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English version 'Wisdom,' in terms of the power of knowing previous existences (Pubbe-nivasanussati-ñana), is the virtue of being able to answer. 'Seeing directly, etc.,' elucidates the matters seen. Regarding the text, it is further divided into two parts: first, listing the three gates; second, explaining the three gates. The three gates are: first, the causes and characteristics of the past; second, the characteristics of the results; third, accomplishing ten kinds of things. 'Seeing directly the causes and characteristics of the past, the characteristics of the results, and accomplishing ten kinds of things as if they were present, therefore, he is able to answer Maitreya Bodhisattva.' 'Seeing directly the causes and characteristics of the past, etc.,' below, explains these three chapter gates, thus dividing them into three separate parts. 'Seeing directly the causes and characteristics of the past,' Manjushri himself sees that he has cultivated various practices in those Buddha lands, therefore he knows. 'Before Wonderful Light was able to preach the Lotus Sutra to the assembly, this is called the cause and characteristic.' 'Seeing directly the characteristics of the results,' explains the second chapter gate. 'Seeing directly the characteristics of the results of the past,' Manjushri himself sees that he was the Bodhisattva Wonderful Light in a past life, who heard this Dharma gate at that Buddha's place and preached it to sentient beings, therefore he knows. 'Hearing the Lotus Sutra from Wonderful Light and preaching it to the assembly, this is called the characteristic of the result.' Question: Which sutra passage does this explanation of cause and result characteristics explain? Answer: It is from the initial words to Maitreya, and only speculative words. 'Accomplishing ten kinds of things,' explains the third chapter gate. Regarding the text, it is divided into two parts: first, listing the ten kinds of accomplishments, which is marking the chapter gate. 'Accomplishing ten kinds of things. What are the ten? First, accomplishing the cause of directly seeing the great meaning; second, accomplishing the cause of directly seeing the profound meaning of worldly words and phrases; third, accomplishing the cause of directly seeing the rare; fourth, accomplishing the cause of directly seeing the supreme and wonderful; fifth, accomplishing the cause of directly seeing the great benefit of enjoyment; sixth, accomplishing the cause of directly seeing the embracing and receiving of all Buddhas turning the Dharma wheel; seventh, accomplishing the cause of directly seeing the well-established and solid Thus Come One's Dharma wheel; eighth, accomplishing the cause of directly seeing the ability to enter; ninth, accomplishing the cause of directly seeing the recollection; tenth, accomplishing the cause of directly seeing the matters experienced by oneself.' 'From accomplishing the cause of the great meaning,' the second part explains the ten chapter gates, thus completing the ten numbers. The so-called accomplishing the cause of the great meaning is explaining the meaning of the sutra wanting to expound the great Dharma. Therefore, it is called 'great.' This 'great' is profound, so it is called 'meaning.' 'Cause' is the condition. Wanting to expound the conditions for the eight kinds of profound meanings, therefore, it is directly seen. -------------------------------------------------------------------------------- 斯瑞。就文又二。初标章牒经。
Chinese
大义因成就者 第二释章经。初又三。初标章总明八句劝知。 八句示现应知 从一者欲论大法已下。第二牒经八事。 一者欲论大法二者欲雨大法雨三者欲击大法鼓四者欲建大法幢五者欲燃大法灯六者欲吹大法螺七者欲不断大法鼓八者欲说大法 此八句示现已下。第三论主总释。 此八句欲示现如来欲论大法等故 何者名为八种大义下。第二释章解经。经无三句。论但有八句也。 何者名为八种大义。谓有疑者为断疑故。已断疑者增长淳熟彼智身故。根淳熟者为说二种微密境界。一谓声闻密境界。二谓菩萨密境界。大法鼓者二句示现以远闻故入密境界者令进取上上清净义故。取上上清净义者取一切智现见故。令彼进取一切种智得现见者。为一切法建立名字章句义故。建立名字章句义令入不可说证智转法轮故 谓有疑者为断疑故者。此释第一欲论大法。则是无论经欲说大法。自古至今不依论释经者。但案文前后意释此一章经。依天亲释意者就位从浅至深释也。自四十余年旧疑及闻法华新生疑等。欲说大法断此新旧二疑也。故下文殊偈末云。诸求三乘人若有疑悔者。佛当为除断令尽无有余也。已断疑者憎长淳熟彼智身故者。释第二雨大法雨。世间之雨能 现代汉语译本：斯瑞（Siri，人名）。就文分为两部分。首先是标明章节的经文。 大义因成就者，第二部分是解释章节的经文。第二部分又分为三部分。首先是标明章节，总共说明八句劝人知晓。 八句示现应知，从‘一者欲论大法’以下。第二部分是依照经文的八件事。 一者欲论大法，二者欲雨大法雨，三者欲击大法鼓，四者欲建大法幢，五者欲燃大法灯，六者欲吹大法螺，七者欲不断大法鼓，八者欲说大法。此八句示现以下。第三部分是论主的总解释。 此八句想要示现如来想要论述大法等。何者名为八种大义以下。第二部分是解释章节，解读经文。经文没有三句，论述却有八句。 何者名为八种大义？ 谓有疑惑的人，为了断除他们的疑惑；已经断除疑惑的人，增长和纯熟他们的智慧之身；根基纯熟的人，为他们解说两种微密境界：第一种是声闻（Sravaka，听闻佛法而悟道者）的秘密境界，第二种是菩萨（Bodhisattva，立志成佛的修行者）的秘密境界。大法鼓的两句示现，因为传得很远，进入秘密境界的人，让他们进取上上的清净之义；取上上的清净之义的人，取一切智（Sarvajna，佛陀的智慧）的现见；让他们进取一切种智（Sarvakarajnata，对一切事物和现象的全面认知）而得现见的人，为一切法建立名字章句的意义；建立名字章句的意义，让他们进入不可说的证智（Jnana，智慧）转法轮（Dharmacakra，佛法的传播）的境界。谓有疑惑的人，为了断除他们的疑惑，这是解释第一句‘欲论大法’。这正是无论经文想要说大法。自古至今不依据论来解释经文的人，只是按照文字的前后意思来解释这一章经文。依据天亲（Vasubandhu，论师）的解释，是从浅到深来解释。自从四十余年的旧有疑惑，以及听闻《法华经》新产生的疑惑等，想要说大法来断除这些新旧两种疑惑。所以下文文殊（Manjusri，智慧的象征）偈末尾说：‘诸求三乘（Triyana，声闻乘、缘觉乘、菩萨乘）人，若有疑悔者，佛当为除断，令尽无有余。’已经断除疑惑的人，增长和纯熟他们的智慧之身，这是解释第二句‘雨大法雨’。世间的雨能
English
English version: Siri (person's name). The text is divided into two parts. The first is the sutra marking the chapters. 'The great meaning is due to accomplishment', the second part is to explain the sutra of the chapter. The second part is further divided into three parts. The first is to mark the chapter, and generally explain the eight sentences to persuade people to know. 'The eight sentences show that it should be known', from 'The first is to discuss the great Dharma' onwards. The second part is based on the eight matters of the sutra. 'The first is to discuss the great Dharma, the second is to rain the great Dharma rain, the third is to strike the great Dharma drum, the fourth is to build the great Dharma banner, the fifth is to light the great Dharma lamp, the sixth is to blow the great Dharma conch, the seventh is to continuously strike the great Dharma drum, and the eighth is to speak the great Dharma.' These eight sentences show the following. The third part is the general explanation of the commentator. These eight sentences want to show that the Tathagata (Thus Come One, an epithet of the Buddha) wants to discuss the great Dharma, etc. What are called the eight great meanings below. The second part is to explain the chapters and interpret the sutras. There are no three sentences in the sutra, but there are eight sentences in the commentary. What are called the eight great meanings? It means that for those who have doubts, to eliminate their doubts; for those who have eliminated doubts, to increase and mature their wisdom body; for those whose roots are mature, to explain to them the two subtle and secret realms: the first is the secret realm of the Sravakas (listeners of the Buddha's teachings who attain enlightenment), and the second is the secret realm of the Bodhisattvas (those who aspire to become Buddhas). The two sentences of the great Dharma drum show that because it is spread far and wide, those who enter the secret realm are encouraged to advance to the supreme pure meaning; those who take the supreme pure meaning take the direct perception of Sarvajna (all-knowing wisdom); those who let them advance to the direct perception of Sarvakarajnata (the complete knowledge of all things and phenomena) establish the meaning of names and phrases for all dharmas; establishing the meaning of names and phrases allows them to enter the realm of the inexpressible realized wisdom (Jnana) and turn the Dharma wheel (Dharmacakra, the propagation of the Dharma). It means that for those who have doubts, to eliminate their doubts, this is to explain the first sentence 'wanting to discuss the great Dharma'. This is precisely regardless of whether the sutra wants to speak of the great Dharma. Those who do not interpret the sutra according to the commentary from ancient times to the present only interpret this chapter of the sutra according to the meaning of the text before and after. According to the interpretation of Vasubandhu (a commentator), it is to explain from shallow to deep. Since the old doubts of more than forty years, as well as the new doubts arising from hearing the Lotus Sutra, etc., wanting to speak of the great Dharma to eliminate these two kinds of new and old doubts. Therefore, the end of the verse of Manjusri (a symbol of wisdom) below says: 'Those who seek the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), if there are doubts and regrets, the Buddha will eliminate them, so that there will be no remainder.' Those who have eliminated doubts increase and mature their wisdom body, this is to explain the second sentence 'raining the great Dharma rain'. The rain of the world can --------------------------------------------------------------------------------
Chinese
令物增长成就。一乘法雨令三乘人并入平等大慧。如身子领解中云疑悔永已断安住实智中。根淳熟者为说二种微密境界。释第三欲击大法鼓及第七不断大法鼓也。前已明三乘人智身淳熟。今次授三乘人作佛名记。密境界智度论云。法华经令二乘作佛名秘密法。秘密法者甚深难解故也。又四十余年不明此事。故称密。大法鼓者二句示现者。一是击大法鼓。二是不断大法鼓也。以远闻故者正释法鼓之名。夫击大法鼓令人远闻。今就大法并授三乘人记。令十方远闻。问。何故云不断法鼓。答。夫二乘独善竟无传化。若得受记成佛竟更传化余人亦令成佛。故云不断法鼓也。入密境界者令进取上上清净义故者。释第四欲建大法幢。三乘已得受记。然后行菩萨行。菩萨行远离二边。是中道行故称上上清净。在幢已二门高。故称上上清净义。取清净义者令进取一切种智得现见故者。释第五欲燃大法灯。夫灯有二义。一者破闇。二者显物。令三乘人行行已满破无明闇得一切种智。故能见佛性等法。前之四句令三乘人因行成。今此一句令三乘人果德满。取一切智见者。释第六句欲吹大法蠡。夫吹蠡出语言音声。三乘人得佛果竟更为众生说一切教。故云为一切法建立名字章句也。建立名字章句义者。释第八欲说大法。前第七成佛竟为物演教 现代汉语译本 使万物增长成就。一乘佛法如雨，使声闻乘、缘觉乘、菩萨乘之人都能进入平等的大智慧境界。例如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）领悟理解后说，‘疑虑和后悔永远断除，安住在真实的智慧中。’对于根基深厚纯熟的人，宣说两种微妙深奥的境界。这里解释了第三‘想要敲击大法鼓’以及第七‘不断敲击大法鼓’。前面已经阐明声闻乘、缘觉乘、菩萨乘之人的智慧和身心已经纯熟。现在接着为声闻乘、缘觉乘、菩萨乘之人授记，预言他们未来成佛的名号。《智度论》（Mahāprajñāpāramitopadeśa）中说，《法华经》（Saddharma Puṇḍarīka Sūtra）使声闻乘、缘觉乘之人得到未来成佛的名号，这是秘密之法。之所以称为秘密之法，是因为它非常深奥难以理解。而且，佛陀在世四十多年没有明确宣说此事，所以称为‘密’。‘大法鼓’这两句经文所揭示的是：一是敲击大法鼓，二是不断敲击大法鼓。‘以远闻故’是正确解释‘法鼓’这个名称。敲击大法鼓能使声音传到远方。现在就着大法，一并为声闻乘、缘觉乘、菩萨乘之人授记，使他们的名声传到十方。问：为什么说‘不断法鼓’？答：因为声闻乘、缘觉乘之人只顾自己解脱，最终没有传播教化。如果他们得到授记成佛，最终会进一步传播教化给其他人，也使他们成佛，所以说‘不断法鼓’。‘入密境界者令进取上上清净义故者’，解释了第四‘想要建立大法幢’。声闻乘、缘觉乘、菩萨乘之人已经得到授记，然后修行菩萨行。菩萨行远离断见和常见两种极端，是中道之行，所以称为‘上上清净’。因为幢已经高高竖立，所以称为‘上上清净义’。‘取清净义者令进取一切种智得现见故者’，解释了第五‘想要点燃大法灯’。灯有两重含义：一是破除黑暗，二是显现事物。使声闻乘、缘觉乘、菩萨乘之人修行圆满，破除无明黑暗，得到一切种智，因此能够见到佛性等法。前面的四句经文使声闻乘、缘觉乘、菩萨乘之人成就因地修行，现在的这一句经文使声闻乘、缘觉乘、菩萨乘之人圆满果地功德。‘取一切智见者’，解释了第六句‘想要吹大法螺’。吹法螺会发出语言音声。声闻乘、缘觉乘、菩萨乘之人得到佛果后，会进一步为众生宣说一切教法，所以说‘为一切法建立名字章句’。‘建立名字章句义者’，解释了第八‘想要宣说大法’。前面第七句说成佛后为众生演说教法。