English
English version Enabling the growth and accomplishment of all things. The rain of the One Vehicle Dharma enables those of the Three Vehicles to enter into the equal great wisdom. For example, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) understood and said in his realization, 'Doubts and regrets are forever cut off, and I dwell in true wisdom.' For those whose roots are pure and mature, the two subtle and profound realms are explained. This explains the third 'desire to strike the great Dharma drum' and the seventh 'unceasingly strike the great Dharma drum.' It has already been clarified that the wisdom and minds of those of the Three Vehicles are pure and mature. Now, the Buddha proceeds to bestow predictions upon those of the Three Vehicles, foretelling their future Buddha names. The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says that the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) enables those of the Two Vehicles to receive predictions of their future Buddha names, which is a secret Dharma. It is called a secret Dharma because it is very profound and difficult to understand. Moreover, the Buddha did not explicitly declare this matter for more than forty years, so it is called 'secret.' The two phrases 'great Dharma drum' reveal: first, striking the great Dharma drum; second, unceasingly striking the great Dharma drum. 'Because it is heard far and wide' is the correct explanation of the name 'Dharma drum.' Striking the great Dharma drum can make the sound travel far. Now, based on the great Dharma, predictions are bestowed upon those of the Three Vehicles, so that their names will be heard in the ten directions. Question: Why is it said 'unceasing Dharma drum'? Answer: Because those of the Two Vehicles only care about their own liberation and ultimately do not propagate or transform others. If they receive predictions of becoming Buddhas, they will eventually further propagate and transform others, also enabling them to become Buddhas, so it is said 'unceasing Dharma drum.' 'Entering the secret realm, enabling them to advance and attain the supreme purity meaning' explains the fourth 'desire to erect the great Dharma banner.' Those of the Three Vehicles have already received predictions, and then they practice the Bodhisattva path. The Bodhisattva path is far from the two extremes of nihilism and eternalism, and is the Middle Way, so it is called 'supreme purity.' Because the banner has already been erected high, it is called 'supreme purity meaning.' 'Taking the pure meaning, enabling them to advance and attain all-knowing wisdom and gain direct vision' explains the fifth 'desire to light the great Dharma lamp.' The lamp has two meanings: first, to break through darkness; second, to reveal things. Enabling those of the Three Vehicles to complete their practice, break through the darkness of ignorance, and attain all-knowing wisdom, thus being able to see the Buddha-nature and other Dharmas. The previous four phrases enable those of the Three Vehicles to accomplish the cause of practice, and the current phrase enables those of the Three Vehicles to perfect the merit of the fruition. 'Taking all-knowing wisdom and vision' explains the sixth phrase 'desire to blow the great Dharma conch.' Blowing the Dharma conch produces language and sound. After those of the Three Vehicles attain Buddhahood, they will further proclaim all the teachings to sentient beings, so it is said 'establishing names and phrases for all Dharmas.' 'Establishing the meaning of names and phrases' explains the eighth 'desire to speak the great Dharma.' The previous seventh phrase says that after becoming a Buddha, one expounds the teachings for sentient beings. --------------------------------------------------------------------------------
Chinese
。今第八说教令悟理。入于理亦得成佛。问。何故云入不可说证智转法轮。答曰。令物得证真实智。时则内外并冥缘观俱寂名不可说。则此智体名为法轮。从彼至此故称为转。今更总释八句。佛说法华凡有二意。一令众生自得作佛。二令众生化他亦使成佛。前六句则是自行。后二句名为化他。此二各两自行中五句辨因一句论果。化他中初句为物演教。次句令物证入。问。何故说法令自行化他。答。二乘之人唯能独善。今已成佛竟化众生亦令成佛也。就五句为二。初句断疑令其惑灭。次四句令其解生。开二。初句十信至十解成就。次句解行纯熟入密境界。故得受记从十行至十回向。上上清净义从初地乃至十地 现见世间名字章句意甚深因成就者。释十章第二。前牒章名。 现见世间名字章句意甚深因成就者 如经下示释经处。 如经我于过去诸佛曾见此瑞乃至故现斯瑞故 问。名字章句意甚深。正释何处经文。答。释欲令众生咸得闻知一切世间难信之法经文也。夫令三乘作佛正是难信之事。五千起去则难解之事。问。何故云名字章句意甚深。答。夫教为显所诠之理。绝言。诠理之言亦绝。故下云。是法不可示。言辞相寂灭也 现见希有因成就者。释第三章经。前牒章。 现见希有因成就者 以无量时 现代汉语译本：现在是第八部分，讲述通过教导使人领悟真理。进入真理也能成就佛果。问：为什么说进入不可说的证智转法轮（不可思议的智慧之轮）？答：为了使众生证得真实的智慧。此时内外皆空，能观与所观都寂静，名为不可说。这智慧的本体就称为法轮。从彼处到此处，所以称为转。现在再总括解释这八句。佛说《法华经》主要有两个目的：一是使众生自己成就佛果，二是使众生教化他人也成就佛果。前六句是关于自身修行，后两句是关于教化他人。这两部分各自包含两层意思：自身修行中，五句是辨别因，一句是论述果。教化他人中，第一句是为众生演说教义，第二句是使众生证悟并进入真理。问：为什么要说法，既要自身修行又要教化他人？答：二乘（声闻乘和缘觉乘）之人只能独自修行，现在已经成佛，最终要教化众生也成就佛果。就五句来说，分为两部分：第一句是断除疑惑，使迷惑消灭；后四句是使理解产生。开解分为两部分：第一句是从十信到十解成就；后一句是理解和实践纯熟，进入秘密境界，所以得到授记，从十行到十回向，上上清净的意义是从初地到十地。‘现见世间名字章句意甚深因成就者’，解释第十章第二部分。前面是章节名称的引用。 ‘现见世间名字章句意甚深因成就者’，如下所示，解释经文之处。 ‘如经我于过去诸佛曾见此瑞乃至故现斯瑞故’。问：‘名字章句意甚深’，主要解释哪段经文？答：是‘令众生咸得闻知一切世间难信之法’的经文。使三乘（声闻乘、缘觉乘、菩萨乘）之人成就佛果，正是难以置信的事情。五千人退席，则是难以理解的事情。问：为什么说‘名字章句意甚深’？答：教义是为了显明所诠释的真理，超越了言语。诠释真理的言语也超越了言语。所以下面说：‘是法不可示，言辞相寂灭’。‘现见希有因成就者’，解释第三章经文。前面是章节名称的引用。 ‘现见希有因成就者’，以无量的时间。
English
English version: Now is the eighth part, discussing how to enlighten people through teaching. Entering the truth also leads to the attainment of Buddhahood. Question: Why is it said to enter the 'inconceivable wheel of Dharma of realized wisdom' (the wheel of inconceivable wisdom)? Answer: It is to enable beings to realize true wisdom. At this time, both inside and outside are empty, and both the observer and the observed are still, which is called 'inconceivable'. The essence of this wisdom is called the 'wheel of Dharma'. From that place to this place, it is called 'turning'. Now, let's give a general explanation of these eight sentences. The Buddha's purpose in speaking the *Lotus Sutra* is mainly twofold: first, to enable beings to attain Buddhahood themselves; second, to enable beings to transform others and also enable them to attain Buddhahood. The first six sentences are about self-cultivation, and the last two sentences are about transforming others. These two parts each contain two layers of meaning: in self-cultivation, five sentences distinguish the cause, and one sentence discusses the result. In transforming others, the first sentence is to expound the teachings for beings, and the second sentence is to enable beings to realize and enter the truth. Question: Why is it necessary to speak the Dharma, both for self-cultivation and for transforming others? Answer: People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only cultivate themselves alone. Now that they have become Buddhas, they must ultimately transform beings and also enable them to attain Buddhahood. Regarding the five sentences, they are divided into two parts: the first sentence is to eliminate doubts and extinguish confusion; the last four sentences are to generate understanding. Understanding is divided into two parts: the first sentence is the accomplishment from the Ten Faiths to the Ten Understandings; the last sentence is the purity of understanding and practice, entering the secret realm, so they receive prediction, from the Ten Practices to the Ten Dedications, the meaning of supreme purity is from the First Ground to the Tenth Ground. 'Manifestation of the Cause of Profound Meaning in Names, Phrases, and Intentions of the World', explaining the second part of Chapter 10. The preceding is a citation of the chapter name. 'Manifestation of the Cause of Profound Meaning in Names, Phrases, and Intentions of the World', as shown below, explaining the place in the sutra. 'As in the sutra, I have seen this auspicious sign in past Buddhas, hence I now manifest this auspicious sign'. Question: Where does 'the profound meaning in names, phrases, and intentions' mainly explain in the sutra? Answer: It is the sutra text 'to enable all beings to hear and know the Dharma that is difficult to believe in all the worlds'. Enabling people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to attain Buddhahood is precisely something difficult to believe. The departure of five thousand people is something difficult to understand. Question: Why is it said 'the profound meaning in names, phrases, and intentions'? Answer: The teachings are to reveal the truth that is being explained, which transcends words. The words that explain the truth also transcend words. Therefore, it is said below: 'This Dharma cannot be shown, the realm of words is extinguished'. 'Manifestation of the Cause of Rareness', explaining the sutra text of Chapter 3. The preceding is a citation of the chapter name. 'Manifestation of the Cause of Rareness', with immeasurable time. -------------------------------------------------------------------------------- 下释章。前释次举经示释处。
Chinese
以无量时不可得故不可思议不可称不可量者示现过彼阿僧祇劫不可得故复示现五种劫一者夜二者昼三者月四者时五者年示现彼无量无边劫故 释中为二。一者明阿僧祇劫不可说。二者明时不可说。阿僧祇劫不可说者。以有无量阿僧祇故也。复示现五种劫者。此第二明时不可说也。问。昼夜等云何亦名劫。答。外国称劫簸。此翻为分别时节。故劫是时之通名也。但经中取天地始终者。立其通称名为之劫。日月昼夜受其别名。问。章名中何故云现见希有因成就。答。以过去久远时方有说法华之事故名希有 如经已下第二示释处。 如经如过去无量无边不可思议阿僧祇劫尔时有佛号日月灯明乃至得阿耨多罗三藐三菩提成就一切种智故 此但取经过去无量无边劫示释处。从尔时有佛号日月灯明下。并不释也 现见胜妙因成就者。释第四。前牒名。 现见胜妙因成就者 言胜妙因者。二万亿佛说法皆七善文为胜妙 以诸佛菩萨自受用示现故者。第二解释。前释次示经处。 以诸佛菩萨自受用示现故 佛受用七善化物。菩萨亦然。故云受用 如经下示经处。 如经次复有佛亦名日月灯明乃至所可说法初中后善故 此但取后所可说法初中后善不取前文也。以二万佛说法 现代汉语译本 下文解释本章。前面解释了依次引用经文来显示解释之处。 ‘以无量时不可得故不可思议不可称不可量者’，这是为了显示过去那不可得的阿僧祇劫（asaṃkhya-kalpa，无数大劫），所以又显示五种劫：一是夜，二是昼，三是月，四是时，五是年，这是为了显示那无量无边的劫数。解释中分为两部分。一是说明阿僧祇劫不可说，二说明时间不可说。阿僧祇劫不可说，是因为有无量的阿僧祇劫的缘故。‘复示现五种劫者’，这是第二部分说明时间不可说。问：昼夜等为什么也叫劫？答：外国称劫簸（kalpa），这里翻译为分别时节，所以劫是时间的通称。但经文中取天地始终作为劫，立其通称名为劫，日月昼夜是它的别名。问：本章名称中为什么说‘现见希有因成就’？答：因为过去久远之时才有说法华经这件事，所以名为希有。 ‘如经’以下是第二部分显示解释之处。 ‘如经：如过去无量无边不可思议阿僧祇劫，尔时有佛，号日月灯明…乃至得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），成就一切种智（sarva-jñāna，一切智慧）’，这里只取经文中过去无量无边劫来显示解释之处，从‘尔时有佛号日月灯明’以下，就不解释了。‘现见胜妙因成就者’，解释第四点，前面是依照名称。 ‘现见胜妙因成就者’，说‘胜妙因’，是因为二万亿佛说法都是七善之文，所以是胜妙。‘以诸佛菩萨自受用示现故者’，第二部分是解释，前面解释了依次显示经文之处。 ‘以诸佛菩萨自受用示现故’，佛受用七善来教化，菩萨也是这样，所以说是受用。‘如经’以下是显示经文之处。 ‘如经：次复有佛，亦名日月灯明…乃至所可说法初中后善故’，这里只取后面所说的法初中后善，不取前面的文字。因为二万佛说法。