No. 1519 [No. 1520] 妙法蓮華經憂波提舍卷上
大乘論師婆藪槃豆釋
後魏北天竺三藏菩提留支共沙門曇林等譯
Translated by Bodhiruci of Northern Wei and North India Tripitaka, together with Śramaṇa Tan Lin and others.
頂禮正覺海， 淨法無為僧， 為深利智者， 開示毘伽典。
I bow in homage to the ocean of perfect enlightenment, The pure Dharma and the non-action Sangha, For the profound benefit of the wise ones, I reveal and explain the Vaipulya scriptures.
祇虔牟尼尊， 及菩薩聲聞， 令法自他利， 略出勒伽辯。
With reverence to the Sage Muni, And to the Bodhisattvas and Śrāvakas, May the Dharma benefit self and others, I briefly present this exposition.
歸命過未世， 現在佛菩薩， 弘慈降神力， 願施我無畏， 大悲止四魔， 護菩提增長。
I take refuge in the Buddhas and Bodhisattvas Of past, future, and present times, May their vast compassion bestow divine power, And grant me fearlessness, Great compassion to stop the four Māras, And protect the growth of Bodhi.
妙法蓮華經序品第一
如是我聞：一時佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，心得自在，善得心解脫、善得慧解脫，心善調伏，人中大龍，應作者作，所作已辦，離諸重擔，逮得己利，盡諸有結，善得正智心解脫，一切心得自在，到第一彼岸。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉，皆得陀羅尼、大辯才樂說，轉不退轉法輪，供養無量百千諸佛，於諸佛所種諸善根，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於彼岸，名稱普聞無量世界，能度無數百千眾生。
"Thus have I heard: At one time, the Buddha was dwelling at Vulture Peak in Rajagriha with twelve thousand great bhikshus, all of whom were arhats whose outflows had ceased, who were free from afflictions, who had gained mastery of mind, who had attained liberation of mind and liberation through wisdom, whose minds were well-tamed, who were great dragons among men, who had done what needed to be done, who had accomplished their tasks, who had laid down their heavy burdens, who had attained their own benefit, who had severed all bonds of existence, who had attained right knowledge and liberation of mind, who had gained complete mastery of mind, and who had reached the ultimate shore. There were also eighty thousand bodhisattva-mahasattvas who were irreversible from anuttara-samyak-sambodhi (complete, perfect enlightenment), who had attained dharani, who had great eloquence and took pleasure in speaking the Dharma, who turned the irreversible wheel of Dharma, who had made offerings to countless hundreds of thousands of Buddhas, who had planted roots of goodness in the presence of the Buddhas, who were constantly praised by the Buddhas, who cultivated their bodies and minds with great compassion, who had skillfully entered the Buddha's wisdom, who had penetrated the great wisdom and reached the other shore, whose names were heard throughout countless worlds, and who could ferry across innumerable hundreds of thousands of beings."
釋曰：此經法門初第一品，示現七種功德成就，此義應知。何等為七？一者序分成就；二者眾成就；三者如來欲說法時至成就；四者依所說法威儀隨順住成就；五者依止說因成就；六者大眾現前欲聞法成就；七者文殊師利菩薩答成就。
Commentary: "In this first chapter of the sutra's teaching, seven kinds of merit are manifested, which should be understood. What are these seven? First, the accomplishment of the introductory section; second, the accomplishment of the assembly; third, the accomplishment of the Buddha's timely intention to teach the Dharma; fourth, the accomplishment of proper deportment in accordance with the Dharma being taught; fifth, the accomplishment of the causes for teaching; sixth, the accomplishment of the assembly's present desire to hear the Dharma; and seventh, the accomplishment of Mañjuśrī Bodhisattva's response."
序分成就者，此法門中示現二種勝義成就，此義應知。何等為二？一者示現諸法門中最勝義成就；二者示現自在功德義成就。如王舍城勝於一切諸餘城舍，耆闍崛山勝餘諸山，顯此法門最勝義故。如經「婆伽婆住王舍城耆闍崛山中」故。
Regarding the accomplishment of the introductory section, in this teaching two kinds of superior meaning are manifested, which should be understood. What are these two? First, the manifestation of the most superior meaning among all teachings; second, the manifestation of the meaning of self-mastery and merit. Just as Rajagriha (King's Palace City) surpasses all other cities, and Vulture Peak Mountain surpasses all other mountains, this reveals the supreme meaning of this teaching. As the sutra states: "The Bhagavat was dwelling at Vulture Peak in Rajagriha."
眾成就者，有四種義故，成就示現應知。何等為四？一者數成就；二者行成就；三者攝功德成就；四者威儀如法住成就。
Regarding the accomplishment of the assembly, there are four types of meanings that should be understood in its manifestation. What are these four? First, the accomplishment of number; second, the accomplishment of conduct; third, the accomplishment of encompassing merits; fourth, the accomplishment of proper deportment according to the Dharma.
數成就者，諸大眾無數故。行成就者有四種：一者謂諸聲聞修小乘行；二者謂諸菩薩修大乘行；三者謂諸菩薩神通自在隨時示現，能修行大乘，如颰陀波羅菩薩等十六大賢士，具足菩薩不可思議事，而常示現種種形相，謂優婆塞、優婆夷、比丘、比丘尼等；四者謂出家聲聞威儀一定，不同菩薩故。
The accomplishment of number refers to the countless members of the great assembly. The accomplishment of conduct has four aspects: first, the śrāvakas (hearers) who practice the Small Vehicle path; second, the bodhisattvas who practice the Great Vehicle path; third, the bodhisattvas who have mastery of supernatural powers and manifest according to circumstances, who are capable of practicing the Great Vehicle—like Bodhisattva Bhadrapāla and the sixteen great worthies who are endowed with inconceivable bodhisattva qualities yet constantly manifest in various forms such as upāsakas (laymen), upāsikās (laywomen), bhikṣus (monks), bhikṣuṇīs (nuns), etc.; fourth, the renunciant śrāvakas whose deportment is fixed and differs from that of bodhisattvas.
「皆是阿羅漢」等，有十六句，示現聲聞功德成就。
The phrases "all were arhats" and similar, comprising sixteen phrases, demonstrate the accomplishment of the śrāvakas' merits.
「皆於阿耨多羅三藐三菩提不退轉」等，有十三句，示現菩薩功德成就。
The phrases "all irreversible from anuttara-samyak-sambodhi" and similar, comprising thirteen phrases, demonstrate the accomplishment of the bodhisattvas' merits.
聲聞功德成就者，彼十六句三門攝義示現應知。何等三門？一者上上起門；二者總別相門；三者攝取事門。
Regarding the accomplishment of the śrāvakas' merits, those sixteen phrases should be understood as manifesting through three approaches. What are these three approaches? First, the approach of progressive elevation; second, the approach of general and specific characteristics; third, the approach of encompassing functions.
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。以無復煩惱故，名為心得自在。以善得心解脫、善得慧解脫故，名為心得自在。以遠離能見所見故，名為無復煩惱。以善得心解脫、善得慧解脫故，名為心善調伏。人中大龍者，行諸惡道如平坦路無所拘礙。應行者已行，應到處已到故。應作者作，人中大龍已得對治降伏煩惱之怨敵故。所作已辦者，更不後生，如相應事已成就故。離諸重擔者，以應作者作、所作已辦，後生重擔已捨離故。逮得己利者，已捨重擔，證涅槃故。盡諸有結者，以逮得己利，斷諸煩惱因故。善得正智心解脫者，諸漏已盡故。一切心得自在者，善知見道修道智故。到第一彼岸者，善得正智心解脫、善得神通無諍三昧等諸功德故。大阿羅漢等者，心得自在到彼岸故。眾所知識者，諸王、王子、大臣、人民、帝釋、天王、梵天王等皆識知故。又復聲聞、菩薩、佛等是勝智者，彼勝智者皆悉善知，是故名為眾所知識。
Regarding the approach of progressive elevation: One is called an arhat because their outflows have ceased. One's outflows have ceased because one has gained mastery of mind. One has gained mastery of mind because one is free from afflictions. One has mastery of mind because one has attained liberation of mind and liberation through wisdom. One is free from afflictions because one has transcended the duality of subject and object. One's mind is well-tamed because one has attained liberation of mind and liberation through wisdom.
"Great nagas among men" refers to those who traverse all evil paths as if they were level roads without hindrance. They have done what needed to be done and reached where they needed to reach. "They have done what needed to be done" means these great dragons among men have found the antidotes to conquer the enemies of afflictions. "They have accomplished their tasks" means they will not be reborn again, as all appropriate matters have been accomplished. "They have laid down their heavy burdens" means that having done what needed to be done and accomplished their tasks, they have abandoned the burden of future rebirth. "They have attained their own benefit" means that having laid down their burdens, they have realized nirvana. "They have severed all bonds of existence" means that having attained their own benefit, they have cut off the causes of all afflictions. "They have attained right knowledge and liberation of mind" means their outflows have ceased. "They have gained complete mastery of mind" means they thoroughly understand the wisdom of the path of seeing and the path of cultivation. "They have reached the ultimate shore" means they have attained right knowledge, liberation of mind, supernatural powers, the non-contention samadhi, and other such merits. "The great arhats" are those who have gained mastery of mind and reached the other shore. "Well-known to all" means they are recognized by kings, princes, ministers, common people, Śakra, heavenly kings, Brahma kings, and so forth. Additionally, śrāvakas, bodhisattvas, and Buddhas who possess superior wisdom all know them well, and thus they are known to all.
總別相門者，「皆是阿羅漢」等十六句。初句是總，餘句別故。彼阿羅漢名之為應，有十五種應義應知。何等十五？一者應受飲食臥具供養恭敬等故；二者應將大眾教化一切故；三者應入聚落城邑等故；四者應降伏諸外道等故；五者應以智慧速觀察法故；六者應不疾不遲說法如法相應不疲惓故；七者應靜坐空閑處，飲食衣服一切資生不積不聚，少欲知足故；八者應一向行善行，不著諸禪故；九者應行空聖行故；十者應行無相聖行故；十一者應行無願聖行故；十二者應降伏世間禪淨心故；十三者應起諸通勝功德故；十四者應證第一義勝功德故；十五者應如實知同生諸眾得諸功德，為利益一切諸眾生故。
Regarding the approach of general and specific characteristics: The sixteen phrases beginning with "all were arhats" and so on. The first phrase is general, while the remaining phrases are specific. The term "arhat" means "worthy one," and there are fifteen kinds of worthiness that should be understood. What are these fifteen?
First, they are worthy to receive offerings of food, bedding, and reverent service; second, they are worthy to lead the great assembly and teach all beings; third, they are worthy to enter villages and cities; fourth, they are worthy to subdue various non-Buddhist groups; fifth, they are worthy to quickly examine phenomena with wisdom; sixth, they are worthy to explain the Dharma neither too quickly nor too slowly, in accordance with the Dharma, without weariness; seventh, they are worthy to sit quietly in empty places, not accumulating or gathering food, clothing, and other necessities, being of few desires and easily satisfied; eighth, they are worthy to practice wholesome conduct exclusively, not attached to the various meditative states; ninth, they are worthy to practice the holy life of emptiness; tenth, they are worthy to practice the holy life of signlessness; eleventh, they are worthy to practice the holy life of wishlessness; twelfth, they are worthy to subdue worldly meditations and purify the mind; thirteenth, they are worthy to manifest the superior merit of various supernatural powers; fourteenth, they are worthy to realize the superior merit of ultimate truth; fifteenth, they are worthy to know accurately the merits attained by all beings born together with them, in order to benefit all sentient beings.
攝取事門者，此十五句攝取十種功德應知，示現可說果、不可說果故。何等為十？一者攝取德功德二句示現，如經「諸漏已盡無復煩惱」故。二者三句攝取諸功德：一句降伏世間功德，如經「心得自在」故；二句降伏出世間學人功德，如經「善得心解脫、善得慧解脫」故。三者攝取不違功德，隨順如來教作故，如經「心善調伏」故。四者攝取勝功德，如經「人中大龍」故。五者攝取所應作勝功德，所應作者謂能依法供養恭敬尊重如來，如經「應作者作」故。六者攝取滿足功德，滿足學地故，如經「所作已辦」故。七者三句攝取過功德：一者過愛；二者過求命供養恭敬；三者過上下界，已過學地故。如經「離諸重擔」故，「逮得己利」故，「盡諸有結」故。八者攝取上上功德，如經「善得正智心解脫」故。九者攝取應作利益眾生功德，如經「一切心得自在」故。十者攝取上首功德，如經「到第一彼岸」故。
Regarding the approach of encompassing functions: These fifteen phrases encompass ten kinds of merit that should be understood, showing the expressible and inexpressible fruits. What are these ten?
First, the encompassing of virtue-merit demonstrated by two phrases, as the sutra states: "their outflows have ceased, they are free from afflictions."
Second, the encompassing of various merits shown by three phrases: one phrase demonstrating the conquest of worldly merit, as the sutra states: "they have gained mastery of mind"; two phrases demonstrating the conquest of the supramundane learner's merit, as the sutra states: "they have attained liberation of mind and liberation through wisdom."
Third, the encompassing of non-contradictory merit, following the Buddha's teachings, as the sutra states: "their minds are well-tamed."
Fourth, the encompassing of superior merit, as the sutra states: "great dragons among men."
Fifth, the encompassing of what should be accomplished as superior merit, meaning they are able to make offerings to, revere, and honor the Tathagata according to the Dharma, as the sutra states: "they have done what needed to be done."
Sixth, the encompassing of fulfillment merit, having fulfilled the stage of learning, as the sutra states: "they have accomplished their tasks."
Seventh, the encompassing of transcendent merit shown by three phrases: first, transcending craving; second, transcending seeking for life, offerings, and reverence; third, transcending the upper and lower realms, having gone beyond the stage of learning. As the sutra states: "they have laid down their heavy burdens," "they have attained their own benefit," and "they have severed all bonds of existence."
Eighth, the encompassing of supreme merit, as the sutra states: "they have attained right knowledge and liberation of mind."
Ninth, the encompassing of the merit of benefiting sentient beings, as the sutra states: "they have gained complete mastery of mind."
Tenth, the encompassing of foremost merit, as the sutra states: "they have reached the ultimate shore."
菩薩功德成就者，彼十三句，二門攝義示現應知。何等二門？一者上支下支門；二者攝取事門。
Regarding the accomplishment of the bodhisattvas' merits, those thirteen phrases should be understood as manifesting through two approaches. What are these two approaches? First, the approach of higher and lower limbs; second, the approach of encompassing functions.
上支下支門者，所謂總相、別相，此義應知。「皆於阿耨多羅三藐三菩提不退轉」者是總相，餘者是別相。彼不退轉十種示現，此義應知。何等為十？一者住聞法不退轉，如經「皆得陀羅尼」故。二者樂說不退轉，如經「大辯才樂說」故。三者說不退轉，如經「轉不退轉法輪」故。四者依止善知識不退轉，以身心業依色身攝取故，如經「供養無量百千諸佛」故，「於諸佛所種諸善根」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「到於彼岸」故。十者作所應作不退轉，如經「能度無數百千眾生」故。
Regarding the approach of higher and lower limbs: This refers to general characteristics and specific characteristics, which should be understood. The phrase "all irreversible from anuttara-samyak-sambodhi" is the general characteristic, while the rest are specific characteristics. There are ten manifestations of this irreversibility that should be understood. What are these ten?
First, irreversibility in hearing the Dharma, as the sutra states: "they had attained dharani."
Second, irreversibility in taking pleasure in eloquence, as the sutra states: "they had great eloquence and took pleasure in speaking the Dharma."
Third, irreversibility in teaching, as the sutra states: "they turned the irreversible wheel of Dharma."
Fourth, irreversibility in relying on good spiritual friends, through engaging body and mind in relation to the physical form, as the sutra states: "they had made offerings to countless hundreds of thousands of Buddhas" and "they had planted roots of goodness in the presence of the Buddhas."
Fifth, irreversibility in cutting off all doubts, as the sutra states: "they were constantly praised by the Buddhas."
Sixth, irreversibility in entering various dharmas while teaching various matters, as the sutra states: "they cultivated their bodies and minds with great compassion."
Seventh, irreversibility in entering the true realm of omniscience, as the sutra states: "they had skillfully entered the Buddha's wisdom."
Eighth, irreversibility based on the emptiness of self and the emptiness of phenomena, as the sutra states: "they had penetrated the great wisdom."
Ninth, irreversibility in entering the realm of reality as it is, as the sutra states: "they had reached the other shore."
Tenth, irreversibility in doing what needs to be done, as the sutra states: "they could ferry across innumerable hundreds of thousands of beings."
攝取事門者，示現諸菩薩住何等清淨地中、以何等方便、於何等境界中，作所應作故。地清淨者，八地已上三地無相行寂靜清淨故。方便者有四種：一者攝取妙法方便，住持妙法以樂說力為人說故。二者攝取善知識方便，以依善知識作所應作故。三者攝取眾生方便，以不捨眾生故。四者攝取智方便，以教化眾生令入彼智故。
Regarding the approach of encompassing functions: This demonstrates in what pure stages the bodhisattvas dwell, by what means, in what realms, and what they should accomplish. Regarding the purity of the stages, it refers to the signless, tranquil, and pure practice of the eighth ground and above (the three highest grounds). The means are of four kinds: first, the means of embracing the wondrous Dharma, upholding the wondrous Dharma and explaining it to others through the power of eloquent expression; second, the means of embracing good spiritual friends, accomplishing what should be done by relying on good spiritual friends; third, the means of embracing sentient beings, by not abandoning sentient beings; fourth, the means of embracing wisdom, by teaching and transforming sentient beings so they may enter that wisdom.
又復更有攝取事門，示現諸地攝取勝功德不同二乘諸功德故。謂第八地中無功用智不同下上故。不同下者，下功用行不能動故；不同上者，上無相行不能動自然而行故。第九地中得勝進陀羅尼門，具足四無礙自在智故。第十地中不退轉法輪得受佛位，如轉輪王之太子故，以得同攝功德義故。
Furthermore, there is another approach of encompassing functions that demonstrates how the various stages encompass superior merits unlike those of the two vehicles. In the eighth ground, there is effortless wisdom that differs from both lower and higher levels. It differs from lower levels because the practices requiring effort at lower levels cannot affect it; it differs from higher levels because the signless practice of higher levels naturally functions without being moved. In the ninth ground, one attains the superior dharani gateway and is endowed with the mastery of the four kinds of unobstructed wisdom. In the tenth ground, one turns the irreversible wheel of Dharma and receives the Buddha position, like the crown prince of a wheel-turning king, thus attaining the meaning of encompassing merits equally.
攝功德成就者，示現依何處、依何心、依何智、依何等境界行、依何等能辦故。依何處者，依善知識故。依何心者，依教化眾生心畢竟利益一切眾生故。依何智者，依三種智：一者授記密智；二者諸通智；三者真實智。依何等境界行、依何等能辦者，即三種智所攝應知。威儀如法住成就者，四種示現。何等為四？一者眾圍繞；二者前後；三者供養恭敬；四者尊重讚歎。如經「爾時世尊四眾圍繞，供養、恭敬、尊重讚歎」故。
Regarding the accomplishment of encompassing merits, this demonstrates on what basis, with what mind, with what wisdom, in what realm of practice, and by what means [these are accomplished]. As for on what basis: it is based on good spiritual friends. As for with what mind: it is with the mind of teaching and transforming sentient beings for the ultimate benefit of all sentient beings. As for with what wisdom: it is based on three kinds of wisdom: first, the profound wisdom of giving predictions; second, the wisdom of various supernatural powers; third, the wisdom of reality. As for in what realm of practice and by what means: these should be understood as encompassed by the three kinds of wisdom.
Regarding the accomplishment of proper deportment according to the Dharma, there are four manifestations. What are these four? First, being surrounded by the assembly; second, being in front and behind; third, receiving offerings and reverence; fourth, being honored and praised. As the sutra states: "At that time, the World-Honored One was surrounded by the four assemblies, who made offerings, showed reverence, honored and praised him."
如來欲說法時至成就者，為諸菩薩說大乘經故。此大乘修多羅有十七種名，顯示甚深功德應知。何等十七？云何顯示？一名無量義經者，成就字義故，以此法門說彼甚深法妙境界故；彼甚深法妙境界者，諸佛如來最勝境界故。二名最勝修多羅者，於三藏中最勝妙藏，此法門中善成就故。三名大方廣經者，無量大乘門中善成就故，隨順眾生根住持成就故。四名教菩薩法者，以為教化根熟菩薩隨順法器善成就故。五名佛所護念者，以依如來有此法故。六名一切諸佛祕密法者，此法甚深唯佛知故。七名一切諸佛之藏者，如來功德三昧之藏在此經故。八名一切諸佛祕密處者，以根未熟眾生等非受法器不授與故。九名能生一切諸佛經者，聞此法門能成諸佛大菩提故。十名一切諸佛之道場者，以此法門能成諸佛阿耨多羅三藐三菩提，非餘修多羅故。十一名一切諸佛所轉法輪者，以此法門能破一切諸障礙故。十二名一切諸佛堅固舍利者，謂如來真實法身於此修多羅不敗壞故。十三名一切諸佛大巧方便經者，依此法門成大菩提已，為眾生說天人聲聞辟支佛等諸善法故。十四名說一乘經者，以此法門顯示如來阿耨多羅三藐三菩提究竟之體，彼二乘道非究竟故。十五名第一義住者，以此法門即是諸佛如來法身究竟住處故。十六名妙法蓮華經者，有二種義。何等二種？一者出水義，以不可盡出離小乘泥濁水故。又復有義，如彼蓮華出於泥水喻，諸聲聞得入如來大眾中坐，如諸菩薩坐蓮華上，聞說如來無上智慧清淨境界，得證如來深密藏故；二華開義，以諸眾生於大乘中其心怯弱不能生信，是故開示諸佛如來淨妙法身令生信心故。十七名最上法門者，攝成就故。攝成就者，攝取無量名句字身，有頻婆羅阿閦婆等舒盧迦故。此十七句法門是總，餘句是別。如經「為諸菩薩說大乘經，名無量義」如是等故。
Regarding the accomplishment of the Buddha's timely intention to teach the Dharma, it is for the purpose of expounding the Great Vehicle sutras to bodhisattvas. This Mahayana Sutra has seventeen names, which reveal its profound merits that should be understood. What are these seventeen and how are they revealed?
First, it is called "The Sutra of Infinite Meanings" because it accomplishes the meaning of words and through this teaching explains the profound and wondrous realm of the Dharma, which is the supreme realm of all Buddhas and Tathagatas.
Second, it is called "The Supreme Sutra" because among the Three Treasuries it is the most excellent and wondrous treasury, well accomplished in this teaching.
Third, it is called "The Vaipulya Sutra" because it is well accomplished among the infinite doors of the Great Vehicle, and maintains accomplishment according to the faculties of sentient beings.
Fourth, it is called "The Teaching of the Bodhisattvas" because it is well accomplished as a suitable Dharma vessel for teaching mature bodhisattvas.
Fifth, it is called "That Which is Protected by the Buddha" because this teaching depends on the Tathagata.
Sixth, it is called "The Secret Dharma of All Buddhas" because this Dharma is so profound that only Buddhas know it.
Seventh, it is called "The Treasury of All Buddhas" because the treasury of the Tathagata's merits and samadhis is contained in this sutra.
Eighth, it is called "The Secret Place of All Buddhas" because it is not given to those sentient beings whose faculties are not yet mature and who are not suitable vessels for receiving the Dharma.
Ninth, it is called "The Sutra That Can Give Birth to All Buddhas" because hearing this teaching enables one to accomplish the great bodhi of all Buddhas.
Tenth, it is called "The Bodhimanda of All Buddhas" because through this teaching all Buddhas can accomplish anuttara-samyak-sambodhi, which is not possible through other sutras.
Eleventh, it is called "The Turning of the Dharma Wheel by All Buddhas" because this teaching can destroy all obstacles.
Twelfth, it is called "The Solid Relics of All Buddhas" because the true Dharmakaya of the Tathagata is indestructible in this sutra.
Thirteenth, it is called "The Sutra of Great Skillful Means of All Buddhas" because after accomplishing great bodhi through this teaching, one teaches various good dharmas to sentient beings, including those for devas, humans, sravakas, and pratyekabuddhas.
Fourteenth, it is called "The Sutra of the One Vehicle" because this teaching reveals the ultimate essence of the Tathagata's anuttara-samyak-sambodhi, whereas the paths of the two vehicles are not ultimate.
Fifteenth, it is called "The Abode of Ultimate Truth" because this teaching is the ultimate dwelling place of the Dharmakaya of all Buddhas and Tathagatas.
Sixteenth, it is called "The Lotus Sutra of the Wonderful Dharma" which has two meanings. What are these two? First, the meaning of emerging from water, as it inexhaustibly emerges from the muddy waters of the Small Vehicle. There is also another meaning: just as the lotus emerges from muddy water, the sravakas are able to enter and sit among the great assembly of the Tathagata, like bodhisattvas sitting on lotus flowers, hearing the explanation of the Tathagata's supreme wisdom and pure realm, thereby attaining and realizing the Tathagata's profound and secret treasury. Second, the meaning of the opening flower, because sentient beings are weak-hearted regarding the Great Vehicle and cannot generate faith, therefore it reveals the pure and wondrous Dharmakaya of all Buddhas and Tathagatas to generate faith in their hearts.
Seventeenth, it is called "The Supreme Dharma Gate" because of its encompassing accomplishment. This encompassing accomplishment gathers limitless names, phrases, and syllables, having vimbala, akṣobhya and other ślokas. These seventeen phrases of the teaching are general, while the rest are specific, as the sutra states: "For the bodhisattvas he expounded the Great Vehicle sutra named Infinite Meanings" and so forth.
依所說法威儀隨順住成就者，示現依何等何等法說法？依三種法故：一者依三昧成就。三昧成就，二種示現：一者成就自在力，身心不動故；二者離一切障，隨自在力故。此自在力復有二種：一為隨順眾生不見對治攝取覺菩提分法故；二為對治無量世來堅執煩惱故。如經「佛說此經已結加趺坐，入於無量義處三昧身心不動」如是等故。二者依器世間，三者依眾生世間，震動世界及知過去無量劫事如是等故。如經「是時天雨曼陀羅花，次第乃至歡喜合掌一心觀佛」故。
Regarding the accomplishment of proper deportment in accordance with the Dharma being taught, this demonstrates on what basis the Dharma is taught. It is based on three kinds of dharma: First, it is based on samadhi accomplishment. The samadhi accomplishment is manifested in two ways: first, the accomplishment of self-mastery, because body and mind are unmoved; second, freedom from all obstacles, according to the power of self-mastery. This self-mastery power has two aspects: first, it follows sentient beings who do not see the counteractive measures for acquiring the factors of enlightenment; second, it counteracts firmly established afflictions accumulated over countless lifetimes. As the sutra states: "After the Buddha had spoken this sutra, he sat cross-legged and entered the samadhi of Infinite Meanings, his body and mind unmoved."
Second, it is based on the material world. Third, it is based on the world of sentient beings, shaking the world and knowing the events of countless past kalpas and so forth. As the sutra states: "At that time, heavenly mandarava flowers rained down... and so forth until... they joyfully joined palms and gazed at the Buddha with one mind."
依止說因成就者，為諸大眾示現異相不思議事，大眾見已生希有心，渴仰欲聞生如是念：如來今者應為我說。故名依止說因成就。是故如來放大光明，示現他方諸世界中種種諸事故，先為大眾示現外事六種震動等，次為示現此法門中內證甚深微密之法，又依器世間、眾生世間，數種種、量種種，具足煩惱差別、具足清淨差別、佛法弟子差別示現三寶故。復乘差別，有世界有佛、有世界無佛，令眾生見修行者未得果、得道者已得果。如經「諸修行得道者」故。數種種者，示現種種觀故。略說四種觀：一者食；二者聞法；三者修行；四者樂。如經「爾時佛放眉間白毫相光，次第乃至以佛舍利起七寶塔」故。行菩薩道者，教化眾生依四攝法方便攝取，此義應知。如經所說當自推取。
Regarding the accomplishment of the causes for teaching, this demonstrates showing extraordinary and inconceivable phenomena to the great assembly. When the assembly sees these, they generate a sense of wonder and a yearning desire to hear, thinking: "The Tathagata should now teach us." This is called the accomplishment of the causes for teaching. Therefore, the Tathagata emits a great light, displaying various phenomena in other worlds. First, he demonstrates external phenomena such as the six kinds of earthquakes to the great assembly. Next, he demonstrates the profound and subtle internal realization within this teaching. Further, based on the material world and the world of sentient beings, he displays various numbers and measures, the differences of those with afflictions, the differences of those with purity, and the differences among the Buddha's disciples to demonstrate the Three Jewels. He also shows differences in vehicles, worlds with Buddhas and worlds without Buddhas, allowing beings to see practitioners who have not yet attained the fruit and those who have attained the path. As the sutra states: "those who practice and attain the path."
The various numbers demonstrates various contemplations. Briefly speaking, there are four kinds of contemplation: first, food; second, hearing the Dharma; third, practice; fourth, joy. As the sutra states: "At that time, the Buddha emitted a light from the white curl between his eyebrows... and so forth until... they erected seven-jeweled stupas with the Buddha's relics."
For those who practice the bodhisattva path, they teach and transform sentient beings by employing the skillful means of the four methods of attraction. This meaning should be understood. One should draw one's own conclusions from what is said in the sutra.
自此以下，示現大眾欲聞現前成就。問一人者，多人欲聞生希有心，是故唯問文殊師利，如是示現世尊弟子隨順於法不相違故。今佛世尊現神變相者為何等義？為說大法故，現大相以為說因。現大相者，為說妙法蓮華經故現大瑞相，為說如來所得妙法不可思議等文字章句故。有二種義，是故仰推文殊師利。何等為二？一者現見諸法故；二者離諸因緣，唯自內心成就彼法故。示現種種諸瑞相者，以為示現彼彼事故。如彼事相現沒住滅應當善知。以文殊師利能記彼事故，以文殊師利所作成就、因果成就現見彼法故。所作成就者，此有二種：一者功德成就；二者智慧成就。因成就者，一切智成就故。又復有因，謂緣因故。緣因成就者，眾相具足故。果成就者，說大法故。種種異異佛國土者，為此示現彼國土中種種異異差別應知。淨妙國土者，謂無煩惱眾生住處。如經「照於東方萬八千世界，次第乃至悉見彼佛國界莊嚴」故。如來為上首者，諸菩薩等依如來住故，以彼如來於彼國土諸大眾中得自在故。如經「又見彼土現在諸佛」如是等故。
From this point onwards, the accomplishment of the assembly's present desire to hear the Dharma is demonstrated. When one person asks, many people desire to hear and generate a sense of wonder, therefore only Mañjuśrī is questioned, thus demonstrating that the World-Honored One's disciples follow the Dharma without contradiction. What is the meaning of the World-Honored One displaying supernatural transformations now? It is for the purpose of expounding the great Dharma, manifesting great signs as the cause for teaching. The manifestation of great signs is to display auspicious omens for teaching the Wonderful Dharma Lotus Sutra, for expressing in words and phrases the inconceivable wonderful Dharma attained by the Tathagata. There are two kinds of meanings, thus Mañjuśrī is looked up to. What are these two? First, the direct perception of all dharmas; second, apart from various causes and conditions, the accomplishment of those dharmas solely through one's inner mind. The display of various auspicious signs is to demonstrate various matters. One should understand how those signs appear, disappear, abide, and cease. Because Mañjuśrī is able to recall those events, and because of Mañjuśrī's accomplishment of deeds and accomplishment of cause and effect, he directly perceives those dharmas. The accomplishment of deeds has two aspects: first, the accomplishment of merit; second, the accomplishment of wisdom. The accomplishment of cause is the accomplishment of omniscience. There is further cause, namely conditional cause. The accomplishment of conditional cause is the completeness of all characteristics. The accomplishment of fruit is the teaching of the great Dharma. Regarding the various different Buddha lands, one should understand the different distinctions demonstrated in those lands. The pure and wondrous lands are the dwelling places of beings without afflictions. As the sutra states: "It illuminated eighteen thousand worlds in the eastern direction... and so forth until... all saw the adornment of those Buddha lands." The Tathagata is the foremost, as all bodhisattvas depend on the Tathagata, because that Tathagata has attained mastery among the great assemblies in those lands. As the sutra states: "And they also saw the present Buddhas in those lands" and so forth.
自此以下次明聖者。文殊師利以宿命智現見過去因相果相成就十事如現在前，是故能答彌勒菩薩。云何現見過去因相？謂文殊師利自見己身，曾於彼彼諸國土中處處修行、種種行事故。云何現見過去果相？謂文殊師利自見己身，是過去世妙光菩薩，於彼佛所聞此法門，為眾生說故。何等名為成就十事？一者現見大義因成就；二者現見世間文字章句意甚深因成就；三者現見希有因成就；四者現見勝妙因成就；五者現見受用大因成就；六者現見攝取一切諸佛轉法輪因成就；七者現見善堅實如來法輪因成就；八者現見能進入因成就；九者現見憶念因成就；十者現見自身所經事因成就。
From this point onwards, the next section explains about the sage. Mañjuśrī, with his knowledge of past lives, directly perceives the past causes and effects, accomplishing ten matters as if they were present before him, and thus is able to answer Bodhisattva Maitreya. How does he directly perceive past causes? It means that Mañjuśrī sees his own body having practiced various practices in different lands in many places. How does he directly perceive past effects? It means that Mañjuśrī sees himself as Bodhisattva Wonderful Light in a past life, who heard this teaching from that Buddha and explained it to sentient beings.
What are the ten accomplishments? First, the accomplishment of seeing the great meaning's cause; second, the accomplishment of seeing the profound meaning of worldly letters, phrases, and sentences; third, the accomplishment of seeing the rare cause; fourth, the accomplishment of seeing the excellent and wondrous cause; fifth, the accomplishment of seeing the great enjoyment cause; sixth, the accomplishment of seeing the cause for obtaining all Buddhas' turning of the Dharma wheel; seventh, the accomplishment of seeing the cause for the well-established Tathagata's Dharma wheel; eighth, the accomplishment of seeing the cause for being able to enter; ninth, the accomplishment of seeing the cause for recollection; tenth, the accomplishment of seeing the cause for one's own experiences.
大義因成就者，八句示現此義應知。何等為八？一者欲論大法；二者欲雨大法雨；三者欲擊大法鼓；四者欲建大法幢；五者欲然大法燈；六者欲吹大法䗍；七者欲不斷大法鼓；八者欲說大法。此八句欲示現如來欲論大法等故。
Regarding the accomplishment of seeing the great meaning's cause: eight phrases demonstrate this meaning, which should be understood. What are these eight? First, desiring to discourse on the great Dharma; second, desiring to rain the great Dharma rain; third, desiring to beat the great Dharma drum; fourth, desiring to raise the great Dharma banner; fifth, desiring to light the great Dharma lamp; sixth, desiring to blow the great Dharma conch; seventh, desiring to sound the uninterrupted great Dharma drum; eighth, desiring to expound the great Dharma. These eight phrases demonstrate the Tathagata's desire to discourse on the great Dharma and so forth.
何等名為八種大義？謂有疑者為斷疑故。已斷疑者增長淳熟彼智身故。根淳熟者為說二種微密境界：一者聲聞微密境界；二者菩薩微密境界。大法鼓者二句，示現以遠聞故。入密境界者，令彼進取上上清淨義故。進取上上清淨義者，令彼進取一切種智得現見故。令彼進取一切種智得現見者，為一切法建立名字章句義故。建立名字章句義者，令入不可說證智轉法輪故。
What are the eight kinds of great meanings? For those who have doubts, it is to eliminate their doubts. For those whose doubts have been eliminated, it is to further develop and mature their body of wisdom. For those whose faculties are mature, it is to explain two kinds of subtle realms: first, the subtle realm of the śrāvakas; second, the subtle realm of the bodhisattvas. The two phrases about the great Dharma drum demonstrate that it is heard from afar. Entering the subtle realm means guiding them to pursue increasingly pure meanings. Pursuing increasingly pure meanings means enabling them to attain direct perception of all forms of wisdom. Enabling them to attain direct perception of all forms of wisdom means establishing names, phrases, and meanings for all dharmas. Establishing names, phrases, and meanings means leading them to enter the ineffable certified wisdom that turns the wheel of Dharma.
現見世間名字章句意甚深因成就者，如經「我於過去諸佛曾見此瑞，次第乃至故現斯瑞」故。
Regarding the accomplishment of seeing the profound meaning of worldly names, phrases, and sentences: As the sutra states: "I have seen these auspicious signs in the presence of past Buddhas... and so forth until... therefore these auspicious signs are now manifested.”
現見希有因成就者，以無量時不可得故。不可思議不可稱不可量者，示現過彼阿僧祇劫不可得故。又復示現五種劫故，所謂一夜、二晝、三月、四時、五年，示現無量無邊諸法故。如經「如過去無量無邊不可思議阿僧祇劫，爾時有佛號日月燈明，次第乃至令得阿耨多羅三藐三菩提，成一切種智」故。
現見勝妙因成就者，示現諸佛及諸菩薩自受用故。如經「次復有佛亦名日月燈明，次第乃至所可說法初中後善」故。
Regarding the accomplishment of seeing the rare cause: It is because it cannot be obtained in countless time. The inconceivable, unspeakable, and immeasurable demonstrates that it surpasses even asaṃkhyeya kalpas and cannot be obtained. Furthermore, there are five kinds of kalpas shown, namely: first, night; second, day; third, month; fourth, season; fifth, year, demonstrating infinite and boundless dharmas. As the sutra states: "In the past, infinite, boundless, inconceivable asaṃkhyeya kalpas ago, there was a Buddha named Dipankara (Light of the Sun and Moon)... and so forth until... enabling them to attain anuttara-samyak-sambodhi and perfect all types of wisdom.”
現見受用大因成就者，是時王子受勝妙樂各捨出家，復彼大眾於爾許時心不疲惓故。如經「其最後佛未出家時，次第乃至佛授記已便於中夜入無餘涅槃」故。
Regarding the accomplishment of seeing the great enjoyment cause: At that time, the princes, having enjoyed excellent pleasures, each renounced their homes and went forth. Moreover, the great assembly's minds did not grow weary during that period of time. As the sutra states: "When the last Buddha had not yet left home... and so forth until... after the Buddha had given the prediction, he entered parinirvana without remainder in the middle of the night.”
現見攝取一切諸佛轉法輪因成就者，法輪不斷故。如經「佛滅度後妙光菩薩持妙法蓮華經滿八十小劫為人演說」故。
Regarding the accomplishment of seeing the cause for obtaining all Buddhas' turning of the Dharma wheel: This is because the Dharma wheel is uninterrupted. As the sutra states: "After the Buddha's parinirvana, Bodhisattva Wonderful Light upheld the Wonderful Dharma Lotus Sutra for eighty small kalpas, expounding it to people."
現見善堅實如來法輪因成就者，佛滅度後無量時說故。如經「日月燈明佛八子皆師妙光，次第乃至皆令堅固阿耨多羅三藐三菩提心」故。
Regarding the accomplishment of seeing the cause for the well-established Tathagata's Dharma wheel: This is because it is taught for an immeasurable time after the Buddha's parinirvana. As the sutra states: "The eight sons of Buddha Dipankara all studied under Wonderful Light... and so forth until... all were established firmly in the anuttara-samyak-sambodhi mind."
現見能進入因成就者，彼諸王子得大菩提故。如經「是諸王子，次第乃至皆成佛道」故。
Regarding the accomplishment of seeing the cause for being able to enter: This is because those princes attained great bodhi. As the sutra states: "Those princes... and so forth until... all achieved the Buddha path."
現見憶念因成就者，為他說法利益他故。如經「其最後成佛者名曰然燈，次第乃至尊重讚歎」故。
Regarding the accomplishment of seeing the cause for recollection: This is for teaching the Dharma to benefit others. As the sutra states: "The last one to become a Buddha was named Dipankara... and so forth until... honored and praised."
現見自身所經事因成就者，以自身受勝妙樂故。如「經彌勒當知，次第乃至佛所護念」故。汝號求名者示現知彼過去事故，又復示現今得彼法皆具足故。又依義攝三故：一、與說故，如經「今佛世尊欲說大法等」故。二、成如實說故，如經「我於過去曾見等」故。三、令待說故，如經「諸人今當知等」故。自此已下示現所說法因果相應知。
Regarding the accomplishment of seeing the cause for one's own experiences: This is because one personally experiences excellent enjoyment. As the sutra states: "Maitreya, know this... and so forth until... protected by the Buddha."
"You are called Seeker of Name" demonstrates the knowledge of past events, and further demonstrates that now all those dharmas are fully attained. Furthermore, based on meaning, there are three encompassments: first, giving explanation, as the sutra states: "Now the World-Honored One wishes to expound the great Dharma, etc."; second, establishing truthful explanation, as the sutra states: "I have seen in the past, etc."; third, causing readiness for teaching, as the sutra states: "People should now know, etc." From this point onwards, the cause and effect relationship of the dharma being taught should be understood.
方便品第二
經曰：爾時世尊入甚深三昧正念不動，以如實智觀，從三昧安詳而起。起已即告尊者舍利弗言：「舍利弗！諸佛智慧甚深無量，其智慧門難見難覺難知難解難入，如來所證一切聲聞辟支佛等所不能知。何以故？舍利弗！如來、應、正遍知已曾親近供養無量百千萬億無數諸佛，於百千億那由他佛所盡行諸佛所修阿耨多羅三藐三菩提法。舍利弗！如來已於無量百千億那由他劫勇猛精進，所作成就、名稱普聞。舍利弗！如來畢竟成就希有之法。舍利弗！難解之法如來能知。舍利弗！難解法者，諸佛如來隨宜所說意趣難解，一切聲聞辟支佛等所不能知。何以故？舍利弗！諸佛如來自在說因成就故。舍利弗！如來成就種種方便、種種知見、種種念觀、種種言辭。舍利弗！吾從成佛已來，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！如來知見方便到於彼岸。舍利弗！如來知見廣大深遠、無障無礙，力、無所畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提皆已具足。舍利弗！諸佛如來深入無際，成就一切未曾有法。舍利弗！如來能種種分別巧說諸法，言辭柔軟悅可眾心。止。舍利弗！不須復說。舍利弗！佛所成就第一希有難解之法。舍利弗！唯佛與佛說法，諸佛如來能知彼法究竟實相。舍利弗！唯佛如來知一切法。舍利弗！唯佛如來能說一切法。何等法？云何法？何似法？何相法？何體法？何等、云何、何似、何相、何體，如是等一切法，如來現見非不現見。」
The Sutra says: At that time, the World-Honored One entered a profound samadhi, his right mindfulness unwavering. With wisdom of reality as it is, he observed and then arose calmly from samadhi. After arising, he addressed the Venerable Śāriputra, saying: "Śāriputra! The wisdom of all Buddhas is extremely profound and immeasurable. The gateway to their wisdom is difficult to see, difficult to awaken to, difficult to know, difficult to understand, and difficult to enter. What the Tathāgata has realized cannot be known by any śrāvaka or pratyekabuddha. Why is this? Śāriputra! The Tathāgata, the Worthy One, the Perfectly Enlightened One, has already drawn near to and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas, and has fully practiced at hundreds of thousands of millions of nayutas of Buddha-places all the dharmas that lead to anuttara-samyak-sambodhi.
"Śāriputra! The Tathāgata has already, through countless hundreds of thousands of millions of nayutas of kalpas, vigorously and diligently practiced, achieving accomplishments whose fame is universally known. Śāriputra! The Tathāgata has ultimately accomplished rare and extraordinary dharmas. Śāriputra! The Tathāgata can understand difficult-to-comprehend dharmas. Śāriputra! Difficult-to-comprehend dharmas refer to the intentions behind what the Buddhas and Tathāgatas expound according to what is appropriate, which are difficult to understand—these cannot be known by any śrāvaka or pratyekabuddha. Why is this? Śāriputra! Because the Buddhas and Tathāgatas have accomplished the causes for speaking with perfect freedom.
"Śāriputra! The Tathāgata has accomplished various skillful means, various forms of knowledge and insight, various contemplations, and various ways of expression. Śāriputra! Since attaining Buddhahood, I have broadly expounded teachings in various places, using countless skillful means to guide sentient beings to liberation from their various attachments. Śāriputra! The Tathāgata's knowledge, insight, and skillful means have reached the other shore. Śāriputra! The Tathāgata's knowledge and insight are vast and deep, without obstruction or hindrance. The powers, fearlessnesses, unique dharmas, faculties, powers, factors of enlightenment, meditations, liberations, samādhis, and samāpattis are all perfected.
"Śāriputra! The Buddhas and Tathāgatas have penetrated into the boundless and accomplished all unprecedented dharmas. Śāriputra! The Tathāgata can discriminate and skillfully explain various dharmas with gentle words that delight the minds of the assembly. Enough, Śāriputra! I need say no more. Śāriputra! The supreme, rare, and difficult-to-understand dharmas that the Buddha has accomplished. Śāriputra! Only between Buddha and Buddha can the Dharma be discussed, and only the Buddhas and Tathāgatas can know the ultimate reality of those dharmas. Śāriputra! Only the Buddha and Tathāgata knows all dharmas. Śāriputra! Only the Buddha and Tathāgata can explain all dharmas. What dharmas? How are they dharmas? What do they resemble? What characteristics do they have? What essence do they have? What, how, resembling what, with what characteristics, with what essence—all such dharmas the Tathāgata sees directly, not indirectly."
釋曰：「爾時世尊入甚深三昧正念不動，以如實智觀從三昧安詳而起，起已即告舍利弗」者，示現如來得自在力故、如來入定無能驚寤故。何故唯告尊者舍利弗、不告其餘聲聞等者？隨深智慧與如來相應故。何故不告諸菩薩者？有五種義：一者為諸聲聞所應事故；二者為諸聲聞迴心趣向大菩提故；三者護諸聲聞恐怯弱故；四者為令餘人善思念故；五者為諸聲聞不起所作已辦心故。
Commentary: "When the World-Honored One entered a profound samadhi, his right mindfulness unwavering, with wisdom of reality as it is, observed and then arose calmly from samadhi, and after arising addressed Śāriputra" demonstrates that the Tathāgata has attained the power of self-mastery and that no one can disturb the Tathāgata when he enters concentration. Why did he address only the Venerable Śāriputra and not the other śrāvakas? Because Śāriputra's profound wisdom corresponds with the Tathāgata's. Why did he not address the bodhisattvas? There are five reasons: first, because it was a matter appropriate for the śrāvakas; second, to cause the śrāvakas to turn their minds toward the great bodhi; third, to protect the śrāvakas from becoming fearful; fourth, to cause others to contemplate well; fifth, to prevent the śrāvakas from having the thought that they had already accomplished what needed to be done.
「諸佛智慧甚深無量」者，為諸大眾生尊重心，畢竟欲聞如來說故。言甚深者，顯示二種甚深之義應如是知。何等為二？一者證甚深，謂諸佛智慧甚深無量故；二者阿含甚深，謂智慧門甚深無量故。言甚深者此是總相，餘別相。證甚深者五種示現：一者義甚深，謂依何等義甚深故；二者實體甚深；三者內證甚深；四者依止甚深；五者無上甚深。何者甚深？謂大菩提。大菩提者，如來所證阿耨多羅三藐三菩提故。云何甚深？一切聲聞辟支佛等所不能知故名甚深。言智慧者，謂一切種、一切智義故。如經「諸佛智慧甚深無量，其智慧門難見難覺難知難解難入，一切聲聞辟支佛等所不能知」故。阿含甚深者，八種示現：一者受持讀誦甚深，如經「已曾親近供養無量百千萬億無數諸佛」故。二者修行甚深，如經「於百千萬億那由他佛所，盡行諸佛所修阿耨多羅三藐三菩提法」故。三者果行甚深，如經「舍利弗！如來已於無量百千億那由他劫勇猛精進所作成就」故。四者增長功德心甚深，如經「名稱普聞」故。五者快妙事心甚深，如經「舍利弗！如來畢竟成就希有之法」故。六者無上甚深，如經「舍利弗！難解之法如來能知」故。七者入甚深，入甚深者，名字章句意難得故，自以住持不同外道說因緣法，名為甚深。如經「舍利弗！難解法者，諸佛如來隨宜說法意趣難解」故。八者不共聲聞辟支佛所作住持甚深，如經「一切聲聞辟支佛等所不能知」故。
Regarding "The wisdom of the Buddhas is extremely profound and immeasurable": this is stated to generate reverence in the great assembly, so they will ultimately desire to hear the Tathāgata's teaching. The term "extremely profound" reveals two kinds of profundity that should be understood. What are these two? First, the profundity of realization, meaning the Buddhas' wisdom is extremely profound and immeasurable; second, the profundity of scriptural teaching, meaning the gateway to wisdom is extremely profound and immeasurable. The term "extremely profound" is general, while the rest are specific.
The profundity of realization is manifested in five ways: first, the profundity of meaning, referring to what meaning is profound; second, the profundity of true essence; third, the profundity of inner realization; fourth, the profundity of foundation; fifth, the profundity of unsurpassability. What is profound? It is the great bodhi. The great bodhi refers to the anuttara-samyak-sambodhi realized by the Tathāgata. Why is it profound? Because it cannot be known by any śrāvaka or pratyekabuddha, it is called profound. The term "wisdom" refers to the meaning of all types and all knowledge. As the sutra states: "The wisdom of all Buddhas is extremely profound and immeasurable. The gateway to their wisdom is difficult to see, difficult to awaken to, difficult to know, difficult to understand, and difficult to enter. It cannot be known by any śrāvaka or pratyekabuddha."
The profundity of scriptural teaching is manifested in eight ways: first, the profundity of receiving, retaining, and reciting, as the sutra states: "having already drawn near to and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas"; second, the profundity of practice, as the sutra states: "and has fully practiced at hundreds of thousands of millions of nayutas of Buddha-places all the dharmas that lead to anuttara-samyak-sambodhi"; third, the profundity of the fruition of practice, as the sutra states: "Śāriputra! The Tathāgata has already, through countless hundreds of thousands of millions of nayutas of kalpas, vigorously and diligently practiced, achieving accomplishments"; fourth, the profundity of increasing merit and virtuous mind, as the sutra states: "whose fame is universally known"; fifth, the profundity of the mind of wonderful and excellent matters, as the sutra states: "Śāriputra! The Tathāgata has ultimately accomplished rare and extraordinary dharmas"; sixth, the profundity of unsurpassability, as the sutra states: "Śāriputra! The Tathāgata can understand difficult-to-comprehend dharmas"; seventh, the profundity of entry, meaning the difficulty in grasping the meaning of names, phrases, and sentences, maintained by oneself unlike the non-Buddhist teachings of causal conditions, thus called profound, as the sutra states: "Śāriputra! Difficult-to-comprehend dharmas refer to the intentions behind what the Buddhas and Tathāgatas expound according to what is appropriate, which are difficult to understand"; eighth, the profundity of maintenance not shared with śrāvakas and pratyekabuddhas, as the sutra states: "these cannot be known by any śrāvaka or pratyekabuddha."
如是已說妙法功德具足，次說如來法師功德成就應知。如經「何以故？舍利弗！諸佛如來自在說因成就」故。如來成就四種功德，故能度眾生。何等為四？一者住成就，如經「舍利弗！如來成就種種方便」故。種種方便者，謂從兜率天中退沒乃至示現入涅槃故。二者教化成就，如經「種種知見」故。種種知見者，示現染淨諸因故。三者功德畢竟成就，如經「種種念觀」故。種種念觀者，以說彼法成就因緣，如法相應故。四者說成就，如經「種種言辭」故。種種言辭者，以四無礙智依何等何等名字章句、隨何等何等眾生能受而為說故。
Having thus explained the complete merits of the Wonderful Dharma, next one should understand the accomplishment of the Tathagata as a Dharma teacher. As the sutra states: "Why is this? Śāriputra! Because the Buddhas and Tathagatas have accomplished the causes for speaking with perfect freedom." The Tathagata accomplishes four kinds of merits, and thus is able to ferry across sentient beings. What are these four?
First, the accomplishment of abiding, as the sutra states: "Śāriputra! The Tathagata has accomplished various skillful means." Various skillful means refers to [everything] from descending from Tuṣita Heaven until demonstrating entry into nirvana.
Second, the accomplishment of teaching, as the sutra states: "various forms of knowledge and insight." Various forms of knowledge and insight refers to showing the various causes of defilement and purity.
Third, the accomplishment of perfect merits, as the sutra states: "various contemplations." Various contemplations refers to teaching that Dharma in accordance with its causal conditions, in harmony with the Dharma.
Fourth, the accomplishment of explanation, as the sutra states: "various ways of expression." Various ways of expression refers to using the four unhindered wisdoms to teach with whatever names, phrases, and words are appropriate for whatever sentient beings are able to receive.
又復有義，種種方便者，種種方便示現外道所有邪法如是如是種種過失故，種種方便示現諸佛所有正法如是如是種種功德故。如經「舍利弗！吾從成佛已來，廣演言教，無數方便引導眾生於諸著處令得解脫」故。又無數方便者，方便令入諸善法故。又方便者，斷諸疑故。又方便者，令入增上勝智中故。又方便者，依四攝法攝取眾生令得解脫故。諸著處者，彼處處著，或著諸界、或著諸地、或著諸分、或著諸乘。著諸界者，謂著欲、色、無色界故。著諸地者，謂著界故，依於三昧取禪定地，謂初禪地乃至非想非非想地，及取滅盡定地等故。著諸分者，謂著在家、出家分故。著在家分者，著己同類作種種業邪見等故。著出家分者，著名聞利養種種覺煩惱等故。著諸乘者，著聲聞乘、菩薩乘故。著聲聞乘者，樂持小乘戒，求須陀洹、斯陀含、阿那含、阿羅漢等故。著大乘者，謂著利養供養恭敬等故，著分別觀種種法相乃至佛地故。
Furthermore, there is another meaning of various skillful means: various skillful means demonstrate the many kinds of faults in the wrong teachings of non-Buddhists, and various skillful means demonstrate the many kinds of merits in the right teachings of the Buddhas. As the sutra states: "Śāriputra! Since attaining Buddhahood, I have broadly expounded teachings, using countless skillful means to guide sentient beings to liberation from their various attachments." Again, countless skillful means refers to skillful means that lead beings to enter various wholesome dharmas. Also, skillful means refers to eliminating various doubts. Also, skillful means refers to enabling entry into superior excellent wisdom. Also, skillful means refers to embracing sentient beings through the four methods of attraction to bring about their liberation.
Regarding "various attachments," beings are attached to various things: they may be attached to various realms, or to various stages, or to various divisions, or to various vehicles. Attachment to various realms refers to attachment to the desire realm, form realm, and formless realm. Attachment to various stages refers to attachment to realms and, based on samādhi, clinging to meditative stages such as the first dhyāna stage up to the stage of neither-perception-nor-non-perception, as well as clinging to the stage of the cessation of perception and feeling. Attachment to various divisions refers to attachment to the householder's life and the renunciant's life. Attachment to the householder's life means attachment to engaging in various types of actions and holding wrong views along with one's own kind. Attachment to the renunciant's life means attachment to fame, profit, offerings, and various awakened afflictions. Attachment to various vehicles refers to attachment to the śrāvaka vehicle and the bodhisattva vehicle. Attachment to the śrāvaka vehicle means delighting in upholding the precepts of the Small Vehicle and seeking the stages of stream-enterer, once-returner, non-returner, arhat, and so forth. Attachment to the Great Vehicle means attachment to gains, offerings, reverence, and so forth, and attachment to discriminating and contemplating various characteristics of dharmas up to the Buddha stage.
又復種種知見者，自身成就不可思議勝妙境界，與諸聲聞菩薩等故。如經「舍利弗！如來知見方便到於彼岸」故。到彼岸者，勝餘一切諸菩薩故。
Furthermore, "various forms of knowledge and insight" refers to personally accomplishing inconceivable superior and wondrous realms shared with śrāvakas, bodhisattvas, and others. As the sutra states: "Śāriputra! The Tathāgata's knowledge, insight, and skillful means have reached the other shore." "Reaching the other shore" means surpassing all other bodhisattvas.
又復種種念觀者，如經「舍利弗！如來知見廣大深遠無障無礙，力、無所畏、不共法、根、力、菩提分、禪定、解脫三昧三摩跋提皆已具足」故。又第一、成就可化眾生，依善知識而成就故；第二、成就根熟眾生，令得解脫故；第三、成就力家自在，淨降伏故。第四、成就復有七種：一者種種成就，如經「舍利弗！諸佛如來深入無際，成就一切未曾有法」故。二者言語成就，謂得五種美妙音聲言語說法，如經「如來能種種分別巧說諸法，言辭柔軟悅可眾心」故。三者相成就，如經「止。舍利弗！不須復說」故，有法器眾生心已滿足故。四者堪成就，所有一切可化眾生皆知如來成就希有勝功德能說法故。如經「舍利弗！佛所成就第一希有難解之法」故。五者無量種成就，說不可盡。如經「舍利弗！唯佛與佛說法，諸佛如來能知彼法究竟實相」故。言實相者，謂如來藏法身之體不變義故。六者覺體成就，如來所說一切諸法，唯佛如來自證得故。如經「舍利弗！唯佛如來知一切法」故。七者隨順眾生意為說修行法成就，彼法何等如是等故。如經「舍利弗！唯佛如來能說一切法」故。第一種種法門攝取眾生故；第二令不散亂住故；第三令取故；第四令得解脫故；第五令彼修行成就得對治法故；第六令彼修行進趣成就故；第七令得修行不退失故。此七種法，為諸眾生自身所作善成就故。又與教化令成就者，與二種法令彼成就。何等為二？一、與證法；二、與說法。一與證法令成就者，謂依證法而授與故；二與說法令成就者，謂依說法而說與故。此二種法如向前說。依此二法有何次第而得修行？即彼前文重說應知。
Furthermore, regarding "various contemplations," as the sutra states: "Śāriputra! The Tathāgata's knowledge and insight are vast and deep, without obstruction or hindrance. The powers, fearlessnesses, unique dharmas, faculties, powers, factors of enlightenment, meditations, liberations, samādhis, and samāpattis are all perfected." Additionally, first is the accomplishment of transformable sentient beings through reliance on good spiritual friends; second is the accomplishment of sentient beings with ripened faculties, enabling them to attain liberation; third is the accomplishment of mastery of powers, through pure subjugation.
The fourth accomplishment has seven aspects: First, the accomplishment of various [qualities], as the sutra states: "Śāriputra! The Buddhas and Tathāgatas have penetrated into the boundless and accomplished all unprecedented dharmas." Second, the accomplishment of speech, referring to obtaining five kinds of beautiful and wonderful sounds for teaching the Dharma, as the sutra states: "The Tathāgata can discriminate and skillfully explain various dharmas with gentle words that delight the minds of the assembly." Third, the accomplishment of appearance, as the sutra states: "Enough, Śāriputra! I need say no more," because the minds of those who are receptive to the Dharma are already satisfied. Fourth, the accomplishment of capability, meaning all transformable sentient beings know the Tathāgata has accomplished rare and superior merits and can teach the Dharma, as the sutra states: "Śāriputra! The supreme, rare, and difficult-to-understand dharmas that the Buddha has accomplished." Fifth, the accomplishment of innumerable varieties, which is inexhaustible to explain, as the sutra states: "Śāriputra! Only between Buddha and Buddha can the Dharma be discussed, and only the Buddhas and Tathāgatas can know the ultimate reality of those dharmas." The term "ultimate reality" refers to the unchanging essence of the Tathāgatagarbha (Buddha-nature) Dharmakāya. Sixth, the accomplishment of the essence of awakening, meaning all dharmas spoken by the Tathāgata are directly realized only by the Buddha and Tathāgata, as the sutra states: "Śāriputra! Only the Buddha and Tathāgata knows all dharmas." Seventh, the accomplishment of teaching the practice Dharma in accordance with sentient beings' intentions, concerning what these dharmas are and so forth, as the sutra states: "Śāriputra! Only the Buddha and Tathāgata can explain all dharmas."
The first is for embracing sentient beings through various Dharma gates; the second is for enabling them to abide without distraction; the third is for enabling them to grasp [the Dharma]; the fourth is for enabling them to attain liberation; the fifth is for enabling their practice to succeed by obtaining antidote dharmas; the sixth is for enabling their practice to progress to accomplishment; the seventh is for enabling them to attain non-regression in their practice. These seven kinds of dharmas are for the good accomplishment of what sentient beings themselves do.
Furthermore, regarding teaching to enable accomplishment, there are two kinds of dharmas given to enable their accomplishment. What are these two? First, giving the dharma of realization; second, giving the dharma of teaching. Giving the dharma of realization to enable accomplishment means bestowing it based on the dharma of realization; giving the dharma of teaching to enable accomplishment means bestowing it based on the dharma of teaching. These two kinds of dharmas are as explained earlier. What is the sequence of practice based on these two dharmas? It should be understood as repeating what was said earlier in the text.
又依證法復有五種：一者何等法；二者云何法；三者何似法；四者何相法；五者何體法故。何等法者，謂聲聞法、辟支佛法、諸佛法故。云何法者，謂起種種諸事說故。何似法者，依三種門得清淨故。何相法者，謂三種義一相法故。何體法者，無二體故。無二體者，謂無量乘唯一佛乘，無二乘故。
Furthermore, regarding the dharma of realization, there are five kinds: first, what dharmas; second, how are they dharmas; third, what do they resemble; fourth, what characteristics do they have; fifth, what essence do they have. "What dharmas" refers to the dharmas of śrāvakas, pratyekabuddhas, and Buddhas. "How are they dharmas" refers to explaining various matters that arise. "What do they resemble" refers to attaining purity through three kinds of gateways. "What characteristics do they have" refers to the dharma of the single characteristic of three kinds of meaning. "What essence do they have" refers to having no dual essence. "Having no dual essence" means that among the countless vehicles, there is only the One Buddha Vehicle, and no second vehicle.
又復有義：何等法者，所謂有為、無為法等。云何法者，謂因緣法、非因緣法等。何似法者，所謂常法、無常法等。何相法者、謂生等三相法、不生等三相法。何體法者，謂五陰體、非五陰體故。又何似法者，謂無常法、有為法、因緣法。又何相法者，謂可見相等法。又何體法者，所謂五陰能取可取，以五陰是苦集體故，又五陰者是道諦體故。復有異義依說法說：何等法者，所謂名、句、字身等故。云何法者，謂依如來所說法故。何似法者，謂能教化可化者故。何相法者，依音聲取，以依音聲取彼法故。何體法者，謂假名體，法相義故。
Furthermore, there is another meaning: "What dharmas" refers to conditioned dharmas, unconditioned dharmas, and so forth. "How are they dharmas" refers to dharmas of causes and conditions, dharmas not of causes and conditions, and so forth. "What do they resemble" refers to permanent dharmas, impermanent dharmas, and so forth. "What characteristics do they have" refers to dharmas with the three characteristics of arising and so forth, and dharmas without the three characteristics of arising and so forth. "What essence do they have" refers to the essence of the five aggregates and the essence beyond the five aggregates.
Again, "What do they resemble" refers to impermanent dharmas, conditioned dharmas, and dharmas of causes and conditions. Again, "What characteristics do they have" refers to dharmas with visible characteristics and so forth. Again, "What essence do they have" refers to the five aggregates as both the grasper and the graspable, because the five aggregates are the essence of suffering and its origin, and also because the five aggregates are the essence of the truth of the path.
There is yet another meaning depending on the teaching of the Dharma: "What dharmas" refers to names, phrases, syllables, and so forth. "How are they dharmas" refers to being in accordance with the Dharma spoken by the Tathagata. "What do they resemble" refers to being able to teach and transform those who can be transformed. "What characteristics do they have" refers to grasping through sound, because one grasps those dharmas through sound. "What essence do they have" refers to the essence of conventional designations, meaning the characteristics of dharmas.
自此已下，次依示現三種義說：一者決定義；二者疑義；三者依何事疑義，應當善知。決定義者，有聲聞方便得證深法作決定心，於聲聞道中得方便涅槃證故。如是二種證法，示現有為、無為法故。如經「爾時大眾中有諸聲聞漏盡阿羅漢，次第乃至亦得此法到於涅槃」故。言疑義者，謂諸聲聞、辟支佛等不能得知，是故生疑。如經「而今不知是義所趣」故。依何事疑義者，聞如來說聲聞解脫與我解脫不異不別是故生疑，謂生疑者生因中疑：此事云何？此事云何？此以如來數數為說甚深境界，前說甚深、後說甚深，不同聲聞，以如是故生疑。如經「爾時舍利弗知四眾心疑，次第乃至而說偈言」。
From here onwards, the text demonstrates three kinds of meanings: first, the meaning of certainty; second, the meaning of doubt; third, the meaning of what causes doubt. These should be well understood.
Regarding the meaning of certainty: There are śrāvakas who through skillful means have realized profound dharmas and developed certainty in their minds, having attained skillful means and realized nirvana through the śrāvaka path. These two kinds of realization demonstrate conditioned and unconditioned dharmas. As the sutra states: "At that time, among the great assembly there were śrāvakas who were arhats with outflows exhausted... and so forth until... who had also attained this dharma and reached nirvana."
Regarding the meaning of doubt: The śrāvakas, pratyekabuddhas, and others are unable to understand, and therefore they generate doubt. As the sutra states: "But now they do not know where this meaning leads."
Regarding what causes doubt: Having heard the Tathāgata say that the liberation of śrāvakas is not different or distinct from his own liberation, they generate doubt. Those who doubt are uncertain about the cause: "How is this so? How is this so?" This is because the Tathāgata has repeatedly spoken about extremely profound realms—speaking of profound things before and profound things after—unlike what is taught to śrāvakas, and therefore they doubt. As the sutra states: "At that time, Śāriputra knew that the four assemblies had doubts in their hearts... and so forth until... and spoke these verses."
自此以下，次依示現四種事說：一者決定心；二者因授記；三者取授記；四者與授記，應當善知。云何決定心？已生驚怖者令斷驚怖，以為利益二種人故，是故如來有決定心。此驚怖者五種應知：
From this point onwards, the text demonstrates four kinds of matters: first, the determined mind; second, the cause for giving predictions; third, the receiving of predictions; fourth, the giving of predictions. These should be well understood. What is the determined mind? It is to cause those who have already developed fear to eliminate their fear, for the benefit of two kinds of people, and thus the Tathāgata has a determined mind. These fears should be understood as being of five kinds:
一者損驚怖，謂小乘眾生如所聞聲取以為實，謗無大乘起如是心：如來說言阿羅漢果究竟涅槃。我畢竟取如是涅槃，是故羅漢不入涅槃。如是驚怖。
First, the fear of loss, referring to Small Vehicle practitioners who take what they have heard literally as real, deny the Great Vehicle, and think: "The Tathāgata has said that the fruit of arhatship is ultimate nirvana. I will ultimately attain this nirvana, therefore arhats do not enter nirvana." This is such a fear.
二者多事驚怖，謂大乘眾生聞菩薩道劫數長遠種種苦行，起如是心：佛道長遠，我於無量無邊劫中行菩薩行久受勤苦。如是念故生驚怖心，以是故起取異乘心。如是驚怖。
Second, the fear of many tasks, referring to Great Vehicle practitioners who hear about the long kalpas and various ascetic practices of the bodhisattva path, and think: "The Buddha path is long and distant. I will have to practice the bodhisattva path and endure hardships for countless, boundless kalpas." Because of such thoughts, they develop fear and therefore generate the thought of taking up a different vehicle. This is such a fear.
三者顛倒驚怖，謂心分別有我我所種種身見諸不善法。如是驚怖。
Third, the fear of delusion, referring to mental discrimination of self and what belongs to self, various views of identity, and other unwholesome dharmas. This is such a fear.
四者心悔驚怖，謂大德舍利弗等起如是心言：我不應修證如是小乘之法。如是悔已心即自止，即此心悔名為驚怖。此義應知。
ourth, the fear of regret, referring to great worthies like Śāriputra who think: "I should not have cultivated and realized such Small Vehicle dharmas." Having such regret, their minds immediately stop, and this very mental regret is called fear. This meaning should be understood.
五者誑驚怖，謂增上慢聲聞之人起如是心：云何如來誑於我等？如是驚怖。
Fifth, the fear of deception, referring to śrāvakas with overweening pride who think: "How has the Tathāgata deceived us?" This is such a fear.
因授記者，如經「止止舍利弗！不須復說。若說是事，一切世間諸天人等皆生驚怖」故。此因授記皆生驚怖者有三種義：一者欲令彼諸大眾推求甚深妙境界故；二者欲令彼諸大眾生尊重心，畢竟欲聞如來說故；三者欲令諸增上慢聲聞之人捨離法座而起去故。第二請者，示現過去無量諸佛教化眾生。如經「是會無數次第，乃至聞佛所說則生敬信」故。第三請者，示現今佛教化眾生。如經「今此會中如我等比，次第乃至長夜安隱多所饒益」故。取授記者，以舍利弗等欲得授記。如經「佛告舍利弗：汝已三請，豈得不說？汝今諦聽」如是等故。
Regarding the cause for giving predictions, as the sutra states: "Enough, enough, Śāriputra! No need to say more. If this matter were explained, all the devas and humans in the world would be shocked and frightened." This cause for giving predictions that generates shock and fear has three meanings: first, to make the great assembly seek out the extremely profound and wondrous realm; second, to make the great assembly generate a mind of reverence, ultimately desiring to hear the Tathāgata's teaching; third, to make those śrāvakas with overweening pride leave their seats and depart.
Regarding the second request, it demonstrates how innumerable past Buddhas taught and transformed sentient beings. As the sutra states: "In this assembly, countless... and so forth until... hearing what the Buddha says, they generate reverence and faith."
Regarding the third request, it demonstrates how the present Buddha teaches and transforms sentient beings. As the sutra states: "Now in this assembly, those like us... and so forth until... secure and peaceful for the long night, bringing much benefit."
Regarding the receiving of predictions, it refers to Śāriputra and others desiring to receive predictions. As the sutra states: "The Buddha told Śāriputra: 'You have already asked three times, how could I not speak? Now listen carefully'" and so forth.
與授記者，六種應知：一者未聞令聞；二者說；三者依何等義；四者令住；五者依法；六者遮。未聞者令聞，如經「舍利弗！如是妙法，諸佛如來時乃說之，如優曇鉢華」如是等故。
Regarding the giving of predictions, there are six aspects that should be understood: first, causing those who have not heard to hear; second, explanation; third, based on what meaning; fourth, causing them to abide; fifth, based on the Dharma; sixth, restraint. Regarding causing those who have not heard to hear, as the sutra states: "Śāriputra! Such wonderful Dharma, the Buddhas and Tathāgatas only expound it from time to time, like the udumbara flower" and so forth.
說者，如經「舍利弗！我以無數方便，種種因緣譬喻言辭演說諸法」如是等故。種種因緣者，所謂三乘。彼三乘者，唯有名字章句言說，非有實義，以彼實義不可說故。
Regarding explanation, as the sutra states: "Śāriputra! With countless skillful means, various causes and conditions, similes, and expressions, I have expounded the various dharmas" and so forth. The various causes and conditions refer to the Three Vehicles. Those Three Vehicles exist only in name, phrases, and verbal expressions, not in actual meaning, because that actual meaning cannot be expressed.
依何等義者，如經「舍利弗！諸佛世尊唯以一大事因緣故出現於世」如是等故。一大事者，依四種義應當善知。何等為四？一者無上義，唯除如來一切智知，更無餘事。如經「欲開佛知見令眾生知得清淨故出現於世」故。佛知見者，如來能證以如實知彼深義故二者同義，謂諸聲聞、辟支佛、佛法身平等。如經「欲示眾生佛知見故出現於世」故。法身平等者，佛性、法身無差別故。三者不知義，謂諸聲聞、辟支佛等，不能知彼真實處故。此言不知真實處者，不知究竟唯一佛乘故。如經「欲令眾生悟佛知見故出現於世」故。四者令證不退轉地，示現欲與無量智業故。如經「欲令眾生入佛知見故出現於世」故。又復示者，為諸菩薩有疑心者，令知如實修行故。又悟入者，未發心者令發心故，已發心者令入法故。又復悟者，令外道眾生生覺悟故。又復入者，令得聲聞小乘果者入菩提故。
Regarding "based on what meaning," as the sutra states: "Śāriputra! The Buddhas and World-Honored Ones appear in the world only because of one great matter and cause." The "one great matter" should be understood according to four kinds of meaning. What are these four?
First, the meaning of unsurpassability, which excludes nothing except the Tathāgata's omniscient knowledge. As the sutra states: "They appear in the world because they wish to open the Buddha's knowledge and vision and enable beings to attain purity." The Buddha's knowledge and vision refers to the Tathāgata's ability to realize and truly know that profound meaning.
Second, the meaning of sameness, referring to the equality of the Dharmakāya among śrāvakas, pratyekabuddhas, and the Buddha. As the sutra states: "They appear in the world because they wish to show beings the Buddha's knowledge and vision." The equality of the Dharmakāya means there is no difference in Buddha-nature and Dharmakāya.
Third, the meaning of not knowing, referring to the inability of śrāvakas, pratyekabuddhas, and others to know the true state. Not knowing the true state means not knowing that ultimately there is only the One Buddha Vehicle. As the sutra states: "They appear in the world because they wish to cause beings to awaken to the Buddha's knowledge and vision."
Fourth, [the meaning of] causing [beings] to realize the irreversible stage, demonstrating the desire to bestow immeasurable wisdom and activity. As the sutra states: "They appear in the world because they wish to cause beings to enter the Buddha's knowledge and vision."
Furthermore, "showing" is for bodhisattvas who have doubts, to help them know how to practice according to reality. "Awakening and entering" means causing those who have not yet generated the [bodhi] mind to generate it, and causing those who have already generated it to enter the Dharma. Additionally, "awakening" means causing non-Buddhist beings to become enlightened. Furthermore, "entering" means causing those who have attained the Small Vehicle fruit of śrāvakas to enter bodhi.
令住者，如經「舍利弗！但以一佛乘故為眾生說法」故。
Regarding "causing them to abide," as the sutra states: "Śāriputra! I teach the Dharma to sentient beings only by means of the One Buddha Vehicle.”
依法者，如經「舍利弗！過去諸佛以無量無數方便，種種譬喻因緣念觀方便說法，是法皆為一佛乘故」如是等故。言譬喻者，如依牛故得有乳、酪、生酥、熟酥及以醍醐。此五味中醍醐第一，小乘不如，其猶如乳；大乘為最，猶如醍醐。此喻所明大乘無上，諸聲聞等亦同大乘無上義故。聲聞同者，此中示現諸佛如來法身之性，同諸凡夫、聲聞之人、辟支佛等，法身平等無差別故。此義皆是譬喻示現因緣之義，如前所說。言念觀者，小乘諦中人無我等；大乘諦中真如、實際、法界、法性，及人無我、法無我等種種觀故。言方便者，於小乘中觀陰界入，厭苦離苦得解脫故；於大乘中諸波羅蜜，以四攝法攝取自身他身，利益對治法故。遮者，如經「舍利弗！十方世界中尚無二乘，何況有三」如是等故。無二乘者，謂無二乘所得涅槃，唯有如來證大菩提，究竟滿足一切智慧名大涅槃，非諸聲聞、辟支佛等有涅槃法，唯一佛乘故。一佛乘者，依四種義說，應當善知。如來依此六種授記，是故前說何等法、云何法、何似法、何相法、何體法，如是示現。何等法者，謂未曾聞故。云何法者，謂種種言辭譬喻顯說故。何似法者，所謂唯為一大事故。何相法者，為隨眾生器說諸佛法故。何體法者，所謂唯有一乘體故。一乘體者，所謂諸佛如來平等法身；彼諸聲聞、辟支佛乘非彼平等法身之體，以因果行觀不同故。
Regarding "based on the Dharma," as the sutra states: "Śāriputra! The past Buddhas, with innumerable and countless skillful means, various similes, causes and conditions, contemplations, and expedient methods taught the Dharma, and all this Dharma was for the sake of the One Buddha Vehicle." Regarding similes: just as from a cow one obtains milk, curd, fresh butter, clarified butter, and ghee. Among these five flavors, ghee is supreme; the Small Vehicle is inferior, like milk; the Great Vehicle is supreme, like ghee. This simile clarifies that the Great Vehicle is unsurpassed, and that the śrāvakas also share in this unsurpassed meaning of the Great Vehicle. The commonality of śrāvakas refers to this demonstration that the nature of the Dharmakāya of all Buddhas and Tathāgatas is the same as that of ordinary beings, śrāvakas, and pratyekabuddhas, because the Dharmakāya is equal without distinction. All these meanings are demonstrated through similes and causal conditions, as explained earlier.
Regarding contemplation: in the Small Vehicle truths, there is the no-self of persons and so forth; in the Great Vehicle truths, there are various contemplations such as thusness, true reality, the dharma-realm, dharma-nature, the no-self of persons, the no-self of dharmas, and so forth. Regarding expedient methods: in the Small Vehicle, contemplating the aggregates, elements, and sense bases, becoming weary of suffering and departing from suffering to attain liberation; in the Great Vehicle, the various pāramitās, employing the four methods of attraction to embrace oneself and others, benefiting through counteractive dharmas.
Regarding restraint, as the sutra states: "Śāriputra! In the worlds of the ten directions, there are not even two vehicles, how much less three" and so forth. "No two vehicles" means there is no nirvana attained by the two vehicles; only the Tathāgata's realization of great bodhi, the ultimate fulfillment of all wisdom, is called great nirvana. The śrāvakas, pratyekabuddhas, and others do not have the dharma of nirvana, because there is only the One Buddha Vehicle. The One Buddha Vehicle is explained according to four kinds of meaning, which should be understood.
Based on these six kinds of giving predictions, therefore the previous explanations of what dharmas, how they are dharmas, what they resemble, what characteristics they have, and what essence they have are thus demonstrated. "What dharmas" refers to what has never been heard before. "How are they dharmas" refers to explaining through various words, phrases, and similes. "What do they resemble" refers to being solely for the sake of one great matter. "What characteristics do they have" refers to teaching the Buddhas' dharmas according to the capacities of sentient beings. "What essence do they have" refers to having only the essence of the One Vehicle. The essence of the One Vehicle refers to the equal Dharmakāya of all Buddhas and Tathāgatas; the śrāvaka and pratyekabuddha vehicles are not the essence of that equal Dharmakāya, because their causes, fruits, practices, and contemplations are different.
自此以下，如來說法為斷四種疑心應知。何等四疑？一、疑何時說；二、疑云何知是增上慢人；三、疑云何堪說；四、疑云何如來不成妄語。何時說者，諸佛如來於何等時起種種方便說法為斷此疑。如經「舍利弗！諸佛出於五濁惡世，所謂劫濁」如是等故。云何知是增上慢人者，如來不為增上慢人而說諸法，云何知彼是增上慢？為斷此疑，如經「若有比丘實得阿羅漢者，若不信是法無有是處」如是等故。云何堪說者，從佛聞法而起謗心：如來應是不堪說人，云何不成不堪說人？為斷此疑，如經「除佛滅度後現前無佛」如是等故。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？為斷此疑，如經「舍利弗！汝等應當一心信解受持佛語，諸佛如來言無虛妄，無有餘乘唯一佛乘」故。
From this point onwards, the Tathāgata's teaching is for eliminating four kinds of doubts, which should be understood. What are these four doubts? First, doubt about when to teach; second, doubt about how to recognize those with overweening pride; third, doubt about who is capable of teaching; fourth, doubt about how the Tathāgata does not become guilty of falsehood.
Regarding "when to teach," the Buddhas and Tathāgatas use various skillful means to teach the Dharma at certain times in order to eliminate this doubt. As the sutra states: "Śāriputra! The Buddhas appear in the five turbid evil ages, namely the turbidity of the kalpa" and so forth.
Regarding "how to recognize those with overweening pride," the Tathāgata does not teach the Dharma to those with overweening pride, so how does one know who has overweening pride? To eliminate this doubt, as the sutra states: "If there is a bhikṣu who has truly attained arhatship, it is impossible that he would not believe this Dharma" and so forth.
Regarding "who is capable of teaching," after hearing the Dharma from the Buddha, some generate slanderous thoughts: the Tathāgata must be someone incapable of teaching, but how is he not incapable of teaching? To eliminate this doubt, as the sutra states: "Except after the Buddha's parinirvāṇa when no Buddha is present" and so forth.
Regarding "how the Tathāgata does not become guilty of falsehood," the Tathāgata taught one thing earlier and teaches something different now, so how does the Tathāgata not become guilty of falsehood? To eliminate this doubt, as the sutra states: "Śāriputra! You should all with one mind believe, understand, and uphold the Buddha's words. The words of the Buddhas and Tathāgatas contain no falsehood. There is no other vehicle, only the One Buddha Vehicle."
「乃至童子戲聚沙為佛塔，如是諸人等皆已成佛道」者，謂發菩提心行菩薩行者，所作善根能證菩提，非諸凡夫及決定聲聞本來未發菩提心者之所能得。如是乃至小低頭等，皆亦如是。
Regarding "Even children who in play gathered sand to build Buddha stupas, such people have all accomplished the Buddha Way": This refers to those who have generated the bodhi mind and practice the bodhisattva path. The good roots they create are capable of realizing bodhi, unlike ordinary beings and those śrāvakas who are definitely determined [for that path] and have never generated the bodhi mind. Similarly, even small acts like slightly bowing one's head follow this same principle.
譬喻品第三
尊者舍利弗所說偈言：
The verse spoken by Venerable Śāriputra says:
金色三十二， 十力諸解脫， 同共一法中， 而不得此事。
The golden hue, the thirty-two marks, The ten powers, all liberations, Though in the same Dharma, I did not attain these things.
八十種妙好， 十八不共法， 如是等功德， 而我皆已失。」
The eighty excellent characteristics, The eighteen unshared qualities, Such merits as these, I have now completely lost.
釋曰：此偈示現何義？尊者舍利弗自呵責身言：我不見諸佛、不往諸佛所及聞佛說法，不供養恭敬諸佛，無利益眾生事，於未得法退。尊者舍利弗作如是等呵責自身。不見佛者，示現不見諸佛如來大人之相，不生恭敬供養心故。往佛所者，示現教化眾生力故。放金色光明者，示現見佛自身異身獲得無量諸功德故。聞說法者，示現能作一切眾生之利益故。力者，示現眾生有疑，依十種力斷彼疑故。供養者，示現能教化眾生力故。十八不共法者，示現遠離諸障礙故。恭敬者，示現出生無量福德，依如來教得解脫故。以人無我及法無我，一切諸法悉皆平等，是故尊者舍利弗自呵責身言：我未得如是法故。於未得中退故。
Commentary: What meaning does this verse demonstrate? The Venerable Śāriputra reproaches himself, saying: "I have not seen the Buddhas, not gone to where the Buddhas are, not heard the Buddha's teachings, not made offerings or shown reverence to the Buddhas, have not benefited sentient beings, and have retreated from the Dharma I have not yet attained." The Venerable Śāriputra makes such self-reproaches.
"Not seeing the Buddha" demonstrates not seeing the marks of a great person of the Buddhas and Tathāgatas, thus not generating a mind of reverence and offering. "Going to where the Buddha is" demonstrates the power of teaching and transforming sentient beings. "Emitting golden light" demonstrates obtaining immeasurable merits by seeing the Buddha in one's own body and in other bodies. "Hearing the teaching" demonstrates being able to benefit all sentient beings. "Powers" demonstrates that when sentient beings have doubts, those doubts are eliminated through reliance on the ten powers. "Making offerings" demonstrates the power of being able to teach and transform sentient beings. "The eighteen unique dharmas" demonstrates freedom from all obstacles. "Reverence" demonstrates giving birth to immeasurable merit and attaining liberation by following the Tathāgata's teachings.
Because of the no-self of persons and the no-self of dharmas, all dharmas are equal. Therefore, the Venerable Śāriputra reproaches himself, saying: "I have not yet attained such Dharma," and thus has retreated from what he has not yet attained.
自此以下，次為七種具足煩惱染性眾生說七種喻，對治七種增上慢心，此義應知。
From this point onwards, the text explains seven kinds of parables taught for seven kinds of sentient beings with complete afflictions and defiled natures, to counteract seven kinds of overweening pride. This meaning should be understood.
又復次為三種染慢無煩惱人三昧解脫身等染慢，對治此故說三種平等。此義應知。(身下丹本有見字)
Furthermore, for three kinds of people without afflictions but with defilements of pride regarding samādhi, liberation, and body (in some editions, there is the word "view" after "body"), three kinds of equality are taught to counteract these. This meaning should be understood.
何者七種具足煩惱染性眾生？一者求勢力人；二者求聲聞解脫人；三者大乘人；四者有定人；五者無定人；六者集功德人；七者不集功德人。
What are the seven kinds of sentient beings with complete afflictions and defiled natures? First, those seeking power; second, those seeking śrāvaka liberation; third, those of the Great Vehicle; fourth, those with concentration; fifth, those without concentration; sixth, those accumulating merit; seventh, those not accumulating merit.
何等七種增上慢心？云何七種譬喻對治？一者顛倒求諸功德增上慢心，謂世間中諸煩惱染熾然增上，而求天人勝妙境界有漏果報；對治此故，為說火宅譬喻應知。
What are the seven kinds of overweening pride? And what are the seven parables that counteract them? First, the overweening pride of seeking merits in a deluded way, meaning that in the world where various afflictions and defilements are blazing intensely, one seeks the superior and wondrous realms of gods and humans with their contaminated rewards; to counteract this, the parable of the burning house is taught, which should be understood.
二者聲聞一向決定增上慢心，自言我乘與如來乘等無差別，如是倒取；對治此故，為說窮子譬喻應知。
Second, the overweening pride of śrāvakas who are one-sidedly determined, who claim "my vehicle and the Tathāgata's vehicle are equal without difference," thus taking things inversely; to counteract this, the parable of the poor son is taught, which should be understood.
三者大乘一向決定增上慢心，起如是意：無別聲聞、辟支佛乘，如是倒取；對治此故，為說雲雨譬喻應知。
Third, the overweening pride of Great Vehicle practitioners who are one-sidedly determined, who think: "There is no separate śrāvaka or pratyekabuddha vehicle," thus taking things inversely; to counteract this, the parable of clouds and rain is taught, which should be understood.
四者實無謂有增上慢心，以有世間三昧三摩跋提，實無涅槃生涅槃想，如是倒取；對治此故，為說化城譬喻應知。
Fourth, the overweening pride of considering what does not exist to exist, having worldly samādhi and samāpatti but no actual nirvāṇa yet conceiving the idea of nirvāṇa, thus taking things inversely; to counteract this, the parable of the conjured city is taught, which should be understood.
五者散亂增上慢心，實無有定，過去雖有大乘善根而不覺知，不覺知故不求大乘，狹劣心中生虛妄解謂第一乘，如是倒取；對治此故，為說繫寶珠譬喻應知。
Fifth, the overweening pride of those with scattered minds, who have no actual concentration, who despite having Great Vehicle roots of goodness in the past are not aware of them, and because of this unawareness do not seek the Great Vehicle, generating deluded understanding in their narrow and inferior minds that theirs is the supreme vehicle, thus taking things inversely; to counteract this, the parable of the jewel tied in the garment is taught, which should be understood.
六者實有功德增上慢心，聞大乘法取非大乘，如是倒取；對治此故，為說輪王解自髻中明珠與之譬喻應知。
Sixth, the overweening pride of those who actually possess merits, who hear the Great Vehicle Dharma but do not take it as the Great Vehicle, thus taking things inversely; to counteract this, the parable of the wheel-turning king removing the bright pearl from his topknot and bestowing it is taught, which should be understood.
七者實無功德增上慢心，於第一乘不曾修集諸善根本，聞第一乘心中不取以為第一，如是倒取；對治此故，為說醫師譬喻應知。第一人者，示世間中種種善根三昧功德方便令喜，然後令入大涅槃故。第二人者，以三為一，令入大乘故。第三人者，令知種種乘諸佛如來平等說法，隨諸眾生善根種子而生芽故。第四人者，方便令入涅槃城故。涅槃城者，所謂諸禪三昧城故。過彼城已，然後令入大涅槃城故。第五人者，示其過去所有善根令憶念已，然後教令入三昧故。第六人者，說大乘法，以此法門同十地行滿，諸佛如來密與授記故。第七人者，根未淳熟為令熟故，如是示現得涅槃量。為是義故，如來說七種譬喻。何者三種無煩惱人三種染慢？所謂三種顛倒信故。何等為三？一者信種種乘異；二者信世間涅槃異；三者信彼此身異。為對治此三種染慢，故說三種平等應知。
Seventh, the overweening pride of those who actually possess no merits, who have never cultivated roots of goodness for the supreme vehicle, who upon hearing of the supreme vehicle do not accept it as supreme in their hearts, thus taking things inversely; to counteract this, the parable of the physician is taught, which should be understood.
Regarding the first person: they are shown various roots of goodness, samādhi merits, and skillful means in the world to delight them, and afterward they are led to enter great nirvāṇa. Regarding the second person: the three are made into one, causing them to enter the Great Vehicle. Regarding the third person: they are made to know that the Buddhas and Tathāgatas teach the dharmas of the various vehicles equally, according to the seed of good roots in sentient beings so that they may sprout. Regarding the fourth person: they are skillfully led to enter the city of nirvāṇa. The city of nirvāṇa refers to the city of various dhyānas and samādhis. After passing through that city, they are then led to enter the city of great nirvāṇa. Regarding the fifth person: they are shown their past roots of goodness so they may recollect them, and afterward are taught to enter samādhi. Regarding the sixth person: they are taught the Great Vehicle Dharma, and through this teaching, being in harmony with the fulfillment of the practices of the ten grounds, the Buddhas and Tathāgatas secretly give them predictions. Regarding the seventh person: their faculties are not yet mature and to mature them, they are shown the measure of attaining nirvāṇa. For these reasons, the Tathāgata teaches the seven kinds of parables.
What are the three kinds of defilement of pride in people without afflictions? These refer to three kinds of inverted faith. What are these three? First, belief in the difference of various vehicles; second, belief in the difference between worldly [states] and nirvāṇa; third, belief in the difference between this body and that body. To counteract these three kinds of defilement of pride, three kinds of equality are taught, which should be understood.
何者名為三種平等？云何對治？一者乘平等，謂與聲聞授菩提記，唯一大乘無二乘故，是乘平等無差別故。二者世間涅槃平等，以多寶如來入於涅槃，世間、涅槃彼此平等無差別故。三者身平等，多寶如來已入涅槃復示現身，自身他身法身平等無差別故。如是三種無煩惱人染慢之心，見彼此身所作差別，不知彼此佛性法身悉平等故，謂即此人我證此法故，彼人不得此對治故，與諸聲聞授記應知。
What are the three kinds of equality? How are they counteracted? First, the equality of vehicles, which refers to giving predictions of bodhi to śrāvakas, because there is only the One Great Vehicle and no second vehicle, thus the vehicles are equal without difference. Second, the equality of the world and nirvāṇa, as demonstrated by Tathāgata Prabhūtaratna (Many Treasures) who entered nirvāṇa, showing that the world and nirvāṇa, this and that, are equal without difference. Third, the equality of bodies, as Tathāgata Prabhūtaratna who had already entered nirvāṇa yet manifested his body, showing that one's own body, another's body, and the Dharmakāya are equal without difference.
These three kinds of defilements of pride in persons without afflictions come from seeing differences in what this and that body accomplish, not knowing that the Buddha-nature and Dharmakāya of this and that are all equal. They think: "I have realized this Dharma" and "That person has not attained this." To counteract this, predictions are given to the śrāvakas, which should be understood.
問曰：彼聲聞等，為實成佛故與授記？為不成佛與授記耶？若實成佛，菩薩何故於無量劫修集無量種種功德？若不成佛，云何與之虛妄授記？答曰：彼聲聞等得授記者，得決定心，非謂聲聞成就法性如來。依彼三種平等說一乘法，以佛法身、聲聞法身平等無異故與授記，非即具足修行功德。是故菩薩功德具足，諸聲聞人功德未足。
Question: Are those śrāvakas given predictions because they will actually become Buddhas? Or are they given predictions even though they will not become Buddhas? If they actually become Buddhas, why do bodhisattvas need to accumulate various immeasurable merits over countless kalpas? If they will not become Buddhas, how can they be given false predictions?
Answer: Those śrāvakas who receive predictions gain a determined mind, but this does not mean that the śrāvakas will accomplish the dharma-nature Tathāgata. Based on the three kinds of equality, the One Vehicle Dharma is taught. Because the Dharmakāya of the Buddha and the Dharmakāya of the śrāvakas are equal without difference, they are given predictions, but they have not fully accomplished the merits of practice. Therefore, bodhisattvas have complete merits, while śrāvakas' merits are not yet complete.
言授記者，六處示現，五是佛記、一菩薩記。如來記者，謂舍利弗大迦葉等眾所知識，名號不同故別與記。富樓那等五百人千二百等同一名故，俱時與記。學無學等皆同一號，又復非是眾所知識，故同與記。如來與彼提婆達多授別記者，示現如來無怨惡故。與比丘尼及諸天女授佛記者，示現女人在家出家修菩薩行皆證佛果，故與授記。菩薩記者，如下〈不輕菩薩品〉中示現應知。「禮拜讚歎作如是言：我不輕汝，汝等皆當得作佛」者，示現眾生皆有佛性故。
Regarding "giving predictions," there are six instances demonstrated, five are the Buddha's predictions and one is a bodhisattva's prediction. The Tathāgata's predictions refer to giving separate predictions to Śāriputra, Mahākāśyapa, and other well-known individuals because they had different names. Pūrṇa and the five hundred people, as well as the twelve hundred people, were given predictions together because they shared the same name. The learners and non-learners all had the same title, and moreover, they were not well-known to the assembly, so they were given predictions together. The Tathāgata giving a separate prediction to Devadatta demonstrates that the Tathāgata harbors no enmity or ill will. Giving Buddha predictions to bhikṣuṇīs (nuns) and heavenly maidens demonstrates that women, whether householders or renunciants, who practice the bodhisattva path will all realize the fruit of Buddhahood, and therefore they are given predictions. The bodhisattva's prediction is demonstrated in the "Never Disparaging Bodhisattva Chapter" below. "Bowing in homage and praising, saying: 'I do not disparage you, for you will all become Buddhas'" demonstrates that all sentient beings possess Buddha-nature.
言聲聞人得授記者，聲聞有四種：一者決定聲聞；二者增上慢聲聞；三者退菩提心聲聞；四者應化聲聞。二種聲聞如來授記，謂應化者、退已還發菩提心者。若決定者、增上慢者二種聲聞，根未熟故不與授記。菩薩與授記者，方便令發菩提心故。
Regarding śrāvakas receiving predictions: There are four kinds of śrāvakas: first, the determined śrāvakas; second, the śrāvakas with overweening pride; third, the śrāvakas who have retreated from the bodhi mind; fourth, the transformation śrāvakas. The Tathāgata gives predictions to two kinds of śrāvakas, namely the transformation śrāvakas and those who, having retreated, have again generated the bodhi mind. As for the determined śrāvakas and those with overweening pride, these two kinds of śrāvakas are not given predictions because their faculties are not yet mature. Regarding bodhisattvas giving predictions: it is a skillful means to cause others to generate the bodhi mind.
又依何義，佛說三乘名為一乘？依同義故，授諸聲聞大菩提記。言同義者，以佛法身、聲聞法身彼此平等無差別故。以諸聲聞辟支佛等乘不同故有差別，以彼二乘非大乘故，如來說言不離我身是無上義，一切聲聞辟支佛等二乘法中不說此義，以其不能如實解故。以是義故，諸菩薩等行菩薩行非為虛妄。無上義者，自餘經文明無上義，無上義者略有十種，此義應知。何等為十？一者示現種子無上故，說雨譬喻。「汝等所行是菩薩道」者，謂發菩提心退已還發者，前所修行善根不滅、同後得果故。二者示現行無上故，說大通智勝如來本事等。三者示現增長力無上故，說商主譬喻。四者示現令解無上故，說繫寶珠譬喻。五者示現清淨國土無上故，示現多寶如來塔。六者示現說無上故，說解髻中明珠譬喻。七者示現教化眾生無上故，地中踊出無量菩薩摩訶薩等。八者示現成大菩提無上故，示現三種佛菩提故：一者示現應佛菩提，隨所應見而為示現，如經「皆謂如來出釋氏宮，去伽耶城不遠，坐於道場得成阿耨多羅三藐三菩提」故；二者示現報佛菩提，十地行滿足得常涅槃證故，如經「善男子！我實成佛已來無量無邊百千萬億那由他劫」故；三者示現法佛菩提，謂如來藏性淨涅槃常恒清涼不變等義，如經「如來如實知見三界之相，次第乃至不如三界見於三界」故。三界相者，謂眾生界即涅槃界，不離眾生界有如來藏故。「無有生死若退若出」者，謂常恒清涼不變義故。「亦無在世及滅度」者，謂如來藏真如之體，不即眾生界、不離眾生界故。「非實非虛非如非異」者，謂離四種相，有四種相者是無常故。「不如三界見於三界」者，謂佛如來能見能證真如法身，凡夫不見故。是故經言「如來明見無有錯謬」故。「我本行菩薩道今猶未滿」者，以本願故，眾生界未盡，願非究竟故。言未滿，非謂菩提不滿足也。「所成壽命復倍上數」者，此文示現如來命常，善巧方便顯多數故，過上數量不可數知。「我淨土不毀而眾見燒盡」者，報佛如來真實淨土第一義諦之所攝故。九者示現涅槃無上故，說醫師譬喻。十者示現勝妙力無上故，自餘經文示現應知。多寶如來塔示現一切佛土清淨者，示現諸佛實相境界中種種諸寶間錯莊嚴故。示現有八：一者塔；二者量；三者略；四者住持；五者示現無量佛；六者離穢；七者多寶；八者同一塔坐。塔者，示現如來舍利住持故。量者，方便示現一切佛土清淨莊嚴，是出世間清淨無漏善根所生，非是世間有漏善根之所生也。略者，示現多寶佛身一體攝取一切諸佛真法身故。住持者，示現諸佛如來法身自在力故。示現無量佛者，示現彼此所作諸業無差別故。遠離穢者，示現一切諸佛國土平等清淨故。多寶者，示現一切諸佛國土同實性故。同一塔坐者，示現化佛非化佛，法佛報佛等皆為成大事故。
Based on what meaning does the Buddha explain the three vehicles as one vehicle? It is based on the meaning of sameness that he gives the great bodhi predictions to śrāvakas. "Sameness" means that the Buddha's Dharmakāya and the śrāvakas' Dharmakāya are equal without difference. The vehicles of śrāvakas and pratyekabuddhas differ from each other, and those two vehicles are not the Great Vehicle. The Tathāgata says that "not separating from my body" is the unsurpassed meaning, and this meaning is not explained in the two vehicles of śrāvakas and pratyekabuddhas because they cannot truly understand it. For this reason, the practices of bodhisattvas are not in vain.
Regarding the "unsurpassed meaning," other scriptural passages clarify this meaning, which can be briefly explained in ten ways. What are these ten?
First, demonstrating the unsurpassability of the seed, the parable of rain is explained. "The path you practice is the bodhisattva path" refers to those who generated the bodhi mind, retreated from it, and generated it again, whose previously cultivated roots of goodness are not lost and who will attain the same fruit later.
Second, demonstrating the unsurpassability of practice, the story of Tathāgata Great Universal Wisdom Excellence is explained.
Third, demonstrating the unsurpassability of the power of growth, the parable of the caravan leader is explained.
Fourth, demonstrating the unsurpassability of causing understanding, the parable of the jewel tied in the garment is explained.
Fifth, demonstrating the unsurpassability of the pure land, the stupa of Tathāgata Prabhūtaratna (Many Treasures) is shown.
Sixth, demonstrating the unsurpassability of teaching, the parable of untying the bright pearl from the topknot is explained.
Seventh, demonstrating the unsurpassability of teaching and transforming sentient beings, innumerable bodhisattva-mahāsattvas emerge from the earth.
Eighth, demonstrating the unsurpassability of attaining great bodhi, three kinds of Buddha bodhi are shown: First, demonstrating the bodhi of the Nirmāṇakāya (Transformation Buddha), manifesting according to what sentient beings should see, as the sutra states: "All think that the Tathāgata left the Śākya palace and, not far from Gayā city, sat at the bodhimaṇḍa and attained anuttara-samyak-sambodhi." Second, demonstrating the bodhi of the Sambhogakāya (Enjoyment Buddha), attaining constant nirvāṇa through the fulfillment of the practices of the ten grounds, as the sutra states: "Good sons! In reality, since I attained Buddhahood, immeasurable, boundless hundreds of thousands of millions of nayutas of kalpas have passed." Third, demonstrating the bodhi of the Dharmakāya (Dharma Buddha), referring to the meanings of the pure nirvāṇa of the Tathāgatagarbha nature being constant, eternal, cool, and unchanging, as the sutra states: "The Tathāgata truly knows and sees the characteristics of the three realms... and so forth until... does not view the three realms as the three realms."
"The characteristics of the three realms" means that the realm of sentient beings is the realm of nirvāṇa, because the Tathāgatagarbha exists inseparable from the realm of sentient beings. "No birth and death, neither retreating nor emerging" refers to the meaning of being constant, eternal, cool, and unchanging. "Neither existing in the world nor entering extinction" means that the essence of the Tathāgatagarbha's thusness is neither identical to nor separate from the realm of sentient beings. "Neither real nor unreal, neither like nor different" means being free from the four characteristics, as having the four characteristics means being impermanent. "Does not view the three realms as the three realms" means that the Buddha Tathāgata can see and realize the Dharmakāya of thusness, which ordinary beings cannot see. Therefore, the sutra says: "The Tathāgata sees clearly without error."
"I practiced the bodhisattva path in the past and it is still not fulfilled" refers to the original vow, as the realm of sentient beings is not yet exhausted, thus the vow is not yet ultimate. It says "not fulfilled," but this does not mean that bodhi is not complete. "The lifespan I have accomplished is twice the above number" demonstrates that the Tathāgata's life is eternal, skillfully displaying many numbers, beyond which the quantity cannot be known. "My pure land is not destroyed, yet the assembly sees it as completely burned" refers to the true pure land of the Sambhogakāya Tathāgata being encompassed by the ultimate truth.
Ninth, demonstrating the unsurpassability of nirvāṇa, the parable of the physician is explained.
Tenth, demonstrating the unsurpassability of excellent and wondrous power, this should be understood from the remaining scriptural passages.
The stupa of Tathāgata Prabhūtaratna (Many Treasures) demonstrates the purity of all Buddha lands, showing various jewels decorating and adorning the realm of the Buddhas' true characteristics. There are eight demonstrations: First, the stupa, which demonstrates the maintenance of the Tathāgata's relics. Second, the measure, which skillfully demonstrates that all Buddha lands are purely adorned, born from supramundane pure and uncontaminated roots of goodness, not from worldly contaminated roots of goodness. Third, the brief [representation], which demonstrates that the body of Buddha Prabhūtaratna as one entity encompasses all Buddhas' true Dharmakāya. Fourth, the maintenance, which demonstrates the self-mastery power of the Dharmakāyas of all Buddhas and Tathāgatas. Fifth, the demonstration of innumerable Buddhas, which shows that the karmic actions done here and there have no difference. Sixth, the freedom from defilement, which demonstrates that all Buddha lands are equally pure. Seventh, the many treasures, which demonstrates that all Buddha lands share the same true nature. Eighth, sitting in the same stupa, which demonstrates that both transformation Buddhas and non-transformation Buddhas, Dharmakāya and Sambhogakāya Buddhas, all exist to accomplish the great matter.
自此已下，示現法力、持力、修行力應知。
From this point onwards, the power of the Dharma, the power of upholding, and the power of practice should be understood.
法力者，五門示現：一者證門；二者信門；三者供養門；四者聞法門；五者讀誦持說門。
Regarding the power of the Dharma, it is demonstrated through five gateways: first, the gateway of realization; second, the gateway of faith; third, the gateway of making offerings; fourth, the gateway of hearing the Dharma; fifth, the gateway of reading, reciting, upholding, and explaining.
〈彌勒菩薩品〉中示現四門，〈常精進菩薩品〉中示現一門。〈彌勒菩薩品〉中四法門者：一是證門，如經「我說是如來壽命長遠，時六百八十萬億那由他恒河沙等眾生得無生法忍」故。此言無生法忍者，所謂初地證智應知。八生乃至一生得阿耨多羅三藐三菩提者，謂證初地菩提法故。八生一生者，謂諸凡夫決定能證初地故。隨力隨分，八生乃至一生皆證初地故。此言阿耨多羅三藐三菩提者，以離三界分段生死，隨分能見真如法性名得菩提，非謂究竟滿足如來方便涅槃也。
In the "Bodhisattva Maitreya Chapter," four gateways are demonstrated, and in the "Bodhisattva Nityodyukta (Ever-Diligent) Chapter," one gateway is demonstrated. The four Dharma gateways in the "Bodhisattva Maitreya Chapter" are: First is the gateway of realization, as the sutra states: "When I spoke of the Tathāgata's long lifespan, six hundred and eighty million nayutas of Ganges River sands of sentient beings attained the patience of non-arising dharmas." This "patience of non-arising dharmas" refers to the wisdom of realization at the first ground (bhūmi), which should be understood. Those who will attain anuttara-samyak-sambodhi in eight lives down to one life refers to realizing the bodhi-dharma of the first ground. "Eight lives to one life" means that ordinary beings will definitely be able to realize the first grou
nd. According to their powers and capacities, they all realize the first ground within eight lives down to one life. The term "anuttara-samyak-sambodhi" here refers to liberation from the delimited birth and death of the three realms, and being able to see the true thusness of dharma-nature according to one's capacity, which is called attaining bodhi. It does not refer to the ultimate fulfillment of the Tathāgata's skillful means of nirvāṇa.
二是信門，如經「復有八世界微塵數眾生皆發阿耨多羅三藐三菩提心」故。三、供養門，如經「是諸菩薩摩訶薩得大法利，時於虛空中雨曼陀羅華如是等」故。四、聞法門，如〈隨喜品〉所說應知。
Second is the gateway of faith, as the sutra states: "Furthermore, beings as numerous as the dust particles of eight worlds all generated the anuttara-samyak-sambodhi mind." Third, the gateway of making offerings, as the sutra states: "These bodhisattva-mahasattvas attained great Dharma benefits, and at that time mandarava flowers rained down from the sky" and so forth. Fourth, the gateway of hearing the Dharma, which should be understood as explained in the "Chapter on Rejoicing.”
〈常精進菩薩品〉中一法門者，謂讀誦解說書寫等，得六根清淨。如經「若善男子善女人受持《法華經》，若讀若誦若解說若書寫，是人當得八百眼功德，次第乃至得千二百意功德」故。此得六根清淨者，謂諸凡夫以經力故得勝根用，未入初地菩薩正位，此義應知。如經「以父母所生清淨肉眼見于三千大千世界」如是等故。又六根清淨者，於一一根中悉能具足見色、聞聲、辨香、別味、覺觸、知法，諸根互用此義應知。眼所見者聞香能知，如經「釋提桓因在勝殿上五欲娛樂乃至說法」故。聞香知者，此是知境，以鼻根知故。持力者，有三法門示現持力，如〈法師品〉、〈安樂行品〉等廣說。法力，如經應知。「其心決定知水必近」者，受持此經得佛性水成阿耨多羅三藐三菩提故。修行力者，五門示現：一者說力；二者行苦行力；三者護眾生諸難力；四者功德勝力；五者護法力。說力者，有三法門〈神力品〉示現：一者出廣長舌令憶念故；二者謂謦欬聲說偈令聞故，令聞聲已如實修行不放逸故；三者彈指覺悟眾生，令修行者得覺悟故。行苦行力者，〈藥王菩薩品〉示現。
Regarding the one Dharma gateway in the "Bodhisattva Ever-Diligent Chapter," it refers to reading, reciting, explaining, writing, and so forth, by which one attains the purification of the six sense faculties. As the sutra states: "If good men or good women uphold the Lotus Sutra, whether reading, reciting, explaining, or writing it, such people will obtain eight hundred merits of the eye, and so forth until one thousand two hundred merits of the mind." This attainment of the purification of the six sense faculties refers to ordinary beings who, by the power of the sutra, obtain superior sense functions without having entered the correct position of a first-ground bodhisattva. This meaning should be understood. As the sutra states: "With the pure physical eyes given by one's parents, one can see throughout the three thousand great thousand worlds" and so forth.
Furthermore, "purification of the six sense faculties" means that within each sense faculty, one can fully see forms, hear sounds, distinguish scents, discern tastes, feel touches, and know dharmas. This interchangeability of the sense faculties should be understood. What the eye sees, the nose can know by smell, as the sutra states: "Śakra Devānām Indra, enjoying the five desires in his magnificent palace... and so forth until... teaching the Dharma." "Knowing by smell" refers to knowing objects through the nose faculty.
Regarding the power of upholding, there are three Dharma gateways that demonstrate this power, as extensively explained in the "Dharma Master Chapter," "Peaceful Practices Chapter," and others. The power of the Dharma should be understood as explained in the sutra. "Their minds definitely know that water is near" means that by upholding this sutra, one obtains the water of Buddha-nature and accomplishes anuttara-samyak-sambodhi.
Regarding the power of practice, it is demonstrated through five gateways: first, the power of teaching; second, the power of practicing austerities; third, the power of protecting sentient beings from various difficulties; fourth, the power of superior merits; fifth, the power of protecting the Dharma. The power of teaching is demonstrated by three Dharma gateways in the "Supernatural Powers Chapter": first, extending the broad, long tongue to cause remembrance; second, the sound of clearing the throat and speaking verses to cause hearing, so that after hearing the sound, one will practice according to reality without negligence; third, snapping the fingers to awaken sentient beings, causing practitioners to attain awakening. The power of practicing austerities is demonstrated in the "Medicine King Bodhisattva Chapter."
又行苦行力者，〈妙音菩薩品〉示現教化眾生故。護眾生諸難力者，〈觀世自在菩薩品〉、〈陀羅尼品〉示現。功德勝力者，〈妙莊嚴王品〉示現，二童子依過去世功德善根有如是力故。護法力者，〈普賢菩薩品〉及後品示現。
Furthermore, regarding the power of practicing austerities, it is demonstrated in the "Wonderful Sound Bodhisattva Chapter" for the purpose of teaching and transforming sentient beings. The power of protecting sentient beings from various difficulties is demonstrated in the "Avalokiteśvara Bodhisattva Chapter" and the "Dhāraṇī Chapter." The power of superior merits is demonstrated in the "Wonderful Adornment King Chapter," showing how the two youths have such power because of the good roots of merit from past lives. The power of protecting the Dharma is demonstrated in the "Universal Worthy Bodhisattva Chapter" and later chapters.
又言「受持觀世自在菩薩名號，若人受持六十二億恒河沙等諸佛名號福德等」者，有二種義：一者信力故；二者畢竟知故。信力者有二種：一者我身如彼觀世自在無異，畢竟信故；二者謂於彼生恭敬心，如彼功德我亦如是畢竟得故。畢竟知者，謂能決定知法界故。言法界者，名為法性。彼法性者，名為一切諸佛菩薩平等法身。平等身者，真如法身，初地菩薩乃能證入。是故受持六十二億恒河沙等諸佛名號，有能受持觀世自在菩薩名號，所得功德無差別。
Regarding "upholding the name of Bodhisattva Avalokiteśvara is equal to the merit of upholding the names of sixty-two billion Ganges River sands of Buddhas," there are two kinds of meanings: first, because of the power of faith; second, because of ultimate knowledge.
The power of faith has two aspects: first, ultimately believing that "my body is no different from that Avalokiteśvara"; second, generating a mind of reverence toward him and ultimately obtaining the same merits as his.
Ultimate knowledge refers to being able to definitely know the dharma-realm. The dharma-realm is called dharma-nature. That dharma-nature is called the equal Dharmakāya of all Buddhas and bodhisattvas. The equal body is the Dharmakāya of thusness, which only bodhisattvas of the first ground and above can realize and enter.
Therefore, whether one upholds the names of sixty-two billion Ganges River sands of Buddhas or is able to uphold the name of Bodhisattva Avalokiteśvara, the merit obtained is no different.
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，餘品如向處分易解。
妙法蓮華經憂波提舍卷下