English
English version: Explanation and listing of the sutra are easy to understand: 'Accomplishment of the cause of present vision and entry.' This explains the eighth point. The seventh section above clarifies the transformative deeds of Wonderful Light. Now, it clarifies that the eight princes benefited from hearing the Dharma, which is the accomplishment of the cause of entry. 'Accomplishment of the cause of present vision and entry': Because those princes attained great Bodhi, as the sutra says, 'These princes will all attain Buddhahood.' Explanation and listing of the sutra are easy to understand: 'Accomplishment of the cause of present memory.' The ninth section explains the memory of Wonderful Light. 'Accomplishment of the cause of present memory': The princes transformed in the past all attained Buddhahood, hence the name 'accomplishment of the cause of memory.' 'For the sake of explaining the Dharma to others and benefiting them': As the sutra says, 'The last one to attain Buddhahood is named Burning Light, and he is respected and praised.' 'As the sutra says' does not directly explain the sutra text but explains the meaning of the sutra. It clarifies the memory of the eight princes transformed in the past attaining Buddhahood. Later, it recalls Burning Light transforming Shakya into Buddhahood and even Maitreya into Buddhahood. 'Accomplishment of the cause of matters experienced personally.' The tenth section explains the memory of Manjushri. 'Accomplishment of the cause of matters experienced personally': In the past, as Wonderful Light, he was able to understand and explain the Lotus Sutra and further expound it for others. This is personally experiencing supreme bliss. 'Because Manjushri personally experiences supreme bliss': As the sutra says, 'Maitreya, you should know that, because the Buddhas protect and remember you, you are called 'Seeker of Fame,' showing that you know about past events and also showing that you have fully obtained that Dharma.' 'As the sutra says' below, is Wonderful Light Bodhisattva any different? It is my own body. This sentence is directly explained. 'You are called 'Seeker of Fame'.' Separately explain the matter of knowing Maitreya. Two sentences. First, explain that Maitreya was initially called 'Seeker of Fame.' Furthermore, showing that he obtained that Dharma, it shows Maitreya's final name. Because Maitreya also fully obtained this Dharma and attained Buddhahood. Disciple of the Tendai school, Shiguang, from Japan, compiled this. Commentary on the Lotus Sutra Treatise, Volume 1 (End) Taisho Tripitaka, Volume 40, No. 1818, Commentary on the Lotus Sutra Treatise Commentary on the Lotus Sutra Treatise, Volume 2 (Expedient Means Chapter) Composed by Huiji Zang The thirteenth name among the seventeen names in the treatise --------------------------------------------------------------------------------
Chinese
一切诸佛大巧方便经。依此法门成大菩提。已为众生说人天二乘等法名大巧方便。故云方便品。又下论明佛有七种方便。故云方便品。依下论末论主开方便为五段。一说妙法功德。次说如来法师功德。三明大众三义。四明如来四义。五释四种疑就文二。前牒经。次论释。经文既长。今前科之。然后更取论释。依论科经为三。一叙如来起定。 方便品 经曰尔时世尊入甚深三昧正念不动以如实智观从三昧安详而起 从定起已告舍利弗下。第二出对扬之人。 起已告舍利弗 从诸佛智慧已下。第三明二种功德。一妙法功德。二法师功德。明二种功德即二。初章二者。一总明内证甚深阿含甚深。 诸佛智慧甚深无量其智慧门难见难觉难知难解难入如来所证一切声闻辟支佛等所不能知 从何以故下。第二别明阿含甚深又开八别。初明受持读诵甚深。 何以故舍利弗如来应正遍知已曾亲近供养无量百千万亿那由他无数诸佛 于诸佛所下。第二明修行甚深。 于诸佛所尽行诸佛修阿耨多罗三藐三菩提法 舍利弗如来已于下。第三明果行甚深。 舍利弗如来已于无量百千万亿那由他劫勇猛精进所作成就 名称普闻下。第四明增长功德甚深。 名称普闻 舍利弗如来毕竟下。第五明决妙事 现代汉语译本 《一切诸佛大巧方便经》。依据此法门成就大菩提（Anuttara-samyak-sambodhi，无上正等正觉）。已经为众生宣说人天二乘等法，名为大巧方便，所以叫做《方便品》。又下面的论述阐明佛有七种方便，所以叫做《方便品》。依据下面的论述，论主将方便分为五个阶段：一是宣说妙法的功德，二是宣说如来法师的功德，三是阐明大众的三种意义，四是阐明如来的四种意义，五是解释四种疑问。就文义而言分为两部分，前面是引述经文，后面是论述解释。因为经文很长，现在先进行分科，然后再选取论述解释。依据论述将经文分为三个部分：一是叙述如来入定。 《方便品》 经文说：‘当时世尊进入甚深三昧（Samadhi，禅定），以正念不动，用如实智观察，从三昧中安详而出。’从‘从定起已告舍利弗（Sariputra）’以下，是第二部分，阐述对话的人。 ‘起已告舍利弗’ 从‘从诸佛智慧已下’，是第三部分，阐明两种功德：一是妙法的功德，二是法师的功德。阐明两种功德即分为两部分，最初的章节分为两个方面：一是总的阐明内证甚深阿含（Agama，阿含经）的甚深。 ‘诸佛智慧甚深无量，其智慧之门难以见到，难以觉察，难以知晓，难以理解，难以进入，如来所证悟的一切，声闻（Sravaka，阿罗汉）辟支佛（Pratyekabuddha，缘觉）等都不能知晓。’从‘何以故下’，是第二部分，分别阐明阿含的甚深，又分为八个方面。首先阐明受持读诵的甚深。 ‘什么缘故呢？舍利弗，如来应正遍知（Tathagata Arhat Samyak-sambuddha，如来阿罗汉正等觉）已经亲近供养无量百千万亿那由他（Nayuta，数量单位）无数诸佛。’ 从‘于诸佛所下’，是第二部分，阐明修行的甚深。 ‘于诸佛所，尽行诸佛所修的阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi Dharma，无上正等正觉之法）。’ ‘舍利弗如来已于下’，是第三部分，阐明果行甚深。 ‘舍利弗，如来已经在无量百千万亿那由他劫中勇猛精进所作成就。’ ‘名称普闻下’，是第四部分，阐明增长功德的甚深。 ‘名称普闻’ ‘舍利弗如来毕竟下’，是第五部分，阐明决妙事。
English
English version The ‘Great Skillful Means’ Sutra of All Buddhas. According to this Dharma method, one attains Anuttara-samyak-sambodhi (supreme complete enlightenment). It has already expounded the Dharma of humans and gods, the Two Vehicles, etc., for sentient beings, and is named ‘Great Skillful Means,’ hence the title ‘Skillful Means Chapter.’ Furthermore, the following treatise clarifies that the Buddha has seven kinds of skillful means, hence the title ‘Skillful Means Chapter.’ According to the following treatise, the author divides skillful means into five sections: first, expounding the merits of the wonderful Dharma; second, expounding the merits of the Tathagata (Thus Come One) Dharma master; third, clarifying the three meanings of the assembly; fourth, clarifying the four meanings of the Tathagata; and fifth, explaining the four doubts. In terms of the text, it is divided into two parts: the first part cites the sutra, and the second part discusses the explanation. Because the sutra is very long, we will first divide it into sections and then select the discussion and explanation. According to the discussion, the sutra is divided into three parts: first, narrating the Tathagata entering Samadhi (meditative absorption). ‘Skillful Means Chapter’ The sutra says: ‘At that time, the World Honored One entered deep Samadhi, with right mindfulness unmoving, observing with true wisdom, and arising peacefully from Samadhi.’ From ‘Having arisen from Samadhi, he addressed Sariputra (one of the Buddha's chief disciples)’ onwards, is the second part, explaining the person in the dialogue. ‘Having arisen, he addressed Sariputra’ From ‘From the wisdom of all Buddhas onwards,’ is the third part, clarifying two kinds of merits: first, the merits of the wonderful Dharma; second, the merits of the Dharma master. Clarifying the two kinds of merits is divided into two parts. The initial chapter is divided into two aspects: first, generally clarifying the profound Agama (collection of early Buddhist texts) that is deeply realized internally. ‘The wisdom of all Buddhas is profound and immeasurable; the gate of their wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, difficult to enter. All that the Tathagata has realized cannot be known by Sravakas (hearers/disciples), Pratyekabuddhas (solitary realizers), etc.’ From ‘What is the reason for this?’ onwards, is the second part, separately clarifying the profundity of the Agama, which is further divided into eight aspects. First, clarifying the profundity of upholding, reciting, and studying. ‘What is the reason for this? Sariputra, the Tathagata Arhat Samyak-sambuddha (the Thus Come One, worthy of offerings, perfectly enlightened) has already been close to and made offerings to immeasurable hundreds of thousands of millions of Nayutas (a large number) of countless Buddhas.’ From ‘In the presence of all Buddhas’ onwards, is the second part, clarifying the profundity of practice. ‘In the presence of all Buddhas, he has fully practiced the Dharma of Anuttara-samyak-sambodhi Dharma (the Dharma of unsurpassed, complete and perfect enlightenment) that all Buddhas practice.’ ‘Sariputra, the Tathagata has’ onwards, is the third part, clarifying the profundity of the fruit of practice. ‘Sariputra, the Tathagata has already accomplished what he has done through courageous and diligent effort in immeasurable hundreds of thousands of millions of Nayutas of kalpas (eons).’ ‘His name is universally heard’ onwards, is the fourth part, clarifying the profundity of increasing merits. ‘His name is universally heard.’ ‘Sariputra, the Tathagata ultimately’ onwards, is the fifth part, clarifying the decisive and wonderful matter. -------------------------------------------------------------------------------- 心甚深。
Chinese
舍利弗如来毕竟成就希有之法 舍利弗难解之法下。第六明无上甚深。 舍利弗难解之法如来能知 舍利弗难解法者已下。第七明入甚深。 舍利弗难解法者诸佛如来随宜所说意趣难解 一切声闻辟支佛下。第八明不共二乘所作住持甚深。 一切声闻辟支佛等所不能知 何以故舍利弗下。第二次明如来法师功德。妙法功德是佛之自德。法师功德是佛化他德。又开为二。一初总明法师功德。 何以故舍利弗诸佛如来自在说因成就故 从舍利弗下别明法师功德。就中复二。一略明如来具四功德皆为法师。第二广明四种功德。初亦是标章门。第二名为释章门。 舍利弗如来成就种种方便种种知见种种念观种种言辞 言四功德者。一种种方便者约住功德。种种知见者第二教化功德。种种念观者谓毕竟成就功德。种种言辞下。第四说功德 舍利弗吾从成佛已来已下。第二广明四种功德。即释四章门。即为四别。第一前广住功德。 舍利弗吾从成佛已来于彼彼处广演言教无数方便引导众生于诸着处令得解脱 舍利弗知见下。广上第二教化功德。 舍利弗如来知见方便到于彼岸 舍利弗如来知见广大下。广上第三毕竟成就功德。 舍利弗如来知见广大深远无障无 心甚深。 （心非常深奥。） 舍利弗（Śāriputra，佛陀十大弟子之一）！如来（Tathāgata，佛陀的称号之一）毕竟成就希有之法。 舍利弗！难解之法（指佛法的深奥难懂之处）。以下第六点说明佛法无上甚深。 舍利弗！难解之法，如来能知。 舍利弗！难解之法者，以下第七点说明证入甚深。 舍利弗！难解之法，诸佛如来随宜所说，意趣难解。 一切声闻（Śrāvaka，听闻佛法而修行的弟子）辟支佛（Pratyekabuddha，又称缘觉或独觉，不依师教，自己悟道的修行者）等所不能知。 以下第八点说明佛法不共二乘（声闻乘和缘觉乘）所作住持甚深。 何以故？舍利弗！以下第二次说明如来法师的功德。妙法功德是佛的自德，法师功德是佛化他的德。又分为二：一、首先总明法师功德。 何以故？舍利弗！诸佛如来自在说因成就故。 从舍利弗以下分别说明法师功德。其中又分为二：一、略明如来具四功德皆为法师。第二、广明四种功德。初亦是标章门，第二名为释章门。 舍利弗！如来成就种种方便、种种知见、种种念观、种种言辞。 言四功德者：一种种方便者，约住功德。种种知见者，第二教化功德。种种念观者，谓毕竟成就功德。种种言辞下，第四说功德。 舍利弗！吾从成佛已来已下，第二广明四种功德，即解释四章门，即为四别。第一前广住功德。 舍利弗！吾从成佛已来，于彼彼处广演言教，无数方便引导众生，于诸着处令得解脱。 舍利弗！知见下，广上第二教化功德。 舍利弗！如来知见方便到于彼岸。 舍利弗！如来知见广大下，广上第三毕竟成就功德。 舍利弗！如来知见广大深远无障无碍。