English
English version: 'Knowing' refers to the knowledge and views that correspond to cause and effect. In the immediate sense, the 'Expedient Means' chapter clarifies the meaning of cause and effect. For example, 'upholding, reciting, and deeply understanding' and so on, explain the meaning of cause, while 'the wisdom of all Buddhas is profound and immeasurable' and so on, explain the meaning of effect. In the broader sense, this sutra only reveals one principle, speaks of the One Vehicle (Ekāyana), and only teaches one type of person. Therefore, it takes the cause and effect of the One Vehicle as its doctrine. 'At that time, the World-Honored One' below is the second part, explaining the sutra. There are five chapters, divided into five sections, as mentioned earlier. First is the first section, which narrates the Buddha rising from samadhi (deep meditative state) and telling Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and explains these two chapters. Second, it narrates the merits of the wonderful Dharma and the merits of the Dharma teachers, and explains them. 'At that time, the World-Honored One entered deep samadhi, with right mindfulness unmoving, observing with true wisdom, and arising peacefully from samadhi, and after arising, told Śāriputra,' using 'observing with true wisdom' to explain. The previous sentence explains right mindfulness unmoving, referring to extreme stillness. Using 'observing with true wisdom' refers to discerning clearly. Discerning clearly refers to knowing the illness and recognizing the medicine. 'Arising peacefully from samadhi' because knowing the illness and recognizing the medicine is complete, and the time to administer the medicine according to the illness has arrived, therefore arising from samadhi. 'After arising, told Śāriputra,' is to introduce the person in the dialogue. 'Manifesting the Tathāgata's attainment of self-mastery, therefore the Tathāgata enters samadhi without anyone being able to startle or awaken him,' 'Manifesting the Tathāgata's attainment of self-mastery' explains the above right mindfulness unmoving and observing with true wisdom. Because the power of samadhi is self-mastery, therefore the body and mind are unmoving, and one is able to observe truthfully. 'The Tathāgata enters samadhi without anyone being able to startle or awaken him' explains arising peacefully. Because there are no external factors to startle, one is able to arise peacefully from samadhi. The previous part explained that there is internal self-mastery, and now it explains that there is no external startling. Both are praising that the Samadhi of Immeasurable Meaning has these two powers. 'Why only tell Śāriputra' below explains the second part, the person in the dialogue, and is further divided into two parts. The first part explains why not to tell the other Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and the second part explains why not to tell the Bodhisattvas (individuals who practice to attain enlightenment). Each part has two smaller parts. First is 'Why is it so,' which is the question. 'Why only tell the Venerable Śāriputra and not tell the other Śrāvakas, etc.,' 'Following deep wisdom below' is the second part of the answer. 'Following deep wisdom corresponds with the Tathāgata,' what is now being said is equal and great wisdom, only Śāriputra's (one of the ten great disciples of the Buddha, known for his wisdom) wisdom is the foremost and corresponds with the Buddha, others are not like this. --------------------------------------------------------------------------------
Chinese
。是故唯告身子 何故不告诸菩萨者。第三释不告菩萨。初问。次答。 何故不告诸菩萨者 答中初总标五义。 有五种义 从一者已下。别释五义。 一者为诸声闻所应作事故二者为诸声闻回心趣向大菩提故三者护诸听闻恐怯弱故四者为令余人善思念故五者为诸声闻不起所作已办心故 但明声闻有五义。所以须告。一者为声闻所应作事故者。下譬喻品云。我虽说汝等灭度但尽生死而实不灭。今所应作唯佛智慧。菩萨已发佛心行佛已作佛智慧业。故不须告菩萨。声闻未作佛业。欲令其作。是故告之。二者为诸声闻回心趣大菩提故者。菩萨发心趣于大道。故不须告。声闻未回。今欲令回。是故须告也。上令作佛因。今明趣佛果。三者护诸声闻恐怯弱故者。声闻怖佛道长远。是故须告。菩萨不尔。四者为令余人善思念故者。自身子之外人天菩萨之流并称余人。声闻本非作佛人当得作佛。我佛云何不求佛耶。令其思念道理。五者为令声闻不起所作已办心故者。声闻有自保究竟之执。是故须告。菩萨无有此病。故不须告 诸佛智慧甚深无量者。第二释二种功德。即二别。就释妙法中为二。第一总释二种甚深。第二别释阿含甚深。初又二。一正释。二举经示释处。释中为二。一牒。二解释。牒中前牒智慧及甚 现代汉语译本： 因此只告诉舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），为什么不告诉诸位菩萨呢？这是第三个解释不告诉菩萨的原因。首先是提问，然后是回答。 为什么不告诉诸位菩萨呢？回答中首先总括了五种原因。 有五种原因：从第一点开始，分别解释这五种原因。 第一，因为有诸位声闻（Śrāvaka，听闻佛陀教诲而修行的弟子）应该做的事情；第二，为了让诸位声闻回心转意，趋向伟大的菩提（Bodhi，觉悟）；第三，为了保护听闻者，恐怕他们怯懦退缩；第四，为了让其他人好好地思念；第五，为了让诸位声闻不生起已经完成该做之事的想法。只说明声闻有五种原因，所以需要告知。第一，因为有声闻应该做的事情。《譬喻品》中说：‘我虽然说你们灭度，但只是尽了生死，而实际上并没有灭度。’现在应该做的只有佛的智慧。菩萨已经发了佛心，行佛的道路，已经做了佛的智慧事业，所以不需要告诉菩萨。声闻还没有做佛的事业，想要让他们去做，所以告诉他们。第二，为了让诸位声闻回心转意，趋向伟大的菩提。菩萨已经发心趋向大道，所以不需要告诉。声闻还没有回心，现在想要让他们回心，所以需要告诉他们。上面是让他们做佛的因，现在说明趋向佛的果。第三，为了保护诸位声闻，恐怕他们怯懦退缩。声闻害怕佛道长远，所以需要告诉。菩萨不是这样。第四，为了让其他人好好地思念。自身子之外的人天菩萨之流，都称为其他人。声闻本来不是作佛的人，（现在）应当能够作佛，我佛为什么不求佛呢？让他们思念这个道理。第五，为了让声闻不生起已经完成该做之事的想法。声闻有自以为已经达到究竟的执着，所以需要告诉。菩萨没有这种毛病，所以不需要告诉。诸佛的智慧甚深无量。这是第二个解释两种功德，也就是两种区别。在解释妙法中分为两部分：第一，总的解释两种甚深；第二，分别解释阿含（Āgama，佛教经典）的甚深。首先又分为两部分：一是正式解释，二是举经文来指示解释的地方。解释中分为两部分：一是引述，二是解释。引述中，先引述智慧和甚
English
English version: Therefore, it is only told to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). Why not tell the Bodhisattvas? This is the third explanation for not telling the Bodhisattvas. First, a question is posed, then an answer is given. Why not tell the Bodhisattvas? The answer initially summarizes five reasons. There are five reasons: Starting with the first, each of the five reasons is explained separately. First, because there are things that the Śrāvakas (disciples who practice by listening to the Buddha's teachings) should do; second, to cause the Śrāvakas to turn their minds and aspire towards great Bodhi (enlightenment); third, to protect the listeners, fearing they might be timid and retreat; fourth, to cause others to contemplate well; fifth, to prevent the Śrāvakas from developing the thought that they have already completed what needs to be done. It only explains that the Śrāvakas have five reasons, so it is necessary to inform them. First, because there are things that the Śrāvakas should do. The ‘Parable Chapter’ says: ‘Although I say that you have attained extinction, it is only the end of birth and death, but in reality, there is no extinction.’ What should be done now is only the wisdom of the Buddha. The Bodhisattvas have already generated the mind of the Buddha, walk the path of the Buddha, and have already done the work of the Buddha's wisdom, so there is no need to tell the Bodhisattvas. The Śrāvakas have not yet done the work of the Buddha, wanting them to do it, so they are told. Second, to cause the Śrāvakas to turn their minds and aspire towards great Bodhi. The Bodhisattvas have already generated the mind to aspire towards the great path, so there is no need to tell them. The Śrāvakas have not yet turned their minds, now wanting them to turn their minds, so it is necessary to tell them. Above is causing them to do the cause of the Buddha, now explaining aspiring towards the fruit of the Buddha. Third, to protect the Śrāvakas, fearing they might be timid and retreat. The Śrāvakas fear the Buddha's path is long and distant, so it is necessary to tell them. The Bodhisattvas are not like this. Fourth, to cause others to contemplate well. Those outside of Śāriputra, such as humans, devas, and Bodhisattvas, are all called others. The Śrāvakas were not originally people who would become Buddhas, (now) they should be able to become Buddhas, why does my Buddha not seek Buddhahood? Let them contemplate this principle. Fifth, to prevent the Śrāvakas from developing the thought that they have already completed what needs to be done. The Śrāvakas have the attachment of thinking they have already reached the ultimate, so it is necessary to tell them. The Bodhisattvas do not have this problem, so there is no need to tell them. The wisdom of the Buddhas is profound and immeasurable. This is the second explanation of the two kinds of merit, which are two distinctions. In explaining the wonderful Dharma, it is divided into two parts: first, a general explanation of the two kinds of profoundness; second, a separate explanation of the profoundness of the Āgamas (Buddhist scriptures). First, it is again divided into two parts: one is the formal explanation, and the other is citing scriptures to indicate the place of explanation. In the explanation, it is divided into two parts: one is quoting, and the other is explaining. In the quotation, first quoting wisdom and profo -------------------------------------------------------------------------------- 深二章门。
Chinese
诸佛智慧甚深无量者 为诸大众生尊重心下。第二解释。就文为二。初总生起二章。次别释二章。 为诸大众生尊重心毕竟欲闻如来说故 初应有问。佛何故从定起叹智慧甚深无量。故释言。为诸大众生尊重心毕竟欲闻如来说故 言甚深者下。第二释二章门。一释甚深章门。二释智慧章门。就释甚深章门又三。一总明二种甚深。二别明证甚深。三释甚深体。初文标二种劝知。 言甚深者显示二种甚深之义应如是知 何等为二下。列二种甚深。 何等为二一者证甚深谓诸佛智慧甚深无量故二者阿含甚深谓其智慧门甚深无量故言甚深者是总相余者是别 证甚深者。即是内所证法。阿含甚深者。释道安云。阿含名为趣无。说一切法皆趣毕竟空法。故名趣无。僧肇云。阿含名为法归。其为万善府藏众法所归。然阿含正是外国教名通于大小。四阿含等为小也。涅槃云。方等阿含此即大也。言甚深是总相余是别相。是总别者甚深通证教。故言总。而有证教不同。所以称别 证甚深有五种示现下。第二别释证甚深也。 证甚深者有五种示现一者义甚深谓依何等义甚深故二者实体甚深三者内证甚深四者依止甚深五者无上甚深 义甚深者。余初释五深未见文意。后见佛性论及胜鬘经方乃悟解 现代汉语译本 深二章门。 诸佛智慧甚深无量者，为了使众多众生以尊重之心来听闻佛法。第二部分是解释。从文章结构来看，分为两部分。首先总的生起两个章节，然后分别解释这两个章节。 为了使众多众生以尊重之心，最终想要听闻如来所说之法，所以（佛陀才从定中起身赞叹智慧）。首先应该有一个提问：佛陀为何从禅定中起身，赞叹智慧的甚深无量？因此解释说：为了使众多众生以尊重之心，最终想要听闻如来所说之法。‘言甚深者下’，第二部分解释两个章节。一是解释甚深章节，二是解释智慧章节。在解释甚深章节中，又分为三部分：一是总的说明两种甚深，二是分别说明证甚深，三是解释甚深的本体。首先，第一部分标明两种甚深，劝人了解。 ‘言甚深者，显示两种甚深之义，应如是知’。什么是两种甚深呢？下面列出两种甚深。 ‘何等为二？一者证甚深（指诸佛所证悟的境界，甚深而不可测量），谓诸佛智慧甚深无量故；二者阿含（Agama，佛教圣典）甚深，谓其智慧门甚深无量故。言甚深者是总相，余者是别’。证甚深，即是内心所证悟的法。阿含甚深，释道安（Shi Daoan，东晋时期著名佛教学者）说：阿含名为趣无，说明一切法都趋向于毕竟空法，所以名为趣无。僧肇（Sengzhao，东晋时期著名佛教学者）说：阿含名为法归，它是万善的府藏，众多法所归之处。然而，阿含正是外国的教名，通用于大乘和小乘。四阿含等属于小乘。涅槃经（Nirvana Sutra）说：方等（Vaipulya，大乘经典）和阿含，这指的是大乘。‘言甚深是总相，余是别相’。所谓总别，是说甚深通于证和教，所以说是总。但证和教又有不同，所以称之为别。‘证甚深有五种示现下’，第二部分分别解释证甚深。 ‘证甚深者，有五种示现：一者义甚深（指所诠释的意义深奥难懂），谓依何等义甚深故；二者实体甚深；三者内证甚深；四者依止甚深；五者无上甚深’。义甚深，在最初解释五种甚深时，未见其文意。后来看到佛性论（Buddha-nature Treatise）和胜鬘经（Śrīmālādevī Siṃhanāda Sūtra）才有所领悟。