English
English version: Five, listing names. Six, summarizing. Now only the first four are listed, not the last two. Moreover, in the commentary, the first general title and the fifth listing of names are not explained. Together with twelve thousand great Bhikshus (monks), all of whom were Arhats (enlightened beings who have extinguished all defilements), their defilements were exhausted, no longer having any afflictions, their minds attained freedom, skilled in attaining liberation of mind, skilled in attaining liberation of wisdom, their minds were well-tamed, they were great dragons (metaphor for those with great abilities) among humans, what should be done had been done, what needed to be done had been completed, they had escaped all burdens, attained their own benefit, exhausted all bonds of existence, were skilled in attaining right knowledge, their minds were liberated from everything, their minds attained freedom, and they reached the first shore (Nirvana). Among Bodhisattvas (enlightenment beings), there are also six aspects: One, general title. Two, reciting the number. Three, clarifying the position. Four, praising virtues. Five, listing names. Six, summarizing. In the subsequent commentary, the first aspect and the last two aspects are not explained; it will become clear in the main text. Eighty thousand Bodhisattva-Mahasattvas (great Bodhisattvas) were all irreversible from Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), all attained Dharani (memorization, retention) and great eloquence, delighted in expounding the Dharma, turning the irreversible Dharma wheel (propagation of the Dharma), making offerings to immeasurable hundreds of thousands of Buddhas, planting various roots of goodness in the presence of the Buddhas, constantly praised by the Buddhas, cultivating body and mind with great compassion, skilled in entering the wisdom of the Buddha, penetrating great wisdom, reaching the other shore, their names were universally heard in immeasurable worlds, able to liberate countless hundreds of thousands of sentient beings. The Treatise says below. The second part of the commentary is divided into two parts based on the text: the first part is a general explanation of one chapter, with a total of seven aspects; the second part is a separate listing of the seven aspects. The Treatise says: In the Dharma gate of this Sutra, the very first chapter demonstrates the accomplishment of seven kinds of merits. Regarding the very first part, it is further divided into two sentences: 'This Dharma gate' refers to the general title of the entire Sutra; 'the very first chapter' refers to the specific title of one chapter. All seven are called merits because these seven can all reveal the meaning of the path and benefit sentient beings, so they are all called merits. The meaning explained in each chapter is complete and without remainder, and cannot be destroyed, so it is called accomplishment. What are the seven below. The second part separately lists the seven aspects. The text is further divided into two parts: first, listing the order, and then explaining the text. What are the seven? One, the accomplishment of the introduction. Two, the accomplishment of the assembly. Three, the accomplishment of the Tathagata's (another name of Buddha) desire to speak the Dharma arriving. Four, the accomplishment of abiding in accordance with the dignified conduct of the Dharma being spoken. Five, the accomplishment of the cause for speaking above. Six, the accomplishment of the great assembly's desire to hear the Dharma manifesting. Seven, the accomplishment of Manjushri's (Bodhisattva of wisdom) answer. --------------------------------------------------------------------------------
Chinese
就 序分成就者下。第二释七章门。即成七分。初分有五。一如是。二我闻。三一时。四教主。五住处。今但释第五。初分四余经已明。兼复易解故不释也。论曰序分成就者。此牒序分成就义也。 又序分成就者 此法门中。示现二种胜义成就应知者。第二释序分成就。就文为二。一正释。二举经示释处。就初又四。一标二种胜义劝知。何等为二下。第二别出二种胜义。如王舍城下。第三正举城山示二种胜义。显此法门最胜义故下。第四正明胜义。 此法门中示现二种胜义成就应知何等为二一者示现诸法门中最胜义成就故二者示现自在功德义成就故如王舍城胜于诸余一切城舍耆阇崛山胜余诸山故 问。王舍城云何胜一切城。答。别传云。五天竺国十六大国五百中国十千小国有六大城。而王舍城最大。龙树云。佛灭度后阿阇世王人民减小故更别立一小城。犹胜一切城。何况本王舍城。譬此经于一切经中胜者。凡乘有四种。一是人天即世间乘。二小乘。三大乘。四一乘。此经正明一佛乘故众中经胜。又说尽理之法畅众圣之心满诸佛之愿。华严等法华前教虽尽理之法未明五乘众生皆成佛。未畅诸佛之心。是故斯经最胜。结束一化始终。是故最胜。如神力品云。如来所有一切诸法。一切自在神力。一切秘要之藏甚 现代汉语译本： 关于序分成就者，以下解释七章门。即成就七分。初分有五：一、如是；二、我闻；三、一时；四、教主；五、住处。现在只解释第五项。初分的其余四项在其他经典中已经阐明，而且容易理解，所以不解释。论曰：序分成就者，这是指序分成就的意义。 又，序分成就者，在此法门中，显示两种胜义成就，应当知晓。以下解释序分成就，分为两部分：一、正式解释；二、举经典说明解释之处。就第一部分又分为四点：一、标明两种胜义，劝人知晓；二、分别列出两种胜义；三、正式举出城和山来显示两种胜义；四、正式阐明胜义。 在此法门中，显示两种胜义成就，应当知晓。哪两种呢？一是显示在所有法门中最殊胜的意义成就，二是显示自在功德的意义成就。例如，王舍城（Rājagṛha，城市名）胜过所有其他的城舍，耆阇崛山（Gṛdhrakūṭa，山名）胜过所有其他的山。 问：王舍城如何胜过一切城？答：别传中说，在五天竺国、十六大国、五百中国、一万小国中，有六大城，而王舍城最大。龙树（Nāgārjuna，菩萨名）说，佛陀灭度后，阿阇世王（Ajātaśatru，国王名）的人民减少，所以另外建立一个小城，仍然胜过一切城，更何况原本的王舍城呢？这就像这部经在一切经中最为殊胜一样。凡所有乘有四种：一是人天乘，即世间乘；二是小乘；三是大乘；四是一乘。这部经正是阐明一佛乘，所以在众多经典中最为殊胜。又说尽理之法，畅达众圣之心，满足诸佛的愿望。《华严经》等在《法华经》之前的教法，虽然是尽理之法，但没有阐明五乘众生都能成佛，没有畅达诸佛的心，因此这部经最为殊胜。它结束了一代教化的始终，所以最为殊胜。如《神力品》所说：‘如来所有一切诸法，一切自在神力，一切秘密要藏’，非常……
English
English version: Regarding the accomplisher of the introductory division, the following explains the seven chapter gates, thus accomplishing seven divisions. The initial division has five parts: 1. 'Thus'; 2. 'I have heard'; 3. 'At one time'; 4. 'The Teaching Master'; 5. 'The Abode'. Now, only the fifth item is explained. The remaining four items of the initial division have already been elucidated in other sutras and are easy to understand, so they are not explained. The treatise says: 'The accomplisher of the introductory division', this refers to the meaning of the accomplishment of the introductory division. Furthermore, 'the accomplisher of the introductory division', within this Dharma gate, it reveals two kinds of supreme meaning accomplishment that should be known. The following explains the accomplishment of the introductory division, divided into two parts: 1. Formal explanation; 2. Citing sutras to indicate the place of explanation. The first part is further divided into four points: 1. Marking the two kinds of supreme meaning, encouraging people to know; 2. Separately listing the two kinds of supreme meaning; 3. Formally citing the city and mountain to show the two kinds of supreme meaning; 4. Formally elucidating the supreme meaning. Within this Dharma gate, it reveals two kinds of supreme meaning accomplishment that should be known. What are the two kinds? One is revealing the most supreme meaning accomplishment among all Dharma gates, and the other is revealing the meaning accomplishment of self-mastery virtues. For example, Rājagṛha (city name) is superior to all other cities and dwellings, and Gṛdhrakūṭa (mountain name) is superior to all other mountains. Question: How is Rājagṛha superior to all cities? Answer: The separate transmission says that in the five regions of India, the sixteen great kingdoms, the five hundred middle kingdoms, and the ten thousand small kingdoms, there are six great cities, and Rājagṛha is the largest. Nāgārjuna (Bodhisattva's name) said that after the Buddha's Parinirvana, the population of King Ajātaśatru (King's name) decreased, so another small city was established, which is still superior to all cities, let alone the original Rājagṛha. This is like this sutra being the most supreme among all sutras. Generally, there are four kinds of vehicles: one is the human and deva vehicle, which is the worldly vehicle; two is the Śrāvakayāna; three is the Mahāyāna; and four is the Ekayāna. This sutra precisely elucidates the One Buddha Vehicle, so it is the most supreme among many sutras. It also speaks of the Dharma that exhausts the principle, expresses the minds of all sages, and fulfills the wishes of all Buddhas. The teachings before the Lotus Sutra, such as the Avataṃsaka Sūtra, although they are the Dharma that exhausts the principle, they do not clarify that beings of the five vehicles can all become Buddhas, and do not express the minds of all Buddhas, so this sutra is the most supreme. It concludes the beginning and end of a lifetime of teaching, so it is the most supreme. As the chapter on 'Supernatural Powers' says: 'All the Dharmas possessed by the Tathāgata, all the self-mastery supernatural powers, all the secret essential treasures' are very... --------------------------------------------------------------------------------
Chinese
深之事。皆于此经宣示显说。余经但当教明义未畅诸佛之心。是故此经最胜。又如论下品云。此经有十七种名显示十七种甚深功德。是故最胜。问。大乘一乘此有何异。答。有同有异。所言同者即一而包故一乘称大。即大无二故大乘名一。故下文云。为诸声闻说大乘经名妙法莲华。亦如胜鬘摄受正法名摩诃衍。故知一大无二。所言异者。摄论已称小乘大乘一乘。金刚般若云。为大乘者说。最上乘者说。故知大与一异。所言异者大乘未废二。一乘已废二。大乘密废二。一乘显废二。大乘但是因。一乘即是果。如智度论云。是乘从三界出至萨婆若中住。至佛乘反名一切种智。不复名乘。故知大乘但因。法华明三车一城皆是果位。故知一乘但果。又大乘通因果。如十二门论。诸佛所乘故名为大。大士所乘故名为大。一乘但果如法华说。又法华论云。一乘者谓无上菩提果究竟故。此一徒判。更有余义。涅槃经云。佛性谓一乘波若首楞严师子吼。若如此文即一乘亦因与大无二。问。何故一乘偏属果。答。昔明三果究竟。至此经即二果非究竟唯佛果是究竟。是故一乘偏属佛果。鹫山胜一切山者。摩伽陀国有五山。于五山中鹫山最胜也。问。如十地等经明十宝山。云何及取鹫山胜一切耶。答。鹫山是三世诸佛常所住处。余山不尔故偏 现代汉语译本： 关于甚深之理，都在这部经中宣示明白。其他的经典只是教导义理，未能完全阐明诸佛的心意。因此，这部经最为殊胜。又如《论》的下品所说，这部经有十七种名称，显示了十七种甚深的功德。所以说它最为殊胜。 问：大乘和一乘有什么不同？ 答：有相同之处，也有不同之处。相同之处在于，‘一’包含了所有，所以一乘可以称为大。‘大’没有第二，所以大乘又可以称为一。因此，下文说：‘为诸声闻说大乘经，名为妙法莲华。’也像《胜鬘经》中摄受正法，名为摩诃衍（Mahayana，大乘）。由此可知，一大无二。 不同之处在于，《摄论》已经区分了小乘、大乘和一乘。《金刚般若经》说：‘为大乘者说，为最上乘者说。’由此可知，大乘和一乘是不同的。不同之处在于，大乘没有废除二乘，而一乘已经废除了二乘。大乘是秘密地废除二乘，一乘是明显地废除二乘。大乘只是因，一乘就是果。如《智度论》所说：‘此乘从三界而出，到达萨婆若（Sarvajna，一切智）中住。’到达佛乘，反而名为一切种智，不再称为乘。由此可知，大乘只是因。《法华经》阐明三车一城，都是果位，由此可知，一乘只是果。 又，大乘贯通因果，如《十二门论》所说：‘诸佛所乘，故名为大。大士所乘，故名为大。’一乘只是果，如《法华经》所说。又，《法华论》说：‘一乘者，谓无上菩提果究竟故。’这是一种判别。还有其他的意义。《涅槃经》说：‘佛性谓一乘，般若（Prajna，智慧）、首楞严（Shurangama，勇健）、师子吼。’如果按照这段经文，那么一乘也是因，与大乘没有区别。 问：为什么一乘偏属于果位？ 答：过去认为三果是究竟，到了这部经，就认为二果不是究竟，只有佛果才是究竟。所以说一乘偏属于佛果。 鹫山胜过一切山，是因为摩伽陀国（Magadha）有五座山，在这五座山中，鹫山最为殊胜。 问：如《十地经》等经典阐明十宝山，为什么只选取鹫山胜过一切山呢？ 答：鹫山是三世诸佛经常居住的地方，其他的山不是这样，所以偏重于鹫山。