English
English version It is because of liberation. Those who are attached to various places are attached to those places; either attached to the elements (dhatu), or attached to the levels (bhumi), or attached to the divisions (bhaga), or attached to the vehicles (yana). Those who are attached to the elements are attached to the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). Those who are attached to the levels are attached to the elements, relying on samadhi (concentration) to attain the levels of meditative absorption, namely the first dhyana level (prathama-dhyana-bhumi) up to the level of neither perception nor non-perception (naivasamjnanasamjnayatana-bhumi), and attaining the cessation attainment level (nirodha-samapatti-bhumi), and so on. Those who are attached to the divisions are attached to the divisions of householder (grhastha) and renunciant (pravrajita). Those who are attached to the householder division are attached to various actions and wrong views done by their own kind. Those who are attached to the renunciant division are attached to fame, gain, offerings, and various afflictions of awareness. Those who are attached to the vehicles are attached to the Hearer Vehicle (sravaka-yana) and the Bodhisattva Vehicle (bodhisattva-yana). Those who are attached to the Hearer Vehicle delight in upholding the precepts of the Small Vehicle, seeking to become a Stream-enterer (srotapanna), Once-returner (sakrdagamin), Non-returner (anagamin), Arhat (arhat), and so on. Those who are attached to the Great Vehicle are attached to gain, offerings, reverence, and so on, attached to discriminating and observing various characteristics of phenomena, even up to the Buddha-ground (buddha-bhumi). Furthermore, 'various knowledges and visions' (jnana-darsana) means that one has personally attained inconceivable and supremely wonderful states, equal to those of the Hearers (sravaka) and Bodhisattvas (bodhisattva). As the sutra says, 'Sariputra (Sariputra)! The Tathagata's (Tathagata) knowledge and vision skillfully reach the other shore (paramita).' Reaching the other shore means surpassing all other Bodhisattvas. Furthermore, 'various mindfulness and contemplations' (smrti-preksa) means, as the sutra says, 'Sariputra (Sariputra)! The Tathagata's (Tathagata) knowledge and vision are vast, profound, without obstruction, without hindrance; the powers (bala), fearlessnesses (vaisaradya), unique qualities (avenika-dharma), faculties (indriya), powers (bala), limbs of enlightenment (bodhyanga), dhyana (dhyana), liberation (vimoksa), samadhi (samadhi), and samapatti (samapatti) are all complete.' Furthermore, firstly, accomplishing those who can be transformed, relying on a good spiritual friend (kalyana-mitra) for accomplishment; secondly, accomplishing beings whose roots are mature, enabling them to attain liberation; thirdly, accomplishing the power of a strong family, purely subduing. Fourthly, there are seven kinds of accomplishment: first, various accomplishments, as the sutra says, 'Sariputra (Sariputra)! The Tathagatas (Tathagata) deeply penetrate the boundless, accomplishing all unprecedented dharmas.' Secondly, accomplishment of speech, meaning obtaining five kinds of beautiful sounds and eloquent speech to expound the Dharma, as the sutra says, 'The Tathagata (Tathagata) can skillfully explain all dharmas in various ways, with gentle and pleasing words that delight the minds of all.' Thirdly, the aspect of --------------------------------------------------------------------------------
Chinese
成就，如经“止。舍利弗！不须复说”故，有法器众生心已满足故。四者堪成就，所有一切可化众生皆知如来成就希有胜功德能说法故。如经“舍利弗！佛所成就第一希有难解之法”故。五者无量种成就，说不可尽。如经“舍利弗！唯佛与佛说法，诸佛如来能知彼法究竟实相”故。言实相者，谓如来藏法身之体不变义故。六者觉体成就，如来所说一切诸法，唯佛如来自证得故。如经“舍利弗！唯佛如来知一切法”故。七者随顺众生意为说修行法成就，彼法何等如是等故。如经“舍利弗！唯佛如来能说一切法”故。第一种种法门摄取众生故；第二令不散乱住故；第三令取故；第四令得解脱故；第五令彼修行成就得对治法故；第六令彼修行进趣成就故；第七令得修行不退失故。此七种法，为诸众生自身所作善成就故。又与教化令成就者，与二种法令彼成就。何等为二？一、与证法；二、与说法。一与证法令成就者，谓依证法而授与故；二与说法令成就者，谓依说法而说与故。此二种法如向前说。依此二法有何次第而得修行？即彼前文重说应知。 又依证法复有五种：一者何等法；二者云何法；三者何似法；四者何相法；五者何体法故。何等法者，谓声闻法、辟支佛法、诸佛法故。云何法者，谓起种种诸事说故。何似 现代汉语译本：成就，如经中所说：‘止。舍利弗（Śāriputra）！不须再说’，因为有作为法器的众生内心已经满足的缘故。四者是堪能成就，所有一切可以被教化的众生都知道如来（Tathāgata）成就了稀有殊胜的功德，能够说法的缘故。如经中所说：‘舍利弗（Śāriputra）！佛所成就的是第一稀有难解之法’。五者是无量种成就，说也说不尽。如经中所说：‘舍利弗（Śāriputra）！唯有佛与佛才能说法，诸佛如来（Tathāgata）才能知晓那法的究竟实相’。所说的实相，是指如来藏（Tathāgatagarbha）法身（Dharmakāya）的本体不变的意义。六者是觉体成就，如来（Tathāgata）所说的一切诸法，唯有佛如来（Tathāgata）自己能够证得的缘故。如经中所说：‘舍利弗（Śāriputra）！唯有佛如来（Tathāgata）知晓一切法’。七者是随顺众生的意愿为他们宣说修行之法而成就，那些法是什么等等。如经中所说：‘舍利弗（Śāriputra）！唯有佛如来（Tathāgata）能够宣说一切法’。第一，用种种法门来摄取众生；第二，使他们不散乱而安住；第三，使他们能够领受；第四，使他们能够得到解脱；第五，使他们修行成就而得到对治之法；第六，使他们修行进步而成就；第七，使他们修行不退失。这七种法，是为了诸位众生自身所作的善行而成就的缘故。又与教化，令他们成就，给予两种法使他们成就。哪两种法？一是给予证法，二是给予说法。一是给予证法使他们成就，是指依靠证法而授予的缘故；二是给予说法使他们成就，是指依靠说法而宣说的缘故。这两种法如前面所说。依靠这两种法，有什么次第而能够得到修行？就是前面所说的内容，应当重复理解。\n\n又依靠证法，又有五种：一是何等法；二是云何法；三是何似法；四是何相法；五是何体法。何等法，是指声闻法、辟支佛法、诸佛法。云何法，是指发起种种诸事而宣说。
English
English version: Accomplishment, as stated in the sutra: 'Stop. Śāriputra! There is no need to say more,' because the minds of sentient beings who are vessels of the Dharma are already satisfied. Fourth is the ability to accomplish, as all sentient beings who can be transformed know that the Tathāgata has achieved rare and supreme merits and is able to expound the Dharma. As stated in the sutra: 'Śāriputra! What the Buddha has accomplished is the first rare and difficult-to-understand Dharma.' Fifth is immeasurable kinds of accomplishment, which cannot be fully described. As stated in the sutra: 'Śāriputra! Only Buddhas can expound the Dharma to other Buddhas, and only the Tathāgatas can know the ultimate true nature of that Dharma.' The so-called true nature refers to the unchanging meaning of the essence of the Tathāgatagarbha Dharmakāya. Sixth is the accomplishment of the awakened essence, because all the Dharmas expounded by the Tathāgata are only realized by the Buddha Tathāgata himself. As stated in the sutra: 'Śāriputra! Only the Buddha Tathāgata knows all Dharmas.' Seventh is the accomplishment of expounding the Dharma of practice in accordance with the wishes of sentient beings, such as what those Dharmas are. As stated in the sutra: 'Śāriputra! Only the Buddha Tathāgata can expound all Dharmas.' First, using various Dharma doors to gather sentient beings; second, enabling them to abide without distraction; third, enabling them to receive; fourth, enabling them to attain liberation; fifth, enabling them to achieve counteractive Dharmas through practice; sixth, enabling them to advance and achieve through practice; seventh, enabling them to not regress in their practice. These seven kinds of Dharmas are for the sake of the good deeds accomplished by sentient beings themselves. Furthermore, through teaching and transformation, they are enabled to achieve by giving two kinds of Dharmas. What are the two? One is giving the Dharma of realization, and the other is giving the Dharma of exposition. Giving the Dharma of realization enables them to achieve, which means relying on the Dharma of realization to bestow it; giving the Dharma of exposition enables them to achieve, which means relying on the Dharma to expound it. These two kinds of Dharmas are as described earlier. Relying on these two Dharmas, what is the sequence by which one can attain practice? It should be understood by repeating the previous text.\n\nFurthermore, relying on the Dharma of realization, there are five kinds: first, what kind of Dharma; second, how is the Dharma; third, what is the Dharma like; fourth, what is the characteristic of the Dharma; and fifth, what is the essence of the Dharma. What kind of Dharma refers to the Dharma of Śrāvakas, the Dharma of Pratyekabuddhas, and the Dharma of Buddhas. How is the Dharma refers to expounding by initiating various matters. --------------------------------------------------------------------------------
Chinese
法者，依三种门得清净故。何相法者，谓三种义一相法故。何体法者，无二体故。无二体者，谓无量乘唯一佛乘，无二乘故。 又复有义：何等法者，所谓有为、无为法等。云何法者，谓因缘法、非因缘法等。何似法者，所谓常法、无常法等。何相法者、谓生等三相法、不生等三相法。何体法者，谓五阴体、非五阴体故。又何似法者，谓无常法、有为法、因缘法。又何相法者，谓可见相等法。又何体法者，所谓五阴能取可取，以五阴是苦集体故，又五阴者是道谛体故。复有异义依说法说：何等法者，所谓名、句、字身等故。云何法者，谓依如来所说法故。何似法者，谓能教化可化者故。何相法者，依音声取，以依音声取彼法故。何体法者，谓假名体，法相义故。 自此已下，次依示现三种义说：一者决定义；二者疑义；三者依何事疑义，应当善知。决定义者，有声闻方便得证深法作决定心，于声闻道中得方便涅槃证故。如是二种证法，示现有为、无为法故。如经“尔时大众中有诸声闻漏尽阿罗汉，次第乃至亦得此法到于涅槃”故。言疑义者，谓诸声闻、辟支佛等不能得知，是故生疑。如经“而今不知是义所趣”故。依何事疑义者，闻如来说声闻解脱与我解脱不异不别是故生疑，谓生疑者生因中疑：此事云 现代汉语译本： 法，是依靠三种门径才能获得清净的缘故。什么是相法呢？是指三种意义统一的相法。什么是体法呢？是指没有二体的缘故。没有二体，是指无量的乘法最终归于唯一的佛乘，没有两种乘法的缘故。 又有一种解释：什么是法呢？就是指有为法、无为法等等。什么是法呢？就是指因缘法、非因缘法等等。什么相似法呢？就是指常法、无常法等等。什么是相法呢？就是指生等三相法、不生等三相法。什么是体法呢？就是指五阴体、非五阴体。又，什么相似法呢？就是指无常法、有为法、因缘法。又，什么是相法呢？就是指可见相等法。又，什么是体法呢？就是指五阴能取和可取，因为五阴是苦的集合体，而且五阴是道谛的本体。 还有不同的解释，依据说法而说：什么是法呢？就是指名、句、字身等等。什么是法呢？就是指依据如来所说的法。什么相似法呢？就是指能够教化和可以被教化的人。什么是相法呢？是依据音声来理解，因为依据音声来理解那些法。什么是体法呢？是指假名体，是法相的意义。 从这里开始，接下来依据示现的三种意义来说：第一是决定义；第二是疑义；第三是依据什么事情产生疑义，应当好好了解。决定义是指，有声闻通过方便法门证得深奥的佛法，从而下定决心，在声闻道中获得方便涅槃的证悟。这两种证悟的法，示现有为法和无为法。如经文所说：‘那时大众中有许多声闻，漏尽阿罗汉（梵语Arhat的音译，意为断尽烦恼，不再轮回的人），次第乃至也证得了这种法，到达了涅槃（梵语Nirvana的音译，意为灭度，解脱）’。疑义是指，那些声闻、辟支佛（梵语Pratyekabuddha的音译，意为独觉，无师自悟的人）等等不能够理解，因此产生疑惑。如经文所说：‘而现在不知道这个意义所指向哪里’。依据什么事情产生疑义呢？是听到如来说声闻的解脱和我的解脱没有差异也没有区别，因此产生疑惑，所产生的疑惑是对产生的原因产生疑惑：这件事云