Chinese
四者摄取智方便，以教化众生令入彼智故。 又复更有摄取事门，示现诸地摄取胜功德不同二乘诸功德故。谓第八地中无功用智不同下上故。不同下者，下功用行不能动故；不同上者，上无相行不能动自然而行故。第九地中得胜进陀罗尼门，具足四无碍自在智故。第十地中不退转法轮得受佛位，如转轮王之太子故，以得同摄功德义故。 摄功德成就者，示现依何处、依何心、依何智、依何等境界行、依何等能办故。依何处者，依善知识故。依何心者，依教化众生心毕竟利益一切众生故。依何智者，依三种智：一者授记密智；二者诸通智；三者真实智。依何等境界行、依何等能办者，即三种智所摄应知。威仪如法住成就者，四种示现。何等为四？一者众围绕；二者前后；三者供养恭敬；四者尊重赞叹。如经“尔时世尊四众围绕，供养、恭敬、尊重赞叹”故。 如来欲说法时至成就者，为诸菩萨说大乘经故。此大乘修多罗有十七种名，显示甚深功德应知。何等十七？云何显示？一名无量义经者，成就字义故，以此法门说彼甚深法妙境界故；彼甚深法妙境界者，诸佛如来最胜境界故。二名最胜修多罗者，于三藏中最胜妙藏，此法门中善成就故。三名大方广经者，无量大乘门中善成就故，随顺众生根住持成 现代汉语译本：四者是摄取智慧的方便，用来教化众生，使他们进入那种智慧的境界。 又有一种摄取的方法，就是示现各个菩萨地的殊胜功德，这些功德不同于声闻、缘觉二乘的功德。例如，在第八地（不动地）中，有无功用智，这与下位和上位菩萨地的智慧不同。与下位不同，是因为下位的有功用行不能动摇；与上位不同，是因为上位的无相行自然而行，不需要功用。 在第九地（善慧地）中，获得殊胜的胜进陀罗尼门，具足四无碍自在智。 在第十地（法云地）中，得到不退转法轮，可以接受佛位，就像转轮王的太子一样，因为获得了相同的摄取功德的意义。 摄取功德的成就，在于示现依靠什么处所、依靠什么心、依靠什么智慧、依靠什么境界而行、依靠什么能力来完成。依靠什么处所，就是依靠善知识。依靠什么心，就是依靠教化众生的心，最终利益一切众生。依靠什么智慧，就是依靠三种智慧：一是授记密智，二是诸神通智，三是真实智。依靠什么境界而行、依靠什么能力来完成，这都包含在三种智慧之中，应当知道。 威仪如法住的成就，有四种示现。哪四种？一是大众围绕，二是前后拥护，三是供养恭敬，四是尊重赞叹。如经文所说：‘尔时世尊为四众围绕，接受供养、恭敬、尊重赞叹。’ 如来说法时机成熟的成就，是为了诸菩萨宣说大乘经典。这部大乘修多罗（Sutra）有十七种名称，显示其甚深功德，应当知道。哪十七种？又如何显示？第一种名称是《无量义经》，成就字义，因为用这种法门宣说那甚深的法妙境界；那甚深的法妙境界，就是诸佛如来最殊胜的境界。第二种名称是《最胜修多罗》，在三藏（Tripitaka）中最殊胜微妙的宝藏，这种法门中善于成就。第三种名称是《大方广经》，在无量大乘门中善于成就，随顺众生的根基而住持成就。
English
English version: The fourth is the skillful means of grasping wisdom, used to teach and transform sentient beings, enabling them to enter that state of wisdom. Furthermore, there is another method of grasping, which is to demonstrate the superior merits of each Bodhisattva ground (Bhumi), these merits being different from those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). For example, in the eighth ground (Acala Bhumi), there is non-conceptual wisdom (Anabhoga-jñāna), which is different from the wisdom of the lower and higher Bodhisattva grounds. It differs from the lower grounds because the intentional effort (Sa-bhoga) of the lower grounds cannot be shaken; it differs from the higher grounds because the signless practice (Animmita) of the higher grounds proceeds naturally without effort. In the ninth ground (Sādhumatī Bhumi), one obtains the superior 'going-beyond' (Viśeṣagati) Dhāraṇī gate, possessing the Four Unimpeded Wisdoms (Catur-pratisaṃvidā). In the tenth ground (Dharmameghā Bhumi), one obtains the irreversible Dharma wheel (Avaivartika-dharmacakra) and can receive the Buddha position, just like the crown prince of a Wheel-Turning King (Cakravartin), because one has obtained the meaning of the same grasping merits. The accomplishment of grasping merits lies in demonstrating what place to rely on, what mind to rely on, what wisdom to rely on, what realm to practice in, and what ability to rely on to accomplish. Relying on what place means relying on a good spiritual friend (Kalyāṇamitra). Relying on what mind means relying on the mind of teaching and transforming sentient beings, ultimately benefiting all sentient beings. Relying on what wisdom means relying on three types of wisdom: first, the secret wisdom of prediction (Vyākaraṇa-guhya-jñāna); second, the wisdom of various supernormal powers (Abhijñā-jñāna); third, the wisdom of reality (Tathatā-jñāna). Practicing in what realm and relying on what ability to accomplish are both encompassed by the three types of wisdom, as should be known. The accomplishment of dignified and lawful abiding has four demonstrations. What are the four? First, being surrounded by a great assembly; second, being protected before and behind; third, receiving offerings and reverence; fourth, receiving respect and praise. As the sutra says, 'At that time, the World-Honored One was surrounded by the four assemblies, receiving offerings, reverence, respect, and praise.' The accomplishment of the Tathāgata's time for teaching arriving is for the sake of expounding the Great Vehicle (Mahāyāna) sutras to the Bodhisattvas. This Mahāyāna Sutra has seventeen names, revealing its profound merits, which should be known. What are the seventeen? And how are they revealed? The first name is 'Sutra of Immeasurable Meanings' (Amitārtha Sūtra), accomplishing the meaning of the words, because this Dharma gate is used to expound that profound and wonderful realm of Dharma; that profound and wonderful realm of Dharma is the most supreme realm of the Buddhas and Tathāgatas. The second name is 'Most Supreme Sutra' (Agra Sūtra), the most supreme and wonderful treasure among the Three Baskets (Tripiṭaka), which is well accomplished in this Dharma gate. The third name is 'Great Vaipulya Sutra' (Mahāvaipulya Sūtra), well accomplished in the immeasurable Great Vehicle gates, abiding and accomplishing in accordance with the faculties of sentient beings. --------------------------------------------------------------------------------
Chinese
就故。四名教菩萨法者，以为教化根熟菩萨随顺法器善成就故。五名佛所护念者，以依如来有此法故。六名一切诸佛秘密法者，此法甚深唯佛知故。七名一切诸佛之藏者，如来功德三昧之藏在此经故。八名一切诸佛秘密处者，以根未熟众生等非受法器不授与故。九名能生一切诸佛经者，闻此法门能成诸佛大菩提故。十名一切诸佛之道场者，以此法门能成诸佛阿耨多罗三藐三菩提，非余修多罗故。十一名一切诸佛所转法轮者，以此法门能破一切诸障碍故。十二名一切诸佛坚固舍利者，谓如来真实法身于此修多罗不败坏故。十三名一切诸佛大巧方便经者，依此法门成大菩提已，为众生说天人声闻辟支佛等诸善法故。十四名说一乘经者，以此法门显示如来阿耨多罗三藐三菩提究竟之体，彼二乘道非究竟故。十五名第一义住者，以此法门即是诸佛如来法身究竟住处故。十六名妙法莲华经者，有二种义。何等二种？一者出水义，以不可尽出离小乘泥浊水故。又复有义，如彼莲华出于泥水喻，诸声闻得入如来大众中坐，如诸菩萨坐莲华上，闻说如来无上智慧清净境界，得证如来深密藏故；二华开义，以诸众生于大乘中其心怯弱不能生信，是故开示诸佛如来净妙法身令生信心故。十七名最上法门者，摄成就故。摄成就者，摄取无量名 现代汉语译本： 因此，第四个名称是‘教菩萨法’（Jiao Pusa Fa），因为要教化根器成熟的菩萨，使他们顺应佛法，善于成就。 第五个名称是‘佛所护念’（Fo Suo Hu Nian），因为依靠如来才有此佛法。 第六个名称是‘一切诸佛秘密法’（Yiqie Zhu Fo Mimi Fa），因为此佛法非常深奥，只有佛才能了解。 第七个名称是‘一切诸佛之藏’（Yiqie Zhu Fo Zhi Zang），因为如来的功德三昧之藏就在这部经中。 第八个名称是‘一切诸佛秘密处’（Yiqie Zhu Fo Mimi Chu），因为对于根器尚未成熟的众生等，不是接受佛法的法器，所以不传授。 第九个名称是‘能生一切诸佛经’（Neng Sheng Yiqie Zhu Fo Jing），因为听闻此法门能成就诸佛的大菩提。 第十个名称是‘一切诸佛之道场’（Yiqie Zhu Fo Zhi Daochang），因为以此法门能成就诸佛的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），而不是其他的修多罗（Sutra，经）。 第十一个名称是‘一切诸佛所转法轮’（Yiqie Zhu Fo Suo Zhuan Falun），因为以此法门能破除一切诸障碍。 第十二个名称是‘一切诸佛坚固舍利’（Yiqie Zhu Fo Jiangu Sheli），指的是如来真实的法身在这部修多罗中不会败坏。 第十三个名称是‘一切诸佛大巧方便经’（Yiqie Zhu Fo Da Qiao Fangbian Jing），依靠此法门成就大菩提后，为众生说天人、声闻、辟支佛等诸善法。 第十四个名称是‘说一乘经’（Shuo Yicheng Jing），因为以此法门显示如来阿耨多罗三藐三菩提究竟的本体，而二乘道不是究竟。 第十五个名称是‘第一义住’（Diyi Yi Zhu），因为以此法门就是诸佛如来法身究竟的住处。 第十六个名称是‘妙法莲华经’（Miaofa Lianhua Jing），有两种含义。哪两种含义？一是出水义，因为可以无尽地出离小乘的泥浊之水。又有一种含义，如同莲花出于泥水，比喻诸声闻得以进入如来的大众中就坐，如同诸菩萨坐在莲花上，听闻如来说无上智慧清净境界，得以证得如来深密藏；二是华开义，因为诸众生对于大乘法心生怯弱，不能生起信心，所以开示诸佛如来清净妙好的法身，使他们生起信心。 第十七个名称是‘最上法门’（Zui Shang Famen），因为能摄取成就。摄取成就，就是摄取无量名。
English
English version: Therefore, the fourth name is 'Teaching Bodhisattva Dharma' (Jiao Pusa Fa), because it is to teach and transform Bodhisattvas with mature roots, so that they comply with the Dharma and are good at achieving. The fifth name is 'Protected and Remembered by the Buddhas' (Fo Suo Hu Nian), because one has this Dharma by relying on the Tathagata. The sixth name is 'Secret Dharma of All Buddhas' (Yiqie Zhu Fo Mimi Fa), because this Dharma is very profound and only the Buddhas can understand it. The seventh name is 'Treasury of All Buddhas' (Yiqie Zhu Fo Zhi Zang), because the treasury of the Tathagata's merits and Samadhi is in this Sutra. The eighth name is 'Secret Place of All Buddhas' (Yiqie Zhu Fo Mimi Chu), because for sentient beings whose roots are not yet mature, who are not vessels for receiving the Dharma, it is not taught. The ninth name is 'Sutra That Can Generate All Buddhas' (Neng Sheng Yiqie Zhu Fo Jing), because hearing this Dharma gate can accomplish the great Bodhi of all Buddhas. The tenth name is 'Bodhimanda of All Buddhas' (Yiqie Zhu Fo Zhi Daochang), because by this Dharma gate one can accomplish the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) of all Buddhas, and not by other Sutras (Sutra, scripture). The eleventh name is 'Dharma Wheel Turned by All Buddhas' (Yiqie Zhu Fo Suo Zhuan Falun), because this Dharma gate can break all obstacles. The twelfth name is 'Solid Sharira of All Buddhas' (Yiqie Zhu Fo Jiangu Sheli), refers to the fact that the true Dharmakaya of the Tathagata will not be destroyed in this Sutra. The thirteenth name is 'Great Skillful Means Sutra of All Buddhas' (Yiqie Zhu Fo Da Qiao Fangbian Jing), after accomplishing great Bodhi by relying on this Dharma gate, it speaks of all good Dharmas such as Devas, Sravakas, Pratyekabuddhas, etc., for sentient beings. The fourteenth name is 'Sutra Speaking of the One Vehicle' (Shuo Yicheng Jing), because this Dharma gate reveals the ultimate essence of the Tathagata's Anuttara-samyak-sambodhi, while the Two Vehicle path is not ultimate. The fifteenth name is 'Abiding in the First Principle' (Diyi Yi Zhu), because this Dharma gate is the ultimate abode of the Dharmakaya of all Buddhas and Tathagatas. The sixteenth name is 'Wonderful Dharma Lotus Sutra' (Miaofa Lianhua Jing), which has two meanings. What are the two meanings? One is the meaning of emerging from water, because it can endlessly emerge from the muddy water of the Hinayana. There is also a meaning, like the lotus flower emerging from muddy water, which is a metaphor for the Sravakas being able to enter and sit in the Tathagata's great assembly, like the Bodhisattvas sitting on lotus flowers, hearing the Tathagata speak of the unsurpassed wisdom and pure realm, and being able to attain the Tathagata's profound secret treasury; the second is the meaning of the flower opening, because sentient beings are timid in the Mahayana and cannot generate faith, so it reveals the pure and wonderful Dharmakaya of all Buddhas and Tathagatas, causing them to generate faith. The seventeenth name is 'Supreme Dharma Gate' (Zui Shang Famen), because it encompasses accomplishment. Encompassing accomplishment means encompassing immeasurable names. --------------------------------------------------------------------------------
Chinese
句字身，有频婆罗阿閦婆等舒卢迦故。此十七句法门是总，余句是别。如经“为诸菩萨说大乘经，名无量义”如是等故。 依所说法威仪随顺住成就者，示现依何等何等法说法？依三种法故：一者依三昧成就。三昧成就，二种示现：一者成就自在力，身心不动故；二者离一切障，随自在力故。此自在力复有二种：一为随顺众生不见对治摄取觉菩提分法故；二为对治无量世来坚执烦恼故。如经“佛说此经已结加趺坐，入于无量义处三昧身心不动”如是等故。二者依器世间，三者依众生世间，震动世界及知过去无量劫事如是等故。如经“是时天雨曼陀罗花，次第乃至欢喜合掌一心观佛”故。 依止说因成就者，为诸大众示现异相不思议事，大众见已生希有心，渴仰欲闻生如是念：如来今者应为我说。故名依止说因成就。是故如来放大光明，示现他方诸世界中种种诸事故，先为大众示现外事六种震动等，次为示现此法门中内证甚深微密之法，又依器世间、众生世间，数种种、量种种，具足烦恼差别、具足清净差别、佛法弟子差别示现三宝故。复乘差别，有世界有佛、有世界无佛，令众生见修行者未得果、得道者已得果。如经“诸修行得道者”故。数种种者，示现种种观故。略说四种观：一者食；二者闻法；三者 现代汉语译本： 句字身，因为有频婆罗（Pimbala，一种树名）阿閦婆（Akshobhya，不动佛）等舒卢迦（shloka，颂）的缘故。这十七句法门是总说，其余的句子是别说。例如经中所说：‘为诸菩萨说大乘经，名无量义’等等。 依所说法威仪随顺住成就者，是指示现依据何种法来说法？依据三种法：第一是依据三昧成就。三昧成就，有两种示现：一是成就自在力，身心不动的缘故；二是远离一切障碍，随自在力的缘故。这自在力又有两种：一是为随顺众生，不见对治摄取觉菩提分法的缘故；二是为对治无量世以来坚固执着的烦恼的缘故。例如经中所说：‘佛说此经已结跏趺坐，入于无量义处三昧，身心不动’等等。二是依据器世间，三是依据众生世间，震动世界以及知晓过去无量劫的事情等等。例如经中所说：‘是时天雨曼陀罗花（Mandala flower，曼陀罗花），次第乃至欢喜合掌一心观佛’。 依止说因成就者，是指为诸大众示现奇异的景象和不可思议的事情，大众见了之后产生稀有之心，渴望仰慕想要听闻，生起这样的念头：如来现在应当为我说法。所以叫做依止说因成就。因此如来放出大光明，示现他方诸世界中的种种事情，先为大众示现外在的六种震动等等，其次为示现此法门中内在证悟的甚深微妙之法，又依据器世间、众生世间，数量种种、量度种种，具足烦恼的差别、具足清净的差别、佛法弟子的差别，示现三宝的缘故。又乘坐的工具也有差别，有的世界有佛，有的世界没有佛，令众生看见修行者未得果，得道者已得果。例如经中所说：‘诸修行得道者’。数量种种，是指示现种种观。简略地说有四种观：一是食；二是闻法；三是