English
English version: Han. In the General and Specific Categories, it says, 'One should teach and transform all beings, therefore it is called 'should'.' And in the fifteenth sentence, it says, 'One should truly know that beings born together obtain various merits, for the benefit of all beings.' It should be known that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also have the mind to help those below. According to which wise person's explanation, in the chapter on the Third Wisdom, the prediction (vyākaraṇa) is a secret matter of the future, so it is said that prediction is secret wisdom. The various penetrating wisdoms are the five supernormal powers (abhijñā), and their essence is wisdom. The third is true wisdom, referring to the wisdom without outflows (anāsrava-jñāna) and the wisdom that illuminates emptiness. According to what kind of realm does one practice, and according to what does one discern? Combine the fourth and fifth. That is, what is contained in the three wisdoms should be known, combining and explaining the fourth and fifth. What is said about the realm illuminated by wisdom is the explanation of the meaning of the realm. Based on the realm illuminated by the three wisdoms, the three wisdoms arise, which is called discernment. Question: According to what does the author of the treatise explain these five categories? Answer: It still arises from the praise of the Bodhisattva's virtues. In the previous second cycle of the category of embracing matters, the eighth, ninth, and tenth bhūmis (grounds) are praised. The tenth bhūmi only explains its turning of the irreversible Dharma wheel. From offering immeasurable hundreds of thousands of Buddhas to being able to liberate immeasurable hundreds of thousands of beings, this passage has not been explained. Now, wanting to explain this passage, it is opened into five categories. It arises from the place of good spiritual friends (kalyāṇa-mitra), which is offering immeasurable hundreds of thousands of millions of Buddhas. According to what mind? It is cultivating body and mind with great compassion (mahākaruṇā). According to what wisdom? It is being good at entering the Buddha's wisdom, penetrating great wisdom. According to what kind of realm does one reach the other shore (pāramitā)? According to what discernment is one able to liberate immeasurable hundreds of thousands of beings. Question: If these five categories arise from the praise of the Bodhisattva's virtues, then how are the Two Vehicles explained? Answer: The Two Vehicles also have the meaning of seeking Buddhahood above and transforming beings below, so they are able to understand clearly. 'Those who accomplish the four dignities abiding in accordance with the Dharma,' explains the fourth. The chapter is marked out in front. 'Those who accomplish the four dignities abiding in accordance with the Dharma,' there are four kinds, below explaining the chapter, again divided into two parts, first explaining. 'There are four kinds of manifestations, what are the four kinds? First, being surrounded by the assembly; second, before and after; third, offering and reverence; fourth, respect and praise.' Below indicating the source of the scripture. 'As the scripture says, at that time the World Honored One was surrounded by the four assemblies, offered to, revered, respected, and praised,' this also applies to both the Mahāyāna and Hīnayāna. --------------------------------------------------------------------------------
Chinese
众。问。经云四众围绕。但声闻出家二众。在家二众云何通菩萨耶。答。菩萨亦有在家出家。智度论云。菩萨必随四众中。四众未必随菩萨中 如来欲说法时至成就者。释七分中第三欲说时至分。问。今正说无量义经。云何言是欲说成就耶。答。望后说法华故为欲耳。以将欲明法华故前说无量义。则无量义为法华之由序也。就文为二。初标章名。 如来欲说法时至成就者 为诸菩萨下。释章名。就文为三门。一示释经处。二正解释。三叙解释之意。 为诸菩萨说大乘经故 初如文 此大乘修多罗下。第二解释。就文有二。初总标十七种名劝知。 此大乘修多罗有十七种名显示甚深功德应知 何等十七下。第二解释。问。论何故辨此经有十七种名耶。答。略明五义。一者天亲作论。多作总别释经。此十七是一经之总目。十七之外是一经之别。二者欲显十七名有十七功德。劝一切众生受持供养生尊极之心。三者欲定教浅深使读诵之流改邪从正。有人谓法华是无常教。二者谓是覆相明常。三者执定性常住。今具十七种名并破此三说。故下第十二名一切诸佛坚固舍利。谓如来真如法身于此修多罗不坏故。已明真如法身。故知非无常非覆相。真如之体言忘虑绝。亦非定性之常也。四者正欲解一经之题。题云妙 现代汉语译本 众（听众）。问：经中说四众围绕，但声闻（Śrāvaka，通过听闻佛法而证悟的修行者）只有出家二众，那么在家二众如何能与菩萨（Bodhisattva，为利益众生而发愿成佛的修行者）相通呢？答：菩萨也有在家和出家之分。《智度论》（Mahāprajñāpāramitopadeśa）中说，菩萨必定存在于四众之中，但四众未必都存在于菩萨之中。如来（Tathāgata，佛的称号之一）想要说法时机成熟，这是释七分中的第三个‘欲说时至’部分。问：现在正在宣说《无量义经》（Amitārtha Sūtra），为什么说是‘欲说成就’呢？答：因为是为之后宣说《法华经》（Lotus Sūtra）做准备，所以说是‘欲’。因为将要阐明《法华经》，所以之前先说《无量义经》，那么《无量义经》就是《法华经》的开端和序言。从文义上分为两部分，首先是标明章节名称。 ‘如来欲说法时至成就者’，为诸菩萨下，解释章节名称。从文义上分为三个方面：一是指示解释经典的处所，二是正式解释，三是叙述解释的意图。 ‘为诸菩萨说大乘经故’，首先如经文所说，‘此大乘修多罗下’，第二是解释。从文义上有两个部分，首先是总标十七种名称，劝人知晓。 ‘此大乘修多罗有十七种名显示甚深功德应知’，何等十七下，第二是解释。问：论中为何要辨明此经有十七种名称呢？答：简略地说明五个意义。一是天亲（Vasubandhu，印度佛教论师）菩萨作论，大多采用总别的方式来解释经典，这十七种名称是一部经的总纲，十七种名称之外是一部经的别目。二是想要彰显十七种名称有十七种功德，劝一切众生受持供养，生起最尊贵的心。三是想要确定教义的深浅，使读诵的人改邪归正。有人认为《法华经》是无常之教，有人认为是覆相明常，有人执着于定性常住。现在具备十七种名称，就是要破除这三种说法。所以下面第十二个名称是‘一切诸佛坚固舍利’，意思是如来（Tathāgata，佛的称号之一）的真如法身（Tathātā-kāya，佛的法身）在这部修多罗（Sūtra，佛经）中不会坏灭。已经阐明了真如法身，所以知道不是无常，也不是覆相。真如的本体是言语无法表达，思虑无法企及的，也不是定性的常。 四是真正想要解释一部经的题目，题目是‘妙’
English
English version The assembly (Śrāvaka). Question: The sutra says that the four assemblies are surrounding, but the Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) only has two monastic assemblies. How can the two lay assemblies connect with the Bodhisattva (a being who aspires to become a Buddha for the benefit of all beings)? Answer: Bodhisattvas also have lay and monastic forms. The *Mahāprajñāpāramitopadeśa* (Treatise on the Great Perfection of Wisdom) says that Bodhisattvas must exist within the four assemblies, but the four assemblies do not necessarily all exist within the Bodhisattvas. The Tathāgata (one of the titles of a Buddha) wants to speak when the time is ripe, which is the third part of the seven divisions, 'the time to speak has arrived.' Question: Now we are expounding the *Amitārtha Sūtra* (Sutra of Immeasurable Meaning), why do you say that 'the desire to speak is accomplished'? Answer: Because it is preparing for the subsequent exposition of the *Lotus Sūtra* (Saddharma Puṇḍarīka Sūtra), so it is said to be 'desire.' Because the *Lotus Sūtra* is about to be clarified, the *Amitārtha Sūtra* is spoken beforehand, so the *Amitārtha Sūtra* is the beginning and preface of the *Lotus Sūtra*. From the meaning of the text, it is divided into two parts, the first is to mark the chapter name. 'The Tathāgata wants to speak when the time is ripe,' below for all Bodhisattvas, explaining the chapter name. From the meaning of the text, it is divided into three aspects: first, to indicate the place where the scriptures are explained; second, to formally explain; and third, to narrate the intention of the explanation. 'For the sake of all Bodhisattvas, the Great Vehicle Sutra is spoken,' first as the scripture says, 'This Great Vehicle Sutra below,' the second is the explanation. From the meaning of the text, there are two parts, the first is to generally mark seventeen kinds of names, persuading people to know. 'This Great Vehicle Sutra has seventeen kinds of names, showing profound merits and virtues that should be known,' what are the seventeen below, the second is the explanation. Question: Why does the treatise identify that this sutra has seventeen kinds of names? Answer: Briefly explain five meanings. First, Vasubandhu (an Indian Buddhist master) Bodhisattva makes treatises, mostly using the general and specific methods to explain the scriptures. These seventeen names are the general outline of a sutra, and the names outside the seventeen are the specific items of a sutra. Second, it is intended to highlight that the seventeen names have seventeen kinds of merits and virtues, persuading all sentient beings to receive, uphold, and make offerings, and to generate the most noble mind. Third, it is intended to determine the depth of the teachings, so that those who recite them can abandon evil and return to righteousness. Some people think that the *Lotus Sutra* is a teaching of impermanence, some think that it is covering up the appearance to reveal permanence, and some are attached to the fixed nature of permanence. Now, with the seventeen names, the purpose is to break these three views. Therefore, the twelfth name below is 'the solid relics of all Buddhas,' meaning that the Tathāgata's (one of the titles of a Buddha) Tathātā-kāya (Dharmakaya, the body of the Dharma) will not be destroyed in this Sutra. The Tathātā-kāya has already been explained, so we know that it is not impermanent, nor is it covering up the appearance. The essence of Tathātā is beyond words and thoughts, and it is not a fixed nature of permanence. Fourth, it is truly intended to explain the title of a sutra, the title is 'Wonderful'. --------------------------------------------------------------------------------
Chinese
法莲华。妙法者谓如来净妙法身也。五者从来讲人谓无量义异妙法莲华。今释随义异故立于异名。或名无量义。或名妙法华。就释十七种名则成十七。 何等十七云何显示一名无量义经者成就字义故以此法门方便说彼甚深法妙境界故彼甚深法妙境界者诸佛如来最胜境界故 一无量义者标经名。成就字义故者释无量义名也。字则是教。义谓为理明理教无量也。此与无量义经相应。无量义经云。众生根性无量故教无量。教无量故义无量。是故今云成就字义也。以此法门说方便说甚深法妙境界故者。释上字义也。以说方便说甚深。此之二说释上字所说方便及甚深也。释上字故。故云字义。彼甚深妙境界是诸佛如来妙境界。此亦与无量义经相应。彼经云。无量者从一法生。其一法者谓无相也。如是无相无相不相名为实相。故知唯佛与佛乃能究竟。尽诸法实相名为甚深境界。问。说甚深已是佛妙境界。说方便者何等名为方便义耶。答。无量义经具前说于五乘。于中人天及二乘名为方便。说大乘称为甚深。又理实无五。说于五乘皆是方便。又约理教明实方便。教能诠理故以教为理义之方便也。是故论文但释甚深不解方便。当知方便为显于理。若识所显之理即识能显之教。故不释方便也。 二名最胜修多罗者于三藏中最 现代汉语译本： 《法莲华》（Saddharma-puṇḍarīka）。‘妙法’指的是如来清净微妙的法身。过去讲经的人认为《无量义经》（Amitārtha-sūtra）不同于《妙法莲华经》（Saddharma-puṇḍarīka-sūtra）。现在解释说，因为意义不同，所以立不同的名字，或者叫《无量义经》，或者叫《妙法莲华经》。如果解释十七种名称，就成了十七种。 什么是这十七种？如何显示？第一种名称是《无量义经》，因为成就了字义。用这个法门方便地宣说那甚深的法妙境界。那甚深的法妙境界，是诸佛如来最殊胜的境界。 ‘一、《无量义经》’，是标明经的名字。‘成就字义故’，是解释《无量义经》这个名字。‘字’就是教法，‘义’指的是道理，阐明道理的教法是无量的。这与《无量义经》相应。《无量义经》说：‘众生的根性是无量的，所以教法也是无量的；教法是无量的，所以道理也是无量的。’所以现在说成就字义。‘以此法门说方便说甚深法妙境界故’，是解释上面的字义。用‘说方便’、‘说甚深’，这两种‘说’来解释上面的‘字’，所说的方便和甚深。因为解释上面的‘字’，所以说是‘字义’。那甚深的妙境界是诸佛如来的妙境界。这也与《无量义经》相应。那部经说：‘无量是从一法生的，那一法就是无相。’像这样，无相、无相不相，名为实相。所以知道只有佛与佛才能究竟，穷尽诸法实相，名为甚深境界。问：说了甚深已经是佛的妙境界，那么说方便，什么叫做方便义呢？答：《无量义经》前面已经详细地说了五乘（pañca-yāna）。其中人天（manuṣya-deva）和二乘（dvi-yāna）（声闻（śrāvaka）和缘觉（pratyekabuddha））名为方便，说大乘（mahāyāna）称为甚深。而且，从道理上说，实际上没有五乘，说五乘都是方便。又可以从理和教两个方面来说明实和方便。教能够诠释理，所以用教作为理义的方便。所以论文只解释甚深，不解释方便。应当知道方便是为了显示理。如果认识了所显示的理，就认识了能显示的教，所以不解释方便。 第二种名称是‘最胜修多罗’（uttama-sūtra），在三藏（tripiṭaka）中最...