English
English version: Mañjuśrī (Wénshūshīlì) , through his knowledge of past lives, clearly sees the causes and effects of the past as if they were happening before his eyes. Therefore, he is able to answer Maitreya Bodhisattva (Mílè Púsà). How does he clearly see the causes of the past? It is because Mañjuśrī sees himself practicing in various lands, engaging in various activities. How does he clearly see the effects of the past? It is because Mañjuśrī sees himself as the Bodhisattva Wonderful Light (Miàoguāng Púsà) in a past life, hearing this Dharma (fǎ, Buddhist teachings) from that Buddha (fó) and explaining it to sentient beings. What are the ten accomplishments? First, it is the accomplishment of clearly seeing the cause of great meaning; second, it is the accomplishment of clearly seeing the cause of the profound meaning of worldly words and sentences; third, it is the accomplishment of clearly seeing the cause of rarity; fourth, it is the accomplishment of clearly seeing the cause of supreme wonder; fifth, it is the accomplishment of clearly seeing the cause of great enjoyment; sixth, it is the accomplishment of clearly seeing the cause of gathering all Buddhas to turn the Dharma wheel; seventh, it is the accomplishment of clearly seeing the cause of the good, firm, and real Tathagata's (Rúlái, another name for Buddha) Dharma wheel; eighth, it is the accomplishment of clearly seeing the cause of being able to enter; ninth, it is the accomplishment of clearly seeing the cause of recollection; tenth, it is the accomplishment of clearly seeing the cause of the events experienced by oneself. The accomplishment of the cause of great meaning, it should be known, is demonstrated through eight phrases. What are the eight? First, wanting to discuss the Great Dharma; second, wanting to rain down the Great Dharma rain; third, wanting to strike the Great Dharma drum; fourth, wanting to erect the Great Dharma banner; fifth, wanting to light the Great Dharma lamp; sixth, wanting to blow the Great Dharma conch; seventh, wanting to continuously strike the Great Dharma drum; eighth, wanting to speak the Great Dharma. These eight phrases want to demonstrate the Tathagata's desire to discuss the Great Dharma and so on. What are the eight great meanings? It is to dispel doubts for those who have doubts. For those who have already dispelled doubts, to increase their pure and mature wisdom. For those whose roots are pure and mature, to explain two subtle and secret realms: first, the subtle and secret realm of the Śrāvakas (shēng wén, disciples who hear the Buddha's teachings); second, the subtle and secret realm of the Bodhisattvas (pú sà, beings who vow to save all sentient beings). The two phrases 'Great Dharma drum' demonstrate that the sound travels far. Those who enter the secret realm are enabled to further acquire increasingly pure meaning. Those who further acquire increasingly pure meaning are enabled to further acquire all-knowing wisdom (yī qiè zhǒng zhì, the wisdom of the Buddha, knowing all things) and thus be able to see it directly. Those who are enabled to further acquire all-knowing wisdom and thus be able to see it directly are enabled to establish the meaning of names, phrases, and sentences for all Dharmas. --------------------------------------------------------------------------------
Chinese
名字章句义者，令入不可说证智转法轮故。 现见世间名字章句意甚深因成就者，如经“我于过去诸佛曾见此瑞，次第乃至故现斯瑞”故。 现见希有因成就者，以无量时不可得故。不可思议不可称不可量者，示现过彼阿僧祇劫不可得故。又复示现五种劫故，所谓一夜、二昼、三月、四时、五年，示现无量无边诸法故。如经“如过去无量无边不可思议阿僧祇劫，尔时有佛号日月灯明，次第乃至令得阿耨多罗三藐三菩提，成一切种智”故。 现见胜妙因成就者，示现诸佛及诸菩萨自受用故。如经“次复有佛亦名日月灯明，次第乃至所可说法初中后善”故。 现见受用大因成就者，是时王子受胜妙乐各舍出家，复彼大众于尔许时心不疲倦故。如经“其最后佛未出家时，次第乃至佛授记已便于中夜入无余涅槃”故。 现见摄取一切诸佛转法轮因成就者，法轮不断故。如经“佛灭度后妙光菩萨持妙法莲华经满八十小劫为人演说”故。 现见善坚实如来法轮因成就者，佛灭度后无量时说故。如经“日月灯明佛八子皆师妙光，次第乃至皆令坚固阿耨多罗三藐三菩提心”故。 现见能进入因成就者，彼诸王子得大菩提故。如经“是诸王子，次第乃至皆成佛道”故。 现见忆念因成 现代汉语译本： 关于名字、章句和意义，是为了使人进入不可说（indescribable）的证智（realized wisdom）并转法轮（Dharma wheel）的缘故。 现见世间名字、章句、意义甚深，是因为成就了因（cause）的缘故，如经文所说：‘我于过去诸佛曾见此瑞，次第乃至故现斯瑞’的缘故。 现见希有因成就，是因为在无量的时间里都不可得的缘故。不可思议、不可称、不可量，是因为示现超过彼阿僧祇劫（asamkhya kalpa，无数劫）都不可得的缘故。又示现五种劫（kalpa，时间单位）的缘故，所谓一夜、二昼、三月、四时、五年，示现无量无边的诸法（dharmas，事物、法则）的缘故。如经文所说：‘如过去无量无边不可思议阿僧祇劫，尔时有佛号日月灯明（Candrasuryapradipa），次第乃至令得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），成一切种智（sarvajna，一切智）’的缘故。 现见胜妙因成就，是因为示现诸佛（Buddhas）及诸菩萨（Bodhisattvas）自受用的缘故。如经文所说：‘次复有佛亦名日月灯明，次第乃至所可说法初中后善’的缘故。 现见受用大因成就，是因为当时王子们享受胜妙的快乐后各自舍弃出家，而且那些大众在那么长的时间里心不疲倦的缘故。如经文所说：‘其最后佛未出家时，次第乃至佛授记已便于中夜入无余涅槃（nirvana，寂灭）’的缘故。 现见摄取一切诸佛转法轮因成就，是因为法轮不断绝的缘故。如经文所说：‘佛灭度后妙光菩萨（Bodhissattva Sadaparibhuta）持妙法莲华经满八十小劫为人演说’的缘故。 现见善坚实如来法轮因成就，是因为佛灭度后在无量的时间里都在演说的缘故。如经文所说：‘日月灯明佛八子皆师妙光，次第乃至皆令坚固阿耨多罗三藐三菩提心’的缘故。 现见能进入因成就，是因为那些王子们得到大菩提（bodhi，觉悟）的缘故。如经文所说：‘是诸王子，次第乃至皆成佛道’的缘故。 现见忆念因成就
English
English version: Regarding names, phrases, and meanings, it is to enable entry into the inexpressible realized wisdom and to turn the Dharma wheel. The profoundness of names, phrases, and meanings in the world is seen because of the accomplishment of causes, as the sutra says: 'I have seen this auspicious sign in past Buddhas, and thus this auspicious sign now appears.' The accomplishment of the cause of the rare and wonderful is seen because it is unattainable for immeasurable time. That which is inconceivable, unnameable, and immeasurable is because it demonstrates being unattainable even beyond asamkhya kalpas (countless eons). Moreover, it demonstrates five kinds of kalpas (eons), namely one night, two days, three months, four seasons, and five years, demonstrating immeasurable and boundless dharmas (phenomena, principles). As the sutra says: 'Like the immeasurable, boundless, inconceivable asamkhya kalpas in the past, at that time there was a Buddha named Candrasuryapradipa (Sun-Moon-Light Lamp), who sequentially attained anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), accomplishing sarvajna (all-knowing wisdom).' The accomplishment of the cause of the excellent and wonderful is seen because it demonstrates the self-enjoyment of the Buddhas and Bodhisattvas. As the sutra says: 'Then there was another Buddha also named Candrasuryapradipa, who sequentially spoke the Dharma, which was good in the beginning, middle, and end.' The accomplishment of the cause of great enjoyment is seen because the princes at that time enjoyed excellent and wonderful pleasures and then renounced their homes to become monks, and the assembly did not become weary in their minds for such a long time. As the sutra says: 'When the last Buddha had not yet left home, sequentially, after the Buddha gave predictions, he entered nirvana (cessation) in the middle of the night.' The accomplishment of the cause of embracing all Buddhas and turning the Dharma wheel is seen because the Dharma wheel is not interrupted. As the sutra says: 'After the Buddha's parinirvana, Bodhisattva Sadaparibhuta (Ever Disparaging) upheld the Wonderful Dharma Lotus Sutra and expounded it to people for eighty small kalpas.' The accomplishment of the cause of the good, firm, and solid Tathagata's Dharma wheel is seen because it was expounded for immeasurable time after the Buddha's parinirvana. As the sutra says: 'The eight sons of Buddha Candrasuryapradipa all took Sadaparibhuta as their teacher, and sequentially, all of them strengthened their minds for anuttara-samyak-sambodhi.' The accomplishment of the cause of being able to enter is seen because those princes attained great bodhi (enlightenment). As the sutra says: 'These princes, sequentially, all attained Buddhahood.' The accomplishment of the cause of recollection is seen --------------------------------------------------------------------------------
Chinese
就者，为他说法利益他故。如经“其最后成佛者名曰然灯，次第乃至尊重赞叹”故。 现见自身所经事因成就者，以自身受胜妙乐故。如“经弥勒当知，次第乃至佛所护念”故。汝号求名者示现知彼过去事故，又复示现今得彼法皆具足故。又依义摄三故：一、与说故，如经“今佛世尊欲说大法等”故。二、成如实说故，如经“我于过去曾见等”故。三、令待说故，如经“诸人今当知等”故。自此已下示现所说法因果相应知。 方便品第二 经曰：尔时世尊入甚深三昧正念不动，以如实智观，从三昧安详而起。起已即告尊者舍利弗言：“舍利弗！诸佛智慧甚深无量，其智慧门难见难觉难知难解难入，如来所证一切声闻辟支佛等所不能知。何以故？舍利弗！如来、应、正遍知已曾亲近供养无量百千万亿无数诸佛，于百千亿那由他佛所尽行诸佛所修阿耨多罗三藐三菩提法。舍利弗！如来已于无量百千亿那由他劫勇猛精进，所作成就、名称普闻。舍利弗！如来毕竟成就希有之法。舍利弗！难解之法如来能知。舍利弗！难解法者，诸佛如来随宜所说意趣难解，一切声闻辟支佛等所不能知。何以故？舍利弗！诸佛如来自在说因成就故。舍利弗！如来成就种种方便、种种知见、种种念观、种种言辞。舍利弗！吾从 现代汉语译本： 对于那些寻求佛法的人，为了利益他们而说法。正如经文所说：‘最后成佛的人名叫然灯（Dipamkara，锭光佛），依次乃至受到尊重和赞叹。’ 对于那些亲身经历过事情并因此成就的人，因为他们自身体验过殊胜的快乐。正如经文所说：‘弥勒（Maitreya，未来佛）当知，依次乃至受到佛的护念。’你（指舍利弗）被称为求名者，是因为你示现了知晓他人过去的事情，并且还示现了现在已经完全具备了那些法。此外，依据义理可以概括为三点：第一，为了宣说佛法，正如经文所说：‘现在佛世尊想要宣说大法等等。’第二，为了成就如实之说，正如经文所说：‘我于过去曾经见到等等。’第三，为了让人等待佛法宣说，正如经文所说：‘诸位现在应当知晓等等。’从这里开始，以下内容是为了示现所说法与因果相应，应当知晓。 方便品第二 经文说：当时，世尊进入甚深的三昧（Samadhi，禅定），正念不动，以如实智观察，从三昧中安详地起身。起身之后，就告诉尊者舍利弗（Sariputra，智慧第一的佛陀弟子）说：‘舍利弗！诸佛的智慧甚深无量，其智慧之门难以见到，难以觉察，难以知晓，难以理解，难以进入，如来（Tathagata，佛的称号之一）所证悟的一切，声闻（Sravaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，缘觉，不依师而自悟的修行者）等都不能知晓。为什么呢？舍利弗！如来、应（Arhat，阿罗汉，应供）、正遍知（Samyaksambuddha，佛的称号，正等正觉）已经曾经亲近供养无量百千万亿无数的诸佛，在百千亿那由他（Nayuta，数量单位）佛所，完全修行诸佛所修的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）之法。舍利弗！如来已经在无量百千亿那由他劫中勇猛精进，所作所成就的功德，名称普遍传闻。舍利弗！如来毕竟成就了稀有之法。舍利弗！难以理解的法，如来能够知晓。舍利弗！难以理解的法，诸佛如来随顺因缘所说的意趣难以理解，一切声闻、辟支佛等都不能知晓。为什么呢？舍利弗！诸佛如来自在地说法，因缘成就的缘故。舍利弗！如来成就种种方便（Upaya，善巧方法）、种种知见、种种念观、种种言辞。舍利弗！我从……’