T40n1818_法華論疏
大正藏第 40 冊 No. 1818 法華論疏
No. 1818 [cf. No. 1519]
刻法華論疏序
法華論疏者嘉祥大師之所撰也。本山實藏具大僧正嘗分會本論。兼加校訂。許(余)請流通近者有人隨喜其梓行。寄來古本。據之校讎。脫字錯誤稍稍而在。因舉諸格上。傍加國語。付剞劂氏。刻版既成。印生請為之序。因記其顛末云。
旹
正德甲午孟冬朔
臺山本住沙門(咸潤)敘
法華論疏捲上
胡吉藏撰
妙法蓮華經優婆提舍
婆藪槃豆(此雲天親)菩薩 造
三藏法師菩提流支奉 詔譯
妙法蓮華經優婆提舍。婆藪槃逗造。菩提留支譯。婆藪雲天。槃逗云親。其人本是天帝釋之弟。釋遣其下閻浮提伏修羅。故云天親。菩提云道。留支曰希。謂道希也。並有別傳。今不具敘斯論譯之甚久。而不盛傳於世者良有二焉。一文旨簡略前後似亂。粗尋之不見首尾故也。二昔北土江南多以五時四宗以通斯教。並與論違。講匠守于舊執背聖信凡。故不傳於世也。余講斯經文疏三種。一用關河睿朗舊宗。二依龍樹提婆通經大意。三采此論綱領以釋法華。但昔三出經疏猶未解論文。今具釋之。使
【現代漢語翻譯】 現代漢語譯本
大正藏第 40 冊 No. 1818 法華論疏
No. 1818 [cf. No. 1519]
刻法華論疏序
《法華論疏》是嘉祥大師（吉藏）所撰寫的。本山實藏具大僧正曾經分會此論，並且加以校訂。允許(我)請求流通，最近有人隨喜其刊印，寄來古本。根據此古本進行校對，發現脫字和錯誤稍微存在。因此列舉各種格式，旁邊加上日語，交給雕刻工匠。刻版完成後，印刷出來，請我為之作序。因此記錄其始末緣由。
時值
正德甲午年孟冬初一
臺山本住沙門（咸潤）敘
法華論疏捲上
胡吉藏撰
《妙法蓮華經優婆提舍》
婆藪槃豆（Vasubandhu，此雲天親）菩薩 造
三藏法師菩提流支（Bodhiruci）奉 詔譯
《妙法蓮華經優婆提舍》，婆藪槃豆（Vasubandhu）造，菩提流支（Bodhiruci）譯。婆藪（Vasu）意為天，槃豆（Bandhu）意為親。這個人本是天帝釋（Indra）的弟弟。天帝釋派遣他下閻浮提（Jambudvipa）降伏修羅（Asura），所以稱為天親（Vasubandhu）。菩提（Bodhi）意為道，留支（Ruci）意為希，意為道希。這些都有別的傳記，現在不詳細敘述。這部論的翻譯已經很久了，但沒有在世間盛行流傳，原因有兩個：一是文辭旨意簡略，前後似乎雜亂，粗略尋讀不能見到首尾；二是過去北方和江南大多用五時四宗來貫通此教義，與此論相違背。講經的匠人固守舊的執見，背離聖人的教誨而相信凡夫的見解，所以沒有流傳於世。我講解這部經的文、疏三種方式：一是使用關河睿朗的舊宗，二是依據龍樹（Nagarjuna）、提婆（Aryadeva）通經的大意，三是採納此論的綱領來解釋《法華經》。但過去三次講解經疏，仍然未能解釋論文。現在詳細解釋它，使
【English Translation】 English version
T 40, No. 1818 Saddharma-puṇḍarīka-śāstra-upadeśa
No. 1818 [cf. No. 1519]
Preface to the Carving of the Saddharma-puṇḍarīka-śāstra-upadeśa Commentary
The Saddharma-puṇḍarīka-śāstra-upadeśa Commentary was written by Master Jixiang (Jizang). The Great Abbot Shitsuzo of this mountain once divided and assembled this treatise, and also proofread it. Permission was granted for circulation, and recently someone rejoiced in its printing and sent an old copy. Based on this old copy, it was proofread, and omissions and errors were found to be present. Therefore, various formats were listed, Japanese was added to the side, and it was handed over to the carving craftsman. After the carving was completed and printed, I was asked to write a preface for it. Therefore, I record the beginning and end of the matter.
Time:
The first day of the first month of winter in the year of Jiawu in the Zhengde era.
Narrated by the Shramana Xianrun, resident of Mount Tai.
Saddharma-puṇḍarīka-śāstra-upadeśa, Volume 1
Written by Hu Jizang
Saddharma-puṇḍarīka-śāstra-upadeśa
Composed by Bodhisattva Vasubandhu (此雲天親, meaning 'Heavenly Kin')
Translated by Tripitaka Master Bodhiruci (菩提流支) under Imperial Decree
Saddharma-puṇḍarīka-śāstra-upadeśa, composed by Vasubandhu (婆藪槃豆) and translated by Bodhiruci (菩提流支). Vasu (婆藪) means 'heaven,' and Bandhu (槃豆) means 'kin.' This person was originally the younger brother of Indra (天帝釋). Indra (釋) sent him down to Jambudvipa (閻浮提) to subdue the Asuras (修羅), hence the name 'Heavenly Kin' (天親). Bodhi (菩提) means 'the Way,' and Ruci (留支) means 'hope,' meaning 'hope for the Way.' There are separate biographies for these, which will not be detailed now. The translation of this treatise has been long, but it has not been widely circulated in the world for two reasons: first, the wording is simple and the meaning is concise, and the order seems disordered, so a cursory reading does not reveal the beginning and end; second, in the past, the northern and southern lands mostly used the Five Periods and Four Teachings to understand this doctrine, which contradicts this treatise. The lecturers adhered to old views, turned their backs on the teachings of the sages, and believed in the views of ordinary people, so it was not passed down in the world. I explain this sutra in three ways: first, using the old teachings of Rui Lang of Guanhe; second, based on the general meaning of the sutra according to Nagarjuna (龍樹) and Aryadeva (提婆); and third, adopting the outline of this treatise to explain the Lotus Sutra (法華經). But in the past, three explanations of the sutra and commentary still failed to explain the treatise. Now I will explain it in detail, so that
經論煥然可領。但此論有二本。一無前序直云經云歸命一切諸佛菩薩。此是集經人請護之辭也。二有歸敬此是天親自作。今具依二文開三分。一歸敬三寶申造論意。請威靈加護為緣起分。二牒經解釋為正體分。三重牒章門追示分齊為餘勢分。就初有二。一天親歸敬申造論意。二集經者歸敬申集經意。就初有二。前兩偈歸敬三寶申造論意。次一偈半歸敬佛僧請威靈加護。就初又二。一通歸敬一體三寶申造論意。次別歸敬釋迦佛僧申造論意。就初又二。前半偈歸敬一體三寶。次半偈申造論意。就初又二。初兩字敘能敬之至誠。次八字嘆所禮之尊極。頂禮者第一句也。
頂禮 禮有三種。謂下中上。今謂上品禮也。所敬既其尊極。能禮必須最上 正覺海下第二明所敬之尊極。問。何以知此是一體三寶。答。既稱凈法無為僧。即知是明常住僧。在僧既爾。法佛例然。問。何故敬一體三寶耶。答。既是一乘究竟之經。必明究竟三寶。又以究竟三寶顯知一乘。一乘是圓極之經。仍用此言斥北土四宗之說江南五時之教也。
正覺海凈法無為僧 言正覺海者。一法身佛。遍一切處如海之大。故普賢觀云。毗盧舍那一切處也。二深如海。謂七辨不能說。五眼忘其照。故謂深也。三一味如海。平等法身一身如味。四法身具一切
【現代漢語翻譯】 現代漢語譯本： 經論的內容煥然一新，可以領會。但是這部論有兩份版本。一份沒有前言，直接說『經云歸命一切諸佛菩薩』，這是集經的人請求護持的言辭。另一份有歸敬文，這是天親（Vasubandhu）菩薩親自所作。現在完全依據這兩種文字，分為三分：一是歸敬三寶，陳述造論的意圖，祈請威靈加持，作為緣起分；二是按照經典進行解釋，作為正體分；三是再次陳述章節的綱要，追溯顯示分際，作為餘勢分。在第一部分中，又有兩點：一是天親歸敬三寶，陳述造論的意圖；二是集經者歸敬三寶，陳述集經的意圖。在第一點中，又有兩點：一是前兩句偈頌歸敬三寶，陳述造論的意圖；二是后一句半偈頌歸敬佛和僧，祈請威靈加持。在第一點中，又有兩點：一是前半句偈頌歸敬一體三寶；二是後半句偈頌陳述造論的意圖。在第一點中，又有兩點：一是最初兩個字敘述能夠恭敬的至誠之心；二是接下來的八個字讚歎所禮敬的尊貴到了極點。『頂禮』是第一句。 『頂禮』：禮有三種，即下品禮、中品禮和上品禮。這裡指的是上品禮。所敬的對象既然極其尊貴，那麼能禮的人必須是最上等的。 『正覺海凈法無為僧』：下面第二句說明所敬對象的尊貴到了極點。問：憑什麼知道這是一體三寶？答：既然稱『凈法無為僧』，就知道這是指常住僧。既然僧是這樣，那麼法和佛也同樣如此。問：為什麼要恭敬一體三寶呢？答：既然這是一乘究竟的經典，必定闡明究竟三寶。又通過究竟三寶來顯示一乘。一乘是圓滿至極的經典，仍然用這些話來駁斥北方四宗的說法和江南五時的教義。 『正覺海凈法無為僧』：說到『正覺海』，一是法身佛（Dharmakaya Buddha），遍佈一切處，像大海一樣廣大。所以《普賢觀》（Samantabhadra Contemplation Sutra）中說，毗盧舍那（Vairocana）佛遍一切處。二是深如海，意思是七種辯才也無法說盡，五眼也無法完全照見，所以說是深。三是一味如海，平等法身一身一味。四是法身具足一切。
【English Translation】 English version: The meaning of the sutras and treatises is now clear and understandable. However, there are two versions of this treatise. One has no preface and directly states, 'The sutra says, I take refuge in all Buddhas and Bodhisattvas.' This is a request for protection from those who compiled the sutra. The other has a salutation of reverence, which was personally composed by Vasubandhu (Tianqin). Now, based on these two texts, it is divided into three parts: first, the salutation to the Three Jewels (Triratna), stating the intention of writing the treatise and requesting the blessings of spiritual power, as the introductory part; second, the explanation of the sutra, as the main body; and third, the restatement of the chapter outlines, tracing and showing the distinctions, as the concluding part. In the first part, there are two points: first, Vasubandhu reveres the Three Jewels, stating the intention of writing the treatise; second, the compilers of the sutra revere the Three Jewels, stating the intention of compiling the sutra. In the first point, there are two points: first, the first two verses revere the Three Jewels, stating the intention of writing the treatise; second, the latter one and a half verses revere the Buddha and Sangha, requesting the blessings of spiritual power. In the first point, there are two points: first, the first half of the verse reveres the unified Three Jewels; second, the latter half of the verse states the intention of writing the treatise. In the first point, there are two points: first, the first two words describe the utmost sincerity of being able to revere; second, the following eight words praise the supreme dignity of what is being revered. 'Taking refuge' is the first sentence. 'Taking refuge': There are three types of reverence, namely inferior, intermediate, and superior. Here, it refers to the superior reverence. Since the object of reverence is extremely dignified, the one who reveres must be of the highest caliber. 'Perfect Enlightenment Ocean, Pure Dharma, Non-Action Sangha': The second sentence below explains the supreme dignity of the object of reverence. Question: How do we know that this is the unified Three Jewels? Answer: Since it is called 'Pure Dharma, Non-Action Sangha', we know that it refers to the eternally abiding Sangha. Since the Sangha is like this, then the Dharma and Buddha are also the same. Question: Why should we revere the unified Three Jewels? Answer: Since this is a sutra of the One Vehicle (Ekayana) of ultimate truth, it must elucidate the ultimate Three Jewels. Furthermore, the One Vehicle is revealed through the ultimate Three Jewels. The One Vehicle is a sutra of perfect completeness, and these words are still used to refute the teachings of the Four Schools of the North and the Five Periods of the South. 'Perfect Enlightenment Ocean, Pure Dharma, Non-Action Sangha': Speaking of 'Perfect Enlightenment Ocean', first, the Dharmakaya Buddha (法身佛), pervades all places, as vast as the ocean. Therefore, the Samantabhadra Contemplation Sutra (普賢觀) says that Vairocana (毗盧舍那) Buddha pervades all places. Second, it is as deep as the ocean, meaning that even the seven kinds of eloquence cannot fully express it, and the five eyes cannot fully perceive it, so it is said to be deep. Third, it is of one flavor like the ocean, the equal Dharmakaya is of one flavor. Fourth, the Dharmakaya possesses everything.
功德。如海之備眾珍。余法僧易知 為深利智者。第二申造論意又二。初句明教所為人。
為深利智者 謂深利智者。一聞即解為利。達至理。所以斯論不盛傳者。末世群生既多淺鈍。故知知音者希矣 開示毗伽典者。上明所為之緣。今明能被之教。
開示毗伽典 所為之緣有利有深。能被之論有開有示。即大開與曲示也。毗伽論者。斯文引涅槃般若所說以嘆今法華教也。稚子但教半字之經。長成則訓滿字毗伽羅論。昔說三乘喻同半字。今明一極謂滿字經。亦用斯言斥五時四宗之說。以彼謂涅槃之經獨。滿法華等教猶半教也。毗伽羅此云字本。毗伽羅論未見翻譯。河西朗師云。是大權菩薩之所造也 祇虔牟尼尊下。第二別敬釋迦佛僧。所以須別敬者。三寶具有一體別體。故須通敬別敬也。又釋迦當今教主。欲釋所說之教。必須敬演敬之人。就文又二。初半歸敬佛僧。後半申造論意。兩章各二。初章二者。初祇虔兩字述能敬之至誠。次八字嘆所禮之尊極。
祇虔 祇者重也。虔者敬也。前已通禮。今復別敬。故名重也。亦可前明頂禮用震旦之音。此稱祇虔依天竺之訓。猶未詳次。別請問譯人。
牟尼尊及菩薩聲聞 令法自利他下。明申造論意。亦開為兩。初句申造論意。
令法自利他
【現代漢語翻譯】 現代漢語譯本 功德（Gongde）：猶如大海具備各種珍寶。其他的佛法僧三寶容易理解，但對於深刻的智慧者來說，還有更深層次的利益。第二部分申述造論的意圖，又分為兩點。第一句說明教義是為誰而設的。 『為深利智者』：是為深刻而有智慧的人而設。一聽就能理解，這是『利』。通達至高的道理。這部論著沒有廣泛流傳的原因是，末世的眾生大多淺薄愚鈍，所以懂得欣賞的人很少啊。『開示毗伽典（Pijia dian）者』：上面說明了所為的因緣，現在說明能夠被接受的教義。 『開示毗伽典（Pijia dian）』：所為的因緣有利有深，能夠被接受的論著有開有示，即大開與曲示。毗伽論（Pijia lun）者：本文引用《涅槃經（Nirvana Sutra）》和《般若經（Prajna Sutra）》所說的內容來讚歎現在的《法華經（Lotus Sutra）》教義。對於年幼的孩子，只教半字之經；長大后，則教滿字毗伽羅論（Pijialuo lun）。過去說三乘（Three Vehicles）譬如半字，現在說明一極（One Vehicle）是滿字經。也用這句話來駁斥五時四宗（Five Periods and Four Schools）的說法，因為他們認為《涅槃經（Nirvana Sutra）》是唯一的滿字，而《法華經（Lotus Sutra）》等教義仍然是半字教義。毗伽羅（Pijialuo），這裡的意思是字本。毗伽羅論（Pijialuo lun）未見翻譯。河西朗師說，這是大權菩薩所造的。『祇虔牟尼尊（Qiqian Mouni Zun）下』：第二部分分別敬釋迦佛（Sakyamuni Buddha）和僧眾。之所以需要分別敬，是因為三寶（Three Jewels）具有一體和別體，所以需要通敬和別敬。而且釋迦（Sakyamuni）是當今的教主，想要解釋所說的教義，必須尊敬演說教義的人。就文義而言，又分為兩部分。前半部分歸敬佛和僧，後半部分申述造論的意圖。兩章各分為兩部分。第一章分為兩部分。最初的『祇虔（Qiqian）』兩字描述能敬的至誠，接下來的八個字讚歎所禮之尊的極致。 『祇虔（Qiqian）』：祇（Qi）是重，虔（Qian）是敬。前面已經通禮，現在又分別敬，所以名為重。也可以說前面說明頂禮用震旦（Zhendan）的音，這裡稱『祇虔（Qiqian）』是依據天竺（Tianzhui）的訓釋。還未詳細考證，另外請教翻譯的人。 『牟尼尊（Mouni Zun）及菩薩（Bodhisattva）聲聞（Sravaka）』：『令法自利他下』：說明申述造論的意圖。也分為兩部分。第一句申述造論的意圖。 『令法自利他』：
【English Translation】 English version Merit (Gongde): Like the ocean possessing all kinds of treasures. The other Three Jewels (Sanbao) of Buddha, Dharma, and Sangha are easy to understand, but for those with profound wisdom, there are even deeper benefits. The second part explains the intention of creating the treatise, which is further divided into two points. The first sentence explains for whom the teachings are intended. 'For those with deep and sharp wisdom': It is intended for those with profound and sharp wisdom. To understand upon hearing is 'benefit'. To comprehend the ultimate truth. The reason why this treatise is not widely circulated is that the sentient beings of the degenerate age are mostly shallow and dull, so there are few who appreciate it. 'To reveal and explain the Pijia Canon (Pijia dian)': The above explains the causes and conditions for what is done; now it explains the teachings that can be received. 'To reveal and explain the Pijia Canon (Pijia dian)': The causes and conditions for what is done have benefit and depth; the treatises that can be received have revelation and explanation, that is, great revelation and subtle explanation. The Pijia Treatise (Pijia lun): This text quotes what is said in the Nirvana Sutra and the Prajna Sutra to praise the current teachings of the Lotus Sutra. For young children, only half-word sutras are taught; when they grow up, they are taught the full-word Pijialuo Treatise (Pijialuo lun). In the past, the Three Vehicles (Three Vehicles) were likened to half-words; now it is explained that the One Vehicle (One Vehicle) is the full-word sutra. This statement is also used to refute the theories of the Five Periods and Four Schools (Five Periods and Four Schools), because they believe that the Nirvana Sutra is the only full-word, while the teachings of the Lotus Sutra and others are still half-word teachings. Pijialuo, here it means the origin of words. The Pijialuo Treatise (Pijialuo lun) has not been translated. Master Lang of Hexi said that it was created by the Bodhisattva of Great Power. 'Below Qiqian Mouni Zun': The second part separately reveres Sakyamuni Buddha and the Sangha. The reason why it is necessary to revere them separately is that the Three Jewels (Three Jewels) have oneness and separateness, so it is necessary to revere them generally and separately. Moreover, Sakyamuni is the current teaching master, and if one wants to explain the teachings that are spoken, one must respect the person who expounds the teachings. In terms of the meaning of the text, it is further divided into two parts. The first half reveres the Buddha and the Sangha, and the second half explains the intention of creating the treatise. Each chapter is divided into two parts. The first chapter is divided into two parts. The first two words 'Qiqian' describe the utmost sincerity of the one who reveres, and the following eight words praise the ultimate尊 of the one who is revered. 'Qiqian': Qi means 重 (heavy), Qian means 敬 (respect). Having already generally revered before, now revering separately again, so it is called 重 (heavy). It can also be said that the previous explanation of prostration used the sound of Zhendan, while the term 'Qiqian' here is based on the interpretation of Tianzhui. It has not been examined in detail, and I will ask the translator separately. 'Mouni Zun and Bodhisattvas and Sravakas': 'Below 令法自利他': Explains the intention of creating the treatise. It is also divided into two parts. The first sentence explains the intention of creating the treatise. 'To enable the Dharma to benefit oneself and others':
謂令解此妙法得自利益。謂自成佛也。更傳授於他。使他成佛也 略出勒伽論者。第二正明造論。
略出勒伽論 從首至尾委曲釋者。謂為廣論。今但折其樞要。震領提綱。如脫犀象之牙甬。擿翡翠之毛羽也。勒伽論者。即摩德勒伽。謂解阿毗曇論。此翻為境界。尋斯論旨能生自他利解。即生解之境界也 歸命過未世下。第二次明申敬請護。即開為兩。半行致敬。一偈請護各兩。初二者歸命兩字明能歸之至誠。
歸命 次之敘所敬之尊極。
過未世現在佛菩薩弘慈降神力愿施我無畏 弘慈降神力。使我所說合理稱機。無違理傷機之過 次半請大悲加護使離彼四魔得三菩提增長。
大悲止四魔護菩提增長 初句請所應離者皆離。次明所應得者皆得也 經曰歸命一切諸佛菩薩者。此第二集經者請護之辭。
經曰歸命一切諸佛菩薩 前歸敬申造論意請威靈加護。此歸敬集經者欲出佛經。亦請威靈加護。一切眾經皆並有於此辭。但隨寄一文示存略故也 經曰如是我聞。此是第二正明論體。但論略難明。今引二門敘其體例。一辨二經同異。二敘斯論製作之方。二經同異者。即羅什所譯經及留支所出帶論之經。其文不同。凡有五種。一者舊經略論經廣。如舊經嘆羅漢德唯有五句。論經有十六句。或
【現代漢語翻譯】 現代漢語譯本： 意思是使人理解這微妙的佛法，從而獲得自身的利益，也就是自身成就佛的境界。並且將此法傳授給他人，使他人也能成就佛的境界。接下來是《略出勒伽論》的解釋，第二部分正式闡明造論的意圖。
《略出勒伽論》，從頭到尾詳細解釋的，稱為廣論。現在只是摘取其中的關鍵要點，提綱挈領，就像剝取犀牛和大象的牙齒，摘取翡翠鳥的羽毛一樣。《勒伽論》，即摩德勒伽（Mātrka），意思是解釋阿毗曇論（Abhidhamma）。這裡翻譯為『境界』。探尋此論的宗旨，能夠產生自利和他利的理解，也就是產生理解的境界。『歸命過未世下』，第二部分闡明恭敬祈請護佑，分為兩部分。半行是致敬，一偈是祈請護佑，各有兩句。最初的兩句『歸命』二字，表明歸依的至誠之心。
『歸命』，接下來敘述所尊敬的至尊。
『過未世現在佛菩薩弘慈降神力愿施我無畏』，弘揚慈悲，降下神力，使我所說合理且契合時機，沒有違背道理或傷害時機的過失。接下來半句祈請大悲加持護佑，使我遠離四魔，獲得三菩提（saṃbodhi），並使其增長。
『大悲止四魔護菩提增長』，前一句祈請應該遠離的都遠離，接下來闡明應該得到的都得到。經書上說『歸命一切諸佛菩薩』，這是第二集經者祈請護佑的言辭。
『經曰歸命一切諸佛菩薩』，前面歸敬並陳述造論的意圖，祈請威靈加持護佑。這裡歸敬集經者想要闡述佛經，也祈請威靈加持護佑。一切經典都包含這句話，只是隨便借用一句話來表示存在，因為是簡略的緣故。經書上說『如是我聞』，這是第二部分正式闡明論的本體。但是論述簡略難以明白，現在引用兩個方面來敘述它的體例：一是辨別兩種經書的同異，二是敘述此論製作的方法。兩種經書的同異，指的是鳩摩羅什（Kumārajīva）所翻譯的經書和菩提留支（Bodhiruci）所翻譯的帶有論的經書。它們的文字不同，總共有五種。一是舊經簡略，論經詳細。比如舊經讚歎羅漢（Arhat）的功德只有五句，論經有十六句。或者
【English Translation】 English version: It means to enable people to understand this subtle Dharma, thereby obtaining their own benefits, which is to achieve Buddhahood themselves. And to pass this Dharma on to others, so that they can also achieve Buddhahood. Next is the explanation of 'Abridged Laṅkāvatāra Sūtra Commentary', the second part formally clarifies the intention of writing the commentary.
'Abridged Laṅkāvatāra Sūtra Commentary', a detailed explanation from beginning to end, is called an extensive commentary. Now it is just to extract the key points, grasp the main points, just like peeling off the teeth of rhinoceroses and elephants, and picking the feathers of kingfishers. 'Laṅkāvatāra Sūtra Commentary', that is, Mātrka, means to explain the Abhidhamma. Here it is translated as 'realm'. Exploring the purpose of this treatise can produce self-benefit and other-benefit understanding, that is, produce the realm of understanding. 'Taking refuge in past and future worlds', the second part clarifies the respectful request for protection, divided into two parts. Half a line is a tribute, and a verse is a request for protection, each with two sentences. The first two sentences, the two words 'taking refuge', show the sincerity of taking refuge.
'Taking refuge', next describes the most revered.
'Past, future, and present Buddhas and Bodhisattvas, with vast compassion and divine power, grant me fearlessness', promoting compassion and descending divine power, so that what I say is reasonable and in line with the occasion, without the fault of violating reason or harming the occasion. The next half sentence prays for the blessing and protection of great compassion, so that I can be free from the four Māras (demons), obtain saṃbodhi (complete enlightenment), and increase it.
'Great compassion stops the four Māras and protects the growth of Bodhi', the previous sentence prays that what should be avoided is avoided, and then clarifies that what should be obtained is obtained. The scriptures say 'Taking refuge in all Buddhas and Bodhisattvas', this is the words of the second compiler of the scriptures requesting protection.
'The scripture says taking refuge in all Buddhas and Bodhisattvas', the previous reverence and statement of the intention of writing the treatise, praying for the blessing and protection of divine power. Here, the compiler of the scriptures wants to expound the Buddhist scriptures, and also prays for the blessing and protection of divine power. All scriptures contain this sentence, but it is just borrowed to indicate existence, because it is abbreviated. The scriptures say 'Thus have I heard', this is the second part formally clarifying the body of the treatise. However, the discussion is brief and difficult to understand. Now, two aspects are cited to describe its style: one is to distinguish the similarities and differences between the two scriptures, and the other is to describe the method of making this treatise. The similarities and differences between the two scriptures refer to the scriptures translated by Kumārajīva and the scriptures with treatises translated by Bodhiruci. Their texts are different, with a total of five types. One is that the old scriptures are brief and the treatise scriptures are detailed. For example, the old scriptures praise the merits of Arhats with only five sentences, while the treatise scriptures have sixteen sentences. Or
可梵本廣略不同。或可聲聞常眾無會不集處處嘆之。故羅什略嘆其德也。天親欲示解一經嘆德。令譏眾經嘆德之意。故廣說也。二舊經廣而論經略。如方便品。舊經為十句。謂如是相如是性等。論經唯有五門。當是天親以略攝廣故也。三二經同無廣略。如嘆菩薩德。四品次前後。舊經屬累在藥王之前。論經在普賢之後。羅什依于義意。是故在前。天親同經常法。所以在後。五名義不同。舊經稱六十二億恒河沙菩薩。論經稱六十二億恒河沙佛。羅什依經文譯之。故云菩薩。論取義意嘆釋其福正等。顯初地菩薩得真如法身故即是佛。以觀音與六十二億法身不二。故言福平等。所以稱佛。次明論製作不同者。如龍樹釋經。不預開章門。至后追詺於前。天親釋此經凡有二意。一者預開起盡。如初品七分。二至後方陳。如論末云方便品凡有五門。蓋是聖人適時而用也。天親大開此經凡有三十二章。所言三十二者。即序品七分方便品五門謂十二也。從譬喻品竟寶塔品。破十種病利益十人即十段也。從藥草竟一經明十無上。又有十章。故合成三十二也。問。初從火宅竟於寶塔所破十病。云何更從藥草竟一經明十無上耶。答。付法藏經云。婆藪槃陀善解一切修多羅義。修多羅者凡有五義。一者顯示。謂顯示諸義故。如序品七段方便五門
【現代漢語翻譯】 現代漢語譯本 梵文版本的詳略有所不同。有些情況下，聲聞（Śrāvakā，小乘佛教徒）常隨眾沒有集會的地方，到處都在讚歎佛法。因此，鳩摩羅什（Kumārajīva）只是簡略地讚歎了佛的功德。世親（Vasubandhu）想要通過解釋一部經來讚歎功德，避免人們批評讚歎其他經典的意圖，所以詳細地解說了《論》。二箇舊譯本內容詳盡而《論》則簡略。例如《方便品》，舊譯本有十句，如『如是相』、『如是性』等。《論》中只有五門。這大概是因為世親用簡略的語言概括了詳盡的內容。三個譯本的內容詳略相同，例如讚歎菩薩（Bodhisattva）的功德。四品目的順序前後不同。舊譯本中，《屬累品》在《藥王品》之前，《論》中則在《普賢品》之後。鳩摩羅什依據經義，所以放在前面。世親遵循通常的經文規則，所以放在後面。五名義不同。舊譯本稱『六十二億恒河沙菩薩』，《論》中稱『六十二億恒河沙佛』。鳩摩羅什依據經文翻譯，所以說是菩薩。《論》則取其意義，讚歎並解釋其福德與佛相等，顯示初地菩薩（Bhūmi）得到真如法身，所以就是佛。因為觀音（Avalokiteśvara）與六十二億法身沒有區別，所以說福德平等，因此稱之為佛。接下來解釋《論》的製作不同之處。例如龍樹（Nāgārjuna）解釋經典，不預先開設章節，而是之後再追溯命名。世親解釋這部經有兩種意圖。一是預先開設起止，如初品分為七部分。二是之後才陳述，如《論》末尾說《方便品》共有五門。這大概是聖人根據時機而採用的方法。世親將這部經大體上分為三十二章。所說的三十二，就是《序品》的七部分，《方便品》的五門，共十二部分。從《譬喻品》到《寶塔品》，破除十種病，利益十種人，共十段。從《藥草喻品》到一部經闡明十種無上，又有十章，所以合起來是三十二。問：最初從火宅到寶塔所破除的十種病，為什麼還要從《藥草喻品》到一部經闡明十種無上呢？答：《付法藏經》說，婆藪槃陀（Vasubandhu）善於理解一切修多羅（Sūtra，經）的含義。修多羅有五種含義。一是顯示，即顯示諸義，如《序品》的七段，《方便品》的五門。
【English Translation】 English version The Sanskrit versions vary in detail. In some cases, the Śrāvakās (small vehicle Buddhist practitioners) and their regular assemblies have no place to gather, and everywhere they praise the Dharma. Therefore, Kumārajīva briefly praised the Buddha's virtues. Vasubandhu wanted to praise the virtues by explaining one scripture, to avoid people criticizing the intention of praising other scriptures, so he explained the 'Treatise' in detail. The two old translations are detailed, while the 'Treatise' is concise. For example, the 'Expedient Means Chapter', the old translation has ten sentences, such as 'such is its appearance', 'such is its nature', etc. The 'Treatise' only has five gates. This is probably because Vasubandhu summarized the detailed content with concise language. The three translations are the same in detail, such as praising the virtues of Bodhisattvas. The order of the four chapters is different. In the old translation, the 'Entrustment Chapter' is before the 'Medicine King Chapter', while in the 'Treatise' it is after the 'Universal Worthy Chapter'. Kumārajīva based it on the meaning of the scripture, so it is placed in front. Vasubandhu followed the usual rules of the scriptures, so it is placed behind. The five names and meanings are different. The old translation calls them 'sixty-two billion Ganges sand Bodhisattvas', while the 'Treatise' calls them 'sixty-two billion Ganges sand Buddhas'. Kumārajīva translated according to the text of the scripture, so he said Bodhisattvas. The 'Treatise' takes its meaning, praising and explaining that its merit is equal to the Buddha, showing that the Bodhisattva of the first Bhūmi (stage) has obtained the true Suchness Dharmakāya (Dharma body), so it is the Buddha. Because Avalokiteśvara is no different from the sixty-two billion Dharmakāyas, it is said that merit is equal, so it is called Buddha. Next, explain the differences in the production of the 'Treatise'. For example, Nāgārjuna explains the scriptures without opening chapters in advance, but naming them retroactively later. Vasubandhu has two intentions in explaining this scripture. One is to open the beginning and end in advance, such as the first chapter divided into seven parts. The second is to state it later, such as the end of the 'Treatise' saying that the 'Expedient Means Chapter' has five gates. This is probably the method used by the sages according to the occasion. Vasubandhu broadly divides this scripture into thirty-two chapters. The so-called thirty-two are the seven parts of the 'Introduction Chapter' and the five gates of the 'Expedient Means Chapter', a total of twelve parts. From the 'Parable Chapter' to the 'Treasure Stupa Chapter', eliminating ten kinds of illnesses and benefiting ten kinds of people, there are ten sections. From the 'Herbs Chapter' to one scripture explaining the ten unsurpassed, there are ten more chapters, so it adds up to thirty-two. Question: Why, after the ten illnesses eliminated from the burning house to the treasure stupa, do you still explain the ten unsurpassed from the 'Herbs Chapter' to one scripture? Answer: The 'Transmission of the Dharma Treasury Sutra' says that Vasubandhu is good at understanding the meaning of all Sūtras. Sūtras have five meanings. One is to display, that is, to display all meanings, such as the seven sections of the 'Introduction Chapter' and the five gates of the 'Expedient Means Chapter'.
即顯示十二種義也。二涌泉。謂義味無盡故。如解譬喻竟於寶塔更從藥草竟於一經。釋於後竟而追解於前示義味無盡。即涌泉義也。三出生。諸義出生故。如解第十無上勝功德力。嘆經廣生功德無盡。即出生義也。四者繩墨。裁諸邪顯正故。破十病名曰裁邪。顯十種義所謂顯正。五者結鬘貫穿諸佛法。則三十二章同爲顯一道唯教一人。如結華鬘令身首嚴飾也。又釋后竟而更追解前者。聖人內有無礙之智。外有無方之辨。故能自在而譯。又從前譯向後示鳥目疾轉。從後向前如師子返擲。又前譯經竟有疑者重問之。故后更釋之。如今人義深后章別有料簡重也。蓋是外國聖人制論之大體也。就釋初品大開為二。一者牒經。二者論譯。牒經但牒二章。謂序分經眾分經。牒序分經始從如是終竟崛山。即牒經序分也。
序品第一如是我聞一時佛住王舍城耆阇崛山中 與大比丘下。第二牒眾成就分也。什譯經有三。一聲聞。二菩薩。三人天眾。今但牒前二。以二眾有嘆德。今欲釋之。故牒以人天眾無嘆德。又易解兼余經已釋。故不牒之。就牒二眾即二。牒聲聞眾中舊經有比丘比丘尼。今但牒比丘。比丘眾中有二。一顯名。二密行。今但牒顯名不牒密行。併爲易解兼不嘆德故也。比丘中有六。一標通號。二唱數。三明位。四嘆德
【現代漢語翻譯】 現代漢語譯本： 這就是顯示十二種意義。二、涌泉：意味著義理和意味無窮無盡。例如，在解釋譬喻之後，于寶塔品之後又從藥草品開始，最終完成整部經的解釋。在後面解釋完畢后，又追溯解釋前面的內容，這表明義理和意味無窮無盡，這就是涌泉的意義。三、出生：各種義理由此產生。例如，在解釋第十品《無上勝功德力》時，讚歎此經廣泛產生功德，無窮無盡，這就是出生的意義。四、繩墨：用來裁決各種邪說，彰顯正理。破除十種弊病，叫做『裁邪』；彰顯十種意義，叫做『顯正』。五、結鬘：將諸佛的教法貫穿起來，那麼三十二章共同爲了彰顯唯一的佛道，教化唯一的一類人。就像用花鬘來裝飾身體和頭部一樣。另外，解釋完後面的內容又追溯解釋前面的內容，是因為聖人內心具有無礙的智慧，外在具有無方的辯才，所以能夠自在地翻譯。此外，從前面向後翻譯，就像鳥的眼睛迅速轉動；從後面向前翻譯，就像獅子反擲。還有，前面翻譯的經文結束后，有人有疑問，重新提問，所以後面又重新解釋。就像現在的人認為後面的章節意義深刻，另外安排校勘一樣。這大概是外國聖人制作論著的大體框架。就解釋《序品》而言，大致分為兩部分：一是照錄經文，二是論述翻譯。照錄經文只照錄兩個部分，即序分經和眾分經。照錄序分經，從『如是』開始，到『耆阇崛山』結束，這就是照錄經的序分。
《序品第一》『如是我聞，一時，佛住王舍城耆阇崛山中，與大比丘』以下。第二是照錄眾成就分。鳩摩羅什（Kumarajiva）翻譯的經文有三種聽眾：一是聲聞（Śrāvaka），二是菩薩（Bodhisattva），三是人天眾。現在只照錄前兩種，因為這兩種聽眾有讚歎功德的內容，現在想要解釋這些內容，所以照錄。因為人天眾沒有讚歎功德的內容，而且容易理解，其他經文中已經解釋過，所以不照錄。就照錄兩種聽眾而言，又分為兩部分。照錄聲聞眾中，舊的經文有比丘（bhikṣu）和比丘尼（bhikṣuṇī），現在只照錄比丘。比丘眾中有兩種：一是顯名，二是密行。現在只照錄顯名，不照錄密行。都是因為容易理解，而且沒有讚歎功德的內容。比丘眾中有六種內容：一是標明通用的稱號，二是唱誦人數，三是說明地位，四是讚歎功德。
【English Translation】 English version: This displays twelve kinds of meanings. Second, 'Emerging Spring' (Yongquan): It means that the meaning and flavor are endless. For example, after explaining the parables, after the 'Treasure Tower' chapter, it starts again from the 'Medicinal Herbs' chapter, eventually completing the explanation of the entire sutra. After explaining the later part, it traces back to explain the previous content, which shows that the meaning and flavor are endless. This is the meaning of 'Emerging Spring'. Third, 'Birth' (Chusheng): Various meanings are born from this. For example, when explaining the tenth chapter, 'Supreme Excellent Merit Power' (Wushang Sheng Gongde Li), it praises the sutra for widely producing endless merits, which is the meaning of 'Birth'. Fourth, 'Line and Ink' (Shengmo): Used to judge various heresies and highlight the correct principles. Eliminating the ten defects is called 'cutting off heresy' (cai xie); highlighting the ten meanings is called 'revealing correctness' (xian zheng). Fifth, 'Garland' (Jieman): Stringing together the teachings of all Buddhas, so that the thirty-two chapters together aim to highlight the one and only Buddha path, teaching only one type of person. It's like using a garland to decorate the body and head. In addition, explaining the later content and then tracing back to explain the previous content is because the sage has unobstructed wisdom internally and boundless eloquence externally, so he can translate freely. Furthermore, translating from front to back is like the rapid movement of a bird's eyes; translating from back to front is like a lion throwing back. Also, after the previously translated sutra is finished, if someone has questions and asks again, the later part is re-explained. It's like people today think that the later chapters have profound meaning, and arrange for additional collation. This is probably the general framework for foreign sages to create treatises. Regarding the explanation of the 'Introduction Chapter' (Xupin), it is roughly divided into two parts: one is transcribing the sutra text, and the other is discussing the translation. Transcribing the sutra text only transcribes two parts, namely the introduction section (xufen) and the assembly section (zhongfen). Transcribing the introduction section of the sutra starts from 'Thus I have heard' (Rushi) and ends at 'Grdhrakuta Mountain' (Qishe Jue Shan), which is transcribing the introduction section of the sutra.
'Introduction Chapter First' (Xupin Diyi): 'Thus I have heard, at one time, the Buddha was staying in Rajagrha (Wangshecheng) on Grdhrakuta Mountain (Qishe Jue Shan), with great bhikshus (dabiqiu)' and below. The second is transcribing the assembly accomplishment section (zhong chengjiu fen). Kumarajiva's (Jiumoluoshi) translated sutras have three types of listeners: first, Śrāvakas (Shengwen); second, Bodhisattvas (Pusa); and third, humans and devas (rentianzhong). Now only the first two are transcribed, because these two types of listeners have content praising merits, and now I want to explain these contents, so I transcribe them. Because humans and devas do not have content praising merits, and it is easy to understand, and it has been explained in other sutras, so it is not transcribed. Regarding transcribing the two types of listeners, it is further divided into two parts. In transcribing the Śrāvaka assembly, the old sutras have bhikshus (biqiu) and bhikshunis (biqiuni), but now only bhikshus are transcribed. Among the bhikshus, there are two types: one is manifest name (xianming), and the other is secret practice (mixin). Now only manifest names are transcribed, and secret practices are not transcribed. This is all because it is easy to understand and there is no content praising merits. Among the bhikshus, there are six contents: first, indicating the common title; second, chanting the number; third, explaining the position; and fourth, praising the merits.
。五列名。六總結。今但列初四。不列后二。而論釋中不釋初一通號及第五列名。
與大比丘眾萬二千人俱皆是阿羅漢諸漏已盡無復煩惱心得自在善得心解脫善得慧解脫心善調伏人中大龍應作者作所作已辦離諸重擔逮得已利盡諸有結善得正智心解脫一切心得自在到第一彼岸 菩薩中亦六門。一通號。二唱數。三明位。四嘆德。五列名。六總結。而後論釋中不釋初一及以後二。至文當顯。
菩薩摩訶薩八萬人皆于阿耨多羅三藐三菩提不退轉皆得陀羅尼大辯財樂說轉不退轉法輪供養無量百千諸佛于諸佛所種諸善根常為諸佛之所稱歎以大慈悲而修身心善入佛慧通達大智到于彼岸名稱普聞無量世界能度無數百千眾生 論曰下。第二論釋就文為二。第一通釋一品。凡為七門。第二別列七門。
論曰此經法門中初第一品示現七種功德成就 就初又二句。此法門者一部之通號也。初第一品者一章之別稱也。七種皆稱功德者。此之七種皆能顯道利物故並云功德。一一章中明義具足無餘。不可破壞故云成就 何等為七下。第二別列七門。就文又二。初列次釋文。
何等為七一者序分成就二者眾成就三者如來欲說法時至成就四者依所說法威儀隨順住成就五者依上說因成就六者大眾欲聞法現前成就七者文殊師利答成
【現代漢語翻譯】 現代漢語譯本：五、列名（列出名字）。六、總結。現在只列出前四項，不列出后兩項。而且在論釋中，不解釋第一項通號以及第五項列名。
與一萬二千位大比丘眾在一起，他們都是阿羅漢（斷盡煩惱的聖者），諸種煩惱已經斷盡，不再有任何煩惱，內心獲得自在，善於獲得心的解脫，善於獲得智慧的解脫，內心得到很好的調伏，是人中的大龍（比喻有大能力者），應該做的事情已經做完，所要做的事情已經辦完，脫離了各種重擔，獲得了已經得到的利益，斷盡了各種存在的束縛，善於獲得正確的智慧，內心解脫一切，內心獲得自在，到達第一彼岸（涅槃）。菩薩（覺悟的有情）中也有六個方面：一、通號。二、唱數（宣唱數量）。三、明位（說明地位）。四、嘆德（讚歎功德）。五、列名。六、總結。而在後面的論釋中，不解釋第一項以及最後兩項，到正文時會顯現。
八萬位菩薩摩訶薩（偉大的菩薩）都於阿耨多羅三藐三菩提（無上正等正覺）不退轉，都獲得陀羅尼（總持，記憶力）和大辯才，樂於說法，轉動不退轉的法輪（佛法的傳播），供養無量百千諸佛，在諸佛那裡種下各種善根，常常被諸佛所稱讚，以大慈悲心來修養身心，善於進入佛的智慧，通達廣大的智慧，到達彼岸，名稱普遍傳聞于無量世界，能夠度化無數百千眾生。論曰（論中說）以下。第二部分論釋，就經文分為兩部分：第一部分是通釋一品（一章），總共有七個方面；第二部分是分別列出七個方面。
論曰（論中說）：這部經的法門中，最初第一品顯示了七種功德成就。就最初的部分又分為兩句：『此法門』指的是整部經的通稱；『初第一品』指的是一章的別稱。七種都稱為功德，是因為這七種都能夠顯現道義，利益眾生，所以都稱為功德。每一章中闡明的意義都具足無餘，不可破壞，所以稱為成就。何等為七（什麼是七種）以下。第二部分分別列出七個方面。就經文又分為兩部分：首先是列出次序，然後是解釋經文。
何等為七（什麼是七種）？一、序分成就。二、眾成就。三、如來欲說法時至成就。四、依所說法威儀隨順住成就。五、依上說因成就。六、大眾欲聞法現前成就。七、文殊師利（智慧第一的菩薩）答成就。
【English Translation】 English version: Five, listing names. Six, summarizing. Now only the first four are listed, not the last two. Moreover, in the commentary, the first general title and the fifth listing of names are not explained.
Together with twelve thousand great Bhikshus (monks), all of whom were Arhats (enlightened beings who have extinguished all defilements), their defilements were exhausted, no longer having any afflictions, their minds attained freedom, skilled in attaining liberation of mind, skilled in attaining liberation of wisdom, their minds were well-tamed, they were great dragons (metaphor for those with great abilities) among humans, what should be done had been done, what needed to be done had been completed, they had escaped all burdens, attained their own benefit, exhausted all bonds of existence, were skilled in attaining right knowledge, their minds were liberated from everything, their minds attained freedom, and they reached the first shore (Nirvana). Among Bodhisattvas (enlightenment beings), there are also six aspects: One, general title. Two, reciting the number. Three, clarifying the position. Four, praising virtues. Five, listing names. Six, summarizing. In the subsequent commentary, the first aspect and the last two aspects are not explained; it will become clear in the main text.
Eighty thousand Bodhisattva-Mahasattvas (great Bodhisattvas) were all irreversible from Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), all attained Dharani (memorization, retention) and great eloquence, delighted in expounding the Dharma, turning the irreversible Dharma wheel (propagation of the Dharma), making offerings to immeasurable hundreds of thousands of Buddhas, planting various roots of goodness in the presence of the Buddhas, constantly praised by the Buddhas, cultivating body and mind with great compassion, skilled in entering the wisdom of the Buddha, penetrating great wisdom, reaching the other shore, their names were universally heard in immeasurable worlds, able to liberate countless hundreds of thousands of sentient beings. The Treatise says below. The second part of the commentary is divided into two parts based on the text: the first part is a general explanation of one chapter, with a total of seven aspects; the second part is a separate listing of the seven aspects.
The Treatise says: In the Dharma gate of this Sutra, the very first chapter demonstrates the accomplishment of seven kinds of merits. Regarding the very first part, it is further divided into two sentences: 'This Dharma gate' refers to the general title of the entire Sutra; 'the very first chapter' refers to the specific title of one chapter. All seven are called merits because these seven can all reveal the meaning of the path and benefit sentient beings, so they are all called merits. The meaning explained in each chapter is complete and without remainder, and cannot be destroyed, so it is called accomplishment. What are the seven below. The second part separately lists the seven aspects. The text is further divided into two parts: first, listing the order, and then explaining the text.
What are the seven? One, the accomplishment of the introduction. Two, the accomplishment of the assembly. Three, the accomplishment of the Tathagata's (another name of Buddha) desire to speak the Dharma arriving. Four, the accomplishment of abiding in accordance with the dignified conduct of the Dharma being spoken. Five, the accomplishment of the cause for speaking above. Six, the accomplishment of the great assembly's desire to hear the Dharma manifesting. Seven, the accomplishment of Manjushri's (Bodhisattva of wisdom) answer.
就 序分成就者下。第二釋七章門。即成七分。初分有五。一如是。二我聞。三一時。四教主。五住處。今但釋第五。初分四餘經已明。兼復易解故不釋也。論曰序分成就者。此牒序分成就義也。
又序分成就者 此法門中。示現二種勝義成就應知者。第二釋序分成就。就文為二。一正釋。二舉經示釋處。就初又四。一標二種勝義勸知。何等為二下。第二別出二種勝義。如王舍城下。第三正舉城山示二種勝義。顯此法門最勝義故下。第四正明勝義。
此法門中示現二種勝義成就應知何等為二一者示現諸法門中最勝義成就故二者示現自在功德義成就故如王舍城勝於諸餘一切城舍耆阇崛山勝餘諸山故 問。王舍城云何勝一切城。答。別傳云。五天竺國十六大國五百中國十千小國有六大城。而王舍城最大。龍樹云。佛滅度后阿阇世王人民減小故更別立一小城。猶勝一切城。何況本王舍城。譬此經於一切經中勝者。凡乘有四種。一是人天即世間乘。二小乘。三大乘。四一乘。此經正明一佛乘故眾中經勝。又說盡理之法暢眾聖之心滿諸佛之愿。華嚴等法華前教雖盡理之法未明五乘眾生皆成佛。未暢諸佛之心。是故斯經最勝。結束一化始終。是故最勝。如神力品云。如來所有一切諸法。一切自在神力。一切秘要之藏甚
【現代漢語翻譯】 現代漢語譯本： 關於序分成就者，以下解釋七章門。即成就七分。初分有五：一、如是；二、我聞；三、一時；四、教主；五、住處。現在只解釋第五項。初分的其餘四項在其他經典中已經闡明，而且容易理解，所以不解釋。論曰：序分成就者，這是指序分成就的意義。
又，序分成就者，在此法門中，顯示兩種勝義成就，應當知曉。以下解釋序分成就，分為兩部分：一、正式解釋；二、舉經典說明解釋之處。就第一部分又分為四點：一、標明兩種勝義，勸人知曉；二、分別列出兩種勝義；三、正式舉出城和山來顯示兩種勝義；四、正式闡明勝義。
在此法門中，顯示兩種勝義成就，應當知曉。哪兩種呢？一是顯示在所有法門中最殊勝的意義成就，二是顯示自在功德的意義成就。例如，王舍城（Rājagṛha，城市名）勝過所有其他的城舍，耆阇崛山（Gṛdhrakūṭa，山名）勝過所有其他的山。
問：王舍城如何勝過一切城？答：別傳中說，在五天竺國、十六大國、五百中國、一萬小國中，有六大城，而王舍城最大。龍樹（Nāgārjuna，菩薩名）說，佛陀滅度后，阿阇世王（Ajātaśatru，國王名）的人民減少，所以另外建立一個小城，仍然勝過一切城，更何況原本的王舍城呢？這就像這部經在一切經中最為殊勝一樣。凡所有乘有四種：一是人天乘，即世間乘；二是小乘；三是大乘；四是一乘。這部經正是闡明一佛乘，所以在眾多經典中最為殊勝。又說盡理之法，暢達眾聖之心，滿足諸佛的願望。《華嚴經》等在《法華經》之前的教法，雖然是盡理之法，但沒有闡明五乘眾生都能成佛，沒有暢達諸佛的心，因此這部經最為殊勝。它結束了一代教化的始終，所以最為殊勝。如《神力品》所說：『如來所有一切諸法，一切自在神力，一切秘密要藏』，非常……
【English Translation】 English version: Regarding the accomplisher of the introductory division, the following explains the seven chapter gates, thus accomplishing seven divisions. The initial division has five parts: 1. 'Thus'; 2. 'I have heard'; 3. 'At one time'; 4. 'The Teaching Master'; 5. 'The Abode'. Now, only the fifth item is explained. The remaining four items of the initial division have already been elucidated in other sutras and are easy to understand, so they are not explained. The treatise says: 'The accomplisher of the introductory division', this refers to the meaning of the accomplishment of the introductory division.
Furthermore, 'the accomplisher of the introductory division', within this Dharma gate, it reveals two kinds of supreme meaning accomplishment that should be known. The following explains the accomplishment of the introductory division, divided into two parts: 1. Formal explanation; 2. Citing sutras to indicate the place of explanation. The first part is further divided into four points: 1. Marking the two kinds of supreme meaning, encouraging people to know; 2. Separately listing the two kinds of supreme meaning; 3. Formally citing the city and mountain to show the two kinds of supreme meaning; 4. Formally elucidating the supreme meaning.
Within this Dharma gate, it reveals two kinds of supreme meaning accomplishment that should be known. What are the two kinds? One is revealing the most supreme meaning accomplishment among all Dharma gates, and the other is revealing the meaning accomplishment of self-mastery virtues. For example, Rājagṛha (city name) is superior to all other cities and dwellings, and Gṛdhrakūṭa (mountain name) is superior to all other mountains.
Question: How is Rājagṛha superior to all cities? Answer: The separate transmission says that in the five regions of India, the sixteen great kingdoms, the five hundred middle kingdoms, and the ten thousand small kingdoms, there are six great cities, and Rājagṛha is the largest. Nāgārjuna (Bodhisattva's name) said that after the Buddha's Parinirvana, the population of King Ajātaśatru (King's name) decreased, so another small city was established, which is still superior to all cities, let alone the original Rājagṛha. This is like this sutra being the most supreme among all sutras. Generally, there are four kinds of vehicles: one is the human and deva vehicle, which is the worldly vehicle; two is the Śrāvakayāna; three is the Mahāyāna; and four is the Ekayāna. This sutra precisely elucidates the One Buddha Vehicle, so it is the most supreme among many sutras. It also speaks of the Dharma that exhausts the principle, expresses the minds of all sages, and fulfills the wishes of all Buddhas. The teachings before the Lotus Sutra, such as the Avataṃsaka Sūtra, although they are the Dharma that exhausts the principle, they do not clarify that beings of the five vehicles can all become Buddhas, and do not express the minds of all Buddhas, so this sutra is the most supreme. It concludes the beginning and end of a lifetime of teaching, so it is the most supreme. As the chapter on 'Supernatural Powers' says: 'All the Dharmas possessed by the Tathāgata, all the self-mastery supernatural powers, all the secret essential treasures' are very...
深之事。皆於此經宣示顯說。余經但當教明義未暢諸佛之心。是故此經最勝。又如論下品云。此經有十七種名顯示十七種甚深功德。是故最勝。問。大乘一乘此有何異。答。有同有異。所言同者即一而包故一乘稱大。即大無二故大乘名一。故下文云。為諸聲聞說大乘經名妙法蓮華。亦如勝鬘攝受正法名摩訶衍。故知一大無二。所言異者。攝論已稱小乘大乘一乘。金剛般若云。為大乘者說。最上乘者說。故知大與一異。所言異者大乘未廢二。一乘已廢二。大乘密廢二。一乘顯廢二。大乘但是因。一乘即是果。如智度論云。是乘從三界出至薩婆若中住。至佛乘反名一切種智。不復名乘。故知大乘但因。法華明三車一城皆是果位。故知一乘但果。又大乘通因果。如十二門論。諸佛所乘故名為大。大士所乘故名為大。一乘但果如法華說。又法華論云。一乘者謂無上菩提果究竟故。此一徒判。更有餘義。涅槃經云。佛性謂一乘波若首楞嚴師子吼。若如此文即一乘亦因與大無二。問。何故一乘偏屬果。答。昔明三果究竟。至此經即二果非究竟唯佛果是究竟。是故一乘偏屬佛果。鷲山勝一切山者。摩伽陀國有五山。於五山中鷲山最勝也。問。如十地等經明十寶山。云何及取鷲山勝一切耶。答。鷲山是三世諸佛常所住處。余山不爾故偏
【現代漢語翻譯】 現代漢語譯本： 關於甚深之理，都在這部經中宣示明白。其他的經典只是教導義理，未能完全闡明諸佛的心意。因此，這部經最為殊勝。又如《論》的下品所說，這部經有十七種名稱，顯示了十七種甚深的功德。所以說它最為殊勝。 問：大乘和一乘有什麼不同？ 答：有相同之處，也有不同之處。相同之處在於，『一』包含了所有，所以一乘可以稱為大。『大』沒有第二，所以大乘又可以稱為一。因此，下文說：『為諸聲聞說大乘經，名為妙法蓮華。』也像《勝鬘經》中攝受正法，名為摩訶衍（Mahayana，大乘）。由此可知，一大無二。 不同之處在於，《攝論》已經區分了小乘、大乘和一乘。《金剛般若經》說：『為大乘者說，為最上乘者說。』由此可知，大乘和一乘是不同的。不同之處在於，大乘沒有廢除二乘，而一乘已經廢除了二乘。大乘是秘密地廢除二乘，一乘是明顯地廢除二乘。大乘只是因，一乘就是果。如《智度論》所說：『此乘從三界而出，到達薩婆若（Sarvajna，一切智）中住。』到達佛乘，反而名為一切種智，不再稱為乘。由此可知，大乘只是因。《法華經》闡明三車一城，都是果位，由此可知，一乘只是果。 又，大乘貫通因果，如《十二門論》所說：『諸佛所乘，故名為大。大士所乘，故名為大。』一乘只是果，如《法華經》所說。又，《法華論》說：『一乘者，謂無上菩提果究竟故。』這是一種判別。還有其他的意義。《涅槃經》說：『佛性謂一乘，般若（Prajna，智慧）、首楞嚴（Shurangama，勇健）、師子吼。』如果按照這段經文，那麼一乘也是因，與大乘沒有區別。 問：為什麼一乘偏屬於果位？ 答：過去認為三果是究竟，到了這部經，就認為二果不是究竟，只有佛果才是究竟。所以說一乘偏屬於佛果。 鷲山勝過一切山，是因為摩伽陀國（Magadha）有五座山，在這五座山中，鷲山最為殊勝。 問：如《十地經》等經典闡明十寶山，為什麼只選取鷲山勝過一切山呢？ 答：鷲山是三世諸佛經常居住的地方，其他的山不是這樣，所以偏重於鷲山。
【English Translation】 English version: The profound matters are all declared and manifested in this Sutra. Other Sutras only teach the meaning and principles, but do not fully explain the minds of all Buddhas. Therefore, this Sutra is the most supreme. Moreover, as stated in the lower section of the 'Treatise', this Sutra has seventeen names, displaying seventeen kinds of profound merits. That is why it is the most supreme. Question: What are the differences between Mahayana (大乘, Great Vehicle) and Ekayana (一乘, One Vehicle)? Answer: There are similarities and differences. The similarity lies in that 'One' encompasses all, so Ekayana can be called Great. 'Great' has no second, so Mahayana can also be called One. Therefore, the following text says: 'For the Shravakas (聲聞, Hearers), the Mahayana Sutra is preached, named the Wonderful Dharma Lotus.' It is also like the acceptance of the Correct Dharma in the 'Shrimala Sutra', named Mahayana (摩訶衍, Great Vehicle). From this, it can be known that One and Great are not two. The difference lies in that the 'Samgraha Sutra' has already distinguished between Hinayana (小乘, Lesser Vehicle), Mahayana, and Ekayana. The 'Diamond Sutra' says: 'For those of the Mahayana, it is preached; for those of the Supreme Vehicle, it is preached.' From this, it can be known that Mahayana and Ekayana are different. The difference lies in that Mahayana has not abolished the Two Vehicles, while Ekayana has already abolished the Two Vehicles. Mahayana secretly abolishes the Two Vehicles, while Ekayana openly abolishes the Two Vehicles. Mahayana is only the cause, while Ekayana is the result. As the 'Mahaprajnaparamita Shastra' says: 'This vehicle emerges from the Three Realms and dwells in Sarvajna (薩婆若, All-Knowing Wisdom).' Reaching the Buddha Vehicle, it is instead called All-Knowing Wisdom, and is no longer called a vehicle. From this, it can be known that Mahayana is only the cause. The 'Lotus Sutra' clarifies that the Three Carts and One City are all the positions of the result, from which it can be known that Ekayana is only the result. Moreover, Mahayana pervades both cause and effect, as the 'Twelve Gates Treatise' says: 'What the Buddhas ride is called Great. What the Great Bodhisattvas ride is called Great.' Ekayana is only the result, as the 'Lotus Sutra' says. Furthermore, the 'Lotus Sutra Treatise' says: 'Ekayana means the ultimate fruit of Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed complete enlightenment).' This is one judgment. There are other meanings. The 'Nirvana Sutra' says: 'Buddha-nature means Ekayana, Prajna (般若, wisdom), Shurangama (首楞嚴, heroic progress), and Lion's Roar.' If according to this text, then Ekayana is also the cause, and is no different from Mahayana. Question: Why does Ekayana belong more to the fruit position? Answer: In the past, it was thought that the Three Fruits were ultimate, but in this Sutra, it is thought that the Two Fruits are not ultimate, and only the Buddha Fruit is ultimate. Therefore, it is said that Ekayana belongs more to the Buddha Fruit. Vulture Peak (鷲山) surpasses all mountains because there are five mountains in Magadha (摩伽陀國), and among these five mountains, Vulture Peak is the most supreme. Question: As the 'Ten Bhumi Sutra' and other Sutras clarify the Ten Treasure Mountains, why only select Vulture Peak as surpassing all mountains? Answer: Vulture Peak is the place where the Buddhas of the Three Times often reside, while other mountains are not like this, so it is emphasized.
言勝。問。云何是自在義耶。答。既明佛乘。佛即自在。又余經當教明義。此經結束融會一化始終出生收入。故言自在。問。章門中明一勝義二自在義。今辨城山並是勝義。云何是自在耶。答。即此二勝故是自在。又王城取自在。山取其勝也。
顯此法門最勝義故 如經如是我聞一時佛住王舍城耆阇崛山中故 眾成就下。七分中第二眾成就分文為二。初標次釋。
眾成就者有四種義成就應知 釋中初列四種章門。次釋四種章門。
何等為四一者數成就二者行成就三者攝功德成就四者威儀如法成就 初四章總釋。大小乘有此四事也 一數成就下。第二別釋四章門。即成四別也。
一數成就者謂大眾無數故 數成就總明大小二眾之數。如聲聞一萬二千菩薩八萬之流也。所言無數者。示存略故總云不可說耳 二行成就下釋第二章也。就文又二。初總釋大小二眾。凡有四行。次別釋行體。
二行成就者有四種。一者諸聲聞修小乘行。二者謂諸菩薩以修大乘行。三者謂諸菩薩神通自在力隨時示現能修行眾行如颰陀婆羅菩薩等十六賢士具足菩薩不可思議事而常示現種種形相。謂優婆塞優婆夷比丘比丘尼等故。四者出家聲聞人威儀一定不同菩薩故 四行凡有二。一對大小。二定不定。大小者聲聞定修
【現代漢語翻譯】 言勝。問：什麼是自在的含義？答：既然闡明了佛乘，佛就是自在。其他經典也會教導闡明這個含義。此經結束時融合貫通了一切的始終，出生和收入，所以說是自在。問：章門中闡明了一個殊勝的含義和兩個自在的含義，現在辨別城和山都是殊勝的含義，那麼什麼是自在呢？答：就是這兩個殊勝，所以是自在。而且王城取其自在，山取其殊勝。
顯示此法門最殊勝的含義，如經中所說：『如是我聞，一時佛住王舍城（Rājagṛha，印度古城名）耆阇崛山（Gṛdhrakūṭa，靈鷲山）中』。眾成就以下，七分中第二眾成就分文分為兩部分，首先是標示，其次是解釋。
眾成就的含義有四種成就，應當知曉。解釋中，首先列出四種章門，其次解釋四種章門。
哪四種呢？一是數成就，二是行成就，三是攝功德成就，四是威儀如法成就。這四個章節總括地解釋了大小乘都有這四件事。一數成就以下，第二部分分別解釋四個章門，即成就了四個不同的方面。
一數成就，是指大眾無數。數成就總括地說明了大小乘二眾的數量，如聲聞一萬二千，菩薩八萬之類。所說的無數，是表示存略，所以總說不可說。二行成就以下，解釋第二個章節。就文義來說又分為兩部分，首先總括地解釋大小乘二眾，凡有四種修行，其次分別解釋修行的本體。
二行成就，有四種。一是諸聲聞修小乘行。二是諸菩薩修大乘行。三是諸菩薩神通自在力，隨時示現，能修行眾行，如颰陀婆羅菩薩（Bhadrapāla，賢護菩薩）等十六賢士，具足菩薩不可思議的事，而常示現種種形相，如優婆塞（upāsaka，近事男）、優婆夷（upāsikā，近事女）、比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）等。四是出家聲聞人威儀一定，不同於菩薩。四種修行凡有兩種，一對大小乘，二定與不定。大小乘是指聲聞定修
【English Translation】 Speech is supreme. Question: What is the meaning of 'self-mastery' (自在, Zìzài)? Answer: Since the Buddha-vehicle (佛乘, Fóchéng) is clearly explained, the Buddha is self-mastered. Other sutras will also teach and clarify this meaning. This sutra concludes by integrating the beginning and the end, the arising and the entering, so it is said to be self-mastered. Question: The chapter headings explain one supreme meaning and two meanings of self-mastery. Now, distinguishing the city and the mountain, both are supreme meanings. So what is self-mastery? Answer: It is precisely these two supreme aspects that constitute self-mastery. Moreover, the royal city takes its self-mastery, and the mountain takes its supremacy.
To reveal the most supreme meaning of this Dharma-gate (法門, Fǎmén), as the sutra says: 'Thus have I heard. At one time, the Buddha was dwelling in Rājagṛha (王舍城, Wángshěchéng) on Mount Gṛdhrakūṭa (耆阇崛山, Qíshéjuéshān).' Below, in the section on 'Assembly Accomplishment' (眾成就, Zhòngchéngjiù), the second of the seven divisions is divided into two parts: first, the indication; second, the explanation.
'Assembly Accomplishment' has four kinds of accomplishment that should be known. In the explanation, first list the four chapter headings, then explain the four chapter headings.
What are the four? First, 'Number Accomplishment' (數成就, Shùchéngjiù); second, 'Practice Accomplishment' (行成就, Xíngchéngjiù); third, 'Gathering Merit Accomplishment' (攝功德成就, Shègōngdéchéngjiù); fourth, 'Dignified Conduct in Accordance with the Dharma Accomplishment' (威儀如法成就, Wēiyírúfǎchéngjiù). These four chapters provide a general explanation that both the Great Vehicle (大乘, Dàchéng) and the Small Vehicle (小乘, Xiǎochéng) have these four aspects. Below, in 'One Number Accomplishment,' the second part separately explains the four chapter headings, thus accomplishing four distinct aspects.
'One Number Accomplishment' refers to the countless multitude. 'Number Accomplishment' generally explains the number of the two assemblies of the Great and Small Vehicles, such as the twelve thousand Śrāvakas (聲聞, Shēngwén) and the eighty thousand Bodhisattvas (菩薩, Púsà). The term 'countless' indicates that it is abbreviated, so it is generally said to be inexpressible. Below, in 'Two Practice Accomplishment,' the second chapter is explained. In terms of the text, it is again divided into two parts: first, a general explanation of the two assemblies of the Great and Small Vehicles, which have four practices; second, a separate explanation of the essence of the practices.
'Two Practice Accomplishment' has four kinds. First, the Śrāvakas cultivate the practice of the Small Vehicle. Second, the Bodhisattvas cultivate the practice of the Great Vehicle. Third, the Bodhisattvas, with their supernatural powers and self-mastery, manifest themselves at any time and are able to cultivate various practices, such as Bhadrapāla (颰陀婆羅, Bótuópóluó) and the sixteen worthy ones, who possess the inconceivable deeds of Bodhisattvas and constantly manifest various forms, such as upāsakas (優婆塞, Yōupósāi), upāsikās (優婆夷, Yōupóyí), bhikṣus (比丘, Bǐqiū), and bhikṣuṇīs (比丘尼, Bǐqiūnī). Fourth, the dignified conduct of the ordained Śrāvakas is fixed and different from that of the Bodhisattvas. These four practices have two aspects: one is the Great and Small Vehicles, and the other is fixed and unfixed. The Great and Small Vehicles refer to the Śrāvakas who are fixed in their cultivation
小行。菩薩定修大行。次明定不定者。菩薩雖大行方能示無定無方之行。如十六賢士能示為小乘四眾。即大包小故。大示小行也。次比丘出家聲聞定行者。畢定住出家威儀也。問。論何故舉十六大士。答。十六是在家菩薩。以對小乘出家明道俗明定不定也 皆是阿羅漢下。此第二別釋小乘大乘二種行事。又二。初總列大小二功德數次別釋二也。
皆是阿羅漢等者有十六句示現聲聞功德成就故皆于阿耨多羅三藐三菩提不退轉等者有十三句示現菩薩功德成就故 小乘十六句功德者。論經廣故有十六也。菩薩十三句者。羅什經與天親論經同也 阿羅漢功德成就者。釋上章門也。今前釋羅漢章門。又開為二。初列三章門。次釋三章門。
阿羅漢功德成就者彼十六句示現三種門攝義應知何等三種門一者上上起門二者總別相門三者攝取事門 即用此三門以釋上十六句經文也 上上起門者第二釋也。
上上起門者。謂諸漏已盡故名為阿羅漢。以心得自在故名為諸漏已盡。諸漏已盡故名為羅漢。以心無復煩惱故名心得自在。以善得心解脫善得慧解脫故名心得自在。以遠離能見所見故名無復煩惱。以善得心解脫善得慧解脫故名心善調伏。人中大龍者行諸惡道如平坦路無所拘礙。應行者已行。應到處已到故。應作者已作
【現代漢語翻譯】 現代漢語譯本： 小行：菩薩通過禪定來修習廣大的行為。接下來闡明『定』與『不定』：菩薩正因為有廣大的行為，才能示現沒有固定模式和方向的行為。例如，十六賢士（在家菩薩）能夠示現為小乘的比丘等四眾弟子，這是因為『大』包含著『小』，所以說『大』示現為『小』的行為。接下來，比丘出家是聲聞乘的『定』行，因為他們必定安住于出家的威儀之中。問：論中為何要舉出十六大士（在家菩薩）？答：因為十六大士是在家的菩薩，用以對照小乘的出家，從而闡明在家與出家、『定』與『不定』的差別。 『皆是阿羅漢』以下：這是第二部分，分別解釋小乘和大乘的兩種行事。這部分又分為兩部分：首先總括大小乘的兩種功德數量，然後分別解釋這兩種功德。 『皆是阿羅漢等者』：有十六句經文，示現聲聞的功德成就。『故皆于阿耨多羅三藐三菩提不退轉等者』：有十三句經文，示現菩薩的功德成就。小乘有十六句功德，是因為經文內容廣泛。菩薩有十三句功德，是因為鳩摩羅什（Kumārajīva）翻譯的經文與天親（Vasubandhu）的論典經文相同。『阿羅漢功德成就者』：這是解釋上一章的章門。現在先解釋阿羅漢的章門，又將其分為兩部分：首先列出三種章門，然後解釋這三種章門。 『阿羅漢功德成就者，彼十六句示現三種門攝義應知。何等三種門？一者上上起門，二者總別相門，三者攝取事門』：就是用這三種門來解釋上面十六句經文。『上上起門者』：這是第二種解釋。 『上上起門者』：是指因為諸漏（煩惱）已經斷盡，所以稱為阿羅漢（Arhat）。因為心得到自在，所以說諸漏已經斷盡。諸漏已經斷盡，所以稱為羅漢。因為心中不再有煩惱，所以說心得到自在。因為善於獲得心解脫和慧解脫，所以說心得到自在。因為遠離了能見和所見，所以說沒有了煩惱。因為善於獲得心解脫和慧解脫，所以說心能夠得到調伏。『人中大龍者』：在各種惡道中行走如同走在平坦的道路上一樣，沒有任何阻礙。應該做的已經做了，應該到達的地方已經到達了，應該完成的事情已經完成了。
【English Translation】 English version: Small Practice: Bodhisattvas cultivate great practices through Samadhi (concentration). Next, the 'fixed' and 'unfixed' are explained: It is precisely because Bodhisattvas have great practices that they can demonstrate practices without fixed patterns or directions. For example, the Sixteen Worthies (lay Bodhisattvas) can manifest as the fourfold assembly of the Hinayana (Small Vehicle), including Bhikkhus (monks). This is because the 'great' encompasses the 'small,' so it is said that the 'great' demonstrates the practices of the 'small.' Next, the Bhikkhu's renunciation is the 'fixed' practice of the Sravakas (Hearers), because they are certain to abide in the dignified conduct of renunciation. Question: Why does the treatise mention the Sixteen Great Ones (lay Bodhisattvas)? Answer: Because the Sixteen Great Ones are lay Bodhisattvas, used to contrast with the renunciation of the Hinayana, thereby clarifying the difference between lay and monastic life, and between 'fixed' and 'unfixed.' 'All are Arhats' and below: This is the second part, separately explaining the two types of activities of the Hinayana and Mahayana (Great Vehicle). This part is further divided into two parts: first, a summary of the number of merits of the Hinayana and Mahayana, and then a separate explanation of these two merits. 'Those who are all Arhats, etc.': There are sixteen lines of scripture demonstrating the accomplishment of the Sravaka's merits. 'Therefore, all do not regress from Anuttara-samyak-sambodhi, etc.': There are thirteen lines of scripture demonstrating the accomplishment of the Bodhisattva's merits. The Hinayana has sixteen lines of merit because the scripture is extensive. The Bodhisattva has thirteen lines of merit because the scripture translated by Kumārajīva and the scripture of Vasubandhu's treatise are the same. 'Those who have accomplished the merits of Arhats': This is an explanation of the chapter heading of the previous chapter. Now, first explain the chapter heading of the Arhat, which is further divided into two parts: first, list the three chapter headings, and then explain these three chapter headings. 'Those who have accomplished the merits of Arhats, it should be known that these sixteen lines demonstrate the meaning encompassed by the three doors. What are the three doors? First, the door of ascending origination; second, the door of general and specific characteristics; third, the door of encompassing matters': These three doors are used to explain the above sixteen lines of scripture. 'The door of ascending origination': This is the second explanation. 'The door of ascending origination': Refers to being called an Arhat because all outflows (afflictions) have been exhausted. Because the mind has attained freedom, it is said that all outflows have been exhausted. Because all outflows have been exhausted, they are called Arhats. Because there are no more afflictions in the mind, it is said that the mind has attained freedom. Because of skillfully obtaining liberation of mind and liberation of wisdom, it is said that the mind has attained freedom. Because of being far away from the seer and the seen, it is said that there are no more afflictions. Because of skillfully obtaining liberation of mind and liberation of wisdom, it is said that the mind can be tamed. 'Great dragons among humans': Walking in various evil paths is like walking on a flat road, without any obstacles. What should be done has been done, where one should arrive has been arrived, and what should be accomplished has been accomplished.
者人中大龍已得對治降伏煩惱怨敵故。所作已辦者更不後生。如相應事已成辦故。離諸重擔者已應作者作所作已辦後生重擔已舍離故。逮得己利者已舍重擔證涅槃故。盡諸有結者已逮得己利斷諸想惱因故。善得正智心解脫者諸漏已盡故。一切心得自在者善知見道修道智故。到第一彼岸者善得正智心得解脫善得神通無諍三昧等諸功德故。大阿羅漢等者心得自在到第一彼岸故。眾所知識者諸王王子大臣人民帝釋天王梵天王等皆知識故。又復聲聞菩薩佛等是勝智者彼勝智者皆悉善知是名眾所知識 可就二義釋門。一就義釋。二依文釋。就義釋者。學人功德比凡夫功德為上。無學人功德勝於學人功德。故云上上。如下論云。善得正智心解脫名上上功德。唯羅漢方有此功德也。又羅漢有二種。一鈍根小羅漢功德為上。今嘆大羅漢功德故云上上也。又大羅漢有二功德。一上功德。二上上功德。今十六句嘆上上功德也。起者欲生起此上上功德也。依下釋之。已云上上即一上為上一上為下。上下互相顯釋為上上起門也。觀下釋中都有五意。一以下釋上。二以上釋下。三以上釋上。四以下釋下。五以上及下足釋一句。以下釋上者。謂諸漏已盡故名為阿羅漢。諸漏已盡者。以心得自在故。此亦是以下釋上。與前句異者。前是攝次以下釋上。
【現代漢語翻譯】 現代漢語譯本 『者人中大龍』（zhě rén zhōng dà lóng）：這些人是人中的大龍，因為他們已經對治、降伏了煩惱怨敵。 『已得對治降伏煩惱怨敵故』：因為他們已經對治、降伏了煩惱怨敵。 『所作已辦者更不後生』：所作已辦的人，不會再有後生。 『如相應事已成辦故』：因為他們已經完成了相應的任務。 『離諸重擔者已應作者作所作已辦後生重擔已舍離故』：已經放下所有重擔的人，應該做的已經做了，該做的已經完成，已經捨棄了後生的重擔。 『逮得己利者已舍重擔證涅槃故』：已經獲得自身利益的人，因為他們已經捨棄重擔，證得了涅槃（niè pán）。 『盡諸有結者已逮得己利斷諸想惱因故』：已經斷盡所有結縛的人，因為他們已經獲得自身利益，斷除了所有煩惱的根源。 『善得正智心解脫者諸漏已盡故』：已經很好地獲得正智，心得到解脫的人，因為他們已經斷盡了所有煩惱。 『一切心得自在者善知見道修道智故』：一切心得到自在的人，因為他們善於瞭解見道和修道之智。 『到第一彼岸者善得正智心得解脫善得神通無諍三昧（sān mèi）等諸功德故』：到達第一彼岸的人，因為他們很好地獲得了正智，心得到解脫，很好地獲得了神通、無諍三昧等各種功德。 『大阿羅漢（ā luó hàn）等者心得自在到第一彼岸故』：大阿羅漢等等，因為他們的心得到自在，到達了第一彼岸。 『眾所知識者諸王王子大臣人民帝釋天王梵天王等皆知識故』：被大眾所熟知的人，因為諸王、王子、大臣、人民、帝釋天王、梵天王等等都認識他們。 『又復聲聞（shēng wén）菩薩（pú sà）佛等是勝智者彼勝智者皆悉善知是名眾所知識』：此外，聲聞、菩薩、佛等等都是具有殊勝智慧的人，這些具有殊勝智慧的人都完全瞭解他們，這被稱為被大眾所熟知。 可就二義釋門：可以從兩個方面來解釋：一是從意義上解釋，二是依照文字解釋。 就義釋者：從意義上解釋：學人的功德比凡夫的功德更高，無學人的功德勝於學人的功德，所以說是『上上』。 如下論云：如下面的論述所說：『善得正智心解脫名上上功德』，只有阿羅漢才有這種功德。 又羅漢有二種：另外，阿羅漢有兩種：一種是鈍根的小阿羅漢，他們的功德為『上』。現在讚歎的是大阿羅漢的功德，所以說是『上上』。 又大羅漢有二功德：另外，大阿羅漢有兩種功德：一種是『上』功德，一種是『上上』功德。現在這十六句是讚歎『上上』功德。 起者欲生起此上上功德也：『起』是指想要生起這種『上上』功德。 依下釋之：依照下面的內容來解釋：已經說了『上上』，即一個『上』為上，一個『上』為下，上下互相顯釋，是為『上上』起門。 觀下釋中都有五意：觀察下面的解釋，都有五種含義：一是以『下』釋『上』，二是以『上』釋『下』，三是以『上』釋『上』，四是以『下』釋『下』，五是以『上』及『下』來完整地解釋一句。 以下釋上者：以『下』釋『上』是指：因為斷盡了所有煩惱，所以稱為阿羅漢。 諸漏已盡者：斷盡所有煩惱的人，是因為他們的心得到了自在。 此亦是以下釋上：這也是以『下』釋『上』。 與前句異者：與前一句不同的是：前一句是攝次以下釋上。
【English Translation】 English version 'Zhě rén zhōng dà lóng' (者人中大龍): These people are great dragons among humans because they have already subdued and conquered the enemy of afflictions. 'Yǐ dé duì zhì xiáng fú fán nǎo yuàn dí gù' (已得對治降伏煩惱怨敵故): Because they have already treated and subdued the enemy of afflictions. 'Suǒ zuò yǐ bàn zhě gèng bù hòu shēng' (所作已辦者更不後生): Those who have accomplished what needs to be done will not have future rebirths. 'Rú xiāng yìng shì yǐ chéng bàn gù' (如相應事已成辦故): Because they have completed the corresponding tasks. 'Lí zhū zhòng dān zhě yǐ yīng zuò zhě zuò suǒ zuò yǐ bàn hòu shēng zhòng dān yǐ shě lí gù' (離諸重擔者已應作者作所作已辦後生重擔已舍離故): Those who have left behind all burdens, have done what should be done, have completed what needs to be done, and have abandoned the burden of future rebirths. 'Dǎi dé jǐ lì zhě yǐ shě zhòng dān zhèng niè pán gù' (逮得己利者已舍重擔證涅槃故): Those who have attained their own benefit, because they have abandoned burdens and attained Nirvana (涅槃). 'Jìn zhū yǒu jié zhě yǐ dǎi dé jǐ lì duàn zhū xiǎng nǎo yīn gù' (盡諸有結者已逮得己利斷諸想惱因故): Those who have exhausted all fetters, because they have attained their own benefit and cut off the causes of all afflictions. 'Shàn dé zhèng zhì xīn jiě tuō zhě zhū lòu yǐ jìn gù' (善得正智心解脫者諸漏已盡故): Those who have well attained right wisdom and whose minds are liberated, because they have exhausted all outflows. 'Yī qiè xīn dé zì zài zhě shàn zhī jiàn dào xiū dào zhì gù' (一切心得自在者善知見道修道智故): All those whose minds have attained freedom, because they are good at understanding the wisdom of the path of seeing and the path of cultivation. 'Dào dì yī bǐ àn zhě shàn dé zhèng zhì xīn dé jiě tuō shàn dé shén tōng wú zhēng sān mèi děng zhū gōng dé gù' (到第一彼岸者善得正智心得解脫善得神通無諍三昧等諸功德故): Those who have reached the first shore, because they have well attained right wisdom, their minds are liberated, and they have well attained various merits such as supernatural powers and non-contention Samadhi (三昧). 'Dà ā luó hàn děng zhě xīn dé zì zài dào dì yī bǐ àn gù' (大阿羅漢等者心得自在到第一彼岸故): Great Arhats (阿羅漢) and others, because their minds have attained freedom and they have reached the first shore. 'Zhòng suǒ zhī shí zhě zhū wáng wáng zǐ dà chén rén mín dì shì tiān wáng fàn tiān wáng děng jiē zhī shí gù' (眾所知識者諸王王子大臣人民帝釋天王梵天王等皆知識故): Those who are known by the masses, because kings, princes, ministers, people, Indra, Brahma kings, etc., all know them. 'Yòu fù shēng wén pú sà fó děng shì shèng zhì zhě bǐ shèng zhì zhě jiē xī shàn zhī shì míng zhòng suǒ zhī shí' (又復聲聞菩薩佛等是勝智者彼勝智者皆悉善知是名眾所知識): Furthermore, Sravakas (聲聞), Bodhisattvas (菩薩), Buddhas, etc., are all beings with superior wisdom, and these beings with superior wisdom all fully understand them, which is called being known by the masses. Kě jiù èr yì shì mén: It can be explained from two aspects: one is to explain from the meaning, and the other is to explain according to the text. Jiù yì shì zhě: Explaining from the meaning: The merits of learners are higher than the merits of ordinary people, and the merits of non-learners are superior to the merits of learners, so it is said to be 'superior-superior'. Rú xià lùn yún: As the following discussion says: 'Well attaining right wisdom and mind liberation is called superior-superior merit.' Only Arhats have this merit. Yòu luó hàn yǒu èr zhǒng: In addition, there are two types of Arhats: one is the dull-rooted small Arhat, whose merits are 'superior'. Now we are praising the merits of the great Arhats, so it is said to be 'superior-superior'. Yòu dà luó hàn yǒu èr gōng dé: In addition, great Arhats have two kinds of merits: one is 'superior' merit, and the other is 'superior-superior' merit. Now these sixteen sentences are praising 'superior-superior' merit. Qǐ zhě yù shēng qǐ cǐ shàng shàng gōng dé yě: 'Qǐ' (起) refers to wanting to generate this 'superior-superior' merit. Yī xià shì zhī: Explain according to the following content: It has already been said 'superior-superior', that is, one 'superior' is above, and one 'superior' is below, and the upper and lower mutually explain each other, which is the 'superior-superior' arising gate. Guān xià shì zhōng dōu yǒu wǔ yì: Observing the following explanations, there are five meanings: one is to explain the 'superior' with the 'inferior', two is to explain the 'inferior' with the 'superior', three is to explain the 'superior' with the 'superior', four is to explain the 'inferior' with the 'inferior', and five is to fully explain a sentence with the 'superior' and 'inferior'. Yǐ xià shì shàng zhě: Explaining the 'superior' with the 'inferior' means: because all afflictions have been exhausted, it is called Arhat. Zhū lòu yǐ jìn zhě: Those who have exhausted all afflictions are because their minds have attained freedom. Cǐ yì shì yǐ xià shì shàng: This is also explaining the 'superior' with the 'inferior'. Yǔ qián jù yì zhě: The difference from the previous sentence is: the previous sentence is to explain the 'superior' with the 'inferior' in a comprehensive way.
今是超句以下釋上。以無復煩惱故名心得自在。此以上釋下也。善得心解脫名心得自在。此以下釋上也。故釋心自在一句用兩句上下釋之。問。云何心得解脫慧得解脫。答。智度論云。屬愛盡名心脫。屬見惑盡名慧脫。又釋云。定障盡名心解脫。慧障盡名慧解脫。依毗曇定是定數。慧是數慧。解脫亦是解脫數。與定相應解脫名定解脫。慧解脫亦爾。以遠離能見所見故名無復煩惱者。此當句釋。夫起惑要由能見所見生。已遠離能見所見即煩惱不起。善得心解脫慧解脫名心善調伏者。此以上釋下也。人中大龍者。此當句釋也。前明遠離能見所見。是當上釋上。今是當下釋下也。應作者此用上釋下。所作已辦者此當句也。如相應事已成就者。與四諦理相應也。離諸重擔者。此以上釋下。用上二句以釋此句也。逮得己利者。用上釋下也。盡諸有結者。以上釋下。善得正智心解脫者。用上釋下。一切心得自在者。當句釋也。到第一彼岸者。以上釋下。亦當句釋也大阿羅漢者。下釋經中如是等眾所知識大阿羅漢也。用上嘆德中心得自在及到彼岸二句釋之。以到彼岸是究竟聲聞故稱大阿羅漢。問。心得自在云何是釋大阿羅漢。答。前釋心得自在具定慧。兩障俱盡名心自在。此必是大阿羅漢。釋眾所知識中。前明凡眾知識。又聲聞下明
【現代漢語翻譯】 現代漢語譯本 現在解釋『超句』以下的內容，是爲了說明上面所說的。因為沒有了煩惱，所以稱為『心得自在』。這是用上面的話來解釋下面的話。 『善得心解脫』稱為『心得自在』。這是用下面的話來解釋上面的話。所以，解釋『心得自在』這一句，用了兩句話，從上下兩個方面來解釋。 問：什麼是『心得解脫』，什麼是『慧得解脫』？ 答：根據《智度論》的說法，屬於愛慾斷盡的，稱為『心解脫』；屬於見惑斷盡的，稱為『慧解脫』。另一種解釋是，禪定上的障礙斷盡，稱為『心解脫』；智慧上的障礙斷盡，稱為『慧解脫』。依據《毗曇》，禪定是定數，智慧是慧數，解脫也是解脫數。與禪定相應的解脫，稱為『定解脫』；智慧解脫也是如此。 因為遠離了能見和所見，所以稱為『無復煩惱』。這是對當句的解釋。產生迷惑的原因在於有能見和所見。如果已經遠離了能見和所見，那麼煩惱就不會產生。 『善得心解脫、慧解脫』稱為『心善調伏』。這是用上面的話來解釋下面的話。 『人中大龍』，這是對當句的解釋。前面說明了遠離能見和所見，那是用上面的話來解釋上面的話。現在是用下面的話來解釋下面的話。 『應作者』，這是用上面的話來解釋下面的話。 『所作已辦』，這是對當句的解釋。『如相應事已成就』，是說與四諦的道理相應。 『離諸重擔』，這是用上面的話來解釋下面的話。用上面的兩句話來解釋這一句。 『逮得己利』，是用上面的話來解釋下面的話。 『盡諸有結』，是用上面的話來解釋下面的話。 『善得正智心解脫』，是用上面的話來解釋下面的話。 『一切心得自在』，是對當句的解釋。 『到第一彼岸』，是用上面的話來解釋下面的話，也是對當句的解釋。 『大阿羅漢』，是用下面的話來解釋經文中『如是等眾所知識大阿羅漢』。用上面讚歎功德中的『心得自在』和『到彼岸』這兩句來解釋它。因為到達彼岸是究竟的聲聞，所以稱為大阿羅漢。 問：『心得自在』怎麼能解釋『大阿羅漢』呢？ 答：前面解釋『心得自在』時，說具備禪定和智慧，兩種障礙都斷盡了，稱為『心得自在』。這樣的人必定是大阿羅漢。解釋『眾所知識』時，前面說明了凡夫大眾的認知，以及聲聞的...
【English Translation】 English version Now, explaining the content following 'beyond words' (超句 chāojù), it clarifies what was mentioned earlier. Because there are no more afflictions, it is called 'mind attains freedom' (心得自在 xīndé zìzài). This is using the above to explain the below. 'Well attained liberation of mind' is called 'mind attains freedom'. This is using the below to explain the above. Therefore, to explain the phrase 'mind attains freedom', two sentences are used to explain it from both above and below. Question: What is 'liberation of mind' (心得解脫 xīndé jiětuō), and what is 'liberation of wisdom' (慧得解脫 huìdé jiětuō)? Answer: According to the Mahāprajñāpāramitāśāstra (智度論 Zhìdùlùn), the exhaustion of attachment is called 'liberation of mind'; the exhaustion of views and delusions is called 'liberation of wisdom'. Another explanation is that the obstacles to dhyana (定 dìng, meditation) are exhausted, which is called 'liberation of mind'; the obstacles to wisdom are exhausted, which is called 'liberation of wisdom'. According to the Abhidharma (毗曇 Pítán), dhyana is a fixed number, wisdom is the number of wisdom, and liberation is also the number of liberation. Liberation corresponding to dhyana is called 'liberation of dhyana'; liberation of wisdom is also the same. Because of being far away from the seer and the seen, it is called 'no more afflictions'. This is an explanation of the current phrase. The cause of arising delusion lies in the existence of the seer and the seen. If one is already far away from the seer and the seen, then afflictions will not arise. 'Well attained liberation of mind, liberation of wisdom' is called 'mind well tamed'. This is using the above to explain the below. 'Great dragon among humans', this is an explanation of the current phrase. The previous explanation of being far away from the seer and the seen was using the above to explain the above. Now it is using the below to explain the below. 'One who should act', this is using the above to explain the below. 'What should be done is already done', this is an explanation of the current phrase. 'As corresponding matters are already accomplished' means corresponding to the principles of the Four Noble Truths (四諦 sìdì). 'Away from all heavy burdens', this is using the above to explain the below. Using the two sentences above to explain this sentence. 'Attained one's own benefit', this is using the above to explain the below. 'Exhausted all bonds of existence', this is using the above to explain the below. 'Well attained right wisdom, liberation of mind', this is using the above to explain the below. 'All minds attain freedom', this is an explanation of the current phrase. 'Reached the first shore', this is using the above to explain the below, and it is also an explanation of the current phrase. 'Great Arhat (阿羅漢 Āluóhàn)', this is using the below to explain the sutra's 'such great Arhats known by the assembly'. It uses the two sentences from the above praise of virtue, 'mind attains freedom' and 'reached the other shore', to explain it. Because reaching the other shore is the ultimate Śrāvaka (聲聞 Shēngwén, Hearer), they are called great Arhats. Question: How can 'mind attains freedom' explain 'great Arhat'? Answer: The previous explanation of 'mind attains freedom' said that possessing dhyana and wisdom, and exhausting both kinds of obstacles, is called 'mind attains freedom'. Such a person must be a great Arhat. When explaining 'known by the assembly', the previous explanation clarified the recognition of ordinary people, as well as the Śrāvakas...
聖眾知識。以具凡聖二眾所知故稱為眾也 總別門者釋第二門。初標章門。皆是阿羅漢等下釋總別門。阿羅漢一句為總。漏盡已下十五句為別。
總別相門者 皆是阿羅漢者。從此下但釋總不釋別。
皆是阿羅漢等十六句中。初句是總。余句別故。皆是阿羅漢者。彼阿羅漢名之為應有十五種義應知。何等十五。一者應受飲食臥具供養恭敬等故。二者應將大眾教化一切故。三者應入聚落城邑等故。四者應降伏諸外道等故。五者應以智慧速觀察諸法故。六者應不疾不遲說法如法相應不疲倦故。七者應靜坐空閑處飲食衣服一切資生不積不聚少欲知足故。八者應一向行善行不著諸禪故。九者應行空聖行故。十者應行無相聖行故。十一者應行無愿聖行故。十二者應降伏世間禪凈心故。十三者應起諸神通勝功德故。十四者應證第一義勝功德故。十五者應如實知同生諸眾生得諸功德為利益一切諸眾故 總羅漢或翻不生殺賊無著應供。今天親直翻為應。十五中釋初一句。明應受飲食正是應供義。餘十四但稱為應。如文所列。第十五云應如實知同生眾生得諸功德者。然經云。有二種五種佛子。並從佛口生。謂同生眾生。一者四果並緣覺為五種佛子。二者四果並法身菩薩為五種佛子 攝取事門者。釋第三門。就文為二。初總標
【現代漢語翻譯】 現代漢語譯本：聖眾知識（Shengzhong Zhishi）：因為具備凡夫和聖人二者所知，所以稱為『眾』。 總別門：解釋第二門。首先標明章節。『皆是阿羅漢等』以下解釋總別門。『阿羅漢』一句為總說，『漏盡』以下十五句為別說。
總別相門：『皆是阿羅漢』：從此處以下只解釋總說，不解釋別說。
『皆是阿羅漢等』這十六句中，第一句是總說，其餘各句是別說。『皆是阿羅漢』：這些阿羅漢，名為『應』，應當具有十五種含義，應當知曉。是哪十五種呢？一者，應當接受飲食、臥具、供養、恭敬等；二者，應當帶領大眾教化一切眾生；三者，應當進入聚落、城邑等處；四者，應當降伏各種外道；五者，應當以智慧迅速觀察諸法；六者，應當不快不慢地說法，與法相應，不疲倦；七者，應當在空閑處飲食、衣服以及一切資生之物，不積聚，少欲知足；八者，應當一向行善行，不執著于各種禪定；九者，應當行空聖行；十者，應當行無相聖行；十一者，應當行無愿聖行；十二者，應當降伏世間禪定清凈之心；十三者，應當生起各種神通殊勝功德；十四者，應當證得第一義殊勝功德；十五者，應當如實知曉一同出生的眾生獲得各種功德，爲了利益一切眾生。 總的來說，阿羅漢或者翻譯為不生、殺賊、無著、應供。現在天親（Tianqin）直接翻譯為『應』。這十五種含義中，解釋第一句，說明應當接受飲食，正是應供的含義。其餘十四種只稱為『應』，如文中所列。第十五種說『應如實知一同出生的眾生獲得各種功德』。然而經中說，有兩種五種佛子，都是從佛口所生，稱為一同出生的眾生。一者，四果（Siguo）加上緣覺（Yuanjue）為五種佛子。二者，四果加上法身菩薩（Fashen Pusa）為五種佛子。 攝取事門：解釋第三門。就文分為兩部分。首先是總標。
【English Translation】 English version: Shengzhong Zhishi (聖眾知識, Knowledge of the Holy Assembly): It is called 'Assembly' because it possesses the knowledge known by both ordinary people and sages. Zongbie Men (總別門, Chapter on General and Specific): Explains the second chapter. First, it marks the chapter. 'All are Arhats, etc.' below explains the chapter on General and Specific. The phrase 'Arhats' is the general statement, and the fifteen phrases from 'exhaustion of outflows' onwards are the specific statements.
Zongbie Xiang Men (總別相門, Chapter on the Characteristics of General and Specific): 'All are Arhats': From here onwards, only the general statement is explained, not the specific statements.
Among the sixteen phrases 'All are Arhats, etc.', the first phrase is the general statement, and the remaining phrases are the specific statements. 'All are Arhats': These Arhats, named 'Ought', should have fifteen meanings, which should be known. What are the fifteen? First, they ought to receive food, bedding, offerings, respect, etc.; second, they ought to lead the assembly to teach and transform all beings; third, they ought to enter villages, cities, etc.; fourth, they ought to subdue various heretics; fifth, they ought to quickly observe all dharmas with wisdom; sixth, they ought to preach the Dharma neither too quickly nor too slowly, in accordance with the Dharma, without fatigue; seventh, they ought to have food, clothing, and all necessities in secluded places, without accumulating, with few desires and contentment; eighth, they ought to always practice good deeds, without being attached to various dhyanas (禪定, meditative states); ninth, they ought to practice the Holy Practice of Emptiness; tenth, they ought to practice the Holy Practice of No-Sign; eleventh, they ought to practice the Holy Practice of No-Wish; twelfth, they ought to subdue the worldly dhyana pure mind; thirteenth, they ought to generate various supernatural powers and excellent merits; fourteenth, they ought to attain the supreme merit of the First Principle; fifteenth, they ought to truly know that beings born together obtain various merits, for the benefit of all beings. In general, Arhat (阿羅漢) is translated as 'non-birth', 'killer of thieves', 'non-attachment', or 'worthy of offerings'. Now, Vasubandhu (天親, Tianqin) directly translates it as 'Ought'. Among these fifteen meanings, the first phrase is explained, stating that they ought to receive food, which is precisely the meaning of 'worthy of offerings'. The remaining fourteen are only referred to as 'Ought', as listed in the text. The fifteenth phrase says 'ought to truly know that beings born together obtain various merits'. However, the sutra says that there are two types of five types of Buddha-sons, all born from the Buddha's mouth, called beings born together. First, the Four Fruits (四果, Siguo) plus Pratyekabuddha (緣覺, Yuanjue) are the five types of Buddha-sons. Second, the Four Fruits plus Dharmakaya Bodhisattva (法身菩薩, Fashen Pusa) are the five types of Buddha-sons. Shequ Shi Men (攝取事門, Chapter on Gathering Matters): Explains the third chapter. The text is divided into two parts. First is the general statement.
次別釋。
攝取事門者此十五句攝取十種功德應知示現可說果不可說果故 此十五句攝取十種功德應知者。明用十五句攝取十種功德也。示現可說果不可說果故者。一解云。有為果可說。無為果不可說。若依之釋者。作十功德名者名為可說。不作十功德名者不可說也 何等為十下。明別十種功德。
何等為十。一者攝取斷德功德二句示現如經諸漏已盡無復煩惱故。二者三句攝取諸功德。一句降伏世間功德如經心得自在故。二句降伏出世間學人功德如經善得心解脫善得慧解脫故。三者攝取不違功德隨順如來教行故。如經心善調伏故。四者攝取勝功德如經人中大龍故。五者攝取所應作勝功德所應作者謂能依法供養恭敬尊重如來故如經應作者作故。六者攝取滿足功德。滿足學地故。如經所作已辦故。七者三句攝取過功德。一者過愛故。二者過求命供養恭敬故。三者過上地獄已過學地故。如經離諸重擔逮得己利盡諸有結故。八者攝取上上功德。如經善得正智心解脫故。九者攝取應作利益眾生功德。如經一切心得自在故。十者攝取上首功德。如經到第一彼岸故 一者攝取德功德者二句示現者。問。云何名德功德。答。一切羅漢必應諸漏已盡無復煩惱故說德功德。二者三句攝取諸功德者。問。云何名諸功德。答。三句
【現代漢語翻譯】 現代漢語譯本： 次別釋（Cibei Shi）：
關於攝取事門，這十五句經文攝取了十種功德，應當知曉，它示現了可說之果和不可說之果。『此十五句攝取十種功德應知者』，說明運用這十五句經文攝取十種功德。『示現可說果不可說果故者』，一種解釋是：有為之果可以言說，無為之果不可言說。如果按照這種解釋，成就十種功德之名，就稱為可說；不成就十種功德之名，就不可說。『何等為十下』，說明分別的十種功德。
『何等為十』：一者，攝取斷德功德，兩句經文示現，如經文所說『諸漏已盡，無復煩惱』。二者，三句經文攝取諸功德，一句降伏世間功德，如經文所說『心得自在』；兩句降伏出世間學人功德，如經文所說『善得心解脫，善得慧解脫』。三者，攝取不違功德，隨順如來教行，如經文所說『心善調伏』。四者，攝取勝功德，如經文所說『人中大龍』。五者，攝取所應作勝功德，所應作者，是指能夠依法供養、恭敬、尊重如來，如經文所說『應作者作』。六者，攝取滿足功德，滿足學地，如經文所說『所作已辦』。七者，三句經文攝取過功德，一者，超過愛，二者，超過求命供養恭敬，三者，超過上地獄，已經超過學地，如經文所說『離諸重擔，逮得己利，盡諸有結』。八者，攝取上上功德，如經文所說『善得正智心解脫』。九者，攝取應作利益眾生功德，如經文所說『一切心得自在』。十者，攝取上首功德，如經文所說『到第一彼岸』。『一者攝取德功德者二句示現者』，問：什麼叫做德功德？答：一切阿羅漢必定應當諸漏已盡，無復煩惱，所以說德功德。『二者三句攝取諸功德者』，問：什麼叫做諸功德？答：三句……
【English Translation】 English version: Cibei Shi (Explanation of Differences).
Regarding the section on 'Gathering Matters', these fifteen sentences gather ten kinds of merits. It should be known that they demonstrate the fruits that can be spoken of and the fruits that cannot be spoken of. 'These fifteen sentences gather ten kinds of merits, it should be known', clarifies that using these fifteen sentences gathers ten kinds of merits. 'Demonstrates the fruits that can be spoken of and the fruits that cannot be spoken of', one explanation is: the fruits of conditioned phenomena can be spoken of, while the fruits of unconditioned phenomena cannot be spoken of. If interpreted in this way, achieving the name of ten kinds of merits is called 'speakable'; not achieving the name of ten kinds of merits is 'unspeakable'. 'What are the ten below', explains the ten kinds of merits separately.
'What are the ten?': First, gathering the merit of cutting off defilements, demonstrated by two sentences, as the sutra says, 'All outflows are exhausted, and there are no more afflictions'. Second, three sentences gather various merits, one sentence subdues worldly merits, as the sutra says, 'The mind is free'; two sentences subdue the merits of learners in the supramundane, as the sutra says, 'Well attained liberation of mind, well attained liberation of wisdom'. Third, gathering the merit of non-violation, following the teachings and practices of the Tathagata, as the sutra says, 'The mind is well tamed'. Fourth, gathering superior merits, as the sutra says, 'A great dragon among humans'. Fifth, gathering the superior merits that should be done, what should be done refers to being able to make offerings, respect, and honor the Tathagata according to the Dharma, as the sutra says, 'Doing what should be done'. Sixth, gathering the merit of fulfillment, fulfilling the stage of learning, as the sutra says, 'What has been done is completed'. Seventh, three sentences gather the merits of surpassing, first, surpassing love; second, surpassing seeking life, offerings, respect; third, surpassing the upper and lower realms, already surpassing the stage of learning, as the sutra says, 'Leaving all heavy burdens, attaining one's own benefit, exhausting all bonds'. Eighth, gathering the supreme merits, as the sutra says, 'Well attained right knowledge and liberation of mind'. Ninth, gathering the merits of benefiting sentient beings that should be done, as the sutra says, 'All minds are free'. Tenth, gathering the foremost merits, as the sutra says, 'Reaching the first shore'. 'First, gathering the merit of virtue, demonstrated by two sentences', question: what is called the merit of virtue? Answer: all Arhats must have exhausted all outflows and have no more afflictions, therefore it is called the merit of virtue. 'Second, three sentences gather various merits', question: what are called various merits? Answer: three sentences...
之中初句降凡。次兩句降聖。所以名諸也。攝取過亦三句何不名諸。以初故。又后三云過。此三應三降伏功德。但立名不同耳。三者攝取不違功德者前句明能于下降。此句嘆其上順。謂得羅漢已後方能善順佛教行故。四者攝取勝功德。謂。諸羅漢中最勝故如人中大龍。五者攝取所應作勝功德。明雖得羅漢為報佛恩更應敬養尊重於佛。前第三敘順法。此句辨尊人。六者攝取滿足功德。學地所作未辦故未滿足。今所作已辦。故云滿足也。七者三句攝取過功德。前列三過。初二過過凡。后一過過上地獄。謂。過學地實過三界。而言上地獄者欲界為散。上二界為靜。故上下攝三界也。次舉三句者。離諸重擔釋上過愛。重擔雖具五陰而愛為其主。逮得己利釋過求命供養恭敬。以得涅槃利故不求世間求命敬養利也。盡諸有結釋上過上地獄。已盡三有之結。故過上地獄也。八者攝取上上功德者。問。善得正智心解脫云何名上上功德。答。論前上上起門中雲。云何名善得正智心解脫者。諸滿已盡故。就義釋者意在漏盡。是故漏盡為上上功德。就文釋者。諸漏盡者十五功德中最初功德。故云上上也。九者攝取應作利益眾生功德。以一切心得自在故。能自在利益於物。十者攝取上首功德。毗婆沙云波羅蜜聲聞。此經到第一彼岸。第一彼岸即
是波羅蜜也。問。云何名到彼岸。答。一切羅漢諸勝功德。如無諍三昧等皆悉究竟。故名到彼岸。問。羅什經十功德中凡具幾耶。答。但三功德。諸漏已盡無復煩惱。即十功德中德功德也。逮得己利盡諸有結。即是第七過功德。論過功德中有三句。今不攝離諸重擔。但有逮德己利盡諸有結也。心得自在。即是十功德中第二諸功德。論明諸功德有三句。今但有降伏世間功德。謂心自在。善得心解脫善得慧解脫。此二降伏學人功德。今不攝也 菩薩功德成就者。第二次別釋菩薩功德。就文有二。初總標。
諸菩薩功德成就者 有十三句已下。第二解釋又二。初標二門。次釋二門。初又二。前總標二門勸知。
有十三句功德二門攝義示現應知 何等二門下。此別出二門。
何等二門一者上支下支門二者攝取事門 一上支下支。門者。謂總相別相也。總相在前為上支。別相在後為下支也。欲辨總別二義枝條不同。故稱為支也。攝取事門者。以十三句攝取菩薩要功德事。故云攝取事門 皆於三菩提不退轉者是總者。此第二釋二門。即成二別。今前釋上支下支門。
上支下支門者所謂總相別相比義應知皆得阿耨多羅三藐三菩提不退轉者是總相餘者是別相彼不退轉有十種示現應知 一者住聞法不退。此十句
【現代漢語翻譯】 現代漢語譯本：是波羅蜜（Pāramitā，到彼岸）也。問：如何稱作『到彼岸』？答：一切阿羅漢（Arhat）的各種殊勝功德，如無諍三昧（Araṇā-samādhi）等，都完全究竟，所以稱作『到彼岸』。問：鳩摩羅什（Kumārajīva）所譯經中的十種功德，這裡包含了哪幾種？答：只有三種功德。諸漏已盡，不再有煩惱，即是十功德中的『德功德』。獲得自身的利益，斷盡各種有結，即是第七『過功德』。論述『過功德』中有三句，現在不包含『離諸重擔』，只有『獲得自身利益，斷盡各種有結』。心得自在，即是十功德中的第二『諸功德』。論述『諸功德』有三句，現在只有『降伏世間功德』，即心自在。『善得心解脫，善得慧解脫』，這兩種降伏學人的功德，現在不包含。菩薩功德成就者，第二次分別解釋菩薩的功德。就文義而言有二部分，首先是總標。 諸菩薩功德成就者，以下有十三句。第二是解釋，又分為二部分。首先標出二門，其次解釋二門。首先又分為二部分，前面總標二門勸人知曉。 有十三句功德，用二門來攝取其意義，應當知曉。什麼是二門？以下分別列出二門。 什麼是二門？一是上支下支門，二是攝取事門。『上支下支門』，指的是總相和別相。總相在前，稱為上支；別相在後，稱為下支。想要分辨總相和別相，二者的枝條不同，所以稱為支。『攝取事門』，是用這十三句來攝取菩薩重要的功德事，所以稱為『攝取事門』。『皆於三菩提不退轉者』是總相。這是第二部分解釋二門，即成就二種差別。現在先解釋上支下支門。 『上支下支門』，指的是總相和別相，應當比較其意義來理解。『皆得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）不退轉者』是總相，其餘的是別相。這種不退轉有十種示現，應當知曉。一是安住于聽聞佛法而不退轉。這十句。
【English Translation】 English version: It is Pāramitā (Perfection, to the other shore). Question: What is called 'reaching the other shore'? Answer: All the excellent merits of all Arhats (worthy ones), such as Araṇā-samādhi (the samadhi of non-contention), are completely perfected, hence it is called 'reaching the other shore'. Question: How many of the ten merits in Kumārajīva's (translator of Buddhist texts) translation are included here? Answer: Only three merits. The outflows are exhausted, and there are no more afflictions, which is the 'merit of virtue' among the ten merits. Attaining one's own benefit and exhausting all bonds of existence is the seventh, 'transcendent merit'. In the discussion of 'transcendent merit', there are three sentences, but now it does not include 'leaving all heavy burdens', only 'attaining one's own benefit and exhausting all bonds of existence'. The mind is at ease, which is the second of the ten merits, 'all merits'. In the discussion of 'all merits', there are three sentences, but now there is only the 'merit of subduing the world', which is the mind being at ease. 'Well attaining liberation of mind, well attaining liberation of wisdom', these two merits of subduing learners are not included now. Those who have accomplished the merits of Bodhisattvas, the second time to separately explain the merits of Bodhisattvas. In terms of the text, there are two parts, the first is a general statement. Those who have accomplished the merits of all Bodhisattvas, there are thirteen sentences below. The second is the explanation, which is divided into two parts. First, state the two doors, and then explain the two doors. First, it is divided into two parts, the front generally states the two doors to encourage people to know. There are thirteen sentences of merit, using two doors to capture their meaning, it should be known. What are the two doors? The following lists the two doors separately. What are the two doors? One is the upper branch and lower branch door, and the other is the door of capturing matters. 'Upper branch and lower branch door' refers to the general aspect and the specific aspect. The general aspect is in the front, called the upper branch; the specific aspect is in the back, called the lower branch. If you want to distinguish the general aspect and the specific aspect, the branches of the two are different, so it is called a branch. 'The door of capturing matters' is to use these thirteen sentences to capture the important merits of Bodhisattvas, so it is called 'the door of capturing matters'. 'All those who do not regress in the three Bodhis (Enlightenment) ' is the general aspect. This is the second part to explain the two doors, which is to achieve two differences. Now first explain the upper branch and lower branch door. 'The upper branch and lower branch door' refers to the general aspect and the specific aspect, and the meaning should be compared to understand. 'All those who attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) without regression' is the general aspect, and the rest are the specific aspects. There are ten kinds of manifestations of this non-regression, which should be known. One is to abide in listening to the Dharma without regression. These ten sentences.
之別。即第二釋別門亦次第相生也。
何等為十。一者住聞法不退轉。如經皆得陀羅尼故。二者樂說不退轉。如經大辨財樂說故。三者說不退轉。如經轉不退轉法輪故。四者依止善知識不退轉以己身心業依色身攝取故。如經供養無量百千諸佛故。于諸佛所種諸善根故。五者斷一切疑不退轉。如經常為諸佛之所稱歎故。六者為何等何等事說法入彼彼法不退轉。如經以大慈悲而修身心故。七者入一切智如實境界不退轉。如經善入佛慧故。八者依我空法空不退轉。如經通達大智故。九者入如實境界不退轉。如經到于彼岸故。十者作應作所作住持不退轉。如經名稱普聞無量世界能度無量百千眾生故 初聞法不退謂聞持也。二樂說不退者。內雖聞法不忘外復有樂說辨才也。三說不退者已聞法不忘。復有辨才。然復得為物說法也。四依止善知識不退者。以上三功德皆由善知識所成故須說也。以身心業依色身攝取故者。身心業謂菩薩身心等三業供養百千佛。依色身者。色身即是佛身。菩薩依止佛色身種善根也。問。何故不依法身種善根。答。即明供養種善根等事。故須明色身也。攝取者依佛色身種一切善根為攝取也。五斷一切疑不退者。雖種善根有疑未了就佛決之。故於三寶得不壞信。已無疑及決了。故為佛嘆也。六者為何等
【現代漢語翻譯】 現代漢語譯本： 之別。這第二重解釋『別』的方面也是次第相生的。
什麼是十種不退轉？第一種是安住于聽聞佛法而不退轉。如經文所說，『都獲得了總持（Dharani）』的緣故。第二種是樂於演說而不退轉。如經文所說，具有廣大的辯才和樂於演說的能力。第三種是說法而不退轉。如經文所說，能轉動不退轉的法輪（Dharmacakra）。第四種是依靠善知識（Kalyanamitra）而不退轉，因為以自身的身、語、意業依止於善知識的色身來攝取。如經文所說，供養了無量百千諸佛的緣故，在諸佛之處種下了各種善根的緣故。第五種是斷除一切疑惑而不退轉。如經文所說，常常被諸佛所稱讚的緣故。第六種是對於『為何』、『何事』等問題，說法能夠契入種種法而不退轉。如經文所說，以大慈悲來修習身心的緣故。第七種是證入一切智（Sarvajna）的如實境界而不退轉。如經文所說，善於進入佛的智慧的緣故。第八種是依止我空（Anatta）和法空（Dharma-sunyata）而不退轉。如經文所說，通達大智慧的緣故。第九種是證入如實境界而不退轉。如經文所說，到達彼岸的緣故。第十種是對於應該做的事情、所做的事情，安住和保持而不退轉。如經文所說，名稱普遍傳聞于無量世界，能夠度化無量百千眾生的緣故。最初的聽聞佛法不退轉，指的是聞持（Dharana）。第二種樂於演說不退轉，指的是內心雖然聽聞佛法不忘失，外在又具有樂於演說的辯才。第三種說法不退轉，指的是已經聽聞佛法不忘失，又具有辯才，而且能夠為他人說法。第四種依靠善知識不退轉，指的是以上三種功德都是由善知識所成就的，所以需要說明。『以身心業依止於色身來攝取』，指的是菩薩的身、語、意三業供養百千佛，依止色身，色身就是佛身，菩薩依止佛的色身種下善根。問：為什麼不依法身種善根？答：因為要說明供養、種善根等事，所以需要說明色身。『攝取』指的是依止佛的色身種下一切善根作為攝取。第五種斷除一切疑惑不退轉，指的是雖然種下善根，但如果有疑惑沒有了解，就向佛請教，因此對於三寶（Triratna）得到不壞的信心，已經沒有疑惑並且決斷了解，所以被佛稱歎。第六種是對於『為何』等問題
【English Translation】 English version: difference. That is, the second explanation of 'difference' also arises in sequence.
What are the ten types of non-retrogression? The first is dwelling in hearing the Dharma without regression, as the sutra says, 'all attain Dharani (總持)' because of this. The second is delighting in speaking without regression, as the sutra says, having great eloquence and delighting in speaking. The third is speaking without regression, as the sutra says, turning the irreversible Dharma wheel (Dharmacakra). The fourth is relying on a good teacher (Kalyanamitra) without regression, because one's own body, speech, and mind karma rely on the physical body of the good teacher for support. As the sutra says, offering to immeasurable hundreds of thousands of Buddhas, planting various good roots in the presence of the Buddhas. The fifth is cutting off all doubts without regression, as the sutra says, constantly praised by all the Buddhas. The sixth is, regarding 'why' and 'what' matters, speaking the Dharma and entering into those various Dharmas without regression, as the sutra says, cultivating body and mind with great compassion. The seventh is entering the true reality realm of all-knowing wisdom (Sarvajna) without regression, as the sutra says, skillfully entering the wisdom of the Buddha. The eighth is relying on selflessness (Anatta) and Dharma-sunyata (法空) without regression, as the sutra says, understanding great wisdom. The ninth is entering the true reality realm without regression, as the sutra says, reaching the other shore. The tenth is doing what should be done, what has been done, maintaining and abiding without regression, as the sutra says, the name is universally heard in immeasurable worlds, able to liberate immeasurable hundreds of thousands of sentient beings. The initial hearing of the Dharma without regression refers to retention (Dharana). The second, delighting in speaking without regression, refers to internally hearing the Dharma without forgetting, and externally having the eloquence of delighting in speaking. The third, speaking without regression, refers to having heard the Dharma without forgetting, and also having eloquence, and being able to speak the Dharma for others. The fourth, relying on a good teacher without regression, refers to the fact that the above three merits are all accomplished by a good teacher, so it needs to be explained. 'Relying on the physical body to gather', refers to the Bodhisattva's body, speech, and mind karma offering to hundreds of thousands of Buddhas, relying on the physical body, the physical body is the Buddha's body, the Bodhisattva relies on the Buddha's physical body to plant good roots. Question: Why not plant good roots according to the Dharmakaya? Answer: Because it is necessary to explain the matters of making offerings and planting good roots, so it is necessary to explain the physical body. 'Gathering' refers to relying on the Buddha's physical body to plant all good roots as gathering. The fifth, cutting off all doubts without regression, refers to although planting good roots, if there are doubts that have not been understood, one asks the Buddha for clarification, therefore one obtains indestructible faith in the Three Jewels (Triratna), and has no doubts and has resolved and understood, so one is praised by the Buddha. The sixth is regarding 'why' and other questions.
何等事說法入彼彼法不退者。已得無疑。便並起慈身口意為物說法。故須上智也。為何等事說法者。所為事不同故重言何等也。入彼彼法者。于種種法門中通達也。七一切智如實境界不退者。上明慈悲今辨智慧。故相須也。問。一切智云何是如實境界。答。佛一切智于菩薩是所入之境界也。八依我空法空不退者。上明有慧今辨空慧。故相須也。問。我空法空何故名大智。答。我空法空是諸法實相。實相理廣大。依實相所生故云大智。又小乘但得人空以為小智。菩薩具得二空。故言大智也。九如實境界不退者。上明空有二慧。今辨空有二境。亦可接上空慧。但明空境界謂如實境也。十作所應作不退轉者。菩薩已入如實境界。得到彼岸。復欲令物亦到彼岸。故接上也。作所應作者化物也。化物是應作也。以常化物不絕故云住持也。問。化物何故偏言作所應作。答。大品云。大事者所謂救一切眾生。此是菩薩常所應作事。智度論云。菩薩得無生忍已后更無餘事。唯成就眾生凈佛國土。此中正明得無生忍菩薩。故唯當應教化眾生。所以云作所應作也 攝取事門者釋第二攝取事門。凡有二週。初周別標章門。次釋章門。
攝取事門者 所言攝取事者。以十三句攝取菩薩事也 示現諸菩薩下。第二釋章門。就文有二。初列三
【現代漢語翻譯】 何謂說法能深入各種法門且不退轉？即已證得無疑，便同時以慈悲的身口意為眾生說法，因此需要上等智慧。為何要針對何等事說法？因所為之事不同，故重複言說『何等』。『入彼彼法』是指于種種法門中通達。『七一切智（Sarvajna，指佛陀的智慧）如實境界不退』，上文闡明慈悲，此處辨析智慧，故兩者相互依存。問：一切智如何是如實境界？答：佛的一切智對於菩薩而言，是所應進入的境界。『八依我空（Atma-sunyata，人無我）法空（Dharma-sunyata，法無我）不退』，上文闡明有慧，此處辨析空慧，故兩者相互依存。問：我空、法空為何稱為大智？答：我空、法空是諸法實相，實相之理廣大，依實相所生，故稱大智。又小乘僅得人空，視為小智。菩薩具得二空，故稱大智。『九如實境界不退』，上文闡明空有二慧，此處辨析空有二境，也可承接上文的空慧，但此處僅闡明空的境界，即如實境。『十作所應作不退轉』，菩薩已進入如實境界，到達彼岸，又欲令眾生亦到達彼岸，故承接上文。『作所應作』即教化眾生，教化眾生是應作之事，因常行教化而不絕，故稱住持。問：教化眾生為何偏言『作所應作』？答：《大品般若經》云：『大事者，所謂救一切眾生』，此是菩薩常所應作之事。《智度論》云：『菩薩得無生法忍（Anutpattika-dharma-ksanti）已后，更無餘事，唯成就眾生，凈佛國土』。此處正明已得無生法忍的菩薩，故唯當應教化眾生，所以說『作所應作』。攝取事門，解釋第二攝取事門。凡有二週，初周分別標明章節，其次解釋章節。 攝取事門，所言攝取事，是以十三句攝取菩薩之事。示現諸菩薩下，第二解釋章節，就文有二，初列三
【English Translation】 What is the Dharma teaching that allows one to enter various Dharma gates without regression? It is having attained certainty and then, with a compassionate body, speech, and mind, teaching the Dharma to beings. Therefore, superior wisdom is required. Why teach about 'what things'? Because the things to be done are different, hence the repetition of 'what'. 'Entering those various Dharmas' means being thoroughly versed in various Dharma gates. 'Seven, the Sarvajna's (all-knowing wisdom of the Buddha) true reality realm without regression' - the above clarifies compassion, and this distinguishes wisdom, so they are interdependent. Question: How is the Sarvajna the true reality realm? Answer: The Buddha's Sarvajna is the realm that Bodhisattvas should enter. 'Eight, relying on Atma-sunyata (selflessness of persons) and Dharma-sunyata (selflessness of phenomena) without regression' - the above clarifies wisdom with existence, and this distinguishes wisdom with emptiness, so they are interdependent. Question: Why are Atma-sunyata and Dharma-sunyata called great wisdom? Answer: Atma-sunyata and Dharma-sunyata are the true nature of all Dharmas. The principle of true nature is vast, and it arises from relying on true nature, so it is called great wisdom. Furthermore, the Sravakas (Disciples of Buddha) only attain selflessness of persons, which is considered small wisdom. Bodhisattvas fully attain both emptinesses, so it is called great wisdom. 'Nine, the true reality realm without regression' - the above clarifies the two wisdoms of emptiness and existence, and this distinguishes the two realms of emptiness and existence. It can also be connected to the above wisdom of emptiness, but here it only clarifies the realm of emptiness, which is the true reality realm. 'Ten, acting on what should be done without regression' - the Bodhisattva has already entered the true reality realm and reached the other shore, and also wants to enable beings to reach the other shore, so it connects to the above. 'Acting on what should be done' means transforming beings. Transforming beings is what should be done, and because it is constantly done without ceasing, it is called upholding. Question: Why is transforming beings specifically referred to as 'acting on what should be done'? Answer: The Prajnaparamita Sutra says, 'The great matter is to save all beings.' This is what Bodhisattvas should always do. The Mahaprajnaparamita-sastra says, 'After a Bodhisattva attains Anutpattika-dharma-ksanti (the patience with the non-arising of all dharmas), there is nothing else to do except to perfect beings and purify the Buddha-lands.' This specifically clarifies the Bodhisattva who has attained Anutpattika-dharma-ksanti, so they should only teach and transform beings. Therefore, it is said 'acting on what should be done.' The chapter on gathering matters explains the second chapter on gathering matters. There are two cycles in total. The first cycle separately marks the chapter headings, and the second explains the chapter headings. The chapter on gathering matters - what is meant by gathering matters is gathering the affairs of Bodhisattvas with thirteen sentences. 'Showing all Bodhisattvas below' - the second explains the chapter headings. In the text, there are two parts. The first lists three.
門。次釋三門。住何等清凈地中者。下列三門也。
示現諸菩薩住何等清凈地中因何等方便於何等境界中應作所作故 清凈地明菩薩位也龍樹十地論云。地者謂菩薩階級住處。因何等方便者。列第二章門。即地中所應作勝用名為方便。於何等境界者列第三章門。即行所對境界。于境界中應所作故也 地清凈者下釋三章門。即成三別。
地清凈者八地以上三地無相行寂靜清凈故 謂八九十三地無相行寂靜清凈故者。六地定不凈。七地二國中間亦凈不凈。八地已上名定清凈。七地無相有功用故未寂靜。八地無相無功用故寂靜寂靜故清凈。又亦得無相為八地寂靜為九地。清凈者謂十地。以十地于惑智二障中或障結習纏盡。故名清凈 方便者下釋第二門也。
地方便者有四種一者攝取妙法方便住持妙法以樂說力為人說故二者攝取善知識方便以依善知識所作應作故三者攝取眾生方便以不捨眾生故四者攝取智方便以教化眾生令入彼智故 有四種者。總唱方便有四種也。一者攝取妙法方便者。標方便名住持。妙法已下釋方便名住持。妙法者即上皆得陀羅尼。以得聞持故。今所聞妙法不失即是住持。以樂說者攝上樂說辨才。為人說者攝上轉不退轉法輪。故以經三句攝取妙法方便。問云何名此為方便。答。即住持乃至
【現代漢語翻譯】 現代漢語譯本：門。接下來解釋三門。『住在何等清凈地中』指的是下列的三門。
『示現諸菩薩住在何等清凈地中，因何等方便，於何等境界中應作所作』，『清凈地』說明菩薩的位次。《龍樹十地論》說：『地，是指菩薩的階級住處。』『因何等方便』，列出第二章的門，即地中所應作的殊勝作用，名為方便。『於何等境界』，列出第三章的門，即行所對的境界，于境界中應有所作為。『地清凈者』，下面解釋三章門，即成就三種差別。
『地清凈者，八地以上三地無相行寂靜清凈故』，指的是八地、九地、十地，以無相行寂靜清凈的緣故。六地定不清凈，七地在二國中間，也凈也不凈。八地以上名為決定清凈。七地因無相有功用，所以未寂靜。八地因無相無功用，所以寂靜，因寂靜所以清凈。也可以說無相為八地，寂靜為九地。清凈指的是十地，因為十地對於惑智二障中，或者說對於煩惱習氣纏縛都已斷盡，所以名為清凈。『方便者』，下面解釋第二門。
『地方便者，有四種：一者攝取妙法方便，住持妙法，以樂說力為人說故；二者攝取善知識方便，以依善知識所作應作故；三者攝取眾生方便，以不捨眾生故；四者攝取智方便，以教化眾生令入彼智故』。『有四種者』，總說方便有四種。『一者攝取妙法方便者』，標出方便的名稱是住持。『妙法已下』解釋方便的名稱是住持。『妙法』指的是上面所說的皆得陀羅尼（Dharani，總持）。因為得到聽聞和憶持的緣故，現在所聽聞的妙法不失，就是住持。『以樂說者』，包含上面所說的樂說辯才。『為人說者』，包含上面所說的轉不退轉法輪（Dharmacakra，法輪）。所以用經文的三句話來攝取妙法方便。問：為什麼稱此為方便？答：即住持乃至……
【English Translation】 English version: Gate. Next, explain the three gates. 'Dwelling in what kind of pure land' refers to the following three gates.
'Manifesting where the Bodhisattvas dwell in what kind of pure land, by what kind of expedient means, in what kind of realm should they do what should be done,' 'pure land' clarifies the position of the Bodhisattva. The Nāgārjuna's Daśabhūmika-vibhāṣā says: 'Land refers to the dwelling place of the Bodhisattva's stages.' 'By what kind of expedient means' lists the gate of the second chapter, that is, the superior function that should be performed in the land is called expedient means. 'In what kind of realm' lists the gate of the third chapter, that is, the realm to which the practice is directed, and one should act in that realm. 'Those who purify the land' below explains the three chapter gates, that is, achieving three distinctions.
'Those who purify the land, the three lands above the eighth ground are pure because of the tranquility of the formless practice,' refers to the eighth, ninth, and tenth grounds, because of the tranquility and purity of the formless practice. The sixth ground is definitely not pure, and the seventh ground is in between the two countries, both pure and impure. The eighth ground and above are called definitely pure. The seventh ground is not tranquil because the formless has function. The eighth ground is tranquil because the formless has no function, and therefore pure because of tranquility. It can also be said that the formless is the eighth ground, and tranquility is the ninth ground. Purity refers to the tenth ground, because the tenth ground, in the two obstacles of delusion and wisdom, or rather, the afflictions and habitual attachments are completely exhausted, so it is called pure. 'Those with expedient means' below explains the second gate.
'Those with expedient means of the land have four kinds: first, the expedient means of gathering wonderful Dharma (Dharma, 法), upholding the wonderful Dharma, and speaking for others with the power of joyful speech; second, the expedient means of gathering good teachers (Kalyāṇa-mitra, 善知識), because one should do what should be done by relying on good teachers; third, the expedient means of gathering sentient beings, because one does not abandon sentient beings; fourth, the expedient means of gathering wisdom, because one teaches sentient beings to enter that wisdom.' 'There are four kinds' generally states that there are four kinds of expedient means. 'First, the expedient means of gathering wonderful Dharma' marks the name of the expedient means as upholding. 'Below wonderful Dharma' explains the name of the expedient means as upholding. 'Wonderful Dharma' refers to the Dhāraṇī (陀羅尼, 總持) mentioned above. Because one has obtained hearing and retention, the wonderful Dharma that is now heard is not lost, which is upholding. 'Speaking joyfully' includes the eloquence of joyful speech mentioned above. 'Speaking for others' includes the turning of the irreversible Dharmacakra (法輪, 法輪) mentioned above. Therefore, the three sentences of the scripture are used to gather the expedient means of wonderful Dharma. Question: Why is this called expedient means? Answer: That is, upholding and so on...
為人說名方便。問。云何名妙法。答。初句皆於三菩提不退轉。即以菩提為妙法。二者攝取善知識方便者。標方便名。以依善知識下釋方便。又攝經三句。以依善知識即經文無量百千萬億諸佛。所作應作者攝經三句。一攝供養。二攝於諸佛所種諸善根。三攝常為諸佛之所護念。此三並是依善知識。所作應作事。三者攝取眾生方便者標方便名。以不捨眾生故者釋方便。即攝經以大方便。即攝經以大慈悲而修身心。四者攝取智方便者標方便名。以教化眾生令入彼智者釋方便也。則攝經善入佛慧通達大智也。
境界者易解 境界易解者。即釋上第三於何等境界中應作所作故。則攝經到于彼岸也。故前論文云入如實境界不退轉則到于彼岸。又後文更釋三智境界故此文不釋 復有攝取事門者。第二週重釋取事門。初標事門。
復更有攝取事門 從示現諸地攝取勝功德下。釋門也。即簡與前門為異。前門明地位及方便境界。今明攝取地上功德也。
示現諸地攝取勝功德不同二乘諸功德故。第八地中無功用智不同下上故。不同下者。下功用行不能動故。不同上者。上無相行不能動故。自然而行故。于第九地中得勝進陀羅尼門。具足四無礙自在智故。于第十地中轉不退轉法輪得受佛位如轉輪王太子故。以得同攝功德
【現代漢語翻譯】 現代漢語譯本： 爲了方便人們理解而設立名稱。問：什麼叫做『妙法』？答：最初的語句都關於在阿訇多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中不退轉，因此以菩提（Bodhi，覺悟）為妙法。第二，攝取善知識的方便，這是標明『方便』之名。依靠善知識來解釋『方便』。又，『攝經』三句，即依靠善知識，經文中說『無量百千萬億諸佛』，所作和應作之事都包含在『攝經』三句中：一是攝取供養，二是攝取在諸佛處種下的各種善根，三是攝取常為諸佛所護念。這三者都是依靠善知識所作和應作之事。第三，攝取眾生的方便，這是標明『方便』之名，以『不捨眾生』來解釋『方便』。即『攝經』以大方便，也就是『攝經』以大慈悲來修身心。第四，攝取智慧的方便，這是標明『方便』之名，以『教化眾生令入彼智』來解釋『方便』。那麼，『攝經』就是善於進入佛的智慧，通達大智慧。
『境界』容易理解。『境界容易理解』，這是解釋上面第三點，即在何種境界中應該做什麼。那麼，『攝經』就是到達彼岸。所以前面的論文說，進入如實境界不退轉，就能到達彼岸。而且後面的文章會進一步解釋三智的境界，所以這裡不解釋。還有攝取事門，第二週重新解釋取事門，首先標明事門。
『復更有攝取事門』，從『示現諸地攝取勝功德』以下，解釋事門。這是爲了區分與前面的事門的不同。前面的事門闡明地位、方便和境界，現在闡明攝取地上功德。
『示現諸地攝取勝功德不同二乘諸功德故』，第八地中的無功用智不同於下位和上位。不同於下位，是因為下位的功用行不能動搖；不同於上位，是因為上位的無相行不能動搖，而是自然而行。在第九地中，獲得勝進陀羅尼門（Dharani，總持），具足四無礙自在智。在第十地中，轉不退轉法輪（Dharmacakra，法輪），得到接受佛位的資格，如同轉輪王太子。這是因為獲得了相同的攝取功德。
【English Translation】 English version: Names are given for the convenience of people's understanding. Question: What is called 'Wonderful Dharma'? Answer: The initial sentences are all about non-retrogression in Anuttara-samyak-sambodhi (supreme complete enlightenment), so Bodhi (enlightenment) is considered the Wonderful Dharma. Second, the means of gathering good teachers, this marks the name of 'means'. Relying on good teachers to explain 'means'. Also, the three sentences of 'gathering the sutras', that is, relying on good teachers, the sutras say 'immeasurable hundreds of thousands of millions of Buddhas', what is done and should be done are all included in the three sentences of 'gathering the sutras': one is gathering offerings, two is gathering the various good roots planted in the places of the Buddhas, and three is gathering constant protection and mindfulness by the Buddhas. These three are all things that are done and should be done by relying on good teachers. Third, the means of gathering sentient beings, this marks the name of 'means', using 'not abandoning sentient beings' to explain 'means'. That is, 'gathering the sutras' with great means, that is, 'gathering the sutras' with great compassion to cultivate body and mind. Fourth, the means of gathering wisdom, this marks the name of 'means', using 'teaching sentient beings to enter that wisdom' to explain 'means'. Then, 'gathering the sutras' is being good at entering the wisdom of the Buddha, thoroughly understanding great wisdom.
'Realm' is easy to understand. 'Realm is easy to understand', this is explaining the third point above, that is, in what kind of realm should one do what one should do. Then, 'gathering the sutras' is reaching the other shore. So the previous paper said that entering the realm of reality without regression can reach the other shore. Moreover, the following article will further explain the realm of the three wisdoms, so it will not be explained here. There is also the door of gathering matters, the second week re-explains the door of taking matters, first marking the door of matters.
'Again, there is the door of gathering matters', from 'showing the various grounds to gather superior merits' below, explaining the door of matters. This is to distinguish it from the previous door of matters. The previous door of matters clarifies the position, means, and realm, now clarifying the gathering of merits on the ground.
'Showing the various grounds to gather superior merits is different from the merits of the two vehicles', the non-effort wisdom in the eighth ground is different from the lower and upper positions. Different from the lower position because the lower effort practice cannot be shaken; different from the upper position because the upper non-form practice cannot be shaken, but acts naturally. In the ninth ground, one obtains the superior progressive Dharani (total retention), fully possessing the four unobstructed and unhindered wisdoms. In the tenth ground, one turns the non-retrogressive Dharmacakra (wheel of Dharma), obtaining the qualification to receive the position of Buddha, like the son of a Chakravartin (wheel-turning king). This is because one has obtained the same gathering merits.
義故 不同二乘功德者。總明地中功德不同二乘也。第八地中無功用者下。別明三地中功德。不同下上故者。簡八地功德也。初標不同上下。從不同下者釋不同上下。下功用不能動者。從初地到七地並是功用位。就功用位中開為上下二分。六地已下名有相有功用為一位。七地一地名無相有功用為一位。今登八地不為此上下二功用所動也。自然而行者。則第八地無相無功用也。以無功用故言自然而行也。又大判十地為三位。一有相有功用位。二無相有功用位。三無相無功用位。初地至六地謂有相有功用位。第七地是無相有功用位。八地已上無相無功用位。論云下功用不能動則是初位。上無相行不能動即第二。自然而行則第三位。問。何故云下功用上無相行不能動。答。正釋不動地名。所以稱不動者不為二功用所動故名不動。唯法華論有此三位。餘論所無。問。不同二乘及不同下位釋何經耶。答。釋上於三菩提不退轉。言不退轉者。一不退為二乘。則上不同二乘功德謂勉位退也。下功用不能動謂行不退也。上無相行不能動謂念不退也。以勉三退故言於三菩提不退轉也。亦得從不同二乘功德竟至自然而行。並是釋八地功德。次第八地名為不退轉地。以勉三退故也。于第九地中者釋九地功德。得勝進陀羅尼則攝上皆得陀羅尼。
【現代漢語翻譯】 現代漢語譯本 『義故 不同二乘功德者』，總的說明了八地（不動地）中的功德與二乘（聲聞乘和緣覺乘）的不同。『第八地中無功用者下』，分別說明了三個階段的功德。『不同下上故者』，是簡要說明八地的功德。首先標明不同於上下。『從不同下者』解釋了不同於下。『下功用不能動者』，從初地到七地都是功用位。在功用位中又分為上下兩部分。六地及以下名為有相有功用為一位。七地這一地名為無相有功用為一位。現在登上八地，不被這上下兩種功用所動。『自然而行者』，就是第八地無相無功用。因為沒有功用所以說自然而行。又大致將十地分為三個階段：一是有相有功用位，二是無相有功用位，三是無相無功用位。初地到六地稱為有相有功用位。第七地是無相有功用位。八地以上是無相無功用位。《攝大乘論》中說，『下功用不能動』是第一階段，『上無相行不能動』是第二階段，『自然而行』是第三階段。 問：為什麼說『下功用，上無相行不能動』？答：這是解釋不動地的名稱。之所以稱為不動，是因為不被兩種功用所動，所以名為不動。只有《法華論》中有這三個階段，其他論中沒有。問：不同於二乘以及不同於下位，是解釋哪部經？答：解釋上面所說的『於三菩提不退轉』。所說的不退轉，一是不退為二乘，就是上面所說的不同於二乘功德，指的是勉位退（方便退）；『下功用不能動』指的是行不退；『上無相行不能動』指的是念不退。因為免除了三種退，所以說『於三菩提不退轉』。也可以從『不同二乘功德』一直到『自然而行』，都是解釋八地的功德。次第來說，第八地名為不退轉地，因為免除了三種退的緣故。『于第九地中者』，解釋九地（善慧地）的功德。『得勝進陀羅尼』，意思是說上面都獲得了陀羅尼（總持）。
【English Translation】 English version 『The meaning of being different from the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)』 generally explains the difference between the merits in the eighth ground (Acala-bhūmi) and the Two Vehicles. 『Below the non-effort of the eighth ground』 separately explains the merits of the three stages. 『The meaning of being different from the lower and upper』 is a brief explanation of the merits of the eighth ground. First, it indicates the difference from the lower and upper. 『From the different lower』 explains the difference from the lower. 『The lower effort cannot move』 means that from the first ground to the seventh ground are all positions of effort. Within the positions of effort, they are divided into upper and lower parts. The sixth ground and below are called the position of form and effort. The seventh ground is called the position of formlessness and effort. Now, ascending to the eighth ground, one is not moved by these two kinds of effort. 『Naturally moving』 means that the eighth ground is without form and without effort. Because there is no effort, it is said to move naturally. Furthermore, the ten grounds are roughly divided into three stages: one is the position of form and effort, the second is the position of formlessness and effort, and the third is the position of formlessness and non-effort. The first ground to the sixth ground are called the position of form and effort. The seventh ground is the position of formlessness and effort. The eighth ground and above are the position of formlessness and non-effort. The Mahāyānasaṃgraha says, 『The lower effort cannot move』 is the first stage, 『The upper formless practice cannot move』 is the second stage, and 『Naturally moving』 is the third stage. Question: Why is it said that 『the lower effort and the upper formless practice cannot move』? Answer: This explains the name of the immovable ground. The reason it is called immovable is that it is not moved by the two kinds of effort, so it is called immovable. Only the Śāstras on the Lotus Sutra has these three stages, which are not found in other treatises. Question: Which sutra does it explain when it says it is different from the Two Vehicles and different from the lower positions? Answer: It explains the above-mentioned 『non-retrogression from the three Bodhis (Anuttarā-samyak-saṃbodhi)』. The so-called non-retrogression means that one does not regress to the Two Vehicles, which is what is meant by the above-mentioned difference from the merits of the Two Vehicles, referring to the retrogression from the position of effort (expedient retrogression); 『the lower effort cannot move』 refers to the non-retrogression of practice; 『the upper formless practice cannot move』 refers to the non-retrogression of thought. Because one is free from the three kinds of retrogression, it is said 『non-retrogression from the three Bodhis』. It can also be said that from 『different from the merits of the Two Vehicles』 all the way to 『naturally moving』 are all explanations of the merits of the eighth ground. In order, the eighth ground is called the ground of non-retrogression, because it is free from the three kinds of retrogression. 『In the ninth ground』 explains the merits of the ninth ground (Sādhumatī-bhūmi). 『Obtaining the superior progress Dhāraṇī (Dharaṇi)』 means that all the above have obtained Dhāraṇī (total retention).
具足四無礙智攝上樂說辨才。則九地菩薩具足十種四無礙智。于第十地中者簡第十地功德。不退轉法轉者。攝上經文轉不退轉法輪。以得同攝功德義故者。則攝上善入佛慧已下經文。已云善入佛慧。則與佛同慧名同攝功德。又依仁王經五忍義。第五寂滅忍佛與菩薩同共此忍。下忍為菩薩上忍為佛。故言同攝功德。初位稱歎菩薩德者。從初三菩提不退轉是嘆八地功德。皆得陀羅尼樂說辨才嘆九地功德。從轉不退轉法輪竟能度百千眾生。嘆十地功德 三攝功德成就者眾成就有四門。一數。二行已竟。今釋第三攝功德門。今詳此論文當是通釋大小二眾功德。前二門別釋二眾功德竟。今後二門總釋大小二眾功德。就文為二。初標章。
三攝功德成就者 示現依何處下釋章門。就文有二。初列五章門。則是問。
示現依何處依何心依何智依何等境界行依何等境界能辨故 從依何處下釋五章門。即是答。
依何處者依善知識故依何心者我依度眾生心教化畢竟利益一切眾生故依何智者依三種智一者授記密智二者諸通智三者真實智依何等境界行依何等能辨者即三種智所攝應知 夫二乘菩薩所有功德。必依善知識而有故。初明依善知識。依何心者初句明上有所憑。此句明下有所利菩薩正爾。二乘亦得分有之。故前釋羅
【現代漢語翻譯】 現代漢語譯本： 具足四無礙智（徹底理解佛法的四種智慧）攝上樂說辨才。則九地菩薩具足十種四無礙智。于第十地中者簡第十地功德。不退轉法轉者。攝上經文轉不退轉法輪。以得同攝功德義故者。則攝上善入佛慧已下經文。已云善入佛慧。則與佛同慧名同攝功德。又依仁王經五忍義。第五寂滅忍佛與菩薩同共此忍。下忍為菩薩上忍為佛。故言同攝功德。初位稱歎菩薩德者。從初三菩提不退轉是嘆八地功德。皆得陀羅尼樂說辨才嘆九地功德。從轉不退轉法輪竟能度百千眾生。嘆十地功德。三攝功德成就者眾成就有四門。一數。二行已竟。今釋第三攝功德門。今詳此論文當是通釋大小二眾功德。前二門別釋二眾功德竟。今後二門總釋大小二眾功德。就文為二。初標章。
三攝功德成就者 示現依何處下釋章門。就文有二。初列五章門。則是問。
示現依何處依何心依何智依何等境界行依何等境界能辨故 從依何處下釋五章門。即是答。
依何處者依善知識故依何心者我依度眾生心教化畢竟利益一切眾生故依何智者依三種智一者授記密智二者諸通智三者真實智依何等境界行依何等能辨者即三種智所攝應知 夫二乘菩薩所有功德。必依善知識而有故。初明依善知識。依何心者初句明上有所憑。此句明下有所利菩薩正爾。二乘亦得分有之。故前釋羅
【English Translation】 English version: Possessing the four unimpeded wisdoms (catupratisamvidā) and embracing the eloquence of delightful speech, the Bodhisattvas of the ninth ground possess the ten types of four unimpeded wisdoms. 'In the tenth ground' refers briefly to the merits of the tenth ground. 'Turning the irreversible Dharma' refers to the sutra text about turning the irreversible Dharma wheel. 'Because of obtaining the meaning of jointly embracing merits' refers to embracing the sutra text from 'well entering the Buddha's wisdom' downwards. Having already said 'well entering the Buddha's wisdom,' it means sharing the same wisdom as the Buddha and jointly embracing merits. Furthermore, according to the five forbearance (ksanti) meanings in the Renwang Sutra (仁王經), the fifth quiescence forbearance is shared by both the Buddha and Bodhisattvas. The lower forbearance is for Bodhisattvas, and the higher forbearance is for the Buddha; hence, it is said 'jointly embracing merits.' The initial praise of the Bodhisattva's virtues, starting from the initial three Bodhisattvas not regressing, praises the merits of the eighth ground. All obtain the dharani (總持) and the eloquence of delightful speech, praising the merits of the ninth ground. From 'turning the irreversible Dharma wheel' to 'being able to liberate hundreds of thousands of beings,' it praises the merits of the tenth ground. 'The accomplishment of the three embracing merits' means that the assembly's accomplishment has four aspects: first, number; second, practice, which has already been explained. Now, explaining the third aspect of embracing merits. Now, considering this treatise, it should be a general explanation of the merits of both the Mahayana and Hinayana assemblies. The previous two aspects separately explained the merits of the two assemblies. Now, the latter two aspects generally explain the merits of both the Mahayana and Hinayana assemblies. In terms of the text, there are two parts: first, stating the chapter.
'The accomplishment of the three embracing merits' - 'Where does the manifestation rely?' Below explains the chapter. In terms of the text, there are two parts: first, listing the five chapters, which are questions.
'Where does the manifestation rely? On what mind? On what wisdom? On what kind of realm does it act? In what kind of realm can it discern?' From 'Where does it rely?' below explains the five chapters, which are answers.
'Where does it rely?' It relies on good spiritual friends (kalyāṇa-mitra). 'On what mind?' 'I rely on the mind of liberating beings, teaching and ultimately benefiting all beings.' 'On what wisdom?' 'It relies on three kinds of wisdom: first, the secret wisdom of prediction (vyākaraṇa); second, the wisdom of various supernormal powers (abhijñā); third, the wisdom of reality (tathatā-jñāna).' 'On what kind of realm does it act? In what kind of realm can it discern?' 'It should be known that it is embraced by the three kinds of wisdom.' All the merits of the Sravakas (聲聞), Pratyekabuddhas (緣覺), and Bodhisattvas must rely on good spiritual friends; hence, it first explains relying on good spiritual friends. 'On what mind?' The first sentence clarifies what it relies on above. This sentence clarifies what it benefits below. This is exactly the Bodhisattva's intention. The Sravakas and Pratyekabuddhas also obtain a share of it. Therefore, the previous explanation of the Luo
漢。總別門中雲。應將大眾教化一切故故名為應。乃至第十五句云。應如實知同生眾生得諸功德。為利益一切諸眾生故。當知二乘亦有下濟之心。依何智者釋第三智章門。授記是未來冥密之事。故云授記密智。諸通智則是五神通。並以智慧為體。三者真實智謂無漏智及照空智。依何等境界行依何等能辨者。合彼第四五也。即三種智所攝應知者。合釋第四第五也。謂智所照境則釋境界義。依三智所照境起三智名為能辨。問。論主依何文明此五門。答。還依嘆菩薩德中起此五門。前第二週攝取事門嘆八九十三地。第十地只釋其轉不退轉法輪。從供養無量百千諸佛至能度無量百千眾生。其文未釋。今欲釋此經文故開為五門。依善知識處起。即供養無量百千萬億諸佛。依何心即是以大慈悲而修身心。依何智則善入佛慧通達大智。依何等境界到于彼岸。依何等能辨即能度無量百千眾生。問。若依嘆菩薩德中。起此五門者云何釋二乘。答。二乘亦有上憑下濟之義。故得通明 四威儀如法住成就者。釋第四。前標章。
四威儀如法住成就者 有四種下。釋章又二。前釋。
有四種示現何等為四一者眾圍繞二者前後三者供養恭敬四者尊重讚歎 次示經處。
如經爾時世尊四眾圍繞供養恭敬尊重讚歎故 此亦通大小二
【現代漢語翻譯】 現代漢語譯本：漢。總別門中說，『應當教化一切大眾，所以叫做應。』乃至第十五句說，『應當如實地知道一同出生的眾生獲得各種功德，爲了利益一切眾生。』應當知道二乘（聲聞乘和緣覺乘）也有下濟之心。依據哪位智者的解釋，第三智章門中，授記是未來隱秘的事情，所以說授記是密智。各種通智就是五神通，並且以智慧為本體。第三個是真實智，指無漏智以及照空智。依據什麼樣的境界修行，依據什麼來辨別呢？合併第四和第五。也就是三種智所包含的應當知道的，合併解釋第四和第五。所說的智所照的境界，就是解釋境界的意義。依據三種智所照的境界生起三種智，叫做能辨。問：論主依據什麼來闡明這五門？答：還是依據讚歎菩薩的功德中生起這五門。前面第二週攝取事門讚歎第八、第九、第十三個地。第十地只解釋其轉不退轉法輪。從供養無量百千諸佛到能夠度無量百千眾生，這段經文沒有解釋。現在想要解釋這段經文，所以開為五門。依據善知識處生起，就是供養無量百千萬億諸佛。依據什麼心呢？就是以大慈悲來修身心。依據什麼智呢？就是善於進入佛的智慧，通達大的智慧。依據什麼樣的境界到達彼岸？依據什麼能辨別，就是能夠度無量百千眾生。問：如果依據讚歎菩薩的功德中生起這五門，那麼如何解釋二乘呢？答：二乘也有上求佛道、下化眾生的意義，所以能夠通達明白。『四威儀如法住成就者』，解釋第四。前面標出章節。 『四威儀如法住成就者』，有四種，下面解釋章節，又分為兩部分，先解釋。 『有四種示現，哪四種呢？一是大眾圍繞，二是前後，三是供養恭敬，四是尊重讚歎。』下面指示經文出處。 『如經文所說，當時世尊被四眾圍繞，供養恭敬，尊重讚歎，』這也適用於大乘和小乘。
【English Translation】 English version: Han. In the General and Specific Categories, it says, 'One should teach and transform all beings, therefore it is called 'should'.' And in the fifteenth sentence, it says, 'One should truly know that beings born together obtain various merits, for the benefit of all beings.' It should be known that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also have the mind to help those below. According to which wise person's explanation, in the chapter on the Third Wisdom, the prediction (vyākaraṇa) is a secret matter of the future, so it is said that prediction is secret wisdom. The various penetrating wisdoms are the five supernormal powers (abhijñā), and their essence is wisdom. The third is true wisdom, referring to the wisdom without outflows (anāsrava-jñāna) and the wisdom that illuminates emptiness. According to what kind of realm does one practice, and according to what does one discern? Combine the fourth and fifth. That is, what is contained in the three wisdoms should be known, combining and explaining the fourth and fifth. What is said about the realm illuminated by wisdom is the explanation of the meaning of the realm. Based on the realm illuminated by the three wisdoms, the three wisdoms arise, which is called discernment. Question: According to what does the author of the treatise explain these five categories? Answer: It still arises from the praise of the Bodhisattva's virtues. In the previous second cycle of the category of embracing matters, the eighth, ninth, and tenth bhūmis (grounds) are praised. The tenth bhūmi only explains its turning of the irreversible Dharma wheel. From offering immeasurable hundreds of thousands of Buddhas to being able to liberate immeasurable hundreds of thousands of beings, this passage has not been explained. Now, wanting to explain this passage, it is opened into five categories. It arises from the place of good spiritual friends (kalyāṇa-mitra), which is offering immeasurable hundreds of thousands of millions of Buddhas. According to what mind? It is cultivating body and mind with great compassion (mahākaruṇā). According to what wisdom? It is being good at entering the Buddha's wisdom, penetrating great wisdom. According to what kind of realm does one reach the other shore (pāramitā)? According to what discernment is one able to liberate immeasurable hundreds of thousands of beings. Question: If these five categories arise from the praise of the Bodhisattva's virtues, then how are the Two Vehicles explained? Answer: The Two Vehicles also have the meaning of seeking Buddhahood above and transforming beings below, so they are able to understand clearly. 'Those who accomplish the four dignities abiding in accordance with the Dharma,' explains the fourth. The chapter is marked out in front. 'Those who accomplish the four dignities abiding in accordance with the Dharma,' there are four kinds, below explaining the chapter, again divided into two parts, first explaining. 'There are four kinds of manifestations, what are the four kinds? First, being surrounded by the assembly; second, before and after; third, offering and reverence; fourth, respect and praise.' Below indicating the source of the scripture. 'As the scripture says, at that time the World Honored One was surrounded by the four assemblies, offered to, revered, respected, and praised,' this also applies to both the Mahāyāna and Hīnayāna.
眾。問。經云四眾圍繞。但聲聞出家二眾。在家二眾云何通菩薩耶。答。菩薩亦有在家出家。智度論云。菩薩必隨四眾中。四眾未必隨菩薩中 如來欲說法時至成就者。釋七分中第三欲說時至分。問。今正說無量義經。云何言是欲說成就耶。答。望后說法華故為欲耳。以將欲明法華故前說無量義。則無量義為法華之由序也。就文為二。初標章名。
如來欲說法時至成就者 為諸菩薩下。釋章名。就文為三門。一示釋經處。二正解釋。三敘解釋之意。
為諸菩薩說大乘經故 初如文 此大乘修多羅下。第二解釋。就文有二。初總標十七種名勸知。
此大乘修多羅有十七種名顯示甚深功德應知 何等十七下。第二解釋。問。論何故辨此經有十七種名耶。答。略明五義。一者天親作論。多作總別釋經。此十七是一經之總目。十七之外是一經之別。二者欲顯十七名有十七功德。勸一切眾生受持供養生尊極之心。三者欲定教淺深使讀誦之流改邪從正。有人謂法華是無常教。二者謂是覆相明常。三者執定性常住。今具十七種名並破此三說。故下第十二名一切諸佛堅固舍利。謂如來真如法身於此修多羅不壞故。已明真如法身。故知非無常非覆相。真如之體言忘慮絕。亦非定性之常也。四者正欲解一經之題。題云妙
【現代漢語翻譯】 現代漢語譯本 眾（聽眾）。問：經中說四眾圍繞，但聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）只有出家二眾，那麼在家二眾如何能與菩薩（Bodhisattva，為利益眾生而發願成佛的修行者）相通呢？答：菩薩也有在家和出家之分。《智度論》（Mahāprajñāpāramitopadeśa）中說，菩薩必定存在於四眾之中，但四眾未必都存在於菩薩之中。如來（Tathāgata，佛的稱號之一）想要說法時機成熟，這是釋七分中的第三個『欲說時至』部分。問：現在正在宣說《無量義經》（Amitārtha Sūtra），為什麼說是『欲說成就』呢？答：因為是為之後宣說《法華經》（Lotus Sūtra）做準備，所以說是『欲』。因為將要闡明《法華經》，所以之前先說《無量義經》，那麼《無量義經》就是《法華經》的開端和序言。從文義上分為兩部分，首先是標明章節名稱。 『如來欲說法時至成就者』，為諸菩薩下，解釋章節名稱。從文義上分為三個方面：一是指示解釋經典的處所，二是正式解釋，三是敘述解釋的意圖。 『為諸菩薩說大乘經故』，首先如經文所說，『此大乘修多羅下』，第二是解釋。從文義上有兩個部分，首先是總標十七種名稱，勸人知曉。 『此大乘修多羅有十七種名顯示甚深功德應知』，何等十七下，第二是解釋。問：論中為何要辨明此經有十七種名稱呢？答：簡略地說明五個意義。一是天親（Vasubandhu，印度佛教論師）菩薩作論，大多采用總別的方式來解釋經典，這十七種名稱是一部經的總綱，十七種名稱之外是一部經的別目。二是想要彰顯十七種名稱有十七種功德，勸一切眾生受持供養，生起最尊貴的心。三是想要確定教義的深淺，使讀誦的人改邪歸正。有人認為《法華經》是無常之教，有人認為是覆相明常，有人執著于定性常住。現在具備十七種名稱，就是要破除這三種說法。所以下面第十二個名稱是『一切諸佛堅固舍利』，意思是如來（Tathāgata，佛的稱號之一）的真如法身（Tathātā-kāya，佛的法身）在這部修多羅（Sūtra，佛經）中不會壞滅。已經闡明了真如法身，所以知道不是無常，也不是覆相。真如的本體是言語無法表達，思慮無法企及的，也不是定性的常。 四是真正想要解釋一部經的題目，題目是『妙』
【English Translation】 English version The assembly (Śrāvaka). Question: The sutra says that the four assemblies are surrounding, but the Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) only has two monastic assemblies. How can the two lay assemblies connect with the Bodhisattva (a being who aspires to become a Buddha for the benefit of all beings)? Answer: Bodhisattvas also have lay and monastic forms. The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says that Bodhisattvas must exist within the four assemblies, but the four assemblies do not necessarily all exist within the Bodhisattvas. The Tathāgata (one of the titles of a Buddha) wants to speak when the time is ripe, which is the third part of the seven divisions, 'the time to speak has arrived.' Question: Now we are expounding the Amitārtha Sūtra (Sutra of Immeasurable Meaning), why do you say that 'the desire to speak is accomplished'? Answer: Because it is preparing for the subsequent exposition of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), so it is said to be 'desire.' Because the Lotus Sūtra is about to be clarified, the Amitārtha Sūtra is spoken beforehand, so the Amitārtha Sūtra is the beginning and preface of the Lotus Sūtra. From the meaning of the text, it is divided into two parts, the first is to mark the chapter name. 'The Tathāgata wants to speak when the time is ripe,' below for all Bodhisattvas, explaining the chapter name. From the meaning of the text, it is divided into three aspects: first, to indicate the place where the scriptures are explained; second, to formally explain; and third, to narrate the intention of the explanation. 'For the sake of all Bodhisattvas, the Great Vehicle Sutra is spoken,' first as the scripture says, 'This Great Vehicle Sutra below,' the second is the explanation. From the meaning of the text, there are two parts, the first is to generally mark seventeen kinds of names, persuading people to know. 'This Great Vehicle Sutra has seventeen kinds of names, showing profound merits and virtues that should be known,' what are the seventeen below, the second is the explanation. Question: Why does the treatise identify that this sutra has seventeen kinds of names? Answer: Briefly explain five meanings. First, Vasubandhu (an Indian Buddhist master) Bodhisattva makes treatises, mostly using the general and specific methods to explain the scriptures. These seventeen names are the general outline of a sutra, and the names outside the seventeen are the specific items of a sutra. Second, it is intended to highlight that the seventeen names have seventeen kinds of merits and virtues, persuading all sentient beings to receive, uphold, and make offerings, and to generate the most noble mind. Third, it is intended to determine the depth of the teachings, so that those who recite them can abandon evil and return to righteousness. Some people think that the Lotus Sutra is a teaching of impermanence, some think that it is covering up the appearance to reveal permanence, and some are attached to the fixed nature of permanence. Now, with the seventeen names, the purpose is to break these three views. Therefore, the twelfth name below is 'the solid relics of all Buddhas,' meaning that the Tathāgata's (one of the titles of a Buddha) Tathātā-kāya (Dharmakaya, the body of the Dharma) will not be destroyed in this Sutra. The Tathātā-kāya has already been explained, so we know that it is not impermanent, nor is it covering up the appearance. The essence of Tathātā is beyond words and thoughts, and it is not a fixed nature of permanence. Fourth, it is truly intended to explain the title of a sutra, the title is 'Wonderful'.
法蓮華。妙法者謂如來凈妙法身也。五者從來講人謂無量義異妙法蓮華。今釋隨義異故立於異名。或名無量義。或名妙法華。就釋十七種名則成十七。
何等十七云何顯示一名無量義經者成就字義故以此法門方便說彼甚深法妙境界故彼甚深法妙境界者諸佛如來最勝境界故 一無量義者標經名。成就字義故者釋無量義名也。字則是教。義謂為理明理教無量也。此與無量義經相應。無量義經云。眾生根性無量故教無量。教無量故義無量。是故今云成就字義也。以此法門說方便說甚深法妙境界故者。釋上字義也。以說方便說甚深。此之二說釋上字所說方便及甚深也。釋上字故。故云字義。彼甚深妙境界是諸佛如來妙境界。此亦與無量義經相應。彼經云。無量者從一法生。其一法者謂無相也。如是無相無相不相名為實相。故知唯佛與佛乃能究竟。盡諸法實相名為甚深境界。問。說甚深已是佛妙境界。說方便者何等名為方便義耶。答。無量義經具前說於五乘。于中人天及二乘名為方便。說大乘稱為甚深。又理實無五。說於五乘皆是方便。又約理教明實方便。教能詮理故以教為理義之方便也。是故論文但釋甚深不解方便。當知方便為顯于理。若識所顯之理即識能顯之教。故不釋方便也。
二名最勝修多羅者於三藏中最
【現代漢語翻譯】 現代漢語譯本： 《法蓮華》（Saddharma-puṇḍarīka）。『妙法』指的是如來清凈微妙的法身。過去講經的人認為《無量義經》（Amitārtha-sūtra）不同於《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）。現在解釋說，因為意義不同，所以立不同的名字，或者叫《無量義經》，或者叫《妙法蓮華經》。如果解釋十七種名稱，就成了十七種。
什麼是這十七種？如何顯示？第一種名稱是《無量義經》，因為成就了字義。用這個法門方便地宣說那甚深的法妙境界。那甚深的法妙境界，是諸佛如來最殊勝的境界。
『一、《無量義經》』，是標明經的名字。『成就字義故』，是解釋《無量義經》這個名字。『字』就是教法，『義』指的是道理，闡明道理的教法是無量的。這與《無量義經》相應。《無量義經》說：『眾生的根性是無量的，所以教法也是無量的；教法是無量的，所以道理也是無量的。』所以現在說成就字義。『以此法門說方便說甚深法妙境界故』，是解釋上面的字義。用『說方便』、『說甚深』，這兩種『說』來解釋上面的『字』，所說的方便和甚深。因為解釋上面的『字』，所以說是『字義』。那甚深的妙境界是諸佛如來的妙境界。這也與《無量義經》相應。那部經說：『無量是從一法生的，那一法就是無相。』像這樣，無相、無相不相，名為實相。所以知道只有佛與佛才能究竟，窮盡諸法實相，名為甚深境界。問：說了甚深已經是佛的妙境界，那麼說方便，什麼叫做方便義呢？答：《無量義經》前面已經詳細地說了五乘（pañca-yāna）。其中人天（manuṣya-deva）和二乘（dvi-yāna）（聲聞（śrāvaka）和緣覺（pratyekabuddha））名為方便，說大乘（mahāyāna）稱為甚深。而且，從道理上說，實際上沒有五乘，說五乘都是方便。又可以從理和教兩個方面來說明實和方便。教能夠詮釋理，所以用教作為理義的方便。所以論文只解釋甚深，不解釋方便。應當知道方便是爲了顯示理。如果認識了所顯示的理，就認識了能顯示的教，所以不解釋方便。
第二種名稱是『最勝修多羅』（uttama-sūtra），在三藏（tripiṭaka）中最...
【English Translation】 English version: The Lotus of the Good Law (Saddharma-puṇḍarīka). 'Wonderful Law' refers to the pure and wonderful Dharma-body of the Tathagata. Those who lectured on the sutras in the past considered the Infinite Meanings Sutra (Amitārtha-sūtra) to be different from the Lotus Sutra of the Wonderful Law (Saddharma-puṇḍarīka-sūtra). The current explanation is that because the meanings are different, different names are established, either called the Infinite Meanings Sutra or the Lotus Sutra of the Wonderful Law. If the seventeen kinds of names are explained, then there are seventeen kinds.
What are these seventeen kinds? How are they displayed? The first name is the Infinite Meanings Sutra, because it accomplishes the meaning of the words. This Dharma-gate is used to expediently explain that profound and wonderful realm of Dharma. That profound and wonderful realm of Dharma is the most supreme realm of all Buddhas and Tathagatas.
'One, the Infinite Meanings Sutra', marks the name of the sutra. 'Because it accomplishes the meaning of the words' explains the name Infinite Meanings. 'Words' are the teachings, and 'meaning' refers to the principle. The teachings that elucidate the principle are infinite. This corresponds to the Infinite Meanings Sutra. The Infinite Meanings Sutra says: 'Because the natures of sentient beings are infinite, the teachings are also infinite; because the teachings are infinite, the meanings are also infinite.' Therefore, it is now said that it accomplishes the meaning of the words. 'Using this Dharma-gate to expediently explain the profound and wonderful realm of Dharma' explains the above meaning of the words. Using 'expedient explanation' and 'profound explanation', these two 'explanations' explain the above 'words', the expedient and the profound that are explained. Because it explains the above 'words', it is called 'the meaning of the words'. That profound and wonderful realm is the wonderful realm of all Buddhas and Tathagatas. This also corresponds to the Infinite Meanings Sutra. That sutra says: 'Infinity arises from one Dharma, and that one Dharma is non-form.' Like this, non-form, non-form not non-form, is called true form. Therefore, know that only Buddhas and Buddhas can ultimately exhaust the true form of all Dharmas, which is called the profound realm. Question: Having spoken of the profound, which is already the wonderful realm of the Buddha, then speaking of expedient, what is the meaning of expedient? Answer: The Infinite Meanings Sutra has already explained in detail the Five Vehicles (pañca-yāna). Among them, humans and gods (manuṣya-deva) and the Two Vehicles (dvi-yāna) (Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha)) are called expedient, and speaking of the Mahayana (mahāyāna) is called profound. Moreover, from the perspective of principle, there are actually no Five Vehicles; speaking of the Five Vehicles is all expedient. Furthermore, one can explain reality and expediency from the aspects of principle and teaching. The teaching can interpret the principle, so the teaching is used as the expedient for the meaning of the principle. Therefore, the text only explains the profound and does not explain the expedient. It should be known that the expedient is for revealing the principle. If one recognizes the principle that is revealed, then one recognizes the teaching that can reveal it, so the expedient is not explained.
The second name is 'Most Supreme Sutra' (uttama-sūtra), which is the most... in the Three Baskets (tripiṭaka).
勝妙藏此法門中善成就故 二名最勝修多羅者。若對小乘三藏則以此經屬菩薩藏。二者于大乘中自有三藏。如攝大乘說。而法華是修多羅藏。勝餘二藏。
三名大方廣者無量大乘法門隨順眾生根住持成就故 三名大方廣者。方廣是大乘通名。即釋此經為諸菩薩說大乘經。又大乘文義俱廣。故名大方廣也。此論文釋者正以教廣為廣。故云無量大乘門。門則教也。隨順眾生根住持成就者。釋大乘門無量也。以大乘眾生根無量故大乘教無量。以教無量以教能顯理順機故名住持。
四名教菩薩法者以為教化根熟菩薩隨順法器善成就故 四名教菩薩法者。至法華時回小入大。及直往菩薩根皆已熟。故下云如來涅槃時到眾又清凈也。
五名佛所護念者依佛如來有此法故 五名佛所護念者。下經云佛自住大乘。故佛常護念此法。今還為眾生說大乘。亦眾生得住大乘。即眾生亦令為佛所護念。又如攝論云。十二部經從法身流出。即是今文依佛如來有此法故也。
六名一切諸佛秘密法者此法甚深唯佛如來知故 六名一切諸佛秘密法者。亦如下文云。唯佛能知不妄授名為秘密也。
七名一切諸佛之藏者如來功德三昧之藏在此經故 七名一切諸佛藏者。如神力品云。如來所有一切諸法一切自在神力乃至一切甚
【現代漢語翻譯】 現代漢語譯本 勝妙藏此法門中善於成就，因此第二個名稱是『最勝修多羅』（最殊勝的經典）。如果對照小乘三藏，這部經屬於菩薩藏。其次，在大乘中也有三藏，如《攝大乘論》所說。而《法華經》是修多羅藏，勝過其餘二藏。 第三個名稱是『大方廣』，因為無量的大乘法門隨順眾生的根器，能夠住持和成就。『大方廣』是大乘的通用名稱，也就是解釋這部經是為諸位菩薩宣說的大乘經典。而且大乘的文義都廣博，所以稱為『大方廣』。這篇論文的解釋者正是以教法的廣博作為『廣』的含義，所以說『無量大乘門』，『門』就是教法。『隨順眾生根住持成就』，解釋了大乘門是無量的。因為大乘眾生的根器是無量的，所以大乘教法也是無量的。因為教法是無量的，教法能夠顯現真理，順應根機，所以稱為『住持』。 第四個名稱是『教菩薩法』，因為要教化根器成熟的菩薩，隨順他們的法器，使他們能夠善於成就。之所以稱為『教菩薩法』，是因為到了《法華經》的時候，回小向大，以及直往菩薩的根器都已經成熟。所以下文說，如來涅槃的時候到了，大眾又清凈。 第五個名稱是『佛所護念』，因為依靠佛如來才有這種法。之所以稱為『佛所護念』，是因為下經說佛自己安住于大乘，所以佛常常護念這種法。現在還為眾生宣說大乘，也是讓眾生能夠安住于大乘，也就是讓眾生也能被佛所護念。又如《攝大乘論》所說，十二部經從法身流出，就是現在所說的『依佛如來有此法故』。 第六個名稱是『一切諸佛秘密法』，因為這種法非常深奧，只有佛如來才能知道。之所以稱為『一切諸佛秘密法』，也如下文所說，只有佛才能知道，不輕易傳授，所以稱為秘密。 第七個名稱是『一切諸佛之藏』，因為如來的功德三昧之藏就在這部經中。之所以稱為『一切諸佛之藏』，如《神力品》所說，如來所有的一切諸法，一切自在神力，乃至一切甚深
【English Translation】 English version Because of the good accomplishment in this Dharma gate of the Supreme Wonderful Treasury, the second name is 'The Most Excellent Sutra' (the most supreme scripture). If compared to the Three Pitakas of the Hinayana, this scripture belongs to the Bodhisattva Pitaka. Secondly, within the Mahayana, there are also three Pitakas, as stated in the Mahāyānasaṃgraha. And the Lotus Sutra is the Sutra Pitaka, surpassing the other two Pitakas. The third name is 'Great Vaipulya' (Great Extensive), because the immeasurable Mahayana Dharma gates accord with the faculties of sentient beings, enabling them to abide and accomplish. 'Great Vaipulya' is a common name for the Mahayana, which means explaining that this scripture is for the Bodhisattvas to expound the Great Vehicle scripture. Moreover, the text and meaning of the Mahayana are both extensive, hence it is called 'Great Vaipulya'. The commentator in this treatise precisely takes the extensiveness of the teachings as the meaning of 'extensive', therefore it says 'immeasurable Mahayana gates', 'gate' meaning teachings. 'Accords with the faculties of sentient beings, enabling them to abide and accomplish', explains that the Mahayana gates are immeasurable. Because the faculties of Mahayana sentient beings are immeasurable, the Mahayana teachings are also immeasurable. Because the teachings are immeasurable, and the teachings can reveal the truth and accord with the capacities, it is called 'abiding'. The fourth name is 'Teaching the Bodhisattva Dharma', because it is to teach and transform Bodhisattvas whose faculties are mature, according with their Dharma vessels, enabling them to be good at accomplishment. The reason it is called 'Teaching the Bodhisattva Dharma' is that by the time of the Lotus Sutra, the turning from the Small to the Great, and the faculties of the Bodhisattvas who directly go forth, have all matured. Therefore, the following text says that when the Tathagata's Nirvana is approaching, the assembly is also pure. The fifth name is 'Protected and念ed by the Buddha', because relying on the Buddha Tathagata, there is this Dharma. The reason it is called 'Protected and念ed by the Buddha' is that the following scripture says that the Buddha himself abides in the Mahayana, therefore the Buddha constantly protects and念es this Dharma. Now, also expounding the Mahayana for sentient beings, it is also enabling sentient beings to abide in the Mahayana, which is also enabling sentient beings to be protected and念ed by the Buddha. Moreover, as the Mahāyānasaṃgraha says, the twelve divisions of scriptures flow out from the Dharmakaya, which is what the current text means by 'relying on the Buddha Tathagata, there is this Dharma'. The sixth name is 'The Secret Dharma of All Buddhas', because this Dharma is extremely profound, only the Buddha Tathagata can know it. The reason it is called 'The Secret Dharma of All Buddhas' is also as the following text says, only the Buddha can know it, and it is not recklessly transmitted, hence it is called secret. The seventh name is 'The Treasury of All Buddhas', because the treasury of the Tathagata's merits and samadhi is in this scripture. The reason it is called 'The Treasury of All Buddhas' is as the Supernatural Powers chapter says, all the Dharmas of the Tathagata, all the supernatural powers of freedom, and even all the profound
深之事。皆攝入此經也。
八名一切諸佛秘密處者以根未熟眾生等非受法器不授與故 八名一切一佛秘密處者。如五千之徒起去。不堪聞故也。亦如四十餘年未得演說。
九名能生一切諸佛經者聞此法門能成諸佛大菩提故 九名能生一切諸佛者。如法師品云。聞此經一句皆與授記作佛也。
十名一切諸佛道場者聞此法門能成諸佛阿耨多羅三藐三菩提非余修多羅故 十名一切諸佛道場者。三菩提道起於此經。故稱為場。神力品云。當知此處即是道場。在處已然經豈不爾。
十一名一切諸佛所轉法輪者以此法門能破一切諸障礙故 十一名一切諸佛所轉妙法輪者。藥王品云。能破一切不善之闇。亦如下論破決定等三義。餘五種驚怖斷四種著。乃至破十種人病也。
十二名一切諸佛堅固舍利經者謂如來真如法身於此修多羅不敗毀故 十二名如前解。此用多寶佛塔意云法身不壞。亦如壽量品中意明如來三身。及用法師品中當知此處有如來全身之文也。
十三名一切諸佛大巧方便經者依此法門成大菩提已為眾生說天人聲聞辟支佛等諸善法故 十三名大巧方便者。文正以一佛乘為真實。得一佛乘竟於一佛乘說二乘及人天乘名為方便。
十四名說一乘經者以此法門顯示如來阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本：
深奧的道理，都包含在這部經中。 八、名為一切諸佛秘密處，因為根基未成熟的眾生等，不是接受佛法的器皿，所以不傳授。八、名為一切一佛秘密處，如同五千人退席，因為他們不堪聽聞。也像釋迦牟尼佛在四十多年裡沒有演說此經一樣。 九、名為能生一切諸佛經，因為聽聞此法門能成就諸佛的大菩提。九、名為能生一切諸佛，如《法師品》所說，聽聞此經一句，都將得到授記，將來成佛。 十、名為一切諸佛道場，因為聽聞此法門能成就諸佛的阿耨多羅三藐三菩提（無上正等正覺），而不是其他的修多羅（經）。十、名為一切諸佛道場，三菩提道從此經興起，所以稱為道場。《神力品》說：『應當知道此處就是道場。』在其他地方尚且如此，更何況是此經呢？ 十一、名為一切諸佛所轉法輪，因為以此法門能破除一切諸障礙。十一、名為一切諸佛所轉妙法輪。《藥王品》說：『能破除一切不善的黑暗。』也如下論所說，破除決定等三種意義，斷除其餘五種驚怖，斷除四種執著，乃至破除十種人的疾病。 十二、名為一切諸佛堅固舍利經，是指如來的真如法身在這部修多羅中不會敗壞。十二、名如前解釋。這裡用多寶佛塔的意義來說明法身不壞。也像《壽量品》中表明如來的三身，以及《法師品》中『當知此處有如來全身』的文句。 十三、名為一切諸佛大巧方便經，因為依靠此法門成就大菩提后，為眾生說天人、聲聞、辟支佛等諸善法。十三、名為大巧方便，經文正是以一佛乘為真實。得到一佛乘后，又在一佛乘中說二乘以及人天乘，這稱為方便。 十四、名為說一乘經，因為以此法門顯示如來的阿耨多羅三藐三菩提（無上正等正覺）。
【English Translation】 English version:
Profound matters are all contained within this Sutra. Eighth, named 'Secret Abode of All Buddhas,' because beings whose roots are not yet mature are not vessels for receiving the Dharma, and therefore it is not imparted to them. Eighth, named 'Secret Abode of All One Buddhas,' like the five thousand who departed, because they were unable to hear it. It is also like how Shakyamuni Buddha did not expound this Sutra for over forty years. Ninth, named 'Sutra That Generates All Buddhas,' because hearing this Dharma gate can accomplish the Great Bodhi of all Buddhas. Ninth, named 'That Which Generates All Buddhas,' as the 'Teacher of the Law' chapter says, 'Hearing even a single verse of this Sutra, all will receive predictions of becoming Buddhas in the future.' Tenth, named 'Bodhimanda of All Buddhas,' because hearing this Dharma gate can accomplish the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of all Buddhas, and not other Sutras. Tenth, named 'Bodhimanda of All Buddhas,' the path to Sambodhi arises from this Sutra, therefore it is called a Bodhimanda. The 'Supernatural Powers' chapter says: 'You should know that this place is the Bodhimanda.' If it is so in other places, how much more so in this Sutra? Eleventh, named 'Dharma Wheel Turned by All Buddhas,' because this Dharma gate can destroy all obstacles. Eleventh, named 'Wonderful Dharma Wheel Turned by All Buddhas.' The 'King of Healing' chapter says: 'It can destroy all darkness of unwholesomeness.' Also, as the commentary says, it destroys the three meanings of determination, cuts off the remaining five kinds of fear, cuts off the four attachments, and even destroys the diseases of ten kinds of people. Twelfth, named 'Sutra of the Solid Sharira of All Buddhas,' referring to the Tathagata's (Thus Come One) True Suchness Dharmakaya (Dharma Body) not being destroyed in this Sutra. Twelfth, the name is explained as before. Here, the meaning of the stupa of Many Treasures Buddha is used to illustrate that the Dharmakaya is indestructible. It is also like the 'Lifespan' chapter, which clarifies the three bodies of the Tathagata, and the sentence in the 'Teacher of the Law' chapter, 'You should know that this place contains the entire body of the Tathagata.' Thirteenth, named 'Sutra of the Great Skillful Means of All Buddhas,' because after attaining Great Bodhi by relying on this Dharma gate, it speaks of the good Dharmas of gods, humans, Sravakas (Sound Hearers), Pratyekabuddhas (Solitary Buddhas), etc., for sentient beings. Thirteenth, named 'Great Skillful Means,' the text precisely takes the One Buddha Vehicle as the truth. After attaining the One Buddha Vehicle, speaking of the Two Vehicles and the Human and Deva Vehicle within the One Buddha Vehicle is called skillful means. Fourteenth, named 'Sutra That Speaks of the One Vehicle,' because this Dharma gate reveals the Tathagata's Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).
菩提究竟之體彼二乘道非究竟故 十四名說一乘經者。此中正以無上菩提果為一乘體。方便品中用真如法身為一乘體。此二不違。就隱而言則以真如法身為體。約顯而說即無上菩提果法為體。
十五名第一義住者此法門即是如來法身究竟住處故 十五名第一義住者。第一義則是法身。此經能顯法身。則是法身住處。
十六名妙法蓮華者有二種義。何等二種。一者出水義。以不可盡出離小乘泥濁水故。復有義如蓮華出泥水喻諸聲聞得入如來大眾中坐。如諸菩薩坐蓮華上聞說如來無上智慧清凈境界。得證如來深密藏故。二者華開義。以諸眾生於大乘中其心怯弱不能生信。是故開示諸佛如來凈妙法身令生信心故 十六名妙法蓮華者。正釋經題。論主就二義釋之一者出水義。二者華開義。就出水中更開為二。一者出水義。此標出水義也。以不可盡出離二乘泥濁故者。釋出水也。此經明出離小乘泥濁水法。故言出離小乘泥濁水也。問。但應云出離二乘泥濁水。何故言不可盡耶。答。一者不可究盡。不可究盡者則是實相法身。今說實相法身。故得出離二乘泥濁水也。以實相法身雖在二乘泥濁水中不可令其滅盡。則是有垢真如出成無垢真如。二者三世佛令眾生出二乘濁水成佛。而佛乘不可盡。如譬喻品云。以我此物周給
【現代漢語翻譯】 現代漢語譯本 菩提究竟之體，二乘（聲聞乘和緣覺乘）之道並非究竟，因此《十四名說一乘經》中，正是以無上菩提果為一乘（唯一能達到菩提的道路）的本體。《方便品》中用真如法身（佛的真實不變的本質）為一乘的本體。這兩者並不矛盾。就隱晦的意義而言，以真如法身為本體；就顯明的意義來說，則以無上菩提果法為本體。 《十五名第一義住》是指此法門即是如來法身（佛的真實不變的本質）究竟的住處。第一義則是法身，此經能夠彰顯法身，因此是法身的住處。 《十六名妙法蓮華》有兩種含義。哪兩種？一是出水義，因為能夠完全出離小乘（聲聞乘和緣覺乘）的泥濁之水。還有一種含義，如同蓮花出於泥水，比喻諸聲聞（聽聞佛法的人）得以進入如來大眾中就坐，如同諸菩薩（立志成佛的人）坐在蓮花上，聽聞如來無上智慧清凈的境界，從而證得如來深密的寶藏。二是華開義，因為諸眾生對於大乘（菩薩乘）心生怯弱，不能生起信心，所以開示諸佛如來清凈微妙的法身，使他們生起信心。 《十六名妙法蓮華》，這是對經題的正式解釋。論主就兩種含義來解釋：一是出水義，二是華開義。就出水義中又分為兩種。一是出水義，這是標明出水義。『以不可盡出離二乘泥濁故』，這是解釋出水義。此經闡明出離小乘泥濁水之法，所以說出離小乘泥濁水。問：只應說出離二乘泥濁水，為何說不可盡呢？答：一是不可窮盡。不可窮盡則是實相法身（事物真實不變的本質）。現在說實相法身，所以能夠出離二乘泥濁水。因為實相法身雖然在二乘泥濁水中，卻不能使其滅盡，這就是有垢真如（被污染的真如）出離而成為無垢真如（沒有污染的真如）。二是三世佛令眾生出離二乘濁水而成佛，而佛乘是不可窮盡的，如《譬喻品》所說：『以我此物周給』
【English Translation】 English version The ultimate substance of Bodhi (enlightenment) is such because the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is not ultimate. Therefore, in the 'Fourteen Names Saying One Vehicle Sutra,' the supreme fruit of Bodhi is precisely taken as the substance of the One Vehicle (the only path to achieve Bodhi). In the 'Expedient Means Chapter,' the Tathāgata-dharmakāya (the true and unchanging essence of the Buddha) is used as the substance of the One Vehicle. These two are not contradictory. In terms of the implicit meaning, the Tathāgata-dharmakāya is the substance; in terms of the explicit meaning, the supreme fruit of Bodhi is the substance. The 'Fifteen Names Abiding in the First Principle' refers to this Dharma gate being the ultimate abode of the Tathāgata-dharmakāya (the true and unchanging essence of the Buddha). The First Principle is the Dharmakāya (the body of the Dharma), and this sutra can reveal the Dharmakāya, so it is the abode of the Dharmakāya. The 'Sixteen Names Wonderful Dharma Lotus' has two meanings. What are the two? First, the meaning of emerging from water, because it can completely emerge from the muddy water of the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna). There is also a meaning, like the lotus flower emerging from muddy water, which is a metaphor for the Śrāvakas (those who hear the Buddha's teachings) being able to sit in the assembly of the Tathāgata, like the Bodhisattvas (those who aspire to become Buddhas) sitting on lotus flowers, hearing the pure realm of the Tathāgata's supreme wisdom, and thus attaining the Tathāgata's profound treasure. Second, the meaning of the flower opening, because sentient beings are timid towards the Mahayana (Bodhisattva Vehicle) and cannot generate faith, so the pure and wonderful Dharmakāya (the body of the Dharma) of the Buddhas and Tathāgatas is revealed to them, causing them to generate faith. The 'Sixteen Names Wonderful Dharma Lotus' is the formal explanation of the sutra title. The commentator explains it in terms of two meanings: first, the meaning of emerging from water, and second, the meaning of the flower opening. The meaning of emerging from water is further divided into two. First, the meaning of emerging from water, which marks the meaning of emerging from water. 'Because it cannot completely emerge from the muddy water of the Two Vehicles,' this explains the meaning of emerging from water. This sutra elucidates the Dharma of emerging from the muddy water of the Small Vehicle, so it is said to emerge from the muddy water of the Small Vehicle. Question: It should only be said to emerge from the muddy water of the Two Vehicles, why is it said to be inexhaustible? Answer: First, it is inexhaustible. Inexhaustible is the true nature of Dharmakāya (the true and unchanging essence of things). Now that the true nature of Dharmakāya is being spoken of, it can emerge from the muddy water of the Two Vehicles. Because although the true nature of Dharmakāya is in the muddy water of the Two Vehicles, it cannot be extinguished, which is the defiled Tathāgatagarbha (the womb of the Tathagata) emerging and becoming the undefiled Tathāgatagarbha. Second, the Buddhas of the three times cause sentient beings to emerge from the muddy water of the Two Vehicles and become Buddhas, and the Buddha Vehicle is inexhaustible, as stated in the 'Parable Chapter': 'With these things of mine, I provide for all.'
一國尚不匱。何況諸子也。三者蓮華雖出濁水而不捨泥水。今亦爾。雖令眾生出離二乘成佛。常作二乘方便教化眾生。亦如藥草喻品明。理雖無二隨緣說二。及於緣有二。復有義已下第二義。借蓮華出水喻二乘人回小入大。得在如來大眾中坐。應同菩薩坐蓮華坐故與菩薩同聞法華作佛。前義與后義異者。可有二意。初就法釋。以此經說就佛法身出離二乘濁水。后約人出二乘濁水。二者前約直往菩薩。后就回小入大也。二者就華開義。喻者就華開而實顯如一乘教開一乘理現。開示如來凈妙法身令一切眾生得生凈信也。凈妙法身即是經題妙法也。
十七名最勝法門者攝成就故攝成就者攝取無量名句字身頻婆羅阿閦婆等舒盧迦(亦云偈)。故 十七名法門者。自上來明佛乘。佛乘具足萬德。所以辨眾德無量。今明德已無量文亦無量也。故下文云。說是法華經如恒沙偈。亦如藥王品云。八百千萬億那由他頻婆羅等偈。藥王品稱偈。今明舒盧迦。亦可以偈翻舒盧迦。亦可異名也。此具如法華疏釋。外國或名首盧。或名舒盧迦。是彼音不同耳。問。何故云首盧偈。答曰。首盧是通偈。外國數法若長行若偈併名首盧。故不取別偈 此十七句法門是總余句是別者。此第三釋具十七種名意。
此十七句法門者是總余句是別故
【現代漢語翻譯】 現代漢語譯本： 即使一個國家的東西還未耗盡，何況是供養諸位呢？這三點就像蓮花雖然從渾濁的水中長出，卻不沾染泥水一樣。現在也是這樣，雖然讓眾生脫離二乘（聲聞乘和緣覺乘，小乘佛教的兩種主要形式）而成就佛果，但常常以二乘的方便法門來教化眾生。也如《藥草喻品》所闡明的那樣，道理上雖然沒有二致，卻隨著因緣而說二。以及在因緣上有二。接下來的『復有義』是第二種含義，借用蓮花從水中長出的比喻，來比喻二乘人回小向大，得以在如來的大眾中就坐，應該和菩薩一樣坐在蓮花座上，所以能和菩薩一同聽聞《法華經》而成佛。前一種含義和后一種含義不同，可能有兩種意思。首先從法的角度解釋，用這部經來說，是從佛的法身脫離二乘的濁水。后一種是從人的角度脫離二乘的濁水。第二種是前一種是針對直往菩薩（直接追求菩薩果位的人），后一種是針對回小向大的人。 第二種是從蓮花開放的含義來解釋。比喻是隨著蓮花開放而實相顯現，如一乘（唯一佛乘）的教義開啟，一乘的道理顯現。開示如來清凈微妙的法身，使一切眾生得以生起清凈的信心。清凈微妙的法身就是經題中的『妙法』。
『十七名最勝法門』是指攝取成就的緣故。『攝成就』是指攝取無量的名句字身、頻婆羅（Pimbala，數量單位，相當於一萬億）、阿閦婆（Akshobhya，不動如來）等舒盧迦（Shloka，梵語，頌，偈）。所以說『十七名法門』，是從上面開始闡明佛乘。佛乘具足萬德，所以辨明眾德無量。現在說明德已經無量，文句也無量。所以下文說，『說是《法華經》如恒河沙偈』。也如《藥王品》所說，『八百千萬億那由他頻婆羅等偈』。《藥王品》稱之為偈，現在說明舒盧迦，也可以用偈來翻譯舒盧迦，也可以說是不同的名稱。這些都詳細地在《法華疏》中解釋。外國或者稱為首盧（Shloka的另一種音譯），或者稱為舒盧迦，只是他們的發音不同罷了。問：為什麼說首盧偈？答：首盧是通用的偈。外國的計數方法，無論是長行文還是偈頌，都稱為首盧，所以不取特別的偈頌。這十七句法門是總說，其餘的句子是別說。這是第三種解釋具備十七種名稱的含義。
這十七句法門是總說，其餘的句子是別說。
【English Translation】 English version: Even if one country's resources are not exhausted, what about offerings to all of you? These three points are like the lotus flower, which, although it grows out of muddy water, does not cling to the mud. It is the same now; although it enables sentient beings to escape the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main forms of Theravada Buddhism) and attain Buddhahood, it often uses the expedient teachings of the Two Vehicles to teach sentient beings. It is also as clarified in the 『Medicinal Herbs Parable』 chapter, although there is no difference in principle, it is spoken of as two according to conditions. And there are two in conditions. The following 『Moreover, there is meaning』 is the second meaning, using the analogy of the lotus flower growing out of the water to symbolize those of the Two Vehicles turning from the small to the great, being able to sit in the assembly of the Tathāgata (如來，another name of Buddha), and should sit on lotus seats like Bodhisattvas, so they can hear the Lotus Sutra together with Bodhisattvas and become Buddhas. The former meaning and the latter meaning are different, and there may be two meanings. First, explain from the perspective of the Dharma (法，Buddhist teachings), using this sutra to say that it is to escape the turbid waters of the Two Vehicles from the Dharma body of the Buddha. The latter is to escape the turbid waters of the Two Vehicles from the perspective of people. Second, the former is for Bodhisattvas who go directly (those who directly pursue the Bodhisattva path), and the latter is for those who turn from the small to the great. The second is to explain from the meaning of the lotus flower blooming. The analogy is that as the lotus flower blooms, reality manifests, such as the teaching of the One Vehicle (Ekayana, 唯一佛乘) opening, and the principle of the One Vehicle appearing. Revealing the pure and wonderful Dharma body of the Tathāgata, enabling all sentient beings to generate pure faith. The pure and wonderful Dharma body is the 『Wonderful Dharma』 in the sutra title.
『Seventeen Names of the Most Excellent Dharma Gate』 refers to the reason for encompassing and accomplishing. 『Encompassing and accomplishing』 refers to encompassing countless names, phrases, word bodies, Pimbala (頻婆羅，a unit of quantity, equivalent to one trillion), Akshobhya (阿閦婆，Immovable Buddha), etc. Shlokas (舒盧迦，Sanskrit, verse). Therefore, saying 『Seventeen Names of the Dharma Gate』 is to clarify the Buddha Vehicle from above. The Buddha Vehicle is complete with ten thousand virtues, so it distinguishes the countless virtues. Now it is clear that the virtues are already countless, and the sentences are also countless. Therefore, the following text says, 『Speaking of the Lotus Sutra is like Ganges sand verses.』 It is also as stated in the 『King of Medicine』 chapter, 『Eight hundred million nayutas (那由他，another unit of quantity) of Pimbalas and other verses.』 The 『King of Medicine』 chapter calls them verses, and now it clarifies Shlokas, and Shlokas can also be translated as verses, or it can be said to be a different name. These are explained in detail in the Lotus Sutra commentary. Foreign countries may call it Shloka, or Shloka, it is just that their pronunciation is different. Question: Why is it called Shloka verse? Answer: Shloka is a general verse. Foreign counting methods, whether prose or verse, are called Shloka, so special verses are not taken. These seventeen sentences of the Dharma Gate are general, and the remaining sentences are specific. This is the third explanation of the meaning of having seventeen names.
These seventeen sentences of the Dharma Gate are general, and the remaining sentences are specific.
如經為諸菩薩說大乘經名無量義如是等故 論主所以具十七種名者。總解一部經名。若解此十七種名則識一部法華意盡。蓋是慈悲之心。令人聞少而悟于多意也 所依說法隨順威儀住成就者。釋第四分。初牒章名。次釋。
所依說法隨順威儀住成就者 牒章門中。云隨順威儀住者。隨順過去佛威儀。如過去說法華時入定動地雨華。今亦如是。二者隨順眾生現在威儀故。後文云。為隨順眾生示現對治。攝取覺菩提分法故 示現依何等法下釋章門。就文為二。初問次答。示現何等法說法者。則是問。
示現依何等法說法 問意云。佛依何等法用說此法華經耶 依三種法故下則是答。初總標依三法。一者依三昧成就故者。別釋依三法。
依三種法故 就釋為二。初別釋依三昧。次總釋依動地雨華。就釋依三昧復開二別。初正釋。次舉經示釋處。正釋中初標依三昧。
一者依三昧成就故 以三昧成就三種示現。釋依三昧所以。
以三昧成就二種法示現何等為二一者成就自在力身心不動故二者離一切諸障礙隨自在力故此自在力復有示現二種一為隨順眾生不見對治攝取覺菩提分法故二為對治無量世來堅報煩惱故 應有問云。今說法華經何故不入法華三昧而入無量義處三昧。是故釋云。無量義三昧有
【現代漢語翻譯】 現代漢語譯本：如經中所說，諸位菩薩宣講大乘經典，名為《無量義經》等等。論主的解釋之所以包含十七種名稱，是爲了總括解釋整部經的名稱。如果理解了這十七種名稱，就能完全明白整部《法華經》的意義。這實在是慈悲之心，使人聽聞少量就能領悟到大量的意義。『所依說法隨順威儀住成就』，這是解釋第四部分。首先是標出章節名稱，然後是解釋。 『所依說法隨順威儀住成就』，在標出章節的段落中，『隨順威儀住』是指隨順過去佛的威儀。例如過去佛宣講《法華經》時，入定、大地震動、天降花雨，現在也應如此。第二是隨順眾生現在的威儀。後面的經文中說：『爲了隨順眾生，示現對治，攝取覺菩提分法。』『示現依何等法』，下面是解釋章節的段落。從文義上分為兩部分，先是提問，然後是回答。『示現何等法說法者』，這是提問。 『示現依何等法說法』，提問的意思是：佛依據什麼法來宣講這部《法華經》呢？『依三種法故』，下面是回答。首先總標是依據三種法。『一者依三昧成就故』，分別解釋依據三種法。 『依三種法故』，解釋分為兩部分，首先分別解釋依據三昧，然後總括解釋依據動地雨華。在解釋依據三昧的部分，又分為兩個部分，首先是正式解釋，然後是引用經文來指示解釋之處。正式解釋中，首先標明是依據三昧。 『一者依三昧成就故』，因為以三昧成就了三種示現，這是解釋依據三昧的原因。 『以三昧成就二種法示現，何等為二？一者成就自在力，身心不動故；二者離一切諸障礙，隨自在力故。此自在力復有示現二種：一為隨順眾生，不見對治，攝取覺菩提分法故；二為對治無量世來堅報煩惱故。』應該有人會問：現在宣講《法華經》，為什麼不入法華三昧，而入無量義處三昧？所以解釋說：無量義三昧有...
【English Translation】 English version: As stated in the sutra, the Bodhisattvas expound the Mahayana sutras, named 'Sutra of Immeasurable Meanings' and so on. The reason the commentator includes seventeen names is to comprehensively explain the name of the entire sutra. If one understands these seventeen names, one can fully grasp the meaning of the entire 'Lotus Sutra'. This is truly a compassionate intention, enabling people to understand a great deal from hearing a little. 'Accomplishment in abiding by the Dharma, speaking in accordance with dignified conduct', this explains the fourth section. First, the chapter name is indicated, and then the explanation follows. 'Accomplishment in abiding by the Dharma, speaking in accordance with dignified conduct', in the section indicating the chapter, 'abiding in accordance with dignified conduct' refers to abiding in accordance with the dignified conduct of past Buddhas. For example, when past Buddhas expounded the 'Lotus Sutra', they entered Samadhi (concentration), the earth shook, and flowers rained down; it should be the same now. Second, it is to accord with the present dignified conduct of sentient beings. The later text says: 'In order to accord with sentient beings, to demonstrate the antidote, and to gather the factors of enlightenment.' 'Demonstration based on what Dharma', below is the section explaining the chapter. In terms of the meaning of the text, it is divided into two parts, first a question, then an answer. 'Demonstration of what Dharma is the speaker', this is the question. 'Demonstration based on what Dharma is the speaker', the meaning of the question is: Based on what Dharma does the Buddha expound this 'Lotus Sutra'? 'Based on three Dharmas', below is the answer. First, it is generally stated that it is based on three Dharmas. 'First, based on the accomplishment of Samadhi', separately explaining based on the three Dharmas. 'Based on three Dharmas', the explanation is divided into two parts, first separately explaining based on Samadhi, then comprehensively explaining based on the earth shaking and flowers raining down. In the part explaining based on Samadhi, it is further divided into two parts, first the formal explanation, then citing the sutra to indicate the place of explanation. In the formal explanation, it is first stated that it is based on Samadhi. 'First, based on the accomplishment of Samadhi', because the three demonstrations are accomplished with Samadhi, this explains the reason for relying on Samadhi. 'With the accomplishment of Samadhi, two kinds of Dharma are demonstrated, what are the two? First, the accomplishment of the power of self-mastery, the body and mind are unmoving; second, being free from all obstacles, following the power of self-mastery. This power of self-mastery further demonstrates two kinds: one is to accord with sentient beings, not seeing the antidote, gathering the factors of enlightenment; the second is to counteract the firm karmic afflictions from immeasurable lifetimes.' There should be someone who asks: Now expounding the 'Lotus Sutra', why not enter the Lotus Samadhi, but enter the Samadhi of the Abode of Immeasurable Meanings? Therefore, it is explained: The Samadhi of Immeasurable Meanings has...
二種力。所以依之。一者成就自在力身心不動故者。釋自在力以身心不動。是故靜極。以靜極故所以鑑明也。二者離一切諸障者。依下論釋佛入三昧無人能驚悟則是離一切障。又佛入此定說於法華無有外緣為作障礙令不得說。又無有外緣為障礙令眾生不得聞也。問。何以知有此力。答。文云離一切諸障。已云一切則無障不離也。隨自在力故者釋離一切障心。佛隨三昧自在力故一切障不能障也。此自在力復有二種下。重釋三昧更有二力。一為隨順眾生示現對治者。謂隨二乘眾生四十餘年示現對治二乘病法。又如后論隨順十種眾生示現十種對治也。攝取覺菩提分法故者。此出能對治法入於三昧。正用無上菩提對治二乘人病名為攝取。而稱覺菩提分法者具言應言無上正遍知道。今為存略但稱覺菩提。覺則菩提故。菩提以智為體。而言分者正因無上菩提泯於二乘不用余法。故稱為分。又大乘道品七覺分八聖道分。今嘆七覺泯之。故云覺菩提分也。敘覺菩提猶分菩提耳覺知分也。分之言因。因則是二乘菩提。攝取菩提分者。即二乘菩提入分菩提也。二為對治無量世來堅報煩惱故者。前明知藥此敘識病。合而言之無量義定有其四力。一者內。即身心不動。二則外。無障礙謂內外一雙。三則識藥。四即知病。謂藥病一雙。以有此力故
入無量義定不入法華三昧也。此品與無量義經相應。故無量義經云。是無量義經文理真正尊無過上。三世諸佛所共守護無有眾魔。群道得入不為生死耶見之所壞毀。無量義經已爾。無量義定亦然 如經已下。第二示釋經處。
如經佛說此經已結跏趺坐入于無量義處三昧等故 二者依器世間已下。第二合釋動地之與雨華。就文亦二。一者正釋。次引經示釋處。就初文有二。初雙牒二依。
二者依器世間三者依眾生世間 謂依器世界眾生世間 從振動已下雙釋二依。
震動世界及知過去無量劫事等故 即二也。震動世界釋依器世間。以過去佛將說法華地六種動。今亦如是。所以依動地者說大法。破大部故。大利益故。令眾生大歡喜故也。及知過去無量劫事等故者。釋依眾生世間。過去無量劫佛說法華。時數盛天雨四華大眾歡喜。今亦如是。以說第一理之法暢諸佛之心滿眾生之愿。數盛天雨四華大眾歡喜。問。大眾歡喜可是眾生世間。天雨四華云何是眾生世間。答。天則眾生數故也 如經已下第二列經示釋處。
如經是時天雨曼陀羅華乃至歡喜合掌一心觀佛故 此列經正證眾生世間。前明震動世界。已是證器世界竟也 依止說因成就者。此第五分。就文為二。初牒章名。
依止說因成就者
【現代漢語翻譯】 現代漢語譯本：入于無量義定，即是不入於法華三昧。此品與《無量義經》相應。所以《無量義經》說：『這部《無量義經》文辭義理真正，尊貴無比。三世諸佛共同守護，沒有眾魔和外道能夠侵入，不會被生死的邪見所破壞。』《無量義經》如此，無量義定也是如此。如經文以下，第二部分是解釋經文的出處。 如經文所說，佛說完此經后，結跏趺坐，進入無量義處三昧等等。二者，依據器世間以下，第二部分是合起來解釋動地和雨華。就文義來說也有兩部分。一是正式解釋，二是引用經文來顯示解釋之處。就第一部分文義來說，有兩點。首先是雙重陳述兩種依據。 二是依據器世間，三是依據眾生世間。所謂依據器世界和眾生世間。從震動以下，雙重解釋兩種依據。 震動世界以及知曉過去無量劫的事情等等，就是這兩種依據。震動世界是解釋依據器世間。因為過去佛將要說《法華經》時，大地有六種震動。現在也是這樣。所以依據動地來說大法，破除大的執著，帶來大的利益，使眾生大歡喜。以及知曉過去無量劫的事情等等，是解釋依據眾生世間。過去無量劫佛說《法華經》時，天空中飄灑四種花，大眾歡喜。現在也是這樣。因為宣說第一義諦之法，暢達諸佛的心意，滿足眾生的願望。天空中飄灑四種花，大眾歡喜。問：大眾歡喜可以說是眾生世間，天雨四種花怎麼是眾生世間呢？答：天也屬於眾生的範疇。如經文以下，第二部分是列舉經文來顯示解釋之處。 如經文所說：『這時，天空中飄灑曼陀羅華，乃至大眾歡喜，合掌一心觀佛。』這裡列舉經文來正式證明眾生世間。前面說明震動世界，已經是證明器世界完畢。依據止說因成就，這是第五部分。就文義來說分為兩部分。首先是陳述章節的名稱。 依據止說因成就。
【English Translation】 English version: Entering the Samadhi of Immeasurable Meaning is not entering the Samadhi of the Lotus Sutra. This chapter corresponds to the Immeasurable Meaning Sutra. Therefore, the Immeasurable Meaning Sutra says: 'This Immeasurable Meaning Sutra is genuine in its words and principles, supremely venerable and unsurpassed. It is jointly protected by the Buddhas of the three worlds, and no demons or heretics can enter it, nor can it be destroyed by the false views of birth and death.' The Immeasurable Meaning Sutra is like this, and so is the Samadhi of Immeasurable Meaning. As the sutra says below, the second part shows the source of the sutra. As the sutra says, after the Buddha finished speaking this sutra, he sat in the lotus position and entered the Samadhi of the Abode of Immeasurable Meaning, etc. Secondly, based on the physical world below, the second part is to explain the earth shaking and the raining of flowers together. In terms of the text, there are also two parts. One is the formal explanation, and the other is to cite the sutra to show the place of explanation. In terms of the first part of the text, there are two points. The first is the double statement of the two bases. Secondly, based on the physical world, and thirdly, based on the sentient beings' world. That is, based on the physical world and the sentient beings' world. From the shaking onwards, the two bases are explained doubly. The shaking of the world and the knowledge of the events of countless past kalpas, etc., are these two bases. The shaking of the world explains the basis of the physical world. Because when the Buddha of the past was about to speak the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the earth shook in six ways. It is the same now. Therefore, relying on the shaking of the earth, the great Dharma is spoken, great attachments are broken, great benefits are brought, and sentient beings are greatly delighted. And knowing the events of countless past kalpas, etc., explains the basis of the sentient beings' world. In the past countless kalpas, when the Buddha spoke the 'Lotus Sutra', four kinds of flowers rained down from the sky, and the masses rejoiced. It is the same now. Because the Dharma of the first principle is proclaimed, the minds of all Buddhas are expressed, and the wishes of sentient beings are fulfilled. Four kinds of flowers rained down from the sky, and the masses rejoiced. Question: The rejoicing of the masses can be said to be the sentient beings' world, but how can the raining of four kinds of flowers be the sentient beings' world? Answer: The heavens also belong to the category of sentient beings. As the sutra says below, the second part is to list the sutras to show the place of explanation. As the sutra says: 'At this time, the sky rained 'Mandala' flowers (divine flowers), and even the masses rejoiced, joined their palms, and single-mindedly gazed at the Buddha.' Here, the sutra is listed to formally prove the sentient beings' world. The previous explanation of the shaking of the world has already completed the proof of the physical world. Relying on the accomplishment of the cause of cessation, this is the fifth part. In terms of the text, it is divided into two parts. The first is to state the name of the chapter. Relying on the accomplishment of the cause of cessation.
彼諸大眾已下釋章名。就文為三。一正釋。二者引經示釋處。三斷簡。就初正釋又三。初釋放光意。次正釋放光。三明光中所現事。初釋章名。則是解放光意。
彼諸大眾現見異相不可思議事如來今者應為我說渴仰欲聞生希有心名依止說因成就是故如來放大光明示現諸世界中種種事故 言依止說因者。正是眾生內心。言內心者渴仰愿聞法華。雖明入定雨華動地。若無內心渴仰欲聞之心。佛不得說法華也。又上入定動地雨華是其外緣。今渴仰欲聞之心是內因。因緣具足方得說教。問。上雨華動地已令眾歡喜則是因竟。今云何更辨因耶。答。上雖生歡喜未知欲說大法。今睹佛放光現東方諸佛土事。必知應為我說于大法。是故渴仰欲聞名為因義成就也 先示外事者第二正釋。放光則是簡前後二瑞不同。
先為大眾示現外事六種震動等次示現此法門中內證甚深微密法故 雨華動地併爲外事。佛親自身放光智炬將輝。故身光前耀。故名內事。內證甚深微密法者。依方便品釋則是無上菩提。今說佛所證無上菩提。亦令眾生得於此法自解作佛也 又依器世間下。此第三釋出光中所現事。
又依器世間眾生世間。數種種無量種種具足煩惱差別具足清凈差別佛法弟子差別示現三寶故復乘差別有世界有佛有世界無佛令眾
【現代漢語翻譯】 現代漢語譯本： 『彼諸大眾已下釋章名』，這是解釋章節名稱。就文義而言，分為三部分：一是正式解釋，二是引用經文指示解釋之處，三是總結。首先是正式解釋，又分為三部分：首先解釋放光的意義，其次正式解釋放光，三是說明光中所顯現的事。首先解釋章節名稱，就是解釋放光的意義。
『彼諸大眾現見異相不可思議事如來今者應為我說渴仰欲聞生希有心名依止說因成就是故如來放大光明示現諸世界中種種事故』， 所謂『依止說因』，正是眾生的內心。所謂內心，就是渴望聽聞《法華經》。即使說明入定、天降妙華、大地震動，如果沒有內心渴望聽聞的心，佛陀也不能宣說《法華經》。而且，之前的入定、大地震動、天降妙華是外緣，現在渴望聽聞的心是內因。因緣具足才能宣說教法。問：之前天降妙華、大地震動已經使大眾歡喜，這已經是因的完結，現在為什麼還要辨別因呢？答：之前雖然產生歡喜，但不知道佛陀要宣說大法。現在看到佛陀放光，顯現東方諸佛國土之事，必定知道佛陀應該為我們宣說大法。因此，渴望聽聞稱為因義成就。先顯示外事，這是第二正式解釋。放光就是區分前後兩種瑞相的不同。
『先為大眾示現外事六種震動等次示現此法門中內證甚深微密法故』，天降妙華、大地震動都是外事。佛陀親自放光，智慧之炬將要輝耀，所以身光在前照耀，所以稱為內事。所謂『內證甚深微密法』，依據《方便品》解釋，就是無上菩提。現在宣說佛陀所證的無上菩提，也讓眾生得到此法，自己覺悟成佛。又依據器世間以下的內容，這是第三解釋光中所顯現的事。
『又依器世間眾生世間。數種種無量種種具足煩惱差別具足清凈差別佛法弟子差別示現三寶故復乘差別有世界有佛有世界無佛令眾』
【English Translation】 English version: 『彼諸大眾已下釋章名』 explains the chapter title. In terms of the text, it is divided into three parts: first, the formal explanation; second, quoting scriptures to indicate the place of explanation; and third, the conclusion. The first is the formal explanation, which is further divided into three parts: first, explaining the meaning of emitting light; second, formally explaining the emitting of light; and third, explaining the things manifested in the light. The first explanation of the chapter title is to explain the meaning of emitting light.
『彼諸大眾現見異相不可思議事如來今者應為我說渴仰欲聞生希有心名依止說因成就是故如來放大光明示現諸世界中種種事故』. The so-called 『依止說因』 (cause of reliance for speaking), is precisely the minds of sentient beings. The so-called mind is the longing to hear the Lotus Sutra (法華經). Even if it is explained that entering samadhi, raining down wonderful flowers, and the earth shaking, if there is no inner longing to hear, the Buddha cannot expound the Lotus Sutra. Moreover, the previous entering samadhi, the earth shaking, and the raining down of wonderful flowers are external conditions, and now the longing to hear is the internal cause. Only when the causes and conditions are complete can the teachings be expounded. Question: The previous raining down of wonderful flowers and the earth shaking have already made the masses happy, which is already the completion of the cause. Why is it necessary to distinguish the cause now? Answer: Although happiness was generated before, it was not known that the Buddha would expound the Great Dharma. Now, seeing the Buddha emitting light and manifesting the affairs of the Buddha lands in the east, it is certain that the Buddha should expound the Great Dharma for us. Therefore, the longing to hear is called the accomplishment of the meaning of the cause. Showing external affairs first is the second formal explanation. Emitting light is to distinguish the difference between the two auspicious signs before and after.
『先為大眾示現外事六種震動等次示現此法門中內證甚深微密法故』. The raining down of wonderful flowers and the earth shaking are all external affairs. The Buddha personally emits light, and the torch of wisdom is about to shine, so the light of the body shines in front, so it is called internal affairs. The so-called 『內證甚深微密法』 (innerly realized profound and subtle Dharma), according to the explanation of the Expedient Means chapter (方便品), is the unsurpassed Bodhi (無上菩提). Now, expounding the unsurpassed Bodhi realized by the Buddha also allows sentient beings to obtain this Dharma and awaken themselves to become Buddhas. Furthermore, according to the content below regarding the world of vessels, this is the third explanation of the things manifested in the light.
『又依器世間眾生世間。數種種無量種種具足煩惱差別具足清凈差別佛法弟子差別示現三寶故復乘差別有世界有佛有世界無佛令眾』
生見修行者未得果得道者已得果故 于中略明十事。器世間者東方一萬八千佛土也。眾生世間者一萬八千土中眾生也。數種種者釋明眾生數種種不同也。量種種者明器世界形量不同也。具足煩惱差別者。釋六道眾生不同也。六道不同皆由煩惱上中下差別故也。具足清凈差別者。釋清凈世界差別不同也。佛法弟子差別示現三寶故者。佛東方萬八千土中佛。法則是萬八千土中佛所說法。弟子謂四眾乃至菩薩。復乘差別者。四果為小乘菩薩為大乘。有世界有佛有世界無佛者。東方世界現在佛為有佛。又見諸佛般涅槃后以佛舍利起七寶塔名為無佛。令眾生見者。上明現十事。此明令眾生睹見十事。則釋經中於此世界悉見之言也。修行者未得果下。上釋未盡今重簡之。凡釋二事。初釋四眾修行也。未得果者修三學行未得四果。得道者已得四果 如經下示所釋處。
如經諸修行得道者故 數種種者。第二釋前數種種示現。
數種種者示現種種觀故略說四種觀一者食住二者聞法三者修行四者樂 種種觀者正釋數種種。佛放光亦可觀者見也。見彼東方菩薩等食及聞法。示現萬八千土眾生。種種觀不同。故名數種種觀也。略說四種觀者。釋種種觀也。一者食亦可是禪悅為食。亦可是揣等四食。二明食竟聞法。三者聞法竟修行
【現代漢語翻譯】 現代漢語譯本： 因為（菩薩）看到修行者尚未證得果位，而證得道果者已經證得果位，所以在這裡簡略地說明十件事。（一）器世間（bhājana-loka，指眾生所依賴的物質世界）是指東方一萬八千個佛土。（二）眾生世間（sattva-loka，指有情眾生的世界）是指這一萬八千個佛土中的眾生。（三）數量種種是指解釋說明眾生的數量多種多樣，各不相同。（四）形量種種是指說明器世界的大小形狀各不相同。（五）具足煩惱差別是指解釋六道眾生的不同。六道眾生的不同都是由於煩惱的上下中等差別造成的。（六）具足清凈差別是指解釋清凈世界的差別不同。（七）佛法弟子差別，是爲了示現佛、法、僧三寶。（八）佛是指東方一萬八千個佛土中的佛。（九）法則是一萬八千個佛土中佛所說的法。（十）弟子指的是四眾弟子乃至菩薩。（十一）復乘差別，四果阿羅漢為小乘，菩薩為大乘。（十二）有世界有佛，有世界無佛，東方世界現在有佛住世，所以說是有佛。又看到諸佛般涅槃后，用佛的舍利建造七寶塔，這叫做無佛。令眾生見到這些事。（十三）上面說明了示現的十件事，這裡說明令眾生親眼看到這十件事，也就是解釋經文中『於此世界悉見之』這句話的意思。（十四）修行者未得果以下，上面解釋的還不夠詳盡，現在重新簡要地解釋。總共解釋兩件事。首先解釋四眾弟子的修行。未得果是指修習戒定慧三學，但尚未證得四果阿羅漢。得道者是指已經證得四果阿羅漢。如下面的經文所示，就是所要解釋的地方。
如經文所說『諸修行得道者』，因此，第二點解釋前面所說的數量種種的示現。
數量種種是指示現種種不同的觀察角度，簡略地說有四種觀察：一是飲食和居住，二是聽聞佛法，三是修行，四是享樂。種種觀察就是正式解釋數量種種。佛放光也可以被觀察到，也就是被看見。看見東方世界的菩薩等人的飲食和聽法，示現一萬八千個佛土中眾生的種種觀察各不相同，所以叫做數量種種的觀察。簡略地說有四種觀察，這是解釋種種觀察。一是飲食，也可以是禪悅為食，也可以是摶食等四種食物。二是說明飲食完畢后聽聞佛法。三是聽聞佛法完畢后修行。
【English Translation】 English version: Because (the Bodhisattva) sees that practitioners have not yet attained the fruit (phala), while those who have attained the path have already attained the fruit, therefore, ten things are briefly explained here. (1) The container world (bhājana-loka, referring to the material world on which sentient beings depend) refers to the eighteen thousand Buddha lands in the east. (2) The sentient being world (sattva-loka, referring to the world of sentient beings) refers to the sentient beings in these eighteen thousand lands. (3) Variety of numbers refers to explaining that the numbers of sentient beings are diverse and different. (4) Variety of forms and measures refers to explaining that the sizes and shapes of the container world are different. (5) Possessing differences in afflictions refers to explaining the differences among the six realms of sentient beings. The differences among the six realms are all due to the differences in the upper, middle, and lower levels of afflictions. (6) Possessing differences in purity refers to explaining the differences among pure lands. (7) Differences among disciples of the Buddha's teachings are to demonstrate the Triple Gem of Buddha, Dharma, and Sangha. (8) Buddha refers to the Buddhas in the eighteen thousand Buddha lands in the east. (9) Dharma refers to the teachings spoken by the Buddhas in the eighteen thousand lands. (10) Disciples refer to the fourfold assembly of disciples, even Bodhisattvas. (11) Again, differences in vehicles: the four Arhat fruits are the Small Vehicle (Hinayana), and Bodhisattvas are the Great Vehicle (Mahayana). (12) Some worlds have Buddhas, and some worlds do not have Buddhas. The eastern world currently has Buddhas residing in it, so it is said to have Buddhas. Also, seeing that after the Buddhas have entered Parinirvana, seven-jeweled pagodas are built with the Buddha's relics, this is called having no Buddha. Causing sentient beings to see these things. (13) The above explains the ten things that are demonstrated, and here it explains causing sentient beings to see these ten things with their own eyes, which is to explain the meaning of the phrase 'all are seen in this world' in the sutra. (14) 'Practitioners who have not attained the fruit' below, the above explanation was not detailed enough, and now it is briefly explained again. A total of two things are explained. First, explain the practice of the fourfold assembly of disciples. 'Not attained the fruit' refers to cultivating the three studies of morality, concentration, and wisdom, but not yet attaining the four Arhat fruits. 'Attained the path' refers to having already attained the four Arhat fruits. As shown in the sutra below, this is the place to be explained.
As the sutra says, 'Those practitioners who have attained the path,' therefore, the second point explains the demonstration of the variety of numbers mentioned earlier.
'Variety of numbers' refers to demonstrating various different perspectives of observation, briefly speaking there are four types of observation: one is food and dwelling, two is hearing the Dharma, three is practice, and four is enjoyment. 'Various observations' is the formal explanation of 'variety of numbers.' The Buddha emitting light can also be observed, that is, seen. Seeing the food and Dharma hearing of Bodhisattvas and others in the eastern world demonstrates that the various observations of sentient beings in the eighteen thousand lands are different, so it is called 'variety of numbers' of observations. Briefly speaking there are four types of observation, this is explaining 'various observations.' One is food, which can also be the food of meditative joy, or it can be the four types of food such as lump food. Two is explaining hearing the Dharma after finishing eating. Three is practicing after finishing hearing the Dharma.
。四者修行得果為樂 如經下第二亦示釋處如經爾時佛放眉間白毫相光乃至以佛舍利起七寶塔故 行菩薩道者。第三料簡前菩薩中種種信解乃至行菩薩道之言也。
行菩薩道者教化眾生依四攝取法方便攝取應知如經所說當自推取 言四攝法攝取者。佈施攝之。今背惡向善為己眷屬愛語攝之。今發菩提心利行攝。令善根增長同事攝之。令其成佛。如經所說當自推取者。前釋四眾中修行得道者示經處。今釋菩薩中行菩薩道不示經處。但云如經所說當自推取也。所以爾者前文略引之易。從後文廣引之難也。故經云種種因緣種種信解種種相貌行菩薩道也。每欲示其存略。故出此言 自此已下示現大眾現前欲聞法成就。此釋第六分經。就文為二。前牒章名。
自此已下示現大眾現前欲聞法成就 問一人者已下。第二解大眾疑有二。一者大眾疑念。二者彌勒發問。今具釋此二也。大眾疑念中有二。一彌勒疑念。今但釋彌勒不釋大眾。彌勒疑念有三。一問佛何因緣故現瑞。二訪決疑之人。三得帙彈之主。則但釋初后二也。問。一人者文殊。應是第三釋得帙彈之主。而在初則有此釋者。斯論大宗明取文意而釋經也。彌勒雖有三章之經而意在問于文殊。是故在前釋問文殊意也。何故唯問文殊一人者。此是問也。
問一
【現代漢語翻譯】 四者，修行得果為樂，如經文下第二段所示，也是解釋之處，如經文所說：『爾時，佛放眉間白毫相光，乃至以佛舍利起七寶塔』，這是關於行菩薩道者。 第三，簡要分析前面菩薩中種種信解，乃至『行菩薩道』的說法。 『行菩薩道者』，教化眾生，依靠四攝法（佈施、愛語、利行、同事）方便攝取，應當知曉如經文所說，『當自推取』。所謂『四攝法攝取』：佈施攝取，使背離惡行、嚮往善良者成為自己的眷屬；愛語攝取，使發起菩提心者得到利益；利行攝取，令善根增長；同事攝取，令其成就佛果。如經文所說『當自推取』，前面解釋四眾中修行得道者，指明了經文出處；現在解釋菩薩中行菩薩道，則不指明經文出處，只說『如經所說，當自推取』。為什麼這樣呢？因為前面的內容略微引用比較容易，而後面的內容廣泛引用則比較困難。所以經文說，種種因緣、種種信解、種種相貌，才能行菩薩道。常常想要顯示其中存略之處，所以才說這句話。從這裡以下，顯示大眾現前想要聽聞佛法，成就此事。這是解釋第六分經，從文義上分為兩部分，前面是標明章節名稱。 『自此已下，示現大眾現前欲聞法成就』。問：『一人者』以下，第二是解釋大眾的疑問，有兩點：一是大眾的疑念，二是彌勒（Maitreya，未來佛）的發問。現在具體解釋這兩點。大眾的疑念中有兩點：一是彌勒的疑念，現在只解釋彌勒的，不解釋大眾的。彌勒的疑念有三點：一問佛陀因何緣故顯現瑞相，二訪求決疑之人，三得到經卷並讚歎之主。那麼只解釋最初和最後兩點。問：『一人者』是文殊（Manjusri，智慧的象徵）。應該是第三點，解釋得到經卷並讚歎之主，卻放在最開始解釋，這是因為此論以大宗為旨，著重理解文意來解釋經文。彌勒雖然有三章經文，但意在詢問文殊，所以最先解釋詢問文殊的用意。為什麼只問文殊一人呢？這是個疑問。
【English Translation】 The fourth is the joy of attaining fruition through practice, as indicated in the second part of the sutra below, which also explains the location, as the sutra says: 'At that time, the Buddha emitted a white ray of light from between his eyebrows, and even erected a seven-jeweled pagoda with the Buddha's relics,' this is about those who practice the Bodhisattva path. Third, a brief analysis of the various beliefs and understandings among the previous Bodhisattvas, and even the statement of 'practicing the Bodhisattva path'. Those who practice the Bodhisattva path teach sentient beings, relying on the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to conveniently attract them. It should be known that, as the sutra says, 'one should infer for oneself.' The so-called 'attraction by the Four Means': giving attracts, making those who turn away from evil and aspire to goodness become one's own family; kind speech attracts, benefiting those who generate the Bodhi mind; beneficial action attracts, causing good roots to grow; cooperation attracts, enabling them to achieve Buddhahood. As the sutra says, 'one should infer for oneself,' the previous explanation of those who attain enlightenment through practice among the four groups indicated the source of the sutra; now explaining those who practice the Bodhisattva path among the Bodhisattvas does not indicate the source of the sutra, but only says 'as the sutra says, one should infer for oneself.' Why is this so? Because it is easier to quote briefly from the previous content, while it is more difficult to quote extensively from the later content. Therefore, the sutra says that various causes, various beliefs, and various appearances are needed to practice the Bodhisattva path. It is often desired to show the brevity within, so this statement is made. From here onwards, it shows that the assembly is present and desires to hear the Dharma, accomplishing this matter. This is the explanation of the sixth section of the sutra, which is divided into two parts in terms of meaning. The first part is to mark the chapter name. 'From here onwards, it shows that the assembly is present and desires to hear the Dharma, accomplishing this matter.' Question: 'The one person' below, the second is to explain the doubts of the assembly, there are two points: one is the doubts of the assembly, and the other is Maitreya's question. Now specifically explain these two points. There are two points in the doubts of the assembly: one is Maitreya's doubts, now only explain Maitreya's, not the assembly's. There are three points in Maitreya's doubts: first, asking why the Buddha manifested auspicious signs; second, seeking someone to resolve the doubts; and third, obtaining the sutra scroll and praising the master. Then only explain the first and last two points. Question: 'The one person' is Manjusri. It should be the third point, explaining obtaining the sutra scroll and praising the master, but it is explained at the very beginning, this is because this treatise takes the great principle as its purpose, focusing on understanding the meaning of the text to explain the sutra. Although Maitreya has three chapters of sutra, his intention is to ask Manjusri, so the intention of asking Manjusri is explained first. Why only ask Manjusri alone? This is a question.
人者 問意云。何唯問文殊一人不問餘人耶 多人慾聞生希有心者。此則是答。
多人慾聞生希有心是故唯問文殊師利如是示現世尊弟子隨順於法不相違故 以多人慾聞文殊之答也。是故唯問文殊師利者。結問文殊意也。問。大眾不知文殊是能答之人。云何乃言多人慾聞文殊之答。答。彌勒知大眾機緣屬在文殊。若聞文殊所說必生希有之心故也。如是示現世尊弟子隨順於法不相違故者。釋文殊能答之意也。然彌勒位窮補處。遂不能知現瑞之意則唯佛能知。佛入三昧不可得問。雖文殊過去佛但今日示現為世尊弟子耳。故余經言。昔為能人師今作弟子化。二尊不出並故示為菩薩。隨順於法不相違者。此有二義。一者實是前師而示為弟子。蓋是隨順於法無所相違。二者文殊能了達法相。不與法相相違故能答問也 今佛世尊現神變相者。正釋彌勒疑。初問現神變之意也。此初句牒經文。
今佛世尊現神變相 為何等義者。釋彌勒疑念云以何因緣而有此瑞也。經云以何因緣。今云以何等義。義則是因緣。為現大相因故者。論主釋彌勒疑則是答也。就文為二。初標現大相因二章門。
為何等現義為現大相因故 為大相已下。釋二章門。初釋為大相章門。
為現大相者為說妙法蓮華經故現大瑞相 為欲說大
【現代漢語翻譯】 現代漢語譯本： 有人問意云（意云：提問者的名字）。為什麼只問文殊（文殊：文殊師利菩薩的簡稱）一人，而不問其他人呢？因為很多人想聽聞，生起稀有之心。這便是回答。
很多人想聽聞，生起稀有之心，所以才只問文殊師利（文殊師利：智慧第一的菩薩）。這樣示現，是世尊的弟子隨順於法，不相違背的緣故。因為很多人想聽聞文殊的回答。所以只問文殊師利，這是總結提問文殊的用意。問：大眾不知道文殊是能回答問題的人，為什麼說很多人想聽聞文殊的回答呢？答：彌勒（彌勒：彌勒菩薩，未來佛）知道大眾的機緣在於文殊，如果聽聞文殊所說，必定生起稀有之心。『這樣示現，是世尊的弟子隨順於法，不相違背的緣故』，這是解釋文殊能夠回答問題的用意。然而彌勒的地位是候補佛，最終不能知道顯現祥瑞的用意，只有佛才能知道。佛入三昧（三昧：一種禪定狀態），不可得問。雖然文殊過去是佛，但今日示現為世尊的弟子。所以其他經典說：『過去是能人的老師，現在作為弟子來教化。』二尊（二尊：指佛和菩薩）不會同時出現，所以示現為菩薩。『隨順於法不相違』，這裡有兩種含義。一是實際上是以前的老師，而示現為弟子，這便是隨順於法，沒有什麼相違背。二是文殊能夠了達法相（法相：佛法的真理），不與法相相違背，所以能夠回答問題。現在佛世尊顯現神通變化之相，正是解釋彌勒的疑問，最初是問顯現神通變化的用意。這第一句是引用經文。
『現在佛世尊顯現神通變化之相，是什麼意義呢？』這是解釋彌勒的疑念，說因為什麼因緣而有這種祥瑞呢？經文說『以何因緣』，現在說『以何等義』，『義』就是因緣。『爲了顯現大相的因緣』，論主解釋彌勒的疑問，這就是回答。就文義來說分為兩部分。首先標明顯現大相的因緣，然後是第二章門。
『是什麼意義呢？爲了顯現大相的因緣。』『爲了大相』以下，解釋兩個章門。首先解釋『爲了大相』這個章門。
『爲了顯現大相，是爲了宣說妙法蓮華經（妙法蓮華經：簡稱法華經）的緣故，顯現大的瑞相。』爲了想要宣說大的...
【English Translation】 English version: Someone named Yi Yun asked: 'Why only ask Manjushri (Manjushri: the bodhisattva of wisdom) and not others? It is because many people want to hear and develop a rare and precious mind.' This is the answer.
'Many people want to hear and develop a rare and precious mind, therefore only Manjushri (Manjushri: the bodhisattva foremost in wisdom) is asked. This manifestation shows that the World Honored One's disciples are in accordance with the Dharma and not in contradiction.' Because many people want to hear Manjushri's answer, therefore only Manjushri is asked. This concludes the intention of asking Manjushri. Question: 'The assembly does not know that Manjushri is capable of answering, so why say that many people want to hear Manjushri's answer?' Answer: 'Maitreya (Maitreya: the future Buddha) knows that the assembly's opportunity lies with Manjushri. If they hear what Manjushri says, they will surely develop a rare and precious mind.' 'This manifestation shows that the World Honored One's disciples are in accordance with the Dharma and not in contradiction,' this explains the intention of Manjushri being able to answer. However, Maitreya's position is that of a future Buddha, and he ultimately cannot know the intention of manifesting auspicious signs; only the Buddha can know. The Buddha is in Samadhi (Samadhi: a state of meditative absorption) and cannot be asked. Although Manjushri was a Buddha in the past, today he manifests as a disciple of the World Honored One. Therefore, other scriptures say: 'In the past, he was a teacher of capable people, now he acts as a disciple to teach.' Two Honored Ones (Two Honored Ones: referring to the Buddha and a Bodhisattva) do not appear simultaneously, so he manifests as a Bodhisattva. 'In accordance with the Dharma and not in contradiction,' there are two meanings here. First, he is actually a former teacher but manifests as a disciple, which is in accordance with the Dharma and without contradiction. Second, Manjushri is able to understand the Dharma characteristics (Dharma characteristics: the truth of the Buddha's teachings) and does not contradict them, so he is able to answer questions. Now, the Buddha, the World Honored One, manifests the appearance of supernatural transformations, which is precisely to explain Maitreya's doubts. Initially, it was to ask the intention of manifesting supernatural transformations. This first sentence quotes the scripture.
'Now, the Buddha, the World Honored One, manifests the appearance of supernatural transformations, what is the meaning?' This explains Maitreya's doubts, saying what is the cause and condition for this auspicious sign? The scripture says 'what cause and condition,' now it says 'what meaning,' 'meaning' is the cause and condition. 'For the cause and condition of manifesting great signs,' the commentator explains Maitreya's doubts, which is the answer. In terms of the text, it is divided into two parts. First, it states the cause and condition of manifesting great signs, and then the second chapter.
'What is the meaning? For the cause and condition of manifesting great signs.' 'For great signs' below, explains the two chapters. First, it explains the chapter 'For great signs'.
'For manifesting great signs, it is for the sake of expounding the Wonderful Dharma Lotus Sutra (Wonderful Dharma Lotus Sutra: abbreviated as the Lotus Sutra), that great auspicious signs are manifested.' In order to expound the great...
法故。應謂為現大瑞相也 為說如來所得妙法不可思議文句者。釋上第二因章門。
為說如來所得妙法不可思議等文字章句故 以文句即是教教是理因故稱為因。又因欲說法華經故現大瑞相。即法華經。故現大瑞相則法華為瑞相因也。詳前後文具有三因。一法華教為理因。二法華為瑞相因。三因見瑞相故知說法華。故瑞相為法華因也 有二種義所以仰推文殊者。此釋第三正問文殊。就文為二。初釋問文殊意。次釋問文殊經文。
有二種義是故仰推文殊師利何等為二一者現見諸法故二者離諸因緣唯自心成就彼法故 問文殊意者。一者文殊是佛了了現見諸法。二者離諸因緣。離諸因緣者。以文殊非推度以類而知。成論云。現見事中因緣無用也。唯自心成就彼法者。釋離因緣。以文殊自心明見彼事故。不假余因緣也 示現種種瑞相者。第二釋問文殊經文。
示現種種瑞相者示現彼彼事故如彼事相現沒住滅應知 大眾文云。必應見此希有之相故。今將示現種種瑞相。此出文殊過去曾見諸佛種種瑞相也。彼彼事者。過去諸佛種種瑞相有為事也。如彼瑞相現沒住滅應知者。過去諸佛有現在者有沒者有住者有滅盡者。應知者令大眾知過去如斯等事。故云應知 以文殊能記彼事故。此釋經文已曾親近供養過去無數諸
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，應當說這是顯現大瑞相。爲了宣說如來所證得的不可思議的微妙佛法文句。這是解釋前面第二因緣章節。 爲了宣說如來所證得的不可思議的微妙佛法等文字章句的緣故。因為文句就是教義，教義就是理，因此稱為因。又因為想要宣說《法華經》，所以顯現大瑞相，這瑞相就是《法華經》。所以顯現大瑞相，《法華經》就是瑞相的因緣。詳細分析前後文，具有三種因緣：一是《法華經》的教義是理因，二是《法華經》是瑞相的因，三是因為見到瑞相，所以知道要宣說《法華經》，所以瑞相是《法華經》的因緣。有兩種含義，所以要仰仗推問文殊菩薩。這是解釋第三個正式提問文殊菩薩。就經文分為兩部分，首先解釋提問文殊菩薩的用意，其次解釋提問文殊菩薩的經文。 有兩種含義，所以要仰仗推問文殊師利（Manjushri，菩薩名），哪兩種含義呢？一是文殊菩薩現見諸法，二是文殊菩薩遠離諸因緣，唯有自心成就那些佛法。提問文殊菩薩的用意是：一是文殊菩薩是佛，能夠清楚地現見諸法。二是文殊菩薩遠離諸因緣。遠離諸因緣的意思是，文殊菩薩不是通過推測、類比而得知。成論中說：『在現見的事情中，因緣沒有用處。』唯有自心成就那些佛法，這是解釋遠離因緣。因為文殊菩薩自心明瞭地見到那些事情，所以不需要其他的因緣。』 『示現種種瑞相』，這是第二部分，解釋提問文殊菩薩的經文。 『示現種種瑞相，是示現種種事情，如那些事情的顯現、隱沒、住留、滅盡，應當知道。』大眾文中說：『必定應當見到這種稀有的景象。』現在將要示現種種瑞相，這是說文殊菩薩過去曾經見過諸佛的種種瑞相。『彼彼事』，是指過去諸佛的種種瑞相，是有為之事。『如那些瑞相的顯現、隱沒、住留、滅盡，應當知道』，是指過去諸佛有的現在還在，有的已經隱沒，有的還在住留，有的已經滅盡。『應當知道』，是讓大眾知道過去像這樣的事情。所以說『應當知道』。因為文殊菩薩能夠記住那些事情。』這是解釋經文，文殊菩薩曾經親近供養過去無數的諸佛。
【English Translation】 English version: Therefore, it should be said that this is the manifestation of great auspicious signs. It is to explain the wonderful Dharma phrases attained by the Tathagata (Thus Come One), which are inconceivable. This explains the second cause chapter mentioned earlier. It is for the sake of explaining the inconceivable and wonderful Dharma, etc., in words and phrases attained by the Tathagata. Because phrases are teachings, and teachings are principles, it is called a cause. Also, because one wants to expound the Lotus Sutra, great auspicious signs are manifested, which is the Lotus Sutra. Therefore, the manifestation of great auspicious signs means that the Lotus Sutra is the cause of the auspicious signs. Analyzing the preceding and following texts in detail, there are three causes: first, the teachings of the Lotus Sutra are the cause of principle; second, the Lotus Sutra is the cause of auspicious signs; and third, because one sees the auspicious signs, one knows that the Lotus Sutra is to be expounded, so the auspicious signs are the cause of the Lotus Sutra. There are two meanings, so one should rely on and inquire of Manjushri (Bodhisattva's name). This explains the third formal question to Manjushri. The text is divided into two parts: first, to explain the intention of questioning Manjushri; second, to explain the sutra text of questioning Manjushri. There are two meanings, so one should rely on and inquire of Manjushri, what are the two? First, Manjushri directly sees all dharmas; second, Manjushri is apart from all causes and conditions, and only his own mind accomplishes those dharmas. The intention of questioning Manjushri is: first, Manjushri is a Buddha and can clearly see all dharmas. Second, Manjushri is apart from all causes and conditions. Being apart from all causes and conditions means that Manjushri does not know through speculation or analogy. The Treatise says: 'In matters of direct observation, causes and conditions are useless.' 'Only one's own mind accomplishes those dharmas' explains being apart from causes and conditions. Because Manjushri's own mind clearly sees those matters, he does not need other causes and conditions. 'Showing various auspicious signs,' this is the second part, explaining the sutra text of questioning Manjushri. 'Showing various auspicious signs is showing various matters, such as the appearance, disappearance, abiding, and extinction of those matters, one should know.' The text of the Great Assembly says: 'One must see this rare phenomenon.' Now various auspicious signs are about to be shown, which means that Manjushri once saw various auspicious signs of the Buddhas in the past. 'Those matters' refer to the various auspicious signs of the Buddhas in the past, which are conditioned things. 'One should know the appearance, disappearance, abiding, and extinction of those auspicious signs' refers to the fact that some of the Buddhas in the past are still present, some have disappeared, some are still abiding, and some have become extinct. 'One should know' is to let the assembly know about such things in the past. Therefore, it is said 'one should know'. Because Manjushri can remember those things.' This explains the sutra text, Manjushri once approached and made offerings to countless Buddhas in the past.
佛之言也。更明文殊有二之義。一者得陀羅尼能記彼事故。二者文殊所作成就因果。成就能現見彼法故。前列二成就章門。
以文殊師利能記彼事故以文殊師利所作成就因果成就現見彼法故 所作成就下。釋二章門。功德成就智慧成就。釋所作章門。
所作成就者有二種一者功德成就二者智慧成就 因成就下。釋因果章門。前釋因。次釋果。
因成就者一切智成就又緣因成就者眾相具足也 釋因中有二因。一正因。二緣因。正因者謂一切智。以因一切智慧見過去世事相也。又緣因成就謂眾相者。釋第二緣因也。言眾相者。謂動地雨華放光名為眾相。由見過去世佛現於眾相故現大法。今見釋迦現眾相亦說大法。故眾相為說法之因也 果相成就者釋第二果相章門。
果成就者說大法也 因一切智及瑞相故知欲說大法。故為眾相之果 種種佛土者。自上已來釋彌勒疑念竟。今第二釋彌勒發問。大眾中問有二章。一問意。二正問。今但釋正問不釋問意。正問中有二。一長行。二偈頌。今具釋二也。釋長行中有二。一正釋。二舉經示釋處。正釋有二。一釋現瑞。二釋睹瑞。
種種佛國土者示現彼佛國土中種種差別應知 種種佛土者。則釋一萬八千佛土也。示現彼國土中種種差別應知者。此有二意
【現代漢語翻譯】 現代漢語譯本：佛陀這樣說道，是爲了更清楚地說明文殊菩薩具有兩方面的意義：第一，他獲得陀羅尼（dharani，總持、憶持不忘的法門），能夠記住過去的事情；第二，文殊菩薩所作的成就，包括因和果，成就了能夠親眼見到過去諸佛之法的能力。前面列出了兩個成就的章節。
『以文殊師利（Manjusri，文殊菩薩）能記彼事故，以文殊師利所作成就因果成就現見彼法故』——在『所作成就』之後，解釋這兩個章節，即功德成就和智慧成就。這是對『所作』章節的解釋。
『所作成就者有二種，一者功德成就，二者智慧成就』——在『因成就』之後，解釋因果的章節。先解釋因，再解釋果。
『因成就者，一切智成就。又緣因成就者，眾相具足也』——在解釋因時，有兩種因：一是正因，二是緣因。正因指的是一切智，因為憑藉一切智，能夠看到過去世的事相。『又緣因成就謂眾相者』，這是對第二種緣因的解釋。『眾相』指的是動地、雨華、放光等瑞相。因為見到過去世佛顯現這些瑞相，所以顯現大法。現在見到釋迦牟尼佛（Sakyamuni，釋迦牟尼佛）顯現眾相，也宣說大法。因此，眾相是說法之因。『果相成就者』，這是對第二種果相章節的解釋。
『果成就者，說大法也』——因為具備一切智和瑞相，所以知道佛陀將要宣說大法，因此這是眾相之果。『種種佛土者』，從上面開始，已經解釋了彌勒菩薩（Maitreya，彌勒菩薩）的疑問。現在第二部分是解釋彌勒菩薩的提問。大眾中的提問分為兩個章節：一是提問的意圖，二是正式的提問。現在只解釋正式的提問，不解釋提問的意圖。正式的提問分為兩個部分：一是長行，二是偈頌。現在完整地解釋這兩個部分。在解釋長行時，分為兩個部分：一是正式的解釋，二是引用經文來指示解釋之處。正式的解釋分為兩個部分：一是解釋顯現瑞相，二是解釋看到瑞相。
『種種佛國土者，示現彼佛國土中種種差別應知』——『種種佛土者』，指的是示現一萬八千佛土。『示現彼國土中種種差別應知者』，這裡有兩種含義。
【English Translation】 English version: The Buddha spoke thus to further clarify the two meanings of Manjusri (Manjusri, Bodhisattva Manjusri): first, he obtained Dharani (dharani, a method of total recall and unfailing memory), enabling him to remember past events; second, Manjusri's accomplishments, including cause and effect, achieved the ability to see the Dharma of past Buddhas with his own eyes. The previous section listed two chapters on accomplishments.
'Because Manjusri (Manjusri, Bodhisattva Manjusri) can remember past events, and because Manjusri's accomplishments in cause and effect achieve the ability to see that Dharma' - After 'Accomplishments,' these two chapters are explained, namely the accomplishment of merit and the accomplishment of wisdom. This is an explanation of the 'Accomplishment' chapter.
'Accomplishments are of two kinds: first, the accomplishment of merit, and second, the accomplishment of wisdom' - After 'Cause Accomplishment,' the chapters on cause and effect are explained. First, the cause is explained, then the effect.
'Cause accomplishment is the accomplishment of all-knowing wisdom. Furthermore, the accomplishment of conditional cause is the perfection of all signs' - In explaining the cause, there are two types of cause: the direct cause and the conditional cause. The direct cause refers to all-knowing wisdom, because with all-knowing wisdom, one can see the events of the past. 'Furthermore, the accomplishment of conditional cause is the perfection of all signs,' which explains the second conditional cause. 'All signs' refer to auspicious signs such as the earth shaking, raining flowers, and emitting light. Because seeing these auspicious signs manifested by past Buddhas, the Great Dharma is revealed. Now, seeing Sakyamuni Buddha (Sakyamuni, Buddha Sakyamuni) manifest these signs, he also proclaims the Great Dharma. Therefore, the auspicious signs are the cause of teaching the Dharma. 'The accomplishment of the effect' explains the second chapter on the effect.
'The accomplishment of the effect is the teaching of the Great Dharma' - Because of having all-knowing wisdom and auspicious signs, it is known that the Buddha will proclaim the Great Dharma, thus this is the effect of the auspicious signs. 'Various Buddha lands' - From above, the doubts of Maitreya (Maitreya, Bodhisattva Maitreya) have been explained. Now, the second part is the explanation of Maitreya's question. The question in the assembly is divided into two chapters: first, the intention of the question, and second, the formal question. Now, only the formal question is explained, not the intention of the question. The formal question is divided into two parts: first, the prose, and second, the verses. Now, both parts are fully explained. In explaining the prose, it is divided into two parts: first, the formal explanation, and second, citing the sutra to indicate the place of explanation. The formal explanation is divided into two parts: first, explaining the manifestation of auspicious signs, and second, explaining seeing the auspicious signs.
'Various Buddha lands indicate that the various differences in those Buddha lands should be known' - 'Various Buddha lands' refers to the manifestation of eighteen thousand Buddha lands. 'Indicating that the various differences in those lands should be known' has two meanings.
。一者示萬八千土種種差別。二者示現萬八千土中十事差別。如前所釋 凈妙國土者。第二釋睹瑞。
凈妙國土者謂無煩惱眾生住處故 即釋經中悉見彼佛國界莊嚴文也。二者上通萬八千土。今別釋凈土 如經下第二示釋經處。
如經照于東方萬八千世界乃至悉見彼佛國界莊嚴故 照于東方萬八千世界。示初段所釋經處。乃至悉見示第二都瑞經處 如來為上首第二釋偈。亦開為二。初釋偈。二示經處。
如來為上首者諸菩薩等依如來住故以彼如來於彼國土諸大眾中得自在故 如來為上首者。牒經又睹諸佛聖主師子文也。如來已為眾聖之主。故稱上首也。諸菩薩等依如來住故者。菩薩有依佛得住于理。故佛為菩薩上首。以彼如來下釋師子之言也。以佛于大眾中自在。故云師子。問。何故不釋偈初文。答。長行已釋。故不復釋也。問。何故但釋為上首等二句。答。此二攝下一切經盡。以佛為上首一切菩薩及二乘眾依佛得住理。又佛於一切大小眾中自在能化大小等眾。下一切經不出斯二事。是以但釋二也 如經下第二引經云釋處。
如經又見彼土現在諸佛如是等故 自此已下釋第七文殊答問分。就文為二。初總明文殊有能答之德。次別釋出經所答之事。
自此已下明聖者文殊師利菩薩以宿命
【現代漢語翻譯】 現代漢語譯本 一者，顯示萬八千佛土種種差別。 二者，示現萬八千佛土中十種事物的差別，如前面所解釋的。 『凈妙國土』是指第二部分解釋所見到的祥瑞。 『凈妙國土』是指沒有煩惱的眾生居住的地方，也就是解釋經文中『悉見彼佛國界莊嚴』的含義。 第二點是向上通達萬八千佛土，現在分別解釋凈土，如下面經文第二部分所示，解釋經文之處。 如經文所說：『照于東方萬八千世界，乃至悉見彼佛國界莊嚴』，『照于東方萬八千世界』，顯示了第一段所解釋的經文之處。 『乃至悉見』，顯示了第二部分所見到的祥瑞的經文之處。 『如來為上首』，第二部分解釋偈頌，也分為兩部分，第一部分解釋偈頌，第二部分顯示經文之處。 『如來為上首』，是指諸菩薩等依靠如來而住，因為如來在那佛土的大眾中得自在。 『如來為上首』，是照應經文中『又睹諸佛聖主師子』的文句，如來已是眾聖之主，所以稱為上首。 『諸菩薩等依如來住故』，菩薩依靠佛才能安住于真理，所以佛是菩薩的上首。 『以彼如來下』，解釋『師子』的含義，因為佛在大眾中自在，所以稱為師子。 問：為什麼不解釋偈頌開頭的文句？ 答：長行文已經解釋過了，所以不再解釋。 問：為什麼只解釋『為上首』等兩句？ 答：這兩句概括了下面所有的經文，因為佛為上首，一切菩薩及二乘眾依靠佛才能安住于真理，而且佛在一切大小眾中自在，能夠教化大小等眾，下面一切經文都離不開這兩件事，所以只解釋這兩句。 如下面經文第二部分引用經文來顯示解釋之處。 如經文所說：『又見彼土現在諸佛如是等』，從這裡開始解釋第七部分，文殊回答提問的部分，從文義上分為兩部分，首先總的說明文殊有能夠回答問題的德行，其次分別解釋經文所回答的事情。 從這裡開始說明聖者文殊師利菩薩（Manjusri Bodhisattva）以宿命（past life）
【English Translation】 English version Firstly, it shows the various differences of the eighteen thousand Buddha lands (萬八千土, wàn bā qiān tǔ). Secondly, it shows the ten kinds of differences in the eighteen thousand Buddha lands, as explained earlier. 'Pure and Wonderful Land' (凈妙國土, jìng miào guó tǔ) refers to the auspicious signs seen in the second part of the explanation. 'Pure and Wonderful Land' means the dwelling place of beings without afflictions, which is to explain the meaning of 'completely seeing the adornments of that Buddha land' (悉見彼佛國界莊嚴, xī jiàn bǐ fó guó jiè zhuāng yán) in the scripture. The second point is to reach up to the eighteen thousand Buddha lands. Now, the Pure Land (凈土, jìng tǔ) is explained separately, as shown in the second part of the scripture below, which explains the place of the scripture. As the scripture says: 'Shining upon the eighteen thousand worlds in the east, and even completely seeing the adornments of that Buddha land.' 'Shining upon the eighteen thousand worlds in the east' shows the place of the scripture explained in the first paragraph. 'And even completely seeing' shows the place in the scripture where the auspicious signs seen in the second part are. 'The Tathagata (如來, Rúlái) as the Leader,' the second part explains the verses, which is also divided into two parts. The first part explains the verses, and the second part shows the place of the scripture. 'The Tathagata as the Leader' means that the Bodhisattvas (菩薩, Púsà) and others rely on the Tathagata to dwell, because the Tathagata is at ease in the assembly of that Buddha land. 'The Tathagata as the Leader' corresponds to the sentence 'and also seeing the Buddhas, the Holy Lords, the Lions' (又睹諸佛聖主師子, yòu dǔ zhū fó shèng zhǔ shī zi) in the scripture. The Tathagata is already the Lord of all the saints, so he is called the Leader. 'The Bodhisattvas and others rely on the Tathagata to dwell' means that the Bodhisattvas can abide in the truth by relying on the Buddha, so the Buddha is the Leader of the Bodhisattvas. 'Because that Tathagata...' explains the meaning of 'Lion' (師子, shī zi), because the Buddha is at ease in the assembly, so he is called a Lion. Question: Why not explain the opening sentence of the verses? Answer: The prose has already explained it, so it will not be explained again. Question: Why only explain the two sentences 'as the Leader' and so on? Answer: These two sentences summarize all the scriptures below, because the Buddha is the Leader, and all the Bodhisattvas and the two vehicles (二乘, èr shèng) rely on the Buddha to abide in the truth, and the Buddha is at ease in all large and small assemblies, and can transform large and small assemblies. All the scriptures below cannot be separated from these two things, so only these two sentences are explained. As the scripture below quotes the scripture to show the place of explanation. As the scripture says: 'And also seeing the present Buddhas in that land, and so on.' From here onwards, the seventh part, the part where Manjusri (文殊, Wénshū) answers the questions, is explained. In terms of meaning, it is divided into two parts. First, it generally explains that Manjusri has the virtue of being able to answer questions. Secondly, it separately explains the things answered in the scripture. From here onwards, it explains that the Holy Manjusri Bodhisattva with past life (宿命, sù mìng)
智 以宿命智者則是能答之德 現見已下出所見之事。就文又二。初列三門。次釋三門。言三門者一過去因相。二果相。三成就十種事。
現見過去因相果相成就十種事如現在前是故能答彌勒菩薩 現見過去因相者下。釋三章門。則為三別。
現見過去因相者文殊師利自見己身曾於彼諸佛國土中修種種行事故 妙光之前未能為眾說法華名為因相 現見果相者。釋第二章門。
現見過去果相者文殊師利自見己身是過去世妙光菩薩于彼佛所聞此法門為眾生說故 從妙光聞法華經為眾說此稱為果相。問。此因果相釋何處經文。答。從初語彌勒竟惟忖之言也 成就十種事者。釋第三章門。就文有二。初標列十種成就。則是標章門。
成就十種事者。何等為十。一者現見大義因成就。二者現見世間文字章句甚深意因成就。三者現見希有因成就。四者現見勝妙因成就。五者現見受用大因成就。六者現見攝取一切諸佛轉法輪因成就。七者現見善堅實如來法輪因成就。八者現見能進入因成就。九者現見憶念因成就。十者現見自身所逕事因成就 從大義因成就者。第二釋十種章門。則成十數。言大義因成就者。即釋經欲說大法之言。故稱為大。此大甚深所以名之為義。因則是因緣。欲說八種甚深義之因緣。故現
【現代漢語翻譯】 現代漢語譯本 『智』，以宿命智（Pubbe-nivasanussati-ñana，回憶前世的智慧）而言，這是能夠回答問題的德行。『現見已下』，闡述所見之事。就文義而言，又分為兩部分：首先列出三門，其次解釋這三門。所說的三門是：一、過去的因相；二、果相；三、成就十種事。
『現見過去因相、果相、成就十種事如現在前，是故能答彌勒菩薩（Maitreya Bodhisattva）』。『現見過去因相者』以下，解釋這三章門，因此分為三部分。
『現見過去因相者』，文殊師利（Manjushri）自己看見自身曾經在那些佛國土中修行種種善行，所以能知。『妙光（Wonderful Light）之前未能為眾說法華（Lotus Sutra），名為因相』。
『現見果相者』，解釋第二章門。
『現見過去果相者』，文殊師利自己看見自身是過去世的妙光菩薩，在那位佛所聽聞此法門，為眾生宣說，所以能知。『從妙光聞法華經為眾說，此稱為果相』。問：此因果相解釋的是哪段經文？答：是從最初對彌勒說完后，只是揣測之言。
『成就十種事者』，解釋第三章門。就文義而言，分為兩部分：首先標列十種成就，這是標示章門。
『成就十種事者。何等為十？一者，現見大義因成就；二者，現見世間文字章句甚深意因成就；三者，現見希有因成就；四者，現見勝妙因成就；五者，現見受用大因成就；六者，現見攝取一切諸佛轉法輪因成就；七者，現見善堅實如來法輪因成就；八者，現見能進入因成就；九者，現見憶念因成就；十者，現見自身所逕事因成就』。『從大義因成就者』，第二部分解釋十種章門，從而成就十數。所說的大義因成就，即是解釋經文想要宣說大法之意。所以稱為『大』。此『大』甚深，所以稱之為『義』。『因』則是因緣。想要宣說八種甚深義的因緣，故現見。
【English Translation】 English version 'Wisdom,' in terms of the power of knowing previous existences (Pubbe-nivasanussati-ñana), is the virtue of being able to answer. 'Seeing directly, etc.,' elucidates the matters seen. Regarding the text, it is further divided into two parts: first, listing the three gates; second, explaining the three gates. The three gates are: first, the causes and characteristics of the past; second, the characteristics of the results; third, accomplishing ten kinds of things.
'Seeing directly the causes and characteristics of the past, the characteristics of the results, and accomplishing ten kinds of things as if they were present, therefore, he is able to answer Maitreya Bodhisattva.' 'Seeing directly the causes and characteristics of the past, etc.,' below, explains these three chapter gates, thus dividing them into three separate parts.
'Seeing directly the causes and characteristics of the past,' Manjushri himself sees that he has cultivated various practices in those Buddha lands, therefore he knows. 'Before Wonderful Light was able to preach the Lotus Sutra to the assembly, this is called the cause and characteristic.'
'Seeing directly the characteristics of the results,' explains the second chapter gate.
'Seeing directly the characteristics of the results of the past,' Manjushri himself sees that he was the Bodhisattva Wonderful Light in a past life, who heard this Dharma gate at that Buddha's place and preached it to sentient beings, therefore he knows. 'Hearing the Lotus Sutra from Wonderful Light and preaching it to the assembly, this is called the characteristic of the result.' Question: Which sutra passage does this explanation of cause and result characteristics explain? Answer: It is from the initial words to Maitreya, and only speculative words.
'Accomplishing ten kinds of things,' explains the third chapter gate. Regarding the text, it is divided into two parts: first, listing the ten kinds of accomplishments, which is marking the chapter gate.
'Accomplishing ten kinds of things. What are the ten? First, accomplishing the cause of directly seeing the great meaning; second, accomplishing the cause of directly seeing the profound meaning of worldly words and phrases; third, accomplishing the cause of directly seeing the rare; fourth, accomplishing the cause of directly seeing the supreme and wonderful; fifth, accomplishing the cause of directly seeing the great benefit of enjoyment; sixth, accomplishing the cause of directly seeing the embracing and receiving of all Buddhas turning the Dharma wheel; seventh, accomplishing the cause of directly seeing the well-established and solid Thus Come One's Dharma wheel; eighth, accomplishing the cause of directly seeing the ability to enter; ninth, accomplishing the cause of directly seeing the recollection; tenth, accomplishing the cause of directly seeing the matters experienced by oneself.' 'From accomplishing the cause of the great meaning,' the second part explains the ten chapter gates, thus completing the ten numbers. The so-called accomplishing the cause of the great meaning is explaining the meaning of the sutra wanting to expound the great Dharma. Therefore, it is called 'great.' This 'great' is profound, so it is called 'meaning.' 'Cause' is the condition. Wanting to expound the conditions for the eight kinds of profound meanings, therefore, it is directly seen.
斯瑞。就文又二。初標章牒經。
大義因成就者 第二釋章經。初又三。初標章總明八句勸知。
八句示現應知 從一者欲論大法已下。第二牒經八事。
一者欲論大法二者欲雨大法雨三者欲擊大法鼓四者欲建大法幢五者欲燃大法燈六者欲吹大法螺七者欲不斷大法鼓八者欲說大法 此八句示現已下。第三論主總釋。
此八句欲示現如來欲論大法等故 何者名為八種大義下。第二釋章解經。經無三句。論但有八句也。
何者名為八種大義。謂有疑者為斷疑故。已斷疑者增長淳熟彼智身故。根淳熟者為說二種微密境界。一謂聲聞密境界。二謂菩薩密境界。大法鼓者二句示現以遠聞故入密境界者令進取上上清凈義故。取上上清凈義者取一切智現見故。令彼進取一切種智得現見者。為一切法建立名字章句義故。建立名字章句義令入不可說證智轉法輪故 謂有疑者為斷疑故者。此釋第一欲論大法。則是無論經欲說大法。自古至今不依論釋經者。但案文前後意釋此一章經。依天親釋意者就位從淺至深釋也。自四十餘年舊疑及聞法華新生疑等。欲說大法斷此新舊二疑也。故下文殊偈末云。諸求三乘人若有疑悔者。佛當爲除斷令盡無有餘也。已斷疑者憎長淳熟彼智身故者。釋第二雨大法雨。世間之雨能
【現代漢語翻譯】 現代漢語譯本：斯瑞（Siri，人名）。就文分為兩部分。首先是標明章節的經文。
大義因成就者，第二部分是解釋章節的經文。第二部分又分為三部分。首先是標明章節，總共說明八句勸人知曉。
八句示現應知，從『一者欲論大法』以下。第二部分是依照經文的八件事。
一者欲論大法，二者欲雨大法雨，三者欲擊大法鼓，四者欲建大法幢，五者欲燃大法燈，六者欲吹大法螺，七者欲不斷大法鼓，八者欲說大法。此八句示現以下。第三部分是論主的總解釋。
此八句想要示現如來想要論述大法等。何者名為八種大義以下。第二部分是解釋章節，解讀經文。經文沒有三句，論述卻有八句。
何者名為八種大義？ 謂有疑惑的人，爲了斷除他們的疑惑；已經斷除疑惑的人，增長和純熟他們的智慧之身；根基純熟的人，為他們解說兩種微密境界：第一種是聲聞（Sravaka，聽聞佛法而悟道者）的秘密境界，第二種是菩薩（Bodhisattva，立志成佛的修行者）的秘密境界。大法鼓的兩句示現，因為傳得很遠，進入秘密境界的人，讓他們進取上上的清凈之義；取上上的清凈之義的人，取一切智（Sarvajna，佛陀的智慧）的現見；讓他們進取一切種智（Sarvakarajnata，對一切事物和現象的全面認知）而得現見的人，為一切法建立名字章句的意義；建立名字章句的意義，讓他們進入不可說的證智（Jnana，智慧）轉法輪（Dharmacakra，佛法的傳播）的境界。謂有疑惑的人，爲了斷除他們的疑惑，這是解釋第一句『欲論大法』。這正是無論經文想要說大法。自古至今不依據論來解釋經文的人，只是按照文字的前後意思來解釋這一章經文。依據天親（Vasubandhu，論師）的解釋，是從淺到深來解釋。自從四十餘年的舊有疑惑，以及聽聞《法華經》新產生的疑惑等，想要說大法來斷除這些新舊兩種疑惑。所以下文文殊（Manjusri，智慧的象徵）偈末尾說：『諸求三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）人，若有疑悔者，佛當爲除斷，令盡無有餘。』已經斷除疑惑的人，增長和純熟他們的智慧之身，這是解釋第二句『雨大法雨』。世間的雨能
【English Translation】 English version: Siri (person's name). The text is divided into two parts. The first is the sutra marking the chapters.
'The great meaning is due to accomplishment', the second part is to explain the sutra of the chapter. The second part is further divided into three parts. The first is to mark the chapter, and generally explain the eight sentences to persuade people to know.
'The eight sentences show that it should be known', from 'The first is to discuss the great Dharma' onwards. The second part is based on the eight matters of the sutra.
'The first is to discuss the great Dharma, the second is to rain the great Dharma rain, the third is to strike the great Dharma drum, the fourth is to build the great Dharma banner, the fifth is to light the great Dharma lamp, the sixth is to blow the great Dharma conch, the seventh is to continuously strike the great Dharma drum, and the eighth is to speak the great Dharma.' These eight sentences show the following. The third part is the general explanation of the commentator.
These eight sentences want to show that the Tathagata (Thus Come One, an epithet of the Buddha) wants to discuss the great Dharma, etc. What are called the eight great meanings below. The second part is to explain the chapters and interpret the sutras. There are no three sentences in the sutra, but there are eight sentences in the commentary.
What are called the eight great meanings? It means that for those who have doubts, to eliminate their doubts; for those who have eliminated doubts, to increase and mature their wisdom body; for those whose roots are mature, to explain to them the two subtle and secret realms: the first is the secret realm of the Sravakas (listeners of the Buddha's teachings who attain enlightenment), and the second is the secret realm of the Bodhisattvas (those who aspire to become Buddhas). The two sentences of the great Dharma drum show that because it is spread far and wide, those who enter the secret realm are encouraged to advance to the supreme pure meaning; those who take the supreme pure meaning take the direct perception of Sarvajna (all-knowing wisdom); those who let them advance to the direct perception of Sarvakarajnata (the complete knowledge of all things and phenomena) establish the meaning of names and phrases for all dharmas; establishing the meaning of names and phrases allows them to enter the realm of the inexpressible realized wisdom (Jnana) and turn the Dharma wheel (Dharmacakra, the propagation of the Dharma). It means that for those who have doubts, to eliminate their doubts, this is to explain the first sentence 'wanting to discuss the great Dharma'. This is precisely regardless of whether the sutra wants to speak of the great Dharma. Those who do not interpret the sutra according to the commentary from ancient times to the present only interpret this chapter of the sutra according to the meaning of the text before and after. According to the interpretation of Vasubandhu (a commentator), it is to explain from shallow to deep. Since the old doubts of more than forty years, as well as the new doubts arising from hearing the Lotus Sutra, etc., wanting to speak of the great Dharma to eliminate these two kinds of new and old doubts. Therefore, the end of the verse of Manjusri (a symbol of wisdom) below says: 'Those who seek the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), if there are doubts and regrets, the Buddha will eliminate them, so that there will be no remainder.' Those who have eliminated doubts increase and mature their wisdom body, this is to explain the second sentence 'raining the great Dharma rain'. The rain of the world can
令物增長成就。一乘法雨令三乘人併入平等大慧。如身子領解中雲疑悔永已斷安住實智中。根淳熟者為說二種微密境界。釋第三欲擊大法鼓及第七不斷大法鼓也。前已明三乘人智身淳熟。今次授三乘人作佛名記。密境界智度論云。法華經令二乘作佛名秘密法。秘密法者甚深難解故也。又四十餘年不明此事。故稱密。大法鼓者二句示現者。一是擊大法鼓。二是不斷大法鼓也。以遠聞故者正釋法鼓之名。夫擊大法鼓令人遠聞。今就大法並授三乘人記。令十方遠聞。問。何故云不斷法鼓。答。夫二乘獨善竟無傳化。若得受記成佛竟更傳化餘人亦令成佛。故云不斷法鼓也。入密境界者令進取上上清凈義故者。釋第四欲建大法幢。三乘已得受記。然後行菩薩行。菩薩行遠離二邊。是中道行故稱上上清凈。在幢已二門高。故稱上上清凈義。取清凈義者令進取一切種智得現見故者。釋第五欲燃大法燈。夫燈有二義。一者破闇。二者顯物。令三乘人行行已滿破無明闇得一切種智。故能見佛性等法。前之四句令三乘人因行成。今此一句令三乘人果德滿。取一切智見者。釋第六句欲吹大法蠡。夫吹蠡出語言音聲。三乘人得佛果竟更為眾生說一切教。故云為一切法建立名字章句也。建立名字章句義者。釋第八欲說大法。前第七成佛竟為物演教
【現代漢語翻譯】 現代漢語譯本 使萬物增長成就。一乘佛法如雨，使聲聞乘、緣覺乘、菩薩乘之人都能進入平等的大智慧境界。例如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）領悟理解后說，『疑慮和後悔永遠斷除，安住在真實的智慧中。』對於根基深厚純熟的人，宣說兩種微妙深奧的境界。這裡解釋了第三『想要敲擊大法鼓』以及第七『不斷敲擊大法鼓』。前面已經闡明聲聞乘、緣覺乘、菩薩乘之人的智慧和身心已經純熟。現在接著為聲聞乘、緣覺乘、菩薩乘之人授記，預言他們未來成佛的名號。《智度論》（Mahāprajñāpāramitopadeśa）中說，《法華經》（Saddharma Puṇḍarīka Sūtra）使聲聞乘、緣覺乘之人得到未來成佛的名號，這是秘密之法。之所以稱為秘密之法，是因為它非常深奧難以理解。而且，佛陀在世四十多年沒有明確宣說此事，所以稱為『密』。『大法鼓』這兩句經文所揭示的是：一是敲擊大法鼓，二是不斷敲擊大法鼓。『以遠聞故』是正確解釋『法鼓』這個名稱。敲擊大法鼓能使聲音傳到遠方。現在就著大法，一併為聲聞乘、緣覺乘、菩薩乘之人授記，使他們的名聲傳到十方。問：為什麼說『不斷法鼓』？答：因為聲聞乘、緣覺乘之人只顧自己解脫，最終沒有傳播教化。如果他們得到授記成佛，最終會進一步傳播教化給其他人，也使他們成佛，所以說『不斷法鼓』。『入密境界者令進取上上清凈義故者』，解釋了第四『想要建立大法幢』。聲聞乘、緣覺乘、菩薩乘之人已經得到授記，然後修行菩薩行。菩薩行遠離斷見和常見兩種極端，是中道之行，所以稱為『上上清凈』。因為幢已經高高豎立，所以稱為『上上清凈義』。『取清凈義者令進取一切種智得現見故者』，解釋了第五『想要點燃大法燈』。燈有兩重含義：一是破除黑暗，二是顯現事物。使聲聞乘、緣覺乘、菩薩乘之人修行圓滿，破除無明黑暗，得到一切種智，因此能夠見到佛性等法。前面的四句經文使聲聞乘、緣覺乘、菩薩乘之人成就因地修行，現在的這一句經文使聲聞乘、緣覺乘、菩薩乘之人圓滿果地功德。『取一切智見者』，解釋了第六句『想要吹大法螺』。吹法螺會發出語言音聲。聲聞乘、緣覺乘、菩薩乘之人得到佛果后，會進一步為眾生宣說一切教法，所以說『為一切法建立名字章句』。『建立名字章句義者』，解釋了第八『想要宣說大法』。前面第七句說成佛后為眾生演說教法。
【English Translation】 English version Enabling the growth and accomplishment of all things. The rain of the One Vehicle Dharma enables those of the Three Vehicles to enter into the equal great wisdom. For example, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) understood and said in his realization, 'Doubts and regrets are forever cut off, and I dwell in true wisdom.' For those whose roots are pure and mature, the two subtle and profound realms are explained. This explains the third 'desire to strike the great Dharma drum' and the seventh 'unceasingly strike the great Dharma drum.' It has already been clarified that the wisdom and minds of those of the Three Vehicles are pure and mature. Now, the Buddha proceeds to bestow predictions upon those of the Three Vehicles, foretelling their future Buddha names. The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says that the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) enables those of the Two Vehicles to receive predictions of their future Buddha names, which is a secret Dharma. It is called a secret Dharma because it is very profound and difficult to understand. Moreover, the Buddha did not explicitly declare this matter for more than forty years, so it is called 'secret.' The two phrases 'great Dharma drum' reveal: first, striking the great Dharma drum; second, unceasingly striking the great Dharma drum. 'Because it is heard far and wide' is the correct explanation of the name 'Dharma drum.' Striking the great Dharma drum can make the sound travel far. Now, based on the great Dharma, predictions are bestowed upon those of the Three Vehicles, so that their names will be heard in the ten directions. Question: Why is it said 'unceasing Dharma drum'? Answer: Because those of the Two Vehicles only care about their own liberation and ultimately do not propagate or transform others. If they receive predictions of becoming Buddhas, they will eventually further propagate and transform others, also enabling them to become Buddhas, so it is said 'unceasing Dharma drum.' 'Entering the secret realm, enabling them to advance and attain the supreme purity meaning' explains the fourth 'desire to erect the great Dharma banner.' Those of the Three Vehicles have already received predictions, and then they practice the Bodhisattva path. The Bodhisattva path is far from the two extremes of nihilism and eternalism, and is the Middle Way, so it is called 'supreme purity.' Because the banner has already been erected high, it is called 'supreme purity meaning.' 'Taking the pure meaning, enabling them to advance and attain all-knowing wisdom and gain direct vision' explains the fifth 'desire to light the great Dharma lamp.' The lamp has two meanings: first, to break through darkness; second, to reveal things. Enabling those of the Three Vehicles to complete their practice, break through the darkness of ignorance, and attain all-knowing wisdom, thus being able to see the Buddha-nature and other Dharmas. The previous four phrases enable those of the Three Vehicles to accomplish the cause of practice, and the current phrase enables those of the Three Vehicles to perfect the merit of the fruition. 'Taking all-knowing wisdom and vision' explains the sixth phrase 'desire to blow the great Dharma conch.' Blowing the Dharma conch produces language and sound. After those of the Three Vehicles attain Buddhahood, they will further proclaim all the teachings to sentient beings, so it is said 'establishing names and phrases for all Dharmas.' 'Establishing the meaning of names and phrases' explains the eighth 'desire to speak the great Dharma.' The previous seventh phrase says that after becoming a Buddha, one expounds the teachings for sentient beings.
。今第八說教令悟理。入于理亦得成佛。問。何故云入不可說證智轉法輪。答曰。令物得證真實智。時則內外並冥緣觀俱寂名不可說。則此智體名為法輪。從彼至此故稱為轉。今更總釋八句。佛說法華凡有二意。一令眾生自得作佛。二令眾生化他亦使成佛。前六句則是自行。后二句名為化他。此二各兩自行中五句辨因一句論果。化他中初句為物演教。次句令物證入。問。何故說法令自行化他。答。二乘之人唯能獨善。今已成佛竟化眾生亦令成佛也。就五句為二。初句斷疑令其惑滅。次四句令其解生。開二。初句十信至十解成就。次句解行純熟入密境界。故得受記從十行至十回向。上上清凈義從初地乃至十地 現見世間名字章句意甚深因成就者。釋十章第二。前牒章名。
現見世間名字章句意甚深因成就者 如經下示釋經處。
如經我於過去諸佛曾見此瑞乃至故現斯瑞故 問。名字章句意甚深。正釋何處經文。答。釋欲令眾生鹹得聞知一切世間難信之法經文也。夫令三乘作佛正是難信之事。五千起去則難解之事。問。何故云名字章句意甚深。答。夫教為顯所詮之理。絕言。詮理之言亦絕。故下云。是法不可示。言辭相寂滅也 現見希有因成就者。釋第三章經。前牒章。
現見希有因成就者 以無量時
【現代漢語翻譯】 現代漢語譯本：現在是第八部分，講述通過教導使人領悟真理。進入真理也能成就佛果。問：為什麼說進入不可說的證智轉法輪（不可思議的智慧之輪）？答：爲了使眾生證得真實的智慧。此時內外皆空，能觀與所觀都寂靜，名為不可說。這智慧的本體就稱為法輪。從彼處到此處，所以稱為轉。現在再總括解釋這八句。佛說《法華經》主要有兩個目的：一是使眾生自己成就佛果，二是使眾生教化他人也成就佛果。前六句是關於自身修行，后兩句是關於教化他人。這兩部分各自包含兩層意思：自身修行中，五句是辨別因，一句是論述果。教化他人中，第一句是為眾生演說教義，第二句是使眾生證悟並進入真理。問：為什麼要說法，既要自身修行又要教化他人？答：二乘（聲聞乘和緣覺乘）之人只能獨自修行，現在已經成佛，最終要教化眾生也成就佛果。就五句來說，分為兩部分：第一句是斷除疑惑，使迷惑消滅；后四句是使理解產生。開解分為兩部分：第一句是從十信到十解成就；后一句是理解和實踐純熟，進入秘密境界，所以得到授記，從十行到十回向，上上清凈的意義是從初地到十地。『現見世間名字章句意甚深因成就者』，解釋第十章第二部分。前面是章節名稱的引用。 『現見世間名字章句意甚深因成就者』，如下所示，解釋經文之處。 『如經我於過去諸佛曾見此瑞乃至故現斯瑞故』。問：『名字章句意甚深』，主要解釋哪段經文？答：是『令眾生鹹得聞知一切世間難信之法』的經文。使三乘（聲聞乘、緣覺乘、菩薩乘）之人成就佛果，正是難以置信的事情。五千人退席，則是難以理解的事情。問：為什麼說『名字章句意甚深』？答：教義是爲了顯明所詮釋的真理，超越了言語。詮釋真理的言語也超越了言語。所以下面說：『是法不可示，言辭相寂滅』。『現見希有因成就者』，解釋第三章經文。前面是章節名稱的引用。 『現見希有因成就者』，以無量的時間。
【English Translation】 English version: Now is the eighth part, discussing how to enlighten people through teaching. Entering the truth also leads to the attainment of Buddhahood. Question: Why is it said to enter the 'inconceivable wheel of Dharma of realized wisdom' (the wheel of inconceivable wisdom)? Answer: It is to enable beings to realize true wisdom. At this time, both inside and outside are empty, and both the observer and the observed are still, which is called 'inconceivable'. The essence of this wisdom is called the 'wheel of Dharma'. From that place to this place, it is called 'turning'. Now, let's give a general explanation of these eight sentences. The Buddha's purpose in speaking the Lotus Sutra is mainly twofold: first, to enable beings to attain Buddhahood themselves; second, to enable beings to transform others and also enable them to attain Buddhahood. The first six sentences are about self-cultivation, and the last two sentences are about transforming others. These two parts each contain two layers of meaning: in self-cultivation, five sentences distinguish the cause, and one sentence discusses the result. In transforming others, the first sentence is to expound the teachings for beings, and the second sentence is to enable beings to realize and enter the truth. Question: Why is it necessary to speak the Dharma, both for self-cultivation and for transforming others? Answer: People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only cultivate themselves alone. Now that they have become Buddhas, they must ultimately transform beings and also enable them to attain Buddhahood. Regarding the five sentences, they are divided into two parts: the first sentence is to eliminate doubts and extinguish confusion; the last four sentences are to generate understanding. Understanding is divided into two parts: the first sentence is the accomplishment from the Ten Faiths to the Ten Understandings; the last sentence is the purity of understanding and practice, entering the secret realm, so they receive prediction, from the Ten Practices to the Ten Dedications, the meaning of supreme purity is from the First Ground to the Tenth Ground. 'Manifestation of the Cause of Profound Meaning in Names, Phrases, and Intentions of the World', explaining the second part of Chapter 10. The preceding is a citation of the chapter name. 'Manifestation of the Cause of Profound Meaning in Names, Phrases, and Intentions of the World', as shown below, explaining the place in the sutra. 'As in the sutra, I have seen this auspicious sign in past Buddhas, hence I now manifest this auspicious sign'. Question: Where does 'the profound meaning in names, phrases, and intentions' mainly explain in the sutra? Answer: It is the sutra text 'to enable all beings to hear and know the Dharma that is difficult to believe in all the worlds'. Enabling people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to attain Buddhahood is precisely something difficult to believe. The departure of five thousand people is something difficult to understand. Question: Why is it said 'the profound meaning in names, phrases, and intentions'? Answer: The teachings are to reveal the truth that is being explained, which transcends words. The words that explain the truth also transcend words. Therefore, it is said below: 'This Dharma cannot be shown, the realm of words is extinguished'. 'Manifestation of the Cause of Rareness', explaining the sutra text of Chapter 3. The preceding is a citation of the chapter name. 'Manifestation of the Cause of Rareness', with immeasurable time.
下釋章。前釋次舉經示釋處。
以無量時不可得故不可思議不可稱不可量者示現過彼阿僧祇劫不可得故復示現五種劫一者夜二者晝三者月四者時五者年示現彼無量無邊劫故 釋中為二。一者明阿僧祇劫不可說。二者明時不可說。阿僧祇劫不可說者。以有無量阿僧祇故也。復示現五種劫者。此第二明時不可說也。問。晝夜等云何亦名劫。答。外國稱劫簸。此翻為分別時節。故劫是時之通名也。但經中取天地始終者。立其通稱名為之劫。日月晝夜受其別名。問。章名中何故云現見希有因成就。答。以過去久遠時方有說法華之事故名希有 如經已下第二示釋處。
如經如過去無量無邊不可思議阿僧祇劫爾時有佛號日月燈明乃至得阿耨多羅三藐三菩提成就一切種智故 此但取經過去無量無邊劫示釋處。從爾時有佛號日月燈明下。並不釋也 現見勝妙因成就者。釋第四。前牒名。
現見勝妙因成就者 言勝妙因者。二萬億佛說法皆七善文為勝妙 以諸佛菩薩自受用示現故者。第二解釋。前釋次示經處。
以諸佛菩薩自受用示現故 佛受用七善化物。菩薩亦然。故云受用 如經下示經處。
如經次復有佛亦名日月燈明乃至所可說法初中后善故 此但取后所可說法初中后善不取前文也。以二萬佛說法
【現代漢語翻譯】 現代漢語譯本
下文解釋本章。前面解釋了依次引用經文來顯示解釋之處。
『以無量時不可得故不可思議不可稱不可量者』，這是爲了顯示過去那不可得的阿僧祇劫（asaṃkhya-kalpa，無數大劫），所以又顯示五種劫：一是夜，二是晝，三是月，四是時，五是年，這是爲了顯示那無量無邊的劫數。解釋中分為兩部分。一是說明阿僧祇劫不可說，二說明時間不可說。阿僧祇劫不可說，是因為有無量的阿僧祇劫的緣故。『復示現五種劫者』，這是第二部分說明時間不可說。問：晝夜等為什麼也叫劫？答：外國稱劫簸（kalpa），這裡翻譯為分別時節，所以劫是時間的通稱。但經文中取天地始終作為劫，立其通稱名為劫，日月晝夜是它的別名。問：本章名稱中為什麼說『現見希有因成就』？答：因為過去久遠之時才有說法華經這件事，所以名為希有。
『如經』以下是第二部分顯示解釋之處。
『如經：如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明…乃至得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），成就一切種智（sarva-jñāna，一切智慧）』，這裡只取經文中過去無量無邊劫來顯示解釋之處，從『爾時有佛號日月燈明』以下，就不解釋了。『現見勝妙因成就者』，解釋第四點，前面是依照名稱。
『現見勝妙因成就者』，說『勝妙因』，是因為二萬億佛說法都是七善之文，所以是勝妙。『以諸佛菩薩自受用示現故者』，第二部分是解釋，前面解釋了依次顯示經文之處。
『以諸佛菩薩自受用示現故』，佛受用七善來教化，菩薩也是這樣，所以說是受用。『如經』以下是顯示經文之處。
『如經：次復有佛，亦名日月燈明…乃至所可說法初中后善故』，這裡只取後面所說的法初中后善，不取前面的文字。因為二萬佛說法。
【English Translation】 English version
Explanation of the following chapter. The previous explanation cited the scripture to show the points of explanation.
'Because immeasurable time is unattainable, inconceivable, inexpressible, and unquantifiable,' this is to show that past unattainable asaṃkhya-kalpas (asaṃkhya-kalpa, countless great eons) are unattainable, so it further shows five types of kalpas: first, night; second, day; third, month; fourth, hour; fifth, year. This is to show those immeasurable and boundless kalpas. The explanation is divided into two parts: first, to clarify that asaṃkhya-kalpas are inexpressible; second, to clarify that time is inexpressible. Asaṃkhya-kalpas are inexpressible because there are countless asaṃkhya-kalpas. 'Further showing five types of kalpas' is the second part, clarifying that time is inexpressible. Question: Why are day and night also called kalpas? Answer: Foreign countries call it kalpa, which is translated here as distinguishing time and seasons, so kalpa is a general term for time. However, the scripture takes the beginning and end of heaven and earth as kalpas, establishing it as a general term, while days, months, and nights are its specific names. Question: Why does the chapter name say 'Manifestation of Rare Cause Accomplishment'? Answer: Because the Dharma Flower Sutra (Saddharma Puṇḍarīka Sūtra) was preached in the distant past, it is called rare.
'As in the Sutra' below is the second part, showing the points of explanation.
'As in the Sutra: As in the past, immeasurable, boundless, inconceivable asaṃkhya-kalpas, at that time there was a Buddha named Sun Moon Light... until he attained anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), accomplishing all sarva-jñāna (sarva-jñāna, all wisdom),' here only the past immeasurable and boundless kalpas from the scripture are taken to show the points of explanation. From 'At that time there was a Buddha named Sun Moon Light' onwards, it is not explained. 'Manifestation of Excellent Cause Accomplishment' explains the fourth point, following the name.
'Manifestation of Excellent Cause Accomplishment,' saying 'Excellent Cause' because the Dharma preached by twenty trillion Buddhas is all in seven excellent phrases, so it is excellent. 'Because all Buddhas and Bodhisattvas manifest for their own enjoyment' is the second part, which is an explanation. The previous explanation showed the points of scripture in order.
'Because all Buddhas and Bodhisattvas manifest for their own enjoyment,' Buddhas use the seven excellences to teach, and Bodhisattvas do the same, so it is called enjoyment. 'As in the Sutra' below shows the points of scripture.
'As in the Sutra: Then there was another Buddha, also named Sun Moon Light... until the Dharma preached was good in the beginning, middle, and end,' here only the Dharma preached later, which is good in the beginning, middle, and end, is taken, not the previous text. Because twenty thousand Buddhas preached the Dharma.
門具七善故云所可說法初中后善。所以一處合釋之也 現見受用大因成就者。釋第五。前牒章名。
現見受用大因成就者 受用大因者。釋王子未出家時受勝妙樂。乃至釋大眾六十劫聽法華經受於法樂不生疲倦。故名現見受用大因成就也 是時王子第二解釋。
是時王子受勝妙樂各捨出家復彼大眾于爾許時不生疲倦心故 易知 如經下示釋處。
如經其最後佛未出家時乃至佛授記已便於中夜人無餘涅槃故 現見攝取一切諸佛轉法輪因成就者。第六前牒章名。上來五章明佛化行事竟。四章屬能化益物。次一明所化益物。今辨菩薩佛滅度后弘經。即是轉法輪不斷事。
現見攝取一切諸佛轉法輪因成就者 言一切佛者。現見一切佛轉之於前。菩薩于佛滅后敷之不絕。即令一切佛法轉不絕。故言一切也。
法輪不斷故 如經佛滅度后妙光菩薩持妙法蓮華經滿八十小劫為人演說故 釋及列經易知 現見善堅實如來法輪因成就者。釋第七前牒章名。
現見善堅實如來法輪因成就者 而言善堅實如來法輪者。妙光從八十劫已后乃至令八子堅固無上菩提已無量時就。法輪不壞名為善堅實如來法輪。
佛滅度后無量時說故 如經日月燈明佛八子皆師妙光乃至皆令其堅固阿耨多羅三藐三菩提故
【現代漢語翻譯】 現代漢語譯本： 『門具七善故云所可說法初中后善。所以一處合釋之也』：這是因為具備了七種善的緣故，所以說所說的法從開始、中間到最後都是善的。因此在這裡一併解釋。 『現見受用大因成就者』：這是解釋第五點。前面是章節的名稱。 『現見受用大因成就者』：『受用大因者』，解釋王子未出家時享受殊勝美妙的快樂，乃至解釋大眾六十劫聽《法華經》享受法樂而不感到疲倦，所以稱為『現見受用大因成就』。 『是時王子第二解釋』：這是第二種解釋。 『是時王子受勝妙樂各捨出家復彼大眾于爾許時不生疲倦心故』：容易理解。『如經下示釋處』：如同經文下面所顯示的解釋之處。 『如經其最後佛未出家時乃至佛授記已便於中夜人無餘涅槃故』：如同經文所說，最後的佛未出家時，乃至佛授記之後，便在半夜進入無餘涅槃。 『現見攝取一切諸佛轉法輪因成就者』：這是第六點，前面是章節的名稱。上面五章闡明佛的教化行為完畢。四章屬於能教化利益眾生，接下來一章闡明所教化利益眾生。現在辨明菩薩在佛滅度后弘揚佛經，這就是轉法輪不斷絕的事業。 『現見攝取一切諸佛轉法輪因成就者』：說到『一切佛』，是說現見一切佛在前面轉法輪，菩薩在佛滅度后弘揚而不絕，就能使一切佛法流轉不絕，所以說『一切』。 『法輪不斷故』：因為法輪不斷絕。『如經佛滅度后妙光菩薩持妙法蓮華經滿八十小劫為人演說故』：如同經文所說，佛滅度后，妙光菩薩持《妙法蓮華經》滿了八十小劫為人演說。 『釋及列經易知』：解釋以及列舉經文，容易理解。『現見善堅實如來法輪因成就者』：這是解釋第七點，前面是章節的名稱。 『現見善堅實如來法輪因成就者』：說到『善堅實如來法輪』，是說妙光從八十劫以後，乃至使八個兒子堅固無上菩提之後，經過無量的時間，法輪不壞，稱為『善堅實如來法輪』。 『佛滅度后無量時說故』：因為在佛滅度后無量的時間裡說法。『如經日月燈明佛八子皆師妙光乃至皆令其堅固阿耨多羅三藐三菩提故』：如同經文所說，日月燈明佛的八個兒子都以妙光為師，乃至都使他們堅固阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
【English Translation】 English version: 'The seven goodnesses of the gate, therefore it is said that what can be spoken is good from beginning to middle to end. Therefore, it is explained together in one place': This is because it possesses the seven kinds of goodness, so it is said that the Dharma spoken is good from beginning, middle to end. Therefore, it is explained together here. 'Manifestly seeing and enjoying the accomplishment of great causes': This explains the fifth point. The previous is the chapter name. 'Manifestly seeing and enjoying the accomplishment of great causes': 'Enjoying great causes' explains the prince enjoying the supreme and wonderful joy before leaving home, and even explains the assembly listening to the Lotus Sutra for sixty kalpas and enjoying the joy of Dharma without feeling tired, so it is called 'manifestly seeing and enjoying the accomplishment of great causes'. 'At that time, the prince, the second explanation': This is the second explanation. 'At that time, the princes enjoyed supreme and wonderful joy, each left home, and that assembly did not feel tired at that time': Easy to understand. 'As the sutra shows the place of explanation below': As the sutra shows the place of explanation below. 'As the sutra says, when the last Buddha had not yet left home, until the Buddha had given the prediction, he entered nirvana without remainder in the middle of the night': As the sutra says, when the last Buddha had not yet left home, until the Buddha had given the prediction, he entered nirvana without remainder in the middle of the night. 'Manifestly seeing and gathering the accomplishment of the cause of turning the Dharma wheel of all Buddhas': This is the sixth point, the previous is the chapter name. The above five chapters clarify the Buddha's teaching activities. Four chapters belong to being able to teach and benefit sentient beings, and the next chapter clarifies what is taught and benefits sentient beings. Now, it clarifies that the Bodhisattvas promote the sutras after the Buddha's parinirvana, which is the continuous cause of turning the Dharma wheel. 'Manifestly seeing and gathering the accomplishment of the cause of turning the Dharma wheel of all Buddhas': Speaking of 'all Buddhas', it means manifestly seeing all Buddhas turning the Dharma wheel in front, and the Bodhisattvas promote it without interruption after the Buddha's parinirvana, which can make all the Buddha's Dharma flow continuously, so it is called 'all'. 'The Dharma wheel is uninterrupted': Because the Dharma wheel is uninterrupted. 'As the sutra says, after the Buddha's parinirvana, Bodhisattva Wonderful Light held the Wonderful Dharma Lotus Sutra and preached it to people for eighty small kalpas': As the sutra says, after the Buddha's parinirvana, Bodhisattva Wonderful Light held the Wonderful Dharma Lotus Sutra and preached it to people for eighty small kalpas. 'Explanation and listing of the sutras are easy to understand': Explanation and listing of the sutras are easy to understand. 'Manifestly seeing the good and solid cause of the Tathagata's Dharma wheel': This explains the seventh point, the previous is the chapter name. 'Manifestly seeing the good and solid cause of the Tathagata's Dharma wheel': Speaking of 'the good and solid Tathagata's Dharma wheel', it means that Wonderful Light, from eighty kalpas later, until he has solidified the unsurpassed Bodhi of the eight sons, after countless times, the Dharma wheel is not broken, it is called 'the good and solid Tathagata's Dharma wheel'. 'Because it is said for countless times after the Buddha's parinirvana': Because it is said for countless times after the Buddha's parinirvana. 'As the sutra says, the eight sons of Buddha Sun Moon Light are all teachers of Wonderful Light, and all make them solidify Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment)' : As the sutra says, the eight sons of Buddha Sun Moon Light are all teachers of Wonderful Light, and all make them solidify Anuttara-samyak-sambodhi.
釋及列經易知 現見進入因成就者。此釋八。上第七明妙光能化事。今明八子聞法得益。即是進入因成就也。
現見進入因成就者 彼諸王子得大菩提故如經是諸王子乃至皆成佛道故 釋及列經易知 現見憶念因成就者。釋第九明妙光憶念。
現見憶念因成就者 過去化王子皆得成佛。故名憶念因成就。
為他說法利益他故 如經其最後成佛者名曰然燈乃至尊重讚歎故 如經者不正釋經文。但釋經意。明憶念過去化八子成佛。后憶念燃燈化釋迦成佛乃至彌勒成佛也 現見自身所逕事因成就者。釋第十明文殊憶念。
現見自身所逕事因成就者 過去為妙光能悟解法華。復能為人演說。即是自身受勝妙樂。
以文殊自身受勝妙樂故 如經彌勒當知乃至佛所護念故汝號求名者示現知彼過去事故復示現得彼法具足故 如經者下但妙光菩薩豈異。我身是也。直釋此一句。汝號求名者。別釋知彌勒事。二句。初釋彌勒始號求名。復示現得彼法故。示彌勒終名。以彌勒亦得此法具足成佛也。
日東天臺後學沙門實觀分會
法華論疏卷第一(終) 大正藏第 40 冊 No. 1818 法華論疏
法華論疏卷中(方便品)
胡吉藏撰
依論十七種名中第十三名
【現代漢語翻譯】 現代漢語譯本：
釋及列經易知：現見進入因成就者。此釋八。上第七明妙光（Wonderful Light）能化之事。今明八子聞法得益，即是進入因成就也。 現見進入因成就者：彼諸王子得大菩提故，如經『是諸王子乃至皆成佛道』故。釋及列經易知：現見憶念因成就者。釋第九明妙光（Wonderful Light）憶念。 現見憶念因成就者：過去化王子皆得成佛，故名憶念因成就。 為他說法利益他故：如經『其最後成佛者名曰然燈（Burning Light）乃至尊重讚歎』故。如經者不正釋經文，但釋經意。明憶念過去化八子成佛。后憶念燃燈（Burning Light）化釋迦（Shakya）成佛乃至彌勒（Maitreya）成佛也。現見自身所逕事因成就者。釋第十明文殊（Manjushri）憶念。 現見自身所逕事因成就者：過去為妙光（Wonderful Light）能悟解法華（Lotus Sutra），復能為人演說。即是自身受勝妙樂。 以文殊（Manjushri）自身受勝妙樂故：如經『彌勒（Maitreya）當知乃至佛所護念故汝號求名者示現知彼過去事故復示現得彼法具足故』。如經者下但妙光菩薩（Wonderful Light Bodhisattva）豈異。我身是也。直釋此一句。汝號求名者。別釋知彌勒（Maitreya）事。二句。初釋彌勒（Maitreya）始號求名。復示現得彼法故。示彌勒（Maitreya）終名。以彌勒（Maitreya）亦得此法具足成佛也。 日東天臺後學沙門實觀分會 法華論疏卷第一(終) 大正藏第 40 冊 No. 1818 法華論疏 法華論疏卷中(方便品) 胡吉藏撰 依論十七種名中第十三名
【English Translation】 English version:
Explanation and listing of the sutra are easy to understand: 'Accomplishment of the cause of present vision and entry.' This explains the eighth point. The seventh section above clarifies the transformative deeds of Wonderful Light. Now, it clarifies that the eight princes benefited from hearing the Dharma, which is the accomplishment of the cause of entry. 'Accomplishment of the cause of present vision and entry': Because those princes attained great Bodhi, as the sutra says, 'These princes will all attain Buddhahood.' Explanation and listing of the sutra are easy to understand: 'Accomplishment of the cause of present memory.' The ninth section explains the memory of Wonderful Light. 'Accomplishment of the cause of present memory': The princes transformed in the past all attained Buddhahood, hence the name 'accomplishment of the cause of memory.' 'For the sake of explaining the Dharma to others and benefiting them': As the sutra says, 'The last one to attain Buddhahood is named Burning Light, and he is respected and praised.' 'As the sutra says' does not directly explain the sutra text but explains the meaning of the sutra. It clarifies the memory of the eight princes transformed in the past attaining Buddhahood. Later, it recalls Burning Light transforming Shakya into Buddhahood and even Maitreya into Buddhahood. 'Accomplishment of the cause of matters experienced personally.' The tenth section explains the memory of Manjushri. 'Accomplishment of the cause of matters experienced personally': In the past, as Wonderful Light, he was able to understand and explain the Lotus Sutra and further expound it for others. This is personally experiencing supreme bliss. 'Because Manjushri personally experiences supreme bliss': As the sutra says, 'Maitreya, you should know that, because the Buddhas protect and remember you, you are called 'Seeker of Fame,' showing that you know about past events and also showing that you have fully obtained that Dharma.' 'As the sutra says' below, is Wonderful Light Bodhisattva any different? It is my own body. This sentence is directly explained. 'You are called 'Seeker of Fame'.' Separately explain the matter of knowing Maitreya. Two sentences. First, explain that Maitreya was initially called 'Seeker of Fame.' Furthermore, showing that he obtained that Dharma, it shows Maitreya's final name. Because Maitreya also fully obtained this Dharma and attained Buddhahood. Disciple of the Tendai school, Shiguang, from Japan, compiled this. Commentary on the Lotus Sutra Treatise, Volume 1 (End) Taisho Tripitaka, Volume 40, No. 1818, Commentary on the Lotus Sutra Treatise Commentary on the Lotus Sutra Treatise, Volume 2 (Expedient Means Chapter) Composed by Huiji Zang The thirteenth name among the seventeen names in the treatise
一切諸佛大巧方便經。依此法門成大菩提。已為眾生說人天二乘等法名大巧方便。故云方便品。又下論明佛有七種方便。故云方便品。依下論末論主開方便為五段。一說妙法功德。次說如來法師功德。三明大眾三義。四明如來四義。五釋四種疑就文二。前牒經。次論釋。經文既長。今前科之。然後更取論釋。依論科經為三。一敘如來起定。
方便品 經曰爾時世尊入甚深三昧正念不動以如實智觀從三昧安詳而起 從定起已告舍利弗下。第二齣對揚之人。
起已告舍利弗 從諸佛智慧已下。第三明二種功德。一妙法功德。二法師功德。明二種功德即二。初章二者。一總明內證甚深阿含甚深。
諸佛智慧甚深無量其智慧門難見難覺難知難解難入如來所證一切聲聞辟支佛等所不能知 從何以故下。第二別明阿含甚深又開八別。初明受持讀誦甚深。
何以故舍利弗如來應正遍知已曾親近供養無量百千萬億那由他無數諸佛 于諸佛所下。第二明修行甚深。
于諸佛所盡行諸佛修阿耨多羅三藐三菩提法 舍利弗如來已於下。第三明果行甚深。
舍利弗如來已於無量百千萬億那由他劫勇猛精進所作成就 名稱普聞下。第四明增長功德甚深。
名稱普聞 舍利弗如來畢竟下。第五明決妙事
【現代漢語翻譯】 現代漢語譯本 《一切諸佛大巧方便經》。依據此法門成就大菩提（Anuttara-samyak-sambodhi，無上正等正覺）。已經為眾生宣說人天二乘等法，名為大巧方便，所以叫做《方便品》。又下面的論述闡明佛有七種方便，所以叫做《方便品》。依據下面的論述，論主將方便分為五個階段：一是宣說妙法的功德，二是宣說如來法師的功德，三是闡明大眾的三種意義，四是闡明如來的四種意義，五是解釋四種疑問。就文義而言分為兩部分，前面是引述經文，後面是論述解釋。因為經文很長，現在先進行分科，然後再選取論述解釋。依據論述將經文分為三個部分：一是敘述如來入定。 《方便品》 經文說：『當時世尊進入甚深三昧（Samadhi，禪定），以正念不動，用如實智觀察，從三昧中安詳而出。』從『從定起已告舍利弗（Sariputra）』以下，是第二部分，闡述對話的人。 『起已告舍利弗』 從『從諸佛智慧已下』，是第三部分，闡明兩種功德：一是妙法的功德，二是法師的功德。闡明兩種功德即分為兩部分，最初的章節分為兩個方面：一是總的闡明內證甚深阿含（Agama，阿含經）的甚深。 『諸佛智慧甚深無量，其智慧之門難以見到，難以覺察，難以知曉，難以理解，難以進入，如來所證悟的一切，聲聞（Sravaka，阿羅漢）辟支佛（Pratyekabuddha，緣覺）等都不能知曉。』從『何以故下』，是第二部分，分別闡明阿含的甚深，又分為八個方面。首先闡明受持讀誦的甚深。 『什麼緣故呢？舍利弗，如來應正遍知（Tathagata Arhat Samyak-sambuddha，如來阿羅漢正等覺）已經親近供養無量百千萬億那由他（Nayuta，數量單位）無數諸佛。』 從『于諸佛所下』，是第二部分，闡明修行的甚深。 『于諸佛所，盡行諸佛所修的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi Dharma，無上正等正覺之法）。』 『舍利弗如來已於下』，是第三部分，闡明果行甚深。 『舍利弗，如來已經在無量百千萬億那由他劫中勇猛精進所作成就。』 『名稱普聞下』，是第四部分，闡明增長功德的甚深。 『名稱普聞』 『舍利弗如來畢竟下』，是第五部分，闡明決妙事。
【English Translation】 English version The 『Great Skillful Means』 Sutra of All Buddhas. According to this Dharma method, one attains Anuttara-samyak-sambodhi (supreme complete enlightenment). It has already expounded the Dharma of humans and gods, the Two Vehicles, etc., for sentient beings, and is named 『Great Skillful Means,』 hence the title 『Skillful Means Chapter.』 Furthermore, the following treatise clarifies that the Buddha has seven kinds of skillful means, hence the title 『Skillful Means Chapter.』 According to the following treatise, the author divides skillful means into five sections: first, expounding the merits of the wonderful Dharma; second, expounding the merits of the Tathagata (Thus Come One) Dharma master; third, clarifying the three meanings of the assembly; fourth, clarifying the four meanings of the Tathagata; and fifth, explaining the four doubts. In terms of the text, it is divided into two parts: the first part cites the sutra, and the second part discusses the explanation. Because the sutra is very long, we will first divide it into sections and then select the discussion and explanation. According to the discussion, the sutra is divided into three parts: first, narrating the Tathagata entering Samadhi (meditative absorption). 『Skillful Means Chapter』 The sutra says: 『At that time, the World Honored One entered deep Samadhi, with right mindfulness unmoving, observing with true wisdom, and arising peacefully from Samadhi.』 From 『Having arisen from Samadhi, he addressed Sariputra (one of the Buddha's chief disciples)』 onwards, is the second part, explaining the person in the dialogue. 『Having arisen, he addressed Sariputra』 From 『From the wisdom of all Buddhas onwards,』 is the third part, clarifying two kinds of merits: first, the merits of the wonderful Dharma; second, the merits of the Dharma master. Clarifying the two kinds of merits is divided into two parts. The initial chapter is divided into two aspects: first, generally clarifying the profound Agama (collection of early Buddhist texts) that is deeply realized internally. 『The wisdom of all Buddhas is profound and immeasurable; the gate of their wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, difficult to enter. All that the Tathagata has realized cannot be known by Sravakas (hearers/disciples), Pratyekabuddhas (solitary realizers), etc.』 From 『What is the reason for this?』 onwards, is the second part, separately clarifying the profundity of the Agama, which is further divided into eight aspects. First, clarifying the profundity of upholding, reciting, and studying. 『What is the reason for this? Sariputra, the Tathagata Arhat Samyak-sambuddha (the Thus Come One, worthy of offerings, perfectly enlightened) has already been close to and made offerings to immeasurable hundreds of thousands of millions of Nayutas (a large number) of countless Buddhas.』 From 『In the presence of all Buddhas』 onwards, is the second part, clarifying the profundity of practice. 『In the presence of all Buddhas, he has fully practiced the Dharma of Anuttara-samyak-sambodhi Dharma (the Dharma of unsurpassed, complete and perfect enlightenment) that all Buddhas practice.』 『Sariputra, the Tathagata has』 onwards, is the third part, clarifying the profundity of the fruit of practice. 『Sariputra, the Tathagata has already accomplished what he has done through courageous and diligent effort in immeasurable hundreds of thousands of millions of Nayutas of kalpas (eons).』 『His name is universally heard』 onwards, is the fourth part, clarifying the profundity of increasing merits. 『His name is universally heard.』 『Sariputra, the Tathagata ultimately』 onwards, is the fifth part, clarifying the decisive and wonderful matter.
心甚深。
舍利弗如來畢竟成就希有之法 舍利弗難解之法下。第六明無上甚深。
舍利弗難解之法如來能知 舍利弗難解法者已下。第七明入甚深。
舍利弗難解法者諸佛如來隨宜所說意趣難解 一切聲聞辟支佛下。第八明不共二乘所作住持甚深。
一切聲聞辟支佛等所不能知 何以故舍利弗下。第二次明如來法師功德。妙法功德是佛之自德。法師功德是佛化他德。又開為二。一初總明法師功德。
何以故舍利弗諸佛如來自在說因成就故 從舍利弗下別明法師功德。就中復二。一略明如來具四功德皆為法師。第二廣明四種功德。初亦是標章門。第二名為釋章門。
舍利弗如來成就種種方便種種知見種種念觀種種言辭 言四功德者。一種種方便者約住功德。種種知見者第二教化功德。種種念觀者謂畢竟成就功德。種種言辭下。第四說功德 舍利弗吾從成佛已來已下。第二廣明四種功德。即釋四章門。即為四別。第一前廣住功德。
舍利弗吾從成佛已來於彼彼處廣演言教無數方便引導眾生於諸著處令得解脫 舍利弗知見下。廣上第二教化功德。
舍利弗如來知見方便到于彼岸 舍利弗如來知見廣大下。廣上第三畢竟成就功德。
舍利弗如來知見廣大深遠無障無
【現代漢語翻譯】 心甚深。 （心非常深奧。） 舍利弗（Śāriputra，佛陀十大弟子之一）！如來（Tathāgata，佛陀的稱號之一）畢竟成就希有之法。 舍利弗！難解之法（指佛法的深奧難懂之處）。以下第六點說明佛法無上甚深。 舍利弗！難解之法，如來能知。 舍利弗！難解之法者，以下第七點說明證入甚深。 舍利弗！難解之法，諸佛如來隨宜所說，意趣難解。 一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）辟支佛（Pratyekabuddha，又稱緣覺或獨覺，不依師教，自己悟道的修行者）等所不能知。 以下第八點說明佛法不共二乘（聲聞乘和緣覺乘）所作住持甚深。 何以故？舍利弗！以下第二次說明如來法師的功德。妙法功德是佛的自德，法師功德是佛化他的德。又分為二：一、首先總明法師功德。 何以故？舍利弗！諸佛如來自在說因成就故。 從舍利弗以下分別說明法師功德。其中又分為二：一、略明如來具四功德皆為法師。第二、廣明四種功德。初亦是標章門，第二名為釋章門。 舍利弗！如來成就種種方便、種種知見、種種念觀、種種言辭。 言四功德者：一種種方便者，約住功德。種種知見者，第二教化功德。種種念觀者，謂畢竟成就功德。種種言辭下，第四說功德。 舍利弗！吾從成佛已來已下，第二廣明四種功德，即解釋四章門，即為四別。第一前廣住功德。 舍利弗！吾從成佛已來，于彼彼處廣演言教，無數方便引導眾生，于諸著處令得解脫。 舍利弗！知見下，廣上第二教化功德。 舍利弗！如來知見方便到于彼岸。 舍利弗！如來知見廣大下，廣上第三畢竟成就功德。 舍利弗！如來知見廣大深遠無障無礙。
【English Translation】 The mind is very profound. (The mind is extremely profound.) Śāriputra! The Tathāgata ultimately achieves rare and wonderful dharmas. Śāriputra! Difficult-to-understand dharmas (referring to the profound and difficult aspects of the Buddha's teachings). The following sixth point explains the unsurpassed profundity of the Dharma. Śāriputra! The Tathāgata can know the difficult-to-understand dharmas. Śāriputra! Those difficult-to-understand dharmas, the following seventh point explains entering into profundity. Śāriputra! The difficult-to-understand dharmas, the Buddhas and Tathāgatas speak according to the occasion, and their intended meanings are difficult to understand. All Śrāvakas and Pratyekabuddhas are unable to know. The following eighth point explains that the Dharma is not shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and that its maintenance is profound. Why is this? Śāriputra! The following second part explains the merits and virtues of the Tathāgata as a Dharma teacher. The merits and virtues of the wonderful Dharma are the Buddha's own virtues, and the merits and virtues of the Dharma teacher are the Buddha's virtues in transforming others. It is further divided into two: first, a general explanation of the merits and virtues of the Dharma teacher. Why is this? Śāriputra! The Buddhas and Tathāgatas freely speak of causes and achieve them. From Śāriputra onwards, the merits and virtues of the Dharma teacher are explained separately. Among them, there are two divisions: first, a brief explanation that the Tathāgata possesses four merits and virtues and is a Dharma teacher. Second, a detailed explanation of the four types of merits and virtues. The first is also the chapter on marking, and the second is called the chapter on explanation. Śāriputra! The Tathāgata achieves various skillful means, various knowledges and views, various mindfulness and contemplations, and various eloquent speeches. Speaking of the four merits and virtues: the various skillful means refer to the merits and virtues of abiding. The various knowledges and views refer to the second merit and virtue of teaching and transforming. The various mindfulness and contemplations refer to the merit and virtue of ultimately achieving. The various eloquent speeches below refer to the fourth merit and virtue of speaking. Śāriputra! From the time I attained Buddhahood onwards, the second part explains the four merits and virtues in detail, which is to explain the four chapters, which are four distinctions. First, the merits and virtues of abiding are extensively explained. Śāriputra! From the time I attained Buddhahood onwards, in various places, I have extensively expounded teachings, using countless skillful means to guide sentient beings, enabling them to be liberated from all attachments. Śāriputra! Below 'knowledge and views', the second merit and virtue of teaching and transforming is extensively explained. Śāriputra! The Tathāgata's knowledge and views and skillful means have reached the other shore. Śāriputra! Below 'the Tathāgata's knowledge and views are vast', the third merit and virtue of ultimately achieving is extensively explained. Śāriputra! The Tathāgata's knowledge and views are vast, profound, and without obstruction.
礙力無所畏不共法根力菩提分禪定解脫三昧三摩跋提皆已具足 舍利弗諸佛如來深入下。廣上第四說功德。就文更開七別。即有七舍利弗。第一明種種解成就。
舍利弗諸佛如來深入無際成就一切未曾有法 舍利弗如來下。第二別言語成就。
舍利弗如來能種種分別巧說諸法言辭柔軟悅可眾心 止舍利弗下。第三明相成就。
止舍利弗不須復說 舍利弗佛所成就下。第四明堪成就。
舍利弗佛所成就第一希有難解之法 舍利弗唯佛與佛下。第五明無量種成就。
舍利弗唯佛與佛說法諸佛如來能知彼法究竟實相 舍利弗唯佛如來下。第六明覺體成就。
舍利弗唯佛如來知一切法 舍利弗唯佛能說下。第七明隨順眾生意為說修行法成就。就文又四。一總明如來說一切法。
舍利弗唯佛如來能說一切法 從何等法下。第二別明說證等五種法。
何等法雲何法何似法何相法何體法 何等云何下。第三明說教等五法。
何等云何何似何相何體 如是等一切法下。第四總結證教二法如來現見非不現見。
如是等一切法如來現見非不現見 今且示文處。后依論別釋 論曰下第二論釋。就文為二。第一總釋一部經。第二別解。
論曰自此已下示現所說法因果相應
【現代漢語翻譯】 現代漢語譯本 『礙力』（Arya-bala，聖力）無所畏懼，『不共法』（avenika-dharma，佛獨有的功德）的根、力、『菩提分』（bodhyanga，菩提的組成部分）、禪定、解脫、『三昧』（samadhi，禪定）、『三摩跋提』（samapatti，等至）都已具足。舍利弗（Sariputra），諸佛如來深入下。廣上第四說功德。就文更開七別。即有七舍利弗。第一明種種解成就。 舍利弗（Sariputra），諸佛如來深入無際，成就一切未曾有法。舍利弗（Sariputra），如來下。第二別言語成就。 舍利弗（Sariputra），如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。止舍利弗（Sariputra）下。第三明相成就。 止舍利弗（Sariputra），不須復說。舍利弗（Sariputra），佛所成就下。第四明堪成就。 舍利弗（Sariputra），佛所成就第一希有難解之法。舍利弗（Sariputra），唯佛與佛下。第五明無量種成就。 舍利弗（Sariputra），唯佛與佛說法，諸佛如來能知彼法究竟實相。舍利弗（Sariputra），唯佛如來下。第六明覺體成就。 舍利弗（Sariputra），唯佛如來知一切法。舍利弗（Sariputra），唯佛能說下。第七明隨順眾生意為說修行法成就。就文又四。一總明如來說一切法。 舍利弗（Sariputra），唯佛如來能說一切法。從何等法下。第二別明說證等五種法。 何等法？云何法？何似法？何相法？何體法？何等云何下。第三明說教等五法。 何等？云何？何似？何相？何體？如是等一切法下。第四總結證教二法如來現見非不現見。 如是等一切法，如來現見，非不現見。今且示文處。后依論別釋。論曰下第二論釋。就文為二。第一總釋一部經。第二別解。 論曰自此已下示現所說法因果相應
【English Translation】 English version 『Arya-bala』 (holy powers) is fearless, and the roots, powers, 『bodhyanga』 (parts of enlightenment), meditation, liberation, 『samadhi』 (concentration), and 『samapatti』 (attainment) of 『avenika-dharma』 (unique qualities of a Buddha) are all complete. Sariputra, the Tathagatas (Thus Come Ones) deeply enter the lower realms. The fourth section extensively discusses merits. The text is further divided into seven distinctions, resulting in seven instances of 『Sariputra』. The first clarifies the accomplishment of various understandings. Sariputra, the Tathagatas deeply enter the boundless and accomplish all unprecedented dharmas (teachings). Sariputra, following 『Tathagata』. The second distinguishes the accomplishment of speech. Sariputra, the Tathagata can skillfully explain all dharmas with various distinctions, using gentle and pleasing words that delight the hearts of all. Stop, Sariputra, following. The third clarifies the accomplishment of characteristics. Stop, Sariputra, there is no need to speak further. Sariputra, following 『what the Buddha has accomplished』. The fourth clarifies the accomplishment of worthiness. Sariputra, what the Buddha has accomplished is the foremost, rare, and difficult-to-understand dharma. Sariputra, following 『only a Buddha and a Buddha』. The fifth clarifies the accomplishment of countless kinds. Sariputra, only a Buddha and a Buddha can preach, and the Tathagatas can know the ultimate true nature of that dharma. Sariputra, following 『only the Buddha Tathagata』. The sixth clarifies the accomplishment of the awakened essence. Sariputra, only the Buddha Tathagata knows all dharmas. Sariputra, following 『only the Buddha can speak』. The seventh clarifies the accomplishment of speaking the practice dharma in accordance with the minds of sentient beings. The text is further divided into four. The first generally clarifies that the Tathagata speaks all dharmas. Sariputra, only the Buddha Tathagata can speak all dharmas. Following 『what kind of dharma』. The second specifically clarifies the five kinds of dharmas: speaking, realization, etc. What kind of dharma? What is dharma? What is it like as dharma? What is the appearance of dharma? What is the substance of dharma? Following 『what kind, how』. The third clarifies the five dharmas: teaching, etc. What kind? How? What is it like? What is the appearance? What is the substance? Following 『all such dharmas』. The fourth concludes that the Tathagata directly sees the two dharmas of realization and teaching, not without direct seeing. All such dharmas are directly seen by the Tathagata, not without direct seeing. Now, let us first show the textual location. Later, we will explain it separately according to the treatise. Following 『Treatise says』 is the second explanation of the treatise. The text is divided into two. The first generally explains the entire sutra. The second explains it separately. The treatise says: From here onwards, it shows that the cause and effect of the dharma being spoken are corresponding.
知 言所說因果相應知者。近而為言方便一品明因果義。如雲受持讀誦甚深等明因義。諸佛智慧甚深無量等明果義。遠而為言此經唯顯一理說一乘唯教一人。故以一乘因果為宗 爾時世尊下。第二牒經解釋。有五章經。即為五段。如前所說。初文二。前牒佛從定起及告舍利弗二章經而解釋。次牒妙法功德及法師功德而解釋。
爾時世尊入甚深三昧正念不動以如實智觀從三昧安詳而起起已告舍利弗者 以如實智觀者。上一句明正念不動。謂靜極。以如實智觀謂鑑明。鑑明謂知病識藥。從三昧安詳而起者。以知病識藥既竟。應病授藥時至故從定起。起已告舍利弗者出對揚之人也。
示現如來得自在力故如來入定無能驚寤故 示現如來得自在力故者。釋上正念不動及如實智觀。以定力自在得身心不動及如實觀察。如來人定無驚能愕者。釋安詳而起。以無外緣驚愕故得安詳起定也。前明內有自在之力。今明無外緣愕。並是嘆無量義定有此二力 何故唯告舍利弗下。釋第二對揚之人又開二別。一釋不對餘聲聞。次解不對菩薩。一一中有二。初何以故即是問。
何故唯告尊者舍利弗不告餘聲聞等者 隨甚深智慧下。第二答。
隨深智慧與如來相應故 今正說平等大慧。唯身子智慧第一與佛相應。餘人不爾
【現代漢語翻譯】 現代漢語譯本：知，是指所說的因果相應的知見。從近處來說，《方便品》中闡明了因果的意義。例如，『受持讀誦甚深』等說明了因的意義，『諸佛智慧甚深無量』等說明了果的意義。從遠處來說，這部經只顯示一個道理，說的是一乘，只教化一類人。所以以一乘的因果作為宗旨。『爾時世尊』下，是第二部分，解釋經文。有五章經，分為五段，如前所說。首先是第一段，前面是敘述佛從禪定中起身以及告訴舍利弗（Śāriputra）(智慧第一的佛陀十大弟子之一)的兩章經文並加以解釋。其次是敘述妙法功德以及法師功德並加以解釋。
『爾時世尊入甚深三昧正念不動以如實智觀從三昧安詳而起起已告舍利弗者』，用『以如實智觀』來解釋。上一句說明正念不動，指的是靜到極點。用『以如實智觀』指的是鑑別明瞭。鑑別明瞭指的是知道病癥，認識藥物。『從三昧安詳而起者』，因為知道病癥，認識藥物已經完畢，應該根據病癥給予藥物的時候到了，所以從禪定中起身。『起已告舍利弗者』，是爲了引出對話的人。
『示現如來得自在力故如來入定無能驚寤故』，『示現如來得自在力故者』，解釋了上面的正念不動以及如實智觀。因為禪定的力量自在，所以身心不動，並且能夠如實地觀察。『如來人定無驚能愕者』，解釋了安詳而起。因為沒有外在的因素驚動，所以能夠安詳地從禪定中起身。前面說明了內在有自在的力量，現在說明沒有外在的驚愕。都是讚歎無量義定有這兩種力量。『何故唯告舍利弗下』，解釋第二部分對話的人，又分為兩個部分。第一部分解釋為什麼不對其他的聲聞（Śrāvaka）(聽聞佛陀教誨而證悟的弟子)說，第二部分解釋為什麼不對菩薩（Bodhisattva）(為求證悟而修行的人)說。每一部分中都有兩個小部分。首先是『何以故』，這就是提問。
『何故唯告尊者舍利弗不告餘聲聞等者』，『隨甚深智慧下』，是第二部分的回答。
『隨深智慧與如來相應故』，現在要說的是平等的大智慧，只有舍利弗（Śāriputra）(智慧第一的佛陀十大弟子之一)的智慧是第一，與佛相應，其他人不是這樣。
【English Translation】 English version: 'Knowing' refers to the knowledge and views that correspond to cause and effect. In the immediate sense, the 'Expedient Means' chapter clarifies the meaning of cause and effect. For example, 'upholding, reciting, and deeply understanding' and so on, explain the meaning of cause, while 'the wisdom of all Buddhas is profound and immeasurable' and so on, explain the meaning of effect. In the broader sense, this sutra only reveals one principle, speaks of the One Vehicle (Ekāyana), and only teaches one type of person. Therefore, it takes the cause and effect of the One Vehicle as its doctrine. 'At that time, the World-Honored One' below is the second part, explaining the sutra. There are five chapters, divided into five sections, as mentioned earlier. First is the first section, which narrates the Buddha rising from samadhi (deep meditative state) and telling Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and explains these two chapters. Second, it narrates the merits of the wonderful Dharma and the merits of the Dharma teachers, and explains them.
'At that time, the World-Honored One entered deep samadhi, with right mindfulness unmoving, observing with true wisdom, and arising peacefully from samadhi, and after arising, told Śāriputra,' using 'observing with true wisdom' to explain. The previous sentence explains right mindfulness unmoving, referring to extreme stillness. Using 'observing with true wisdom' refers to discerning clearly. Discerning clearly refers to knowing the illness and recognizing the medicine. 'Arising peacefully from samadhi' because knowing the illness and recognizing the medicine is complete, and the time to administer the medicine according to the illness has arrived, therefore arising from samadhi. 'After arising, told Śāriputra,' is to introduce the person in the dialogue.
'Manifesting the Tathāgata's attainment of self-mastery, therefore the Tathāgata enters samadhi without anyone being able to startle or awaken him,' 'Manifesting the Tathāgata's attainment of self-mastery' explains the above right mindfulness unmoving and observing with true wisdom. Because the power of samadhi is self-mastery, therefore the body and mind are unmoving, and one is able to observe truthfully. 'The Tathāgata enters samadhi without anyone being able to startle or awaken him' explains arising peacefully. Because there are no external factors to startle, one is able to arise peacefully from samadhi. The previous part explained that there is internal self-mastery, and now it explains that there is no external startling. Both are praising that the Samadhi of Immeasurable Meaning has these two powers. 'Why only tell Śāriputra' below explains the second part, the person in the dialogue, and is further divided into two parts. The first part explains why not to tell the other Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and the second part explains why not to tell the Bodhisattvas (individuals who practice to attain enlightenment). Each part has two smaller parts. First is 'Why is it so,' which is the question.
'Why only tell the Venerable Śāriputra and not tell the other Śrāvakas, etc.,' 'Following deep wisdom below' is the second part of the answer.
'Following deep wisdom corresponds with the Tathāgata,' what is now being said is equal and great wisdom, only Śāriputra's (one of the ten great disciples of the Buddha, known for his wisdom) wisdom is the foremost and corresponds with the Buddha, others are not like this.
。是故唯告身子 何故不告諸菩薩者。第三釋不告菩薩。初問。次答。
何故不告諸菩薩者 答中初總標五義。
有五種義 從一者已下。別釋五義。
一者為諸聲聞所應作事故二者為諸聲聞迴心趣向大菩提故三者護諸聽聞恐怯弱故四者為令餘人善思念故五者為諸聲聞不起所作已辦心故 但明聲聞有五義。所以須告。一者為聲聞所應作事故者。下譬喻品云。我雖說汝等滅度但盡生死而實不滅。今所應作唯佛智慧。菩薩已發佛心行佛已作佛智慧業。故不須告菩薩。聲聞未作佛業。欲令其作。是故告之。二者為諸聲聞迴心趣大菩提故者。菩薩發心趣于大道。故不須告。聲聞未回。今欲令回。是故須告也。上令作佛因。今明趣佛果。三者護諸聲聞恐怯弱故者。聲聞怖佛道長遠。是故須告。菩薩不爾。四者為令餘人善思念故者。自身子之外人天菩薩之流並稱餘人。聲聞本非作佛人當得作佛。我佛云何不求佛耶。令其思念道理。五者為令聲聞不起所作已辦心故者。聲聞有自保究竟之執。是故須告。菩薩無有此病。故不須告 諸佛智慧甚深無量者。第二釋二種功德。即二別。就釋妙法中為二。第一總釋二種甚深。第二別釋阿含甚深。初又二。一正釋。二舉經示釋處。釋中為二。一牒。二解釋。牒中前牒智慧及甚
【現代漢語翻譯】 現代漢語譯本： 因此只告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），為什麼不告訴諸位菩薩呢？這是第三個解釋不告訴菩薩的原因。首先是提問，然後是回答。
為什麼不告訴諸位菩薩呢？回答中首先總括了五種原因。
有五種原因：從第一點開始，分別解釋這五種原因。
第一，因為有諸位聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）應該做的事情；第二，爲了讓諸位聲聞回心轉意，趨向偉大的菩提（Bodhi，覺悟）；第三，爲了保護聽聞者，恐怕他們怯懦退縮；第四，爲了讓其他人好好地思念；第五，爲了讓諸位聲聞不生起已經完成該做之事的想法。只說明聲聞有五種原因，所以需要告知。第一，因為有聲聞應該做的事情。《譬喻品》中說：『我雖然說你們滅度，但只是盡了生死，而實際上並沒有滅度。』現在應該做的只有佛的智慧。菩薩已經發了佛心，行佛的道路，已經做了佛的智慧事業，所以不需要告訴菩薩。聲聞還沒有做佛的事業，想要讓他們去做，所以告訴他們。第二，爲了讓諸位聲聞回心轉意，趨向偉大的菩提。菩薩已經發心趨向大道，所以不需要告訴。聲聞還沒有迴心，現在想要讓他們迴心，所以需要告訴他們。上面是讓他們做佛的因，現在說明趨向佛的果。第三，爲了保護諸位聲聞，恐怕他們怯懦退縮。聲聞害怕佛道長遠，所以需要告訴。菩薩不是這樣。第四，爲了讓其他人好好地思念。自身子之外的人天菩薩之流，都稱為其他人。聲聞本來不是作佛的人，（現在）應當能夠作佛，我佛為什麼不求佛呢？讓他們思念這個道理。第五，爲了讓聲聞不生起已經完成該做之事的想法。聲聞有自以為已經達到究竟的執著，所以需要告訴。菩薩沒有這種毛病，所以不需要告訴。諸佛的智慧甚深無量。這是第二個解釋兩種功德，也就是兩種區別。在解釋妙法中分為兩部分：第一，總的解釋兩種甚深；第二，分別解釋阿含（Āgama，佛教經典）的甚深。首先又分為兩部分：一是正式解釋，二是舉經文來指示解釋的地方。解釋中分為兩部分：一是引述，二是解釋。引述中，先引述智慧和甚
【English Translation】 English version: Therefore, it is only told to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). Why not tell the Bodhisattvas? This is the third explanation for not telling the Bodhisattvas. First, a question is posed, then an answer is given.
Why not tell the Bodhisattvas? The answer initially summarizes five reasons.
There are five reasons: Starting with the first, each of the five reasons is explained separately.
First, because there are things that the Śrāvakas (disciples who practice by listening to the Buddha's teachings) should do; second, to cause the Śrāvakas to turn their minds and aspire towards great Bodhi (enlightenment); third, to protect the listeners, fearing they might be timid and retreat; fourth, to cause others to contemplate well; fifth, to prevent the Śrāvakas from developing the thought that they have already completed what needs to be done. It only explains that the Śrāvakas have five reasons, so it is necessary to inform them. First, because there are things that the Śrāvakas should do. The 『Parable Chapter』 says: 『Although I say that you have attained extinction, it is only the end of birth and death, but in reality, there is no extinction.』 What should be done now is only the wisdom of the Buddha. The Bodhisattvas have already generated the mind of the Buddha, walk the path of the Buddha, and have already done the work of the Buddha's wisdom, so there is no need to tell the Bodhisattvas. The Śrāvakas have not yet done the work of the Buddha, wanting them to do it, so they are told. Second, to cause the Śrāvakas to turn their minds and aspire towards great Bodhi. The Bodhisattvas have already generated the mind to aspire towards the great path, so there is no need to tell them. The Śrāvakas have not yet turned their minds, now wanting them to turn their minds, so it is necessary to tell them. Above is causing them to do the cause of the Buddha, now explaining aspiring towards the fruit of the Buddha. Third, to protect the Śrāvakas, fearing they might be timid and retreat. The Śrāvakas fear the Buddha's path is long and distant, so it is necessary to tell them. The Bodhisattvas are not like this. Fourth, to cause others to contemplate well. Those outside of Śāriputra, such as humans, devas, and Bodhisattvas, are all called others. The Śrāvakas were not originally people who would become Buddhas, (now) they should be able to become Buddhas, why does my Buddha not seek Buddhahood? Let them contemplate this principle. Fifth, to prevent the Śrāvakas from developing the thought that they have already completed what needs to be done. The Śrāvakas have the attachment of thinking they have already reached the ultimate, so it is necessary to tell them. The Bodhisattvas do not have this problem, so there is no need to tell them. The wisdom of the Buddhas is profound and immeasurable. This is the second explanation of the two kinds of merit, which are two distinctions. In explaining the wonderful Dharma, it is divided into two parts: first, a general explanation of the two kinds of profoundness; second, a separate explanation of the profoundness of the Āgamas (Buddhist scriptures). First, it is again divided into two parts: one is the formal explanation, and the other is citing scriptures to indicate the place of explanation. In the explanation, it is divided into two parts: one is quoting, and the other is explaining. In the quotation, first quoting wisdom and profo
深二章門。
諸佛智慧甚深無量者 為諸大眾生尊重心下。第二解釋。就文為二。初總生起二章。次別釋二章。
為諸大眾生尊重心畢竟欲聞如來說故 初應有問。佛何故從定起嘆智慧甚深無量。故釋言。為諸大眾生尊重心畢竟欲聞如來說故 言甚深者下。第二釋二章門。一釋甚深章門。二釋智慧章門。就釋甚深章門又三。一總明二種甚深。二別明證甚深。三釋甚深體。初文標二種勸知。
言甚深者顯示二種甚深之義應如是知 何等為二下。列二種甚深。
何等為二一者證甚深謂諸佛智慧甚深無量故二者阿含甚深謂其智慧門甚深無量故言甚深者是總相餘者是別 證甚深者。即是內所證法。阿含甚深者。釋道安云。阿含名為趣無。說一切法皆趣畢竟空法。故名趣無。僧肇云。阿含名為法歸。其為萬善府藏眾法所歸。然阿含正是外國教名通於大小。四阿含等為小也。涅槃云。方等阿含此即大也。言甚深是總相余是別相。是總別者甚深通證教。故言總。而有證教不同。所以稱別 證甚深有五種示現下。第二別釋證甚深也。
證甚深者有五種示現一者義甚深謂依何等義甚深故二者實體甚深三者內證甚深四者依止甚深五者無上甚深 義甚深者。余初釋五深未見文意。后見佛性論及勝鬘經方乃悟解
【現代漢語翻譯】 現代漢語譯本 深二章門。
諸佛智慧甚深無量者，爲了使眾多眾生以尊重之心來聽聞佛法。第二部分是解釋。從文章結構來看，分為兩部分。首先總的生起兩個章節，然後分別解釋這兩個章節。
爲了使眾多眾生以尊重之心，最終想要聽聞如來所說之法，所以（佛陀才從定中起身讚歎智慧）。首先應該有一個提問：佛陀為何從禪定中起身，讚歎智慧的甚深無量？因此解釋說：爲了使眾多眾生以尊重之心，最終想要聽聞如來所說之法。『言甚深者下』，第二部分解釋兩個章節。一是解釋甚深章節，二是解釋智慧章節。在解釋甚深章節中，又分為三部分：一是總的說明兩種甚深，二是分別說明證甚深，三是解釋甚深的本體。首先，第一部分標明兩種甚深，勸人瞭解。
『言甚深者，顯示兩種甚深之義，應如是知』。什麼是兩種甚深呢？下面列出兩種甚深。
『何等為二？一者證甚深（指諸佛所證悟的境界，甚深而不可測量），謂諸佛智慧甚深無量故；二者阿含（Agama，佛教聖典）甚深，謂其智慧門甚深無量故。言甚深者是總相，餘者是別』。證甚深，即是內心所證悟的法。阿含甚深，釋道安（Shi Daoan，東晉時期著名佛教學者）說：阿含名為趣無，說明一切法都趨向於畢竟空法，所以名為趣無。僧肇（Sengzhao，東晉時期著名佛教學者）說：阿含名為法歸，它是萬善的府藏，眾多法所歸之處。然而，阿含正是外國的教名，通用於大乘和小乘。四阿含等屬於小乘。涅槃經（Nirvana Sutra）說：方等（Vaipulya，大乘經典）和阿含，這指的是大乘。『言甚深是總相，余是別相』。所謂總別，是說甚深通於證和教，所以說是總。但證和教又有不同，所以稱之為別。『證甚深有五種示現下』，第二部分分別解釋證甚深。
『證甚深者，有五種示現：一者義甚深（指所詮釋的意義深奧難懂），謂依何等義甚深故；二者實體甚深；三者內證甚深；四者依止甚深；五者無上甚深』。義甚深，在最初解釋五種甚深時，未見其文意。後來看到佛性論（Buddha-nature Treatise）和勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）才有所領悟。
【English Translation】 English version Chapter Two on Profundity.
The wisdom of all Buddhas is profoundly immeasurable, for the sake of all sentient beings who respectfully listen. The second part is the explanation, which is divided into two sections based on the text. First, it generally introduces the two chapters, and then explains each chapter separately.
For the sake of all sentient beings who respectfully and ultimately desire to hear the Dharma spoken by the Tathagata (Thus Come One), (the Buddha arose from Samadhi to praise wisdom). First, there should be a question: Why did the Buddha arise from meditation to praise the profound and immeasurable wisdom? Therefore, it is explained: For the sake of all sentient beings who respectfully and ultimately desire to hear the Dharma spoken by the Tathagata. 'Speaking of profundity below,' the second part explains the two chapters. One is to explain the chapter on profundity, and the other is to explain the chapter on wisdom. In explaining the chapter on profundity, it is further divided into three parts: first, a general explanation of the two types of profundity; second, a separate explanation of the profundity of realization; and third, an explanation of the essence of profundity. First, the first part identifies the two types of profundity, encouraging understanding.
'Speaking of profundity, it reveals the meaning of two types of profundity, which should be understood as such.' What are the two types of profundity? The following lists the two types of profundity.
'What are the two? First, the profundity of realization (referring to the realm realized by all Buddhas, which is profound and immeasurable), meaning the wisdom of all Buddhas is profoundly immeasurable; second, the profundity of Agama (Agama, Buddhist scriptures), meaning the gate of wisdom is profoundly immeasurable. 'Speaking of profundity is the general aspect, and the rest are the specific aspects.' The profundity of realization is the Dharma realized within the mind. The profundity of Agama, Shi Daoan (Shi Daoan, a famous Buddhist scholar in the Eastern Jin Dynasty) said: Agama is named 'approaching non-being,' explaining that all Dharmas tend towards the ultimate emptiness, hence the name 'approaching non-being.' Sengzhao (Sengzhao, a famous Buddhist scholar in the Eastern Jin Dynasty) said: Agama is named 'returning to the Dharma,' it is the treasury of all goodness, where numerous Dharmas return. However, Agama is precisely a foreign teaching name, applicable to both Mahayana and Hinayana. The Four Agamas, etc., belong to Hinayana. The Nirvana Sutra says: Vaipulya (Vaipulya, Mahayana scriptures) and Agama, this refers to Mahayana. 'Speaking of profundity is the general aspect, and the rest are the specific aspects.' The so-called general and specific means that profundity encompasses both realization and teaching, so it is called general. But realization and teaching are different, so they are called specific. 'The profundity of realization has five kinds of manifestations below,' the second part separately explains the profundity of realization.
'The profundity of realization has five kinds of manifestations: first, the profundity of meaning (referring to the profound and difficult-to-understand meaning being explained), meaning based on what kind of meaning is it profound; second, the profundity of substance; third, the profundity of inner realization; fourth, the profundity of reliance; fifth, the unsurpassed profundity.' The profundity of meaning, in the initial explanation of the five profundities, the meaning of the text was not seen. Later, after seeing the Buddha-nature Treatise (Buddha-nature Treatise) and the Śrīmālādevī Siṃhanāda Sūtra, there was some understanding.
。佛性論釋五藏竟引勝鬘五藏為證。如來藏自性為義。一切諸法不出自性。無我為相。自性義者辨此一藏是一切諸法體。一切諸法以真如為體。故無有一法出於如外。即接論五義中第一性義。此論名體甚深也。第二是法界藏。以因為義。聖人念處觀等皆依此性作境界故。此意云。法界是念處等緣。緣增上緣。因即接大乘論五義中因義是。此論中依止甚深。三法身藏。以至得為義也。一切聖人信樂正性令諸聖人得如來功德。即攝論中第三云藏義。一切虛妄法所隱覆非凡夫二乘所能緣。故此少不相似。但佛性論取顯時為義。故言法身藏。以至得為義。攝論據隱時為言。故云藏。即是此中證甚深也。四出世間上上藏。以真實為義。世者有三義。一對治可滅。二妄心念念滅。三內有倒見不得聖法。具此三義名為世。過彼三義故名出世。即攝論中五義第四真實義。即此論中無上甚深也。五自性清凈藏以秘密為義。若一切法隨順此性即名為內。是正非邪。若違此理即為外。是邪非正。即攝論中甚深義。此論依何等義甚深。此五藏體一而約義不同。一切皆以真如為體。故名體義。即真如為聖人觀行之因。名為因義。即證得此真如為法身名證得義。即此真如超過世間名上上義。甚深微名秘密義。攝大乘論初明一切法依止門。辨果有五義
【現代漢語翻譯】 現代漢語譯本： 《佛性論釋》在解釋五藏之後，引用《勝鬘經》的五藏作為證據。如來藏（Tathagatagarbha）的自性（Svabhava）是其意義。一切諸法（Dharma）都不能超出其自性，以無我（Anatman）為相（Lakshana）。自性的意義在於辨明這一個藏是一切諸法的本體。一切諸法以真如（Tathata）為本體，所以沒有一法能夠出于真如之外。這直接關聯到《攝大乘論》五義中的第一性義。因此，此論的本體非常深奧。 第二是法界藏（Dharmadhatu-garbha），以因為義。聖人的念處觀（Smrtyupasthana）等都依此自性作為境界的緣故。此意是說法界是念處等的緣，是緣增上緣。因義即關聯到《攝大乘論》五義中的因義。因此，此論的依止非常深奧。 第三是法身藏（Dharmakaya-garbha），以至得為義。一切聖人信樂正性，令諸聖人得到如來的功德。即《攝大乘論》中第三的藏義。一切虛妄法所隱覆，非凡夫二乘所能緣。因此，此處稍有不同。但《佛性論》取顯現時為義，所以說法身藏，以至得為義。《攝大乘論》根據隱覆時而言，所以稱為藏。即是此中證甚深。 第四是出世間上上藏，以真實為義。世（Loka）有三種意義：一是對治可滅，二是妄心念念滅，三是內有倒見不得聖法。具備這三種意義稱為世。超過這三種意義故名出世。即《攝大乘論》五義中的第四真實義。即此論中的無上甚深。 第五是自性清凈藏（Prakrti-parisuddha-garbha），以秘密為義。如果一切法隨順此自性，即名為內，是正非邪。如果違背此理，即為外，是邪非正。即《攝大乘論》中的甚深義。此論依據何等意義而甚深？此五藏體性同一，只是約義不同。一切都以真如為體，故名體義。即真如為聖人觀行之因，名為因義。即證得此真如為法身，名證得義。即此真如超過世間，名上上義。甚深微妙名秘密義。《攝大乘論》首先闡明一切法依止門，辨別果有五義。
【English Translation】 English version: The Fo Xing Lun Shi (Treatise on Buddha-Nature) concludes the explanation of the Five Garbhas (Treasuries) by citing the Five Garbhas from the Srimala Sutra as evidence. The Svabhava (Self-nature) of the Tathagatagarbha (Buddha-womb) is its meaning. All Dharmas (phenomena) do not go beyond this Svabhava, and take Anatman (non-self) as their Lakshana (characteristic). The meaning of Svabhava is to clarify that this one Garbha is the substance of all Dharmas. All Dharmas take Tathata (Suchness) as their substance, so there is no Dharma that can go outside of Tathata. This directly connects to the first meaning of Svabhava in the Five Meanings of the Mahayana-samgraha. Therefore, the substance of this treatise is very profound. The second is the Dharmadhatu-garbha (Dharma-realm Treasury), with 'cause' as its meaning. The Smrtyupasthana (Four Foundations of Mindfulness) and other contemplations of the sages all rely on this nature as their object. The meaning here is that the Dharmadhatu is the condition for the Smrtyupasthana, it is the condition of the 'condition-augmenting condition'. The meaning of 'cause' is connected to the meaning of 'cause' in the Five Meanings of the Mahayana-samgraha. Therefore, the reliance of this treatise is very profound. The third is the Dharmakaya-garbha (Dharma-body Treasury), with 'attainment' as its meaning. All sages have faith and joy in the correct nature, enabling them to attain the merits of the Tathagata (Thus Come One). This is the third meaning of Garbha in the Mahayana-samgraha. It is concealed by all illusory Dharmas, and cannot be cognized by ordinary people or Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Therefore, there is a slight difference here. However, the Fo Xing Lun takes the time of manifestation as its meaning, so it speaks of the Dharmakaya-garbha, with 'attainment' as its meaning. The Mahayana-samgraha speaks from the perspective of the time of concealment, so it calls it Garbha. This is the 'proof of profoundness' here. The fourth is the Lokottara-agraganya-garbha (Supreme Transcendent Treasury), with 'truth' as its meaning. Loka (world) has three meanings: first, it can be counteracted and extinguished; second, the deluded mind is extinguished moment by moment; third, there are inverted views within, and one cannot attain the sacred Dharma. Possessing these three meanings is called Loka. Transcending these three meanings is called Lokottara (transcendent). This is the fourth meaning of 'truth' in the Five Meanings of the Mahayana-samgraha. This is the 'supreme profoundness' in this treatise. The fifth is the Prakrti-parisuddha-garbha (Naturally Pure Treasury), with 'secret' as its meaning. If all Dharmas accord with this nature, then it is called 'inner', it is correct and not wrong. If it goes against this principle, then it is called 'outer', it is wrong and not correct. This is the 'profound' meaning in the Mahayana-samgraha. According to what meaning is this treatise profound? These five Garbhas are the same in essence, but differ in their meanings. All take Tathata as their substance, so it is called the 'meaning of substance'. Tathata is the cause for the contemplation and practice of the sages, so it is called the 'meaning of cause'. Attaining this Tathata is the Dharmakaya, so it is called the 'meaning of attainment'. This Tathata transcends the world, so it is called the 'supreme meaning'. Profound and subtle is called the 'meaning of secret'. The Mahayana-samgraha first elucidates the door of reliance for all Dharmas, distinguishing that the fruit has five meanings.
。並是佛性論勝鬘經意。今此五種並是五藏之義。意謂少不次第。今明體甚深。即是第一如來藏甚深內證甚深。即是法身藏。至得甚深依止甚深。即法界藏。無上甚深即是出世上上藏也。依何義甚深即是自性清凈藏。問。何故但明五種不多不少。答。初一是自性住佛性。第二依自性住佛性。起諸觀行即是引出佛性。第三即是主得佛性。第四嘆此三種世間所無。第五義甚深唯佛境界。此五攝一切佛事義盡。問。何故明此五事。答。今佛說一乘欲令眾產生佛。成佛之義要具此五。是以命初即便辨之。若言法華未明佛性者。破此五義罪業無邊。了此五義福慧無量 何故甚深者。第三正釋甚深體。
何故甚深者謂大菩提故大菩提者如來所證阿耨多羅三藐三菩提故又甚深者一切聲聞辟支佛等所不能知故名甚深 別出甚深體。正以無上菩提為甚深體。菩提言忘慮絕。故稱甚深也。又甚深者下。前明當體甚深。今明二乘不測故名甚深 言智慧者。上來釋甚深門竟。今釋智慧門。
言智慧者謂一切種一切智義故 謂一切種一切智智義故者。一切種謂一切種智也。智度論云。智慧門名為種。種謂種別。以智慧門種別不同故名為種。一切智智義故者。一釋云。一切智人之智故重安智。又釋。一切智所知故名智智 如經已下。第
【現代漢語翻譯】 現代漢語譯本：這段文字是關於《佛性論》和《勝鬘經》的意義。這裡提到的五種（藏）實際上是五藏的含義。意思是說並非沒有次第。現在說明「體」非常深奧，這就是第一「如來藏」的甚深，內在證悟的甚深，也就是法身藏。達到「得」的甚深，「依止」的甚深，就是法界藏。「無上」的甚深，就是出世上上藏。依據什麼意義是甚深呢？就是自性清凈藏。問：為什麼只說明五種，不多也不少呢？答：第一種是自性住佛性。第二種是依據自性住佛性，生起各種觀行，這就是引出佛性。第三種是證得佛性。第四種是讚歎這三種是世間所沒有的。第五種是意義甚深，只有佛的境界。這五種涵蓋了一切佛事，意義完備。問：為什麼要說明這五件事呢？答：現在佛說一乘，想要讓眾產生佛。成佛的意義需要具備這五種。因此一開始就辨明它們。如果說法華經沒有說明佛性，那麼破斥這五種意義的罪業是無邊的，瞭解這五種意義的福慧是無量的。為什麼說是甚深呢？第三部分正式解釋甚深的「體」。 為什麼說是甚深呢？因為是大菩提的緣故。大菩提，是如來所證悟的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。又，甚深是因為一切聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）等所不能知曉的緣故，所以稱為甚深。特別指出甚深的「體」。正是以無上菩提作為甚深的「體」。菩提的含義是忘卻思慮，斷絕妄想，所以稱之為甚深。『又甚深者』以下，前面說明當體甚深，現在說明二乘（小乘）不能測度，所以稱為甚深。『言智慧者』，上面解釋甚深門完畢，現在解釋智慧門。 『言智慧者』，是指一切種一切智（Sarvākāra-jñāna，一切種智）的意義。『謂一切種一切智智義故者』，一切種是指一切種智。智度論說，智慧門名為種。種是指種類差別。因為智慧門的種類差別不同，所以稱為種。『一切智智義故者』，一種解釋是，一切智之人的智慧，所以重複安立『智』。另一種解釋是，一切智所知，所以名為『智智』。『如經已下』，第...
【English Translation】 English version: This passage concerns the meaning of the 'Treatise on Buddha-nature' and the 'Śrīmālādevī Siṃhanāda Sūtra'. The five types (of 'garbha' or 'womb') mentioned here actually represent the meaning of the five '藏' (Zang, literally 'store' or 'repository'). It means that there is a certain order. Now, it explains that the 'essence' (體, tǐ) is extremely profound, which is the profoundness of the first 'Tathāgatagarbha' (如來藏, the Womb of the Tathāgata), the profoundness of inner realization, which is the Dharmakāya-garbha (法身藏, the Womb of the Dharma Body). Reaching the profoundness of 'attainment' (得, dé), the profoundness of 'reliance' (依止, yīzhǐ), is the Dharmadhātu-garbha (法界藏, the Womb of the Dharma Realm). The profoundness of 'unsurpassed' (無上, wúshàng) is the Transcendent Supreme Garbha. According to what meaning is it profound? It is the Self-Nature Pure Garbha. Question: Why only explain five types, neither more nor less? Answer: The first is the Self-Nature Abiding Buddha-nature. The second is based on the Self-Nature Abiding Buddha-nature, arising various contemplations, which is to elicit the Buddha-nature. The third is to attain the Buddha-nature. The fourth is to praise that these three are not found in the world. The fifth is that the meaning is profound, only the realm of the Buddha. These five encompass all the activities of the Buddha, the meaning is complete. Question: Why explain these five matters? Answer: Now the Buddha speaks of the One Vehicle (Ekayana), wanting to enable all beings to become Buddhas. The meaning of becoming a Buddha requires possessing these five. Therefore, at the beginning, they are distinguished. If it is said that the Lotus Sutra does not explain Buddha-nature, then the sin of refuting these five meanings is boundless, and the merit and wisdom of understanding these five meanings are immeasurable. Why is it said to be profound? The third part formally explains the profound 'essence'. Why is it said to be profound? Because it is for the sake of Great Bodhi. Great Bodhi is the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) realized by the Tathāgata (如來, Thus Come One). Furthermore, it is profound because it cannot be known by all Śrāvakas (聲聞, Hearers), Pratyekabuddhas (辟支佛, Solitary Buddhas), etc., therefore it is called profound. Specifically pointing out the profound 'essence'. It is precisely using unsurpassed Bodhi as the profound 'essence'. The meaning of Bodhi is to forget thoughts and sever delusions, therefore it is called profound. '又甚深者' (yòu shènshēn zhě, moreover, profound) below, the previous explains the inherent profoundness, now it explains that the Two Vehicles (Hinayana) cannot fathom it, therefore it is called profound. '言智慧者' (yán zhìhuì zhě, speaking of wisdom), the above explains the profoundness gate is completed, now explains the wisdom gate. '言智慧者' (yán zhìhuì zhě, speaking of wisdom), refers to the meaning of Sarvākāra-jñāna (一切種智, all-aspect wisdom). '謂一切種一切智智義故者' (wèi yīqiè zhǒng yīqiè zhì zhì yì gù zhě, meaning, because of the meaning of all-aspect wisdom), 'all aspects' refers to all-aspect wisdom. The Mahāprajñāpāramitāśāstra says that the wisdom gate is called 'seed'. 'Seed' refers to the difference in kind. Because the kinds of wisdom gates are different, it is called 'seed'. '一切智智義故者' (yīqiè zhì zhì yì gù zhě, meaning, because of the meaning of all-wisdom wisdom), one explanation is that it is the wisdom of the person of all-wisdom, therefore 'wisdom' is established again. Another explanation is that it is known by all-wisdom, therefore it is called 'wisdom-wisdom'. '如經已下' (rú jīng yǐxià, as the sutra below), the...
二舉經示釋處。
如經諸佛智慧甚深無量其智慧門難見難覺難知難解難入一切聲聞辟支佛等所不能知故 言阿含甚深者。自上已來總釋二種甚深。今第二別釋阿含甚深。前總后別。皆是天親釋經之體。就文為二。一者前牒阿含甚深為章門。
說阿含甚深 示現有八種下。第二解釋。初總明有八。
示現有八種 一者受持讀誦已下。別釋八種。即成八門。一一中有二。前標名。如經下引經證。
一者受持讀誦甚深 如經佛曾親近供養無量百千萬億無數諸佛故 問。經云親近供養無量諸佛。云何是受持讀誦。答。所以親近供養者為欲受持讀誦故 二者修行甚深。
二者修行甚深 前既受持讀誦。今則如說修行。又前是聞慧。今是思慧。又前是信受。今是修行。問。前云何是信。答。龍梵云。信力故受念力故持。故知前是信也。
如經于諸佛所盡行諸所修阿耨多羅三藐三菩提法故 三者果行甚深。
三者果行甚深 前是思慧。今是修慧。以三慧滿足去果義近。故言果行。又二慧為因故以修慧為果。
如經舍利弗如來已於無量百千萬億那由他劫勇猛精進所作成就故 四者增長功德心甚深。
四者增長功德心甚深 前是三慧。今是證慧。證慧者是修慧後分始證得真如法
【現代漢語翻譯】 現代漢語譯本 《二舉經》闡釋之處。
如經文所說，諸佛的智慧極其深奧，無量無邊，其智慧之門難以見到，難以覺察，難以知曉，難以理解，難以進入，一切聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自身證悟的修行者）等都無法知曉。所以說阿含（Āgama，佛經）甚深。從上文開始，總體解釋了兩種甚深。現在第二部分，分別解釋阿含的甚深。前面是總體的，後面是分別的。這都是天親（Vasubandhu）菩薩解釋經文的體例。從文義上分為兩部分。第一部分，先提出阿含甚深作為章節的綱領。
說阿含甚深。顯示現有八種（甚深之處）。第二部分是解釋。首先總的說明有八種。
顯示現有八種。一者受持讀誦（Udgrahana-dhāraṇa-vācanā，領受、憶持、讀誦）甚深以下。分別解釋這八種，就成了八個方面。每一個方面中都有兩部分。前面是標明名稱，如經文以下是引用經文來證明。
一者受持讀誦甚深。如經文所說，佛曾經親近供養無量百千萬億無數諸佛。問：經文說親近供養無量諸佛，怎麼是受持讀誦呢？答：之所以親近供養諸佛，是爲了能夠受持讀誦佛法。二者修行（Pratipad）甚深。
二者修行甚深。前面已經受持讀誦，現在就按照所說的去修行。而且前面是聞慧（Śruta-mayī prajñā，聽聞佛法而獲得的智慧），現在是思慧（Cintā-mayī prajñā，通過思考獲得的智慧）。而且前面是信受，現在是修行。問：前面怎麼是信呢？答：龍樹（Nāgārjuna）菩薩和鳩摩羅什（Kumārajīva）菩薩說，因為有信心才能領受，因為有念力才能憶持。所以知道前面是信。
如經文所說，在諸佛那裡，完全奉行所修的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）之法。三者果行甚深。
三者果行甚深。前面是思慧，現在是修慧（Bhāvanā-mayī prajñā，通過禪修獲得的智慧）。因為三種智慧都圓滿了，所以與證得果位的意義相近，所以說是果行。而且前兩種智慧是因，所以以修慧為果。
如經文所說，舍利弗（Śāriputra），如來已經在無量百千萬億那由他（nayuta，數量單位）劫中勇猛精進，所作成就。四者增長功德心甚深。
四者增長功德心甚深。前面是三種智慧，現在是證慧。證慧是修慧的后一部分，才開始證得真如法（Tathatā，事物的真實如是之性）。
【English Translation】 English version Explanation of the Two Topics Sūtra.
As the sūtra says, the wisdom of all Buddhas is extremely profound and immeasurable. The gate of their wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter. All Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), and others cannot know it. Therefore, it is said that the Āgamas (Buddhist scriptures) are profound. From the beginning, it generally explains the two kinds of profundity. Now, in the second part, it separately explains the profundity of the Āgamas. The former is general, and the latter is specific. This is the style of Vasubandhu in explaining the scriptures. From the meaning of the text, it is divided into two parts. The first part first presents the profundity of the Āgamas as the outline of the chapter.
Speaking of the profundity of the Āgamas, it shows that there are eight kinds (of profundity). The second part is the explanation. First, it generally explains that there are eight kinds.
It shows that there are eight kinds. First, the profundity of receiving, upholding, reading, and reciting (Udgrahana-dhāraṇa-vācanā). The following separately explains these eight kinds, which become eight aspects. In each aspect, there are two parts. The first is to state the name, and the following, 'as the sūtra says,' is to cite the sūtra to prove it.
First, the profundity of receiving, upholding, reading, and reciting. As the sūtra says, the Buddha once closely approached and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas. Question: The sūtra says that he closely approached and made offerings to immeasurable Buddhas. How is this receiving, upholding, reading, and reciting? Answer: The reason for closely approaching and making offerings to the Buddhas is to be able to receive, uphold, read, and recite the Dharma. Second, the profundity of practice (Pratipad).
Second, the profundity of practice. Having already received, upheld, read, and recited, now one practices according to what is said. Moreover, the former is Śruta-mayī prajñā (wisdom gained through hearing), and the latter is Cintā-mayī prajñā (wisdom gained through thinking). Moreover, the former is believing and accepting, and the latter is practicing. Question: How is the former belief? Answer: Nāgārjuna and Kumārajīva said that because of faith, one can receive; because of mindfulness, one can uphold. Therefore, it is known that the former is faith.
As the sūtra says, in the presence of all the Buddhas, he fully practiced the Dharma of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) that he cultivated. Third, the profundity of the fruit of practice.
Third, the profundity of the fruit of practice. The former is Cintā-mayī prajñā, and the latter is Bhāvanā-mayī prajñā (wisdom gained through meditation). Because the three wisdoms are all fulfilled, it is close to the meaning of attaining the fruit, so it is said to be the fruit of practice. Moreover, the first two wisdoms are the cause, so Bhāvanā-mayī prajñā is taken as the fruit.
As the sūtra says, Śāriputra, the Tathāgata has been courageous and diligent in immeasurable hundreds of thousands of millions of nayutas (a unit of measurement) of kalpas (eons), accomplishing what has been done. Fourth, the profundity of increasing the mind of merit.
Fourth, the profundity of increasing the mind of merit. The former is the three wisdoms, and the latter is the wisdom of realization. The wisdom of realization is the latter part of Bhāvanā-mayī prajñā, and only then does one begin to realize the nature of Tathatā (suchness).
身。故言增長功德心。
如經名稱普聞故 五者快妙事心甚深。
五者快妙事心甚深 上來四種明因甚深。從此後四種明果甚深。快妙事者。謂大涅槃。
如經舍利弗如來畢竟成就希有之法故 六者無上甚深。
六者無上甚深 第五涅槃果。第六是菩提果。即攝論第九第十二勝相也。前亦是果果。今是其果。又前是法身。今是應身。
如經舍利弗難解之法如來能知故 七者入甚深。
七者入甚深者名字章句意難得故自在住持不同外道說因緣法名為甚深 三身為論今是化身。自他分別前二名為自德。后二謂化他德。言入甚深者。如來說教令人悟入于理能自在住持。不同外道說因緣法。外道所說或墮邪因或墮無因。又因緣者名為所以。所以者是義。外道之法有字無義。佛法不爾。
如經舍利弗難解法者諸佛如來隨宜所說意趣難解故 八者不共二乘住持甚深。
八者不共聲聞辟支佛所作住持甚深 前不同外道。今則不共二乘。而言所作住持者。諸佛如來凡所施為造作住持佛法。並非二乘所知。
如經一切聲聞辟支佛等所不能知故 如是說妙法功德已者。自上已來別明妙法功德。今是論主總結令人識知分齊也。
如是說妙法功德已 次說如來法師功德者。第二
【現代漢語翻譯】 現代漢語譯本：身。所以說增長功德心。
如經文名稱廣為流傳的緣故，五者是快速奇妙之事，其心甚深。
五者是快速奇妙之事，其心甚深。以上四種說明了因的甚深。從此之後的四種說明了果的甚深。快速奇妙之事，指的是大涅槃（Mahā-nirvāṇa）。
如經文舍利弗（Śāriputra）所說，如來（Tathāgata）畢竟成就稀有之法的緣故，六者是無上甚深。
六者是無上甚深。第五是涅槃果。第六是菩提（Bodhi）果。也就是《攝大乘論》第九和第十二的殊勝相。前面也是果的果。現在是其果。而且前面是法身（Dharmakāya），現在是應身（Nirmāṇakāya）。
如經文舍利弗（Śāriputra）所說，難以理解之法如來（Tathāgata）能夠知曉的緣故，七者是入甚深。
七者是入甚深，因為名字章句的意義難以獲得，自在住持不同於外道所說的因緣法，所以名為甚深。三身（Trikāya）的論述，現在是化身（Nirmāṇakāya）。自他分別，前二名為自德，后二謂化他德。說入甚深，是因為如來說教使人領悟進入真理，能夠自在住持。不同於外道所說的因緣法。外道所說或者墮入邪因，或者墮入無因。而且因緣指的是所以然。所以然就是義理。外道之法有字無義。佛法不是這樣。
如經文舍利弗（Śāriputra）所說，難以理解之法，諸佛如來（Tathāgata）隨順時宜所說的意趣難以理解的緣故，八者是不共二乘住持甚深。
八者是不共聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）所作住持甚深。前面不同於外道。現在則不共二乘。所說所作住持，是說諸佛如來凡所施為造作住持佛法。並非二乘所能知曉。
如經文一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等所不能知曉的緣故。像這樣說完妙法功德之後。從上面開始分別說明妙法的功德。現在是論主總結，使人認識瞭解分際。
像這樣說完妙法功德之後，接下來要說如來（Tathāgata）法師的功德。第二
【English Translation】 English version: Body. Therefore, it is said to increase the mind of merit.
As the Sutra's name is widely known, the fifth is the quick and wonderful matter, and its mind is very profound.
The fifth is the quick and wonderful matter, and its mind is very profound. The above four explain the profoundness of the cause. The following four explain the profoundness of the result. The quick and wonderful matter refers to the Great Nirvana (Mahā-nirvāṇa).
As the Sutra says, due to Śāriputra, the Tathāgata ultimately achieves rare and wonderful dharmas, the sixth is the unsurpassed profoundness.
The sixth is the unsurpassed profoundness. The fifth is the fruit of Nirvana. The sixth is the fruit of Bodhi. That is, the ninth and twelfth excellent aspects of the Mahāyānasaṃgraha. The previous one was also the fruit of the fruit. Now it is its fruit. Moreover, the previous one was the Dharmakāya, and now it is the Nirmāṇakāya.
As the Sutra says, due to Śāriputra, the Tathāgata is able to know the difficult-to-understand dharmas, the seventh is the profoundness of entering.
The seventh is the profoundness of entering, because the meaning of the names, phrases, and sentences is difficult to obtain, and the independent abiding is different from the causal conditions taught by external paths, so it is called profound. In the discussion of the Trikāya, it is now the Nirmāṇakāya. Distinguishing between self and others, the first two are called self-virtues, and the latter two are called virtues of transforming others. Saying 'entering profoundness' is because the Tathāgata's teachings enable people to awaken and enter into the truth, and to be able to independently abide. This is different from the causal conditions taught by external paths. What the external paths say either falls into wrong causes or falls into no cause. Moreover, causal conditions refer to the reason why. The reason why is the meaning. The dharmas of external paths have words but no meaning. The Buddha's Dharma is not like that.
As the Sutra says, due to Śāriputra, the difficult-to-understand dharmas, the intentions spoken by the Buddhas and Tathāgatas according to the occasion are difficult to understand, the eighth is the profoundness of abiding that is not shared by the two vehicles.
The eighth is the profoundness of abiding that is not shared by the Śrāvakas and Pratyekabuddhas. The previous one was different from external paths. Now it is not shared by the two vehicles. The so-called abiding is that all the actions and creations of the Buddhas and Tathāgatas in upholding the Buddha's Dharma are not known by the two vehicles.
As the Sutra says, because all the Śrāvakas and Pratyekabuddhas are unable to know. Having spoken about the merits of the wonderful Dharma in this way. From above, the merits of the wonderful Dharma have been explained separately. Now the author of the treatise summarizes, so that people can recognize and understand the distinctions.
Having spoken about the merits of the wonderful Dharma in this way, next, the merits of the Tathāgata Dharma teacher will be discussed. Second
次明法師功德。就文為二。一者總明法師功德。二別明法師功德。前明妙法功德。亦初總后別。二種甚深為總。阿含甚深為別。今亦明總別也。就總中為二。一論主總標法師功德。二者引經證。
次說如來法師功德成就應知 妙法功德是自德。法師功德是化他德。要前自德然後化他。故云次說 如經下次引經證。
如經何以故舍利弗諸佛如來自在說因成就故 云自在說因成就者。有自在說法之德。此德即是說法之因。故言自在說因。問。前第七第八亦有說法義已是法師。云何至此方始辨耶。答。論主大判二章。故開二門耳。初章非無法師。後段亦有妙法。又前第七第八直明如來言教等不同外道二乘未正明化物。今正明化物。故名法師功德 如來成就四種功德下。第二明如來法師功德。就文為二。一略明四種功德。二廣明四種功德。亦即初是標章。后解釋。就初又二。一者論主總明四種功德。第二引經別明四種功德。即釋上自在說因。以具四種功德能為說法故。
如來成就四種功德故能度眾生 四種功德是說之因 何等為四下。第二引經別明四種功德。即成四別。一一中為三。一者標名。二者引經證。三者釋經。言住成就者。謂標名也。
一者住成就 住種種方便度脫眾生。故名為住。或有論
【現代漢語翻譯】 現代漢語譯本：接下來闡述法師的功德。從文義上分為兩部分：一是總的闡述法師的功德，二是分別闡述法師的功德。前面闡述妙法的功德，也是先總後分，以兩種甚深為總，阿含甚深為別。現在也闡述總和別。在總的闡述中又分為兩部分：一是論主總的標明法師的功德，二是引用經文來證明。
『接下來應當瞭解如來法師的功德成就。』妙法的功德是自身的功德，法師的功德是教化他人的功德。必須先有自身的功德然後才能教化他人，所以說『接下來闡述』。『如經下』是接下來引用經文來證明。
『如經文所說：為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛如來能夠自在地說法，是因為成就了因。』 所謂『自在說因成就』，是指具有自在說法的功德。這種功德就是說法的因，所以說『自在說因』。問：前面第七品和第八品也有說法的含義，已經算是法師了，為什麼到這裡才開始辨析呢？答：論主（指本論的作者）大致分為兩個章節，所以開了兩個門。前一章並非沒有法師，后一段也有妙法。而且，前面第七品和第八品只是說明如來的言教等不同於外道和二乘，沒有正式說明教化眾生。現在正式說明教化眾生，所以稱為法師功德。『如來成就四種功德下』，第二部分闡述如來法師的功德。從文義上分為兩部分：一是簡略地闡述四種功德，二是詳細地闡述四種功德。也就是前面是標明章節，後面是解釋。在簡略的闡述中又分為兩部分：一是論主總的闡述四種功德，二是引用經文分別闡述四種功德。也就是解釋上面所說的自在說因，因為具備四種功德才能說法。
『如來成就四種功德，所以能夠度化眾生。』四種功德是說法的因。『何等為四下』，第二部分引用經文分別闡述四種功德。也就是成就四種分別。每一個分別中分為三部分：一是標明名稱，二是引用經文來證明，三是解釋經文。『言住成就者』，是指標明名稱。
『一者，住成就。』安住于種種方便來度脫眾生，所以稱為住。或者有論
【English Translation】 English version: Next, the merits of a Dharma Master will be explained. From the perspective of the text, it is divided into two parts: first, a general explanation of the merits of a Dharma Master, and second, a separate explanation of the merits of a Dharma Master. The previous explanation of the merits of the Wonderful Dharma was also first general and then specific, with the two kinds of profoundness as general and the Āgama (Āgama, collections of early Buddhist texts) profoundness as specific. Now, both the general and the specific will be explained. Within the general explanation, there are two parts: first, the author of the treatise generally indicates the merits of a Dharma Master, and second, quotes scriptures to prove it.
'Next, it should be known that the merits and achievements of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) Dharma Master. 'The merits of the Wonderful Dharma are one's own merits, and the merits of a Dharma Master are the merits of transforming others. One must first have one's own merits before one can transform others, so it is said 'Next, it will be explained.' 'As in the scripture below' is the next quotation of scripture to prove it.
'As the scripture says: Why is that? Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! The Buddhas and Tathāgatas are able to freely preach the Dharma because they have achieved the cause.' The so-called 'achievement of the cause of free preaching' refers to having the merit of freely preaching the Dharma. This merit is the cause of preaching the Dharma, so it is said 'cause of free preaching.' Question: The seventh and eighth chapters also have the meaning of preaching the Dharma and are already considered Dharma Masters, so why is it only now that it is being analyzed? Answer: The author of the treatise roughly divides it into two chapters, so he opened two doors. The previous chapter is not without Dharma Masters, and the latter section also has the Wonderful Dharma. Moreover, the previous seventh and eighth chapters only explained that the teachings of the Tathāgata, etc., are different from those of the non-Buddhists and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and did not formally explain the transformation of sentient beings. Now, the transformation of sentient beings is formally explained, so it is called the merits of a Dharma Master. 'The Tathāgata achieves four kinds of merits below,' the second part explains the merits of the Tathāgata Dharma Master. From the perspective of the text, it is divided into two parts: first, a brief explanation of the four kinds of merits, and second, a detailed explanation of the four kinds of merits. That is, the former is the indication of the chapter, and the latter is the explanation. Within the brief explanation, there are two parts: first, the author of the treatise generally explains the four kinds of merits, and second, quotes scriptures to separately explain the four kinds of merits. That is, it explains the above-mentioned cause of free preaching, because one must possess four kinds of merits in order to preach the Dharma.
'The Tathāgata achieves four kinds of merits, so he is able to liberate sentient beings.' The four kinds of merits are the cause of preaching the Dharma. 'What are the four below,' the second part quotes scriptures to separately explain the four kinds of merits. That is, it achieves four kinds of distinctions. Within each distinction, there are three parts: first, indicating the name, second, quoting scriptures to prove it, and third, explaining the scripture. 'The one who speaks of the achievement of abiding' refers to indicating the name.
'First, the achievement of abiding.' Abiding in various skillful means to liberate sentient beings, so it is called abiding. Or there is a treatise
本稱為往字。所言往者眾生有二種。一背小向大。名之為來。如窮子還向本國乃至遂至父舍。二背大向小。名之為去。亦如窮子背宅而去。佛亦二種。一者應身。為大心眾生故名為來。二化身。成就眾生。如彼長者執持除糞器往到子所。今此中八相成道即往義。故言往方便 如經下第二引經。
如經舍利弗如來成就種種方便故 種種方便者。第三釋經。
種種方便者從兜率天退乃至示現入涅槃故 八相成道即八方便。故云種種。若依佛性論有十四種方便。一現本生事。二現生兜率天。三從天下受中陰。四入胎。五出胎。六學伎能。七童子游戲。八出家。九苦行。十詣菩提樹下。十一破魔軍。十二成佛道。十三轉法輪。十四般涅槃 二者教化成就。釋第二亦有三別。一標章。二引經。三釋經。
二者教化成就 言教化成就者。如來能知深凈因緣。染法誡之令舍。凈法勸之令修。以具誡勸二門故名為教化 如經下第二引經。
如經種種知見故 種種知見者示現染凈諸因故者下。第三釋經。
種種知見者示現染凈諸因故 以有染有凈故稱種種。若依攝論阿賴耶識是一切染凈因。故彼偈云。此界無始時一切法依止。是道有染凈。及有得涅槃。又釋。依勝鬘經如來藏是染凈因。以染凈依如來藏故
【現代漢語翻譯】 此部分被稱為『往』字。所說的『往』，指的是眾生有兩種情況：一是背離小乘，趨向大乘，這稱為『來』，就像窮困的兒子返回自己的國家，最終到達父親的家。二是背離大乘，趨向小乘，這稱為『去』，也像窮困的兒子背離家宅而去。佛也有兩種示現：一是應身（Nirmanakaya），爲了大乘根器的眾生而示現，這稱為『來』。二是化身（Sambhogakaya），爲了成就眾生而示現，就像那位長者拿著除糞的器具前往兒子所在之處。現在這裡所說的八相成道（Eight stages of attaining Buddhahood）就是『往』的含義，所以說是『往方便』。如下文第二部分引用經文。 如經文所說：『舍利弗（Sariputra），如來（Tathagata）成就種種方便故』。『種種方便』，第三部分解釋經文。 『種種方便』，指的是從兜率天（Tushita Heaven）退下，乃至示現入涅槃（Nirvana）的種種過程。八相成道即是八種方便，所以說是『種種』。如果依據《佛性論》，則有十四種方便：一是示現過去生中的事蹟，二是示現生於兜率天，三是從兜率天降下並接受中陰身（Antarabhava），四是入胎，五是出胎，六是學習技能，七是童年遊戲，八是出家，九是苦行，十是前往菩提樹下，十一是破除魔軍，十二是成就佛道，十三是轉法輪（Dharmacakra），十四是般涅槃（Parinirvana）。二者是教化成就。解釋第二部分也有三個方面：一是標明綱要，二是引用經文，三是解釋經文。 二者是教化成就。所說的『教化成就』，指的是如來能夠了知深刻清凈的因緣，對於染污之法，告誡眾生令其捨棄；對於清凈之法，勸導眾生令其修習。因為具備告誡和勸導這兩種途徑，所以稱為『教化』。如下文第二部分引用經文。 如經文所說：『種種知見故』。『種種知見』，指的是示現染污和清凈的各種因緣。下文第三部分解釋經文。 『種種知見』，指的是示現染污和清凈的各種因緣。因為有染污，有清凈，所以稱為『種種』。如果依據《攝大乘論》（Mahāyānasaṃgraha），阿賴耶識（Ālaya-vijñāna）是一切染污和清凈的因。所以其中的偈頌說：『此界無始時，一切法依止，是道有染凈，及有得涅槃。』又解釋說，依據《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），如來藏（Tathāgatagarbha）是染污和清凈的因。因為染污和清凈都依于如來藏的緣故。
【English Translation】 This section is called the word 'going'. The 'going' refers to two kinds of sentient beings: first, turning away from the small and towards the great, which is called 'coming', like a poor son returning to his own country and eventually reaching his father's house; second, turning away from the great and towards the small, which is called 'going', also like a poor son leaving his home. Buddhas also have two kinds of manifestations: first, the Nirmanakaya (應身), which is manifested for sentient beings with great aspirations and is called 'coming'; second, the Sambhogakaya (化身), which is manifested to accomplish sentient beings, like the elder holding a dung-removing tool and going to his son's place. Now, the Eight Stages of Attaining Buddhahood (八相成道) here are the meaning of 'going', so it is said 'going expedient'. As in the second part below, quoting the sutra. As the sutra says: 'Sariputra (舍利弗), the Tathagata (如來) accomplishes various expedients.' 'Various expedients', the third part explains the sutra. 'Various expedients' refers to the various processes from descending from Tushita Heaven (兜率天) to manifesting entering Nirvana (涅槃). The Eight Stages of Attaining Buddhahood are eight kinds of expedients, so it is said 'various'. If based on the Treatise on Buddha-nature, there are fourteen kinds of expedients: first, manifesting events from past lives; second, manifesting birth in Tushita Heaven; third, descending from Tushita Heaven and accepting the intermediate state (Antarabhava 中陰身); fourth, entering the womb; fifth, emerging from the womb; sixth, learning skills; seventh, childhood games; eighth, leaving home; ninth, ascetic practices; tenth, going under the Bodhi tree; eleventh, destroying the demon army; twelfth, attaining Buddhahood; thirteenth, turning the Wheel of Dharma (Dharmacakra 轉法輪); fourteenth, entering Parinirvana (般涅槃). The second is accomplishment through teaching. Explaining the second part also has three aspects: first, stating the outline; second, quoting the sutra; third, explaining the sutra. The second is accomplishment through teaching. 'Accomplishment through teaching' refers to the Tathagata being able to know the profound and pure causes and conditions; for defiled dharmas, admonishing sentient beings to abandon them; for pure dharmas, encouraging sentient beings to cultivate them. Because it possesses both admonishment and encouragement, it is called 'teaching'. As in the second part below, quoting the sutra. As the sutra says: 'Because of various knowledges and views.' 'Various knowledges and views' refers to manifesting various causes of defilement and purity. The third part below explains the sutra. 'Various knowledges and views' refers to manifesting various causes of defilement and purity. Because there is defilement and there is purity, it is called 'various'. If based on the Mahāyānasaṃgraha (攝大乘論), the Alaya-vijñāna (阿賴耶識) is the cause of all defilement and purity. So the verse in it says: 'This realm from beginningless time, all dharmas rely on, this path has defilement and purity, and there is attainment of Nirvana.' It is also explained that, based on the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), the Tathāgatagarbha (如來藏) is the cause of defilement and purity. Because defilement and purity rely on the Tathāgatagarbha.
。二者通論。一切染煩惱是生死染法之因。無漏是涅槃凈法之因。如彼眾名章廣說及勝鬘經。生死依如來藏故。通釋者染凈種子為生死因。無漏熏習是涅槃因。佛內知此二。外為物示現。故名為法師。有論本云染凈諸因。今謂。知染凈因攝知因義盡。若言凈因者。但知凈不知染。攝因義不盡 三者功德畢竟成就者。釋第三亦三別。初標。次引證。后釋。
三者功德畢竟成就 而言功德卑竟成就者。依后兩處又釋之。一者下云具足力無畏等一切功德名功德畢竟成就。二者依後文具人無我及法無我觀。唯就大乘法中有此功德名畢竟成就 如經下第二引經證。
如經種種念觀故 種種念觀者。第三釋經。
種種念觀者以說彼法成就因緣如法相應故 次說彼法成就因緣者。夫欲說法要須成就諸德。即是說法因緣。有說法因緣方得與諸法相應。諸法相應方得說法。前第三知染凈因明佛知有法。今顯人法二無我觀謂知空法。以具知空有故名法師。問。云何名種種念觀。答。具人法二無我名為種種 四者說成就亦三。初標。
四者說成就 如經下引經。
如經種種言辭故 種種言辭者。第三釋經。
種種言辭者以四無礙智依何等何等名字章句隨何等何等眾生能受而為說故 依何等名字章句者。
【現代漢語翻譯】 現代漢語譯本 二者通論。一切染污煩惱是生死輪迴的染污之因，無漏智慧是涅槃清凈之法的因。如同《眾名章》廣說和《勝鬘經》所說，生死輪迴依賴於如來藏（Tathagatagarbha，如來法身）。通俗解釋是，染污和清凈的種子是生死輪迴的原因，無漏的熏習是涅槃的原因。佛陀內在知曉這兩者，對外為眾生示現，因此被稱為法師（Dharmacharya，佛法導師）。有的論本說染污和清凈的諸因，我認為，知曉染污和清凈的因就包含了知曉因的意義。如果只說清凈的因，那麼只知清凈而不知染污，就不能完全包含因的意義。 三者，功德畢竟成就。解釋第三點也分為三個部分：首先是標示，然後是引用證據，最後是解釋。 三者功德畢竟成就，說到功德畢竟成就，依據後面的兩處經文又進行解釋。第一處是下文說，具足十力（Dasabala，佛陀的十種力量）、四無畏（Catur-vaisaradyas，佛陀的四種無畏）等一切功德，名為功德畢竟成就。第二處是依據後文所說的具足人無我（Pudgala-nairatmya，對個體不存在的認知）和法無我（Dharma-nairatmya，對現象不存在的認知）的觀照。只有在大乘佛法中才有這種功德，名為畢竟成就。如下面的經文，第二部分引用經文作為證據。 如經種種念觀故，種種念觀，第三部分解釋經文。 種種念觀，因為宣說那法成就的因緣，如法相應。接下來是說那法成就的因緣，想要說法，必須要成就各種功德，這就是說法的因緣。有了說法的因緣，才能與諸法相應，與諸法相應才能說法。前面第三點知曉染污和清凈的因，說明佛陀知曉有法。現在顯示人無我和法無我的觀照，是知曉空法。因為具足知曉空和有，所以名為法師。問：怎樣名為種種念觀？答：具足人無我和法無我，就名為種種。四者，說成就也分為三個部分，首先是標示。 四者說成就，如下面的經文，引用經文。 如經種種言辭故，種種言辭，第三部分解釋經文。 種種言辭，因為以四無礙智（Catur-pratisamvit，四種無礙的智慧），依據什麼什麼名字章句，隨著什麼什麼眾生能夠接受而為他們宣說。依據什麼名字章句。
【English Translation】 English version A general discussion of the two. All defiled afflictions are the cause of the defiled dharmas of samsara (birth and death), while non-outflow (anāsrava, free from defilements) is the cause of the pure dharmas of nirvana. This is extensively explained in texts like the 'Chapter on Various Names' and the 'Śrīmālādevī Sūtra'. Samsara relies on the Tathagatagarbha (the womb of the Thus-Come One). A common explanation is that defiled and pure seeds are the cause of samsara, while the cultivation of non-outflow is the cause of nirvana. The Buddha knows these two internally but reveals them externally to beings, hence being called a Dharmacharya (teacher of the Dharma). Some treatises state defiled and pure causes. I say that knowing the defiled and pure causes encompasses the meaning of knowing the cause. If only the pure cause is mentioned, then only purity is known, and defilement is not known, thus not fully encompassing the meaning of the cause. Thirdly, the complete accomplishment of merit. The explanation of the third point is also divided into three parts: first, the indication; second, the citation of evidence; and third, the explanation. Thirdly, the complete accomplishment of merit. Regarding the complete accomplishment of merit, it is further explained based on the following two passages. The first is the statement below that possessing all merits such as the ten powers (Dasabala, the ten powers of a Buddha) and the four fearlessnesses (Catur-vaisaradyas, the four kinds of fearlessness of a Buddha) is called the complete accomplishment of merit. The second is based on the later text regarding the contemplation of the absence of self in persons (Pudgala-nairatmya, the non-existence of an individual self) and the absence of self in phenomena (Dharma-nairatmya, the non-existence of inherent existence in phenomena). Only in the Mahayana Dharma is there this merit called complete accomplishment. As in the sutra below, the second part cites the sutra as evidence. As the sutra says, 'because of various mindfulness and contemplation'. 'Various mindfulness and contemplation', the third part explains the sutra. 'Various mindfulness and contemplation' means that the causes and conditions for the accomplishment of that Dharma are spoken of, being in accordance with the Dharma. Next is speaking of the causes and conditions for the accomplishment of that Dharma. To expound the Dharma, one must accomplish various merits, which are the causes and conditions for expounding the Dharma. Only with the causes and conditions for expounding the Dharma can one be in accordance with all dharmas, and only in accordance with all dharmas can one expound the Dharma. The previous third point, knowing the defiled and pure causes, shows that the Buddha knows the existence of dharmas. Now, revealing the contemplation of the absence of self in persons and the absence of self in phenomena is knowing the emptiness of dharmas. Because one fully knows emptiness and existence, one is called a Dharmacharya. Question: What is meant by 'various mindfulness and contemplation'? Answer: Possessing the absence of self in persons and the absence of self in phenomena is called 'various'. Fourthly, speaking of accomplishment is also divided into three parts, first, the indication. Fourthly, speaking of accomplishment. As in the sutra below, citing the sutra. As the sutra says, 'because of various expressions'. 'Various expressions', the third part explains the sutra. 'Various expressions' means that with the four unimpeded wisdoms (Catur-pratisamvit, the four kinds of unobstructed wisdom), based on whatever names and phrases, according to whatever beings are able to receive, one speaks to them. Based on whatever names and phrases.
釋上種種言辭也。隨何等何眾生者。隨萬類眾生。故有種種言辭。然羅什法師經無此四種功德文。但言吾從成佛已來種種因緣譬喻廣演言教。種種因緣當是四中之第三。廣演言教可擬第四功德。種種譬喻可擬第二。無第一種種方便。所以然者無數方便中攝一切方便故。初更無方便也。問。此四種功德云何次第。答。一切諸佛皆住八相成道故。第一明住功德。所以住八相者。如來知染知凈。令眾生舍染得凈。故有第二教化功德。夫欲化物須內備諸德即與法相應。故有第三畢竟功德。德備于內巧說于外。故有第四說法功德。此四攝化物義。故總名法師功德 復有義下。第二廣四方便。亦是釋章門。釋章門即應成四別。但論主大分為二。釋前三方便為一類。釋第四為一類。前三方便為二。一經釋。二論釋。經釋即三。一一章中皆三。謂初標。二引證。三釋經。
復有義種種方便者示現外道所有邪法如是如是種種過失故複種種方便示現諸佛正法如是如是種種功德故 言復有者。上明八相。方便義猶未盡。今欲廣釋。故言復有義種種方便者。標種種也。示現已下釋種種也。可有三段種種。一者示現正法種種過失。如九十六種。二示現佛正法種種功德。略說五乘。廣有八萬法藏。三者邪為一種。正為一種。故云種種 如經下
【現代漢語翻譯】 現代漢語譯本： 上面解釋了種種言辭。『隨何等何眾生者』，是指隨順各種型別的眾生，所以才會有種種言辭。然而鳩摩羅什法師翻譯的經文中沒有這四種功德的文字，只是說『我自從成佛以來，用種種因緣譬喻廣泛地演說言教』。種種因緣應當是四種功德中的第三種，廣泛地演說言教可以比擬第四種功德，種種譬喻可以比擬第二種功德，沒有第一種『種種方便』。之所以這樣說，是因為無數的方便中包含了所有方便，最初就沒有其他的方便了。問：這四種功德的次第是怎樣的？答：一切諸佛都安住於八相成道，所以第一是說明安住的功德。之所以安住於八相，是因為如來知道染污也知道清凈，讓眾生捨棄染污而得到清凈，所以有第二種教化的功德。想要教化眾生，必須內在具備各種功德，才能與法相應，所以有第三種畢竟功德。內在具備功德，在外巧妙地說法，所以有第四種說法的功德。這四種功德是攝受教化眾生的意義，所以總稱為法師的功德。 下面『復有義』開始，是第二部分，廣泛地解釋四種方便，也是解釋章節的綱要。解釋章節的綱要本應分成四個部分，但論主大致分為兩類。解釋前三種方便為一類，解釋第四種方便為一類。前三種方便又分為兩部分：一是經文的解釋，二是論的解釋。經文的解釋又分為三部分，每一章中都有這三部分，即：首先是標示，其次是引用證據，最後是解釋經文。
『復有義，種種方便者，示現外道所有邪法如是如是種種過失故，複種種方便示現諸佛正法如是如是種種功德故』。說『復有』，是因為上面說明八相成道的方便之義還沒有完全說完，現在想要廣泛地解釋，所以說『復有義，種種方便者』，這是標示『種種』。『示現』以下是解釋『種種』。可以分為三段『種種』：一是示現正法的種種過失，如九十六種外道；二是示現佛的正法種種功德，簡略地說有五乘佛法，廣義地說有八萬四千法藏；三是邪法為一種，正法為一種，所以說『種種』。『如經下』
【English Translation】 English version: The above explains various expressions. 'Following what kind of beings?' refers to following all kinds of beings, hence the various expressions. However, in the scriptures translated by the Venerable Kumārajīva, there are no texts describing these four kinds of merits. It only says, 'Since my enlightenment, I have extensively expounded the teachings using various causes, conditions, analogies, and parables.' The 'various causes and conditions' should correspond to the third of the four merits. 'Extensively expounding the teachings' can be compared to the fourth merit, and 'various analogies' can be compared to the second merit. There is no first merit of 'various skillful means'. The reason for this is that countless skillful means encompass all skillful means, so there are no other skillful means initially. Question: What is the order of these four kinds of merits? Answer: All Buddhas abide in the eight aspects of attaining enlightenment, so the first is to explain the merit of abiding. The reason for abiding in the eight aspects is that the Tathāgata knows defilement and also knows purity, enabling beings to abandon defilement and attain purity, hence there is the second merit of teaching. To teach beings, one must internally possess various merits to be in accordance with the Dharma, hence there is the third ultimate merit. Possessing merits internally and skillfully speaking externally, hence there is the fourth merit of preaching the Dharma. These four merits are the meaning of embracing and teaching beings, so they are collectively called the merits of a Dharma master. Starting from 'Moreover, there is a meaning' below, is the second part, extensively explaining the four skillful means, which is also explaining the outline of the chapter. Explaining the outline of the chapter should be divided into four parts, but the commentator roughly divides it into two categories. Explaining the first three skillful means as one category, and explaining the fourth skillful means as another category. The first three skillful means are further divided into two parts: first, the explanation of the sutra, and second, the explanation of the treatise. The explanation of the sutra is further divided into three parts, each chapter having these three parts, namely: first, the indication; second, the citation of evidence; and third, the explanation of the sutra.
'Moreover, there is a meaning, 'various skillful means' means showing the various faults of the heterodox doctrines of external paths, and again, 'various skillful means' means showing the various merits of the Buddhas' true Dharma.' Saying 'Moreover' is because the meaning of the skillful means of the eight aspects of attaining enlightenment mentioned above has not been fully explained. Now, wanting to explain it extensively, it is said 'Moreover, there is a meaning, 'various skillful means'', which is indicating 'various'. 'Showing' below is explaining 'various'. It can be divided into three sections of 'various': first, showing the various faults of the true Dharma, such as the ninety-six kinds of external paths; second, showing the various merits of the Buddhas' true Dharma, briefly speaking, there are the Five Vehicles, and broadly speaking, there are the eighty-four thousand Dharma treasures; third, heterodox is one kind, and orthodox is one kind, so it is said 'various'. 'As in the sutra below'
引證。就文有二。一者正明無數方便。
如經舍利弗吾從成佛已來廣演言教無數方便 二從引導已下。釋說方便意。
引導眾生於諸著處令得解脫故 復有無數方便者。第三釋經。就文為二。一者釋無數方便。二者釋上說方便意。
復無數方便者令入諸善法故複方便者斷諸方便疑故複方便者令入增上勝智中故複方便者依四攝法攝取眾生令得解脫故 此中明四種方便。今以三義釋之。一者未入善法眾生。令其入善。雖入善法未得無疑。故為斷疑。雖復斷疑未入勝智令得勝智。雖入勝智未得解脫故令得解脫。二者即是勝鬘四種重檐。云何為四。初為無聞非法眾生說人天乘。令入善法。第二說聲聞乘斷四諦中疑。故言斷諸疑故。第三說緣覺乘令入勝智。以緣覺智勝聲聞智故。第四方便為說大乘。于大乘中以四攝法攝之。以佈施攝之令為己眷屬。以愛語攝之令發菩提心。以利行故攝之令善根增長。以同事攝之令其成佛。三者依佛性論。為四人破四障。成四因得四果。故不多不少但明四種。初方便破闡提不信障。令信樂大乘為成大凈種。第二方便破外道邪我相障。令得波若。為大我種子。而言斷諸疑者。無有虛妄之我有佛性之我。于有無法中諸疑得斷。第三方便破聲聞怖畏生死障。令得破虛空三昧成就為大樂
【現代漢語翻譯】 現代漢語譯本：引證。就文分兩部分。第一部分是正面闡明無數方便法門。 例如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），我自從成佛以來，廣泛演說言教，使用了無數方便法門。』第二部分從『引導』開始，解釋說明方便的意義。 『引導眾生於各種執著之處，使他們得以解脫。』又有無數方便法門。第三部分解釋經文。就文分為兩部分。第一部分解釋無數方便法門，第二部分解釋上面所說的方便的意義。 『又有無數方便法門，使眾生進入各種善法之中。』又有方便法門，斷除對各種方便的疑惑。又有方便法門，使眾生進入增上殊勝的智慧之中。又有方便法門，依靠四攝法（佈施、愛語、利行、同事）攝取眾生，使他們得以解脫。 這裡闡明了四種方便法門。現在用三種意義來解釋它。第一，對於尚未進入善法的眾生，使他們進入善法。即使進入了善法，如果還沒有消除疑惑，所以要為他們斷除疑惑。即使斷除了疑惑，如果還沒有進入殊勝的智慧，使他們獲得殊勝的智慧。即使進入了殊勝的智慧，如果還沒有獲得解脫，所以使他們獲得解脫。第二，這正是《勝鬘經》中所說的四種重檐。什麼是四種呢？首先，為沒有聽聞佛法、行為不合法的眾生宣說人天乘（導致投生人道或天道的修行方法），使他們進入善法。第二，宣說聲聞乘（通過聽聞佛法而證悟的修行方法），斷除對四諦（苦、集、滅、道）的疑惑，所以說『斷除各種疑惑』。第三，宣說緣覺乘（通過觀察因緣而證悟的修行方法），使他們進入殊勝的智慧，因為緣覺的智慧勝過聲聞的智慧。第四種方便是宣說大乘（菩薩乘，以利益一切眾生為目標的修行方法），在大乘中用四攝法來攝取他們。用佈施來攝取他們，使他們成為自己的眷屬。用愛語來攝取他們，使他們發起菩提心（覺悟之心）。用利行來攝取他們，使他們的善根增長。用同事來攝取他們，使他們成就佛果。第三，依據《佛性論》，為四種人破除四種障礙，成就四種因，得到四種果。所以不多也不少，只闡明四種。第一種方便破除一闡提（斷絕善根的人）的不信之障，使他們信樂大乘，成為成就大凈種（清凈的種子）。第二種方便破除外道（佛教以外的修行者）的邪我相之障，使他們獲得般若（智慧），成為大我（真我）的種子。說『斷除各種疑惑』，是指沒有虛妄的我，只有佛性的我，對於有和無的各種疑惑得以斷除。第三種方便破除聲聞（通過聽聞佛法而證悟的修行者）怖畏生死之障，使他們獲得破虛空三昧（一種禪定狀態），成就為大樂。
【English Translation】 English version: Citation. Regarding the text, there are two parts. The first part directly clarifies countless expedient means (upāya). For example, as stated in the Sutra: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), since I attained Buddhahood, I have extensively expounded teachings using countless expedient means.' The second part, starting from 'guiding,' explains the meaning of expedient means. 'Guiding sentient beings from various attachments, enabling them to attain liberation.' There are also countless expedient means. The third part explains the Sutra. Regarding the text, there are two parts. The first part explains countless expedient means, and the second part explains the meaning of the aforementioned expedient means. 'There are also countless expedient means to lead beings into various wholesome dharmas.' There are also expedient means to dispel doubts about various expedient means. There are also expedient means to lead beings into higher and superior wisdom. There are also expedient means to gather beings through the four means of gathering (giving, kind speech, beneficial action, and cooperation), enabling them to attain liberation. Here, four types of expedient means are clarified. Now, I will explain them with three meanings. First, for sentient beings who have not yet entered wholesome dharmas, to lead them into wholesome dharmas. Even if they have entered wholesome dharmas, if they have not yet dispelled doubts, then to dispel their doubts. Even if they have dispelled doubts, if they have not yet entered superior wisdom, to enable them to attain superior wisdom. Even if they have entered superior wisdom, if they have not yet attained liberation, then to enable them to attain liberation. Second, these are precisely the four heavy eaves mentioned in the Śrīmālādevī Siṃhanāda Sūtra. What are the four? First, for sentient beings who have not heard the Dharma and whose actions are not in accordance with the Dharma, to expound the human and deva vehicle (practices leading to rebirth in the human or heavenly realms), enabling them to enter wholesome dharmas. Second, to expound the Śrāvakayāna (the vehicle of those who attain enlightenment through hearing the Dharma), dispelling doubts about the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), hence the saying 'dispelling various doubts.' Third, to expound the Pratyekabuddhayāna (the vehicle of those who attain enlightenment through observing conditions), enabling them to enter superior wisdom, because the wisdom of the Pratyekabuddha surpasses the wisdom of the Śrāvaka. The fourth expedient means is to expound the Mahāyāna (the Bodhisattva vehicle, the practice aimed at benefiting all sentient beings), and within the Mahāyāna, to gather them through the four means of gathering. To gather them through giving, making them one's retinue. To gather them through kind speech, causing them to generate Bodhicitta (the mind of enlightenment). To gather them through beneficial action, causing their roots of goodness to grow. To gather them through cooperation, enabling them to attain Buddhahood. Third, according to the Buddha-nature Treatise, to break down four obstacles for four types of people, accomplish four causes, and attain four results. Therefore, neither more nor less, only four types are clarified. The first expedient means breaks down the obstacle of disbelief of the Icchantika (those who have severed their roots of goodness), causing them to believe in and delight in the Mahāyāna, becoming the seed for accomplishing great purity. The second expedient means breaks down the obstacle of the heretical self-image of the non-Buddhists, enabling them to attain Prajñā (wisdom), becoming the seed of the great self (true self). The saying 'dispelling various doubts' refers to the absence of a false self, only the self of Buddha-nature, and the various doubts about existence and non-existence are dispelled. The third expedient means breaks down the obstacle of the Śrāvaka's fear of birth and death, enabling them to attain the Samadhi of breaking through the void (a state of meditation), accomplishing great bliss.
種子。種子以勝前二種方便故云勝智。又初一為下。次一為中。后一為上。故云增上。第四破獨覺自愛身障。令得大慈大悲成就為大常種子。以緣覺無悲故。今明四攝法。即是大悲 諸著處者下。第二釋說方便意。就文為二。初牒總釋。
諸著處者彼處處著 或著諸界下。第二別釋文為二。初列四著。次釋四著。
或著諸界或著諸地或著諸分或著諸乘故。
上明四種方便。今明四著者為有四種著故。所以說四方便。非是別治。但是總治耳 著界者下。第二釋四著。即四別。今前釋著界也。
著界者謂著欲色無色界故 著地下。釋第二也。
著地者著戒取三昧初禪定地乃至非非想及滅盡定地故 戒取者。即外道用諸邪戒為道。三昧著者。此是欲界中三昧。如成實論電光定等。又是毗曇未來禪也 著分者釋第三。前列著在家出家二章門。
著分者著在家出家分故 次釋二章門。
著在家分者著己同類作種種業邪見等故著出家分者著名聞利養種種諸覺煩惱等故 易知 著乘者釋第四。前列聲聞菩薩二章門。
著乘者著聲聞乘菩薩乘故 次釋二門。
著聲聞乘者樂持小乘戒求須陀洹斯陀含阿那含阿羅漢等故著大乘者謂著利養供養恭敬等故著分別觀種種法相乃至佛地故
【現代漢語翻譯】 現代漢語譯本 種子。種子因為勝過前面兩種方便，所以稱為勝智。而且第一個是下等，第二個是中等，最後一個是上等，所以稱為增上。第四個是破除獨覺自愛自身之障礙，使之得到大慈大悲的成就，作為大常的種子。因為緣覺沒有悲心。現在說明四攝法，就是大悲心。 『諸著處者』以下，第二是解釋說方便的意義。就文義來說分為兩部分。首先是總括解釋。 『諸著處者，彼處處著』 『或著諸界』以下，第二是分別解釋，文義分為兩部分。首先是列出四種執著，然後解釋這四種執著。 『或著諸界，或著諸地，或著諸分，或著諸乘故。』 上面說明四種方便，現在說明四種執著，因為有四種執著的緣故，所以說四種方便。不是分別對治，只是總的對治罷了。 『著界者』以下，第二是解釋四種執著，即四種分別。現在先解釋執著于界。 『著界者，謂著欲界、色界、無色界故。』 『著地者』，解釋第二種執著。 『著地者，著戒禁取、三昧、初禪定地乃至非非想及滅盡定地故。』戒禁取（認為持守戒律可以得道）是指外道用各種邪戒作為修道的途徑。三昧（專注）是指欲界中的三昧，如《成實論》中的電光定等，又是毗曇宗所說的未來禪。 『著分者』，解釋第三種執著。前面列出執著于在家、出家兩種章門。 『著分者，著在家、出家分故。』 接下來解釋這兩種章門。 『著在家分者，著自己同類，作種種行業邪見等故；著出家分者，著名聞利養，種種諸覺煩惱等故。』容易理解。 『著乘者』，解釋第四種執著。前面列出聲聞乘、菩薩乘兩種章門。 『著乘者，著聲聞乘、菩薩乘故。』 接下來解釋這兩種門。 『著聲聞乘者，樂於持守小乘戒律，追求須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）等果位故；著大乘者，謂執著于利養、供養、恭敬等，執著于分別觀察種種法相乃至佛地故。』
【English Translation】 English version Seeds. Seeds are called superior wisdom because they surpass the previous two kinds of expedient means. Moreover, the first is inferior, the second is intermediate, and the last is superior, hence called increasing. The fourth is to break the self-loving obstacle of the Pratyekabuddha (Solitary Realizer), enabling them to attain great compassion and become seeds of great constancy, because Pratyekabuddhas lack compassion. Now, explaining the Four Sangrahavastus (Four Means of Conversion), which are great compassion. The section 'Those who are attached to places' below, is the second explanation of the meaning of expedient means. In terms of the text, it is divided into two parts. First, a general explanation. 'Those who are attached to places, are attached to those places everywhere.' The section 'Or attached to the realms' below, is the second separate explanation, divided into two parts. First, listing the four attachments, and then explaining these four attachments. 'Or attached to the realms, or attached to the grounds, or attached to the divisions, or attached to the vehicles.' Above, the four expedient means are explained. Now, the four attachments are explained, because there are four kinds of attachments, hence the four expedient means are taught. They are not separate treatments, but a general treatment. The section 'Attached to the realms' below, is the second explanation of the four attachments, which are four distinctions. Now, first explaining attachment to the realms. 'Attached to the realms means being attached to the desire realm, the form realm, and the formless realm.' The section 'Attached to the grounds', explains the second attachment. 'Attached to the grounds means being attached to the ground of moral precepts, Samadhi (concentration), the first Dhyana (meditative state), up to the realm of neither perception nor non-perception, and the cessation of perception and sensation.' 'Moral precepts' refers to the heretics using various evil precepts as the path. 'Samadhi' refers to the Samadhi in the desire realm, such as the lightning Samadhi in the Satyasiddhi Shastra, and also the future Dhyana of the Abhidharma. The section 'Attached to the divisions', explains the third attachment. Previously, it listed the two categories of attachment to householders and renunciates. 'Attached to the divisions means being attached to the divisions of householders and renunciates.' Next, explaining these two categories. 'Attached to the division of householders means being attached to one's own kind, engaging in various actions, wrong views, etc. Attached to the division of renunciates means being attached to fame, gain, offerings, various perceptions, afflictions, etc.' Easy to understand. The section 'Attached to the vehicles', explains the fourth attachment. Previously, it listed the two categories of the Sravaka (Hearer) vehicle and the Bodhisattva vehicle. 'Attached to the vehicles means being attached to the Sravaka vehicle and the Bodhisattva vehicle.' Next, explaining these two doors. 'Attached to the Sravaka vehicle means delighting in upholding the precepts of the Hinayana (Small Vehicle), seeking the fruits of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), etc. Attached to the Mahayana (Great Vehicle) means being attached to gain, offerings, reverence, etc., being attached to discriminating and observing various Dharma characteristics, even up to the Buddha ground.'
易知 複種種知見者。廣第二種種知見義。就文亦三。一標章門略釋。二引經。三釋經。
複種種知見者自身成就不可思議勝妙境界與聲聞菩薩等故 自身成就不可思議境界。謂絕二乘菩薩境界也。與聲聞菩薩等故者。上明異大小二人。今明同大小二人 如經舍利弗如來知見方便者。第二引經還證前二義。
如經舍利弗如來知見方便到于彼岸故 前證上與聲聞菩薩等。如來真實過聲聞菩薩。而能同聲聞菩薩。故言方便也。此方便並異上來方便。仍取同聲聞菩薩以為方便也。到于彼岸者。證於第一絕二人境界也 到彼岸者下。第三釋經。
到彼岸者勝餘一切諸菩薩故 當勝聲聞菩薩不待言也 複種種念觀者。廣第三種種念觀。此文但二。一者標章。
複種種念觀者 二引經。
如經舍利弗如來知見廣大深遠無障無礙力無畏不共法根力菩提分禪定解脫三昧三摩跋提皆已具足故 所以無第三釋經者。此中明力無畏等。處處經論皆以釋竟。又文顯現者。不須解釋 又第一成就下。自上以來第一依經廣三方便。今第二論主重廣三方便。即成三別。一一中有二。一者牒。可化眾生下。第二解釋。論釋與經異者。經多就法解。論但就人釋。所以為異。
又第一成就可化眾生依止善知識而成就
故 第一成就。即是種種方便。所以示種種方便者。令可化眾生依止善知識得成就故。
第二成就根熟眾生令得解脫故 第二成就。即是種種知見。令根熟者得解脫。
第三成就力家得自在凈降伏故 第三成就。或言。力家自在以家為正。力者十力。家者諸德。是力家流類。故稱為家。自在凈降伏者。第三即種種念觀。種種念觀者謂力無畏等。如上列。上二成就化兩種眾生。今第三成就既具一切功德。故能普降伏一切眾生。又上二種成就利益根熟及未熟眾生。今第三成就降伏如來一切煩惱。是故前明化他德。今敘自德。所以前門辨人知是化他。后不明人知是自德 第四說成就者。自上以來廣前三方便竟。今廣第四說成就。就文為二。第一從初竟此七種。令眾生自身功德成就。明如來說法令眾生自行成就。第二從教化成就下。明如來說法使化他行成就。前釋現瑞中。大法雨等八種亦具此二。初六種佛欲令眾生自行成就。后二法令化他行成就。是故現瑞。今說定起為物說法。亦令二德成就。自德成就中有二。第一經廣。第二論略。就經廣中為二。初牒章門。總廣標七數所以。
第四說成就者有七種 第四說成就有七種者。此章正明法師功德。法師雖具四德而以說法為正。故廣明具七種德能為物說法 一
【現代漢語翻譯】 現代漢語譯本：因此，第一種成就，就是種種方便法門。之所以示現種種方便法門，是爲了讓可以教化的眾生依止善知識而得到成就。 第二種成就，是爲了使根機成熟的眾生得到解脫。第二種成就，就是種種知見，使根機成熟的人得到解脫。 第三種成就，是爲了使具足力量者得到自在清凈的降伏。第三種成就，或者說，力量自在，以『家』字為正解。『力』指的是如來的十力（dasabala），『家』指的是諸種功德。這是力量之家的流類，所以稱為『家』。自在清凈降伏，第三種成就就是種種念觀。種種念觀指的是力、無畏等等，如上文所列。前兩種成就教化兩種眾生，現在第三種成就既已具足一切功德，所以能夠普遍降伏一切眾生。而且，前兩種成就利益根機成熟和未成熟的眾生，現在第三種成就降伏如來的一切煩惱。因此，前面說明的是化他的功德，現在敘述的是自利的功德。所以前面的部分辨別人，知道這是化他，後面的部分不辨別人，知道這是自利。第四種是說成就，從上面以來廣泛地闡述了前三種方便。現在廣泛地闡述第四種說成就。從文義上分為兩部分。第一部分從開始到『這七種』，使眾生自身功德成就，說明如來說法使眾生自行成就。第二部分從『教化成就』下，說明如來說法使化他行成就。前面解釋現瑞時，大法雨等八種也具備這兩種含義。前六種佛想要使眾生自行成就，后兩種使化他行成就。因此，現瑞，現在說定起為眾生說法，也使兩種功德成就。自利功德成就有兩部分。第一部分經文廣說，第二部分論典略說。就經文廣說中又分為兩部分，首先是依照章節，總括地標明七種數量的原因。 第四說成就者有七種，第四說成就有七種，這一章正是說明法師的功德。法師雖然具備四種功德，但以說法為主要，所以廣泛地說明具備七種德能為眾生說法。一
【English Translation】 English version: Therefore, the first accomplishment is the various skillful means (upaya). The reason for demonstrating various skillful means is to enable those sentient beings who can be transformed to rely on virtuous friends (kalyanamitra) and attain accomplishment. The second accomplishment is to enable sentient beings with mature roots to attain liberation. The second accomplishment is the various knowledges and views, enabling those with mature roots to attain liberation. The third accomplishment is to enable those with strength to attain self-mastery and pure subjugation. The third accomplishment, or rather, strength and self-mastery, with 'family' (kula) being the correct interpretation. 'Strength' refers to the ten powers (dasabala) of the Tathagata, and 'family' refers to the various virtues. This is the lineage of the family of strength, hence it is called 'family'. Self-mastery and pure subjugation, the third accomplishment is the various mindfulness and contemplations. The various mindfulness and contemplations refer to strength, fearlessness, etc., as listed above. The first two accomplishments transform two types of sentient beings, and now the third accomplishment, having all merits, is able to universally subdue all sentient beings. Moreover, the first two accomplishments benefit sentient beings with mature and immature roots, and now the third accomplishment subdues all the afflictions of the Tathagata. Therefore, the former explains the virtues of transforming others, and now narrates the virtues of self-benefit. Therefore, the former part distinguishes people, knowing that it is transforming others, and the latter part does not distinguish people, knowing that it is self-benefit. The fourth is speaking of accomplishment, from above extensively explaining the first three skillful means. Now extensively explaining the fourth speaking of accomplishment. From the meaning of the text, it is divided into two parts. The first part, from the beginning to 'these seven types', enables sentient beings to accomplish their own merits, explaining that the Tathagata's teaching enables sentient beings to accomplish self-practice. The second part, from 'teaching and transforming accomplishment' below, explains that the Tathagata's teaching enables the practice of transforming others to be accomplished. Earlier, when explaining the manifestation of auspicious signs, the eight types such as the great rain of Dharma also possess these two meanings. The first six types, the Buddha wants to enable sentient beings to accomplish self-practice, and the latter two enable the practice of transforming others to be accomplished. Therefore, manifesting auspicious signs, now speaking of arising from samadhi to speak Dharma for sentient beings, also enables the accomplishment of two virtues. The accomplishment of self-benefit has two parts. The first part is extensively explained in the sutra, and the second part is briefly explained in the treatise. Within the extensive explanation in the sutra, it is further divided into two parts, first following the chapter, comprehensively marking the reason for the seven numbers. The fourth speaking of accomplishment has seven types, the fourth speaking of accomplishment has seven types, this chapter precisely explains the merits of a Dharma master. Although a Dharma master possesses four virtues, speaking Dharma is the main one, so extensively explaining possessing seven virtues and abilities to speak Dharma for sentient beings. One
者種種成就下。第二正明七種成就。即成七別。初中有二。一標章。二引經。
一者種種成就 而言種種成就者。於一切法門皆窮其源底。然後能為物說法。
如經舍利弗諸佛如來深入無際成就一切未曾有法故 二者言語成就亦二。初標章。次引經。
二者言語成就得五種美妙音聲說法 上明內窮法門。今明外有音聲美妙法然後能為物說法。
如經如來能種種分別巧說諸法言辭柔軟悅可眾心故 三者相成就亦三。初標。次引經。后釋經。
三者相成就 而言相成就者。可相時而動。可語即語。宜默便默。故名為相。二者有利根眾生。聞上所說悟解相現。不須復說。故名為相 如經下。第二引證。
如經止舍利弗不須復說故 有法器眾生故下。第三釋經。
有法器眾生心已滿足故 即是利根菩薩聞佛上來所說法華。即便得解不更重說也。而三請后更廣說者。為鈍根聲聞說耳。又此中通嘆諸佛有知機之德。有利根之人已解佛悟不須復說 第四堪成就者。上明利根之人已解佛語不須復說。今明堪受化人猶未得解故應為說。初釋。
四者堪成就所有一切可化眾生皆知如來成就希有勝妙功德能說法故 次引經。
如經舍利弗佛所成就第一希有難解之法故 易知 第五無
【現代漢語翻譯】 現代漢語譯本： 這些是種種成就之下所要講述的內容。第二部分正式闡明七種成就，即成就七種不同的方面。在第一部分中有兩個要點：一是標明綱要，二是引用經文。
一、種種成就： 所謂『種種成就』，是指對於一切法門都窮盡其根源和底蘊，然後才能為眾生說法。
如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），諸佛如來深入無際，成就一切未曾有之法。』
二、言語成就： 也有兩個要點：一是標明綱要，二是引用經文。
二、言語成就： 獲得五種美妙音聲來說法。 上面說明內在窮盡法門，現在說明外在具有音聲美妙的法，然後才能為眾生說法。
如經文所說：『如來能種種分別，巧妙地說諸法，言辭柔軟，悅可眾心。』
三、相成就： 也有三個要點：一是標明綱要，二是引用經文，三是解釋經文。
三、相成就： 所謂『相成就』，是指可以示意時就示意，可以說話時就說話，適宜沉默時就沉默，所以稱為『相』。二是指有利根的眾生，聽聞上面所說的內容，領悟理解了所表達的含義，不需要重複解說，所以稱為『相』。
如經文所說：『止，舍利弗，不須復說。』
『有法器眾生故』以下，是第三個要點，解釋經文。
因為有可以作為法器的眾生，他們的內心已經滿足了。 這就是說，有利根的菩薩聽聞佛陀上面所說的《法華經》，立即就能理解，不需要再次解說。而三次請求之後又更廣泛地解說，是爲了鈍根的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）而說的。此外，這裡也普遍讚歎諸佛具有了解眾生根機的德能，對於利根之人已經理解佛陀的領悟，就不需要重複解說。
四、堪成就： 上面說明利根之人已經理解佛語，不需要重複解說。現在說明堪受教化之人仍然沒有理解，所以應該為他們解說。首先是解釋。
四、堪成就： 所有一切可以被教化的眾生，都知道如來成就了稀有殊勝的功德，能夠說法。
其次是引用經文。
如經文所說：『舍利弗，佛所成就的是第一稀有難解之法。』
容易理解。
五、無
【English Translation】 English version: These are the contents to be discussed under the various accomplishments. The second part formally elucidates the seven accomplishments, which means accomplishing seven different aspects. In the first part, there are two main points: first, to mark the outline; second, to cite the scriptures.
First, various accomplishments: The so-called 'various accomplishments' refers to exhausting the roots and foundations of all Dharma doors, and then being able to preach the Dharma for sentient beings.
As the scripture says: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), the Tathāgatas (如來, another name for Buddha) deeply enter the boundless, accomplishing all unprecedented Dharmas.'
Second, speech accomplishment: There are also two main points: first, to mark the outline; second, to cite the scriptures.
Second, speech accomplishment: Obtaining five kinds of wonderful sounds to preach the Dharma. The above explains the internal exhaustion of the Dharma doors, and now explains that externally having the wonderful Dharma of sound, and then being able to preach the Dharma for sentient beings.
As the scripture says: 'The Tathāgata can distinguish in various ways, skillfully speaking of all Dharmas, with soft and pleasing words that delight the hearts of all.'
Third, appearance accomplishment: There are also three main points: first, to mark the outline; second, to cite the scriptures; third, to explain the scriptures.
Third, appearance accomplishment: The so-called 'appearance accomplishment' refers to indicating when it is appropriate to indicate, speaking when it is appropriate to speak, and remaining silent when it is appropriate to remain silent, so it is called 'appearance'. Second, it refers to sentient beings with sharp roots, who, upon hearing what was said above, understand the meaning expressed, and do not need to be explained again, so it is called 'appearance'.
As the scripture says: 'Stop, Śāriputra, there is no need to say more.'
'Because there are sentient beings who can be vessels of the Dharma' below, is the third main point, explaining the scriptures.
Because there are sentient beings who can be vessels of the Dharma, their hearts are already satisfied. This means that sharp-rooted Bodhisattvas (菩薩, beings who seek enlightenment) hear the Lotus Sutra (法華經) spoken by the Buddha above, and immediately understand it, without needing to be explained again. The reason for explaining it more extensively after three requests is for the sake of dull-rooted Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings). Furthermore, this also universally praises the Buddhas for having the virtue of understanding the faculties of sentient beings; for those with sharp roots who have already understood the Buddha's enlightenment, there is no need to explain it again.
Fourth, suitability accomplishment: The above explains that sharp-rooted people have already understood the Buddha's words and do not need to be explained again. Now it explains that those who are suitable to be taught have not yet understood, so they should be explained to. First is the explanation.
Fourth, suitability accomplishment: All sentient beings who can be taught know that the Tathāgata has achieved rare and supreme merits and virtues, and is able to preach the Dharma.
Next is the citation of the scriptures.
As the scripture says: 'Śāriputra, what the Buddha has accomplished is the foremost rare and difficult-to-understand Dharma.'
Easy to understand.
Fifth, no
量種成就。就文有三。一標章略釋。二引經。三釋經。
五者無量種成就說不可盡 無量種成就者。法身具眾德。而說不可盡故也 如經者。第二引經。
如經舍利弗唯佛與佛說法諸佛如來能知彼法究竟實相故 言實相者已下。第三釋經。
言實相者謂如來藏法身之體不變義故 如來藏者。在煩惱之內名如來藏。亦名如來胎。法身之體不變義故者。雖在煩惱不為煩惱所染。故名不變。佛性論虛妄法有三變異。釋無變異義。一果報盡故變異。二對治所破故變異。三唸唸滅故變異。法身離此三過失。一前後寂靜故。無果報盡變異。二無漏故。無對治破變異。三非有為故。無念念壞變異 六者覺體成就。就文為三。初標。次釋。后引經證。
六者覺體成就上第五明法身。今明應身。亦是報身覺體。即是佛體亦名佛性。以佛性顯現故名成就 如來所說下。第二解釋。
如來所說一切諸法唯佛如來自證得故 如來外能說一切法者。唯佛自證得故。自證得者即是自證得法身也 如經下。第三引經。
如經舍利弗唯佛如來知一切法故 七者隨順眾生意為說修行法者亦三。一標。二釋。三引經。
七者隨順眾生意為說修行法成就彼法 此第七即是化身。隨眾生意為說修行法者。佛隨眾生意
【現代漢語翻譯】 現代漢語譯本： 五、無量種成就。就文分三部分。一、標示綱要並略作解釋。二、引用經文。三、解釋經文。
『五者無量種成就說不可盡』，無量種成就，指的是法身具備眾多功德，無法完全述說。
『如經者』，第二部分，引用經文。
『如經舍利弗唯佛與佛說法諸佛如來能知彼法究竟實相故』。
『言實相者已下』，第三部分，解釋經文。
『言實相者謂如來藏（Tathagatagarbha）法身之體不變義故』。如來藏，在煩惱之內稱為如來藏，也稱為如來胎。『法身之體不變義故者』，雖然處於煩惱之中，卻不被煩惱所污染，因此稱為不變。佛性論中，虛妄法有三種變異。解釋無變異的含義：一、果報窮盡導致變異。二、被對治法所破導致變異。三、唸唸生滅導致變異。法身遠離這三種過失：一、前後寂靜，因此沒有果報窮盡的變異。二、無漏，因此沒有被對治法所破的變異。三、非有為法，因此沒有唸唸壞滅的變異。
六、覺體成就。就文分為三部分。一、標示。二、解釋。三、引用經文證明。
『六者覺體成就』，上面第五點闡明法身，現在闡明應身，也是報身。覺體就是佛體，也稱為佛性。因為佛性顯現，所以稱為成就。
『如來所說下』，第二部分，解釋。
『如來所說一切諸法唯佛如來自證得故』。如來能夠向外宣說一切法，是因為只有佛才能親自證得。『自證得者』，就是親自證得法身。
『如經下』，第三部分，引用經文。
『如經舍利弗唯佛如來知一切法故』。
七、隨順眾生意為說修行法者，也分為三部分。一、標示。二、解釋。三、引用經文。
『七者隨順眾生意為說修行法成就彼法』。這第七點是化身。『隨順眾生意為說修行法者』，佛隨順眾生的意願
【English Translation】 English version: 5. Accomplishment of Immeasurable Kinds. Regarding the text, there are three parts: 1. Briefly explaining the chapter headings. 2. Citing scriptures. 3. Explaining the scriptures.
'Fifth, the accomplishment of immeasurable kinds is said to be inexhaustible.' The accomplishment of immeasurable kinds refers to the Dharmakaya (法身, Body of the Law) possessing numerous virtues, which cannot be fully described.
'As the scripture says,' the second part, citing scriptures.
'As the scripture says, Shariputra (舍利弗), only a Buddha (佛) together with another Buddha can explain the Dharma (法), and only all the Buddhas Tathagatas (如來) can know the ultimate true nature of that Dharma.'
'Speaking of true nature below,' the third part, explaining the scriptures.
'Speaking of true nature, it refers to the Tathagatagarbha (如來藏, Womb of the Tathagata), the essence of the Dharmakaya, which is immutable.' The Tathagatagarbha, within afflictions, is called the Tathagatagarbha, also known as the Womb of the Tathagata. 'The essence of the Dharmakaya is immutable' means that although it is within afflictions, it is not defiled by afflictions, hence it is called immutable. In the Treatise on Buddha-nature, false and illusory dharmas have three kinds of change. Explaining the meaning of immutability: 1. Change due to the exhaustion of karmic retribution. 2. Change due to being destroyed by antidotes. 3. Change due to momentary arising and ceasing. The Dharmakaya is free from these three faults: 1. It is tranquil in both past and future, hence there is no change due to the exhaustion of karmic retribution. 2. It is without outflows, hence there is no change due to being destroyed by antidotes. 3. It is non-conditioned, hence there is no change due to momentary destruction.
- Accomplishment of the Body of Enlightenment. Regarding the text, there are three parts: 1. Indication. 2. Explanation. 3. Citing scriptures for proof.
'Sixth, the accomplishment of the Body of Enlightenment.' The fifth point above clarifies the Dharmakaya; now it clarifies the Nirmanakaya (應身, Transformation Body), which is also the Sambhogakaya (報身, Reward Body). The Body of Enlightenment is the Buddha's body, also called Buddha-nature (佛性). Because Buddha-nature manifests, it is called accomplishment.
'As the Tathagata said below,' the second part, explanation.
'As the Tathagata said, all dharmas are only self-realized by the Buddha Tathagata.' The Tathagata can outwardly speak of all dharmas because only the Buddha can personally realize them. 'Self-realized' means personally realizing the Dharmakaya.
'As the scripture says below,' the third part, citing scriptures.
'As the scripture says, Shariputra, only the Buddha Tathagata knows all dharmas.'
- Accomplishment of Speaking the Dharma of Practice in Accordance with the Intentions of Sentient Beings. Also divided into three parts: 1. Indication. 2. Explanation. 3. Citing scriptures.
'Seventh, the accomplishment of speaking the Dharma of practice in accordance with the intentions of sentient beings.' This seventh point is the Nirmanakaya. 'Speaking the Dharma of practice in accordance with the intentions of sentient beings' means that the Buddha accords with the intentions of sentient beings.
說法令眾生修行也。此七法次第者。夫欲說法要備七德。一者內窮法原。二外有巧辨。三者知默。四者知悟。此四內外語默二雙也。所以有此二雙者。要由備法身現化身故。后三即明三身也。成就彼法者。如來成就隨順眾生意為眾生說法也 何等如是等故者。此第二解釋。即是牒經中何等法雲何法。用經以釋論也。
何等如是等故 何等法者。牒五門之初也。如是等者。等取下四句也 如經下。第三引經。
如經舍利弗唯佛如來能說一切法故 第一種種法門下。自上已來第一就經廣釋七法。今第二就論重釋七法。就文為二。一者釋前。第二結前釋后。釋前七章。即成七別。第一種種法門者。牒上第一種種成就。
第一種種法門攝取眾生故 攝取眾生者。心內窮種種法門方能攝取於物也。
第二令不散亂住故 第二令不散亂住故者。以外具五種音聲。聽佛音聲美妙心不散亂也。
第三令取故 第三令取故者。既聞法不亂。即令其取法也。
第四令得解脫故 第四令得解脫者。以取法故便得解脫也。
第五令彼修行成就得對治法故 第五令彼修行者。所以得解脫要須對治故也。
第六能令彼修行進趣成就故 第六能令彼修行進趣者。前令得見道。今進趣修道。
【現代漢語翻譯】 現代漢語譯本： 說法是爲了讓眾生修行。這七法次第是：想要說法，必須具備七種德行。第一，內心窮盡法的根源；第二，外在具有巧妙的辯才；第三，知道何時應沉默；第四，知道何時應開悟。這四點是內外、語默兩兩相對的。之所以有這兩兩相對，是因為要具備法身和化身。後面的三點就是闡明三身。成就這些法，就是如來成就隨順眾生的心意，為眾生說法。『何等如是等故』，這是第二重解釋，就是依照經文中的『何等法』、『云何法』，用經文來解釋論著。 『何等如是等故』，『何等法者』，是照應五門之初。『如是等者』，是包括下面的四句。『如經下』，這是第三重引用經文。 『如經舍利弗（Śāriputra）：唯佛如來能說一切法故』。『第一種種法門下』，從上面開始，第一重是就經文廣泛解釋七法。現在第二重是就論著重新解釋七法。就文義來說分為兩部分：一是解釋前面，二是總結前面並解釋後面。解釋前面的七章，就形成了七個類別。『第一種種法門者』，是照應上面第一條『種種成就』。 『第一種種法門攝取眾生故』，『攝取眾生者』，內心窮盡種種法門，才能攝取眾生。 『第二令不散亂住故』，『第二令不散亂住故者』，因為外在具備五種音聲，聽聞佛的音聲美妙，內心就不會散亂。 『第三令取故』，『第三令取故者』，既然聽聞佛法不散亂，就能夠使其取法。 『第四令得解脫故』，『第四令得解脫者』，因為取法，便能得到解脫。 『第五令彼修行成就得對治法故』，『第五令彼修行者』，之所以能夠得到解脫，必須要用對治法。 『第六能令彼修行進趣成就故』，『第六能令彼修行進趣者』，前面是使其得見道，現在是進趣修道。
【English Translation】 English version: Explaining the Dharma is to enable sentient beings to cultivate. The order of these seven Dharmas is: to explain the Dharma, one must possess seven virtues. First, to exhaustively understand the origin of the Dharma internally; second, to have skillful eloquence externally; third, to know when to be silent; fourth, to know when to enlighten. These four are the internal and external, speech and silence, in pairs. The reason for these pairs is to possess both the Dharmakaya (法身) and Nirmanakaya (化身). The latter three points clarify the Trikaya (三身). To accomplish these Dharmas is for the Tathagata (如來) to fulfill the wishes of sentient beings and explain the Dharma for them. 'What are such reasons?' This is the second explanation, which is to explain the treatise based on the 'What Dharma' and 'How Dharma' in the Sutra. 'What are such reasons?' 'What Dharma' refers to the beginning of the five gates. 'Such and so forth' includes the following four sentences. 'As in the Sutra below' is the third reference to the Sutra. 'As in the Sutra, Śāriputra (舍利弗): Only the Buddha Tathagata (佛如來) can speak of all Dharmas.' 'First, various Dharma methods below.' From above, the first is to broadly explain the seven Dharmas based on the Sutra. Now, the second is to re-explain the seven Dharmas based on the treatise. In terms of meaning, it is divided into two parts: one is to explain the preceding, and the other is to summarize the preceding and explain the following. Explaining the preceding seven chapters forms seven categories. 'First, various Dharma methods' refers to the first 'various accomplishments' above. 'First, various Dharma methods gather sentient beings.' 'Gathering sentient beings' means that only by exhaustively understanding various Dharma methods internally can one gather sentient beings. 'Second, to keep them from being scattered and abiding.' 'Second, to keep them from being scattered and abiding' is because externally there are five kinds of sounds, and hearing the beautiful sound of the Buddha keeps the mind from being scattered. 'Third, to cause them to take hold.' 'Third, to cause them to take hold' means that since they hear the Dharma without being scattered, they can take hold of the Dharma. 'Fourth, to cause them to attain liberation.' 'Fourth, to cause them to attain liberation' means that by taking hold of the Dharma, they can attain liberation. 'Fifth, to cause them to cultivate and accomplish, and attain the antidote Dharma.' 'Fifth, to cause them to cultivate' means that to attain liberation, one must use the antidote Dharma. 'Sixth, to enable them to cultivate and progress to accomplishment.' 'Sixth, to enable them to cultivate and progress' means that the former is to enable them to see the Path, and now it is to progress in cultivating the Path.
第七令得修行不退失故 第七令得修行不退失者。令得無學道也 此七種法為諸眾生自身所作善成就故者。上來第一別說七法。今第二欲結前釋后。言結前者。論主釋七法明佛為眾生說法令眾生自行成就。
此七種法為諸眾生自身所作善成就故 問。此七法雲何自行成就。答。此七法即是地前四位及地上三位。第一令其得十信位。故言攝取。攝取者令入十信。第二令不散亂住即是十住亦云十解。第三令取即修十行故稱修為取。第四令得解脫。解行淳熟必得解脫即十回向。第五登初地正是斷煩惱證得法身。故云得對治故。第六即是二地已上修道。故云進趣。第七令得修行不退失者。從八地已上勉於三退。乃至佛地稱無學道。是故名為自行成就 又與教化令其成就者。自上已來明佛說法令眾生自行成就。今第二釋經。明佛說法令眾生化他成就。若接次相生。即釋廣經中第七隨順眾生意修行成就。謂何等法雲何法之言也。問。何以得知前令其眾生自行成。后令眾生化他行成。答。論中佛及論主兩重釋七法竟總道。此七法為諸眾生自身所作善成熟。故知前是自行成也。次即云。又與教化令得成就。故知是教化他行也。就文為二。一總明化他。二別細約五法以明化他。就初又二。初牒與化他章門。故言又與教化令得成就也
【現代漢語翻譯】 現代漢語譯本：第七，使修行者獲得不退轉的境界。『第七，使修行者獲得不退轉』，是指獲得無學道（Asekha-marga）的境界。『這七種法是爲了眾生自身所作的善行成就』，這是總結前文，並開啟後文。總結前文是指，論主解釋這七種法，闡明佛陀為眾生說法，使眾生通過自身修行獲得成就。
『這七種法是爲了眾生自身所作的善行成就』。問：這七種法如何通過自身修行獲得成就？答：這七種法對應于菩薩十地前的四個位次，以及十地上的三個位次。第一，使眾生獲得十信位（dasa sraddha-bhumis），所以說是『攝取』。『攝取』是指引導眾生進入十信位。第二，使眾生安住于不散亂的狀態，這對應於十住位（dasa vihara-bhumis），也稱為十解。第三，使眾生修習十行（dasa caritra-bhumis），所以說是『修為取』。第四，使眾生獲得解脫，當修行達到純熟的程度，必定獲得解脫，這對應於十迴向位（dasa parinamana-bhumis）。第五，登入初地（prathama-bhumi），這正是斷除煩惱，證得法身（dharma-kaya）。所以說是『得對治故』。第六，對應於二地（dvitiya-bhumi）及以上的修道位次，所以說是『進趣』。第七，使修行者獲得不退轉的境界，從八地（astami-bhumi）以上，免於三種退失（三退），乃至佛地（Buddha-bhumi），稱為無學道。因此，這被稱為通過自身修行獲得成就。『又與教化令其成就』，從以上內容闡明佛陀說法，使眾生通過自身修行獲得成就。現在第二部分解釋經文，闡明佛陀說法，使眾生通過教化他人獲得成就。如果按照次第相生，就是解釋《廣經》中的第七，隨順眾生意修行成就。所謂『何等法雲何法』的意思。問：如何得知前文是使眾生通過自身修行獲得成就，後文是使眾生通過教化他人獲得成就？答：論中佛陀和論主兩重解釋七法后總結說，這七種法是爲了眾生自身所作的善行成就，因此得知前文是通過自身修行獲得成就。接著說『又與教化令得成就』，因此得知這是教化他人修行。從文義上分為兩部分，第一部分總的闡明教化他人，第二部分詳細的用五法闡明教化他人。在第一部分中又分為兩部分，首先是照應教化他人的章節，所以說是『又與教化令得成就』。
【English Translation】 English version: Seventh, it enables practitioners to attain the state of non-retrogression in their practice. 'Seventh, it enables practitioners to attain the state of non-retrogression' refers to attaining the state of Asekha-marga (無學道, the path of no more learning). 'These seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves,' this summarizes the previous text and opens up the following text. Summarizing the previous text means that the commentator explains these seven dharmas, clarifying that the Buddha preaches the Dharma for sentient beings, enabling them to achieve accomplishment through their own practice.
'These seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves.' Question: How do these seven dharmas achieve accomplishment through self-practice? Answer: These seven dharmas correspond to the four stages before the ten bhumis (十地) of a Bodhisattva, and the three stages on the ten bhumis. First, it enables sentient beings to attain the dasa sraddha-bhumis (十信位, the ten stages of faith), hence the term 'gathering' (攝取). 'Gathering' refers to guiding sentient beings into the ten stages of faith. Second, it enables sentient beings to abide in a state of non-distraction, which corresponds to the dasa vihara-bhumis (十住位, the ten abodes), also known as the ten understandings. Third, it enables sentient beings to cultivate the dasa caritra-bhumis (十行, the ten practices), hence the term 'cultivation as gathering' (修為取). Fourth, it enables sentient beings to attain liberation; when practice reaches a mature level, liberation is certain to be attained, which corresponds to the dasa parinamana-bhumis (十回向位, the ten dedications). Fifth, ascending to the prathama-bhumi (初地, the first bhumi), this is precisely cutting off afflictions and realizing the dharma-kaya (法身, the body of the Dharma). Hence the saying 'because of attaining the antidote' (得對治故). Sixth, it corresponds to the stages of cultivation from the dvitiya-bhumi (二地, the second bhumi) onwards, hence the saying 'advancing towards' (進趣). Seventh, it enables practitioners to attain the state of non-retrogression in their practice; from the astami-bhumi (八地, the eighth bhumi) onwards, one is free from the three types of regression (三退), up to the Buddha-bhumi (佛地, the Buddha-stage), which is called the Asekha-marga. Therefore, this is called achieving accomplishment through self-practice. 'Also, through teaching and transformation, enabling them to achieve accomplishment,' from the above content, it is clarified that the Buddha preaches the Dharma, enabling sentient beings to achieve accomplishment through their own practice. Now, the second part explains the sutra, clarifying that the Buddha preaches the Dharma, enabling sentient beings to achieve accomplishment through transforming others. If following in sequential order, it is explaining the seventh in the Guang Jing (廣經), 'achieving accomplishment by practicing in accordance with the minds of sentient beings.' The meaning of 'what kind of dharma, what dharma' (何等法雲何法). Question: How do we know that the previous text is about enabling sentient beings to achieve accomplishment through their own practice, and the following text is about enabling sentient beings to achieve accomplishment through transforming others? Answer: In the commentary, the Buddha and the commentator explain the seven dharmas in two ways, and then conclude by saying that these seven dharmas are for the accomplishment of good deeds performed by sentient beings themselves, therefore we know that the previous text is about achieving accomplishment through self-practice. Then it says 'also, through teaching and transformation, enabling them to achieve accomplishment,' therefore we know that this is about teaching others to practice. From the meaning of the text, it is divided into two parts: the first part generally clarifies transforming others, and the second part explains in detail transforming others using five dharmas. In the first part, it is again divided into two parts: first, it corresponds to the chapter on transforming others, hence the saying 'also, through teaching and transformation, enabling them to achieve accomplishment.'
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又與教化令得成就者 與此二種法已下。第二釋化他章門。就文為四。一總標二法。二別明二法。三明二法相貌。四明二法次第。與二種法令彼成就者。第一文。
與二種法令彼成就 何等為二。第二釋出二法。
何等為二一與證法二與說法一與證法令成就者謂依證法而授與故二與說法令成就者謂依說法而說與故 佛令眾生為他說法時。若宜依證法而說者。可授之以證法。教法亦爾 此二種法如向前說者。第三齣二法相貌。
此二種法如向前說 前第一佛經明七種。佛內自證七法然後為物說法。此即是為物說證法。論主后明七種法。若望佛經令眾產生就如此七法也。即是為物說教法也 依此二種法有何次第者。第四明二法次第。就文有二。初即是問。二法次第。
依此二種法有何次第而得修行 二法有何次第得修行 即彼前文句再說應知者。第二解釋。
即彼前文句再說應知 若依修行次第前依論主七法明自行成就。然後依佛七法而得化他。故云再說應知也。若依佛次第前明七法成就。后始得化他。如論主七法 又依證法有五種下。上來第一總明化他竟。今第二別約五法以明化他。就文二。一約證法以釋五法。二約教法以釋五法。就初又二。一標列五法。二釋五法。初標證
【現代漢語翻譯】 現代漢語譯本： 又，爲了使教化能夠成功，需要給予以下兩種法。這是第二章，解釋『化他』（教化他人）的章節。本章分為四個部分：一、總標兩種法；二、分別說明兩種法；三、說明兩種法的相貌；四、說明兩種法的次第。『與二種法令彼成就者』（給予兩種法使他們成就），這是第一部分。 『與二種法令彼成就』（給予兩種法使他們成就），這兩種法是什麼？這是第二部分，解釋兩種法。 『何等為二』（什麼是兩種法）？一、給予證法（自己證悟的法），二、給予說法（教導他人的法）。一、『與證法令成就者』（給予證法使他們成就），是指依據自己證悟的法而傳授。二、『與說法令成就者』（給予說法使他們成就），是指依據教導他人的法而說與。 佛陀讓眾生為他人說法時，如果適合依據證法來說，就可以傳授證法；教法也是如此。這兩種法如前面所說，這是第三部分，說明兩種法的相貌。 『此二種法如向前說』（這兩種法如前面所說）。前面第一部佛經說明了七種法。佛陀自己證悟了七種法，然後為眾生說法。這就是為眾生說證法。論主（指本論的作者）後面說明了七種法，如果希望眾產生就這七種法，那就是為眾生說教法。依據這兩種法有什麼次第？這是第四部分，說明兩種法的次第。本部分分為兩個部分：首先是提問，兩種法的次第。 『依此二種法有何次第而得修行』（依據這兩種法有什麼次第才能修行）？兩種法有什麼次第才能修行？『即彼前文句再說應知者』（就是前面文句再次說明應該知道的），這是第二部分，解釋。 『即彼前文句再說應知』（就是前面文句再次說明應該知道的）。如果依據修行的次第，先依據論主的七種法來成就自己的修行，然後依據佛陀的七種法來教化他人，所以說『再說應知』。如果依據佛陀的次第，先說明七種法的成就，然後才能教化他人，如論主的七種法。『又依證法有五種下』（又依據證法有五種等等），上面是第一部分，總的說明教化他人完畢。現在是第二部分，分別依據五種法來說明教化他人。本部分分為兩個部分：一、依據證法來解釋五種法；二、依據教法來解釋五種法。首先是依據證法，又分為兩個部分：一、標列五種法；二、解釋五種法。首先標列證法。
【English Translation】 English version: Furthermore, in order for teaching and transformation to be successful, it is necessary to give these two kinds of Dharma. This is the second chapter, explaining the section on 'transforming others' (teaching and transforming others). This chapter is divided into four parts: 1. General statement of the two Dharmas; 2. Separate explanation of the two Dharmas; 3. Explanation of the characteristics of the two Dharmas; 4. Explanation of the order of the two Dharmas. 'Giving two kinds of Dharma to enable them to achieve' is the first part. 『Giving two kinds of Dharma to enable them to achieve,』 what are these two kinds of Dharma? This is the second part, explaining the two Dharmas. 『What are the two?』 1. Giving the Dharma of realization (one's own realized Dharma), 2. Giving the Dharma of teaching (the Dharma of teaching others). 1. 『Giving the Dharma of realization to enable them to achieve』 refers to imparting based on one's own realized Dharma. 2. 『Giving the Dharma of teaching to enable them to achieve』 refers to speaking and giving based on the Dharma of teaching others. When the Buddha asks sentient beings to teach the Dharma to others, if it is appropriate to speak based on the Dharma of realization, then the Dharma of realization can be imparted; the Dharma of teaching is also the same. These two kinds of Dharma are as mentioned earlier, this is the third part, explaining the characteristics of the two Dharmas. 『These two kinds of Dharma are as mentioned earlier.』 The first sutra mentioned earlier explains seven kinds of Dharma. The Buddha himself realized seven kinds of Dharma, and then taught the Dharma to sentient beings. This is speaking the Dharma of realization to sentient beings. The author of the treatise (referring to the author of this treatise) later explains seven kinds of Dharma, if one hopes that sentient beings will achieve these seven kinds of Dharma, then that is speaking the Dharma of teaching to sentient beings. According to these two kinds of Dharma, what is the order? This is the fourth part, explaining the order of the two Dharmas. This part is divided into two parts: first is the question, the order of the two Dharmas. 『According to these two kinds of Dharma, what is the order to cultivate?』 What is the order of the two Dharmas to cultivate? 『That is, the previous sentence should be known again,』 this is the second part, explaining. 『That is, the previous sentence should be known again.』 If according to the order of cultivation, first rely on the author's seven kinds of Dharma to achieve one's own cultivation, and then rely on the Buddha's seven kinds of Dharma to transform others, so it is said 'should be known again.' If according to the Buddha's order, first explain the achievement of the seven kinds of Dharma, and then one can transform others, such as the author's seven kinds of Dharma. 'Furthermore, according to the Dharma of realization, there are five kinds, etc.,' the above is the first part, the general explanation of transforming others is completed. Now is the second part, separately explaining transforming others according to the five kinds of Dharma. This part is divided into two parts: 1. Explaining the five kinds of Dharma according to the Dharma of realization; 2. Explaining the five kinds of Dharma according to the Dharma of teaching. First is according to the Dharma of realization, which is further divided into two parts: 1. Listing the five kinds of Dharma; 2. Explaining the five kinds of Dharma. First list the Dharma of realization.
法有五種。
又依證法有五種 以內心解達五法故。名為證 從一者已下。次列五法。
一者何等法二者云何法三者何似法四者何相法五者何體法故 羅什經有十法。今明五法。或可梵本廣略不同。難可詳會。亦可以此五而攝彼十。可自推度。問。何故但明五法。答。夫欲化他必須識法。此五法攝一切法盡故。若證法若教法悉在此五法中。是以化他須明五法 何等法者。第二解釋。凡作三週釋之。初周約三乘一乘。又釋約法就人以釋五法。
何等法者謂聲聞法辟支佛法佛法故云何法者謂起種種諸事說故何似法者依三種門得清凈故何相法者謂三種義一相法故何體法者無二體故無二體者謂無量乘唯一佛乘無二三故 何等法者。問。法名謂三乘法者。佛但證一乘。云何言證法有三乘。答。佛內照達三乘。故名證三乘也。又從此三乘令眾生證。故名證法也。云何法者。責諸法所因起。此三乘法名因何而起。因三乘種種教起故也。云何法者謂起種種諸事說故者。或法或譬。隨時隨人說三乘法。何似法者。責法譬類。攝論有二釋。一以理法為似。以理似門故。二得果為似法。以果似因故。又果與文理相似。今宜用果為似法。前二句說三乘法。今得三乘果。是故文云依三種門得清凈故。何相法者。責法外相。上來
【現代漢語翻譯】 現代漢語譯本： 法有五種。
又依據證法有五種，因為內心理解通達這五法，所以稱為『證』。從第一條開始，依次列出這五法。
第一種是什麼法？第二種是怎樣的法？第三種是像什麼的法？第四種是什麼相的法？第五種是什麼體的法？因此，鳩摩羅什翻譯的經典中有十法，現在說明五法。或許梵文字有廣略不同，難以詳細會合。也可以用這五法來概括那十法，可以自己推測衡量。問：為什麼只說明五法？答：想要教化他人，必須認識法。這五法涵蓋一切法，無論是證法還是教法，都包含在這五法中。因此，教化他人必須明白這五法。『什麼法』，第二段解釋。通常用三週來解釋它。第一週是關於三乘和一乘，又解釋關於法，就人來解釋五法。
『什麼法』是指聲聞法（Śrāvakayāna，聽聞佛陀教誨而修行的法門）、辟支佛法（Pratyekabuddhayāna，獨自悟道的法門）和佛法（Buddhayāna，使眾生覺悟的法門），所以說『什麼法』。『怎樣的法』是指發起種種諸事而宣說，所以說『怎樣的法』。『像什麼的法』是指依靠三種門徑而得到清凈，所以說『像什麼的法』。『什麼相的法』是指三種意義具有同一相，所以說『什麼相的法』。『什麼體的法』是指沒有二體，所以說『什麼體的法』。『沒有二體』是指無量乘唯一佛乘，沒有二乘和三乘，所以說『沒有二體』。『什麼法』，問：法名是指三乘法，但佛只證悟一乘，為什麼說證法有三乘？答：佛內心照見通達三乘，所以稱為證三乘。又從此三乘使眾生證悟，所以稱為證法。『怎樣的法』，追問諸法所由生起。這三乘法因何而生起？因為三乘種種教法而生起。『怎樣的法』是指發起種種諸事而宣說，或者用教法，或者用譬喻，隨時隨人宣說三乘法。『像什麼的法』，追問法和譬喻的類別。《攝大乘論》有兩種解釋，一種是以理法為相似，因為以理相似的門徑；另一種是以得果為相似法，因為以果相似於因。又果與文理相似，現在宜用果為相似法。前兩句說三乘法，現在得到三乘果，所以經文說『依靠三種門徑而得到清凈』。『什麼相的法』，追問法的外相。上面
【English Translation】 English version: There are five kinds of Dharma (法, teachings or laws).
Furthermore, there are five kinds of Dharma based on realization (證法, Dharma of realization), because the mind understands and penetrates these five Dharmas, it is called 'realization'. Starting from the first, the five Dharmas are listed in order.
What is the first Dharma? What is the second Dharma like? What is the third Dharma similar to? What is the fourth Dharma's characteristic? What is the fifth Dharma's essence? Therefore, in Kumārajīva's (羅什) translation of the scriptures, there are ten Dharmas, but now five Dharmas are explained. Perhaps the Sanskrit versions have different levels of detail, making it difficult to reconcile them in detail. It is also possible to use these five to encompass those ten, which can be inferred and measured by oneself. Question: Why only explain five Dharmas? Answer: To transform others, one must recognize the Dharma. These five Dharmas encompass all Dharmas, whether it is the Dharma of realization or the Dharma of teaching, they are all contained within these five Dharmas. Therefore, to transform others, one must understand these five Dharmas. 'What Dharma' is explained in the second paragraph. It is usually explained in three cycles. The first cycle is about the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Buddhayāna) and the One Vehicle (一乘, Ekayāna), and it also explains the five Dharmas in terms of Dharma and people.
'What Dharma' refers to the Śrāvakayāna (聲聞法, Vehicle of Hearers), Pratyekabuddhayāna (辟支佛法, Vehicle of Solitary Buddhas), and Buddhayāna (佛法, Buddha Vehicle), so it is said 'What Dharma'. 'What is the Dharma like' refers to initiating various matters and speaking about them, so it is said 'What is the Dharma like'. 'What is the Dharma similar to' refers to attaining purity by relying on the three gates, so it is said 'What is the Dharma similar to'. 'What is the Dharma's characteristic' refers to the three meanings having the same characteristic, so it is said 'What is the Dharma's characteristic'. 'What is the Dharma's essence' refers to having no dual essence, so it is said 'What is the Dharma's essence'. 'Having no dual essence' refers to the countless vehicles being only the One Buddha Vehicle, without the Two Vehicles or Three Vehicles, so it is said 'Having no dual essence'. 'What Dharma', question: The name Dharma refers to the Three Vehicle Dharma, but the Buddha only realizes the One Vehicle, why is it said that the Dharma of realization has Three Vehicles? Answer: The Buddha internally illuminates and penetrates the Three Vehicles, so it is called realizing the Three Vehicles. Moreover, from these Three Vehicles, sentient beings are enabled to realize, so it is called the Dharma of realization. 'What is the Dharma like', questioning the origin of all Dharmas. What is the origin of these Three Vehicle Dharmas? Because of the various teachings of the Three Vehicles. 'What is the Dharma like' refers to initiating various matters and speaking about them, either using teachings or metaphors, speaking about the Three Vehicle Dharma according to the time and person. 'What is the Dharma similar to', questioning the categories of Dharma and metaphors. The Mahāyānasaṃgraha (攝大乘論) has two explanations, one is to take the Dharma of principle as similar, because of the gate of similarity in principle; the other is to take the attainment of fruit as similar Dharma, because the fruit is similar to the cause. Moreover, the fruit is similar to the text and principle, now it is appropriate to use the fruit as similar Dharma. The previous two sentences speak of the Three Vehicle Dharma, now the Three Vehicle fruit is attained, therefore the scripture says 'attaining purity by relying on the three gates'. 'What is the Dharma's characteristic', questioning the external characteristic of the Dharma. Above
三句明三乘法。此下兩句明一乘法。說三乘教令歸一乘。一乘即是一相。何體法者。責法內體宜。取一佛乘為體。無二三者。緣覺為二。聲聞第三也 復有義下。第二週釋五法。前就三乘一乘以釋五法。今通就一切法釋。亦得一一門攝一切法。又釋約理就事釋。
復有義何等法者謂有為法無為法等云何法者謂因緣法非因緣法等何似法者謂常法無常法等何相法者謂生等三相法不生等三相法何體法者謂五陰體非五陰體故 初有為無為法門。即三有為三無為攝一切法盡。第二責法所因起。因緣非因緣亦攝一切法。有為法從因緣生。無為法不從因緣生。何似法責其譬類。謂常無常法亦攝一切法盡。問。常無常與有為無為何異。答。若取攝法論名義異體更無異。若取異者有為無為即三有為三無為。今常無常者謂法身常應化無常。至后當釋。問。常無常云何名似法。答。證得無常果故言相似。亦得無常理與文相似。何法相者責法相。有為法有生住滅三相。無為法無生無住無滅無三相。此二亦攝一切法。問。生等三相不生等三相與常無常為無為復何異。答。約相不同。所以異耳。體更無異。何體法者責法體。五陰是為體。非五陰是無為體。約五陰體非五陰體不同。此二亦攝一切法盡。又一切法要具五義。謂為無為乃至陰非陰也
【現代漢語翻譯】 現代漢語譯本 前三句闡明了三乘佛法（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。接下來的兩句闡明了一乘佛法（Ekāyana）。宣說三乘的教義是爲了引導眾生歸於一乘。一乘即是實相（Eka-lakṣaṇa）。 什麼是體法（Svabhāva-dharma）呢？這是探究法（Dharma）內在的體性。以一佛乘為體。沒有二乘或三乘的分別。緣覺（Pratyekabuddha）是二乘，聲聞（Śrāvaka）是三乘。 『復有義下』，第二週解釋五法（Pañca Dharma）。之前是就三乘和一乘來解釋五法，現在是通用於一切法來解釋。也可以說每一法門都包含一切法。這種解釋既可以從理上入手，也可以從事上入手。
『復有義，何等法者』，指的是什麼法呢？指的是有為法（Saṃskṛta-dharma）和無為法（Asaṃskṛta-dharma）等。 『云何法者』，指的是什麼法呢？指的是因緣法（Hetu-pratyaya-dharma）和非因緣法（Ahetu-pratyaya-dharma）等。 『何似法者』，指的是什麼法呢？指的是常法（Nitya-dharma）和無常法（Anitya-dharma）等。 『何相法者』，指的是什麼法呢？指的是生（Jāti）等三相法（生、住、滅）和不生（Ajāti）等三相法（無生、無住、無滅）。 『何體法者』，指的是什麼法呢？指的是五陰（Pañca-skandha）的體性和非五陰的體性。 最初的有為法和無為法門，即三有為（生、住、異）和三無為（擇滅、非擇滅、虛空）包含了所有一切法。 第二是探究法所由產生的原因。因緣和非因緣也包含了所有一切法。有為法從因緣而生，無為法不從因緣而生。 『何似法』是探究法的譬喻種類。常法和無常法也包含了所有一切法。 問：常和無常與有為和無為有什麼不同？ 答：如果從包含法的角度來說，只是名稱和意義不同，體性上沒有區別。如果說有區別，那麼有為和無為就是三有為和三無為。現在所說的常和無常，指的是法身（Dharmakāya）是常，應化身（Nirmāṇakāya）是無常。後面會解釋。 問：常和無常為什麼稱為『似法』？ 答：因為證得了無常的果，所以說是相似。也可以說無常的道理與文字相似。 『何法相者』是探究法的相狀。有為法有生、住、滅三相。無為法沒有生、住、滅三相。這二者也包含了所有一切法。 問：生等三相和不生等三相與常無常或有為無為又有什麼不同？ 答：只是從相狀上來說不同，體性上沒有區別。 『何體法者』是探究法的體性。五陰是體，非五陰是無為的體。從五陰的體和非五陰的體來說不同。這二者也包含了所有一切法。 而且，一切法都要具備五種意義，即有為和無為，乃至五陰和非五陰。
【English Translation】 English version The first three sentences clarify the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The following two sentences clarify the One Vehicle (Ekāyana). Teaching the Three Vehicles is to guide beings to return to the One Vehicle. The One Vehicle is the One Characteristic (Eka-lakṣaṇa). What is Svabhāva-dharma (Essence-dharma)? This is investigating the inherent nature of Dharma. Take the One Buddha Vehicle as the essence. There is no distinction of Two or Three Vehicles. The Pratyekabuddha is the Second Vehicle, and the Śrāvaka is the Third Vehicle. 『Furthermore, the meaning below』 refers to the second round of explaining the Five Dharmas (Pañca Dharma). Previously, the Five Dharmas were explained based on the Three Vehicles and the One Vehicle; now, they are explained universally for all dharmas. It can also be said that each dharma gate encompasses all dharmas. This explanation can be approached from both the perspective of principle and the perspective of phenomena.
『Furthermore, what kind of dharma is it?』 refers to conditioned dharmas (Saṃskṛta-dharma) and unconditioned dharmas (Asaṃskṛta-dharma), etc. 『What dharma is it?』 refers to causal dharmas (Hetu-pratyaya-dharma) and non-causal dharmas (Ahetu-pratyaya-dharma), etc. 『What is it like as a dharma?』 refers to permanent dharmas (Nitya-dharma) and impermanent dharmas (Anitya-dharma), etc. 『What is the characteristic of a dharma?』 refers to the three characteristics of arising (Jāti), etc. (arising, abiding, ceasing) and the three characteristics of non-arising, etc. (non-arising, non-abiding, non-ceasing). 『What is the substance of a dharma?』 refers to the substance of the five skandhas (Pañca-skandha) and the substance of non-five skandhas. The initial gate of conditioned and unconditioned dharmas, namely the three conditioned (arising, abiding, changing) and the three unconditioned (cessation by discrimination, cessation without discrimination, space), encompasses all dharmas completely. The second is to investigate the cause from which dharmas arise. Causal and non-causal also encompass all dharmas. Conditioned dharmas arise from causes and conditions, while unconditioned dharmas do not arise from causes and conditions. 『What is it like as a dharma?』 investigates the types of metaphors for dharmas. Permanent and impermanent dharmas also encompass all dharmas completely. Question: What is the difference between permanent and impermanent and conditioned and unconditioned? Answer: If viewed from the perspective of encompassing dharmas, only the names and meanings are different; there is no difference in substance. If there is a difference, then conditioned and unconditioned are the three conditioned and the three unconditioned. The permanent and impermanent mentioned now refer to the Dharmakāya (Dharmakāya) being permanent and the Nirmāṇakāya (Nirmāṇakāya) being impermanent. This will be explained later. Question: Why are permanent and impermanent called 『similar dharmas』? Answer: Because the fruit of impermanence is attained, they are said to be similar. It can also be said that the principle of impermanence is similar to the words. 『What is the characteristic of a dharma?』 investigates the characteristics of dharmas. Conditioned dharmas have the three characteristics of arising, abiding, and ceasing. Unconditioned dharmas do not have the three characteristics of arising, abiding, and ceasing. These two also encompass all dharmas completely. Question: What is the difference between the three characteristics of arising, etc., and the three characteristics of non-arising, etc., and permanent/impermanent or conditioned/unconditioned? Answer: They differ only in terms of characteristics; there is no difference in substance. 『What is the substance of a dharma?』 investigates the substance of dharmas. The five skandhas are the substance, and non-five skandhas are the substance of the unconditioned. They differ in terms of the substance of the five skandhas and the non-five skandhas. These two also encompass all dharmas completely. Moreover, all dharmas must possess five meanings, namely conditioned and unconditioned, and even the five skandhas and non-five skandhas.
。如智論云。一切法要具九義 又何似法者。第三週釋。但重釋三法不解前二。
又何似法者謂無常法有為法因緣法又何相法者謂可見等法又何體法者謂五陰能取所取以五陰是苦集體故又五陰者是道諦體故 何似法中。取無常有為因緣此等法舉類相似。何相法取可見可聞六塵相。何體法者有漏五陰為苦集體。無漏五陰為道諦體 復有異義下。自上已來三週明應與證法授與證法竟。此第二週明應授說法者授與說法。
復有異義依說法說何等法者謂名句字身等故云何法者謂依如來所說法故何似法者謂能教化可化眾生故何相法者依音聲取故以依音聲取彼法故何體法者謂假名體法相義故 異上證法。故云復有異義也。夫說法要具五種。一者有名字句身。二依佛所說所因。三依可化眾責其譬類。可化眾生而化之。不可化者即不化之。四責相。依音聲取所說之法。五所說法但有假名責體。問。依論此偈云何頌上二種功德。答。初三偈頌上妙法功德。余並頌法師功德。上妙法功德中有二。初二偈明證甚深。次一偈明阿含甚深。初證甚深中。論主直開五義。今文分之為兩。初一偈總明甚深。后一偈別明功德甚深。亦初偈是能證之人甚深。次偈明所證之法甚深。長行中但明智慧一德甚深。偈中明一切功德甚深。次一偈頌阿含
甚深者。上阿含甚深有八種。今但頌始終四種。初句頌第一受持讀誦甚深。次句頌第二修行甚深。次句頌快妙事甚深。次句頌第八不共甚深。于無量億劫行此諸道已下。頌法師功德。上法師功德有二。初略。次廣。今偈總攝為二。第一偈嘆如來自德功德。即令眾生自行成就。第二偈已去頌上令眾生化他行成就。頌上吾從成佛已來究竟盡諸法實相文。從如是大果報已去。頌上化他功德。就文為二。初雙標二章門。次雙釋二章門。雙標者初標佛佛解章門。次標眾生不解章門。標佛解章門明佛能自解。次標眾生不解須化眾生令眾生得解。從假使滿世間者。釋二章門。初釋眾生不解章門。從又告舍利弗下。釋唯佛解章門。方便品經必須依論講之。偈亦須望論意。頌長行余文句必不須可知 自此已下依三種義示現者。自上來釋方便品妙法功德法師功德二章義竟。今第三釋大眾三義。即是釋三請中。初請經文。就文為二。初標三義。第二別釋三義。初又三。第一總標三義。
自此已下次依三種義 一者已下。第二別列三義。
一者決定義二者疑義三者依何事疑義 即應當善知者。第三勸知三義。
應當善知 決定義者。第二別釋三義。即成三。一一中有二。前以義釋。引經示釋處。
決定義者有聲聞方便
【現代漢語翻譯】 現代漢語譯本： 甚深之處。《上阿含經》中有八種甚深之處，現在只頌揚開始和結束的四種。第一句頌揚第一種，受持讀誦的甚深。第二句頌揚第二種，修行的甚深。第三句頌揚快妙之事甚深。第四句頌揚第八種，不共的甚深。『于無量億劫行此諸道已下』，頌揚法師的功德。上法師的功德有兩種，首先是簡略的，然後是詳細的。現在的偈頌總括為兩種。第一個偈頌讚嘆如來的自德功德，即使眾生自己修行成就。第二個偈頌開始頌揚使眾生化他的修行成就。頌揚『吾從成佛已來究竟盡諸法實相』的文句。從『如是大果報已去』，頌揚化他的功德。就文句來說分為兩部分，首先是雙重標示兩個章節的門徑，然後是雙重解釋兩個章節的門徑。雙重標示是指首先標示佛佛解的章節門徑，然後標示眾生不解的章節門徑。標示佛解的章節門徑，說明佛能夠自己理解。然後標示眾生不理解，需要教化眾生，使眾生得以理解。從『假使滿世間者』開始，解釋兩個章節的門徑。首先解釋眾生不解的章節門徑。從『又告舍利弗（Śāriputra）』以下，解釋只有佛才能理解的章節門徑。《方便品經》必須依據論來講解，偈頌也必須參照論的意義。頌揚長行其餘的文句不必需要知道。 從這裡開始，依據三種意義來示現。從上面開始解釋《方便品》的妙法功德和法師功德這兩個章節的意義完畢。現在第三個解釋大眾的三種意義，也就是解釋三請中的初請經文。就文句來說分為兩部分，首先是標示三種意義，第二是分別解釋三種意義。首先又有三種，第一是總標三種意義。 從這裡開始，依據三種意義。『一者』以下，第二是分別列出三種意義。 『一者決定義，二者疑義，三者依何事疑義』。『即應當善知者』，第三是勸告瞭解三種意義。 『應當善知』。『決定義者』，第二是分別解釋三種意義，即成就三種。每一種中都有兩種，前面用意義來解釋，引用經文來指示解釋之處。 『決定義者有聲聞方便』
【English Translation】 English version: Profound matters. The Upari Agama (Upper Agama) has eight kinds of profound meanings. Now, only the beginning and ending four are praised. The first verse praises the first, the profoundness of receiving, upholding, reading, and reciting. The second verse praises the second, the profoundness of practice. The third verse praises the profoundness of delightful and wonderful matters. The fourth verse praises the eighth, the profoundness of the unique and unshared. 'Having practiced these paths for countless billions of kalpas (aeons)' onwards, praises the merits of the Dharma Master. The merits of the Superior Dharma Master are of two kinds: first, brief; then, extensive. The current verses summarize them into two. The first verse praises the Tathagata's (如來) self-virtue merits, enabling sentient beings to achieve self-cultivation. The second verse onwards praises the achievement of enabling sentient beings to transform others. Praising the passage 'Since I attained Buddhahood, I have ultimately exhausted the true aspect of all dharmas'. From 'Such great karmic reward onwards', praises the merits of transforming others. In terms of the text, it is divided into two parts: first, a double indication of the gateways of the two chapters; then, a double explanation of the gateways of the two chapters. Double indication refers to first indicating the gateway of the Buddha's understanding, then indicating the gateway of sentient beings' non-understanding. Indicating the gateway of the Buddha's understanding clarifies that the Buddha can understand on their own. Then, indicating that sentient beings do not understand requires transforming sentient beings so that they can understand. From 'If they were to fill the world' onwards, explains the gateways of the two chapters. First, explains the gateway of sentient beings' non-understanding. From 'Furthermore, he told Śāriputra (舍利弗)' downwards, explains the gateway that only the Buddha can understand. The Expedient Means Chapter must be explained according to the treatise, and the verses must also refer to the meaning of the treatise. Praising the remaining sentences of the long passage is not necessarily necessary to know. From here onwards, showing according to three meanings. From above, the explanation of the meaning of the two chapters of the wonderful Dharma merits and Dharma Master merits of the Expedient Means Chapter is completed. Now, the third explanation of the three meanings of the assembly, which is the explanation of the initial request scripture in the three requests. In terms of the text, it is divided into two parts: first, indicating the three meanings; second, separately explaining the three meanings. First, there are three again, the first being a general indication of the three meanings. From here onwards, according to three meanings. 'One' onwards, the second is to separately list the three meanings. 'One is definitive meaning, two is doubtful meaning, three is doubtful meaning based on what matter'. 'That is, one should know well', the third is to advise understanding the three meanings. 'One should know well'. 'Definitive meaning', the second is to separately explain the three meanings, which achieves three. In each one, there are two. The former explains with meaning, citing the scriptures to indicate the place of explanation. 'Definitive meaning has Śrāvaka (聲聞) expedient means'
證得深法作決定心於聲聞道中得方便涅槃證故知是二種證法示現有為無為法故 有聲聞方便證得深法作決定心。此言方便者。蓋是聲聞中修涅槃處方便非權巧方便也。于聲聞道中得方便涅槃證故者。此方便是權方便也。實無聲聞涅槃。方便說有聲聞涅槃。而彼謂是究竟。故名決定。如是二種證法示現者。此出聲聞所證法也。有為無為法故者。即是有為無為二種功德。證得此二種功德謂為究竟。二種涅槃是無為功德。住有餘涅槃時無漏戒定慧等。是有為功德 如經下。第二引經示釋處。
如經爾時大眾中有諸聲聞漏盡阿羅漢乃至亦得此法門到涅槃故 亦得此法謂上有為。到于涅槃謂上無為也 疑義者釋第二章門亦二。前釋。次舉經示處。
疑義者謂聲聞辟支佛等有不能知故是故生疑 言二乘不知者。不知二乘是方便一乘是真實。是故生疑 如經下。第二示釋處。
如經而今不知是義所趣故 依何事疑者。釋第三亦二。前釋。次引經。就文有二。初依昔教生疑。二依今教生疑。
依何事義疑者聞如來說聲聞解脫與我解脫不異是故生疑 明三乘解脫不異。聞昔不異是故生疑 謂生疑者下。第二聞今教生疑。
謂生疑者生因中疑此事云何云何如來數數說于甚深境界前說甚深后說甚深不同聲聞如
【現代漢語翻譯】 現代漢語譯本： 證得甚深之法，並對此在聲聞道中獲得方便涅槃的證悟生起決定之心，因此可知這是兩種證法，分別示現有為法和無為法。有聲聞通過方便之法證得甚深之法，並生起決定之心。這裡所說的『方便』，是指聲聞眾中修習涅槃之所用的方便，而非權巧方便。『于聲聞道中得方便涅槃證故』，此處的方便是權巧方便。實際上並沒有聲聞涅槃，只是方便說有聲聞涅槃，而他們卻認為這是究竟之境，所以稱為『決定』。像這樣示現的兩種證法，是指出聲聞所證之法。『有為無為法故』，指的是有為和無為兩種功德。證得這兩種功德就被認為是究竟。兩種涅槃是無為功德。住在有餘涅槃時，無漏戒定慧等是有為功德。如下經文，是第二部分，引用經文來闡釋。 『如經，爾時大眾中有諸聲聞漏盡阿羅漢（arhat，已斷除所有煩惱，達到涅槃境界的修行者）乃至亦得此法門到涅槃故』，『亦得此法』是指上文所說的有為法，『到于涅槃』是指上文所說的無為法。以下是解釋疑惑的第二章，也分為兩部分。先解釋，然後引用經文。 『疑義者謂聲聞辟支佛（pratyekabuddha，通過自身努力證悟真理，但不教導他人的修行者）等有不能知故是故生疑』，說二乘（聲聞和辟支佛）不知，是指他們不知道二乘是方便，一乘才是真實，因此產生疑惑。如下經文，是第二部分，展示解釋。 『如經，而今不知是義所趣故』，依據什麼事情產生疑惑呢？第三部分也是分為兩部分。先解釋，然後引用經文。經文分為兩部分，首先是依據過去的教義產生疑惑，然後是依據現在的教義產生疑惑。 『依何事義疑者聞如來說聲聞解脫與我解脫不異是故生疑』，說明三乘（聲聞乘、緣覺乘、菩薩乘）的解脫沒有差別。聽到過去說沒有差別，因此產生疑惑。『謂生疑者下』，是第二部分，聽到現在的教義產生疑惑。 『謂生疑者生因中疑此事云何云何如來（Tathagata，佛的稱號，意為「如來者」）數數說于甚深境界前說甚深后說甚深不同聲聞如』
【English Translation】 English version: Having attained profound Dharma and generated a decisive mind regarding the attainment of expedient Nirvana in the Sravaka path, it is known that these are two kinds of attainments, respectively demonstrating conditioned (Samsara) and unconditioned (Nirvana) Dharmas. Some Sravakas attain profound Dharma through expedient means and generate a decisive mind. The 'expedient' here refers to the means used by Sravakas to cultivate towards Nirvana, not skillful means. 'Having attained expedient Nirvana in the Sravaka path' means that the expedient here is skillful means. In reality, there is no Sravaka Nirvana; it is only expediently said that there is Sravaka Nirvana, but they consider it the ultimate state, hence it is called 'decisive.' These two kinds of attainments that are demonstrated point out the Dharma attained by Sravakas. 'Conditioned and unconditioned Dharmas' refer to the two kinds of merits, conditioned and unconditioned. Attaining these two kinds of merits is considered the ultimate. The two kinds of Nirvana are unconditioned merits. When dwelling in Nirvana with remainder, the non-outflow precepts, concentration, wisdom, etc., are conditioned merits. The following sutra is the second part, quoting the sutra to explain. 'As the sutra says, 'At that time, among the great assembly, there were Sravakas, Arhats (arhat, practitioners who have eliminated all afflictions and attained Nirvana) who had exhausted all outflows, and even attained this Dharma gate and reached Nirvana.' 'Also attained this Dharma' refers to the conditioned Dharma mentioned above, and 'reached Nirvana' refers to the unconditioned Dharma mentioned above. The following is the second chapter explaining doubts, also divided into two parts. First, explain, then quote the sutra. 'Those who have doubts say that Sravakas and Pratyekabuddhas (pratyekabuddha, practitioners who attain enlightenment through their own efforts but do not teach others) and others are unable to know, therefore they have doubts.' Saying that the Two Vehicles (Sravakas and Pratyekabuddhas) do not know means that they do not know that the Two Vehicles are expedient and the One Vehicle is the true reality, therefore doubts arise. The following sutra is the second part, showing the explanation. 'As the sutra says, 'But now they do not know where the meaning leads.' What matter are they doubting? The third part is also divided into two parts. First, explain, then quote the sutra. The sutra is divided into two parts, first doubting based on past teachings, and then doubting based on present teachings. 'Based on what matter do they doubt? Hearing the Tathagata (Tathagata, an epithet of the Buddha, meaning 'Thus Come One') say that the liberation of Sravakas is not different from my liberation, therefore doubts arise.' Explaining that the liberation of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) is not different. Hearing that there was no difference in the past, therefore doubts arise. 'Those who have doubts below' is the second part, hearing the present teachings and having doubts. 'Those who have doubts doubt the cause, 'How is this matter? How is it that the Tathagata repeatedly speaks of profound realms, saying profound before and profound after, different from Sravakas as'
是等是故生疑 今教明佛解脫與二乘解脫異。正以今疑昔。今說若異昔云不應言不異。昔說若不異今不應言異也。而言生因中疑者。教是理因。于教生疑言因中疑也。雖是今昔互疑而正執昔疑於今教 如經下。第二示釋處。
如經爾時舍利弗知四眾心疑乃至而說偈言故 自此已下。方便品中第四明如來四義。即是釋第一止請已去竟十方世界尚無二乘何況有三也。就文為二。一者總標四事勸知。第二別釋四事。初又三句。一總標。
自此以下示現依四種事說 二列。
一者決定心二者因受記三者取授記四者與受記 三勸知。
應知 云何決定心下。第二釋四事。即四別。就初文二。第一前釋佛決定心。第二釋五種驚怖。初有三句。一者標決定心。已生驚怖者。第二釋決定心。是故如來有決定心者。第三結決定心。
云何決定心 決定心者。佛意決定斷其驚怖。令得利益名決定心。
已生驚怖者令斷驚怖以為利益二種人故 又言二種人者。聲聞有四。一決定。二退菩提心。三變化。四增上慢。今二種者是退心並變化二人得益故。而言二種人者。即是二乘人也。又言二種人。一者有驚怖。二者無利益則是有或與無解名為二人。問。此決定心釋何處經文。答。釋佛止請意。而未釋止請文
【現代漢語翻譯】 現代漢語譯本：這是因為疑惑而產生的，現在教導說明佛的解脫與二乘（聲聞乘和緣覺乘）的解脫是不同的。正是因為現在的疑惑而懷疑過去。如果現在說的和過去說的不一樣，就不應該說沒有不同。如果過去說的和現在說的一樣，現在就不應該說不同。而說在產生的原因中疑惑，教導是理的原因，對於教導產生疑惑，就說是原因中的疑惑。雖然是現在和過去互相疑惑，但主要是執著於過去而懷疑現在的教導，如下面的經文。第二部分是顯示解釋的地方。
如經文所說，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，乃至說了偈語，所以從這裡以下，《方便品》中第四部分說明如來的四種意義，也就是解釋第一部分停止請求之後，十方世界尚且沒有二乘，更何況有三乘。從文義上分為兩部分。第一部分是總的標明四件事勸人瞭解。第二部分是分別解釋四件事。第一部分又分為三句。第一句是總的標明。
從這裡以下，顯示依據四種事來說明。第二句是列舉。
第一是決定心，第二是因受記，第三是取受記，第四是與受記。第三句是勸人瞭解。
應該瞭解。什麼是決定心呢？下面是第二部分解釋四件事，也就是四種分別。就第一部分文義來說，分為兩部分。第一部分是先解釋佛的決定心。第二部分是解釋五種驚怖。第一部分有三句。第一句是標明決定心，已經產生驚怖的人。第二句是解釋決定心，所以如來有決定心。第三句是總結決定心。
什麼是決定心？決定心是指佛的意念堅定，斷除他們的驚怖，使他們得到利益，這叫做決定心。
已經產生驚怖的人，使他們斷除驚怖，作為利益，這是爲了兩種人。又說兩種人，聲聞有四種：一是決定，二是退菩提心，三是變化，四是增上慢。現在說的兩種人，是指退菩提心和變化這兩種人得到利益。所以說兩種人，就是指二乘人。又說兩種人，一是有驚怖，二是無利益，就是有解脫和無解脫，稱為兩種人。問：這個決定心解釋的是哪裡的經文？答：解釋的是佛停止請求的用意，但還沒有解釋停止請求的經文。
【English Translation】 English version: This is because doubt arises; now teaching clarifies that the Buddha's liberation is different from the liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is precisely because of present doubt that the past is doubted. If what is said now is different from what was said in the past, it should not be said that there is no difference. If what was said in the past is the same as what is said now, it should not be said now that it is different. And to say that doubt arises in the cause of arising, teaching is the cause of reason; to doubt the teaching is to say doubt in the cause. Although there is mutual doubt between the present and the past, it mainly clings to the past and doubts the present teaching, as in the sutra below. The second part is the place to show explanation.
As the sutra says, at that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) knew that the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) had doubts in their minds, and even spoke in verses, so from here onwards, the fourth part in the 'Expedient Means' chapter explains the four meanings of the Tathāgata, which is to explain that after the first part of stopping the request, there are no two vehicles in the ten directions, let alone three vehicles. From the meaning of the text, it is divided into two parts. The first part is to generally mark the four matters and encourage people to understand. The second part is to explain the four matters separately. The first part is further divided into three sentences. The first sentence is to generally mark.
From here onwards, it shows that it is explained based on four matters. The second sentence is to list.
First is the determined mind, second is the prediction of cause, third is the taking of prediction, and fourth is the giving of prediction. The third sentence is to encourage understanding.
One should understand. What is the determined mind? Below is the second part explaining the four matters, which are the four distinctions. In terms of the meaning of the first part of the text, it is divided into two parts. The first part is to first explain the Buddha's determined mind. The second part is to explain the five kinds of fear. The first part has three sentences. The first sentence is to mark the determined mind, those who have already generated fear. The second sentence is to explain the determined mind, therefore the Tathāgata has a determined mind. The third sentence is to summarize the determined mind.
What is the determined mind? The determined mind refers to the Buddha's firm intention to cut off their fear and bring them benefit, which is called the determined mind.
Those who have already generated fear, causing them to cut off fear as a benefit, this is for two kinds of people. It is also said that there are two kinds of people, the Śrāvakas have four kinds: first is determined, second is retreating Bodhi mind, third is transformation, and fourth is increased arrogance. The two kinds of people now mentioned refer to the retreating Bodhi mind and transformation, these two kinds of people receive benefit. Therefore, it is said that the two kinds of people refer to the people of the two vehicles. It is also said that there are two kinds of people, one is with fear, and the other is without benefit, which means with liberation and without liberation, called two kinds of people. Question: Which sutra text does this determined mind explain? Answer: It explains the intention of the Buddha to stop the request, but it has not yet explained the text of stopping the request.
也。所以止請者。欲決定利益眾生也。
是故如來有決定心 此驚怖有五種應知者。第二釋五種驚怖。即是所為之人。初總標五種。
此驚怖有五種應知 次別釋五種。即成五別。損驚怖者。執小謗大。故言損也。初列二章門。次釋二門。
一者損驚怖謂小乘眾生如所聞聲取以為實謗無大乘 言二門者。一執小謗大者不言大乘全無。只道大乘是菩薩境界非我二乘所學道。言謗無大乘下。第二謗大 而作是言下。釋二章門。
而作是言如來說言阿羅漢果究竟涅槃我畢竟取如是涅槃是故羅漢不入涅槃如是驚怖故 前釋取小。是故阿羅漢不入涅槃者。此釋謗大。以大乘不說阿羅漢入于涅槃 二者多事驚怖。
二者多事驚怖謂大乘眾生生如是心我于無量無邊劫中行菩薩行久受勤苦以是念故生驚怖心起取異乘心故如是驚怖 謂大乘人。彼謂。眾生不預我事。而於長時修行苦行。故欲度脫之。退大取小名為驚怖。又釋。大乘事多退大取小 三者顛倒驚怖。
三者顛倒驚怖謂心分別有我我所種種身見不善法故如是驚怖 實無人法計有人法。故名顛倒 四者心悔驚怖。
四者心悔驚怖謂大德舍利弗等起如是心言我不應證於如是小乘之法如是悔已心即自止即此悔心名為驚怖此義應知 悔取小
【現代漢語翻譯】 現代漢語譯本：因此才要勸請，是爲了確定利益眾生。所以，如來有堅定的決心。這裡有五種驚怖應該瞭解。接下來解釋五種驚怖，也就是針對的對象。首先總括五種驚怖：『此驚怖有五種應知』。然後分別解釋五種，就成了五種不同的情況。損害驚怖，是指執著小乘而誹謗大乘，所以說是『損』。首先列出兩個章節，然後解釋這兩個章節。 『一者損驚怖謂小乘眾生如所聞聲取以為實謗無大乘』。所謂兩個章節，一是執著小乘而誹謗大乘，並不是說大乘完全沒有，只是說大乘是菩薩的境界，不是我們二乘所學的道。『言謗無大乘下』，第二是誹謗大乘。『而作是言下』，解釋這兩個章節。 『而作是言如來說言阿羅漢果究竟涅槃我畢竟取如是涅槃是故羅漢不入涅槃如是驚怖故』。前面解釋了取小。『是故阿羅漢不入涅槃者』，這是解釋誹謗大乘。因為大乘不說阿羅漢進入涅槃。『二者多事驚怖』。 『二者多事驚怖謂大乘眾生生如是心我于無量無邊劫中行菩薩行久受勤苦以是念故生驚怖心起取異乘心故如是驚怖』。這是說大乘人，他們認為眾生不參與我的事情，卻要長久修行苦行，所以想要度脫他們，退而取小乘，叫做驚怖。另一種解釋是，大乘的事情太多，退而取小乘。『三者顛倒驚怖』。 『三者顛倒驚怖謂心分別有我我所種種身見不善法故如是驚怖』。實際上沒有人法，卻認為有人法，所以叫做顛倒。『四者心悔驚怖』。 『四者心悔驚怖謂大德舍利弗（Sariputra）等起如是心言我不應證於如是小乘之法如是悔已心即自止即此悔心名為驚怖此義應知』。後悔取小乘。
【English Translation】 English version: Therefore, the request is made to definitively benefit sentient beings. Thus, the Tathagata (如來) has a resolute mind. Here, there are five kinds of fear that should be understood. Next, explain the five kinds of fear, which are the targets. First, summarize the five kinds of fear: 'This fear has five kinds that should be known.' Then, explain the five kinds separately, which become five different situations. The fear of harm refers to clinging to the Small Vehicle (小乘) and slandering the Great Vehicle (大乘), so it is called 'harm'. First, list the two chapters, and then explain the two chapters. 'One is the fear of harm, which refers to Small Vehicle sentient beings who take what they hear as real and slander the absence of the Great Vehicle.' The so-called two chapters are: first, clinging to the Small Vehicle and slandering the Great Vehicle, not saying that the Great Vehicle is completely non-existent, but only saying that the Great Vehicle is the realm of Bodhisattvas (菩薩), not the path learned by us Two Vehicles (二乘). 'The words slander the absence of the Great Vehicle below,' the second is to slander the Great Vehicle. 'And making these words below,' explain these two chapters. 'And making these words, the Tathagata (如來) said that the fruit of Arhat (阿羅漢) is ultimate Nirvana (涅槃), and I will definitely take such Nirvana, therefore Arhats do not enter Nirvana, hence such fear.' The previous explanation was about taking the small. 'Therefore, Arhats do not enter Nirvana,' this is to explain the slander of the Great Vehicle. Because the Great Vehicle does not say that Arhats enter Nirvana. 'Two are the fear of many affairs.' 'Two are the fear of many affairs, which refers to Great Vehicle sentient beings giving rise to such a thought: I have practiced the Bodhisattva path for countless eons and endured diligent suffering for a long time, and with this thought, they give rise to fear and give rise to the mind of taking a different vehicle, hence such fear.' This refers to Great Vehicle people, who think that sentient beings do not participate in my affairs, but want to practice diligently for a long time, so they want to liberate them, retreating and taking the Small Vehicle, which is called fear. Another explanation is that there are too many affairs in the Great Vehicle, so they retreat and take the Small Vehicle. 'Three are the fear of inversion.' 'Three are the fear of inversion, which refers to the mind distinguishing that there is self, what belongs to self, various views of the body, and unwholesome dharmas, hence such fear.' In reality, there are no people or dharmas, but they think there are people and dharmas, so it is called inversion. 'Four are the fear of regret.' 'Four are the fear of regret, which refers to great virtuous Sariputra (舍利弗) and others giving rise to such a thought: I should not have attained such Small Vehicle dharmas, and after such regret, the mind immediately stops, and this regretful mind is called fear, this meaning should be known.' Regret taking the Small Vehicle.
乘亦是可驚怖。問。悔取小乘應是道理。云何名驚怖。答。不應取小而取小竟復悔取小。故亦是可驚怖事 五者誑覺驚怖。
五者誑驚怖謂增上慢聲聞之人作如是心云何如來誑於我等如是驚怖故 增上慢人謂。佛說一乘是誑二人。是故名誑相也。此五驚怖即是上五人。初是執小乘人。即是五千之徒。次是大乘人。三是外道人。四是悔取小乘人。五是增上慢人 因受記者。釋第二門。就文為二。一牒章名。二解釋。
因受記者 而言因受記者。釋止請之意。佛所以止請者。為欲令其受記作佛。此之止請即是受記因緣。亦是因欲令眾生受記故。所以止請。故名因受記。問。后第二卷方受記。今云何明受記事。答。此釋佛意。而佛所以止請者。意令二乘人得記成佛故也。問。止請云何令得記成佛。答。以佛三止有三利益即是止請之因 如經下。第二解釋。就文為二。一釋三止。二釋兩請。就初又二。一牒初止請經。兼牒餘二止經。
如經止止舍利弗不須復說若說是事一切世間諸天人等皆生驚怖故 此因受記皆生驚怖者。第二釋止請有二。初牒。次釋。
此因受記皆生驚怖者 此因受記牒章名。皆生敬怖者牒止請意。以天人等皆生驚怖。是故須止 有三種義下。第二解釋。初總標三義。
有三
【現代漢語翻譯】 現代漢語譯本 乘也是令人驚恐的。問：後悔選擇了小乘（Hinayana，較早期的佛教宗派）應該是合理的，為什麼說是驚恐的呢？答：不應該選擇小乘卻選擇了小乘，最終又後悔選擇了小乘，所以這也是令人驚恐的事情。五是誑覺驚怖。 五是誑驚怖，指增上慢（Adhimana，未證得實際成就卻自認為已證得）的聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）之人，心中這樣想：『如來（Tathāgata，佛的稱號之一）為什麼欺騙我們呢？』因此感到驚恐。增上慢的人認為，佛說一乘（Ekayana，唯一的成佛之道）是欺騙了二乘（聲聞乘和緣覺乘）。所以稱為誑相。這五種驚怖對應於前面的五種人：第一種是執著于小乘的人，即是五千退席之徒；第二種是大乘（Mahayana，後期的佛教宗派）人；第三種是外道人；第四種是後悔選擇了小乘的人；第五種是增上慢的人。因受記者，解釋第二門，分為兩部分：一是標出章節名稱，二是解釋。 因受記者，之所以說『因受記者』，是爲了解釋止請（佛陀停止被請求講法）的意義。佛陀之所以停止被請求講法，是爲了讓他們得到授記（Vyākaraṇa，預言未來成佛）作佛。這種停止被請求講法就是授記的因緣，也是因為想要讓眾生得到授記，所以才停止被請求講法，因此稱為『因受記』。問：後面第二卷才授記，現在為什麼說明授記的事情呢？答：這是解釋佛的意圖，佛陀之所以停止被請求講法，意在讓二乘人得到授記成佛。問：停止被請求講法怎麼能讓他們得到授記成佛呢？答：因為佛陀的三次停止有三種利益，這就是停止被請求講法的原因。如下經文，第二部分是解釋，分為兩部分：一是標出第一次停止被請求講法的經文，兼標出其餘兩次停止的經文。 如經文所說：『止止，舍利弗（Śāriputra，佛陀的十大弟子之一），不須再說，如果說這件事，一切世間諸天（Deva，天神）人等都會感到驚怖。』這裡因為授記而都感到驚怖，第二部分是解釋停止被請求講法，分為兩部分：一是標出，二是解釋。 這裡因為授記而都感到驚怖，這裡『因受記』是標出章節名稱，『都感到驚怖』是標出停止被請求講法的意義。因為天人等都感到驚怖，所以需要停止。有三種意義，下面是第二部分解釋，首先總標三種意義。 有三種
【English Translation】 English version The vehicle is also terrifying. Question: It should be reasonable to regret taking the Hinayana (Early Buddhist school). Why is it called terrifying? Answer: One should not take the small vehicle, but having taken it, then regret taking it. Therefore, it is also a terrifying matter. Fifth, the terrifying of deceiving enlightenment. The fifth is the terrifying of deception, referring to those Śrāvakas (Disciples who attain enlightenment by hearing the Dharma) with Adhimana (False arrogance, believing oneself to have attained what one has not). They think in their hearts, 'Why does the Tathāgata (One of the titles of the Buddha) deceive us?' Therefore, they feel terrified. Those with Adhimana believe that the Buddha's teaching of the Ekayana (The One Vehicle, the only path to Buddhahood) is deceiving the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, it is called the aspect of deception. These five terrors correspond to the five types of people mentioned earlier: the first is those who cling to the Hinayana, namely the five thousand who withdrew; the second is the Mahayana (Later Buddhist school) practitioners; the third is the non-Buddhists; the fourth is those who regret taking the Hinayana; and the fifth is those with Adhimana. 'Because of the prophecy,' explains the second section, which is divided into two parts: first, stating the chapter title; second, explaining. Because of the prophecy, the reason for saying 'because of the prophecy' is to explain the meaning of stopping the request (Buddha stopping the request to teach the Dharma). The reason why the Buddha stopped the request to teach the Dharma was to allow them to receive the Vyākaraṇa (Prediction of future Buddhahood) and become Buddhas. This stopping of the request to teach the Dharma is the cause and condition for the prophecy, and it is also because of wanting to allow sentient beings to receive the prophecy that the request to teach the Dharma was stopped. Therefore, it is called 'because of the prophecy.' Question: The prophecy is given in the second volume later, so why is the matter of the prophecy being explained now? Answer: This is explaining the Buddha's intention. The reason why the Buddha stopped the request to teach the Dharma was to allow those of the two vehicles to receive the prophecy and become Buddhas. Question: How can stopping the request to teach the Dharma allow them to receive the prophecy and become Buddhas? Answer: Because the Buddha's three stops have three benefits, which is the reason for stopping the request to teach the Dharma. As in the following sutra, the second part is the explanation, which is divided into two parts: first, stating the sutra of the first stop of the request, and also stating the sutras of the remaining two stops. As the sutra says, 'Stop, stop, Śāriputra (One of the ten great disciples of the Buddha), there is no need to say more. If this matter is spoken, all the Devas (Gods) and humans in the entire world will be terrified.' Here, because of the prophecy, everyone is terrified. The second part is the explanation of stopping the request, which is divided into two parts: first, stating; second, explaining. Here, because of the prophecy, everyone is terrified. Here, 'because of the prophecy' is stating the chapter title, and 'everyone is terrified' is stating the meaning of stopping the request. Because the Devas and humans are all terrified, it is necessary to stop. There are three meanings. The following is the second part of the explanation, first stating the three meanings in general. There are three
種義 從一者已下。別釋三義。即成三別。一者欲令彼諸大眾推覓甚深妙境界故者。令大眾思量。
一者欲令彼諸大眾推覓甚深妙境界故 佛既止請不欲說法。當知此法必是深妙義。今者可自推覓。何等是甚深法耶。若三乘是甚深法者。佛昔已說。不應止請。佛今既止請。當知三乘之外別有妙法。佛欲令大眾生如此心。是故止請。即是第一利益為受記因 第二欲令大眾生尊人重法之心。
二者欲令大眾生尊重心畢竟欲聞如來說故 第三為令增上慢人離法席。
三者為令諸增上慢聲聞之人舍離法坐而起去故 問。前二可利益大眾。后一云何亦利益耶。答。增上慢人若在法席即為大眾作障道因緣。不得授記故須令其離席。又眾見罪人離席彌生重法尊人之心。又深自發心得聞勝法故亦是利益大眾。此三義即是釋三止文。第一是請前止。餘二是請后止 第二請已下。上來釋三止竟。今此第二釋后兩請。問。何故不釋初請。答。前第三章中決定等三義已釋初請竟。是故今但釋后兩請。問。釋后兩請云何屬因受記。答。后之二請明其過去種善根現在修福。即是受記因緣。又此之二請尊人重法即是授記因緣也。問。初請亦尊人重法。何故非是受記決定因緣。答。初請中決定心即是執及疑。執則執小拒大不受佛語。
【現代漢語翻譯】 現代漢語譯本 『種義 從一者已下』。分別解釋三種意義，即成就三種區別。一者，想要讓那些大眾探求甚深微妙的境界，讓大眾思量。
一者，想要讓那些大眾探求甚深微妙的境界。佛既然阻止請求，不願說法，應當知道此法必定是甚深微妙的意義。現在可以自己探求，什麼才是甚深之法呢？如果三乘（Śrāvakayāna，緣覺乘；Pratyekabuddhayāna，聲聞乘；Bodhisattvayāna，菩薩乘）是甚深之法，佛過去已經說過，不應該阻止請求。佛現在既然阻止請求，應當知道三乘之外另有妙法。佛想要讓大眾產生這樣的心思，所以阻止請求，這就是第一種利益，作為授記（vyākaraṇa）的因緣。第二，想要讓大眾生起尊重人、重視法的心。
二者，想要讓大眾生起尊重的心，畢竟想要聽如來（Tathāgata）說法。第三，爲了讓增上慢的人離開法會。
三者，爲了讓那些增上慢的聲聞（Śrāvaka）之人舍離法座而起身離去。問：前兩種可以利益大眾，后一種為什麼也是利益呢？答：增上慢的人如果在法會，就會成為大眾修道的障礙因緣，不得授記，所以需要讓他們離開法座。而且大眾看到有罪的人離開法座，更加生起重視法、尊重人的心。而且深深地發起自心得聞殊勝之法，所以也是利益大眾。這三種意義就是解釋三次阻止請求的文句。第一種是請求前阻止，其餘兩種是請求后阻止。第二請已下。上面解釋三次阻止請求完畢。現在這第二部分解釋后兩次請求。問：為什麼不解釋初次請求？答：前面第三章中，決定等三種意義已經解釋了初次請求完畢，所以現在只解釋后兩次請求。問：解釋后兩次請求，怎麼屬於授記的因緣？答：後面的兩次請求，說明他們過去種下善根，現在修習福德，就是授記的因緣。而且這后兩次請求，尊重人、重視法，就是授記的因緣。問：初次請求也尊重人、重視法，為什麼不是授記的決定因緣？答：初次請求中，決定的心就是執著和疑惑。執著就是執著小乘，拒絕大乘，不接受佛的教誨。
【English Translation】 English version 'Explanation of Meaning From 'One' Onward.' Separately explaining the three meanings, thus accomplishing three distinctions. First, wanting to cause those great assemblies to seek out profound and wondrous realms, causing the great assemblies to contemplate.
First, wanting to cause those great assemblies to seek out profound and wondrous realms. Since the Buddha prevents the request and does not wish to speak the Dharma, it should be known that this Dharma must be a profound and wondrous meaning. Now, one can seek it out oneself: what is the profound Dharma? If the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are the profound Dharma, the Buddha has already spoken of them in the past; he should not prevent the request. Since the Buddha now prevents the request, it should be known that there is another wondrous Dharma beyond the Three Vehicles. The Buddha wants to cause the great assembly to generate such a thought; therefore, he prevents the request. This is the first benefit, as a cause for prediction (vyākaraṇa). Second, wanting to cause the great assembly to generate a mind of respecting people and valuing the Dharma.
Second, wanting to cause the great assembly to generate a mind of respect, ultimately wanting to hear the Thus-Come One (Tathāgata) speak the Dharma. Third, in order to cause those with increased arrogance to leave the Dharma assembly.
Third, in order to cause those Śrāvakas with increased arrogance to abandon their Dharma seats and rise to leave. Question: The first two can benefit the great assembly; why is the latter also a benefit? Answer: If those with increased arrogance are in the Dharma assembly, they will become an obstacle to the great assembly's cultivation, preventing them from receiving prediction; therefore, it is necessary to cause them to leave their seats. Moreover, when the assembly sees those with offenses leave their seats, they will further generate a mind of valuing the Dharma and respecting people. Furthermore, deeply generating a mind to hear the supreme Dharma, it is also a benefit to the great assembly. These three meanings explain the sentences of the three preventions of the request. The first is the prevention before the request; the remaining two are the preventions after the request. 'Second Request' Onward. Above, the explanation of the three preventions of the request is completed. Now, this second part explains the latter two requests. Question: Why is the first request not explained? Answer: In the previous third chapter, the three meanings of determination, etc., have already explained the first request; therefore, now only the latter two requests are explained. Question: Explaining the latter two requests, how does it belong to the cause of prediction? Answer: The latter two requests explain that they have planted good roots in the past and are now cultivating merit, which is the cause of prediction. Moreover, these latter two requests, respecting people and valuing the Dharma, are the cause of prediction. Question: The first request also respects people and values the Dharma; why is it not the determining cause of prediction? Answer: In the first request, the determined mind is clinging and doubt. Clinging is clinging to the Small Vehicle and rejecting the Great Vehicle, not accepting the Buddha's teachings.
疑則猶預未信。未尊人重法之心。故非受記因也。就文釋二請即二。一一中各兩。初正釋。次引經。第二請明過去無量佛所教化。
第二請者示現過去無量諸佛教化眾生如經是會無數乃至聞佛所說則能敬信故 第三請。今現在佛四十餘年來教化。
第三請者示現今現在佛教化眾生 如經今此會中如我等比乃至長夜安穩多所饒益故 文處易知 取授記。釋第三取授記。初牒章。
取授記者 以舍利弗等下。第二解釋。
以舍利弗等欲得授記 次引經。
如經佛告舍利弗汝以三請豈得不說汝今諦聽如是等故 問。佛受身子請。誡聽許說。云何乃是身子取授記。答。以身子機緣中欲得受記作佛受請許說也 與受記者。釋第四章。此釋正說。從初竟五濁之前經文也。問。今正說法華經。云何名與受記。答。所以說法華者意欲令其受記作佛。此釋佛意門也。就文為二。初牒名。第二解釋。
與受記者 就釋中為二。第一正釋。第二引前二法證釋。就初又三。前開六門。次釋六門也。后結六門。開六門者。即是開此正說經為六門也。后結六門者。即是結開此正說經為六門也。
有六種應知一者未聞令聞二者說三者依何等義四者令住五者依法六者遮 未聞者。第二釋六門即成六別。就初
【現代漢語翻譯】 現代漢語譯本： 疑惑就意味著猶豫不決，未能真正相信。這樣的人沒有尊重人和重視佛法的心，因此不是接受授記的原因。從文句解釋來看，『二請』就是指兩次請求，每一次請求又包含兩層含義：首先是正面解釋，然後引用經典。第二次請求是闡明過去無量諸佛所教化的情況。
第二次請求，是爲了展示過去無量諸佛如何教化眾生，就像經文所說，這個法會上無數的眾生，乃至聽聞佛所說之法，就能生起敬信之心。第三次請求，是關於現在佛在四十餘年間所進行的教化。
第三次請求，是爲了展示現在佛如何教化眾生，就像經文所說，如今在這個法會中，像我們這樣的人，乃至能夠長夜安穩，得到諸多饒益。這些文句所在的位置很容易辨認。
『取授記』，解釋第三章『取授記』。首先是提綱挈領。
『取授記者』，從『以舍利弗等下』開始。第二部分是解釋。
『以舍利弗等欲得授記』，接下來是引用經典。
『如經佛告舍利弗汝以三請豈得不說汝今諦聽如是等故』。問：佛接受舍利弗（Sariputra）的請求，告誡他仔細聽聞並答應宣說，為什麼說是舍利弗『取』授記呢？答：因為舍利弗的機緣成熟，心中想要得到授記作佛，所以佛才接受他的請求並答應宣說。『與受記者』，解釋第四章。這裡解釋的是正式宣說，從開始到『五濁』之前的那段經文。問：現在正在宣說《法華經》（Lotus Sutra），為什麼說是『與』授記呢？答：之所以宣說《法華經》，目的就是要讓他們得到授記，將來成佛。這是從佛的意圖來解釋的。從文句結構來看，分為兩部分：首先是提綱挈領，然後是解釋。
『與受記者』，在解釋部分又分為兩部分：第一是正面解釋，第二是引用前面的兩種方法來驗證解釋。在正面解釋中又分為三個部分：首先是開六門，然後是解釋六門，最後是總結六門。『開六門』，就是將這部正式宣說的經文分為六個方面。『后結六門』，就是總結這部正式宣說的經文所分的六個方面。
『有六種應知一者未聞令聞二者說三者依何等義四者令住五者依法六者遮』。『未聞者』，第二部分是解釋六門，這樣就形成了六個不同的方面。先從第一個方面開始。
【English Translation】 English version: Doubt means hesitation and lack of true belief. Such people do not have a heart of respecting people and valuing the Dharma, therefore it is not a cause for receiving prediction. From the interpretation of the sentences, 'two requests' refers to two requests, each containing two layers of meaning: first is the positive explanation, and then quoting the scriptures. The second request is to clarify the teachings of the past immeasurable Buddhas.
The second request is to show how the past immeasurable Buddhas taught sentient beings, just as the scripture says, countless beings in this assembly, even hearing what the Buddha says, can generate respect and faith. The third request is about the teachings of the present Buddha in the past forty years.
The third request is to show how the present Buddha teaches sentient beings, just as the scripture says, now in this assembly, people like us, can even be peaceful and stable at night, and receive many benefits. The location of these sentences is easy to identify.
'Taking prediction', explains the third chapter 'Taking prediction'. First is the outline.
'Taking prediction' starts from 'Because Sariputra (舍利弗) and others'. The second part is the explanation.
'Because Sariputra (舍利弗) and others want to receive prediction', next is quoting the scriptures.
'As the scripture says, the Buddha told Sariputra (舍利弗), how can I not speak since you have made three requests? Now listen carefully, and so on'. Question: The Buddha accepted Sariputra's (舍利弗) request, admonished him to listen carefully and promised to speak, why is it said that Sariputra (舍利弗) 'took' the prediction? Answer: Because Sariputra's (舍利弗) opportunity matured, and he wanted to receive prediction to become a Buddha, so the Buddha accepted his request and promised to speak. 'Giving prediction', explains the fourth chapter. This explains the formal declaration, from the beginning to the scripture before 'five defilements'. Question: Now we are preaching the Lotus Sutra (法華經), why is it said to be 'giving' prediction? Answer: The reason for preaching the Lotus Sutra (法華經) is to have them receive prediction and become Buddhas in the future. This is explained from the Buddha's intention. From the sentence structure, it is divided into two parts: first is the outline, and then the explanation.
'Giving prediction', in the explanation part, it is divided into two parts: the first is the positive explanation, and the second is quoting the previous two methods to verify the explanation. In the positive explanation, it is divided into three parts: first is opening the six gates, then explaining the six gates, and finally summarizing the six gates. 'Opening the six gates' is to divide this formally preached scripture into six aspects. 'Concluding the six gates' is to summarize the six aspects into which this formally preached scripture is divided.
'There are six kinds to know: first, to make the unheard heard; second, to speak; third, according to what meaning; fourth, to make dwell; fifth, according to the Dharma; sixth, to prevent'. 'The unheard', the second part is to explain the six gates, thus forming six different aspects. Start with the first aspect first.
為二。未聞令聞牒章名。如經已下。示釋處。
未聞令聞者 一乘之法昔所未聞而令得聞。故云未聞令聞。
如經舍利弗如是妙法諸佛如來時乃說之如優曇華如是等故 說者下。釋第二章門。又開三別。一標章。二引經。三釋經。
說者 問。何故名為說。答。欲辨三乘無有三理但有名字。故稱為說 如經已下。第二引經。
如經舍利弗我以無數方便種種因緣譬喻言辭演說諸法如是等故 種種因緣下。第三釋經。
種種因緣者所謂三乘彼三乘者唯有名字章句言說非有實義以彼實義不可說故 種種因緣。此牒經也。所謂三乘者。釋種種因緣也。以種種因緣故說三乘。故名三乘為種種因緣。又三乘入道各有由籍。故名種種因緣。彼三乘者唯有名字。解前章名。所謂說也。又釋經中言辭演說之句也。以彼實義不可說故者。實義即是無三。言忘慮絕故不可說也。問。何故不解經無數方便及譬喻語耶。答。此二句後文當釋。又無數方便上已釋竟 依何等義者。釋第三章。就文亦三。初牒章。二引經。三釋經。
依何等義者 經中稱一大事因緣。論明因緣是所以。所以即是義。今依此義故出現於世。故言依何等義。又依何等義者。以依開示悟入等四義故云依何等義。又對上三乘有語無義。一
【現代漢語翻譯】 現代漢語譯本 為二。『未聞令聞牒章名』（未曾聽聞而令聽聞的法門）。如經已下，指示解釋之處。
『未聞令聞者』，一乘（Ekayana，唯一佛乘）之法過去未曾聽聞，現在令眾生得聞，所以說『未聞令聞』。
如經文所說：『舍利弗（Sariputra），如是妙法，諸佛如來（Tathagata）時乃說之，如優曇華（udumbara）』等。『說者下』，解釋第二章門，又分為三部分：一、標示章節；二、引用經文；三、解釋經文。
『說者』，問：為什麼稱為『說』？答：爲了辨明三乘（Triyana）沒有真實的道理，只有名稱，所以稱為『說』。『如經已下』，第二部分引用經文。
如經文所說：『舍利弗，我以無數方便，種種因緣譬喻言辭，演說諸法』等。『種種因緣下』，第三部分解釋經文。
『種種因緣者』，就是指三乘。這三乘只有名字、章句言說，沒有實際意義，因為真實的意義是不可說的。『種種因緣』，這是照應經文。『所謂三乘者』，解釋『種種因緣』。因為種種因緣的緣故，說有三乘，所以說三乘是種種因緣。又，三乘入道各有其原因，所以名為種種因緣。『彼三乘者唯有名字』，解釋前面的章節名稱，也就是『說』。又解釋經文中的『言辭演說』之句。『以彼實義不可說故者』，真實的意義就是沒有三乘，言語和思慮都斷絕了，所以不可說。問：為什麼不解釋經文中的『無數方便』和『譬喻語』呢？答：這兩句在後面的文章中會解釋。而且『無數方便』在前面已經解釋過了。『依何等義者』，解釋第三章。從文義上來說也分為三部分：一、照應章節；二、引用經文；三、解釋經文。
『依何等義者』，經中稱『一大事因緣』。論中說明因緣是『所以』，『所以』就是『義』。現在依靠這個意義，所以（佛）出現於世，所以說『依何等義』。又，『依何等義者』，因為依靠開、示、悟、入等四種意義，所以說『依何等義』。又，針對上面三乘有語無義，一
【English Translation】 English version Divided into two. 『Not Heard, Causing to Hear, Chapter Title.』 As in the sutra below, indicating the place of explanation.
『Not Heard, Causing to Hear』 means the Dharma of the Ekayana (One Vehicle) that was not heard in the past is now caused to be heard. Therefore, it is called 『Not Heard, Causing to Hear.』
As the sutra says: 『Sariputra, such wonderful Dharma is spoken by the Buddhas and Tathagatas only occasionally, like the udumbara flower.』 etc. 『Speaking, below,』 explains the second chapter, further dividing it into three parts: 1. Marking the chapter; 2. Quoting the sutra; 3. Explaining the sutra.
『Speaking,』 Question: Why is it called 『Speaking』? Answer: To clarify that the Three Vehicles (Triyana) have no real principle, but only names, therefore it is called 『Speaking.』 『As in the sutra below,』 the second part quotes the sutra.
As the sutra says: 『Sariputra, I use countless expedient means, various causes and conditions, parables, and eloquent words to expound the Dharmas.』 etc. 『Various causes and conditions, below,』 the third part explains the sutra.
『Various causes and conditions』 refers to the Three Vehicles. These Three Vehicles have only names, phrases, and verbal expressions, but no real meaning, because the real meaning is unspeakable. 『Various causes and conditions,』 this corresponds to the sutra. 『What is called the Three Vehicles』 explains 『various causes and conditions.』 Because of various causes and conditions, the Three Vehicles are spoken of, so the Three Vehicles are called various causes and conditions. Also, the Three Vehicles each have their own reasons for entering the Path, so they are called various causes and conditions. 『These Three Vehicles have only names』 explains the previous chapter title, which is 『Speaking.』 It also explains the phrase 『eloquent words』 in the sutra. 『Because the real meaning is unspeakable』 means the real meaning is the absence of the three vehicles; words and thoughts are cut off, so it is unspeakable. Question: Why are the 『countless expedient means』 and 『parables』 in the sutra not explained? Answer: These two phrases will be explained later. Moreover, 『countless expedient means』 has already been explained above. 『Relying on what meaning』 explains the third chapter. In terms of the text, it is also divided into three parts: 1. Corresponding to the chapter; 2. Quoting the sutra; 3. Explaining the sutra.
『Relying on what meaning,』 the sutra refers to 『one great cause and condition.』 The treatise explains that cause and condition is 『the reason why,』 and 『the reason why』 is 『meaning.』 Now, relying on this meaning, (the Buddha) appears in the world, so it is said 『Relying on what meaning.』 Also, 『Relying on what meaning』 means relying on the four meanings of opening, showing, awakening, and entering, so it is said 『Relying on what meaning.』 Also, in contrast to the above Three Vehicles having words but no meaning, one
乘有語有義。故云依何等義 如經已下。第二引經。
如經舍利弗諸佛世尊唯以一大事因緣故出現於世如是等故 彼一大事者已下。第三釋經。就文為二。一初標四事勸知。
彼一大事者依四種義應善當知 從何等為四已下。第二別釋四義。即成四別。就釋開義為三。一者標章略釋。二引經。三釋經。一者無上義標章。
何者為四一者無上義 唯除如來一切智智下。第二釋章。
唯除如來一切智智更無餘事 除佛以外人天二乘等智慧所知皆是有上。獨佛知見名為無上。今欲開無上知見。故言開佛知見 如經已下。第二引經。
如經欲開佛知見令眾生知得清凈故出現於世 令眾生知得清凈故者。釋開佛知見意也。所以開佛知見者。令眾生知故也。得清凈者。令眾生知佛得清凈。又一意令眾生知使眾生得清凈 佛知見者。第三釋經。
佛知見者如來能證以如實智知彼義故 此釋佛知見者。開示悟入四句皆有佛知見。今寄初章總釋之也。如來能證以如實智知彼義故者。如來能證謂能證法身。如實智者出能證之智也。知彼義故者。彼義即是法身。出所知法身也 二者同義下。釋第二。就文亦三。初標章。次引經。三釋經。
二者同義以聲聞辟支佛佛法身平等故 同義者。釋上示也
【現代漢語翻譯】 現代漢語譯本： 『乘』這個詞既有語言上的意義，也有實際的含義。所以說，是依據什麼樣的含義呢？如下面的經文所示。這是第二部分，引用經文。
如經文所說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），諸佛世尊（Buddha-loka-dhātu，諸佛和世尊）唯獨因為一個重大因緣才出現於世間。』等等。這是第三部分，解釋經文。從文章結構上分為兩部分。第一部分是首先標出四件事，勸人瞭解。
這個『一大事』，應該依據四種含義好好地理解。從『何等為四』以下，是第二部分，分別解釋四種含義。這樣就形成了四個部分。在解釋含義時，又分為三個部分。第一是標出綱要，簡略解釋。第二是引用經文。第三是解釋經文。第一是『無上義』，標出綱要。
什麼是四種含義呢？第一種是『無上義』。
除了如來（Tathāgata，佛陀的稱號之一）的一切智智（sarvajñāna，對一切事物和現象的徹底理解）之外，沒有其他事物可以稱之為『無上』。這是第二部分，解釋綱要。
除了如來的一切智智，沒有其他事物可以超越。除了佛陀以外，人、天、二乘（聲聞乘和緣覺乘）等智慧所知都是有侷限的。只有佛陀的知見才被稱為『無上』。現在想要開啟這種無上的知見，所以說『開佛知見』。如下面的經文所示。這是第二部分，引用經文。
如經文所說：『想要開啟佛的知見，讓眾生知道並獲得清凈，所以（佛）才出現於世間。』『讓眾生知道並獲得清凈』，這是解釋開啟佛的知見的意義。開啟佛的知見的原因，是爲了讓眾生知道。『得清凈』，是讓眾生知道佛陀已經獲得清凈。還有一種意思是，讓眾生知道，從而使眾生獲得清凈。『佛知見』，這是第三部分，解釋經文。
『佛知見』，是指如來能夠證悟，用如實的智慧瞭解那個意義。這裡解釋『佛知見』，開示悟入這四個方面都包含佛知見。現在借用第一個綱要來總括地解釋。『如來能夠證悟，用如實的智慧瞭解那個意義』，如來能夠證悟，是指能夠證悟法身（Dharmakāya，佛的法性之身）。『如實智』，是指出能夠證悟的智慧。『知彼義故』，那個意義就是法身，指出所知的法身。第二是『同義』，解釋第二種含義。從文章結構上也是分為三個部分。首先是標出綱要，其次是引用經文，第三是解釋經文。
第二種是『同義』，因為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）和佛的法身是平等的。『同義』，是解釋上面的『示』。
【English Translation】 English version: The term 'vehicle' (乘) has both linguistic and practical meanings. Therefore, what kind of meaning is it based on? As the following sutra says. This is the second part, quoting the sutra.
As the sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), the Buddhas and World Honored Ones (諸佛世尊, Buddhas and World Honored Ones) appear in the world solely because of one great cause and condition.' and so on. This is the third part, explaining the sutra. Structurally, it is divided into two parts. The first part is to first mark out four things and encourage people to understand.
This 'one great cause' should be well understood based on four kinds of meanings. From 'What are the four' onwards, is the second part, explaining the four meanings separately. This forms four parts. In explaining the meanings, it is further divided into three parts. The first is to mark out the outline and briefly explain. The second is to quote the sutra. The third is to explain the sutra. The first is 'supreme meaning' (無上義), marking out the outline.
What are the four meanings? The first is 'supreme meaning'.
Except for the Tathāgata's (如來, one of the titles of the Buddha) all-knowing wisdom (一切智智, complete understanding of all things and phenomena), there is nothing else that can be called 'supreme'. This is the second part, explaining the outline.
Except for the Tathāgata's all-knowing wisdom, there is nothing else that can surpass. Apart from the Buddha, the wisdom known by humans, devas, and the two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) is limited. Only the Buddha's knowledge and vision are called 'supreme'. Now, wanting to open this supreme knowledge and vision, it is said 'open the Buddha's knowledge and vision'. As the following sutra says. This is the second part, quoting the sutra.
As the sutra says: 'Wanting to open the Buddha's knowledge and vision, to let sentient beings know and attain purity, therefore (the Buddha) appears in the world.' 'Let sentient beings know and attain purity', this is explaining the meaning of opening the Buddha's knowledge and vision. The reason for opening the Buddha's knowledge and vision is to let sentient beings know. 'Attain purity' is to let sentient beings know that the Buddha has attained purity. Another meaning is to let sentient beings know, thereby enabling them to attain purity. 'Buddha's knowledge and vision', this is the third part, explaining the sutra.
'Buddha's knowledge and vision' refers to the Tathāgata being able to realize and understand that meaning with true and real wisdom. This explains 'Buddha's knowledge and vision', the four aspects of opening, showing, awakening, and entering all contain Buddha's knowledge and vision. Now, using the first outline to explain it in general. 'The Tathāgata is able to realize and understand that meaning with true and real wisdom', the Tathāgata is able to realize, referring to being able to realize the Dharmakāya (法身, the Dharma body of the Buddha). 'True and real wisdom' refers to the wisdom that can realize. 'Know that meaning' refers to that meaning being the Dharmakāya, pointing out the Dharmakāya that is known. The second is 'same meaning', explaining the second meaning. Structurally, it is also divided into three parts. First is marking out the outline, second is quoting the sutra, and third is explaining the sutra.
The second is 'same meaning', because the Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (辟支佛, also known as solitary Buddhas, practitioners who attain enlightenment independently without a teacher) and the Buddha's Dharmakāya are equal. 'Same meaning' is explaining the 'showing' above.
。以聲聞辟支佛佛法身平等者。釋同義也。所言同者。三乘人同法身平等故名為同。問。何故明同義。答。前雖明無上即佛獨有餘人所無。是故明三乘人一法身也。問。何故釋示以為同義。答。示其同有法身之義。故釋示為同也 如經下。第二引經。
如經欲示眾生佛知見故出現於世 法身平等者。第三釋經。
法身平等者佛性法身更無差別故 佛性法身更無差別者。亦名佛性亦名法身。佛性與法身更無差別。又三乘人同有佛性同有法身。故言更無差別也。第一無上義中。明佛得清凈即是無垢真如。今明同義即是有垢真如。佛性論以無垢真如為勝相。有垢真如為同相。以無垢勝於有垢故名勝相 三者不知義下。釋第三悟義。就文亦三。一標。二釋。三引經。
三者不知義 問。何故釋悟而稱不知。答。約二乘人不知令知。故是釋悟。問。上不知同。今示令知同。與今何異。答。上直取同義。今明唯一佛乘真實究竟。故與上為異 以一切聲聞下。第二釋不知義。
以一切聲聞辟支佛等不能知彼真實處故此言不知真實處者不知究竟唯一佛乘故初正釋。從不知真實處者。傳釋也 如經下。第三引經。
如經欲令眾生悟佛知見故出現於世 四者為令證不退轉地下。釋第四入亦三。一標二釋。三
【現代漢語翻譯】 現代漢語譯本 以聲聞（Sravaka，聽聞佛法而修行的弟子）辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教，自己覺悟的修行者）佛法身平等來說，這是解釋『同』的意義。所說的『同』，是指三乘（聲聞乘、緣覺乘、菩薩乘）人法身平等，所以稱為『同』。問：為什麼要說明『同』的意義？答：前面雖然說明『無上』是佛獨有的，其他人所沒有的，所以要說明三乘人同一法身。問：為什麼要解釋說明為『同』的意義？答：爲了顯示他們共同具有法身的意義，所以解釋說明為『同』。 如經文下面所說，這是第二部分，引用經文。 如經文所說：『爲了開示眾生佛的知見，所以（佛）出現於世間』。法身平等，這是第三部分，解釋經文。 法身平等，是指佛性（Buddha-nature）和法身（Dharmakaya）更沒有差別。佛性法身更沒有差別，也可以稱為佛性，也可以稱為法身。佛性和法身更沒有差別。而且三乘人共同具有佛性，共同具有法身，所以說更沒有差別。在第一無上義中，說明佛得到的清凈就是無垢真如（Amala-tathata）。現在說明『同』的意義，就是有垢真如。佛性論認為無垢真如是勝相，有垢真如是同相。因為無垢勝過有垢，所以稱為勝相。三者不知義下面，解釋第三悟義。就文義來說也分為三部分：一、標示；二、解釋；三、引用經文。 三者不知義。問：為什麼要解釋『悟』卻稱為『不知』？答：是針對二乘人（聲聞乘和緣覺乘）的不知，讓他們知曉，所以是解釋『悟』。問：上面說不知『同』，現在開示讓他們知『同』，和現在有什麼不同？答：上面直接取『同』的意義，現在說明唯一佛乘（Ekayana）真實究竟，所以和上面不同。以一切聲聞下面，是第二部分，解釋不知義。 因為一切聲聞、辟支佛等不能知曉那真實之處，所以說不知真實之處，不知究竟唯一佛乘的緣故，這是最初的正式解釋。從『不知真實之處』開始，是進一步的解釋。如經文下面，是第三部分，引用經文。 如經文所說：『爲了讓眾生領悟佛的知見，所以（佛）出現於世間』。四者爲了讓（菩薩）證得不退轉地下面，是解釋第四『入』，也分為三部分：一、標示；二、解釋；三、引用經文。
【English Translation】 English version Regarding the equality of the Dharmakaya (body of the Dharma) of Sravakas (disciples who learn and practice by hearing the Buddha's teachings) and Pratyekabuddhas (also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher), this explains the meaning of 'sameness'. The 'sameness' refers to the equality of the Dharmakaya among the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), hence it is called 'sameness'. Question: Why is it necessary to explain the meaning of 'sameness'? Answer: Although it was previously explained that 'unsurpassed' is unique to the Buddha and not possessed by others, it is therefore necessary to explain that the three vehicles share the same Dharmakaya. Question: Why is the explanation presented as the meaning of 'sameness'? Answer: To show that they commonly possess the meaning of Dharmakaya, hence the explanation is presented as 'sameness'. As stated in the sutra below, this is the second part, quoting the sutra. As stated in the sutra: 'To reveal the Buddha's knowledge and vision to sentient beings, (the Buddha) appears in the world.' 'Equality of Dharmakaya', this is the third part, explaining the sutra. 'Equality of Dharmakaya' means that there is no difference between Buddha-nature (Buddha-nature) and Dharmakaya (Dharmakaya). 'No difference between Buddha-nature and Dharmakaya' means that it can also be called Buddha-nature, and it can also be called Dharmakaya. There is no difference between Buddha-nature and Dharmakaya. Moreover, the three vehicles commonly possess Buddha-nature and commonly possess Dharmakaya, hence it is said that there is no difference. In the first meaning of 'unsurpassed', it is explained that the purity attained by the Buddha is immaculate Suchness (Amala-tathata). Now, explaining the meaning of 'sameness' refers to defiled Suchness. The Treatise on Buddha-nature considers immaculate Suchness as the superior aspect and defiled Suchness as the common aspect. Because immaculate is superior to defiled, it is called the superior aspect. 'Thirdly, the meaning of unknowing' below, explains the third meaning of 'awakening'. In terms of the text, it is also divided into three parts: 1. Indication; 2. Explanation; 3. Quoting the sutra. 'Thirdly, the meaning of unknowing'. Question: Why is 'awakening' explained as 'unknowing'? Answer: It is directed at the unknowing of the two vehicles (Sravakayana and Pratyekabuddhayana), to make them know, hence it is an explanation of 'awakening'. Question: Above, it was said that they do not know 'sameness', and now it is revealed to them to know 'sameness', what is the difference from now? Answer: Above, the meaning of 'sameness' was directly taken, now it is explained that the One Buddha Vehicle (Ekayana) is truly ultimate, hence it is different from above. 'Because all Sravakas' below, is the second part, explaining the meaning of unknowing. Because all Sravakas, Pratyekabuddhas, etc., cannot know that true place, hence it is said that they do not know the true place, because they do not know the ultimate One Buddha Vehicle, this is the initial formal explanation. Starting from 'do not know the true place', it is a further explanation. 'As in the sutra below', is the third part, quoting the sutra. As stated in the sutra: 'To enable sentient beings to awaken to the Buddha's knowledge and vision, (the Buddha) appears in the world.' 'Fourthly, to enable (Bodhisattvas) to attain the stage of non-retrogression' below, explains the fourth 'entry', also divided into three parts: 1. Indication; 2. Explanation; 3. Quoting the sutra.
引經。
四者因義為欲令證不退轉地 經中稱之為入。論稱為之證也。以入即是證。令不退轉者。既證法身便不退轉 示現欲與無量智業故者。第二解釋。
示現與無量智業故 所以令證法身不退轉者。示現欲與其無量智業故。即是用也。取不退轉者。示現欲與其。即用也。亦得無量智業故。釋經中入佛知見道。道即是業也 如經下。第三引經。
如經欲令眾生入佛知見故出現於世 問。何故明四不多不少。又此四有何次第。答。初言開者開十方諸佛法身。如前云開示如來凈妙法身令生信心故。是故第一前明其開。雖開十方諸佛法身。或謂諸佛獨有法身二乘人所無。佛得成佛二乘不成佛。是故明三乘人同有此法身同皆成佛。雖明三乘同有法身二乘人不知同一法身。故明悟有一無二。既悟有一無二則唯有進路無有退道。是故次明其人。此四無義不收。故不得多少。即是次第 又示者。上來一週義釋四法。正約為二乘人也。從此以下更三週重釋。凡約三人。一約菩薩。二約外道。三約二乘。約菩薩中復有三人。一者為有疑菩薩重釋示義。
又復示者為諸菩薩有疑心者令知如實修行故 菩薩疑者。佛既稱一大事出世。昔明約為五乘事故出世。即今昔相違。所以為疑。是故今明昔方便言為五。以理言
【現代漢語翻譯】 現代漢語譯本： 引經。
四者因義是爲了讓（眾生）證得不退轉地（Avivartana-bhumi，不會再退回較低境界的果位），經中稱之為『入』，論中稱之為『證』。『入』即是『證』，使（眾生）不退轉，是因為已經證得法身（Dharmakaya，諸佛所證的真如法性之身）便不會再退轉。『示現欲與無量智業故』，這是第二種解釋。
『示現與無量智業故』，之所以讓（眾生）證得法身不退轉，是因為示現（佛的智慧和能力）是爲了給予（眾生）無量的智慧和事業。也就是『用』。理解『不退轉』，就是示現（佛的智慧和能力）是爲了給予（眾生）。也就是『用』。也可以理解為獲得無量的智慧和事業。這是解釋經中『入佛知見道』，『道』即是『業』。
『如經下』，這是第三次引用經文。
『如經欲令眾生入佛知見故出現於世』。問：為什麼說四（開、示、悟、入）不多也不少？又這四者有什麼樣的次第？答：最初說『開』，是開顯十方諸佛的法身。如前面所說『開示如來凈妙法身令生信心故』。所以第一要先說明『開』。雖然開顯了十方諸佛的法身，或許有人認為諸佛獨有法身，二乘（聲聞和緣覺）之人所沒有。佛可以成佛，二乘不能成佛。所以要說明三乘（菩薩乘、緣覺乘、聲聞乘）之人共同擁有此法身，共同都可以成佛。雖然說明三乘共同擁有法身，二乘之人不知道是同一法身。所以要說明『悟』，是『有一無二』。既然領悟到『有一無二』，那麼就只有前進的道路，沒有退後的道路。所以接著說明『入』。這四者沒有無意義的收攝，所以不多不少，這就是次第。
又，『示』，上面一週的意義是解釋這四法，主要是針對二乘之人。從這以下再用三週來重新解釋。總共針對三種人。第一種是針對菩薩。第二種是針對外道。第三種是針對二乘。針對菩薩中又分為三種人。第一種是為有疑問的菩薩重新解釋『示』的意義。
『又復示者為諸菩薩有疑心者令知如實修行故』。菩薩的疑問是，佛既然說『一大事因緣』出世，之前又說明是爲了五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的事故出世。這就和之前的說法相違背。所以產生疑問。所以現在說明之前方便說為五，從道理上來說。
【English Translation】 English version: Quoting scriptures.
The reason for these four (opening, showing, awakening, entering) is to enable (sentient beings) to attain the stage of non-retrogression (Avivartana-bhumi, the state of not falling back to lower realms). The sutras refer to it as 'entering,' while the treatises call it 'attaining.' 'Entering' is equivalent to 'attaining.' Enabling (sentient beings) to not regress is because once they have attained the Dharmakaya (the Dharma-nature body attained by all Buddhas), they will no longer regress. 'Manifesting to bestow immeasurable wisdom and activities' is the second explanation.
'Manifesting to bestow immeasurable wisdom and activities,' the reason for enabling (sentient beings) to attain the Dharmakaya without regression is because manifesting (the Buddha's wisdom and abilities) is to bestow (upon sentient beings) immeasurable wisdom and activities. This is 'application.' Understanding 'non-retrogression' means that manifesting (the Buddha's wisdom and abilities) is to bestow (upon sentient beings). This is also 'application.' It can also be understood as obtaining immeasurable wisdom and activities. This explains the sutra's 'entering the path of Buddha's knowledge and vision,' where 'path' is equivalent to 'activities.'
'As in the sutra below,' this is the third time quoting the scriptures.
'As in the sutra, appearing in the world to enable sentient beings to enter the Buddha's knowledge and vision.' Question: Why is it said that the four (opening, showing, awakening, entering) are neither too many nor too few? And what is the order of these four? Answer: The initial 'opening' is to reveal the Dharmakaya of all Buddhas in the ten directions. As mentioned earlier, 'opening and showing the Tathagata's pure and wonderful Dharmakaya to generate faith.' Therefore, the first thing to explain is 'opening.' Although the Dharmakaya of all Buddhas in the ten directions is revealed, some may think that only Buddhas possess the Dharmakaya, while those of the Two Vehicles (Shravakas and Pratyekabuddhas) do not. Buddhas can attain Buddhahood, while the Two Vehicles cannot. Therefore, it is necessary to explain that beings of the Three Vehicles (Bodhisattva Vehicle, Pratyekabuddha Vehicle, Shravaka Vehicle) all possess this Dharmakaya and can all attain Buddhahood. Although it is explained that the Three Vehicles all possess the Dharmakaya, those of the Two Vehicles do not know that it is the same Dharmakaya. Therefore, it is necessary to explain 'awakening,' which is 'one and not two.' Since one has awakened to 'one and not two,' then there is only the path of advancement and no path of regression. Therefore, 'entering' is explained next. These four do not have meaningless inclusions, so they are neither too many nor too few, and this is the order.
Also, 'showing,' the meaning of the above cycle is to explain these four dharmas, mainly targeting those of the Two Vehicles. From here onwards, three more cycles are used to re-explain. In total, it is aimed at three types of people. The first is aimed at Bodhisattvas. The second is aimed at non-Buddhists. The third is aimed at those of the Two Vehicles. Among those aimed at Bodhisattvas, there are three types of people. The first is to re-explain the meaning of 'showing' for Bodhisattvas who have doubts.
'Moreover, showing again is to enable Bodhisattvas who have doubts to know how to practice truthfully.' The doubt of Bodhisattvas is that the Buddha said he appeared in the world for 'one great cause and condition,' but earlier it was explained that he appeared in the world for the sake of the Five Vehicles (Human and Deva Vehicle, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle). This contradicts the previous statement. Therefore, doubts arise. So now it is explained that previously it was conveniently said to be five, but in terms of principle.
之終為一事。以同法身故菩薩疑除。故得如實修行 又悟入者。第二合為二種菩薩。
又悟入者未發菩提心者令發心故已發心者令入法故 既同一法身即唯應發一佛心不發余心故。令未發菩提心者發菩提心也。既唯一無二即唯進不退。故已發心者令入法也。問。三菩薩何異。答。初是昔三乘中菩薩。后二是今一乘中菩薩。
又復悟入者令外道眾生生覺悟故 次明悟者。既唯一佛道即悟無我九十六即外道歸佛道。故云悟也。
又復入者令得聲聞小乘果者入大菩提故 次令二乘人回小入大。即入十信位。謂菩提心也 令住者釋第四住義。就文為二。初標次經。
令住者 既稱唯一佛乘無有餘乘。即令二乘人等住于佛乘不住余乘。故云住也。又釋佛意門所以說一乘者。欲令一切眾生住一佛乘故也。如下偈云佛自住大乘如其所得定慧力莊嚴以此度眾生也。佛既自住大乘。還令眾生住佛所住。故言令住也。亦如涅槃云。又有一行。是如來行所謂大乘大般涅槃。佛住大涅槃與眾生說法令眾生住也。
如經舍利弗但以一佛乘故為眾生說法故 依法者。釋第五。就文為三。一標。二引經。三釋經。
依法者 所言依法者。依三世佛法而說法。故言依法。亦是法如是故。所以言依法也。問。依法之
【現代漢語翻譯】 現代漢語譯本：最終歸結為一件事。因為具有相同的法身（Dharmakaya，佛的真身），菩薩的疑惑得以消除，因此能夠如實地修行。進一步領悟的人，第二類是兩種菩薩。 進一步領悟的人，對於未發菩提心（Bodhi-citta，覺悟之心）的人，使他們發起菩提心；對於已經發起菩提心的人，使他們進入佛法。既然同屬於一個法身，就應該只發一個佛心，不發其他心，所以使未發菩提心的人發起菩提心。既然是唯一無二的，就應該只前進不後退，所以使已經發心的人進入佛法。問：這三種菩薩有什麼不同？答：第一種是過去三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）中的菩薩，后兩種是現在一乘（Ekayāna）中的菩薩。 進一步領悟的人，使外道眾生生起覺悟之心。接下來闡明領悟者，既然只有一條佛道，就領悟到無我，九十六種外道歸向佛道，所以說是領悟。 進一步進入的人，使得到聲聞（Śrāvaka）小乘果位的人進入大菩提（Mahābodhi，大覺悟），也就是進入十信位（Daśa-śraddhā-bhūmi），也就是菩提心。使安住的人，解釋第四種安住的意義。從文義上分為兩部分，首先是標示，其次是經文。 使安住的人，既然稱為唯一的佛乘，沒有其他的乘，就使二乘人等安住于佛乘，不安住于其他的乘，所以說是安住。又解釋佛意的門徑，之所以說一乘，是想讓一切眾生安住於一佛乘。如下面的偈子所說：『佛自住大乘，如其所得定慧力莊嚴，以此度眾生。』佛既然自己安住于大乘，還讓眾生安住于佛所安住的地方，所以說使安住。也像《涅槃經》（Nirvana Sutra）所說：『又有一種修行，是如來的修行，所謂大乘大般涅槃。』佛安住于大涅槃，為眾生說法，使眾生安住。 如經文所說，舍利弗（Śāriputra）只是以一佛乘的緣故為眾生說法。依法，解釋第五種。從文義上分為三部分，一是標示，二是引用經文，三是解釋經文。 依法，所說的依法，是依據三世諸佛的佛法而說法，所以說是依法。也是法本來就是如此，所以說依法。問：依法的……
【English Translation】 English version: Ultimately, it all comes down to one thing. Because they share the same Dharmakaya (the body of truth, the true body of the Buddha), the Bodhisattva's doubts are eliminated, and therefore they can practice truthfully. Those who further realize, the second category, are two kinds of Bodhisattvas. Those who further realize, for those who have not developed Bodhicitta (the mind of enlightenment), cause them to develop Bodhicitta; for those who have already developed Bodhicitta, cause them to enter the Dharma. Since they belong to the same Dharmakaya, they should only develop one Buddha-mind and not other minds, so they cause those who have not developed Bodhicitta to develop Bodhicitta. Since it is unique and without duality, they should only advance and not retreat, so they cause those who have already developed the mind to enter the Dharma. Question: What is the difference between these three Bodhisattvas? Answer: The first is the Bodhisattva in the past Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the latter two are the Bodhisattvas in the present One Vehicle (Ekayāna). Those who further realize cause sentient beings of other paths to generate a mind of awakening. Next, clarifying the enlightened ones, since there is only one Buddha-path, they realize no-self, and the ninety-six other paths return to the Buddha-path, so it is called realization. Those who further enter cause those who have attained the fruit of the Śrāvaka Small Vehicle to enter the Great Bodhi (Mahābodhi, great enlightenment), that is, to enter the Ten Faiths Stage (Daśa-śraddhā-bhūmi), which is Bodhicitta. Causing to abide, explains the meaning of the fourth abiding. In terms of the text, it is divided into two parts, first the indication, and then the sutra. Causing to abide, since it is called the only Buddha Vehicle, there are no other vehicles, so it causes the Two Vehicle people to abide in the Buddha Vehicle and not abide in other vehicles, so it is called abiding. Also, explaining the gateway to the Buddha's intention, the reason for saying One Vehicle is to make all sentient beings abide in the One Buddha Vehicle. As the following verse says: 'The Buddha himself abides in the Great Vehicle, adorned with the power of Samadhi and Wisdom as he has attained, and uses this to liberate sentient beings.' Since the Buddha himself abides in the Great Vehicle, he also causes sentient beings to abide where the Buddha abides, so it is said to cause to abide. It is also like what the Nirvana Sutra says: 'There is also a practice, which is the practice of the Tathagata, the so-called Great Vehicle Great Nirvana.' The Buddha abides in Great Nirvana, teaches the Dharma to sentient beings, and causes sentient beings to abide. As the sutra says, Śāriputra only teaches the Dharma to sentient beings because of the One Buddha Vehicle. According to the Dharma, explains the fifth. In terms of the text, it is divided into three parts, first the indication, second the citation of the sutra, and third the explanation of the sutra. According to the Dharma, what is meant by according to the Dharma is to teach the Dharma according to the Dharma of the Buddhas of the three times, so it is called according to the Dharma. It is also that the Dharma is thus, so it is said to be according to the Dharma. Question: According to the Dharma...
言以何文證。答。前文云。舍利弗一切十方諸佛法亦如是。論主用此文證 如經已下。第二引經。就文為二。初引過去佛章。
如經舍利弗過去諸佛以無量無數方便種種譬喻因緣念觀方便說法是法皆為一佛乘故如是等故 如是等故者從是諸眾生從佛聞法竟釋迦順同如此皆為一佛乘一切種智故 言譬喻者。第三釋經。凡釋四句。一釋種種譬喻。二釋因緣。三釋念觀。四釋方便。就初文三。一標譬喻。二釋譬喻。三結譬。
言譬喻者 如依牛有乳下。第二釋譬喻。就文為二。初開譬。次合譬。
如依牛故得有乳酪生酥熟酥乃至醍醐此五味中醍醐為第一 開譬即五味相生 小乘如乳大乘如醍醐者。第二合譬。
小乘如乳大乘如醍醐故此譬喻唯明大乘無上諸聲聞等亦同大乘無上義故聲聞同者此中示現諸佛如來法身之性同諸凡夫聲聞人辟支佛等法身平等無差別故 略合二味。謂小乘如乳大乘同醍醐。此譬喻明大乘無上者。依合味中但取一味為譬。謂此經唯明大乘無上譬同醍醐。諸聲聞等亦同大乘者。釋上唯明大乘無上也。聲聞同者下傳釋。聲聞中亦同大乘義故也 此譬喻示現下。第三結譬。
此譬喻示現 結譬者。正結一味譬意。以一切眾生同一平等法身故名一味。問。何處具合五味譬耶。答。
【現代漢語翻譯】 現代漢語譯本： 問：用什麼經文來證明？答：前面的經文說：『舍利弗（Śāriputra，佛陀十大弟子之一），一切十方諸佛的法也是這樣。』論主用這段經文來證明。
『如經』以下，是第二部分引用經文。分為兩部分。首先是引用過去佛的章節。
『如經：舍利弗，過去諸佛用無量無數的方便、種種譬喻、因緣、念觀方便來說法，這些法都是爲了一個佛乘的緣故。』『如是等故』，是指從這些眾生從佛那裡聽聞佛法，乃至釋迦牟尼佛（Śākyamuni，佛教創始人）也同樣如此，都是爲了一個佛乘，一切種智（sarva-jñāna，佛陀所證悟的智慧）的緣故。
『言譬喻者』，第三部分解釋經文。總共解釋四句。一是解釋種種譬喻，二是解釋因緣，三是解釋念觀，四是解釋方便。先看第一句解釋譬喻，分為三點。一是標出譬喻，二是解釋譬喻，三是總結譬喻。
『言譬喻者』，『如依牛有乳』以下，是第二部分解釋譬喻。分為兩部分。一是展開譬喻，二是合攏譬喻。
『如依牛故得有乳、酪、生酥、熟酥乃至醍醐（ghṛta-maṇḍa，提煉乳製品的最高階段），這五味中醍醐為第一。』展開譬喻，即五味相生。
『小乘如乳，大乘如醍醐故』，第二部分是合攏譬喻。
『小乘如乳，大乘如醍醐，因此這個譬喻只說明大乘是無上的。諸聲聞（Śrāvaka，聽聞佛陀教誨的弟子）等也同樣趨向大乘的無上之義。』聲聞相同之處在於，這裡顯示諸佛如來（Tathāgata，佛陀的稱號之一）的法身之性與凡夫、聲聞人、辟支佛（Pratyekabuddha，獨覺者）等法身平等，沒有差別。略微合併兩種味道，即小乘如乳，大乘如同醍醐。這個譬喻說明大乘是無上的。依據合併味道，只取一種味道作為譬喻，即這部經只說明大乘是無上的，譬如醍醐。『諸聲聞等也同樣趨向大乘』，是解釋上面『只說明大乘是無上的』。『聲聞相同之處』以下是進一步的解釋，聲聞中也同樣有趨向大乘的意義。
『此譬喻示現』以下，是第三部分總結譬喻。
『此譬喻示現』，總結譬喻，正是總結一種味道的譬喻之意。因為一切眾生都具有同一平等的法身，所以稱為一味。問：在哪裡完全具備五味的譬喻呢？答：
【English Translation】 English version: Question: What scripture can be used to prove this? Answer: The previous scripture says: 'Śāriputra (one of the ten great disciples of the Buddha), all the Buddhadharmas of the ten directions are also like this.' The commentator uses this passage to prove it.
The 'as the scripture' below is the second part, quoting the scripture. It is divided into two parts. The first is quoting the chapter on past Buddhas.
'As the scripture says: Śāriputra, the past Buddhas used immeasurable and countless skillful means, various parables, causes and conditions, mindfulness and contemplation to preach the Dharma. These Dharmas are all for the sake of the One Buddha Vehicle.' 'Therefore, like this,' refers to these sentient beings hearing the Dharma from the Buddha, and even Śākyamuni (the founder of Buddhism) is also the same, all for the sake of the One Buddha Vehicle, the all-knowing wisdom (sarva-jñāna) .
'Speaking of parables,' the third part explains the scripture. There are four sentences in total. The first is to explain various parables, the second is to explain causes and conditions, the third is to explain mindfulness and contemplation, and the fourth is to explain skillful means. First, let's look at the first sentence explaining parables, which is divided into three points. The first is to mark the parable, the second is to explain the parable, and the third is to summarize the parable.
'Speaking of parables,' 'as milk comes from a cow' below is the second part explaining parables. It is divided into two parts. The first is to unfold the parable, and the second is to close the parable.
'As milk, cheese, raw butter, cooked butter, and even ghee (ghṛta-maṇḍa, the highest stage of refined dairy products) are obtained from a cow, ghee is the best of these five flavors.' Unfolding the parable means that the five flavors arise from each other.
'The Small Vehicle is like milk, and the Great Vehicle is like ghee,' the second part is to close the parable.
'The Small Vehicle is like milk, and the Great Vehicle is like ghee, so this parable only explains that the Great Vehicle is supreme. The Śrāvakas (disciples who hear the Buddha's teachings) and others also tend towards the supreme meaning of the Great Vehicle.' The similarity of the Śrāvakas lies in the fact that it shows that the Dharmakāya nature of the Buddhas Tathāgatas (one of the titles of the Buddha) is equal to the Dharmakāya of ordinary people, Śrāvakas, Pratyekabuddhas (solitary Buddhas), etc., without any difference. Slightly combine the two flavors, that is, the Small Vehicle is like milk, and the Great Vehicle is like ghee. This parable explains that the Great Vehicle is supreme. According to the combination of flavors, only one flavor is taken as a parable, that is, this scripture only explains that the Great Vehicle is supreme, like ghee. 'The Śrāvakas and others also tend towards the Great Vehicle' is to explain the above 'only explains that the Great Vehicle is supreme.' 'The similarity of the Śrāvakas' below is a further explanation, and there is also the meaning of tending towards the Great Vehicle in the Śrāvakas.
'This parable shows' below is the third part summarizing the parable.
'This parable shows,' summarizing the parable is precisely summarizing the meaning of the parable of one flavor. Because all sentient beings have the same equal Dharmakāya, it is called one flavor. Question: Where is the parable of the five flavors fully present? Answer:
涅槃經云。如從牛有乳從乳出酪從酪出生蘇生蘇出熟蘇熟蘇出醍醐。如是從佛出十二部經。從十二部經出修多羅。從修多羅出方等經。從方等經出波若波羅蜜。從波若波羅蜜出大般涅槃。大般涅槃經以醍醐喻涅槃。今此經以醍醐喻法身平等。故知法華涅槃明義無二 因緣之義如向說者。上來釋譬喻。今釋第二。
因緣之義如向所說 因緣如向所說者。指前六門中第二說門中解也 言念觀者下。釋第三。初牒。次釋。
言念觀者 釋中前明小乘人無我觀。
于小乘諦中人無我等 次釋大乘二無我觀。
于大乘諦中真如法界實際法性及人無我法無我等種種觀故 文處易知 言方便者。釋第四。前牒。次釋。
言方便者 釋中前明小乘方便。次釋大方便。
于小乘中觀陰界入厭苦離苦得解脫故 觀陰界入厭苦者。謂見道前七方便也。離苦得解脫故者。由具起諸方便故得解脫 于大乘中諸波羅蜜者。釋大乘方便。
于大乘中諸波羅蜜以四攝法攝取自身他身利益對治法故 大乘中以六度等為入道方便。以四攝法攝取自身他身利益對治法故者。簡異小乘也。小乘釋起方便但為自身令得解脫。大乘以四攝法俱攝自他悉令住理。對治法者。即是方便亦是住理 遮者釋六門中第六。就文為三
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》中說：『譬如從牛身上有乳，從乳中提煉出酪，從酪中產生生酥，從生酥中產生熟酥，從熟酥中產生醍醐。』 同樣，從佛陀口中流出十二部經（佛教經典的各種分類），從十二部經中產生修多羅（經），從修多羅中產生方等經（廣大的經典），從方等經中產生般若波羅蜜（智慧到彼岸），從般若波羅蜜中產生大般涅槃（偉大的寂滅）。《大般涅槃經》用醍醐比喻涅槃。現在這部經用醍醐比喻法身平等（佛的真身是平等無別的）。所以可知《法華經》和《涅槃經》所闡明的意義沒有差別。因緣的意義就像前面所說的那樣。上面是解釋譬喻，現在解釋第二點。 『因緣的意義就像前面所說的那樣』，『因緣如向所說』指的是前面六門中的第二說門中的解釋。『言念觀者下』，解釋第三點。先是提綱，然後是解釋。 『言念觀者』，在解釋中，先說明小乘人（聲聞乘）的無我觀。 『于小乘諦中人無我等』，接下來解釋大乘（菩薩乘）的二無我觀。 『于大乘諦中真如（不生不滅的本性），法界（諸法的本體），實際（真實的體性），法性（諸法的性質）及人無我（沒有永恒不變的個體）法無我（沒有永恒不變的諸法）等種種觀故』，文句的意思容易理解。『言方便者』，解釋第四點。先是提綱，然後是解釋。 『言方便者』，解釋中先說明小乘的方便。 『于小乘中觀陰界入厭苦離苦得解脫故』，『觀陰界入厭苦者』，指的是見道前的七方便（七種修行方法）。『離苦得解脫故者』，因為具備並運用各種方便而得到解脫。 『于大乘中諸波羅蜜者』，解釋大乘的方便。 『于大乘中諸波羅蜜（到達彼岸的方法）以四攝法（佈施、愛語、利行、同事）攝取自身他身利益對治法故』，大乘中以六度（佈施、持戒、忍辱、精進、禪定、智慧）等作為入道的方便。『以四攝法攝取自身他身利益對治法故者』，是爲了區別于小乘。小乘發起方便只是爲了自身得到解脫，大乘用四攝法同時攝取自己和他人，使他們都能安住于真理。『對治法者』，就是方便，也是安住于真理。『遮者』，解釋六門中的第六點，就文句來說分為三部分。
【English Translation】 English version: The Nirvana Sutra says: 'It is like from a cow there is milk, from milk comes curds, from curds comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee (clarified butter).' Similarly, from the Buddha come the twelve divisions of scriptures (various classifications of Buddhist scriptures), from the twelve divisions of scriptures come the Sutras (discourses), from the Sutras come the Vaipulya Sutras (extensive scriptures), from the Vaipulya Sutras comes the Prajnaparamita (perfection of wisdom), and from the Prajnaparamita comes the Mahaparinirvana (great complete nirvana). The Mahaparinirvana Sutra uses ghee as a metaphor for Nirvana. Now this scripture uses ghee as a metaphor for the equality of the Dharmakaya (the body of the Dharma). Therefore, it can be known that the meanings clarified by the Lotus Sutra and the Nirvana Sutra are not different. The meaning of hetu-pratyaya (cause and condition) is as previously stated. The above is an explanation of the metaphor; now we explain the second point. 'The meaning of hetu-pratyaya is as previously stated.' 'The hetu-pratyaya as previously stated' refers to the explanation in the second of the six gates, the gate of explanation. 'The words nian guan zhe below' explain the third point. First, the outline; then, the explanation. 'The words nian guan zhe', in the explanation, first clarify the anatma (no-self) view of the Hinayana (Small Vehicle) practitioners. 'In the Hinayana truth, anatma of persons, etc.', next explain the two anatma views of the Mahayana (Great Vehicle). 'In the Mahayana truth, tathata (suchness), dharmadhatu (dharma realm), bhutakoti (the limit of reality), dharmata (dharma-nature), and anatma of persons, anatma of dharmas, etc., because of various views', the meaning of the sentences is easy to understand. 'The words fang bian zhe', explain the fourth point. First, the outline; then, the explanation. 'The words fang bian zhe', in the explanation, first clarify the upaya (skillful means) of the Hinayana. 'In the Hinayana, observing the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements),厭苦(disgust with suffering) and離苦(separation from suffering) to attain liberation', 'observing the skandhas, ayatanas, and dhatus, 厭苦(disgust with suffering)' refers to the seven upayas (seven methods of practice) before the path of seeing. '離苦得解脫故者(separation from suffering to attain liberation)', because one possesses and utilizes various upayas to attain liberation. 'In the Mahayana, the various paramitas', explain the upayas of the Mahayana. 'In the Mahayana, the various paramitas (perfections) use the four sangrahavastus (means of unifying, i.e., giving, kind speech, beneficial action, and identification) to gather the benefits and antidotes for oneself and others', in the Mahayana, the six paramitas (giving, morality, patience, effort, meditation, and wisdom) are used as upayas for entering the path. 'Using the four sangrahavastus to gather the benefits and antidotes for oneself and others' is to differentiate it from the Hinayana. The Hinayana initiates upayas only for oneself to attain liberation; the Mahayana uses the four sangrahavastus to gather both oneself and others, enabling them all to abide in the truth. 'Antidotes' are upayas and also abiding in the truth. '遮者(The one who obstructs)', explains the sixth of the six gates, and in terms of the sentences, it is divided into three parts.
。一標。二引經。三釋經。
遮者 所言遮者。唯一佛乘一乘之外更無餘乘。故名為遮 如經下。第二引經。
如經舍利弗十方世界中尚無二乘何況有三如是等故 無二乘者。第三釋經。問。云無二無三今云何但釋無二乘。答。經以緣覺為二。聲聞為三。此之二三並是二乘。故今釋二乘。即解無二無三也。依此論文乘正是果。以小乘涅槃果大乘涅槃果為大小二乘。文有四句者。一明無小乘涅槃。
無二乘者謂無二乘所得涅槃 唯佛如來下。第二明有大乘涅槃。
唯佛如來證大菩提究竟滿足一切智慧名大涅槃 非諸聲聞等下。第三重明無小乘涅槃。
非諸聲聞辟支佛等有涅槃法唯一佛乘故 唯一佛乘故者。舉唯有一釋無二乘涅槃 一佛乘者已下。第四釋唯大乘有涅槃。
一佛乘者依四種義說應知 依四種義說應知者。即上開示悟入四義也 如來此六種授記者。前章有三。一標六門。二釋六門。三結六門。二章已竟。今第三結也。
如來依此六種授記 是故前說何等法下。與授記中有二。一正明六門辨與受記。第二引前五法以證六門。初章已竟。今第二引證證六門。所以引證者凡有二義。一為釋疑故來。疑者何以得知此正說章有六門耶。是故釋云。佛上明五法即攝六門。是故
【現代漢語翻譯】 現代漢語譯本 一、標宗。二、引經。三、釋經。
『遮』的含義是，所說的『遮』，唯一佛乘，在一乘之外，再沒有其他的乘，所以稱為『遮』。如下面的經文。第二，引經。
如經文《舍利弗》所說，『十方世界中尚且沒有二乘，何況有三乘』等等。『無二乘』，第三，解釋經文。問：既然說沒有二乘、沒有三乘，現在為什麼只解釋沒有二乘？答：經文中以緣覺為二乘，聲聞為三乘。這裡的二乘、三乘，都屬於二乘的範疇。所以現在解釋二乘，就等於是解釋了沒有二乘、沒有三乘。依據這段論文，乘實際上是果位。以小乘涅槃果和大乘涅槃果作為大小二乘。文中有四句話：第一句，說明沒有小乘涅槃。
『無二乘』，是指沒有二乘所證得的涅槃。『唯佛如來』以下，第二句，說明有大乘涅槃。
『唯有佛如來證得大菩提，究竟圓滿一切智慧，名為大涅槃。』『非諸聲聞等』以下，第三句，再次說明沒有小乘涅槃。
『不是所有的聲聞、辟支佛等有涅槃之法，唯一佛乘的緣故。』『唯一佛乘故』，是說舉出唯一，來解釋沒有二乘涅槃。『一佛乘者已下』，第四句，解釋只有大乘才有涅槃。
『一佛乘，依據四種意義來說明，應當知曉。』『依四種義說應知者』，就是指上面的開示悟入四種意義。『如來此六種授記者』，前一章有三部分：一、標明六門。二、解釋六門。三、總結六門。第二章已經結束。現在是第三章的總結。
如來依據這六種授記。『是故前說何等法下』，與授記中包含兩部分：第一，正式說明六門，辨別與授記。第二，引用前面的五法來證明六門。第一章已經結束。現在是第二章，引用證據來證明六門。之所以引用證據，凡是有兩種意義：一是爲了解釋疑惑而來。疑惑是什麼呢？憑什麼得知這正式說的章節有六門呢？所以解釋說，佛在上面說明的五法，就包含了六門。所以。
【English Translation】 English version I. Establishing the Principle. II. Quoting Scriptures. III. Explaining Scriptures.
『Cessation』 means that what is called 『cessation』 refers to the sole Buddha Vehicle (Ekayana), there being no other vehicle besides this one. Therefore, it is called 『cessation.』 As in the scripture below. Second, quoting the scripture.
As stated in the Śāriputra Sutra, 『In the ten directions, there are not even two vehicles, let alone three.』 『No two vehicles,』 third, explaining the scripture. Question: Since it is said there are no two vehicles and no three vehicles, why only explain the absence of two vehicles? Answer: The scripture considers Pratyekabuddhas (those enlightened for themselves) as the second vehicle and Śrāvakas (listeners) as the third. These two and three vehicles all fall under the category of two vehicles. Therefore, explaining two vehicles now is equivalent to explaining the absence of two and three vehicles. According to this treatise, the vehicle is actually the fruit. The Nirvana fruit of the Small Vehicle and the Nirvana fruit of the Great Vehicle are considered the two vehicles, small and great. There are four sentences in the text: The first sentence explains the absence of Nirvana in the Small Vehicle.
『No two vehicles』 means there is no Nirvana attained by the two vehicles. 『Only the Buddha Tathagata』 below, the second sentence explains the presence of Nirvana in the Great Vehicle.
『Only the Buddha Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana.』 『Not all Śrāvakas etc.』 below, the third sentence reiterates the absence of Nirvana in the Small Vehicle.
『Not all Śrāvakas, Pratyekabuddhas, etc., have the Dharma of Nirvana, because there is only one Buddha Vehicle.』 『Because there is only one Buddha Vehicle』 means citing the uniqueness to explain the absence of two-vehicle Nirvana. 『One Buddha Vehicle』 below, the fourth sentence explains that only the Great Vehicle has Nirvana.
『One Buddha Vehicle should be understood according to four meanings.』 『Should be understood according to four meanings』 refers to the four meanings of opening, showing, awakening, and entering mentioned above. 『The Tathagata gives predictions based on these six types』 In the previous chapter, there are three parts: I. Establishing the six gates. II. Explaining the six gates. III. Concluding the six gates. The second chapter is already finished. Now is the conclusion of the third chapter.
The Tathagata gives predictions based on these six types. 『Therefore, what Dharma was previously spoken』 below, there are two parts in giving predictions: First, formally explaining the six gates, distinguishing them from giving predictions. Second, citing the previous five Dharmas to prove the six gates. The first chapter is already finished. Now is the second chapter, citing evidence to prove the six gates. The reason for citing evidence is twofold: One is to resolve doubts. What is the doubt? How do we know that this formally stated chapter has six gates? Therefore, it is explained that the five Dharmas explained by the Buddha above include the six gates. Therefore.
當知有六門也。二者明五法敘佛為眾生說法。今此六門亦是為物說法。故辨六門。次引五法。就文為二。前引五法。次以五法攝六門。
是故前說何等法雲何法何似法何相法何體法如是示現 初如文 何等法者。第二以五攝六。還以第一何等法攝第一未曾聞法。
何等法者謂未曾聞法 云何法者。攝第二說門。
云何法者謂種種言辭譬喻說故 何似法者。攝第三依何等義。
何似法者唯為一大事故 何相法。攝第四令住第五依法。
何相法者為隨眾生器說諸佛法故 隨眾生器。即是第四令住。說諸佛法。即第五依法何體法者。攝第六遮。就文為二。一者明平等法身為一乘體。
何體法者唯一乘體故一乘體者謂諸佛如來平等法身 彼諸聲聞下。明二乘非一乘體。
彼諸聲聞辟支佛乘非彼平等法身之體以因果行觀不同故 以因果行觀不同故者。釋二乘非一乘體義。約二乘因果觀行故非平等法身。七方便為因。真聖位為果。行者二乘所行四諦等法。觀者人無我觀。以此四義並不同大乘。是故二乘非平等法身之體。問。云何以平等法身為一乘體。答。乘有三種。一性乘。二隨乘。三乘得。性乘即是真如法身。要由有真如法身。然後修于萬行稱曰乘隨。證得佛果名為乘得。以性乘是
【現代漢語翻譯】 現代漢語譯本：應當知道有六種法門。二是闡明五法，敘述佛陀為眾生說法。現在這六種法門也是爲了眾生說法，所以辨別這六種法門。接下來引用五法。就文義來說分為兩部分。前面是引用五法，後面是用五法來統攝六門。
『是故前說何等法雲何法何似法何相法何體法如是示現』。首先如文所示。『何等法』，第二用五法統攝六門，還是用第一『何等法』來統攝第一『未曾聞法』。
『何等法者謂未曾聞法』。『云何法者』，統攝第二『說門』。
『云何法者謂種種言辭譬喻說故』。『何似法者』，統攝第三『依何等義』。
『何似法者唯為一大事故』。『何相法』，統攝第四『令住』和第五『依法』。
『何相法者為隨眾生器說諸佛法故』。『隨眾生器』，就是第四『令住』。『說諸佛法』，就是第五『依法』。『何體法者』，統攝第六『遮』。就文義來說分為兩部分。一是闡明平等法身作為一乘的本體。
『何體法者唯一乘體故一乘體者謂諸佛如來平等法身』。『彼諸聲聞下』，闡明二乘不是一乘的本體。
『彼諸聲聞辟支佛乘非彼平等法身之體以因果行觀不同故』。『以因果行觀不同故者』，解釋二乘不是一乘本體的含義。因為二乘的因、果、觀、行與大乘不同，所以不是平等法身。七方便為因，真聖位為果。行，指的是二乘所修行的四諦等法。觀，指的是人無我觀。因為這四個方面都與大乘不同，所以二乘不是平等法身的本體。問：如何以平等法身作為一乘的本體？答：乘有三種，一是性乘，二是隨乘，三是乘得。性乘就是真如法身。必須要有真如法身，然後才能修習萬行，這稱為隨乘。證得佛果，稱為乘得。因為性乘是根本。
【English Translation】 English version: It should be known that there are six gates. The second is to clarify the five dharmas, narrating how the Buddha speaks dharma for sentient beings. Now, these six gates are also for speaking dharma for sentient beings, so these six gates are distinguished. Next, the five dharmas are cited. In terms of the text, it is divided into two parts. The first part cites the five dharmas, and the second part uses the five dharmas to encompass the six gates.
'Therefore, what was previously said: What kind of dharma, how is the dharma, what is the likeness of the dharma, what is the characteristic of the dharma, what is the substance of the dharma, thus it is shown.' First, as the text shows. 'What kind of dharma', secondly, use the five dharmas to encompass the six gates, and still use the first 'What kind of dharma' to encompass the first 'Dharma never heard before'.
'What kind of dharma means dharma never heard before.' 'How is the dharma', encompasses the second 'Gate of speaking'.
'How is the dharma means speaking through various words and metaphors.' 'What is the likeness of the dharma', encompasses the third 'According to what meaning'.
'What is the likeness of the dharma is only for the sake of a great matter.' 'What is the characteristic of the dharma', encompasses the fourth 'Causing to abide' and the fifth 'According to the dharma'.
'What is the characteristic of the dharma is to speak the Buddha's dharma according to the capacity of sentient beings.' 'According to the capacity of sentient beings' is the fourth 'Causing to abide'. 'Speaking the Buddha's dharma' is the fifth 'According to the dharma'. 'What is the substance of the dharma', encompasses the sixth 'Obstructing'. In terms of the text, it is divided into two parts. One is to clarify the equal Dharmakaya (Dharmakaya) as the substance of the One Vehicle.
'What is the substance of the dharma is only the substance of the One Vehicle, therefore the substance of the One Vehicle means the equal Dharmakaya of all Buddhas and Tathagatas (Tathagatas)'. 'Below, those Shravakas (Shravakas)' clarifies that the Two Vehicles are not the substance of the One Vehicle.
'Those Shravakas and Pratyekabuddhas (Pratyekabuddhas) are not the substance of that equal Dharmakaya because the causes, effects, practices, and views are different.' 'Because the causes, effects, practices, and views are different' explains the meaning that the Two Vehicles are not the substance of the One Vehicle. Because the causes, effects, views, and practices of the Two Vehicles are different from those of the Mahayana (Mahayana), they are not the equal Dharmakaya. The seven expedients are the cause, and the true holy position is the effect. Practice refers to the Four Noble Truths (Four Noble Truths) and other dharmas practiced by the Two Vehicles. View refers to the view of no-self in persons. Because these four aspects are different from the Mahayana, the Two Vehicles are not the substance of the equal Dharmakaya. Question: How can the equal Dharmakaya be the substance of the One Vehicle? Answer: There are three types of vehicle: first, the nature vehicle; second, the following vehicle; and third, the attained vehicle. The nature vehicle is the true suchness Dharmakaya. There must be the true suchness Dharmakaya, and then one can cultivate the myriad practices, which is called the following vehicle. Attaining the Buddha fruit is called the attained vehicle. Because the nature vehicle is fundamental.
根本故說為一乘體 自此已下者。釋方便品中第五斷疑章。即釋經中諸佛如來出五濁世竟長行也。就文為二。第一總明為斷四疑。第二別釋。就初文又三。第一總明佛說法為斷四疑。
自此已下如來說法為斷四種疑應知 何等四種已下。第二別出四疑。
何等四種一者何時說二者云何知是增上慢人三者云何堪說四者云何如來不成妄語。
何時說者已下。第三釋斷四疑。即成四別。一一中為二。一者牒疑。第二引經釋初疑。
何時說者諸佛如來於何等時發起種種方便說法 云何時說者。此時即是劫濁。疑意云。佛何等時中起三乘方便 為斷彼疑下。第二引經釋疑。
為斷彼疑如經佛告舍利弗諸佛出於五濁惡世謂劫濁等故 明於五濁世時起三乘方便。即斷第一疑也 第二疑中亦兩。一明疑。二引經釋疑。
云何知是增上慢者如來不為增上慢人而說諸法雲何知彼是增上慢 疑意云。佛不為增上慢人說法。以增上慢人未得究竟自謂究竟不受佛語。今云何知是增上慢耶 為斷彼疑故如經下。第二釋疑。
為斷彼疑故如經若有比丘實得阿羅漢者若不信此法無有是處如是等故 若有比丘實得阿羅漢。即信此法非增上慢。若聞此法不生信者非阿羅漢。是增上慢 云何堪說法者。釋第三疑。
【現代漢語翻譯】 現代漢語譯本 根本原因在於，（經文）宣說（佛）以一乘（Ekayana，唯一通往解脫的道路）為本體。從這裡開始，解釋《方便品》中的第五斷疑章，也就是解釋經文中諸佛如來出現在五濁惡世之後的長行文。從文義上分為兩部分：第一部分總的說明是爲了斷除四種疑惑；第二部分分別解釋。在第一部分中又分為三部分：第一部分總的說明佛陀說法是爲了斷除四種疑惑。 從這裡開始，如來說法是爲了斷除四種疑惑，應當知曉。『哪四種』以下，是第二部分，分別列出四種疑惑。 哪四種疑惑？一是何時說（說法的時間），二是如何知道誰是增上慢人（Adhimana，未證得聖果卻自認為已證得的人），三是如何堪能說法（具備接受佛法的能力），四是如何如來（Tathagata，佛的稱號）不會成為妄語（說謊）。 『何時說』以下，是第三部分，解釋斷除四種疑惑，從而形成四個部分。每一部分又分為兩個小部分：一是重複提出疑惑，二是引用經文解釋第一個疑惑。 『何時說』，諸佛如來在什麼樣的時機發起種種方便（Upaya，權宜之法）說法？『云何時說』，這個『時』就是劫濁（Kalpa-kasaya，時代污濁）。疑惑的意思是：佛在什麼時候開始用三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）方便？『為斷彼疑』以下，是第二部分，引用經文解釋疑惑。 『為斷彼疑，如經佛告舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱），諸佛出於五濁惡世，謂劫濁等故』，說明在五濁惡世的時候，（佛）開始用三乘方便，這就斷除了第一個疑惑。第二個疑惑也分為兩部分：一是說明疑惑，二是引用經文解釋疑惑。 『云何知是增上慢者，如來不為增上慢人而說諸法，云何知彼是增上慢？』疑惑的意思是：佛不為增上慢人說法，因為增上慢人沒有得到究竟的解脫，卻自認為已經得到解脫，不接受佛的教誨。現在（我們）如何知道誰是增上慢的人呢？『為斷彼疑故如經』以下，是第二部分，解釋疑惑。 『為斷彼疑故如經，若有比丘（Bhikkhu，佛教出家男眾）實得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）者，若不信此法，無有是處，如是等故』。如果有的比丘確實證得了阿羅漢果，那麼他一定會相信此法，否則是不可能的，這就說明他不是增上慢人。如果聽聞此法卻不生信心，那麼他就不是阿羅漢，而是增上慢人。『云何堪說法者』，解釋第三個疑惑。
【English Translation】 English version The fundamental reason is that (the scripture) proclaims (the Buddha) takes the One Vehicle (Ekayana, the only path to liberation) as its essence. From here onwards, it explains the fifth chapter on resolving doubts in the 『Expedient Means』 chapter, which is to explain the prose section in the scripture after all Buddhas and Tathagatas (Tathagata, title of the Buddha) appear in the world of the five defilements. In terms of the text, it is divided into two parts: the first part generally explains to dispel the four doubts; the second part explains separately. The first part is further divided into three parts: the first part generally explains that the Buddha's teaching is to dispel the four doubts. From here onwards, the Tathagata's teaching is to dispel the four doubts, it should be known. 『What are the four』 below, is the second part, listing the four doubts separately. What are the four doubts? First, when to speak (the time of teaching); second, how to know who is a person of Adhimana (Adhimana, someone who has not attained the holy fruit but thinks he has); third, how to be capable of being taught (having the ability to receive the Dharma); fourth, how the Tathagata will not become a liar (telling lies). 『When to speak』 below, is the third part, explaining the dispelling of the four doubts, thus forming four parts. Each part is further divided into two small parts: first, repeating the doubt; second, quoting the scripture to explain the first doubt. 『When to speak』, at what time do all Buddhas and Tathagatas initiate various expedient means (Upaya, provisional means) to teach? 『Saying when to speak』, this 『time』 is the Kalpa-kasaya (Kalpa-kasaya, the defilement of the age). The meaning of the doubt is: when did the Buddha start using the expedient means of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana)? 『To dispel that doubt』 below, is the second part, quoting the scripture to explain the doubt. 『To dispel that doubt, as the scripture says, the Buddha told Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), all Buddhas appear in the evil world of the five defilements, namely the Kalpa-kasaya, etc.』, explaining that in the world of the five defilements, (the Buddha) began to use the expedient means of the Three Vehicles, which dispels the first doubt. The second doubt is also divided into two parts: first, explaining the doubt; second, quoting the scripture to explain the doubt. 『How to know who is a person of Adhimana, the Tathagata does not teach the Dharma for people of Adhimana, how to know who is a person of Adhimana?』 The meaning of the doubt is: the Buddha does not teach the Dharma for people of Adhimana, because people of Adhimana have not attained ultimate liberation, but think they have attained liberation, and do not accept the Buddha's teachings. Now, how do (we) know who is a person of Adhimana? 『To dispel that doubt, as the scripture says』 below, is the second part, explaining the doubt. 『To dispel that doubt, as the scripture says, if there is a Bhikkhu (Bhikkhu, a Buddhist monk) who has truly attained Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation), if he does not believe in this Dharma, there is no such possibility, and so on.』 If a Bhikkhu has truly attained the Arhat fruit, then he will definitely believe in this Dharma, otherwise it is impossible, which shows that he is not a person of Adhimana. If he hears this Dharma but does not generate faith, then he is not an Arhat, but a person of Adhimana. 『How to be capable of being taught』, explaining the third doubt.
前牒疑。次引經釋經。
云何堪說者從佛聞法而起傍心云何如來不成不堪說法人 疑雲。佛既是堪說人。而彼從佛聞法起于謗心。將知佛非是堪說法人 為斷此疑已下。第二引經釋經。
為斷此疑如經除佛滅度后現前無佛如是等故 值佛聞法即不起謗若知謗佛即不為說。除佛滅后現前無佛。聞此法自不起信耳。非佛過也。問。佛滅后聞法起謗此是何人。答。若佛滅度后實是阿羅漢聞說一乘亦不起謗。若起謗者必是凡夫 云何如來不成妄語。釋斷第四疑。亦前敘疑。第二引經釋疑。
云何如來不成妄語者此以如來先說法異今說法異云何如來不成妄語 疑雲。昔說有三今說無三。前後相違。應是妄語 為斷此疑下。第二引經釋疑。
為斷此疑如經舍利弗汝等當一心信解受持佛語諸佛如來言無虛妄無有餘乘唯一佛乘故 唯有一乘無有餘乘。一是實說。三是權說。故非妄語 乃至童子戲聚沙為佛塔。自上已來釋經后長行。今此釋偈。就文為二。初釋一偈。次例余偈。初文有二。前牒偈。從謂發菩提心已下釋偈。
乃至童子戲聚沙為佛塔如是諸人等皆已成佛道者 偈為二。一明菩提心菩提行。
謂發菩提心行菩薩道者所作善根能證菩提 此二善根能證佛果 非諸凡夫下。此明凡夫及決定聲
【現代漢語翻譯】 現代漢語譯本： 前文提出了疑問。接下來引用經文解釋經文。
『為什麼堪說之人說法，有人從佛陀那裡聽聞佛法卻生起誹謗之心？為什麼如來不是不堪說法人？』疑問在於：佛既然是堪說之人，而聽法者從佛那裡聽聞佛法卻生起誹謗之心，那麼是否可以認為佛不是堪說之人？爲了斷除這個疑問，下面第二部分引用經文解釋經文。
爲了斷除這個疑問，如經文所說：『除了佛陀滅度后，現前沒有佛』等等。如果值遇佛陀聽聞佛法，就不會生起誹謗之心；如果知道有人會誹謗佛法，佛陀就不會為他說法。只有在佛陀滅度后，現前沒有佛陀的情況下，聽聞此法的人才會自己生起信心，這並非佛陀的過錯。』問：『佛陀滅度后，聽聞佛法而生起誹謗之心的是什麼人呢？』答：『如果佛陀滅度后，確實是阿羅漢聽聞一乘佛法，也不會生起誹謗之心。如果生起誹謗之心，必定是凡夫。』
『為什麼如來不是妄語者？』這是解釋斷除第四個疑問。首先敘述疑問，然後引用經文解釋疑問。
『為什麼如來不是妄語者？』這是因為如來先前所說的法和現在所說的法不同，為什麼如來不是妄語者？疑問在於：過去說有三乘，現在說沒有三乘，前後互相矛盾，應該是妄語。
爲了斷除這個疑問，下面第二部分引用經文解釋疑問。
爲了斷除這個疑問，如經文所說：『舍利弗，你們應當一心信解受持佛語，諸佛如來說話沒有虛妄，沒有其他乘，只有一佛乘。』只有一乘是真實的說法，三乘是權巧方便的說法，所以不是妄語。
『乃至童子戲聚沙為佛塔』，從上面開始是解釋經文后的長行文。現在解釋偈頌。就文分為兩部分。首先解釋一個偈頌，然後以此為例解釋其餘偈頌。首先解釋一個偈頌，分為兩個部分。先是照錄偈頌，從『謂發菩提心』以下是解釋偈頌。
『乃至童子戲聚沙為佛塔，如是諸人等，皆已成佛道者』，偈頌分為兩部分，一部分說明菩提心和菩提行。
『謂發菩提心，行菩薩道者，所作善根能證菩提』，這兩種善根能夠證得佛果。
『非諸凡夫』以下，說明凡夫和決定聲聞。
【English Translation】 English version: The previous text raised a doubt. Next, it quotes scriptures to explain the scriptures.
'Why is it that when a qualified speaker speaks, someone who hears the Dharma (teachings) from the Buddha develops a mind of slander? Why isn't the Tathagata (another name for Buddha) considered an unqualified speaker?' The doubt is: Since the Buddha is a qualified speaker, and yet the listener develops a mind of slander upon hearing the Dharma from the Buddha, can it be concluded that the Buddha is not a qualified speaker? To dispel this doubt, the second part below quotes scriptures to explain the scriptures.
To dispel this doubt, as the scripture says: 'Except after the Buddha's Parinirvana (death), when there is no Buddha present,' etc. If one encounters the Buddha and hears the Dharma, one will not develop a mind of slander; if the Buddha knows that someone will slander the Dharma, the Buddha will not speak the Dharma for them. Only after the Buddha's Parinirvana, when there is no Buddha present, will the listener develop faith on their own. This is not the Buddha's fault.' Question: 'Who is it that hears the Dharma and develops a mind of slander after the Buddha's Parinirvana?' Answer: 'If it is truly an Arhat (enlightened being) who hears the One Vehicle (Ekayana) Dharma after the Buddha's Parinirvana, they will not develop a mind of slander. If they develop a mind of slander, they must be an ordinary person (pṛthagjana).'
'Why isn't the Tathagata a liar?' This explains and dispels the fourth doubt. First, it states the doubt, and then it quotes scriptures to explain the doubt.
'Why isn't the Tathagata a liar?' This is because the Dharma that the Tathagata spoke earlier is different from the Dharma that the Tathagata speaks now. Why isn't the Tathagata a liar?' The doubt is: In the past, it was said that there were Three Vehicles (Triyana), but now it is said that there are no Three Vehicles. The former and the latter contradict each other, so it should be a lie.
To dispel this doubt, the second part below quotes scriptures to explain the doubt.
To dispel this doubt, as the scripture says: 'Sariputra (one of the Buddha's chief disciples), you should wholeheartedly believe, understand, receive, and uphold the Buddha's words. The words of all Buddhas and Tathagatas are not false; there is no other vehicle, only the One Buddha Vehicle (Buddhayana).' Only the One Vehicle is the true teaching; the Three Vehicles are expedient teachings, so it is not a lie.
'Even a child playing, piling up sand to make a Buddha stupa (a mound-like or hemispherical structure containing relics)' From above, it is the prose commentary following the explanation of the scriptures. Now, it explains the verses. The text is divided into two parts. First, it explains one verse, and then it uses this as an example to explain the remaining verses. First, it explains one verse, which is divided into two parts. First, it transcribes the verse, and from 'Those who generate the Bodhi mind (the mind of awakening)' below, it explains the verse.
'Even a child playing, piling up sand to make a Buddha stupa, all such people have already attained Buddhahood (the state of being a Buddha)', the verse is divided into two parts, one part explaining the Bodhi mind and Bodhi practice.
'Those who generate the Bodhi mind and practice the Bodhisattva path (the path to Buddhahood), the good roots they create can realize Bodhi (awakening)', these two kinds of good roots can realize the fruit of Buddhahood.
'Not all ordinary people' below, it explains ordinary people and determined Sravakas (disciples).
聞。
非諸凡夫及決定聲聞本來未發菩提心者之所能得故 此二善根不得成佛 如是乃至小胝頭下。第二例釋余偈。
如是乃至小胝頭等皆亦如是 問曰。經言一切善根皆成佛。云何但言發菩提心善方成佛耶。答。佛意雖修一切善要鬚髮菩提心也。又假一切善為發菩提心因緣耳。終須發菩提心也。菩提心者是佛心。發佛心方得成佛也。尊者舍利弗說偈。自上已來釋方便品竟。
日東天臺後學沙門實觀分會
法華論疏卷中(終) 大正藏第 40 冊 No. 1818 法華論疏
法華論疏卷下
胡吉藏撰
自此已下。釋譬喻品。初身子領解。此文大意者。上釋方便品令小乘人悟入一乘得受記。今釋小乘悟入一乘竟自呵責小乘過失。就文為二。初牒經。二偈。次論釋。
譬喻品尊者舍利弗說偈言金色三十二十力諸解脫同共一法中而不得此事八十種妙好十八不共法如是諸功德而我皆已失 論釋為二。一者問偈意。二者釋偈意。論曰此偈示現何義者。即是問偈意。
釋曰此偈示現何義 舍利弗自呵責身下。第二答釋偈意。就文又二。初列呵責章門。次釋呵責章門。即兼解偈。就初又三。一者總標自呵。二別明自呵。是故舍利弗下總結。
舍利弗自呵責身
【現代漢語翻譯】 聞。
非諸凡夫及決定聲聞（Śrāvakayāna，小乘行者）本來未發菩提心者之所能得故，此二善根不得成佛，如是乃至小胝頭下。第二例釋余偈。
如是乃至小胝頭等皆亦如是。問曰：經言一切善根皆成佛，云何但言發菩提心善方成佛耶？答：佛意雖修一切善，要鬚髮菩提心也。又假一切善為發菩提心因緣耳，終須發菩提心也。菩提心者是佛心，發佛心方得成佛也。尊者舍利弗（Śāriputra）說偈。自上已來釋方便品竟。
日東天臺後學沙門實觀分會
法華論疏卷中(終) 大正藏第 40 冊 No. 1818 法華論疏
法華論疏卷下
胡吉藏撰
自此已下，釋譬喻品。初身子領解。此文大意者：上釋方便品令小乘人悟入一乘得受記，今釋小乘悟入一乘竟自呵責小乘過失。就文為二：初牒經，二偈；次論釋。
譬喻品尊者舍利弗（Śāriputra）說偈言：『金色三十二十力，諸解脫同共一法中，而不得此事，八十種妙好，十八不共法，如是諸功德，而我皆已失。』論釋為二：一者問偈意，二者釋偈意。論曰：『此偈示現何義者？』即是問偈意。
釋曰：此偈示現何義？舍利弗（Śāriputra）自呵責身下。第二答釋偈意。就文又二：初列呵責章門，次釋呵責章門，即兼解偈。就初又三：一者總標自呵，二別明自呵，是故舍利弗（Śāriputra）下總結。
舍利弗（Śāriputra）自呵責身
【English Translation】 Thus I have heard.
These two roots of goodness cannot lead to Buddhahood because they cannot be attained by ordinary people and those of the Śrāvakayāna (Hearer Vehicle) who have not initially generated Bodhicitta (the aspiration for enlightenment). This applies even to the smallest fraction thereof. The second example explains the remaining verses.
It is the same even down to the smallest fraction. Question: The scripture says that all roots of goodness lead to Buddhahood. Why does it only say that the goodness of generating Bodhicitta leads to Buddhahood? Answer: Although the Buddha intends for all goodness to be cultivated, it is necessary to generate Bodhicitta. Furthermore, all goodness is a condition for generating Bodhicitta. Ultimately, it is necessary to generate Bodhicitta. Bodhicitta is the mind of the Buddha. Only by generating the mind of the Buddha can one attain Buddhahood. The Venerable Śāriputra spoke in verse. The explanation of the Upāya (skillful means) chapter ends here.
Compiled by the Shramana Shikkaku of the Tiantai school in Japan
Commentary on the Lotus Sutra, Volume Middle (End) Taisho Tripitaka Volume 40, No. 1818, Commentary on the Lotus Sutra
Commentary on the Lotus Sutra, Volume Lower
Composed by Huiji Zang
From here onwards, explaining the Parable chapter. First, Śāriputra understands. The main idea of this text is: The previous explanation of the Upāya chapter enabled those of the Hearer Vehicle to awaken to the One Vehicle and receive predictions. Now, explaining that those of the Hearer Vehicle, having awakened to the One Vehicle, then criticize their own faults of the Hearer Vehicle. The text is in two parts: First, quoting the scripture, two verses; second, the commentary.
In the Parable chapter, the Venerable Śāriputra spoke in verse, saying: 'Golden is the body, with thirty-two marks and ten powers, all liberations are within the one Dharma, yet I did not attain this. Eighty minor marks, eighteen unshared qualities, such merits as these, I have all lost.' The commentary is in two parts: First, asking the meaning of the verse; second, explaining the meaning of the verse. The commentary says: 'What meaning does this verse reveal?' This is asking the meaning of the verse.
The explanation says: What meaning does this verse reveal? Śāriputra criticizes himself below. Second, answering and explaining the meaning of the verse. The text is again in two parts: First, listing the categories of self-criticism; second, explaining the categories of self-criticism, which also explains the verse. The first part is in three sections: First, a general statement of self-criticism; second, a separate explanation of self-criticism; therefore, Śāriputra concludes below.
Śāriputra criticizes himself
言 我不見諸佛不往諸佛所及不聞佛說法不供養恭敬諸佛無利益眾生事于未得法退 自呵凡列六句。一不見佛。謂身子但值頞鞞爾時不見佛也。二不往佛所者。值頞鞞時不往佛所也。三不聞佛說法者。值頞鞞時聞說三諦。得道竟不聞佛說法也。四不供養者。值頞鞞時不供養佛也。五不恭敬者。值頞鞞時未恭敬諸佛也。六無利益眾生事者。值頞鞞時無利物心及利事也。前五明無上求心。后一明無下利心。于未得法中退者。應得上來六事。但取小果竟不得之。所以名退 是故舍利弗下。第三結自呵責。
是故舍利弗作如是等呵責自身 不見佛者。第二釋上六門。即兼解二偈。初釋第一不見佛章門。
不見諸佛者示現不見諸佛如來大人之相不生恭敬供養心故 以不見佛故。不生恭敬供養之心 不往佛所者。釋第二章門。
不往佛所者示現教化眾生力故 若往佛所知佛者。有示現教化眾生之力。便不取小果。今遂不往佛所便取小果失化物之力也 放金色光明者。上來釋二章。今解釋偈。問。論主何故作此釋。答。前有二句。一不見佛。二不往佛所。若見佛往佛所即見佛放金色光明三十二相。此二義相成。是故合釋。
放金色光明者示現佛自身異身獲得無量諸功德故 放金色光明者。牒初偈金色三十二
【現代漢語翻譯】 現代漢語譯本： 言：我（指舍利弗，下同）不見諸佛，不前往諸佛所在之處，不聽聞佛陀說法，不供養恭敬諸佛，沒有利益眾生的行為，對於未得到的佛法退卻。——這是自我呵責，總共六句。 一、不見佛：指的是舍利弗僅僅遇到頞鞞（Arabbhi，一位外道導師）的時候，沒有見到佛陀。 二、不往佛所：指的是在遇到頞鞞的時候，沒有前往佛陀所在之處。 三、不聞佛說法：指的是在遇到頞鞞的時候，聽聞的是三諦（關於苦、集、滅的三種真理），最終證得小乘道果，沒有聽聞佛陀的說法。 四、不供養：指的是在遇到頞鞞的時候，沒有供養佛陀。 五、不恭敬：指的是在遇到頞鞞的時候，沒有恭敬諸佛。 六、無利益眾生事：指的是在遇到頞鞞的時候，沒有利益眾生的心，也沒有利益眾生的行為。前五項說明沒有追求無上佛法的心，后一項說明沒有利益下層眾生的心。對於未得到的佛法退卻：本應得到以上六種功德，卻只求小乘果位，最終沒有得到，所以稱為退卻。 是故舍利弗下：第三部分，總結自我呵責。 是故舍利弗作如是等呵責自身：因此，舍利弗這樣呵責自己。不見佛者：第二部分，解釋上面的六個方面，也兼顧解釋了兩個偈頌。首先解釋第一項「不見佛」的內容。 不見諸佛者，示現不見諸佛如來大人之相，不生恭敬供養心故：因為沒有見到佛陀，所以沒有生起恭敬供養的心。 以不見佛故，不生恭敬供養之心：因為沒有見到佛陀，所以沒有生起恭敬供養的心。 不往佛所者：解釋第二項內容。 不往佛所者，示現教化眾生力故：如果不前往佛陀所在之處，瞭解佛陀，就沒有示現教化眾生的力量，便會求取小乘果位。現在舍利弗沒有前往佛陀所在之處，便求取小乘果位，失去了教化眾生的力量。放金色光明者：上面解釋了兩項內容，現在解釋偈頌。問：論主為什麼這樣解釋？答：前面有兩句，一句是「不見佛」，一句是「不往佛所」。如果見到佛陀，前往佛陀所在之處，就能見到佛陀放出金色光明和三十二相（佛陀所具有的三十二種殊勝的身體特徵）。這兩種含義是相互成就的，所以合在一起解釋。 放金色光明者，示現佛自身異身獲得無量諸功德故：放出金色光明，顯示佛陀自身與衆不同，獲得無量功德。放金色光明者：呼應第一個偈頌中的「金色三十二相」。
【English Translation】 English version: It is said: I (referring to Sariputra, the same below) have not seen the Buddhas, have not gone to where the Buddhas are, have not heard the Buddha's teachings, have not made offerings and shown reverence to the Buddhas, have not engaged in activities that benefit sentient beings, and have retreated from the Dharma that has not yet been attained. – This is self-reproach, totaling six statements. 1. Not seeing the Buddha: This refers to Sariputra only encountering Arabbhi (an ascetic teacher) at that time, and not seeing the Buddha. 2. Not going to the Buddha's place: This refers to not going to where the Buddha was when encountering Arabbhi. 3. Not hearing the Buddha's teachings: This refers to hearing the Three Truths (about suffering, origination, and cessation) when encountering Arabbhi, and ultimately attaining the Hinayana fruit, without hearing the Buddha's teachings. 4. Not making offerings: This refers to not making offerings to the Buddha when encountering Arabbhi. 5. Not showing reverence: This refers to not showing reverence to the Buddhas when encountering Arabbhi. 6. No activities to benefit sentient beings: This refers to not having the intention to benefit sentient beings, nor engaging in activities to benefit sentient beings when encountering Arabbhi. The first five items indicate the lack of a mind to seek the unsurpassed Dharma, and the last item indicates the lack of a mind to benefit lower sentient beings. Retreating from the Dharma that has not yet been attained: One should have attained the above six merits, but only sought the Hinayana fruit, and ultimately did not attain them, so it is called retreat. Therefore, Sariputra below: The third part, summarizing self-reproach. Therefore, Sariputra made such self-reproaches: Therefore, Sariputra reproached himself in this way. 'Not seeing the Buddha': The second part, explaining the above six aspects, also taking into account the explanation of the two verses. First, explain the first item, 'Not seeing the Buddha'. 'Not seeing the Buddhas' means showing that one has not seen the appearance of the Buddhas, Tathagatas, and great beings, and therefore does not generate a mind of reverence and offering: Because one has not seen the Buddha, one does not generate a mind of reverence and offering. 'Because one has not seen the Buddha, one does not generate a mind of reverence and offering': Because one has not seen the Buddha, one does not generate a mind of reverence and offering. 'Not going to the Buddha's place': Explaining the second item. 'Not going to the Buddha's place' means showing the power to teach and transform sentient beings: If one does not go to where the Buddha is and understand the Buddha, one will not have the power to teach and transform sentient beings, and will seek the Hinayana fruit. Now Sariputra has not gone to where the Buddha is, and has sought the Hinayana fruit, losing the power to teach and transform sentient beings. 'Releasing golden light': The above explains two items, now explaining the verses. Question: Why does the commentator explain it this way? Answer: There are two sentences before, one is 'Not seeing the Buddha', and the other is 'Not going to the Buddha's place'. If one sees the Buddha and goes to where the Buddha is, one will see the Buddha emitting golden light and the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha). These two meanings complement each other, so they are explained together. 'Releasing golden light' means showing that the Buddha's own body is different and has obtained immeasurable merits: Releasing golden light shows that the Buddha's own body is different and has obtained immeasurable merits. 'Releasing golden light': Echoing the 'golden thirty-two marks' in the first verse.
也。示現見佛自身異身者。用后見佛釋前不見佛之過失也。自身即是本身。異身謂化身也。見此二身即獲無量福。當知前不見佛。不往佛所失無量福也 聞說法者。釋第三章門。
聞說法者示現能作利益一切眾生故 示現能作利益一切眾生事者。釋章門也。若聞佛說法知佛能作利益之事。便不取小果也。今不聞法便不知此事。故取小果也 力者釋初偈中十力之言。佛正住十力說法。能作利物之事。此二相開。故一處合釋。
力者示現眾生有疑依十力斷疑故 初牒力章門。示現眾生有疑依十力斷故者。釋章門。十力正明斷疑。如雜心論說 供養者。釋第四章門。
供養者示現能教化眾生力故 以供養佛知佛示現教化眾生力故。今遂不供養即不知此事。又佛所以可供養者。為佛有化物之力故也。我若供養于佛亦得此力。便不證小果。以不供養佛取于小果故失化物力也 十八不共法者。釋第二偈第二句。以佛有十八不共法無諸過失故可供養。二義相成。故一處合釋。
十八不共法者示現遠離諸障礙故 初牒不共章門。示現遠離下。釋不共義。以無一切障礙過失故名不共法。問。何故不解八十種妙好。答。此猶屬金色三十二也。又屬見佛等中攝。故不別釋 恭敬者。釋第五章門。
恭敬者示現
【現代漢語翻譯】 現代漢語譯本： 也。示現見佛自身異身者，是用後來見佛來解釋之前不見佛的過失。自身就是佛的本身，異身指的是化身。見到這兩種身就能獲得無量的福報。應當知道之前不見佛，不去往佛所在之處，就失去了無量的福報。聞說法者，解釋第三章的章門。 聞說法者，是爲了示現佛能夠利益一切眾生。示現能夠利益一切眾生之事，是解釋章門。如果聽聞佛說法，知道佛能夠做利益眾生的事情，便不會只求小果。現在不聽聞佛法，便不知道這件事，所以只求小果。力者，解釋第一個偈子中『十力』的說法。佛以十力端正地住世說法，能夠做利益眾生的事情。這兩種意義分開，所以在一處合起來解釋。 力者，是爲了示現眾生有疑惑，依靠佛的十力來斷除疑惑。首先引述『力』的章門。『示現眾生有疑依十力斷故者』，是解釋章門。十力明確地說明了斷除疑惑，如《雜心論》所說。供養者，解釋第四章的章門。 供養者，是爲了示現佛能夠教化眾生的力量。因為供養佛，知道佛示現教化眾生的力量。現在不供養，就不知道這件事。而且佛之所以值得供養，是因為佛有化物（教化）的力量。我如果供養佛，也能得到這種力量，便不會只證小果。因為不供養佛而只求小果，所以失去了教化的力量。十八不共法者，解釋第二個偈子的第二句。因為佛有十八不共法，沒有各種過失，所以值得供養。這兩種意義相互成就，所以在一處合起來解釋。 十八不共法者，是爲了示現佛遠離各種障礙。首先引述『不共法』的章門。『示現遠離下』，解釋不共法的意義。因為沒有一切障礙過失，所以叫做不共法。問：為什麼不解釋八十種妙好？答：這仍然屬於金色三十二相，又屬於見佛等內容中所包含的，所以不另外解釋。恭敬者，解釋第五章的章門。 恭敬者，是爲了示現...
【English Translation】 English version: Also. 'Showing the manifestation of seeing the Buddha's own body and different bodies' is using the later seeing of the Buddha to explain the fault of not seeing the Buddha before. 'Own body' is the Buddha's own self, and 'different bodies' refers to the manifested bodies. Seeing these two bodies will obtain immeasurable blessings. It should be known that not seeing the Buddha before, and not going to where the Buddha is, loses immeasurable blessings. 'Hearing the Dharma' explains the chapter heading of the third chapter. 'Hearing the Dharma' is to show that the Buddha can benefit all sentient beings. 'Showing the ability to benefit all sentient beings' is explaining the chapter heading. If one hears the Buddha's Dharma and knows that the Buddha can do things that benefit sentient beings, then one will not only seek small fruits (小果). Now, not hearing the Dharma, one does not know this matter, so one only seeks small fruits. 'Strength' explains the saying of 'Ten Powers (十力)' in the first verse. The Buddha dwells uprightly in the world with the Ten Powers, speaking the Dharma, and can do things that benefit sentient beings. These two meanings are separated, so they are explained together in one place. 'Strength' is to show that sentient beings have doubts, and rely on the Buddha's Ten Powers to cut off doubts. First, it cites the chapter heading of 'Strength'. 'Showing that sentient beings have doubts and rely on the Ten Powers to cut them off' is explaining the chapter heading. The Ten Powers clearly explain the cutting off of doubts, as the Zaxinlun (雜心論) says. 'Offering' explains the chapter heading of the fourth chapter. 'Offering' is to show the Buddha's power to teach and transform sentient beings. Because of offering to the Buddha, one knows the Buddha's power to show, teach, and transform sentient beings. Now, not offering, one does not know this matter. Moreover, the reason why the Buddha is worthy of offering is because the Buddha has the power to transform (teach). If I offer to the Buddha, I can also obtain this power, and then I will not only attain small fruits. Because of not offering to the Buddha and only seeking small fruits, one loses the power of transformation. 'Eighteen Unshared Dharmas (十八不共法)' explains the second sentence of the second verse. Because the Buddha has the Eighteen Unshared Dharmas and has no faults, he is worthy of offering. These two meanings complement each other, so they are explained together in one place. The 'Eighteen Unshared Dharmas' are to show that the Buddha is far from all obstacles. First, it cites the chapter heading of 'Unshared Dharmas'. 'Showing far away below' explains the meaning of Unshared Dharmas. Because there are no obstacles or faults, it is called Unshared Dharmas. Question: Why not explain the eighty minor marks (八十種妙好)? Answer: This still belongs to the thirty-two major marks (三十二相) of a golden color, and also belongs to what is included in seeing the Buddha, etc., so it is not explained separately. 'Reverence' explains the chapter heading of the fifth chapter. 'Reverence' is to show...
出生無量福德依如來教得解脫故 初牒章。從示現下釋章。即是釋恭敬之意。以恭敬佛故得無量福及得解脫。以不敬佛便失此利。問。何故釋福德及解脫。不釋第六無利益眾生事。答。恭敬佛得福德及得解脫即是利益眾生事。又無利益眾生事。是總以上來句句皆有此言故不別釋也 以人無我法無我者。釋第二偈如是諸功德句。
以人無我及法無我一切諸法悉平等故 以二無我攝一切功德盡。又于諸功德中勝。亦可此語釋上無利益眾生事。亦得重釋上依佛教得解脫 是故舍利弗下。釋偈第四而我皆已失。又此文來者。初標呵責于未得法中退。次釋自呵責于未得法中退。今結自呵責于未得法中退。
是故舍利弗自呵責身言我未得如是法于未得中退故 自此已下為七種人者。詳論意。上方便品總為眾生總說一乘法。故論後文云。方便品五章但為破二歸一也。從火宅譬竟經別破十種人病。次明十種無上義也。就文為二。初破十種人病。次明十種無上。初又二。第一總明為十種人能治所治心勸知。第二別破十種人病。初又二。前列為七種凡夫人能治所治勸知。次明為無煩惱聖人能治所治勸知。就初又四。一出所為人。二明能治。三辨所治。四勸知。具足煩惱染性眾生者。明所為人。
自此已下次為七種具足煩
【現代漢語翻譯】 現代漢語譯本：'出生無量福德依如來教得解脫故'，首先是標出章節。從'示現'開始解釋章節。這便是解釋恭敬的意義。因為恭敬佛，所以能得到無量的福德以及解脫。如果不恭敬佛，便會失去這些利益。問：為什麼解釋福德和解脫，而不解釋第六個'無利益眾生事'？答：恭敬佛得到福德和解脫，這便是利益眾生之事。而且'無利益眾生事'，是總括以上每一句都包含此意，所以不再單獨解釋。'以人無我法無我者'，解釋第二個偈頌中的'如是諸功德'一句。 以人無我以及法無我，一切諸法都平等，因此以二無我涵蓋一切功德。而且在各種功德中最為殊勝。也可以用這句話來解釋上面的'無利益眾生事'，也可以再次解釋上面'依佛教得解脫'。'是故舍利弗下'，解釋偈頌第四句'而我皆已失'。而且這段文字的來意是：首先標明呵責那些在未得法時就退卻的人。其次解釋自己呵責自己在未得法時就退卻。現在總結自己呵責自己在未得法時就退卻。 '是故舍利弗自呵責身言我未得如是法于未得中退故'，從這裡開始以下是為七種人所說。詳細討論其意義。在《方便品》中，總體上為眾生總說一乘法。所以論的後文說，《方便品》的五章只是爲了破除二，歸於一。從火宅的比喻結束之後，經文分別破除十種人的病。其次闡明十種無上的意義。就文義而言分為兩部分：首先破除十種人的病，其次闡明十種無上。首先又分為兩部分：前面列出七種凡夫人能夠治療和被治療的，勸人知曉。其次闡明為無煩惱的聖人能夠治療和被治療的，勸人知曉。就前面部分又分為四個方面：一、指出所為之人；二、闡明能夠治療；三、辨別所治療；四、勸人知曉。'具足煩惱染性眾生者'，說明所為之人。 '自此已下次為七種具足煩'
【English Translation】 English version: 'Because of being born with immeasurable merits and virtues, one can attain liberation by following the teachings of the Tathagata (如來, Thus Come One/Buddha).' This initially introduces the chapter. Starting from 'manifestation,' it explains the chapter. This is to explain the meaning of reverence. Because of revering the Buddha, one can obtain immeasurable merits and virtues, as well as liberation. If one does not revere the Buddha, one will lose these benefits. Question: Why explain merits and virtues and liberation, but not the sixth 'matter of not benefiting sentient beings'? Answer: Obtaining merits and virtues and liberation by revering the Buddha is the matter of benefiting sentient beings. Moreover, the 'matter of not benefiting sentient beings' is a summary that every sentence above contains this meaning, so it is not explained separately. 'Because of the absence of self in persons and the absence of self in phenomena,' explains the phrase 'such merits and virtues' in the second verse. Because of the absence of self in persons and the absence of self in phenomena, all dharmas (法, teachings/phenomena) are equal. Therefore, the two absences of self encompass all merits and virtues. Moreover, it is the most supreme among all merits and virtues. This statement can also be used to explain the above 'matter of not benefiting sentient beings,' and it can also re-explain the above 'attaining liberation by following the Buddha's teachings.' 'Therefore, Shariputra (舍利弗, one of the Buddha's chief disciples) below,' explains the fourth verse, 'and I have lost them all.' Moreover, the intention of this passage is: first, to point out and reprimand those who retreat before attaining the Dharma (法, teachings/law). Second, to explain self-reprimand for retreating before attaining the Dharma. Now, to conclude self-reprimand for retreating before attaining the Dharma. 'Therefore, Shariputra reprimanded himself, saying, "I have not attained such Dharma, and I have retreated before attaining it."' From here onwards, it is for the seven types of people. Discussing the meaning in detail. In the 'Expedient Means' chapter, the One Vehicle Dharma (一乘法, Ekayana) is generally taught to all sentient beings. Therefore, the latter part of the treatise says that the five chapters of the 'Expedient Means' chapter are only to eliminate the two and return to one. After the analogy of the burning house ends, the sutra separately eliminates the illnesses of ten types of people. Secondly, it elucidates the ten unsurpassed meanings. In terms of the text, it is divided into two parts: first, eliminating the illnesses of ten types of people; second, elucidating the ten unsurpassed meanings. The first is further divided into two parts: the first lists the seven types of ordinary people who can cure and be cured, encouraging them to know. The second elucidates that the Arhats (聖人, saints) without afflictions can cure and be cured, encouraging them to know. The first part is further divided into four aspects: first, pointing out the people for whom it is intended; second, elucidating the ability to cure; third, distinguishing what is to be cured; fourth, encouraging them to know. 'Those sentient beings who are full of afflictions and defiled nature' indicates the people for whom it is intended. 'From here onwards, it is for the seven types of people who are full of afflic'
惱染性眾生 具足煩惱。明是凡夫為煩惱所染稱為染性 說七種譬喻者。第二明能治也。
說七種譬喻 對治七種增上慢者。第三明所治也。
對治七種增上慢心 此七種人並於增上法中。而自高舉慢而不求名增上慢 此義應知下。第四文也。
此義應知 所以勸知者。令行人識此七種過患。依經對治而舍離之。是故勸知 又三種下。第二次明無煩惱人亦四。一明所為人。二辨所治之病。三明能治之藥。四勸知。三種染慢無煩惱人者。出所為人也。
又複次為三種染慢無煩惱人 斷小乘中諸煩惱盡。故名無煩惱人。而望大乘猶有煩惱。為大乘煩惱所染。故稱為染。未得究竟自謂究竟。以此自高稱之為慢 三昧解脫見等染慢者。第二齣所治之病。
三昧解脫見等染慢 則釋上染慢也。如勝鬘云。三界外恒沙煩惱。謂上上煩惱觀上煩惱等也。今明三昧中煩惱即是勝鬘正受上煩惱。于大乘解脫中煩惱即是果上煩惱。見煩惱應是智上煩惱也。等者等取一切恒沙煩惱也 對治此故下。第三齣能治。
對治此故說三種平等 第四勸知。
此義應知 如文 何者七種具足下。第二別釋。又開為二。初別釋七種人。第二別釋三種人。初又三。一標七種人。二明能治所治。三總結第一。前列
【現代漢語翻譯】 現代漢語譯本：被煩惱染污的眾生，都充滿著煩惱。明確說明凡夫因為被煩惱所染，所以稱為染性。『說七種譬喻者』，第二部分說明能對治煩惱的方法。 『說七種譬喻，對治七種增上慢者』，第三部分說明所要對治的煩惱。 『對治七種增上慢心，這七種人都在增上的法中，卻自高自大，傲慢而不求進取，這叫做增上慢』，這個含義應該瞭解，這是第四部分的內容。 『此義應知』，之所以勸人瞭解，是爲了讓修行人認識這七種過患，依據佛經的教導來對治並捨棄它們，所以勸人瞭解。『又三種下』，第二次說明沒有煩惱的人也有四部分內容：一是說明為哪種人而說，二是辨明所要治療的病癥，三是說明能治療的藥物，四是勸人瞭解。『三種染慢無煩惱人者』，是指出所要教化的人。 『又複次為三種染慢無煩惱人』，斷除了小乘中的所有煩惱，所以叫做無煩惱人。但是從大乘的角度來看，仍然有煩惱，被大乘的煩惱所染污，所以稱為染。沒有得到究竟的境界，卻自認為得到了究竟的境界，因此自高自大，這叫做慢。『三昧（Samadhi，禪定）解脫見等染慢者』，第二部分指出所要治療的病癥。 『三昧解脫見等染慢』，這是解釋上面的染慢。如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說：三界之外有恒河沙數般的煩惱，指的是上上的煩惱，觀察上的煩惱等等。現在說明三昧中的煩惱，就是《勝鬘經》中正受的上煩惱。在大乘解脫中的煩惱，就是果上的煩惱。見煩惱應該是智上的煩惱。『等』字，是包括一切恒河沙數般的煩惱。『對治此故下』，第三部分說明能治療的方法。 『對治此故說三種平等』，第四部分勸人瞭解。 『此義應知』，如經文所說。『何者七種具足下』，第二部分分別解釋。又分為兩個部分：首先分別解釋七種人，其次分別解釋三種人。首先又分為三個部分：一是標出七種人，二是說明能對治和所要對治的，三是總結第一部分。前面列出
【English Translation】 English version: Sentient beings defiled by afflictions are full of afflictions. It clearly states that ordinary people are called 'defiled nature' because they are defiled by afflictions. 'Speaking of seven metaphors,' the second part explains the method to counteract afflictions. 'Speaking of seven metaphors to counteract seven types of increased arrogance,' the third part explains the afflictions to be counteracted. 'Counteracting the seven types of increased arrogance, these seven types of people are all in the increased Dharma, but they are arrogant and do not seek progress, which is called increased arrogance.' This meaning should be understood, which is the content of the fourth part. 'This meaning should be understood.' The reason for encouraging understanding is to allow practitioners to recognize these seven types of faults, and to counteract and abandon them according to the teachings of the scriptures. Therefore, understanding is encouraged. 'Also, the following three,' the second time explains that there are also four parts for people without afflictions: first, explaining for whom it is said; second, identifying the disease to be treated; third, explaining the medicine that can cure it; and fourth, encouraging understanding. 'The three types of defiled arrogance of people without afflictions' refers to pointing out the people to be taught. 'Furthermore, for the three types of defiled arrogance of people without afflictions,' those who have eradicated all afflictions in the Small Vehicle are called people without afflictions. However, from the perspective of the Great Vehicle, there are still afflictions, and they are defiled by the afflictions of the Great Vehicle, so they are called defiled. Those who have not attained the ultimate state but think they have attained the ultimate state are arrogant, which is called arrogance. 'Samadhi (禪定), liberation, views, etc., defiled arrogance,' the second part points out the disease to be treated. 'Samadhi (禪定), liberation, views, etc., defiled arrogance,' this is to explain the above defilement and arrogance. As the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: There are as many afflictions as the sands of the Ganges outside the Three Realms, referring to the highest afflictions, the afflictions of observation, and so on. Now, the afflictions in Samadhi (禪定) are the upper afflictions of correct reception in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). The afflictions in the liberation of the Great Vehicle are the afflictions on the fruit. The afflictions of views should be the afflictions on wisdom. The word 'etc.' includes all afflictions like the sands of the Ganges. 'To counteract this, the following,' the third part explains the method to cure it. 'To counteract this, the three types of equality are spoken of,' the fourth part encourages understanding. 'This meaning should be understood,' as the scripture says. 'What are the seven types of completeness below,' the second part explains separately. It is divided into two parts: first, explaining the seven types of people separately, and second, explaining the three types of people separately. First, it is divided into three parts: first, listing the seven types of people; second, explaining what can be counteracted and what needs to be counteracted; and third, summarizing the first part. The front lists
七人。
何者七種具足煩惱性人一者求勢力人二者求聲聞解脫人三者求大乘人四者有定人五者無定人六者集功德人七者不集功德人 如文 何等七種增上慢心已下。釋上第二能治所治章門。就文為二。一者依經略釋第二。論主重釋。就釋七人即成七別。一一中為二。第一齣所為人。則明所治之病。二明能治之藥。顛倒求諸功德增上慢心者。此第一所治之病。
何等七種增上慢心云何七種譬喻對治一者顛倒求諸功德增上慢心謂以世間中諸煩惱染熾燃增上而求天人勝妙境界有漏果報如是倒取 三界實是苦境。而求常樂。故名顛倒。初標顛倒求諸功德增上慢心三章門。謂世間中下。釋上增上慢心也。初遂近釋增上慢心。增上慢心者。謂世間中諸煩惱熾然增上也。而求天人勝妙境界下。釋上顛倒求諸功德也 對治此故明火宅喻者。第二明能治也。
對治此故為說火宅譬喻應知 二者聲聞人下。釋第二中亦二。初出所治。次出能治。
二者聲聞人一向決定增上慢心自言我乘與如來乘等無差別如是倒取 聲聞人者。標其人也。一向決定增上慢者。敘其病也。自言我乘與如來乘等無差別者。釋上病也。求二乘人謂佛與二乘人同斷三界煩惱盡。同得盡無生智。同是三無學人同得無餘。如是倒取者。佛與二乘其
【現代漢語翻譯】 現代漢語譯本 七種人。
哪七種人具有煩惱的性質？一是追求勢力的人，二是追求聲聞解脫的人，三是追求大乘的人，四是有禪定的人，五是沒有禪定的人，六是積聚功德的人，七是不積聚功德的人。如經文所說。
什麼是七種增上慢心？以下解釋第二章，能治療和被治療的對象。分為兩部分。一是依據經文簡略解釋，二是論主的重新解釋。解釋這七種人就成了七種區別。每一種又分為兩部分。第一部分說明所針對的人，也就是說明所要治療的病癥。第二部分說明能治療的藥物。顛倒地追求各種功德，產生增上慢心，這是第一種要治療的病癥。
什麼是七種增上慢心？用什麼七種譬喻來對治？一是顛倒地追求各種功德，產生增上慢心，指的是以世間中各種煩惱的熾盛燃燒來增長，從而追求天人勝妙的境界和有漏的果報。像這樣顛倒地理解，三界（Trailokya）實際上是痛苦的境界，卻追求常樂，所以叫做顛倒。首先標出顛倒地追求各種功德，產生增上慢心這三個要點。所謂『世間中』等等，是解釋上面的增上慢心。首先就近解釋增上慢心。增上慢心，指的是世間中各種煩惱的熾盛燃燒。『從而追求天人勝妙的境界』等等，是解釋上面顛倒地追求各種功德。『用火宅的譬喻來對治』，這是說明能治療的方法。
爲了對治這種情況，所以說了火宅（fire house）的譬喻，應當知道。二是聲聞人（Śrāvaka）等等，解釋第二種人也分為兩部分。先說明所要治療的對象，再說明能治療的方法。
二是聲聞人，一味地執著于決定，產生增上慢心，自己說我所修的乘（Yana）與如來（Tathāgata）的乘相等，沒有差別。像這樣顛倒地理解。『聲聞人』，是標明這種人。『一味地執著于決定，產生增上慢』，是敘述他的病癥。『自己說我所修的乘與如來的乘相等，沒有差別』，是解釋上面的病癥。認為二乘人（Śrāvakayāna and Pratyekabuddhayāna）與佛（Buddha）一樣斷盡了三界的煩惱，同樣得到了盡無生智（kṣayājñāna-anutpādajñāna），同樣是三無學人（traiśikṣa），同樣得到了無餘涅槃（nirupadhisesa-nirvana）。像這樣顛倒地理解，佛與二乘的差別在於...
【English Translation】 English version Seven types of people.
What are the seven types of people who possess the nature of afflictions? First, those who seek power; second, those who seek liberation as Śrāvakas (hearers); third, those who seek the Mahāyāna (Great Vehicle); fourth, those who have meditative stabilization; fifth, those who do not have meditative stabilization; sixth, those who accumulate merit; and seventh, those who do not accumulate merit. As stated in the text.
What are the seven types of arrogance? The following explains the second chapter, concerning what can be cured and what needs to be cured. It is divided into two parts. First, a brief explanation based on the scriptures; second, the treatise master's re-explanation. Explaining these seven types of people results in seven distinctions. Each type is further divided into two parts. The first part describes the person being addressed, which is to say, the illness to be treated. The second part describes the medicine that can cure it. Perversely seeking various merits and developing arrogance is the first illness to be treated.
What are the seven types of arrogance? What seven metaphors are used to counteract them? First, perversely seeking various merits and developing arrogance refers to increasing worldly afflictions and seeking the wonderful realms of gods and humans and the fruits of conditioned existence. Understanding in this inverted way, the Trailokya (Three Realms) is actually a realm of suffering, yet one seeks permanence and happiness, hence it is called inverted. First, it identifies the three key points: perversely seeking various merits and developing arrogance. The phrase 'in the world' and so on, explains the above-mentioned arrogance. First, it closely explains arrogance. Arrogance refers to the increasing intensity of various afflictions in the world. 'And seeking the wonderful realms of gods and humans' and so on, explains the above-mentioned perversely seeking various merits. 'Using the metaphor of the fire house to counteract this,' this explains the method of cure.
To counteract this situation, the metaphor of the fire house should be understood. Second, the Śrāvaka (hearer) and so on, explaining the second type of person is also divided into two parts. First, it describes the object to be treated, and then it describes the method of cure.
Second, the Śrāvaka, single-mindedly clinging to certainty and developing arrogance, saying that the Yana (vehicle) I cultivate is equal to the Tathāgata's (Thus Come One) vehicle, without any difference. Understanding in this inverted way. 'Śrāvaka,' identifies this type of person. 'Single-mindedly clinging to certainty and developing arrogance,' describes their illness. 'Saying that the vehicle I cultivate is equal to the Tathāgata's vehicle, without any difference,' explains the above-mentioned illness. Thinking that the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles) are the same as the Buddha (Buddha) in having exhausted the afflictions of the Three Realms, having attained the kṣayājñāna-anutpādajñāna (wisdom of exhaustion and non-arising), being the same as the traiśikṣa (Three Learnings), and having attained nirupadhisesa-nirvana (Nirvana without remainder). Understanding in this inverted way, the difference between the Buddha and the Two Vehicles lies in...
實不同。不同謂同。故名倒取也 對治此故下。第二齣能治。
對治此故為說窮子譬喻應知 如窮子比于長者草菴方于大宅。故二乘與佛不同也 三者大乘人亦開為二。一所治。二能治。
三者大乘人一向決定增上慢心起如是意無別聲聞辟支佛乘如是倒取 大乘人者。標人也。一向決定。標病也。起如是意。釋病也。謂無別二乘人。故稱為病。此人初聞一乘經謂唯有佛乘無有餘乘。遂有二失。一失於一說三。二失於緣成三。如是倒取者。實有二種。二乘有而言無。故言倒取 為對治此故下。第二齣能治。
對治此故為說雲雨譬喻應知 雖地雨是一于草木成差。隨草木成差雖理是一隨緣成三。于緣成三也 第四人亦雨初明所治。第二明能治。
四者實無而謂有增上慢心已有世間有漏三昧三摩跋提實無涅槃而生涅槃想如是倒取 所治中。初標實無功德謂有增上慢心章門。以有世間有漏下。釋章門。此人得有漏定實無涅槃生涅槃想。此可有二人。一者內道。如智度論云。有一比丘。得初禪時謂得初果。乃至得四禪時謂得四果。二者外道之人。得非想無想二定謂為涅槃。如是倒取者。實無涅槃謂是涅槃。故名倒取。又實是有漏謂是無漏。故名倒取也 對治此故下。第二明能治。
對治此故為說
【現代漢語翻譯】 現代漢語譯本：真實情況並非相同。將不同說成相同。因此稱作顛倒取相。『對治此故下』，接下來是第二部分，說明能對治的方法。 爲了對治這種情況，應當宣說窮子譬喻。如同窮子比喻長者，草菴比喻大宅。所以二乘（聲聞乘和緣覺乘）與佛乘不同。第三種大乘人又可以分為兩種：一是被對治者，二是能對治者。 第三種大乘人，一向以決定性的增上慢心，產生這樣的想法：沒有其他的聲聞乘和辟支佛乘，像這樣顛倒取相。『大乘人者』，標明是哪種人。『一向決定』，標明其病癥。『起如是意』，解釋病癥。認為沒有其他的二乘人，因此稱之為病。這種人最初聽聞一乘經典，認為只有佛乘，沒有其他的乘，於是產生兩種過失：一是失去了一說三乘的方便，二是失去了因緣成就三乘的道理。『如是倒取者』，實際上存在二乘，卻說沒有，所以說是顛倒取相。『為對治此故下』，接下來是第二部分，說明能對治的方法。 爲了對治這種情況，應當宣說雲雨譬喻。雖然天降雨水是相同的，但對於草木來說，卻有差別。隨著草木的不同而產生差別，雖然道理上是一致的，但隨著因緣而成就三乘。這是因緣成就三乘的道理。第四種人也先說明被對治者，然後說明能對治者。 第四種人，實際上沒有（功德）卻認為有，以增上慢心，已經有了世間的有漏三昧和三摩跋提，實際上沒有涅槃卻產生涅槃的想法，像這樣顛倒取相。在『所治中』，首先標明實際上沒有功德卻認為有，這是增上慢心的總綱。『以有世間有漏下』，解釋總綱。這種人得到了有漏禪定，實際上沒有涅槃卻產生了涅槃的想法。這種情況可能發生在兩種人身上：一是內道之人，如《智度論》所說，有一比丘，得到初禪時，認為自己得到了初果，乃至得到四禪時，認為自己得到了四果；二是外道之人，得到非想非非想處定和無想定，認為這就是涅槃。『如是倒取者』，實際上沒有涅槃卻認為是涅槃，所以稱作顛倒取相。又實際上是有漏法卻認為是無漏法，所以也稱作顛倒取相。『對治此故下』，接下來是第二部分，說明能對治的方法。 爲了對治這種情況，應當宣說……
【English Translation】 English version: The reality is not the same. Considering different things as the same. Therefore, it is called 'inverted perception'. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be known that the Parable of the Poor Son should be explained. Just as the poor son is compared to the wealthy man, and the thatched hut is compared to the grand mansion. Therefore, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are different from the Buddha Vehicle. The third type of Mahāyāna practitioners can be further divided into two types: those who are to be treated and those who can treat. The third type of Mahāyāna practitioners, with a consistently decisive arrogance, generate the thought that there are no other Śrāvakayāna and Pratyekabuddhayāna vehicles, thus taking things in an inverted way. 'Mahāyāna practitioners' indicates the type of person. 'Consistently decisive' indicates the ailment. 'Generating such a thought' explains the ailment. Believing that there are no other Two Vehicles is therefore called an ailment. These people, upon first hearing the One Vehicle Sutra, believe that there is only the Buddha Vehicle and no other vehicles, thus incurring two faults: first, losing the expedient of one teaching leading to three; second, losing the principle of conditions leading to the accomplishment of the three vehicles. 'Taking things in an inverted way' means that the Two Vehicles actually exist, but they say they do not, hence it is called inverted perception. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be known that the Parable of the Cloud and Rain should be explained. Although the rain from the sky is the same, it differs for the grasses and trees. As the grasses and trees differ, although the principle is the same, the three vehicles are accomplished according to conditions. This is the principle of conditions leading to the accomplishment of the three vehicles. The fourth type of person also first explains those who are to be treated, and then explains those who can treat. The fourth type of person, actually having no (merit) but thinking they do, with arrogance, already possesses worldly contaminated Samādhi and Samāpatti, actually having no Nirvāṇa but generating the thought of Nirvāṇa, thus taking things in an inverted way. In 'those who are to be treated', first it is indicated that actually having no merit but thinking they do, this is the general principle of arrogance. 'Having worldly contaminated below' explains the general principle. These people obtain contaminated meditation, actually having no Nirvāṇa but generating the thought of Nirvāṇa. This situation may occur in two types of people: first, those within the inner path, as the Mahāprajñāpāramitāśāstra says, there is a bhikṣu (monk), upon obtaining the first dhyāna (meditative state), thinks he has obtained the first fruit, and even upon obtaining the fourth dhyāna, thinks he has obtained the fourth fruit; second, those of the external paths, obtaining the state of neither perception nor non-perception and the state of non-perception, think that this is Nirvāṇa. 'Taking things in an inverted way' means that actually having no Nirvāṇa but thinking it is Nirvāṇa, hence it is called inverted perception. Also, actually being contaminated but thinking it is uncontaminated, hence it is also called inverted perception. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be explained...
化城譬喻應知 此有二義。一者且說二乘涅槃以為真城。為治前二種人虛偽之城。二者次為此人說于化城。二乘涅槃尚是化城。汝之所得云何真實。問。經文但言說化城。云何說真城。答。化城品中具敘今昔。意敘昔即明是真。敘今即明是化也。又現下論文也 第五人亦二。初明所治。次明能治。所治中初標二門。次釋二門。
五者散亂增上慢心 標二門者。一散亂。二增上慢心 實無有定下。釋二門。
實無有定過去雖有大乘善根而不覺知不覺知故不求大乘于狹劣心中生虛妄解謂以為第一乘如是倒取 初釋散亂章門。于狹劣心中下。釋增上慢章門。如是倒取者。小乘非第一。謂為第一。故名倒取。又實有大乘而不求大乘。實無小乘而求小乘。亦是倒取 為對治下。第二明能治。
對治此故為說系寶珠譬喻應知 說系珠譬。令其憶菩提心舍小求大 第六亦二。初所治。次能治。
六者實有功德增上慢心聞說大乘法而取非大乘如是倒取 聞大乘法取非大乘者。此人本學大乘。但作有所得學。故聞說大乘退大取小果。如大品中有大鳥之譬。初生無翅鳥子未有兩翅而學飛。故遂便墮落。有所得人雖發大心大行無慧方便。聞說大乘退取小果。故大品中六十菩薩聞說波若成阿羅漢。此中是凡夫人。不同
【現代漢語翻譯】 現代漢語譯本： 化城譬喻應該瞭解，這裡面有兩層含義。第一，姑且說二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的涅槃（Nirvāṇa，寂滅）是真實的城池，爲了對治前面兩種人所執著的虛偽之城。第二，接下來為此人解說化城，二乘的涅槃尚且是化城，你所得到的又怎麼能說是真實的呢？問：經文只是說化城，怎麼又說是真城呢？答：化城品中詳細敘述了過去和現在，敘述過去就表明那是真實的，敘述現在就表明那是虛假的。又，現在就是下面的論文。第五種人也分為兩部分，首先說明所要對治的，其次說明能對治的。所要對治的，首先標出兩種情況，其次解釋這兩種情況。 五者，散亂增上慢心。標出兩種情況：一是散亂，二是增上慢心。'實無有定'以下，解釋這兩種情況。 實際上沒有確定，過去雖然有大乘（Mahāyāna，偉大的交通工具）的善根，但是沒有覺察到，因為沒有覺察到，所以不尋求大乘，在狹隘的心中產生虛妄的理解，認為這是第一乘，像這樣顛倒取捨。首先解釋散亂的情況。'于狹劣心中下'，解釋增上慢心的情況。像這樣顛倒取捨，小乘（Hināyāna，較小的交通工具）不是第一，卻認為是第一，所以叫做顛倒取捨。又有真實的大乘不去尋求，實際上沒有小乘卻去尋求小乘，這也是顛倒取捨。'為對治下'，第二說明能對治的。 爲了對治這種情況，所以解說系寶珠譬喻，應該瞭解。解說系珠譬喻，讓他們憶起菩提心（bodhicitta，覺悟之心），捨棄小的，尋求大的。第六種也分為兩部分，首先是所要對治的，其次是能對治的。 六者，實際上有功德，卻有增上慢心，聽聞解說大乘法，卻取捨非大乘的法，像這樣顛倒取捨。聽聞大乘法卻取捨非大乘的法，這個人本來學習大乘，但是當作有所得的法來學習，所以聽聞解說大乘，反而退卻大乘而取捨小乘的果位。就像《大品般若經》（Mahāprajñāpāramitā Sūtra，偉大的智慧完成經典）中有大鳥的譬喻，剛出生沒有翅膀的鳥，還沒有兩隻翅膀就學習飛行，所以就墜落了。有所得的人雖然發起大心，行持大行，卻沒有智慧方便，聽聞解說大乘，反而退卻而取捨小乘的果位。所以《大品般若經》中六十位菩薩（bodhisattva，有情覺悟者）聽聞解說般若（prajña，智慧）而成了阿羅漢（arhat，值得尊敬的人）。這裡說的是凡夫俗子，和他們不同。
【English Translation】 English version: The Parable of the Transformed City should be understood as having two meanings. First, let's say that the Nirvāṇa (extinction) of the Śrāvakayāna and Pratyekabuddhayāna (Vehicle of Hearers and Vehicle of Solitary Buddhas) is a true city, to counteract the false city clung to by the previous two types of people. Second, next, explain the Transformed City to this person. Even the Nirvāṇa of the Two Vehicles is just a Transformed City. How can what you have attained be considered real? Question: The sutra only speaks of the Transformed City, so how can it also speak of a True City? Answer: The chapter on the Transformed City narrates both the past and the present in detail. Narrating the past clarifies that it is true, and narrating the present clarifies that it is transformed. Moreover, the current text is also a treatise. The fifth type of person is also divided into two parts: first, clarifying what is to be treated; second, clarifying what can treat it. Regarding what is to be treated, first, identify the two aspects; second, explain the two aspects. Fifth, those with distracted and arrogant minds. Identifying the two aspects: one is distraction, and the other is an arrogant mind. 'In reality, there is no certainty' below, explains the two aspects. In reality, there is no certainty. Although there were great Mahāyāna (Great Vehicle) roots in the past, they were not realized. Because they were not realized, they did not seek the Mahāyāna. In their narrow minds, they generated false understandings, thinking it was the foremost vehicle. Thus, they took it upside down. First, explain the aspect of distraction. 'In their narrow minds below,' explains the aspect of arrogant mind. Taking it upside down means that the Hināyāna (Smaller Vehicle) is not the foremost, but they think it is the foremost. Therefore, it is called taking it upside down. Furthermore, they do not seek the real Mahāyāna, but they seek the non-existent Hināyāna. This is also taking it upside down. 'To counteract below,' the second clarifies what can treat it. To counteract this, the parable of the Jewel Sewn into the Robe is explained, which should be understood. Explaining the parable of the Sewn-in Jewel, let them remember the bodhicitta (mind of enlightenment), abandon the small, and seek the great. The sixth is also divided into two parts: first, what is to be treated; second, what can treat it. Sixth, those who actually have merit but have an arrogant mind. Hearing the explanation of the Mahāyāna Dharma, they take what is not the Mahāyāna. Thus, they take it upside down. Hearing the Mahāyāna Dharma but taking what is not the Mahāyāna means that this person originally studied the Mahāyāna, but they studied it as something to be attained. Therefore, hearing the explanation of the Mahāyāna, they retreat from the Mahāyāna and take the small fruit. It is like the parable of the large bird in the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). A newly born bird without wings tries to fly before it has wings, so it falls. Those who seek attainment, although they generate a great mind and practice great deeds, lack skillful means of wisdom. Hearing the explanation of the Mahāyāna, they retreat and take the small fruit. Therefore, in the Mahāprajñāpāramitā Sūtra, sixty bodhisattvas (enlightenment beings) became arhats (worthy ones) upon hearing the explanation of prajña (wisdom). This refers to ordinary people, unlike them.
大品成阿羅漢。與其大略相似也。如是倒取者。實有大乘而不取大。實無小乘而取小乘。故名為倒。又實學大乘而取于小。故是倒也 對治此故下。第二明能治。
對治此故為說輪王解髻中明珠與之譬喻應知 頂髻之珠最為尊貴。一乘最勝。以此賜之令其取大 第七人亦二。初明所治。第二明能治。
七者實無功德增上慢心於第一乘不曾修集諸善根故聞說第一乘心中不取以為第一如是倒取 初牒實無功德及增上慢心二章門。于第一乘不修習諸善根故。釋上實無功德。此人過去不集大乘善根故也。聞說大乘下。釋上增慢心。如是倒取者。于第一法謂非第一。故名倒取 為對治下。第二明能治。
對治此故為說醫師譬喻應知 良醫正治狂子。佛示涅槃令服大乘第一之藥也 第一人者已下。第二論主就義重釋。令七種人並皆成佛亦成七段。初文有三。
第一人者示世間中種種善根三昧功德方便令喜然後令入大涅槃故 第一前標其人。示世間中種種善根三昧功德者。出化此人之方也。此中示世間中善根者。此釋佛意。佛意我本說世間善根。拔汝三塗重苦。令汝歡喜。然後令入大涅槃城。云何乃保為勝妙果報。為治此故。故說火宅譬喻。問。前第一人正求世間人天果報。今云何言示世間中種種善根。答
【現代漢語翻譯】 現代漢語譯本：大品般若經中證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的人，與此（指《涅槃經》中所說的情況）大體相似。像這樣顛倒取捨的人，實際上有大乘（Mahayana，以普度眾生為目標的佛教流派）而不選擇，實際上沒有小乘（Hinayana，以自我解脫為目標的佛教流派）卻選擇小乘，所以叫做顛倒。又確實應該學習大乘卻選擇了小乘，所以是顛倒。爲了對治這種情況，下面第二部分說明能對治的方法。 爲了對治這種情況，（佛）為他們說輪王（轉輪聖王，擁有統治世界的理想君主）解開頭髻中的明珠並贈送給他們的譬喻，應當知曉。頂髻上的明珠最為尊貴，一乘（Ekayana，唯一能達到最終解脫的教法，通常指佛乘）最為殊勝。用這個來賜予他們，讓他們選擇大乘。第七種人也分為兩部分。首先說明所要對治的情況，第二說明能對治的方法。 第七種人實際上沒有功德，卻有增上慢心（Adhimana，未證得實際的成就，卻自以為已經證得），對於第一乘（指佛乘，或大乘）不曾修習積累各種善根，所以聽聞宣說第一乘，心中不接受，認為不是第一，像這樣顛倒取捨。首先列出『實際上沒有功德』以及『增上慢心』這兩個章節的綱要。『對於第一乘不修習積累各種善根』，解釋了上面的『實際上沒有功德』。這個人過去沒有積累大乘的善根的緣故。『聽聞宣說大乘』以下，解釋了上面的『增上慢心』。像這樣顛倒取捨的人，對於第一法（指大乘佛法）認為是『非第一』，所以叫做顛倒取捨。爲了對治這種情況，下面第二部分說明能對治的方法。 爲了對治這種情況，（佛）為他們說良醫（醫術高明的醫生）的譬喻，應當知曉。良醫正確地醫治狂子（瘋癲的兒子），佛（Buddha，覺悟者）示現涅槃（Nirvana，寂滅，解脫）的境界，讓他們服用大乘第一的藥物。第一種人以下，第二部分論主（指《涅槃經》的作者）就義理重新解釋，使七種人都能夠成佛（Buddhahood，達到覺悟的境界），也分成七段。第一段文字有三部分。 第一種人，（佛）向他們展示世間中種種善根（Kusala-mula，行善的根本）、三昧（Samadhi，禪定，精神集中）、功德（Guna，善行所帶來的利益）、方便（Upaya，善巧的方法），讓他們歡喜，然後讓他們進入大涅槃（Maha-Nirvana，究竟的寂滅）的境界。第一，前面標明是哪種人。（佛）展示世間中種種善根、三昧、功德，這是爲了說明教化這種人的方法。這裡『展示世間中善根』，這是解釋佛的用意。佛的用意是：我本來是宣說世間的善根，拔除你們三塗（地獄、餓鬼、畜生）的深重痛苦，讓你們歡喜，然後讓你們進入大涅槃城。為什麼你們卻保住（世間的善根）認為是殊勝美妙的果報呢？爲了對治這種情況，所以說火宅（燃燒的房屋，比喻充滿痛苦的世間）的譬喻。問：前面說第一種人正是追求世間人天（人和天神）的果報，現在為什麼說展示世間中種種善根呢？答：
【English Translation】 English version: Those who attain Arhatship (Arhat, a saint who has cut off all afflictions and attained liberation) in the Mahaprajnaparamita Sutra are largely similar to this (referring to the situation described in the Nirvana Sutra). Those who choose in this inverted way actually have the Mahayana (Mahayana, a Buddhist school aiming at universal salvation) but do not choose it, and actually do not have the Hinayana (Hinayana, a Buddhist school aiming at self-liberation) but choose the Hinayana, so it is called inverted. Also, one should actually learn the Mahayana but chooses the Hinayana, so it is inverted. To counteract this, the second part below explains the method to counteract it. To counteract this, (the Buddha) tells them the parable of the Wheel-Turning King (Chakravartin, an ideal monarch with world dominion) untying the bright pearl from his topknot and giving it to them, which should be known. The pearl on the topknot is the most precious, and the Ekayana (Ekayana, the only teaching that can achieve ultimate liberation, usually referring to the Buddha Vehicle) is the most supreme. Use this to bestow it upon them, so that they choose the Mahayana. The seventh type of person is also divided into two parts. First, it explains the situation to be counteracted, and second, it explains the method to counteract it. The seventh type of person actually has no merit, but has Adhimana (Adhimana, the conceit of having attained something that has not actually been attained), and has never cultivated and accumulated various good roots for the First Vehicle (referring to the Buddha Vehicle, or Mahayana), so when hearing the First Vehicle being preached, they do not accept it in their hearts, thinking it is not the first, and choose in this inverted way. First, list the outlines of the two chapters 'actually has no merit' and 'Adhimana'. 'For the First Vehicle, they do not cultivate and accumulate various good roots', which explains the above 'actually has no merit'. This person has not accumulated the good roots of the Mahayana in the past. 'Hearing the preaching of the Mahayana' below, explains the above 'Adhimana'. Those who choose in this inverted way think that the First Dharma (referring to the Mahayana Buddhist Dharma) is 'not the first', so it is called inverted choice. To counteract this, the second part below explains the method to counteract it. To counteract this, (the Buddha) tells them the parable of a good doctor (a skilled physician), which should be known. A good doctor correctly treats a mad son (a crazy son), and the Buddha (Buddha, the awakened one) manifests the state of Nirvana (Nirvana, extinction, liberation), allowing them to take the first medicine of the Mahayana. From the first type of person onwards, the second part, the author (referring to the author of the Nirvana Sutra), reinterprets the meaning, so that all seven types of people can attain Buddhahood (Buddhahood, the state of attaining enlightenment), and it is also divided into seven sections. The first paragraph has three parts. The first type of person, (the Buddha) shows them various good roots (Kusala-mula, the root of doing good), Samadhi (Samadhi, meditation, mental concentration), Guna (Guna, the benefits brought by good deeds), Upaya (Upaya, skillful means) in the world, making them happy, and then letting them enter the state of Maha-Nirvana (Maha-Nirvana, ultimate extinction). First, it indicates which type of person it is. (The Buddha) shows various good roots, Samadhi, and Guna in the world, which is to explain the method of teaching this type of person. Here, 'showing good roots in the world' is to explain the Buddha's intention. The Buddha's intention is: I originally preached the good roots of the world, removing your deep suffering in the three evil realms (hell, hungry ghosts, animals), making you happy, and then letting you enter the city of Maha-Nirvana. Why do you hold on to (the good roots of the world) and think they are supreme and wonderful rewards? To counteract this, the parable of the burning house (a burning house, a metaphor for the world full of suffering) is told. Question: Earlier it was said that the first type of person is precisely pursuing the rewards of humans and gods in the world, so why is it now said that various good roots are shown in the world? Answer:
。此中世間異上世間。上之世間是三界世間。今明未得真無漏已來發菩提心。及十信等地前方便名為世間。下論釋法師品中。及分別功德品並明地前未得真無漏故名世間。今說地前種種功德令其歡喜。善根者無貪瞋癡三種善根。以其人正貪著三界故說無貪等善根。其人正貪著五欲等外樂故。為說有覺有觀等諸禪三昧以為入大涅槃方便。即是因世間證出世間也。言大涅槃者。以大涅槃樂代其貪著世間小樂也。然後入大涅槃者。前是行因。今令得果。其人前求有漏果報。今得無漏大涅槃果 釋第二人。
第二人者以三為一令入大乘故 以三為一令入大乘者。非是三外別更有一。以會三乘終歸一乘。如會三聚米成於一斗米也。一論大宗如是。故下文云。破二歸一。又上文云三乘同一乘者同一法身故 釋第三人。
第三人者令知種種乘異諸佛如來平等說法隨諸眾生善根種子而生牙故 令知種種乘者。令知五乘也。諸佛說法隨眾生善根種子而生牙者。眾生過去世稟過去佛五乘教門。有五乘種子。而故五乘人感佛出世說五乘法令五乘種子生五乘牙乃至果實 釋第四人。
第四人者方便令入涅槃城故涅槃城者所謂諸佛禪三昧城故過彼城已然後令入大涅槃城故 云方便令入涅槃城故者。論意明欲令其人前知。世間非
【現代漢語翻譯】 現代漢語譯本：這裡所說的『世間』不同於『上世間』（超出世間的境界）。『上世間』指的是三界世間（欲界、色界、無色界）。現在所說的是，在尚未證得真正的無漏智慧之前，發菩提心，以及十信位等等，這些地前（菩薩十地之前）的方便修行都稱為『世間』。如下面的《釋法師品》和《分別功德品》中都說明，地前因為沒有得到真正的無漏智慧，所以稱為『世間』。現在宣說地前種種功德，是爲了讓他們歡喜，增長善根。『善根』指的是無貪、無嗔、無癡這三種善根。因為這些人正貪著三界，所以說要修無貪等善根。這些人正貪著五欲等外在的快樂，所以為他們宣說有覺有觀等各種禪定三昧，作為進入大涅槃的方便。這也就是通過世間的修行來證得出世間的境界。所說的『大涅槃』，是用大涅槃的快樂來代替他們貪著的世間小樂。『然後入大涅槃』，前面是修行的因，現在是得到果。這些人之前追求有漏的果報，現在得到無漏的大涅槃果。這是解釋第二種人。 第二種人，是以三乘歸一乘，令其進入大乘佛法。『以三為一令入大乘』，不是說在三乘之外，另外還有一個一乘。而是說會合三乘，最終歸於一乘。就像會合三堆米，成為一斗米一樣。一論（《大智度論》）的大宗義是這樣的。所以下文說『破二歸一』。又上文說『三乘同一乘』，是因為三乘同於一個法身。這是解釋第三種人。 第三種人，是爲了讓他們知道種種乘（教法）的差異，諸佛如來平等說法，隨順各種眾生的善根種子而使其生根發芽。『令知種種乘者』，是令知五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）。『諸佛說法隨眾生善根種子而生牙者』，眾生過去世接受過去佛的五乘教法，有五乘的種子。因此，五乘根性的人感應到佛出世，宣說五乘法，使五乘的種子生出五乘的芽，乃至結出果實。這是解釋第四種人。 第四種人，是爲了方便引導他們進入涅槃城。『涅槃城』指的是諸佛的禪定三昧之城。度過這個城之後，然後讓他們進入大涅槃城。『云方便令入涅槃城故者』，論（《大智度論》）的意思是說，要讓他們先知道，世間並非
【English Translation】 English version: Here, the 『world』 (世間) is different from the 『superior world』 (上世間) (the realm beyond the world). The 『superior world』 refers to the Three Realms (三界世間) (the Desire Realm, the Form Realm, and the Formless Realm). What is being discussed now is that before attaining true non-outflow wisdom (無漏智慧), generating Bodhicitta (菩提心), and the preliminary practices before the Ten Faiths (十信) and other stages before the Ten Grounds (十地) of a Bodhisattva are all called the 『world.』 As explained in the 『Chapter on Explaining the Dharma Masters』 (釋法師品) and the 『Chapter on Discriminating Merits』 (分別功德品) below, the stages before the Ten Grounds are called the 『world』 because true non-outflow wisdom has not been attained. Now, expounding the various merits of the stages before the Ten Grounds is to make them rejoice and increase their roots of goodness. 『Roots of goodness』 (善根) refers to the three roots of goodness: non-greed (無貪), non-hatred (無嗔), and non-delusion (無癡). Because these people are attached to the Three Realms, it is said that they should cultivate roots of goodness such as non-greed. Because these people are attached to external pleasures such as the five desires (五欲), various dhyanas (禪) and samadhis (三昧) such as having awareness and contemplation (有覺有觀) are expounded for them as a means to enter Great Nirvana (大涅槃). This is to attain the realm beyond the world through worldly practice. The 『Great Nirvana』 is to replace their attachment to the small pleasures of the world with the joy of Great Nirvana. 『Then enter Great Nirvana』 means that the former is the cause of practice, and now the result is obtained. These people previously sought the fruits of outflow (有漏), but now they obtain the fruit of non-outflow, Great Nirvana. This explains the second type of person. The second type of person is to unite the Three Vehicles (三乘) into One Vehicle (一乘), leading them into Mahayana Buddhism (大乘佛法). 『Uniting the Three into One to lead them into Mahayana』 does not mean that there is another One Vehicle outside of the Three Vehicles. Rather, it means that the Three Vehicles will eventually converge into One Vehicle. It is like combining three piles of rice into one dou (斗) of rice. The main principle of the Mahaprajnaparamita-sastra (《大智度論》) is like this. Therefore, the text below says 『Breaking the Two to Return to One』 (破二歸一). Also, the text above says 『The Three Vehicles are the same as the One Vehicle』 because the Three Vehicles are the same as one Dharma Body (法身). This explains the third type of person. The third type of person is to let them know the differences between the various Vehicles (乘) (teachings). The Tathagatas (如來) equally expound the Dharma (法), following the seeds of goodness of various sentient beings to make them sprout. 『Letting them know the various Vehicles』 is to let them know the Five Vehicles (五乘) (the Vehicle of Humans and Devas (人天乘), the Vehicle of Sravakas (聲聞乘), the Vehicle of Pratyekabuddhas (緣覺乘), the Vehicle of Bodhisattvas (菩薩乘), and the Vehicle of Buddhas (佛乘)). 『The Buddhas expound the Dharma following the seeds of goodness of sentient beings to make them sprout』 means that sentient beings in past lives received the teachings of the Five Vehicles from past Buddhas and have the seeds of the Five Vehicles. Therefore, people with the nature of the Five Vehicles are inspired by the appearance of the Buddha, who expounds the Five Vehicle Dharma, causing the seeds of the Five Vehicles to sprout into the sprouts of the Five Vehicles, and even bear fruit. This explains the fourth type of person. The fourth type of person is to conveniently guide them into the Nirvana City (涅槃城). 『Nirvana City』 refers to the city of dhyana (禪) and samadhi (三昧) of the Buddhas. After passing through this city, then let them enter the Great Nirvana City. 『Saying conveniently guide them into the Nirvana City』 means that the meaning of the Mahaprajnaparamita-sastra (《大智度論》) is to let them know first that the world is not
是真城方便說小乘涅槃以為真城。然後始令舍小城入大乘涅槃城也 釋第五人。
第五人者示其過去所有善根令憶念已然後教令入三昧故 前示其過去善根。令其憶念曾發菩提心。已然後令得三昧常憶菩提心不忘也 釋第六人。
第六人者說大乘法以此法門同十地行滿諸佛如來密與授記故 說大乘法者。即是賜其頂髻明珠。以此法門同十地行滿者。此法門即是一乘法門。一乘法門明十地行究竟圓滿。故得成佛。問。此釋何義。答。釋頂上明珠最為尊極。一乘經同十地行滿亦是尊極。諸佛如來密與授記故者。以賜其珠密欲令其成轉輪王也。為說法華即是密與授記令其成佛也釋第七人。
第七人者根未純熟為令熟故如是示現得涅槃量 根未熟令熟故者。即是狂子未敢服藥。欲令其服也。示現涅槃量。如父欲令服藥故現死。佛今亦爾。欲令眾生了悟示現涅槃 為是義故如來說此七種譬喻。即是也。第三總結為七人。說七種譬喻。
為是義故如來說此七種譬喻 何者三種無煩惱人下。第二釋上為三種無煩惱人說三種對治。就文為二。初總明為三種人說三對治。第二別明授記。就文又二。第一明所治。第二明能治。所治中有二。初總標。次別釋。初總標。
何者三種無煩惱人三種染慢所謂三種顛
【現代漢語翻譯】 現代漢語譯本： 這是用真誠的方便法門宣說小乘涅槃，讓人們以為那就是真正的涅槃。然後才引導他們捨棄小乘的『小城』，進入大乘的涅槃『大城』。這是解釋第五種人。 第五種人，是向他展示過去所有的善根，讓他憶念起這些善根，然後教導他進入三昧。之前向他展示過去的善根，讓他憶念起曾經發過的菩提心，之後讓他獲得三昧，常常憶念菩提心而不忘失。這是解釋第六種人。 第六種人，是為他說大乘佛法，因為這種法門與十地菩薩的修行圓滿相同，諸佛如來秘密地為他授記。說大乘佛法，就是賜予他頂髻中的明珠。這種法門與十地菩薩的修行圓滿相同，是因為這種法門就是一乘法門。一乘法門闡明十地菩薩的修行究竟圓滿，所以能夠成佛。問：這種解釋是什麼意思？答：這是解釋頂上的明珠最為尊貴，一乘經與十地菩薩的修行圓滿相同，也是最為尊貴的。諸佛如來秘密地為他授記，就是因為賜予他寶珠，秘密地希望他成為轉輪王。為他說《法華經》，就是秘密地為他授記，讓他成佛。這是解釋第七種人。 第七種人，是根器尚未成熟，爲了讓他成熟，所以這樣示現證得涅槃的境界。根器未成熟，爲了讓他成熟，就像對待不敢服藥的狂子，想要讓他服藥一樣。示現涅槃的境界，就像父親爲了讓孩子服藥而假裝死去一樣。佛陀現在也是這樣，爲了讓眾生了悟而示現涅槃。爲了這個緣故，如來說這七種譬喻，就是這個意思。第三部分總結為七種人，宣說七種譬喻。 爲了這個緣故，如來說這七種譬喻。什麼是三種無煩惱人以下，第二部分解釋上面所說的為三種無煩惱人宣說三種對治。從文義上分為兩部分。第一部分總的說明為三種人宣說三種對治。第二部分分別說明授記。從文義上又分為兩部分。第一部分說明所要對治的。第二部分說明能對治的。所要對治的又分為兩部分。第一部分總的標出。第二部分分別解釋。第一部分總的標出。 什麼是三種無煩惱人，三種染污的驕慢，就是三種顛倒。
【English Translation】 English version: This is using the expedient means of 'sincere city' to preach the Nirvana of the Hinayana, making people think that is the real Nirvana. Then, they are guided to abandon the 'small city' of the Hinayana and enter the 'great city' of Nirvana in the Mahayana. This explains the fifth type of person. The fifth type of person is shown all the good roots of the past, so that he can recall these good roots, and then taught to enter Samadhi. Before, he was shown the good roots of the past, so that he could recall the Bodhicitta (the mind of enlightenment) he had developed, and then he was allowed to obtain Samadhi, always remembering Bodhicitta and not forgetting it. This explains the sixth type of person. The sixth type of person is told about the Mahayana Dharma (the Great Vehicle teachings), because this Dharma method is the same as the perfect practice of the Ten Bhumis (ten stages of Bodhisattva development), and the Buddhas and Tathagatas (the thus-gone ones) secretly bestow predictions upon him. To speak of the Mahayana Dharma is to bestow the bright pearl in his topknot. This Dharma method is the same as the perfect practice of the Ten Bhumis because this Dharma method is the One Vehicle Dharma (Ekayana). The One Vehicle Dharma clarifies that the practice of the Ten Bhumis is ultimately perfect, so one can become a Buddha. Question: What is the meaning of this explanation? Answer: This explains that the bright pearl on the top of the head is the most supreme, and the One Vehicle Sutra is the same as the perfect practice of the Ten Bhumis, which is also the most supreme. The Buddhas and Tathagatas secretly bestow predictions upon him because they bestow the pearl upon him, secretly hoping that he will become a Chakravartin (universal monarch). To preach the Lotus Sutra is to secretly bestow a prediction upon him, allowing him to become a Buddha. This explains the seventh type of person. The seventh type of person is one whose roots are not yet mature. In order to make them mature, they are shown the state of attaining Nirvana. The roots are not mature, so in order to make them mature, it is like treating a madman who dares not take medicine, wanting him to take it. Showing the state of Nirvana is like a father pretending to die in order to get his child to take medicine. The Buddha is also like this now, showing Nirvana in order to make sentient beings understand. For this reason, the Tathagata speaks of these seven parables, that is the meaning. The third part summarizes the seven types of people, speaking of the seven parables. For this reason, the Tathagata speaks of these seven parables. What are the three types of people without afflictions? Below, the second part explains the above, saying that three antidotes are preached for the three types of people without afflictions. From the meaning of the text, it is divided into two parts. The first part generally explains that three antidotes are preached for the three types of people. The second part separately explains the predictions. From the meaning of the text, it is again divided into two parts. The first part explains what is to be treated. The second part explains what can treat. What is to be treated is again divided into two parts. The first part generally states. The second part separately explains. The first part generally states. What are the three types of people without afflictions, the three defiled prides, which are the three inversions.
倒信故 如文 何等為三下。第二別出三病。
何等為三一者信種種乘異二者信世間涅槃異三者信彼此身異 實無乘異而信三乘異。故名顛倒。二者實無世間涅槃異。無異謂異。故名顛倒。三者實無彼此身異。無異謂異故。故名顛倒 為對治三種下。第二明能治亦二。一總標。二別釋。
為對治此三種染慢故說三種平等此義應知 初如文 何者三種下。第二別釋即成三別。
何者名為三種平等云何對治一者乘平等謂與聲聞授菩提記唯有大乘無二乘故是乘平等無差別故 謂與聲聞授菩提記。謂乘平等一句。釋塔品已前乘權乘實經文。
二者世間涅槃平等以多寶如來入于涅槃世間涅槃彼此平等無差別故 釋第二中。云多寶如來入于涅槃。此句標世間涅槃平等章門也。世間涅槃彼此平等無差別故者。以多寶如來常在十方世界中而稱入涅槃。故知世間涅槃平等 釋第三章。
三者法身平等多寶如來已入涅槃復示現身自身他身法身平等無差別故 多寶如來已入涅槃復示現身者。此牒上世間涅槃平等也。上即指多寶如來在世者。是涅槃。今明多寶入涅槃者。常在世間。故知世間涅槃平等。世間涅槃既平等。故知自身他身亦平等也。自身即多寶身。他身謂十方佛釋迦佛身。文相正爾。須作深觀行取之
【現代漢語翻譯】 現代漢語譯本 『倒信故 如文 何等為三下。第二別出三病。』
『何等為三一者信種種乘異二者信世間涅槃異三者信彼此身異 實無乘異而信三乘異。故名顛倒。二者實無世間涅槃異。無異謂異。故名顛倒。三者實無彼此身異。無異謂異故。故名顛倒 為對治三種下。第二明能治亦二。一總標。二別釋。』
『為對治此三種染慢故說三種平等此義應知 初如文 何者三種下。第二別釋即成三別。』
『何者名為三種平等云何對治一者乘平等謂與聲聞（Śrāvaka，小乘佛教徒）授菩提記唯有大乘（Mahāyāna，佛教的一個主要分支，強調普度眾生）無二乘故是乘平等無差別故 謂與聲聞授菩提記。謂乘平等一句。釋塔品已前乘權乘實經文。』
『二者世間涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）平等以多寶如來（Prabhūtaratna，過去佛名）入于涅槃世間涅槃彼此平等無差別故 釋第二中。云多寶如來入于涅槃。此句標世間涅槃平等章門也。世間涅槃彼此平等無差別故者。以多寶如來常在十方世界中而稱入涅槃。故知世間涅槃平等 釋第三章。』
『三者法身（Dharmakāya，佛的三身之一，指佛的真理之身）平等多寶如來已入涅槃復示現身自身他身法身平等無差別故 多寶如來已入涅槃復示現身者。此牒上世間涅槃平等也。上即指多寶如來在世者。是涅槃。今明多寶入涅槃者。常在世間。故知世間涅槃平等。世間涅槃既平等。故知自身他身亦平等也。自身即多寶身。他身謂十方佛釋迦佛（Śākyamuni，佛教創始人）佛身。文相正爾。須作深觀行取之』
【English Translation】 English version 'Because of inverted belief, as the text says, what are the three lower aspects? The second part separately presents the three illnesses.'
'What are the three? First, believing in the difference of various vehicles; second, believing in the difference between the mundane world and Nirvana; third, believing in the difference between oneself and others. In reality, there is no difference in vehicles, yet believing in the difference of the three vehicles is called inversion. Second, in reality, there is no difference between the mundane world and Nirvana. Asserting difference where there is none is called inversion. Third, in reality, there is no difference between oneself and others. Asserting difference where there is none is called inversion. To counteract the three lower aspects, the second part explains the ability to cure, also in two parts: first, a general statement; second, a separate explanation.'
'To counteract these three kinds of defilement and arrogance, three kinds of equality are taught. This meaning should be understood. First, as the text says, what are the three? The second part separately explains, thus forming three distinctions.'
'What are the three kinds of equality called? How to counteract them? First, the equality of vehicles, which means giving predictions of Bodhi (Enlightenment) to Śrāvakas (Hearers, disciples in early Buddhism). There is only the Mahāyāna (Great Vehicle, a major branch of Buddhism emphasizing universal salvation), not two vehicles, hence it is the equality of vehicles without difference. Giving predictions of Bodhi to Śrāvakas refers to the statement 'equality of vehicles,' explaining the scriptures before the Stupa Chapter regarding provisional and real vehicles.'
'Second, the equality of the mundane world and Nirvana, because Prabhūtaratna Tathāgata (Many Treasures Thus Come One, name of a past Buddha) enters Nirvana. The mundane world and Nirvana are equal to each other without difference. Explaining the second part, 'Prabhūtaratna Tathāgata enters Nirvana.' This sentence marks the chapter on the equality of the mundane world and Nirvana. 'The mundane world and Nirvana are equal to each other without difference' means that Prabhūtaratna Tathāgata is always in the ten directions of the world but is said to enter Nirvana. Therefore, it is known that the mundane world and Nirvana are equal. Explaining the third chapter.'
'Third, the equality of the Dharmakāya (Dharma Body, one of the three bodies of the Buddha, referring to the body of truth), Prabhūtaratna Tathāgata has already entered Nirvana but manifests again, the equality of oneself, others, and the Dharmakāya without difference. 'Prabhūtaratna Tathāgata has already entered Nirvana but manifests again' refers to the above equality of the mundane world and Nirvana. 'Above' refers to Prabhūtaratna Tathāgata being in the world, which is Nirvana. Now, explaining that Prabhūtaratna enters Nirvana means that he is always in the world. Therefore, it is known that the mundane world and Nirvana are equal. Since the mundane world and Nirvana are equal, it is known that oneself and others are also equal. 'Oneself' refers to Prabhūtaratna's body. 'Others' refers to the bodies of the Buddhas in the ten directions and Śākyamuni (Founder of Buddhism) Buddha. The text is exactly like this. It requires deep contemplation to grasp it.'
。又多寶雖入涅槃常示現世間。以此為世間涅槃平等。即類釋迦等十方佛。雖在世間常是涅槃亦是世間涅槃平等。又多寶佛常在世間而稱入涅槃。釋迦等十方佛雖在世間亦是涅槃也。故知多寶與釋迦自他不異也。亦自他法身平等也。維摩有三種如。謂一切法亦如也一切眾生亦如也眾賢聖亦如也。一切法亦如也。是第三平等。一切眾生亦如也。此是第二平等。眾賢聖亦如也。是第一平等。欲示世間涅槃平等如中論涅槃品云。世間與涅槃無有小分別。涅槃與世間亦無小分別。生死之實際及與涅槃際。如是二際者無豪厘差別。智度論云。唯大乘法中說生死涅槃平等。小乘法中無有此理。與法華論意同 如是三種無煩惱人者。第二別論受記義。亦是重釋三平等中初乘平等。又二乘作佛是法華正宗。如智度論云。法華經是秘密法。明阿羅漢作佛故也。就文有五。第一明授記所由。第二明受聲聞菩薩記差別。第三明受記不同。第四明聲聞得記不得記。第五重論三乘一乘。就初文又二。第一敘病。第二明對治藥。就初又四。第一總明三種人有染慢之心。
如是三種無煩惱人染慢之心 即是無明心也 見彼此身所作差別者。第二見六道三乘不同。
見彼此身所作差別 此即是分別心也 以不知彼此法身佛性悉平等故。第三
【現代漢語翻譯】 現代漢語譯本：此外，多寶佛（Prabhutaratna Buddha，意為寶勝佛）雖然已經入涅槃，但常示現在世間，以此表明世間與涅槃是平等的。這就類似於釋迦牟尼佛（Sakyamuni Buddha）等十方諸佛，雖然身處世間，但常在涅槃之中，這也是世間與涅槃的平等。而且，多寶佛常在世間卻被稱為已入涅槃，釋迦牟尼佛等十方諸佛雖然身處世間，但也等同於涅槃。因此可知，多寶佛與釋迦牟尼佛，自他不異，也是自體與他體的法身平等。維摩詰（Vimalakirti）有三種『如』，即一切法如、一切眾生如、眾賢聖如。一切法如，是第三平等；一切眾生如，是第二平等；眾賢聖如，是第一平等。想要顯示世間與涅槃的平等，如《中論·涅槃品》所說：『世間與涅槃，沒有絲毫分別；涅槃與世間，也沒有絲毫分別。生死的實際與涅槃的實際，這兩者的界限沒有絲毫差別。』《智度論》說：『只有在大乘佛法中才說生死與涅槃是平等的，小乘佛法中沒有這個道理。』這與《法華論》的觀點相同。『如是三種無煩惱人』，這是第二部分，特別論述授記的意義，也是重新解釋三平等中的初乘平等。而且，二乘（聲聞乘和緣覺乘）作佛是《法華經》的正宗。如《智度論》所說：『《法華經》是秘密法，因為它闡明阿羅漢（Arhat，意為應供）可以成佛。』從文義上來說，有五個方面：第一，闡明授記的緣由；第二，闡明聲聞（Sravaka，意為聞法者）和菩薩（Bodhisattva，意為覺有情）受記的差別；第三，闡明受記的不同；第四，闡明聲聞得記與不得記；第五，重新論述三乘歸一乘。就第一個方面來說，又分為兩部分：第一，敘述病癥；第二，闡明對治之藥。就第一部分來說，又分為四個方面：第一，總的說明三種人有染污和傲慢之心。 『如是三種無煩惱人染慢之心』，就是無明之心。 『見彼此身所作差別者』，第二，見到六道和三乘的不同。 『見彼此身所作差別』，這就是分別心。 『以不知彼此法身佛性悉平等故』，第三。
【English Translation】 English version: Furthermore, although Prabhutaratna Buddha (meaning 'Treasure Victory Buddha') has entered Nirvana, he constantly appears in the world, thereby demonstrating that the world and Nirvana are equal. This is similar to Sakyamuni Buddha (meaning 'Sage of the Shakya clan') and the Buddhas of the ten directions, who, although present in the world, are constantly in Nirvana; this is also the equality of the world and Nirvana. Moreover, Prabhutaratna Buddha is constantly in the world but is said to have entered Nirvana, and Sakyamuni Buddha and the Buddhas of the ten directions, although present in the world, are also equivalent to Nirvana. Therefore, it can be known that Prabhutaratna and Sakyamuni are not different from each other, and that the Dharmakayas (meaning 'body of the Dharma') of self and others are also equal. Vimalakirti has three kinds of 'suchness': the suchness of all dharmas, the suchness of all beings, and the suchness of all sages. The suchness of all dharmas is the third equality; the suchness of all beings is the second equality; the suchness of all sages is the first equality. To show the equality of the world and Nirvana, as stated in the Nirvana chapter of the Madhyamaka-karika (meaning 'Fundamental Verses on the Middle Way'): 'There is no small difference between the world and Nirvana; there is no small difference between Nirvana and the world. The limit of Samsara (meaning 'cyclic existence') and the limit of Nirvana, there is not a hair's breadth of difference between these two limits.' The Mahaprajnaparamita-sastra (meaning 'Great Treatise on the Perfection of Wisdom') says: 'Only in the Mahayana (meaning 'Great Vehicle') Dharma is it said that Samsara and Nirvana are equal; there is no such principle in the Hinayana (meaning 'Small Vehicle') Dharma.' This is the same as the meaning of the Lotus Sutra Treatise. 'These three kinds of people without afflictions,' this is the second part, specifically discussing the meaning of prediction, and is also a re-explanation of the initial vehicle equality in the three equalities. Moreover, the attainment of Buddhahood by the two vehicles (Sravakayana and Pratyekabuddhayana) is the central theme of the Lotus Sutra. As the Mahaprajnaparamita-sastra says: 'The Lotus Sutra is a secret Dharma, because it elucidates that Arhats (meaning 'worthy one') can attain Buddhahood.' In terms of the text, there are five aspects: first, elucidating the reasons for prediction; second, elucidating the differences in prediction for Sravakas (meaning 'hearers') and Bodhisattvas (meaning 'enlightenment beings'); third, elucidating the differences in prediction; fourth, elucidating whether Sravakas receive prediction or not; fifth, re-discussing the three vehicles returning to the one vehicle. Regarding the first aspect, it is further divided into two parts: first, describing the illness; second, elucidating the remedy. Regarding the first part, it is further divided into four aspects: first, generally explaining that the three kinds of people have defilement and arrogance. 'These three kinds of people without afflictions have defilement and arrogance,' which is the mind of ignorance. 『Seeing the differences in what each other's bodies do,』 second, seeing the differences between the six realms and the three vehicles. 『Seeing the differences in what each other's bodies do,』 this is the discriminating mind. 『Because they do not know that the Dharmakaya and Buddha-nature of each other are all equal,』 third.
不得無分別智也。
以不知彼此佛性法身悉平等故 即謂彼人我證此法彼人不得。第四重起分別心。
即謂彼人我證此法彼人不得 對治此義。第二明能治之藥。
對治此故與諸聲聞授記應知 彼聲聞等為實成佛下。第二論聲聞菩薩得記不同。就文為二。初問。次答。問中有二。初定二關。
問曰彼聲聞等為實成佛故與授記為不成佛與授記耶 從若實成佛者。第二雙結兩難。
若實成佛者菩薩何故於無量劫修集無量種種功德若不成佛者云何虛妄與之授記 文處易知 彼聲聞等得受記下。第二雙通兩難。就文亦二。第一雙答。第二雙非。第一雙答即成二別。今前通答第一難。
答曰彼聲聞等得授記者得決定心非謂聲聞成就法性 難意云。若聲聞實成佛菩薩何故無量劫修習無量功德。故今釋云。聲聞得受記者但得決定心耳。言得決定心者。決定者名信。得入十信位非成就法性故。正答其問。下文明法性即是法身。聲聞未成法身。初明得決定心。即十信之始非成就法性。未得究竟之修 如來依彼三種平等說一乘法故者。釋第二難。
如來依彼三種平等說一乘法故以如來法身與彼聲聞法身平等無異故故與授記 難意云。聲聞若不成佛云何虛妄為之受記。是故先釋云。以如來法身與
【現代漢語翻譯】 不得沒有分別智（Vikalpa-jnana）啊。
因為不知曉諸佛的佛性（Buddha-dhatu）和法身（Dharmakaya）完全平等，就說『那個人我證得了此法，那個人沒有證得』。這是第四重生起分別心。
就說『那個人我證得了此法，那個人沒有證得』，爲了對治這個意義，第二點說明能治療的藥。
爲了對治這個，所以才給諸聲聞（Sravaka）授記，應當知曉。『彼聲聞等為實成佛下』，第二點討論聲聞和菩薩（Bodhisattva）得記的不同。就文分為兩部分。首先是提問，然後是回答。提問中又有兩點，首先確定兩個關鍵點。
問：那些聲聞等，是因為確實能成佛才給他們授記，還是因為不能成佛才給他們授記呢？從『若實成佛者』開始，第二點是雙重總結兩個難點。
如果確實能成佛，菩薩為何要在無量劫中修集無量種種功德？如果不能成佛，為何要虛妄地給他們授記？文句所在之處容易知曉。『彼聲聞等得受記下』，第二點是雙重疏通兩個難點。就文也分為兩部分，第一是雙重回答，第二是雙重否定。第一雙重回答即成就兩種區別。現在先疏通回答第一個難點。
答：那些聲聞等得到授記，是得到決定心，不是說聲聞成就了法性。難點的意思是說，如果聲聞確實能成佛，菩薩為何要無量劫修習無量功德？所以現在解釋說，聲聞得到授記只是得到決定心罷了。說得到決定心，決定心名為信，是得到進入十信位，不是成就法性。這是正面回答了提問。下面的文字說明法性就是法身，聲聞沒有成就法身。首先說明得到決定心，即十信的開始，不是成就法性，沒有得到究竟的修行。『如來依彼三種平等說一乘法故者』，解釋第二個難點。
如來依彼三種平等說一乘法，因為如來的法身與那些聲聞的法身平等沒有差異，所以才給他們授記。難點的意思是說，聲聞如果不能成佛，為何要虛妄地為他們授記？所以先解釋說，因為如來的法身與
【English Translation】 There must be no absence of discriminating wisdom (Vikalpa-jnana).
Because they do not know that the Buddha-nature (Buddha-dhatu) and Dharmakaya (Dharmakaya) of all Buddhas are completely equal, they say, 'That person, I, have attained this Dharma, but that person has not.' This is the fourth level of arising discriminating thoughts.
Saying, 'That person, I, have attained this Dharma, but that person has not,' to counteract this meaning, the second point explains the medicine that can cure it.
To counteract this, predictions are given to all Sravakas (Sravaka), it should be known. '彼聲聞等為實成佛下', the second point discusses the difference between Sravakas and Bodhisattvas (Bodhisattva) receiving predictions. The text is divided into two parts. First is the question, then the answer. The question has two points, first determining the two key points.
Question: Are those Sravakas given predictions because they will actually become Buddhas, or are they given predictions because they will not become Buddhas? Starting from '若實成佛者', the second point is a double summary of the two difficulties.
If they will actually become Buddhas, why do Bodhisattvas cultivate countless kinds of merits for countless kalpas? If they will not become Buddhas, why give them false predictions? The location of the sentences is easy to know. '彼聲聞等得受記下', the second point is a double explanation of the two difficulties. The text is also divided into two parts, the first is a double answer, and the second is a double negation. The first double answer achieves two distinctions. Now, first explain the first difficulty.
Answer: Those Sravakas who receive predictions obtain a determined mind, it is not said that Sravakas achieve Dharma-nature. The meaning of the difficulty is, if Sravakas actually become Buddhas, why do Bodhisattvas cultivate countless merits for countless kalpas? Therefore, it is now explained that Sravakas receiving predictions only obtain a determined mind. Saying that they obtain a determined mind, a determined mind is called faith, which is obtaining entry into the ten stages of faith, not achieving Dharma-nature. This is a direct answer to the question. The following text explains that Dharma-nature is Dharmakaya, and Sravakas have not achieved Dharmakaya. First, it is explained that they obtain a determined mind, which is the beginning of the ten stages of faith, not achieving Dharma-nature, and not obtaining ultimate cultivation. '如來依彼三種平等說一乘法故者', explains the second difficulty.
The Tathagata (Tathagata) teaches the One Vehicle Dharma based on the equality of those three kinds, because the Dharmakaya of the Tathagata is equal and without difference from the Dharmakaya of those Sravakas, therefore predictions are given to them. The meaning of the difficulty is, if Sravakas cannot become Buddhas, why give them false predictions? Therefore, it is first explained that because the Dharmakaya of the Tathagata is equal to
聲聞法身平等無異故與受記。非是虛妄。問。前云得決定心故與受記。后明依佛性平等故與受記。此二何異。答。前是緣因后是正因。又前是引出佛性。后是自性住佛性。所以為異 非是具足修行功德者。第二雙非結酬前兩難也。
非即具足修行功德故是故菩薩功德具足諸聲聞人功德未具足 前結酬初難也。是故菩薩功德具足諸聲聞人功德未具足。結酬第二難也 言受記者有六處示現下。第三論受記不同。就文為二。第一總標授記不同。第二別釋。就初又二。第一總明六處示現。
言授記者有六處示現 五是如來記一是菩薩記下。第二別明結授記人唯有兩種。
五是如來記一者菩薩記 如來記者。第二別釋二人。即成二別。就釋如來記五人即成五別。第一人眾所知識名號不同故與別記。
如來記者謂舍利弗摩訶迦葉等眾所知識故名號不同故與別記 身子迦葉等四大聲聞。此之五人是眾所知識。成佛名號不同故前後與記。稱為別記也 第二類成佛同一名號。故俱時與記。
富樓那等五百人千二百人等同一名故俱時與記 第三類成佛俱同一號。但非眾所知識。故與第二為異。亦俱時與記。
學無學等俱同一號又復非是眾所知識故一時與記 提婆達多記者。上之三類與善人記。今與惡
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka）的法身（Dharmakāya）平等無異，所以才給予授記（vyākaraṇa），並非虛妄。問：前面說因為得到決定心（niyata-citta）所以給予授記，後面又說依據佛性（Buddha-dhātu）平等所以給予授記，這兩種說法有什麼不同？答：前面說的是緣因（pratyaya-hetu），後面說的是正因（hetu）。而且，前面是引出佛性，後面是自性住佛性（prakṛti-stha-gotra），所以有所不同。『非是具足修行功德者』，第二重否定是爲了迴應前面提出的兩個難題。 『非即具足修行功德故』，因此菩薩（Bodhisattva）的功德具足，而諸聲聞的功德未具足——這是爲了迴應最初的難題。『是故菩薩功德具足諸聲聞人功德未具足』，這是爲了迴應第二個難題。『言受記者有六處示現下』，第三部分討論授記的不同之處。從文章結構來看分為兩部分。第一部分總標授記的不同，第二部分分別解釋。在第一部分中又分為兩部分，第一部分總明六處示現。 『言授記者有六處示現』，『五是如來記一是菩薩記下』，第二部分分別說明授記的人只有兩種。 『五是如來記一者菩薩記』，『如來記者』，第二部分分別解釋兩種人，即分為兩種類別。解釋如來授記的五種人，即分為五種類別。第一種人，因為大眾所熟知，名號不同，所以給予個別的授記。 『如來記者謂舍利弗（Śāriputra）摩訶迦葉（Mahākāśyapa）等眾所知識故名號不同故與別記』，舍利弗、迦葉等四大聲聞，這五個人是大眾所熟知的，成佛的名號不同，所以前後給予授記，稱為個別的授記。第二種，成佛的名號相同，所以同時給予授記。 『富樓那（Pūrṇa）等五百人千二百人等同一名故俱時與記』，第三種，成佛的名號都相同，但不是大眾所熟知的，所以與第二種不同，也同時給予授記。 『學無學等俱同一號又復非是眾所知識故一時與記』，提婆達多（Devadatta）的授記，以上的三種是給予善人的授記，現在給予惡人授記。
【English Translation】 English version The Dharmakāya (法身) of Śrāvakas (聲聞) is equal and without difference, therefore predictions (vyākaraṇa, 授記) are given, and it is not false. Question: Earlier it was said that predictions are given because of obtaining a determined mind (niyata-citta, 決定心), and later it was explained that predictions are given based on the equality of Buddha-dhātu (佛性). What is the difference between these two? Answer: The former refers to the causal condition (pratyaya-hetu, 緣因), and the latter refers to the direct cause (hetu, 正因). Moreover, the former is to elicit the Buddha-nature, and the latter is the naturally abiding Buddha-nature (prakṛti-stha-gotra, 自性住佛性), so they are different. 'Not those who have fully cultivated merits,' the second double negation is to respond to the two previous difficulties. 'Not because they have fully cultivated merits,' therefore the merits of Bodhisattvas (菩薩) are complete, while the merits of all Śrāvakas are not complete - this is to respond to the initial difficulty. 'Therefore, the merits of Bodhisattvas are complete, while the merits of all Śrāvakas are not complete,' this is to respond to the second difficulty. 'Speaking of predictions, there are six places of manifestation below,' the third part discusses the differences in predictions. From the structure of the text, it is divided into two parts. The first part generally marks the differences in predictions, and the second part explains them separately. In the first part, it is further divided into two parts, the first part generally explaining the six places of manifestation. 'Speaking of predictions, there are six places of manifestation,' 'Five are predictions by the Tathāgata (如來), one is a prediction by a Bodhisattva below,' the second part separately explains that there are only two types of people who receive predictions. 'Five are predictions by the Tathāgata, one is a prediction by a Bodhisattva,' 'Those who are predicted by the Tathāgata,' the second part separately explains the two types of people, thus dividing them into two categories. Explaining the five types of people who receive predictions from the Tathāgata, thus dividing them into five categories. The first type of person, because they are known by the masses and have different names, is given individual predictions. 'Those who are predicted by the Tathāgata are Śāriputra (舍利弗), Mahākāśyapa (摩訶迦葉), etc., who are known by the masses, so because their names are different, they are given separate predictions,' Śāriputra, Kāśyapa, and the other four great Śrāvakas, these five people are known by the masses, and their Buddha names are different, so they are given predictions at different times, called separate predictions. The second type, the Buddha names are the same, so predictions are given simultaneously. 'Pūrṇa (富樓那) and five hundred people, one thousand two hundred people, etc., have the same name, so predictions are given simultaneously,' The third type, the Buddha names are all the same, but they are not known by the masses, so they are different from the second type, and predictions are also given simultaneously. 'Those who are still learning and those who have completed learning all have the same name and are not known by the masses, so predictions are given at the same time,' The prediction of Devadatta (提婆達多), the above three types are predictions given to good people, now predictions are given to evil people.
人記。
與提婆達多記者示現如來無怨惡故 示現如來無怨惡者。調達跡中造三逆罪名為怨惡。今示佛無有怨惡。故與授記 前之四類雖有善之與惡皆是男子。第五比丘尼與天女即幽顯二女。對前善惡兩男亦皆得記。
與比丘尼及諸天女記者示現女人在家出家修菩薩行者皆證佛果故 法華文中。不見天女得記。但有龍女。或可即詺龍女以為天女。授女人記意者。示預是修菩薩行者皆得得佛故也 菩薩授記者。釋第二章門。
菩薩授記者如不輕菩薩品示現應知禮拜讚歎作如是言我不輕汝汝等皆當作佛者示諸眾生皆有佛性故 正示眾生有佛性者皆得成佛。故與受記 聲聞授記者下。第四簡聲聞得記不得記。就文為二。初列四種聲聞。
言聲聞授記者聲聞有四種一者決定聲聞二者增上慢聲聞三者退菩提心聲聞四者應化聲聞 從二種聲聞下。第二明得記不得記。就文又二。初就佛明二種聲聞得記二種不得記。從菩薩與授記者下。第二明菩薩通得與記。
二種聲聞如來與授記謂應化聲聞退已還發菩提心者決定增上慢者二種聲聞根未熟故如來不與授記 就菩薩與記中有二。第一句正明菩薩與授記。
菩薩與授記 從菩薩記者已下。第二釋疑。
菩薩授記者方便令發菩提心故 疑者云。
【現代漢語翻譯】 現代漢語譯本： 人記。
與提婆達多（Devadatta）記者，是爲了示現如來沒有怨恨和厭惡的緣故。示現如來沒有怨恨和厭惡，是因為提婆達多在佛的足跡中造作了殺父、殺阿羅漢、破和合僧這三種逆罪，通常被認為是怨恨和厭惡的對象。現在顯示佛陀沒有怨恨和厭惡，所以給他授記。前面的四類，雖然有善有惡，但都是男子。第五類比丘尼和諸天女，即幽顯二女，對應前面的善惡兩男，也都得到授記。
與比丘尼及諸天女記者，是爲了示現女人無論在家出家，修菩薩行者，都能證得佛果的緣故。《法華經》文中，沒有見到天女得到授記，只有龍女。或許可以將龍女稱為天女。授予女人記的意義在於，顯示凡是修菩薩行者，都能證得佛果。菩薩授記，解釋第二章門。
菩薩授記者，如《常不輕菩薩品》所示，應知禮拜讚歎，並說『我不輕視你們，你們都將成佛』，是爲了顯示一切眾生都具有佛性的緣故。正是顯示眾生具有佛性，都能成佛，所以給予授記。聲聞授記在下面。第四點是簡別聲聞得記與不得記的情況，從文義上分為兩部分。首先列出四種聲聞。
言聲聞授記者，聲聞有四種：一是決定聲聞，二是增上慢聲聞，三是退菩提心聲聞，四是應化聲聞。從『二種聲聞下』開始，第二部分說明得記與不得記的情況。從文義上又分為兩部分。首先就佛陀而言，說明兩種聲聞得記，兩種不得記。從『菩薩與授記者下』開始，第二部分說明菩薩普遍可以給予授記。
兩種聲聞如來給予授記，即應化聲聞和退失菩提心后又重新發心的聲聞。決定聲聞和增上慢聲聞這兩種聲聞，因為根基尚未成熟，所以如來不給予授記。關於菩薩給予授記，其中有兩點。第一句明確說明菩薩給予授記。
菩薩與授記。從『菩薩記者已下』開始，第二部分解釋疑問。
菩薩授記者，是爲了方便令眾生髮起菩提心的緣故。有疑問說：
【English Translation】 English version: Record of People.
The prediction given to Devadatta (Devadatta), is to demonstrate that the Tathagata (Tathagata) has no resentment or aversion. The demonstration that the Tathagata has no resentment or aversion is because Devadatta, in the Buddha's (Buddha) footsteps, committed the three rebellious acts of killing his father, killing an Arhat (Arhat), and causing disunity in the Sangha (Sangha), which are usually considered objects of resentment and aversion. Now it is shown that the Buddha has no resentment or aversion, so he is given a prediction. The previous four categories, although with good and evil, are all men. The fifth category, Bhikkhunis (Bhikkhunis) and heavenly women, that is, the two women, visible and invisible, corresponding to the two men, good and evil, also receive predictions.
The prediction given to Bhikkhunis and heavenly women is to demonstrate that women, whether lay or ordained, who cultivate the Bodhisattva (Bodhisattva) path, can attain Buddhahood (Buddhahood). In the text of the Lotus Sutra, heavenly women are not seen to receive predictions, only dragon girls. Perhaps the dragon girl can be called a heavenly woman. The meaning of giving predictions to women is to show that all those who cultivate the Bodhisattva path can attain Buddhahood. The prediction given by Bodhisattvas explains the second chapter.
The prediction given by Bodhisattvas, as shown in the Never Disparaging Bodhisattva chapter, should be known to pay homage and praise, and say, 'I do not despise you, you will all become Buddhas,' is to show that all sentient beings have Buddha-nature (Buddha-nature). It is precisely to show that sentient beings have Buddha-nature and can all become Buddhas, so predictions are given. The prediction given to Sravakas (Sravakas) is below. The fourth point is to distinguish the cases where Sravakas receive predictions and do not receive predictions, which is divided into two parts in terms of meaning. First, list the four types of Sravakas.
Speaking of the prediction given to Sravakas, there are four types of Sravakas: first, determined Sravakas; second, Sravakas with increased pride; third, Sravakas who have regressed from the Bodhi-mind (Bodhi-mind); and fourth, manifested Sravakas. Starting from 'Two types of Sravakas below,' the second part explains the cases where predictions are received and not received. In terms of meaning, it is again divided into two parts. First, in terms of the Buddha, it is explained that two types of Sravakas receive predictions and two types do not. Starting from 'The prediction given by Bodhisattvas below,' the second part explains that Bodhisattvas can universally give predictions.
The two types of Sravakas to whom the Tathagata gives predictions are manifested Sravakas and Sravakas who have regressed from the Bodhi-mind and then re-arisen. The two types of Sravakas, determined Sravakas and Sravakas with increased pride, because their roots are not yet mature, the Tathagata does not give predictions. Regarding the prediction given by Bodhisattvas, there are two points. The first sentence clearly states that Bodhisattvas give predictions.
Bodhisattvas give predictions. Starting from 'Bodhisattva's record below,' the second part explains the doubts.
Bodhisattvas give predictions in order to facilitate sentient beings to arouse the Bodhi-mind. There is a doubt that:
若增上慢聲聞佛不與受記者。不輕菩薩何故通二人與之受記。釋云。佛就根熟未熟。故與記不與記。菩薩約二種義故。所以與記。一者如前明有佛性故得與授記。二者方便令發菩提心故與提記也。問。若爾佛何故不依此二義通授此四種人記。答。以菩薩例佛義亦得也 又依何義故下。第五論三乘名一乘義。就文為二。一者問。二者答。
又依何義故如來說三乘名為一乘 問意云。佛依何義說三乘名為一乘 依同義故者。第二答。就答為二。一據今教明同義故三乘名一乘。第二約昔義明不同故有三乘。就初又二。初標同義。
依同義故與諸聲聞大菩提記 同義者已下。舉法身平等以釋同義。
言同義者以如來法身聲聞法身彼此平等無差別故 以三乘同有法身平等。是故三乘同名一乘 以諸聲聞下。第二明約昔教有三乘不同。
以諸聲聞辟支佛等異乘故有差別以彼二乘非大乘故 以昔教未說三乘同法身平等故也 如來說言不離我身是無上義者。自上已來破十種人病明十種對治竟。從此已去第二明十種無上。就文為二。第一總明無上意。第二別明十無上。就初又二。第一標無上義唯在於佛。第二明說無上不說無上意。
如來說言不離我身是無上義 如來說言不離我身是無上義者。佛於一切人
【現代漢語翻譯】 現代漢語譯本：如果增上慢（zīēng shàng màn，未證得實際成就卻自認為已證得）的聲聞（shēng wén，聽聞佛陀教誨而證悟的修行者）佛不給予授記，那麼不輕菩薩（Bù qīng Pú sà，永不輕視任何人的菩薩）為何對這兩種人都給予授記？解釋說，佛是根據根器成熟與否來決定是否給予授記。菩薩是基於兩種意義給予授記：一是如前所述，因為他們具有佛性，所以可以給予授記；二是方便引導他們發起菩提心，所以給予授記。問：如果這樣，佛為何不依據這兩種意義普遍地給這四種人授記？答：以菩薩為例，佛也可以這樣做。 又依據什麼意義呢？以下是第五部分，論述三乘（sān shèng，聲聞乘、緣覺乘、菩薩乘）即一乘（yī shèng，唯一的成佛之道）的意義。從文義上分為兩部分：一是提問，二是回答。 又依據什麼意義，如來說三乘名為一乘？問的意思是：佛依據什麼意義說三乘名為一乘？依據共同的意義。第二是回答。回答分為兩部分：一是根據現在的教義說明因為有共同的意義，所以三乘名為一乘；二是根據過去的教義說明因為不同，所以有三乘。先說共同的意義。 依據共同的意義，給予所有聲聞大菩提（dà pú tí，偉大的覺悟）的授記。共同的意義是：以下解釋法身（fǎ shēn，佛的真身）平等來說明共同的意義。 所說的共同意義是指如來的法身和聲聞的法身彼此平等，沒有差別。因為三乘共同具有法身的平等性，所以三乘共同稱為一乘。因為所有聲聞。第二是說明根據過去的教義，三乘有不同。 因為所有聲聞、辟支佛（pì zhī fó，又稱緣覺，通過觀察因緣而覺悟者）等所乘不同，所以有差別，因為他們不是大乘（dà shèng，菩薩乘）。因為過去的教義沒有說三乘具有相同的法身和平等性。如來說『不離我身是無上義』。從上面開始，破除十種人的毛病，說明十種對治方法。從這裡開始，第二部分說明十種無上。從文義上分為兩部分：第一是總的說明無上的意義，第二是分別說明十種無上。先說第一部分，又分為兩部分：第一是標明無上的意義只在于佛，第二是說明說無上和不說無上的意義。 如來說『不離我身是無上義』。如來說『不離我身是無上義』，佛對於一切人
【English Translation】 English version: If the Buddha does not give predictions to Śrāvakas (shēng wén, 'hearers' or disciples who attain enlightenment through listening to the Buddha's teachings) with increased arrogance (zīēng shàng màn, those who overestimate their spiritual attainments), why does Bodhisattva Sadāparibhūta (Bù qīng Pú sà, 'Never Disparaging' Bodhisattva) give predictions to both types of people? The explanation is that the Buddha gives or does not give predictions based on the maturity of their faculties. The Bodhisattva gives predictions based on two meanings: first, as mentioned before, because they have Buddha-nature, they can be given predictions; second, to expediently inspire them to generate Bodhicitta (pú tí xīn, the mind of enlightenment), predictions are given. Question: If so, why doesn't the Buddha universally give predictions to these four types of people based on these two meanings? Answer: The Buddha can also do so, as exemplified by the Bodhisattva. Furthermore, based on what meaning does the Tathāgata (Rú lái, 'Thus Come One', an epithet of the Buddha) say that the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) are called the One Vehicle (yī shèng, the single vehicle to Buddhahood)? The question means: Based on what meaning does the Buddha say that the Three Vehicles are called the One Vehicle? Based on the meaning of sameness. The second is the answer. The answer is divided into two parts: first, according to the present teachings, it is explained that because there is a common meaning, the Three Vehicles are called the One Vehicle; second, according to the past teachings, it is explained that because they are different, there are Three Vehicles. First, state the common meaning. Based on the meaning of sameness, predictions of great Bodhi (dà pú tí, great enlightenment) are given to all Śrāvakas. The meaning of sameness is: the following explains the equality of Dharmakāya (fǎ shēn, the body of the Dharma) to illustrate the meaning of sameness. The so-called common meaning refers to the fact that the Dharmakāya of the Tathāgata and the Dharmakāya of the Śrāvakas are equal to each other, without any difference. Because the Three Vehicles commonly have the equality of the Dharmakāya, the Three Vehicles are commonly called the One Vehicle. Because all Śrāvakas. The second is to explain that according to the past teachings, the Three Vehicles are different. Because all Śrāvakas, Pratyekabuddhas (pì zhī fó, 'solitary Buddhas' who attain enlightenment on their own) and others have different vehicles, there are differences, because they are not Mahāyāna (dà shèng, the Great Vehicle). Because the past teachings did not say that the Three Vehicles have the same Dharmakāya and equality. The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed.' From above, the faults of ten types of people are refuted, and ten types of antidotes are explained. From here onwards, the second part explains the ten unsurpassed qualities. From the meaning of the text, it is divided into two parts: first, a general explanation of the meaning of unsurpassed; second, a separate explanation of the ten unsurpassed qualities. First, state the first part, which is further divided into two parts: first, it is stated that the meaning of unsurpassed is only in the Buddha; second, it is explained the meaning of speaking of unsurpassed and not speaking of unsurpassed. The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed.' The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed,' the Buddha for all people
中最為無上。故判無上唯在於佛。而言不離我身者。謂不離法身最是無上。問。何因緣故忽此此語來。答。因上同不同義故生。今明三乘同有法身。昔明三乘不同法身。因於此語故明同有法身便是無上。若前門中不明同有法身便非無上也 一切聲聞下。第二明說無上不說無上意。初明二乘法中不說無上義。
一切聲聞辟支佛二乘法中不說此義以其不能如實解故 以二乘人不能解故 以是義故下。明菩薩法中說于無上。
以是義故諸菩薩等行菩薩行非為虛妄 以菩薩能解能行非為虛妄。此同攝大乘論十種勝相併無等聖教也 無上義者。第二別釋十種無上。就文又二。初總標十。第二別釋十。總標中。初一句牒無上義。
無上義者 自余殘修多羅下。示明無上經處。仍勸物令知。
自余殘修多羅明無上義無上義者有十種應知 亦如攝論。應知勝相等 一者示現種子無上故下。第二釋即成十階。就初文為三。初標章。
一者示現種子無上故 種子無上即是菩提心。華嚴云。菩提心者是十方三世諸佛種子。三世諸佛以菩提心成正覺故 說雲雨譬喻下。第二示經處。
說雲雨譬喻 雲雨是能生種子之法。故舉能生以顯所生。又云雨譬中明種子無上故也 汝等所行是菩薩道。第三釋經。
【現代漢語翻譯】 現代漢語譯本 在一切之中，什麼是最為無上的？因此判定無上唯獨在於佛。而說『不離我身』，是指不離法身才是最為無上的。問：是何因緣忽然說出此話？答：因為前面所說的『同』與『不同』的意義而產生。現在說明三乘共同具有法身，之前說明三乘不共同具有法身。因為這句話，所以說明共同具有法身便是無上。如果前面的說法中沒有說明共同具有法身，便不是無上了。『一切聲聞下』，第二部分說明說無上和不說無上的意義。首先說明在二乘法中不說無上的意義。 一切聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）的二乘法中，不說此無上之義，因為他們不能如實理解。因為二乘之人不能理解的緣故。『以是義故下』，說明在菩薩法中說無上。 因為這個緣故，諸菩薩（Bodhisattva，立志成佛的修行者）等行菩薩行，並非虛妄。因為菩薩能夠理解和實行，所以不是虛妄。這與《攝大乘論》（Mahāyānasaṃgraha）中的十種勝相以及『並無等聖教』相同。『無上義者』，第二部分分別解釋十種無上。就文義而言又分為兩部分。首先總標十種無上，然後分別解釋十種無上。總標中，第一句是解釋無上之義。 『無上義者』，從其餘殘餘的修多羅（Sutra，佛經）以下，指示說明無上經文所在之處，仍然勸導人們去了解。 『從其餘殘餘的修多羅（Sutra，佛經）中說明無上之義，無上之義有十種，應當知曉。』也如《攝大乘論》（Mahāyānasaṃgraha）所說，應當知曉勝相等。『一者示現種子無上故下』，第二部分解釋，即成就十個階段。就第一段文字而言，分為三部分。首先是標明章節。 『一者示現種子無上故』，種子無上即是菩提心（Bodhi-citta，覺悟之心）。《華嚴經》（Avataṃsaka Sūtra）云：『菩提心（Bodhi-citta，覺悟之心）者，是十方三世諸佛的種子。』三世諸佛以菩提心（Bodhi-citta，覺悟之心）成就正覺的緣故。『說雲雨譬喻下』，第二部分指示經文所在之處。 『說雲雨譬喻』，雲雨是能夠產生種子的法。所以舉出能生的事物來顯示所生的事物。又云雨譬喻中說明種子無上的緣故。『汝等所行是菩薩道』，第三部分解釋經文。
【English Translation】 English version Among all, what is the most unsurpassed? Therefore, it is determined that unsurpassedness lies solely in the Buddha. And saying 'not apart from my body' means that not being apart from the Dharmakaya (法身, body of the Dharma) is the most unsurpassed. Question: What is the cause and condition for suddenly uttering these words? Answer: It arises from the meaning of 'same' and 'different' mentioned earlier. Now it is explained that the Three Vehicles (三乘) commonly possess the Dharmakaya (法身, body of the Dharma), while previously it was explained that the Three Vehicles (三乘) do not commonly possess the Dharmakaya (法身, body of the Dharma). Because of this statement, it is explained that commonly possessing the Dharmakaya (法身, body of the Dharma) is unsurpassed. If the previous statement did not explain that commonly possessing the Dharmakaya (法身, body of the Dharma), then it would not be unsurpassed. 'All Sravakas (聲聞) below,' the second part explains the meaning of speaking of unsurpassedness and not speaking of unsurpassedness. First, it explains the meaning of not speaking of unsurpassedness in the Two Vehicles' (二乘) teachings. In the Two Vehicles' (二乘) teachings of all Sravakas (聲聞, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, those who attain enlightenment on their own without a teacher), this meaning of unsurpassedness is not spoken of because they cannot understand it as it truly is. Because people of the Two Vehicles (二乘) cannot understand it. 'Because of this meaning below,' it explains that unsurpassedness is spoken of in the Bodhisattva's (菩薩) teachings. Because of this reason, the Bodhisattvas (菩薩, beings who aspire to become Buddhas) and others who practice the Bodhisattva path are not doing so in vain. Because Bodhisattvas (菩薩, beings who aspire to become Buddhas) are able to understand and practice, it is not in vain. This is the same as the ten superior aspects in the Mahāyānasaṃgraha (攝大乘論) and the 'sacred teachings without equal.' 'The meaning of unsurpassedness,' the second part separately explains the ten kinds of unsurpassedness. In terms of the text, it is further divided into two parts. First, it generally outlines the ten kinds of unsurpassedness, and then it separately explains the ten kinds of unsurpassedness. In the general outline, the first sentence explains the meaning of unsurpassedness. 'The meaning of unsurpassedness,' from the remaining Sutras (修多羅, Buddhist scriptures) below, it indicates the location where the unsurpassed scriptures are explained, and still encourages people to understand. 'From the remaining Sutras (修多羅, Buddhist scriptures), the meaning of unsurpassedness is explained. There are ten kinds of unsurpassedness, which should be known.' It is also like what is said in the Mahāyānasaṃgraha (攝大乘論), one should know the superior aspects, etc. 'The first is showing the unsurpassedness of the seed below,' the second part explains, which completes the ten stages. In terms of the first paragraph, it is divided into three parts. First, it marks the chapter. 'The first is showing the unsurpassedness of the seed,' the unsurpassedness of the seed is the Bodhi-citta (菩提心, mind of enlightenment). The Avataṃsaka Sūtra (華嚴經) says: 'The Bodhi-citta (菩提心, mind of enlightenment) is the seed of all Buddhas in the ten directions and three times.' The Buddhas of the three times attain perfect enlightenment because of the Bodhi-citta (菩提心, mind of enlightenment). 'Speaking of the analogy of clouds and rain below,' the second part indicates the location of the scripture. 'Speaking of the analogy of clouds and rain,' clouds and rain are the Dharma (法) that can produce seeds. Therefore, the things that can produce are mentioned to show the things that are produced. Also, the analogy of clouds and rain explains the reason why the seed is unsurpassed. 'What you are practicing is the Bodhisattva path,' the third part explains the scripture.
汝等所行是菩薩道者謂發菩提心退已還發者前所修行善根不滅同后得果故 初牒經。謂發菩提心退已還發者。敘聲聞人有三時。一過去本發菩提心時。二者中間退菩提心時。三者聞法華經還發菩提心時。今即取前後菩提心為種無上。故取此文而釋之也。所修行善根不滅同后得果故者。過去發菩提心行菩薩行。中間雖退菩提心種子不滅。如攝大乘論云。此種子並附著梨耶。同后得果者。初發菩提心同後重發菩提心得成佛果故也 二者示現行無上故者。釋第二。前釋。次示經處。
二者示現修行無上故 以初發菩提心。次令修菩薩行。菩薩行比四乘行最為無上。故言行無上也 次示經處。
說大通智勝如來本事等故 三根聲聞及十六沙彌。于大通智勝佛時行佛行也 三者示現增長力無上者。釋第三。
三者示現增長力無上故說商主譬喻 以行菩薩行故菩薩行便增長。故言增長力無上。故說商主譬喻者。商主即是化城品導師也。經取能道眾人。故以導師為譬。論取能令價客獲于珍寶。故以商主為譬。
四者示現令解無上故說系寶珠譬喻 四者示現令解無上者。親友示衣內之珠。衣內之珠即菩提心。解菩提心是悟解中無上之解。故名解無上。問。何故云令解無上。答。過去十六沙彌說法華經。令
【現代漢語翻譯】 現代漢語譯本：
『你們所行的是菩薩道』是指發菩提心後退轉又重新發起菩提心的人，之前所修行的善根不會消失，和後來得到的果報相同。這是最初解釋經文。『指發菩提心後退轉又重新發起菩提心的人』，敘述聲聞乘人有三種情況：一是過去最初發菩提心的時候；二是中間退失菩提心的時候；三是聽聞《法華經》後重新發起菩提心的時候。現在選取前後兩次菩提心作為無上的種子，所以選取這段經文來解釋。『所修行的善根不會消失，和後來得到的果報相同』，過去發菩提心修行菩薩行，中間雖然退失菩提心，但菩提心的種子不會消失，如《攝大乘論》所說：『這個種子附著在阿賴耶識中』。『和後來得到的果報相同』，最初發菩提心和後來重新發起菩提心一樣，都能成就佛果。這是第二點，顯示修行無上，解釋第二點。前面是解釋，接下來是指出經文的出處。
第二點，顯示修行無上。因為最初發菩提心，然後讓人修行菩薩行，菩薩行比四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）的修行最為無上，所以說修行無上。接下來是指出經文的出處。
『說大通智勝如來（Mahābhijñājñānābhibhū，過去佛名）的本生故事等』，是指三根（上、中、下）的聲聞和十六沙彌（Śrāmaṇera，出家男子）在大通智勝佛時修行佛行。這是第三點，顯示增長力無上，解釋第三點。
第三點，顯示增長力無上，『所以說商主（指化城喻中的導師）的譬喻』，因為修行菩薩行，所以菩薩行便能增長，所以說增長力無上。『所以說商主的譬喻』，商主就是《化城喻品》中的導師。經文選取能引導眾人，所以用導師作為譬喻。《論》選取能讓旅客獲得珍寶，所以用商主作為譬喻。
第四點，顯示使人理解無上，『所以說系寶珠（指衣里明珠）的譬喻』。第四點，顯示使人理解無上，親友指示衣內的寶珠，衣內的寶珠就是菩提心，理解菩提心是悟解中最無上的理解，所以名為理解無上。問：為什麼說使人理解無上？答：過去十六沙彌說法華經，使
【English Translation】 English version:
'What you are practicing is the Bodhisattva path' refers to those who have generated the Bodhi mind (bodhicitta, the mind of enlightenment), retreated, and then regenerated it. The good roots cultivated before will not disappear and are the same as the fruits obtained later. This is the initial interpretation of the sutra. 'Refers to those who have generated the Bodhi mind, retreated, and then regenerated it,' describes three situations for Śrāvakas (hearers): first, when they initially generated the Bodhi mind in the past; second, when they retreated from the Bodhi mind in the middle; and third, when they heard the Lotus Sutra and regenerated the Bodhi mind. Now, the initial and subsequent Bodhi minds are taken as the seeds of the unsurpassed, so this passage is chosen for explanation. 'The good roots cultivated will not disappear and are the same as the fruits obtained later,' means that having cultivated Bodhisattva practices after initially generating the Bodhi mind, the seed of the Bodhi mind does not disappear even if one retreats in the middle, as the Mahāyānasaṃgraha states: 'This seed is attached to the Ālaya-vijñāna (store consciousness).' 'Are the same as the fruits obtained later' means that the initial generation of the Bodhi mind is the same as the subsequent regeneration of the Bodhi mind, both of which can achieve Buddhahood. This is the second point, showing that practice is unsurpassed, explaining the second point. The previous was an explanation, and next is pointing out the source of the sutra.
Second, showing that practice is unsurpassed. Because one initially generates the Bodhi mind and then causes others to cultivate Bodhisattva practices, Bodhisattva practices are the most unsurpassed compared to the practices of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), so it is said that practice is unsurpassed. Next is pointing out the source of the sutra.
'Speaking of the past events of Mahābhijñājñānābhibhū Tathāgata (大通智勝如來, name of a past Buddha) etc.,' refers to the Śrāvakas of the three roots (superior, middle, and inferior) and the sixteen Śrāmaṇeras (沙彌, novice monks) practicing Buddha practices during the time of Mahābhijñājñānābhibhū Buddha. This is the third point, showing that the power of growth is unsurpassed, explaining the third point.
Third, showing that the power of growth is unsurpassed, 'therefore, the parable of the merchant leader (referring to the guide in the parable of the illusory city)' is spoken. Because one cultivates Bodhisattva practices, Bodhisattva practices can grow, so it is said that the power of growth is unsurpassed. 'Therefore, the parable of the merchant leader' is spoken, the merchant leader is the guide in the Parable of the Illusory City chapter. The sutra selects the one who can guide the multitude, so the guide is used as a parable. The Treatise selects the one who can enable travelers to obtain treasures, so the merchant leader is used as a parable.
Fourth, showing that it enables understanding to be unsurpassed, 'therefore, the parable of the tied jewel (referring to the jewel in the robe)' is spoken. Fourth, showing that it enables understanding to be unsurpassed, a close friend points out the jewel inside the robe, the jewel inside the robe is the Bodhi mind, understanding the Bodhi mind is the most unsurpassed understanding among all understandings, so it is called unsurpassed understanding. Question: Why is it said that it enables understanding to be unsurpassed? Answer: In the past, the sixteen Śrāmaṇeras preached the Lotus Sutra, enabling
三根人得無上解故發菩提心。故云令解無上五者示現清凈國土無上者。上來四種並是敘因無上。從此已下明果無上。問。上四種明因為是釋迦因。為是所化眾生因。答。通得明於二種。別正是敘釋迦因。以釋迦初發菩提心故。有第一種子無上。發菩提心後於大通智勝佛所修行故有第二行無上。以行增長能導引示眾人之力。故云增長力無上。以力增長故能於過去世系于寶珠。故有能令解無上。問。既云能令眾生得無上解名解無上者。亦令眾生修行增長名增長力無上以不。答。亦得爾互文也。問。何以能知並就釋迦辨十無上。答。初總標中不離我身有無上義。故前十種無上敘釋迦從初發心乃至成佛始終事盡也。釋迦既爾。說此十事亦令眾生同於釋迦具於十種。攝論有無等境無等行無等果。今此經十種無上正明無等行無等果。境蘊在其中。五者示現清凈土無上者。釋第五。從此已去明果無上。問。何以得知前四是因。答。種子及行此二是因。故知系珠是過去世事亦是因。即系珠還領商主。系珠既是因商主亦是因。系珠商主由是一人故兩義說之。能導作佛。故名商主。令不失菩提心義故名系珠。初明凈土要前有土然後佛方出也。前明凈土無上。
五者示現清凈國土無上故示現多寶如來塔 如塔品一一方四百萬億那由他土
【現代漢語翻譯】 現代漢語譯本 三根人（具有三種根器的人）爲了獲得無上的解脫而發菩提心。所以說，『令解無上』。第五種『示現清凈國土無上』，以上四種都是敘述『因』的無上。從這裡開始闡明『果』的無上。問：前面四種闡明『因』，是釋迦牟尼佛的『因』，還是所教化眾生的『因』？答：都可以闡明這兩種『因』。但特別來說，正是敘述釋迦牟尼佛的『因』。因為釋迦牟尼佛最初發菩提心，所以有第一『種子無上』。發菩提心后，在大通智勝佛那裡修行，所以有第二『行無上』。因為修行增長，能夠引導眾人，所以說『增長力無上』。因為力量增長，所以能夠在過去世系住寶珠，所以有『能令解無上』。問：既然說能夠令眾生得到無上的解脫，名為『解無上』，那麼也能令眾生修行增長，名為『增長力無上』嗎？答：也可以這樣說，這是互文見義。問：憑什麼能夠知道都是就釋迦牟尼佛來辨別這十種無上？答：最初總的標示中，不離我身有無上的意義。所以前面的十種無上，敘述了釋迦牟尼佛從最初發心乃至成佛的始終事情。釋迦牟尼佛既然如此，說這十件事，也令眾生如同釋迦牟尼佛一樣，具備這十種。攝論中有無等境、無等行、無等果。現在這部經中的十種無上，正是闡明無等行、無等果。境蘊就在其中。第五種『示現清凈土無上』，是解釋第五種。從這裡開始闡明『果』的無上。問：憑什麼得知前面四種是『因』？答：『種子』和『行』，這兩種是『因』。所以知道系珠是過去世的事情，也是『因』。即系珠還帶領商主。系珠既然是『因』，商主也是『因』。系珠和商主由於是一個人，所以兩種意義來說。能夠引導成佛，所以名叫商主。令不失去菩提心的意義，所以名叫系珠。首先闡明凈土，要先有土，然後佛才出現。前面闡明凈土無上。 五者示現清凈國土無上，所以示現多寶如來塔（Tathāgata-stūpa）。如塔品中，一方有四百萬億那由他（nayuta）土。
【English Translation】 English version Those with the three roots (three types of faculties) generate the Bodhi mind in order to attain unsurpassed liberation. Therefore, it is said, 'causing understanding of the unsurpassed.' The fifth, 'manifesting the unsurpassed pure land,' the above four are all descriptions of the unsurpassed 'cause.' From here onwards, it elucidates the unsurpassed 'fruit.' Question: The previous four, elucidating the 'cause,' are they the 'cause' of Śākyamuni (釋迦牟尼) or the 'cause' of the beings to be taught? Answer: Both of these 'causes' can be elucidated. But specifically speaking, it is precisely describing the 'cause' of Śākyamuni. Because Śākyamuni initially generated the Bodhi mind, therefore there is the first 'unsurpassed seed.' After generating the Bodhi mind, he cultivated at the place of Great Universal Wisdom Excellence Buddha (大通智勝佛), therefore there is the second 'unsurpassed practice.' Because the practice increases, it can guide the multitude, therefore it is said 'unsurpassed increasing power.' Because the power increases, therefore he can in the past life attach the precious pearl, therefore there is 'causing understanding of the unsurpassed.' Question: Since it is said that it can cause beings to attain unsurpassed liberation, named 'understanding the unsurpassed,' then can it also cause beings to cultivate and increase, named 'unsurpassed increasing power'? Answer: It can also be said that way, it is mutual explanation. Question: How can one know that all are based on Śākyamuni to distinguish these ten unsurpassed qualities? Answer: In the initial general indication, there is the meaning of unsurpassed not apart from my body. Therefore, the previous ten unsurpassed qualities describe Śākyamuni from the initial generation of the mind until the accomplishment of Buddhahood, the entire matter. Since Śākyamuni is like this, saying these ten things also causes beings to be like Śākyamuni, possessing these ten qualities. The Compendium of Abhidharma has unequal realms, unequal practices, and unequal fruits. Now the ten unsurpassed qualities in this sutra precisely elucidate unequal practices and unequal fruits. The realm aggregates are within them. The fifth, 'manifesting the unsurpassed pure land,' is explaining the fifth. From here onwards, it elucidates the unsurpassed 'fruit.' Question: How can one know that the previous four are 'cause'? Answer: 'Seed' and 'practice,' these two are 'cause.' Therefore, knowing that attaching the pearl is a matter of the past life, it is also 'cause.' That is, attaching the pearl also leads the merchant chief. Since attaching the pearl is 'cause,' the merchant chief is also 'cause.' Attaching the pearl and the merchant chief are due to being the same person, therefore it is said in two meanings. Being able to guide to becoming a Buddha, therefore it is named merchant chief. Causing not to lose the meaning of the Bodhi mind, therefore it is named attaching the pearl. First elucidating the pure land, there must first be land, then the Buddha appears. Previously elucidating the unsurpassed pure land. The fifth, manifesting the unsurpassed pure land, therefore manifesting the Tathāgata-stūpa (多寶如來塔). As in the Stūpa Chapter, one direction has four million trillion nayutas (那由他) of lands.
。合為一土。即一切土中最勝為凈土無上也。
六者示現說無上故說解髻中明珠譬喻次示現說無上者。讓頂珠賜之。即是為說平等大慧。謂一切說中最勝為說無上。既有凈土便有教門故。次辨說無上也 次教化眾生無上。
七者示現教化眾生無上故地中涌出無量菩薩摩訶薩等故 既有教門便有眷屬故。次明教化眾生無上。以化得千世界塵數菩薩。三十二相皆已具足。數多德積一切所化眾生中最勝。謂眾生無上。即眷屬果也 八示現菩提無上。既有所化便有能化故。次辨得菩提果。有三乘菩提佛菩提。於二菩提中最勝。故云無上。就佛菩提中有五種。一發心菩提。二伏心菩提。三明心菩提。四出到菩提。五無上菩提。今明第五菩提。故云菩提無上。此文釋壽量品菩提無上文也。凡釋二事。第一釋三種菩提。第二釋本行菩薩道等三句。合釋六句經文。釋三菩提即三。一釋化身菩提。二釋報身菩提。三釋法身菩提。若就修行次第前明法身。法身即是自性住佛性故。根本有佛性。所以第一前明法身以有佛性故行因滿足。佛性顯現稱曰報身菩提。自德既成。次明化物故有化身菩提。今明說門次第釋迦八相成道示現於伽耶得佛。故知化身菩提。此之化身由報身故。次明報身菩提。報身由法身故。次明法佛菩提。就中有
【現代漢語翻譯】 現代漢語譯本：合為一個佛土。這在一切佛土中是最殊勝的，是無上的凈土。
第六，示現說法無上，所以用解下發髻中的明珠作比喻，接下來示現說法無上。把頂上的明珠賜予他人，就是為他說平等大慧。在一切說法中，這是最殊勝的，是說法無上。既然有凈土，便有教法，所以接下來辨明說法無上。接下來是教化眾生無上。
第七，示現教化眾生無上，所以從地中涌出無量菩薩摩訶薩等。既然有教法，便有眷屬，所以接下來闡明教化眾生無上。因為教化了如千世界微塵數般的菩薩，三十二相都已具足，數量眾多，功德積累深厚，在一切被教化的眾生中最為殊勝，是眾生無上，也就是眷屬的果報。第八，示現菩提無上。既然有所教化，便有能教化者，所以接下來辨明證得菩提果。有聲聞菩提、緣覺菩提和佛菩提。在二乘菩提和佛菩提中，佛菩提最為殊勝，所以說是無上。在佛菩提中又有五種：一、發心菩提（指初發菩提心），二、伏心菩提（指降伏煩惱心），三、明心菩提（指開悟明心），四、出到菩提（指出離生死到達涅槃），五、無上菩提（指究竟圓滿的佛果）。現在闡明的是第五種菩提，所以說是菩提無上。這段文字解釋《壽量品》中『菩提無上』的經文。總共解釋兩件事：第一，解釋三種菩提；第二，解釋『本行菩薩道』等三句。合起來解釋六句經文。解釋三種菩提即是三種：一、解釋化身菩提；二、解釋報身菩提；三、解釋法身菩提。如果按照修行次第，應該先闡明法身，因為法身就是自性住佛性。根本上具有佛性，所以首先闡明法身，因為具有佛性，所以修行因緣圓滿。佛性顯現就稱為報身菩提。自身功德成就后，接下來闡明教化眾生，所以有化身菩提。現在按照說法次第，釋迦牟尼佛示現八相成道，在伽耶證得佛果，所以知道是化身菩提。這個化身是由於報身而產生的，所以接下來闡明報身菩提。報身是由於法身而產生的，所以接下來闡明法佛菩提。其中有
【English Translation】 English version: They combine into one Buddha-land. This is the most supreme among all lands, the unsurpassed Pure Land.
Sixth, to demonstrate the unsurpassedness of preaching, the analogy of untying the pearl from the topknot is used. Next, to demonstrate the unsurpassedness of preaching, the pearl from the top of the head is bestowed. This is to preach the great wisdom of equality. Among all preachings, this is the most supreme, the unsurpassed preaching. Since there is a Pure Land, there is also the Dharma, so next, the unsurpassedness of preaching is distinguished. Next is the unsurpassedness of converting sentient beings.
Seventh, to demonstrate the unsurpassedness of converting sentient beings, countless Bodhisattva-Mahasattvas emerge from the earth. Since there is the Dharma, there are also retinues, so next, the unsurpassedness of converting sentient beings is clarified. Because as many Bodhisattvas as dust motes in a thousand worlds have been converted, all thirty-two marks are fully possessed, the number is vast, the accumulation of merit is profound, and among all converted sentient beings, they are the most supreme, the unsurpassedness of sentient beings, which is the fruit of the retinue. Eighth, to demonstrate the unsurpassedness of Bodhi (Enlightenment). Since there are those who are converted, there are those who can convert, so next, the attainment of the fruit of Bodhi is distinguished. There are Arhat Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi. Among the Two Vehicle Bodhi and Buddha Bodhi, Buddha Bodhi is the most supreme, so it is said to be unsurpassed. Within Buddha Bodhi, there are five types: 1. Initial Aspiration Bodhi (referring to the initial arising of Bodhicitta), 2. Subduing Mind Bodhi (referring to subduing afflictions), 3. Illuminating Mind Bodhi (referring to awakening and illuminating the mind), 4. Emerging and Arriving Bodhi (referring to escaping Samsara and arriving at Nirvana), 5. Unsurpassed Bodhi (referring to the ultimate and perfect Buddhahood). Now, the fifth Bodhi is being clarified, so it is said to be the unsurpassedness of Bodhi. This passage explains the sutra text 'Unsurpassed Bodhi' in the Chapter on the Duration of Life. In total, two things are explained: First, the three types of Bodhi are explained; second, the three phrases 'originally practiced the Bodhisattva path' etc. are explained. Together, six lines of sutra text are explained. Explaining the three Bodhis is the same as explaining three aspects: 1. Explaining the Nirmanakaya (Transformation Body) Bodhi; 2. Explaining the Sambhogakaya (Reward Body) Bodhi; 3. Explaining the Dharmakaya (Dharma Body) Bodhi. If following the order of practice, the Dharmakaya should be clarified first, because the Dharmakaya is the inherent Buddha-nature. Fundamentally possessing Buddha-nature, so the Dharmakaya is clarified first, because possessing Buddha-nature, the causes for practice are fulfilled. The manifestation of Buddha-nature is called Sambhogakaya Bodhi. After one's own virtues are accomplished, next, the conversion of sentient beings is clarified, so there is Nirmanakaya Bodhi. Now, according to the order of preaching, Shakyamuni Buddha demonstrated the eight phases of enlightenment, attaining Buddhahood in Gaya, so it is known to be Nirmanakaya Bodhi. This Nirmanakaya arises from the Sambhogakaya, so next, the Sambhogakaya Bodhi is clarified. The Sambhogakaya arises from the Dharmakaya, so next, the Dharma Buddha Bodhi is clarified. Within this, there are
二。一者標菩提無上。總明三種菩提。
八者示現成大菩提無上故示現三種佛菩提 從一者已下。第二別明三菩提。即成三別。一一中有二。初正釋。次引經。釋中有二。初標應化。
一者應化佛菩提 隨所應見下。合釋應化。
隨所應見而為示現故 此與攝論三佛小異。攝論分應化為二。今合應化為一。何以然者。攝論明應身與真如相應。即是此論報身化身即是八相成道。故分應化成二門。今此中明自德為報身。化他之義名應化身。又攝論及同性經。凈土中化諸菩薩名曰應身。今此中合若凈土穢土悉屬化他合名應化身也。論云。報身常住隨所應見。而為示現名為化身。
如經皆謂如來出釋氏宮去伽耶城不遠坐于道場得阿耨多羅三藐三菩提故 引經易知 二者報身菩提亦二。初釋。次引經。
二者報佛菩提十地行滿足得常涅槃證故 攝論云應身。今明報身者。與真如相應。故名應身。行因所得酬因義邊自之為報。義不相違。二論各舉其一而無違也。得常涅槃證者。還是佛性顯現。故名為報。佛性既常故報身常。報身既常顯前化身即是無常。
如經善男子我實成佛以來無量無邊百千萬億那由他劫故 引經易知 三者法佛菩提。就文有三。一略釋。二引經。三釋經。
三者法
【現代漢語翻譯】 現代漢語譯本 二。一者標菩提無上。總明三種菩提。 八者示現成大菩提無上故示現三種佛菩提。從一者已下。第二別明三菩提。即成三別。一一中有二。初正釋。次引經。釋中有二。初標應化。 一者應化佛菩提。隨所應見下。合釋應化。 隨所應見而為示現故。此與《攝論》三佛小異。《攝論》分應化為二。今合應化為一。何以然者。《攝論》明應身與真如相應，即是此論報身化身即是八相成道。故分應化成二門。今此中明自德為報身。化他之義名應化身。又《攝論》及《同性經》，凈土中化諸菩薩名曰應身。今此中合若凈土穢土悉屬化他合名應化身也。論云：『報身常住隨所應見，而為示現名為化身。』 如經皆謂如來出釋氏宮（釋迦族居住的宮殿）去伽耶城（古印度城市）不遠坐于道場得阿耨多羅三藐三菩提（無上正等正覺）故。引經易知。二者報身菩提亦二。初釋。次引經。 二者報佛菩提十地行滿足得常涅槃（常樂我凈的境界）證故。《攝論》云應身。今明報身者。與真如相應。故名應身。行因所得酬因義邊自之為報。義不相違。二論各舉其一而無違也。得常涅槃證者。還是佛性顯現。故名為報。佛性既常故報身常。報身既常顯前化身即是無常。 如經善男子我實成佛以來無量無邊百千萬億那由他劫（極大的時間單位）故。引經易知。三者法佛菩提。就文有三。一略釋。二引經。三釋經。 三者法
【English Translation】 English version II. 1. The first is to mark Bodhi as supreme, generally explaining the three kinds of Bodhi (enlightenment). 8. The eighth is to demonstrate the attainment of great Bodhi as supreme, hence demonstrating the three kinds of Buddha-Bodhi. From the first onwards, the second separately explains the three Bodhisattvas, thus forming three distinctions. Each distinction has two parts: first, a direct explanation; second, a quotation from scripture. The explanation has two parts: first, marking the manifested and transformed. 1. The first is the manifested and transformed Buddha-Bodhi. 'According to what is appropriate to be seen' below, combines and explains the manifested and transformed. Because it manifests according to what is appropriate to be seen. This differs slightly from the three Buddhas in the She Lun (Compendium of Abhidharma Doctrines). The She Lun divides the manifested and transformed into two, but now combines the manifested and transformed into one. Why is this so? The She Lun clarifies that the manifested body corresponds with Suchness (true nature), which is the reward body and transformation body in this treatise, namely the eight aspects of attaining enlightenment. Therefore, the manifested and transformed are divided into two aspects. Now, this clarifies that one's own virtue is the reward body, and the meaning of transforming others is called the manifested and transformed body. Also, in the She Lun and the Tathāgatagarbha Sūtra, transforming Bodhisattvas in the Pure Land is called the manifested body. Now, this combines both Pure Land and impure lands, all belonging to the transformation of others, collectively called the manifested and transformed body. The treatise says: 'The reward body is permanent and dwells, manifesting according to what is appropriate to be seen, which is called the transformation body.' As the scriptures all say, 'The Tathagata (Buddha) left the Shakya (Shakya clan) palace, not far from Gaya (an ancient Indian city), sat in the Bodhimanda (place of enlightenment) and attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' The quotation from scripture is easy to understand. 2. The second is the reward body Bodhi, also in two parts: first, explanation; second, quotation from scripture. 2. The second is the reward Buddha-Bodhi, attaining constant Nirvana (state of eternal bliss) because the ten Bhumi (ten grounds) practices are fulfilled. The She Lun calls it the manifested body. Now, clarifying the reward body means it corresponds with Suchness, hence it is called the manifested body. The reward for the cause of practice is self-reward in terms of meaning. The meanings are not contradictory. The two treatises each cite one aspect without contradiction. Attaining the proof of constant Nirvana is still the manifestation of Buddha-nature, hence it is called reward. Since Buddha-nature is constant, the reward body is constant. Since the reward body is constant, it shows that the previous transformation body is impermanent. As the scripture says, 'Good son, since I actually attained Buddhahood, countless hundreds of thousands of millions of nayutas (a very large number) of kalpas (an immeasurable period of time) have passed.' The quotation from scripture is easy to understand. 3. The third is the Dharma Buddha-Bodhi. In terms of the text, there are three parts: first, a brief explanation; second, a quotation from scripture; third, an explanation of the scripture. 3. The third is the Dharma
佛菩提謂如來藏性凈涅槃常恒清涼不變義故 初標法佛菩提。法即是性凈涅槃真如法。即如體有覺義。故名為佛。至妙虛通名之為道。道即菩提也。謂如來藏性凈涅槃者。出法佛菩提體經論不同。余經云。隱名如來藏。顯名法身。此論正以如來藏為法身。顯即名報身。言性凈涅槃者。涅槃有二種。一性凈。二方便凈。本性清凈名為性凈。修方便斷煩惱得凈名方便凈。今此用性凈涅槃是法佛菩提。方便凈屬報佛也。二凈即是攝論有垢真如無垢真如也。常恒清涼不變者。出性凈涅槃體。此性凈涅槃。體是常住故言常恒。攝論云。清者是凈。涼者是樂。是凈樂二德故言清涼也。又云。清者有餘。涼者無餘。宜用前意釋此文。不變如上釋 如經已下。第二示經處。
如經如來如實知見三界之相乃至不如三界見於三界故 從如來如實知見乃至不如三界見於三界。並是釋法佛菩提文 言三界相者。第三釋經。凡釋五句經文。即成五段。一一中有二。初牒經。次釋。
三界相者 三界相者。牒初句經也 謂眾生界即涅槃界。第二釋經。
謂眾生界即涅槃界不離眾生界有如來藏故 眾生界本來四絕。即涅槃界也。不離眾生界有如來藏故者。上標即。今以不離釋上即也 無有生死若退若出者。釋第二句。初牒。
【現代漢語翻譯】 現代漢語譯本：佛菩提是指如來藏的自性清凈、涅槃的常恒清涼不變之義，首先標明法佛菩提。法即是自性清凈涅槃的真如法，即如實之體具有覺悟之義，所以名為佛。達到精妙虛通的境界，稱之為道，道即是菩提。所謂如來藏的自性清凈涅槃，是說明法佛菩提的本體，經論的說法不同。其他經典說，隱沒時名為如來藏，顯現時名為法身。此論正是以如來藏為法身，顯現時即名為報身。說到自性清凈涅槃，涅槃有兩種，一是自性清凈，二是方便清凈。本性清凈名為自性清凈，通過修行方便斷除煩惱而得到的清凈名為方便清凈。現在這裡用自性清凈涅槃來指代法佛菩提，方便清凈屬於報佛。這兩種清凈也就是《攝大乘論》里說的有垢真如和無垢真如。常恒清涼不變，是說明自性清凈涅槃的本體。這個自性清凈涅槃，本體是常住的，所以說常恒。《攝大乘論》說，『清』是凈，『涼』是樂，是凈和樂兩種功德，所以說清涼。又說，『清』是有餘，『涼』是無餘。宜用前一種意思來解釋這段文字。不變如上面解釋的那樣。以下『如經』開始，第二部分是指出經典的出處。 『如經：如來如實知見三界之相，乃至不如三界見於三界』，從『如來如實知見』乃至『不如三界見於三界』，都是解釋法佛菩提的文字。說到三界之相，第三部分是解釋經文。凡是解釋五句經文，就成為五個段落，每一段中都有兩個部分，先是引用經文，然後是解釋。 『三界相者』，『三界相者』，是引用第一句經文。『謂眾生界即涅槃界』，第二部分是解釋經文。 『謂眾生界即涅槃界，不離眾生界有如來藏故』，眾生界本來是四絕，即是涅槃界。『不離眾生界有如來藏故』，上面標明『即』，現在用『不離』來解釋上面的『即』。『無有生死若退若出者』，解釋第二句，先引用。
【English Translation】 English version: 'Buddha-bodhi' refers to the Tathagatagarbha's (如來藏 - the womb of the Tathagata) intrinsic purity, Nirvana's (涅槃 - liberation from suffering) constant, cool, and unchanging meaning. First, it marks the Dharma-Buddha-bodhi. Dharma (法 - law, principle) is the True Thusness (真如 - suchness, reality) of the intrinsically pure Nirvana, meaning the real substance has the meaning of enlightenment, therefore it is called Buddha. Reaching the realm of exquisite subtlety and unobstructedness is called the Tao (道 - the Way), and the Tao is bodhi. The so-called Tathagatagarbha's intrinsic purity Nirvana explains the substance of Dharma-Buddha-bodhi, and the scriptures and treatises have different interpretations. Other scriptures say that when hidden, it is called Tathagatagarbha; when manifested, it is called Dharmakaya (法身 - Dharma body). This treatise precisely takes the Tathagatagarbha as the Dharmakaya, and when manifested, it is called Sambhogakaya (報身 - reward body). Speaking of intrinsically pure Nirvana, there are two types of Nirvana: one is intrinsic purity, and the other is expedient purity. The original nature is pure, which is called intrinsic purity; obtaining purity through cultivating expedient means to cut off afflictions is called expedient purity. Now, intrinsically pure Nirvana is used here to refer to Dharma-Buddha-bodhi, and expedient purity belongs to the Sambhogakaya Buddha. These two purities are also the defiled True Thusness and undefiled True Thusness mentioned in the Mahāyānasaṃgraha (攝大乘論). 'Constant, cool, and unchanging' explains the substance of intrinsically pure Nirvana. This intrinsically pure Nirvana is permanent in substance, hence the words 'constant'. The Mahāyānasaṃgraha says, 'Purity is cleanliness, coolness is joy,' which are the two virtues of purity and joy, hence the words 'cool'. It also says, 'Purity is with remainder, coolness is without remainder.' It is appropriate to use the former meaning to interpret this passage. 'Unchanging' is as explained above. From 'As the scripture' below, the second part points out the source of the scripture. 'As the scripture: The Tathagata truly knows and sees the characteristics of the Three Realms (三界 - the realm of desire, the realm of form, and the formless realm), and does not see the Three Realms as the Three Realms.' From 'The Tathagata truly knows and sees' to 'does not see the Three Realms as the Three Realms' are all explanations of the words of Dharma-Buddha-bodhi. Speaking of the characteristics of the Three Realms, the third part is the explanation of the scripture. Whenever five lines of scripture are explained, they become five paragraphs, each with two parts: first, quoting the scripture, and then explaining. 'The characteristics of the Three Realms,' 'The characteristics of the Three Realms' is quoting the first line of scripture. 'The realm of sentient beings is the realm of Nirvana,' the second part is the explanation of the scripture. 'The realm of sentient beings is the realm of Nirvana, because the Tathagatagarbha is not separate from the realm of sentient beings.' The realm of sentient beings is originally the four absolutes, which is the realm of Nirvana. 'Because the Tathagatagarbha is not separate from the realm of sentient beings,' above it is marked 'is', now 'not separate' is used to explain the above 'is'. 'There is no birth and death, no retreat and no emergence,' explaining the second line, first quoting.
無有生死若退若出者 謂常恒清涼不變義故者。釋經。
謂常恒清涼不變義故 以如來藏常恒清涼不變故。無有生死若退若出也 亦無在世及滅度者。釋第三句。初牒經。謂如來藏真如之體。第二釋經。
亦無在世及滅度者 釋經有二。初牒如來藏體。
謂如來藏真如之體 不即眾生界不離眾生界。釋上經文。
不即眾生界不離眾生界故 不即眾生界。釋上無有在世。不離眾生界。釋上及無滅度者。亦得云如來藏不在世間故不即眾生界。如來藏無有滅度不離眾生界。故經論得反覆相釋也。又于理未始二。故不離眾生界。于緣未始一。故不即眾生界也。亦是六道常法身故不離法身。于緣成六道故不即 非實非虛非如非異者。釋第四句。初牒。
非實非虛非如非異者 謂離四種相者。第二釋經也。
謂離四種相有四種相者是無常故 言四種相者。依此文謂實虛如異以為四也。問。此四云何是無常。答。此四並是名言所及。故是無常。法身絕於名言。所以常住。若依佛性論明四相者。一者緣相。二者因相。三者生相。四者壞相。緣相是無明煩惱。謂方便生死。因相是無漏業。謂因緣生死。生相是有有生死。壞相是無有生死。離此四種相即無四種生死。故法身常住 不如三界見於三界
【現代漢語翻譯】 無有生死若退若出者（沒有生死，沒有退步和前進）——這是說如來藏是常恒清涼不變的緣故。解釋經文。
謂常恒清涼不變義故（因為常恒清涼不變的緣故）——因為如來藏是常恒清涼不變的，所以沒有生死，沒有退步和前進，也沒有在世和滅度。解釋第三句。首先引用經文，說的是如來藏真如的本體。第二部分是解釋經文。
亦無在世及滅度者（也沒有在世和滅度的）——解釋經文分為兩部分。首先引用如來藏的本體。
謂如來藏真如之體（說的是如來藏真如的本體）——不即是眾生界，也不離眾生界。解釋上面的經文。
不即眾生界不離眾生界故（不即是眾生界，也不離眾生界的緣故）——不即是眾生界，解釋了上面的『沒有在世』。不離眾生界，解釋了上面的『沒有滅度』。也可以說如來藏不在世間，所以不即是眾生界；如來藏沒有滅度，所以不離眾生界。因此，經論可以反覆互相解釋。又因為在理上未曾分離，所以不離眾生界；在緣起上未曾同一，所以不即是眾生界。也是六道常法身，所以不離法身；因為緣起成就六道，所以不即是。非實非虛非如非異者（不是真實，不是虛妄，不是如，不是異）——解釋第四句。首先引用經文。
非實非虛非如非異者（不是真實，不是虛妄，不是如，不是異）——說的是遠離四種相。第二部分是解釋經文。
謂離四種相有四種相者是無常故（說的是遠離四種相，有四種相就是無常的緣故）——所說的四種相，根據這段文字，指的是實、虛、如、異這四種。問：這四種為什麼是無常的？答：這四種都是名言所能及的，所以是無常的。法身超越了名言，所以常住。如果根據《佛性論》來說明四相，那麼第一是緣相，第二是因相，第三是生相，第四是壞相。緣相是無明煩惱，指的是方便生死。因相是無漏業，指的是因緣生死。生相是有有生死，壞相是沒有有生死。離開這四種相就沒有四種生死，所以法身常住。不如三界見於三界（不如三界所見的三界）
【English Translation】 'No birth, no death, no regression, no progression' - This means that the Tathagatagarbha (如來藏 - the womb of the Buddha, Buddha-nature) is constant, eternal, cool, and unchanging. Explanation of the sutra.
'Because it is constant, eternal, cool, and unchanging' - Because the Tathagatagarbha is constant, eternal, cool, and unchanging, there is no birth, no death, no regression, no progression, nor is there existence in the world or extinction. Explanation of the third sentence. First, quoting the sutra, referring to the essence of the Tathagatagarbha, which is Suchness (真如 - true thusness, ultimate reality). Second, explaining the sutra.
'Nor is there existence in the world or extinction' - Explanation of the sutra in two parts. First, quoting the essence of the Tathagatagarbha.
'Referring to the essence of the Tathagatagarbha, which is Suchness' - It is neither identical to the realm of sentient beings nor separate from the realm of sentient beings. Explanation of the above sutra text.
'Because it is neither identical to the realm of sentient beings nor separate from the realm of sentient beings' - It is not identical to the realm of sentient beings, explaining 'no existence in the world' above. It is not separate from the realm of sentient beings, explaining 'no extinction' above. It can also be said that the Tathagatagarbha is not in the world, therefore it is not identical to the realm of sentient beings. The Tathagatagarbha has no extinction, therefore it is not separate from the realm of sentient beings. Thus, sutras and treatises can explain each other reciprocally. Moreover, because in principle they have never been separate, it is not separate from the realm of sentient beings. Because in conditioned arising they have never been one, it is not identical to the realm of sentient beings. It is also the eternal Dharmakaya (法身 - Dharma Body, the body of ultimate reality) of the six realms, therefore it is not separate from the Dharmakaya. Because conditioned arising accomplishes the six realms, it is not identical to. 'Neither real nor unreal, neither like nor unlike' - Explanation of the fourth sentence. First, quoting.
'Neither real nor unreal, neither like nor unlike' - This means being apart from the four characteristics. Second, explaining the sutra.
'Referring to being apart from the four characteristics, having the four characteristics is impermanent' - The so-called four characteristics, according to this text, refer to real, unreal, like, and unlike. Question: Why are these four impermanent? Answer: These four are all within the scope of names and words, therefore they are impermanent. The Dharmakaya transcends names and words, therefore it is permanent. If according to the 'Treatise on Buddha-Nature' (佛性論), the four characteristics are: first, the characteristic of conditions (緣相); second, the characteristic of causes (因相); third, the characteristic of arising (生相); and fourth, the characteristic of decay (壞相). The characteristic of conditions is ignorance and afflictions, referring to expedient birth and death. The characteristic of causes is non-leaking karma, referring to causal birth and death. The characteristic of arising is having birth and death. The characteristic of decay is having no birth and death. Being apart from these four characteristics means there are no four kinds of birth and death, therefore the Dharmakaya is permanent. 'Not like the Three Realms seeing the Three Realms'
者。釋五句。初牒經。
不如三界見於三界者 如來能見下。第二釋經。
如來能見能證真如法身凡夫不見故 是故經言如來明見。此第三句。長取一經證第五句也。
是故經言如來明見無有錯謬故 我本行菩薩道今猶未滿者。自上已來解三佛菩提竟。此下第二更釋三句經即成三別。第一前釋行菩薩道滿本願經。以得三佛菩提竟須滿本願故。次釋滿本願經。初牒經。
我本行菩薩道今猶未滿者 以本願未滿者。此釋經也。
以本願故眾生界未盡愿非究竟故言未滿者非謂菩提不滿足故 為菩薩時愿度法界眾生令盡。今雖得佛眾生未盡。故愿未滿。非謂菩提不滿足故者。論主恐尋經人聞行菩薩道本願未滿。言是菩提未滿足。故簡之云是愿未滿。非是菩提未滿 所成壽命復倍上數者。釋第二句經文。前牒經。
所成壽命復倍上數者 此文示現如來常命者。第二釋經。就文為二。初標常命以釋經。巧方便顯多數故者。釋上常命也。
此文示現如來常命 上明四種數。一世界不可知。二末世界為塵不可知。三約塵數劫。劫不可知。四明佛壽。復過上三數不可知。今是第五數。復過前四。以壽數不可知。所以為常 言巧方便者。嘆如來有善巧方便。
善巧方便顯多數過上數量不
【現代漢語翻譯】 者。解釋五句經文。首先是依照經文。
『不如三界見於三界者』——如來能見下。第二是解釋經文。
『如來能見能證真如法身，凡夫不見故』——所以經文說如來明見。這是第三句。長篇引用一部經來證明第五句。
『是故經言如來明見，無有錯謬故』——『我本行菩薩道，今猶未滿者』。從上面開始已經解釋了三佛（Trikāya）菩提（Bodhi）的含義。下面第二部分再次解釋三句經文，形成三個部分。第一部分是解釋行菩薩道（Bodhisattva Path）圓滿本願的經文，因為得到三佛菩提后必須圓滿本願。接下來解釋圓滿本願的經文。首先是依照經文。
『我本行菩薩道，今猶未滿者』——因為本願未滿。
『以本願故，眾生界未盡，愿非究竟，故言未滿者，非謂菩提不滿足故』——作為菩薩時，發願要度盡法界（Dharmadhatu）眾生。如今雖然成佛，但眾生尚未度盡，所以愿未滿。『非謂菩提不滿足故者』——論主恐怕研讀經文的人聽到『行菩薩道本願未滿』，就說是菩提未滿足，所以特意解釋說是愿未滿，不是菩提未滿。『所成壽命復倍上數者』。解釋第二句經文。首先是依照經文。
『所成壽命復倍上數者』——這段經文顯示如來（Tathagata）的常命。
這段經文顯示如來常命——上面闡明四種數量。一是世界不可知。二是末世界為塵不可知。三是約塵數劫（Kalpa），劫不可知。四是闡明佛壽，超過上面三種數量不可知。現在是第五種數量，超過前面四種。因為壽命數量不可知，所以是常命。『言巧方便者』。讚歎如來有善巧方便。
善巧方便顯示多數超過上面數量不可知。
【English Translation】 Here are explanations of five sentences. First, quoting the sutra.
'Not like the Three Realms seeing the Three Realms' - 'Tathagata can see' below. Second, explaining the sutra.
'Tathagata can see and realize the Dharmakaya (Dharmakāya) of True Suchness (Tathatā), but ordinary people cannot see it' - Therefore, the sutra says Tathagata clearly sees. This is the third sentence. A long quote from a sutra proves the fifth sentence.
'Therefore, the sutra says Tathagata clearly sees, without any error' - 'I originally practiced the Bodhisattva Path (Bodhisattva Path), but now it is still not fulfilled'. From above, the meaning of the Trikaya (Trikāya) Bodhi (Bodhi) has been explained. Below, the second part explains the three sentences of the sutra again, forming three parts. The first part is to explain the sutra of fulfilling the original vow of practicing the Bodhisattva Path, because after attaining the Trikaya Bodhi, one must fulfill the original vow. Next, explain the sutra of fulfilling the original vow. First, quoting the sutra.
'I originally practiced the Bodhisattva Path, but now it is still not fulfilled' - Because the original vow is not fulfilled.
'Because of the original vow, the realm of sentient beings is not exhausted, and the vow is not ultimately fulfilled, so it is said to be unfulfilled, not because Bodhi is not fulfilled' - When being a Bodhisattva, one vowed to liberate all sentient beings in the Dharmadhatu (Dharmadhātu). Now, although one has become a Buddha, sentient beings have not yet been liberated, so the vow is not fulfilled. 'Not because Bodhi is not fulfilled' - The commentator is afraid that those who study the sutra will hear 'practicing the Bodhisattva Path and the original vow is not fulfilled', and say that Bodhi is not fulfilled, so he specifically explains that it is the vow that is not fulfilled, not Bodhi. 'The lifespan achieved is many times greater than the previous number'. Explaining the second sentence of the sutra. First, quoting the sutra.
'The lifespan achieved is many times greater than the previous number' - This passage shows the eternal life of the Tathagata (Tathāgata).
This passage shows the eternal life of the Tathagata - The above clarifies four kinds of numbers. First, the world is unknowable. Second, the end world as dust is unknowable. Third, about the number of dust kalpas (Kalpa), the kalpa is unknowable. Fourth, it clarifies the Buddha's life, which exceeds the above three numbers and is unknowable. Now it is the fifth number, exceeding the previous four. Because the number of lifespan is unknowable, it is eternal life. 'The skillful means' - Praising the Tathagata for having skillful means.
Skillful means show that many numbers exceed the above numbers and are unknowable.
可數知故 能作如此多數過上數量不可得知。以顯壽以數不可知故。所以為常。昔僧睿法師對羅什翻法華云。多寶照其不滅壽量定其非數。爾時論猶未來。而言之與意俱與論合。什公[火*毛]舌不爛。可謂翻之與釋得經旨也。問。何故如來常命不可盡。答。凡有五義。一為滿本願故。佛命若無常不得常度於物。即本願不滿。以佛常住故常度眾生得滿本願也。二者破小乘人執。佛無常灰身滅智不復度物。即成負誓之佛。三者示有因果義。初發心時愿成佛道普度一切。初發心願此即是因今得佛常住普度一切。名之為果。故因果義成。若如小乘佛者即是有因無果。初心願度為因。得佛欲人涅槃便是無果。然既無果因亦不成。四者佛若無常即與二乘涅槃俱盡。二乘之流便不捨小求大。欣果行因。今欲令一切眾生欣果行因舍小求大。故辨佛常命也。又昔北土江南五宗四時。正用復倍上數之言。證法華猶是無常之佛。今論正用此句。顯佛是常。故知凡夫講人多有愚癡謗罪。經無論者難可釋成 我凈土不毀而眾見燒盡者。釋經第三句。自上已來釋正果。今此一句次釋依果。初牒經也。
我凈土不毀而眾見燒盡者 報佛如來下。釋經。即是舉人釋土。
報佛如來真實凈土第一義諦之所攝故 報佛既常如前所釋。當知報佛
【現代漢語翻譯】 現代漢語譯本 因為可以計數，所以能夠造作出如此眾多的超過數量的過失，數量是不可得知的。用以顯示壽命因為數量不可知，所以是常。過去僧睿法師對鳩摩羅什翻譯《法華經》時說：『多寶佛照見其不滅，壽命的量決定其不是數字。』當時《成實論》還沒有傳來，但所說的話與意思都與《成實論》相合。鳩摩羅什的舌頭沒有腐爛，可以說是翻譯和解釋都得到了經的要旨。問：為什麼如來的壽命是常，不可窮盡？答：總共有五個原因。一是為滿足根本誓願的緣故。佛的壽命如果無常，就不能夠常常度化眾生，那麼根本誓願就不能滿足。因為佛常住世間，所以常常度化眾生，才能夠滿足根本誓願。二是破除小乘人的執著。小乘人認為佛是無常的，灰身滅智，不再度化眾生，這就成了違背誓言的佛。三是顯示有因果的道理。最初發心時，發願成就佛道，普遍度化一切眾生。最初發心時的愿，這就是因，現在得到佛常住世間，普遍度化一切眾生，這稱之為果。所以因果的道理成立。如果像小乘佛那樣，就是有因無果。最初發愿度化眾生是因，得到佛卻要人涅槃，便是無果。既然沒有果，因也就不成立。四是佛如果無常，就與二乘的涅槃一同滅盡。二乘之流便不會捨棄小乘而追求大乘，欣慕佛果而修行佛因。現在想要令一切眾生欣慕佛果而修行佛因，捨棄小乘而追求大乘，所以辨明佛的壽命是常。過去北方和江南的五宗四時，正是用重複加倍的數字來證明《法華經》所說是無常的佛。現在《成實論》正是用這句話來顯示佛是常。所以知道凡夫講經的人多有愚癡和誹謗的罪過，經和論的意義難以解釋清楚。『我的凈土沒有毀壞，而眾生卻看見被燒盡』，解釋經文的第三句。從上面以來解釋正果，現在這一句接著解釋依果，首先是引用經文。 『我的凈土沒有毀壞，而眾生卻看見被燒盡』，報佛如來下，解釋經文，就是舉人來解釋土。 『報佛如來真實凈土第一義諦之所攝故』，報佛既然是常，如前面所解釋的，應當知道報佛
【English Translation】 English version Because it is countable, it is possible to create so many faults exceeding the number, and the number is unknowable. It is to show that life is constant because the number is unknowable. In the past, Dharma Master Sengrui said to Kumārajīva (name of a famous translator) when translating the Lotus Sutra: 'Many Treasures Buddha (Prabhūtaratna) illuminates its non-extinction, and the measure of life determines that it is not a number.' At that time, the Tattvasiddhi Śāstra had not yet been transmitted, but the words spoken and the meaning were in accordance with the Tattvasiddhi Śāstra. Kumārajīva's tongue did not rot, it can be said that the translation and explanation both obtained the essence of the sutra. Question: Why is the Tathāgata's (如來) life constant and inexhaustible? Answer: There are five reasons in total. First, it is for the sake of fulfilling the fundamental vow. If the Buddha's life were impermanent, he would not be able to constantly liberate beings, then the fundamental vow would not be fulfilled. Because the Buddha constantly dwells in the world, he constantly liberates beings, and thus can fulfill the fundamental vow. Second, it is to break the attachment of the Śrāvakayāna (小乘) practitioners. The Śrāvakayāna practitioners believe that the Buddha is impermanent, with his body turned to ashes and his wisdom extinguished, no longer liberating beings, which would make him a Buddha who has broken his vows. Third, it is to show the principle of cause and effect. At the initial aspiration, one vows to achieve Buddhahood and universally liberate all beings. The vow at the initial aspiration is the cause, and now obtaining the Buddha's constant dwelling in the world and universally liberating all beings is called the effect. Therefore, the principle of cause and effect is established. If it were like the Śrāvakayāna Buddha, it would be a case of cause without effect. The initial vow to liberate beings is the cause, but obtaining the Buddha who wants people to enter Nirvana (涅槃) is the effect. Since there is no effect, the cause is also not established. Fourth, if the Buddha were impermanent, he would be extinguished along with the Nirvana of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The followers of the two vehicles would not abandon the small vehicle and seek the great vehicle, admiring the Buddha fruit and practicing the Buddha cause. Now, wanting to make all beings admire the Buddha fruit and practice the Buddha cause, abandoning the small vehicle and seeking the great vehicle, therefore, it is clarified that the Buddha's life is constant. In the past, the five schools and four seasons in the north and south, were precisely using repeated and doubled numbers to prove that the Lotus Sutra speaks of an impermanent Buddha. Now, the Tattvasiddhi Śāstra is precisely using this sentence to show that the Buddha is constant. Therefore, it is known that many of the ordinary people who lecture on the sutras have the sins of ignorance and slander, and the meaning of the sutras and treatises is difficult to explain clearly. 'My pure land is not destroyed, but beings see it burned,' explaining the third sentence of the sutra. From above, the explanation is of the true fruit, and now this sentence continues to explain the dependent fruit, first quoting the sutra. 'My pure land is not destroyed, but beings see it burned,' the Reward Body Buddha (報佛) Tathāgata (如來) below, explains the sutra, which is to explain the land by referring to the person. 'The Reward Body Buddha Tathāgata is contained within the true pure land of the first principle,' since the Reward Body Buddha is constant, as explained earlier, it should be known that the Reward Body Buddha
之土亦常以常故不可燒也。問。既是常土云何得有諸天擊鼓及散華等耶。答。于常土無障礙用故得有斯事也 九者示現涅槃無上。前牒章。故說醫師譬喻下。第二示經處。
九者示現涅槃無上 小乘灰身滅智實入無餘。此是有上涅槃。今為狂子方便言滅三德涅槃。實非永滅故是無上。上釋菩提無上謂果義。今釋涅槃無上謂果果義。並與涅槃經意同。而昔作無常及覆相常以釋法華者一何謬哉。
故說醫師譬喻 問。醫師之譬是長行其文在前。我凈土不毀是偈其文在後。論主何故迴文釋耶。答。論主取前三菩提為正果。凈土為依果。此二並明常義故總屬菩提無上。故一處釋之。涅槃無上明果果義。故在後釋也 十者示現力無上。釋第十無上。就文為三。一標總示經處。二重論多寶塔土無上義。三者覆宗還釋力無上。初文又二。前標名。
十者示現勝妙力無上故。言勝妙力無上者。共嘆法華有勝妙巧用。故名之力也 自余殘修多羅者。第二示經處。
自余殘修多羅說示現應知 即是從分別功德品去竟一經也 多寶如來塔下。第二重論前十無上中第五示現清凈國土無上。仍釋見寶塔一品。問。何故不即就前第五無上中釋。至此方解耶。答。上來數解此門。今欲示有疑者不了前意。故重論之。就文有二
【現代漢語翻譯】 現代漢語譯本 此佛土也常住不變，因此不會被焚燬。問：既然是常住的佛土，為何會有諸天擊鼓和散花等景象？答：因為常住的佛土沒有障礙，所以能夠顯現這些事相。 九、示現涅槃無上。前面已經解釋過。所以下面會用醫師的比喻。第二部分是解釋經文之處。 九、示現涅槃無上。小乘佛教徒認為通過灰身滅智可以進入無餘涅槃，但這只是有上的涅槃。現在爲了引導那些迷惑的人，方便地說滅三德（法身德、般若德、解脫德）而入涅槃，但實際上並非永遠斷滅，所以才是無上的涅槃。前面解釋菩提無上，說的是果的意義。現在解釋涅槃無上，說的是果之果的意義。這與《涅槃經》的含義相同。而過去那些用無常和覆相常來解釋《法華經》的人，是多麼的荒謬啊！ 所以說醫師的比喻。問：醫師的比喻是長行文，其文在前；『我的凈土不會被毀』是偈文，其文在後。論主為什麼顛倒順序來解釋呢？答：論主認為前面的三菩提是正果，凈土是依果。這兩者都說明了常義，所以總歸屬於菩提無上，因此放在一處解釋。涅槃無上說明的是果之果的意義，所以放在後面解釋。十、示現力無上。解釋第十個無上。從文義上分為三部分：一、標明總綱，指示經文之處；二、重新論述多寶塔土的無上之義；三、再次歸宗，解釋力無上。首先是第一部分，又分為兩部分：前面是標明名稱。 十、示現勝妙力無上，所以說勝妙力無上，是共同讚歎《法華經》具有殊勝巧妙的作用，所以稱之為力。 其餘殘餘的修多羅。第二部分是解釋經文之處。 其餘殘餘的修多羅，說明示現應知，就是從《分別功德品》開始，到整部經結束。多寶如來塔下。第二部分是重新論述前面十個無上中的第五個——示現清凈國土無上，仍然是解釋見寶塔這一品。問：為什麼不直接在前面的第五個無上中解釋，而要到這裡才解釋呢？答：上面已經多次解釋這個方面，現在是爲了顯示有些疑惑的人不瞭解前面的意思，所以重新論述。從文義上分為兩部分。
【English Translation】 English version This Buddha land is also permanent and unchanging, therefore it cannot be burned. Question: Since it is a permanent Buddha land, why are there phenomena such as devas (gods) beating drums and scattering flowers? Answer: Because the permanent Buddha land has no obstacles, it can manifest these phenomena. Ninth, showing the unsurpassedness of Nirvana (state of enlightenment). It has been explained before. Therefore, the analogy of the physician will be used below. The second part is explaining the sutra passage. Ninth, showing the unsurpassedness of Nirvana. Hinayana Buddhists believe that entering Nirvana without remainder can be achieved through extinguishing the body and mind, but this is only a Nirvana with something remaining. Now, in order to guide those who are confused, it is expedient to say that one enters Nirvana by extinguishing the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue), but in reality, it is not eternal extinction, so it is unsurpassed Nirvana. The previous explanation of Bodhi (enlightenment) being unsurpassed refers to the meaning of the fruit. The current explanation of Nirvana being unsurpassed refers to the meaning of the fruit of the fruit. This is the same as the meaning of the Nirvana Sutra. How absurd are those who used impermanence and concealed permanence to explain the Lotus Sutra in the past! Therefore, the analogy of the physician is used. Question: The analogy of the physician is in prose, and its text is in the front; 'My pure land will not be destroyed' is in verse, and its text is in the back. Why does the commentator explain it in reverse order? Answer: The commentator believes that the previous three Bodhis (enlightenment) are the direct fruit, and the pure land is the dependent fruit. Both of these explain the meaning of permanence, so they are generally attributed to the unsurpassedness of Bodhi, and therefore explained in one place. The unsurpassedness of Nirvana explains the meaning of the fruit of the fruit, so it is explained later. Tenth, showing the unsurpassedness of power. Explaining the tenth unsurpassedness. From the meaning of the text, it is divided into three parts: First, stating the general outline and indicating the sutra passage; Second, re-discussing the unsurpassedness of the land of the stupa of Many Treasures Buddha (Prabhutaratna); Third, returning to the original purpose and explaining the unsurpassedness of power. First is the first part, which is further divided into two parts: The front is stating the name. Tenth, showing the unsurpassedness of excellent power, so it is said that the unsurpassedness of excellent power is a common praise for the Lotus Sutra having excellent and skillful functions, so it is called power. The remaining sutras. The second part is explaining the sutra passage. The remaining sutras explain that manifestation should be known, that is, from the 'Chapter on Distinguishing Merits' to the end of the entire sutra. Under the stupa of Many Treasures Thus Come One (Tathagata). The second part is re-discussing the fifth of the previous ten unsurpassednesses—showing the unsurpassedness of the pure Buddha land, and still explaining the chapter on seeing the treasure stupa. Question: Why not explain it directly in the previous fifth unsurpassedness, but explain it here? Answer: This aspect has been explained many times above. Now, it is to show that some doubtful people do not understand the previous meaning, so it is re-discussed. From the meaning of the text, it is divided into two parts.
。初總明八種。次別釋。總明又二。初總明是凈土。第二別明八種。
多寶如來塔顯示一切佛土清凈者示現諸佛實相境界中種種眾寶間錯莊嚴故 多寶如來塔者。此句牒多寶佛塔也。顯示一切佛土清凈者。明欲開寶塔現一切凈土意也。此非獨釋迦佛土。故言顯示一切佛土也。示現諸佛實相境界中者。出凈土事也 示現有八種者下。凈土是總總攝八事。于凈土中別明八種事。
示現有八種一者塔二者量三者略四者住持五者示現無量佛六者離穢七者多寶八者同一塔坐 如文 塔者已下。第二別釋八事成八別。一一中初標章。次解釋。
塔者示現如來舍利住持故 示現如來舍利住持者。所以立塔者。為欲住持舍利利益物故也 量者。釋第二。初牒章。
量者 量有二義。一者土果形量。謂一一方四百萬億那由他土果形量。二者因量。謂無漏善根生非有漏善根起也 方便示現下。還釋上二量。初釋果量。
方便示現一切佛國土清凈莊嚴 是出世間下。釋因量。
是出世間清凈無漏善根所生非是世間有漏善根之所生故 略者。釋第三。初牒。
略者 次釋。
多寶如來身一體示現攝取一切諸佛真法身故 多寶身一體攝一切佛法身故者。此以多寶之一對分身之多故也。以法身不
【現代漢語翻譯】 現代漢語譯本： 首先總括地說明八種（示現）。其次分別解釋。總括地說明又分為兩部分。首先總括地說明是凈土。第二部分分別說明八種（示現）。
『多寶如來塔顯示一切佛土清凈』，是指示現諸佛實相境界中種種眾寶交錯裝飾的緣故。『多寶如來塔』，這句是重複多寶佛塔。『顯示一切佛土清凈』，說明想要開啟寶塔，顯現一切凈土的用意。這並非僅僅是釋迦佛土，所以說『顯示一切佛土』。『示現諸佛實相境界中』，是指出凈土之事。『示現有八種』以下，凈土是總括，總攝八事。在凈土中分別說明八種事。
『示現有八種：一者塔，二者量，三者略，四者住持，五者示現無量佛，六者離穢，七者多寶，八者同一塔坐。』如經文所說。『塔者』以下，第二部分分別解釋八事，成為八種區別。每一個區別中，首先標明綱要，其次進行解釋。
『塔者，示現如來舍利住持的緣故。』『示現如來舍利住持』，設立塔的原因，是爲了住持舍利，利益眾生的緣故。『量者』，解釋第二種（示現）。首先重複綱要。
『量者』，量有兩種含義。一是土果形量，指一方四百萬億那由他的土果形量。二是因量，指無漏善根生起，而非有漏善根生起。『方便示現』以下，返回來解釋上面的兩種量。首先解釋果量。
『方便示現一切佛國土清凈莊嚴。』『是出世間』以下，解釋因量。
『是出世間清凈無漏善根所生，不是世間有漏善根所生。』『略者』，解釋第三種（示現）。首先重複。
『略者』，其次解釋。
『多寶如來身一體示現，攝取一切諸佛真法身故。』『多寶身一體攝一切佛法身故』，這是用多寶的一個（身體）來對應分身的眾多。因為法身不（可分）。
【English Translation】 English version: First, generally explain the eight kinds (of manifestations). Second, explain them separately. The general explanation is further divided into two parts. First, the general explanation is about the Pure Land. The second part separately explains the eight kinds (of manifestations).
'The Many Treasures Tathagata Stupa shows the purity of all Buddha lands,' which means it manifests the various treasures intertwined and adorned in the realm of the true aspect of all Buddhas. 'The Many Treasures Tathagata Stupa,' this sentence repeats the Many Treasures Buddha Stupa. 'Shows the purity of all Buddha lands,' explains the intention to open the treasure stupa and reveal all Pure Lands. This is not just the Shakyamuni Buddha's land, so it says 'shows all Buddha lands.' 'Manifests in the realm of the true aspect of all Buddhas,' points out the matter of the Pure Land. 'There are eight kinds of manifestations' below, the Pure Land is the general, encompassing all eight matters. Within the Pure Land, separately explain the eight kinds of matters.
'There are eight kinds of manifestations: first, the stupa; second, the measure; third, the abbreviation; fourth, the upholding; fifth, the manifestation of immeasurable Buddhas; sixth, the separation from defilement; seventh, Many Treasures; eighth, sitting in the same stupa.' As the sutra says. 'The stupa' below, the second part separately explains the eight matters, becoming eight distinctions. In each distinction, first state the outline, then explain it.
'The stupa manifests the upholding of the Tathagata's relics.' 'Manifests the upholding of the Tathagata's relics,' the reason for establishing the stupa is to uphold the relics and benefit sentient beings. 'The measure,' explains the second (manifestation). First repeat the outline.
'The measure,' the measure has two meanings. First, the measure of the form and quantity of the land-result, referring to the form and quantity of the land-result of one direction, four million billion nayutas. Second, the measure of the cause, referring to the arising of un-leaked good roots, not the arising of leaked good roots. 'Conveniently manifests' below, returns to explain the above two measures. First explain the measure of the result.
'Conveniently manifests the pure and adorned state of all Buddha lands.' 'It is transcendent' below, explains the measure of the cause.
'It is born from transcendent, pure, un-leaked good roots, not born from worldly, leaked good roots.' 'The abbreviation,' explains the third (manifestation). First repeat.
'The abbreviation,' next explain.
'The one body of the Many Treasures Tathagata manifests, encompassing all Buddhas' true Dharma body.' 'The one body of Many Treasures encompasses all Buddhas' Dharma body,' this uses the one (body) of Many Treasures to correspond to the multitude of divided bodies. Because the Dharma body is not (divisible).
二故多寶唯一。以化用不一故分身即多。亦是釋疑。故來疑者云。何故唯一多寶塔無有多塔涌現。是故釋云。多寶是法身。十方諸佛同一真如法身。故多寶法身攝一切佛法身。所以唯一也。問。多寶為是法身。為表法身。答。依光宅等師乃言。多寶是化身家舍利非三身所攝。亦得屬佛寶所攝。今明四種意。一者據跡而言是佛舍利故。八義中。初義云塔者示現如來舍利住持故。二者以多寶表法身。如睿云。多寶明其不滅。寄多寶之身顯法身不滅也。三者天親前釋三平等中。明多寶身即是法身。以多寶此身即是入涅槃。此是入三德涅槃。三德涅槃即是法身。又八義中第三義。多寶如來身一體攝一切諸佛法身。故知即是法身。四者多寶雖入涅槃常在世間。故世間涅槃不二。即非世間非涅槃。言亡慮絕也。故中論云。生死之實際及以涅槃際。如是二際者無豪厘差別 住持者釋第四。
住持者示現諸佛如來法身自在身力故 釋中。諸佛法身自在身力者。此釋多寶於十方世界涌現及發聲嘆佛之事。以法身遍一切處故。能於一切處有此功德。住持佛法故為住持也 示現無量佛者。釋第五。
示現無量佛者示現彼此所作諸業無差別故 釋中。云示現彼此所作諸業無差別故。釋意明示現十方分身佛。故目之為彼。釋迦之身稱
【現代漢語翻譯】 現代漢語譯本 其次，關於多寶佛（Prabhutaratna Buddha）唯一性的問題。因為教化眾生的方式不盡相同，所以佛的分身才會顯現為眾多。這也是爲了消除疑惑。因此，有人會問：『為什麼只有一座多寶塔涌現，而沒有更多的塔出現呢？』所以解釋說：多寶佛是法身（Dharmakaya），十方諸佛共享同一真如法身。因此，多寶佛的法身包含了所有佛的法身，所以才是唯一的。問：多寶佛是法身本身，還是代表法身？答：根據光宅寺等法師的說法，多寶佛是化身佛（Nirmanakaya Buddha），其舍利不屬於三身（Trikaya）所攝，也可以歸屬於佛寶所攝。現在說明四種含義：第一，從示現的跡象來說，多寶佛是佛的舍利，所以在八義中，第一義說『塔是爲了示現如來的舍利住持於世』。第二，以多寶佛代表法身，如僧睿所說：『多寶佛表明其不滅，藉由多寶佛之身來彰顯法身的不滅。』第三，天親菩薩在解釋三平等時，說明多寶佛的身就是法身，因為多寶佛的身就是進入涅槃（Nirvana）。這裡所說的涅槃是進入三德涅槃，三德涅槃就是法身。又在八義中，第三義說多寶如來的身一體攝一切諸佛法身，所以可知多寶佛就是法身。第四，多寶佛雖然進入涅槃，卻常在世間，所以世間與涅槃不是二元對立的，即非世間也非涅槃，言語思慮都無法觸及。所以《中論》（Mulamadhyamakakarika）說：『生死之實際及以涅槃際，如是二際者無豪厘差別。』 『住持』是解釋第四點。 『住持者，示現諸佛如來法身自在身力故。』解釋中，『諸佛法身自在身力者』，這是解釋多寶佛在十方世界涌現以及發出讚歎佛的聲音的事情。因為法身遍一切處，所以能在一切處有此功德，住持佛法，所以稱為住持。『示現無量佛者』，解釋第五點。 『示現無量佛者，示現彼此所作諸業無差別故。』解釋中，說『示現彼此所作諸業無差別故』，解釋的意思是說明示現十方分身佛，所以稱之為『彼』，釋迦牟尼佛（Sakyamuni Buddha）的身稱為『此』。
【English Translation】 English version Next, regarding the uniqueness of Prabhutaratna Buddha (多寶佛). Because the methods of teaching sentient beings are not exactly the same, the Buddha's manifestations appear as numerous. This is also to dispel doubts. Therefore, someone might ask: 'Why is there only one Prabhutaratna Stupa emerging, and not more stupas appearing?' So it is explained: Prabhutaratna Buddha is the Dharmakaya (法身), the Dharma Body, and all Buddhas in the ten directions share the same True Thusness Dharma Body. Therefore, Prabhutaratna Buddha's Dharmakaya encompasses all Buddhas' Dharmakayas, so it is unique. Question: Is Prabhutaratna Buddha the Dharmakaya itself, or does it represent the Dharmakaya? Answer: According to masters such as those from the Guangzhai Temple, Prabhutaratna Buddha is a Nirmanakaya Buddha (化身佛), an emanation body, and his relics are not included within the Trikaya (三身), the three bodies, but can also be attributed to the Buddha Jewel. Now, let me explain four meanings: First, from the perspective of manifested traces, Prabhutaratna Buddha is the Buddha's relics, so in the eight meanings, the first meaning says 'The stupa is to show that the Tathagata's relics abide in the world.' Second, Prabhutaratna Buddha represents the Dharmakaya, as Sengrui said: 'Prabhutaratna Buddha shows its imperishability, using Prabhutaratna Buddha's body to manifest the imperishability of the Dharmakaya.' Third, Vasubandhu (天親菩薩) in explaining the three equalities, clarifies that Prabhutaratna Buddha's body is the Dharmakaya, because Prabhutaratna Buddha's body is the entry into Nirvana (涅槃). The Nirvana mentioned here is the entry into the Nirvana of the three virtues, and the Nirvana of the three virtues is the Dharmakaya. Also, in the eight meanings, the third meaning says that Prabhutaratna Tathagata's body integrally encompasses all Buddhas' Dharmakayas, so it is known that Prabhutaratna Buddha is the Dharmakaya. Fourth, although Prabhutaratna Buddha enters Nirvana, it is always in the world, so the world and Nirvana are not dualistic, that is, neither the world nor Nirvana, beyond the reach of words and thoughts. Therefore, the Mulamadhyamakakarika (中論) says: 'The limit of Samsara and the limit of Nirvana, these two limits have no difference of a hair's breadth.' 'Abiding' explains the fourth point. 'Abiding means showing the Dharma Body and the power of the self-mastery of all Buddhas and Tathagatas.' In the explanation, 'The Dharma Body and the power of the self-mastery of all Buddhas,' this explains the matter of Prabhutaratna Buddha emerging in the ten directions and emitting sounds praising the Buddha. Because the Dharma Body pervades all places, it can have this merit in all places, upholding the Buddha Dharma, so it is called abiding. 'Showing countless Buddhas' explains the fifth point. 'Showing countless Buddhas means showing that there is no difference in the karmas performed by both.' In the explanation, it says 'Showing that there is no difference in the karmas performed by both,' the meaning of the explanation is to explain the manifestation of the Buddhas who are emanations in the ten directions, so they are called 'those,' and Sakyamuni Buddha's (釋迦牟尼佛) body is called 'this.'
之為此。亦得十方分身相望自為彼此。十方諸佛同欲弘道利人。故云十方諸佛所作諸業無有差別也。又十方分身佛同住凈土同說一乘同化菩薩。即是顯諸佛道同。故名所作業無差別。諸佛道既同故。當知今日釋迦亦同諸佛 遠離穢不凈下。釋第六。
遠離穢不凈者 即是釋經中移諸天人及山海事也。
示現一切諸佛國土平等清凈故 言多寶者。釋第七。
言多寶者 即釋經中以琉璃為地。乃至以華布地等也。
示現一切諸佛國土同寶性故 同一塔坐者。釋第八。
同一塔坐者示現化佛法佛報佛等皆為成大事故 釋中。云示現化佛報佛法佛等皆為成大事故者。明三佛同爲一大事。一大事者大品云。救一切眾生名為大事。今明。釋迦共多寶同一塔座。同命覓弘經人之。令周旋往返十方世界弘一乘道。並皆成佛。謂之為大事也。問。唯多寶與釋迦同一塔坐。分身不同塔坐。云何言三佛同一大事。答。即釋迦自具三佛。示現伽耶成佛謂化身也。久已成佛行因所得謂報身佛也。有真故即有法身。故釋迦具三身。即是三佛同坐共成一大事也。問。乃知釋迦具三身。文中但云釋迦與多寶同坐。此是二佛。云何言三佛共作大事。答。分身乃不同坐。而諸佛意同成大事。問。多寶釋迦分身佛此三是何佛耶
【現代漢語翻譯】 現代漢語譯本 這樣做。也能得到十方分身佛互相觀望，各自成為彼此。十方諸佛都想弘揚佛法，利益世人。所以說十方諸佛所做的事業沒有差別。而且十方分身佛一同住在凈土，一同宣說一乘佛法，一同教化菩薩。這就是顯示諸佛的道路相同。所以叫做所作業沒有差別。諸佛的道路既然相同，就應當知道今天的釋迦牟尼佛也和諸佛一樣。下面，『遠離穢不凈者』，解釋第六點。
『遠離穢不凈者』，就是解釋經文中移動諸天人和山海的事情。
『示現一切諸佛國土平等清凈故』，說到多寶佛，解釋第七點。
說到多寶佛，就是解釋經文中用琉璃作為地面，乃至用花鋪地等等。
『示現一切諸佛國土同寶性故，同一塔坐者』，解釋第八點。
『同一塔坐者，示現化佛、法佛、報佛等都是爲了成就大事』。解釋中說，『示現化佛、報佛、法佛等都是爲了成就大事』，說明三佛共同成就一件大事。一件大事，《大品般若經》中說，救度一切眾生叫做大事。現在說明，釋迦牟尼佛和多寶佛同坐一座寶塔，一同命令尋找弘揚佛經的人，讓他們周旋往返於十方世界，弘揚一乘佛法，並且都成就佛果，這就叫做大事。問：只有多寶佛和釋迦牟尼佛同坐一座寶塔，分身佛沒有同坐一座寶塔，怎麼說三佛共同成就一件大事？答：就是釋迦牟尼佛自身具足三佛。示現在伽耶成佛，是化身佛。久遠以來已經成佛，修行因地所得的果報是報身佛。有真如的緣故，就有法身佛。所以釋迦牟尼佛具足三身，就是三佛同坐，共同成就一件大事。問：已經知道釋迦牟尼佛具足三身，文中只說釋迦牟尼佛和多寶佛同坐，這是二佛，怎麼說三佛共同成就大事？答：分身佛雖然沒有同坐，但是諸佛的心意相同，都是爲了成就大事。問：多寶佛、釋迦牟尼佛、分身佛，這三者是什麼佛呢？
【English Translation】 English version They do this. They can also obtain the ten directions' manifested bodies (分身, fēnshēn) observing each other, each becoming the other. All Buddhas in the ten directions desire to propagate the Dharma and benefit people. Therefore, it is said that the actions of all Buddhas in the ten directions are without difference. Moreover, the manifested Buddhas in the ten directions dwell in the same Pure Land, preach the same One Vehicle (一乘, yīchéng), and transform Bodhisattvas together. This reveals that the paths of all Buddhas are the same. Therefore, it is called 'actions without difference.' Since the paths of all Buddhas are the same, one should know that today's Shakyamuni (釋迦, shìjiā) is also the same as all Buddhas. Below, 'Being far from filth and impurity' explains the sixth point.
'Being far from filth and impurity' refers to explaining the matter in the sutra of moving the gods, humans, mountains, and seas.
'Manifesting all Buddha lands as equal and pure' refers to Many Treasures Buddha (多寶, duōbǎo). Explaining the seventh point.
Referring to Many Treasures Buddha, it explains the sutra's description of using lapis lazuli as the ground, and even spreading flowers on the ground, etc.
'Manifesting all Buddha lands as having the same treasure nature, sitting in the same stupa' explains the eighth point.
'Sitting in the same stupa manifests that the Transformation Buddha (化佛, huàfó), Reward Buddha (報佛, bàofó), and Dharma Buddha (法佛, fǎfó) are all for the sake of accomplishing a great matter.' The explanation says, 'Manifesting the Transformation Buddha, Reward Buddha, and Dharma Buddha are all for the sake of accomplishing a great matter,' clarifying that the three Buddhas together accomplish one great matter. One great matter, the Mahaprajnaparamita Sutra says, 'Saving all sentient beings is called a great matter.' Now it clarifies that Shakyamuni and Many Treasures Buddha sit together in the same stupa, together ordering the search for people who propagate the sutra, allowing them to travel back and forth in the ten directions, propagating the One Vehicle Dharma, and all attaining Buddhahood. This is called a great matter. Question: Only Many Treasures Buddha and Shakyamuni Buddha sit in the same stupa, the manifested bodies do not sit in the same stupa, how can it be said that the three Buddhas together accomplish a great matter? Answer: That is, Shakyamuni himself possesses the three Buddhas. Manifesting enlightenment in Gaya is the Transformation Body. Having long ago attained Buddhahood, the result obtained from practicing causes is the Reward Body Buddha. Because there is Suchness (真如, zhēnrú), there is the Dharma Body. Therefore, Shakyamuni possesses the three bodies, which means the three Buddhas sit together and jointly accomplish a great matter. Question: Now I know that Shakyamuni possesses the three bodies, but the text only says that Shakyamuni and Many Treasures Buddha sit together. This is two Buddhas, how can it be said that the three Buddhas jointly accomplish a great matter? Answer: Although the manifested bodies do not sit together, the intentions of the Buddhas are the same, all for the sake of accomplishing a great matter. Question: Many Treasures Buddha, Shakyamuni Buddha, and the manifested Buddhas, what Buddhas are these three?
。答。依文判者論主云。多寶是法身。釋迦為報身佛。分身為化身佛也。問。前明隱時為法身。多寶豈是隱時耶。答。論解二種法身。一者隱時名法身。此非多寶也。二者顯時名法身。即多寶也。問。若爾與報佛何異。答。體一義殊。酬因義邊目之為報。眾法所依正法為身。故名法身也。有人言。分身佛是應身佛。何以知之。攝論及同性經並言應身。住凈土中說法化菩薩。今分身並在凈土中說法。當知即是應身應身即報身也。釋迦在穢土故是化佛。今明作斯釋者。亦得然也。各取一義 自此已下。示現法力持力修行力。此第三料簡多寶塔。竟還覆宗釋前勝妙力無上。就文為二。一總標三力勸知。
自此已下示現法力持力修行力應知 從法力者已中。別釋三力即成三別。一一中有二。一標章。二解釋。法力者。標章也。
法力者 法即是法華之法有勝功用。故稱法力 五門示現者。第二示解釋處。開為二。一者總標列五門。二者別釋。就初文三。第一總標五門。
五種門示現 一者證已下。第二列五門。
一者證門二者信門。三者供養門四者聞法門五者讀誦持說門 四種門彌勒品中示現者。第三示門處。
四種法門彌勒品中示現一法門常精進菩薩品中示現 彌勒品即是分別功德品。常精
【現代漢語翻譯】 現代漢語譯本：答：依據經文來判斷，論主說，多寶是法身（Dharmakaya，佛的三身之一，代表真理之身），釋迦（Sakyamuni，佛教的創始人）是報身佛（Sambhogakaya，佛的三身之一，代表受用之身），分身是化身佛（Nirmanakaya，佛的三身之一，代表變化之身）。 問：前面說明隱沒時為法身，多寶難道是隱沒時嗎？ 答：論中解釋了兩種法身。一種是隱沒時的法身，這不是多寶。另一種是顯現時的法身，就是多寶。 問：如果這樣，那和報身佛有什麼區別？ 答：本體是一個，意義不同。從酬報因緣的意義上來說，稱之為報身。眾法所依的正法為身，所以名為法身。有人說，分身佛是應身佛（化身佛的另一種說法）。憑什麼知道呢？《攝大乘論》和《同性經》都說應身住在凈土中說法教化菩薩。現在分身都在凈土中說法，應當知道這就是應身，應身就是報身。釋迦在穢土，所以是化佛。現在說明作這種解釋，也可以。各自取一種意義。 自此以下，展示法力、持力、修行力。這是第三次簡要說明多寶塔。最終還是迴歸到釋迦牟尼佛殊勝微妙的力量是無上的。從文章結構上分為兩部分。第一部分總標三種力量，勸人知曉。 自此以下，展示法力、持力、修行力，應當知曉。從『法力者』開始，分別解釋三種力量，就形成了三個部分。每一部分中都有兩個小部分。一是標明章節，二是解釋。『法力者』，是標明章節。 『法力者』，法就是《法華經》的法，有殊勝的功用，所以稱為法力。『五門示現者』，是第二部分解釋的地方。分為兩個小部分。一是總標列出五門，二是分別解釋。在第一部分中，有三個小部分。第一部分總標五門。 『五種門示現』，『一者證』以下，是第二部分列出五門。 『一者證門，二者信門，三者供養門，四者聞法門，五者讀誦持說門』。『四種門彌勒品中示現者』，是第三部分說明門所在的地方。 『四種法門在《彌勒菩薩品》中示現，一種法門在《常精進菩薩品》中示現』。《彌勒品》就是《分別功德品》。《常精進》
【English Translation】 English version: Answer: According to the text, the commentator says that Prabhutaratna (多寶, Taho Nyorai in Japanese) is the Dharmakaya (法身, the body of truth, one of the three bodies of the Buddha), Sakyamuni (釋迦, the founder of Buddhism) is the Sambhogakaya (報身, the body of enjoyment, one of the three bodies of the Buddha), and the manifested body is the Nirmanakaya (化身, the body of transformation, one of the three bodies of the Buddha). Question: Earlier it was stated that the hidden time is the Dharmakaya, is Prabhutaratna in a hidden time? Answer: The treatise explains two kinds of Dharmakaya. One is the Dharmakaya of the hidden time, which is not Prabhutaratna. The other is the Dharmakaya of the manifested time, which is Prabhutaratna. Question: If so, what is the difference between this and the Sambhogakaya Buddha? Answer: The essence is the same, but the meaning is different. From the perspective of repaying causes and conditions, it is called the Sambhogakaya. The Dharma on which all dharmas rely is the body, so it is called the Dharmakaya. Some say that the manifested body Buddha is the Nirmanakaya Buddha. How do we know this? The Mahāyānasaṃgraha (攝大乘論) and the Sameness of Nature Sutra (同性經) both say that the Nirmanakaya resides in the Pure Land, teaching and transforming bodhisattvas. Now the manifested bodies are all teaching in the Pure Land, so we should know that this is the Nirmanakaya, and the Nirmanakaya is the Sambhogakaya. Sakyamuni is in the impure land, so he is the transformation Buddha. Now, explaining it this way is also acceptable. Each takes one meaning. From here onwards, the power of Dharma, the power of upholding, and the power of practice are demonstrated. This is the third brief explanation of the Stupa of Prabhutaratna. Ultimately, it returns to the unsurpassed and wonderful power of Sakyamuni Buddha. Structurally, it is divided into two parts. The first part generally states the three powers and encourages people to understand them. From here onwards, the power of Dharma, the power of upholding, and the power of practice should be known. Starting from 'The power of Dharma,' the three powers are explained separately, forming three parts. Each part has two sub-parts. One is to mark the chapter, and the other is to explain. 'The power of Dharma' is to mark the chapter. 'The power of Dharma' means that the Dharma is the Dharma of the Lotus Sutra (法華經), which has excellent functions, so it is called the power of Dharma. 'The five gates of manifestation' is the place where the second part is explained. It is divided into two sub-parts. One is to generally list the five gates, and the other is to explain them separately. In the first part, there are three sub-parts. The first part generally lists the five gates. 'The manifestation of the five gates,' 'The first is the gate of proof' below, is the second part listing the five gates. 'The first is the gate of proof, the second is the gate of faith, the third is the gate of offering, the fourth is the gate of hearing the Dharma, and the fifth is the gate of reading, reciting, upholding, and speaking.' 'The four gates manifested in the Maitreya chapter' is the third part explaining where the gates are located. 'The four Dharma gates are manifested in the Maitreya Bodhisattva chapter (彌勒菩薩品), and one Dharma gate is manifested in the Ever Progressive Bodhisattva chapter (常精進菩薩品).' The Maitreya chapter is the Discrimination of Merits (分別功德). The Ever Progressive
進品即法師功德品。此二從人以立名。羅什經從法以受稱 彌勒品中四門者。第二別釋。初牒四。一者證門已下。次釋四門。
彌勒品中四種門者 釋四門即四。初門為二。一標證門。
一是證門 如經已下。第二引經示處。就文為二。第一釋初得無上忍。第二釋八生乃至一生得三菩提。初又二。一牒經。
如經我說是如來壽命長遠時六百八十萬億那由他恒河沙眾生得無生法忍故 得無生法忍下。第二釋經。
此言無生法忍者謂初地證智應知 如智度論 一初地無生七地無生。今此中明初地無生也。以初地初證得真如法身無生故云得無生忍也 八生乃至一生下。第二釋最後經。就文亦二。一牒經。二釋經。牒經中有二。一牒八生乃至一生。
八生乃至一生 二牒得阿耨三菩提。
得阿耨多羅三藐三菩提者 謂證初地菩提故下。第二釋經。就文為三。一就位釋。二解八生一生。三與異人諍經。
謂證初地菩提法故 謂初地菩提者。經有二句。一者八生乃至一生。二者得三菩提。今前遂近釋得三菩提。謂初地菩提故也。
八生一生者謂諸凡夫決定能證初地隨力隨分乃八生乃至一生證初地故 八生一生者。牒初句經也。謂諸凡夫下。釋經明地前菩薩是凡夫。聞法華經隨力
【現代漢語翻譯】 現代漢語譯本 《進品即法師功德品》。這兩品經文都是根據人和法來命名的。鳩摩羅什（Kumārajīva）翻譯的經文是根據法來命名的。《彌勒品》中的四種門，第二部分是分別解釋。首先是總提四種門，即『一者證門』以下。然後是解釋這四種門。
《彌勒品》中提到的四種門，解釋這四種門分為四個部分。第一個門分為兩個部分。一是標明證門。
『一是證門』，如經文以下。第二是引用經文來指示出處。經文分為兩個部分。第一是解釋最初獲得無上忍。第二是解釋八生乃至一生證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。第一部分又分為兩個部分。一是照錄經文。
『如經我說是如來（tathāgata，如來）壽命長遠時，六百八十萬億那由他（nayuta，數量單位）恒河沙眾生得無生法忍故』。『得無生法忍』以下。第二是解釋經文。
這裡所說的『無生法忍』，指的是初地菩薩證得的智慧。如《智度論》（Mahāprajñāpāramitā-śāstra）所說，一者初地無生，七地無生。這裡指的是初地無生。因為初地菩薩最初證得真如法身，是無生的，所以說得到無生忍。『八生乃至一生』以下。第二是解釋最後的經文。經文也分為兩個部分。一是照錄經文，二是解釋經文。照錄經文分為兩個部分。一是照錄『八生乃至一生』。
『八生乃至一生』。二是照錄『得阿耨多羅三藐三菩提』。
『得阿耨多羅三藐三菩提者』，指的是證得初地菩提的緣故。以下是第二部分，解釋經文。經文分為三個部分。一是就果位來解釋，二是解釋『八生一生』，三是與其他人辯論經義。
『指的是證得初地菩提法的緣故』。所謂初地菩提，經文有兩句話。一句是『八生乃至一生』，一句是『得三菩提』。現在先就近解釋『得三菩提』，指的是初地菩提的緣故。
『八生一生』指的是所有凡夫決定能夠證得初地，隨自己的能力和因緣，或者八生，或者一生，就能證得初地。『八生一生』，是照錄第一句經文。『指的是所有凡夫』以下，解釋經文，說明地前菩薩是凡夫，聽聞《法華經》（Saddharma Puṇḍarīka Sūtra）隨自己的能力。
【English Translation】 English version The 'Entering the Gate' is the 'Merits of the Dharma Master' chapter. These two chapters are named based on people and Dharma respectively. Kumārajīva's translation is named based on Dharma. The four gates in the 'Maitreya' chapter, the second part is a separate explanation. First, it introduces the four gates in general, i.e., 'The first is the gate of proof' below. Then it explains these four gates.
The four kinds of gates mentioned in the 'Maitreya' chapter, explaining these four gates is divided into four parts. The first gate is divided into two parts. One is to mark the gate of proof.
'The first is the gate of proof', as in the sutra below. The second is to cite the sutra to indicate the source. The sutra is divided into two parts. The first is to explain the initial attainment of unsurpassed endurance. The second is to explain the attainment of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) in eight lifetimes or even one lifetime. The first part is further divided into two parts. One is to transcribe the sutra.
'As in the sutra, when I said that the life of the Tathāgata (Thus Come One) is long and far-reaching, six hundred eighty million nayutas (unit of measurement) of Ganges sand beings attained the non-origination forbearance'. 'Attaining the non-origination forbearance' below. The second is to explain the sutra.
Here, 'non-origination forbearance' refers to the wisdom attained by the Bodhisattva of the first ground. As the Mahāprajñāpāramitā-śāstra (Great Perfection of Wisdom Treatise) says, one is non-origination in the first ground, and the other is non-origination in the seventh ground. Here, it refers to non-origination in the first ground. Because the Bodhisattva of the first ground initially attains the true suchness Dharma body, which is non-originated, it is said to attain non-origination forbearance. 'Eight lifetimes or even one lifetime' below. The second is to explain the last sutra. The sutra is also divided into two parts. One is to transcribe the sutra, and the other is to explain the sutra. Transcribing the sutra is divided into two parts. One is to transcribe 'eight lifetimes or even one lifetime'.
'Eight lifetimes or even one lifetime'. The second is to transcribe 'attaining anuttarā-samyak-saṃbodhi'.
'Attaining anuttarā-samyak-saṃbodhi' refers to attaining the Bodhi of the first ground. Below is the second part, explaining the sutra. The sutra is divided into three parts. One is to explain in terms of the stage, the second is to explain 'eight lifetimes or one lifetime', and the third is to argue about the meaning of the sutra with others.
'Refers to attaining the Dharma of Bodhi of the first ground'. The so-called Bodhi of the first ground, there are two sentences in the sutra. One sentence is 'eight lifetimes or even one lifetime', and the other sentence is 'attaining three Bodhis'. Now, let's first explain 'attaining three Bodhis' in the near term, which refers to the Bodhi of the first ground.
'Eight lifetimes or one lifetime' refers to all ordinary beings who are determined to be able to attain the first ground, according to their ability and conditions, either in eight lifetimes or in one lifetime, they can attain the first ground. 'Eight lifetimes or one lifetime' is transcribing the first sentence of the sutra. 'Refers to all ordinary beings' below, explaining the sutra, explaining that the Bodhisattva before the ground is an ordinary being, listening to the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) according to their ability.
淺深或經八生入于初地。乃至或經一生得入初地也 言阿耨三菩提者。第二與異人諍經。
言阿耨多羅三藐三菩提者以離三界中分段生死隨分能見真如佛性名得菩提非謂究竟滿足如來方便涅槃故 異人言。經云阿耨三菩提五種菩提中。此是無上菩提非初地菩提。初地乃是明心菩提耳。為有此疑故論主牒阿耨三菩提經文來。以離三界中分段生死者。論主釋經有二句。前明是初地菩提。次明非無上菩提以離三界分段生死。明有所離也。以此文證地前菩薩猶受分段生死。以定諸解也。有攝論師等或言地前已離分段。無文證也。復證地前並是凡夫也。問。攝論云。十解菩薩得人無我名為聖人。此論云地前是凡夫。云何會通。答。依仁王瓔珞及以此論地前是伏忍相似聖耳。未即是聖也。隨分能見下。上明所離。今明所得。此對地前未得真如非是無上。登地能見真如。故名無上菩提耳。非謂究竟下。第二辨非無上菩提。方便涅槃即是方便凈涅槃。此涅槃是究竟其人未得此涅槃。故非果地無上也 二者信門。釋第二發菩提心。
二是信門者 即入十信位名為信門 如經已下。示釋處。
如經復有八世界微塵數眾生皆發阿耨多羅三藐三菩提心故 問。此中利益有何次第。答。此中明三種利益。一者上品利益。謂初得
【現代漢語翻譯】 現代漢語譯本： 淺深不同的修行者，有的經歷八生才能進入初地（菩薩十地中的第一地）。乃至有的經歷一生就能進入初地。 『阿耨三菩提』（梵文Anuttara-samyak-sambodhi的簡稱，意為無上正等正覺）是指什麼呢？以下是關於『第二與異人諍經』的解釋。 『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi）是指脫離三界（欲界、色界、無色界）中的分段生死，隨分隨力能夠見到真如佛性，因此稱為得到菩提，但並非指究竟圓滿如來的方便涅槃。 異人說：經中說『阿耨三菩提』在五種菩提中，是無上菩提，不是初地菩提。初地只是明心菩提而已。因為有這樣的疑問，所以論主引用阿耨三菩提的經文來解釋。『以離三界中分段生死者』，論主解釋經文有兩句，前一句說明是初地菩提，后一句說明不是無上菩提，因為只是脫離三界的分段生死，說明有所脫離。用這段文字來證明地前菩薩仍然承受分段生死，以此來確定各種理解。有《攝大乘論》的論師等說地前已經脫離分段生死，但沒有經文可以證明。進一步證明地前菩薩都是凡夫。 問： 《攝大乘論》說，十解菩薩得到人無我，稱為聖人。此論說地前是凡夫，如何會通？ 答： 依照《仁王經》、《瓔珞經》以及此論，地前菩薩是伏忍（降伏煩惱的忍耐）的相似聖人，還不是真正的聖人。『隨分能見下』，上面說明所脫離的，現在說明所得到的。這是針對地前菩薩未得到真如，所以不是無上菩提。登地菩薩能夠見到真如，所以稱為無上菩提。 『非謂究竟下』，第二是辨別不是無上菩提。方便涅槃就是方便凈涅槃。這種涅槃是究竟的，但地前菩薩還沒有得到這種涅槃，所以不是果地的無上菩提。二是信門，解釋第二發菩提心。 『二是信門者』，就是進入十信位，稱為信門。 『如經已下』，指示解釋之處。 『如經復有八世界微塵數眾生皆發阿耨多羅三藐三菩提心故』 問： 這其中利益有什麼次第？ 答： 這其中說明三種利益。一是上品利益，指初得。
【English Translation】 English version: Some practitioners, depending on their depth of practice, may take eight lifetimes to enter the first Bhumi (the first of the ten Bodhisattva stages). Others may enter the first Bhumi in just one lifetime. What is meant by 'Anuttara-samyak-sambodhi' (Supreme Perfect Enlightenment)? The following is an explanation from the 'Second Discourse on Contention with Others'. 'Anuttara-samyak-sambodhi' refers to the state of being free from the segmented birth and death within the Three Realms (Desire Realm, Form Realm, Formless Realm), and being able to see the Tathata (Suchness) Buddha-nature according to one's capacity. Therefore, it is called attaining Bodhi, but it does not mean the ultimate and complete Nirvana of the Tathagata's expedient means. An outsider says: The Sutra says that 'Anuttara-samyak-sambodhi' is the supreme Bodhi among the five types of Bodhi, not the Bodhi of the first Bhumi. The first Bhumi is merely the Bodhi of understanding the mind. Because of this doubt, the author of the treatise quotes the Sutra text on Anuttara-samyak-sambodhi to explain. 'Being free from the segmented birth and death within the Three Realms' - the author of the treatise explains the Sutra in two sentences. The first sentence explains that it is the Bodhi of the first Bhumi, and the second sentence explains that it is not the supreme Bodhi, because it only involves being free from the segmented birth and death within the Three Realms, indicating that there is something that has been abandoned. This passage is used to prove that Bodhisattvas before the Bhumis still undergo segmented birth and death, thereby clarifying various interpretations. Some teachers of the Mahāyānasaṃgraha (Compendium of Mahayana) say that those before the Bhumis have already been freed from segmented birth and death, but there is no Sutra text to prove this. It further proves that Bodhisattvas before the Bhumis are all ordinary beings. Question: The Mahāyānasaṃgraha says that Bodhisattvas of the ten understandings attain the non-self of persons and are called sages. This treatise says that those before the Bhumis are ordinary beings. How can these be reconciled? Answer: According to the Benevolent Kings Sutra, the Garland Sutra, and this treatise, Bodhisattvas before the Bhumis are similar sages of forbearance (endurance of subduing afflictions), but they are not yet true sages. 'Being able to see according to one's capacity' - the above explains what is abandoned, and now explains what is attained. This is in response to the fact that Bodhisattvas before the Bhumis have not attained Suchness, so it is not supreme Bodhi. Bodhisattvas who have ascended to the Bhumis are able to see Suchness, so it is called supreme Bodhi. 'It does not mean ultimately' - the second is to distinguish that it is not supreme Bodhi. Expedient Nirvana is expedient pure Nirvana. This Nirvana is ultimate, but Bodhisattvas before the Bhumis have not yet attained this Nirvana, so it is not the supreme Bodhi of the fruition stage. The second is the gate of faith, explaining the second arising of the Bodhi mind. 'The second is the gate of faith' - this refers to entering the ten stages of faith, which is called the gate of faith. 'As the Sutra says below' - indicates the place of explanation. 'As the Sutra says, there are again as many beings as the dust motes in eight world-systems who all arouse the mind of Anuttara-samyak-sambodhi.' Question: What is the order of benefits in this? Answer: This explains three types of benefits. The first is the superior benefit, referring to the initial attainment.
無生乃至轉清凈法輪。二者中品利益。謂八生乃至一生得三菩提。三下品利益。謂八佛世界眾生髮菩提心。吾初讀此論執天親八生一生得三菩提言。初從得無生乃至八生一生並是增數自淺之深。不知三品之益。講數百遍始乃解之。問。八生一生云何是中品利益。答。初聞法華即得無生。乃至有能轉清凈法輪。今聞法華經八過受生方入初地。乃至經一過受生方入初地。故是中品利益論主合此三益以之為二。初二益並稱為證。以同得無生。后一始得發心。故稱為信也。問。說壽量一品。何故顯有多人得道。答。此敘釋迦從初發心至后際等。一切化主教門徒眾處所時節。其中若事若理若權若實。無不顯現。故得道者多也 三供養門者。牒第三門解釋。
三供養門如經是諸菩薩摩訶薩得大法利時于虛空中雨曼陀羅華如是等故 壽量品是如來說法功德。分別功德品是如來說人功德。以法無不顯人無不利故。數感八種供養 四聞法門如隨喜品說應知者。釋第四。
四聞法門如隨喜品說應知 聞法而生歡喜。轉更為他說。故言聞法。問。前云屬彌勒品。今云何屬隨喜品。答。隨喜品初至彌勒問隨喜。依此義亦得稱為彌勒品。若從隨喜義立名稱隨喜。故不相違也。亦可是翻經人謬語也 一法門下。上法力有五門。前釋四。
【現代漢語翻譯】 現代漢語譯本 『無生』（Anutpāda，不生不滅的境界）乃至『轉清凈法輪』（轉動清凈的佛法之輪）。第二種是中品利益，指八次受生乃至一次受生就能證得三菩提（三種覺悟）。第三種是下品利益，指八個佛世界中的眾生髮起菩提心（覺悟之心）。我最初讀到這部論著時，執著于天親菩薩所說的八生一生得三菩提之說，認為從最初獲得無生，乃至八生一生，都是一個從淺到深的遞增過程，不瞭解三品利益的差別。講解了數百遍才明白。問：八生一生怎麼是中品利益呢？答：最初聽聞《法華經》就能獲得無生，乃至有能力轉動清凈法輪。現在聽聞《法華經》，要經過八次受生才能進入初地（菩薩修行的第一個階段），乃至經過一次受生才能進入初地。所以是中品利益。論主將這三種利益合併爲兩種，前兩種利益並稱為『證』，因為都獲得了無生。后一種是剛開始發起菩提心，所以稱為『信』。問：在《壽量品》中，為什麼顯示有很多人得道呢？答：這裡敘述了釋迦牟尼佛從最初發心到最終涅槃等一切教化眾生的法門、徒眾、處所、時節，其中無論是事、理、權、實，無不顯現，所以得道的人很多。三供養門，是解釋第三個門。 三供養門，如經文所說：『是諸菩薩摩訶薩得大法利時，于虛空中雨曼陀羅華如是等』。《壽量品》是如來說法的功德，《分別功德品》是如來說人的功德。因為法無不顯現，人無不得利益，所以感得八種供養。四聞法門，如《隨喜品》所說，應該知道的，是解釋第四個門。 四聞法門，如《隨喜品》所說，應該知道。聽聞佛法而生歡喜，進而為他人宣說，所以說是聞法。問：前面說屬於《彌勒品》，現在為什麼說屬於《隨喜品》呢？答：《隨喜品》從開始到彌勒菩薩問隨喜，依據這個意義也可以稱為《彌勒品》。如果從隨喜的意義來立名稱，就稱為《隨喜品》，所以不相違背。也可能是翻譯經書的人的錯誤。一法門下，上面的法力有五門，前面解釋了四個。
【English Translation】 English version 『Anutpāda』 (non-arising, non-ceasing state) and even 『turning the pure Dharma wheel』 (pravartana-śuddha-dharma-cakra). The second is the middle-grade benefit, referring to attaining the three Bodhis (three kinds of enlightenment) in eight lifetimes or even one lifetime. The third is the lower-grade benefit, referring to sentient beings in eight Buddha worlds generating Bodhicitta (the mind of enlightenment). When I first read this treatise, I was attached to the statement by Bodhisattva Vasubandhu that one attains the three Bodhis in eight lifetimes or one lifetime, thinking that from the initial attainment of Anutpāda to eight lifetimes or one lifetime, it was an increasing process from shallow to deep, not understanding the difference in the benefits of the three grades. It was only after explaining it hundreds of times that I understood. Question: How is eight lifetimes or one lifetime the middle-grade benefit? Answer: Initially hearing the Lotus Sutra, one immediately attains Anutpāda, and even has the ability to turn the pure Dharma wheel. Now, hearing the Lotus Sutra, one enters the first Bhumi (the first stage of a Bodhisattva's practice) after eight lifetimes, or even enters the first Bhumi after one lifetime. Therefore, it is the middle-grade benefit. The author of the treatise combines these three benefits into two, the first two benefits are collectively called 『proof』 (zheng), because they both attain Anutpāda. The latter is just beginning to generate Bodhicitta, so it is called 『faith』 (xin). Question: Why does the 『Lifespan of the Tathagata』 chapter show that many people attain the Way? Answer: This narrates everything from Shakyamuni Buddha's initial aspiration to final Nirvana, including all the teachings, disciples, places, and times, in which everything, whether it is event, principle, provisional, or real, is revealed, so many people attain the Way. The Three Gates of Offerings is an explanation of the third gate. The Three Gates of Offerings, as the sutra says: 『When these Bodhisattvas Mahasattvas attain great Dharma benefits, they rain Mandarava flowers in the sky, and so on.』 The 『Lifespan of the Tathagata』 chapter is the merit of the Tathagata's teaching, and the 『Distinctions in Benefits』 chapter is the merit of the Tathagata's teaching about people. Because the Dharma reveals everything and people all benefit, one receives eight kinds of offerings. The Four Gates of Hearing the Dharma, as the 『Joyful Acceptance』 chapter says, should be known, is an explanation of the fourth gate. The Four Gates of Hearing the Dharma, as the 『Joyful Acceptance』 chapter says, should be known. Hearing the Dharma and generating joy, and then proclaiming it to others, therefore it is called hearing the Dharma. Question: Earlier it was said to belong to the 『Maitreya』 chapter, why is it now said to belong to the 『Joyful Acceptance』 chapter? Answer: The 『Joyful Acceptance』 chapter, from the beginning to Maitreya Bodhisattva asking about joyful acceptance, according to this meaning, it can also be called the 『Maitreya』 chapter. If the name is established from the meaning of joyful acceptance, it is called the 『Joyful Acceptance』 chapter, so it is not contradictory. It may also be a mistake by the person who translated the sutra. Below the One Dharma Gate, the above Dharma power has five gates, the first four have been explained.
即今釋第五讀誦持說門。就文為四。初牒門示品處。
一法門常精進菩薩品示現者 謂讀誦下。第二略釋。即是章門。
謂讀誦解說書寫等得六根清凈故 讀誦等為因。得六根清凈等為果 如經下。第三引經處證上因果。初證上因。
如經若善男子善女人受持法華經若讀若誦若解說若書寫 是人當得下。次證上果。
是人當得八百眼功德乃至千二百意功德故 此得六根清凈者。第四論釋。就釋中為二。初就位釋。次重釋六根清凈也。就位釋中有二。初釋。次引經證。
此得六根清凈者謂凡夫人以經力故得勝根用未入初地菩薩正位。此義應知 謂凡夫以經力故得勝根用未入初地者下。證地前是凡夫也 如經已下。次引經證。
如經以父母所生清凈肉眼見於三千大千世界如是等故 既云父母所生肉眼。故是凡夫未得初地法身法眼 又六根清凈者。第二重釋。此文可有三義故來。一者上釋眼根見三千乃至意亦爾。今釋六根互用。二者上釋眼根事。今釋鼻根事。三者上明六根各用。今釋互用也。就文為二。初正明六根互用。
又六根清凈者於一一根中悉能具足見色聞聲辨香別味覺觸知法等諸根互用此義應知 眼所見者聞香能知。此略就一根釋互用。
眼所見者聞香能知 如
【現代漢語翻譯】 現代漢語譯本：現在解釋第五讀誦持說門。就文義分為四部分。首先，依照門來揭示品的位置。
一、『法門常精進菩薩品』所揭示的內容是：所謂讀誦等。第二，簡要解釋，即是本章的總綱。
所謂讀誦、理解、解說、書寫等，能夠獲得六根清凈的緣故。讀誦等是因，獲得六根清凈等是果。如下面經文所說。第三，引用經文來證明上述因果關係。首先證明上述的『因』。
如經文所說：『若有善男子、善女人受持《法華經》，如果讀、如果誦、如果理解解說、如果書寫』。下面證明上述的『果』。
『這個人應當獲得八百眼功德，乃至一千二百意功德』的緣故。這裡所說的獲得六根清凈。第四，進行論述解釋。在解釋中分為兩部分。首先，就果位進行解釋。其次，再次解釋六根清凈。就果位解釋中又分為兩部分。首先進行解釋，然後引用經文來證明。
這裡所說的獲得六根清凈，是指凡夫因為經典的力量而獲得殊勝的根性作用，但尚未進入初地菩薩的正位。這個道理應當知曉。所謂凡夫因為經典的力量而獲得殊勝的根性作用，但尚未進入初地，下面進行證明，說明地前是凡夫。如下面經文所說。下面引用經文來證明。
如經文所說：『以父母所生的清凈肉眼，能夠見到三千大千世界』等等。既然說是父母所生的肉眼，所以是凡夫，尚未獲得初地的法身法眼。另外，六根清凈。
第二，再次解釋。這段文字可能有三重含義，所以再次解釋。一是上面解釋眼根能見三千大千世界，乃至意根也是如此。現在解釋六根可以互相使用。二是上面解釋眼根的事，現在解釋鼻根的事。三是上面說明六根各自使用，現在解釋互相使用。就文義分為兩部分。首先，正面說明六根互相使用。
另外，六根清凈是指在每一個根中，都能夠完全具備見色、聞聲、辨香、別味、覺觸、知法等，各種根性互相使用，這個道理應當知曉。眼睛所見的東西，聞到香味也能知道。這裡簡略地就一個根來解釋互相使用。
眼睛所見的東西，聞到香味也能知道，比如...
【English Translation】 English version: Now explaining the Fifth Gate of Reading, Reciting, Upholding, and Expounding. The text is divided into four parts. First, according to the gate, the position of the chapter is indicated.
- What is revealed in the 『Dharma Gate of Constant Vigor Bodhisattva Chapter』 is: so-called reading, etc. Second, a brief explanation, which is the outline of this chapter.
The so-called reading, reciting, understanding, explaining, writing, etc., can lead to the purification of the six roots. Reading, etc., is the cause, and obtaining the purification of the six roots, etc., is the result. As the sutra says below. Third, citing the sutra to prove the above cause and effect. First, prove the above 『cause』.
As the sutra says: 『If there are good men and good women who uphold the Lotus Sutra, if they read, if they recite, if they understand and explain, if they write』. Below, prove the above 『result』.
『These people should obtain eight hundred merits of the eye, and even one thousand two hundred merits of the mind』 because of this. What is said here about obtaining the purification of the six roots. Fourth, conduct a discussion and explanation. The explanation is divided into two parts. First, explain according to the position. Second, explain the purification of the six roots again. The explanation according to the position is further divided into two parts. First, explain, and then cite the sutra to prove it.
What is said here about obtaining the purification of the six roots refers to ordinary people obtaining the superior function of the roots through the power of the scriptures, but they have not yet entered the correct position of the Bodhisattva of the First Ground (Bhumi). This principle should be understood. The so-called ordinary people obtaining the superior function of the roots through the power of the scriptures, but not yet entering the First Ground, is proven below, indicating that the stage before the ground is that of ordinary people. As the sutra says below. Below, cite the sutra to prove it.
As the sutra says: 『With the pure physical eye born of parents, one can see the three thousand great thousand worlds』 and so on. Since it is said to be the physical eye born of parents, it is therefore an ordinary person who has not yet obtained the Dharmakaya (Dharmakāya) and Dharma eye (Dharma-cakṣus) of the First Ground. In addition, the purification of the six roots.
Second, explain again. This passage may have three meanings, so it is explained again. First, the above explanation is that the eye root can see the three thousand great thousand worlds, and so can the mind root. Now explain that the six roots can be used interchangeably. Second, the above explanation is about the function of the eye root, and now explain the function of the nose root. Third, the above explanation is about the separate use of the six roots, and now explain the interchangeable use. The text is divided into two parts. First, positively explain the interchangeable use of the six roots.
In addition, the purification of the six roots means that in each root, one can fully possess seeing forms, hearing sounds, distinguishing fragrances, differentiating tastes, feeling touch, knowing dharmas, etc. The various roots are used interchangeably. This principle should be understood. What the eye sees, one can also know by smelling the fragrance. Here, the interchangeable use is briefly explained with one root.
What the eye sees, one can also know by smelling the fragrance, such as...
經以下。引經證眼見聞香能知也。
如經釋提桓因在勝殿上五欲娛樂乃至說法故聞香知者此是知境以鼻根知故 聞香知此釋聞香能知也。此是知境者。香者是鼻根所知境也。以鼻根知故者。出能知也。又以眼所見境者。以鼻根知故是互用 持力者。自上已來釋法力竟。今釋第二持力。就文為二。初標。
持力者 言持力者。以受持經有大功用。故言持力 有三種法門者。第二釋持力也。就文為二。一總釋三品。二別釋法師。
有三種法門示現如法師品安樂行品勸持品等廣說法力如經應知 如法師品。即指三品為三種法門也。問。羅什經但云持品。今何以云勸持品。答。牒前之勸明後之持。故云勸持品。亦是因勸而持。故云勸持。實是持品。廣說法力者。問。應云廣說持力。云何乃言法力耶。答。有二義。一者出所持之法。故言法力。實是持力也。二者此是三品中指法師品為法力。何以知之。以次此文即釋法師品經故也 其心決定知水必近者。此第二別釋法師品中語也。
其心決定知水必近者受持此經得佛性水成阿耨多羅三藐三菩提故 修行力者。釋第三力。初牒次釋。
修行力者 言修行力者依經修行有勝功用。故言修行力也 有五門示現下。第二解釋文為三。初總列五門。次別釋五
【現代漢語翻譯】 現代漢語譯本： 經以下。引經證明眼、耳、鼻、舌、身、意能知覺。
例如經中所說，釋提桓因（Śakro devānām indraḥ，帝釋天）在勝殿上享受五欲之樂，乃至說法，因此通過聞香而知曉。這是通過鼻根來知曉境界。聞香知曉，這說明聞香能夠知覺。『此是知境者』，香是鼻根所能知曉的境界。『以鼻根知故者』，說明能知。又如用眼睛所見之境，用鼻根來知曉，這是互相作用。『持力者』，從上面開始解釋法力完畢。現在解釋第二種力，即持力。從文義上分為兩部分。首先是標示。
『持力者』，說持力，是因為受持此經有很大的功用，所以說持力。『有三種法門者』，第二部分解釋持力。從文義上分為兩部分。一是總的解釋三品，二是分別解釋法師品。
『有三種法門示現，如法師品、安樂行品、勸持品等，廣泛宣說法力，如經所說應當知曉』。『如法師品』，就是指這三品為三種法門。問：鳩摩羅什（Kumārajīva）所譯的經只說是持品，現在為什麼說是勸持品？答：這是承接前面的勸，來說明後面的持。所以說是勸持品。也是因為勸導而持，所以說是勸持。實際上就是持品。『廣泛宣說法力者』，問：應該說是廣泛宣說持力，為什麼說是法力呢？答：有兩種含義。一是說明所持之法，所以說是法力。實際上就是持力。二是這三品中，指的是法師品為法力。為什麼知道呢？因為緊接著這段文字就解釋法師品經文。『其心決定知水必近者』，這是第二部分分別解釋法師品中的語句。
『其心決定知水必近者，受持此經，得佛性之水，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）』。『修行力者』，解釋第三種力，即修行力。首先是標示，然後是解釋。
『修行力者』，說修行力，是因為依照經文修行有殊勝的功用，所以說修行力。『有五門示現下』，第二部分解釋，分為三部分。首先總的列出五門，然後分別解釋五門。
【English Translation】 English version: The sutra below. Citing the sutra to prove that the eyes, ears, nose, tongue, body, and mind are capable of perception.
For example, as stated in the sutra, Śakro devānām indraḥ (釋提桓因, the lord of the devas) enjoys the pleasures of the five desires in the Palace of Victory, and even expounds the Dharma, thus knowing through smelling fragrances. This is knowing the realm through the nose faculty. 'Knowing through smelling fragrances' indicates that smelling fragrances enables perception. 'This is the realm of knowledge' means that fragrance is the realm knowable by the nose faculty. 'Because it is known by the nose faculty' explains the ability to know. Furthermore, just as the realm seen by the eyes is known by the nose faculty, this is mutual interaction. 'The power of upholding' From above, the explanation of the power of the Dharma is completed. Now, the second power, the power of upholding, is explained. In terms of the text, it is divided into two parts. First, the indication.
'The power of upholding' means that upholding this sutra has great merit, hence the term 'power of upholding'. 'There are three Dharma-gates' The second part explains the power of upholding. In terms of the text, it is divided into two parts. First, a general explanation of the three chapters; second, a separate explanation of the Chapter on the Teacher of the Dharma.
'There are three Dharma-gates manifested, such as the Chapter on the Teacher of the Dharma, the Chapter on Peaceful Practices, the Chapter on Exhortations to Hold [the Sutra], etc., extensively expounding the power of the Dharma, as it should be known from the sutra.' 'Such as the Chapter on the Teacher of the Dharma' refers to these three chapters as the three Dharma-gates. Question: Kumārajīva's (鳩摩羅什) translation of the sutra only mentions the Chapter on Holding [the Sutra], so why is it now called the Chapter on Exhortations to Hold [the Sutra]? Answer: This is to connect the preceding exhortation to clarify the subsequent holding. Therefore, it is called the Chapter on Exhortations to Hold [the Sutra]. It is also because of exhortation that one holds [the sutra], hence the term 'exhortations to hold'. In reality, it is the Chapter on Holding [the Sutra]. 'Extensively expounding the power of the Dharma' Question: It should be said 'extensively expounding the power of upholding', so why is it said 'the power of the Dharma'? Answer: There are two meanings. First, to explain the Dharma that is upheld, hence the term 'the power of the Dharma'. In reality, it is the power of upholding. Second, among these three chapters, it refers to the Chapter on the Teacher of the Dharma as the power of the Dharma. How do we know this? Because the text immediately following this passage explains the sutra text of the Chapter on the Teacher of the Dharma. 'If their minds are determined, they will know that water is near' This is a statement from the second part, which separately explains the Chapter on the Teacher of the Dharma.
'If their minds are determined, they will know that water is near; by upholding this sutra, they will obtain the water of Buddha-nature and achieve anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment)'. 'The power of practice' explains the third power, the power of practice. First, the indication, then the explanation.
'The power of practice' means that practicing according to the sutra has excellent merit, hence the term 'the power of practice'. 'There are five gates manifested below' The second part of the explanation is divided into three parts. First, a general listing of the five gates; second, a separate explanation of the five gates.
門。三別料簡第三門。
五門示現一者說力二者行苦行力三者護眾生諸難力四者功德勝力五者護法力 初如文 說力者已下。第二別釋五別。一一門中。初牒次釋。
說力者 言說力者。佛為十方世界眾生說法。故名說力。亦是謦欬中說偈。令十方世界聞名為說力 有三種已下。初總標三種示品處。
有三種法門神力品中示現 一出舌相令憶念故者。第二別釋也。
一出廣長舌者令憶念故二謦欬聲者說偈令聞故令聞聲已如實修行不放逸故三彈指令覺悟眾生者令修行者得覺悟故 言憶念如來有此舌相異一切世間故。佛語必可信受。又舌相正主說法。亦是說力。二謦欬聲令聞者。羅什經直明謦欬。此論意謦欬出聲說偈。令十方聞修行不放逸故 釋第二苦行力有二品。
行苦行力者藥王菩薩品示現教化眾生故又行苦行力者妙音菩薩品示現教化眾生故 問。藥王可是苦行。妙音云何亦是苦行。答。妙音分形四生六道。為物弘經。及救濟諸難亦是苦行 釋第三護難力亦二品。
護眾生諸難力者觀世音菩薩品陀羅尼品示現 觀音以人護難。陀羅尼品以法護難。又觀音品一人護難。陀羅尼眾人護難。
功德勝力者妙莊嚴王品示現依過去功德彼二童子有如是力故 釋第四功德勝力者。正明
【現代漢語翻譯】 門。三別料簡第三門。
五門示現：一者說力，二者行苦行力，三者護眾生諸難力，四者功德勝力，五者護法力。初如文。說力者已下。第二別釋五別。一一門中。初牒次釋。
說力者，言說力者。佛為十方世界眾生說法，故名說力。亦是謦欬中說偈，令十方世界聞名為說力。有三種已下。初總標三種示品處。
有三種法門神力品中示現。一出舌相令憶念故者。第二別釋也。
一出廣長舌者令憶念故，二謦欬聲者說偈令聞故，令聞聲已如實修行不放逸故，三彈指令覺悟眾生者令修行者得覺悟故。言憶念如來有此舌相異一切世間故。佛語必可信受。又舌相正主說法。亦是說力。二謦欬聲令聞者。羅什(Kumārajīva)經直明謦欬。此論意謦欬出聲說偈。令十方聞修行不放逸故。釋第二苦行力有二品。
行苦行力者，藥王菩薩(Bhaiṣajyarāja)品示現教化眾生故，又行苦行力者，妙音菩薩(Gadgadasvara)品示現教化眾生故。問。藥王可是苦行。妙音云何亦是苦行。答。妙音分形四生六道。為物弘經。及救濟諸難亦是苦行。釋第三護難力亦二品。
護眾生諸難力者，觀世音菩薩(Avalokiteśvara)品陀羅尼(Dhāraṇī)品示現。觀音以人護難。陀羅尼品以法護難。又觀音品一人護難。陀羅尼眾人護難。
功德勝力者，妙莊嚴王(Wonderful Adornment King)品示現依過去功德彼二童子有如是力故。釋第四功德勝力者。正明
【English Translation】 Section: Three Distinctions and Detailed Explanations, Third Section.
Five Demonstrations: First, the power of speech; second, the power of practicing asceticism; third, the power of protecting sentient beings from various difficulties; fourth, the power of superior merit; fifth, the power of protecting the Dharma. The first is as in the text. 'The power of speech' and below. The second separately explains the five distinctions. In each section, first, cite and then explain.
'The power of speech' means the power of speaking. The Buddha speaks Dharma for sentient beings in the ten directions, hence it is called the power of speech. It also refers to reciting verses in a cough, allowing the ten directions to hear, which is called the power of speech. There are three types below. First, generally indicate the three places where they are demonstrated.
There are three types demonstrated in the 'Chapter on the Spiritual Power of Dharma Doors'. 'First, emitting the tongue to cause recollection.' This is the second separate explanation.
First, emitting the broad and long tongue is to cause recollection; second, the sound of coughing is to recite verses for them to hear, so that after hearing the sound, they can practice diligently without negligence; third, snapping the fingers to awaken sentient beings is to enable practitioners to attain enlightenment. It is said that recollecting the Tathagata (如來) having this tongue characteristic is different from all worldly beings. The Buddha's words are certainly trustworthy and receivable. Moreover, the tongue characteristic primarily governs speaking Dharma, which is also the power of speech. Second, the sound of coughing allows the hearers. The Kumārajīva (羅什) translation directly mentions coughing. This commentary means that coughing produces sound and recites verses, allowing the ten directions to hear and practice without negligence. Explaining the second, the power of practicing asceticism, there are two chapters.
'The power of practicing asceticism' is demonstrated in the 'Bhaiṣajyarāja (藥王菩薩) Bodhisattva Chapter' to teach and transform sentient beings; also, 'the power of practicing asceticism' is demonstrated in the 'Gadgadasvara (妙音菩薩) Bodhisattva Chapter' to teach and transform sentient beings. Question: Bhaiṣajyarāja (藥王菩薩) can be considered ascetic practice, but how is Gadgadasvara (妙音菩薩) also ascetic practice? Answer: Gadgadasvara (妙音菩薩) divides his form into the four births and six paths to propagate the scriptures for beings and to relieve various difficulties, which is also ascetic practice. Explaining the third, the power of protecting from difficulties, there are also two chapters.
'The power of protecting sentient beings from various difficulties' is demonstrated in the 'Avalokiteśvara (觀世音菩薩) Bodhisattva Chapter' and the 'Dhāraṇī (陀羅尼) Chapter'. Avalokiteśvara (觀世音菩薩) protects from difficulties through people. The Dhāraṇī (陀羅尼) Chapter protects from difficulties through Dharma. Also, the Avalokiteśvara (觀世音菩薩) Chapter protects from difficulties for one person. The Dhāraṇī (陀羅尼) Chapter protects from difficulties for many people.
'The power of superior merit' is demonstrated in the 'Wonderful Adornment King (妙莊嚴王) Chapter', relying on past merit, those two children have such power. Explaining the fourth, the power of superior merit, it clearly states.
凈藏凈眼二童子得諸三昧。又得六度道品又得神通回父邪見。引導眾人見佛聽受法華。故言二童子有如是力 第五護法力。
護法力者普賢菩薩品及后品示現 普賢正是護法。故文云。若法華經行閻浮提。皆普賢之力。及后品者是囑累品中佛付諸菩薩。令諸菩薩弘通正法。亦是護法也 又說言受持觀世音下。第二料簡上第三護難力經文。就文又三。一牒經標平等。二釋平等。三結平等。
又說言受持觀世音菩薩名及受持六十二億恒河沙等諸佛名號彼功德平等者 初如文 有二種義下。第二釋平等。就經中有二。初列二門。次釋二門。
有二種義一者信力故二者畢竟知故 言二門者。一者信力。即是地前信平等。二者畢竟知。謂登地證平等 從信力下。第二釋二門。前釋信力門。
信力者有二種一者求我身如觀世音自在無異畢竟信力故二謂于彼生恭敬心如彼功德我亦如是畢竟得故 信平等有二。一者信己身與觀音身平等彼此同一法身。二者德平等。既同一法身亦同一功德。初亦是人平等。后是法平等 從畢竟知者下。釋第二門。
畢竟知者謂能決定知法界故言法界者名為法性彼法性者名為一切諸佛菩薩平等法身故平等法身者謂真如法身初地菩薩乃能證能入 初明法界法性法身。皆是異名
【現代漢語翻譯】 現代漢語譯本 凈藏（Jingzang，人名）凈眼（Jingyan，人名）二童子獲得各種三昧（samadhi，佛教禪定）。又獲得六度（six paramitas，六種達到彼岸的方法）道品（bodhipaksa-dharmas，菩提分法，通往覺悟的修行），又以神通力使父親的迴轉邪見，引導眾人見佛聽受《法華經》。所以說二童子有如此力量。第五是護法力。 護法力在《普賢菩薩品》及後面的品中有所示現。普賢（Samantabhadra，菩薩名）正是護法。所以經文中說，如果《法華經》在閻浮提（Jambudvipa，我們所居住的娑婆世界）流行，都是普賢的力量。以及後面的品，指的是《囑累品》中佛陀囑託諸位菩薩，讓諸位菩薩弘揚流通正法，這也是護法。又說『受持觀世音』以下，第二部分料簡上文第三種護難力，經文分為三個部分。一是依照經文標明平等，二是解釋平等，三是總結平等。 又說『受持觀世音菩薩名及受持六十二億恒河沙等諸佛名號，彼功德平等』，這是第一部分，如經文所說。『有二種義』以下，是第二部分解釋平等。經文中有兩個方面，首先列出兩個門徑，其次解釋這兩個門徑。 『有二種義，一者信力故，二者畢竟知故』。所說的兩個門徑，一是信力，即是登地（bhumi，菩薩的階位）前的信平等；二是畢竟知，指的是登地證得平等。從『信力』以下，是第二部分解釋兩個門徑。首先解釋信力門。 『信力者有二種，一者求我身如觀世音自在無異，畢竟信力故；二謂于彼生恭敬心，如彼功德我亦如是畢竟得故』。信平等有兩種，一是相信自身與觀音（Avalokitesvara，菩薩名）身平等，彼此同一法身（dharmakaya，佛的法性之身）。二是功德平等，既然同一法身，也同一功德。前者是人平等，後者是法平等。從『畢竟知者』以下，解釋第二個門徑。 『畢竟知者，謂能決定知法界故。言法界者，名為法性，彼法性者，名為一切諸佛菩薩平等法身故。平等法身者，謂真如法身，初地菩薩乃能證能入』。首先闡明法界（dhatu，宇宙萬法的總稱），法性（dharmata，諸法的本性），法身，都是不同的名稱。
【English Translation】 English version The two boys, Jingzang (Pure Treasury) and Jingyan (Pure Eyes), obtained various samadhis (Buddhist meditation). They also obtained the Six Paramitas (six perfections) and Bodhipaksa-dharmas (factors of enlightenment), and used their supernatural powers to turn their father away from his wrong views, guiding people to see the Buddha and listen to the Lotus Sutra. Therefore, it is said that the two boys have such power. The fifth is the power of protecting the Dharma. The power of protecting the Dharma is shown in the Samantabhadra Bodhisattva Chapter and subsequent chapters. Samantabhadra (Universal Virtue Bodhisattva) is precisely the protector of the Dharma. Therefore, the text says, 'If the Lotus Sutra circulates in Jambudvipa (the world we live in), it is all due to the power of Samantabhadra.' And the subsequent chapters refer to the Entrustment Chapter, in which the Buddha entrusted all the Bodhisattvas to propagate and circulate the Dharma, which is also protecting the Dharma. Furthermore, it says, 'Holding the name of Avalokitesvara,' below. The second part clarifies the third power of protecting against difficulties mentioned above, and the scripture is divided into three parts. First, it marks equality according to the scripture; second, it explains equality; and third, it concludes equality. It also says, 'Holding the name of Avalokitesvara Bodhisattva and holding the names of sixty-two billion Ganges river sands of Buddhas, their merits are equal.' This is the first part, as the scripture says. 'There are two meanings' below is the second part explaining equality. There are two aspects in the scripture: first, list the two paths; second, explain the two paths. 'There are two meanings: first, due to the power of faith; second, due to ultimate knowledge.' The two paths mentioned are: first, the power of faith, which is the equality of faith before reaching the bhumi (stages of a Bodhisattva); second, ultimate knowledge, which refers to the equality attained upon reaching the bhumi. From 'the power of faith' below is the second part explaining the two paths. First, explain the path of the power of faith. 'The power of faith has two aspects: first, seeking my body to be as free and without difference as Avalokitesvara, due to the ultimate power of faith; second, generating respectful thoughts towards them, believing that I will ultimately attain their merits as well.' There are two kinds of equality of faith: first, believing that one's own body is equal to the body of Avalokitesvara, both sharing the same dharmakaya (Dharma body of the Buddha); second, the equality of merits, since they share the same dharmakaya, they also share the same merits. The former is the equality of persons, and the latter is the equality of Dharma. From 'ultimate knowledge' below, explain the second path. 'Ultimate knowledge means being able to definitively know the dhatu (realm of phenomena). The dhatu is called dharmata (the nature of phenomena), and that dharmata is called the equal dharmakaya of all Buddhas and Bodhisattvas. The equal dharmakaya refers to the true suchness dharmakaya, which can only be realized and entered by Bodhisattvas of the first bhumi.' First, it clarifies that dhatu, dharmata, and dharmakaya are all different names.
。從初地能證入平等法身也 是故受持下。第三結平等。
是故受持六十二億恒河沙等諸佛名號受持觀世音名號所得功德無差別 以觀音與六十二億同證法身平等。是故功德等。問。同證法身故平等者何故但云六十二億答。是趣舉一數耳。問。但應明證入法身平等。何故舉信平等耶。答。舉地前之信欲顯后證平等也。又論主欲通釋一切平等。一切平等不出信等及以證等也 第一序品下。第三重牒章門。追示分齊。
第一序品示現七種功德成就第二方便品有五分示現破二明一余品如前處分易解 言余品如向處分者。即是破十病。及述十無上也。
日東天臺後學沙門實觀分會
法華論疏卷下(畢)
【現代漢語翻譯】 現代漢語譯本 從初地菩薩就能證入平等法身（Dharmakāya，法性之身）。因此，『是故受持』以下是第三部分，總結平等。 『是故受持六十二億恒河沙等諸佛名號，受持觀世音（Avalokiteśvara）名號所得功德無差別』，因為觀音與六十二億諸佛共同證得法身，所以功德相等。問：如果因為共同證得法身所以平等，為什麼只說六十二億？答：這只是舉一個數字而已。問：應該只說明證入法身的平等，為什麼舉信心的平等？答：舉地前（初地之前）的信心，是爲了顯示後來的證悟平等。而且，論主想要通盤解釋一切平等，一切平等不外乎信心等等以及證悟等等。『第一序品』以下是第三部分，再次列出章節，追溯顯示分界。 『第一序品示現七種功德成就，第二方便品有五分示現破二明一，其餘品如前處分易解』。所說的『其餘品如向處分』，就是指破除十種弊病，以及闡述十種無上。 日東天臺後學沙門實觀分會 《法華論疏》卷下（完）
【English Translation】 English version From the first Bhumi (stage of Bodhisattva), one can realize and enter the equal Dharmakāya (法身, Dharma body). Therefore, the following 『是故受持』 is the third part, concluding equality. 『Therefore, the merit gained from upholding the names of sixty-two billion Ganges-sand-like Buddhas and upholding the name of Avalokiteśvara (觀世音, the Bodhisattva of Compassion) is without difference,』 because Avalokiteśvara and the sixty-two billion Buddhas together realize the Dharmakāya, hence the merits are equal. Question: If it is because of jointly realizing the Dharmakāya that they are equal, why only mention sixty-two billion? Answer: This is just citing a number. Question: One should only clarify the equality of entering the Dharmakāya, why mention the equality of faith? Answer: Mentioning the faith before the Bhumis (stages), is to reveal the equality of later realization. Moreover, the author of the treatise wants to comprehensively explain all equalities; all equalities are nothing more than faith, etc., and realization, etc. 『The first Introductory Chapter』 below is the third part, listing the chapters again, tracing and showing the divisions. 『The first Introductory Chapter shows the accomplishment of seven kinds of merits, the second Expedient Means Chapter has five parts showing the breaking of two and clarifying one, the remaining chapters are easily understood as previously divided.』 What is said as 『the remaining chapters are divided as before』 refers to breaking the ten faults and elucidating the ten unsurpassed qualities. Compiled by Shramana Shikkwan, a later scholar of the Tendai school of Mount Hiei, Japan. Commentary on the Lotus Sutra Treatise, Volume 2 (End)