English
English version: For those who seek the Dharma, he speaks the Dharma for their benefit. As the scripture says, 'The last one to become a Buddha will be named Dipamkara (the Buddha of Fixed Light), successively up to being respected and praised.' For those who have personally experienced things and thereby achieved something, because they themselves have experienced supreme joy. As the scripture says, 'Maitreya (the future Buddha) should know, successively up to being protected by the Buddha.' You (referring to Sariputra) are called a seeker of fame because you demonstrate knowing the past events of others, and also demonstrate that you now fully possess those Dharmas. Furthermore, according to the meaning, it can be summarized into three points: First, for the sake of expounding the Dharma, as the scripture says, 'Now the World Honored One wants to expound the Great Dharma, etc.' Second, to accomplish truthful speech, as the scripture says, 'I have seen in the past, etc.' Third, to make people wait for the Dharma to be expounded, as the scripture says, 'Everyone should know now, etc.' From here onwards, the following content is to demonstrate that the Dharma being spoken corresponds to cause and effect, which should be known. Chapter 2: Expedients The scripture says: At that time, the World Honored One entered into a profound Samadhi (meditative absorption), with right mindfulness unmoving, observing with true wisdom, and arose peacefully from the Samadhi. After arising, he told the Venerable Sariputra (the foremost disciple in wisdom) , 'Sariputra! The wisdom of the Buddhas is profound and immeasurable, its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, difficult to enter. All that the Tathagata (one of the titles of the Buddha) has realized cannot be known by Sravakas (disciples who hear and practice the Dharma), Pratyekabuddhas (Solitary Buddhas) and others. Why? Sariputra! The Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) has already been close to and made offerings to countless hundreds of thousands of millions of Buddhas. In hundreds of thousands of millions of Nayutas (a unit of large number) of Buddha-fields, he has fully practiced the Dharma of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) cultivated by the Buddhas. Sariputra! The Tathagata has been courageous and diligent for countless hundreds of thousands of millions of Nayutas of kalpas (eons), and the merits he has made and accomplished, his name is widely heard. Sariputra! The Tathagata has ultimately achieved rare Dharmas. Sariputra! The Dharmas that are difficult to understand, the Tathagata can know. Sariputra! The Dharmas that are difficult to understand, the intended meaning of the Buddhas and Tathagatas spoken according to circumstances is difficult to understand, and cannot be known by all Sravakas, Pratyekabuddhas, and others. Why? Sariputra! The Buddhas and Tathagatas freely speak the Dharma because the conditions are fulfilled. Sariputra! The Tathagata has achieved various Upayas (skillful means), various knowledges and views, various mindfulness and contemplations, various languages. Sariputra! I from...' --------------------------------------------------------------------------------
Chinese
成佛已来，于彼彼处广演言教，无数方便引导众生于诸着处令得解脱。舍利弗！如来知见方便到于彼岸。舍利弗！如来知见广大深远、无障无碍，力、无所畏、不共法、根、力、菩提分、禅定、解脱三昧三摩跋提皆已具足。舍利弗！诸佛如来深入无际，成就一切未曾有法。舍利弗！如来能种种分别巧说诸法，言辞柔软悦可众心。止。舍利弗！不须复说。舍利弗！佛所成就第一希有难解之法。舍利弗！唯佛与佛说法，诸佛如来能知彼法究竟实相。舍利弗！唯佛如来知一切法。舍利弗！唯佛如来能说一切法。何等法？云何法？何似法？何相法？何体法？何等、云何、何似、何相、何体，如是等一切法，如来现见非不现见。” 释曰：“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，起已即告舍利弗”者，示现如来得自在力故、如来入定无能惊寤故。何故唯告尊者舍利弗、不告其余声闻等者？随深智慧与如来相应故。何故不告诸菩萨者？有五种义：一者为诸声闻所应事故；二者为诸声闻回心趣向大菩提故；三者护诸声闻恐怯弱故；四者为令余人善思念故；五者为诸声闻不起所作已办心故。 “诸佛智慧甚深无量”者，为诸大众生尊重心，毕竟欲闻如来说故。言甚深者，显示二种甚深之义应如是知。 现代汉语译本： 自从成佛以来，我在各个地方广泛地宣讲教义，用无数的方法引导众生从各种执着之处得到解脱。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！如来的知见和方便已经到达彼岸。舍利弗！如来的知见广大深远、没有障碍没有阻碍，力量（bala）、无所畏惧（vaiśāradya）、不共法（āveṇikadharma）、根（indriya）、力（bala）、菩提分（bodhipākṣika-dharma）、禅定（dhyāna）、解脱（vimokṣa）、三昧（samādhi）、三摩跋提（samāpatti）都已经完全具备。舍利弗！诸佛如来深入无边无际的境界，成就了一切前所未有的法。舍利弗！如来能够种种分别，巧妙地说出各种法，言辞柔软，使众生心生欢喜。停止吧，舍利弗！不需要再说了。舍利弗！佛所成就的是第一希有难解之法。舍利弗！只有佛与佛才能互相说法，诸佛如来才能知道那法的究竟实相。舍利弗！只有佛如来才知道一切法。舍利弗！只有佛如来才能说一切法。什么是法？什么样的法？像什么样的法？什么相的法？什么体的法？什么等、什么样、像什么、什么相、什么体，像这样的一切法，如来都能亲眼看见，没有不能看见的。 释论说：‘那时世尊进入甚深的三昧，以正念不动摇，用如实的智慧观察，从三昧中安详地起身，起身之后就告诉舍利弗’，这是为了示现如来得到自在的力量，如来入定没有人能够惊醒。为什么只告诉尊者舍利弗，而不告诉其他的声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）等呢？因为他的深刻智慧与如来相应。为什么不告诉诸菩萨（Bodhisattva，发愿要救度一切众生的修行者）呢？有五种原因：一是为声闻所应做的事；二是为使声闻回心转意，趣向大菩提；三是保护声闻，恐怕他们怯弱；四是为使其他人善于思念；五是为使声闻不生起所作已办之心。 ‘诸佛的智慧甚深无量’，是为了使大众生起尊重心，毕竟想要听如来说法。说‘甚深’，是为了显示两种甚深的意义，应当这样理解。
English
English version: Since attaining Buddhahood, I have extensively expounded the teachings in various places, using countless expedient means to guide sentient beings to liberation from all attachments. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Tathāgata's (title of a Buddha) knowledge and insight, along with skillful means, have reached the other shore. Śāriputra! The Tathāgata's knowledge and insight are vast and profound, without obstruction or hindrance. The powers (bala), fearlessness (vaiśāradya), unique qualities (āveṇikadharma), faculties (indriya), powers (bala), factors of enlightenment (bodhipākṣika-dharma), meditative concentration (dhyāna), liberation (vimokṣa), samādhi (concentration), and samāpatti (attainment) are all fully complete. Śāriputra! The Tathāgatas deeply penetrate the boundless realm, accomplishing all unprecedented dharmas (teachings, phenomena). Śāriputra! The Tathāgata can skillfully and distinctly explain all dharmas in various ways, with gentle words that delight the hearts of sentient beings. Stop, Śāriputra! There is no need to say more. Śāriputra! What the Buddha has accomplished is the foremost rare and difficult-to-understand dharma. Śāriputra! Only Buddhas can preach to other Buddhas, and only the Tathāgatas can know the ultimate true nature of that dharma. Śāriputra! Only the Buddha Tathāgata knows all dharmas. Śāriputra! Only the Buddha Tathāgata can speak of all dharmas. What is dharma? What kind of dharma? What does it resemble? What is its characteristic? What is its essence? What kind, what manner, what likeness, what characteristic, what essence—all such dharmas, the Tathāgata sees directly, there is nothing unseen. The commentary says: 'At that time, the World-Honored One entered into a profound samādhi, with right mindfulness unmoving, observing with true and real wisdom, arising peacefully from samādhi, and after arising, addressed Śāriputra.' This is to demonstrate that the Tathāgata has attained the power of self-mastery, and that no one can startle the Tathāgata from samādhi. Why only address Venerable Śāriputra and not the other Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings)? Because his profound wisdom corresponds with the Tathāgata. Why not address the Bodhisattvas (beings who vow to liberate all sentient beings)? There are five reasons: first, for the sake of the matters that concern the Śrāvakas; second, to turn the hearts of the Śrāvakas towards the Great Bodhi (enlightenment); third, to protect the Śrāvakas, lest they become timid; fourth, to enable others to contemplate well; fifth, to prevent the Śrāvakas from developing the thought that what needs to be done has already been done. 'The wisdom of the Buddhas is profound and immeasurable' is to cause the great assembly to generate respect and ultimately desire to hear the Tathāgata speak. Saying 'profound' is to reveal two kinds of profound meanings, which should be understood in this way. --------------------------------------------------------------------------------
Chinese
何等为二？一者证甚深，谓诸佛智慧甚深无量故；二者阿含甚深，谓智慧门甚深无量故。言甚深者此是总相，余别相。证甚深者五种示现：一者义甚深，谓依何等义甚深故；二者实体甚深；三者内证甚深；四者依止甚深；五者无上甚深。何者甚深？谓大菩提。大菩提者，如来所证阿耨多罗三藐三菩提故。云何甚深？一切声闻辟支佛等所不能知故名甚深。言智慧者，谓一切种、一切智义故。如经“诸佛智慧甚深无量，其智慧门难见难觉难知难解难入，一切声闻辟支佛等所不能知”故。阿含甚深者，八种示现：一者受持读诵甚深，如经“已曾亲近供养无量百千万亿无数诸佛”故。二者修行甚深，如经“于百千万亿那由他佛所，尽行诸佛所修阿耨多罗三藐三菩提法”故。三者果行甚深，如经“舍利弗！如来已于无量百千亿那由他劫勇猛精进所作成就”故。四者增长功德心甚深，如经“名称普闻”故。五者快妙事心甚深，如经“舍利弗！如来毕竟成就希有之法”故。六者无上甚深，如经“舍利弗！难解之法如来能知”故。七者入甚深，入甚深者，名字章句意难得故，自以住持不同外道说因缘法，名为甚深。如经“舍利弗！难解法者，诸佛如来随宜说法意趣难解”故。八者不共声闻辟支佛所作住持甚深，如经“一切声闻辟支佛等 现代汉语译本： 什么是二种甚深？一是证甚深（zheng shen shen），指的是诸佛的智慧甚深无量；二是阿含甚深（a han shen shen），指的是智慧之门甚深无量。所说的‘甚深’是总相，以下是别相。 证甚深有五种示现：一是义甚深（yi shen shen），指的是依据何种义理而甚深；二是实体甚深（shi ti shen shen）；三是内证甚深（nei zheng shen shen）；四是依止甚深（yi zhi shen shen）；五是无上甚深（wu shang shen shen）。什么是甚深？指的是大菩提（da pu ti）。大菩提，是如来所证的阿耨多罗三藐三菩提（a nou duo luo san miao san pu ti）。如何是甚深？是一切声闻（sheng wen）、辟支佛（pi zhi fo）等所不能知晓的，所以称为甚深。所说的‘智慧’，指的是一切种智、一切智的含义。如经文所说：‘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，一切声闻、辟支佛等都不能知晓’。 阿含甚深有八种示现：一是受持读诵甚深（shou chi du song shen shen），如经文所说：‘已经曾经亲近供养无量百千万亿无数诸佛’。二是修行甚深（xiu xing shen shen），如经文所说：‘在百千万亿那由他（na you ta）佛所，尽力修行诸佛所修的阿耨多罗三藐三菩提法’。三是果行甚深（guo xing shen shen），如经文所说：‘舍利弗（she li fu）！如来已经在无量百千亿那由他劫中勇猛精进所作成就’。四是增长功德心甚深（zeng zhang gong de xin shen shen），如经文所说：‘名称普闻’。五是快妙事心甚深（kuai miao shi xin shen shen），如经文所说：‘舍利弗！如来毕竟成就希有之法’。六是无上甚深（wu shang shen shen），如经文所说：‘舍利弗！难以理解的法如来能够知晓’。七是入甚深（ru shen shen），入甚深指的是名字章句意难以获得，自己以住持不同于外道所说的因缘法，称为甚深。如经文所说：‘舍利弗！难以理解的法，诸佛如来随顺适宜说法，其意趣难以理解’。八是不共声闻辟支佛所作住持甚深，如经文所说：‘一切声闻辟支佛等’