T26n1535_大乘四法經釋
大正藏第 26 冊 No. 1535 大乘四法經釋
No. 1535
大乘四法經釋
一言立所宗者，世間宗見，揔有其二：一外；二內。彼外宗見雖有眾多，不出二種，謂斷及常，廣說如論。內宗見者，大師在世，同一師學無有差別；佛滅度后，大小乘宗分成多部。小乘宗見有二十二，如《宗輪論》一一廣明。大乘宗見分為三別：一、勝義皆空宗；二、唯識中觀；三、法性圓融。此三宗見一一廣說，如中、廣、百、三十論等。今此經者，厥有菩薩名為世親，位皆加行，造論釋故。是故當知唯識中觀宗之攝也。
二言明歸乘者，如來大悲引接群迷隨機設教，有說三五。言說三者：一、聲聞乘；二、緣覺乘；三、菩薩乘。言有五者，更加天乘及人乘也。如是五乘所有行議，廣如余處經論分別。今此經者，一一唯明菩薩行故，是大非小，是故當知大乘宗收。
三言明歸分者，諸佛菩薩及以聲聞所說言教雖有眾多，以類相從有十二分，謂契經等，一一行相如余處明。今此經者，無請說故，自說分攝。不捨無上菩提心等，是其菩薩廣大行故，方廣分攝。有伽他故，應頌分攝。是了義故，論議分攝。具譬喻故，譬喻分攝。是故當知五分攝也。
四言辯歸藏者，如上所說十二分
【現代漢語翻譯】 現代漢語譯本 大正藏第 26 冊 No. 1535 大乘四法經釋 No. 1535 大乘四法經釋 一、關於確立宗義：世間的宗派見解，總共有兩種：一是外道；二是內道。那些外道的宗派見解雖然有很多，但不超出兩種，即斷見和常見，詳細的論述如同各論中所說。內道的宗派見解，佛陀（大師）在世時，師承相同，沒有差別；佛陀滅度后，大乘和小乘的宗派分成很多部派。小乘的宗派見解有二十二種，如《宗輪論》中一一詳細說明。大乘的宗派見解分為三種：一、勝義皆空宗；二、唯識中觀宗；三、法性圓融宗。這三種宗派見解一一詳細說明，如《中論》、《廣百論》、《三十論》等。現在這部經，有菩薩名為世親（Vasubandhu），位階是加行位，造論解釋這部經。因此應當知道屬於唯識中觀宗所攝。 二、關於闡明歸屬的乘：如來以大悲心引導接引眾生，隨眾生的根機而設立教法，有說三種或五種。說三種的是：一、聲聞乘（Śrāvakayāna）；二、緣覺乘（Pratyekabuddhayāna）；三、菩薩乘（Bodhisattvayāna）。說五種的，是更加上天乘和人乘。像這樣五乘所有的修行和議論，詳細的如同其他地方的經論分別所說。現在這部經，一一隻闡明菩薩的行持，是大乘而非小乘，因此應當知道屬於大乘所攝。 三、關於闡明歸屬的分類：諸佛、菩薩以及聲聞所說的言教雖然有很多，但以類別來歸納有十二分，即契經等，每一種的行相如同其他地方所說明。現在這部經，因為沒有請求說法，所以屬於自說分所攝。不捨棄無上菩提心等，是菩薩廣大的行持，所以屬於方廣分所攝。因為有伽陀（Gāthā），所以屬於應頌分所攝。因為是了義的，所以屬於論議分所攝。具備譬喻，所以屬於譬喻分所攝。因此應當知道屬於五分所攝。 四、關於辨別歸屬的藏：如上所說的十二分
【English Translation】 English version T26 No. 1535 Commentary on the Four Dharmas Sutra of the Mahayana No. 1535 Commentary on the Four Dharmas Sutra of the Mahayana I. Regarding establishing the tenets: Worldly sectarian views can be summarized into two categories: external and internal. Although there are numerous external sectarian views, they do not exceed two types: annihilationism and eternalism, as discussed extensively in various treatises. Internal sectarian views were unified under the same teacher during the Buddha's (the Great Teacher's) lifetime without any differences. After the Buddha's Parinirvana, the Mahayana and Hinayana schools diverged into many sub-schools. There are twenty-two Hinayana sectarian views, as detailed in the Samayabhedoparacanacakra. Mahayana sectarian views are divided into three categories: 1. The doctrine of emptiness of all phenomena (Śūnyatā); 2. The Yogacara-Madhyamaka (Consciousness-Only and Middle Way) school; 3. The doctrine of perfect interpenetration of Dharma-nature. Each of these three sectarian views is explained in detail in treatises such as the Mūlamadhyamakakārikā, Mahāyānasaṃgraha, and Triṃśikā-vijñaptimātratā. This sutra is commented on by the Bodhisattva Vasubandhu, who is at the stage of application (Prayoga). Therefore, it should be known that it belongs to the Yogacara-Madhyamaka school. II. Regarding clarifying the vehicle to which it belongs: The Tathagata, with great compassion, guides and receives beings, teaching according to their capacities, with some saying there are three vehicles and others saying five. The three vehicles are: 1. The Śrāvakayāna (Vehicle of Hearers); 2. The Pratyekabuddhayāna (Vehicle of Solitary Buddhas); 3. The Bodhisattvayāna (Vehicle of Bodhisattvas). The five vehicles add the vehicle of gods and the vehicle of humans. The practices and discussions of these five vehicles are detailed in other sutras and treatises. This sutra only elucidates the practices of Bodhisattvas, being Mahayana rather than Hinayana. Therefore, it should be known that it belongs to the Mahayana. III. Regarding clarifying the category to which it belongs: Although there are many teachings spoken by Buddhas, Bodhisattvas, and Śrāvakas, they can be categorized into twelve divisions, such as Sutras, etc., with each aspect explained elsewhere. This sutra, because there was no request for teaching, belongs to the division of self-spoken teachings. Not abandoning the unsurpassed Bodhicitta (mind of enlightenment), etc., is the vast practice of Bodhisattvas, so it belongs to the Vaipulya (extensive) division. Because it contains Gāthās (verses), it belongs to the division of verses. Because it is definitive in meaning, it belongs to the division of treatises. Because it contains metaphors, it belongs to the division of metaphors. Therefore, it should be known that it belongs to five divisions. IV. Regarding distinguishing the collection to which it belongs: The twelve divisions mentioned above
教，揔而言之歸其三藏：一、素怛攬藏，此云契經，貫穿連綴，所詮定學，契理契機益他故。藏者攝也。二者毗奈耶藏，此云調伏，所攝戒學，調和三業制伏惡行而攝益故。三、阿毗達磨藏，此云對法，所詮惠學，對向涅槃、對觀四諦而攝益故。契經等分，云何三藏而相攝耶？對法集云：契經、應頌、記別、諷頌、自說，此是聲聞素怛攬藏。緣起、譬喻、本事、本生並伽眷屬，名毗奈耶藏。方廣、希法，此是菩薩素怛攬藏之所攝也。若唯了義，亦阿毗達磨藏攝，如理應思。
次當釋經之正文。門分為二：一、釋經題；二、釋正經。初釋題者，一切聖教夫立名者，皆約四種而立其名，謂人、處、法、喻。今此經者，約法立也。言大者，有七大義：一、所緣大，般若等經所明，一切難行苦行廣大境界，是其菩薩所緣境故。二、修行大，廣修自行及他行故。三、智大，能了人法二無我故。四、精進大，三無數劫行難行故。五、方便，不住生死及涅槃故。六、業大，盡生死際能作諸佛一切業故。七、成就大，而能成就十力、無畏、不共法等大功德故。以此七大而起二乘，故言大也。言乘者，運載之義。生死為此岸、涅槃名彼岸、有情名中流。此經所說四種法船，運載有情超生死海，令至涅槃，故名為乘。言四者，數也。
【現代漢語翻譯】 現代漢語譯本：總的來說，佛陀的教法可以歸納為三藏：第一，素怛攬藏（Sutrantra Pitaka），意為『契經』，它貫穿連綴，所詮釋的是定學，因為其內容契合真理，契合眾生的根機，能夠利益他人。『藏』的意思是攝持。第二，毗奈耶藏（Vinaya Pitaka），意為『調伏』，所攝持的是戒學，它調和身、口、意三業，制伏惡行，從而攝受利益。第三，阿毗達磨藏（Abhidharma Pitaka），意為『對法』，所詮釋的是慧學，它指向涅槃，對觀四諦，從而攝受利益。既然契經等有多種分類，那麼三藏是如何相互包含的呢？《對法集》中說：契經、應頌、記別、諷頌、自說，這些是聲聞乘的素怛攬藏所包含的內容。緣起、譬喻、本事、本生以及伽眷屬，這些屬於毗奈耶藏。方廣、希法，這些是菩薩乘的素怛攬藏所包含的內容。如果只是闡述究竟意義，也屬於阿毗達磨藏所攝，應當如理思維。 接下來應當解釋經文的正文。分為兩個部分：第一，解釋經題；第二，解釋正經。首先解釋經題，一切聖教在建立名稱時，通常依據四種方式：人、處所、法、比喻。而這部經，是依據法來立名的。說到『大』，有七種『大』的含義：第一，所緣大，般若等經典所闡明的一切難行苦行以及廣大的境界，是菩薩所緣的境界。第二，修行大，廣泛地修習自利和他利的行為。第三，智大，能夠了悟人無我和法無我。第四，精進大，在三大阿僧祇劫中行持難行之行。第五，方便大，不住于生死，也不住于涅槃。第六，業大，在生死輪迴的盡頭，能夠做諸佛的一切事業。第七，成就大，能夠成就十力（Dasabala）、四無畏（catu vaiśāradyāni）、十八不共法（āvenika-dharma）等大功德。因為這七種『大』超越了二乘，所以稱為『大』。說到『乘』，是運載的意思。生死是此岸，涅槃是彼岸，有情是中流。這部經所說的四種法船，運載有情眾生超越生死之海，到達涅槃的彼岸，所以稱為『乘』。說到『四』，是數字。
【English Translation】 English version: In summary, the Buddha's teachings can be categorized into the three Pitakas (Tripiṭaka): First, the Sutrantra Pitaka (Sutrantra Pitaka), which means 'discourses,' connects and strings together, explaining the learning of concentration (samādhi). It aligns with the truth, suits the capacities of beings, and benefits others. 'Pitaka' means to contain. Second, the Vinaya Pitaka (Vinaya Pitaka), which means 'discipline,' contains the learning of precepts (śīla). It harmonizes the three karmas of body, speech, and mind, subdues evil actions, and thus benefits by containing. Third, the Abhidharma Pitaka (Abhidharma Pitaka), which means 'higher Dharma,' explains the learning of wisdom (prajñā). It directs towards Nirvana, contemplates the Four Noble Truths (catvāri āryasatyāni), and thus benefits by containing. Given that there are various classifications of Sutras, how do the three Pitakas encompass each other? The Dharmasamuccaya states: Sutras, verses that should be responded to, predictions, verses for recitation, self-spoken words—these are contained within the Sutrantra Pitaka of the Śrāvaka vehicle. Causation, parables, accounts of past deeds, Jataka tales, and related retinue—these belong to the Vinaya Pitaka. Extensive and wondrous teachings—these are contained within the Sutrantra Pitaka of the Bodhisattva vehicle. If it solely elucidates ultimate meaning, it is also contained within the Abhidharma Pitaka; one should contemplate this reasonably. Next, we should explain the main text of the Sutra. It is divided into two parts: First, explaining the title of the Sutra; second, explaining the main body of the Sutra. First, explaining the title: all sacred teachings, when establishing names, generally rely on four methods: person, place, Dharma, and metaphor. This Sutra is named based on the Dharma. Speaking of 'Great' (Mahā), there are seven meanings of 'Great': First, the Great Object (ālambana-mahā): all the difficult practices and vast realms elucidated in the Prajñā and other Sutras are the objects of the Bodhisattva's focus. Second, Great Practice (pratipatti-mahā): extensively practicing self-benefit and the benefit of others. Third, Great Wisdom (jñāna-mahā): being able to realize the non-self of persons (pudgala-nairātmya) and the non-self of phenomena (dharma-nairātmya). Fourth, Great Diligence (vīrya-mahā): practicing difficult practices for three countless kalpas (asaṃkhyeya-kalpa). Fifth, Great Skillful Means (upāya-mahā): not dwelling in samsara (saṃsāra) nor in Nirvana (nirvāṇa). Sixth, Great Karma (karma-mahā): at the end of the cycle of birth and death, being able to perform all the deeds of the Buddhas. Seventh, Great Accomplishment (siddhi-mahā): being able to accomplish great merits such as the Ten Powers (Dasabala), the Four Fearlessnesses (catu vaiśāradyāni), and the Eighteen Unique Qualities (āvenika-dharma). Because these seven 'Greats' surpass the Two Vehicles, it is called 'Great.' Speaking of 'Vehicle' (Yāna), it means conveyance. Samsara is this shore, Nirvana is the other shore, and sentient beings are the middle stream. The four Dharma boats spoken of in this Sutra carry sentient beings across the sea of samsara, enabling them to reach the other shore of Nirvana, hence it is called 'Vehicle.' Speaking of 'Four,' it is a number.
何故列數？論中自明。言法者，軌持為義。下經所說四種行法，即是菩薩軌則故也。言經者，梵言素怛攬，乃四義，謂依、綖、廗、經。今取綖義，如綖穿花風不散，能以教貫義，邪不能除。如經「持律方織物，成以教攝生，令得聖果故」。以教法目乎綖經，若真實論說有五義：一曰潒泉；二稱繩墨；三名結鬘；四謂出生；五號顯示。若準此方經者，常也、法也、逕也，古今不易故、揩定正邪故、津通物理故。《莊嚴經論》云「示處及於相，法義名為經」。釋題竟。
【現代漢語翻譯】 現代漢語譯本： 為什麼需要列出這些數字？在論述中自然會明白。所謂『法』，指的是規範和保持。下文經典中所說的四種修行方法，就是菩薩的規範和準則。所謂『經』，梵語是Sūtra（素怛攬），有四種含義，即依靠、線、保持、經典。現在取『線』的含義，就像用線穿花，花就不會散落一樣，能夠用教義貫穿意義，邪說不能擾亂。如同經典所說：『持戒如同紡織，用教義來攝受眾生，使他們能夠獲得聖果。』用教法來稱呼線經。如果按照真實論來說，有五種含義：第一叫做涌泉；第二稱為繩墨；第三名叫結鬘；第四說是出生；第五號為顯示。如果按照此地的經典來說，就是常、法、徑，因為古今不變、能夠確定正邪、能夠通達物理。《莊嚴經論》說：『顯示處所和相狀，法義就叫做經。』解釋題目完畢。
【English Translation】 English version: Why enumerate these numbers? It will become clear in the discussion itself. 『Dharma』 (法) means to regulate and uphold. The four practices mentioned in the following scriptures are the norms and rules for Bodhisattvas. 『Sūtra』 (經), in Sanskrit is Sūtra (素怛攬), which has four meanings: reliance, thread, upholding, and scripture. Here, we take the meaning of 『thread,』 just as threading flowers with a thread prevents them from scattering; it can use teachings to penetrate meaning, and heresies cannot disturb it. As the scripture says: 『Upholding precepts is like weaving, using teachings to embrace sentient beings, enabling them to attain the holy fruit.』 Using teachings to refer to the thread-sūtra. According to the true treatises, there are five meanings: first, it is called a gushing spring; second, it is called a plumb line; third, it is named a garland; fourth, it is said to be birth; fifth, it is called manifestation. According to the scriptures here, it is constant, dharma, and path, because it does not change from ancient times to the present, it can determine right and wrong, and it can penetrate the principles of physics. The Śūraṅgama Sūtra (莊嚴經論) says: 『Showing the place and the form, the meaning of the Dharma is called Sūtra.』 Explanation of the title is complete.