English
English version: Even if one country's resources are not exhausted, what about offerings to all of you? These three points are like the lotus flower, which, although it grows out of muddy water, does not cling to the mud. It is the same now; although it enables sentient beings to escape the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main forms of Theravada Buddhism) and attain Buddhahood, it often uses the expedient teachings of the Two Vehicles to teach sentient beings. It is also as clarified in the ‘Medicinal Herbs Parable’ chapter, although there is no difference in principle, it is spoken of as two according to conditions. And there are two in conditions. The following ‘Moreover, there is meaning’ is the second meaning, using the analogy of the lotus flower growing out of the water to symbolize those of the Two Vehicles turning from the small to the great, being able to sit in the assembly of the Tathāgata (如来，another name of Buddha), and should sit on lotus seats like Bodhisattvas, so they can hear the *Lotus Sutra* together with Bodhisattvas and become Buddhas. The former meaning and the latter meaning are different, and there may be two meanings. First, explain from the perspective of the Dharma (法，Buddhist teachings), using this sutra to say that it is to escape the turbid waters of the Two Vehicles from the Dharma body of the Buddha. The latter is to escape the turbid waters of the Two Vehicles from the perspective of people. Second, the former is for Bodhisattvas who go directly (those who directly pursue the Bodhisattva path), and the latter is for those who turn from the small to the great. The second is to explain from the meaning of the lotus flower blooming. The analogy is that as the lotus flower blooms, reality manifests, such as the teaching of the One Vehicle (Ekayana, 唯一佛乘) opening, and the principle of the One Vehicle appearing. Revealing the pure and wonderful Dharma body of the Tathāgata, enabling all sentient beings to generate pure faith. The pure and wonderful Dharma body is the ‘Wonderful Dharma’ in the sutra title. ‘Seventeen Names of the Most Excellent Dharma Gate’ refers to the reason for encompassing and accomplishing. ‘Encompassing and accomplishing’ refers to encompassing countless names, phrases, word bodies, *Pimbala* (频婆罗，a unit of quantity, equivalent to one trillion), *Akshobhya* (阿閦婆，Immovable Buddha), etc. *Shlokas* (舒卢迦，Sanskrit, verse). Therefore, saying ‘Seventeen Names of the Dharma Gate’ is to clarify the Buddha Vehicle from above. The Buddha Vehicle is complete with ten thousand virtues, so it distinguishes the countless virtues. Now it is clear that the virtues are already countless, and the sentences are also countless. Therefore, the following text says, ‘Speaking of the *Lotus Sutra* is like *Ganges* sand verses.’ It is also as stated in the ‘King of Medicine’ chapter, ‘Eight hundred million *nayutas* (那由他，another unit of quantity) of *Pimbalas* and other verses.’ The ‘King of Medicine’ chapter calls them verses, and now it clarifies *Shlokas*, and *Shlokas* can also be translated as verses, or it can be said to be a different name. These are explained in detail in the *Lotus Sutra* commentary. Foreign countries may call it *Shloka*, or *Shloka*, it is just that their pronunciation is different. Question: Why is it called *Shloka* verse? Answer: *Shloka* is a general verse. Foreign counting methods, whether prose or verse, are called *Shloka*, so special verses are not taken. These seventeen sentences of the Dharma Gate are general, and the remaining sentences are specific. This is the third explanation of the meaning of having seventeen names. These seventeen sentences of the Dharma Gate are general, and the remaining sentences are specific. --------------------------------------------------------------------------------
Chinese
如经为诸菩萨说大乘经名无量义如是等故 论主所以具十七种名者。总解一部经名。若解此十七种名则识一部法华意尽。盖是慈悲之心。令人闻少而悟于多意也 所依说法随顺威仪住成就者。释第四分。初牒章名。次释。 所依说法随顺威仪住成就者 牒章门中。云随顺威仪住者。随顺过去佛威仪。如过去说法华时入定动地雨华。今亦如是。二者随顺众生现在威仪故。后文云。为随顺众生示现对治。摄取觉菩提分法故 示现依何等法下释章门。就文为二。初问次答。示现何等法说法者。则是问。 示现依何等法说法 问意云。佛依何等法用说此法华经耶 依三种法故下则是答。初总标依三法。一者依三昧成就故者。别释依三法。 依三种法故 就释为二。初别释依三昧。次总释依动地雨华。就释依三昧复开二别。初正释。次举经示释处。正释中初标依三昧。 一者依三昧成就故 以三昧成就三种示现。释依三昧所以。 以三昧成就二种法示现何等为二一者成就自在力身心不动故二者离一切诸障碍随自在力故此自在力复有示现二种一为随顺众生不见对治摄取觉菩提分法故二为对治无量世来坚报烦恼故 应有问云。今说法华经何故不入法华三昧而入无量义处三昧。是故释云。无量义三昧有 现代汉语译本：如经中所说，诸位菩萨宣讲大乘经典，名为《无量义经》等等。论主的解释之所以包含十七种名称，是为了总括解释整部经的名称。如果理解了这十七种名称，就能完全明白整部《法华经》的意义。这实在是慈悲之心，使人听闻少量就能领悟到大量的意义。‘所依说法随顺威仪住成就’，这是解释第四部分。首先是标出章节名称，然后是解释。 ‘所依说法随顺威仪住成就’，在标出章节的段落中，‘随顺威仪住’是指随顺过去佛的威仪。例如过去佛宣讲《法华经》时，入定、大地震动、天降花雨，现在也应如此。第二是随顺众生现在的威仪。后面的经文中说：‘为了随顺众生，示现对治，摄取觉菩提分法。’‘示现依何等法’，下面是解释章节的段落。从文义上分为两部分，先是提问，然后是回答。‘示现何等法说法者’，这是提问。 ‘示现依何等法说法’，提问的意思是：佛依据什么法来宣讲这部《法华经》呢？‘依三种法故’，下面是回答。首先总标是依据三种法。‘一者依三昧成就故’，分别解释依据三种法。 ‘依三种法故’，解释分为两部分，首先分别解释依据三昧，然后总括解释依据动地雨华。在解释依据三昧的部分，又分为两个部分，首先是正式解释，然后是引用经文来指示解释之处。正式解释中，首先标明是依据三昧。 ‘一者依三昧成就故’，因为以三昧成就了三种示现，这是解释依据三昧的原因。 ‘以三昧成就二种法示现，何等为二？一者成就自在力，身心不动故；二者离一切诸障碍，随自在力故。此自在力复有示现二种：一为随顺众生，不见对治，摄取觉菩提分法故；二为对治无量世来坚报烦恼故。’应该有人会问：现在宣讲《法华经》，为什么不入法华三昧，而入无量义处三昧？所以解释说：无量义三昧有...
English
English version: As stated in the sutra, the Bodhisattvas expound the Mahayana sutras, named 'Sutra of Immeasurable Meanings' and so on. The reason the commentator includes seventeen names is to comprehensively explain the name of the entire sutra. If one understands these seventeen names, one can fully grasp the meaning of the entire 'Lotus Sutra'. This is truly a compassionate intention, enabling people to understand a great deal from hearing a little. 'Accomplishment in abiding by the Dharma, speaking in accordance with dignified conduct', this explains the fourth section. First, the chapter name is indicated, and then the explanation follows. 'Accomplishment in abiding by the Dharma, speaking in accordance with dignified conduct', in the section indicating the chapter, 'abiding in accordance with dignified conduct' refers to abiding in accordance with the dignified conduct of past Buddhas. For example, when past Buddhas expounded the 'Lotus Sutra', they entered Samadhi (concentration), the earth shook, and flowers rained down; it should be the same now. Second, it is to accord with the present dignified conduct of sentient beings. The later text says: 'In order to accord with sentient beings, to demonstrate the antidote, and to gather the factors of enlightenment.' 'Demonstration based on what Dharma', below is the section explaining the chapter. In terms of the meaning of the text, it is divided into two parts, first a question, then an answer. 'Demonstration of what Dharma is the speaker', this is the question. 'Demonstration based on what Dharma is the speaker', the meaning of the question is: Based on what Dharma does the Buddha expound this 'Lotus Sutra'? 'Based on three Dharmas', below is the answer. First, it is generally stated that it is based on three Dharmas. 'First, based on the accomplishment of Samadhi', separately explaining based on the three Dharmas. 'Based on three Dharmas', the explanation is divided into two parts, first separately explaining based on Samadhi, then comprehensively explaining based on the earth shaking and flowers raining down. In the part explaining based on Samadhi, it is further divided into two parts, first the formal explanation, then citing the sutra to indicate the place of explanation. In the formal explanation, it is first stated that it is based on Samadhi. 'First, based on the accomplishment of Samadhi', because the three demonstrations are accomplished with Samadhi, this explains the reason for relying on Samadhi. 'With the accomplishment of Samadhi, two kinds of Dharma are demonstrated, what are the two? First, the accomplishment of the power of self-mastery, the body and mind are unmoving; second, being free from all obstacles, following the power of self-mastery. This power of self-mastery further demonstrates two kinds: one is to accord with sentient beings, not seeing the antidote, gathering the factors of enlightenment; the second is to counteract the firm karmic afflictions from immeasurable lifetimes.' There should be someone who asks: Now expounding the 'Lotus Sutra', why not enter the Lotus Samadhi, but enter the Samadhi of the Abode of Immeasurable Meanings? Therefore, it is explained: The Samadhi of Immeasurable Meanings has... --------------------------------------------------------------------------------
Chinese
二种力。所以依之。一者成就自在力身心不动故者。释自在力以身心不动。是故静极。以静极故所以鉴明也。二者离一切诸障者。依下论释佛入三昧无人能惊悟则是离一切障。又佛入此定说于法华无有外缘为作障碍令不得说。又无有外缘为障碍令众生不得闻也。问。何以知有此力。答。文云离一切诸障。已云一切则无障不离也。随自在力故者释离一切障心。佛随三昧自在力故一切障不能障也。此自在力复有二种下。重释三昧更有二力。一为随顺众生示现对治者。谓随二乘众生四十余年示现对治二乘病法。又如后论随顺十种众生示现十种对治也。摄取觉菩提分法故者。此出能对治法入于三昧。正用无上菩提对治二乘人病名为摄取。而称觉菩提分法者具言应言无上正遍知道。今为存略但称觉菩提。觉则菩提故。菩提以智为体。而言分者正因无上菩提泯于二乘不用余法。故称为分。又大乘道品七觉分八圣道分。今叹七觉泯之。故云觉菩提分也。叙觉菩提犹分菩提耳觉知分也。分之言因。因则是二乘菩提。摄取菩提分者。即二乘菩提入分菩提也。二为对治无量世来坚报烦恼故者。前明知药此叙识病。合而言之无量义定有其四力。一者内。即身心不动。二则外。无障碍谓内外一双。三则识药。四即知病。谓药病一双。以有此力故 入无量义定不入法华三昧也。此品与无量义经相应。故无量义经云。是无量义经文理真正尊无过上。三世诸佛所共守护无有众魔。群道得入不为生死耶见之所坏毁。无量义经已尔。无量义定亦然 如经已下。第二示释经处。 如经佛说此经已结跏趺坐入于无量义处三昧等故 二者依器世间已下。第二合释动地之与雨华。就文亦二。一者正释。次引经示释处。就初文有二。初双牒二依。 二者依器世间三者依众生世间 谓依器世界众生世间 从振动已下双释二依。 震动世界及知过去无量劫事等故 即二也。震动世界释依器世间。以过去佛将说法华地六种动。今亦如是。所以依动地者说大法。破大部故。大利益故。令众生大欢喜故也。及知过去无量劫事等故者。释依众生世间。过去无量劫佛说法华。时数盛天雨四华大众欢喜。今亦如是。以说第一理之法畅诸佛之心满众生之愿。数盛天雨四华大众欢喜。问。大众欢喜可是众生世间。天雨四华云何是众生世间。答。天则众生数故也 如经已下第二列经示释处。 如经是时天雨曼陀罗华乃至欢喜合掌一心观佛故 此列经正证众生世间。前明震动世界。已是证器世界竟也 依止说因成就者。此第五分。就文为二。初牒章名。 依止说因成就者 现代汉语译本：入于无量义定，即是不入于法华三昧。此品与《无量义经》相应。所以《无量义经》说：‘这部《无量义经》文辞义理真正，尊贵无比。三世诸佛共同守护，没有众魔和外道能够侵入，不会被生死的邪见所破坏。’《无量义经》如此，无量义定也是如此。如经文以下，第二部分是解释经文的出处。 如经文所说，佛说完此经后，结跏趺坐，进入无量义处三昧等等。二者，依据器世间以下，第二部分是合起来解释动地和雨华。就文义来说也有两部分。一是正式解释，二是引用经文来显示解释之处。就第一部分文义来说，有两点。首先是双重陈述两种依据。 二是依据器世间，三是依据众生世间。所谓依据器世界和众生世间。从震动以下，双重解释两种依据。 震动世界以及知晓过去无量劫的事情等等，就是这两种依据。震动世界是解释依据器世间。因为过去佛将要说《法华经》时，大地有六种震动。现在也是这样。所以依据动地来说大法，破除大的执着，带来大的利益，使众生大欢喜。以及知晓过去无量劫的事情等等，是解释依据众生世间。过去无量劫佛说《法华经》时，天空中飘洒四种花，大众欢喜。现在也是这样。因为宣说第一义谛之法，畅达诸佛的心意，满足众生的愿望。天空中飘洒四种花，大众欢喜。问：大众欢喜可以说是众生世间，天雨四种花怎么是众生世间呢？答：天也属于众生的范畴。如经文以下，第二部分是列举经文来显示解释之处。 如经文所说：‘这时，天空中飘洒曼陀罗华，乃至大众欢喜，合掌一心观佛。’这里列举经文来正式证明众生世间。前面说明震动世界，已经是证明器世界完毕。依据止说因成就，这是第五部分。就文义来说分为两部分。首先是陈述章节的名称。 依据止说因成就。