English
English version: What are the two kinds of profoundness? First, the profoundness of realization (zheng shen shen), which refers to the immeasurable profoundness of the wisdom of all Buddhas; second, the profoundness of the Agama (a han shen shen), which refers to the immeasurable profoundness of the gate of wisdom. The term 'profound' is a general characteristic, and the following are specific characteristics. The profoundness of realization has five manifestations: first, the profoundness of meaning (yi shen shen), which refers to the profoundness based on what kind of meaning; second, the profoundness of substance (shi ti shen shen); third, the profoundness of inner realization (nei zheng shen shen); fourth, the profoundness of reliance (yi zhi shen shen); fifth, the unsurpassed profoundness (wu shang shen shen). What is profound? It refers to Great Bodhi (da pu ti). Great Bodhi is the Anuttara-samyak-sambodhi (a nou duo luo san miao san pu ti) realized by the Tathagata. How is it profound? It is what all Sravakas (sheng wen) and Pratyekabuddhas (pi zhi fo) cannot know, hence it is called profound. The term 'wisdom' refers to the meaning of all-knowing and all kinds of wisdom. As the sutra says: 'The wisdom of all Buddhas is immeasurably profound, and its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter, and all Sravakas and Pratyekabuddhas cannot know it.' The profoundness of the Agama has eight manifestations: first, the profoundness of receiving, upholding, reading, and reciting (shou chi du song shen shen), as the sutra says: 'Having been close to and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas.' Second, the profoundness of practice (xiu xing shen shen), as the sutra says: 'In hundreds of thousands of millions of nayutas (na you ta) of Buddhas' places, diligently practicing the Anuttara-samyak-sambodhi Dharma practiced by all Buddhas.' Third, the profoundness of the fruit of practice (guo xing shen shen), as the sutra says: 'Sariputra (she li fu)! The Tathagata has already accomplished through courageous and diligent effort in immeasurable hundreds of thousands of millions of nayutas of kalpas.' Fourth, the profoundness of increasing the mind of merit (zeng zhang gong de xin shen shen), as the sutra says: 'The name is universally heard.' Fifth, the profoundness of the mind of joyful and wonderful matters (kuai miao shi xin shen shen), as the sutra says: 'Sariputra! The Tathagata has ultimately accomplished rare and wonderful Dharmas.' Sixth, the unsurpassed profoundness (wu shang shen shen), as the sutra says: 'Sariputra! The Tathagata is able to know the difficult-to-understand Dharmas.' Seventh, the profoundness of entering (ru shen shen), which refers to the difficulty in obtaining the meaning of names, phrases, and sentences, and one's own upholding differs from the causal conditions taught by external paths, hence it is called profound. As the sutra says: 'Sariputra! The difficult-to-understand Dharmas, the Tathagatas speak according to what is suitable, and their intended meaning is difficult to understand.' Eighth, the profoundness of upholding that is not shared by Sravakas and Pratyekabuddhas, as the sutra says: 'All Sravakas and Pratyekabuddhas, etc.' -------------------------------------------------------------------------------- 所不能知”故。 妙法莲华经忧波提舍卷上 大正藏第 26 册 No. 1519 妙法莲华经忧波提舍 妙法莲华经忧波提舍卷下 大乘论师婆薮槃豆释
Chinese
后魏北天竺三藏菩提留支共沙门昙林等译方便品之余 如是已说妙法功德具足，次说如来法师功德成就应知。如经“何以故？舍利弗！诸佛如来自在说因成就”故。如来成就四种功德，故能度众生。何等为四？一者住成就，如经“舍利弗！如来成就种种方便”故。种种方便者，谓从兜率天中退没乃至示现入涅槃故。二者教化成就，如经“种种知见”故。种种知见者，示现染净诸因故。三者功德毕竟成就，如经“种种念观”故。种种念观者，以说彼法成就因缘，如法相应故。四者说成就，如经“种种言辞”故。种种言辞者，以四无碍智依何等何等名字章句、随何等何等众生能受而为说故。 又复有义，种种方便者，种种方便示现外道所有邪法如是如是种种过失故，种种方便示现诸佛所有正法如是如是种种功德故。如经“舍利弗！吾从成佛已来，广演言教，无数方便引导众生于诸着处令得解脱”故。又无数方便者，方便令入诸善法故。又方便者，断诸疑故。又方便者，令入增上胜智中故。又方便者，依四摄法摄取众生令得 现代汉语译本：‘所不能知’的缘故。 《妙法莲华经忧波提舍》卷上 大正藏第26册 No. 1519 《妙法莲华经忧波提舍》 《妙法莲华经忧波提舍》卷下 大乘论师 婆薮槃豆（Vasubandhu） 释 后魏北天竺三藏 菩提留支（Bodhiruci） 共沙门 昙林（Tanlin） 等译《方便品》之余 如是已说妙法功德具足，其次应当知如来法师的功德成就。如经文所说：‘何以故？舍利弗（Sariputra）！诸佛如来自在说因成就’的缘故。如来成就四种功德，所以能够度化众生。哪四种呢？第一是住成就，如经文所说：‘舍利弗（Sariputra）！如来成就种种方便’的缘故。种种方便，指的是从兜率天（Tusita Heaven）中退没乃至示现入涅槃的种种示现。第二是教化成就，如经文所说：‘种种知见’的缘故。种种知见，指的是示现染净诸因。第三是功德毕竟成就，如经文所说：‘种种念观’的缘故。种种念观，指的是以说彼法成就因缘，如法相应。第四是说成就，如经文所说：‘种种言辞’的缘故。种种言辞，指的是以四无碍智（catura-pratisamvid）依何等何等名字章句，随何等何等众生能接受而为他们宣说。 又有一种解释，种种方便，指的是种种方便示现外道所有邪法如是如是种种过失的缘故；种种方便，指的是示现诸佛所有正法如是如是种种功德的缘故。如经文所说：‘舍利弗（Sariputra）！吾从成佛已来，广演言教，无数方便引导众生于诸着处令得解脱’的缘故。又无数方便，指的是方便令入诸善法。又方便，指的是断诸疑。又方便，指的是令入增上胜智中。又方便，指的是依四摄法（catuh-samgraha-vastu）摄取众生令得利益。
English
English version: 'cannot be known'. Upadesa on the Lotus Sutra, Volume 1 Taisho Tripitaka, Volume 26, No. 1519, Upadesa on the Lotus Sutra Upadesa on the Lotus Sutra, Volume 2 Commentary by the Mahayana Master Vasubandhu (Vasubandhu) Translated by the Tripiṭaka master Bodhiruci (Bodhiruci) from North India of the Later Wei Dynasty, together with the monk Tanlin (Tanlin) and others, after the chapter on Expedient Means. Having thus spoken of the complete merits and virtues of the Wonderful Dharma, next, the accomplishment of the merits and virtues of the Tathagata Dharma Master should be known. As the sutra says, 'Why? Sariputra (Sariputra)! The Tathagatas of the Buddhas are accomplished in freely speaking of causes.' Because the Tathagata has accomplished four kinds of merits and virtues, he is able to deliver sentient beings. What are the four? First is the accomplishment of abiding, as the sutra says, 'Sariputra (Sariputra)! The Tathagata has accomplished various expedient means.' Various expedient means refer to the various manifestations from descending from the Tusita Heaven (Tusita Heaven) to showing entry into Nirvana. Second is the accomplishment of teaching and transforming, as the sutra says, 'various kinds of knowledge and vision.' Various kinds of knowledge and vision refer to showing the causes of defilement and purity. Third is the ultimate accomplishment of merits and virtues, as the sutra says, 'various kinds of mindfulness and contemplation.' Various kinds of mindfulness and contemplation refer to the fact that by speaking of the causes and conditions for the accomplishment of that Dharma, it is in accordance with the Dharma. Fourth is the accomplishment of speaking, as the sutra says, 'various kinds of speech.' Various kinds of speech refer to the fact that with the four unimpeded wisdoms (catura-pratisamvid), according to whatever names, phrases, and sentences, and according to whatever sentient beings are able to receive, he speaks to them. Furthermore, there is another meaning. Various expedient means refer to the fact that various expedient means show the various faults of the heretical dharmas possessed by externalists; various expedient means refer to the fact that they show the various merits and virtues of the correct dharmas possessed by all Buddhas. As the sutra says, 'Sariputra (Sariputra)! Since I attained Buddhahood, I have extensively expounded teachings, with countless expedient means guiding sentient beings to liberation from all attachments.' Furthermore, countless expedient means refer to expedient means that cause them to enter all good dharmas. Furthermore, expedient means refer to cutting off all doubts. Furthermore, expedient means refer to causing them to enter into superior wisdom. Furthermore, expedient means refer to gathering sentient beings with the four means of conversion (catuh-samgraha-vastu) to benefit them. --------------------------------------------------------------------------------
Chinese
解脱故。诸着处者，彼处处着，或着诸界、或着诸地、或着诸分、或着诸乘。着诸界者，谓着欲、色、无色界故。着诸地者，谓着界故，依于三昧取禅定地，谓初禅地乃至非想非非想地，及取灭尽定地等故。着诸分者，谓着在家、出家分故。着在家分者，着己同类作种种业邪见等故。着出家分者，著名闻利养种种觉烦恼等故。着诸乘者，着声闻乘、菩萨乘故。着声闻乘者，乐持小乘戒，求须陀洹、斯陀含、阿那含、阿罗汉等故。着大乘者，谓着利养供养恭敬等故，着分别观种种法相乃至佛地故。 又复种种知见者，自身成就不可思议胜妙境界，与诸声闻菩萨等故。如经“舍利弗！如来知见方便到于彼岸”故。到彼岸者，胜余一切诸菩萨故。 又复种种念观者，如经“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”故。又第一、成就可化众生，依善知识而成就故；第二、成就根熟众生，令得解脱故；第三、成就力家自在，净降伏故。第四、成就复有七种：一者种种成就，如经“舍利弗！诸佛如来深入无际，成就一切未曾有法”故。二者言语成就，谓得五种美妙音声言语说法，如经“如来能种种分别巧说诸法，言辞柔软悦可众心”故。三者相 现代汉语译本 因为解脱的缘故。那些执着于各种地方的人，就在那些地方执着，或者执着于诸界（dhatu，构成存在的元素）、或者执着于诸地（bhumi，禅定的层次）、或者执着于诸分（bhaga，在家或出家的身份）、或者执着于诸乘（yana，达到解脱的途径）。 执着于诸界的人，就是执着于欲界（kama-dhatu，感官欲望的领域）、色界（rupa-dhatu，物质的领域）、无色界（arupa-dhatu，非物质的领域）的缘故。执着于诸地的人，就是因为执着于诸界的缘故，依靠三昧（samadhi，专注）而取得禅定之地，也就是初禅地（prathama-dhyana-bhumi）乃至非想非非想地（naivasamjnanasamjnayatana-bhumi），以及取得灭尽定地（nirodha-samapatti-bhumi）等等的缘故。执着于诸分的人，就是执着于在家（grhastha）和出家（pravrajita）身份的缘故。执着于在家身份的人，执着于自己同类所作的种种行业和邪见等等的缘故。执着于出家身份的人，执着于名闻利养和种种觉知烦恼等等的缘故。执着于诸乘的人，执着于声闻乘（sravaka-yana，听闻佛法而解脱的途径）和菩萨乘（bodhisattva-yana，通过菩萨道而成就佛果的途径）的缘故。执着于声闻乘的人，喜欢持守小乘戒律，追求成为须陀洹（srotapanna，入流者）、斯陀含（sakrdagamin，一来者）、阿那含（anagamin，不还者）、阿罗汉（arhat，无学）等等的缘故。执着于大乘的人，就是执着于利养、供养、恭敬等等的缘故，执着于分别观察种种法相乃至佛地（buddha-bhumi）的缘故。 又，种种知见（jnana-darsana）是指，自身成就不可思议的殊胜境界，与诸声闻（sravaka）菩萨（bodhisattva）等同。如经文所说：‘舍利弗（Sariputra）！如来（Tathagata）的知见方便到达彼岸（paramita）’的缘故。到达彼岸，胜过其余一切诸菩萨的缘故。 又，种种念观（smrti-preksa）是指，如经文所说：‘舍利弗（Sariputra）！如来（Tathagata）的知见广大深远，没有障碍，没有阻碍，力（bala）、无所畏（vaisaradya）、不共法（avenika-dharma）、根（indriya）、力（bala）、菩提分（bodhyanga）、禅定（dhyana）、解脱（vimoksa）、三昧（samadhi）、三摩跋提（samapatti）都已经具足’的缘故。又有第一，成就可化众生，依靠善知识（kalyana-mitra）而成就的缘故；第二，成就根熟众生，令他们得到解脱的缘故；第三，成就力家自在，清净降伏的缘故。第四，成就复有七种：一者，种种成就，如经文所说：‘舍利弗（Sariputra）！诸佛如来（Tathagata）深入无际，成就一切未曾有法’的缘故。二者，言语成就，谓得到五种美妙音声言语说法，如经文所说：‘如来（Tathagata）能种种分别巧说诸法，言辞柔软，悦可众心’的缘故。三者，相