesser practice also wanted to learn and circulate this sutra, but seeing the end of the 'Upholding the Sutra Chapter' (Jujihon) explaining that the great Bodhisattvas circulating the sutra in this evil age would face the fault of being rejected and even the danger to their lives, they would think: 'Since we are not yet as great as the Bodhisattvas, how can we circulate this sutra in this evil age?' Thus, they would retreat together. For this reason, there is the third 'Peaceful Practices Chapter' (Anrakugyo-hon), elucidating the four peaceful practices to embrace those who have fallen away in faith. If one wishes to circulate the sutra in an evil age, one should cultivate the four peaceful practices, then one can avoid danger and obtain peace, leave suffering and obtain happiness. Furthermore, within these three sections, the third section is further divided into two parts each. The second part in the middle, 'Receiving the Mandate', has five distinctions. The first is that 'Seeking those who understand the sutra' has two situations, that is, the two chapters are divided into two. The first, the 'Teacher of the Law Chapter' (Hosshi-hon), explains that Shakyamuni Buddha (釋迦牟尼佛) personally seeks those who understand the sutra. The second, the 'Treasure Tower Chapter' (Ken Hoto-hon), explains that Many Treasures Buddha (多寶如來) helps Shakyamuni (釋迦) Buddha seek those who understand the sutra. Furthermore, regarding Shakyamuni (釋迦) Buddha personally seeking those who understand the sutra, there are two situations: the first is from the beginning of the chapter to the verse 'I have now obtained great benefit', based on the principle of profound merit and great rewards, formally seeking those who understand the sutra; the second is from 'Medicine King, I now tell you' (Yakuo) below to the end of the chapter, presenting the norms for circulating the sutra, seeking those who understand the sutra. Furthermore, regarding the first situation of seeking those who understand the sutra based on the principle of profound merit and great rewards, there are two stages: the first stage is to elucidate the rewards based on the merit of the disciples who understand the sutra; the second stage is from 'If there are those who receive, uphold, read, and recite' below, to elucidate the rewards based on the merit of the teacher. Why do we know that the former refers to disciples and the latter refers to teachers? Because this sutra calls receiving, upholding, reading, and reciting the five kinds of teachers of the Law (Dharma), so the former cannot yet read and recite, etc., but only rejoices after hearing the sutra, so they are disciples; the latter can receive and uphold, etc., so they are called teachers. Each of these two stages has two situations. Regarding elucidating the merit and rewards of disciples, there are two situations: the first is to elucidate the disciples in the present world, and the second is to elucidate the disciples after the Buddha's (佛) extinction. In both of these stages, there are two situations. Regarding elucidating the disciples in the present world, there are two situations in themselves: the first is from the beginning of the chapter to 'one
念隨喜者」，先明現世弟子勛相；第二言「我皆與受菩提記」，此明共得報重也。
「佛告藥王又如來滅后」此下是第二明佛滅后弟子。就中例有二者：第一先出佛滅后弟子勛相；第二言「我亦與受菩提記」正明報重也。
「若有人受持讀誦」此下是第二據師明勛報。就此有二者，即是長行與偈為二。且就長行中自有二段：第一據別門明師；第二「藥王若有惡人」下，據總門明師。所以言別者，一段文中具三義故：一者佛在世師、佛滅度后師異；二者上下品師；三者兩師各辨勛報也。所以言總者亦具三義，反取即得。又就別明師中有二：第一明佛現在世五種法師，第二據佛滅后明法師。就現在世明師中有二：第一明佛現在下品法師，第二明現在世上品。所以名作上下品法師者，讀誦少者為下品，讀誦多者為上品也。就現在明下品法師中有二階：第一正出下品法師勛相，第二從「若有人問何等眾生」下明下品法師得報重也。
「何況盡能讀誦者」此下是現在世法師中之第二明上品法師，亦有二階：第一總況出上品法師勛深報重，上云只能受一句一偈者，是下品法師也；今盡能受持讀誦者，即是上品法師。第二言「藥王當知是人自舍清凈業報」，此則別明上品法師勛深也。
「若是善男子善女人
【現代漢語翻譯】 現代漢語譯本：關於『念隨喜者』，首先闡明現世弟子所獲得的功德和表彰；第二句說『我皆與受菩提記』，這說明他們共同獲得深厚的果報。
『佛告藥王又如來滅后』以下是第二部分，闡明佛陀滅度后的弟子。其中也分為兩種情況：第一，先說明佛滅度后弟子的功德和表彰；第二句說『我亦與受菩提記』，明確說明他們所獲得的深重果報。
『若有人受持讀誦』以下是第二部分，根據導師來闡明功德和果報。這裡分為兩個部分，即長行和偈頌。先看長行，其中又分為兩段：第一，根據個別方面闡明導師；第二，從『藥王若有惡人』開始，根據總體方面闡明導師。之所以說是『個別』，是因為這段文字包含三重含義：一是佛在世時的導師與佛滅度后的導師不同；二是下品導師與上品導師不同；三是兩種導師各自的功德和果報不同。之所以說是『總體』，也包含三重含義，反過來理解即可。在個別闡明導師的部分中，又分為兩部分：第一，闡明佛陀在世時的五種法師；第二，根據佛滅度后闡明法師。在闡明佛陀在世時的導師的部分中，又分為兩部分：第一，闡明佛陀在世時的下品法師；第二，闡明佛陀在世時的上品法師。之所以稱為『上下品法師』，是因為讀誦較少的為下品，讀誦較多的為上品。在闡明佛陀在世時的下品法師的部分中，又分為兩個階段：第一，直接闡明下品法師的功德和表彰；第二，從『若有人問何等眾生』開始，闡明下品法師所獲得的深重果報。
『何況盡能讀誦者』以下是闡明佛陀在世時的法師中的第二部分，闡明上品法師，也分為兩個階段：第一，總體概括上品法師的功德深厚、果報深重，上面說只能接受一句一偈的，是下品法師；現在說能夠完全接受、受持、讀誦的，就是上品法師。第二句說『藥王當知是人自舍清凈業報』，這是分別闡明上品法師的功德深厚。
『若是善男子善女人』
【English Translation】 English version: Regarding 'those who rejoice in following,' it first clarifies the merits and distinctions of disciples in the present life; the second statement, 'I will bestow upon them predictions of Bodhi (supreme enlightenment),' indicates that they will jointly receive profound rewards.
'The Buddha told Bhaisajyaraja (Medicine King) that after the Tathagata's (Thus Come One) extinction,' the following is the second part, clarifying the disciples after the Buddha's Parinirvana (complete extinction). Among them, there are also two aspects: first, it explains the merits and distinctions of the disciples after the Buddha's Parinirvana; the second statement, 'I will also bestow upon them predictions of Bodhi,' explicitly states the profound rewards they will receive.
'If there are those who receive, uphold, read, and recite,' the following is the second part, clarifying the merits and rewards based on the teacher. Here, there are two parts, namely the prose section and the verse section. Let's first look at the prose section, which is further divided into two segments: first, it clarifies the teacher from a specific perspective; second, starting from 'Bhaisajyaraja, if there are evil people,' it clarifies the teacher from a general perspective. The reason for saying 'specific' is that this passage contains three meanings: first, the teachers during the Buddha's lifetime are different from the teachers after the Buddha's Parinirvana; second, the inferior teachers are different from the superior teachers; third, the two types of teachers have different merits and rewards. The reason for saying 'general' is that it also contains three meanings, which can be understood by reversing the perspective. In the part that specifically clarifies the teacher, there are two parts: first, it clarifies the five types of Dharma (teachings) masters during the Buddha's lifetime; second, it clarifies the Dharma masters after the Buddha's Parinirvana. In the part that clarifies the teacher during the Buddha's lifetime, there are two parts: first, it clarifies the inferior Dharma masters during the Buddha's lifetime; second, it clarifies the superior Dharma masters during the Buddha's lifetime. The reason for calling them 'inferior and superior Dharma masters' is that those who read and recite less are considered inferior, and those who read and recite more are considered superior. In the part that clarifies the inferior Dharma masters during the Buddha's lifetime, there are two stages: first, it directly clarifies the merits and distinctions of the inferior Dharma masters; second, starting from 'If someone asks what kind of beings,' it clarifies the profound rewards received by the inferior Dharma masters.
'How much more so those who can fully read and recite,' the following is the second part in clarifying the Dharma masters during the Buddha's lifetime, clarifying the superior Dharma masters, which also has two stages: first, it generally summarizes the profound merits and deep rewards of the superior Dharma masters. The above said that those who can only accept one sentence or one verse are inferior Dharma masters; now it says that those who can fully accept, uphold, read, and recite are superior Dharma masters. The second statement, 'Bhaisajyaraja, you should know that these people relinquish their pure karmic rewards,' specifically clarifies the profound merits of the superior Dharma masters.
'If they are good men or good women'
，我滅度后能竊為一人」，此下是第二明佛滅度后法師。就中亦有二：第一佛滅度後下品法師，第二亦況出上品。就下品法師中自有二階：第一正出下品法師相，第二言「當知是人則如來使」下，明勛深也。「何況于大眾中廣為人說」，此是第二言明佛滅後上品法師，此中應有勛報而無，至偈頌中方有也。
「藥王若有惡人」下長行中明法師自有二，此下是第二據總門明法師。就中自有二：第一明逆之者得罪，第二明從之者得福也。就第一階中復有二：初正明逆之者得罪，第二「其有讀誦」以下明法師勛相也。今者第一見受持讀誦者不可輕毀，所以謗罪重於佛者，正由謗此人，故今《法華》不通，遂斷三寶之種，故所以罪重也；雖謗如來，不能令三寶永斷，故言罪輕。只取一邊，不論福田厚薄也。「其有讀誦」下是第二法師勛相，「為如來肩所荷擔」者，此人為如來所重，故言荷擔，不言如來身荷擔也。
「其所至方」此下是第二明從之者得福，亦有二，有正、有釋，即是報深也。
「而說偈言」據師勛報中自有二，第一是長行，此下是第二偈頌。有十五行偈自分為二段：第一有兩行偈義出不頌長行，直漫獎勸時眾受持此經；第二「若有能受持」此下有十三行偈，正頌上長行。但上長行中本有二：
【現代漢語翻譯】 現代漢語譯本：'我滅度后能竊為一人'，以下是第二部分，闡明佛陀滅度后的法師。其中又分為兩部分：第一部分是佛陀滅度後下品法師，第二部分是以上品法師為例進行類比。關於下品法師，又分為兩個階段：第一階段是直接描述下品法師的形象，第二階段是'當知是人則如來使'，闡明其功勛之深厚。'何況于大眾中廣為人說'，這是第二部分，闡明佛陀滅度後上品法師，這裡本應有功勛和回報的描述，但沒有，要到偈頌中才有。 『藥王若有惡人』以下的長行中，闡明法師自身有兩種情況，以下是第二種，從總的方面闡明法師。其中又分為兩部分：第一部分闡明違逆法師的人會獲罪，第二部分闡明順從法師的人會得福。在第一階段中又有兩部分：首先是直接闡明違逆法師的人會獲罪，其次是'其有讀誦'以下，闡明法師的功勛和形象。現在，第一點是看到受持讀誦《法華經》的人不可輕視和詆譭，因此，誹謗他們的罪過比誹謗佛陀還要重，正是因為誹謗這些人，所以現在《法華經》不能流通，從而斷絕了三寶的種子，所以罪過才如此嚴重；即使誹謗如來，也不能使三寶永遠斷絕，所以說罪過較輕。這裡只取一個方面，不討論福田的深厚與否。'其有讀誦'以下是第二部分，闡明法師的功勛和形象，'為如來肩所荷擔'，這個人被如來所重視，所以說是荷擔，而不是說如來用身體荷擔。 『其所至方』以下是第二部分，闡明順從法師的人會得福，也有兩部分，有正面闡述，也有解釋，也就是回報深厚。 『而說偈言』，根據法師的功勛和回報，自身分為兩部分，第一部分是長行，以下是第二部分偈頌。十五行偈可以分為兩段：第一部分有兩行偈，其含義沒有在長行中出現，直接廣泛地勸勉當時的大眾受持此經；第二部分是'若有能受持'以下有十三行偈，正是頌揚上面的長行。但上面的長行中本來有兩部分：
【English Translation】 English version: 'After my Parinirvana, they can secretly act as one person.' The following is the second part, elucidating the Dharma Masters after the Buddha's Parinirvana. This is further divided into two parts: the first part is about the inferior Dharma Masters after the Buddha's Parinirvana, and the second part uses the superior Dharma Masters as an example for analogy. Regarding the inferior Dharma Masters, there are two stages: the first stage directly describes the image of the inferior Dharma Masters, and the second stage is 'Know that these people are envoys of the Tathagata,' elucidating the depth of their merits. 'How much more so those who widely preach to the masses,' this is the second part, elucidating the superior Dharma Masters after the Buddha's Parinirvana. There should be descriptions of merits and rewards here, but there are none; they will only appear in the verses. 'If, O Medicine King, there are wicked people,' the following prose passage elucidates that Dharma Masters themselves have two situations. The following is the second situation, elucidating Dharma Masters from a general perspective. This is further divided into two parts: the first part elucidates that those who oppose the Dharma Masters will incur offenses, and the second part elucidates that those who follow the Dharma Masters will gain blessings. In the first stage, there are two parts: first, it directly elucidates that those who oppose the Dharma Masters will incur offenses, and second, 'Those who read and recite' and below, elucidates the merits and image of the Dharma Masters. Now, the first point is that those who uphold, read, and recite the Lotus Sutra should not be despised or slandered. Therefore, the offense of slandering them is heavier than slandering the Buddha. It is precisely because of slandering these people that the Lotus Sutra cannot be circulated now, thus cutting off the seeds of the Three Jewels, so the offense is so serious; even if one slanders the Tathagata, one cannot cause the Three Jewels to be cut off forever, so it is said that the offense is lighter. This only takes one aspect, without discussing the depth of the field of merit. 'Those who read and recite' and below is the second part, elucidating the merits and image of the Dharma Masters. 'Carried on the shoulders of the Tathagata,' this person is valued by the Tathagata, so it is said to be carried, not that the Tathagata carries them with his body. 'Wherever they go,' the following is the second part, elucidating that those who follow the Dharma Masters will gain blessings. There are also two parts, with direct explanations and interpretations, which means the rewards are profound. 'And spoke in verses,' according to the Dharma Masters' merits and rewards, it is divided into two parts. The first part is the prose passage, and the following is the second part, the verses. The fifteen lines of verses can be divided into two sections: the first section has two lines of verses, the meaning of which did not appear in the prose passage, directly and widely encouraging the audience at that time to uphold this sutra; the second section is 'If there are those who can uphold' and below, with thirteen lines of verses, which are precisely praising the above prose passage. But the above prose passage originally had two parts:
一者據別門明師，二者據總門明師。今就此十三偈亦分為二：初有七行頌上第一據別門明師，第二餘有六行偈頌上據總門明師。上別門明師中復有二：一者明現在師，二者佛滅后之師。就七行中亦分為二：前有四行頌現在師，后三行頌滅度后師。就現在世師中本有二種：一者下品，二者上品。今就四偈中初一偈頌下品法師，后三行頌上品法師。但上明下品法師中自有二階：一者正出下品法師勛相，二者報重。今一偈中上半頌正出下品法師勛相，下半頌報重也。「諸有能受持」此下三行，頌上現在中上品法師。上本有二階：一者總況出上品法師勛深，二者別明上品法師勛深。今就此三行中亦復有二：初半偈正頌法師勛深，上言「何況盡能受持」者也；下余兩半頌上別明勛深。「吾滅后惡世」此下三行，頌上第二明佛滅后法師，此中有二種：一者是下品，二者是上品。今就三行亦分為二，小不次第，初有兩行先頌況出上品，上言「何況于大眾中廣為人說」。上又闕無勛報，今偈中有。此兩偈亦有二階：初半偈頌正況出上品法師，第二從「當合掌禮敬」下有一行半義頌報深。長行所無者，「若能於後世」此下一偈倒頌下品法師。上本又有二階：一者下品師相，二者明勛相。此一行亦有二：初半偈頌第一，下半頌第二。
【現代漢語翻譯】 現代漢語譯本 一者，依據別門闡明善知識（師：老師，知識：指引人修行的人），二者，依據總門闡明善知識。現在就這十三首偈頌也分為兩部分：首先有七行偈頌上面第一點，依據別門闡明善知識；第二部分，剩餘六行偈頌上面第二點，依據總門闡明善知識。上面依據別門闡明善知識中又分為兩種：一是闡明現在的善知識，二是佛陀滅度后的善知識。就這七行中也分為兩部分：前面四行偈頌現在的善知識，後面三行偈頌佛陀滅度后的善知識。就現在的善知識中，原本有兩種：一是下品，二是上品。現在就這四首偈頌中，第一首偈頌下品法師，後面三行偈頌上品法師。但上面闡明下品法師中，自然有兩種階層：一是正面闡述下品法師的功德相，二是回報深重。現在一首偈頌中，前半部分偈頌正面闡述下品法師的功德相，後半部分偈頌回報深重。『諸有能受持』這以下三行，偈頌上面現在中的上品法師。上面原本有兩種階層：一是總括闡述上品法師的功德深厚，二是分別闡明上品法師的功德深厚。現在就這三行中，也還是有兩種：前半首偈頌正面偈頌法師的功德深厚，上面說『何況盡能受持』就是這個意思；下面剩餘兩半偈頌上面分別闡明功德深厚。『吾滅后惡世』這以下三行，偈頌上面第二點，闡明佛陀滅度后的法師，這其中有兩種：一是下品，二是上品。現在就這三行也分為兩部分，稍微有些顛倒，首先有兩行先偈頌並闡述上品，上面說『何況于大眾中廣為人說』。上面又缺少功德回報，現在偈頌中有。這兩首偈頌也有兩種階層：前半首偈頌正面闡述上品法師，第二部分從『當合掌禮敬』以下有一行半的含義偈頌回報深重。長行中所沒有的，『若能於後世』這下面一首偈頌倒過來偈頌下品法師。上面原本也有兩種階層：一是下品法師的相，二是闡明功德相。這一行也有兩種：前半首偈頌第一種，後半部分偈頌第二種。
【English Translation】 English version Firstly, explaining the virtuous teacher (師: teacher, 知識: person who guides others in spiritual practice) according to the specific approach; secondly, explaining the virtuous teacher according to the general approach. Now, these thirteen verses are also divided into two parts: first, there are seven lines of verses on the first point above, explaining the virtuous teacher according to the specific approach; the second part, the remaining six lines of verses on the second point above, explaining the virtuous teacher according to the general approach. Above, explaining the virtuous teacher according to the specific approach is further divided into two types: one is explaining the virtuous teacher of the present time, and the other is the virtuous teacher after the Buddha's Nirvana. These seven lines are also divided into two parts: the first four lines of verses are about the virtuous teacher of the present time, and the last three lines of verses are about the virtuous teacher after the Buddha's Nirvana. Among the virtuous teachers of the present time, there are originally two types: one is the lower grade, and the other is the upper grade. Now, in these four verses, the first verse is about the lower grade Dharma teacher, and the last three lines are about the upper grade Dharma teacher. However, in the above explanation of the lower grade Dharma teacher, there are naturally two levels: one is to directly state the merits and characteristics of the lower grade Dharma teacher, and the other is the heavy reward. Now, in one verse, the first half of the verse directly states the merits and characteristics of the lower grade Dharma teacher, and the second half of the verse is about the heavy reward. 'Those who can receive and uphold' these following three lines, verses on the upper grade Dharma teacher in the present time. Above, there are originally two levels: one is to generally describe the profound merits of the upper grade Dharma teacher, and the other is to specifically explain the profound merits of the upper grade Dharma teacher. Now, in these three lines, there are also two types: the first half of the verse directly praises the profound merits of the Dharma teacher, which is what is meant by 'how much more so if one can fully receive and uphold'; the remaining two and a half verses above specifically explain the profound merits. 'After my Nirvana, in the evil age' these following three lines, verses on the second point above, explaining the Dharma teacher after the Buddha's Nirvana, which includes two types: one is the lower grade, and the other is the upper grade. Now, these three lines are also divided into two parts, slightly out of order, with the first two lines first praising and explaining the upper grade, which is what is meant by 'how much more so if one widely preaches to the masses'. Above, there is also a lack of merit reward, which is now present in the verse. These two verses also have two levels: the first half of the verse directly explains the upper grade Dharma teacher, and the second part, from 'should join palms and pay homage' onwards, has one and a half lines of meaning praising the profound reward. What is not present in the prose, 'If one can in later ages' this following verse reverses and praises the lower grade Dharma teacher. Above, there are originally two levels: one is the characteristics of the lower grade teacher, and the other is to explain the merits and characteristics. This line also has two types: the first half of the verse is about the first type, and the second half of the verse is about the second type.
「若於一劫中」此下六行偈是第二，頌上第二據總門明師。中本有二：一者言逆之者則得罪，二者言從之者則獲福。今此六行亦分為二：初有兩行頌第一逆之者得罪，第二從「有人求佛道」有四行，頌上第二從之者得福也。
「藥王今告汝」自此下品中第二段，上來舉勛報，命覓通經之人，此下是第二段舉通經軌則，命取通經之人。就此中亦有兩段，即長行與偈為二也。就長行之中自有三段：第一從「藥王今告汝」以下竟「當知是為增上慢者」，先讚歎此經；第二從「善男子善女人，如來滅后欲為眾說，云何應說」以下，正明通經軌則；第三從「藥王我余國遣化人」下竟長行獎勸通經之人。
就第一嘆經中有五重：第一先明格量，第二就人嘆，第三就處嘆，第四據因為嘆，第五據果為嘆也。以眾經格量乎此經，此經為第一者，若明稱會物機為第一者，則五時經教皆是稱會物機。今不論此處，只言會前開后詺為第一，會前者談三乘無異路，語萬善明同歸，開後者明萬善皆成佛、壽命長遠，此則開《涅槃》前路、作常住之由漸。然則前後兩望二義雙明，下即出言已說今說當說，已說者昔來三乘等教，當說者即指《涅槃》為當說，今說者即是《法華》，有如此義，故稱第一也。「藥王當知如來滅后」此下是第
【現代漢語翻譯】 現代漢語譯本 『若於一劫中』這以下六行偈頌是第二部分，讚頌前面第二點，即從總體上說明親近善知識的重要性。其中包含兩層含義：一是違逆善知識的人會獲罪，二是聽從善知識的人會獲福。這六行偈頌也分為兩部分：前兩行讚頌第一點，即違逆善知識的人會獲罪；后四行從『有人求佛道』開始，讚頌第二點，即聽從善知識的人會獲福。
『藥王今告汝』從這裡開始是本品中的第二大段。前面是舉例說明功勛和報應，並囑咐尋找通曉經典的人；這裡是第二大段，闡述通經的規範和法則，並囑咐選取通經之人。這一大段又分為兩部分，即長行和偈頌。長行部分又分為三段：第一段從『藥王今告汝』以下，到『當知是為增上慢者』結束，首先讚歎這部經典；第二段從『善男子善女人，如來滅后欲為眾說，云何應說』以下，正式闡明通經的規範和法則；第三段從『藥王我余國遣化人』以下，到長行結束，是獎賞和勸勉通經之人。
在第一段讚歎經典的部分，又包含五個方面：第一，先說明衡量標準；第二，從人的角度讚歎；第三，從地點的角度讚歎；第四，從原因的角度讚歎；第五，從結果的角度讚歎。用其他經典來衡量這部《法華經》，《法華經》是第一。如果說稱合衆生的根機是第一，那麼五時教（penta-kāla-śāsana）的經典都稱合衆生的根機。這裡不討論這個，只說《法華經》在會前開顯，會後歸宗，所以是第一。會前，談論三乘（triyāna）沒有不同的道路，說明萬善最終歸於同一目標；會後，說明萬善都能成佛，壽命長遠，這是為《涅槃經》（Nirvana Sutra）開闢道路，逐漸形成常住的因由。這樣，前後兩方面都明確地說明了這兩個含義。下面就說已說、今說、當說。已說的，是過去的三乘等教；當說的，是指《涅槃經》是當說的；今說的，就是《法華經》。因為有這樣的含義，所以稱之為第一。『藥王當知如來滅后』以下是第...
【English Translation】 English version 『If, within one kalpa (aeon)』 This following six-line gatha (verse) is the second part, praising the second point mentioned earlier, which is to explain the importance of associating with good teachers from a general perspective. It contains two layers of meaning: first, those who go against good teachers will be punished; second, those who listen to good teachers will be blessed. These six lines of gatha are also divided into two parts: the first two lines praise the first point, that is, those who go against good teachers will be punished; the last four lines, starting from 『If there is someone seeking the path of Buddhahood,』 praise the second point, that is, those who listen to good teachers will be blessed.
『Medicine King, I now tell you』 From here begins the second major section of this chapter. The previous section gave examples of merits and rewards, and instructed to seek out those who understand the scriptures; this is the second major section, elaborating on the norms and rules of reciting the scriptures, and instructing to select those who recite the scriptures. This major section is further divided into two parts, namely the prose and the gatha. The prose part is further divided into three sections: the first section, from 『Medicine King, I now tell you』 to the end of 『Know that they are those with increased arrogance,』 first praises this scripture; the second section, from 『Good men and good women, after the Tathagata (Thus Come One)'s extinction, wish to preach for the masses, how should they preach』 onwards, formally clarifies the norms and rules of reciting the scriptures; the third section, from 『Medicine King, I will send transformed people from other countries』 to the end of the prose, is to reward and encourage those who recite the scriptures.
In the first section praising the scripture, it contains five aspects: first, to explain the measurement standard; second, to praise from the perspective of people; third, to praise from the perspective of location; fourth, to praise from the perspective of cause; fifth, to praise from the perspective of result. Using other scriptures to measure this 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra), the 『Lotus Sutra』 is the first. If it is said that conforming to the faculties of sentient beings is the first, then the scriptures of the five periods of teaching all conform to the faculties of sentient beings. This is not discussed here, only that the 『Lotus Sutra』 reveals before the assembly and returns to the source after the assembly, so it is the first. Before the assembly, it discusses that the three vehicles (triyāna) have no different paths, explaining that all good deeds ultimately return to the same goal; after the assembly, it explains that all good deeds can achieve Buddhahood, and that life is long and lasting, which paves the way for the 『Nirvana Sutra』 and gradually forms the cause of permanence. In this way, both the before and after aspects clearly explain these two meanings. Below, it says what has been said, what is being said, and what will be said. What has been said is the past teachings of the three vehicles, etc.; what will be said refers to the 『Nirvana Sutra』 as what will be said; what is being said is the 『Lotus Sutra』. Because it has such meanings, it is called the first. 『Medicine King, know that after the extinction of the Tathagata』 The following is the...
二據人為嘆，明此經在人則人尊，慈悲覆護如衣覆也。如來位心同歸之理，此人意無，二無之中，故云共宿也。「藥王在在處處」此下是第三據處為嘆，明此經在處則處重。「藥王多有人在家出家」此下是第四就因為嘆。「其有眾生求佛道者」此下是第五就果為嘆。只就此第五自有五重：第一法說嘆，第二「譬如有人」下譬說嘆，第三「菩薩亦復如是」之下合譬嘆，第四「所以者何」下釋嘆，第五「若有菩薩」下誡勸時眾嘆也。二乘教如燥土，說《無量義經》於時直明萬善成佛如濕土，若說法華教決定無有三、一時得佛果譬泥也。「藥王此經開方便門」者，開三乘是方便。「示真實相」者，示同歸之理。「是法華經藏」者，此經明因談妙果，在此中故言藏也。「深」者，金剛方窮其底，故言深也。不可破壞，故言「固」。其理杳然，故言「幽」。行因久到，故言「遠」也。得之者少，故言「無人能到」也。
「若有善男子女人」此下是第二，正明通經之軌則。就中有三段者，第一先假說問通經之軌；第二「入如來室」下次第列出通經之軌三種章門；第三別釋也。今明第二，此中則以法為通經之軌，下總通經中以藥王等諸菩薩則以人為通經之軌，下單舉人不無有法，此中單舉法不無其人，人法互舉，欲令兩義雙顯
【現代漢語翻譯】 現代漢語譯本： 第二，依據人為讚歎，說明此經在人，則人尊貴，慈悲覆蓋保護，如同衣服覆蓋一樣。如來（Tathagata）的果位與心性迴歸同一真理，此人意念空無，在二無之中，所以說共同安住。『藥王（Bhaisajyaraja），在在處處』以下是第三，依據處所為讚歎，說明此經所在之處，則此地重要。『藥王，多有人在家出家』以下是第四，就因地為讚歎。『其有眾生求佛道者』以下是第五，就果地為讚歎。僅就這第五點，自有五重含義：第一，法說讚歎；第二，『譬如有人』以下，譬喻說讚歎；第三，『菩薩亦復如是』之下，合譬讚歎；第四，『所以者何』以下，解釋讚歎；第五，『若有菩薩』以下，告誡勸勉時眾讚歎。二乘教法如同乾燥的土壤，宣說《無量義經》（Amitartha Sutra）之時，直接闡明萬善成就佛果，如同濕潤的土壤，如果宣說《法華經》（Lotus Sutra），決定沒有三乘之別，一時就能得到佛果，譬如泥土一般。『藥王，此經開方便門』，是說開啟三乘是方便法門。『示真實相』，是說揭示迴歸同一真理。『是法華經藏』，此經闡明因地，談論妙果，因此說它是經藏。『深』，是說金剛也難以窮盡其底，所以說深。不可破壞，所以說『固』。其理幽深玄妙，所以說『幽』。修行因地長久才能到達，所以說『遠』。得到它的人很少，所以說『無人能到』。
『若有善男子女人』以下是第二，正式闡明通達此經的規則。其中有三段：第一，先假設提問，說明通經的規則；第二，『入如來室』以下，依次列出通經的三種章門；第三，分別解釋。現在闡明第二點，這裡是以法作為通經的規則，下面總說通經中，以藥王等諸菩薩，則以人為通經的規則，下面單舉人不無有法，這裡單舉法不無其人，人法互相舉例，想要使兩種含義都顯現出來。
【English Translation】 English version: Secondly, it praises based on people, clarifying that if this Sutra is with a person, then that person is honored, and compassion covers and protects like clothing. The Tathagata's (如來) position and mind return to the same truth. This person's mind is empty, within the two emptinesses, hence it is said they dwell together. 'Bhaisajyaraja (藥王), everywhere' below is the third, praising based on location, clarifying that if this Sutra is in a place, then that place is important. 'Bhaisajyaraja, many people, whether at home or renounced' below is the fourth, praising based on cause. 'If there are sentient beings seeking the Buddha path' below is the fifth, praising based on result. Just within this fifth point, there are five layers of meaning: first, praise through Dharma discourse; second, 'For example, if someone' below, praise through metaphorical discourse; third, 'Bodhisattvas are also like this' below, praise through combining metaphors; fourth, 'Why is that?' below, praise through explanation; fifth, 'If there are Bodhisattvas' below, praise through admonishing and encouraging the assembly. The teachings of the Two Vehicles are like dry soil. When expounding the Amitartha Sutra (無量義經), it directly clarifies that the myriad virtues accomplish Buddhahood, like moist soil. If the Lotus Sutra (法華經) is expounded, there is definitely no distinction of the Three Vehicles, and one attains Buddhahood in an instant, like mud. 'Bhaisajyaraja, this Sutra opens the gate of expedient means,' meaning that opening the Three Vehicles is an expedient means. 'Reveals the true aspect,' meaning revealing the return to the same truth. 'This is the treasury of the Lotus Sutra,' this Sutra clarifies the causal ground and discusses the wonderful fruit, hence it is called a treasury. 'Deep,' meaning that even Vajra (金剛) cannot fathom its depths, hence it is called deep. It cannot be destroyed, hence it is called 'firm.' Its principle is profound and mysterious, hence it is called 'hidden.' Cultivating the causal ground takes a long time to reach, hence it is called 'distant.' Few people attain it, hence it is said 'no one can reach it.'
'If there are good men and women' below is the second, formally clarifying the rules for mastering this Sutra. Within this, there are three sections: first, it hypothetically asks and explains the rules for mastering the Sutra; second, 'Entering the Tathagata's chamber' below, it sequentially lists the three chapters for mastering the Sutra; third, it explains them separately. Now clarifying the second point, here it uses the Dharma as the rule for mastering the Sutra. Below, in the general discussion of mastering the Sutra, it uses Bodhisattvas such as Bhaisajyaraja as the rule for mastering the Sutra. Below, it mentions people alone, but there is no lack of Dharma. Here, it mentions Dharma alone, but there is no lack of people. People and Dharma are cited mutually, wanting to make both meanings manifest.
。「如來室」者，此下第三，次第解釋通經之軌三種章門也。
「藥王我于余國」此下是第三獎勸通經之人，就中有五段：第一明如來遣化人為通經之人集聽法眾；第二方亦遣四部眾聽其說法通經；第三明若於山林曠野無人民處，我亦遣天龍八部聽其所說；第四言此人若在殊方異立，令通經之人時復得見我身；第五言此人若通經之時有忘失章句者，我以神通道力令其不忘。
「而說偈言」舉通經軌。命覓通經人中，本自有二，即是長行與偈為二。此下是第二偈頌，凡有十八行半偈，自分為二：第一有一偈先總勸，此則不頌上長行；「如人渴須水」此下十七行半是第二正頌上長行。但上長行本有三：一者嘆經，二者正出通經之軌，三者獎勸使通經。今此十七行半偈亦為三段：初四行頌第一，次四行半頌第二，下余有九行頌第三。上第一嘆經中有五種嘆，今此四行唯頌第五據果為嘆。上自有五重，今此四行中初一行半頌第二譬說，后二行半頌第五誡勸時眾，餘三重略不頌也。「若人說此經」此下四行半是第二，即頌第二正出通經軌則。上長行中本有三段，今者不頌第一假問出通經之經法，唯頌后兩段。初一行半頌通經之法三種章門，次余有三行頌第三解釋。「若我滅度后」此下九偈頌上第三段。上本有五階，
【現代漢語翻譯】 現代漢語譯本：『如來室』，接下來是第三部分，依次解釋通經的規範，分為三種章節。 『藥王，我在其他國土』以下是第三部分，獎勵勸勉通經之人，其中有五個段落：第一，說明如來派遣化身之人作為通經之人，聚集聽法大眾；第二，也派遣四部眾聽其說法通經；第三，說明如果在山林曠野沒有人民的地方，我也派遣天龍八部聽其所說；第四，說此人如果在不同的地方站立，讓通經之人時常能夠見到我的身；第五，說此人如果通經的時候有忘失的章節語句，我用神通的力量讓他不忘。 『而說偈言』，舉出通經的規範。命令尋找通經人中，本來就有兩種，就是長行與偈頌兩種。以下是第二部分偈頌，總共有十八行半偈，自分為二：第一，有一偈先總勸，這則不頌揚上面的長行；『如人渴須水』以下十七行半是第二部分，正式頌揚上面的長行。但上面的長行本來有三部分：一是讚歎經，二是正式提出通經的規範，三是獎勵勸勉使人通經。現在這十七行半偈也分為三段：最初四行頌揚第一部分，接著四行半頌揚第二部分，下面剩餘的九行頌揚第三部分。上面第一部分讚歎經中有五種讚歎，現在這四行只頌揚第五種，根據結果進行讚歎。上面自有五重，現在這四行中，初一行半頌揚第二種譬喻說法，后二行半頌揚第五種誡勉勸告聽眾，其餘三重省略不頌揚。『若人說此經』以下四行半是第二部分，即頌揚第二部分正式提出通經的軌則。上面長行中本來有三段，現在不頌揚第一段假設提問引出通經的經法，只頌揚后兩段。初一行半頌揚通經之法的三種章節門類，接著剩餘的三行頌揚第三種解釋。『若我滅度后』以下九偈頌揚上面第三段。上面本來有五個階段。
【English Translation】 English version: 'The Tathagata's Chamber', this below is the third part, sequentially explaining the three chapters and methods of mastering the sutra. 'Medicine King, in other lands', this below is the third part, praising and encouraging those who master the sutra, which contains five sections: First, it explains that the Tathagata sends transformation bodies as masters of the sutra to gather audiences to listen to the Dharma; Second, it also sends the fourfold assembly to listen to their explanation and master the sutra; Third, it explains that if in the mountains and wilderness where there are no people, I also send the eight classes of gods and dragons (Tianlong Babu) to listen to their teachings; Fourth, it says that if this person stands in different places, let the master of the sutra often be able to see my body; Fifth, it says that if this person forgets chapters and sentences when mastering the sutra, I will use supernatural power to make them not forget. 'And spoke in verse', citing the norms of mastering the sutra. In ordering the search for masters of the sutra, there are originally two types, namely prose and verse. The following is the second part, the verses, with a total of eighteen and a half lines, divided into two: First, there is a verse that generally encourages, which does not praise the above prose; 'As a person thirsts for water', the following seventeen and a half lines are the second part, formally praising the above prose. But the above prose originally has three parts: first, praising the sutra; second, formally presenting the norms of mastering the sutra; and third, praising and encouraging people to master the sutra. Now these seventeen and a half lines of verse are also divided into three sections: the first four lines praise the first part, then four and a half lines praise the second part, and the remaining nine lines below praise the third part. Above, the first part praising the sutra has five types of praise, now these four lines only praise the fifth type, praising based on the result. Above, there are five levels, now in these four lines, the first one and a half lines praise the second type of metaphorical explanation, the latter two and a half lines praise the fifth type of admonishing and encouraging the audience, and the remaining three levels are omitted. 'If a person speaks this sutra', the following four and a half lines are the second part, which praises the second part, formally presenting the rules of mastering the sutra. In the above prose, there are originally three sections, now it does not praise the first section, which assumes a question to introduce the sutra Dharma of mastering the sutra, but only praises the latter two sections. The first one and a half lines praise the three chapter categories of the Dharma of mastering the sutra, and then the remaining three lines praise the third explanation. 'If after my extinction', the following nine verses praise the above third section. Above, there are originally five stages.
今亦頌盡，但小不次第，初一行半偈頌第二，第二從「引導諸眾生」下有一行半追頌第一第三，從「若說法之人」下有一行半超頌第四，第四從「若忘失章句」又有一行半仍頌第五，第五從「若人在空閑」有三行追頌上第三。
見寶塔品第十一
命覓通經中有兩段，第一是〈法師品〉明釋迦自命通經之人，此品是第二明多寶助命覓通經之人。由多寶如來讚歎釋迦言誰能於此廣此經，因此得助釋迦。此兩段各開為二。前釋迦自命中有二者，一者舉勛報命通經人，第二舉通經軌則已命覓通經之人，此二已竟。今此品助命覓通經人，中有二段者，即是長行與偈為二。長行中自有二十段：第一經家敘寶塔之相；第二塔中出聲讚歎釋迦；第三大眾起疑；第四大樂說咨問佛；第五佛答寶塔來竟；第六大樂說愿見多寶如來；第七佛答應先集分身諸佛；第八大樂說復欲見分身諸佛；第九釋迦放光照諸佛；第十分身諸佛共議欲來；第十一釋迦三過變土；第十二分身諸佛來相問于釋迦；第十三釋迦在空開塔；第十四明大眾見多寶佛之相；第十五明大眾散華供養；第十六多寶分座與釋迦；第十七釋迦就座；第十八大眾愿在虛空；第十九佛神力接大眾在空；第二十正唱慕覓通經人也。初品以來是第一經家敘寶塔之相。從「爾時寶塔
【現代漢語翻譯】 現代漢語譯本：現在也讚頌完畢了，但稍微有些不按順序。開始第一行半偈頌是讚頌第二，第二從『引導諸眾生』下面有一行半是追頌第一和第三，第三從『若說法之人』下面有一行半是超頌第四，第四從『若忘失章句』又有一行半仍然是讚頌第五，第五從『若人在空閑』有三行是追頌上面的第三。
《見寶塔品》第十一
命覓通經（鼓勵尋找精通《法華經》的人）中有兩段，第一段是《法師品》中釋迦（釋迦牟尼佛，Śākyamuni）自己命人尋找通經之人，此品是第二段，說明多寶（Prabhūtaratna）幫助命人尋找通經之人。因為多寶如來（Prabhūtaratna-tathāgata）讚歎釋迦說誰能在這裡弘揚此經，因此得到多寶的幫助。這兩段各自展開為二。前面釋迦自己命人尋找通經之人中有兩點，一是舉出功勛來報答命人通經之人，第二是舉出通經的規則來命令尋找通經之人，這兩點已經完畢。現在此品幫助命人尋找通經之人，其中有兩段，就是長行和偈頌分為兩段。長行中自有二十段：第一，經家敘述寶塔的景象；第二，塔中發出聲音讚歎釋迦；第三，大眾產生疑問；第四，大樂說菩薩（Mahāpratibhāna-bodhisattva）請問佛；第五，佛回答寶塔的來歷；第六，大樂說菩薩希望見到多寶如來；第七，佛答應先召集分身諸佛；第八，大樂說菩薩又想見到分身諸佛；第九，釋迦放光照耀諸佛；第十，分身諸佛共同商議想要前來；第十一，釋迦三次變化國土；第十二，分身諸佛前來問候釋迦；第十三，釋迦在空中打開寶塔；第十四，說明大眾見到多寶佛的景象；第十五，說明大眾散花供養；第十六，多寶分一半座位給釋迦；第十七，釋迦就座；第十八，大眾希望停留在虛空中；第十九，佛用神力接引大眾到空中；第二十，正式宣揚尋找通經之人。從初品以來是第一，經家敘述寶塔的景象。從『爾時寶塔』開始。
【English Translation】 English version: Now the praise is also completed, but it is slightly out of order. The first one and a half gāthās (verses) praise the second, the second, from 'Guiding all sentient beings,' has one and a half lines that retrospectively praise the first and third, the third, from 'If the person who speaks the Dharma,' has one and a half lines that transcendently praise the fourth, the fourth, from 'If forgetting chapters and sentences,' again has one and a half lines that still praise the fifth, the fifth, from 'If a person is in a secluded place,' has three lines that retrospectively praise the third above.
Chapter Eleven: Apparition of a Jeweled Stūpa
In encouraging the search for those who are versed in the scripture, there are two sections. The first section is in the 'Teacher of the Law' chapter, where Śākyamuni (釋迦牟尼佛, Śākyamuni) himself orders the search for those who are versed in the scripture. This chapter is the second section, explaining that Prabhūtaratna (多寶, Prabhūtaratna) helps to order the search for those who are versed in the scripture. Because Prabhūtaratna-tathāgata (多寶如來, Prabhūtaratna-tathāgata) praises Śākyamuni, saying, 'Who can propagate this scripture here?' therefore he receives Prabhūtaratna's help. These two sections each unfold into two. In the previous section where Śākyamuni himself orders the search for those who are versed in the scripture, there are two points: first, to cite merits to repay those who are ordered to be versed in the scripture; second, to cite the rules for being versed in the scripture to order the search for those who are versed in the scripture. These two points are already completed. Now, this chapter helps to order the search for those who are versed in the scripture, in which there are two sections, namely the prose and the verses, divided into two sections. Within the prose, there are twenty sections: first, the scripture writer narrates the appearance of the jeweled stūpa; second, a voice comes from within the stūpa praising Śākyamuni; third, the assembly becomes doubtful; fourth, Mahāpratibhāna-bodhisattva (大樂說菩薩, Mahāpratibhāna-bodhisattva) inquires of the Buddha; fifth, the Buddha answers the origin of the jeweled stūpa; sixth, Mahāpratibhāna-bodhisattva wishes to see Prabhūtaratna-tathāgata; seventh, the Buddha agrees to first gather the Buddhas who are his emanations; eighth, Mahāpratibhāna-bodhisattva again wants to see the Buddhas who are his emanations; ninth, Śākyamuni emits light illuminating the Buddhas; tenth, the Buddhas who are his emanations jointly discuss wanting to come; eleventh, Śākyamuni transforms the land three times; twelfth, the Buddhas who are his emanations come to greet Śākyamuni; thirteenth, Śākyamuni opens the jeweled stūpa in the air; fourteenth, explaining that the assembly sees the appearance of Prabhūtaratna Buddha; fifteenth, explaining that the assembly scatters flowers as offerings; sixteenth, Prabhūtaratna shares half of his seat with Śākyamuni; seventeenth, Śākyamuni takes his seat; eighteenth, the assembly wishes to remain in the void; nineteenth, the Buddha uses his divine power to receive the assembly into the air; twentieth, formally proclaiming the search for those who are versed in the scripture. From the initial chapter onwards is the first, the scripture writer narrates the appearance of the jeweled stūpa. Starting from 'At that time, the jeweled stūpa'.
中出大音聲」下是第二讚歎釋迦。從「爾時四眾」下是第三，明時眾既見寶塔相與生疑。「爾時有菩薩名大樂說」下是第四，明大樂說既知時眾有疑，即咨問如來。從「爾時佛告大樂說」以下是第五，明如來答大樂說述寶塔來意，下偈正頌此也。從「是時大樂說」下，第六明大樂說仍發願欲見多寶如來。從「佛告大樂說」下，第七答大樂說，言「汝若欲見多寶如來者，應先集十方分身諸佛」，下偈中亦頌。此中從「大樂說白佛言」下，第八明大樂說既開佛道欲集分身諸佛，仍發願欲見分身諸佛。從「爾時放白毫一光」此下是第九，明釋迦如來放光照十方分身諸佛如來，於時直放光無有言語，但是經家語而已。所以放光集諸分身佛者，此品為欲顯發願通經，告言十方諸佛尚為法來尊重此法，汝等云何不流通此法？且自十方佛在一處欲表明同歸之義。又解釋第四疑，疑久滅度佛云何得來？今云應不實應，顯滅不實滅也。「爾時十方諸佛各告眾菩薩言」下，第十明十方諸佛既被光明所照與諸菩薩共議欲來。「時娑婆世界即變清凈」此下是第十一，明釋迦如來三過變土欲容諸分身佛，於時只是如來神力變土，是故經家述之。所以三變者，表明破三乘執心也。則其土轉廣二乘之狹意也，下偈中亦頌此也。「是時諸佛皆遣待者」此
【現代漢語翻譯】 現代漢語譯本： 『中出大音聲』之後是第二重讚歎釋迦牟尼佛。從『爾時四眾』開始是第三部分，說明當時大眾既見到寶塔，相互產生了疑問。從『爾時有菩薩名大樂說（Mahāpratibhāna）』開始是第四部分，說明大樂說菩薩既然知道當時大眾有疑問，就請教如來。從『爾時佛告大樂說』以下是第五部分，說明如來回答大樂說菩薩，陳述寶塔的來意，下面的偈頌正是讚頌這個意思。從『是時大樂說』開始，第六部分說明大樂說菩薩仍然發願想要見到多寶如來（Prabhūtaratna）。從『佛告大樂說』開始，第七部分回答大樂說菩薩，說『你如果想要見到多寶如來，應該先聚集十方分身諸佛』，下面的偈頌中也讚頌了這個意思。這裡從『大樂說白佛言』開始，第八部分說明大樂說菩薩既然開闢了佛道，想要聚集分身諸佛，仍然發願想要見到分身諸佛。從『爾時放白毫一光』開始是第九部分，說明釋迦如來（Śākyamuni）放光照耀十方分身諸佛如來，當時只是放光，沒有言語，但這只是經文編撰者的描述。之所以放光聚集各位分身佛，是因為這一品想要彰顯發願通經，告訴大家十方諸佛尚且爲了佛法而來尊重此法，你們怎麼能不流通此法呢？而且讓十方佛聚集在一處，想要表明同歸一義。又解釋了第四個疑問，疑問是早已滅度的佛怎麼能夠前來？現在說應不實應，顯示滅度不是真實的滅度。『爾時十方諸佛各告眾菩薩言』開始，第十部分說明十方諸佛既然被光明照耀，與各位菩薩共同商議想要前來。『時娑婆世界（Sahā）即變清凈』開始是第十一部分，說明釋迦如來三次變化國土，想要容納各位分身佛，當時只是如來的神力變化國土，所以經文編撰者敘述了這件事。之所以三次變化，表明破除三乘的執著之心。也就是將國土變得寬廣，破除二乘的狹隘之意，下面的偈頌中也讚頌了這個意思。『是時諸佛皆遣待者』
【English Translation】 English version: 『Emitting a Great Sound』 marks the second praise of Śākyamuni. From 『At that time, the four assemblies』 begins the third part, explaining that the assembly, having seen the jeweled stupa, harbored doubts. From 『At that time, there was a Bodhisattva named Mahāpratibhāna (Great Eloquence)』 begins the fourth part, explaining that Mahāpratibhāna, knowing the assembly's doubts, inquired of the Tathāgata. From 『At that time, the Buddha told Mahāpratibhāna』 onwards is the fifth part, explaining the Tathāgata's response to Mahāpratibhāna, recounting the purpose of the jeweled stupa's arrival, which the following gāthās praise. From 『At that time, Mahāpratibhāna』 begins the sixth part, explaining that Mahāpratibhāna still vowed to see Prabhūtaratna (Many Treasures) Tathāgata. From 『The Buddha told Mahāpratibhāna』 begins the seventh part, answering Mahāpratibhāna, saying, 『If you wish to see Prabhūtaratna Tathāgata, you should first gather the Buddhas who are emanations from the ten directions,』 which the following gāthās also praise. Here, from 『Mahāpratibhāna said to the Buddha,』 the eighth part explains that Mahāpratibhāna, having opened the Buddha-path and wishing to gather the Buddhas who are emanations, still vowed to see the Buddhas who are emanations. From 『At that time, a ray of white hair-mark light was emitted』 begins the ninth part, explaining that Śākyamuni Tathāgata emitted light illuminating the Tathāgatas who are emanations from the ten directions; at that time, only light was emitted, without words, but this is merely the language of the sutra compilers. The reason for emitting light to gather the Buddhas who are emanations is that this chapter aims to reveal the vow to penetrate the sutra, telling everyone that even the Buddhas of the ten directions come to respect this Dharma, how can you not circulate this Dharma? Moreover, having the Buddhas of the ten directions gather in one place aims to express the meaning of returning to the same source. It also explains the fourth doubt, which is how can a Buddha who has long passed into extinction come? Now it says that the response is not an actual response, revealing that extinction is not an actual extinction. From 『At that time, the Buddhas of the ten directions each told their Bodhisattvas,』 the tenth part explains that the Buddhas of the ten directions, having been illuminated by the light, consulted with their Bodhisattvas, wishing to come. From 『At that time, the Sahā world became pure』 begins the eleventh part, explaining that Śākyamuni Tathāgata transformed the land three times, wishing to accommodate the Buddhas who are emanations; at that time, it was merely the Tathāgata's divine power transforming the land, so the sutra compilers narrated this event. The reason for transforming it three times is to express the breaking of the attachment of the three vehicles. That is, making the land wider, breaking the narrow-mindedness of the two vehicles, which the following gāthās also praise. 『At that time, all the Buddhas sent attendants』
下是第十二，明諸佛既集遣使相問于釋迦。「爾時牟尼佛見所分身佛悉已來集」此下是第十三，明釋迦如來既得相問欲開寶塔，即起在空開塔。「即時一切眾會此」下是第十四，經家敘大眾既見多寶如來之相。「爾時四眾等見過去」此下是第十五，明大眾既見多寶如來，散華供養說如是言。有人解言：「於時時眾有語，但經文略不載多。」意謂不爾，此只取上多寶如來讚歎釋迦之言也。「爾時多寶如來於寶塔中分半座」此下是第十六，明多寶分座釋迦坐。「即時是釋迦牟尼佛」此下是第十七，明釋迦就坐，所以言多寶佛與釋迦共者，滅度佛既坐此，意表釋迦不生而現生，釋迦與多寶並坐者，此明雙樹滅非實滅。「爾時大眾見二如來」此下是第十八，明大眾既見二如來在空，仍復愿在於空。「即時釋迦以神力」此下是第十九，明如來即以神力接大眾在空。「以大音聲」下竟長行是第二十段，正唱慕覓通經之人，下偈亦頌此也。
「而說偈言」一品中有二段，即是長行與偈為兩，自此下有四十八行偈是第二偈頌。長行本有二十段，今唯頌四段：三行半頌第五，三行頌第七，五行半頌第十一，三十六行頌第二十段也。今初有三行半頌上第五。上第五言佛答大樂說明多寶來意。「又我分身」此下有三行頌長行中第七，第
【現代漢語翻譯】 現代漢語譯本： 下面是第十二段，說明諸佛已經聚集，派遣使者互相問候釋迦牟尼佛（Śākyamuni Buddha）。『爾時牟尼佛見所分身佛悉已來集』這下面是第十三段，說明釋迦如來（Śākyamuni Tathāgata）已經得到互相問候，想要打開寶塔，就升到空中打開寶塔。 『即時一切眾會此』這下面是第十四段，經文敘述大眾已經見到多寶如來（Prabhūtaratna Tathāgata）的相。 『爾時四眾等見過去』這下面是第十五段，說明大眾已經見到多寶如來，散花供養，說這樣的話。有人解釋說：『當時大眾有話說，但是經文省略沒有記載。』我的意思是並非如此，這裡只是取用上面多寶如來讚歎釋迦牟尼佛的話。 『爾時多寶如來於寶塔中分半座』這下面是第十六段，說明多寶如來分出半個座位給釋迦牟尼佛坐。 『即時是釋迦牟尼佛』這下面是第十七段，說明釋迦牟尼佛就坐，之所以說多寶佛與釋迦牟尼佛共坐，是因為滅度的佛已經坐在這裡，意思是表明釋迦牟尼佛不是真的生而示現生，釋迦牟尼佛與多寶如來並坐，這是說明雙樹林（Śāla trees）的滅度並非真實的滅度。 『爾時大眾見二如來』這下面是第十八段，說明大眾已經見到兩位如來在空中，仍然希望留在空中。 『即時釋迦以神力』這下面是第十九段，說明如來就用神力接引大眾到空中。 『以大音聲』下面結束長行是第二十段，正式唱誦尋找通達經典的人，下面的偈頌也是讚頌這個。 『而說偈言』這一品中有兩段，就是長行與偈頌分為兩部分，從這裡下面有四十八行偈頌是第二偈頌。長行原本有二十段，現在只讚頌四段：三行半讚頌第五段，三行讚頌第七段，五行半讚頌第十一段，三十六行讚頌第二十段。現在開始有三行半讚頌上面的第五段。上面的第五段說佛回答大樂菩薩（Mahānanda Bodhisattva），說明多寶如來前來的用意。 『又我分身』這下面有三行讚頌長行中的第七段。
【English Translation】 English version: The following is the twelfth section, explaining that all the Buddhas have gathered and sent messengers to greet Śākyamuni Buddha. 'At that time, Muni Buddha saw all the Buddhas who were his manifested bodies had come together.' Below this is the thirteenth section, explaining that Śākyamuni Tathāgata, having received the greetings, wanted to open the Treasure Tower, so he rose into the air and opened the tower. 'Immediately all the assemblies...' Below this is the fourteenth section, where the sutra narrates that the great assembly has seen the appearance of Prabhūtaratna Tathāgata. 'At that time, the four assemblies saw the past...' Below this is the fifteenth section, explaining that the great assembly, having seen Prabhūtaratna Tathāgata, scattered flowers as offerings and spoke thus. Some people interpret it as: 'At that time, the assembly had something to say, but the sutra omitted it.' My meaning is not so; this only takes the words of Prabhūtaratna Tathāgata praising Śākyamuni Buddha from above. 'At that time, Prabhūtaratna Tathāgata shared half of his seat in the Treasure Tower...' Below this is the sixteenth section, explaining that Prabhūtaratna Tathāgata shared half of his seat for Śākyamuni Buddha to sit on. 'Immediately, Śākyamuni Buddha...' Below this is the seventeenth section, explaining that Śākyamuni Buddha took his seat. The reason for saying that Prabhūtaratna Buddha and Śākyamuni Buddha sat together is that the Buddha who had entered Parinirvana was already sitting here, meaning that Śākyamuni Buddha did not truly come into existence but manifested existence. Śākyamuni Buddha and Prabhūtaratna Tathāgata sitting side by side illustrates that the Parinirvana in the Śāla trees is not a true Parinirvana. 'At that time, the great assembly saw the two Tathagatas...' Below this is the eighteenth section, explaining that the great assembly, having seen the two Tathagatas in the air, still wished to remain in the air. 'Immediately, Śākyamuni used his divine power...' Below this is the nineteenth section, explaining that the Tathagata then used his divine power to receive the great assembly into the air. 'With a great voice...' The end of the prose section is the twentieth section, formally chanting and seeking those who understand the sutras, and the following verses also praise this. 'And spoke in verse...' There are two sections in this chapter, which are the prose and the verses as two parts. From here below, there are forty-eight lines of verses which are the second verse section. The prose originally had twenty sections, but now only four sections are praised: three and a half lines praise the fifth section, three lines praise the seventh section, five and a half lines praise the eleventh section, and thirty-six lines praise the twentieth section. Now, starting with three and a half lines praising the fifth section above. The fifth section above says that the Buddha answered Mahānanda Bodhisattva, explaining the purpose of Prabhūtaratna Tathāgata's coming. 'Also, my manifested bodies...' Below this are three lines praising the seventh section in the prose.
七明佛答大樂說言「汝若欲見多寶如來，今應集諸分身諸佛」也。「為坐諸佛」此下有五行半偈，頌長行中第十一，上第十一言時娑婆即變清凈，明釋迦欲容諸分身佛，故三過變相。但上是經家述如來神力，今此五行半還是經家說偈也。「告諸大眾我滅度后」此下余有三十六行偈，頌長行中第二十，上言「以大音聲普告大眾」正命通經之人。就三十六行中自有六段：第一言「告諸大眾」有一行半正頌上長行；第二從「其多寶佛」有三行略勸時眾發願通經；第三從「其有能護此經法者」有四行偈，則言若能弘通此經者則是供養如來；第四從「諸善男子各諦思惟」有十八行，廣寄諸難獎勸弘經；第五從「我為佛道」下有三行半，釋迦自舉昔日弘經以勸時眾；第六從「此經難持若暫持者」盡品有六行，舉果報勸時眾弘經也。
持品第十二
此品明五種人受持弘經，故言持品也。四品明別流通有三段，上來兩品是第一命覓通經人，此品第二明通經者受命通經。有五種人發誓通經以為五段，第一先明藥王菩薩及大樂說，頒類有二：一者諸大菩薩自誓通經。第二明眾中聲聞得記者，有五百人自誓通經。第三明學無學人得受記者，自誓通經。無學人已斷三界果，云何得在凈土通經？解言：「無學凈穢兩土實無有生，但為
【現代漢語翻譯】 現代漢語譯本 七明佛回答大樂說（Maharatnakuta）說：『你如果想見到多寶如來（Prabhutaratna），現在應當召集所有分身諸佛。』 『爲了諸佛的座位』這下面有五行半偈頌，讚頌長行文中的第十一部分，上面第十一部分說當時娑婆世界（Saha）立即變得清凈，說明釋迦牟尼佛（Sakyamuni）想要容納所有分身佛，所以三次顯現變化。但上面是經文作者敘述如來的神力，現在這五行半偈頌還是經文作者所說。 『告訴諸位大眾我滅度之後』這下面還有三十六行偈頌，讚頌長行文中的第二十部分，上面說『用大音聲普遍告訴大眾』正是命令通經之人。在這三十六行中，自然有六段：第一段說『告訴諸位大眾』有一行半，正是讚頌上面的長行文；第二段從『那多寶佛』有三行，簡略地勸勉當時的大眾發願通經；第三段從『如果有能守護此經法的人』有四行偈頌，就說如果能弘揚流通此經，就是供養如來；第四段從『各位善男子仔細思考』有十八行，廣泛地寄託各種困難來勸勉弘揚經典；第五段從『我爲了佛道』下有三行半，釋迦牟尼佛親自舉出昔日弘揚經典的例子來勸勉當時的大眾；第六段從『此經難以受持，如果暫時受持』到本品結束有六行，舉出果報來勸勉當時的大眾弘揚經典。 持品第十二 這一品說明五種人受持弘揚經典，所以說是持品。四品說明分別流通有三段，上面兩品是第一段命令尋找通經之人，這一品是第二段說明通經之人接受命令通經。有五種人發誓通經，分為五段，第一段先說明藥王菩薩（Bhaisajyaraja）和大樂說，分類有兩種：一種是諸大菩薩自己發誓通經。第二種說明大眾中得到授記的聲聞（Sravaka），有五百人自己發誓通經。第三種說明有學和無學的人得到授記，自己發誓通經。無學之人已經斷除了三界的果報，為什麼能在凈土通經？解釋說：『無學之人在凈土和穢土實際上都沒有出生，只是爲了……』
【English Translation】 English version The Seven-Light Buddha answered Maharatnakuta (Great Joy of Eloquence), saying, 'If you wish to see the Tathagata Prabhutaratna (Many Jewels), you should now gather all the Buddhas who are your emanations.' Below 'For the seats of the Buddhas' are five and a half lines of verse, praising the eleventh part of the prose section. The eleventh part above says that at that time the Saha world (Endurance) immediately became pure, explaining that Sakyamuni Buddha (Sage of the Sakyas) wanted to accommodate all the emanation Buddhas, so he manifested transformations three times. But the above is the scripture writer's description of the Tathagata's divine power, and now these five and a half lines of verse are still spoken by the scripture writer. Below 'Tell all the assembly that after my extinction' are thirty-six lines of verse, praising the twentieth part of the prose section. The above says 'Using a great voice to universally tell the assembly' is precisely commanding those who understand the scripture. Within these thirty-six lines, there are naturally six sections: the first section says 'Tell all the assembly' with one and a half lines, precisely praising the above prose section; the second section from 'That Prabhutaratna Buddha' has three lines, briefly exhorting the assembly at that time to vow to understand the scripture; the third section from 'If there are those who can protect this scripture' has four lines of verse, saying that if one can propagate and circulate this scripture, it is offering to the Tathagata; the fourth section from 'All good men, think carefully' has eighteen lines, extensively entrusting various difficulties to encourage the propagation of the scripture; the fifth section from 'I, for the Buddha path' below has three and a half lines, Sakyamuni Buddha personally citing the example of propagating the scripture in the past to encourage the assembly at that time; the sixth section from 'This scripture is difficult to uphold, if one temporarily upholds it' to the end of the chapter has six lines, citing the karmic reward to encourage the assembly at that time to propagate the scripture. Chapter Twelve: Holding This chapter explains the five kinds of people who receive, uphold, and propagate the scripture, so it is called the 'Holding' chapter. The four chapters explain the separate circulation in three sections. The above two chapters are the first section, commanding to seek those who understand the scripture. This chapter is the second section, explaining that those who understand the scripture receive the command to understand the scripture. There are five kinds of people who vow to understand the scripture, divided into five sections. The first section first explains Bhaisajyaraja Bodhisattva (Medicine King) and Maharatnakuta, with two categories: one is that all the great Bodhisattvas vow to understand the scripture themselves. The second explains the Sravakas (Hearers) in the assembly who received predictions, with five hundred people vowing to understand the scripture themselves. The third explains those who are still learning and those who have nothing more to learn who received predictions, vowing to understand the scripture themselves. Those who have nothing more to learn have already cut off the fruits of the Three Realms, so why can they understand the scripture in the Pure Land? The explanation says: 'Those who have nothing more to learn actually have no birth in the Pure Land and the Defiled Land, but only for...'
弘經故回相似無漏業寄在三界內生，若論此報實非三界果報。」第四段從「爾時佛姨母」以下明尼眾自誓通經。「爾時世尊視八十萬億」此下竟品是第五，明八十萬億諸大菩薩發誓愿弘通經也。雖有五種，以類相推應有三段：第一明大行菩薩穢土流通，第二中間三人明聲聞人于凈土流通，第三最後一人凈穢二土悉皆流通此經也。
安樂品第十三
此品中明弘經菩薩具四種行，則能離危得安、遠苦得樂，是故出經者仍為品目也。前解言：第四段別流通開三顯一之義，有四品經而判為三段，第一〈法師品〉及〈見寶塔〉兩品經，先明通經者勛深、受持者報命覓通經之人，第二〈持品〉一品則明會福樂善之徒，相與佛前發誓受命通經，皆言不愛身命惜無上道。但上〈持品〉未通經之時，有譭謗之咎、身命之憂，是則下品菩薩本欲發誓通經，既見惡世多難，便起退轉之心罷通經之意。是故此品是第三如來則用安樂行故接下品退墮之人，則言若能具此四行者天魔不能忤，則于惡世中亡身濟物沒命度人，是則下品之人因此起弘經之心，更起渡人之意也。前又解言：此三段前一后一各有二，中間自有五別。今此中有二者，第一文殊問，第二如來答也。今且就問中自有二階：第一先贊上能通經者，第二從「世尊」以下正作
【現代漢語翻譯】 現代漢語譯本：弘揚經典因此迴向相似於無漏的業，寄託在三界之內而生，如果論及這種果報，實際上並非三界的果報。』第四段從『爾時佛姨母』以下，闡明尼眾各自發誓流通此經。『爾時世尊視八十萬億』以下，直到本品結束是第五部分，闡明八十萬億諸大菩薩發誓愿弘揚流通此經。雖然有五種，但以類別來推斷，應該有三段：第一段闡明大行菩薩在穢土流通此經，第二段中間的三人闡明聲聞人在凈土流通此經，第三段最後一人闡明在凈土和穢土兩種地方都流通此經。
安樂品第十三
此品中闡明弘揚經典的菩薩具備四種修行，就能遠離危險得到安樂，遠離痛苦得到快樂，因此著經者仍然以此作為品名。之前的解釋說：第四段分別流通開三顯一的意義，有四品經卻判為三段，第一〈法師品〉及〈見寶塔品〉兩品經，先闡明流通經典者功勛深厚、受持經典者得到果報，尋找流通經典之人；第二〈持品〉一品則闡明會聚福樂善行的人，一起在佛前發誓接受使命流通經典，都說不愛惜身命而珍惜無上道。但是上面的〈持品〉在未流通經典之時，有被譭謗的過失、身命的憂患，這樣下品菩薩本來想要發誓流通經典，既然看到惡世多災多難，便生起退轉之心停止流通經典的意願。因此此品是第三，如來就用安樂行來接引下品退墮之人，就說如果能具備這四種修行，天魔也不能違逆，就能在惡世中捨身救濟萬物，捨棄生命度化他人，這樣下品之人因此生起弘揚經典之心，更生起度化他人的意願。之前又解釋說：這三段前一后一各有二，中間自有五種區別。現在此品中有二者，第一是文殊（Manjusri）的提問，第二是如來（Tathagata）的回答。現在且就提問中自有兩個階段：第一先讚歎上面能流通經典的人，第二從『世尊』以下正式開始。
【English Translation】 English version: 'Promoting the sutra thus returns similar flawless karma, residing within the Three Realms to be born. If discussing this retribution, it is truly not the fruit of the Three Realms.' The fourth section, from 'At that time, Buddha's aunt...' onwards, clarifies the nuns' vows to circulate the sutra themselves. 'At that time, the World Honored One beheld eighty trillion...' until the end of the chapter is the fifth part, clarifying the eighty trillion great Bodhisattvas' vows to propagate and circulate the sutra. Although there are five types, inferring by category, there should be three sections: the first section clarifies the great practice Bodhisattvas circulating the sutra in impure lands, the second section, the three people in the middle, clarify the Sravakas circulating the sutra in pure lands, and the third section, the last person, clarifies circulating this sutra in both pure and impure lands.
Chapter Thirteen: Peaceful Practices
This chapter clarifies that Bodhisattvas who propagate the sutra possess four types of practices, which enable them to leave danger and attain peace, to leave suffering and attain happiness. Therefore, the author of the sutra still uses this as the chapter title. The previous explanation said: the fourth section separately circulates the meaning of revealing the One through the Three, with four chapters of the sutra judged as three sections. The first two chapters,
問也。
「佛告」以下是品之第二明如來答。就中自有四段：第一唱四行之數，第二「此一者安住」下出四行體，第三「我滅度后」下一行半總勸修此四行，第四臨品末二十一行半通明四行得果安樂相也。
釋四安樂義凡有四階：第一正出體，第二明智慧功德為行，第三明自行外化為行，第四明其四行之位。第一正出體，四安樂者第一以智慧為體，第二以說法為體，第三以離過為體，第四以慈悲心為行體。第二明智慧功德往判者，第二同是智慧欲智在說，故第二亦是智慧。第三第四同是功德，故智慧門中離出說法，功德門中離出慈悲，故有四行也。第三自行外化判者，第一第三是自行，第四同是外化凡通經之法，不過自行外化。所以有此四行者，自行、外化各分為二。自行分為二者，有兩義故，一者第一是照假實二空之解，此是智門，第三明離過，此是斷門，所以自行須明二也。第二義者智慧語其照境，自是行善取其離過邊，即是止善，既有止行之別，故分為二。外化所以分為二者，若語慈悲則談其本，若語其說法則論其末，若使但有知說法無有慈悲者，是則如無記語；若使但有慈悲無有說法者，是則與樂拔苦之行終不能成，故以外化須明此二也。第四明判此四行位，始則四念之初未至世第一法也。何意
【現代漢語翻譯】 現代漢語譯本： 問： 『佛告』以下是本品第二部分，闡明如來的回答。其中又分為四個段落：第一段點明四種安樂之行，第二段從『此一者安住』開始，闡述四種安樂之行的本體，第三段從『我滅度后』開始，用一行半的文字總括勸勉修行這四種安樂之行，第四段在品末用二十一行半的文字，全面闡明修行四種安樂之行所獲得的果報和安樂的景象。 解釋四種安樂的含義，總共有四個層次：第一，正面闡述其本體；第二，闡明智慧功德是修行的內容；第三，闡明自行和外化是修行的內容；第四，闡明這四種安樂之行的位次。第一，正面闡述其本體，四種安樂分別是：第一種以智慧為本體，第二種以說法為本體，第三種以遠離過失為本體，第四種以慈悲心為修行的本體。第二，闡明智慧功德的歸屬，第二種（說法）同樣屬於智慧，因為智慧在於言說，所以第二種也是智慧。第三種和第四種都屬於功德，因此在智慧方面區分出說法，在功德方面區分出慈悲，所以才有四種安樂之行。第三，從自行和外化的角度來區分，第一種和第三種是自行，第四種是外化。凡是貫通經文的方法，都離不開自行和外化。之所以有這四種安樂之行，是因為自行和外化各自又分為兩種。自行分為兩種，有兩個原因：一是第一種是照見假有和實有皆空的智慧，這是智門；第三種是闡明遠離過失，這是斷門，所以自行需要闡明這兩種。二是智慧在於照見境界，修行在於遠離過失，一個是行善，一個是止惡，既然有止和行的區別，所以分為兩種。外化分為兩種，如果談論慈悲，則是談論其根本；如果談論說法，則是談論其枝末。如果只有說法而沒有慈悲，那就如同無記之語；如果只有慈悲而沒有說法，那麼給予快樂和拔除痛苦的行為最終不能成就，所以外化需要闡明這兩種。第四，闡明這四種安樂之行的位次，是從四念處的最初開始，尚未達到世第一法。 這是什麼意思？
【English Translation】 English version: Question: The section from 'The Buddha said' onwards is the second part of this chapter, clarifying the Tathagata's (如來) [Tathagata: 'Thus Gone One', an epithet of the Buddha] answer. Within this, there are four sections: The first section points out the four practices of bliss; the second section, starting from 'This first one abides', elucidates the essence of the four practices of bliss; the third section, starting from 'After my Parinirvana (滅度) [Parinirvana: the complete cessation of suffering, the final nirvana]', uses one and a half lines to summarize and encourage the cultivation of these four practices of bliss; the fourth section, at the end of the chapter, uses twenty-one and a half lines to fully explain the rewards and blissful states attained by cultivating the four practices of bliss. Explaining the meaning of the four blisses involves four levels: First, directly stating their essence; second, clarifying that wisdom and merit are the content of practice; third, clarifying that self-cultivation and benefiting others are the content of practice; fourth, clarifying the stages of these four practices of bliss. First, directly stating their essence, the four blisses are: the first takes wisdom as its essence, the second takes expounding the Dharma (法) [Dharma: the teachings of the Buddha, the universal law] as its essence, the third takes abandoning faults as its essence, and the fourth takes the mind of loving-kindness and compassion as the essence of practice. Second, clarifying the attribution of wisdom and merit, the second (expounding the Dharma) also belongs to wisdom, because wisdom lies in speech, so the second is also wisdom. The third and fourth both belong to merit, therefore, in terms of wisdom, expounding the Dharma is distinguished, and in terms of merit, loving-kindness and compassion are distinguished, hence there are four practices of bliss. Third, distinguishing from the perspective of self-cultivation and benefiting others, the first and third are self-cultivation, and the fourth is benefiting others. All methods of understanding the scriptures cannot be separated from self-cultivation and benefiting others. The reason why there are these four practices of bliss is that self-cultivation and benefiting others are each divided into two. Self-cultivation is divided into two for two reasons: one is that the first is the wisdom of illuminating the emptiness of both the false and the real, this is the gate of wisdom; the third is clarifying the abandonment of faults, this is the gate of cessation, so self-cultivation needs to clarify these two. Two is that wisdom lies in illuminating the realm, and practice lies in abandoning faults, one is doing good, and the other is stopping evil, since there is a distinction between stopping and acting, so it is divided into two. Benefiting others is divided into two, if discussing loving-kindness and compassion, then it is discussing its root; if discussing expounding the Dharma, then it is discussing its branches. If there is only expounding the Dharma without loving-kindness and compassion, then it is like meaningless speech; if there is only loving-kindness and compassion without expounding the Dharma, then the actions of giving happiness and removing suffering will ultimately not be accomplished, so benefiting others needs to clarify these two. Fourth, clarifying the stages of these four practices of bliss, it starts from the beginning of the Four Foundations of Mindfulness (四念處) [Four Foundations of Mindfulness: mindfulness of body, feelings, mind, and phenomena], not yet reaching the Highest Mundane Dharma (世第一法) [Highest Mundane Dharma: the highest level of worldly attainment before entering the path of liberation]. What does this mean?
判位但在此處者？解釋者言：「此之四行本為接外凡夫菩薩，不得過深也。」今當安住四法，此是第一總唱數也。
「一者安住」此下是第二，出四安樂行體相，即成四段。又就此四行之中文句不同，但解前兩行之中各有三段解，后兩行之中各有二文也。今且明初行中有三者：第一「從此」下竟二十三偈以來，正解初行體相；第二「若有比丘」有四行半偈，明得果安樂之相也；第三「文殊師利是菩薩」有一行一句，結此初行也。今且就第一正解初體相中行自有二：第一是長行，第二是偈頌也。今且就長行中自有兩段：第一有一行許文，先據行作兩章門；次明後惡世中能流通此經義。「文殊師利云何菩薩」下第二，正釋兩章門，不釋能流通義也。兩章門者，行體章門、方便章門也。「安住菩薩行處」是行體章門，此行然解假名實法空為體，今假實二空為解心所緣之境，故言行處也。「親近處」是第二章門，即是而二空解方便道，次「能為眾生說是經」者，正明始行菩薩佛滅度後於惡世中流通此經時，要須解心安住假實二空及方便道，怨親平等善惡齊勸者，則能天魔外道不能傷害，離危得安，離苦得樂也。
「文殊師利云何菩薩」以下是第二正釋兩章門，先解二空解行處章門，后解兩家親近處章門也。今且就
【現代漢語翻譯】 現代漢語譯本： 『判位但在此處者？』（判斷位階但僅限於此處的說法嗎？）解釋者說：『此四行（指《法華經》中的四安樂行）本是爲了接引外凡夫（尚未證果的凡夫）和菩薩，不宜過於深入。』現在應當安住於四法（四安樂行），這是第一總體的唱數（總綱）。
『一者安住』以下是第二部分，闡述四安樂行的體相（本質和現象），由此構成四個段落。又就這四行經文的文句不同，只解釋前兩行，每行各有三段解釋，后兩行每行各有兩段文字。現在先說明第一行中有三段：第一段從『從此』以下到二十三偈為止，正是解釋第一安樂行的體相；第二段『若有比丘』有四行半偈，說明證得果位的安樂之相；第三段『文殊師利是菩薩』有一行一句，總結這第一安樂行。現在先就第一段正解初安樂行體相中，經文自身有兩部分：第一部分是長行（散文），第二部分是偈頌（韻文）。現在先就長行中，經文自身有兩段：第一段有一行左右的文字，先根據『行』（安樂行）分為兩個章節：行體章門（關於安樂行本質的章節）和方便章門（關於修行方法的章節）；其次說明在後世惡世中能夠流通此經的意義。『文殊師利云何菩薩』以下是第二部分，正式解釋這兩個章節，不解釋能夠流通的意義。『安住菩薩行處』是行體章門，此『行』（安樂行）的理解以假名（世俗諦）、實法（勝義諦）和空性為體。現在以假和實兩種空性來理解心所緣的境界，所以說是『行處』（所行之處）。『親近處』是第二章門，即是以二空（假空和實空）來理解方便道。其次，『能為眾生說是經』，正是說明初行菩薩在佛滅度後於惡世中流通此經時，必須要理解心安住于假和實兩種空性以及方便道，對怨家和親人平等對待，善人和惡人都勸導，這樣才能天魔外道不能傷害，脫離危險得到平安，脫離痛苦得到快樂。
『文殊師利云何菩薩』以下是第二部分，正式解釋兩個章節，先解釋二空（假空和實空）的行處章門，后解釋兩家的親近處章門。現在先就……
【English Translation】 English version: 『Judging the position but only here?』 The explainer says: 『These four lines (referring to the Four Peaceful Practices in the Lotus Sutra) are originally for receiving ordinary beings (those who have not attained enlightenment) and Bodhisattvas, and should not be too profound.』 Now, one should abide in the Four Dharmas (Four Peaceful Practices), this is the first overall enumeration (general outline).
『Firstly, abiding』 below is the second part, elaborating on the substance and characteristics (essence and phenomena) of the Four Peaceful Practices, thus forming four sections. Furthermore, regarding the different wording of these four lines of scripture, only the first two lines are explained, each with three sections of explanation, and the latter two lines each have two sections of text. Now, let's first explain that there are three sections in the first line: the first section is from 『From here』 below to the twenty-three gathas (verses), which precisely explains the substance and characteristics of the first Peaceful Practice; the second section 『If there is a bhikshu (monk)』 has four and a half gathas, explaining the aspect of peace and joy of attaining the fruit (of enlightenment); the third section 『Manjushri is a Bodhisattva』 has one line and one sentence, summarizing this first Peaceful Practice. Now, let's first focus on the first section, which correctly explains the substance and characteristics of the first Peaceful Practice. The scripture itself has two parts: the first part is prose, and the second part is verse. Now, let's first focus on the prose, the scripture itself has two sections: the first section has about one line of text, first dividing the 『practice』 (Peaceful Practice) into two chapters: the chapter on the substance of practice and the chapter on expedient means; secondly, it explains the meaning of being able to circulate this sutra in the evil world of later generations. 『Manjushri, how does a Bodhisattva』 below is the second part, formally explaining these two chapters, without explaining the meaning of being able to circulate it. 『Abiding in the practice place of a Bodhisattva』 is the chapter on the substance of practice. The understanding of this 『practice』 (Peaceful Practice) takes provisional names (conventional truth), real dharmas (ultimate truth), and emptiness as its substance. Now, using the two emptinesses (emptiness of provisional and emptiness of real) to understand the realm of what the mind contemplates, therefore it is said to be the 『practice place』 (place of practice). 『Place of close association』 is the second chapter, which is to understand the expedient path with the two emptinesses (emptiness of provisional and emptiness of real). Secondly, 『Being able to explain this sutra for sentient beings』 precisely explains that when a Bodhisattva in the initial stage of practice circulates this sutra in the evil world after the Buddha's parinirvana (passing away), it is necessary to understand that the mind abides in the two emptinesses of provisional and real, as well as the expedient path, treating enemies and relatives equally, and exhorting both good and evil people, so that heavenly demons and external paths cannot harm them, escaping danger and obtaining peace, escaping suffering and obtaining happiness.
『Manjushri, how does a Bodhisattva』 below is the second part, formally explaining the two chapters, first explaining the chapter on the practice place of the two emptinesses (emptiness of provisional and emptiness of real), and then explaining the chapter on the place of close association of the two schools. Now, let's first focus on...
解行處之中自有三段：第一總章門，第二別釋兩行，第三總結也。今言「云何菩薩行處」，此是第一總章門也。「若菩薩」此下是第二別解，今就此中自有二，一者先解假名空行處，第二解法空行處也。今解假名空行處有二種，一解云：「菩薩住忍辱地柔和善順」此一句明得假名空，故口無四過也。「而不卒暴」第二句得假名空，故身無三不善業也。「心亦不驚」第三句明得假名空，故意無三不善業也；此三句皆就用以明假名空相。若以此文檢假空，實自難見，故以下法空行處得知，前是假空也。下明法空行處言「又復於法」，故知前是假名空也。下偈頌中廣頌法空后復言「亦復不見是男是女」，故知是假名空也。又解三句解假名空行處，此則就人表假名空相，初句據外惡來時我不起惡也。后句據善境來時我心不驚也。何以知之？「聞聖人說無我空之時我心不驚，中間而無卒暴」句正據我內心也。若不得假空者，則不如此也。「又復於法無所行」此下三句明法空行處，此句明解法有智，不作實心行境也。「而觀諸法如實相」第二句，明解法空智也。「亦不行亦不分別」是第三句，則明得法空之時無有分別彼此之義。昔日未得法空之時，作意言我只能行、彼不能行，此有彼此分別之意；今日既得法空，唯一相無相，無彼
此之殊也。「是名菩薩摩訶薩行處」，是第三總結二行處也。
從「云何名親近處」此下是第二，則解兩家親近處。此中有二，第一「云何名親近處」提章門，第二正釋。中自有二，第一先解釋假名空親近處，第二解釋法空親近處，此則是兩家方便道也。今日就解假名空親近處中，自有三段：第一先明所不親近處，第二明所親近處，第三總結也。若論方便體者，以實法過假名未得真觀以來正是方便體，今者且就外緣作方便，故如此說也。就解所不親近處中自有八種：第一先明離力勢緣也。「菩薩摩訶薩不親近國王」下是第二明離邪見緣，從「不親近諸外道」下是也。第三明離惡業緣，從「亦不親近」下是也。第四明離小乘緣，從「又不親近求聲聞」下是也。第五明離愛染之緣，「文殊」下是也。第六明離無志之緣，「五種不男」是也。第七明離譏呵之緣，從「不獨入」下是也。第八明離散亂之緣，從「樂畜年少」下是也。「常好坐禪」此下是第二，正明所親近處也。「文殊」下是第三總結也。
「複次」此下是第二，明法空親近處亦有三：第一先明所親近處，第二正明能親近體，第三總結也。所親近處者，即是二諦境也。能親近者，是能觀之智也。明所親近中有二：第一明真諦，第二「但以因緣故有」下
【現代漢語翻譯】 現代漢語譯本： 這其中的差別啊。『這被稱為菩薩摩訶薩的行處』，這是第三次總結兩種行處。
從『什麼叫做親近處』以下是第二部分，解釋兩家的親近處。這部分有兩點，第一點是『什麼叫做親近處』，提出章節的綱要；第二點是正式解釋。在正式解釋中又分為兩點，第一點先解釋假名空親近處，第二點解釋法空親近處，這也就是兩家的方便道。今天我們先解釋假名空親近處，其中又分為三個部分：第一，先說明不應該親近的地方；第二，說明應該親近的地方；第三，進行總結。如果從方便的本體來說，以實法超越假名，在未獲得真觀之前，正是方便的本體。現在我們暫且從外緣來作為方便，所以這樣說。在解釋不應該親近的地方中，又分為八種：第一，先說明遠離權勢的因緣，『菩薩摩訶薩不親近國王』以下是第二點，說明遠離邪見的因緣，從『不親近諸外道』以下是。第三，說明遠離惡業的因緣，從『也不親近』以下是。第四，說明遠離小乘的因緣，從『又不親近求聲聞』以下是。第五，說明遠離愛染的因緣，『文殊(Manjushri)』以下是。第六，說明遠離沒有志向的因緣，『五種不男』是。第七，說明遠離譏諷呵責的因緣，從『不獨入』以下是。第八，說明遠離散亂的因緣，從『樂畜年少』以下是。『常好坐禪』以下是第二部分，正式說明應該親近的地方。『文殊(Manjushri)』以下是第三部分，進行總結。
『複次』以下是第二部分，說明法空親近處也有三個部分：第一，先說明應該親近的地方；第二，正式說明能親近的本體；第三，進行總結。應該親近的地方，就是二諦的境界。能親近的，是能觀的智慧。在說明應該親近的地方中，分為兩點：第一，說明真諦；第二，『但以因緣故有』以下
【English Translation】 English version: Such is the distinction. 'This is called the Bodhisattva Mahasattva's practice place,' which is the third summary of the two practice places.
From 'What is called a place of close association' onwards is the second part, explaining the places of close association of the two schools. There are two points in this part. The first point is 'What is called a place of close association,' which introduces the chapter's outline. The second point is the formal explanation. In the formal explanation, there are two points. The first point is to first explain the provisional name emptiness place of close association, and the second point is to explain the Dharma emptiness place of close association. This is the expedient path of the two schools. Today, we will first explain the provisional name emptiness place of close association, which is divided into three parts: first, to clarify the places that should not be closely associated with; second, to clarify the places that should be closely associated with; and third, to summarize. If we talk about the substance of the expedient, taking the real Dharma beyond the provisional name, before obtaining true insight, is precisely the substance of the expedient. Now we will temporarily take external conditions as the expedient, so we say it this way. In explaining the places that should not be closely associated with, there are eight types: first, to clarify the conditions of being away from power and influence; 'Bodhisattva Mahasattvas do not closely associate with kings' onwards is the second point, clarifying the conditions of being away from wrong views, from 'do not closely associate with various heretics' onwards. Third, to clarify the conditions of being away from evil karma, from 'also do not closely associate with' onwards. Fourth, to clarify the conditions of being away from the Small Vehicle, from 'also do not closely associate with those seeking Sravakas' onwards. Fifth, to clarify the conditions of being away from attachment and defilement, 'Manjushri' onwards. Sixth, to clarify the conditions of being away from those without aspiration, 'the five types of eunuchs' is. Seventh, to clarify the conditions of being away from ridicule and reproach, from 'do not enter alone' onwards. Eighth, to clarify the conditions of being away from distraction, from 'enjoying keeping young people' onwards. 'Always delighting in sitting meditation' onwards is the second part, formally clarifying the places that should be closely associated with. 'Manjushri' onwards is the third part, summarizing.
From 'Furthermore' onwards is the second part, explaining that the Dharma emptiness place of close association also has three parts: first, to clarify the places that should be closely associated with; second, to formally clarify the substance of what can be closely associated with; and third, to summarize. The places that should be closely associated with are the realms of the two truths. What can be closely associated with is the wisdom of being able to observe. In explaining the places that should be closely associated with, there are two points: first, to clarify the ultimate truth; second, 'but exist due to causes and conditions' onwards.
，明俗諦也。就此明真諦之中自有三：第一「觀一切法空如實相」一句，正明真諦理；第二從「不顛倒」以下六句，明心行處滅；第三「一切言語道斷」下十一句，明言語道斷也。「但以因緣故有」下二句，是第二明俗諦也。從「常樂觀如是法相」者，是法空中第二，明能觀智也。「是名近處」是第三結也。
「而說偈言」此下是第二偈頌。但上長行中本有二：第一先據行作兩章門，次明於后惡世中能流通此經。第二正釋兩章門，不釋能流通義也。今此二十三行偈亦分為二：初有一行半偈，頌第一舉行作兩章門；「常離國王」以下二十一行半，頌第二正解釋也。第一段有二：先作兩章門，次明能流通此經。今倒頌一行先頌第二明能流通，次半行追頌第一兩章門也。上第二釋中先明行處，后明親近處為二。今此偈中不得依上直判為三段，第一有十三行半，先頌假名空親近處；次有兩行半，追頌兩行處；第三有五行半，頌法空親近處也。上釋二親近處有二：初提章門，今不頌之，唯頌第二正釋。但假名空親近處中本有三：第一先明所不親近處，第二正明所親近處，第三總結。今不頌第二所親近處，十三行半偈中，初十二行半頌第一所不親近，一行頌第三總結也。但上所不親近處有八種，今此十二行半唯得通頌之不可
【現代漢語翻譯】 現代漢語譯本，是明瞭俗諦（conventional truth）的含義。就此闡明真諦（ultimate truth）之中，自有三種含義：第一，『觀一切法空如實相』一句，正是闡明真諦的道理；第二，從『不顛倒』以下六句，闡明心行處滅；第三，『一切言語道斷』下十一句，闡明言語道斷的道理。『但以因緣故有』下兩句，是第二層闡明俗諦的含義。從『常樂觀如是法相』開始，是法空中第二層含義，闡明能觀的智慧。『是名近處』是第三層總結。
『而說偈言』以下是第二段偈頌。但上面長行文原本有兩部分：第一部分先根據『行』（practice）分為兩個章節，其次闡明在後世惡劣的環境中能夠流通此經。第二部分正式解釋這兩個章節，不解釋能夠流通的意義。現在這二十三行偈頌也分為兩部分：開始有一行半偈頌，頌揚第一部分根據『行』分為兩個章節；『常離國王』以下二十一行半，頌揚第二部分正式解釋的內容。第一段有兩層含義：先分為兩個章節，其次闡明能夠流通此經。現在倒過來頌揚，一行先頌揚第二部分闡明能夠流通，其次用半行追頌第一部分兩個章節。上面第二部分解釋中，先闡明『行處』（place of practice），后闡明『親近處』（place of approach），分為兩部分。現在這偈頌中不能直接按照上面的方式分為三段，第一部分有十三行半，先頌揚假名空（emptiness of nominal existence）的親近處；其次有兩行半，追頌兩個行處；第三部分有五行半，頌揚法空（emptiness of phenomena）的親近處。上面解釋兩個親近處有兩層含義：開始提出章節，現在不頌揚它，只頌揚第二部分正式解釋的內容。但假名空親近處中原本有三種含義：第一，先闡明所不親近處，第二，正式闡明所親近處，第三，總結。現在不頌揚第二部分所親近處，十三行半偈頌中，開始十二行半頌揚第一部分所不親近，一行頌揚第三部分總結。但上面所不親近處有八種，現在這十二行半隻能概括地頌揚，不能一一對應。
【English Translation】 English version, this clarifies the meaning of conventional truth (sūnyatā). Within this explanation of ultimate truth (paramārtha), there are inherently three aspects: first, the phrase 'observing all dharmas as empty and in their true suchness' directly elucidates the principle of ultimate truth; second, from 'not inverted' onwards for six lines, it clarifies the cessation of mental activity; third, from 'all paths of language are cut off' onwards for eleven lines, it clarifies the cutting off of the path of language. The two lines from 'but exist due to conditions' are the second layer of clarifying the meaning of conventional truth. Starting from 'always observing such characteristics of dharmas,' this is the second aspect within the emptiness of dharmas, clarifying the wisdom of the observer. 'This is called a place of approach' is the third conclusion.
The following 'And speaking in verse' is the second section of verses. However, the preceding prose originally had two parts: the first part initially divides 'practice' (caryā) into two chapters, and then explains the ability to propagate this sutra in the degenerate age. The second part formally explains these two chapters, without explaining the meaning of being able to propagate it. Now, these twenty-three lines of verses are also divided into two parts: initially, there is a verse of one and a half lines, praising the first part of dividing 'practice' into two chapters; from 'always staying away from kings' onwards for twenty-one and a half lines, it praises the second part of the formal explanation. The first section has two layers of meaning: first, dividing into two chapters, and then explaining the ability to propagate this sutra. Now, it praises in reverse order, with one line first praising the second part explaining the ability to propagate, and then using half a line to retrospectively praise the first part of the two chapters. In the second explanation above, it first clarifies the 'place of practice' (caryā-gocara), and then clarifies the 'place of approach' (upacāra-gocara), dividing into two parts. Now, in these verses, it cannot be directly divided into three sections according to the above method. The first part has thirteen and a half lines, first praising the place of approach of the emptiness of nominal existence (prajñapti-śūnyatā); next, there are two and a half lines, retrospectively praising the two places of practice; the third part has five and a half lines, praising the place of approach of the emptiness of phenomena (dharma-śūnyatā). The above explanation of the two places of approach has two layers of meaning: initially, proposing the chapter, now not praising it, only praising the second part of the formal explanation. However, within the place of approach of the emptiness of nominal existence, there are originally three meanings: first, first clarifying the places not to approach, second, formally clarifying the places to approach, third, concluding. Now, not praising the second part of the places to approach, in the thirteen and a half lines of verses, initially twelve and a half lines praise the first part of the places not to approach, one line praises the third part of the conclusion. However, above, there are eight types of places not to approach, now these twelve and a half lines can only generally praise them, and cannot correspond to them one by one.
分也，是則名為此一行頌總結也。但本論近處，此中何故舉行處結耶？解釋言：「此舉行處近處，故前行也。此二處者，此近處是第二，前行處是第一，故道二也。」
「又復不行」此下兩行半是第二段，則頌上兩行處。上本有三：一者提章門，二者正釋，第三總結。今不頌第一唯頌后兩段，初兩行頌正解，次半行頌結也。但上先解假名空行處，次法空行處也。此二行則倒頌，初一行先頌法空行處也，次一行追頌假名空行處也。「是則名為」此半行頌上第三結也。
「一切諸法」下此五行半，第三頌上法空親近處。上本有三：第一明所親近處，第二明能親近，第三結也。今此五行半直分六段：第一有一行半，先略頌上第一所親近處也。第二「顛倒分別諸法有無」下有一行，則舉非形是，上長行所無，則明此人不能作法空親近觀也。第三「在於閑處」下有半行，正頌上第二能親近處，即是上「常樂觀如是法相」也。第四「安住不動」下半行，則廣頌所親近處也。第五者「觀一切法皆無所有」下有一行三句，倒頌上法空行處也。第六有一句，則上第三法空親近處結句也。
若有比丘但解初行中有三段，此下有四行半，是第二明得果安樂之相。就中自有二：第一一行半明離危苦，第二「菩薩有時入于靜室
【現代漢語翻譯】 現代漢語譯本：分判經文，這被稱為用一行頌文來總結前文。但本論明明在近處結束，為何此處要舉行處結呢？解釋說：『此舉行處接近結尾，故為前行。此二處，此處是第二，前行處是第一，所以說是二。』 『又復不行』以下兩行半是第二段，對應頌文中的前兩行。原文有三部分：一是提出章節，二是正式解釋，三是總結。現在不頌第一部分，只頌后兩部分，前兩行頌正式解釋，後半行頌總結。原文先解釋假名空行處，再解釋法空行處。這兩行頌文則顛倒過來，第一行先頌法空行處，第二行追頌假名空行處。『是則名為』這半行頌原文的第三部分，即總結。 『一切諸法』以下這五行半，第三部分頌原文的法空親近處。原文有三部分：第一說明所親近處，第二說明能親近，第三總結。現在這五行半直接分為六段：第一段有一行半，先簡略地頌原文的第一部分，即所親近處。第二段『顛倒分別諸法有無』以下有一行，這是舉出錯誤的形式，原文長行中所沒有的，說明此人不能作法空親近觀。第三段『在於閑處』以下有半行，正式頌原文的第二部分，即原文中的『常樂觀如是法相』。第四段『安住不動』以下半行，則是廣泛地頌所親近處。第五段『觀一切法皆無所有』以下有一行三句，倒過來頌原文的法空行處。第六段有一句，是原文第三部分法空親近處的總結句。 若有比丘只理解第一行中有三段，此下有四行半，是第二部分，說明獲得果報安樂的景象。其中又分為二：第一部分一行半，說明脫離危難痛苦，第二部分『菩薩有時入于靜室』
【English Translation】 English version: Separating the text, this is called summarizing the previous passage with a single line of verse. But since this treatise clearly ends near the end, why is a 'holding place conclusion' (jǔxíng chù jié) being performed here? The explanation says: 'This holding place is close to the end, therefore it is a preliminary action. These two places, this place is the second, the previous holding place is the first, therefore it is said to be two.' 'Moreover, not practicing' (yòu fù bù xíng) The following two and a half lines are the second section, corresponding to the first two lines in the verse. The original text has three parts: first, introducing the chapter; second, the formal explanation; and third, the conclusion. Now, the first part is not being versified, only the latter two parts are. The first two lines versify the formal explanation, and the last half line versifies the conclusion. The original text first explains the 'emptiness-practice place of provisional names' (jiǎmíng kōng xíng chù), then the 'emptiness-practice place of dharmas' (fǎ kōng xíng chù). These two lines of verse are reversed, the first line first versifying the 'emptiness-practice place of dharmas', and the second line retrospectively versifying the 'emptiness-practice place of provisional names'. 'It is then called' (shì zé míng wéi) This half line versifies the third part of the original text, which is the conclusion. 'All dharmas' (yīqiè zhū fǎ) The following five and a half lines, the third part, versify the 'approaching place of dharma-emptiness' (fǎ kōng qīnjìn chù) of the original text. The original text has three parts: first, explaining the place to be approached; second, explaining the ability to approach; and third, the conclusion. Now, these five and a half lines are directly divided into six sections: the first section has one and a half lines, first briefly versifying the first part of the original text, which is the place to be approached. The second section, 'Inverted discrimination of the existence and non-existence of dharmas' (diāndǎo fēnbié zhū fǎ yǒu wú) below, has one line, which is an example of an incorrect form, not found in the long passage of the original text, indicating that this person cannot perform the contemplation of approaching dharma-emptiness. The third section, 'Being in a secluded place' (zài yú xián chù) below, has half a line, formally versifying the second part of the original text, which is the 'constantly observing such dharma-characteristics' (cháng lè guān rú shì fǎ xiàng) in the original text. The fourth section, 'Abiding without moving' (ānzhù bù dòng) below, has half a line, which extensively versifies the place to be approached. The fifth section, 'Contemplating all dharmas as having no existence' (guān yīqiè fǎ jiē wú suǒ yǒu) below, has one line and three phrases, reversing the versification of the 'emptiness-practice place of dharmas' in the original text. The sixth section has one phrase, which is the concluding phrase of the third part, the 'approaching place of dharma-emptiness' in the original text. If a Bhiksu (bǐqiū) only understands that the first line has three sections, the following four and a half lines are the second part, explaining the appearance of obtaining the joy of fruition. Within this, there are two parts: the first part, one and a half lines, explains escaping from danger and suffering; the second part, 'Bodhisattvas (púsà) sometimes enter a quiet room'
」下三行明得安樂也。
「文殊師利是名菩薩」下一行一句，是第三結初行也。
第二安樂行正以說法為體，然說法本是口業，今者正取動口善心為此行體也。前解言：初兩行中各有二段，今此第二行中有三者，第一先總勸人修此安樂行，第二「若口宣說」下十一行半偈正明行體相，第三「最後我滅度后」下五行偈，則明得果安樂相也。
從「又文殊師利如來滅」下是第一總勸人，末世通經應住安樂行也。
「若口宣說」以下竟十一行半偈，是第二段正解釋此行體。今就此第二中自有二，第一是長行，第二是偈頌。今且就長行之中自有二，將欲明此行體是故第一先明離惡；第二「諸有聽者」以下正明此行體相。但下第三行亦明離惡，今此中復明離惡，與下何殊耶？解釋者言：「凡有三意。初意言，此中所以明離惡者，夫說法必清凈化物沒命度人，是故將明清凈說法，先明離諸過惡也。第二意，此中先明離惡后正明說法，下第三行發初正明離惡也。第三意，言下偈頌之中則先頌說法后頌離惡，是故驗知正以說法為體也。」今且明離惡之中有三段，「若口宣說」下兩句明說法時節，第二「不樂說人」以下正明離惡，第三「善修如是安樂心故」一句結句也。就第二離惡中凡離六種：一者言「不樂說
【現代漢語翻譯】 現代漢語譯本：
『下三行明得安樂也。』 『文殊師利是名菩薩』下一行一句，是第三結初行也。 第二安樂行正以說法為體，然說法本是口業，今者正取動口善心為此行體也。前解言：初兩行中各有二段，今此第二行中有三者，第一先總勸人修此安樂行，第二『若口宣說』下十一行半偈正明行體相，第三『最後我滅度后』下五行偈，則明得果安樂相也。 從『又文殊師利（Manjushri）如來滅』下是第一總勸人，末世通經應住安樂行也。 『若口宣說』以下竟十一行半偈，是第二段正解釋此行體。今就此第二中自有二，第一是長行，第二是偈頌。今且就長行之中自有二，將欲明此行體是故第一先明離惡；第二『諸有聽者』以下正明此行體相。但下第三行亦明離惡，今此中復明離惡，與下何殊耶？解釋者言：『凡有三意。初意言，此中所以明離惡者，夫說法必清凈化物沒命度人，是故將明清凈說法，先明離諸過惡也。第二意，此中先明離惡后正明說法，下第三行發初正明離惡也。第三意，言下偈頌之中則先頌說法后頌離惡，是故驗知正以說法為體也。』今且明離惡之中有三段，『若口宣說』下兩句明說法時節，第二『不樂說人』以下正明離惡，第三『善修如是安樂心故』一句結句也。就第二離惡中凡離六種：一者言『不樂說』
【English Translation】 English version:
'The following three lines explain obtaining peace and joy.' 'Manjushri (Manjushri), this is called Bodhisattva' the next line, one sentence, is the third concluding the initial practice. The second practice of peaceful and joyful abiding is based on expounding the Dharma, but expounding the Dharma is fundamentally a verbal act. Now, it specifically takes the good intention of moving the mouth as the essence of this practice. The previous explanation said: the first two practices each have two sections, but this second practice has three: first, it generally encourages people to cultivate this practice of peaceful and joyful abiding; second, the eleven and a half verses from 'If one verbally proclaims' precisely explain the characteristics of the practice; third, the five verses from 'Finally, after my extinction' explain the characteristics of obtaining the fruit of peace and joy. From 'Also, Manjushri (Manjushri), after the extinction of the Tathagata (Tathagata)' is the first general encouragement, that in the final age, those who understand the scriptures should abide in the practice of peaceful and joyful abiding. The eleven and a half verses from 'If one verbally proclaims' are the second section, precisely explaining the essence of this practice. Now, within this second section, there are two parts: first, the prose section; second, the verses. Now, focusing on the prose section, there are two parts: intending to explain the essence of this practice, the first is to first explain detachment from evil; the second is from 'Those who listen' onwards, precisely explaining the characteristics of this practice. However, the third line below also explains detachment from evil. What is the difference between explaining detachment from evil here and below? The commentators say: 'There are three intentions. The first intention is that the reason for explaining detachment from evil here is that expounding the Dharma must purify and transform beings, sacrificing oneself to liberate people. Therefore, intending to explain pure Dharma expounding, one must first explain detachment from all faults and evils. The second intention is that here, detachment from evil is explained first, then Dharma expounding is explained, and the third line below initiates the explanation of detachment from evil. The third intention is that in the verses below, Dharma expounding is praised first, then detachment from evil is praised. Therefore, it is verified that the essence is precisely Dharma expounding.' Now, let us explain that within detachment from evil, there are three sections: the two sentences from 'If one verbally proclaims' explain the time of Dharma expounding; the second, from 'Not delighting in speaking' onwards, precisely explains detachment from evil; the third, the sentence 'Because of cultivating such a peaceful and joyful mind' is the concluding sentence. Within the second detachment from evil, there are six types of detachment: the first is 'Not delighting in speaking'.
人」此明不說出經人過也。二者言「及經典過」者，此明不諦經文辭句也。三者離，言彼通經是此通經之非，從「亦不輕慢」下是也。四者從「不說他人好惡長短」，可言不說他人之短。何故言不說他人之長耶？解釋者本言：此中道長者本欲為顯其短也。五者從「于聲聞人」下，則明不說小乘之過，此中但明不稱小乘之名也。「若有樂小乘」者，亦可慢稱有名也。六者言「亦不生怨嫌之心」也。
「諸有聽者」下，此是第二正明此行體相。此中自有二：一者明默來聽者，不逆其意也。二者從「有所難問」下，明有咨問不逆其意也。
「而說偈言」此下是第二，凡有十一行半偈，今判為兩段，初有六行半，先頌上長行中第二正明行體，次有五行倒頌上第一離惡也。但上長行第二之中本有二，初明默聽，后明問難。今此六行半宜分為三段：第一有兩行半先明說法之方，此是上長行所無也。第二「若有比丘及比丘尼」下有兩行，則頌上第一默來者聽也。第三「若有難問」下有兩行，即頌上第二難問者。「除懶墮意」此下有五行，則頌上第一離惡。然上本有三有，今此五行之中，不頌第一與第三，唯頌第二。上第二中本有六，今正宜分為二：初有兩行半，先明離懈怠之惡也；次「衣服臥具」下有兩行半，則明離貪
【現代漢語翻譯】 現代漢語譯本 『人』，這裡說明不說出經過人的事情。二者，說『及經典過』，這是說明不符合經文的辭句。三者，離，說彼人通經之處是此人通經的錯誤之處，從『亦不輕慢』以下是也。四者，從『不說他人好惡長短』，可以說不說他人的缺點。為什麼說不說他人的優點呢？解釋者原本說：這裡說道長處，本意是爲了顯露他的短處。五者，從『于聲聞人』以下，就說明不說小乘（Hinayana）的過失，這裡只是說明不稱小乘的名字。『若有樂小乘』的人，也可以輕慢地稱呼他的名字。六者，說『亦不生怨嫌之心』。
『諸有聽者』以下，這是第二部分，正式說明此行為的體相。這裡面自然有兩點：一是說明默默來聽的人，不違逆他們的心意。二是從『有所難問』以下，說明有人諮詢提問，不違逆他們的心意。
『而說偈言』以下是第二部分，總共有十一行半偈，現在分為兩段，開始有六行半，先讚頌上面長行中第二部分正式說明行為的體相，接著有五行倒過來讚頌上面第一部分遠離惡行。但是上面長行第二部分中原本有兩點，開始說明默默聽講，後面說明提問。現在這六行半應該分為三段：第一有兩行半，先說明說法的方便，這是上面長行中所沒有的。第二『若有比丘及比丘尼』以下有兩行，就讚頌上面第一點默默來聽的人。第三『若有難問』以下有兩行，就是讚頌上面第二點提問的人。『除懶惰意』以下有五行，就讚頌上面第一部分遠離惡行。然而上面原本有三種惡行，現在這五行之中，不讚頌第一種和第三種，只讚頌第二種。上面第二種惡行中原本有六點，現在正應該分為兩點：開始有兩行半，先說明遠離懈怠的惡行；接著『衣服臥具』以下有兩行半，就說明遠離貪婪。
【English Translation】 English version 『Person,』 this explains not speaking about matters that involve people. Secondly, saying 『and faults in scriptures,』 this explains phrases and sentences that do not conform to the scriptural text. Thirdly, 『separation』 means saying that the other person's understanding of the scriptures is wrong, starting from 『also do not slight or be disrespectful.』 Fourthly, from 『do not speak of others' good or bad qualities, strengths or weaknesses,』 it can be said that one should not speak of others' shortcomings. Why is it said not to speak of others' strengths? The commentator originally said: Here, mentioning strengths is actually intended to reveal their weaknesses. Fifthly, from 『regarding Sravakas (Śrāvaka)』 (Disciples who learn by hearing the teachings) onwards, it clarifies not speaking of the faults of the Hinayana (Hīnayāna) (Small Vehicle), here it only clarifies not mentioning the name of the Hinayana. 『If there are those who enjoy the Hinayana,』 one can also slightingly call them by name. Sixthly, it says 『also do not give rise to resentment or suspicion.』
『All those who listen』 below, this is the second part, formally explaining the essence of this practice. Within this, there are naturally two points: one is explaining that for those who come to listen silently, do not go against their intentions. The second is from 『if there are difficult questions』 onwards, explaining that if someone consults and asks questions, do not go against their intentions.
『And speaking in verse』 below is the second part, totaling eleven and a half lines of verse, now divided into two sections. The beginning has six and a half lines, first praising the second part of the long passage above, formally explaining the essence of the practice, then there are five lines reversing and praising the first part above, which is avoiding evil deeds. However, in the second part of the long passage above, there were originally two points, beginning with explaining silent listening, and later explaining questioning. Now these six and a half lines should be divided into three sections: the first has two and a half lines, first explaining the convenience of teaching the Dharma (Dharma), which is not in the long passage above. The second, 『if there are Bhikshus (Bhikṣu) (monks) and Bhikshunis (Bhikṣuṇī) (nuns)』 below, has two lines, which praise the first point above, those who come to listen silently. The third, 『if there are difficult questions』 below, has two lines, which praise the second point above, those who ask questions. 『Remove laziness』 below has five lines, which praise the first part above, avoiding evil deeds. However, above there were originally three evil deeds, now in these five lines, the first and third are not praised, only the second is praised. In the second evil deed above, there were originally six points, now it should be divided into two points: the beginning has two and a half lines, first explaining avoiding the evil of laziness; then 『clothing and bedding』 below has two and a half lines, which explain avoiding greed.
欲希望之惡也。「我滅度后」此下有五行是第三段，則明得果安樂之相，自有二，初三行明離危苦義也。第二「智者如是」下有兩行，正明所得安樂相也。
法華義記卷第七 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第八
光宅寺沙門法雲撰
安樂行品之餘
次明第三行，此行以離惡為體，有兩段者，即是長行與偈為兩段也。今且就長行之中自有三段：第一正明離惡；第二「當於一切眾生」以下則明修善，若不修善無容離惡也；第三「文殊師利」以下明得果安樂之相也。今明離惡之中，凡離六種惡：一「嫉妒」也。二「諂」也，此人實能修善，只自所悅人情也。三「誑」也，此人內心無有實行也。四「亦勿輕罵學佛道者」也。五「若比丘、比丘尼」下五行是不輕小乘學也。六「又亦不應戲論諸法有所諍競」也。
「當於一切眾生」下是第二明修善，自有四種善：一「於一切眾生起大悲想」也；二「于諸如來」下也；三「于諸菩薩」下也；四「於一切眾生」下也。
「文殊」此下是長行中第三，則明得果安樂之想也。
「而說偈言」此下六行是第二偈頌也。然上長行之中本有三段，今此六行偈頌亦分為三段：第一有兩行，即得通頌
【現代漢語翻譯】 現代漢語譯本： 『欲希望之惡也。』（想要希望的都是惡。）『我滅度后』此下有五行是第三段，則明得果安樂之相，自有二，初三行明離危苦義也。（『我滅度后』以下五行是第三段，說明獲得果報安樂的相狀，自然有兩方面，前三行說明遠離危難痛苦的意義。）第二『智者如是』下有兩行，正明所得安樂相也。（第二段，『智者如是』以下有兩行，正是說明所獲得的安樂相。）
法華義記卷第七 大正藏第 33 冊 No. 1715 法華經義記
妙法蓮華經義記卷第八
光宅寺沙門法雲撰
安樂行品之餘
次明第三行，此行以離惡為體，有兩段者，即是長行與偈為兩段也。（接下來解釋第三行，這一行以遠離惡行為主體，分為兩個部分，即長行和偈頌兩部分。）今且就長行之中自有三段：第一正明離惡；第二『當於一切眾生』以下則明修善，若不修善無容離惡也；（現在先就長行而言，其中又分為三個部分：第一部分是正面說明遠離惡行；第二部分是『當於一切眾生』以下，說明修習善行，如果不修習善行，就沒有辦法遠離惡行。）第三『文殊師利』以下明得果安樂之相也。（第三部分是『文殊師利』以下，說明獲得果報安樂的相狀。）今明離惡之中，凡離六種惡：一『嫉妒』也。（現在說明遠離惡行，總共要遠離六種惡行：第一種是『嫉妒』。）二『諂』也，此人實能修善，只自所悅人情也。（第二種是『諂媚』，這種人實際上能夠修習善行，只是爲了取悅他人。）三『誑』也，此人內心無有實行也。（第三種是『欺騙』，這種人內心沒有實際的修行。）四『亦勿輕罵學佛道者』也。（第四種是『也不要輕視謾罵學習佛道的人』。）五『若比丘、比丘尼』下五行是不輕小乘學也。（第五種是『若比丘、比丘尼』以下五行，是不輕視小乘佛法。）六『又亦不應戲論諸法有所諍競』也。（第六種是『也不應該戲謔談論諸法，有所爭論』。）
『當於一切眾生』下是第二明修善，自有四種善：（『當於一切眾生』以下是第二部分，說明修習善行，總共有四種善行：）一『於一切眾生起大悲想』也；（第一種是『對於一切眾生生起大悲心』。）二『于諸如來』下也；（第二種是『對於諸佛如來』。）三『于諸菩薩』下也；（第三種是『對於諸菩薩』。）四『於一切眾生』下也。（第四種是『對於一切眾生』。）
『文殊』此下是長行中第三，則明得果安樂之想也。（『文殊』以下是長行中的第三部分，說明獲得果報安樂的相狀。）
『而說偈言』此下六行是第二偈頌也。（『而說偈言』以下六行是第二部分的偈頌。）然上長行之中本有三段，今此六行偈頌亦分為三段：第一有兩行，即得通頌（然而上面的長行中本來有三個部分，現在這六行偈頌也分為三個部分：第一部分有兩行，是總括性的讚頌。）
English version: 'Desire is the evil of hope.' The five lines after 'After my Parinirvana' are the third section, which explains the aspect of the joy of attaining the fruit, which naturally has two aspects. The first three lines explain the meaning of being away from danger and suffering. The second section, the two lines after 'The wise are thus,' precisely explain the aspect of the joy attained.
The Seventh Scroll of the Annotations on the Lotus Sutra Taisho Tripitaka Volume 33, No. 1715, Annotations on the Lotus Sutra
The Eighth Scroll of the Annotations on the Wonderful Dharma Lotus Flower Sutra
Composed by the Shramana Fayun of Guangzhai Temple
Remaining Sections of the Chapter on Peaceful Practices
Next, explaining the third line, this line takes leaving evil as its substance, and there are two sections, which are the prose and verse as two sections. Now, within the prose itself, there are three sections: the first directly explains leaving evil; the second, 'Towards all sentient beings' and below, explains cultivating goodness, for if one does not cultivate goodness, there is no way to leave evil; the third, 'Manjushri' and below, explains the aspect of the joy of attaining the fruit. Now, explaining leaving evil, one leaves six kinds of evil: first, 'jealousy'; second, 'flattery,' this person is actually able to cultivate goodness, only pleasing people's feelings; third, 'deceit,' this person has no actual practice in their heart; fourth, 'also do not lightly scold those who study the Buddha's path'; fifth, the five lines after 'If Bhikshus, Bhikshunis' is not belittling the study of the Hinayana; sixth, 'also one should not playfully discuss the dharmas or engage in disputes'.
'Towards all sentient beings' and below is the second explanation of cultivating goodness, there are four kinds of goodness: first, 'towards all sentient beings, generate great compassion'; second, 'towards all Tathagatas' and below; third, 'towards all Bodhisattvas' and below; fourth, 'towards all sentient beings' and below.
'Manjushri' and below is the third in the prose, which explains the thought of attaining the joy of the fruit.
'And speaking in verse' and below, these six lines are the second verse. However, in the prose above, there were originally three sections, now these six lines of verse are also divided into three sections: the first has two lines, which is a general praise.
【English Translation】 English translation line 1 English translation line 2
上第一正明離六種惡也。第二「是佛子說法」下有三行，則通頌上第二修四種善也。第三「第三法如是」下有一行偈，則得頌上第三安樂相也。
次解第四安樂行，此行明以慈悲為體，就中亦有兩段，即是長行與偈為二也。今且就長行中自有二段：第一明行體，第二「文殊師利」以下，即明得果安樂相。又此兩段之中各有二。初段中二者：第一略明大慈也；第二從「于非菩薩」下廣明大悲。不聞即是昔日聞慧不成就，不知即是昔日思慧不成就也，不覺即是昔日修慧不成就。何以知之？下三句即釋也。不聞即釋上不聞句，昔日若能聞此三乘者，則聞義成就，正由昔日不聞，是聞義不成也。不信即釋上不知句，正由昔不信言於一佛乘分別說三，是故不知同歸之理也。不解即釋上不覺句，若昔解同歸之義者，即便覺知無三之義也。
「文殊」此下是第二正明安樂之相，亦有二者：第一正明安樂之相，第二即釋。但初正明安樂相中自有二：第一先明人愛，第二從「諸天」下明天護也。是則如來經法在此人懷抱之內，是故人天常為法故則愛護人也。「所以者」此下是第二即釋安樂相，亦有二者：第一法說，第二譬說。又就此二段中各有二。法說中二者：第一先明此經是諸佛所護之秘藏，故第二「文殊師利」以下據難
【現代漢語翻譯】 現代漢語譯本：第一部分闡明了遠離六種惡行的正確方法。第二部分，從『是佛子說法』開始的三行文字，概括了前面第二部分所講的修習四種善行。第三部分，從『第三法如是』開始的一行偈頌，讚頌了前面第三部分所講的安樂之相。
接下來解釋第四安樂行，此行闡明以慈悲為根本。其中也分為兩段，即長行和偈頌兩部分。現在先看長行部分，其中又分為兩段：第一部分闡明行體的本質，第二部分從『文殊師利』以下，闡明獲得果報的安樂之相。這兩段中又各自分為兩部分。第一段中的兩部分是：第一部分簡要闡明大慈；第二部分從『于非菩薩』開始，詳細闡明大悲。『不聞』指的是過去聞慧沒有成就，『不知』指的是過去思慧沒有成就，『不覺』指的是過去修慧沒有成就。為什麼這麼說呢？下面的三句話就是解釋。『不聞』解釋了上面的『不聞』，過去如果能夠聽聞三乘之法，那麼聞義就能成就，正是因為過去沒有聽聞，所以聞義沒有成就。『不信』解釋了上面的『不知』，正是因為過去不相信一佛乘而分別說三乘，所以不知道最終歸於同一的道理。『不解』解釋了上面的『不覺』，如果過去理解了同歸的道理，那麼就會覺知沒有三乘的意義。
『文殊』以下是第二部分，正式闡明安樂之相，也分為兩部分：第一部分正式闡明安樂之相，第二部分是解釋。在第一部分正式闡明安樂之相中，又分為兩部分：第一部分先闡明人的愛戴，第二部分從『諸天』開始，闡明天人的守護。這是因為如來的經法在這個人的懷抱之中，所以人和天常常爲了佛法而愛護這個人。『所以者』以下是第二部分，解釋安樂之相，也分為兩部分：第一部分是法說，第二部分是譬喻。在這兩段中又各自分為兩部分。法說中的兩部分是：第一部分先闡明此經是諸佛所守護的秘藏，所以第二部分從『文殊師利』以下，根據提問
【English Translation】 English version: The first part clarifies the correct way to be apart from the six kinds of evil deeds. The second part, the three lines starting with '是佛子說法' (shi fo zi shuo fa - 'This is how a Buddha's disciple preaches the Dharma'), summarizes the practice of the four kinds of good deeds mentioned in the second part above. The third part, the one-line verse starting with '第三法如是' (di san fa ru shi - 'The third Dharma is like this'), praises the aspect of peace and joy mentioned in the third part above.
Next, explain the fourth peaceful and joyful practice. This practice clarifies that compassion is the essence. It is also divided into two sections, namely the prose and the verses. Now, let's look at the prose section first, which is further divided into two sections: the first section clarifies the essence of the practice, and the second section, from '文殊師利' (Wen Shu Shi Li - Manjushri) onwards, clarifies the aspect of peace and joy of obtaining the fruit. Each of these two sections is further divided into two parts. The two parts in the first section are: the first part briefly clarifies great compassion; the second part, starting from '于非菩薩' (yu fei pu sa - 'towards those who are not Bodhisattvas'), elaborates on great compassion. '不聞' (bu wen - 'not hearing') refers to the lack of accomplishment of hearing-wisdom in the past, '不知' (bu zhi - 'not knowing') refers to the lack of accomplishment of thinking-wisdom in the past, and '不覺' (bu jue - 'not being aware') refers to the lack of accomplishment of cultivating-wisdom in the past. Why is this so? The following three sentences are the explanation. '不聞' explains the '不聞' above. If one could have heard the Three Vehicles in the past, then the meaning of hearing would have been accomplished. It is precisely because one did not hear in the past that the meaning of hearing was not accomplished. '不信' (bu xin - 'not believing') explains the '不知' above. It is precisely because one did not believe in the One Buddha Vehicle and separately spoke of the Three Vehicles in the past that one did not know the principle of ultimately returning to the same. '不解' (bu jie - 'not understanding') explains the '不覺' above. If one had understood the meaning of returning to the same in the past, then one would have been aware of the meaning of no Three Vehicles.
'文殊' (Wen Shu - Manjushri) below is the second part, formally clarifying the aspect of peace and joy, which is also divided into two parts: the first part formally clarifies the aspect of peace and joy, and the second part is the explanation. In the first part, which formally clarifies the aspect of peace and joy, it is further divided into two parts: the first part first clarifies the love of people, and the second part, starting from '諸天' (zhu tian - 'all the devas'), clarifies the protection of the devas. This is because the Tathagata's scriptures are in this person's embrace, so people and devas often love and protect this person for the sake of the Dharma. '所以者' (suo yi zhe - 'the reason is') below is the second part, explaining the aspect of peace and joy, which is also divided into two parts: the first part is the Dharma explanation, and the second part is the analogy. Each of these two sections is further divided into two parts. The two parts in the Dharma explanation are: the first part first clarifies that this scripture is the secret treasure protected by all Buddhas, so the second part, from '文殊師利' (Wen Shu Shi Li - Manjushri) onwards, according to the question
聞得者，明此經應可尊重也。「文殊譬如強力轉輪聖王」以下第二譬說。釋安樂相亦有二者，即是兩譬，即為是兩段，即為上兩種法說作譬也。但初譬自有開、合也。「文殊如轉輪王見諸比丘眾」下第二譬，亦有二者，即開、合為兩段也。但就合譬之中自三，第一正合，第二「文殊師利」下，即舉外譬帖，第三亦從「文殊」下結合也。
「而說偈言」此下是第二重頌。上長行之中本有二：第一正明行體，第二明安樂相。今此十四行半偈分為二：第一有四行，正頌上明行體；第二十行半，頌第二安樂相也。上行體中本有二：一者略明大慈，二者廣明大悲。今此四行只得通頌，不可分也。
「譬如強力」此下十行半是第二，即頌第二安樂相。上有二：一者正明安樂，其中本有二，一者人愛，二者天護，今者都不頌也。第二即釋明安樂之義，亦有二，第一是法說，其中有二，一者諸佛密藏，二者據得法之人，今者亦不頌也，唯頌第二譬說。但上兩譬各有開有合，今此十行半隻宜分為二：第一有四行先牒頌兩家外譬，第二「如來亦爾」下有六行半，即牒頌兩家內合，初四行之中三行頌第一外譬，「如有勇健」下一行即頌第二外譬也。后六行半中，初「如來亦爾」下三行頌第一譬內合，次「既知眾生得其力已」即有
三行，即頌第二譬內合也。「我滅度后」但佛答中有四段，此下一行半是第三總結，勸修此四安樂行也。
「讀是經者」此下有二十一行半，是佛答中第四段，則通明得果安樂之相。然此中正明得三報安樂相，就二十一行半中自有四段：第一有一行，先明現報得安樂也。第二「不生貧窮」下有三行半，則明生報得安樂。第三「若於夢中」以下十六行，明得后報安樂。第四一行總結三釋也。就第三今據夢裡后報之相中有五種：第一一行半先明聽佛說法；第二明自見自身為人說法，亦有一行半；第三「又見諸佛」此下六行半，則明得佛受記說法；第四「又見自身」此下一行半，則明行佛果之因；第五「諸佛身金色百福相莊嚴」五言偈五行，明得佛果也。然就此第五得佛果中，則有二意：初一行先牒舉前四夢，第二後有四行正明得佛果。第一先牒舉四夢者，初兩句至「聞法」來，則舉上第一夢也。「為人說」此三字即為舉上第二夢也。「常有是好夢」此句則總舉第三第四夢也。「又夢作國王」下四行，是第二正明得佛果。「若后惡世中」此下一行，是第四總結三報也。
從地涌出品第十四
此品名未應在此，只應在一問答后，文句少故寄在品初。從后得名，故言涌出品也。凡有十四品半經是第二正說，自
【現代漢語翻譯】 現代漢語譯本：三行，即是偈頌中第二個譬喻，與前文內容相合。『我滅度后』，佛陀的回答中包含四個部分，接下來的這一行半是第三部分，總結並勸勉修行這四種安樂行。
『讀是經者』以下有二十一行半，是佛陀回答的第四部分，全面闡明了獲得果報的安樂之相。這裡主要闡明獲得三種果報的安樂之相，在這二十一行半中又分為四個部分：第一部分有一行，首先闡明現世報所獲得的安樂。第二部分從『不生貧窮』開始，有三行半，闡明來世報所獲得的安樂。第三部分從『若於夢中』以下有十六行，闡明後世報所獲得的安樂。第四部分有一行，總結這三種解釋。關於第三部分，現在根據夢中的後世報之相，有五種情況：第一種情況有一行半，首先闡明聽聞佛陀說法；第二種情況闡明自己見到自身為人說法，也有一行半；第三種情況從『又見諸佛』以下有六行半，闡明獲得佛陀授記說法；第四種情況從『又見自身』以下有一行半，闡明修行佛果之因；第五種情況是『諸佛身金色百福相莊嚴』五言偈五行，闡明獲得佛果。關於這第五種獲得佛果的情況，包含兩種含義：最初一行先概括前四種夢境，第二部分後有四行，正式闡明獲得佛果。第一部分先概括四種夢境，最初兩句到『聞法』，是概括上面的第一種夢境。『為人說』這三個字是概括上面的第二種夢境。『常有是好夢』這句是總括第三種和第四種夢境。『又夢作國王』以下四行，是第二部分正式闡明獲得佛果。『若后惡世中』以下一行，是第四部分總結三種果報。
《從地涌出品第十四》
這一品的名稱不應該在這裡，只應該在一次問答之後，因為文字較少，所以寄放在品初。從後面的內容得名，所以說是涌出品。總共有十四品半經是第二部分正式宣說，從...
【English Translation】 English version: These three lines, that is, the second analogy in the verses, correspond to the previous content. 'After my extinction' but the Buddha's answer contains four parts, the following one and a half lines are the third part, summarizing and exhorting to practice these four peaceful and joyful practices (安樂行, ānlè xíng).
'Those who read this sutra' below there are twenty-one and a half lines, which is the fourth part of the Buddha's answer, fully explaining the appearance of the joy of obtaining the fruit. Here, it mainly explains the appearance of the joy of obtaining the three retributions, which are further divided into four parts within these twenty-one and a half lines: The first part has one line, first explaining the joy obtained from the present retribution. The second part starts from 'Not born in poverty (不生貧窮, bù shēng pínqióng)', with three and a half lines, explaining the joy obtained from the future retribution. The third part starts from 'If in a dream (若於夢中, ruò yú mèng zhōng)' below, with sixteen lines, explaining the joy obtained from the subsequent retribution. The fourth part has one line, summarizing these three explanations. Regarding the third part, now based on the appearance of the subsequent retribution in dreams, there are five situations: The first situation has one and a half lines, first explaining hearing the Buddha preach the Dharma; the second situation explains seeing oneself preaching the Dharma to others, also with one and a half lines; the third situation starts from 'Also seeing all Buddhas (又見諸佛, yòu jiàn zhū fó)' below, with six and a half lines, explaining obtaining the Buddha's prediction of enlightenment; the fourth situation starts from 'Also seeing oneself (又見自身, yòu jiàn zìshēn)' below, with one and a half lines, explaining cultivating the cause of the Buddha's fruit; the fifth situation is the five-character verse of five lines, 'The Buddhas' bodies are golden, adorned with hundreds of blessings (諸佛身金色百福相莊嚴, zhū fó shēn jīnsè bǎi fú xiāng zhuāngyán)', explaining obtaining the Buddha's fruit. Regarding this fifth situation of obtaining the Buddha's fruit, it contains two meanings: The first line first summarizes the previous four dreams, and the second part has four lines later, formally explaining obtaining the Buddha's fruit. The first part first summarizes the four dreams, the first two sentences to 'Hearing the Dharma (聞法, wén fǎ)', is summarizing the first dream above. The three words 'Preaching to others (為人說, wéi rén shuō)' are summarizing the second dream above. The sentence 'Always having good dreams (常有是好夢, cháng yǒu shì hǎo mèng)' is summarizing the third and fourth dreams. The following four lines from 'Also dreaming of being a king (又夢作國王, yòu mèng zuò guówáng)' are the second part formally explaining obtaining the Buddha's fruit. The following one line from 'If in the evil world later (若后惡世中, ruò hòu è shì zhōng)' is the fourth part summarizing the three retributions.
Chapter Fourteen: Emerging from the Earth (從地涌出品第十四, Cóng Dì Yǒngchū Pǐn Dì Shísì)
The name of this chapter should not be here, it should only be after a question and answer, because there are few words, so it is placed at the beginning of the chapter. It is named after the following content, so it is said to be the chapter of emerging. A total of fourteen and a half chapters of the sutra are the second part formally expounding, from...
分為兩段，前有十二品經開三顯一以明因義，自此下入〈分別功德品〉中半品以來有兩品半經，是正說中第二段開近顯遠以辨果義。明因辨果一段之中各開為四，今此中有四者：第一從此品初竟「當精進一心」偈以來，壽量家別序；第二從「爾時世尊說此偈」以下竟「我從久遠來教化是等眾」，略說開近顯遠動執生疑；第三「爾時彌勒等心生疑惑怪未曾有」下盡品，明大眾懷疑致請；第四從〈壽量品〉初入〈分別功德品〉一品半以來，廣明壽命長遠斷疑生信。今就此四段之中前一后一各開為三，中間兩段別開為二。今者第一別序中有三者：第一又減兩紙許詺為開發序，第二「彌勒菩薩」以下有一紙餘名疑問序，第三「佛告彌勒」以下名為述勸序。今先就開發序中有二：第一是開發所由，第二「佛說是時」下正明開發。所以言開發緣由者，由他方分身佛侍者菩薩請求流通，佛只言：我娑婆自有菩薩能流通，不須汝等。因此發踴出所由。又就此二段之中各有二階。就開發緣由有二者：第一先明他方菩薩請求流通，第二佛答也。
「佛說是時娑婆世界」此下是第二正明開發，就中亦有二者：第一經家序菩薩踴出之相，第二「是菩薩眾中有四導師」下，明踴出菩薩與佛往復問答。今就經家序踴出之相中自有八階：第一敘
【現代漢語翻譯】 現代漢語譯本：前有十二品經文闡述開三顯一，以闡明『因』的意義。從〈分別功德品〉中半品開始，接下來的兩品半經文，是正說中的第二段，闡述開近顯遠，以辨明『果』的意義。在闡明『因』和辨明『果』的段落中，各自分為四個部分。現在這段經文中有四個部分：第一，從本品開始到『當精進一心』偈為止，是關於壽量家別的序言；第二，從『爾時世尊說此偈』以下到『我從久遠來教化是等眾』，是簡略地闡述開近顯遠，從而引發執著和疑惑；第三，從『爾時彌勒等心生疑惑怪未曾有』以下到本品結束，闡明大眾產生懷疑並請求解答；第四，從〈壽量品〉開始到〈分別功德品〉的一品半為止，廣泛地闡明壽命長遠，從而斷除疑惑，生起信心。現在，在這四個部分中，第一個和最後一個部分各自分為三個小部分，中間兩個部分各自分為兩個小部分。現在，第一個別序中有三個小部分：第一，大約減少了兩頁紙，命名為開發序；第二，『彌勒菩薩』以下有一頁多，名為疑問序；第三，『佛告彌勒』以下，名為述勸序。現在先來看開發序，其中有兩部分：第一是開發的緣由，第二是『佛說是時』以下，正式闡明開發。之所以說開發的緣由，是因為他方世界的化身佛的侍者菩薩請求流通此經，佛只是說：我的娑婆世界自有菩薩能夠流通此經，不需要你們。因此，引發了菩薩踴出的緣由。再來看這兩部分，各自分為兩個階段。就開發緣由而言，有兩部分：第一，先闡明他方菩薩請求流通，第二，佛的回答。 『佛說是時娑婆世界』以下是第二部分，正式闡明開發，其中也有兩部分：第一，經家敘述菩薩踴出的景象，第二，『是菩薩眾中有四導師』以下，闡明踴出的菩薩與佛之間的往復問答。現在，就經家敘述踴出的景象而言，自有八個階段：第一，敘述。
【English Translation】
English version: The preceding twelve chapters of the sutra explain the 'opening of the three and revealing of the one' (kai san xian yi), clarifying the meaning of 'cause' (yin). From the middle of the
列踴出之相。第二「是諸菩薩身皆金色」以下，敘菩薩形相也。第三「先盡在此」下敘菩薩從來之處也。第四「是菩薩聞釋迦所說音聲從下發來」下，經家敘踴來所由，由釋迦語他方菩薩道不須汝等，我娑婆自有菩薩能流通此經，既聞此語所以踴出來。第五「一一菩薩」下是經家敘踴出菩薩眷屬。第六「從地出已，各詣虛空中」下，明踴出菩薩既出之後三業供養也。第七「是諸菩薩從初踴出」下，經家敘踴出之時經劫數。第八「爾時四眾亦以佛神力故」下，經家敘四眾遍見諸菩薩也。
「是菩薩眾中有四導師」下，正開發敘中本有二，從此下是第二明踴出菩薩與佛問答有四，即成四段，可解也。
「爾時彌勒菩薩」此下是第二疑問序，就此疑問序中亦有二：第一明彌勒菩薩自問釋迦，第二「問他方分身佛」下，明菩薩自問分身佛。就彌勒問中自有二：第一經家敘彌勒欲問之意，第二正明說偈問。就此十九行半偈正問中自有三段：初一行偈，未正問先逆請佛答；第二是「從何所來」下有十三偈正問；第三餘有五行半結請也。第二十三偈正問中有二：第一兩偈問踴出菩薩人身，第二十一偈問踴出菩薩師也。就兩偈問人身中有二意四文，第一是「從何所來」一句問其從來處，第二「以何因緣集」一句問何所以聚
【現代漢語翻譯】 現代漢語譯本：列舉從地涌出的景象。第二，從『是諸菩薩身皆金色』以下，敘述菩薩的形貌。第三，從『先盡在此』以下，敘述菩薩們從何處而來。第四，從『是菩薩聞釋迦所說音聲從下發來』以下，經文敘述涌出的緣由，因為釋迦佛告訴他方世界的菩薩們，不需要你們，我娑婆世界（S婆，指我們所居住的這個世界）自有菩薩能夠流通此經，他們聽聞此語，所以踴躍而出。第五，從『一一菩薩』以下，是經文敘述踴出的菩薩的眷屬。第六，從『從地出已，各詣虛空中』以下，闡明踴出的菩薩們出來之後，以身、口、意三業進行供養。第七，從『是諸菩薩從初踴出』以下，經文敘述踴出之時所經歷的劫數。第八，從『爾時四眾亦以佛神力故』以下，經文敘述四眾弟子普遍見到諸位菩薩。 『是菩薩眾中有四導師』以下，正式展開敘述中有兩個要點，從此以下是第二個要點，闡明踴出的菩薩與佛陀之間的問答有四次，由此構成四個段落，可以這樣理解。 『爾時彌勒菩薩』以下是第二個疑問的序言，在這個疑問序言中也有兩個要點：第一，闡明彌勒菩薩（Maitreya Bodhisattva）自己向釋迦佛（Sakyamuni Buddha）提問；第二，從『問他方分身佛』以下，闡明菩薩自己向分身佛提問。在彌勒菩薩的提問中，又包含兩個要點：第一，經文敘述彌勒菩薩想要提問的意圖；第二，正式以偈頌的形式提問。在這十九行半的偈頌中，又分為三個段落：最初一行偈頌，在正式提問之前，先反過來請求佛陀回答；第二，從『從何所來』以下，有十三行偈頌是正式的提問；第三，剩餘的五行半是總結並請求。在第二十三行偈頌的正式提問中，包含兩個要點：第一，兩行偈頌詢問踴出菩薩的人身；第二，二十一行偈頌詢問踴出菩薩的老師。在兩行偈頌詢問人身中，包含兩個意思，分為四個部分，第一是『從何所來』一句，詢問他們從何處而來；第二是『以何因緣集』一句，詢問他們因何而聚集。
【English Translation】 English version: Enumerating the appearance of emerging from the earth. Second, from 'These Bodhisattvas all have golden bodies' onwards, it describes the appearance of the Bodhisattvas. Third, from 'First, all are here' onwards, it describes where the Bodhisattvas come from. Fourth, from 'These Bodhisattvas, hearing the voice of Sakyamuni speaking from below' onwards, the sutra describes the reason for emerging, because Sakyamuni Buddha told the Bodhisattvas of other worlds that you are not needed, my Saha world (Saha, referring to the world we live in) has Bodhisattvas who can circulate this sutra, and upon hearing this, they emerged enthusiastically. Fifth, from 'Each Bodhisattva' onwards, the sutra describes the retinue of the emerging Bodhisattvas. Sixth, from 'Having emerged from the earth, each went into the empty sky' onwards, it clarifies that after emerging, the Bodhisattvas make offerings with their three karmas of body, speech, and mind. Seventh, from 'These Bodhisattvas, from the beginning of their emergence' onwards, the sutra describes the number of kalpas experienced at the time of emergence. Eighth, from 'At that time, the four assemblies also, by the power of the Buddha's divine strength' onwards, the sutra describes the four assemblies universally seeing all the Bodhisattvas. 'Among these Bodhisattva assemblies are four leaders' onwards, the formal unfolding narrative has two key points, and from here onwards is the second key point, clarifying that there are four questions and answers between the emerging Bodhisattvas and the Buddha, thus forming four sections, which can be understood in this way. 'At that time, Maitreya Bodhisattva' onwards is the preface to the second question, and within this preface to the question, there are also two key points: first, clarifying that Maitreya Bodhisattva (Maitreya Bodhisattva) himself asks Sakyamuni Buddha (Sakyamuni Buddha); second, from 'Asking the emanated Buddhas of other worlds' onwards, clarifying that the Bodhisattva himself asks the emanated Buddhas. Within Maitreya Bodhisattva's question, there are again two key points: first, the sutra describes Maitreya Bodhisattva's intention to ask the question; second, formally asking in the form of verses. Within these nineteen and a half lines of verses, there are again three sections: the initial line of verse, before formally asking, first requests the Buddha to answer; second, from 'From where do they come' onwards, there are thirteen lines of verses that are the formal questions; third, the remaining five and a half lines are the conclusion and request. Within the twenty-third line of verses of formal questions, there are two key points: first, two lines of verses ask about the human bodies of the emerging Bodhisattvas; second, twenty-one lines of verses ask about the teachers of the emerging Bodhisattvas. Within the two lines of verses asking about the human bodies, there are two meanings, divided into four parts, the first is the phrase 'From where do they come', asking where they come from; the second is the phrase 'By what causes do they gather', asking why they gather.
在一處同時而出，第三「巨身大神通」下一行一句讚歎此菩薩結第二問也。第四「為從何所來」一句結第一問也。「一一諸菩薩」下十一行，第二問此菩薩師為是誰？就中有二者：先有九偈牒菩薩眷屬多少，從六萬恒河沙至但已無眷屬；第二「是諸大威德」下有兩行，正問覓踴出菩薩之師也。「如是諸菩薩神通大智力」此下有五行半偈，是正問中第三結請也。
「爾時釋迦佛分身諸佛」以下疑問序，中有二，此下是第二問，「分身佛」下菩薩自問分身，此中即答問為兩階也。
第三述勸序中有二：第一「釋迦告彌勒善哉」以下正述彌勒能問；第二勸信。勸信中長行、偈為二。就長行中自有二：初「汝等當共一心」下，正勸信，只言不受外邪名「被精進鎧」，自守善道名「發堅固意」也。第二齣所信之理自有二：初有兩句欲明開近顯遠之義，次有三句欲顯三世神通益物也。「如來今欲顯發」者，此明開近，明八十年佛非是實佛。「宣示諸佛智慧」者，明顯遠義，即是復倍上數也。后三句者，「諸佛自在神通之力」，此明如來過去神力益物，「諸佛師子奮迅之力」，此明如來現在益物之力，「諸佛威猛大勢之力」，此明如來未來益物之力。此中密明此三種義端，至〈壽量〉中方顯此義。
「爾時世尊」
【現代漢語翻譯】 現代漢語譯本： 在一處同時涌出，第三句『巨身大神通』是對菩薩的讚歎，結束了第二個問題。第四句『為從何所來』結束了第一個問題。『一一諸菩薩』下十一行，第二個問題是問此菩薩的老師是誰？其中包含兩部分：首先有九個偈頌描述菩薩眷屬的多少，從六萬恒河沙數到沒有眷屬；第二，『是諸大威德』下有兩行，正式詢問涌出菩薩的老師是誰。『如是諸菩薩神通大智力』以下有五個半偈頌，是正式提問中的第三個總結和請求。
『爾時釋迦佛分身諸佛』以下是疑問序，其中有兩部分，以下是第二個問題，『分身佛』下菩薩自己提問分身，這裡即是回答問題分為兩個階段。
第三部分是敘述勸說的序言，其中有兩部分：第一，『釋迦告彌勒善哉』以下正式敘述彌勒能夠提問；第二，勸人相信。勸人相信的部分分為長行和偈頌兩部分。在長行中又分為兩部分：首先，『汝等當共一心』以下，正式勸人相信，不受外來邪說的影響叫做『被精進鎧』，自己守護善良的道路叫做『發堅固意』。第二，闡述所相信的道理，其中又分為兩部分：首先有兩句話想要說明開近顯遠的意義，其次有三句話想要顯示三世神通利益眾生。『如來今欲顯發』，這說明開近，說明八十年的佛並非是真正的佛。『宣示諸佛智慧』，這明顯是顯遠的意義，也就是復倍上數。後面的三句話，『諸佛自在神通之力』，這說明如來過去的神力利益眾生，『諸佛師子奮迅之力』，這說明如來現在利益眾生的力量，『諸佛威猛大勢之力』，這說明如來未來利益眾生的力量。這裡秘密地闡明了這三種意義的開端，到〈壽量〉品中才顯現出這個意義。
『爾時世尊』
【English Translation】 English version: Emerging simultaneously in one place, the third phrase 'immense body, great spiritual power' is a praise of the Bodhisattva, concluding the second question. The fourth phrase 'from whence do they come' concludes the first question. The eleven lines following 'each and every Bodhisattva' form the second question: who is the teacher of this Bodhisattva? This contains two parts: first, there are nine gathas (verses) describing the number of Bodhisattva's retinue, from sixty thousand Ganges sands to having no retinue; second, the two lines following 'these great majestic virtues' formally ask who is the teacher of the Bodhisattvas who emerged. The five and a half gathas following 'such Bodhisattvas, with their spiritual powers and great wisdom' are the third conclusion and request in the formal question.
The section following 'At that time, the Buddhas who are emanations of Shakyamuni Buddha' is the preface to the questions, containing two parts. The following is the second question. Under 'emanation Buddhas,' the Bodhisattvas themselves ask about the emanations, which means answering the questions in two stages.
The third part is the preface to the exhortation, containing two parts: first, the section following 'Shakyamuni told Maitreya, 'Excellent!'' formally describes Maitreya's ability to ask questions; second, exhortation to believe. The exhortation to believe is divided into prose and verse. The prose section is further divided into two parts: first, the section following 'You should all be of one mind' formally exhorts people to believe, not being influenced by external heresies is called 'wearing the armor of diligence,' and guarding one's own good path is called 'generating firm resolve.' Second, elaborating on the principles to be believed, which is further divided into two parts: first, there are two sentences intending to explain the meaning of revealing the near and manifesting the far; second, there are three sentences intending to show the benefits of the three-world spiritual powers to sentient beings. 'The Tathagata now wishes to reveal and manifest' explains revealing the near, stating that the Buddha of eighty years is not the true Buddha. 'Declare and show the wisdom of all Buddhas' clearly manifests the meaning of manifesting the far, which is doubling the previous number. The following three sentences, 'the power of the Buddhas' unhindered spiritual powers' explains the Tathagata's past spiritual power benefiting sentient beings, 'the power of the Buddhas' lion-like vigorous strength' explains the Tathagata's present power benefiting sentient beings, 'the power of the Buddhas' majestic and mighty strength' explains the Tathagata's future power benefiting sentient beings. Here, the beginning of these three meanings is secretly explained, and this meaning is revealed in the chapter on 'The Duration of Life'.
『At that time, the World-Honored One』
以下勸信中第二偈頌，有四行便為四意，初偈勸精進，第二偈勸信，第三偈誡莫生疑，第四偈誡一心聽也。
「爾時世尊說此偈已」，此偈第二略說壽命長遠動執生疑。就此段中有二者，即是長行與偈為二。就長行中自有二段。上彌勒問有三階：初一偈逆請說，第二十三行正問，第三五行半結請也。今唯答第二階正問。就正問中本有二。第一兩行偈問踴出菩薩人身，第二十一行問其師為是誰。今先答第二問。問中本有二：初問眷屬多少，第二正問師。今不答第一，唯答第二師為是誰？「佛今答言：只我是其師也。此諸菩薩皆於是娑婆世界之下」以下追答第一問，問其人身。上本有二意四文，今不答下二階，「娑婆世界之下」答第一問，上問言：是從何所來也？「阿逸多」此下，即答上第二問，上問言：此諸菩薩以何因緣集在一處同時踴出？
「而說偈言」此下是第二偈頌，但上長行中本有二段，今此八行半頌上二段而文成三段：一行三句頌第一我是其師，次二行三句頌第二答人身，次「志念力堅固」下四行通頌前兩段也。就第二二行三句中有四，與彌勒相應也。「依止是世界」一句答第一「是從何所來」也。「常行頭陀事」下一行答第二「以何因緣集」也。「如是諸子等」下一行答第三「讚歎諸菩薩」。
【現代漢語翻譯】 現代漢語譯本： 以下勸信中的第二偈頌，有四行便代表四種含義。第一偈勸勉精進，第二偈勸勉生起信心，第三偈告誡不要產生懷疑，第四偈告誡要一心聽聞。
『爾時世尊說此偈已』，這個偈頌的第二部分略微提及壽命長遠，容易使人產生執著和懷疑。這段內容包含兩種形式，即長行和偈頌。在長行中又分為兩段。前面是彌勒（Maitreya，未來佛）的三重提問：首先用一偈頌反過來請求佛陀宣說，然後用二十三行文字正式提問，最後用五行半文字總結並再次請求。現在只回答第二重正式提問。在正式提問中原本有兩個問題。第一個問題用兩行偈頌詢問涌現出來的菩薩（Bodhisattva，佛教中發願要普度眾生的人）的身世，第二個問題用二十一行文字詢問他們的老師是誰。現在先回答第二個問題。在第二個問題中原本有兩個小問題：首先詢問眷屬有多少，然後正式詢問老師是誰。現在不回答第一個小問題，只回答第二個小問題，即老師是誰？『佛今答言：只我是其師也。此諸菩薩皆於是娑婆世界之下』以下追溯回答第一個問題，詢問這些菩薩的身世。上面原本有兩層含義，四段文字，現在不回答後面的兩層，『娑婆世界之下』回答第一個問題，上面問的是：『是從何所來也？』『阿逸多』以下，就是回答上面的第二個問題，上面問的是：『此諸菩薩以何因緣集在一處同時踴出？』
『而說偈言』以下是第二個偈頌，但上面的長行中原本有兩段，現在用這八行半偈頌概括上面的兩段內容，並形成三段：一行三句概括第一段『我是其師』，接著兩行三句概括第二段，回答菩薩的身世，然後『志念力堅固』以下四行總括前面兩段內容。在第二段的兩行三句中包含四種含義，與彌勒（Maitreya）的提問相呼應。『依止是世界』一句回答第一個問題『是從何所來』。『常行頭陀事』下一行回答第二個問題『以何因緣集』。『如是諸子等』下一行回答第三個問題『讚歎諸菩薩』。
【English Translation】 English version: The second verse in the following exhortation letter has four lines, each representing a different meaning. The first verse encourages diligence, the second verse encourages faith, the third verse warns against doubt, and the fourth verse warns to listen attentively with one mind.
『Then the World-Honored One spoke this verse.』 The second part of this verse briefly mentions the length of life, which can easily lead to attachment and doubt. This passage contains two forms, namely prose and verse. The prose is further divided into two sections. The preceding part is Maitreya's (Maitreya, the future Buddha) threefold questioning: first, he uses a verse to request the Buddha to speak, then he formally asks with twenty-three lines of text, and finally, he summarizes and requests again with five and a half lines of text. Now, only the second formal question is answered. In the formal question, there were originally two questions. The first question uses two lines of verse to inquire about the origins of the emerging Bodhisattvas (Bodhisattva, a person who vows to liberate all beings in Buddhism), and the second question uses twenty-one lines of text to inquire about who their teacher is. Now, the second question is answered first. In the second question, there were originally two sub-questions: first, inquire about how many relatives they have, and then formally inquire about who the teacher is. Now, the first sub-question is not answered, only the second sub-question is answered, that is, who is the teacher? 『The Buddha now answers: I am their teacher. All these Bodhisattvas are beneath this Saha world.』 The following traces back to answer the first question, inquiring about the origins of these Bodhisattvas. Above, there were originally two layers of meaning, four paragraphs of text, now the latter two layers are not answered, 『beneath the Saha world』 answers the first question, which asked: 『Where do they come from?』 『Ajita』 below, is the answer to the second question above, which asked: 『What are the causes and conditions for these Bodhisattvas to gather in one place and emerge at the same time?』
『And spoke in verse.』 The following is the second verse, but the above prose originally had two sections, now these eight and a half lines of verse summarize the above two sections and form three sections: one line of three sentences summarizes the first section 『I am their teacher,』 then two lines of three sentences summarize the second section, answering the origins of the Bodhisattvas, and then 『firm in aspiration and mindfulness』 the following four lines summarize the previous two sections. In the two lines of three sentences in the second section, there are four meanings, corresponding to Maitreya's (Maitreya) questions. The sentence 『relying on this world』 answers the first question 『Where do they come from.』 The next line 『constantly practicing asceticism』 answers the second question 『What are the causes and conditions for them to gather.』 The next line 『such sons and daughters』 answers the third question 『praising all the Bodhisattvas.』
「在娑婆世界」下半行頌答第四「為從何所來」句也。
「爾時彌勒等心生疑惑怪未曾有」下是第三，明大眾懷疑致請。就此段中有二者：第一經家敘大眾有疑；「即白佛言」此下是第二正請，自有二，即是長行與偈為二。就長行之中自有二：第一明疑，第二正請。又就此兩段中各開為二。明疑中有二者，第一「即白佛言，世尊如來為太子時」下，先法說明疑；第二作父少子老譬，譬說明疑也。「我等雖覆信佛隨宜所說」此下是第二正請，亦有二者，第一彌勒自述已解，第二「然諸新發意」此下正明為未解者請。
「而說偈言」此下十四行偈，頌上正懷疑請來。上本有二：一者明疑，二者正請。今就此十四行偈亦分為二，初有十一行偈頌上疑，第二「我等從佛聞」此下三行，頌上正請。但上疑中有二：一者法說明疑，二者譬說明疑。今十一行偈中亦分為二：初有五行頌法說，后余有六行頌譬說。「我等從佛聞」此下三行是偈中第二，即頌上長行中第二正請。但上正請中本有二：一者明彌勒自述已解，第二正為未解者請。今此三行亦分為二：初有半行偈，頌第一明彌勒述已解，第二餘有兩行半，頌上第二正為未解者請。
如來壽量品第十五
此品明如來壽命以塵沙為量，故言壽量品也。自此下
【現代漢語翻譯】 現代漢語譯本：'在娑婆世界'（Saha world，指我們所居住的這個充滿煩惱和痛苦的世界）下半行頌答第四個問題'為從何所來'（從哪裡來）這句。
『爾時彌勒等心生疑惑怪未曾有』下是第三部分，說明大眾心生疑惑，因此啟請。就這段中有兩點：第一，經文敘述大眾有疑；『即白佛言』（立刻稟告佛說）以下是第二點，正式的啟請，自身又有兩部分，即是長行和偈頌兩種形式。就長行之中自身又有兩部分：第一，說明疑惑，第二，正式啟請。又就這兩段中各自展開為兩部分。說明疑惑中有兩點，第一，『即白佛言，世尊如來為太子時』以下，先用佛法說明疑惑；第二，用父親年輕兒子年老的比喻，用比喻說明疑惑。『我等雖覆信佛隨宜所說』（我們雖然相信佛陀隨順根機所說的法）以下是第二點正式啟請，也有兩部分，第一，彌勒（Maitreya，未來佛）自己陳述已經理解，第二，『然諸新發意』（然而那些新發菩提心的人）以下正式說明為那些未理解的人啟請。
『而說偈言』以下十四行偈頌，是歌頌上面正式的懷疑和啟請。上面原本有兩點：一點是說明疑惑，另一點是正式啟請。現在就這十四行偈頌也分為兩部分，開始有十一行偈頌歌頌上面的疑惑，第二，『我等從佛聞』（我們從佛陀那裡聽聞）以下三行，歌頌上面正式的啟請。但是上面的疑惑中有兩點：一點是用佛法說明疑惑，另一點是用比喻說明疑惑。現在這十一行偈頌中也分為兩部分：開始有五行歌頌佛法說明，後面剩餘六行歌頌比喻說明。『我等從佛聞』以下三行是偈頌中的第二部分，即歌頌上面長行中的第二點正式啟請。但是上面的正式啟請中原本有兩點：一點是說明彌勒自己陳述已經理解，第二點是正式為那些未理解的人啟請。現在這三行也分為兩部分：開始有半行偈頌，歌頌第一點說明彌勒陳述已經理解，第二點剩餘兩行半，歌頌上面第二點正式為那些未理解的人啟請。
如來壽量品第十五
此品說明如來的壽命以塵沙為計量單位，所以叫做壽量品。從這裡以下
【English Translation】 English version: '在娑婆世界' (In the Saha world, referring to the world we live in, full of troubles and suffering) The second half of the verse answers the fourth question, '為從何所來' (Where do they come from?).
'爾時彌勒等心生疑惑怪未曾有' (Then Maitreya and others felt doubt and wondered at what had never been) below is the third part, explaining that the assembly had doubts, hence the request. In this section, there are two points: first, the sutra narrates that the assembly had doubts; '即白佛言' (They immediately said to the Buddha) below is the second point, the formal request, which itself has two parts, namely the prose and the verses. Within the prose itself, there are two parts: first, explaining the doubt, and second, the formal request. Furthermore, each of these two sections is divided into two parts. In explaining the doubt, there are two points: first, '即白佛言，世尊如來為太子時' (They immediately said, 'World-Honored One, when the Tathagata was a prince') below, first explaining the doubt with the Dharma; second, using the analogy of the father being young and the son being old, explaining the doubt with an analogy. '我等雖覆信佛隨宜所說' (Although we believe in the Buddha's teachings as appropriate) below is the second point, the formal request, which also has two parts: first, Maitreya (the future Buddha) himself states that he understands, and second, '然諸新發意' (However, those who have newly aroused the aspiration for enlightenment) below formally explains the request for those who do not understand.
'而說偈言' (And then spoke in verse) below are fourteen lines of verses, praising the formal doubt and request above. Originally, there were two points above: one was explaining the doubt, and the other was the formal request. Now, these fourteen lines of verses are also divided into two parts: initially, there are eleven lines of verses praising the doubt above, and second, '我等從佛聞' (We have heard from the Buddha) below, three lines, praising the formal request above. However, there are two points in the doubt above: one is explaining the doubt with the Dharma, and the other is explaining the doubt with an analogy. Now, these eleven lines of verses are also divided into two parts: initially, there are five lines praising the Dharma explanation, and the remaining six lines praising the analogy explanation. '我等從佛聞' (We have heard from the Buddha) below, three lines, is the second part in the verses, which praises the second point in the prose above, the formal request. However, there were originally two points in the formal request above: one was explaining that Maitreya himself stated that he understood, and the second point was formally requesting for those who did not understand. Now, these three lines are also divided into two parts: initially, there is half a line of verse praising the first point, explaining that Maitreya stated that he understood, and the second point, the remaining two and a half lines, praising the second point above, formally requesting for those who do not understand.
Chapter Fifteen: The Duration of the Life of the Tathagata
This chapter explains that the life of the Tathagata is measured by the sands of the Ganges, hence it is called the Chapter on the Duration of Life. From here below
竟入〈分別功德品〉半品以來，是第四段，廣說壽命長遠斷疑生信。就此第四段中，亦有三段者：第一即此一品正廣明壽命長遠，第二〈分別功德品〉初一段長行總為時眾授記，第三彌勒說偈頌佛長行示同領解。又就此三段之中增一明義，第一段中有二，第二段中有三，第三段中有四。今且就第一正廣說中有二者：第一明緣起，第二是正廣說。今就緣起中自有三階：一者「汝等當信如來誠諦之語」下，明如來先作三過誡敕；第二「爾時菩薩大眾」下，明彌勒等四過奉受如來之命唯愿說之；第三「爾時世尊」下明如來又重誡敕也。
「一切世間」此下竟品是第二，正廣說壽命長遠，就中自有二，即是長行與偈為二段。今且就長行之中自有二：第一是法說，明長遠相益物；第二「譬如良醫」以下訖長行是譬說。今且就法說之中應有四段，但文略唯有三段。今玄出第三段，故為四段。何以知此？下譬中及偈中盡有，是故得知長行中應有第三段也。四段名字者：第一明釋迦如來過去世中神通益物，此即是上述勸序中言「諸佛自在神通之力」；第二從「諸善男子如來見諸眾生樂於小法」以下，明如來現在中神通益物，此則是上「諸佛師子奮迅之力」；第三應明如來未來世中神通益物，此則是上「諸佛威猛大勢之力」，此是
【現代漢語翻譯】 現代漢語譯本：進入《分別功德品》後半部分以來，這是第四段，廣泛闡述壽命長遠，斷除疑惑，生起信心。在這第四段中，也有三段：第一段就是此品，正面廣泛闡明壽命長遠；第二段是《分別功德品》開頭一段長行，總體上為當時的大眾授記；第三段是彌勒菩薩以偈頌的形式，呼應佛陀的長行，表示共同領悟理解。又在這三段之中，增加一個方面來闡明意義，第一段中有兩個方面，第二段中有三個方面，第三段中有四個方面。現在先就第一段正面廣泛闡述的部分，其中有兩個方面：第一是闡明緣起，第二是正面廣泛闡述。現在就緣起中，又有三個階段：第一是『你們應當相信如來真實不虛的話』以下，闡明如來首先做了三次告誡；第二是『這時菩薩大眾』以下，闡明彌勒等四次奉受如來的命令，只希望佛陀宣說；第三是『這時世尊』以下，闡明如來又再次告誡。 『一切世間』以下直到本品結束是第二部分，正面廣泛闡述壽命長遠，其中又有兩個部分，即是長行和偈頌兩段。現在先就長行之中，又有兩個部分：第一是法說，闡明長遠的相狀和利益眾生；第二是『譬如良醫』以下直到長行結束是譬喻解說。現在先就法說之中，應該有四個部分，但經文省略了，只有三個部分。現在我顯現出第三個部分，所以是四個部分。為什麼知道是這樣呢？因為下面的譬喻和偈頌中都有，因此得知長行中應該有第三個部分。這四個部分的名字是：第一是闡明釋迦如來過去世中，以神通利益眾生，這也就是上述勸序中說的『諸佛自在神通之力』；第二是從『諸善男子，如來見諸眾生樂於小法』以下，闡明如來現在以神通利益眾生，這也就是上面說的『諸佛師子奮迅之力』；第三應該闡明如來未來世中以神通利益眾生，這也就是上面說的『諸佛威猛大勢之力』，這是...
【English Translation】 English version: Entering the latter half of the 『Distinguishing Merits』 chapter, this is the fourth section, extensively explaining the longevity of life, dispelling doubts, and generating faith. Within this fourth section, there are also three parts: the first part is this chapter itself, directly and extensively clarifying the longevity of life; the second part is the initial section of the 『Distinguishing Merits』 chapter in prose, generally bestowing predictions upon the assembly at that time; the third part is Maitreya Bodhisattva's verses, echoing the Buddha's prose, indicating a shared understanding. Furthermore, within these three sections, an additional aspect is added to clarify the meaning. The first section has two aspects, the second section has three aspects, and the third section has four aspects. Now, let's focus on the first section, which directly and extensively explains, and within it, there are two aspects: the first is clarifying the origin, and the second is directly and extensively explaining. Now, within the origin, there are three stages: the first is from 『You should believe the Tathagata's truthful words』 onwards, clarifying that the Tathagata first made three admonishments; the second is from 『At that time, the Bodhisattva assembly』 onwards, clarifying that Maitreya and others four times received the Tathagata's command, only hoping that the Buddha would speak; the third is from 『At that time, the World Honored One』 onwards, clarifying that the Tathagata again admonished. 『All the worlds』 onwards until the end of this chapter is the second part, directly and extensively explaining the longevity of life, within which there are two parts, namely the prose and the verses. Now, let's focus on the prose, within which there are two parts: the first is the Dharma explanation, clarifying the characteristics of longevity and benefiting beings; the second is from 『For example, a good doctor』 onwards until the end of the prose is the analogy explanation. Now, let's focus on the Dharma explanation, within which there should be four parts, but the text is abbreviated, with only three parts. Now I reveal the third part, so there are four parts. How do we know this? Because the following analogies and verses all have it, therefore we know that there should be a third part in the prose. The names of these four parts are: the first is clarifying that Shakyamuni Tathagata in the past benefited beings with supernatural powers, which is the 『power of the Buddhas' unhindered supernatural abilities』 mentioned in the aforementioned exhortation; the second is from 『Good men, the Tathagata sees beings delighting in small dharmas』 onwards, clarifying that the Tathagata now benefits beings with supernatural powers, which is the 『power of the Buddhas' lion-like vigor』 mentioned above; the third should clarify that the Tathagata will benefit beings with supernatural powers in the future, which is the 『power of the Buddhas' majestic strength』 mentioned above, this is...
法說中所無者，今者玄出應下譬中及偈中有。第四「又善男子諸佛如來法皆如是」下通三世隱顯，明益物不虛妄，止物誹謗之心。就此四段中各有三文。今且就明過去世神通益物中有三者，第一明應身成佛壽長久但惑者謂言近，即是開近義也。第二「我實成佛以來無量無邊」下，明應家之本身壽命長遠之相，即是顯遠義。第三「自從是來」下，正明過去世中神通益物。就此三段中增一明義，第一有一，第二有二，第三有三也。今者言「一切世間皆謂今釋迦出釋氏宮」此下是第一，明成佛實久但惑者謂近，此第一段唯一不開也。
「然善男子」此下是第二明應家之本，已自成佛以來久遠之相。就此第二自有二：第一先法說明壽命長遠；第二「譬如五百千萬億那由他」以下，明為壽命長遠作譬。就此譬中有三：一者先開長遠之譬問彌勒，第二彌勒即答佛是長遠，第三佛結合長遠之譬也。「自從是來我常在此」此下是第三，正明過去世中神通益物。就此第三段自有三重：第一明過去益物之處；第二「於是中間」以下，明過去益物之名不同；第三「若有眾生來至我所」以下，正明益物。又就此三重各有三階。第一明益之處，中有二者：第一言「自從是來我常在此娑婆世界」此別的出益物之處；第二言「亦于余處百千萬億
【現代漢語翻譯】 現代漢語譯本： 法說中沒有的內容，現在玄義闡釋出現在下文的比喻和偈頌中。第四段『又善男子諸佛如來法皆如是』以下，貫通過去、現在、未來三世，說明佛陀利益眾生不是虛妄的，從而止息眾生誹謗之心。這四段中每一段又各有三個部分。現在先就說明過去世神通利益眾生這部分，其中有三點：第一點說明應身成佛的時間長久，只是迷惑的人認為時間很近，這就是開啟近的含義。第二點『我實成佛以來無量無邊』以下，說明應化之身的本身壽命長遠的相狀，這就是顯示遠的含義。第三點『自從是來』以下，正式說明過去世中神通利益眾生。這三段中，每一段都增加一層含義，第一段有一層，第二段有兩層，第三段有三層。現在說『一切世間皆謂今釋迦出釋氏宮』以下是第一點，說明成佛的時間實際上很長久，只是迷惑的人認為時間很近，這第一段只有一層含義，沒有開啟的部分。
『然善男子』以下是第二點，說明應化之身的根本，自從成佛以來時間久遠的相狀。這第二點自身有兩層含義：第一層先用法理說明壽命長遠；第二層『譬如五百千萬億那由他』以下，用比喻來說明壽命長遠。這個比喻中又有三點：第一點先開啟長遠的譬喻，問彌勒（Maitreya，未來佛）；第二點彌勒（Maitreya）立即回答佛陀是長遠的；第三點佛陀結合長遠的譬喻。『自從是來我常在此』以下是第三點，正式說明過去世中神通利益眾生。這第三段自身有三重含義：第一重說明過去利益眾生的地方；第二重『於是中間』以下，說明過去利益眾生的名號不同；第三重『若有眾生來至我所』以下，正式說明利益眾生。這三重含義中，每一重又各有三個階段。第一重說明利益眾生的地方，其中有兩點：第一點說『自從是來我常在此娑婆世界（Saha World，我們所居住的這個世界）』，這是特別指出利益眾生的地方；第二點說『亦于余處百千萬億』 English version: What is not in the Dharma discourse is now explained in the analogies and verses below. The fourth section, 'Furthermore, good men, the Dharma of all Buddhas and Tathagatas is thus,' connects the three periods of past, present, and future, clarifying that the Buddhas' benefiting beings is not in vain, thereby stopping the minds of beings from slandering. Each of these four sections has three parts. Now, let's first discuss the part about the past lives' supernatural powers benefiting beings, which has three points: The first point explains that the manifested body's attainment of Buddhahood is of a long duration, but those who are deluded think the time is near; this is the meaning of opening the near. The second point, 'Since I actually attained Buddhahood, immeasurable and boundless,' explains the aspect of the manifested body's own long lifespan; this is the meaning of revealing the far. The third point, 'Since then,' formally explains the supernatural powers benefiting beings in past lives. In these three sections, each section adds a layer of meaning; the first section has one layer, the second section has two layers, and the third section has three layers. Now, saying 'All the worlds say that Shakyamuni (釋迦牟尼) emerged from the Shakya (釋迦) clan's palace now' below is the first point, explaining that the time of attaining Buddhahood is actually very long, but those who are deluded think the time is near; this first section has only one layer of meaning, with no opening part.
'However, good men,' below is the second point, explaining the root of the manifested body, the aspect of the long time since attaining Buddhahood. This second point itself has two layers of meaning: The first layer first uses Dharma principles to explain the long lifespan; the second layer, 'For example, five hundred, ten million, one hundred million nayutas (那由他, a large number),' below, uses an analogy to explain the long lifespan. This analogy has three points: The first point first opens the analogy of long duration, asking Maitreya (彌勒, the future Buddha); the second point is that Maitreya (彌勒) immediately answers that the Buddha is of long duration; the third point is that the Buddha combines the analogy of long duration. 'Since then, I am always here' below is the third point, formally explaining the supernatural powers benefiting beings in past lives. This third section itself has three layers of meaning: The first layer explains the places where beings were benefited in the past; the second layer, 'In the meantime,' below, explains the different names of benefiting beings in the past; the third layer, 'If there are beings who come to my place,' below, formally explains benefiting beings. In these three layers of meaning, each layer has three stages. The first layer explains the places where beings are benefited, which has two points: The first point says 'Since then, I am always here in this Saha World (娑婆世界, the world we live in),' which specifically points out the place of benefiting beings; the second point says 'Also in other places, hundreds of millions'
【English Translation】 English version: The content not found in the Dharma discourse is now elucidated in the following analogies and verses. The fourth section, 'Furthermore, good men, the Dharma of all Buddhas and Tathagatas is thus,' connects the three periods of past, present, and future, clarifying that the Buddhas' benefiting beings is not in vain, thereby stopping the minds of beings from slandering. Each of these four sections has three parts. Now, let's first discuss the part about the past lives' supernatural powers benefiting beings, which has three points: The first point explains that the manifested body's attainment of Buddhahood is of a long duration, but those who are deluded think the time is near; this is the meaning of opening the near. The second point, 'Since I actually attained Buddhahood, immeasurable and boundless,' explains the aspect of the manifested body's own long lifespan; this is the meaning of revealing the far. The third point, 'Since then,' formally explains the supernatural powers benefiting beings in past lives. In these three sections, each section adds a layer of meaning; the first section has one layer, the second section has two layers, and the third section has three layers. Now, saying 'All the worlds say that Shakyamuni (釋迦牟尼) emerged from the Shakya (釋迦) clan's palace now' below is the first point, explaining that the time of attaining Buddhahood is actually very long, but those who are deluded think the time is near; this first section has only one layer of meaning, with no opening part.
'However, good men,' below is the second point, explaining the root of the manifested body, the aspect of the long time since attaining Buddhahood. This second point itself has two layers of meaning: The first layer first uses Dharma principles to explain the long lifespan; the second layer, 'For example, five hundred, ten million, one hundred million nayutas (那由他, a large number),' below, uses an analogy to explain the long lifespan. This analogy has three points: The first point first opens the analogy of long duration, asking Maitreya (彌勒, the future Buddha); the second point is that Maitreya (彌勒) immediately answers that the Buddha is of long duration; the third point is that the Buddha combines the analogy of long duration. 'Since then, I am always here' below is the third point, formally explaining the supernatural powers benefiting beings in past lives. This third section itself has three layers of meaning: The first layer explains the places where beings were benefited in the past; the second layer, 'In the meantime,' below, explains the different names of benefiting beings in the past; the third layer, 'If there are beings who come to my place,' below, formally explains benefiting beings. In these three layers of meaning, each layer has three stages. The first layer explains the places where beings are benefited, which has two points: The first point says 'Since then, I am always here in this Saha World (娑婆世界, the world we live in),' which specifically points out the place of benefiting beings; the second point says 'Also in other places, hundreds of millions'
」下訖「導利眾生」，此下總出余處益物。第二過去益物之名不同，中有二階：一者言「於是中間我說然燈佛等，又復言其入于涅槃」，正出過去益物之名不同，則言然燈定光只是釋迦；第二言「如是皆以方便分別」，此則釋所以名字不同，意正以方便利益眾生，是故有名字不同耳。從「諸善男子若有眾生來至我所」以下，第三正明益物，就中有二者，四意合為兩雙即作二：初明感應相關，后正明形教益物也。今初雙中「若有眾生來至我所」，此明即是感應之機，「我以佛眼觀其信等諸根利鈍」者，此明即是照機之智也。第二雙者：初「隨所應度處處自說名字不同」下先明形益物，此明現生益物；「亦復現言當入涅槃」，此明現滅利益也。從「又以種種方便說」下明教益物，初正明說法不同，次「能令眾生髮歡喜心」者，明得益也。
「諸善男子如來見諸眾生樂於小法」以下是第二段，明如來現在世神通益物。就此中亦有三階：第一減四行，先明王宮不生而現生；仍道第二「如是我成佛來甚大久遠」以下，明雙樹不滅而現滅；中間第三「諸善男子如來所演經典」以下，明現生之後、應滅之前神通益物。又就此三階之中各有四重：第一明不生現生中有四者，第一明見眾生有感生之機，第二明如來現生，第三明而實
【現代漢語翻譯】 現代漢語譯本： 『下訖（xià qì）』導利眾生』，此下總出余處益物。第二過去益物之名不同，中有二階：一者言『於是中間我說然燈佛（rán dēng fó）等，又復言其入于涅槃（niè pán）』，正出過去益物之名不同，則言然燈（rán dēng）定光（dìng guāng）只是釋迦（shì jiā）；第二言『如是皆以方便分別』，此則釋所以名字不同，意正以方便利益眾生，是故有名字不同耳。從『諸善男子若有眾生來至我所』以下，第三正明益物，就中有二者，四意合為兩雙即作二：初明感應相關，后正明形教益物也。今初雙中『若有眾生來至我所』，此明即是感應之機，『我以佛眼觀其信等諸根利鈍』者，此明即是照機之智也。第二雙者：初『隨所應度處處自說名字不同』下先明形益物，此明現生益物；『亦復現言當入涅槃（niè pán）』，此明現滅利益也。從『又以種種方便說』下明教益物，初正明說法不同，次『能令眾生髮歡喜心』者，明得益也。
『諸善男子如來見諸眾生樂於小法』以下是第二段，明如來現在世神通益物。就此中亦有三階：第一減四行，先明王宮不生而現生；仍道第二『如是我成佛來甚大久遠』以下，明雙樹不滅而現滅；中間第三『諸善男子如來所演經典』以下，明現生之後、應滅之前神通益物。又就此三階之中各有四重：第一明不生現生中有四者，第一明見眾生有感生之機，第二明如來現生，第三明而實
【English Translation】 English version: 'Down to 'guiding and benefiting sentient beings,' this section generally explains benefiting beings in other places. Secondly, the names for benefiting beings in the past are different, with two stages: first, it says, 'Then, in the middle, I spoke of Dīpankara Buddha (燃燈佛) [Burning Lamp Buddha] and others, and again it says that they entered Nirvana (涅槃),' directly stating that the names for benefiting beings in the past are different, meaning that Dīpankara (燃燈) [Burning Lamp] and Dīpankara (定光) [Fixed Light] are just Śākyamuni (釋迦) [Sage of the Shakya Clan]; secondly, it says, 'Thus, all are distinguished by skillful means,' which explains why the names are different, intending to benefit sentient beings with skillful means, hence the different names. From 'Good men, if there are sentient beings who come to me' onwards, the third section directly explains benefiting beings, which contains two aspects, combining four meanings into two pairs: first, explaining the correlation of influence and response, and then directly explaining benefiting beings through form and teaching. Now, in the first pair, 'If there are sentient beings who come to me,' this explains the opportunity for influence and response, and 'I observe with my Buddha-eye the sharpness and dullness of their faculties such as faith,' this explains the wisdom to perceive the opportunity. In the second pair: first, 'According to where they should be saved, they speak of different names in different places' below first explains benefiting beings through form, which explains benefiting beings in the present life; 'Also, they appear and say that they will enter Nirvana (涅槃),' which explains the benefit of appearing to pass away. From 'Also, with various skillful means, they speak' below explains benefiting beings through teaching, first directly explaining the difference in teachings, and then 'able to make sentient beings develop joyful minds,' which explains the benefit received.
'Good men, the Tathāgata (如來) [Thus Come One] sees sentient beings delighting in the small Dharma (法) [Law]' below is the second section, explaining the Tathāgata's (如來) [Thus Come One] present-world supernatural powers for benefiting beings. Within this, there are also three stages: first, reducing four lines, first explaining not being born in the royal palace but appearing to be born; then saying secondly, 'Thus, since I attained Buddhahood, it has been extremely long and far away' below, explaining not passing away in the twin Sala trees but appearing to pass away; in the middle, thirdly, 'Good men, the scriptures expounded by the Tathāgata (如來) [Thus Come One]' below, explaining the supernatural powers for benefiting beings after appearing to be born and before appearing to pass away. Also, within these three stages, there are four levels each: first, explaining not being born but appearing to be born contains four aspects, first explaining seeing that sentient beings have the opportunity to be influenced, secondly explaining the Tathāgata (如來) [Thus Come One] appearing to be born, thirdly explaining that in reality
不生，第四釋所以不生而現生意也。
今者「諸善男子如來見諸眾生樂於小法德薄垢重」，此是第一明見眾生有感生之機，只由機樂小法德薄垢重，眾生感佛出世。從「為是人說我小出家得三菩提」此第二明如來現生。從「然我實成佛以來久遠若斯」，此是第三明而實不生義。從「但以方便教化眾生令入佛道」下此是第四，釋所以不生而現生者只為教化眾生故也。
「諸善男子如來所演經典」此下是第二，明釋迦如來現生之後、應滅之前中間神通益物。就此中亦有四者：初一行半明教益物，第二「或示己身」以下明形益物，第三「諸所言說」下一句結教益物不虛，第四「所以者何」下通釋形教兩益物。又就此四階之中，第一第二第四各自有兩階，第三不開也。第一教益有兩階者：第一言「如來所演經典，皆為度脫眾生」此總門明教益物，吐言陳教皆是利益於物；第二言「或說己身」此下二句，據別門明教益物。「或說己身」者，說己身為他身；「或說他身」者，即說他身為己身。何者？今言「或說己身」即說己為他，故知我此丈六之體是燃燈如來家之分身，故此身非是我有。「或說他身」者，即說他身為己身，故知〈寶塔品〉所明十方分身諸佛，皆是我有也。第二形益中有兩階者：第一「或示己身」等兩
【現代漢語翻譯】 現代漢語譯本： 『不生』，第四個解釋了為什麼不生卻示現出生的意義。
現在『諸位善男子，如來看到眾生喜歡小法，德行淺薄，業障深重』，這是第一點，說明如來見到眾生有感應佛出世的機緣，只因爲他們喜歡小法，德行淺薄，業障深重，眾生才感應佛陀出世。從『爲了這些人，我說我小出家，證得三菩提』，這是第二點，說明如來示現出生。從『然而我實際成佛以來，已經非常久遠』，這是第三點，說明實際上並沒有出生。從『但以方便教化眾生，令入佛道』以下，這是第四點，解釋了為什麼不生卻示現出生，只是爲了教化眾生的緣故。
『諸位善男子，如來所演說的經典』以下是第二部分，說明釋迦如來示現出生之後、應滅度之前，中間以神通利益眾生。在這部分中也有四個方面：最初一行半說明教法利益眾生，第二『或者示現自身』以下說明形體利益眾生，第三『所有言說』下一句總結教法利益眾生不虛妄，第四『為什麼呢』以下總的解釋形體和教法兩種方式利益眾生。而且在這四個階段中，第一、第二、第四各自有兩個階段，第三個階段沒有展開。第一教法利益眾生有兩個階段：第一句『如來所演說的經典，都是爲了度脫眾生』，這是總的方面說明教法利益眾生，所說的話、所陳述的教義都是利益眾生的；第二句『或者說自身』以下兩句，從個別的方面說明教法利益眾生。『或者說自身』，是說自己身為他人；『或者說他身』，就是說他人身為自己。為什麼這樣說呢？現在說『或者說自身』，就是說自己成為他人，所以知道我這丈六之軀是燃燈如來家的分身，所以這個身體不是我所獨有的。『或者說他身』，就是說他人身為自己，所以知道《寶塔品》所說明的十方分身諸佛，都是我所擁有的。第二形體利益眾生中有兩個階段：第一『或者示現自身』等兩句
【English Translation】 English version: 'Non-arising,' the fourth explains the meaning of why there is a manifestation of birth despite not arising.
Now, 'Good men, the Tathagata sees that beings delight in inferior teachings, have meager virtue, and heavy defilements,' this is the first point, indicating that the Tathagata sees that beings have the opportunity to be moved to seek the Buddha's appearance in the world, solely because they delight in inferior teachings, have meager virtue, and heavy defilements, beings are moved to seek the Buddha's appearance. From 'For these people, I say that I renounced the household life at a young age and attained Anuttara-samyak-sambodhi,' this is the second point, indicating that the Tathagata manifests birth. From 'However, since I actually attained Buddhahood, it has been an extremely long time,' this is the third point, indicating that in reality, there is no birth. From 'But with expedient means, I teach and transform beings, leading them into the Buddha Way' onwards, this is the fourth point, explaining why there is a manifestation of birth despite not arising, it is solely for the sake of teaching and transforming beings.
'Good men, the sutras spoken by the Tathagata' onwards is the second part, explaining that after Shakyamuni Tathagata manifested birth and before his Parinirvana, he benefited beings with supernatural powers in between. Within this part, there are also four aspects: the first one and a half lines explain benefiting beings with teachings, the second 'Or showing his own body' below explains benefiting beings with form, the third 'All that is spoken' the next sentence summarizes that benefiting beings with teachings is not false, the fourth 'Why is that?' below generally explains benefiting beings with both form and teachings. Moreover, within these four stages, the first, second, and fourth each have two stages, the third stage is not elaborated. The first benefiting beings with teachings has two stages: the first sentence 'The sutras spoken by the Tathagata are all for liberating beings' this is the general aspect explaining benefiting beings with teachings, the words spoken and the teachings presented are all for benefiting beings; the second sentence 'Or speaking of his own body' the following two sentences, from the individual aspect explain benefiting beings with teachings. 'Or speaking of his own body' is speaking of oneself as another; 'Or speaking of another's body' is speaking of another as oneself. Why is this so? Now saying 'Or speaking of his own body' is saying that oneself becomes another, therefore know that this sixteen-foot body of mine is an emanation of Dipamkara (Burning Torch) Tathagata's family, therefore this body is not solely mine. 'Or speaking of another's body' is speaking of another as oneself, therefore know that the Buddhas emanated in the ten directions as explained in the 'Treasure Tower' chapter are all possessed by me. The second benefiting beings with form has two stages: the first 'Or showing his own body' etc. two sentences.
句明事家之身，即是正報；第二「或示己事」等兩句明身家之事，即是依報也。今者第一「或示己身」者，或示自己身為他身，故如此國土人物八部大眾然皆釋迦所化眾生，法主應是釋迦，而法座上者遂是無量壽佛，此即示己身為他身。「或示他身」者，即是示他身為己，故如西方國土人物四眾皆是無量壽佛所化之眾，但法座上應是無量壽佛，而法座上者遂是釋迦形容，此則是示他身為己身，皆明變他為己、變己為他也。「或示己事」此下兩句，是形益中第二明身家之事。「或示己事」者，此則示己事為他事形，故如西方無量壽佛自應有西方天龍八部聽法，而彼佛眷屬皆是釋迦眷屬弟子。「或示他事」者，釋迦自應有眷屬，而眷屬皆是無量壽佛眷屬，此則是示他事為己事也。「諸所言說皆實不虛」，此是第三別結明教益不虛，唯此第三不開。
「所以者何」自此下是第四通釋形教兩益，就此釋中自有二：一者先釋形益，二者「不如三界見於三界」下釋教益。就釋形益中自有三階：一者明如來見眾生有感形機，二者明所以見機之意，第三正釋形益不虛也。言如來如實知見三界之相，此先明如來見三界眾生有感形之機相。從「無有生死」此下有二句是第二階，明如來所以能見機之意，以無人法過患故分為二，前有一
【現代漢語翻譯】 現代漢語譯本： 『句明事家之身，即是正報』，這句話說明了自身和家庭的狀況，也就是正報；第二句『或示己事』等兩句說明了自身和家庭的事情，也就是依報。現在第一句『或示己身』，意思是或者示現自己的身體為其他人的身體，所以像這樣的國土、人物、天龍八部大眾，實際上都是釋迦牟尼佛所教化的眾生，教法的法主應該是釋迦牟尼佛，但是法座上坐著的卻是無量壽佛（Amitabha），這就是示現自己的身體為其他人的身體。『或示他身』，意思是示現其他人的身體為自己的身體，所以像西方極樂世界的國土、人物、四眾弟子，都是無量壽佛所教化的，但是法座上應該坐著無量壽佛，而法座上坐著的卻是釋迦牟尼佛的形象，這就是示現其他人的身體為自己的身體，都是說明了變化他人為自己、變化自己為他人。『或示己事』以下的這兩句，是形益中第二部分說明自身和家庭的事情。『或示己事』，意思是示現自己的事情為其他人的事情，所以像西方極樂世界的無量壽佛，自然應該有西方的天龍八部來聽法，但是那些佛的眷屬卻都是釋迦牟尼佛的眷屬弟子。『或示他事』，釋迦牟尼佛自然應該有自己的眷屬，但是那些眷屬卻都是無量壽佛的眷屬，這就是示現其他人的事情為自己的事情。『諸所言說皆實不虛』，這是第三部分特別總結說明教法的利益真實不虛，只有這第三部分沒有展開說明。
『所以者何』從這裡開始是第四部分，總的解釋示現和教法的兩種利益，在這個解釋中又分為兩個部分：第一部分先解釋示現的利益，第二部分『不如三界見於三界』以下解釋教法的利益。在解釋示現的利益中又分為三個階段：第一階段說明如來觀察到眾生有感應而示現的機緣，第二階段說明觀察到機緣的原因，第三階段正式解釋示現的利益真實不虛。『言如來如實知見三界之相』，這首先說明如來觀察到三界眾生有感應而示現的機緣。從『無有生死』以下有兩句話是第二階段，說明如來能夠觀察到機緣的原因，因為沒有人和法的過失，所以分為兩個方面，前面有一個方面。
【English Translation】 English version: 『The statement clarifying the body and family of the enlightened householder is the direct reward (Zhengbao)』 indicates the condition of oneself and one's family, which is the direct reward. The second statement, 『Or showing one's own affairs,』 and the following two lines, explain the matters of oneself and one's family, which are the circumstantial reward (Yibao). Now, the first statement, 『Or showing one's own body,』 means either manifesting one's own body as the body of another. Therefore, in such a land, the people, and the eight classes of beings (Tianlong Babu), are all beings transformed by Shakyamuni Buddha (Shijia Mouni Fo). The Dharma Lord should be Shakyamuni, but the one on the Dharma seat is Amitabha Buddha (Wuliangshou Fo). This is showing one's own body as the body of another. 『Or showing the body of another,』 means showing the body of another as one's own. Therefore, the land of the Western Paradise, the people, and the fourfold assembly are all beings transformed by Amitabha Buddha, but the one on the Dharma seat should be Amitabha Buddha, yet the one on the Dharma seat is the form of Shakyamuni. This is showing the body of another as one's own body, all explaining the transformation of others into oneself and the transformation of oneself into others. 『Or showing one's own affairs,』 the following two lines are the second part of the benefit of manifestation, explaining the matters of oneself and one's family. 『Or showing one's own affairs,』 means showing one's own affairs as the affairs of another. Therefore, Amitabha Buddha of the Western Paradise should naturally have the heavenly dragons and the eight classes of beings of the West listening to the Dharma, but those Buddha's retinue are all disciples of Shakyamuni's retinue. 『Or showing the affairs of another,』 Shakyamuni should naturally have his own retinue, but those retinue are all the retinue of Amitabha Buddha. This is showing the affairs of another as one's own affairs. 『All that is spoken is true and not false,』 this is the third part, a special conclusion explaining that the benefits of the teachings are true and not false. Only this third part is not elaborated.
『What is the reason for this?』 From here onwards is the fourth part, a general explanation of the two benefits of manifestation and teaching. Within this explanation, there are two parts: the first part explains the benefits of manifestation, and the second part, 『Not like seeing the Three Realms in the Three Realms,』 explains the benefits of teaching. Within the explanation of the benefits of manifestation, there are three stages: the first stage explains that the Tathagata (Rulai) observes the opportunities for beings to respond and manifest, the second stage explains the reason for observing the opportunities, and the third stage formally explains that the benefits of manifestation are true and not false. 『The Tathagata truly knows and sees the characteristics of the Three Realms (Sanjie),』 this first explains that the Tathagata observes the opportunities for beings in the Three Realms to respond and manifest. From 『Without birth and death』 onwards, there are two sentences that are the second stage, explaining the reason why the Tathagata can observe the opportunities, because there are no faults of person and Dharma, so it is divided into two aspects, with one aspect preceding.
句明人家生滅法不可得，後有一句明生滅法家人亦不可得也。「無有生死若退若出」者，是第一如來久已斷于生因，云何有生？若必有生可應有死，生既無有，云何有死？此就一世為論。「若退若出」者，死即是退，生即是出，既無有死，云何更生？此兩句就隔世為談也。前一無有句皆冠在四字上也。「亦無在世及滅度者」，此一句明生滅法家人亦不可得，「者」者只是行人也。「非實非虛非如非異」此四句是第三階，正釋形益不虛。非實者既應有生滅，云何是實？非虛者為物生滅實有利益，云何是虛？非如者，如是實際，既應有生滅云何是如？非異者，生滅得益云何是異也？
「不如三界」此下是第二釋教益不虛，亦有三階：第一有二句，明如來能見應有感教之機；第二齣眾生機相不同；第三明說教利益亦異也。第一二句者，初「不如三界見於三界」，此則將明如來見機無異，以三界不見機人形如來；次言「如斯之事如來明見無有錯謬」，此句正明如來能見機。「以諸眾生有種種性」以下第二，出衆生機有性有欲有行有憶想，皆是感教機不同。從「欲令生諸善根，以若干因緣譬喻言辭種種說法」以下，是第三正明說教利益亦異也。「如是我成佛以來甚大久遠」，就現在世明如來神通益物，本有三，此下第三明
【現代漢語翻譯】 現代漢語譯本： 『句明人家生滅法不可得』，之後一句說明生滅法，修行人也是不可得的。『無有生死若退若出』，這是說如來（Tathagata，佛的稱號）很久以前就已經斷絕了生之因，怎麼會有生呢？如果必定有生，那應該有死，既然生都沒有，怎麼會有死呢？這是就一世來說的。『若退若出』，死就是退，生就是出，既然沒有死，怎麼會再生呢？這兩句是就隔世來說的。前面一句『無有』都放在四個字的前面。 『亦無在世及滅度者』，這一句說明生滅法的修行人也是不可得的，『者』只是指修行人。『非實非虛非如非異』這四句是第三個階段，正是解釋形益不虛。『非實』，既然應該有生滅，怎麼是實呢？『非虛』，因為萬物生滅確實有利益，怎麼是虛呢？『非如』，如是實際，既然應該有生滅，怎麼是如呢？『非異』，生滅得到利益，怎麼是異呢？ 『不如三界』以下是第二重解釋教益不虛，也有三個階段：第一階段有兩句，說明如來能夠見到，應該有感應教化的時機；第二階段說明眾生的根器和表現不同；第三階段說明說法教化的利益也不同。第一階段的兩句，首先是『不如三界見於三界』，這是要說明如來見機沒有差異，因為三界不能像如來那樣見機；接著說『如斯之事如來明見無有錯謬』，這句正是說明如來能夠見機。『以諸眾生有種種性』以下是第二階段，說明眾生的根器有性、有欲、有行、有憶想，都是感應教化的時機不同。從『欲令生諸善根，以若干因緣譬喻言辭種種說法』以下，是第三階段，正是說明說法教化的利益也不同。『如是我成佛以來甚大久遠』，就現在世說明如來的神通利益眾生，本來有三種，以下是第三種說明。
【English Translation】 English version: 'The phrase 'sentence clarifies that the birth and death of people's families are unattainable' indicates that the practitioner of the law of birth and death is also unattainable. 'Without birth, death, regression, or emergence' means that the Tathagata (title of the Buddha) has long severed the cause of birth, so how can there be birth? If there must be birth, then there should be death, but since there is no birth, how can there be death? This is discussed in terms of one lifetime. 'Regression or emergence' means that death is regression and birth is emergence. Since there is no death, how can there be rebirth? These two sentences are discussed in terms of separate lifetimes. The preceding phrase 'without' is placed before the four characters. 'Also, there are none in the world or who have attained Nirvana' This sentence clarifies that the practitioner of the law of birth and death is also unattainable; 'practitioner' simply refers to the one who practices. 'Neither real nor unreal, neither like nor different' These four sentences are the third stage, precisely explaining that the benefit of form is not false. 'Neither real' means that since there should be birth and death, how can it be real? 'Neither unreal' means that because the birth and death of all things truly have benefits, how can it be unreal? 'Neither like' means that since such is the actual reality, and there should be birth and death, how can it be like? 'Neither different' means that since birth and death obtain benefits, how can it be different? 'Not like the Three Realms' below is the second explanation that the benefit of the teachings is not false, and it also has three stages: the first stage has two sentences, clarifying that the Tathagata can see and should have the opportunity to inspire teaching; the second stage explains that the capacities and manifestations of sentient beings are different; the third stage explains that the benefits of teaching and transforming are also different. The two sentences of the first stage, first, 'Not like the Three Realms seeing in the Three Realms,' this is to clarify that the Tathagata's seeing of opportunities is without difference, because the Three Realms cannot see opportunities like the Tathagata; then it says, 'Such matters the Tathagata clearly sees without error,' this sentence precisely clarifies that the Tathagata can see opportunities. 'Because all sentient beings have various natures' below is the second stage, explaining that the capacities of sentient beings have nature, desire, conduct, and recollection, all of which are different opportunities to inspire teaching. From 'Wishing to generate all good roots, using various causes, conditions, metaphors, words, and various teachings' below is the third stage, precisely explaining that the benefits of teaching and transforming are also different. 'Since I attained Buddhahood, it has been extremely long and far away,' in the present world, it explains that the Tathagata's supernatural powers benefit sentient beings, originally there are three kinds, and below is the third explanation.
不滅而現滅。亦有四重：第一言「如是我成佛以來」竟「常住不滅」，此明王宮生非實生，久以成佛以來云何是實生？第二從「諸善男子我本行菩薩道時所成就壽命今猶未盡」此下明不滅。第三言「然今非實滅度而便唱言」下竟「以是方便教化眾生」正明現滅。第四「所以者何？若佛久住於世」以下此釋所以不滅而現滅之意，只為利益眾生。就此釋中自有四階：一者正釋所以現滅之意，由眾生見如來久住於世不種善根，貪著五塵六慾，不能生難遭之想、恭敬之心，為此義故所以現滅。第二階從「是故如來以方便說」下訖「如來難可得見」，嘆佛世難值之意。第三「斯眾生等聞如是語」此下是明現滅得利益之相。第四從「是故如來雖不實滅」下，總結現滅之意也。就此四中第一有二重，第二有三重，第三第四階不開也。第一有二重者，初「所以者何」下二行，明若佛久住，明不生善生惡；第二「若見如來常住不滅」下明生慢不生敬也。就第二嘆佛世難值中三者，初「是故如來以方便說」下一行，正明佛世難值；第二「所以者何」下一行半，舉惡人不值佛來釋難值義；第三「以此事故」下結難值也。下二階不開，可解也。明眾生見如來久住於世不種善根，此下應有未來神通益物，文句略無，今且玄推，作第三未來一段，為
【現代漢語翻譯】 現代漢語譯本 不滅而示現滅度。其中有四重含義：第一重說『自從我成佛以來』直到『常住不滅』，這表明在王宮降生並非真實的降生，既然很久以前就已經成佛，又怎麼能說是真實的降生呢？第二重從『諸位善男子，我過去行菩薩道時所成就的壽命，至今尚未窮盡』以下，闡明不滅的道理。第三重說『然而現在並非真正滅度，卻宣稱』以下直到『用這種方便來教化眾生』，正是闡明示現滅度。第四重『為什麼呢？如果佛長久住世』以下，這是解釋不滅而示現滅度的用意，只是爲了利益眾生。在這個解釋中，又自有四個層次：第一層是正面解釋示現滅度的用意，因為眾生看到如來長久住世，不種善根，貪戀五塵六慾，不能生起難遭之想、恭敬之心，爲了這個緣故，所以示現滅度。第二層從『所以如來用方便之說』以下直到『如來難以得見』，讚歎佛出世難以值遇的意義。第三層『這些眾生聽到這樣的話』以下，是闡明示現滅度所獲得的利益之相。第四層從『所以如來雖然不是真實滅度』以下，總結示現滅度的用意。在這四層中，第一層有兩重含義，第二層有三重含義，第三、第四層沒有展開。第一層有兩重含義，首先是『為什麼呢』以下兩行，闡明如果佛長久住世，則不生善也不生惡；第二是『如果見到如來常住不滅』以下，闡明會生起傲慢而不生起敬意。在第二層讚歎佛出世難以值遇中，有三重含義，首先是『所以如來用方便之說』下一行，正面闡明佛出世難以值遇；第二是『為什麼呢』下一行半，舉出惡人不值遇佛來解釋難以值遇的意義；第三是『因為這個緣故』總結難以值遇。下面兩層沒有展開，可以理解。闡明眾生見到如來長久住世不種善根，這以下應該有未來神通利益眾生，但文句省略了，現在姑且用玄妙的推測，作為第三段未來之事，作為...
【English Translation】 English version Appearing to cease while not ceasing. There are also four aspects: The first says, 'Since I attained Buddhahood' until 'constantly abiding and not ceasing.' This clarifies that the birth in the royal palace was not a real birth. Since one has already attained Buddhahood long ago, how can it be a real birth? The second, from 'Good men, the lifespan I achieved when I practiced the Bodhisattva path in the past has not yet been exhausted,' clarifies the principle of not ceasing. The third says, 'However, now it is not a real cessation, but it is proclaimed' until 'using this expedient to teach and transform sentient beings,' precisely clarifies the appearance of ceasing. The fourth, 'Why is this? If the Buddha were to abide in the world for a long time,' explains the intention of appearing to cease while not ceasing, solely for the benefit of sentient beings. Within this explanation, there are four levels: The first level is a direct explanation of the intention of appearing to cease, because sentient beings, seeing the Tathagata abiding in the world for a long time, do not plant good roots, are greedy for the five desires and six dusts, and cannot generate the thought of rare encounter or a respectful mind. For this reason, the appearance of ceasing is shown. The second level, from 'Therefore, the Tathagata speaks with expedient means' until 'the Tathagata is difficult to see,' praises the meaning of the difficulty of encountering a Buddha in the world. The third, 'These sentient beings, hearing such words,' clarifies the aspect of the benefits obtained from the appearance of ceasing. The fourth, from 'Therefore, although the Tathagata does not really cease,' summarizes the intention of appearing to cease. Among these four levels, the first level has two aspects, the second level has three aspects, and the third and fourth levels are not elaborated. The first level has two aspects: first, 'Why is this?' for the next two lines, clarifying that if the Buddha abides for a long time, neither good nor evil will arise; second, 'If one sees the Tathagata constantly abiding and not ceasing,' clarifies that arrogance will arise and respect will not arise. In the second level, praising the difficulty of encountering a Buddha in the world, there are three aspects: first, 'Therefore, the Tathagata speaks with expedient means' for the next line, directly clarifying the difficulty of encountering a Buddha in the world; second, 'Why is this?' for the next one and a half lines, citing the example of evil people not encountering the Buddha to explain the meaning of difficulty of encounter; third, 'For this reason,' concludes the difficulty of encounter. The following two levels are not elaborated and can be understood. Clarifying that sentient beings, seeing the Tathagata abiding in the world for a long time, do not plant good roots, there should be future supernatural powers benefiting sentient beings, but the text omits it. Now, let's use a profound speculation as the third section about future events, as...
下譬作本。
「又善男子諸佛如來法皆如是」下，法說中本有四，此下是第四，明如來通三世隱顯益物不虛妄。亦有三段者，第一「諸佛如來法皆如是」者，先會諸佛道同；第二「為度眾生」此一句明諸佛施教意，正明諸佛三世言教皆為度脫眾生故；第三言「皆實不虛」此一句正明不虛也。
「譬如良醫」此下是第二，譬說也。就中自有二，第一開譬，第二合譬也。今先明開譬之中有四，即為上法說四段作譬，但文句闕略而已。第一二行半為過去神通益物作譬；第二「諸子於後」以下二十一行，為第二現在神通益物作譬；第三「其父聞子」以下一行，為第三未來神通益物作譬；第四「善男子于意云何」下一行半，為第四通三世益物不虛妄作譬也。
就上過去神通益物中本有三，今不為前二階作譬，唯為第三階作譬。上第三階中自有三重，今亦不為前二重作譬，唯為第三重作譬也。何者？第一明應成佛實久而惑者謂近，今者不為此作譬也。第二即明真實成佛來久相，其中自有二：一者法說，二者譬說。明成佛來久自有三階：一者作譬問彌勒，二者彌勒答，三者如來結答，亦不為作譬，故前兩階不為作譬，唯為第三階明過去世神通益物作譬。上自有三段，第一「自從是來」先明過去益物之處，其中自有
【現代漢語翻譯】 現代漢語譯本 以下用比喻來作為根本。
『又善男子諸佛如來法皆如是』以下，在法說中原本有四點，這裡是第四點，闡明如來通達過去、現在、未來三世，隱沒和顯現都是爲了利益眾生，真實不虛妄。也可以分為三段，第一段是『諸佛如來法皆如是』，首先會合諸佛的道是相同的；第二段是『為度眾生』這一句，闡明諸佛施教的意圖，正是說明諸佛三世的言教都是爲了度脫眾生；第三段是『皆實不虛』這一句，正是闡明真實不虛。
『譬如良醫』以下是第二部分，用比喻來說明。其中又分為兩部分，第一部分是展開比喻，第二部分是合攏比喻。現在先說明展開比喻之中有四點，即為上面的法說四段作比喻，只是文句有所省略而已。第一段兩行半是為過去神通利益眾生作比喻；第二段『諸子於後』以下二十一行，是為第二現在神通利益眾生作比喻；第三段『其父聞子』以下一行，是為第三未來神通利益眾生作比喻；第四段『善男子于意云何』下一行半，是為第四通達三世利益眾生不虛妄作比喻。
就上面過去神通利益眾生中原本有三點，現在不為前兩個階段作比喻，只為第三個階段作比喻。上面第三個階段中自有三重含義，現在也不為前兩重含義作比喻，只為第三重含義作比喻。為什麼呢？第一點是闡明應成佛實際上已經很久遠了，而迷惑的人認為時間很近，現在不為此作比喻。第二點是闡明真實成佛以來已經很久的相狀，其中又分為兩點：一是法說，二是譬說。闡明成佛以來已經很久，自有三個階段：一是作比喻問彌勒（Maitreya，未來佛），二是彌勒回答，三是如來總結回答，也不為此作比喻，所以前面兩個階段不作比喻，只為第三個階段闡明過去世神通利益眾生作比喻。上面自有三段，第一段『自從是來』，首先闡明過去利益眾生之處，其中自有
【English Translation】 English version The following uses a simile as its basis.
『Again, good man, the Dharma of all Buddhas and Tathagatas is thus』 below, in the Dharma exposition, there are originally four points, and this is the fourth, clarifying that the Tathagata penetrates the three periods of past, present, and future, and that concealment and manifestation are for the benefit of beings, being true and not false. It can also be divided into three sections. The first section is 『The Dharma of all Buddhas and Tathagatas is thus,』 first converging that the paths of all Buddhas are the same; the second section is 『to liberate sentient beings,』 this sentence clarifies the intention of the Buddhas' teachings, precisely stating that the teachings of the Buddhas in the three periods are all for the sake of liberating sentient beings; the third section is 『all are true and not false,』 this sentence precisely clarifies that it is true and not false.
『For example, a good physician』 below is the second part, using a simile to explain. Within it, there are two parts: the first part is to unfold the simile, and the second part is to close the simile. Now, first explain that within the unfolding simile there are four points, which are similes for the four sections of the Dharma exposition above, but the sentences are somewhat abbreviated. The first section of two and a half lines is a simile for the past supernatural powers benefiting beings; the second section, 『The sons after this』 below for twenty-one lines, is a simile for the second present supernatural powers benefiting beings; the third section, 『The father heard the sons』 below for one line, is a simile for the third future supernatural powers benefiting beings; the fourth section, 『Good man, what do you think』 below for one and a half lines, is a simile for the fourth penetrating the three periods benefiting beings without falsehood.
Regarding the above past supernatural powers benefiting beings, there are originally three points, but now similes are not made for the first two stages, only for the third stage. Within the third stage above, there are three levels of meaning, and now similes are not made for the first two levels of meaning, only for the third level of meaning. Why? The first point is to clarify that becoming a Buddha should have been a long time ago, but those who are confused think the time is near, and now a simile is not made for this. The second point is to clarify the appearance of truly becoming a Buddha for a long time, which is divided into two points: one is Dharma exposition, and the other is simile. Clarifying that becoming a Buddha has been a long time, there are three stages: one is to make a simile and ask Maitreya (the future Buddha), the second is Maitreya's answer, and the third is the Tathagata's concluding answer, and a simile is not made for this, so the first two stages are not made into similes, only the third stage clarifies the past life's supernatural powers benefiting beings. Above, there are three sections, the first section 『Since then,』 first clarifying the place where beings were benefited in the past, within which there is
二階，一別、二總，今者亦不為此作譬也。第二齣過去時益物之名不同，其中自有二階者，正明益物之名，二者釋所以名字不同利眾生故，此二階今者亦不為作譬，故前重皆兩不為作譬也。第三從「若有眾生來至我所」下，正明利益，今者有兩行許正為此作譬。又上文中本有四意合作二雙，今者作四段作譬。「譬如良醫智慧聰達」者，為第二照機智作譬，上云「我以佛眼觀其信等諸根利鈍」也。「明練方藥善治眾病」者，超為第四教利益作譬，上云「又以種種方便說微妙法，令其發歡喜心」。今言「明練方藥」者，明如來妙達十二部經文，即是明練方義也。又洞識十二部經下之理，即練藥也。「其人多諸子息若十二十乃至百數」者，追為第一感機作譬，上言「若有眾生來至我所」也。「以有事緣遠至余國」者，為第三形利益作譬，上有二句，先云「隨其所應處處自說名字不同年紀大小」，此明現生利益，今不為此作譬也；二言「亦復現言當入涅槃」，此明現滅利益，今言「以有事緣遠至余國」者，正為此作譬也。
「諸子於後飲他毒藥」此下為上第二段現在神通益物作譬。上本有三段，初先明不生而現生，次中間明神通益物，此明不滅而現滅。今為三階作譬，第一一行半為第一作譬，第二「諸子飲毒」以下為第
【現代漢語翻譯】 現代漢語譯本： 二階，一別、二總，現在也不為此作比喻。第二是指出過去時利益事物的名稱不同，其中自有二階的情況，正是說明利益事物的名稱，二者解釋名稱不同的原因是利益眾生的緣故，這二階現在也不為此作比喻，所以前面重複的兩處都不為此作比喻。第三是從『若有眾生來至我所』（如果眾生來到我這裡）以下，正是說明利益，現在有兩行左右正是為此作比喻。而且上文中原本有四種意思合作成兩對，現在分成四段來作比喻。「譬如良醫智慧聰達」（譬如一位醫術精湛、智慧聰明的醫生）是為第二照機智作比喻，上面說『我以佛眼觀其信等諸根利鈍』（我用佛眼觀察他們信根等各種根器的利鈍）。「明練方藥善治眾病」（精通藥方，善於治療各種疾病）是超越為第四教利益作比喻，上面說『又以種種方便說微妙法，令其發歡喜心』（又用種種方便宣說微妙的佛法，使他們生起歡喜心）。現在說『明練方藥』（精通藥方），是說如來精妙通達十二部經文，就是精通方義。而且洞悉十二部經以下的道理，就是精通藥理。「其人多諸子息若十二十乃至百數」（這個人有很多子女，有十個二十個甚至上百個）是追溯為第一感機作比喻，上面說『若有眾生來至我所』（如果眾生來到我這裡）。「以有事緣遠至余國」（因為有事遠去其他國家）是為第三形利益作比喻，上面有兩句，先說『隨其所應處處自說名字不同年紀大小』（隨著他們的情況在各處自稱名字不同，年紀大小也不同），這是說明現生的利益，現在不為此作比喻；再說『亦復現言當入涅槃』（也示現說將要進入涅槃），這是說明現滅的利益，現在說『以有事緣遠至余國』（因為有事遠去其他國家），正是為此作比喻。
『諸子於後飲他毒藥』（孩子們後來喝了別人給的毒藥）以下是為上面第二段現在神通益物作比喻。上面原本有三段，最初先說明不生而現生，其次中間說明神通益物，這是說明不滅而現滅。現在為三階作比喻，第一一行半為第一作比喻，第二『諸子飲毒』（孩子們喝了毒藥）以下為第
【English Translation】 English version: The second stage, one difference and two generalities, will not be used as a metaphor now. The second is to point out that the names of beneficial things in the past are different. Among them, there are two stages, which clearly explain the names of beneficial things. The reason why the two have different names is for the benefit of sentient beings. These two stages will not be used as a metaphor now, so the previous two repetitions will not be used as a metaphor. The third is from '若有眾生來至我所' (If sentient beings come to me) below, which clearly explains the benefits. Now there are about two lines that are used as a metaphor for this. Moreover, there were originally four meanings in the above text that cooperated to form two pairs, but now they are divided into four paragraphs to make metaphors. '譬如良醫智慧聰達' (For example, a good doctor is wise and intelligent) is a metaphor for the second, which is to illuminate the machine's wisdom. The above says '我以佛眼觀其信等諸根利鈍' (I use the Buddha's eye to observe the sharpness and dullness of their roots of faith, etc.). '明練方藥善治眾病' (Proficient in prescriptions and good at treating various diseases) is a metaphor for the fourth teaching benefit, which is beyond. The above says '又以種種方便說微妙法，令其發歡喜心' (And use various expedient means to speak subtle Dharma, so that they can generate joy). Now saying '明練方藥' (Proficient in prescriptions) means that the Tathagata is exquisitely versed in the twelve divisions of scriptures, which is to be proficient in the meaning of prescriptions. Moreover, understanding the principles below the twelve divisions of scriptures is to be proficient in the principles of medicine. '其人多諸子息若十二十乃至百數' (This person has many children, ten, twenty, or even hundreds) is a metaphor for the first, which is to sense the machine. The above says '若有眾生來至我所' (If sentient beings come to me). '以有事緣遠至余國' (Because of something, I went to another country) is a metaphor for the third form of benefit. There are two sentences above. The first says '隨其所應處處自說名字不同年紀大小' (Depending on their situation, they call themselves different names and ages in various places). This explains the benefits of the present life, which will not be used as a metaphor now; the second says '亦復現言當入涅槃' (Also show that they will enter Nirvana), which explains the benefits of the present extinction. Now saying '以有事緣遠至余國' (Because of something, I went to another country) is a metaphor for this.
'諸子於後飲他毒藥' (The children later drank poison given by others) below is a metaphor for the second paragraph above, which is the benefit of supernatural powers in the present. There were originally three paragraphs above. The first explains the present life without being born, the second explains the benefit of supernatural powers, and this explains the present extinction without extinction. Now make metaphors for the three stages. The first one and a half lines are metaphors for the first, and the second '諸子飲毒' (The children drank poison) below is for the first
二作譬，第三「余失心者」以下為第三作譬也。上不生現生中本有四義：第一明見眾生有感生之機，第二明如來現生，第三明而實不生，第四釋不生而現生意也。今唯為前二階作譬，今言「諸子於後飲他毒藥」下，為第一見感生機作譬，上言「如來見諸眾生樂於小法德薄垢重」，今言「諸子於後飲他毒藥，藥發悶亂宛轉于地」者，明眾生昔日已逕受如來正化，棄背之後遇惡知識受邪見教，各飲他毒藥廣起煩惱業，如「藥發」也，後輪轉三途，如「宛轉于地」也。「是時其父還來歸家」，即此為上第二階現生作譬，上言「為是人說言我少出家得三菩提」也。不為第三第四作譬也。
「諸子飲毒或失本心」，此下為現在中第二明現生之後、應滅之前中間神通益物作譬。上本有四段，一者明教益，二者明形益，三者結明教益不虛，四者釋形教兩益。今唯為前三段作譬，不為第四釋形教兩益作釋，今者不次第也。初二行半為第二形益作譬，從「父見子等苦惱如是」已下，追為第一教利益作譬；從「其諸子中不失心者」下，為第三結教利益不虛作譬也。今先為第二形利益作譬，但上本有二階：第一明「或示己身」等兩句明事家之身，次「或示己事」等兩句明身家之事。此中自有三文，第一「諸子飲毒或失本心」下，明意業
【現代漢語翻譯】 現代漢語譯本： 第二部分是作譬喻，第三段『余失心者』以下是第三次作譬喻。前面『上不生現生中本有四義』有四個要點：第一，闡明佛陀明見眾生有感受因緣而生的機會；第二，闡明如來示現於世；第三，闡明實際上並沒有真正的出生；第四，解釋不生而示現出生的意義。現在只為前兩個階段作譬喻。現在說『諸子於後飲他毒藥』以下，是為第一點『見感生機』作譬喻，對應前面說的『如來見諸眾生樂於小法德薄垢重』，現在說『諸子於後飲他毒藥，藥發悶亂宛轉于地』，是闡明眾生過去已經接受如來的正確教化，背棄之後遇到惡知識，接受邪見教導，各自飲下毒藥，廣泛生起煩惱業，就像『藥發』一樣，之後在三惡道中輪迴，就像『宛轉于地』一樣。『是時其父還來歸家』，這正是為前面第二階段『現生』作譬喻，對應前面說的『為是人說言我少出家得三菩提』。沒有為第三和第四點作譬喻。
『諸子飲毒或失本心』，這以下是為現在階段中第二點，闡明現生之後、應滅之前，中間以神通利益眾生作譬喻。前面原本有四個部分：第一，闡明教益；第二，闡明形益；第三，總結闡明教益不虛假；第四，解釋形教兩種利益。現在只為前三個部分作譬喻，不為第四個解釋形教兩種利益作解釋，現在不是按照順序來的。最初兩行半是為第二『形益』作譬喻，從『父見子等苦惱如是』以下，追溯為第一『教利益』作譬喻；從『其諸子中不失心者』以下，是為第三『結教利益不虛』作譬喻。現在先為第二『形利益』作譬喻，但前面原本有兩層：第一，『或示己身』等兩句，闡明事家的身；其次，『或示己事』等兩句，闡明身家之事。這裡面自有三段文字，第一，『諸子飲毒或失本心』以下，闡明意業
【English Translation】 English version: The second part is making analogies, and the section from '余失心者' (those who have lost their minds) onwards is the third analogy. The previous '上不生現生中本有四義' (the four meanings inherent in not being born in the present life) has four key points: first, clarifying that the Buddha clearly sees that sentient beings have the opportunity to be born due to karmic connections; second, clarifying the manifestation of the Tathagata in the world; third, clarifying that there is actually no true birth; fourth, explaining the meaning of not being born but manifesting birth. Now, analogies are only made for the first two stages. Now, saying '諸子於後飲他毒藥' (the sons later drank other poisons) below is making an analogy for the first point, '見感生機' (seeing the opportunity for karmic birth), corresponding to what was said earlier, '如來見諸眾生樂於小法德薄垢重' (the Tathagata sees that sentient beings delight in lesser teachings, have little virtue, and heavy defilements), now saying '諸子於後飲他毒藥，藥發悶亂宛轉于地' (the sons later drank other poisons, the poison took effect, causing confusion and rolling on the ground), is clarifying that sentient beings have already received the correct teachings of the Tathagata in the past, and after abandoning them, they encountered evil teachers, accepted heretical teachings, and each drank poison, extensively generating afflictions and karma, just like '藥發' (the poison taking effect), and then they revolve in the three evil paths, just like '宛轉于地' (rolling on the ground). '是時其父還來歸家' (at that time, the father returned home), this is precisely making an analogy for the second stage '現生' (manifestation in the present life), corresponding to what was said earlier, '為是人說言我少出家得三菩提' (saying to these people that I left home when I was young and attained complete enlightenment). No analogies are made for the third and fourth points.
'諸子飲毒或失本心' (the sons drank poison and some lost their minds), this below is making an analogy for the second point in the present stage, clarifying that after manifestation in the present life and before extinction, the Buddha benefits sentient beings with supernatural powers in between. The previous text originally had four parts: first, clarifying the benefit of teachings; second, clarifying the benefit of form; third, summarizing and clarifying that the benefit of teachings is not false; fourth, explaining the two benefits of form and teachings. Now, analogies are only made for the first three parts, and no explanation is given for the fourth part explaining the two benefits of form and teachings, and the order is not followed now. The first two and a half lines are making an analogy for the second '形益' (benefit of form), from '父見子等苦惱如是' (the father saw his sons suffering like this) below, tracing back to make an analogy for the first '教利益' (benefit of teachings); from '其諸子中不失心者' (among the sons who did not lose their minds) below, it is making an analogy for the third '結教利益不虛' (concluding that the benefit of teachings is not false). Now, let's first make an analogy for the second '形利益' (benefit of form), but the previous text originally had two layers: first, '或示己身' (or showing his own body) and other two sentences, clarifying the body of the family of events; second, '或示己事' (or showing his own affairs) and other two sentences, clarifying the affairs of the family of the body. There are three paragraphs of text here, first, '諸子飲毒或失本心' (the sons drank poison and some lost their minds) below, clarifying the karma of intention.
歡喜；第二「拜跪問訊」下，明身業致敬；第三「我等愚癡」下，明口業請也。今通為上二階作譬也。「父見子等苦惱如是」以下，倒為第二教利益作譬。但上本有二，初言「如來所演經典，皆為度脫眾生」，此總用教益，今先為此作譬，竟「皆悉具足」也。然法相有名，譬如色也。有體相，即如香也。此有義理，則如美味也。故如苦集滅道等名為名，三苦為苦業，煩惱為集，三心滅處名為滅，戒定慧等名道，如是等名為體，逼惱故名苦，招集故名集，本有法還無名滅，通物故名道。如是等名為義也。「搗篩和合」此下，即為上教益中第二階作譬。上言「或說己身、或說他身」是苦是集等即「搗」也。苦應知等如「蓰」也。苦我已知等如「和合」也。「其諸子中不失心者」此下，為上第三結教益不虛作譬。上言「諸所言說皆實不虛」也。
「余失心者」此下，為上現在益物中第三不滅現滅作譬。上本有四階：第一明王宮生不生，第二明滅不滅，第三明而現滅，第四釋所以不滅而現滅之意。今不為前三階作譬，唯為第四階作譬也。上釋中本自有四：第一見佛在世時不生難遭之想恭敬之心，第二嘆佛世難值，第三明現滅有利益仍生恭敬然種善根，第四總結現滅之意。今唯為前三階作譬，不為第四總結作譬也。今第一
【現代漢語翻譯】 現代漢語譯本 『歡喜』；第二『拜跪問訊』下，說明身業致敬；第三『我等愚癡』下，說明口業請問。現在將這些統統作為上面兩個階段的比喻。『父見子等苦惱如是』以下，倒過來為第二教益處作比喻。但上面原本有二，初言『如來所演經典，皆為度脫眾生』，這是總括教益，現在先為此作比喻，最終『皆悉具足』。然而法相有名，譬如顏色。有體相，就像香氣。此中有義理，則像美味。所以像苦集滅道（Dukkha, Samudaya, Nirodha, Magga）（四聖諦）等稱為名，三苦為苦業，煩惱為集，三心滅處稱為滅，戒定慧（Sila, Samadhi, Panna）（三學）等名道，像這樣等稱為體，逼惱故名苦，招集故名集，本有法還無名滅，通物故名道。像這樣等稱為義。『搗篩和合』此下，即為上面教益中第二階段作比喻。上面說『或說己身、或說他身』是苦是集等，即『搗』也。苦應知等如『蓰』也。苦我已知等如『和合』也。『其諸子中不失心者』此下，為上面第三總結教益不虛作比喻。上面說『諸所言說皆實不虛』。 『余失心者』此下，為上面現在益物中第三不滅現滅作比喻。上面原本有四個階段：第一說明王宮生不生，第二說明滅不滅，第三說明而現滅，第四解釋所以不滅而現滅的意義。現在不為前三個階段作比喻，唯為第四個階段作比喻。上面解釋中原本自有四個：第一見佛在世時不生難遭之想恭敬之心，第二讚歎佛世難值，第三說明現滅有利益仍生恭敬然種善根，第四總結現滅的意義。現在只為前三個階段作比喻，不為第四總結作比喻。現在第一
【English Translation】 English version 'Joy'; the second, under 'bowing, kneeling, asking greetings', explains the reverence of bodily karma; the third, under 'we are ignorant', explains the asking of verbal karma. Now, these are all taken as metaphors for the above two stages. 'The father sees his children suffering like this' and below, conversely, serves as a metaphor for the benefit of the second teaching. But the original text above has two parts. The first says, 'The scriptures expounded by the Tathagata (如來) (Thus Come One) are all for delivering sentient beings.' This is a general use of the teaching benefit. Now, let's first make a metaphor for this, ultimately 'all are fully complete'. However, the Dharma (法) (teachings) characteristics have names, like colors. Having a substance-characteristic is like fragrance. Having meaning and reason in this is like delicious food. Therefore, things like Dukkha (苦), Samudaya (集), Nirodha (滅), Magga (道) (Four Noble Truths) are called names, the three sufferings are suffering karma, afflictions are accumulation, the place where the three minds cease is called cessation, Sila (戒), Samadhi (定), Panna (慧) (Threefold Training) etc. are called the path, and so on are called substance. Oppressing and afflicting is called suffering, attracting and gathering is called accumulation, the original Dharma returning to non-existence is called cessation, and penetrating things is called the path. Such things are called meaning. 'Pounding, sifting, and mixing' below, is a metaphor for the second stage in the above teaching benefit. The above says 'either speaking of oneself or speaking of others' being suffering, accumulation, etc., is 'pounding'. Suffering should be known, etc., is like 'multiplying'. Suffering I already know, etc., is like 'mixing'. 'Among those children who do not lose their minds' below, is a metaphor for the above third concluding that the teaching benefit is not false. The above says 'all that is said is true and not false'. 'The remaining ones who have lost their minds' below, is a metaphor for the above third non-extinction appearing as extinction in the present benefit of beings. The original text above has four stages: first, explaining whether birth occurs in the royal palace or not; second, explaining whether extinction occurs or not; third, explaining appearing and then extinguishing; fourth, explaining the meaning of why non-extinction appears as extinction. Now, metaphors are not made for the first three stages, only for the fourth stage. The above explanation originally has four parts: first, seeing the Buddha (佛) (awakened one) in the world without generating thoughts of rare encounter and respect; second, praising the rarity of encountering the Buddha's world; third, explaining that appearing extinction has benefits, still generating respect and planting good roots; fourth, summarizing the meaning of appearing extinction. Now, metaphors are only made for the first three stages, not for the fourth summarizing stage. Now, the first
減三行，為第一作譬；從「父作是念」以下五行余，為第二嘆佛世難值作譬；第三「是時諸子聞父背喪」以下四行，為第三仍生恭敬生善作譬也。今者增一明義，第一有二，第二譬有三，第三有四也。第一譬有二者：初「余失心者見其父來」下一行半，正為見佛在世不生恭敬不生善作譬；第二「所以者何」下一行余，釋不生善意也。就第二譬中有三：第一「父作是念此子可愍」以下二行余，正為佛世難值作譬；第二「即作是言」下二行，為方便唱滅作譬；第三言「作是教已復至他國」下一行，正明雙林入于涅槃作譬。而諸弟子由未決定生涅槃之想者，無異諸子見父至他國猶生未死之想，亦至聞使來方生死想，無異諸弟子見焚身之後分身舍利決定生於涅槃之想。「遣使還」者，相傳解言，只用如來滅后八斛四斗舍利為使也。就第三仍生恭敬生善譬中有四者：第一「是時諸子聞父背喪」下一句，總明苦惱；第二「而作是念若父在者」下一行，明憶父在時利益，內合可解；第三「今者舍我遠喪他國」以下一行，別明失父故憂惱；第四「心遂醒悟」下一行余，正為生善作譬也。
「其父聞子悉已得差」此下即是第三義，為未來世中神通益物作譬，上所無，玄出者也。此中亦有三段：第一先明如來見未來世中眾生有感佛出
【現代漢語翻譯】 現代漢語譯本 減三行，作為第一個比喻；從『父作是念』以下五行余，作為第二個感嘆佛在世難得的比喻；第三『是時諸子聞父背喪』以下四行，作為第三個仍然產生恭敬心和善心的比喻。現在增加一個來闡明意義，第一部分有二點，第二部分有三個比喻，第三部分有四個比喻。 第一個比喻有二點：首先，『余失心者見其父來』下一行半，正是比喻見到佛在世卻不生恭敬心和善心；第二，『所以者何』下一行余，解釋了為什麼不產生善意。就第二個比喻中有三點：第一，『父作是念此子可愍』以下二行余，正是比喻佛在世難得；第二，『即作是言』下二行，比喻方便示現滅度；第三，『作是教已復至他國』下一行，正是說明在雙林樹下進入涅槃的比喻。而那些弟子由於還沒有決定產生涅槃的想法，就像那些兒子看見父親去了其他國家仍然產生沒有死去的想法一樣，也直到聽到使者來才產生生死之想，這就像那些弟子看見焚身之後分身舍利才決定產生涅槃的想法。『遣使還』，相傳的解釋說，只用如來滅度后的八斛四斗舍利作為使者。 就第三個仍然產生恭敬心和善心的比喻中有四點：第一，『是時諸子聞父背喪』下一句，總的說明了苦惱；第二，『而作是念若父在者』下一行，說明回憶父親在世時的利益，內在含義可以理解；第三，『今者舍我遠喪他國』以下一行，特別說明失去父親的憂愁煩惱；第四，『心遂醒悟』下一行余，正是比喻產生善心。 『其父聞子悉已得差』以下就是第三個意義，比喻未來世中神通利益眾生，這是上面沒有的，玄奘法師提出的。這其中也有三個段落：第一，先說明如來見到未來世中的眾生有所感應，佛才會出現。
【English Translation】 English version Subtracting three lines, this serves as the first analogy; from 'The father had this thought' and the following five lines, it serves as the second analogy, lamenting the rarity of encountering the Buddha in the world; the third, 'At that time, the sons heard of their father's demise' and the following four lines, serves as the third analogy, illustrating the continued generation of reverence and good deeds. Now, adding one to clarify the meaning, the first part has two points, the second analogy has three parts, and the third has four parts. The first analogy has two points: first, 'Those who had lost their minds saw their father returning' and the following one and a half lines, precisely analogizes seeing the Buddha in the world but not generating reverence or good deeds; second, 'Why is that?' and the following one line, explains the lack of generating good intentions. Within the second analogy, there are three points: first, 'The father had this thought: these sons are pitiable' and the following two lines, precisely analogizes the rarity of encountering the Buddha in the world; second, 'He then said' and the following two lines, analogizes the expedient display of passing into extinction (Nirvana); third, 'Having given this teaching, he went to another country' and the following one line, precisely illustrates entering Nirvana in the Sala Grove. And those disciples who had not yet firmly conceived the idea of Nirvana are no different from the sons who, upon seeing their father go to another country, still entertained the thought that he had not died; it was only upon hearing the messenger's report that they conceived the thought of life and death, just as the disciples, upon seeing the relics divided after the cremation, definitively conceived the thought of Nirvana. 'Sending the messenger back,' it is traditionally explained, refers to using only the eight 'hu' and four 'dou' of relics of the Tathagata after his extinction as the messenger. Within the third analogy, illustrating the continued generation of reverence and good deeds, there are four points: first, 'At that time, the sons heard of their father's demise' and the following sentence, generally describes the suffering; second, 'And they thought, if our father were here' and the following one line, explains recalling the benefits of their father's presence, the inner meaning can be understood; third, 'Now he has abandoned us and passed away in a distant land' and the following one line, specifically explains the sorrow and distress of losing their father; fourth, 'Their minds then awakened' and the following one line, precisely analogizes the generation of good deeds. 'Their father heard that his sons had all recovered' and what follows is the third meaning, analogizing the benefit of supernatural powers to beings in the future world, which was not mentioned above, and is brought out by Xuanzang. Within this, there are also three sections: first, it first explains that the Tathagata sees that beings in the future world have a response, and the Buddha will appear.
世之機也；第二即明如來應生，則言「尋便來歸」是也；第三「咸使見之」，此正明未來世中利益之相作譬也。
「諸善男子于汝意云何」以下是第四段，即為上第四明如來三世隱顯益物不虛作譬也。
「佛言我亦如是」此下是第二合譬，此中略不合第三譬，唯合餘三也。今先合第一譬，上開譬本有四，「我亦如是」一句合第一「譬如良醫智慧聰達」也。從「成佛以來無量無邊」以下合第四「以有事緣遠至余國」譬，不合第二第三譬也。上第二言「明練方藥善治眾病」，第三言「其人多諸子息若十二十乃至百數」也。「為眾生故」以下合第二現在神通益物譬，譬本有三，今不合第一第二譬，唯合第三譬不滅而現滅也。就此第三譬中自有三：第一明見佛時不生恭敬，第二明佛世難值，第三明現滅仍生恭敬。今唯合第二佛世難值譬，就中自有三階：第一「父作是念」以下明佛世難值，第二「即作是言」下明唱滅，第三「作是教已」下正明入涅槃也。今唯合第二唱入涅槃階，不合第一第三階也。「亦無有能」此下，即合上第四益物不虛妄譬也。
「而說偈言」此下有二十五行半，第二偈頌，亦分為二：初有二十行半，頌上法說；次「如醫善方便」下有五行，頌上譬說也。但上法說之中文有二段義作四段，
【現代漢語翻譯】 現代漢語譯本：這是世間的時機；第二點是闡明如來應化降生，所以說『隨即前來歸依』；第三點是『使他們都能見到』，這正是闡明未來世中利益眾生的情景的比喻。
『諸位善男子，你們認為如何』以下是第四段，也就是對應於前面第四點，闡明如來在過去、現在、未來三世隱沒和顯現，利益眾生並非虛妄的比喻。
『佛說我也是這樣』以下是第二部分，合譬，這裡省略了第三個比喻的對應，只對應了其餘三個。現在先對應第一個比喻，前面開示的比喻原本有四個，『我也是這樣』一句對應第一個『譬如良醫智慧聰達（譬如良醫，智慧聰穎通達）』。
從『自從我成佛以來，已經無量無邊』以下對應第四個『因為有事遠去其他國家』的比喻，沒有對應第二個和第三個比喻。前面第二個比喻說『精通藥方，善於治療各種疾病』，第三個比喻說『這個人有很多子女，或許十個二十個，甚至上百個』。『爲了眾生的緣故』以下對應第二個現在神通利益眾生的比喻，這個比喻原本有三個方面，現在沒有對應第一和第二方面，只對應第三方面，即不滅而示現滅度。在這個第三個比喻中，又包含三個方面：第一，闡明見到佛時不生恭敬心；第二，闡明佛世難遇；第三，闡明示現滅度后仍然生起恭敬心。現在只對應第二個佛世難遇的比喻，其中又包含三個階段：第一，『父親這樣想』以下闡明佛世難遇；第二，『就這麼說』以下闡明唱說滅度；第三，『做了這樣的教導后』正式闡明進入涅槃。現在只對應第二個唱說入涅槃的階段，沒有對應第一和第三階段。『也沒有能夠』以下，就是對應前面第四個利益眾生不虛妄的比喻。
『於是說了偈頌』以下有二十五行半，第二部分是偈頌，也分為兩部分：開始有二十行半，頌揚前面的法說；接著『如醫善方便（如同良醫，善於使用方便法門）』以下有五行，頌揚前面的比喻。但是前面法說中的文義有兩段，被分為四段。
【English Translation】 English version: This is the opportune time in the world; the second point is to clarify that the Tathagata (如來, Thus Come One) should be born, hence the saying 'immediately came to return'; the third point is 'to enable them all to see', which is precisely an analogy illustrating the aspect of benefiting beings in the future world.
'What do you think, O good men?' below is the fourth section, which corresponds to the fourth point above, illustrating the analogy of the Tathagata's (如來, Thus Come One) hidden and manifest appearances in the past, present, and future, benefiting beings without falsehood.
'The Buddha said, I am also like that' below is the second part, the combination of analogies. Here, the correspondence to the third analogy is omitted, only corresponding to the remaining three. Now, let's first correspond to the first analogy. The analogies initially presented had four aspects. The phrase 'I am also like that' corresponds to the first 'Like a good doctor, wise and intelligent (譬如良醫智慧聰達, like a good doctor, wise and intelligent)'.
From 'Since I attained Buddhahood, immeasurable and boundless' below corresponds to the fourth analogy 'Because of some matter, going far to other countries', without corresponding to the second and third analogies. The second analogy above said 'Skilled in prescriptions, good at treating various diseases', and the third analogy said 'That person has many children, perhaps ten, twenty, or even hundreds'. 'For the sake of sentient beings' below corresponds to the second analogy of benefiting beings with present supernatural powers. This analogy originally had three aspects, but now it does not correspond to the first and second aspects, only corresponding to the third aspect, which is appearing to cease while not ceasing. Within this third analogy, there are three aspects: first, clarifying that one does not generate reverence when seeing the Buddha; second, clarifying that it is difficult to encounter a Buddha in the world; third, clarifying that reverence still arises after manifesting cessation. Now, only corresponding to the second analogy of the difficulty of encountering a Buddha in the world, which contains three stages: first, 'The father thought this' below clarifies the difficulty of encountering a Buddha in the world; second, 'Then he said this' below clarifies proclaiming cessation; third, 'After making such teachings' formally clarifies entering Nirvana (涅槃, extinction). Now, only corresponding to the second stage of proclaiming entering Nirvana, without corresponding to the first and third stages. 'And there is no one able' below corresponds to the fourth analogy above of benefiting beings without falsehood.
'Then he spoke in verse' below has twenty-five and a half lines. The second part is the verse, also divided into two parts: initially, there are twenty and a half lines, praising the preceding Dharma (法, law/teachings) discourse; then 'Like a good doctor, skillful in expedient means (如醫善方便, like a good doctor, skillful in expedient means)' below has five lines, praising the preceding analogies. However, the meaning in the preceding Dharma discourse has two sections, which are divided into four sections.
今二十行半亦分為四段：初有兩行，頌上過去世中益物；次有三行，頌上現在世中益物；次有十四行半，義頌上未來益物；次一行，頌上通三世益物不虛妄也。但上過去中本有三，今不頌第一惑者謂近也。今初一行即頌第二正明成佛來久相，次一行頌第三正明神通益物也。但上第二長遠相中有法說、譬說，今此一行唯頌法說。次一行頌上第三正明神通益物，上有三：一者明化物處，不頌也；二名字不同，亦不頌也；唯頌第三正明利益。上本有二：一者感應相關，今不頌；唯頌第二正明利益。正明利益中本亦有二：一者形益，今不頌也；唯頌教益。但上教益之中本自有二：一者正明教益，言「又以種種方便說微妙法」，今上半行頌此也；二明教稱眾生，言「能令眾生髮歡喜心」，今下半行頌也。「為度眾生故」此下三行，頌上現在益物。上有三段，今不頌第一不生而現生四階，不頌第二正明神通益物之相四階，今唯頌第三不滅現滅段也。但上本有四階：第一明王宮生非實生，第二明滅非實滅，第三明而現唱滅，第四釋所以不滅而現滅意。今不頌第一第二，唯頌后二階。「為度眾生故」下兩行，頌第三現唱滅度；從「眾見我滅度」下一行，頌第四釋。上本有四，今唯頌第三眾生見滅度乃至恭敬之心也。「眾生既信伏」此下
【現代漢語翻譯】 現代漢語譯本 現在這二十行半的經文也分為四個部分：首先有兩行，讚頌過去世中利益眾生的事蹟；其次有三行，讚頌現在世中利益眾生的事蹟；再次有十四行半，用義理讚頌未來利益眾生的事蹟；最後一行，讚頌貫通過去、現在、未來三世利益眾生真實不虛。但前面過去世中本來有三件事，現在不讚頌第一件，因為迷惑者認為它很近。現在第一行就是讚頌第二件，正面說明成佛以來時間長久；接下來一行讚頌第三件，正面說明神通利益眾生。但前面第二件長遠相中有法說、譬說，現在這一行只讚頌法說。接下來一行讚頌前面第三件，正面說明神通利益眾生，前面有三點：一是說明化物的處所，不讚頌；二是名字不同，也不讚頌；只讚頌第三點，正面說明利益。前面本來有兩點：一是感應相關，現在不讚頌；只讚頌第二點，正面說明利益。正面說明利益中本來也有兩點：一是形體上的利益，現在不讚頌；只讚頌教法上的利益。但前面教法上的利益之中本來就有兩點：一是正面說明教法上的利益，說『又以種種方便說微妙法』，現在上半行讚頌這個；二是說明教法稱合衆生，說『能令眾生髮歡喜心』，現在下半行讚頌這個。『為度眾生故』這以下三行，讚頌現在利益眾生的事蹟。前面有三段，現在不讚頌第一段不生而示現生四種階梯，不讚頌第二段正面說明神通利益眾生的相貌四種階梯，現在只讚頌第三段不滅而示現滅度這一段。但前面本來有四種階梯：第一是說明在王宮出生並非真實出生，第二是說明滅度並非真實滅度，第三是說明示現滅度，第四是解釋不滅而示現滅度的用意。現在不讚頌第一第二，只讚頌後面的兩種階梯。『為度眾生故』下面兩行，讚頌第三種示現唱滅度；從『眾見我滅度』下一行，讚頌第四種解釋。前面本來有四點，現在只讚頌第三種眾生見我滅度乃至恭敬之心。『眾生既信伏』這以下
【English Translation】 English version Now, these twenty and a half lines are also divided into four sections: first, there are two lines, praising the benefits to beings in the past; second, there are three lines, praising the benefits to beings in the present; third, there are fourteen and a half lines, praising the future benefits to beings through meaning; and finally, one line, praising the benefits to beings throughout the three times (past, present, and future) as true and not false. However, in the past, there were originally three aspects, but now the first aspect is not praised because the deluded think it is near. Now, the first line praises the second aspect, directly stating the length of time since becoming a Buddha; the next line praises the third aspect, directly stating the benefits of supernatural powers to beings. But in the second aspect of the distant past, there are Dharma explanations and parables; now, this line only praises the Dharma explanations. The next line praises the third aspect, directly stating the benefits of supernatural powers to beings, which has three points: first, explaining the place of transformation, which is not praised; second, different names, which are also not praised; only the third point is praised, directly stating the benefits. Originally, there were two points: first, the connection of response, which is not praised; only the second point is praised, directly stating the benefits. In directly stating the benefits, there are also two points: first, physical benefits, which are not praised; only the benefits of teachings are praised. But within the benefits of teachings, there are originally two points: first, directly stating the benefits of teachings, saying 'Also, with various skillful means, he speaks the subtle Dharma'; now, the first half of the line praises this; second, explaining that the teachings suit beings, saying 'He can cause beings to develop joyful minds'; now, the second half of the line praises this. 'For the sake of liberating beings,' the following three lines praise the benefits to beings in the present. There are three sections in the previous part, but now the first section of not being born but appearing to be born in four stages is not praised, nor is the second section of directly stating the appearance of the benefits of supernatural powers to beings in four stages; now, only the third section of not ceasing but appearing to cease is praised. But originally, there were four stages: first, explaining that being born in the royal palace is not a real birth; second, explaining that cessation is not a real cessation; third, explaining the appearance of cessation; and fourth, explaining the intention of not ceasing but appearing to cease. Now, the first and second are not praised, only the latter two stages are praised. 'For the sake of liberating beings,' the following two lines praise the third stage of appearing to proclaim cessation; from 'The multitude sees my cessation,' the next line praises the fourth stage of explanation. Originally, there were four points, but now only the third point of beings seeing my cessation and having respectful minds is praised. 'Since beings have believed and submitted,' the following
有十四行半，即義頌未來也。今判有四段：初有五行半，先明如來未來三過出世；第二一行，出未來益人之處；第三七行，釋疑；第四一行，舉如來壽命長遠結也。第一三過出世者，初行兩行半，一過出世，「余國有眾生」下一行半又明一過出世，從「我見諸眾生」此下一行半復明一過出世也。「神通力如是于阿僧祇劫常在靈鷲山」下一行，第二即出未來益人之處也。「眾生見劫盡大火所燒時」下七行是第三釋疑。疑無凈土就中自有四，第一兩行正明劫盡而凈土不滅，第二「諸天擊天鼓」下一行明三寶常在，第三「我凈土不毀」下二行明罪人不見，第四「諸有修功德」下二行，明有福人常見也。「我智力如是」下一行，第四舉如來壽命長遠結也。「汝等有智者」此下一行，頌上第四不虛也。
「如醫善方便」此下五行頌譬說，就中自分為二，初一行頌開譬，次四行頌合也。但上有四譬，今略不頌第三也。今一行之中，初一句頌上第一譬也。「為治狂子故」下兩句，即頌上第二譬也。「無能說虛妄」一句，即頌上第四譬不虛也。「我亦為世父」此下四行頌合譬，亦略不頌合第三也。初半行頌上合第一譬也。「為凡夫顛倒」下有兩行半，頌合第二也。「每自作是念」下一行，頌合第四不虛也。
分別功德品第
【現代漢語翻譯】 現代漢語譯本： 有十四行半，這是關於義頌未來的內容。現在將其分為四個部分：首先是五行半，先說明如來未來三次出世；第二部分一行，說明未來利益人的地方；第三部分七行，解釋疑問；第四部分一行，總結如來壽命長遠。第一部分三次出世，開始的兩行半，第一次出世，『余國有眾生』下面的一行半又說明一次出世，從『我見諸眾生』這裡開始的一行半又說明一次出世。『神通力如是于阿僧祇劫常在靈鷲山』下面的一行，第二部分就說明未來利益人的地方。『眾生見劫盡大火所燒時』下面的七行是第三部分解釋疑問。疑問是沒有凈土，其中有四點，第一兩行正面說明劫盡而凈土不滅，第二『諸天擊天鼓』下面的一行說明三寶常在，第三『我凈土不毀』下面兩行說明罪人看不見，第四『諸有修功德』下面兩行，說明有福的人常常看見。『我智力如是』下面的一行，第四部分總結如來壽命長遠。『汝等有智者』下面的一行，讚頌上面第四點不虛假。
『如醫善方便』下面五行讚頌譬喻，其中又分為兩部分，開始的一行讚頌開譬，後面的四行讚頌合譬。但是上面有四個譬喻，現在省略不讚頌第三個。現在一行之中，第一句讚頌上面第一個譬喻。『為治狂子故』下面的兩句，就是讚頌上面第二個譬喻。『無能說虛妄』一句，就是讚頌上面第四個譬喻不虛假。『我亦為世父』下面的四行讚頌合譬，也省略不讚頌第三個。開始的半行讚頌上面合第一個譬喻。『為凡夫顛倒』下面有兩行半，讚頌合第二個譬喻。『每自作是念』下面的一行，讚頌合第四個不虛假。
分別功德品第
【English Translation】 English version: There are fourteen and a half lines, which are about the meaning of future verses. Now it is divided into four sections: The first is five and a half lines, first explaining the Tathagata's (如來) [Thus Come One] three future appearances in the world; the second is one line, stating where the future benefits people; the third is seven lines, explaining doubts; the fourth is one line, concluding the Tathagata's (如來) [Thus Come One] long life. The first part, three appearances in the world, the first two and a half lines, the first appearance in the world, the one and a half lines below '余國有眾生' [There are sentient beings in other lands] again explain one appearance in the world, the one and a half lines from '我見諸眾生' [I see all sentient beings] again explain one appearance in the world. The line below '神通力如是于阿僧祇劫常在靈鷲山' [Such is my spiritual power, I am always on Mount Gridhrakuta for countless kalpas] is the second part, which states where the future benefits people. The seven lines below '眾生見劫盡大火所燒時' [When sentient beings see the end of the kalpa, consumed by a great fire] are the third part, explaining doubts. The doubt is that there is no Pure Land, among which there are four points, the first two lines directly explain that the kalpa ends but the Pure Land does not perish, the one line below '諸天擊天鼓' [The gods strike heavenly drums] explains that the Three Jewels are always present, the two lines below '我凈土不毀' [My Pure Land is not destroyed] explain that sinners cannot see it, the two lines below '諸有修功德' [Those who cultivate merit] explain that blessed people often see it. The line below '我智力如是' [Such is my power of wisdom] is the fourth part, concluding the Tathagata's (如來) [Thus Come One] long life. The line below '汝等有智者' [You who are wise] praises the fourth point above as not false.
The five lines below '如醫善方便' [Like a skilled physician with expedient means] praise the metaphors, which are divided into two parts, the first line praises the opening of the metaphor, and the following four lines praise the joining of the metaphor. But there are four metaphors above, and now the third one is omitted. In the current line, the first sentence praises the first metaphor above. The two sentences below '為治狂子故' [To cure a mad son] praise the second metaphor above. The sentence '無能說虛妄' [None can say it is false] praises the fourth metaphor above as not false. The four lines below '我亦為世父' [I am also a father to the world] praise the joining of the metaphor, and also omit praising the third one. The first half line praises the joining of the first metaphor above. The two and a half lines below '為凡夫顛倒' [For the delusions of ordinary people] praise the joining of the second metaphor. The line below '每自作是念' [I always have this thought] praises the joining of the fourth as not false.
Chapter on Discriminating the Merits of Joyful Acceptance
十六
此品中分別聞《法華經》所得功德多少，故為品目。自明果中第四段廣明壽命長遠斷疑生信，自有三段，第一正明長遠，第二總受記，第三彌勒說偈以下明示同領解。今此下是第二受記，就中自有三段，第一先明經家敘時眾聞說壽量得解之相，第二正受記，第三正經家述諸天供養之相也。
「於時世尊」此下是第二正受記。就正受記中自有三種受記：第一舉增道授因地記，第二舉損生授果地記，第三授外凡夫發心記也。但授因地記中凡有六種記，即是授六地記也：第一「得無生法忍」，此明住前菩薩聞說《法華經》佛命長遠之相，進得登初地，始出凡界冥會無生，以初得故受無生之名，是故《十地經》嘆初地菩薩言生在佛家，種性無可機嫌，即結言以不動法故。二「得聞持陀羅尼門」者，此明初地菩薩聞說壽量得登二地，陀羅尼者，外國之音，此間言總持。三「得樂說無礙辨才」者，此明二地菩薩聞說壽量得登三地。四「無量旋陀羅尼」，此明三地菩薩聞說壽量得登四地，旋陀羅尼者，是周遍總持。五「能轉不退法輪」者，此明四地菩薩聞說壽量得登五地。五明不退。六「能轉清凈法輪」者，此明五地菩薩聞說壽量得登六地，六地菩薩有般若波羅蜜光明現在前，如此法門頒類不同者，此為復依估，
【現代漢語翻譯】 現代漢語譯本 十六
這一品分別說明聽聞《法華經》所獲得的功德有多少，因此作為品名。在闡明果報中，第四段廣泛說明壽命長遠，斷除疑惑，生起信心，其中有三個部分。第一部分是正面說明壽命長遠，第二部分是總體授記，第三部分是從彌勒菩薩說偈開始，說明大家共同領悟理解。現在這裡是第二部分授記，其中有三個部分：第一部分是經文敘述當時大眾聽聞佛陀宣說壽命長遠而得到理解的情景，第二部分是正式授記，第三部分是經文敘述諸天供養的情景。
『於時世尊』以下是第二部分正式授記。在正式授記中，有三種授記：第一種是舉出增長道業而授予因地之記，第二種是舉出損減生命而授予果地之記，第三種是授予外凡夫發心之記。但授予因地之記中，共有六種記，也就是授予六地之記：第一，『得無生法忍』，這說明安住于初地之前的菩薩，聽聞宣說《法華經》佛陀壽命長遠之相，進而能夠登上初地，開始脫離凡夫境界，暗合無生之理，因為初次獲得，所以被授予無生之名。因此，《十地經》讚歎初地菩薩說，生在佛家，種性無可挑剔，總結說因為不動法。第二，『得聞持陀羅尼門』，這說明初地菩薩聽聞宣說壽命長遠，能夠登上二地，陀羅尼（Dharani）是外國的語音，在這裡的意思是總持。第三，『得樂說無礙辨才』，這說明二地菩薩聽聞宣說壽命長遠，能夠登上三地。第四，『無量旋陀羅尼』，這說明三地菩薩聽聞宣說壽命長遠，能夠登上四地，旋陀羅尼是周遍總持。第五，『能轉不退法輪』，這說明四地菩薩聽聞宣說壽命長遠，能夠登上五地。說明不退轉。第六，『能轉清凈法輪』，這說明五地菩薩聽聞宣說壽命長遠，能夠登上六地，六地菩薩有般若波羅蜜（Prajna Paramita）光明現在眼前，像這樣的法門分類不同，這是爲了再次依據估量。
【English Translation】 English version Sixteen
This chapter distinguishes the amount of merit gained from hearing the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), hence the chapter title. In clarifying the retribution, the fourth section extensively explains the longevity of life, dispelling doubts and generating faith, which has three parts. The first part is a direct explanation of longevity, the second part is a general prediction of enlightenment, and the third part, starting from Maitreya's verse, explains that everyone jointly understands. Now, this is the second part, the prediction of enlightenment, which has three parts: the first part is the sutra's narration of the assembly's understanding upon hearing the Buddha's declaration of longevity, the second part is the formal prediction of enlightenment, and the third part is the sutra's narration of the devas' offerings.
'At that time, the World-Honored One' below is the second part, the formal prediction of enlightenment. Within the formal prediction of enlightenment, there are three types of predictions: the first is to cite the increase in the path and bestow the prediction of the causal stage, the second is to cite the decrease in life and bestow the prediction of the fruition stage, and the third is to bestow the prediction of the aspiration of ordinary beings. However, within the prediction of the causal stage, there are six types of predictions, which are the predictions of the six bhumis (stages): first, 'attaining the anutpattika-dharma-kṣānti (acquiescence to the unoriginated nature of all dharmas)', this explains that the bodhisattvas dwelling before the first bhumi, upon hearing the declaration of the Buddha's longevity in the Lotus Sutra, can advance to the first bhumi, beginning to leave the realm of ordinary beings and secretly accord with the principle of non-origination. Because of the initial attainment, they are given the name of anutpattika, therefore, the Daśabhūmika Sūtra praises the bodhisattvas of the first bhumi, saying that they are born in the Buddha's family, and their lineage is beyond reproach, concluding that it is because of the immovable dharma. Second, 'attaining the dhāraṇī (mantra) gate of hearing and retaining', this explains that the bodhisattvas of the first bhumi, upon hearing the declaration of longevity, can ascend to the second bhumi. Dhāraṇī is a foreign sound, and here it means total retention. Third, 'attaining the eloquence of joyful speech without obstruction', this explains that the bodhisattvas of the second bhumi, upon hearing the declaration of longevity, can ascend to the third bhumi. Fourth, 'immeasurable revolving dhāraṇī', this explains that the bodhisattvas of the third bhumi, upon hearing the declaration of longevity, can ascend to the fourth bhumi. Revolving dhāraṇī is pervasive total retention. Fifth, 'being able to turn the irreversible dharma-cakra (wheel of dharma)', this explains that the bodhisattvas of the fourth bhumi, upon hearing the declaration of longevity, can ascend to the fifth bhumi. It explains non-retrogression. Sixth, 'being able to turn the pure dharma-cakra', this explains that the bodhisattvas of the fifth bhumi, upon hearing the declaration of longevity, can ascend to the sixth bhumi. The bodhisattvas of the sixth bhumi have the light of Prajna Paramita (perfection of wisdom) appearing before them. The different classifications of such dharmas are for the purpose of re-estimating.
各舉一種法門配六地也。
「復小千國土」下，此是第二寄損生授果地記。所言果地記者，此中皆舉果以明損生，此是但人解此損生不同，今且就一家所習，從七地至金剛心，凡有九品作損生之義，但煩惱是生因，七地以上果報無有期限難可得判，只就斷煩惱品數百千萬種，今就一種作義。從七地以上至金剛心斷煩惱凡作九品，上上、上中、上下也；中上、中中、中下也；下上、下中、下下也。何者？七地所斷者作二品：上品、上中品；八地所斷者作二品：上下品、中上品；九地所斷者作二品：中中品、中下品；十地所斷作二品；下上品、下中品；金剛心所斷者作一品下下品。此九品煩惱皆得生，故言九生也。若依《十地》解忍者，地地之中各有三忍，今欲消此經文，故七地以上各有三忍，六地菩薩聞壽量之說得登七地下忍，即斷一品煩惱，所餘八品為八生作因，故言八生當得菩提。七地下忍菩薩聞說壽量得登七地上忍，於時即斷一品煩惱，即損二品生，即七生當得菩提。七地上忍菩薩聞說壽量進登八地下忍，於時即斷一品煩惱，已損三品生，余有六品煩惱，即是六生當得菩提。八地下忍菩薩聞說壽量進登八地上忍，於時即斷一品，已損四品生，余有五品，即是五生當得菩提。八地上忍菩薩聞說壽量進登九地下
【現代漢語翻譯】 現代漢語譯本 各舉一種法門配六地（指菩薩修行的六個階段）。
『復小千國土』以下，這是第二段，講述通過損減生死而獲得果地的記別（預記）。所說的果地記別，是指這裡都用果來闡明損減生死的道理。這是因為不同的人對損減生死的理解不同，現在暫且按照一家所修習的觀點，從七地（遠行地）到金剛心（指佛果），總共有九品煩惱可以作為損減生死的依據。但是煩惱是生死的因，七地以上的果報沒有期限難以判斷，只就斷除煩惱的品類，成百上千萬種，現在只就其中一種來解釋。從七地以上到金剛心，斷除煩惱總共分為九品：上上、上中、上下；中上、中中、中下；下上、下中、下下。哪九品呢？七地所斷的煩惱分為兩品：上品、上中品；八地（不動地）所斷的煩惱分為兩品：上下品、中上品；九地（善慧地）所斷的煩惱分為兩品：中中品、中下品；十地（法雲地）所斷的煩惱分為兩品：下上品、下中品；金剛心所斷的煩惱分為一品：下下品。這九品煩惱都能產生生死，所以說九生。如果按照《十地經》解釋忍位，每一地中各有三忍，現在想要消解這段經文，所以說七地以上各有三忍，六地（現前地）菩薩聽聞壽量之說，能夠登上七地下忍，就斷除一品煩惱，剩餘的八品作為八生的因，所以說八生當得菩提（覺悟）。七地下忍菩薩聽聞壽量之說，能夠登上七地上忍，這時就斷除一品煩惱，就損減了兩品生死，就是七生當得菩提。七地上忍菩薩聽聞壽量之說，進而登上八地下忍，這時就斷除一品煩惱，已經損減了三品生死，剩餘六品煩惱，就是六生當得菩提。八地下忍菩薩聽聞壽量之說，進而登上八地上忍，這時就斷除一品，已經損減了四品生死，剩餘五品，就是五生當得菩提。八地上忍菩薩聽聞壽量之說，進而登上九地下忍。
【English Translation】 English version Each cite one Dharma gate to match the six Bhumis (six stages of Bodhisattva practice).
『Again, small thousand worlds』 and below, this is the second section, recounting the prediction of attaining the Fruition Ground through diminishing births and deaths. The so-called Fruition Ground prediction means that here, the Fruition is used to clarify the principle of diminishing births and deaths. This is because different people have different understandings of diminishing births and deaths. Now, let's temporarily follow the view of one school's practice, from the Seventh Bhumi (Far-Going Ground) to the Vajra Mind (referring to Buddhahood), there are a total of nine categories of afflictions that can be used as the basis for diminishing births and deaths. However, afflictions are the cause of births and deaths. The Fruition above the Seventh Bhumi has no time limit and is difficult to judge. Only by eliminating the categories of afflictions, hundreds of millions of kinds, now only one kind is explained. From the Seventh Bhumi and above to the Vajra Mind, the elimination of afflictions is divided into nine categories: Highest-Highest, Highest-Middle, Highest-Lowest; Middle-Highest, Middle-Middle, Middle-Lowest; Lowest-Highest, Lowest-Middle, Lowest-Lowest. Which nine categories? The afflictions eliminated by the Seventh Bhumi are divided into two categories: Highest grade, Highest-Middle grade; the afflictions eliminated by the Eighth Bhumi (Immovable Ground) are divided into two categories: Highest-Lowest grade, Middle-Highest grade; the afflictions eliminated by the Ninth Bhumi (Good Wisdom Ground) are divided into two categories: Middle-Middle grade, Middle-Lowest grade; the afflictions eliminated by the Tenth Bhumi (Cloud of Dharma Ground) are divided into two categories: Lowest-Highest grade, Lowest-Middle grade; the afflictions eliminated by the Vajra Mind are divided into one category: Lowest-Lowest grade. These nine categories of afflictions can all produce births and deaths, so it is said nine births. If according to the Ten Bhumi Sutra to explain the forbearance, each Bhumi has three forbearances, now want to dissolve this sutra text, so each Bhumi above the Seventh Bhumi has three forbearances, the Bodhisattva of the Sixth Bhumi (Manifest Ground) hearing the saying of lifespan, can ascend to the Lower Forbearance of the Seventh Bhumi, that is, eliminate one category of afflictions, the remaining eight categories as the cause of eight births, so it is said that eight births will attain Bodhi (enlightenment). The Bodhisattva of the Lower Forbearance of the Seventh Bhumi hearing the saying of lifespan, can ascend to the Upper Forbearance of the Seventh Bhumi, at this time, eliminate one category of afflictions, that is, diminish two categories of births and deaths, that is, seven births will attain Bodhi. The Bodhisattva of the Upper Forbearance of the Seventh Bhumi hearing the saying of lifespan, advance to the Lower Forbearance of the Eighth Bhumi, at this time, eliminate one category of afflictions, has diminished three categories of births and deaths, the remaining six categories of afflictions, that is, six births will attain Bodhi. The Bodhisattva of the Lower Forbearance of the Eighth Bhumi hearing the saying of lifespan, advance to the Upper Forbearance of the Eighth Bhumi, at this time, eliminate one category, has diminished four categories of births and deaths, the remaining five categories, that is, five births will attain Bodhi. The Bodhisattva of the Upper Forbearance of the Eighth Bhumi hearing the saying of lifespan, advance to the Lower Forbearance of the Ninth Bhumi.
忍，於時即斷一品煩惱，已損五品生，余有四品，即是四生當得菩提。九地下忍菩薩聞說壽量進登九地上忍，於時即斷一品，已損六品生，余有三品煩惱，即是三生當得菩提。九地上忍菩薩聞說壽量進登十地下忍，於時即斷一品，已損七品生，余有二品煩惱，即是二生當得菩提。十地下忍菩薩聞說壽量進登十地上忍，於時即斷一品煩惱，已損八品生，余有金剛心所斷一品煩惱，即是一生當得菩提。但文句略，故從八生仍超至四生也。
「復有八世界」此下是正授記中第三，授外凡夫等記攝退墮人也。
「佛說是等菩薩得大法利時」自此下竟長行，是授記段中第三段，此明經家述於時天眾設種種供養之相也。
「爾時彌勒即說偈言」此下有十九行偈，是第三彌勒說偈頌佛長行，即是領解之義。就此領解中自有四段文句：初有兩行是第一，先稱讚時眾得解壽量故歡喜；第二「或住不退地」有九行頌佛長行，正是領解之義；第三「雨曼陀羅」有七行，明彌勒自述於時事，不頌上長行。有人言：「頌上長行，上是出經者述取於時供養之相，佛爾時無言無說，不容用彌勒偈頌經家語。」「佛名聞十方」一行，是第四嘆佛結領解也。「或住不退地」此下有九行，是第二正頌佛長行，正是領解之意。上佛正授記中
【現代漢語翻譯】 現代漢語譯本：忍位菩薩，於此時即斷除一品煩惱，已經損減五品生的因，剩餘四品，即是還需要經歷四次生死才能證得菩提（覺悟）。九地下忍（第九個階位的下忍）菩薩，聽聞佛說壽命長遠，進而登上九地上忍（第九個階位的上忍），於此時即斷除一品煩惱，已經損減六品生的因，剩餘三品煩惱，即是還需要經歷三次生死才能證得菩提。九地上忍菩薩，聽聞佛說壽命長遠，進而登上十地下忍（第十個階位的下忍），於此時即斷除一品煩惱，已經損減七品生的因，剩餘二品煩惱，即是還需要經歷兩次生死才能證得菩提。十地下忍菩薩，聽聞佛說壽命長遠，進而登上十地上忍（第十個階位的上忍），於此時即斷除一品煩惱，已經損減八品生的因，剩餘金剛心才能斷除的一品煩惱，即是還需要經歷一次生死才能證得菩提。但因為經文語句簡略，所以從八生直接跳躍到四生的情況也是存在的。 『復有八世界』這以下是正式授記中的第三部分，為外凡夫等授記，也包括攝受退轉之人。 『佛說是等菩薩得大法利時』從這裡以下直到長行結束，是授記段中的第三段，這裡說明了經文敘述者描述當時天眾進行種種供養的情景。 『爾時彌勒即說偈言』這以下有十九行偈頌，是第三部分，彌勒（Maitreya）菩薩說偈頌讚佛的長行文，也就是領會理解佛意的意思。在這領會理解中，自然有四個段落的文句：最初有兩行是第一段，先稱讚當時聽眾因為理解佛的壽命長遠而歡喜；第二段『或住不退地』有九行，頌讚佛的長行文，正是領會理解的意思；第三段『雨曼陀羅』有七行，說明彌勒（Maitreya）菩薩自己敘述當時的情景，沒有頌讚上面的長行文。有人說：『頌讚上面的長行文，上面是出經者敘述當時供養的情景，佛當時沒有說話，不應該用彌勒（Maitreya）菩薩的偈頌來頌讚經文敘述者的話。』『佛名聞十方』一行，是第四段，讚歎佛並總結領會理解的意思。『或住不退地』這以下有九行，是第二段，正式頌讚佛的長行文，正是領會理解的意思。上面佛正式授記中。
【English Translation】 English version: A Bodhisattva at the stage of forbearance, at this moment, immediately cuts off one category of affliction, having already diminished the cause for five rebirths, with four categories remaining, meaning they need to experience four more lives to attain Bodhi (enlightenment). A Bodhisattva at the ninth lower level of forbearance, upon hearing the Buddha speak of the length of life, advances to the ninth upper level of forbearance, at this moment, immediately cuts off one category of affliction, having already diminished the cause for six rebirths, with three categories of affliction remaining, meaning they need to experience three more lives to attain Bodhi. A Bodhisattva at the ninth upper level of forbearance, upon hearing the Buddha speak of the length of life, advances to the tenth lower level of forbearance, at this moment, immediately cuts off one category of affliction, having already diminished the cause for seven rebirths, with two categories of affliction remaining, meaning they need to experience two more lives to attain Bodhi. A Bodhisattva at the tenth lower level of forbearance, upon hearing the Buddha speak of the length of life, advances to the tenth upper level of forbearance, at this moment, immediately cuts off one category of affliction, having already diminished the cause for eight rebirths, with one category of affliction remaining that only the diamond mind can cut off, meaning they need to experience one more life to attain Bodhi. However, because the text is concise, there are cases where one jumps directly from eight lives to four lives. 『Moreover, there are eight world systems』 This below is the third part of the formal prediction, predicting for ordinary beings and including those who have regressed. 『When the Buddha said that these Bodhisattvas had obtained great Dharma benefits』 From here until the end of the prose section, is the third section of the prediction segment, which describes the scene of the heavenly beings making various offerings at that time, as narrated by the scripture writer. 『At that time, Maitreya (Maitreya) then spoke in verse』 Below are nineteen lines of verses, which is the third part, Maitreya (Maitreya) Bodhisattva speaking verses praising the Buddha's prose, which means understanding the Buddha's intention. Within this understanding, there are naturally four sections of sentences: The first two lines are the first section, first praising the audience at that time for rejoicing because they understood the Buddha's long life; the second section 『Or dwell in the ground of non-retrogression』 has nine lines, praising the Buddha's prose, which is precisely the meaning of understanding; the third section 『Rain of Mandarava flowers』 has seven lines, explaining that Maitreya (Maitreya) Bodhisattva himself narrates the scene at that time, without praising the above prose. Some say: 『Praising the above prose, the above is the scripture writer narrating the scene of offerings at that time, the Buddha did not speak at that time, it is not appropriate to use Maitreya (Maitreya) Bodhisattva's verses to praise the words of the scripture writer.』 The line 『The Buddha's name is heard in the ten directions』 is the fourth section, praising the Buddha and summarizing the meaning of understanding. 『Or dwell in the ground of non-retrogression』 Below are nine lines, which is the second section, formally praising the Buddha's prose, which is precisely the meaning of understanding. Above, in the Buddha's formal prediction.
本有三：一者授因地記，二者授果地記，三者授外凡等記。今就此九行自分為四段：第一「或住不退地」下有三行，即頌上第一授因地記；第二「復有小千界微塵數菩薩」下有四行，即頌上第二授果地記；第三「復有八世界微塵數眾生」下有一行，頌上第三授外凡中發心記；第四言「世尊說無量」下一行，總結授記，此不頌上也。「雨曼陀羅」此下有七行，是第三彌勒自述於時事也。「佛名聞十方」此一行是第四嘆佛結領解也。
「爾時佛告彌勒菩薩摩訶薩」自此下十一品半，是第三大段流通說。前言流通中有二：從此下竟〈妙莊嚴王品〉十品半，是此第一化他流通；第二餘有〈普賢勸發品〉，是自行流通。前又解言：兩流通中各開有三。今且就化他流通有三者，第一從此下竟〈常不輕品〉三品半經，嘆能流通者勛深報重，以命覓通經之人，此即命下方菩薩，但下方諸人未被前命故。第二即是〈神力品〉中初五行一文，即是下方之徒堪通經者受命。第三從〈神力品〉中「佛于文殊師利大眾前出廣長舌」下盡〈妙莊嚴王品〉凡有六品半經，正付屬文。就此三段中第一第三各開為三，中間不開。且明第一段中有三者：第一此半品就因門命覓通經人，第二〈隨喜品〉舉因果命覓通經人，第三〈法師功德〉及〈常不輕〉
【現代漢語翻譯】 現代漢語譯本： 本經有三種授記：一是授因地記，二是授果地記，三是授外凡等記（對外凡等人的授記）。現在就這九行文字自分為四個段落：第一，從『或住不退地』下有三行，這是讚頌上文的第一個授因地記；第二，『復有小千世界微塵數菩薩』下有四行，這是讚頌上文的第二個授果地記；第三，『復有八世界微塵數眾生』下有一行，讚頌上文第三個授外凡中發心記；第四，『世尊說無量』下一行，總結授記，這部分沒有讚頌上文。『雨曼陀羅』這以下有七行，是第三部分彌勒（Maitreya）自己敘述當時的情景。『佛名聞十方』這一行是第四部分，讚歎佛陀（Buddha），總結並領悟佛的教誨。 『爾時佛告彌勒菩薩摩訶薩』從這裡開始到下面的十一品半，是第三大段的流通說。前面說過流通中有兩種：從這裡開始到〈妙莊嚴王品〉結束，共十品半，這是第一種化他流通（教化他人）；第二種是〈普賢菩薩勸發品〉，是自行流通（自身修行）。前面又解釋說：兩種流通中各自展開為三種。現在先說化他流通中的三種，第一，從這裡開始到〈常不輕菩薩品〉結束，共三品半經文，讚歎能夠流通佛法的人功勛深厚，報應重大，用生命去尋找能夠通達經文的人，這也就是命令下方的菩薩，但是下方的這些人還沒有被之前的命令所觸及。第二，就是〈神力品〉中最初五行的一段文字，就是下方的弟子能夠通達經文的人接受命令。第三，從〈神力品〉中『佛于文殊師利（Manjushri）大眾前出廣長舌』開始到〈妙莊嚴王品〉結束，共有六品半經文，正式地囑託（流通佛法）。在這三段中，第一段和第三段各自展開為三種，中間一段沒有展開。先說明第一段中的三種：第一，這半品經文就因門（從因地上）命令尋找能夠通達經文的人，第二，〈隨喜功德品〉舉因果（從因果上）命令尋找能夠通達經文的人，第三，〈法師功德品〉和〈常不輕菩薩品〉。
【English Translation】
English version:
There are three types of predictions in this sutra: first, the prediction of the causal stage; second, the prediction of the fruition stage; and third, the prediction for ordinary beings, etc. Now, these nine lines are divided into four sections: first, the three lines from 'Or dwell in the stage of non-retrogression' praise the first prediction of the causal stage mentioned above; second, the four lines from 'Again, there are Bodhisattvas as numerous as the dust particles of a small thousand-world system' praise the second prediction of the fruition stage mentioned above; third, the one line from 'Again, there are living beings as numerous as the dust particles of eight world-systems' praises the aspiration for enlightenment in the third prediction for ordinary beings mentioned above; fourth, the line 'The World-Honored One spoke of immeasurable' summarizes the predictions, which does not praise the previous text. The seven lines from 'Raining Mandarava flowers' are the third part, where Maitreya (彌勒) himself describes the events of that time. The line 'The Buddha's (佛陀) name is heard in the ten directions' is the fourth part, praising the Buddha, summarizing and comprehending the Buddha's teachings.
『At that time, the Buddha spoke to the Bodhisattva-Mahasattva Maitreya』 from here to the following eleven and a half chapters is the third major section, the discourse on propagation. It was previously mentioned that there are two types of propagation: from here to the end of the
此二品單舉果命覓通經人。何以得知？此品中明聞經功德，聞經功德即是因，后二品明得六根清凈，即是果也。〈隨喜功德品〉中明格量聞經功德，亦明得人相具足，故得知因果雙明。就此三世段中各有二。且明第一段中有二者：第一就佛在世明四品人聞經功德，第二就佛滅度后明五品人聞經功德。今者就第一先明佛在世四品人者，即作四段：第一品人中自有長行有偈頌，下三人皆無偈頌。「又阿逸多若有聞佛壽命長遠」，此是第二品人也。「何況廣聞是經」，此是佛在世第三品人聞經功德也。「阿逸多若男子女人聞我壽命長遠深心信解，則為見佛常在耆阇崛山」，是佛在世第四品人聞經功德也。
「又復如來滅后」自此竟品，是第二就佛滅后明五品人聞經功德，自有長行與偈為二。就長行五品人中，唯初第一品人明聞經直起隨喜心不生誹謗而已，此人功德最劣又不格量，直有長行又無偈頌，留此第一品人將入〈隨喜功德品〉中格量。國城佈施乃至教化一切眾生皆令得四果，由自不如此第一品人聞法華經起隨喜心，此義至〈隨喜功德〉中當更明也。第二「何況受持讀誦之者，斯人則為頂戴如來」，此是第二品人聞經功德，此不道用頭實戴如來行，只言尊重如來無異頭頂戴也。第三「阿逸多若我滅后聞是經典」，
【現代漢語翻譯】 現代漢語譯本：這兩品（指《如來壽量品》和《分別功德品》）單獨闡述了通過尋找通曉經典的修行者而獲得的果報。如何得知呢？因為《分別功德品》中闡明了聽聞經典的功德，聽聞經典的功德是因，後面的兩品（指《隨喜功德品》和《法師功德品》）闡明了獲得六根清凈，這就是果。在《隨喜功德品》中闡明了衡量聽聞經典的功德，也闡明了獲得相貌莊嚴的人身，因此得知因果同時闡明。在這三世的段落中，每一段都有兩種情況。先闡明第一段中有兩種情況：第一種情況是就佛陀在世時闡明四種人聽聞經典的功德，第二種情況是就佛陀滅度后闡明五種人聽聞經典的功德。現在先就第一種情況，闡明佛陀在世時的四種人，分為四個段落：第一種人中既有長行文，也有偈頌，下面三種人都無偈頌。「又，阿逸多（Ajita，彌勒菩薩的字）！如果有人聽聞佛陀壽命長遠」，這是第二種人。「何況廣聞是經」，這是佛陀在世時第三種人聽聞經典的功德。「阿逸多！如果男子女人聽聞我說壽命長遠，內心深刻地信解，那就是見到佛陀常在耆阇崛山（Grdhrakuta，靈鷲山）」，這是佛陀在世時第四種人聽聞經典的功德。 「又，如來滅后」從這裡到本品結束，是第二種情況，就佛陀滅度后闡明五種人聽聞經典的功德，既有長行文，也有偈頌。就長行文中的五種人來說，只有最初的第一種人闡明聽聞經典直接生起隨喜心，不生誹謗而已，這種人的功德最差，也不進行衡量，只有長行文而沒有偈頌，留下這第一種人，將在《隨喜功德品》中進行衡量。用國城佈施，乃至教化一切眾生，都令他們得到四果（Srotapanna，斯陀含，阿那含，阿羅漢），因為自己不如這第一種人聽聞《法華經》生起隨喜心，這個意義到《隨喜功德品》中應當更詳細地闡明。第二種人「何況受持讀誦經典的人，這個人就是頂戴如來」，這是第二種人聽聞經典的功德，這裡不是說用頭真正地頂戴如來的身體，只是說尊重如來，與頭頂戴如來沒有區別。第三種人「阿逸多！如果我滅度后聽聞這部經典」
【English Translation】 English version: These two chapters (referring to the 'Tathagata's Lifespan' and 'Distinctions in Benefits' chapters) individually elaborate on the rewards obtained by seeking out a person who understands the scriptures. How is this known? Because the 'Distinctions in Benefits' chapter clarifies the merits of hearing the scriptures, and the merit of hearing the scriptures is the cause. The following two chapters (referring to the 'Joyful Acceptance' and 'Teacher of the Law' chapters) clarify the attainment of purity of the six senses, which is the effect. The 'Joyful Acceptance' chapter clarifies the measurement of the merits of hearing the scriptures and also clarifies the attainment of a person with dignified features, thus it is known that cause and effect are explained simultaneously. Within these three periods of time, each period has two situations. First, let's clarify that the first period has two situations: the first situation is that during the Buddha's lifetime, the merits of four types of people hearing the scriptures are explained; the second situation is that after the Buddha's passing, the merits of five types of people hearing the scriptures are explained. Now, let's first clarify the four types of people during the Buddha's lifetime, dividing them into four sections: the first type of person has both prose and verse, while the following three types of people have no verse. 'Moreover, Ajita (Maitreya Bodhisattva's epithet)! If someone hears that the Buddha's lifespan is long,' this is the second type of person. 'How much more so if one widely hears this sutra,' this is the merit of the third type of person hearing the scriptures during the Buddha's lifetime. 'Ajita! If men or women hear me say that my lifespan is long and deeply believe and understand, then they will see the Buddha constantly on Mount Grdhrakuta (Vulture Peak),' this is the merit of the fourth type of person hearing the scriptures during the Buddha's lifetime. 'Moreover, after the Tathagata's passing,' from here to the end of this chapter, is the second situation, explaining the merits of five types of people hearing the scriptures after the Buddha's passing, with both prose and verse. Regarding the five types of people in the prose section, only the first type of person clarifies that upon hearing the scriptures, they directly generate joyful acceptance and do not give rise to slander. This person's merit is the lowest and is not measured; there is only prose and no verse. This first type of person is left to be measured in the 'Joyful Acceptance' chapter. Using kingdoms and cities for almsgiving, and even teaching all sentient beings, causing them all to attain the four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat), because they themselves are not like this first type of person who hears the Lotus Sutra and generates joyful acceptance, this meaning should be explained in more detail in the 'Joyful Acceptance' chapter. The second type of person, 'How much more so those who receive, uphold, read, and recite the sutra, these people are considered to be carrying the Tathagata on their heads,' this is the merit of the second type of person hearing the scriptures. This does not mean actually carrying the Tathagata's body on their heads, but only means respecting the Tathagata as if carrying the Tathagata on their heads. The third type of person, 'Ajita! If after my passing, one hears this sutra'
此下是第三品人聞經功德。第四「況復有人能持是經兼行佈施」下，是第四品人聞經功德。第五「若人讀誦受持是經」下，是第五品人聞經功德。
第二偈頌，頌長行，不頌第一品人。此下十九行半偈分為四段：第一五行半偈頌上第二品人；「若能持此經者」，此下三行頌上第三品人；「若有信解心」此下又有三行，超頌上第五品人；「況復持此經兼持戒」，此下有八行，追頌上第四品人也。
隨喜功德品第十七
此品中格量聞《法華經》生隨喜心所得功德多少，仍為品目也。第一命通經人中，本有三段，上半品以就因門命覓通經之人已竟，此品是第二，雙就因果門命覓通經人，下余有〈法師功德〉及〈常不輕〉二品是第三，單就果門明通經得六根清凈之報，以命覓通經。本言三段中例開為二。此品中有二者：第一是彌勒問，第二是如來答。今彌勒所問者，即是上〈分別功德品〉中明佛滅度后五品人中第一最下品一人。上言「又如來滅後有人聞此經而不毀起隨喜心」，此人既未被格量，今開彌勒問端，是故將此人來此品中格量其功德，彌勒今者正問出此人。又就此兩段各有二。問中二者，長行與偈為二可解；佛答二者，亦以長行與偈為二。但佛答長行中格量五品人功德即成五段：從初下有三十二行
【現代漢語翻譯】 現代漢語譯本： 以下是第三品《人聞經功德》。第四段『況復有人能持是經兼行佈施』，是第四品《人聞經功德》。第五段『若人讀誦受持是經』，是第五品《人聞經功德》。
第二偈頌，是用來讚頌長行文的，沒有讚頌第一品的人。以下十九行半的偈頌分為四段：第一段五行半偈頌讚頌第二品的人；『若能持此經者』，以下三行讚頌第三品的人；『若有信解心』以下又有三行，是超越地讚頌第五品的人；『況復持此經兼持戒』，以下有八行，是追溯讚頌第四品的人。
《隨喜功德品》第十七
此品中衡量聽聞《法華經》（Saddharma Puṇḍarīka Sūtra）生起隨喜心所獲得的功德多少，仍然是此品的品目。第一，在命通經人中，原本有三段，上半品以就因門來尋覓通經之人已經結束，此品是第二段，同時就因果門來尋覓通經之人，下面剩餘的《法師功德品》和《常不輕菩薩品》是第三段，單單就果門來闡明通經可以得到六根清凈的果報，以此來尋覓通經之人。原本所說的三段中，可以分開為兩段。此品中有兩部分：第一部分是彌勒（Maitreya）的提問，第二部分是如來（Tathāgata）的回答。現在彌勒所提問的，就是上面《分別功德品》中闡明的佛（Buddha）滅度后五品人中的第一最下品一人。上面說『又如來滅後有人聞此經而不毀起隨喜心』，這個人既然沒有被衡量，現在開啟彌勒提問的開端，所以將這個人放在此品中來衡量他的功德，彌勒現在正是提問出這個人。並且就這兩段，又各有兩部分。提問中的兩部分，長行文和偈頌是兩部分，可以理解；佛回答的兩部分，也是用長行文和偈頌分為兩部分。但是佛回答的長行文中，衡量五品人的功德就形成了五段：從最初以下有三十二行
【English Translation】 English version: The following is the Third Chapter, 'Merits of Hearing the Sutra'. The fourth section, 'Moreover, if there are those who uphold this Sutra and also practice giving', is the Fourth Chapter, 'Merits of Hearing the Sutra'. The fifth section, 'If people read, recite, receive, and uphold this Sutra', is the Fifth Chapter, 'Merits of Hearing the Sutra'.
The second set of verses is to praise the prose section, not to praise the people in the First Chapter. The following nineteen and a half lines of verses are divided into four sections: the first five and a half lines of verses praise the people in the Second Chapter; 'If one can uphold this Sutra', the following three lines praise the people in the Third Chapter; 'If there is a mind of faith and understanding', the following three lines transcend and praise the people in the Fifth Chapter; 'Moreover, upholding this Sutra and also upholding the precepts', the following eight lines retrospectively praise the people in the Fourth Chapter.
Chapter Seventeen: 'Joyful Acceptance of Merit'
This chapter measures the amount of merit gained from hearing the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) and generating a joyful mind, which is still the subject of this chapter. First, in the section on those who attain the Sutra, there were originally three parts. The first half of the chapter, which sought those who attain the Sutra based on the cause, has ended. This chapter is the second part, seeking those who attain the Sutra based on both cause and effect. The remaining two chapters, 'Merits of the Dharma Masters' and 'Never Disparaging Bodhisattva', are the third part, explaining that attaining the Sutra leads to the reward of purification of the six senses, based solely on the effect. The originally mentioned three parts can be divided into two. There are two parts in this chapter: the first part is Maitreya's (Maitreya) question, and the second part is the Tathāgata's (Tathāgata) answer. What Maitreya is asking now is about the first and lowest of the five types of people after the Buddha's (Buddha) extinction, as explained in the 'Discrimination of Merits' chapter. It says, 'Moreover, after the Tathāgata's extinction, if there are people who hear this Sutra and do not slander it but generate a joyful mind', since this person has not been measured, now the beginning of Maitreya's question is opened, so this person is placed in this chapter to measure his merit. Maitreya is now precisely asking about this person. And for these two parts, there are two parts each. The two parts in the question, the prose and the verses, are two parts, which can be understood; the two parts in the Buddha's answer are also divided into two parts using prose and verses. However, in the prose of the Buddha's answer, measuring the merits of the five types of people forms five sections: from the beginning below, there are thirty-two lines.
半，從初人明五十人展轉相教，最後第五十人聞《法華》功德無量，何況最初人功德；第二品人故來詣僧坊功德無量；第三人明於講處勸人坐聽得果報之相；第四品人又在於會外勸他人往聽；第五品人能專心聽法，復能為他人說法。
就初品人中自有六階：第一先比次取第五十人，第二誡令諦聽，第三舉五十人問彌勒，第四彌勒答，第五佛會通，第六結答。況此人功德，但止五十人為數，五十人相教不同有三種：一者轉勝，二者平等，三者轉不如。今就此三中有難有易，轉勝者難得，平等者希有，唯有轉不如者多。今從多論，聞五十人中最後者不如，此人功德已無量無邊不可說不可數，何況最初聞經者起隨喜之心？此意正答彌勒問。從「阿逸多其第五十」此下是第二階，將欲取第五十人格量，況出最初人，誡彌勒令諦聽。從「若四百萬億」此下是第三階，作財法二施所得功德問彌勒，明施主用珍寶佈施四生眾生，一一眾生與滿閻浮提金銀珍寶。又教化若干眾生皆令得四果，此施主由自不如第五十人聞法華經一偈隨喜功德。
難者言：「四生眾生蛇蚖等，云何有發白面皺之相？復云何今已乘車乘著瓔珞？」舊解言：「假設此等眾生一時變成人，然後用珍寶佈施，既施之後，次復能教化令得四果，所以言如此
【現代漢語翻譯】 現代漢語譯本： 如果從最初的人開始，經過五十人的輾轉相教，最後第五十人聽聞《法華經》（Saddharma-puṇḍarīka-sūtra）的功德都是無量的，更何況最初聽聞的人的功德呢？第二種人是特意來到僧坊（saṃghārāma）聽法，他們的功德也是無量的；第三種人是在講經的場所勸人坐下來聽法，他們會得到相應的果報；第四種人是在法會之外勸他人前去聽法；第五種人能夠專心聽法，並且還能為他人說法。
就第一種人中，又可以分為六個階段：第一，先比較最後第五十人；第二，告誡彌勒（Maitreya）要仔細聽；第三，舉出五十人為例來問彌勒；第四，彌勒回答；第五，佛陀（Buddha）會通；第六，總結回答。更何況最初聽聞的人的功德呢，但只以五十人為基數，五十人相互傳授的情況不同，有三種：一是越來越殊勝，二是平等，三是越來越不如。現在就這三種情況來說，有難有易，越來越殊勝的情況難以得到，平等的情況也很稀有，只有越來越不如的情況多。現在從多數情況來討論，聽聞的五十人中最後一人不如前面的人，此人的功德已經無量無邊，不可說不可數，更何況最初聽聞佛經的人，生起隨喜之心呢？這個意思正是回答彌勒的提問。從『阿逸多（Ajita）其第五十』以下是第二個階段，將要取出第五十人的功德來衡量，更何況最初聽聞的人，告誡彌勒要仔細聽。從『若四百萬億』以下是第三個階段，用財施和法施所得的功德來問彌勒，說明施主用珍寶佈施四生（catasro yonayaḥ）的眾生，每一個眾生都給予充滿整個閻浮提（Jambudvīpa）的金銀珍寶。又教化若干眾生都讓他們證得四果（catvāri phalāni），這位施主仍然不如第五十人聽聞《法華經》一偈而生隨喜心的功德。
有人會問難說：『四生眾生，比如蛇、蚖等，怎麼會有頭髮變白、面容憔悴的樣子呢？又怎麼現在就已經乘坐車子，佩戴著瓔珞（keyūra）呢？』舊的解釋說：『假設這些眾生一時都變成人，然後用珍寶佈施，佈施之後，再教化他們證得四果，所以才這樣說。』
【English Translation】 English version: If, starting from the very first person, fifty people pass on the teachings to each other, the merit of the fiftieth person who hears the Saddharma-puṇḍarīka-sūtra (Lotus Sutra) is immeasurable. How much more so is the merit of the very first person? The second type of person is one who specifically comes to the saṃghārāma (monastery) to listen to the Dharma, and their merit is also immeasurable. The third type of person is one who, at the place of lecturing, encourages others to sit and listen to the Dharma, and they will receive corresponding karmic rewards. The fourth type of person is one who, outside the assembly, encourages others to go and listen. The fifth type of person is one who can listen to the Dharma attentively and can also explain the Dharma to others.
Within the first type of person, there can be further divided into six stages: first, compare the fiftieth person; second, admonish Maitreya (the future Buddha) to listen carefully; third, use the example of the fifty people to ask Maitreya; fourth, Maitreya answers; fifth, the Buddha explains; sixth, summarize the answer. How much more so is the merit of the very first person? But only taking fifty people as the base number, the situations of the fifty people passing on the teachings to each other are different, with three possibilities: one is increasingly superior, two is equal, and three is increasingly inferior. Now, discussing these three situations, there are difficulties and ease. The increasingly superior situation is difficult to attain, the equal situation is rare, and only the increasingly inferior situation is common. Now, discussing from the majority perspective, the last person among the fifty who hears the teachings is inferior to the previous ones. The merit of this person is already immeasurable and countless. How much more so is the merit of the very first person who hears the sutra and generates a joyful mind? This meaning precisely answers Maitreya's question. From 'Ajita, the fiftieth person' onwards is the second stage, intending to take the merit of the fiftieth person to measure, how much more so is the very first person, admonishing Maitreya to listen carefully. From 'If four million koṭis' onwards is the third stage, using the merit obtained from material giving and Dharma giving to ask Maitreya, explaining that the donor uses treasures to give to sentient beings of the four births (catasro yonayaḥ), giving each sentient being gold, silver, and treasures filling the entire Jambudvīpa (the continent where we live). Furthermore, teaching countless sentient beings, enabling them all to attain the four fruits (catvāri phalāni), this donor is still inferior to the merit of the fiftieth person who hears a verse of the Lotus Sutra and generates a joyful mind.
Someone might question: 'How can sentient beings of the four births, such as snakes and reptiles, have the appearance of white hair and wrinkled faces? And how can they already be riding in carriages and wearing keyūra (armlets)?' The old explanation says: 'Suppose these sentient beings all transform into humans at once, and then use treasures to give, and after giving, further teach them to attain the four fruits, that is why it is said in this way.'
；然由不如聞《法華經》起一念隨喜心。」解釋言：「此人雖頓舍國城，復令得四果，此即是世間果報，不免生死。今此人既聞《法華經》所說五百由旬應度、佛果妙極應往，此人於時起一念決定，一心離此生死、求彼佛果，如此功德實廣。然菩薩本以自行為端、化他為首，發心度五百由旬遠求佛果，然化他之心令六道眾生離五百險難同得圓極妙果，是故此心深廣，實非施國城四果格量也。又聞此《法華經》植福無此，具六根清凈勝妙果報，非算可數。」
問者言：「昔日三乘中，菩薩以自發廣化之心起遠求之意，若爾今昔何殊耶？」解釋者言：「昔日菩薩止言斷除正使及習氣仍得究竟，今日方便更明險難遠長應去應度，是則昔日自行、化他兩行不成，今日自行、化他兩行成就，不可用昔之短狹，類今日之廣長也。」
從「彌勒白佛言」下是第四也，如來即會此人功德。從「佛告彌勒我今分別語汝」下是第五也。從「阿逸多如是第五十人」下，是第六佛結答，況此人功德也。「又阿逸多若人為是經故往詣僧坊」此下是第二人功德，前一人正是格量也。此下四人皆是廣出也。「若復有人于講法處坐」，此下是第三人也。「阿逸多若復有人語餘人」，此下是第四人，明在會外聞說《法華》仍勸往聽也。「阿逸
【現代漢語翻譯】 現代漢語譯本：然而，（佈施國城）不如聽聞《法華經》（Saddharma-puṇḍarīka-sūtra）生起一念隨喜之心。」解釋說：「此人即使立刻捨棄國城，並且使他人獲得四果（sotāpanna, sakadāgāmin, anāgāmin, arhat），這只是世間的果報，不能免除生死。現在此人聽聞《法華經》所說的五百由旬（yojana，古印度長度單位）應度、佛果（Buddha-phala）妙極應往，此人於此時生起一念決定，一心離開生死，求取彼岸的佛果，如此功德實在廣大。然而菩薩（bodhisattva）本來以自身修行作為根本，以教化他人作為首要，發心度過五百由旬的遙遠路程求取佛果，而且教化他人的心能使六道（ṣaḍ-gati）眾生脫離五百種險難，一同獲得圓滿極妙的果實，因此這顆心深廣，實在不是佈施國城和四果所能比擬的。又聽聞此《法華經》所種的福德沒有能超過它的，具備六根（ṣaḍ-indriya）清凈勝妙的果報，無法用算數來計算。」
提問者說：「過去三乘（triyāna）中，菩薩以自身發起廣大的教化之心，生起遙遠求取佛果的意願，如果這樣，那麼過去和現在有什麼區別呢？」解釋者說：「過去的菩薩只是說斷除正使（kleśa）以及習氣（vāsanā）就能得到究竟，現在方便法門更加明確地說明險難遙遠漫長，應該前往應該度化，那麼過去自身修行和教化他人兩方面都沒有成就，現在自身修行和教化他人兩方面都成就了，不能用過去的短淺狹隘，來比類今天的廣闊深遠。」
從『彌勒（Maitreya）白佛言』以下是第四部分，如來（Tathāgata）就彙集此人的功德。從『佛告彌勒我今分別語汝』以下是第五部分。從『阿逸多（Ajita）如是第五十人』以下，是第六部分，佛陀總結回答，何況此人的功德呢。『又阿逸多若人為是經故往詣僧坊』以下是第二人的功德，前一人正是用來比較衡量。以下四人都是廣泛地闡述。『若復有人于講法處坐』，以下是第三人。『阿逸多若復有人語餘人』，以下是第四人，說明在法會外聽聞講述《法華經》，仍然勸人前往聽聞。
【English Translation】 English version: 'However, it is not as good as hearing the Lotus Sūtra (Saddharma-puṇḍarīka-sūtra) and giving rise to a single thought of rejoicing.' The explanation says: 'Even if this person immediately abandons his kingdom and city, and enables others to attain the Four Fruits (sotāpanna, sakadāgāmin, anāgāmin, arhat), this is merely a worldly reward, and cannot escape birth and death. Now, this person hears the Lotus Sūtra saying that five hundred yojanas (yojana, an ancient Indian unit of distance) should be traversed, and the Buddha-fruit (Buddha-phala) is wonderfully supreme and should be sought. At this time, this person gives rise to a single thought of determination, wholeheartedly leaving birth and death, and seeking the Buddha-fruit on the other shore. Such merit is truly vast. However, a bodhisattva originally takes self-cultivation as the foundation and transforming others as the priority, resolving to cross five hundred yojanas to seek the Buddha-fruit, and the mind of transforming others enables sentient beings in the six realms (ṣaḍ-gati) to escape five hundred dangers and together attain the perfect and wonderful fruit. Therefore, this mind is profound and vast, and cannot be compared to giving away a kingdom and city and the Four Fruits. Furthermore, the blessings planted by hearing this Lotus Sūtra are unsurpassed, possessing the pure and wonderful karmic rewards of the six senses (ṣaḍ-indriya), which cannot be calculated.'
The questioner says: 'In the past, in the Three Vehicles (triyāna), the bodhisattva initiated a vast mind of transforming others and arose the intention to seek the Buddha-fruit from afar. If so, what is the difference between the past and the present?' The explainer says: 'The bodhisattva of the past only said that by cutting off the fundamental afflictions (kleśa) and habitual tendencies (vāsanā) one could attain ultimate liberation. Today, the expedient means more clearly explain that the dangers are distant and long, and one should go and should transform others. Then, in the past, the two practices of self-cultivation and transforming others were not accomplished, but today, the two practices of self-cultivation and transforming others are accomplished. One cannot use the short and narrow of the past to compare with the broad and long of today.'
From 'Maitreya (Maitreya) said to the Buddha' onwards is the fourth part, where the Tathāgata (Tathāgata) gathers the merits of this person. From 'The Buddha told Maitreya, I will now explain it to you' onwards is the fifth part. From 'Ajita (Ajita), such is the fiftieth person' onwards is the sixth part, where the Buddha concludes the answer, let alone the merits of this person. 'Furthermore, Ajita, if a person goes to a monastery for the sake of this sūtra' onwards is the merit of the second person, the previous person is precisely for comparison and measurement. The following four people are all extensively elaborated. 'If there is another person who sits in a place where the Dharma is being preached', onwards is the third person. 'Ajita, if there is another person who speaks to others', onwards is the fourth person, explaining that even hearing the Lotus Sūtra being preached outside the assembly, one still encourages others to go and listen.
多汝且觀是」，此下是第五人也。
「而說偈言」此下十八行偈是答中第二，頌上長行中五人：初有九行頌第一人，次有五行超頌第四人也，次有兩行追頌第二人也，次有一行頌第三人，次有一行頌上第五人也。但上第一人中本六階，今九行中不頌第四，今初一行半頌第一，先比次取第五十人也。「最後人獲福」此半行，頌第二誡令諦聽。「如是大施主」下有五行，即頌上第三，舉財法二施問彌勒也。既不頌第四彌勒答佛，故從最後第五十此一行，即頌第五如來結會也。「如是展轉聞」此一行，即頌上第六結答也。「若有勸一人」此下五行，仍超頌上第四人也。「若故詣僧坊」此下兩行，追頌上第二人也。「若於講法處」此一行，頌上第三人也。「何況一心」此一行，即頌上第五人也。
法師功德品第十八
此品中明受持、讀、誦、解說、書寫、五種法師功德，是故經家仍為品目也。此下兩品是第三段，單據果門中命覓通經人。就中亦有兩段：第一此品正明據果命覓通經之人，第二〈常不輕品〉，即證此果報不虛也。今且就此品中自有二段，第一先總明聞經得六根清凈果報，第二廣別出六根清凈之相。從「善男子善女人父母所生」下是眼得八百、鼻得八百、身得八百，三八二十四，合即是二千四百
【現代漢語翻譯】 現代漢語譯本：『多汝且觀是』，這以下是第五個人。
『而說偈言』這以下十八行偈是回答中的第二部分，讚頌上面長行文中的五個人：開始有九行讚頌第一個人，接著有五行跳過讚頌第四個人，然後有兩行追溯讚頌第二個人，再有一行讚頌第三個人，最後有一行讚頌上面的第五個人。但是上面第一個人本來有六個階段，現在九行中沒有讚頌第四個階段，現在開始一行半讚頌第一個階段，先比較然後選取第五十個人。『最後人獲福』這半行，讚頌第二個誡令仔細聽講的人。『如是大施主』下面有五行，就是讚頌上面的第三個人，舉出財施和法施來問彌勒（Maitreya，未來佛）。既然沒有讚頌第四個彌勒回答佛陀的部分，所以從最後第五十個的這一行，就是讚頌第五個如來（Tathagata，佛陀的稱號）總結大會。『如是展轉聞』這一行，就是讚頌上面第六個總結回答的人。『若有勸一人』這下面五行，仍然跳過讚頌上面的第四個人。『若故詣僧坊』這下面兩行，追溯讚頌上面的第二個人。『若於講法處』這一行，讚頌上面的第三個人。『何況一心』這一行，就是讚頌上面的第五個人。
法師功德品第十八
這一品中闡明受持、讀、誦、解說、書寫這五種法師的功德，因此經書編纂者仍然將其作為品目。這下面兩品是第三段，單獨根據果報之門來尋找通曉經典的人。其中也有兩段：第一，這一品正是闡明根據果報來尋找通曉經典的人，第二，《常不輕品》，就是證明這種果報不虛假。現在且就這一品中自有兩段，第一，先總括地闡明聽經得到六根清凈的果報，第二，廣泛而分別地闡述六根清凈的相狀。從『善男子善女人父母所生』下面是眼得八百、鼻得八百、身得八百，三個八百是二十四，合起來就是二千四百。
【English Translation】 English version: 『Duo Ru Qie Guan Shi』, this below refers to the fifth person.
『Er Shuo Ji Yan』 this below, the eighteen lines of verses are the second part of the answer, praising the five people in the preceding prose section: initially, there are nine lines praising the first person, followed by five lines skipping over the fourth person, then two lines retrospectively praising the second person, then one line praising the third person, and finally one line praising the fifth person mentioned above. However, the first person above originally had six stages, but now the nine lines do not praise the fourth stage. Now, the initial one and a half lines praise the first stage, first comparing and then selecting the fiftieth person. 『Zui Hou Ren Huo Fu』 this half line, praises the second person who advises to listen attentively. 『Ru Shi Da Shi Zhu』 below, there are five lines, which praise the third person above, raising the questions of wealth donation and Dharma donation to ask Maitreya (Maitreya, the future Buddha). Since there is no praise for the fourth person, Maitreya's answer to the Buddha, therefore, from the last fiftieth person's line, it praises the fifth Tathagata (Tathagata, an epithet of the Buddha) concluding the assembly. 『Ru Shi Zhan Zhuan Wen』 this line, praises the sixth person above who concludes the answer. 『Ruo You Quan Yi Ren』 these following five lines, still skip over praising the fourth person above. 『Ruo Gu Yi Seng Fang』 these following two lines, retrospectively praise the second person above. 『Ruo Yu Jiang Fa Chu』 this line, praises the third person above. 『He Kuang Yi Xin』 this line, praises the fifth person above.
Chapter 18: The Merits of the Dharma Masters
This chapter elucidates the merits of the five types of Dharma Masters: upholding, reading, reciting, explaining, and writing. Therefore, the compilers of the scriptures still regard it as a chapter heading. The following two chapters are the third section, solely based on the gate of karmic results to seek those who are versed in the scriptures. Within this, there are also two sections: first, this chapter precisely elucidates seeking those who are versed in the scriptures based on karmic results; second, the 『Never Disparaging』 chapter, which proves that this karmic reward is not false. Now, focusing on this chapter itself, there are two sections: first, it generally elucidates that hearing the scriptures leads to the karmic reward of purification of the six senses; second, it extensively and separately describes the characteristics of the purification of the six senses. From 『Shan Nan Zi Shan Nu Ren Fu Mu Suo Sheng』 below, it is said that the eyes obtain eight hundred, the nose obtains eight hundred, and the body obtains eight hundred, three eights are twenty-four, totaling two thousand four hundred.
功德也。次耳得千二百、舌得千二百、意得千二百，合即是三千六百。就前合，成六千功德，此六千功德皆是舉因目果。眾生起善，不出三業十善。十善有二，一者止善，二者行善。今且就止善作論，此十善修習之法皆互相顯助。何者？故如持不殺戒為首，次修餘九善助成，乃至持正見作頭，餘九助成，如是更互相助，仍成百善。然此百善便立菩薩之意有四百。何者？自作百善，一百也；教人行百善，二百也；隨喜人行百善，三百也；又讚歎人行百善，四百善也。然此四百就五種法師上作，但就受持法師亦有四百善，何者？自受持、教人受持、隨喜人受持、讚歎人受持各一百，此即是四百善。讀經之時亦有四百善也，誦經之時亦有四百善也，解說亦四百，書寫亦四百，是則四五二十，即是二千功德也。然菩薩位心欲令萬行皆進，有下品二千，次修中品二千也，次修上品二千也，便成六千功德。此六千功德共得感一根，如似五戒共得人身，但欲示自行化他功用顯昧配於六根，三根自行化他功用不如，三根自行化他功用勝，是故三根各得八百，三根各千二百也。論云：金銀無香金剛無味。今云何言金銀諸珍聞香悉能知？解釋云：但聞藏香，即知有金銀也。今此持經果報不可思議，如似一切知人六根並用眾塵俱知。
常不輕品第十九
此品中明如來昔日為菩薩時，為四眾說同歸之義，記四眾得佛常說不輕之言，四眾仍號此菩薩為常不輕，是故仍為品目也。單舉果命通經人，中有兩段，此品是第二，舉不輕現得果報證不虛也。今就此品中大判有二段：一者長行，二者偈也。今就長行中有五段：第一舉是非相形命覓通經人，第二先談事本也，第三正明本事也，第四嘆經，第五因此仍勸人受持也。今言舉是非者，若有謗此經之人得惡報，如上火宅偈末所述也。若能通經者得六根果報，如上〈法師功德品〉所明也。「得大勢乃往古昔」此下是品中第二段，先明事本。「二萬億威音王佛爾時有一菩薩」此下是第三段，正明本事也。今就此中自有二：第一先明行善惡二因，第二「是比丘臨終」以下明得善惡二果。今明行因之中善惡相間自有六階：第一先明常不輕禮拜，記人當果行善因也。第二明惡人行因，從「四眾之中」是也。第三明此菩薩行善因，從「如是經歷多年」下是也。第四又明惡人行惡因，從「說是語時」下是也。第五又明此菩薩行善因，從「避走遠住」下是也。第六又明惡人行惡因，從「以其常作此語故」下是也。「是比丘臨欲終時」以下是第二，明得善惡二果。此中自有二：第一先明善人得善果，即是常不輕也。第二明
【現代漢語翻譯】 現代漢語譯本 第十九品 常不輕
此品闡明如來往昔為菩薩時，為比丘、比丘尼、優婆塞、優婆夷四眾宣說共同歸向佛道的意義，記載四眾因得佛常說『我不輕視汝等，汝等皆當作佛』之言，四眾仍然稱此菩薩為常不輕。因此，本品仍以此為品名。前面單獨列舉了能通達經典的果報，本品中有兩段內容，這是第二段，列舉常不輕菩薩現世所得的果報，以證明其所言不虛。現在就此品的內容大體分為兩段：一是長行，二是偈頌。現在就長行部分分為五段：第一段，通過是非對比，來強調通經人的重要性；第二段，先談論事情的本源；第三段，正式闡明本事的經過；第四段，讚歎此經；第五段，因此勸人受持此經。現在說『舉是非』，是指如果有人誹謗此經，就會得到惡報，就像前面《火宅喻品》最後的偈頌所說的那樣。如果有人能通達此經，就能得到六根清凈的果報，就像前面《法師功德品》所闡明的那樣。『得大勢，乃往古昔』以下是本品中的第二段，先闡明事情的本源。『二萬億威音王佛，爾時有一菩薩』以下是第三段，正式闡明本事的經過。現在就此段內容分為兩部分：第一部分，先闡明行善和作惡兩種因；第二部分，從『是比丘臨終』以下，闡明得到善報和惡報兩種果。現在闡明行因的部分，善惡相間，分為六個階段：第一，先闡明常不輕菩薩禮拜四眾，預示人們將來能夠成佛，這是行善因。第二，闡明惡人行惡因，從『四眾之中』開始。第三，闡明此菩薩行善因，從『如是經歷多年』以下開始。第四，又闡明惡人行惡因，從『說是語時』以下開始。第五，又闡明此菩薩行善因，從『避走遠住』以下開始。第六，又闡明惡人行惡因，從『以其常作此語故』以下開始。『是比丘臨欲終時』以下是第二部分，闡明得到善報和惡報兩種果。此部分分為兩部分：第一，先闡明善人得到善報，即指常不輕菩薩。第二，闡明
【English Translation】 English version Chapter 19: Never Disparaging
This chapter elucidates that when the Tathagata was a Bodhisattva in the past, he explained the meaning of common return to the Buddha Way to the four assemblies of Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees). It records that the four assemblies, because they heard the Buddha constantly say, 'I do not disparage you; you will all become Buddhas,' still called this Bodhisattva 'Never Disparaging'. Therefore, this chapter still uses this as its title. The previous chapter singled out the merit of those who understand the sutras. This chapter has two parts; this is the second part, listing the present-life rewards obtained by Bodhisattva Never Disparaging to prove that his words are not false. Now, the content of this chapter is broadly divided into two sections: one is the prose section, and the other is the verse section. Now, the prose section is divided into five parts: the first part emphasizes the importance of those who understand the sutras through the contrast of right and wrong; the second part first discusses the origin of the matter; the third part formally elucidates the course of the matter; the fourth part praises this sutra; and the fifth part therefore encourages people to receive and uphold this sutra. Now, 'listing right and wrong' refers to the fact that if someone slanders this sutra, they will receive bad retribution, just as the last verse in the 'Parable of the Burning House' chapter says. If someone can understand this sutra, they will receive the reward of the purification of the six senses, as explained in the 'Merits of the Dharma Master' chapter. 'Great Strength, in the distant past' below is the second part of this chapter, first elucidating the origin of the matter. 'Two hundred million King Voice of Awe Buddhas, at that time there was a Bodhisattva' below is the third part, formally elucidating the course of the matter. Now, this section is divided into two parts: the first part first elucidates the two causes of good and evil deeds; the second part, from 'When this Bhikshu was about to die' below, elucidates the two results of obtaining good and bad rewards. Now, the part elucidating the causes of deeds, with good and evil interspersed, is divided into six stages: first, it elucidates that Bodhisattva Never Disparaging bows to the four assemblies, predicting that people will be able to become Buddhas in the future, which is the cause of doing good deeds. Second, it elucidates the evil people doing evil deeds, starting from 'Among the four assemblies'. Third, it elucidates this Bodhisattva doing good deeds, starting from 'Thus, after many years' below. Fourth, it again elucidates the evil people doing evil deeds, starting from 'When these words were spoken' below. Fifth, it again elucidates this Bodhisattva doing good deeds, starting from 'Avoiding and staying far away' below. Sixth, it again elucidates the evil people doing evil deeds, starting from 'Because he often spoke these words' below. 'When this Bhikshu was about to die' below is the second part, elucidating the two results of obtaining good and bad rewards. This part is divided into two parts: first, it elucidates that good people obtain good rewards, referring to Bodhisattva Never Disparaging. Second, it elucidates
惡人得惡果。就此二重中各有二。就第一明得善果中有二者：第一先明得果，第二仍會通古今也。且就明得果之中自有六階：一者先明具聞威音王所說二十千萬億偈故，即得六根報也。第二「得是六根清凈」已下，明得更增壽教化眾生果報。第三「命終之後」下，明又值日月燈明佛。第四「以是因緣」下，明值云自在王佛。第五「得大勢是常不輕菩薩」下，明又值千萬億佛說《法華》，第六從「功德成就當得作佛」下明得作佛也。「得大勢于汝意云何」，此下是善果中第二會通也。「得大勢彼時四眾」，此是第二明惡人得惡果，就中亦有二：初作三重明得惡果，第二仍會通也。三重明得惡果者：第一先明不值三寶也。第二從千劫下正明得惡果也。第三從「畢是罪已」下仍得妙果，是則顯菩薩不為眾生作煩惱因緣，正由常不輕菩薩為化外緣故也。「得大勢于汝意云何」此下是第二，會古今也。「得大勢當知是法華經」此下是長行中第四嘆經也。「是故諸菩薩」此下是第五，仍勸人受持也。
「而說偈言」此下有十九行半，是品中第二段，重頌長行。上長行中有五階，今不頌第一舉是非也。今初一行半，先頌第二事本；從「是佛滅后」此下十四行，頌上第三本事也；次有兩行；頌上第四嘆經；次兩行，頌上第五獎勸
【現代漢語翻譯】 現代漢語譯本 惡人會得到惡報。就此二重含義中各有兩點。關於第一重，闡明得到善果，其中有兩點：第一，先闡明得到果報，第二，融會貫通古今。在闡明得到果報之中，又有六個階段：第一，先闡明因為聽聞威音王佛所說的兩千萬億偈頌，所以得到六根的果報。第二，從『得到這六根清凈』以下，闡明得到增長壽命、教化眾生的果報。第三，從『命終之後』以下，闡明又遇到日月燈明佛。第四，從『以是因緣』以下，闡明遇到云自在王佛。第五，從『得大勢，這就是常不輕菩薩』以下，闡明又遇到千萬億佛說《法華經》。第六，從『功德成就，當得作佛』以下，闡明得到成佛的果報。『得大勢，你認為如何』，這以下是善果中的第二點，融會貫通古今。『得大勢，那時四眾』，這是第二重，闡明惡人得到惡報，其中也有兩點：首先，用三重含義闡明得到惡報，第二，融會貫通古今。三重含義闡明得到惡報：第一，先闡明不能遇到三寶（佛、法、僧）。第二，從千劫以下，正式闡明得到惡報。第三，從『畢是罪已』以下，仍然得到妙果，這顯示菩薩不為眾生製造煩惱的因緣，正是由於常不輕菩薩作為教化的外在因緣的緣故。『得大勢，你認為如何』，這以下是第二點，融會古今。『得大勢，應當知道這部《法華經》』，這以下是長行文中的第四部分，讚歎經典。『是故諸菩薩』，這以下是第五部分，仍然勸人受持。 『而說偈言』這以下有十九行半，是這一品中的第二段，用偈頌再次頌揚長行文。上面的長行文中有五個階段，現在不頌揚第一點，即舉出是非。現在最初的一行半，先頌揚第二件事的根本；從『是佛滅后』這以下十四行，頌揚上面第三部分的本事；接下來有兩行，頌揚上面第四部分的讚歎經典；接下來兩行，頌揚上面第五部分的獎賞勸勉。
【English Translation】 English version Evil people receive evil consequences. Within this twofold meaning, there are two aspects to each. Regarding the first, elucidating the attainment of good results, there are two points: first, to clarify the attainment of results; second, to integrate past and present. Within the clarification of attaining results, there are six stages: first, to clarify that because one has heard the twenty million billion verses spoken by Buddha Awesome Sound King (Wei Yin Wang, a Buddha's name), one obtains the retribution of the six senses. Second, from 'obtaining the purity of these six senses' onwards, it clarifies the attainment of the results of increasing lifespan and teaching sentient beings. Third, from 'after the end of life' onwards, it clarifies encountering Buddha Sun Moon Light Brightness (Ri Yue Deng Ming, a Buddha's name) again. Fourth, from 'because of this cause' onwards, it clarifies encountering Buddha Cloud Freedom King (Yun Zi Zai Wang, a Buddha's name). Fifth, from 'Great Power, this is Bodhisattva Ever Disparaging (Chang Bu Qing, a Bodhisattva's name)' onwards, it clarifies encountering millions of billions of Buddhas speaking the Lotus Sutra. Sixth, from 'when merit and virtue are accomplished, one will attain Buddhahood' onwards, it clarifies the attainment of Buddhahood. 'Great Power, what do you think?', what follows is the second point in good results, integrating past and present. 'Great Power, the four assemblies at that time', this is the second meaning, clarifying that evil people receive evil consequences, which also has two points: first, using a threefold meaning to clarify the attainment of evil consequences; second, integrating past and present. The threefold meaning clarifies the attainment of evil consequences: first, to clarify that one cannot encounter the Three Jewels (San Bao, Buddha, Dharma, Sangha). Second, from 'thousands of kalpas' onwards, it formally clarifies the attainment of evil consequences. Third, from 'when these sins are finished' onwards, one still attains wonderful results, which shows that Bodhisattvas do not create causes of affliction for sentient beings, precisely because Bodhisattva Ever Disparaging serves as an external condition for transformation. 'Great Power, what do you think?', what follows is the second point, integrating past and present. 'Great Power, you should know that this is the Lotus Sutra', what follows is the fourth part in the prose section, praising the sutra. 'Therefore, all Bodhisattvas', what follows is the fifth part, still encouraging people to receive and uphold it. 'And speaking in verse', what follows has nineteen and a half lines, which is the second section in this chapter, praising the prose section again with verses. The prose section above has five stages, now it does not praise the first point, which is raising right and wrong. Now, the initial one and a half lines first praise the root of the second matter; from 'after this Buddha's extinction' onwards, these fourteen lines praise the essence of the third part above; next, there are two lines, praising the fourth part above, praising the sutra; next, two lines, praising the fifth part above, rewarding and encouraging.
也。上第三中本有二：先明行善惡二因，次明得善惡二果。今十四行中四行頌行因，十行頌得果。就上明行因中有六階，今者唯得頌三種：初三行先頌行善因也；次言「諸人聞已」半行，頌行惡因也；「不輕菩薩」下半行，頌善因也。「其罪畢已」此下十行，頌得果，亦分為二：初有五行頌善果，次有五行頌惡果。上善果中本有二：一者正明善果，二會通。今四行半頌果，半行頌會通。上正明果中本有六，今者唯得頌三：第一第二第三。「時四部眾」下明惡人得果。上長行中本有二：第一正明得果，第二會通。今者一行半頌得果，三行半頌會通。上得果中本有三，今者唯頌第四，「億億萬劫」下兩行，頌長行中第四嘆經也。「是故行者」下兩行，頌長行中第五獎勸受持也。
神力品第二十
此品明如來有八種神力，仍為品目也。就化他流通中，本有三段，此品中初有五行一字，是第二段堪通經者；受命流通不開也。「爾時世尊」此下有六品半經是第三，正明如來以經正付囑也。前又解言：此三段之中，前一后一各有三段，中間不開也。今此中有三者：第一此半品先明付囑緣起也；第二〈囑累〉一品正明付囑也。第三有五品經，明示物通經軌則也。今且明緣起之中自有兩段：第一長行，第二偈頌也。就長行
【現代漢語翻譯】 現代漢語譯本：
也。上面第三中共有兩部分：首先闡明行善和作惡兩種原因，其次闡明獲得善報和惡報兩種結果。現在這十四行偈頌中，四行偈頌是關於行善作惡的原因，十行偈頌是關於獲得善報惡報的結果。就上面闡明行善作惡的原因而言，原本有六個階段，現在只頌揚了三種：最初三行先頌揚行善的原因；接著『諸人聞已』這半行，頌揚作惡的原因；『不輕菩薩』下面半行，頌揚行善的原因。『其罪畢已』這下面的十行，頌揚獲得的結果，也分為兩部分：最初五行頌揚善報，接著五行頌揚惡報。上面關於善報的部分原本有兩點：一是正面闡明善報，二是會通。現在四行半頌揚善報，半行頌揚會通。上面正面闡明善報的部分原本有六點，現在只頌揚了三點：第一、第二、第三。『時四部眾』下面闡明作惡之人獲得惡報。上面的長行中原本有兩點：第一是正面闡明獲得惡報，第二是會通。現在一行半頌揚獲得惡報，三行半頌揚會通。上面關於獲得惡報的部分原本有三點，現在只頌揚了第四點，『億億萬劫』下面兩行，頌揚長行中第四點讚歎經典。『是故行者』下面兩行，頌揚長行中第五點獎賞勸勉受持經典。
神力品第二十
這一品闡明如來有八種神力，仍然作為品名。就教化他人流通經典而言，原本有三個階段，這一品中最初有五行一字，是第二階段堪能流通經典的人；接受命令流通經典沒有展開。『爾時世尊』這下面有六品半經是第三階段，正面闡明如來用經典正式付囑。前面又解釋說：這三個階段中，前一個和后一個各有三個階段，中間沒有展開。現在這裡面有三點：第一是這半品先闡明付囑的緣起；第二是《囑累品》正式闡明付囑。第三是有五品經，闡明指示運用經典的標準。現在先闡明緣起，其中自有兩部分：第一是長行，第二是偈頌。就長行而言 English version:
Also. In the third section above, there are two parts: first, explaining the two causes of performing good deeds and evil deeds; second, explaining the two results of obtaining good rewards and bad retributions. Now, in these fourteen lines of verse, four lines of verse are about the causes of performing good and evil deeds, and ten lines of verse are about the results of obtaining good rewards and bad retributions. Regarding the explanation of the causes of performing good and evil deeds above, there were originally six stages, but now only three are praised: the first three lines first praise the causes of performing good deeds; then the half-line 'When people hear this' praises the causes of performing evil deeds; the half-line below 'Bodhisattva Never Disparaging' praises the causes of performing good deeds. The ten lines below 'When their sins are expiated' praise the results obtained, and are also divided into two parts: the first five lines praise good rewards, and the next five lines praise bad retributions. Regarding the part about good rewards above, there were originally two points: first, a direct explanation of good rewards, and second, a synthesis. Now, four and a half lines praise good rewards, and half a line praises synthesis. Regarding the part about directly explaining good rewards above, there were originally six points, but now only three are praised: the first, second, and third. Below 'When the four assemblies' explains that evil people obtain bad retributions. In the long passage above, there were originally two points: first, a direct explanation of obtaining bad retributions, and second, a synthesis. Now, one and a half lines praise obtaining bad retributions, and three and a half lines praise synthesis. Regarding the part about obtaining bad retributions above, there were originally three points, but now only the fourth point is praised. The two lines below 'Billions upon billions of kalpas' praise the fourth point in the long passage, which is praising the sutra. The two lines below 'Therefore, practitioners' praise the fifth point in the long passage, which is rewarding and encouraging the upholding of the sutra.
Chapter 20: Supernatural Powers
This chapter explains that the Tathagata (如來，Tathagata) has eight kinds of supernatural powers, and it still serves as the chapter title. Regarding the circulation of the sutra through teaching others, there were originally three stages. In this chapter, the first five lines and one word are the second stage, which refers to those who are capable of circulating the sutra; the circulation of the sutra through receiving the command is not elaborated. The six and a half chapters of the sutra below 'At that time, the World-Honored One' are the third stage, which directly explains that the Tathagata formally entrusts the sutra. It was also explained earlier that among these three stages, the first and last stages each have three stages, and the middle stage is not elaborated. Now, there are three points here: first, this half chapter first explains the origin of the entrustment; second, the 'Entrustment' (囑累，Entrustment) chapter formally explains the entrustment; third, there are five chapters of the sutra, explaining the standards for indicating the use of the sutra. Now, let's first explain the origin, which itself has two parts: first, the long passage, and second, the verses. Regarding the long passage
【English Translation】 Modern Chinese Translation:
也 (yě). In the third section above, there are two parts: first, explaining the two causes of performing good deeds and evil deeds; second, explaining the two results of obtaining good rewards and bad retributions. Now, in these fourteen lines of verse, four lines of verse are about the causes of performing good and evil deeds, and ten lines of verse are about the results of obtaining good rewards and bad retributions. Regarding the explanation of the causes of performing good and evil deeds above, there were originally six stages, but now only three are praised: the first three lines first praise the causes of performing good deeds; then the half-line 『諸人聞已 (zhū rén wén yǐ)』 praises the causes of performing evil deeds; the half-line below 『不輕菩薩 (bù qīng pú sà)』 praises the causes of performing good deeds. The ten lines below 『其罪畢已 (qí zuì bì yǐ)』 praise the results obtained, and are also divided into two parts: the first five lines praise good rewards, and the next five lines praise bad retributions. Regarding the part about good rewards above, there were originally two points: first, a direct explanation of good rewards, and second, a synthesis. Now, four and a half lines praise good rewards, and half a line praises synthesis. Regarding the part about directly explaining good rewards above, there were originally six points, but now only three are praised: the first, second, and third. Below 『時四部眾 (shí sì bù zhòng)』 explains that evil people obtain bad retributions. In the long passage above, there were originally two points: first, a direct explanation of obtaining bad retributions, and second, a synthesis. Now, one and a half lines praise obtaining bad retributions, and three and a half lines praise synthesis. Regarding the part about obtaining bad retributions above, there were originally three points, but now only the fourth point is praised. The two lines below 『億億萬劫 (yì yì wàn jié)』 praise the fourth point in the long passage, which is praising the sutra. The two lines below 『是故行者 (shì gù xíng zhě)』 praise the fifth point in the long passage, which is rewarding and encouraging the upholding of the sutra.
Chapter 20: Supernatural Powers
This chapter explains that the Tathagata (如來, rú lái) has eight kinds of supernatural powers, and it still serves as the chapter title. Regarding the circulation of the sutra through teaching others, there were originally three stages. In this chapter, the first five lines and one word are the second stage, which refers to those who are capable of circulating the sutra; the circulation of the sutra through receiving the command is not elaborated. The six and a half chapters of the sutra below 『爾時世尊 (ěr shí shì zūn)』 are the third stage, which directly explains that the Tathagata formally entrusts the sutra. It was also explained earlier that among these three stages, the first and last stages each have three stages, and the middle stage is not elaborated. Now, there are three points here: first, this half chapter first explains the origin of the entrustment; second, the 『Entrustment』 (囑累, zhǔ lèi) chapter formally explains the entrustment; third, there are five chapters of the sutra, explaining the standards for indicating the use of the sutra. Now, let's first explain the origin, which itself has two parts: first, the long passage, and second, the verses. Regarding the long passage English Translation:
Also. The third section above has two parts: first, it clarifies the two causes of good and evil deeds; second, it clarifies the two results of obtaining good and evil consequences. Now, in these fourteen lines of verse, four lines praise the causes of good deeds, and ten lines praise the consequences. Regarding the causes of good deeds mentioned above, there were originally six stages, but now only three are praised: the first three lines praise the causes of good deeds; then the half-line 'When people hear this' praises the causes of evil deeds; the half-line below 'Bodhisattva Never Disparaging' praises the causes of good deeds. The following ten lines, 'When their sins are expiated,' praise the consequences, also divided into two parts: the first five lines praise good consequences, and the next five lines praise evil consequences. Above, the good consequences originally had two aspects: first, a direct explanation of good consequences, and second, a synthesis. Now, four and a half lines praise the consequences, and half a line praises the synthesis. Above, the direct explanation of the consequences originally had six aspects, but now only three are praised: the first, second, and third. Below 'When the four assemblies' explains the consequences for evil people. In the long passage above, there were originally two aspects: first, a direct explanation of the consequences, and second, a synthesis. Now, one and a half lines praise the consequences, and three and a half lines praise the synthesis. Above, the consequences originally had three aspects, but now only the fourth is praised. The two lines below 'Billions upon billions of kalpas' praise the fourth aspect in the long passage, which is praising the sutra. The two lines below 'Therefore, practitioners' praise the fifth aspect in the long passage, which is rewarding and encouraging the upholding of the sutra.
Chapter 20: Supernatural Powers
This chapter explains that the Tathagata has eight kinds of supernatural powers, which is also the title of the chapter. Regarding the circulation of the sutra through teaching others, there were originally three stages. In this chapter, the first five lines and one word are the second stage, which refers to those who are capable of circulating the sutra; the circulation of the sutra through receiving the command is not elaborated. The six and a half chapters of the sutra below 'At that time, the World-Honored One' are the third stage, which directly explains that the Tathagata formally entrusts the sutra. It was also explained earlier that among these three stages, the first and last stages each have three aspects, and the middle stage is not elaborated. Now, there are three aspects here: first, this half chapter first explains the origin of the entrustment; second, the 'Entrustment' chapter formally explains the entrustment; third, there are five chapters of the sutra, explaining the standards for indicating the use of the sutra. Now, let's first explain the origin, which itself has two parts: first, the long passage, and second, the verses. Regarding the long passage
之中自有兩段：第一先明神力，第二因此嘆經勸行也。今且明神力之中有二：第一先列所為時眾，第二正明神力凡有八種神力。而文成六段：第一先明長舌與放光合為一段也。「一時」下是第二段，又明兩種神力，即是謦咳與彈指二神力也。「地動」下是第三段，明第五神力也，欲使六道眾生盡發動通經意。「其中眾生」下是第四段，此明第六神力，正明如來神力令大眾徹見十方也。「即時諸天」下是第五段，明第七神力也，明諸天唱告使眾生供養。「所散諸物」下是第六段，明第八神力，表所修諸善感當來佛果也。「爾時佛告上行等」此下是長行中第二段，因此仍嘆經勸行也。
「而說偈言」此下十七行偈，是第二段頌上也。亦分為二：第一四行，頌上第一先明八種神力也；第二「囑累是經故」下有十三行，頌上第二嘆經勸行也。
囑累品第二十一
此品第二正明如來以經付囑時眾，因名品目也。此品中大分為三段：第一正明如來以經付囑，第二明時眾即受付囑，第三明如來示付囑事畢相也。又此三段中各有三。正付中有三者：第一正明以經付也；第二釋付囑之意，從「所以者何」是也；第三結付囑，從「汝等亦應」下是也。「時諸菩薩」此下是第二受付囑，亦有三者：第一先明內心歡喜；第二
【現代漢語翻譯】 現代漢語譯本： 這段經文自然分為兩部分：第一部分闡明佛的神力，第二部分因此讚歎經典並勸勉修行。現在先闡明神力，其中又分為兩點：第一點先列出神力顯現時的聽眾，第二點正式闡明神力，總共有八種神力。而經文分為六段：第一段先闡明長舌相與放光相合為一段。「一時」之後是第二段，又闡明兩種神力，即謦咳和彈指兩種神力。「地動」之後是第三段，闡明第五種神力，目的是使六道眾生都能發動並通達經文的意義。「其中眾生」之後是第四段，闡明第六種神力，正式闡明如來的神力使大眾徹底見到十方世界。「即時諸天」之後是第五段，闡明第七種神力，闡明天神唱告使眾生供養。「所散諸物」之後是第六段，闡明第八種神力，表示所修的各種善行感得當來佛果。「爾時佛告上行等」之後是長行中的第二段，因此仍然讚歎經典並勸勉修行。
「而說偈言」之後這十七行偈頌，是第二段，歌頌上面的內容。也分為兩部分：第一部分四行，歌頌上面第一點，先闡明八種神力；第二部分「囑累是經故」之後有十三行，歌頌上面第二點，讚歎經典並勸勉修行。
囑累品第二十一
這一品第二十一，正式闡明如來將經典付囑給當時的聽眾，因此命名品目。這一品中大體分為三段：第一段正式闡明如來將經典付囑，第二段闡明當時的聽眾立即接受付囑，第三段闡明如來顯示付囑之事完畢的瑞相。而這三段中又各有三點。正式付囑中有三點：第一點正式闡明以經典付囑；第二點解釋付囑的意義，從「所以者何」開始；第三點總結付囑，從「汝等亦應」之後開始。「時諸菩薩」之後是第二段接受付囑，也有三點：第一點先闡明內心歡喜；第二點
【English Translation】 English version: This passage naturally divides into two parts: the first part elucidates the Buddha's divine powers, and the second part praises the Sutra and encourages practice accordingly. Now, let's first elucidate the divine powers, which are further divided into two points: the first point lists the audience present when the divine powers manifest, and the second point formally elucidates the divine powers, which are eight in total. The text is divided into six sections: the first section elucidates the union of the long tongue and the emission of light as one section. 'At that time' marks the beginning of the second section, which further elucidates two divine powers, namely, clearing the throat and snapping the fingers. 'The earth shook' marks the beginning of the third section, elucidating the fifth divine power, with the aim of enabling beings in the six realms to be moved and understand the meaning of the Sutra. 'Among these beings' marks the beginning of the fourth section, elucidating the sixth divine power, formally elucidating the Tathagata's (如來) divine power, enabling the assembly to thoroughly see the ten directions. 'Immediately, the devas (諸天)' marks the beginning of the fifth section, elucidating the seventh divine power, elucidating the devas' proclamation to encourage beings to make offerings. 'The scattered objects' marks the beginning of the sixth section, elucidating the eighth divine power, representing that the various good deeds cultivated will bring about the future Buddha fruit. 'At that time, the Buddha told Superior Practice (上行) and others' marks the beginning of the second section in the prose, therefore still praising the Sutra and encouraging practice.
The seventeen lines of verse after 'And spoke in verse' constitute the second section, praising the above content. It is also divided into two parts: the first part, four lines, praises the first point above, first elucidating the eight divine powers; the second part, thirteen lines after 'Entrusting this Sutra,' praises the second point above, praising the Sutra and encouraging practice.
Chapter Twenty-One: Entrustment
This chapter, the twenty-first, formally elucidates the Tathagata's entrustment of the Sutra to the audience at that time, hence the naming of the chapter. This chapter is broadly divided into three sections: the first section formally elucidates the Tathagata's entrustment of the Sutra, the second section elucidates the audience's immediate acceptance of the entrustment, and the third section elucidates the auspicious signs of the Tathagata showing the completion of the entrustment. Each of these three sections has three points. The formal entrustment has three points: the first point formally elucidates the entrustment with the Sutra; the second point explains the meaning of the entrustment, starting from 'The reason is'; the third point concludes the entrustment, starting from 'You should also.' 'At that time, the Bodhisattvas (菩薩)' marks the beginning of the second section, the acceptance of the entrustment, which also has three points: the first point first elucidates the inner joy; the second point
從「益加恭敬」下明外形致敬；第三「俱發聲言」下正明受付囑也。「爾時釋迦」此下是第三段，示付囑事畢之相，亦有三者：第一先唱分身諸佛各隨所安也；第二還閉多寶佛塔，從「多寶」下是也；第三明大眾歡喜，從「說是語時」下是也。
藥王本事品第二十二
此品明藥王昔日苦行通經，仍為品目名也。此下有五品，是第三段示物通經之軌則。但上明因之中已明軌則，此中復明軌者，但前「入如來室」等明法等，明法為通經之軌，此中正以藥王等以人為軌也。此五品示物通經之軌，今判為三段：第一有〈藥王〉、〈妙音〉、〈觀音〉三品，正示物通經之軌；第二〈陀羅尼品〉即獎勸時眾有退沒者，以說神咒護此通經人，是故不可不弘經也；第三〈妙莊嚴王本事品〉即顯通經有利益，轉父邪見以歸正解也。今且就第一段中自有兩段：第一此〈藥王品〉先明苦行通經為物作軌也；第二〈妙音〉、〈觀音〉兩品明普現色身弘經益物。若明藥王苦行者，下二人亦然；若明後二人普現色身弘經益物，藥王亦應爾，是故彼此互舉影向相顯。但此藥王是舊邦菩薩，妙音、觀音等是他土大士，但妙音是東方菩薩，觀音是西土大士，雖復東西兩殊同集一處，為欲表同歸之理，證莫二之說也。
今且就此品中大判
【現代漢語翻譯】 現代漢語譯本： 『益加恭敬』之後，闡明外在形象的致敬；第三，『俱發聲言』之後，正式闡明接受囑託。『爾時釋迦』以下是第三段，展示付囑之事完畢的景象，也有三點：第一，先唱誦分身諸佛各自安住之處；第二，收起多寶佛塔，從『多寶』以下是；第三，闡明大眾歡喜，從『說是語時』以下是。
藥王本事品第二十二
此品闡明藥王昔日苦行通經，仍然作為品目的名稱。以下有五品，是第三段，展示以事物通經的軌則。但前面闡明原因之中已經闡明了軌則，此處再次闡明軌則，只是前面『入如來室』等闡明法等，闡明法是通經的軌則，此處正式以藥王等以人為軌則。這五品展示以事物通經的軌則，現在判為三段：第一有〈藥王品〉、〈妙音品〉、〈觀音品〉三品，正式展示以事物通經的軌則；第二〈陀羅尼品〉即是獎賞勸勉當時大眾中有退縮的人，以說神咒來護持此通經之人，因此不可不弘揚經典；第三〈妙莊嚴王本事品〉即是彰顯通經有利益，轉變父親的邪見而歸於正解。現在且就第一段中自有兩段：第一此〈藥王品〉先闡明苦行通經作為事物的榜樣；第二〈妙音品〉、〈觀音品〉兩品闡明普遍示現色身弘揚經典利益眾生。如果闡明藥王的苦行，下面二人也是如此；如果闡明後面二人普遍示現色身弘揚經典利益眾生，藥王也應該如此，因此彼此互相舉例，影像相互顯現。但是此藥王是舊邦的菩薩（Bodhisattva），妙音（Gadgadasvara）、觀音（Avalokitesvara）等是他土的大士（Mahasattva），但是妙音是東方菩薩，觀音是西方的大士，即使東西兩方不同，也一同聚集在一處，是爲了表明同歸的道理，證明沒有二致的說法。
現在且就此品中大體判斷。
【English Translation】 English version: Following 『益加恭敬 (yì jiā gōng jìng, increasing reverence)』 clarifies the homage in external form; third, following 『俱發聲言 (jù fā shēng yán, all uttering voices)』 formally clarifies the acceptance of entrustment. 『爾時釋迦 (ěr shí shì jiā, At that time, Shakyamuni)』 below is the third section, showing the appearance of the entrustment being completed, also with three points: first, first chanting the locations where the manifested Buddhas each abide; second, retracting the Stupa of Many Treasures, from 『多寶 (duō bǎo, Many Treasures)』 onwards; third, clarifying the joy of the assembly, from 『說是語時 (shuō shì yǔ shí, When these words were spoken)』 onwards.
Chapter Twenty-Two: The Past Deeds of Bhaisajyaraja
This chapter clarifies Bhaisajyaraja』s (藥王, Yàowáng, Medicine King) past ascetic practices of mastering the sutras, still serving as the name of the chapter. The following five chapters are the third section, demonstrating the rules for understanding the sutras through objects. However, the rules have already been clarified in the previous explanation of causes, and the rules are clarified again here, only because the previous 『entering the chamber of the Tathagata』 and others clarify the Dharma, clarifying the Dharma as the rule for understanding the sutras, while here it is formally using Bhaisajyaraja and others as the rule for people. These five chapters demonstrate the rules for understanding the sutras through objects, now divided into three sections: first, there are the three chapters of , , and , formally demonstrating the rules for understanding the sutras through objects; second, the chapter is to reward and encourage those in the assembly who are retreating, by reciting divine mantras to protect those who understand the sutras, therefore one must not fail to propagate the sutras; third, the chapter is to reveal the benefits of understanding the sutras, transforming the father』s wrong views and returning to correct understanding. Now, focusing on the first section, there are two parts: first, this chapter first clarifies ascetic practices of mastering the sutras as a model for things; second, the two chapters and clarify the universal manifestation of physical bodies to propagate the sutras and benefit beings. If clarifying Bhaisajyaraja』s ascetic practices, the following two people are also like this; if clarifying the latter two people』s universal manifestation of physical bodies to propagate the sutras and benefit beings, Bhaisajyaraja should also be like this, therefore they mutually exemplify each other, with images reflecting and revealing each other. However, this Bhaisajyaraja is a Bodhisattva (菩薩, Púsà) from an old country, while Gadgadasvara (妙音, Miàoyīn, Wonderful Sound), Avalokitesvara (觀音, Guānyīn, Observing Sound) and others are Mahasattvas (大士, Dàshì) from other lands, but Gadgadasvara is a Bodhisattva from the East, while Avalokitesvara is a Mahasattva from the West, even though the East and West are different, they gather together in one place, in order to show the principle of returning to the same, proving the saying of non-duality.
Now, let』s make a general judgment on this chapter.
為四段：第一是宿王華作問也，第二如來答也，第三經家序說此品中得利益，第四明多寶讚歎時眾中宿王華能問也。中有三：第一正問藥王難行苦行事；第二「善哉世尊愿少解說」一句，請說；第三「諸天龍神」下，出所為徒眾也。
「爾時佛告」此下是品中第二段，如來答也。今就此答中自有六段：第一先明事本；第二「爾時彼佛」下，明過去佛為此菩薩說《法華經》；第三「一切眾生喜見」下，正明本事苦行流通此經；第四「佛告宿王華」下即會古今；第五「宿王華若有發心」下，勸通經；第六「宿王華譬如」下，廣嘆經，正明流通也。從「爾時佛告宿王華」下十一行余，是第一明事本。「爾時彼佛」此下是佛答中第二，明昔日佛為此菩薩說《法華經》也。「是一切眾生」此下是佛答中第三段，正明本事也。今就此中自有四段：第一是「一切眾生喜見菩薩」下明聞經修行；第二從「滿萬二千歲已得現一切色身三昧」以下，明得現果；第三「即作是念」以下，明知恩念報恩；第四「即時入是三昧」以下，正明報恩供養也。就此第四自有二：第一先明現身供養，第二後身供養。且就現身供養中自分為二：第一「即時入是三昧」下，先明財物供養；第二「從三昧起而自念言」下，正明燒身供養。今且就明燒身供養
【現代漢語翻譯】 現代漢語譯本：此段經文分為四個部分：第一部分是宿王華菩薩（Su宿王華，constellation king flower）的提問，第二部分是如來的回答，第三部分是經文編纂者敘述此品中得到的利益，第四部分說明多寶如來（Prabhutaratna）讚歎當時法會中的宿王華菩薩能夠提出這樣的問題。其中第一部分又分為三小段：第一段是正式提問關於藥王菩薩（Bhaisajyaraja）難行苦行的事蹟；第二段是『善哉世尊愿少解說』一句，請求佛陀解說；第三段從『諸天龍神』開始，說明提問是為徒眾而發起的。 『爾時佛告』以下是此品中的第二大段，如來的回答。現在就如來的回答本身又分為六段：第一段首先闡明事情的本源；第二段從『爾時彼佛』開始，說明過去的佛為此菩薩宣說《法華經》（Lotus Sutra）；第三段從『一切眾生喜見』開始，正式闡明本事，即通過苦行來弘揚此經；第四段從『佛告宿王華』開始，將過去和現在聯繫起來；第五段從『宿王華若有發心』開始，勸勉人們弘揚此經；第六段從『宿王華譬如』開始，廣泛讚歎此經，正式闡明流通的重要性。從『爾時佛告宿王華』開始的十一行多，是第一段，闡明事情的本源。『爾時彼佛』以下是佛陀回答中的第二段，說明過去的佛為此菩薩宣說《法華經》。『是一切眾生』以下是佛陀回答中的第三段，正式闡明本事。現在就此段本身又分為四段：第一段從『一切眾生喜見菩薩』開始，說明聽聞佛經后的修行；第二段從『滿萬二千歲已得現一切色身三昧』以下，說明獲得證果；第三段從『即作是念』以下，說明知恩圖報；第四段從『即時入是三昧』以下，正式闡明報恩供養。就此第四段本身又分為兩部分：第一部分先說明現身供養，第二部分后說明後身供養。且就現身供養中又分為兩部分：第一部分從『即時入是三昧』開始，先說明財物供養；第二部分從『從三昧起而自念言』開始，正式闡明燒身供養。現在先闡明燒身供養。
【English Translation】 English version: This passage is divided into four parts: The first part is the question asked by Bodhisattva Suwanghua (Su宿王華, constellation king flower), the second part is the Tathagata's (如來) answer, the third part is the narration by the sutra compiler about the benefits gained in this chapter, and the fourth part explains how Prabhutaratna Tathagata (多寶如來) praised Bodhisattva Suwanghua in the assembly for being able to ask such a question. The first part is further divided into three smaller sections: the first section is the formal question about the difficult and ascetic practices of Bhaisajyaraja Bodhisattva (藥王菩薩); the second section is the phrase 'Excellent, World Honored One, I wish you would explain a little,' requesting the Buddha to explain; the third section, starting from 'Devas, dragons, and spirits,' explains that the question was initiated for the sake of the disciples. The section from 'At that time, the Buddha told' onwards is the second major section in this chapter, the Tathagata's answer. Now, the Tathagata's answer itself is divided into six sections: the first section first clarifies the origin of the matter; the second section, starting from 'At that time, that Buddha,' explains that the Buddha of the past preached the Lotus Sutra (法華經) for this Bodhisattva; the third section, starting from 'All Living Beings Gladly Seen,' formally clarifies the original event, which is to promote this sutra through ascetic practices; the fourth section, starting from 'The Buddha told Suwanghua,' connects the past and the present; the fifth section, starting from 'Suwanghua, if there is an aspiration,' encourages people to propagate this sutra; the sixth section, starting from 'Suwanghua, for example,' widely praises this sutra, formally clarifying the importance of circulation. The eleven or so lines starting from 'At that time, the Buddha told Suwanghua' is the first section, clarifying the origin of the matter. 'At that time, that Buddha' onwards is the second section in the Buddha's answer, explaining that the Buddha of the past preached the Lotus Sutra for this Bodhisattva. 'These All Living Beings' onwards is the third section in the Buddha's answer, formally clarifying the original event. Now, this section itself is divided into four sections: the first section, starting from 'Bodhisattva All Living Beings Gladly Seen,' explains the practice after hearing the sutra; the second section, from 'Having completed twelve thousand years, he obtained the Samadhi of Manifesting All Forms,' explains the attainment of fruition; the third section, from 'Then he thought,' explains knowing gratitude and repaying kindness; the fourth section, from 'Immediately entering this Samadhi,' formally clarifies repaying kindness through offerings. This fourth section itself is divided into two parts: the first part first explains offering through the physical body, and the second part later explains offering through the subsequent body. Furthermore, the offering through the physical body is divided into two parts: the first part, starting from 'Immediately entering this Samadhi,' first explains offering through material possessions; the second part, starting from 'Arising from Samadhi, he thought to himself,' formally clarifies offering through burning the body. Now, let's first clarify offering through burning the body.
中自有五階：第一先明念欲燒身也；第二「即服諸香」下，明服香；第三從「滿千二百歲」下，正明燒身；第四「其中諸佛」以下，諸佛嘆；第五「其身火燃」以下，明所經時節。從「一切眾生喜見」此下是第二，明後身供養。就中自有二：第一先明供養緣起；第二從「爾時一切眾生喜見」下，正苦行通經。今且就緣起之中自有九階：第一先明現生王家也。第二「即為父王」下，為王說本因緣。第三「大王我今當還供養此佛」下，明已語王道欲供養凈明德佛。第四「白已」下，明升空而往。第五「往至佛所」下，明至佛所致敬。第六「爾時一切」下，明白佛道。佛那得猶在？今不用此解，只是自慶言我猶故及世尊在世也。第七明日月凈明德佛答，言「涅槃時至」也。第八明從「又敕」下，即明凈明德佛以法付此菩薩也。第九「如是日月凈明」下，明凈明德佛下入涅槃也。明緣起竟。「爾時一切」此下是第二，正明後身苦行通經。今就此中自有四段：第一先明見佛滅度生戀慕之心；第二即以海此岸栴檀明焚身供養；第三火滅之後明供養舍利；第四「爾時一切」下，明仍舍臂供養。就此第四段中自有七重：第一「從此」下，告大眾欲燒臂。第二「作是語已」下，正明燒臂。第三「令無數求聲聞眾」下，明時眾得益。第四「
【現代漢語翻譯】 現代漢語譯本： 經文自身有五個階段：第一，首先闡明念頭如同燃燒身體；第二，從『即服諸香』開始，闡明服用香料；第三，從『滿千二百歲』開始，正式闡明燒身；第四，從『其中諸佛』以下，是諸佛的讚歎；第五，從『其身火燃』以下，闡明所經歷的時間。 從『一切眾生喜見』以下是第二部分，闡明後世的供養。其中自身有兩部分：第一，首先闡明供養的緣起；第二，從『爾時一切眾生喜見』以下，正式闡明苦行通經。現在先就緣起之中自身有九個階段：第一，首先闡明現生於王家。第二，從『即為父王』以下，為國王講述本來的因緣。第三，從『大王我今當還供養此佛』以下，闡明已經告訴國王想要供養凈明德佛（Dìngmíngdé Fó）。第四，從『白已』以下，闡明升空而去。第五，從『往至佛所』以下，闡明到達佛所致敬。第六，從『爾時一切』以下，明白佛道。佛怎麼還能存在呢？現在不用這種解釋，只是自我慶幸說我還能趕上世尊在世。第七，闡明日月凈明德佛（Rìyuè jìngmíngdé Fó）回答，說『涅槃之時已到』。第八，闡明從『又敕』以下，就是闡明凈明德佛將佛法託付給這位菩薩。第九，從『如是日月凈明』以下，闡明日月凈明德佛入涅槃。緣起部分結束。 『爾時一切』以下是第二部分，正式闡明後世苦行通經。現在就此中有四個段落：第一，首先闡明見到佛陀滅度后產生的戀慕之心；第二，用海此岸栴檀（Hǎicǐ'àn zhāntán）闡明焚身供養；第三，火滅之後闡明供養舍利；第四，從『爾時一切』以下，闡明仍然捨棄手臂供養。就在這第四段中自身有七重：第一，從『從此』以下，告訴大眾想要燒手臂。第二，從『作是語已』以下，正式闡明燒手臂。第三，從『令無數求聲聞眾』以下，闡明當時大眾得到利益。第四
【English Translation】 English version: The sutra itself has five stages: First, it clarifies that thoughts are like burning the body; second, starting from 'Jí fú zhū xiāng (即服諸香)' [Immediately taking various incenses], it clarifies the taking of incense; third, starting from 'Mǎn qiān èrbǎi suì (滿千二百歲)' [Full one thousand two hundred years], it formally clarifies the burning of the body; fourth, from 'Qí zhōng zhū Fó (其中諸佛)' [Among them, all Buddhas] onwards, it is the praise of all Buddhas; fifth, from 'Qí shēn huǒ rán (其身火燃)' [His body ablaze] onwards, it clarifies the time experienced. From 'Yīqiè zhòngshēng xǐ jiàn (一切眾生喜見)' [All beings rejoice to see] onwards is the second part, clarifying the offerings in later lives. Within it, there are two parts: first, it clarifies the origin of the offerings; second, from 'Ěrshí yīqiè zhòngshēng xǐ jiàn (爾時一切眾生喜見)' [At that time, all beings rejoice to see] onwards, it formally clarifies the ascetic practice of mastering the sutras. Now, let's focus on the origin, which itself has nine stages: first, it clarifies being born into a royal family in this life; second, from 'Jí wèi fùwáng (即為父王)' [Immediately for the father king] onwards, it tells the king about the original causes and conditions; third, from 'Dàwáng wǒ jīn dāng hái gòngyǎng cǐ Fó (大王我今當還供養此佛)' [Great King, I will now return to make offerings to this Buddha] onwards, it clarifies that he has told the king that he wants to make offerings to Dìngmíngdé Fó (凈明德佛) [Pure Bright Virtue Buddha]; fourth, from 'Bái yǐ (白已)' [Having reported], it clarifies ascending into the sky and going; fifth, from 'Wǎng zhì Fó suǒ (往至佛所)' [Going to the Buddha's place] onwards, it clarifies arriving at the Buddha's place and paying respects; sixth, from 'Ěrshí yīqiè (爾時一切)' [At that time, all] onwards, understanding the Buddha's path. How could the Buddha still be present? We don't use this explanation now, but simply rejoice that I can still catch up with the World Honored One being in the world; seventh, it clarifies that Rìyuè jìngmíngdé Fó (日月凈明德佛) [Sun Moon Pure Bright Virtue Buddha] answers, saying 'The time of Nirvana has arrived'; eighth, it clarifies from 'Yòu chì (又敕)' [Also ordered] onwards, which clarifies that Pure Bright Virtue Buddha entrusts the Dharma to this Bodhisattva; ninth, from 'Rúshì rìyuè jìngmíng (如是日月凈明)' [Thus, Sun Moon Pure Bright] onwards, it clarifies that Sun Moon Pure Bright Virtue Buddha enters Nirvana. The origin part ends. 'Ěrshí yīqiè (爾時一切)' [At that time, all] onwards is the second part, formally clarifying the ascetic practice of mastering the sutras in later lives. Now, within this, there are four sections: first, it clarifies the feeling of longing that arises after seeing the Buddha's passing; second, using Hǎicǐ'àn zhāntán (海此岸栴檀) [Sandalwood from this shore of the sea], it clarifies burning the body as an offering; third, after the fire is extinguished, it clarifies making offerings to the relics; fourth, from 'Ěrshí yīqiè (爾時一切)' [At that time, all] onwards, it clarifies still offering the arms. Within this fourth section, there are seven layers: first, from 'Cóngcǐ (從此)' [From this] onwards, telling the assembly that he wants to burn his arms; second, from 'Zuò shì yǔ yǐ (作是語已)' [Having spoken these words] onwards, it formally clarifies burning the arms; third, from 'Lìng wúshù qiú shēngwén zhòng (令無數求聲聞眾)' [Causing countless seekers of Śrāvakayāna] onwards, it clarifies that the assembly at that time received benefits; fourth,
爾時諸菩薩」下，時眾憂惱。第五「於時一切眾生喜見」下明發誓。第六「作是誓已」下，明臂複本。第七「當爾之時」，明感動之相也。「佛告宿王華于意云何」下，佛答，有六段，此是第四段會通古今也。「宿王若有發心」此下是第五，仍勸人苦行通經也。「宿王華譬如一切川流江河」下，是第六廣嘆經正明流通。就中自有兩段：第一嘆經，第二「是故宿王華」以下，正明流通也。就此兩段各有二階。嘆經二者：初總嘆此經一部，次「宿王華若有人聞」下，別嘆。此二階各有三重。總嘆中有三者：第一「譬如一切川流」下十譬，格量嘆；第二「宿王華此經能救一切」下，名當體嘆；第三「若人得聞此《法華經》」下，舉功用嘆也。「宿王華若有人聞是藥王」以下，是第二別嘆。就中亦有三者：第一「從此」以下，舉現在世為嘆；第二「若如來滅后」下，舉未來世為嘆；第三「宿王華此菩薩成就如是」下，總結嘆也。第二正明流通中有二者：第一「是故宿王華」下，以此一品付囑流通；第二「宿王汝當以神通」下，以此一部付囑正明流通。就中有正、有釋也。
「說是藥王品時」此下是品之第三段，即是經家敘說品得利益也。
「多寶如來」此下是第四段，明多寶如來仍讚歎宿王華能問也。
妙
【現代漢語翻譯】 現代漢語譯本： 當時，諸位菩薩（菩薩：立志修行以達到覺悟的眾生）之下，在場的聽眾都感到憂愁和煩惱。第五部分，從『於時一切眾生喜見』開始，闡明了發誓。第六部分，從『作是誓已』開始，闡明了手臂恢復原狀。第七部分，從『當爾之時』開始，闡明了感動的景象。『佛告宿王華于意云何』（宿王華：佛陀弟子名）以下，是佛陀的回答，分為六段，這是第四段，會通古今。『宿王若有發心』以下是第五部分，仍然勸人苦行通經。『宿王華譬如一切川流江河』以下，是第六部分，廣泛讚歎經典，正面闡明流通。其中又分為兩段：第一段是讚歎經典，第二段是『是故宿王華』以下，正面闡明流通。這兩段各有兩層。讚歎經典分為兩層：首先是總的讚歎此經一部，其次是『宿王華若有人聞』以下，分別讚歎。這兩層各有三重。總的讚歎中有三點：第一，『譬如一切川流』以下十個比喻，用格量來讚歎；第二，『宿王華此經能救一切』以下，用名稱本身來讚歎；第三，『若人得聞此《法華經》』以下，舉出功用來讚歎。『宿王華若有人聞是藥王』以下，是第二部分，分別讚歎。其中也有三點：第一，『從此』以下，舉出現世來讚歎；第二，『若如來滅后』以下，舉出未來世來讚歎；第三，『宿王華此菩薩成就如是』以下，總結讚歎。第二部分，正面闡明流通，分為兩點：第一，『是故宿王華』以下，用這一品來付囑流通；第二，『宿王汝當以神通』以下，用這一部經來付囑正面闡明流通。其中有正面闡明，也有解釋。
『說是藥王品時』以下是這一品的第三段，也就是經文作者敘述這一品所獲得的利益。
『多寶如來』（多寶如來：過去佛名）以下是第四段，闡明多寶如來仍然讚歎宿王華能夠提問。
妙
【English Translation】 English version: At that time, the various Bodhisattvas (Bodhisattvas: beings who are committed to achieving enlightenment) and the assembly were worried and distressed. The fifth part, starting with 'At that time, all living beings Joyfully Seen,' clarifies the making of vows. The sixth part, starting with 'Having made this vow,' clarifies the restoration of the arm. The seventh part, starting with 'At that time,' clarifies the appearance of being moved. 'The Buddha told Suwanghua, what do you think?' (Suwanghua: name of a disciple of the Buddha) below, is the Buddha's answer, divided into six sections, this is the fourth section, connecting the past and present. 'Suwang, if there is an aspiration,' below is the fifth part, still encouraging people to diligently practice and understand the scriptures. 'Suwanghua, it is like all the rivers and streams,' below is the sixth part, widely praising the scripture, and directly clarifying its circulation. Among them, it is divided into two sections: the first section is praising the scripture, and the second section is 'Therefore, Suwanghua,' below, directly clarifying its circulation. Each of these two sections has two levels. Praising the scripture is divided into two levels: first, a general praise of this entire scripture, and second, 'Suwanghua, if someone hears,' below, a separate praise. Each of these two levels has three aspects. The general praise has three aspects: first, 'It is like all the rivers and streams,' below, ten metaphors, using measurement to praise; second, 'Suwanghua, this scripture can save all,' below, using the name itself to praise; third, 'If someone hears this 'Lotus Sutra',' below, citing the function to praise. 'Suwanghua, if someone hears this Medicine King,' below, is the second part, separate praise. Among them, there are also three aspects: first, 'From this,' below, citing the present world to praise; second, 'If after the extinction of the Tathagata,' below, citing the future world to praise; third, 'Suwanghua, this Bodhisattva achieves such,' below, a concluding praise. The second part, directly clarifying circulation, is divided into two points: first, 'Therefore, Suwanghua,' below, using this chapter to entrust circulation; second, 'Suwang, you should use your supernatural powers,' below, using this entire scripture to entrust direct clarification of circulation. Among them, there is direct clarification, and there is also explanation.
'When the Medicine King chapter was spoken,' below is the third section of this chapter, which is the scripture writer's narration of the benefits obtained from this chapter.
'Tathagata Many Treasures' (Tathagata Many Treasures: name of a past Buddha) below is the fourth section, clarifying that Tathagata Many Treasures still praises Suwanghua for being able to ask questions.
Wonderful
音品第二十三
此品中述此菩薩普現色身神力之事，仍以此菩薩為品名也。此下兩品是示物通經軌則中第二，明此二大士普現色身弘經益物，此意已如前述也。今就此品中大分為六段：第一先明如來放光召妙音令來；第二「即白凈華智佛」下，明彼菩薩被命發東方來此土；第三「爾時華德菩薩白佛」下，正明妙音普現色身通經之軌；第四「說是妙音品時」下，明東西二處人天有利益；第五「爾時妙音菩薩供養釋迦」下，明此菩薩見普現色身既竟仍辭此間佛還東方；第六「說是妙音菩薩來往品時」下，明經家述時眾說品有利益也。
今第一如來放光召中，自有三階：第一先明此光傍照余國也；第二「過是數已」下，明此光的照此菩薩國也；第三「爾時一切凈光莊嚴國」下，明如來光的照此妙音身也。
「即白凈華」下是品中第二段，明此妙音受命而來。此中自有五段：第一先明妙音辭佛而來；第二明彼佛仍誡敕此妙音；第三妙音奉受誡敕之旨；第四明此妙音示從彼來相；第五正明妙音發彼而來也。今先有四行許是第一，明妙音辭彼佛而來也。「爾時凈華智佛」此下是第二，明彼佛誡敕之也。「妙音白佛言」此下是第三，奉如來誡敕之旨也。「於是妙音」此下是第四段，示從彼來相。只就此第四段中自
【現代漢語翻譯】 現代漢語譯本 音品第二十三
這一品講述了這位菩薩普遍示現色身的神力之事，仍然用這位菩薩的名字作為品名。接下來的兩品是闡釋事物通達經文軌則中的第二部分，說明這兩位大士普遍示現色身來弘揚經文利益眾生，這個意思已經在前面說過了。現在就這一品中大致分為六段：第一，先說明如來放光召喚妙音菩薩前來；第二，「即白凈華智佛」以下，說明那位菩薩接受命令從東方來到這個世界；第三，「爾時華德菩薩白佛」以下，正式說明妙音菩薩普遍示現色身通達經文的軌則；第四，「說是妙音品時」以下，說明東西兩處的人天眾生獲得利益；第五，「爾時妙音菩薩供養釋迦」以下，說明這位菩薩見到普遍示現色身完畢后，仍然辭別這裡的佛陀返回東方；第六，「說是妙音菩薩來往品時」以下，說明經文作者敘述當時大眾聽聞此品獲得的利益。
現在第一部分，如來放光召喚中，又分為三個階段：第一，先說明這道光普遍照耀其他國家；第二，「過是數已」以下，說明這道光照耀到這位菩薩所在的國家；第三，「爾時一切凈光莊嚴國」以下，說明如來的光照耀到這位妙音菩薩的身上。
「即白凈華」以下是品中的第二段，說明這位妙音菩薩接受命令而來。這裡面又分為五個段落：第一，先說明妙音菩薩辭別佛陀而來；第二，說明那位佛陀仍然告誡和敕令這位妙音菩薩；第三，妙音菩薩奉行接受告誡和敕令的旨意；第四，說明這位妙音菩薩展示從那裡來的景象；第五，正式說明妙音菩薩從那裡出發而來。現在先有四行左右是第一部分，說明妙音菩薩辭別那位佛陀而來。「爾時凈華智佛」以下是第二部分，說明那位佛陀告誡和敕令他。「妙音白佛言」以下是第三部分，奉行如來的告誡和敕令的旨意。「於是妙音」以下是第四段，展示從那裡來的景象。僅僅就這第四段中自
【English Translation】 English version Chapter XXIII: The Chapter on the Sound
This chapter describes the bodhisattva's power of universally manifesting physical forms, and the bodhisattva's name is still used as the title of the chapter. The following two chapters are the second part of explaining the rules for things to understand the scriptures, explaining that these two great beings universally manifest physical forms to promote the scriptures and benefit sentient beings, and this meaning has already been mentioned earlier. Now, this chapter is roughly divided into six sections: First, it explains that the Tathagata emits light to summon Bodhisattva Wonderful Sound to come; Second, from 'Then, the Buddha of Pure Flower Wisdom' onwards, it explains that the bodhisattva received the order to come to this world from the east; Third, from 'Then, Bodhisattva Flower Virtue said to the Buddha' onwards, it formally explains the rules for Bodhisattva Wonderful Sound to universally manifest physical forms to understand the scriptures; Fourth, from 'When this Chapter on Wonderful Sound was spoken' onwards, it explains that the humans and devas in the east and west received benefits; Fifth, from 'Then, Bodhisattva Wonderful Sound made offerings to Shakyamuni' onwards, it explains that after seeing the universal manifestation of physical forms completed, this bodhisattva still bid farewell to the Buddha here and returned to the east; Sixth, from 'When this Chapter on the Coming and Going of Bodhisattva Wonderful Sound was spoken' onwards, it explains that the scripture writer narrates the benefits gained by the assembly at that time upon hearing this chapter.
Now, in the first part, the Tathagata emits light to summon, it is further divided into three stages: First, it explains that this light universally illuminates other countries; Second, from 'After these numbers were passed' onwards, it explains that this light illuminates the country where this bodhisattva is located; Third, from 'Then, in the country of All Pure Light Adornment' onwards, it explains that the Tathagata's light illuminates the body of this Bodhisattva Wonderful Sound.
From 'Then, Pure Flower' onwards is the second section of the chapter, explaining that this Bodhisattva Wonderful Sound came upon receiving the order. This is further divided into five paragraphs: First, it explains that Bodhisattva Wonderful Sound bid farewell to the Buddha and came; Second, it explains that the Buddha still admonished and ordered this Bodhisattva Wonderful Sound; Third, Bodhisattva Wonderful Sound followed and accepted the meaning of the admonishment and order; Fourth, it explains that this Bodhisattva Wonderful Sound showed the appearance of coming from there; Fifth, it formally explains that Bodhisattva Wonderful Sound set out from there and came. Now, the first four lines or so are the first part, explaining that Bodhisattva Wonderful Sound bid farewell to that Buddha and came. From 'Then, the Buddha of Pure Flower Wisdom' onwards is the second part, explaining that the Buddha admonished and ordered him. From 'Bodhisattva Wonderful Sound said to the Buddha' onwards is the third part, following the meaning of the Tathagata's admonishment and order. From 'Then, Wonderful Sound' onwards is the fourth paragraph, showing the appearance of coming from there. Just in this fourth paragraph itself
復六階：第一明現寶蓮華於此間也。第二從「爾時文殊」下，文殊問佛此瑞相之意也。第三「爾時釋迦」下，明如來答文殊。第四「文殊白佛」下，明文殊仍愿見此妙音。第五「爾時釋迦」下，明釋迦答道多寶如來自當為汝喚。第六「時多寶佛」下，明多寶佛即為文殊喚此妙音。
從「於時妙音」以下是第五段，正明妙音發來至此。就此第五段自有九階：第一先明妙音與眷屬而來；第二「所逕諸國」以下，妙音于路現神力之相；第三「菩薩目如廣大青蓮華葉」下，明經家敘此人形；第四「入七寶臺」下，明妙音乘寶座而來至；第五「到已」以下，明既至此間設供養；第六「而白佛言」下，明妙音傳彼佛相問訊；第七「世尊我今欲見」下，明妙音白佛道愿欲見多寶佛；第八「爾時釋迦」下，明釋迦即為白多寶佛；第九「爾時多寶佛」下，明多寶佛于寶塔中遙命妙音也。
「爾時華德菩薩白佛」此下是品中第三段，正明妙音普現色身弘經。此中自有兩番問答為二段也。今明初番問答中問唯一也。佛答中自有四階：第一正答妙音往昔行妙因今日得果；第二「華德于汝意云何」下仍會通古今；第三「華德汝但見妙音菩薩」下，廣明此妙音普現色身弘經；第四「華德妙音成就」下，結答也。「爾時華德菩薩白佛」此
【現代漢語翻譯】 現代漢語譯本 復六階：第一，（佛）在此間顯現寶蓮華。第二，從『爾時文殊』開始，是文殊菩薩詢問佛陀此瑞相的含義。第三，從『爾時釋迦』開始，闡明如來佛回答文殊菩薩。第四，從『文殊白佛』開始，闡明文殊菩薩仍然希望見到妙音菩薩。第五，從『爾時釋迦』開始，闡明釋迦牟尼佛回答說多寶如來會親自為你召喚妙音菩薩。第六，從『時多寶佛』開始，闡明多寶佛立即為文殊菩薩召喚妙音菩薩。
從『於時妙音』以下是第五段，正式闡明妙音菩薩前來此處。就此第五段自身有九個層次：第一，首先闡明妙音菩薩與眷屬一同前來；第二，從『所逕諸國』以下，妙音菩薩在路途上顯現神通之相；第三，從『菩薩目如廣大青蓮華葉』開始，闡明經書作者敘述妙音菩薩的形貌；第四，從『入七寶臺』開始，闡明妙音菩薩乘坐寶座前來；第五，從『到已』以下，闡明到達此處后，妙音菩薩進行供養；第六，從『而白佛言』開始，闡明妙音菩薩傳達彼佛的問候；第七，從『世尊我今欲見』開始，闡明妙音菩薩稟告佛陀，表達想要見到多寶佛的願望；第八，從『爾時釋迦』開始，闡明釋迦牟尼佛立即為妙音菩薩稟告多寶佛；第九，從『爾時多寶佛』開始，闡明多寶佛在寶塔中遙遠地命令妙音菩薩。
『爾時華德菩薩白佛』以下是品中的第三段，正式闡明妙音菩薩普遍顯現色身弘揚佛經。此中有兩番問答，分為兩段。現在闡明初番問答中只有一個提問。佛陀的回答中有四個層次：第一，正面回答妙音菩薩往昔修行妙因，今日得到果報；第二，從『華德于汝意云何』開始，仍然會通古今；第三，從『華德汝但見妙音菩薩』開始，廣泛闡明此妙音菩薩普遍顯現色身弘揚佛經；第四，從『華德妙音成就』開始，總結回答。『爾時華德菩薩白佛』此
【English Translation】 English version Reiteration of the Sixth Stage: First, the manifestation of a precious lotus flower in this realm. Second, starting from 'Then, Manjushri,' it is Manjushri (Manjushri Bodhisattva, symbolizing wisdom) asking the Buddha about the meaning of this auspicious sign. Third, starting from 'Then, Shakyamuni,' it clarifies the Tathagata's (another name for Buddha) answer to Manjushri. Fourth, starting from 'Manjushri said to the Buddha,' it clarifies that Manjushri still wishes to see this Wonderful Sound (referring to the Bodhisattva). Fifth, starting from 'Then, Shakyamuni,' it clarifies that Shakyamuni (the historical Buddha) answers that Many Treasures Tathagata (Prabhutaratna, representing the eternal Buddha) will personally summon the Wonderful Sound for you. Sixth, starting from 'Then, Many Treasures Buddha,' it clarifies that Many Treasures Buddha immediately summons the Wonderful Sound for Manjushri.
From 'At that time, Wonderful Sound' onwards is the fifth section, formally clarifying the Wonderful Sound Bodhisattva's arrival here. Within this fifth section itself, there are nine levels: First, it first clarifies that the Wonderful Sound Bodhisattva arrives with his retinue; Second, from 'The countries he passed through' onwards, the Wonderful Sound Bodhisattva manifests miraculous powers on the way; Third, starting from 'The Bodhisattva's eyes were like the petals of large blue lotus flowers,' it clarifies that the scripture writer describes the Bodhisattva's appearance; Fourth, starting from 'Entering the Seven-Jeweled Platform,' it clarifies that the Wonderful Sound Bodhisattva arrives riding on a precious seat; Fifth, from 'Having arrived' onwards, it clarifies that after arriving here, the Wonderful Sound Bodhisattva makes offerings; Sixth, starting from 'And said to the Buddha,' it clarifies that the Wonderful Sound Bodhisattva conveys the greetings of that Buddha; Seventh, starting from 'World-Honored One, I now wish to see,' it clarifies that the Wonderful Sound Bodhisattva informs the Buddha, expressing the wish to see Many Treasures Buddha; Eighth, starting from 'Then, Shakyamuni,' it clarifies that Shakyamuni Buddha immediately informs Many Treasures Buddha for the Wonderful Sound Bodhisattva; Ninth, starting from 'Then, Many Treasures Buddha,' it clarifies that Many Treasures Buddha remotely commands the Wonderful Sound Bodhisattva from within the Treasure Tower.
'Then, Bodhisattva Flower Virtue said to the Buddha' onwards is the third section in the chapter, formally clarifying that the Wonderful Sound Bodhisattva universally manifests his form to propagate the scriptures. Within this, there are two rounds of questions and answers, divided into two sections. Now, it clarifies that there is only one question in the first round of questions and answers. There are four levels in the Buddha's answer: First, directly answering that the Wonderful Sound Bodhisattva cultivated wonderful causes in the past and receives the results today; Second, starting from 'Flower Virtue, what do you think,' it still connects the past and present; Third, starting from 'Flower Virtue, you only see the Wonderful Sound Bodhisattva,' it extensively clarifies that this Wonderful Sound Bodhisattva universally manifests his form to propagate the scriptures; Fourth, starting from 'Flower Virtue, the Wonderful Sound has achieved,' it concludes the answer. 'Then, Bodhisattva Flower Virtue said to the Buddha' this
下是第二番問答，明三昧名也。
「說是妙音菩薩品時」，此下是品中第四段，明東西二國得益，即得此三昧也。
「爾時妙音菩薩供養釋迦」此下是品中第五段，明妙音既說普現色身竟仍辭還國。此中自有三階：第一先明辭如來也；第二從「所逕諸國」下，明妙音去時于路現神力也；第三「既到本國」下，明至彼恭敬彼佛也。
從「說是妙音菩薩來往品時」下，品中第六段，明經家敘時眾得利益也。
觀世音品第二十四
觀世音者可有四名：一名觀世音，正言觀世間音聲而度脫之也；二名觀世音身，即是觀眾生身業而度脫之；三言觀世意，即是觀眾生意業而度脫之也；四者名觀世業，此則通前三種。
問曰：「若爾，何故只詺為觀世音耶？」解釋者言：「但行口業則易，身意兩業行善則難也。且娑婆世界多以音聲為佛事，是故從觀世音受名也。」
今就此品中亦有六段：第一先稱歎此菩薩也；第二從「云何游于娑婆世界」此下，則正明普現通經也；第三「是故汝等應當一心供養」以下，仍勸人供養此菩薩也；第四「無盡意是觀世音菩薩有如是自在神力」以下，結嘆此菩薩也；第五「爾時持地菩薩即從座起」下，明持地菩薩寄也，第寄此品末，仍嘆觀世音之德也；第六臨
【現代漢語翻譯】 現代漢語譯本： 這是第二番問答，闡明三昧（Samadhi，一種精神集中狀態）的名稱。 『說是妙音菩薩品時』，這以下是品中的第四段，闡明東西兩國獲得利益，即獲得此三昧。 『爾時妙音菩薩供養釋迦』這以下是品中的第五段，闡明妙音菩薩說完普現色身之後，仍然告辭返回自己的國家。這其中自有三個階段：第一，先闡明告辭如來（Tathagata，佛的稱號之一）；第二，從『所逕諸國』以下，闡明妙音菩薩離去時，在路途上顯現神通力；第三，『既到本國』以下，闡明到達本國后，恭敬本國佛。 從『說是妙音菩薩來往品時』以下，是品中的第六段，闡明經家敘述當時大眾獲得利益。 觀世音品第二十四 觀世音菩薩可以有四個名稱：一名觀世音，正確地說是觀察世間音聲而度脫眾生；二名觀世音身，即是觀察眾生身業而度脫之；三言觀世意，即是觀察眾生意業而度脫之；四者名觀世業，此則通前三種。 問：『如果這樣，為什麼只稱名為觀世音呢？』解釋的人說：『只是行口業則容易，身意兩業行善則難。而且娑婆世界（Saha World，我們所居住的這個世界）多以音聲為佛事，所以從觀世音受名。』 現在就此品中也有六段：第一，先稱歎此菩薩；第二，從『云何游于娑婆世界』這以下，就正式闡明普現通經；第三，『是故汝等應當一心供養』以下，仍然勸人供養此菩薩；第四，『無盡意是觀世音菩薩有如是自在神力』以下，總結讚歎此菩薩；第五，『爾時持地菩薩即從座起』以下，闡明持地菩薩寄語，寄語此品末尾，仍然讚歎觀世音的功德；第六，臨
【English Translation】 English version: This is the second series of questions and answers, clarifying the name of Samadhi (a state of mental concentration). 『When it was said the chapter of Wonderful Sound Bodhisattva』, the following is the fourth section in the chapter, clarifying that the two countries, east and west, obtained benefits, that is, obtained this Samadhi. 『At that time, Wonderful Sound Bodhisattva made offerings to Shakyamuni』, the following is the fifth section in the chapter, clarifying that after Wonderful Sound Bodhisattva finished speaking about universally manifesting forms, he still bid farewell to return to his country. There are three stages in this: first, clarifying the farewell to the Tathagata (one of the titles of the Buddha); second, from 『The countries he passed through』 below, clarifying that when Wonderful Sound Bodhisattva left, he manifested supernatural powers on the way; third, 『Having arrived at his country』 below, clarifying that upon arriving at his country, he respectfully honored the Buddha there. From 『When it was said the chapter of Wonderful Sound Bodhisattva』s coming and going』 below, is the sixth section in the chapter, clarifying that the sutra narrator describes the benefits obtained by the assembly at that time. Chapter Twenty-Fourth: Avalokiteshvara Avalokiteshvara (Guanshiyin, the Bodhisattva of Compassion) can have four names: first, Avalokiteshvara, which correctly means observing the sounds of the world and liberating beings; second, Avalokiteshvara Body, which is observing the physical karma of beings and liberating them; third, Avalokiteshvara Mind, which is observing the mental karma of beings and liberating them; fourth, Avalokiteshvara Action, which encompasses the previous three. Question: 『If that is so, why is he only named Avalokiteshvara?』 The explainer said: 『Only performing verbal karma is easy, while performing good deeds with physical and mental karma is difficult. Moreover, the Saha World (the world we live in) mostly uses sound for Buddhist activities, therefore he is named after Avalokiteshvara.』 Now, in this chapter, there are also six sections: first, praising this Bodhisattva; second, from 『How does he roam in the Saha World』 below, formally clarifying the universal manifestation and understanding of the sutras; third, 『Therefore, you should single-mindedly make offerings』 below, still encouraging people to make offerings to this Bodhisattva; fourth, 『Endless Intent, Avalokiteshvara Bodhisattva has such自在神力』 below, concluding with praise for this Bodhisattva; fifth, 『At that time, the Earth-Holder Bodhisattva immediately rose from his seat』 below, clarifying the message entrusted by the Earth-Holder Bodhisattva, entrusting the end of this chapter, still praising the virtues of Avalokiteshvara; sixth, approaching
品末「佛說〈普門品〉時」以下，明說此品時得利益也。
今且明第一嘆中有二，即問、答為二也。今明佛答中自有兩段：第一先依名嘆，第二從「無盡意若有人受持六十二億」下，名為格量嘆也。依名嘆中有四：第一先嘆觀世音；第二「若有眾生多於淫慾」下嘆觀世意；第三「若有女人設欲求男」下嘆觀世身；第四「是故眾生皆應受持」下，結勸受持也。就第一觀世音中自有三：第一「若有無量百千萬億眾生受諸苦惱」下，總明觀世苦聲；第二「若有受持觀世音菩薩名者」下，別明觀世音救七種難；第三「無盡意觀世音菩薩威神之力」下，總結嘆也。第二救七種難者：第一「若有持是觀世音菩薩名者」下一行半，救火難。第二「若為大水所漂」下減一行，救水難。第三「若有百千萬億眾生」下五行半，明救風難，此中雖通羅剎未明羅剎也；風本無色，正明此風吹起黑色，故言黑也。第四「若復有人臨當被害」下減兩行，救刀杖難。第五「若三千大千」下兩行半，救羅剎難。第六「設復有人若有罪」下兩行，救枷鎖難。第七「若三千大千國土」下六行余，救盜賊難也。「無盡意是觀世音菩薩竟巍巍如是」，是第三總結嘆觀世音也。
「若有眾生多於淫慾」，此下是第二嘆觀世意，就中自有二：第一正嘆也
【現代漢語翻譯】 現代漢語譯本： 品末，在『佛說〈普門品〉時』之後，明確說明了誦讀此品所能獲得的利益。 現在先說明第一部分的讚歎，其中包含問和答兩個部分。現在說明佛的回答，其中又分為兩段：第一段先依據名號讚歎，第二段從『無盡意若有人受持六十二億』開始，稱為格量讚歎。依據名號讚歎又分為四個部分：第一先讚歎觀世音（Avalokiteśvara，菩薩名）；第二『若有眾生多於淫慾』開始讚歎觀世意；第三『若有女人設欲求男』開始讚歎觀世身；第四『是故眾生皆應受持』，總結勸導受持。在第一部分讚歎觀世音中，又分為三個部分：第一『若有無量百千萬億眾生受諸苦惱』，總的說明觀世音聽聞苦難之聲；第二『若有受持觀世音菩薩名者』，分別說明觀世音救度七種災難；第三『無盡意觀世音菩薩威神之力』，總結讚歎。第二部分救度七種災難：第一『若有持是觀世音菩薩名者』一行半，救度火難。第二『若為大水所漂』少於一行，救度水難。第三『若有百千萬億眾生』五行半，說明救度風難，這裡雖然提到了羅剎（Rākṣasa，惡鬼），但沒有明確說明羅剎；風本來沒有顏色，這裡明確說明此風吹起黑色，所以說是黑色的。第四『若復有人臨當被害』少於兩行，救度刀杖難。第五『若三千大千』兩行半，救度羅剎難。第六『設復有人若有罪』兩行，救度枷鎖難。第七『若三千大千國土』六行多餘，救度盜賊難。『無盡意是觀世音菩薩竟巍巍如是』，是第三部分總結讚歎觀世音。 『若有眾生多於淫慾』，這以下是第二部分讚歎觀世意，其中又分為兩個部分：第一是正式的讚歎。
【English Translation】 English version: At the end of the chapter, after 'When the Buddha preached the Universal Gate Chapter', it clearly states the benefits obtained from reciting this chapter. Now, let's first explain the first part of praise, which includes two parts: question and answer. Now, explaining the Buddha's answer, it is further divided into two sections: the first section first praises based on the name, and the second section starts from 'Akṣayamati, if there are those who uphold sixty-two hundred million', which is called comparative praise. Praising based on the name is further divided into four parts: first, praise Avalokiteśvara (觀世音, Bodhisattva's name); second, starting from 'If there are sentient beings with much lust', praise Avalokiteśvara's intent; third, starting from 'If a woman desires to seek a son', praise Avalokiteśvara's body; fourth, 'Therefore, all sentient beings should uphold it', concluding with exhortation to uphold it. In the first part of praising Avalokiteśvara, it is further divided into three parts: first, 'If there are countless hundreds of thousands of millions of sentient beings suffering', generally explaining Avalokiteśvara hearing the sounds of suffering; second, 'If there are those who uphold the name of Avalokiteśvara Bodhisattva', specifically explaining Avalokiteśvara saving seven kinds of difficulties; third, 'Akṣayamati, the majestic spiritual power of Avalokiteśvara Bodhisattva', concluding with praise. The second part, saving seven kinds of difficulties: first, 'If there are those who uphold the name of Avalokiteśvara Bodhisattva' one and a half lines, saving from fire difficulty. Second, 'If one is drifted by great water' less than one line, saving from water difficulty. Third, 'If there are hundreds of thousands of millions of sentient beings' five and a half lines, explaining saving from wind difficulty, although Rākṣasa (羅剎, evil spirit) is mentioned here, it is not explicitly stated; wind originally has no color, here it is clearly stated that this wind blows up black color, so it is said to be black. Fourth, 'If there is someone who is about to be harmed' less than two lines, saving from knife and staff difficulty. Fifth, 'If three thousand great thousands' two and a half lines, saving from Rākṣasa difficulty. Sixth, 'Suppose there is someone who has committed a crime' two lines, saving from shackles difficulty. Seventh, 'If three thousand great thousand lands' six lines and more, saving from thieves difficulty. 'Akṣayamati, Avalokiteśvara Bodhisattva is so majestic', is the third part concluding with praise of Avalokiteśvara. 'If there are sentient beings with much lust', the following is the second part praising Avalokiteśvara's intent, which is further divided into two parts: the first is the formal praise.
；第二從「無盡意」下竟「是故眾生常應心念」，結勸也。「若有女人」此下是第三，嘆觀世身，就中亦有二：第一正身業禮拜求男得男求女得女，亦第二從「無盡意」下竟「福不唐捐」，結勸也。「是故眾生」此下是第一依名嘆中第四總結嘆也。「無盡意若有人受持六十二億」此下是第二格量嘆，此中亦有四階：第一佛先作格量功德問無盡意也；第二答佛「甚多世尊」也；第三「佛言若復有人」下明如來結會；第四「無盡意受持觀世音菩薩」下，總結嘆也。
「無盡意白佛言」此下是品中第二段，正明普現色身弘經，自有二：第一問，第二佛答也。今且明問中自有二意三文：一問言「云何游于娑婆」，此問形也。第二問言「云何而為眾生說法」，此問教也。「方便之力其事云何」，此是第三總結前問，形、教兩法都是方便之力也。佛答中有二：第一正答，第二結答也。就正答中凡有十九應，以一一中皆答上兩問，「現形」即答前問形，「而為說法」即答后問教。今初句「若眾生應以佛身得度者」，明眾生根性，后句例皆如是，經文略無眾生也。「無盡意是觀世音」下是第二結答也。
「是故汝等應當一心供養」，此下是品中第三段勸人供養觀世音，自有七階：第一明如來正勸供養；第二明無盡意即受佛
【現代漢語翻譯】 現代漢語譯本：第二部分從『無盡意』（name of a Bodhisattva）開始，到『是故眾生常應心念』結束，是總結勸導。『若有女人』（If there is a woman）以下是第三部分，讚歎觀世音（Avalokiteśvara）的身，其中也有兩部分：第一部分是關於以身業禮拜，求男得男，求女得女；第二部分從『無盡意』開始，到『福不唐捐』結束，是總結勸導。『是故眾生』（Therefore, sentient beings）以下是第一部分，依靠名號讚歎中的第四個總結讚歎。『無盡意若有人受持六十二億』（If someone upholds sixty-two billion）以下是第二部分，比較讚歎，其中也有四個階段：第一階段是佛先作比較功德，問無盡意；第二階段是回答佛『甚多世尊』（Very many, World-Honored One）；第三階段是『佛言若復有人』（The Buddha said, if again someone）以下，說明如來（Tathāgata）的總結會合；第四階段是『無盡意受持觀世音菩薩』（Endless Intent upholds Bodhisattva Avalokiteśvara）以下，總結讚歎。 『無盡意白佛言』（Endless Intent said to the Buddha）以下是品中的第二段，正式說明普遍示現色身弘揚佛經，自然有兩部分：第一是提問，第二是佛的回答。現在先說明提問中自然有二意三文：一問『云何游于娑婆』（How does he wander in the Saha world?），這是問形（form）。第二問『云何而為眾生說法』（How does he preach the Dharma to sentient beings?），這是問教（teaching）。『方便之力其事云何』（What is the power of expedient means?），這是第三個總結前面的提問，形、教兩種法都是方便之力。佛的回答中有二：第一是正式回答，第二是總結回答。在正式回答中共有十九種應化身，每一種都回答了上面的兩個問題，『現形』（Manifesting forms）即回答了前面的問形，『而為說法』（And preaches the Dharma）即回答了後面的問教。現在第一句『若眾生應以佛身得度者』（If sentient beings should be saved by the body of a Buddha），說明眾生的根性，後面的句子都是如此，經文省略了『眾生』。『無盡意是觀世音』（Endless Intent, this Avalokiteśvara）以下是第二個總結回答。 『是故汝等應當一心供養』（Therefore, you should single-mindedly make offerings）以下是品中的第三段，勸人供養觀世音，自然有七個階段：第一是說明如來正式勸人供養；第二是說明無盡意立即接受佛的勸導
【English Translation】 English version: The second part starts from 『Akṣayamati』 (name of a Bodhisattva), ending with 『Therefore, sentient beings should always be mindful,』 which is a concluding exhortation. 『If there is a woman』 onwards is the third part, praising Avalokiteśvara's (name of a Bodhisattva) body, which also has two parts: the first part is about worshipping with body karma, seeking a son and obtaining a son, seeking a daughter and obtaining a daughter; the second part starts from 『Akṣayamati,』 ending with 『Blessings are not in vain,』 which is a concluding exhortation. 『Therefore, sentient beings』 onwards is the first part, the fourth concluding praise in relying on the name to praise. 『Akṣayamati, if someone upholds sixty-two billion』 onwards is the second part, comparative praise, which also has four stages: the first stage is the Buddha first making a comparison of merits, asking Akṣayamati; the second stage is answering the Buddha, 『Very many, World-Honored One』; the third stage is 『The Buddha said, if again someone』 onwards, explaining the Tathāgata's (title of the Buddha) concluding assembly; the fourth stage is 『Akṣayamati upholds Bodhisattva Avalokiteśvara』 onwards, concluding praise. 『Akṣayamati said to the Buddha』 onwards is the second section in the chapter, formally explaining the universal manifestation of the physical body to propagate the sutra, naturally having two parts: the first is the question, the second is the Buddha's answer. Now, let's first explain that the question naturally has two meanings and three texts: one question is 『How does he wander in the Saha world?』 This asks about form. The second question is 『How does he preach the Dharma to sentient beings?』 This asks about teaching. 『What is the power of expedient means?』 This is the third summarizing the previous questions, both form and teaching are the power of expedient means. The Buddha's answer has two parts: the first is the formal answer, the second is the concluding answer. In the formal answer, there are a total of nineteen response bodies, each answering the above two questions, 『Manifesting forms』 answers the previous question about form, 『And preaches the Dharma』 answers the later question about teaching. Now, the first sentence 『If sentient beings should be saved by the body of a Buddha』 explains the nature of sentient beings, the following sentences are all like this, the sutra omits 『sentient beings.』 『Akṣayamati, this Avalokiteśvara』 onwards is the second concluding answer. 『Therefore, you should single-mindedly make offerings』 onwards is the third section in the chapter, exhorting people to make offerings to Avalokiteśvara, naturally having seven stages: the first is explaining the Tathāgata formally exhorting people to make offerings; the second is explaining Akṣayamati immediately accepting the Buddha's exhortation.
教舍瓔珞供養也；第三「時觀世音菩薩」下明觀音不受；第四明無盡意請受也；第五「爾時佛告」下明如來自命觀世音令受；第六「時觀世音」下明觀世即受；第七「分作二分」下，明此菩薩既受之後仍行回施也。
「無盡意」以下是品之第四，總結嘆觀世音也。
「爾時持地菩薩」此下是品中第五段，明持地總嘆此觀世音之德也。
「佛說是普門品時」此下是品中第六段，明經家敘說品得利益也。
陀羅尼品第二十五
此品中明陀羅尼神咒，仍為品目也。明示物軌則中本有三：前三品正明以人為通經軌則也。今此一品是第二意，則明如來說大神咒，獎勸弘經擁護通法大士。今就此品中大判為三段：第一有一番問答，先格量通經人功德；第二「爾時藥王」下又有一番問答，正明五人說神咒擁護弘經人也；第三「說是陀羅尼品」下一行，明時眾得利益也。五人者，第一藥王、第二勇施、第三毗沙門天王、第四持國天王、第五羅剎女。
妙莊嚴王本事品第二十六
若依〈藥王菩薩本事品〉者，應言凈藏凈眼品。但此正是往古國王，邪見熾盛不信三寶，然凈眼二子是大菩薩而應生此家，轉王邪見之心得正見之解，從所化受品名，故為品目也。今就此品中大判有六段：第一先明事
【現代漢語翻譯】 教舍瓔珞供養也；第三『時觀世音菩薩』下明觀音不受；第四明無盡意請受也；第五『爾時佛告』下明如來自命觀世音令受；第六『時觀世音』下明觀世即受；第七『分作二分』下，明此菩薩既受之後仍行回施也。 『無盡意』以下是品之第四，總結嘆觀世音也。 『爾時持地菩薩』此下是品中第五段，明持地總嘆此觀世音之德也。 『佛說是普門品時』此下是品中第六段，明經家敘說品得利益也。 陀羅尼品第二十五 此品中明陀羅尼（Dharani，總持）神咒，仍為品目也。明示物軌則中本有三：前三品正明以人為通經軌則也。今此一品是第二意，則明如來說大神咒，獎勸弘經擁護通法大士。今就此品中大判為三段：第一有一番問答，先格量通經人功德；第二『爾時藥王』下又有一番問答，正明五人說神咒擁護弘經人也；第三『說是陀羅尼品』下一行，明時眾得利益也。五人者，第一藥王（Bhaisajyaraja），第二勇施（Pradhana-sura），第三毗沙門天王（Vaisravana），第四持國天王（Dhritarashtra），第五羅剎女（Rakshasi）。 妙莊嚴王本事品第二十六 若依〈藥王菩薩本事品〉者，應言凈藏凈眼品。但此正是往古國王，邪見熾盛不信三寶，然凈眼二子是大菩薩而應生此家，轉王邪見之心得正見之解，從所化受品名，故為品目也。今就此品中大判有六段：第一先明事
【English Translation】 Modern Chinese translation: 教舍瓔珞供養也；第三『時觀世音菩薩』下說明觀世音菩薩不受供養；第四說明無盡意菩薩請求觀世音菩薩接受供養；第五『爾時佛告』下說明佛親自命令觀世音菩薩接受供養；第六『時觀世音』下說明觀世音菩薩隨即接受供養；第七『分作二分』下，說明這位菩薩接受供養之後仍然進行回施。 『無盡意』以下是這一品的第四部分，總結讚歎觀世音菩薩。 『爾時持地菩薩』以下是這一品中的第五段，說明持地菩薩總的讚歎觀世音菩薩的功德。 『佛說是普門品時』以下是這一品中的第六段，說明記錄經典的人敘述說這一品所獲得的利益。 陀羅尼品第二十五 這一品中說明陀羅尼（Dharani，mantra）神咒，仍然作為這一品的題目。說明事物軌則中原本有三種：前三品正是說明以人為通經的軌則。現在這一品是第二種意思，說明如來說大神咒，獎勵勸勉弘揚經典、擁護通達佛法的大士。現在就這一品中大致分為三段：第一有一番問答，先衡量通經人的功德；第二『爾時藥王』下又有一番問答，正是說明五人說神咒擁護弘揚經典的人；第三『說是陀羅尼品』下一行，說明當時大眾得到利益。五人是：第一藥王（Bhaisajyaraja），第二勇施（Pradhana-sura），第三毗沙門天王（Vaisravana），第四持國天王（Dhritarashtra），第五羅剎女（Rakshasi）。 妙莊嚴王本事品第二十六 如果按照〈藥王菩薩本事品〉來說，應該叫做凈藏凈眼品。但這正是往昔的國王，邪見熾盛不相信三寶，然而凈藏凈眼這兩個兒子是大菩薩而應化生於這個家庭，轉變國王邪見的心，使他得到正見的理解，從所教化的人接受品名，所以作為這一品的題目。現在就這一品中大致分為六段：第一先說明事情
本；第二仍稱歎二子有深德美行；第三明云雷音王佛為說《法華》；第四正明二子化父本事，此是品之來意；第五段仍會通古今；第六段明經家敘說此品時眾得利益也。
今先明事本，國劫名字、如來之號也。
從「有二子」此下是第二，先稱歎二子有深德美行也。
「爾時彼佛」，此下是第三段，彼佛為二子說《法華經》也。
「時凈藏凈眼二子」此下是第四段，正明二子化父之本事，就此中自有三段：第一先明化父緣起；第二「於是二子」下正明化父；第三「時父見子神力如是」下，明父王朋二子白母往佛所也。第二「母告子言」下，明其母告子導父王邪見，第三「凈藏二子」下，明二子生怨嘆之念，第四從「母告子言」下，明勸子化父也。「於是」以下第二，正明二子作十八變化父王也。「時父見子」此下是第三，明父王受化，就此中凡有十四階：第一先明父王與子問答也；第二「於是二子」下，二子與母問答也；第三「於是二子」下，明二子勸父母往佛所也；第四「彼時妙莊嚴王」下，明王眷屬堪受法正化也；第五「二子如是」下，嘆二子化父王之德；第六「於是妙莊嚴王」下，明王及眷屬往佛所也；第七「爾時彼佛為王說法」下，此二句明如來為王說法也；第八「王大歡悅」下，
【現代漢語翻譯】 本：第二部分仍然稱讚兩個兒子具有深刻的德行和美好的行為；第三部分闡明云雷音王佛（Yun Lei Yin Wang Fo）宣說《法華經》（Fa Hua Jing）；第四部分正式闡明兩個兒子教化父親的本事，這是此品的來意；第五部分仍然會通古今；第六部分闡明經文敘述此品時大眾獲得的利益。
現在首先闡明事情的根本，即國劫的名字、如來的稱號。
從『有二子』（You er zi）以下是第二部分，首先稱讚兩個兒子具有深刻的德行和美好的行為。
『爾時彼佛』（Er shi bi fo）以下是第三部分，彼佛為兩個兒子宣說《法華經》。
『時凈藏凈眼二子』（Shi Jing Zang Jing Yan er zi）以下是第四部分，正式闡明兩個兒子教化父親的本事，在此之中自有三個小部分：第一部分首先闡明教化父親的緣起；第二部分『於是二子』（Yu shi er zi）以下正式闡明教化父親；第三部分『時父見子神力如是』（Shi fu jian zi shen li ru shi）以下，闡明父王陪伴兩個兒子告訴母親前往佛所在之處。第二部分『母告子言』（Mu gao zi yan）以下，闡明母親告訴兒子引導父王擺脫邪見，第三部分『凈藏二子』（Jing Zang er zi）以下，闡明兩個兒子產生怨恨嘆息的念頭，第四部分從『母告子言』（Mu gao zi yan）以下，闡明勸說兒子教化父親。『於是』（Yu shi）以下是第二部分，正式闡明兩個兒子展現十八種變化教化父王。『時父見子』（Shi fu jian zi）以下是第三部分，闡明父王接受教化，在此之中凡有十四個階段：第一部分首先闡明父王與兒子問答；第二部分『於是二子』（Yu shi er zi）以下，兩個兒子與母親問答；第三部分『於是二子』（Yu shi er zi）以下，闡明兩個兒子勸說父母前往佛所在之處；第四部分『彼時妙莊嚴王』（Bi shi Miao Zhuang Yan Wang）以下，闡明國王眷屬堪能接受佛法的正確教化；第五部分『二子如是』（Er zi ru shi）以下，讚歎兩個兒子教化父王的德行；第六部分『於是妙莊嚴王』（Yu shi Miao Zhuang Yan Wang）以下，闡明國王及眷屬前往佛所在之處；第七部分『爾時彼佛為王說法』（Er shi bi fo wei wang shuo fa）以下，這兩句闡明如來為國王說法；第八部分『王大歡悅』（Wang da huan yue）以下
【English Translation】 English version: The second part still praises the two sons for having profound virtue and beautiful conduct; the third part clarifies that Buddha Yun Lei Yin Wang Fo (Cloud Thunder Sound King Buddha) preached the 'Lotus Sutra' (Fa Hua Jing); the fourth part formally clarifies the two sons' ability to transform their father, which is the intention of this chapter; the fifth part still connects the past and present; the sixth part clarifies the benefits that the assembly obtained when the scripture described this chapter.
Now, first clarify the root of the matter, which is the name of the country and kalpa, and the title of the Tathagata.
From 'Having two sons' (You er zi) onwards is the second part, first praising the two sons for having profound virtue and beautiful conduct.
From 'At that time, that Buddha' (Er shi bi fo) onwards is the third part, that Buddha preached the 'Lotus Sutra' to the two sons.
From 'At that time, the two sons Jing Zang and Jing Yan' (Shi Jing Zang Jing Yan er zi) onwards is the fourth part, formally clarifying the two sons' ability to transform their father, within which there are three smaller parts: the first part first clarifies the origin of transforming the father; the second part, 'Then the two sons' (Yu shi er zi) onwards, formally clarifies transforming the father; the third part, 'When the father saw the sons' divine power like this' (Shi fu jian zi shen li ru shi) onwards, clarifies that the father king accompanied the two sons to tell the mother to go to where the Buddha is. The second part, 'The mother told the sons' (Mu gao zi yan) onwards, clarifies that the mother told the sons to guide the father king away from wrong views; the third part, 'The two sons Jing Zang' (Jing Zang er zi) onwards, clarifies that the two sons had thoughts of resentment and sighing; the fourth part, from 'The mother told the sons' (Mu gao zi yan) onwards, clarifies persuading the sons to transform the father. 'Then' (Yu shi) onwards is the second part, formally clarifying the two sons displaying eighteen transformations to transform the father king. 'When the father saw the sons' (Shi fu jian zi) onwards is the third part, clarifying that the father king accepted transformation, within which there are fourteen stages: the first part first clarifies the father king's questions and answers with the sons; the second part, 'Then the two sons' (Yu shi er zi) onwards, the two sons' questions and answers with the mother; the third part, 'Then the two sons' (Yu shi er zi) onwards, clarifies that the two sons persuaded the parents to go to where the Buddha is; the fourth part, 'At that time, King Miao Zhuang Yan' (Bi shi Miao Zhuang Yan Wang) onwards, clarifies that the king's family members are able to receive the correct teachings of the Dharma; the fifth part, 'The two sons are like this' (Er zi ru shi) onwards, praises the two sons' virtue of transforming the father king; the sixth part, 'Then King Miao Zhuang Yan' (Yu shi Miao Zhuang Yan Wang) onwards, clarifies that the king and his family members went to where the Buddha is; the seventh part, 'At that time, that Buddha preached the Dharma for the king' (Er shi bi fo wei wang shuo fa) onwards, these two sentences clarify that the Tathagata preached the Dharma for the king; the eighth part, 'The king was very happy' (Wang da huan yue) onwards
明王聞法得利益仍供養；第九「時云雷音」下，明佛為授記也；第十「其王即時」下，明王出家修道也；第十一「即升虛空」下，明王既得解之後述報子恩也；第十二「爾時」下，明如來述此二王子實是善知識也；第十三「妙莊嚴王即從虛空中下」，明王稱歎佛德也；第十四「說是語已，禮佛而退」，此兩句明辭佛還國也。
「佛告大眾」此下是品中第五，會通古今也。
「佛說」下是品之第六段，明經家敘說品時得利益也。
普賢勸發品第二十七
此品中明普賢從東方來，勸人自發聞經之因，故為品名也。但經有三段，第三段流通中本有二：第一有十品半是化他流通，今此一品是第二自行流通。若不受持者，此經於此人則不流通；若自受持者，此經於此人則有流通之義也。本言兩段之中各有三，今此中有三者：第一先明此菩薩從東方來，是勸發之由也；第二「白佛」下，正明勸發聞經；第三臨品末，是經家敘說品得利益。
今且明初段中自有四階：第一正明普賢從東方來；第二「所逕諸國土」下，明神通之相；第三「又與」下，明普賢眷屬之相也；第四「到娑婆」下明至佛所致敬也。
「白佛言」此下是品之第二段，正明勸發之義。就中賓主相簡有四階：第一普賢先問如來勸
【現代漢語翻譯】 現代漢語譯本 明王聽聞佛法獲得利益后仍然供養；第九段『時云雷音』之後，說明佛為明王授記；第十段『其王即時』之後，說明明王出家修道；第十一段『即升虛空』之後，說明明王在獲得解脫之後述說報答兒子恩情；第十二段『爾時』之後，說明如來說這兩個王子實際上是善知識；第十三段『妙莊嚴王即從虛空中下』，說明明王稱讚佛的功德；第十四段『說是語已，禮佛而退』，這兩句說明明王辭別佛返回國家。 『佛告大眾』以下是品中的第五部分，會通古今。 『佛說』以下是品的第六段，說明經的作者敘述品時獲得的利益。 普賢勸發品第二十七 此品中說明普賢菩薩從東方而來，勸人自己發起聽聞佛經的因緣，所以作為品名。但經文有三段，第三段流通中本來有兩部分：第一部分有十品半是化他流通，現在這一品是第二部分自行流通。如果不接受和奉持，這部經對於這個人來說就不流通；如果自己接受和奉持，這部經對於這個人來說就有流通的意義。原本說兩段之中各有三部分，現在這一品中有三部分：第一部分先說明這位菩薩從東方而來，是勸發的緣由；第二部分『白佛』之後，正式說明勸人發起聽聞佛經；第三部分臨近品末，是經的作者敘述品時獲得的利益。 現在先說明初段中自有四個層次：第一，正式說明普賢菩薩從東方而來；第二，『所逕諸國土』之後，說明神通的相狀；第三，『又與』之後，說明普賢菩薩眷屬的相狀；第四，『到娑婆』之後，說明到達佛的處所致敬。 『白佛言』以下是品的第二段，正式說明勸發的意義。其中賓主相互簡要地交流有四個層次：第一，普賢菩薩先問如來勸導的原因。
【English Translation】 English version The Bright King, having heard the Dharma and gained benefits, continued to make offerings; after the ninth section, 'When the Cloud Thunder Sound' (Shi Yun Lei Yin), it explains that the Buddha bestowed a prophecy upon the Bright King; after the tenth section, 'The King Immediately' (Qi Wang Ji Shi), it explains that the Bright King renounced his home to cultivate the Way; after the eleventh section, 'Immediately Ascended into the Void' (Ji Sheng Xu Kong), it explains that the Bright King, after attaining liberation, expressed gratitude for his sons' kindness; after the twelfth section, 'At that Time' (Er Shi), it explains that the Tathagata stated that these two princes were indeed good advisors; after the thirteenth section, 'The Wonderful Adornment King Immediately Descended from the Void' (Miao Zhuang Yan Wang Ji Cong Xu Kong Zhong Xia), it explains that the Bright King praised the Buddha's virtues; after the fourteenth section, 'Having Spoken These Words, He Bowed to the Buddha and Withdrew' (Shuo Shi Yu Yi, Li Fo Er Tui), these two sentences explain that the Bright King bid farewell to the Buddha and returned to his kingdom. 'The Buddha Told the Assembly' (Fo Gao Da Zhong) below is the fifth part of the chapter, connecting the past and present. 'The Buddha Said' (Fo Shuo) below is the sixth section of the chapter, explaining the benefits gained by the author of the sutra when narrating the chapter. Chapter Twenty-Seven: Universal Virtue's Encouragement to Arise (Pu Xian Quan Fa Pin Di Er Shi Qi) This chapter explains that Bodhisattva Universal Virtue (Pu Xian) comes from the east to encourage people to initiate the causes for hearing the sutra, hence the chapter's name. However, the sutra has three sections, and the third section, the transmission, originally has two parts: the first part, consisting of ten and a half chapters, is the transmission for transforming others; this chapter is the second part, the transmission for self-cultivation. If one does not accept and uphold it, this sutra will not be transmitted to that person; if one accepts and upholds it oneself, this sutra will have the meaning of transmission to that person. Originally, it was said that each of the two sections has three parts, and now this chapter has three parts: the first part first explains that this Bodhisattva comes from the east, which is the reason for encouragement; after the second part, 'Said to the Buddha' (Bai Fo), it formally explains encouraging people to initiate hearing the sutra; the third part, near the end of the chapter, is the author of the sutra narrating the benefits gained when narrating the chapter. Now, let's first explain that the initial section itself has four levels: first, it formally explains that Bodhisattva Universal Virtue (Pu Xian) comes from the east; second, after 'The Various Lands Passed Through' (Suo Jing Zhu Guo Tu), it explains the appearance of supernatural powers; third, after 'Also With' (You Yu), it explains the appearance of Bodhisattva Universal Virtue's retinue; fourth, after 'Arrived at Saha' (Dao Suo Po), it explains arriving at the Buddha's place to pay respects. 'Said to the Buddha' (Bai Fo Yan) below is the second section of the chapter, formally explaining the meaning of encouragement. Among them, the host and guest briefly exchange in four levels: first, Bodhisattva Universal Virtue (Pu Xian) first asks the Tathagata the reason for encouragement.
發之行；第二「佛告普賢」下，明如來即答勸發之行；第三「爾時普賢白佛」下，正明普賢菩薩獎勸也；第四「爾時釋迦贊言」下，明如來述成獎勸。又此四段之中各有三別。初有三者：第一先道為此經故來也；第二「唯愿」下，明請答也；第三從「若善男子」下，正問也。「佛告」此下是第二佛答，明勸發之行也。此中亦有三者：第一總唱有四法之數也；第二「一者」下，別出四法之名也；第三「善男子」下，結答也。「爾時普賢」此下是第三段，普賢正勸人行此四行，就中亦有三者：第一總勸也，第二別勸，第三結勸也。「是人若行若立」下是第二別勸，就中自有四種勸：第一先明靈瑞勸，正言「若能受持者，我當乘白象護之」也；第二從「亦復與其」下，明神咒護；第三「若有受持」下，明佛神力護，若能受持此經者諸佛神力護之；第四「若但書寫」下舉果報勸，若能通此經者，得好果報也。「世尊我今以神通力」此下第三結勸，明普賢自誓發弘經之志引物之情，即結也。「爾時釋迦」此下是第四，如來述其獎勸，就中亦有三者：第一先述其靈瑞及神咒兩護勸也；第二「當以神力」下，即述成上佛護勸；第三從「普賢若如來」下，即述成舉上果報勸，番取即得也。
「佛說是普賢勸發品時」，此下是品第
【現代漢語翻譯】 現代漢語譯本：發之行；第二『佛告普賢』（Buddha addresses Samantabhadra）下，說明如來（Tathagata）即刻回答勸進行為；第三『爾時普賢白佛』（At that time, Samantabhadra said to the Buddha）下，正式說明普賢菩薩（Samantabhadra Bodhisattva）的讚揚勸勉；第四『爾時釋迦贊言』（At that time, Shakyamuni praised）下，說明如來（Tathagata）敘述完成讚揚勸勉。又這四段之中各有三種區別。初有三者：第一先說明為此經的緣故而來；第二『唯愿』下，說明請求回答；第三從『若善男子』下，正式提問。『佛告』此下是第二佛答，說明勸進行為。此中也有三者：第一總括唱出有四法之數；第二『一者』下，分別列出四法的名稱；第三『善男子』下，總結回答。『爾時普賢』此下是第三段，普賢（Samantabhadra）正式勸人實行這四種行為，其中也有三者：第一總勸；第二別勸；第三結勸。『是人若行若立』下是第二別勸，其中自有四種勸：第一先說明靈瑞勸，正式說『若能受持者，我當乘白象護之』，即如果能夠接受並奉行此經，我將乘坐白象來守護他；第二從『亦復與其』下，說明神咒護，即也給予神咒來保護；第三『若有受持』下，說明佛神力護，即如果有人受持此經，諸佛的神力會保護他；第四『若但書寫』下，舉出果報勸，即如果能夠通曉此經，就能得到好的果報。『世尊我今以神通力』此下第三結勸，說明普賢（Samantabhadra）自己發誓弘揚此經的志向，引導眾生的情感，即是總結。『爾時釋迦』此下是第四，如來（Tathagata）敘述他的讚揚勸勉，其中也有三者：第一先敘述他的靈瑞以及神咒兩種保護勸勉；第二『當以神力』下，即敘述完成上面的佛的保護勸勉；第三從『普賢若如來』下，即敘述完成上面舉出果報勸勉，反覆獲取即可。 『佛說是普賢勸發品時』，此下是品第
【English Translation】 English version: The practice of aspiration; the second, under 'Buddha addresses Samantabhadra' (meaning: the Buddha speaks to Samantabhadra), clarifies that the Tathagata (meaning: Thus Come One) immediately answers the encouragement to practice; the third, under 'At that time, Samantabhadra said to the Buddha' (meaning: Samantabhadra Bodhisattva addresses the Buddha), formally explains Samantabhadra Bodhisattva's (meaning: Universal Virtue Bodhisattva) praise and encouragement; the fourth, under 'At that time, Shakyamuni praised' (meaning: Shakyamuni Buddha praises), clarifies that the Tathagata (meaning: Thus Come One) narrates the completion of the praise and encouragement. Furthermore, each of these four sections has three distinctions. The first has three aspects: first, it states the reason for coming for the sake of this sutra; second, under 'I wish,' it clarifies the request for an answer; third, starting from 'If a good man,' it formally asks the question. 'Buddha said' below is the second Buddha's answer, clarifying the encouragement to practice. This also has three aspects: first, it generally proclaims the number of the four dharmas; second, under 'The first,' it separately lists the names of the four dharmas; third, under 'Good man,' it concludes the answer. 'At that time, Samantabhadra' below is the third section, where Samantabhadra (meaning: Universal Virtue) formally encourages people to practice these four practices, which also has three aspects: first, general encouragement; second, separate encouragement; third, concluding encouragement. 'If this person walks or stands' below is the second separate encouragement, which itself has four types of encouragement: first, it clarifies the auspicious omens, formally saying 'If one can receive and uphold it, I will ride a white elephant to protect him,' meaning if one can accept and uphold this sutra, I will ride a white elephant to protect him; second, from 'Also give him,' it clarifies the protection of divine mantras; third, 'If one receives and upholds,' it clarifies the protection of the Buddha's divine power, meaning if one receives and upholds this sutra, the divine power of all Buddhas will protect him; fourth, 'If one only writes,' it cites the encouragement of karmic rewards, meaning if one can understand this sutra, one can obtain good karmic rewards. 'World Honored One, I now use supernatural power' below is the third concluding encouragement, clarifying Samantabhadra's (meaning: Universal Virtue) own vow to propagate this sutra, guiding the emotions of beings, which is the conclusion. 'At that time, Shakyamuni' below is the fourth, where the Tathagata (meaning: Thus Come One) narrates his praise and encouragement, which also has three aspects: first, it narrates his auspicious omens and the two protections of divine mantras; second, 'Will use divine power' immediately narrates the completion of the above Buddha's protection and encouragement; third, from 'Samantabhadra, if the Tathagata,' it narrates the completion of the above citation of karmic rewards, which can be repeatedly obtained. 'When the Buddha spoke the Samantabhadra Encouragement Chapter,' this below is the chapter number.
三段，明經家敘說此品時得利益也。
法華義記卷第八畢
【現代漢語翻譯】 現代漢語譯本： 這是明經家敘述此品時所獲得的利益。
《法華義記》卷第八完
【English Translation】 English version: These are the benefits obtained when scholars of the sutras expound on this chapter.
End of the Dharma Lotus Sutra Meaning Commentary, Volume 8