English
English version: The body of sentences exists because of shlokas (shloka, verse) such as Pimbala (Pimbala, a type of tree) and Akshobhya (Akshobhya, the Immovable Buddha). These seventeen sentences of Dharma are general, and the remaining sentences are specific. For example, the sutra says, 'To explain the Great Vehicle Sutra to all Bodhisattvas, named Immeasurable Meanings,' and so on. 'Relying on the Dharma spoken, with dignified conduct, abiding in accomplishment' refers to demonstrating which Dharma to expound? Relying on three kinds of Dharma: first, relying on Samadhi (Samadhi, meditative absorption) accomplishment. Samadhi accomplishment has two kinds of demonstrations: one is accomplishing the power of freedom, because the body and mind are unmoving; the other is being free from all obstacles, according to the power of freedom. This power of freedom also has two kinds: one is to accord with sentient beings, not seeing the Dharma of counteracting and gathering the Bodhi (Bodhi, enlightenment) divisions; the other is to counteract the firm attachment to afflictions from immeasurable lifetimes. For example, the sutra says, 'After the Buddha spoke this sutra, he sat in the lotus position, entered the Samadhi of Immeasurable Meanings, and the body and mind were unmoving,' and so on. Second, relying on the vessel world; third, relying on the sentient being world, shaking the world and knowing the events of immeasurable past kalpas (kalpa, eon), and so on. For example, the sutra says, 'At that time, the heavens rained Mandala flowers (Mandala flower, Mandala flower), in order, until they joyfully joined their palms and single-mindedly contemplated the Buddha.' 'Relying on the cause of speaking, accomplishing' refers to demonstrating extraordinary appearances and inconceivable events to the great assembly. Upon seeing this, the assembly generates a rare mind, yearning to hear, and giving rise to the thought: 'The Tathagata (Tathagata, Thus Come One) should now speak the Dharma for me.' Therefore, it is called 'relying on the cause of speaking, accomplishing.' Therefore, the Tathagata emits great light, demonstrating various events in other worlds, first demonstrating the six kinds of external shaking to the assembly, and then demonstrating the profound and subtle Dharma of inner realization in this Dharma gate. Furthermore, relying on the vessel world and the sentient being world, with various numbers and various measures, fully possessing the differences of afflictions, fully possessing the differences of purity, and the differences of the Buddha's Dharma disciples, demonstrating the Three Jewels. Moreover, the vehicles are different; some worlds have Buddhas, and some worlds do not have Buddhas, causing sentient beings to see that practitioners have not attained the fruit, and those who have attained the Way have already attained the fruit. For example, the sutra says, 'Those practitioners who have attained the Way.' 'Various numbers' refers to demonstrating various contemplations. Briefly speaking, there are four kinds of contemplation: first, food; second, hearing the Dharma; third, --------------------------------------------------------------------------------
Chinese
修行；四者乐。如经“尔时佛放眉间白毫相光，次第乃至以佛舍利起七宝塔”故。行菩萨道者，教化众生依四摄法方便摄取，此义应知。如经所说当自推取。 自此以下，示现大众欲闻现前成就。问一人者，多人欲闻生希有心，是故唯问文殊师利，如是示现世尊弟子随顺于法不相违故。今佛世尊现神变相者为何等义？为说大法故，现大相以为说因。现大相者，为说妙法莲华经故现大瑞相，为说如来所得妙法不可思议等文字章句故。有二种义，是故仰推文殊师利。何等为二？一者现见诸法故；二者离诸因缘，唯自内心成就彼法故。示现种种诸瑞相者，以为示现彼彼事故。如彼事相现没住灭应当善知。以文殊师利能记彼事故，以文殊师利所作成就、因果成就现见彼法故。所作成就者，此有二种：一者功德成就；二者智慧成就。因成就者，一切智成就故。又复有因，谓缘因故。缘因成就者，众相具足故。果成就者，说大法故。种种异异佛国土者，为此示现彼国土中种种异异差别应知。净妙国土者，谓无烦恼众生住处。如经“照于东方万八千世界，次第乃至悉见彼佛国界庄严”故。如来为上首者，诸菩萨等依如来住故，以彼如来于彼国土诸大众中得自在故。如经“又见彼土现在诸佛”如是等故。 自此以下次明圣 现代汉语译本：修行；四者是快乐。如经文所说：‘那时，佛从眉间放出白毫相光，依次乃至用佛的舍利建造七宝塔’。修行菩萨道的人，教化众生依靠四摄法（布施、爱语、利行、同事）方便地摄取众生，这个道理应当知晓。如经文所说，应当自己去推求领会。 从这里以下，是为了向大众示现他们想要听闻现前成就的法。只问文殊师利（Manjushri，智慧的象征）一人，是因为多人想要听闻而生起稀有之心，所以才只问文殊师利，这样示现了世尊的弟子们随顺于法而不相违背。现在佛世尊显现神变之相是什么意义呢？是为了宣说大法，所以显现大相作为宣说的因缘。显现大相，是为了宣说《妙法莲华经》而显现大的瑞相，为了宣说如来所得的妙法不可思议等文字章句。有两种意义，所以仰仗推问文殊师利。哪两种呢？一是现见诸法；二是离开诸因缘，唯有自内心成就彼法。示现种种诸瑞相，是为了示现种种事情。如那些事相的显现、隐没、住留、灭去，应当善于了解。因为文殊师利能够记住那些事情，因为文殊师利所作成就、因果成就，现见那些法。所作成就，这里有两种：一是功德成就；二是智慧成就。因成就，是一切智成就。又还有因，是缘因。缘因成就，是众相具足。果成就，是宣说大法。种种异异的佛国土，是为了示现那些国土中种种不同的差别，应当知晓。清净美妙的国土，是指没有烦恼的众生居住的地方。如经文所说：‘照于东方万八千世界，依次乃至全部看见那些佛国世界的庄严’。如来为上首，是说诸菩萨等依靠如来而住，因为那些如来在那些国土的大众中得到自在。如经文所说：‘又见彼土现在诸佛’等等。 从这里以下，接下来阐明圣（圣者）
English
English version: Practice; the fourth is joy. As the scripture says, 'At that time, the Buddha emitted a white hair-mark light from between his eyebrows, sequentially even to building a seven-jeweled pagoda with the Buddha's relics.' Those who practice the Bodhisattva path teach sentient beings to rely on the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to conveniently gather sentient beings. This meaning should be understood. As the scripture says, one should seek and comprehend it oneself. From here onwards, it is to show the assembly that they wish to hear about the present attainment. Asking only Manjushri (Manjushri, symbol of wisdom) is because many people want to hear and give rise to a rare mind, so only Manjushri is asked. This demonstrates that the World Honored One's disciples are in accordance with the Dharma and not in contradiction. What is the meaning of the Buddha, the World Honored One, now manifesting miraculous transformations? It is to proclaim the Great Dharma, so the great signs are manifested as the cause for the proclamation. Manifesting great signs is to manifest great auspicious signs for proclaiming the *Lotus Sutra*, and to proclaim the inconceivable words and phrases of the wonderful Dharma attained by the Tathagata. There are two meanings, so we rely on asking Manjushri. What are the two? First, to directly see all dharmas; second, to be apart from all causes and conditions, and only the mind itself achieves that Dharma. Manifesting various auspicious signs is to show various matters. One should be well aware of the appearance, disappearance, abiding, and cessation of those matters. Because Manjushri can remember those matters, because Manjushri's accomplishments, causal accomplishments, directly see those dharmas. Accomplishments, there are two types: first, merit accomplishments; second, wisdom accomplishments. Causal accomplishment is the accomplishment of all-knowing wisdom. There is also a cause, which is the condition cause. The accomplishment of the condition cause is the perfection of all characteristics. The fruit accomplishment is the proclamation of the Great Dharma. The various different Buddha lands are to show the various different differences in those lands, which should be known. Pure and wonderful lands refer to places where sentient beings without afflictions reside. As the scripture says, 'Illuminating the eighteen thousand worlds to the east, sequentially even to seeing the adornments of those Buddha lands.' The Tathagata is the leader, meaning that the Bodhisattvas and others rely on the Tathagata to abide, because those Tathagatas are at ease among the great assembly in those lands. As the scripture says, 'Also seeing the Buddhas present in those lands,' and so on. From here onwards, it next clarifies the holy (sage). --------------------------------------------------------------------------------
Chinese
者。文殊师利以宿命智现见过去因相果相成就十事如现在前，是故能答弥勒菩萨。云何现见过去因相？谓文殊师利自见己身，曾于彼彼诸国土中处处修行、种种行事故。云何现见过去果相？谓文殊师利自见己身，是过去世妙光菩萨，于彼佛所闻此法门，为众生说故。何等名为成就十事？一者现见大义因成就；二者现见世间文字章句意甚深因成就；三者现见希有因成就；四者现见胜妙因成就；五者现见受用大因成就；六者现见摄取一切诸佛转法轮因成就；七者现见善坚实如来法轮因成就；八者现见能进入因成就；九者现见忆念因成就；十者现见自身所经事因成就。 大义因成就者，八句示现此义应知。何等为八？一者欲论大法；二者欲雨大法雨；三者欲击大法鼓；四者欲建大法幢；五者欲然大法灯；六者欲吹大法䗍；七者欲不断大法鼓；八者欲说大法。此八句欲示现如来欲论大法等故。 何等名为八种大义？谓有疑者为断疑故。已断疑者增长淳熟彼智身故。根淳熟者为说二种微密境界：一者声闻微密境界；二者菩萨微密境界。大法鼓者二句，示现以远闻故。入密境界者，令彼进取上上清净义故。进取上上清净义者，令彼进取一切种智得现见故。令彼进取一切种智得现见者，为一切法建立名字章句义故。建立 现代汉语译本： 文殊师利菩萨以宿命智，能够清楚地看到过去世的因和果，就像发生在眼前一样，所以能够回答弥勒菩萨的问题。怎样才能清楚地看到过去世的因呢？就是文殊师利菩萨能够看到自己，曾经在各个不同的国土中，到处修行，做过各种各样的事情。怎样才能清楚地看到过去世的果呢？就是文殊师利菩萨能够看到自己，在过去世是妙光菩萨，在那尊佛的处所听闻过这个法门，并且为众生宣说。什么叫做成就十事呢？第一是清楚地看到大义的因从而成就；第二是清楚地看到世间文字章句意义深远的因从而成就；第三是清楚地看到稀有的因从而成就；第四是清楚地看到殊胜美妙的因从而成就；第五是清楚地看到受用广大的因从而成就；第六是清楚地看到摄取一切诸佛转法轮的因从而成就；第七是清楚地看到善良、坚定、真实的如来法轮的因从而成就；第八是清楚地看到能够进入的因从而成就；第九是清楚地看到忆念的因从而成就；第十是清楚地看到自身所经历事情的因从而成就。 所谓大义因成就，应该知道，是通过八句话来展示这个意义的。哪八句呢？第一是想要谈论大法；第二是想要降下大法雨；第三是想要敲响大法鼓；第四是想要建立大法幢（dà fǎ chuáng，佛教用语，比喻佛法如旗帜一样，能引导众生）；第五是想要点燃大法灯；第六是想要吹响大法螺（dà fǎ luó，佛教法器，用于集众或法会）；第七是想要不断地敲响大法鼓；第八是想要宣说大法。这八句话想要展示如来想要谈论大法等等。 什么叫做八种大义呢？就是为了替有疑问的人断除疑惑。对于已经断除疑惑的人，增长他们纯熟的智慧。对于根基纯熟的人，为他们宣说两种微密境界：第一是声闻（shēng wén，佛教修行者，通过听闻佛法而悟道）的微密境界；第二是菩萨（pú sà，佛教中发愿普度众生的修行者）的微密境界。大法鼓这两句话，展示了因为声音传播得很远。进入微密境界的人，让他们进一步获取越来越清净的意义。进一步获取越来越清净的意义的人，让他们进一步获取一切种智（yī qiè zhǒng zhì，佛的智慧，通晓一切事物）从而能够亲眼见到。让他们进一步获取一切种智从而能够亲眼见到的人，是为了给一切法建立名字章句的意义。