English
English version Explanation of the following chapter. The previous explanation cited the scripture to show the points of explanation. 'Because immeasurable time is unattainable, inconceivable, inexpressible, and unquantifiable,' this is to show that past unattainable asaṃkhya-kalpas (asaṃkhya-kalpa, countless great eons) are unattainable, so it further shows five types of kalpas: first, night; second, day; third, month; fourth, hour; fifth, year. This is to show those immeasurable and boundless kalpas. The explanation is divided into two parts: first, to clarify that asaṃkhya-kalpas are inexpressible; second, to clarify that time is inexpressible. Asaṃkhya-kalpas are inexpressible because there are countless asaṃkhya-kalpas. 'Further showing five types of kalpas' is the second part, clarifying that time is inexpressible. Question: Why are day and night also called kalpas? Answer: Foreign countries call it kalpa, which is translated here as distinguishing time and seasons, so kalpa is a general term for time. However, the scripture takes the beginning and end of heaven and earth as kalpas, establishing it as a general term, while days, months, and nights are its specific names. Question: Why does the chapter name say 'Manifestation of Rare Cause Accomplishment'? Answer: Because the Dharma Flower Sutra (Saddharma Puṇḍarīka Sūtra) was preached in the distant past, it is called rare. 'As in the Sutra' below is the second part, showing the points of explanation. 'As in the Sutra: As in the past, immeasurable, boundless, inconceivable asaṃkhya-kalpas, at that time there was a Buddha named Sun Moon Light... until he attained anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), accomplishing all sarva-jñāna (sarva-jñāna, all wisdom),' here only the past immeasurable and boundless kalpas from the scripture are taken to show the points of explanation. From 'At that time there was a Buddha named Sun Moon Light' onwards, it is not explained. 'Manifestation of Excellent Cause Accomplishment' explains the fourth point, following the name. 'Manifestation of Excellent Cause Accomplishment,' saying 'Excellent Cause' because the Dharma preached by twenty trillion Buddhas is all in seven excellent phrases, so it is excellent. 'Because all Buddhas and Bodhisattvas manifest for their own enjoyment' is the second part, which is an explanation. The previous explanation showed the points of scripture in order. 'Because all Buddhas and Bodhisattvas manifest for their own enjoyment,' Buddhas use the seven excellences to teach, and Bodhisattvas do the same, so it is called enjoyment. 'As in the Sutra' below shows the points of scripture. 'As in the Sutra: Then there was another Buddha, also named Sun Moon Light... until the Dharma preached was good in the beginning, middle, and end,' here only the Dharma preached later, which is good in the beginning, middle, and end, is taken, not the previous text. Because twenty thousand Buddhas preached the Dharma. --------------------------------------------------------------------------------
Chinese
门具七善故云所可说法初中后善。所以一处合释之也 现见受用大因成就者。释第五。前牒章名。 现见受用大因成就者 受用大因者。释王子未出家时受胜妙乐。乃至释大众六十劫听法华经受于法乐不生疲倦。故名现见受用大因成就也 是时王子第二解释。 是时王子受胜妙乐各舍出家复彼大众于尔许时不生疲倦心故 易知 如经下示释处。 如经其最后佛未出家时乃至佛授记已便于中夜人无余涅槃故 现见摄取一切诸佛转法轮因成就者。第六前牒章名。上来五章明佛化行事竟。四章属能化益物。次一明所化益物。今辨菩萨佛灭度后弘经。即是转法轮不断事。 现见摄取一切诸佛转法轮因成就者 言一切佛者。现见一切佛转之于前。菩萨于佛灭后敷之不绝。即令一切佛法转不绝。故言一切也。 法轮不断故 如经佛灭度后妙光菩萨持妙法莲华经满八十小劫为人演说故 释及列经易知 现见善坚实如来法轮因成就者。释第七前牒章名。 现见善坚实如来法轮因成就者 而言善坚实如来法轮者。妙光从八十劫已后乃至令八子坚固无上菩提已无量时就。法轮不坏名为善坚实如来法轮。 佛灭度后无量时说故 如经日月灯明佛八子皆师妙光乃至皆令其坚固阿耨多罗三藐三菩提故 现代汉语译本： ‘门具七善故云所可说法初中后善。所以一处合释之也’：这是因为具备了七种善的缘故，所以说所说的法从开始、中间到最后都是善的。因此在这里一并解释。 ‘现见受用大因成就者’：这是解释第五点。前面是章节的名称。 ‘现见受用大因成就者’：‘受用大因者’，解释王子未出家时享受殊胜美妙的快乐，乃至解释大众六十劫听《法华经》享受法乐而不感到疲倦，所以称为‘现见受用大因成就’。 ‘是时王子第二解释’：这是第二种解释。 ‘是时王子受胜妙乐各舍出家复彼大众于尔许时不生疲倦心故’：容易理解。‘如经下示释处’：如同经文下面所显示的解释之处。 ‘如经其最后佛未出家时乃至佛授记已便于中夜人无余涅槃故’：如同经文所说，最后的佛未出家时，乃至佛授记之后，便在半夜进入无余涅槃。 ‘现见摄取一切诸佛转法轮因成就者’：这是第六点，前面是章节的名称。上面五章阐明佛的教化行为完毕。四章属于能教化利益众生，接下来一章阐明所教化利益众生。现在辨明菩萨在佛灭度后弘扬佛经，这就是转法轮不断绝的事业。 ‘现见摄取一切诸佛转法轮因成就者’：说到‘一切佛’，是说现见一切佛在前面转法轮，菩萨在佛灭度后弘扬而不绝，就能使一切佛法流转不绝，所以说‘一切’。 ‘法轮不断故’：因为法轮不断绝。‘如经佛灭度后妙光菩萨持妙法莲华经满八十小劫为人演说故’：如同经文所说，佛灭度后，妙光菩萨持《妙法莲华经》满了八十小劫为人演说。 ‘释及列经易知’：解释以及列举经文，容易理解。‘现见善坚实如来法轮因成就者’：这是解释第七点，前面是章节的名称。 ‘现见善坚实如来法轮因成就者’：说到‘善坚实如来法轮’，是说妙光从八十劫以后，乃至使八个儿子坚固无上菩提之后，经过无量的时间，法轮不坏，称为‘善坚实如来法轮’。 ‘佛灭度后无量时说故’：因为在佛灭度后无量的时间里说法。‘如经日月灯明佛八子皆师妙光乃至皆令其坚固阿耨多罗三藐三菩提故’：如同经文所说，日月灯明佛的八个儿子都以妙光为师，乃至都使他们坚固阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。
English
English version: 'The seven goodnesses of the gate, therefore it is said that what can be spoken is good from beginning to middle to end. Therefore, it is explained together in one place': This is because it possesses the seven kinds of goodness, so it is said that the Dharma spoken is good from beginning, middle to end. Therefore, it is explained together here. 'Manifestly seeing and enjoying the accomplishment of great causes': This explains the fifth point. The previous is the chapter name. 'Manifestly seeing and enjoying the accomplishment of great causes': 'Enjoying great causes' explains the prince enjoying the supreme and wonderful joy before leaving home, and even explains the assembly listening to the *Lotus Sutra* for sixty kalpas and enjoying the joy of Dharma without feeling tired, so it is called 'manifestly seeing and enjoying the accomplishment of great causes'. 'At that time, the prince, the second explanation': This is the second explanation. 'At that time, the princes enjoyed supreme and wonderful joy, each left home, and that assembly did not feel tired at that time': Easy to understand. 'As the sutra shows the place of explanation below': As the sutra shows the place of explanation below. 'As the sutra says, when the last Buddha had not yet left home, until the Buddha had given the prediction, he entered nirvana without remainder in the middle of the night': As the sutra says, when the last Buddha had not yet left home, until the Buddha had given the prediction, he entered nirvana without remainder in the middle of the night. 'Manifestly seeing and gathering the accomplishment of the cause of turning the Dharma wheel of all Buddhas': This is the sixth point, the previous is the chapter name. The above five chapters clarify the Buddha's teaching activities. Four chapters belong to being able to teach and benefit sentient beings, and the next chapter clarifies what is taught and benefits sentient beings. Now, it clarifies that the Bodhisattvas promote the sutras after the Buddha's parinirvana, which is the continuous cause of turning the Dharma wheel. 'Manifestly seeing and gathering the accomplishment of the cause of turning the Dharma wheel of all Buddhas': Speaking of 'all Buddhas', it means manifestly seeing all Buddhas turning the Dharma wheel in front, and the Bodhisattvas promote it without interruption after the Buddha's parinirvana, which can make all the Buddha's Dharma flow continuously, so it is called 'all'. 'The Dharma wheel is uninterrupted': Because the Dharma wheel is uninterrupted. 'As the sutra says, after the Buddha's parinirvana, Bodhisattva Wonderful Light held the *Wonderful Dharma Lotus Sutra* and preached it to people for eighty small kalpas': As the sutra says, after the Buddha's parinirvana, Bodhisattva Wonderful Light held the *Wonderful Dharma Lotus Sutra* and preached it to people for eighty small kalpas. 'Explanation and listing of the sutras are easy to understand': Explanation and listing of the sutras are easy to understand. 'Manifestly seeing the good and solid cause of the Tathagata's Dharma wheel': This explains the seventh point, the previous is the chapter name. 'Manifestly seeing the good and solid cause of the Tathagata's Dharma wheel': Speaking of 'the good and solid Tathagata's Dharma wheel', it means that Wonderful Light, from eighty kalpas later, until he has solidified the unsurpassed Bodhi of the eight sons, after countless times, the Dharma wheel is not broken, it is called 'the good and solid Tathagata's Dharma wheel'. 'Because it is said for countless times after the Buddha's parinirvana': Because it is said for countless times after the Buddha's parinirvana. 'As the sutra says, the eight sons of Buddha Sun Moon Light are all teachers of Wonderful Light, and all make them solidify Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment)' : As the sutra says, the eight sons of Buddha Sun Moon Light are all teachers of Wonderful Light, and all make them solidify Anuttara-samyak-sambodhi. --------------------------------------------------------------------------------
Chinese
释及列经易知 现见进入因成就者。此释八。上第七明妙光能化事。今明八子闻法得益。即是进入因成就也。 现见进入因成就者 彼诸王子得大菩提故如经是诸王子乃至皆成佛道故 释及列经易知 现见忆念因成就者。释第九明妙光忆念。 现见忆念因成就者 过去化王子皆得成佛。故名忆念因成就。 为他说法利益他故 如经其最后成佛者名曰然灯乃至尊重赞叹故 如经者不正释经文。但释经意。明忆念过去化八子成佛。后忆念燃灯化释迦成佛乃至弥勒成佛也 现见自身所迳事因成就者。释第十明文殊忆念。 现见自身所迳事因成就者 过去为妙光能悟解法华。复能为人演说。即是自身受胜妙乐。 以文殊自身受胜妙乐故 如经弥勒当知乃至佛所护念故汝号求名者示现知彼过去事故复示现得彼法具足故 如经者下但妙光菩萨岂异。我身是也。直释此一句。汝号求名者。别释知弥勒事。二句。初释弥勒始号求名。复示现得彼法故。示弥勒终名。以弥勒亦得此法具足成佛也。 日东天台后学沙门实观分会 法华论疏卷第一(终) 大正藏第 40 册 No. 1818 法华论疏 法华论疏卷中(方便品) 胡吉藏撰 依论十七种名中第十三名 现代汉语译本： 释及列经易知：现见进入因成就者。此释八。上第七明妙光（Wonderful Light）能化之事。今明八子闻法得益，即是进入因成就也。 现见进入因成就者：彼诸王子得大菩提故，如经‘是诸王子乃至皆成佛道’故。释及列经易知：现见忆念因成就者。释第九明妙光（Wonderful Light）忆念。 现见忆念因成就者：过去化王子皆得成佛，故名忆念因成就。 为他说法利益他故：如经‘其最后成佛者名曰然灯（Burning Light）乃至尊重赞叹’故。如经者不正释经文，但释经意。明忆念过去化八子成佛。后忆念燃灯（Burning Light）化释迦（Shakya）成佛乃至弥勒（Maitreya）成佛也。现见自身所迳事因成就者。释第十明文殊（Manjushri）忆念。 现见自身所迳事因成就者：过去为妙光（Wonderful Light）能悟解法华（Lotus Sutra），复能为人演说。即是自身受胜妙乐。 以文殊（Manjushri）自身受胜妙乐故：如经‘弥勒（Maitreya）当知乃至佛所护念故汝号求名者示现知彼过去事故复示现得彼法具足故’。如经者下但妙光菩萨（Wonderful Light Bodhisattva）岂异。我身是也。直释此一句。汝号求名者。别释知弥勒（Maitreya）事。二句。初释弥勒（Maitreya）始号求名。复示现得彼法故。示弥勒（Maitreya）终名。以弥勒（Maitreya）亦得此法具足成佛也。 日东天台后学沙门实观分会 法华论疏卷第一(终) 大正藏第 40 册 No. 1818 法华论疏 法华论疏卷中(方便品) 胡吉藏撰 依论十七种名中第十三名