English
English version: Entering the Samadhi of Immeasurable Meaning is not entering the Samadhi of the Lotus Sutra. This chapter corresponds to the Immeasurable Meaning Sutra. Therefore, the Immeasurable Meaning Sutra says: 'This Immeasurable Meaning Sutra is genuine in its words and principles, supremely venerable and unsurpassed. It is jointly protected by the Buddhas of the three worlds, and no demons or heretics can enter it, nor can it be destroyed by the false views of birth and death.' The Immeasurable Meaning Sutra is like this, and so is the Samadhi of Immeasurable Meaning. As the sutra says below, the second part shows the source of the sutra. As the sutra says, after the Buddha finished speaking this sutra, he sat in the lotus position and entered the Samadhi of the Abode of Immeasurable Meaning, etc. Secondly, based on the physical world below, the second part is to explain the earth shaking and the raining of flowers together. In terms of the text, there are also two parts. One is the formal explanation, and the other is to cite the sutra to show the place of explanation. In terms of the first part of the text, there are two points. The first is the double statement of the two bases. Secondly, based on the physical world, and thirdly, based on the sentient beings' world. That is, based on the physical world and the sentient beings' world. From the shaking onwards, the two bases are explained doubly. The shaking of the world and the knowledge of the events of countless past kalpas, etc., are these two bases. The shaking of the world explains the basis of the physical world. Because when the Buddha of the past was about to speak the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the earth shook in six ways. It is the same now. Therefore, relying on the shaking of the earth, the great Dharma is spoken, great attachments are broken, great benefits are brought, and sentient beings are greatly delighted. And knowing the events of countless past kalpas, etc., explains the basis of the sentient beings' world. In the past countless kalpas, when the Buddha spoke the 'Lotus Sutra', four kinds of flowers rained down from the sky, and the masses rejoiced. It is the same now. Because the Dharma of the first principle is proclaimed, the minds of all Buddhas are expressed, and the wishes of sentient beings are fulfilled. Four kinds of flowers rained down from the sky, and the masses rejoiced. Question: The rejoicing of the masses can be said to be the sentient beings' world, but how can the raining of four kinds of flowers be the sentient beings' world? Answer: The heavens also belong to the category of sentient beings. As the sutra says below, the second part is to list the sutras to show the place of explanation. As the sutra says: 'At this time, the sky rained 'Mandala' flowers (divine flowers), and even the masses rejoiced, joined their palms, and single-mindedly gazed at the Buddha.' Here, the sutra is listed to formally prove the sentient beings' world. The previous explanation of the shaking of the world has already completed the proof of the physical world. Relying on the accomplishment of the cause of cessation, this is the fifth part. In terms of the text, it is divided into two parts. The first is to state the name of the chapter. Relying on the accomplishment of the cause of cessation. --------------------------------------------------------------------------------
Chinese
彼诸大众已下释章名。就文为三。一正释。二者引经示释处。三断简。就初正释又三。初释放光意。次正释放光。三明光中所现事。初释章名。则是解放光意。 彼诸大众现见异相不可思议事如来今者应为我说渴仰欲闻生希有心名依止说因成就是故如来放大光明示现诸世界中种种事故 言依止说因者。正是众生内心。言内心者渴仰愿闻法华。虽明入定雨华动地。若无内心渴仰欲闻之心。佛不得说法华也。又上入定动地雨华是其外缘。今渴仰欲闻之心是内因。因缘具足方得说教。问。上雨华动地已令众欢喜则是因竟。今云何更辨因耶。答。上虽生欢喜未知欲说大法。今睹佛放光现东方诸佛土事。必知应为我说于大法。是故渴仰欲闻名为因义成就也 先示外事者第二正释。放光则是简前后二瑞不同。 先为大众示现外事六种震动等次示现此法门中内证甚深微密法故 雨华动地并为外事。佛亲自身放光智炬将辉。故身光前耀。故名内事。内证甚深微密法者。依方便品释则是无上菩提。今说佛所证无上菩提。亦令众生得于此法自解作佛也 又依器世间下。此第三释出光中所现事。 又依器世间众生世间。数种种无量种种具足烦恼差别具足清净差别佛法弟子差别示现三宝故复乘差别有世界有佛有世界无佛令众 现代汉语译本： ‘彼诸大众已下释章名’，这是解释章节名称。就文义而言，分为三部分：一是正式解释，二是引用经文指示解释之处，三是总结。首先是正式解释，又分为三部分：首先解释放光的意义，其次正式解释放光，三是说明光中所显现的事。首先解释章节名称，就是解释放光的意义。 ‘彼诸大众现见异相不可思议事如来今者应为我说渴仰欲闻生希有心名依止说因成就是故如来放大光明示现诸世界中种种事故’， 所谓‘依止说因’，正是众生的内心。所谓内心，就是渴望听闻《法华经》。即使说明入定、天降妙华、大地震动，如果没有内心渴望听闻的心，佛陀也不能宣说《法华经》。而且，之前的入定、大地震动、天降妙华是外缘，现在渴望听闻的心是内因。因缘具足才能宣说教法。问：之前天降妙华、大地震动已经使大众欢喜，这已经是因的完结，现在为什么还要辨别因呢？答：之前虽然产生欢喜，但不知道佛陀要宣说大法。现在看到佛陀放光，显现东方诸佛国土之事，必定知道佛陀应该为我们宣说大法。因此，渴望听闻称为因义成就。先显示外事，这是第二正式解释。放光就是区分前后两种瑞相的不同。 ‘先为大众示现外事六种震动等次示现此法门中内证甚深微密法故’，天降妙华、大地震动都是外事。佛陀亲自放光，智慧之炬将要辉耀，所以身光在前照耀，所以称为内事。所谓‘内证甚深微密法’，依据《方便品》解释，就是无上菩提。现在宣说佛陀所证的无上菩提，也让众生得到此法，自己觉悟成佛。又依据器世间以下的内容，这是第三解释光中所显现的事。 ‘又依器世间众生世间。数种种无量种种具足烦恼差别具足清净差别佛法弟子差别示现三宝故复乘差别有世界有佛有世界无佛令众’
English
English version: ‘彼诸大众已下释章名’ explains the chapter title. In terms of the text, it is divided into three parts: first, the formal explanation; second, quoting scriptures to indicate the place of explanation; and third, the conclusion. The first is the formal explanation, which is further divided into three parts: first, explaining the meaning of emitting light; second, formally explaining the emitting of light; and third, explaining the things manifested in the light. The first explanation of the chapter title is to explain the meaning of emitting light. ‘彼诸大众现见异相不可思议事如来今者应为我说渴仰欲闻生希有心名依止说因成就是故如来放大光明示现诸世界中种种事故’. The so-called ‘依止说因’ (cause of reliance for speaking), is precisely the minds of sentient beings. The so-called mind is the longing to hear the *Lotus Sutra* (*法华经*). Even if it is explained that entering samadhi, raining down wonderful flowers, and the earth shaking, if there is no inner longing to hear, the Buddha cannot expound the *Lotus Sutra*. Moreover, the previous entering samadhi, the earth shaking, and the raining down of wonderful flowers are external conditions, and now the longing to hear is the internal cause. Only when the causes and conditions are complete can the teachings be expounded. Question: The previous raining down of wonderful flowers and the earth shaking have already made the masses happy, which is already the completion of the cause. Why is it necessary to distinguish the cause now? Answer: Although happiness was generated before, it was not known that the Buddha would expound the Great Dharma. Now, seeing the Buddha emitting light and manifesting the affairs of the Buddha lands in the east, it is certain that the Buddha should expound the Great Dharma for us. Therefore, the longing to hear is called the accomplishment of the meaning of the cause. Showing external affairs first is the second formal explanation. Emitting light is to distinguish the difference between the two auspicious signs before and after. ‘先为大众示现外事六种震动等次示现此法门中内证甚深微密法故’. The raining down of wonderful flowers and the earth shaking are all external affairs. The Buddha personally emits light, and the torch of wisdom is about to shine, so the light of the body shines in front, so it is called internal affairs. The so-called ‘内证甚深微密法’ (innerly realized profound and subtle Dharma), according to the explanation of the *Expedient Means* chapter (*方便品*), is the unsurpassed *Bodhi* (无上菩提). Now, expounding the unsurpassed *Bodhi* realized by the Buddha also allows sentient beings to obtain this Dharma and awaken themselves to become Buddhas. Furthermore, according to the content below regarding the world of vessels, this is the third explanation of the things manifested in the light.
Chinese
‘又依器世间众生世间。数种种无量种种具足烦恼差别具足清净差别佛法弟子差别示现三宝故复乘差别有世界有佛有世界无佛令众’ -------------------------------------------------------------------------------- 生见修行者未得果得道者已得果故 于中略明十事。器世间者东方一万八千佛土也。众生世间者一万八千土中众生也。数种种者释明众生数种种不同也。量种种者明器世界形量不同也。具足烦恼差别者。释六道众生不同也。六道不同皆由烦恼上中下差别故也。具足清净差别者。释清净世界差别不同也。佛法弟子差别示现三宝故者。佛东方万八千土中佛。法则是万八千土中佛所说法。弟子谓四众乃至菩萨。复乘差别者。四果为小乘菩萨为大乘。有世界有佛有世界无佛者。东方世界现在佛为有佛。又见诸佛般涅槃后以佛舍利起七宝塔名为无佛。令众生见者。上明现十事。此明令众生睹见十事。则释经中于此世界悉见之言也。修行者未得果下。上释未尽今重简之。凡释二事。初释四众修行也。未得果者修三学行未得四果。得道者已得四果 如经下示所释处。 如经诸修行得道者故 数种种者。第二释前数种种示现。 数种种者示现种种观故略说四种观一者食住二者闻法三者修行四者乐 种种观者正释数种种。佛放光亦可观者见也。见彼东方菩萨等食及闻法。示现万八千土众生。种种观不同。故名数种种观也。略说四种观者。释种种观也。一者食亦可是禅悦为食。亦可是揣等四食。二明食竟闻法。三者闻法竟修行 现代汉语译本： 因为（菩萨）看到修行者尚未证得果位，而证得道果者已经证得果位，所以在这里简略地说明十件事。（一）器世间（bhājana-loka，指众生所依赖的物质世界）是指东方一万八千个佛土。（二）众生世间（sattva-loka，指有情众生的世界）是指这一万八千个佛土中的众生。（三）数量种种是指解释说明众生的数量多种多样，各不相同。（四）形量种种是指说明器世界的大小形状各不相同。（五）具足烦恼差别是指解释六道众生的不同。六道众生的不同都是由于烦恼的上下中等差别造成的。（六）具足清净差别是指解释清净世界的差别不同。（七）佛法弟子差别，是为了示现佛、法、僧三宝。（八）佛是指东方一万八千个佛土中的佛。（九）法则是一万八千个佛土中佛所说的法。（十）弟子指的是四众弟子乃至菩萨。（十一）复乘差别，四果阿罗汉为小乘，菩萨为大乘。（十二）有世界有佛，有世界无佛，东方世界现在有佛住世，所以说是有佛。又看到诸佛般涅槃后，用佛的舍利建造七宝塔，这叫做无佛。令众生见到这些事。（十三）上面说明了示现的十件事，这里说明令众生亲眼看到这十件事，也就是解释经文中‘于此世界悉见之’这句话的意思。（十四）修行者未得果以下，上面解释的还不够详尽，现在重新简要地解释。总共解释两件事。首先解释四众弟子的修行。未得果是指修习戒定慧三学，但尚未证得四果阿罗汉。得道者是指已经证得四果阿罗汉。如下面的经文所示，就是所要解释的地方。 如经文所说‘诸修行得道者’，因此，第二点解释前面所说的数量种种的示现。 数量种种是指示现种种不同的观察角度，简略地说有四种观察：一是饮食和居住，二是听闻佛法，三是修行，四是享乐。种种观察就是正式解释数量种种。佛放光也可以被观察到，也就是被看见。看见东方世界的菩萨等人的饮食和听法，示现一万八千个佛土中众生的种种观察各不相同，所以叫做数量种种的观察。简略地说有四种观察，这是解释种种观察。一是饮食，也可以是禅悦为食，也可以是抟食等四种食物。二是说明饮食完毕后听闻佛法。三是听闻佛法完毕后修行。