English
The mind is very profound. (The mind is extremely profound.) Śāriputra! The Tathāgata ultimately achieves rare and wonderful dharmas. Śāriputra! Difficult-to-understand dharmas (referring to the profound and difficult aspects of the Buddha's teachings). The following sixth point explains the unsurpassed profundity of the Dharma. Śāriputra! The Tathāgata can know the difficult-to-understand dharmas. Śāriputra! Those difficult-to-understand dharmas, the following seventh point explains entering into profundity. Śāriputra! The difficult-to-understand dharmas, the Buddhas and Tathāgatas speak according to the occasion, and their intended meanings are difficult to understand. All Śrāvakas and Pratyekabuddhas are unable to know. The following eighth point explains that the Dharma is not shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and that its maintenance is profound. Why is this? Śāriputra! The following second part explains the merits and virtues of the Tathāgata as a Dharma teacher. The merits and virtues of the wonderful Dharma are the Buddha's own virtues, and the merits and virtues of the Dharma teacher are the Buddha's virtues in transforming others. It is further divided into two: first, a general explanation of the merits and virtues of the Dharma teacher. Why is this? Śāriputra! The Buddhas and Tathāgatas freely speak of causes and achieve them. From Śāriputra onwards, the merits and virtues of the Dharma teacher are explained separately. Among them, there are two divisions: first, a brief explanation that the Tathāgata possesses four merits and virtues and is a Dharma teacher. Second, a detailed explanation of the four types of merits and virtues. The first is also the chapter on marking, and the second is called the chapter on explanation. Śāriputra! The Tathāgata achieves various skillful means, various knowledges and views, various mindfulness and contemplations, and various eloquent speeches. Speaking of the four merits and virtues: the various skillful means refer to the merits and virtues of abiding. The various knowledges and views refer to the second merit and virtue of teaching and transforming. The various mindfulness and contemplations refer to the merit and virtue of ultimately achieving. The various eloquent speeches below refer to the fourth merit and virtue of speaking. Śāriputra! From the time I attained Buddhahood onwards, the second part explains the four merits and virtues in detail, which is to explain the four chapters, which are four distinctions. First, the merits and virtues of abiding are extensively explained. Śāriputra! From the time I attained Buddhahood onwards, in various places, I have extensively expounded teachings, using countless skillful means to guide sentient beings, enabling them to be liberated from all attachments. Śāriputra! Below 'knowledge and views', the second merit and virtue of teaching and transforming is extensively explained. Śāriputra! The Tathāgata's knowledge and views and skillful means have reached the other shore. Śāriputra! Below 'the Tathāgata's knowledge and views are vast', the third merit and virtue of ultimately achieving is extensively explained. Śāriputra! The Tathāgata's knowledge and views are vast, profound, and without obstruction. --------------------------------------------------------------------------------
Chinese
碍力无所畏不共法根力菩提分禅定解脱三昧三摩跋提皆已具足 舍利弗诸佛如来深入下。广上第四说功德。就文更开七别。即有七舍利弗。第一明种种解成就。 舍利弗诸佛如来深入无际成就一切未曾有法 舍利弗如来下。第二别言语成就。 舍利弗如来能种种分别巧说诸法言辞柔软悦可众心 止舍利弗下。第三明相成就。 止舍利弗不须复说 舍利弗佛所成就下。第四明堪成就。 舍利弗佛所成就第一希有难解之法 舍利弗唯佛与佛下。第五明无量种成就。 舍利弗唯佛与佛说法诸佛如来能知彼法究竟实相 舍利弗唯佛如来下。第六明觉体成就。 舍利弗唯佛如来知一切法 舍利弗唯佛能说下。第七明随顺众生意为说修行法成就。就文又四。一总明如来说一切法。 舍利弗唯佛如来能说一切法 从何等法下。第二别明说证等五种法。 何等法云何法何似法何相法何体法 何等云何下。第三明说教等五法。 何等云何何似何相何体 如是等一切法下。第四总结证教二法如来现见非不现见。 如是等一切法如来现见非不现见 今且示文处。后依论别释 论曰下第二论释。就文为二。第一总释一部经。第二别解。 论曰自此已下示现所说法因果相应 现代汉语译本 ‘碍力’（Arya-bala，圣力）无所畏惧，‘不共法’（avenika-dharma，佛独有的功德）的根、力、‘菩提分’（bodhyanga，菩提的组成部分）、禅定、解脱、‘三昧’（samadhi，禅定）、‘三摩跋提’（samapatti，等至）都已具足。舍利弗（Sariputra），诸佛如来深入下。广上第四说功德。就文更开七别。即有七舍利弗。第一明种种解成就。 舍利弗（Sariputra），诸佛如来深入无际，成就一切未曾有法。舍利弗（Sariputra），如来下。第二别言语成就。 舍利弗（Sariputra），如来能种种分别，巧说诸法，言辞柔软，悦可众心。止舍利弗（Sariputra）下。第三明相成就。 止舍利弗（Sariputra），不须复说。舍利弗（Sariputra），佛所成就下。第四明堪成就。 舍利弗（Sariputra），佛所成就第一希有难解之法。舍利弗（Sariputra），唯佛与佛下。第五明无量种成就。 舍利弗（Sariputra），唯佛与佛说法，诸佛如来能知彼法究竟实相。舍利弗（Sariputra），唯佛如来下。第六明觉体成就。 舍利弗（Sariputra），唯佛如来知一切法。舍利弗（Sariputra），唯佛能说下。第七明随顺众生意为说修行法成就。就文又四。一总明如来说一切法。 舍利弗（Sariputra），唯佛如来能说一切法。从何等法下。第二别明说证等五种法。 何等法？云何法？何似法？何相法？何体法？何等云何下。第三明说教等五法。 何等？云何？何似？何相？何体？如是等一切法下。第四总结证教二法如来现见非不现见。 如是等一切法，如来现见，非不现见。今且示文处。后依论别释。论曰下第二论释。就文为二。第一总释一部经。第二别解。 论曰自此已下示现所说法因果相应
English
English version ‘Arya-bala’ (holy powers) is fearless, and the roots, powers, ‘bodhyanga’ (parts of enlightenment), meditation, liberation, ‘samadhi’ (concentration), and ‘samapatti’ (attainment) of ‘avenika-dharma’ (unique qualities of a Buddha) are all complete. Sariputra, the Tathagatas (Thus Come Ones) deeply enter the lower realms. The fourth section extensively discusses merits. The text is further divided into seven distinctions, resulting in seven instances of ‘Sariputra’. The first clarifies the accomplishment of various understandings. Sariputra, the Tathagatas deeply enter the boundless and accomplish all unprecedented dharmas (teachings). Sariputra, following ‘Tathagata’. The second distinguishes the accomplishment of speech. Sariputra, the Tathagata can skillfully explain all dharmas with various distinctions, using gentle and pleasing words that delight the hearts of all. Stop, Sariputra, following. The third clarifies the accomplishment of characteristics. Stop, Sariputra, there is no need to speak further. Sariputra, following ‘what the Buddha has accomplished’. The fourth clarifies the accomplishment of worthiness. Sariputra, what the Buddha has accomplished is the foremost, rare, and difficult-to-understand dharma. Sariputra, following ‘only a Buddha and a Buddha’. The fifth clarifies the accomplishment of countless kinds. Sariputra, only a Buddha and a Buddha can preach, and the Tathagatas can know the ultimate true nature of that dharma. Sariputra, following ‘only the Buddha Tathagata’. The sixth clarifies the accomplishment of the awakened essence. Sariputra, only the Buddha Tathagata knows all dharmas. Sariputra, following ‘only the Buddha can speak’. The seventh clarifies the accomplishment of speaking the practice dharma in accordance with the minds of sentient beings. The text is further divided into four. The first generally clarifies that the Tathagata speaks all dharmas. Sariputra, only the Buddha Tathagata can speak all dharmas. Following ‘what kind of dharma’. The second specifically clarifies the five kinds of dharmas: speaking, realization, etc. What kind of dharma? What is dharma? What is it like as dharma? What is the appearance of dharma? What is the substance of dharma? Following ‘what kind, how’. The third clarifies the five dharmas: teaching, etc. What kind? How? What is it like? What is the appearance? What is the substance? Following ‘all such dharmas’. The fourth concludes that the Tathagata directly sees the two dharmas of realization and teaching, not without direct seeing. All such dharmas are directly seen by the Tathagata, not without direct seeing. Now, let us first show the textual location. Later, we will explain it separately according to the treatise. Following ‘Treatise says’ is the second explanation of the treatise. The text is divided into two. The first generally explains the entire sutra. The second explains it separately. The treatise says: From here onwards, it shows that the cause and effect of the dharma being spoken are corresponding. --------------------------------------------------------------------------------
Chinese
知 言所说因果相应知者。近而为言方便一品明因果义。如云受持读诵甚深等明因义。诸佛智慧甚深无量等明果义。远而为言此经唯显一理说一乘唯教一人。故以一乘因果为宗 尔时世尊下。第二牒经解释。有五章经。即为五段。如前所说。初文二。前牒佛从定起及告舍利弗二章经而解释。次牒妙法功德及法师功德而解释。 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起已告舍利弗者 以如实智观者。上一句明正念不动。谓静极。以如实智观谓鉴明。鉴明谓知病识药。从三昧安详而起者。以知病识药既竟。应病授药时至故从定起。起已告舍利弗者出对扬之人也。 示现如来得自在力故如来入定无能惊寤故 示现如来得自在力故者。释上正念不动及如实智观。以定力自在得身心不动及如实观察。如来人定无惊能愕者。释安详而起。以无外缘惊愕故得安详起定也。前明内有自在之力。今明无外缘愕。并是叹无量义定有此二力 何故唯告舍利弗下。释第二对扬之人又开二别。一释不对余声闻。次解不对菩萨。一一中有二。初何以故即是问。 何故唯告尊者舍利弗不告余声闻等者 随甚深智慧下。第二答。 随深智慧与如来相应故 今正说平等大慧。唯身子智慧第一与佛相应。余人不尔 现代汉语译本：知，是指所说的因果相应的知见。从近处来说，《方便品》中阐明了因果的意义。例如，‘受持读诵甚深’等说明了因的意义，‘诸佛智慧甚深无量’等说明了果的意义。从远处来说，这部经只显示一个道理，说的是一乘，只教化一类人。所以以一乘的因果作为宗旨。‘尔时世尊’下，是第二部分，解释经文。有五章经，分为五段，如前所说。首先是第一段，前面是叙述佛从禅定中起身以及告诉舍利弗（Śāriputra）(智慧第一的佛陀十大弟子之一)的两章经文并加以解释。其次是叙述妙法功德以及法师功德并加以解释。 ‘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起已告舍利弗者’，用‘以如实智观’来解释。上一句说明正念不动，指的是静到极点。用‘以如实智观’指的是鉴别明了。鉴别明了指的是知道病症，认识药物。‘从三昧安详而起者’，因为知道病症，认识药物已经完毕，应该根据病症给予药物的时候到了，所以从禅定中起身。‘起已告舍利弗者’，是为了引出对话的人。 ‘示现如来得自在力故如来入定无能惊寤故’，‘示现如来得自在力故者’，解释了上面的正念不动以及如实智观。因为禅定的力量自在，所以身心不动，并且能够如实地观察。‘如来人定无惊能愕者’，解释了安详而起。因为没有外在的因素惊动，所以能够安详地从禅定中起身。前面说明了内在有自在的力量，现在说明没有外在的惊愕。都是赞叹无量义定有这两种力量。‘何故唯告舍利弗下’，解释第二部分对话的人，又分为两个部分。第一部分解释为什么不对其他的声闻（Śrāvaka）(听闻佛陀教诲而证悟的弟子)说，第二部分解释为什么不对菩萨（Bodhisattva）(为求证悟而修行的人)说。每一部分中都有两个小部分。首先是‘何以故’，这就是提问。 ‘何故唯告尊者舍利弗不告余声闻等者’，‘随甚深智慧下’，是第二部分的回答。 ‘随深智慧与如来相应故’，现在要说的是平等的大智慧，只有舍利弗（Śāriputra）(智慧第一的佛陀十大弟子之一)的智慧是第一，与佛相应，其他人不是这样。