English
English version Seeds. Seeds are called superior wisdom because they surpass the previous two kinds of expedient means. Moreover, the first is inferior, the second is intermediate, and the last is superior, hence called increasing. The fourth is to break the self-loving obstacle of the Pratyekabuddha (Solitary Realizer), enabling them to attain great compassion and become seeds of great constancy, because Pratyekabuddhas lack compassion. Now, explaining the Four Sangrahavastus (Four Means of Conversion), which are great compassion. The section 'Those who are attached to places' below, is the second explanation of the meaning of expedient means. In terms of the text, it is divided into two parts. First, a general explanation. 'Those who are attached to places, are attached to those places everywhere.' The section 'Or attached to the realms' below, is the second separate explanation, divided into two parts. First, listing the four attachments, and then explaining these four attachments. 'Or attached to the realms, or attached to the grounds, or attached to the divisions, or attached to the vehicles.' Above, the four expedient means are explained. Now, the four attachments are explained, because there are four kinds of attachments, hence the four expedient means are taught. They are not separate treatments, but a general treatment. The section 'Attached to the realms' below, is the second explanation of the four attachments, which are four distinctions. Now, first explaining attachment to the realms. 'Attached to the realms means being attached to the desire realm, the form realm, and the formless realm.' The section 'Attached to the grounds', explains the second attachment. 'Attached to the grounds means being attached to the ground of moral precepts, Samadhi (concentration), the first Dhyana (meditative state), up to the realm of neither perception nor non-perception, and the cessation of perception and sensation.' 'Moral precepts' refers to the heretics using various evil precepts as the path. 'Samadhi' refers to the Samadhi in the desire realm, such as the lightning Samadhi in the Satyasiddhi Shastra, and also the future Dhyana of the Abhidharma. The section 'Attached to the divisions', explains the third attachment. Previously, it listed the two categories of attachment to householders and renunciates. 'Attached to the divisions means being attached to the divisions of householders and renunciates.' Next, explaining these two categories. 'Attached to the division of householders means being attached to one's own kind, engaging in various actions, wrong views, etc. Attached to the division of renunciates means being attached to fame, gain, offerings, various perceptions, afflictions, etc.' Easy to understand. The section 'Attached to the vehicles', explains the fourth attachment. Previously, it listed the two categories of the Sravaka (Hearer) vehicle and the Bodhisattva vehicle. 'Attached to the vehicles means being attached to the Sravaka vehicle and the Bodhisattva vehicle.' Next, explaining these two doors. 'Attached to the Sravaka vehicle means delighting in upholding the precepts of the Hinayana (Small Vehicle), seeking the fruits of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), etc. Attached to the Mahayana (Great Vehicle) means being attached to gain, offerings, reverence, etc., being attached to discriminating and observing various Dharma characteristics, even up to the Buddha ground.' --------------------------------------------------------------------------------
Chinese
易知 复种种知见者。广第二种种知见义。就文亦三。一标章门略释。二引经。三释经。 复种种知见者自身成就不可思议胜妙境界与声闻菩萨等故 自身成就不可思议境界。谓绝二乘菩萨境界也。与声闻菩萨等故者。上明异大小二人。今明同大小二人 如经舍利弗如来知见方便者。第二引经还证前二义。 如经舍利弗如来知见方便到于彼岸故 前证上与声闻菩萨等。如来真实过声闻菩萨。而能同声闻菩萨。故言方便也。此方便并异上来方便。仍取同声闻菩萨以为方便也。到于彼岸者。证于第一绝二人境界也 到彼岸者下。第三释经。 到彼岸者胜余一切诸菩萨故 当胜声闻菩萨不待言也 复种种念观者。广第三种种念观。此文但二。一者标章。 复种种念观者 二引经。 如经舍利弗如来知见广大深远无障无碍力无畏不共法根力菩提分禅定解脱三昧三摩跋提皆已具足故 所以无第三释经者。此中明力无畏等。处处经论皆以释竟。又文显现者。不须解释 又第一成就下。自上以来第一依经广三方便。今第二论主重广三方便。即成三别。一一中有二。一者牒。可化众生下。第二解释。论释与经异者。经多就法解。论但就人释。所以为异。 又第一成就可化众生依止善知识而成就 故 第一成就。即是种种方便。所以示种种方便者。令可化众生依止善知识得成就故。 第二成就根熟众生令得解脱故 第二成就。即是种种知见。令根熟者得解脱。 第三成就力家得自在净降伏故 第三成就。或言。力家自在以家为正。力者十力。家者诸德。是力家流类。故称为家。自在净降伏者。第三即种种念观。种种念观者谓力无畏等。如上列。上二成就化两种众生。今第三成就既具一切功德。故能普降伏一切众生。又上二种成就利益根熟及未熟众生。今第三成就降伏如来一切烦恼。是故前明化他德。今叙自德。所以前门辨人知是化他。后不明人知是自德 第四说成就者。自上以来广前三方便竟。今广第四说成就。就文为二。第一从初竟此七种。令众生自身功德成就。明如来说法令众生自行成就。第二从教化成就下。明如来说法使化他行成就。前释现瑞中。大法雨等八种亦具此二。初六种佛欲令众生自行成就。后二法令化他行成就。是故现瑞。今说定起为物说法。亦令二德成就。自德成就中有二。第一经广。第二论略。就经广中为二。初牒章门。总广标七数所以。 第四说成就者有七种 第四说成就有七种者。此章正明法师功德。法师虽具四德而以说法为正。故广明具七种德能为物说法 一 现代汉语译本：因此，第一种成就，就是种种方便法门。之所以示现种种方便法门，是为了让可以教化的众生依止善知识而得到成就。 第二种成就，是为了使根机成熟的众生得到解脱。第二种成就，就是种种知见，使根机成熟的人得到解脱。 第三种成就，是为了使具足力量者得到自在清净的降伏。第三种成就，或者说，力量自在，以‘家’字为正解。‘力’指的是如来的十力（dasabala），‘家’指的是诸种功德。这是力量之家的流类，所以称为‘家’。自在清净降伏，第三种成就就是种种念观。种种念观指的是力、无畏等等，如上文所列。前两种成就教化两种众生，现在第三种成就既已具足一切功德，所以能够普遍降伏一切众生。而且，前两种成就利益根机成熟和未成熟的众生，现在第三种成就降伏如来的一切烦恼。因此，前面说明的是化他的功德，现在叙述的是自利的功德。所以前面的部分辨别人，知道这是化他，后面的部分不辨别人，知道这是自利。第四种是说成就，从上面以来广泛地阐述了前三种方便。现在广泛地阐述第四种说成就。从文义上分为两部分。第一部分从开始到‘这七种’，使众生自身功德成就，说明如来说法使众生自行成就。第二部分从‘教化成就’下，说明如来说法使化他行成就。前面解释现瑞时，大法雨等八种也具备这两种含义。前六种佛想要使众生自行成就，后两种使化他行成就。因此，现瑞，现在说定起为众生说法，也使两种功德成就。自利功德成就有两部分。第一部分经文广说，第二部分论典略说。就经文广说中又分为两部分，首先是依照章节，总括地标明七种数量的原因。 第四说成就者有七种，第四说成就有七种，这一章正是说明法师的功德。法师虽然具备四种功德，但以说法为主要，所以广泛地说明具备七种德能为众生说法。一
English
English version: Therefore, the first accomplishment is the various skillful means (upaya). The reason for demonstrating various skillful means is to enable those sentient beings who can be transformed to rely on virtuous friends (kalyanamitra) and attain accomplishment. The second accomplishment is to enable sentient beings with mature roots to attain liberation. The second accomplishment is the various knowledges and views, enabling those with mature roots to attain liberation. The third accomplishment is to enable those with strength to attain self-mastery and pure subjugation. The third accomplishment, or rather, strength and self-mastery, with 'family' (kula) being the correct interpretation. 'Strength' refers to the ten powers (dasabala) of the Tathagata, and 'family' refers to the various virtues. This is the lineage of the family of strength, hence it is called 'family'. Self-mastery and pure subjugation, the third accomplishment is the various mindfulness and contemplations. The various mindfulness and contemplations refer to strength, fearlessness, etc., as listed above. The first two accomplishments transform two types of sentient beings, and now the third accomplishment, having all merits, is able to universally subdue all sentient beings. Moreover, the first two accomplishments benefit sentient beings with mature and immature roots, and now the third accomplishment subdues all the afflictions of the Tathagata. Therefore, the former explains the virtues of transforming others, and now narrates the virtues of self-benefit. Therefore, the former part distinguishes people, knowing that it is transforming others, and the latter part does not distinguish people, knowing that it is self-benefit. The fourth is speaking of accomplishment, from above extensively explaining the first three skillful means. Now extensively explaining the fourth speaking of accomplishment. From the meaning of the text, it is divided into two parts. The first part, from the beginning to 'these seven types', enables sentient beings to accomplish their own merits, explaining that the Tathagata's teaching enables sentient beings to accomplish self-practice. The second part, from 'teaching and transforming accomplishment' below, explains that the Tathagata's teaching enables the practice of transforming others to be accomplished. Earlier, when explaining the manifestation of auspicious signs, the eight types such as the great rain of Dharma also possess these two meanings. The first six types, the Buddha wants to enable sentient beings to accomplish self-practice, and the latter two enable the practice of transforming others to be accomplished. Therefore, manifesting auspicious signs, now speaking of arising from samadhi to speak Dharma for sentient beings, also enables the accomplishment of two virtues. The accomplishment of self-benefit has two parts. The first part is extensively explained in the sutra, and the second part is briefly explained in the treatise. Within the extensive explanation in the sutra, it is further divided into two parts, first following the chapter, comprehensively marking the reason for the seven numbers. The fourth speaking of accomplishment has seven types, the fourth speaking of accomplishment has seven types, this chapter precisely explains the merits of a Dharma master. Although a Dharma master possesses four virtues, speaking Dharma is the main one, so extensively explaining possessing seven virtues and abilities to speak Dharma for sentient beings. One --------------------------------------------------------------------------------
Chinese
者种种成就下。第二正明七种成就。即成七别。初中有二。一标章。二引经。 一者种种成就 而言种种成就者。于一切法门皆穷其源底。然后能为物说法。 如经舍利弗诸佛如来深入无际成就一切未曾有法故 二者言语成就亦二。初标章。次引经。 二者言语成就得五种美妙音声说法 上明内穷法门。今明外有音声美妙法然后能为物说法。 如经如来能种种分别巧说诸法言辞柔软悦可众心故 三者相成就亦三。初标。次引经。后释经。 三者相成就 而言相成就者。可相时而动。可语即语。宜默便默。故名为相。二者有利根众生。闻上所说悟解相现。不须复说。故名为相 如经下。第二引证。 如经止舍利弗不须复说故 有法器众生故下。第三释经。 有法器众生心已满足故 即是利根菩萨闻佛上来所说法华。即便得解不更重说也。而三请后更广说者。为钝根声闻说耳。又此中通叹诸佛有知机之德。有利根之人已解佛悟不须复说 第四堪成就者。上明利根之人已解佛语不须复说。今明堪受化人犹未得解故应为说。初释。 四者堪成就所有一切可化众生皆知如来成就希有胜妙功德能说法故 次引经。 如经舍利弗佛所成就第一希有难解之法故 易知 第五无 现代汉语译本： 这些是种种成就之下所要讲述的内容。第二部分正式阐明七种成就，即成就七种不同的方面。在第一部分中有两个要点：一是标明纲要，二是引用经文。 一、种种成就： 所谓‘种种成就’，是指对于一切法门都穷尽其根源和底蕴，然后才能为众生说法。 如经文所说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），诸佛如来深入无际，成就一切未曾有之法。’ 二、言语成就： 也有两个要点：一是标明纲要，二是引用经文。 二、言语成就： 获得五种美妙音声来说法。 上面说明内在穷尽法门，现在说明外在具有音声美妙的法，然后才能为众生说法。 如经文所说：‘如来能种种分别，巧妙地说诸法，言辞柔软，悦可众心。’ 三、相成就： 也有三个要点：一是标明纲要，二是引用经文，三是解释经文。 三、相成就： 所谓‘相成就’，是指可以示意时就示意，可以说话时就说话，适宜沉默时就沉默，所以称为‘相’。二是指有利根的众生，听闻上面所说的内容，领悟理解了所表达的含义，不需要重复解说，所以称为‘相’。 如经文所说：‘止，舍利弗，不须复说。’ ‘有法器众生故’以下，是第三个要点，解释经文。 因为有可以作为法器的众生，他们的内心已经满足了。 这就是说，有利根的菩萨听闻佛陀上面所说的《法华经》，立即就能理解，不需要再次解说。而三次请求之后又更广泛地解说，是为了钝根的声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）而说的。此外，这里也普遍赞叹诸佛具有了解众生根机的德能，对于利根之人已经理解佛陀的领悟，就不需要重复解说。 四、堪成就： 上面说明利根之人已经理解佛语，不需要重复解说。现在说明堪受教化之人仍然没有理解，所以应该为他们解说。首先是解释。 四、堪成就： 所有一切可以被教化的众生，都知道如来成就了稀有殊胜的功德，能够说法。 其次是引用经文。 如经文所说：‘舍利弗，佛所成就的是第一稀有难解之法。’ 容易理解。 五、无