English
English version: Someone named Yi Yun asked: 'Why only ask Manjushri (Manjushri: the bodhisattva of wisdom) and not others? It is because many people want to hear and develop a rare and precious mind.' This is the answer. 'Many people want to hear and develop a rare and precious mind, therefore only Manjushri (Manjushri: the bodhisattva foremost in wisdom) is asked. This manifestation shows that the World Honored One's disciples are in accordance with the Dharma and not in contradiction.' Because many people want to hear Manjushri's answer, therefore only Manjushri is asked. This concludes the intention of asking Manjushri. Question: 'The assembly does not know that Manjushri is capable of answering, so why say that many people want to hear Manjushri's answer?' Answer: 'Maitreya (Maitreya: the future Buddha) knows that the assembly's opportunity lies with Manjushri. If they hear what Manjushri says, they will surely develop a rare and precious mind.' 'This manifestation shows that the World Honored One's disciples are in accordance with the Dharma and not in contradiction,' this explains the intention of Manjushri being able to answer. However, Maitreya's position is that of a future Buddha, and he ultimately cannot know the intention of manifesting auspicious signs; only the Buddha can know. The Buddha is in Samadhi (Samadhi: a state of meditative absorption) and cannot be asked. Although Manjushri was a Buddha in the past, today he manifests as a disciple of the World Honored One. Therefore, other scriptures say: 'In the past, he was a teacher of capable people, now he acts as a disciple to teach.' Two Honored Ones (Two Honored Ones: referring to the Buddha and a Bodhisattva) do not appear simultaneously, so he manifests as a Bodhisattva. 'In accordance with the Dharma and not in contradiction,' there are two meanings here. First, he is actually a former teacher but manifests as a disciple, which is in accordance with the Dharma and without contradiction. Second, Manjushri is able to understand the Dharma characteristics (Dharma characteristics: the truth of the Buddha's teachings) and does not contradict them, so he is able to answer questions. Now, the Buddha, the World Honored One, manifests the appearance of supernatural transformations, which is precisely to explain Maitreya's doubts. Initially, it was to ask the intention of manifesting supernatural transformations. This first sentence quotes the scripture. 'Now, the Buddha, the World Honored One, manifests the appearance of supernatural transformations, what is the meaning?' This explains Maitreya's doubts, saying what is the cause and condition for this auspicious sign? The scripture says 'what cause and condition,' now it says 'what meaning,' 'meaning' is the cause and condition. 'For the cause and condition of manifesting great signs,' the commentator explains Maitreya's doubts, which is the answer. In terms of the text, it is divided into two parts. First, it states the cause and condition of manifesting great signs, and then the second chapter. 'What is the meaning? For the cause and condition of manifesting great signs.' 'For great signs' below, explains the two chapters. First, it explains the chapter 'For great signs'. 'For manifesting great signs, it is for the sake of expounding the Wonderful Dharma Lotus Sutra (Wonderful Dharma Lotus Sutra: abbreviated as the Lotus Sutra), that great auspicious signs are manifested.' In order to expound the great... --------------------------------------------------------------------------------
Chinese
法故。应谓为现大瑞相也 为说如来所得妙法不可思议文句者。释上第二因章门。 为说如来所得妙法不可思议等文字章句故 以文句即是教教是理因故称为因。又因欲说法华经故现大瑞相。即法华经。故现大瑞相则法华为瑞相因也。详前后文具有三因。一法华教为理因。二法华为瑞相因。三因见瑞相故知说法华。故瑞相为法华因也 有二种义所以仰推文殊者。此释第三正问文殊。就文为二。初释问文殊意。次释问文殊经文。 有二种义是故仰推文殊师利何等为二一者现见诸法故二者离诸因缘唯自心成就彼法故 问文殊意者。一者文殊是佛了了现见诸法。二者离诸因缘。离诸因缘者。以文殊非推度以类而知。成论云。现见事中因缘无用也。唯自心成就彼法者。释离因缘。以文殊自心明见彼事故。不假余因缘也 示现种种瑞相者。第二释问文殊经文。 示现种种瑞相者示现彼彼事故如彼事相现没住灭应知 大众文云。必应见此希有之相故。今将示现种种瑞相。此出文殊过去曾见诸佛种种瑞相也。彼彼事者。过去诸佛种种瑞相有为事也。如彼瑞相现没住灭应知者。过去诸佛有现在者有没者有住者有灭尽者。应知者令大众知过去如斯等事。故云应知 以文殊能记彼事故。此释经文已曾亲近供养过去无数诸 现代汉语译本：因为这个缘故，应当说这是显现大瑞相。为了宣说如来所证得的不可思议的微妙佛法文句。这是解释前面第二因缘章节。 为了宣说如来所证得的不可思议的微妙佛法等文字章句的缘故。因为文句就是教义，教义就是理，因此称为因。又因为想要宣说《法华经》，所以显现大瑞相，这瑞相就是《法华经》。所以显现大瑞相，《法华经》就是瑞相的因缘。详细分析前后文，具有三种因缘：一是《法华经》的教义是理因，二是《法华经》是瑞相的因，三是因为见到瑞相，所以知道要宣说《法华经》，所以瑞相是《法华经》的因缘。有两种含义，所以要仰仗推问文殊菩萨。这是解释第三个正式提问文殊菩萨。就经文分为两部分，首先解释提问文殊菩萨的用意，其次解释提问文殊菩萨的经文。 有两种含义，所以要仰仗推问文殊师利（Manjushri，菩萨名），哪两种含义呢？一是文殊菩萨现见诸法，二是文殊菩萨远离诸因缘，唯有自心成就那些佛法。提问文殊菩萨的用意是：一是文殊菩萨是佛，能够清楚地现见诸法。二是文殊菩萨远离诸因缘。远离诸因缘的意思是，文殊菩萨不是通过推测、类比而得知。成论中说：‘在现见的事情中，因缘没有用处。’唯有自心成就那些佛法，这是解释远离因缘。因为文殊菩萨自心明了地见到那些事情，所以不需要其他的因缘。’ ‘示现种种瑞相’，这是第二部分，解释提问文殊菩萨的经文。 ‘示现种种瑞相，是示现种种事情，如那些事情的显现、隐没、住留、灭尽，应当知道。’大众文中说：‘必定应当见到这种稀有的景象。’现在将要示现种种瑞相，这是说文殊菩萨过去曾经见过诸佛的种种瑞相。‘彼彼事’，是指过去诸佛的种种瑞相，是有为之事。‘如那些瑞相的显现、隐没、住留、灭尽，应当知道’，是指过去诸佛有的现在还在，有的已经隐没，有的还在住留，有的已经灭尽。‘应当知道’，是让大众知道过去像这样的事情。所以说‘应当知道’。因为文殊菩萨能够记住那些事情。’这是解释经文，文殊菩萨曾经亲近供养过去无数的诸佛。
English
English version: Therefore, it should be said that this is the manifestation of great auspicious signs. It is to explain the wonderful Dharma phrases attained by the Tathagata (Thus Come One), which are inconceivable. This explains the second cause chapter mentioned earlier. It is for the sake of explaining the inconceivable and wonderful Dharma, etc., in words and phrases attained by the Tathagata. Because phrases are teachings, and teachings are principles, it is called a cause. Also, because one wants to expound the Lotus Sutra, great auspicious signs are manifested, which is the Lotus Sutra. Therefore, the manifestation of great auspicious signs means that the Lotus Sutra is the cause of the auspicious signs. Analyzing the preceding and following texts in detail, there are three causes: first, the teachings of the Lotus Sutra are the cause of principle; second, the Lotus Sutra is the cause of auspicious signs; and third, because one sees the auspicious signs, one knows that the Lotus Sutra is to be expounded, so the auspicious signs are the cause of the Lotus Sutra. There are two meanings, so one should rely on and inquire of Manjushri (Bodhisattva's name). This explains the third formal question to Manjushri. The text is divided into two parts: first, to explain the intention of questioning Manjushri; second, to explain the sutra text of questioning Manjushri. There are two meanings, so one should rely on and inquire of Manjushri, what are the two? First, Manjushri directly sees all dharmas; second, Manjushri is apart from all causes and conditions, and only his own mind accomplishes those dharmas. The intention of questioning Manjushri is: first, Manjushri is a Buddha and can clearly see all dharmas. Second, Manjushri is apart from all causes and conditions. Being apart from all causes and conditions means that Manjushri does not know through speculation or analogy. The Treatise says: 'In matters of direct observation, causes and conditions are useless.' 'Only one's own mind accomplishes those dharmas' explains being apart from causes and conditions. Because Manjushri's own mind clearly sees those matters, he does not need other causes and conditions. 'Showing various auspicious signs,' this is the second part, explaining the sutra text of questioning Manjushri. 'Showing various auspicious signs is showing various matters, such as the appearance, disappearance, abiding, and extinction of those matters, one should know.' The text of the Great Assembly says: 'One must see this rare phenomenon.' Now various auspicious signs are about to be shown, which means that Manjushri once saw various auspicious signs of the Buddhas in the past. 'Those matters' refer to the various auspicious signs of the Buddhas in the past, which are conditioned things. 'One should know the appearance, disappearance, abiding, and extinction of those auspicious signs' refers to the fact that some of the Buddhas in the past are still present, some have disappeared, some are still abiding, and some have become extinct. 'One should know' is to let the assembly know about such things in the past. Therefore, it is said 'one should know'. Because Manjushri can remember those things.' This explains the sutra text, Manjushri once approached and made offerings to countless Buddhas in the past. --------------------------------------------------------------------------------
Chinese
佛之言也。更明文殊有二之义。一者得陀罗尼能记彼事故。二者文殊所作成就因果。成就能现见彼法故。前列二成就章门。 以文殊师利能记彼事故以文殊师利所作成就因果成就现见彼法故 所作成就下。释二章门。功德成就智慧成就。释所作章门。 所作成就者有二种一者功德成就二者智慧成就 因成就下。释因果章门。前释因。次释果。 因成就者一切智成就又缘因成就者众相具足也 释因中有二因。一正因。二缘因。正因者谓一切智。以因一切智能见过去世事相也。又缘因成就谓众相者。释第二缘因也。言众相者。谓动地雨华放光名为众相。由见过去世佛现于众相故现大法。今见释迦现众相亦说大法。故众相为说法之因也 果相成就者释第二果相章门。 果成就者说大法也 因一切智及瑞相故知欲说大法。故为众相之果 种种佛土者。自上已来释弥勒疑念竟。今第二释弥勒发问。大众中问有二章。一问意。二正问。今但释正问不释问意。正问中有二。一长行。二偈颂。今具释二也。释长行中有二。一正释。二举经示释处。正释有二。一释现瑞。二释睹瑞。 种种佛国土者示现彼佛国土中种种差别应知 种种佛土者。则释一万八千佛土也。示现彼国土中种种差别应知者。此有二意 现代汉语译本：佛陀这样说道，是为了更清楚地说明文殊菩萨具有两方面的意义：第一，他获得陀罗尼（dharani，总持、忆持不忘的法门），能够记住过去的事情；第二，文殊菩萨所作的成就，包括因和果，成就了能够亲眼见到过去诸佛之法的能力。前面列出了两个成就的章节。 ‘以文殊师利（Manjusri，文殊菩萨）能记彼事故，以文殊师利所作成就因果成就现见彼法故’——在‘所作成就’之后，解释这两个章节，即功德成就和智慧成就。这是对‘所作’章节的解释。 ‘所作成就者有二种，一者功德成就，二者智慧成就’——在‘因成就’之后，解释因果的章节。先解释因，再解释果。 ‘因成就者，一切智成就。又缘因成就者，众相具足也’——在解释因时，有两种因：一是正因，二是缘因。正因指的是一切智，因为凭借一切智，能够看到过去世的事相。‘又缘因成就谓众相者’，这是对第二种缘因的解释。‘众相’指的是动地、雨华、放光等瑞相。因为见到过去世佛显现这些瑞相，所以显现大法。现在见到释迦牟尼佛（Sakyamuni，释迦牟尼佛）显现众相，也宣说大法。因此，众相是说法之因。‘果相成就者’，这是对第二种果相章节的解释。 ‘果成就者，说大法也’——因为具备一切智和瑞相，所以知道佛陀将要宣说大法，因此这是众相之果。‘种种佛土者’，从上面开始，已经解释了弥勒菩萨（Maitreya，弥勒菩萨）的疑问。现在第二部分是解释弥勒菩萨的提问。大众中的提问分为两个章节：一是提问的意图，二是正式的提问。现在只解释正式的提问，不解释提问的意图。正式的提问分为两个部分：一是长行，二是偈颂。现在完整地解释这两个部分。在解释长行时，分为两个部分：一是正式的解释，二是引用经文来指示解释之处。正式的解释分为两个部分：一是解释显现瑞相，二是解释看到瑞相。 ‘种种佛国土者，示现彼佛国土中种种差别应知’——‘种种佛土者’，指的是示现一万八千佛土。‘示现彼国土中种种差别应知者’，这里有两种含义。