English
English version: These are the contents to be discussed under the various accomplishments. The second part formally elucidates the seven accomplishments, which means accomplishing seven different aspects. In the first part, there are two main points: first, to mark the outline; second, to cite the scriptures. First, various accomplishments: The so-called 'various accomplishments' refers to exhausting the roots and foundations of all Dharma doors, and then being able to preach the Dharma for sentient beings. As the scripture says: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), the Tathāgatas (如来, another name for Buddha) deeply enter the boundless, accomplishing all unprecedented Dharmas.' Second, speech accomplishment: There are also two main points: first, to mark the outline; second, to cite the scriptures. Second, speech accomplishment: Obtaining five kinds of wonderful sounds to preach the Dharma. The above explains the internal exhaustion of the Dharma doors, and now explains that externally having the wonderful Dharma of sound, and then being able to preach the Dharma for sentient beings. As the scripture says: 'The Tathāgata can distinguish in various ways, skillfully speaking of all Dharmas, with soft and pleasing words that delight the hearts of all.' Third, appearance accomplishment: There are also three main points: first, to mark the outline; second, to cite the scriptures; third, to explain the scriptures. Third, appearance accomplishment: The so-called 'appearance accomplishment' refers to indicating when it is appropriate to indicate, speaking when it is appropriate to speak, and remaining silent when it is appropriate to remain silent, so it is called 'appearance'. Second, it refers to sentient beings with sharp roots, who, upon hearing what was said above, understand the meaning expressed, and do not need to be explained again, so it is called 'appearance'. As the scripture says: 'Stop, Śāriputra, there is no need to say more.' 'Because there are sentient beings who can be vessels of the Dharma' below, is the third main point, explaining the scriptures. Because there are sentient beings who can be vessels of the Dharma, their hearts are already satisfied. This means that sharp-rooted Bodhisattvas (菩萨, beings who seek enlightenment) hear the Lotus Sutra (法华经) spoken by the Buddha above, and immediately understand it, without needing to be explained again. The reason for explaining it more extensively after three requests is for the sake of dull-rooted Śrāvakas (声闻, disciples who attain enlightenment by hearing the Buddha's teachings). Furthermore, this also universally praises the Buddhas for having the virtue of understanding the faculties of sentient beings; for those with sharp roots who have already understood the Buddha's enlightenment, there is no need to explain it again. Fourth, suitability accomplishment: The above explains that sharp-rooted people have already understood the Buddha's words and do not need to be explained again. Now it explains that those who are suitable to be taught have not yet understood, so they should be explained to. First is the explanation. Fourth, suitability accomplishment: All sentient beings who can be taught know that the Tathāgata has achieved rare and supreme merits and virtues, and is able to preach the Dharma. Next is the citation of the scriptures. As the scripture says: 'Śāriputra, what the Buddha has accomplished is the foremost rare and difficult-to-understand Dharma.' Easy to understand. Fifth, no --------------------------------------------------------------------------------
Chinese
量种成就。就文有三。一标章略释。二引经。三释经。 五者无量种成就说不可尽 无量种成就者。法身具众德。而说不可尽故也 如经者。第二引经。 如经舍利弗唯佛与佛说法诸佛如来能知彼法究竟实相故 言实相者已下。第三释经。 言实相者谓如来藏法身之体不变义故 如来藏者。在烦恼之内名如来藏。亦名如来胎。法身之体不变义故者。虽在烦恼不为烦恼所染。故名不变。佛性论虚妄法有三变异。释无变异义。一果报尽故变异。二对治所破故变异。三念念灭故变异。法身离此三过失。一前后寂静故。无果报尽变异。二无漏故。无对治破变异。三非有为故。无念念坏变异 六者觉体成就。就文为三。初标。次释。后引经证。 六者觉体成就上第五明法身。今明应身。亦是报身觉体。即是佛体亦名佛性。以佛性显现故名成就 如来所说下。第二解释。 如来所说一切诸法唯佛如来自证得故 如来外能说一切法者。唯佛自证得故。自证得者即是自证得法身也 如经下。第三引经。 如经舍利弗唯佛如来知一切法故 七者随顺众生意为说修行法者亦三。一标。二释。三引经。 七者随顺众生意为说修行法成就彼法 此第七即是化身。随众生意为说修行法者。佛随众生意 现代汉语译本： 五、无量种成就。就文分三部分。一、标示纲要并略作解释。二、引用经文。三、解释经文。 ‘五者无量种成就说不可尽’，无量种成就，指的是法身具备众多功德，无法完全述说。 ‘如经者’，第二部分，引用经文。 ‘如经舍利弗唯佛与佛说法诸佛如来能知彼法究竟实相故’。 ‘言实相者已下’，第三部分，解释经文。 ‘言实相者谓如来藏（Tathagatagarbha）法身之体不变义故’。如来藏，在烦恼之内称为如来藏，也称为如来胎。‘法身之体不变义故者’，虽然处于烦恼之中，却不被烦恼所污染，因此称为不变。佛性论中，虚妄法有三种变异。解释无变异的含义：一、果报穷尽导致变异。二、被对治法所破导致变异。三、念念生灭导致变异。法身远离这三种过失：一、前后寂静，因此没有果报穷尽的变异。二、无漏，因此没有被对治法所破的变异。三、非有为法，因此没有念念坏灭的变异。 六、觉体成就。就文分为三部分。一、标示。二、解释。三、引用经文证明。 ‘六者觉体成就’，上面第五点阐明法身，现在阐明应身，也是报身。觉体就是佛体，也称为佛性。因为佛性显现，所以称为成就。 ‘如来所说下’，第二部分，解释。 ‘如来所说一切诸法唯佛如来自证得故’。如来能够向外宣说一切法，是因为只有佛才能亲自证得。‘自证得者’，就是亲自证得法身。 ‘如经下’，第三部分，引用经文。 ‘如经舍利弗唯佛如来知一切法故’。 七、随顺众生意为说修行法者，也分为三部分。一、标示。二、解释。三、引用经文。 ‘七者随顺众生意为说修行法成就彼法’。这第七点是化身。‘随顺众生意为说修行法者’，佛随顺众生的意愿
English
English version: 5. Accomplishment of Immeasurable Kinds. Regarding the text, there are three parts: 1. Briefly explaining the chapter headings. 2. Citing scriptures. 3. Explaining the scriptures. 'Fifth, the accomplishment of immeasurable kinds is said to be inexhaustible.' The accomplishment of immeasurable kinds refers to the Dharmakaya (法身, Body of the Law) possessing numerous virtues, which cannot be fully described. 'As the scripture says,' the second part, citing scriptures. 'As the scripture says, Shariputra (舍利弗), only a Buddha (佛) together with another Buddha can explain the Dharma (法), and only all the Buddhas Tathagatas (如来) can know the ultimate true nature of that Dharma.' 'Speaking of true nature below,' the third part, explaining the scriptures. 'Speaking of true nature, it refers to the Tathagatagarbha (如来藏, Womb of the Tathagata), the essence of the Dharmakaya, which is immutable.' The Tathagatagarbha, within afflictions, is called the Tathagatagarbha, also known as the Womb of the Tathagata. 'The essence of the Dharmakaya is immutable' means that although it is within afflictions, it is not defiled by afflictions, hence it is called immutable. In the Treatise on Buddha-nature, false and illusory dharmas have three kinds of change. Explaining the meaning of immutability: 1. Change due to the exhaustion of karmic retribution. 2. Change due to being destroyed by antidotes. 3. Change due to momentary arising and ceasing. The Dharmakaya is free from these three faults: 1. It is tranquil in both past and future, hence there is no change due to the exhaustion of karmic retribution. 2. It is without outflows, hence there is no change due to being destroyed by antidotes. 3. It is non-conditioned, hence there is no change due to momentary destruction. 6. Accomplishment of the Body of Enlightenment. Regarding the text, there are three parts: 1. Indication. 2. Explanation. 3. Citing scriptures for proof. 'Sixth, the accomplishment of the Body of Enlightenment.' The fifth point above clarifies the Dharmakaya; now it clarifies the Nirmanakaya (应身, Transformation Body), which is also the Sambhogakaya (报身, Reward Body). The Body of Enlightenment is the Buddha's body, also called Buddha-nature (佛性). Because Buddha-nature manifests, it is called accomplishment. 'As the Tathagata said below,' the second part, explanation. 'As the Tathagata said, all dharmas are only self-realized by the Buddha Tathagata.' The Tathagata can outwardly speak of all dharmas because only the Buddha can personally realize them. 'Self-realized' means personally realizing the Dharmakaya. 'As the scripture says below,' the third part, citing scriptures. 'As the scripture says, Shariputra, only the Buddha Tathagata knows all dharmas.' 7. Accomplishment of Speaking the Dharma of Practice in Accordance with the Intentions of Sentient Beings. Also divided into three parts: 1. Indication. 2. Explanation. 3. Citing scriptures. 'Seventh, the accomplishment of speaking the Dharma of practice in accordance with the intentions of sentient beings.' This seventh point is the Nirmanakaya. 'Speaking the Dharma of practice in accordance with the intentions of sentient beings' means that the Buddha accords with the intentions of sentient beings. --------------------------------------------------------------------------------
Chinese
说法令众生修行也。此七法次第者。夫欲说法要备七德。一者内穷法原。二外有巧辨。三者知默。四者知悟。此四内外语默二双也。所以有此二双者。要由备法身现化身故。后三即明三身也。成就彼法者。如来成就随顺众生意为众生说法也 何等如是等故者。此第二解释。即是牒经中何等法云何法。用经以释论也。 何等如是等故 何等法者。牒五门之初也。如是等者。等取下四句也 如经下。第三引经。 如经舍利弗唯佛如来能说一切法故 第一种种法门下。自上已来第一就经广释七法。今第二就论重释七法。就文为二。一者释前。第二结前释后。释前七章。即成七别。第一种种法门者。牒上第一种种成就。 第一种种法门摄取众生故 摄取众生者。心内穷种种法门方能摄取于物也。 第二令不散乱住故 第二令不散乱住故者。以外具五种音声。听佛音声美妙心不散乱也。 第三令取故 第三令取故者。既闻法不乱。即令其取法也。 第四令得解脱故 第四令得解脱者。以取法故便得解脱也。 第五令彼修行成就得对治法故 第五令彼修行者。所以得解脱要须对治故也。 第六能令彼修行进趣成就故 第六能令彼修行进趣者。前令得见道。今进趣修道。 现代汉语译本： 说法是为了让众生修行。这七法次第是：想要说法，必须具备七种德行。第一，内心穷尽法的根源；第二，外在具有巧妙的辩才；第三，知道何时应沉默；第四，知道何时应开悟。这四点是内外、语默两两相对的。之所以有这两两相对，是因为要具备法身和化身。后面的三点就是阐明三身。成就这些法，就是如来成就随顺众生的心意，为众生说法。‘何等如是等故’，这是第二重解释，就是依照经文中的‘何等法’、‘云何法’，用经文来解释论著。 ‘何等如是等故’，‘何等法者’，是照应五门之初。‘如是等者’，是包括下面的四句。‘如经下’，这是第三重引用经文。 ‘如经舍利弗（Śāriputra）：唯佛如来能说一切法故’。‘第一种种法门下’，从上面开始，第一重是就经文广泛解释七法。现在第二重是就论著重新解释七法。就文义来说分为两部分：一是解释前面，二是总结前面并解释后面。解释前面的七章，就形成了七个类别。‘第一种种法门者’，是照应上面第一条‘种种成就’。 ‘第一种种法门摄取众生故’，‘摄取众生者’，内心穷尽种种法门，才能摄取众生。 ‘第二令不散乱住故’，‘第二令不散乱住故者’，因为外在具备五种音声，听闻佛的音声美妙，内心就不会散乱。 ‘第三令取故’，‘第三令取故者’，既然听闻佛法不散乱，就能够使其取法。 ‘第四令得解脱故’，‘第四令得解脱者’，因为取法，便能得到解脱。 ‘第五令彼修行成就得对治法故’，‘第五令彼修行者’，之所以能够得到解脱，必须要用对治法。 ‘第六能令彼修行进趣成就故’，‘第六能令彼修行进趣者’，前面是使其得见道，现在是进趣修道。