English
English version: The Buddha spoke thus to further clarify the two meanings of Manjusri (Manjusri, Bodhisattva Manjusri): first, he obtained Dharani (dharani, a method of total recall and unfailing memory), enabling him to remember past events; second, Manjusri's accomplishments, including cause and effect, achieved the ability to see the Dharma of past Buddhas with his own eyes. The previous section listed two chapters on accomplishments. 'Because Manjusri (Manjusri, Bodhisattva Manjusri) can remember past events, and because Manjusri's accomplishments in cause and effect achieve the ability to see that Dharma' - After 'Accomplishments,' these two chapters are explained, namely the accomplishment of merit and the accomplishment of wisdom. This is an explanation of the 'Accomplishment' chapter. 'Accomplishments are of two kinds: first, the accomplishment of merit, and second, the accomplishment of wisdom' - After 'Cause Accomplishment,' the chapters on cause and effect are explained. First, the cause is explained, then the effect. 'Cause accomplishment is the accomplishment of all-knowing wisdom. Furthermore, the accomplishment of conditional cause is the perfection of all signs' - In explaining the cause, there are two types of cause: the direct cause and the conditional cause. The direct cause refers to all-knowing wisdom, because with all-knowing wisdom, one can see the events of the past. 'Furthermore, the accomplishment of conditional cause is the perfection of all signs,' which explains the second conditional cause. 'All signs' refer to auspicious signs such as the earth shaking, raining flowers, and emitting light. Because seeing these auspicious signs manifested by past Buddhas, the Great Dharma is revealed. Now, seeing Sakyamuni Buddha (Sakyamuni, Buddha Sakyamuni) manifest these signs, he also proclaims the Great Dharma. Therefore, the auspicious signs are the cause of teaching the Dharma. 'The accomplishment of the effect' explains the second chapter on the effect. 'The accomplishment of the effect is the teaching of the Great Dharma' - Because of having all-knowing wisdom and auspicious signs, it is known that the Buddha will proclaim the Great Dharma, thus this is the effect of the auspicious signs. 'Various Buddha lands' - From above, the doubts of Maitreya (Maitreya, Bodhisattva Maitreya) have been explained. Now, the second part is the explanation of Maitreya's question. The question in the assembly is divided into two chapters: first, the intention of the question, and second, the formal question. Now, only the formal question is explained, not the intention of the question. The formal question is divided into two parts: first, the prose, and second, the verses. Now, both parts are fully explained. In explaining the prose, it is divided into two parts: first, the formal explanation, and second, citing the sutra to indicate the place of explanation. The formal explanation is divided into two parts: first, explaining the manifestation of auspicious signs, and second, explaining seeing the auspicious signs. 'Various Buddha lands indicate that the various differences in those Buddha lands should be known' - 'Various Buddha lands' refers to the manifestation of eighteen thousand Buddha lands. 'Indicating that the various differences in those lands should be known' has two meanings. --------------------------------------------------------------------------------
Chinese
。一者示万八千土种种差别。二者示现万八千土中十事差别。如前所释 净妙国土者。第二释睹瑞。 净妙国土者谓无烦恼众生住处故 即释经中悉见彼佛国界庄严文也。二者上通万八千土。今别释净土 如经下第二示释经处。 如经照于东方万八千世界乃至悉见彼佛国界庄严故 照于东方万八千世界。示初段所释经处。乃至悉见示第二都瑞经处 如来为上首第二释偈。亦开为二。初释偈。二示经处。 如来为上首者诸菩萨等依如来住故以彼如来于彼国土诸大众中得自在故 如来为上首者。牒经又睹诸佛圣主师子文也。如来已为众圣之主。故称上首也。诸菩萨等依如来住故者。菩萨有依佛得住于理。故佛为菩萨上首。以彼如来下释师子之言也。以佛于大众中自在。故云师子。问。何故不释偈初文。答。长行已释。故不复释也。问。何故但释为上首等二句。答。此二摄下一切经尽。以佛为上首一切菩萨及二乘众依佛得住理。又佛于一切大小众中自在能化大小等众。下一切经不出斯二事。是以但释二也 如经下第二引经云释处。 如经又见彼土现在诸佛如是等故 自此已下释第七文殊答问分。就文为二。初总明文殊有能答之德。次别释出经所答之事。 自此已下明圣者文殊师利菩萨以宿命 现代汉语译本 一者，显示万八千佛土种种差别。 二者，示现万八千佛土中十种事物的差别，如前面所解释的。 ‘净妙国土’是指第二部分解释所见到的祥瑞。 ‘净妙国土’是指没有烦恼的众生居住的地方，也就是解释经文中‘悉见彼佛国界庄严’的含义。 第二点是向上通达万八千佛土，现在分别解释净土，如下面经文第二部分所示，解释经文之处。 如经文所说：‘照于东方万八千世界，乃至悉见彼佛国界庄严’，‘照于东方万八千世界’，显示了第一段所解释的经文之处。 ‘乃至悉见’，显示了第二部分所见到的祥瑞的经文之处。 ‘如来为上首’，第二部分解释偈颂，也分为两部分，第一部分解释偈颂，第二部分显示经文之处。 ‘如来为上首’，是指诸菩萨等依靠如来而住，因为如来在那佛土的大众中得自在。 ‘如来为上首’，是照应经文中‘又睹诸佛圣主师子’的文句，如来已是众圣之主，所以称为上首。 ‘诸菩萨等依如来住故’，菩萨依靠佛才能安住于真理，所以佛是菩萨的上首。 ‘以彼如来下’，解释‘师子’的含义，因为佛在大众中自在，所以称为师子。 问：为什么不解释偈颂开头的文句？ 答：长行文已经解释过了，所以不再解释。 问：为什么只解释‘为上首’等两句？ 答：这两句概括了下面所有的经文，因为佛为上首，一切菩萨及二乘众依靠佛才能安住于真理，而且佛在一切大小众中自在，能够教化大小等众，下面一切经文都离不开这两件事，所以只解释这两句。 如下面经文第二部分引用经文来显示解释之处。 如经文所说：‘又见彼土现在诸佛如是等’，从这里开始解释第七部分，文殊回答提问的部分，从文义上分为两部分，首先总的说明文殊有能够回答问题的德行，其次分别解释经文所回答的事情。 从这里开始说明圣者文殊师利菩萨（Manjusri Bodhisattva）以宿命（past life）
English
English version Firstly, it shows the various differences of the eighteen thousand Buddha lands (万八千土, wàn bā qiān tǔ). Secondly, it shows the ten kinds of differences in the eighteen thousand Buddha lands, as explained earlier. 'Pure and Wonderful Land' (净妙国土, jìng miào guó tǔ) refers to the auspicious signs seen in the second part of the explanation. 'Pure and Wonderful Land' means the dwelling place of beings without afflictions, which is to explain the meaning of 'completely seeing the adornments of that Buddha land' (悉见彼佛国界庄严, xī jiàn bǐ fó guó jiè zhuāng yán) in the scripture. The second point is to reach up to the eighteen thousand Buddha lands. Now, the Pure Land (净土, jìng tǔ) is explained separately, as shown in the second part of the scripture below, which explains the place of the scripture. As the scripture says: 'Shining upon the eighteen thousand worlds in the east, and even completely seeing the adornments of that Buddha land.' 'Shining upon the eighteen thousand worlds in the east' shows the place of the scripture explained in the first paragraph. 'And even completely seeing' shows the place in the scripture where the auspicious signs seen in the second part are. 'The Tathagata (如来, Rúlái) as the Leader,' the second part explains the verses, which is also divided into two parts. The first part explains the verses, and the second part shows the place of the scripture. 'The Tathagata as the Leader' means that the Bodhisattvas (菩萨, Púsà) and others rely on the Tathagata to dwell, because the Tathagata is at ease in the assembly of that Buddha land. 'The Tathagata as the Leader' corresponds to the sentence 'and also seeing the Buddhas, the Holy Lords, the Lions' (又睹诸佛圣主师子, yòu dǔ zhū fó shèng zhǔ shī zi) in the scripture. The Tathagata is already the Lord of all the saints, so he is called the Leader. 'The Bodhisattvas and others rely on the Tathagata to dwell' means that the Bodhisattvas can abide in the truth by relying on the Buddha, so the Buddha is the Leader of the Bodhisattvas. 'Because that Tathagata...' explains the meaning of 'Lion' (师子, shī zi), because the Buddha is at ease in the assembly, so he is called a Lion. Question: Why not explain the opening sentence of the verses? Answer: The prose has already explained it, so it will not be explained again. Question: Why only explain the two sentences 'as the Leader' and so on? Answer: These two sentences summarize all the scriptures below, because the Buddha is the Leader, and all the Bodhisattvas and the two vehicles (二乘, èr shèng) rely on the Buddha to abide in the truth, and the Buddha is at ease in all large and small assemblies, and can transform large and small assemblies. All the scriptures below cannot be separated from these two things, so only these two sentences are explained. As the scripture below quotes the scripture to show the place of explanation. As the scripture says: 'And also seeing the present Buddhas in that land, and so on.' From here onwards, the seventh part, the part where Manjusri (文殊, Wénshū) answers the questions, is explained. In terms of meaning, it is divided into two parts. First, it generally explains that Manjusri has the virtue of being able to answer questions. Secondly, it separately explains the things answered in the scripture. From here onwards, it explains that the Holy Manjusri Bodhisattva with past life (宿命, sù mìng) --------------------------------------------------------------------------------
Chinese
智 以宿命智者则是能答之德 现见已下出所见之事。就文又二。初列三门。次释三门。言三门者一过去因相。二果相。三成就十种事。 现见过去因相果相成就十种事如现在前是故能答弥勒菩萨 现见过去因相者下。释三章门。则为三别。 现见过去因相者文殊师利自见己身曾于彼诸佛国土中修种种行事故 妙光之前未能为众说法华名为因相 现见果相者。释第二章门。 现见过去果相者文殊师利自见己身是过去世妙光菩萨于彼佛所闻此法门为众生说故 从妙光闻法华经为众说此称为果相。问。此因果相释何处经文。答。从初语弥勒竟惟忖之言也 成就十种事者。释第三章门。就文有二。初标列十种成就。则是标章门。 成就十种事者。何等为十。一者现见大义因成就。二者现见世间文字章句甚深意因成就。三者现见希有因成就。四者现见胜妙因成就。五者现见受用大因成就。六者现见摄取一切诸佛转法轮因成就。七者现见善坚实如来法轮因成就。八者现见能进入因成就。九者现见忆念因成就。十者现见自身所迳事因成就 从大义因成就者。第二释十种章门。则成十数。言大义因成就者。即释经欲说大法之言。故称为大。此大甚深所以名之为义。因则是因缘。欲说八种甚深义之因缘。故现 现代汉语译本 ‘智’，以宿命智（Pubbe-nivasanussati-ñana，回忆前世的智慧）而言，这是能够回答问题的德行。‘现见已下’，阐述所见之事。就文义而言，又分为两部分：首先列出三门，其次解释这三门。所说的三门是：一、过去的因相；二、果相；三、成就十种事。 ‘现见过去因相、果相、成就十种事如现在前，是故能答弥勒菩萨（Maitreya Bodhisattva）’。‘现见过去因相者’以下，解释这三章门，因此分为三部分。 ‘现见过去因相者’，文殊师利（Manjushri）自己看见自身曾经在那些佛国土中修行种种善行，所以能知。‘妙光（Wonderful Light）之前未能为众说法华（Lotus Sutra），名为因相’。 ‘现见果相者’，解释第二章门。 ‘现见过去果相者’，文殊师利自己看见自身是过去世的妙光菩萨，在那位佛所听闻此法门，为众生宣说，所以能知。‘从妙光闻法华经为众说，此称为果相’。问：此因果相解释的是哪段经文？答：是从最初对弥勒说完后，只是揣测之言。 ‘成就十种事者’，解释第三章门。就文义而言，分为两部分：首先标列十种成就，这是标示章门。 ‘成就十种事者。何等为十？一者，现见大义因成就；二者，现见世间文字章句甚深意因成就；三者，现见希有因成就；四者，现见胜妙因成就；五者，现见受用大因成就；六者，现见摄取一切诸佛转法轮因成就；七者，现见善坚实如来法轮因成就；八者，现见能进入因成就；九者，现见忆念因成就；十者，现见自身所迳事因成就’。‘从大义因成就者’，第二部分解释十种章门，从而成就十数。所说的大义因成就，即是解释经文想要宣说大法之意。所以称为‘大’。此‘大’甚深，所以称之为‘义’。‘因’则是因缘。想要宣说八种甚深义的因缘，故现见。