English
English version: Because (the Bodhisattva) sees that practitioners have not yet attained the fruit (phala), while those who have attained the path have already attained the fruit, therefore, ten things are briefly explained here. (1) The container world (bhājana-loka, referring to the material world on which sentient beings depend) refers to the eighteen thousand Buddha lands in the east. (2) The sentient being world (sattva-loka, referring to the world of sentient beings) refers to the sentient beings in these eighteen thousand lands. (3) Variety of numbers refers to explaining that the numbers of sentient beings are diverse and different. (4) Variety of forms and measures refers to explaining that the sizes and shapes of the container world are different. (5) Possessing differences in afflictions refers to explaining the differences among the six realms of sentient beings. The differences among the six realms are all due to the differences in the upper, middle, and lower levels of afflictions. (6) Possessing differences in purity refers to explaining the differences among pure lands. (7) Differences among disciples of the Buddha's teachings are to demonstrate the Triple Gem of Buddha, Dharma, and Sangha. (8) Buddha refers to the Buddhas in the eighteen thousand Buddha lands in the east. (9) Dharma refers to the teachings spoken by the Buddhas in the eighteen thousand lands. (10) Disciples refer to the fourfold assembly of disciples, even Bodhisattvas. (11) Again, differences in vehicles: the four Arhat fruits are the Small Vehicle (Hinayana), and Bodhisattvas are the Great Vehicle (Mahayana). (12) Some worlds have Buddhas, and some worlds do not have Buddhas. The eastern world currently has Buddhas residing in it, so it is said to have Buddhas. Also, seeing that after the Buddhas have entered Parinirvana, seven-jeweled pagodas are built with the Buddha's relics, this is called having no Buddha. Causing sentient beings to see these things. (13) The above explains the ten things that are demonstrated, and here it explains causing sentient beings to see these ten things with their own eyes, which is to explain the meaning of the phrase 'all are seen in this world' in the sutra. (14) 'Practitioners who have not attained the fruit' below, the above explanation was not detailed enough, and now it is briefly explained again. A total of two things are explained. First, explain the practice of the fourfold assembly of disciples. 'Not attained the fruit' refers to cultivating the three studies of morality, concentration, and wisdom, but not yet attaining the four Arhat fruits. 'Attained the path' refers to having already attained the four Arhat fruits. As shown in the sutra below, this is the place to be explained. As the sutra says, 'Those practitioners who have attained the path,' therefore, the second point explains the demonstration of the variety of numbers mentioned earlier. 'Variety of numbers' refers to demonstrating various different perspectives of observation, briefly speaking there are four types of observation: one is food and dwelling, two is hearing the Dharma, three is practice, and four is enjoyment. 'Various observations' is the formal explanation of 'variety of numbers.' The Buddha emitting light can also be observed, that is, seen. Seeing the food and Dharma hearing of Bodhisattvas and others in the eastern world demonstrates that the various observations of sentient beings in the eighteen thousand lands are different, so it is called 'variety of numbers' of observations. Briefly speaking there are four types of observation, this is explaining 'various observations.' One is food, which can also be the food of meditative joy, or it can be the four types of food such as lump food. Two is explaining hearing the Dharma after finishing eating. Three is practicing after finishing hearing the Dharma. --------------------------------------------------------------------------------
Chinese
。四者修行得果为乐 如经下第二亦示释处如经尔时佛放眉间白毫相光乃至以佛舍利起七宝塔故 行菩萨道者。第三料简前菩萨中种种信解乃至行菩萨道之言也。 行菩萨道者教化众生依四摄取法方便摄取应知如经所说当自推取 言四摄法摄取者。布施摄之。今背恶向善为己眷属爱语摄之。今发菩提心利行摄。令善根增长同事摄之。令其成佛。如经所说当自推取者。前释四众中修行得道者示经处。今释菩萨中行菩萨道不示经处。但云如经所说当自推取也。所以尔者前文略引之易。从后文广引之难也。故经云种种因缘种种信解种种相貌行菩萨道也。每欲示其存略。故出此言 自此已下示现大众现前欲闻法成就。此释第六分经。就文为二。前牒章名。 自此已下示现大众现前欲闻法成就 问一人者已下。第二解大众疑有二。一者大众疑念。二者弥勒发问。今具释此二也。大众疑念中有二。一弥勒疑念。今但释弥勒不释大众。弥勒疑念有三。一问佛何因缘故现瑞。二访决疑之人。三得帙弹之主。则但释初后二也。问。一人者文殊。应是第三释得帙弹之主。而在初则有此释者。斯论大宗明取文意而释经也。弥勒虽有三章之经而意在问于文殊。是故在前释问文殊意也。何故唯问文殊一人者。此是问也。 问一 四者，修行得果为乐，如经文下第二段所示，也是解释之处，如经文所说：‘尔时，佛放眉间白毫相光，乃至以佛舍利起七宝塔’，这是关于行菩萨道者。 第三，简要分析前面菩萨中种种信解，乃至‘行菩萨道’的说法。 ‘行菩萨道者’，教化众生，依靠四摄法（布施、爱语、利行、同事）方便摄取，应当知晓如经文所说，‘当自推取’。所谓‘四摄法摄取’：布施摄取，使背离恶行、向往善良者成为自己的眷属；爱语摄取，使发起菩提心者得到利益；利行摄取，令善根增长；同事摄取，令其成就佛果。如经文所说‘当自推取’，前面解释四众中修行得道者，指明了经文出处；现在解释菩萨中行菩萨道，则不指明经文出处，只说‘如经所说，当自推取’。为什么这样呢？因为前面的内容略微引用比较容易，而后面的内容广泛引用则比较困难。所以经文说，种种因缘、种种信解、种种相貌，才能行菩萨道。常常想要显示其中存略之处，所以才说这句话。从这里以下，显示大众现前想要听闻佛法，成就此事。这是解释第六分经，从文义上分为两部分，前面是标明章节名称。 ‘自此已下，示现大众现前欲闻法成就’。问：‘一人者’以下，第二是解释大众的疑问，有两点：一是大众的疑念，二是弥勒（Maitreya，未来佛）的发问。现在具体解释这两点。大众的疑念中有两点：一是弥勒的疑念，现在只解释弥勒的，不解释大众的。弥勒的疑念有三点：一问佛陀因何缘故显现瑞相，二访求决疑之人，三得到经卷并赞叹之主。那么只解释最初和最后两点。问：‘一人者’是文殊（Manjusri，智慧的象征）。应该是第三点，解释得到经卷并赞叹之主，却放在最开始解释，这是因为此论以大宗为旨，着重理解文意来解释经文。弥勒虽然有三章经文，但意在询问文殊，所以最先解释询问文殊的用意。为什么只问文殊一人呢？这是个疑问。
English
The fourth is the joy of attaining fruition through practice, as indicated in the second part of the sutra below, which also explains the location, as the sutra says: 'At that time, the Buddha emitted a white ray of light from between his eyebrows, and even erected a seven-jeweled pagoda with the Buddha's relics,' this is about those who practice the Bodhisattva path. Third, a brief analysis of the various beliefs and understandings among the previous Bodhisattvas, and even the statement of 'practicing the Bodhisattva path'. Those who practice the Bodhisattva path teach sentient beings, relying on the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to conveniently attract them. It should be known that, as the sutra says, 'one should infer for oneself.' The so-called 'attraction by the Four Means': giving attracts, making those who turn away from evil and aspire to goodness become one's own family; kind speech attracts, benefiting those who generate the Bodhi mind; beneficial action attracts, causing good roots to grow; cooperation attracts, enabling them to achieve Buddhahood. As the sutra says, 'one should infer for oneself,' the previous explanation of those who attain enlightenment through practice among the four groups indicated the source of the sutra; now explaining those who practice the Bodhisattva path among the Bodhisattvas does not indicate the source of the sutra, but only says 'as the sutra says, one should infer for oneself.' Why is this so? Because it is easier to quote briefly from the previous content, while it is more difficult to quote extensively from the later content. Therefore, the sutra says that various causes, various beliefs, and various appearances are needed to practice the Bodhisattva path. It is often desired to show the brevity within, so this statement is made. From here onwards, it shows that the assembly is present and desires to hear the Dharma, accomplishing this matter. This is the explanation of the sixth section of the sutra, which is divided into two parts in terms of meaning. The first part is to mark the chapter name. 'From here onwards, it shows that the assembly is present and desires to hear the Dharma, accomplishing this matter.' Question: 'The one person' below, the second is to explain the doubts of the assembly, there are two points: one is the doubts of the assembly, and the other is Maitreya's question. Now specifically explain these two points. There are two points in the doubts of the assembly: one is Maitreya's doubts, now only explain Maitreya's, not the assembly's. There are three points in Maitreya's doubts: first, asking why the Buddha manifested auspicious signs; second, seeking someone to resolve the doubts; and third, obtaining the sutra scroll and praising the master. Then only explain the first and last two points. Question: 'The one person' is Manjusri. It should be the third point, explaining obtaining the sutra scroll and praising the master, but it is explained at the very beginning, this is because this treatise takes the great principle as its purpose, focusing on understanding the meaning of the text to explain the sutra. Although Maitreya has three chapters of sutra, his intention is to ask Manjusri, so the intention of asking Manjusri is explained first. Why only ask Manjusri alone? This is a question. --------------------------------------------------------------------------------
Chinese
人者 问意云。何唯问文殊一人不问余人耶 多人欲闻生希有心者。此则是答。 多人欲闻生希有心是故唯问文殊师利如是示现世尊弟子随顺于法不相违故 以多人欲闻文殊之答也。是故唯问文殊师利者。结问文殊意也。问。大众不知文殊是能答之人。云何乃言多人欲闻文殊之答。答。弥勒知大众机缘属在文殊。若闻文殊所说必生希有之心故也。如是示现世尊弟子随顺于法不相违故者。释文殊能答之意也。然弥勒位穷补处。遂不能知现瑞之意则唯佛能知。佛入三昧不可得问。虽文殊过去佛但今日示现为世尊弟子耳。故余经言。昔为能人师今作弟子化。二尊不出并故示为菩萨。随顺于法不相违者。此有二义。一者实是前师而示为弟子。盖是随顺于法无所相违。二者文殊能了达法相。不与法相相违故能答问也 今佛世尊现神变相者。正释弥勒疑。初问现神变之意也。此初句牒经文。 今佛世尊现神变相 为何等义者。释弥勒疑念云以何因缘而有此瑞也。经云以何因缘。今云以何等义。义则是因缘。为现大相因故者。论主释弥勒疑则是答也。就文为二。初标现大相因二章门。 为何等现义为现大相因故 为大相已下。释二章门。初释为大相章门。 为现大相者为说妙法莲华经故现大瑞相 为欲说大 现代汉语译本： 有人问意云（意云：提问者的名字）。为什么只问文殊（文殊：文殊师利菩萨的简称）一人，而不问其他人呢？因为很多人想听闻，生起稀有之心。这便是回答。 很多人想听闻，生起稀有之心，所以才只问文殊师利（文殊师利：智慧第一的菩萨）。这样示现，是世尊的弟子随顺于法，不相违背的缘故。因为很多人想听闻文殊的回答。所以只问文殊师利，这是总结提问文殊的用意。问：大众不知道文殊是能回答问题的人，为什么说很多人想听闻文殊的回答呢？答：弥勒（弥勒：弥勒菩萨，未来佛）知道大众的机缘在于文殊，如果听闻文殊所说，必定生起稀有之心。‘这样示现，是世尊的弟子随顺于法，不相违背的缘故’，这是解释文殊能够回答问题的用意。然而弥勒的地位是候补佛，最终不能知道显现祥瑞的用意，只有佛才能知道。佛入三昧（三昧：一种禅定状态），不可得问。虽然文殊过去是佛，但今日示现为世尊的弟子。所以其他经典说：‘过去是能人的老师，现在作为弟子来教化。’二尊（二尊：指佛和菩萨）不会同时出现，所以示现为菩萨。‘随顺于法不相违’，这里有两种含义。一是实际上是以前的老师，而示现为弟子，这便是随顺于法，没有什么相违背。二是文殊能够了达法相（法相：佛法的真理），不与法相相违背，所以能够回答问题。现在佛世尊显现神通变化之相，正是解释弥勒的疑问，最初是问显现神通变化的用意。这第一句是引用经文。 ‘现在佛世尊显现神通变化之相，是什么意义呢？’这是解释弥勒的疑念，说因为什么因缘而有这种祥瑞呢？经文说‘以何因缘’，现在说‘以何等义’，‘义’就是因缘。‘为了显现大相的因缘’，论主解释弥勒的疑问，这就是回答。就文义来说分为两部分。首先标明显现大相的因缘，然后是第二章门。 ‘是什么意义呢？为了显现大相的因缘。’‘为了大相’以下，解释两个章门。首先解释‘为了大相’这个章门。 ‘为了显现大相，是为了宣说妙法莲华经（妙法莲华经：简称法华经）的缘故，显现大的瑞相。’为了想要宣说大的...